Sincere Questions for Learning About Shia Islam

[Asmah]

Salam, I’m Asma.
I’m a Sunni Muslim, 22 years old. I’ve recently become very interested in learning about Shia Islam, and I’m trying to understand it in a sincere and respectful way. If you don’t mind, I’d really appreciate your perspective on a few questions I’ve been thinking about.

I hope my questions come across respectfully—I’m asking purely to learn and understand better, not to argue.

From a Shia perspective, how is Ghadir Khumm understood as evidence for the appointment of Imam ʿAli (رضي الله عنه), especially considering how early leadership in the Muslim community understood it?

What is the strongest evidence from the Qur’an that Imamate is a divinely appointed and continuous concept, rather than a historical or interpretive development?

How is the belief in infallible Imams understood alongside the historical differences among early Shia groups (such as Zaydis, Ismailis, and Twelvers) regarding succession?

How is the role of the Imam understood during the period of Ghaybah (occultation), especially in terms of guidance and authority for the community?

How is the authority of the Marjaʿiyya system explained in the absence of the Imam, and how is it distinguished from the Imam’s own authority?

How is the preservation and reliability of early Islamic history and hadith understood, especially when there are differences in the evaluation of some companions?

Why is Imamate not explicitly and clearly mentioned in the Qur’an in the same direct way as other major obligations like prayer, fasting, and zakat?

How do Shia scholars generally understand the relationship between divine justice and events such as Karbala and the suffering of the Ahl al-Bayt (رضي الله عنه)?

 

JazakAllahu khayran for taking the time to read and respond.

[Pasdar]

in the Qur'an, the evidence for Imamate being a divinely appointed concept is revealed in Surah Al-Baqarah 2:124 Allah states, "I am making you an Imam for mankind." when Abraham asks if it includes his offspring Allah replies, "My covenant does not include the wrongdoers." this shows Imamate is a divine covenant, limited strictly to the infallible and just. Surah An-Nisa 4:59 "O you who have believed, obey Allah and obey the Messenger and those in authority among you." because obedience to the Uli al-Amr is commanded unconditionally alongside obedience to Allah and the Prophet ((صلى الله عليه وآله وسلم)), theologians argue these leaders must be divinely appointed and infallible. otherwise, Allah would be commanding Muslims to obey sin or error. and Surah Al-Ma'idah 5:55 "Your ally is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah while they bow [in worship]." classical commentators note this verse was revealed when Ali ibn Abi Talib gave his ring to a beggar while bowing in prayer, establishing a specific, divinely designated succession. there are a few more on the context of continuity of leadership, but this post only covers Nass.

[ServantOfMahdi]

9 hours ago, Asmah said:

From a Shia perspective, how is Ghadir Khumm understood as evidence for the appointment of Imam ʿAli (رضي الله عنه),

As for Shia reports from the Infallible Ahl al-Bayt Imams, they are explicit in stating that the Ghadir declaration was the anointment of Imam Ali (عليه السلام) as the successor to the Prophet (صلى الله عليه وآله وسلم) and the leader of the Ummah after him.

 

In Sunni reports, the full text of the Ghadir sermon, its context, its timing, its tone, too suffice to convince a person of reason and integrity that it was nothing but the anointment of the Prince of the believers:

 

1. The Prophet (صلى الله عليه وآله وسلم) indicated that he would depart soon

 

2. Made the believers testify that he owns more rights than their selves do over them (i.e. is their master)

 

3. Declared the same for Ali (عليه السلام)

 

4. Raised his hands saying “and he is this person”, making sure he becomes known to all those pilgrims most of whom were recent proselytes to Islam.

 

9 hours ago, Asmah said:

especially considering how early leadership in the Muslim community understood it?

A little over two months later the Prophet (صلى الله عليه وآله وسلم) passed away. Thousands of Ghadir's witnesses refused to pay zakat to Abu Bakr after he seized the caliphate, subsequently the first anti-Shia genocide in history was carried out against them, celebrated by misinformed Sunnis as a 'jihad' against 'mani'een al-zakah' (zakat-withholders).

 

During the Saqifa chaos, when a minority of Ansar were trying to install Sa'd ibn Ubada as the caliph and a group of Muhajirin were trying to install Abu Bakr as the caliph, the generality of the Ansar declared 

لا نبايع إلا عليا

"We pledge allegiance to none other than Ali". (Ta'rikh al-Tabari: Section on the events of the day of the Prophet's death)

Historical accounts of al-Tabari and others, corroborated by Shia reports, establish that the Saqifa coup succeeded after armed columns of the Banu Aslam tribe (who converted to Islam to legitimize their support for Abu Bakr) entered Medina and the multitudinous Tulaqa (the amnestied Meccans, 'pseudo-muhajirin') backed Abu Bakr heavily outnumbering the Ansar and Muhajirin majority who sympathized with Imam Ali (عليه السلام).

There are ample reports in Sunni records, including Bukhari (e.g. #6830), about Imam Ali's opposition and resistance to Abu Bakr's seizure of power, and the latter's violent crackdown.

For detailed proofs, from Sunni sources, of Imam Ali's appointment as the caliph and Abu Bakr's rebellion:

 

 

 

9 hours ago, Asmah said:

What is the strongest evidence from the Qur’an that Imamate is a divinely appointed and continuous concept, rather than a historical or interpretive development?

The Qur'an nowhere makes the caliphate subject to consultation (shura), rather presents exactly the opposite, like when the shura of the angels is rejected in the case of Adam's caliphate and so is of Israelite chiefs in the case of Saul's (Talut) caliphate (both mentioned in Surah al-Baqara), and the reason cited in both the cases is the same – Allah knows better than all.

 Brother has sufficiently addressed this question in sha Allah:

4 hours ago, Pasdar said:

in the Qur'an, the evidence for Imamate being a divinely appointed concept is revealed in Surah Al-Baqarah 2:124 Allah states, "I am making you an Imam for mankind." when Abraham asks if it includes his offspring Allah replies, "My covenant does not include the wrongdoers." this shows Imamate is a divine covenant, limited strictly to the infallible and just. Surah An-Nisa 4:59 "O you who have believed, obey Allah and obey the Messenger and those in authority among you." because obedience to the Uli al-Amr is commanded unconditionally alongside obedience to Allah and the Prophet ((صلى الله عليه وآله وسلم)), theologians argue these leaders must be divinely appointed and infallible. otherwise, Allah would be commanding Muslims to obey sin or error. and Surah Al-Ma'idah 5:55 "Your ally is none but Allah and His Messenger and those who have believed - those who establish prayer and give zakah while they bow [in worship]." classical commentators note this verse was revealed when Ali ibn Abi Talib gave his ring to a beggar while bowing in prayer, establishing a specific, divinely designated succession. there are a few more on the context of continuity of leadership, but this post only covers Nass.

 

For more on this:

 

 

9 hours ago, Asmah said:

How is the belief in infallible Imams understood alongside the historical differences among early Shia groups (such as Zaydis, Ismailis, and Twelvers) regarding succession?

Let me answer it with some rhetorical questions:

How is the belief in Noah's (عليه السلام) prophethood understood alongside his wife and son disbelieving in it?

How is the belief in Lot's (عليه السلام) prophethood understood alongside his wife disbelieving in it?

How is the belief in Jesus' (عليه السلام) prophethood understood alongside his co-religionists disbelieving in it?

How is the belief in Muhammad's (صلى الله عليه وآله وسلم) prophethood understood alongside his uncle Abu Lahab l.a. disbelieving in it?

 

9 hours ago, Asmah said:

How is the role of the Imam understood during the period of Ghaybah (occultation), especially in terms of guidance and authority for the community?

In his own (عليه السلام) and his grandfather's (صلى الله عليه وآله وسلم) words "like the benefit from the sun hidden behind the clouds".

Also, a dimension of his ghayba is that the Imam’s (عليه السلام) role may remain concealed behind great events, with his guidance not being openly visible — especially to his opponents. This is reflected by some statements of Ayatollah Khomeini regarding the Islamic Revolution, indicating the Imam’s (عليه السلام) guidance and support behind the movement.

 

9 hours ago, Asmah said:

How is the authority of the Marjaʿiyya system explained in the absence of the Imam, and how is it distinguished from the Imam’s own authority?

In one of his letters, the Imam (عليه السلام) had directed:

"But as for the problems/events which will occur (in the future), you should refer to the narrators of our traditions for their verdicts, as they are my proofs to you, and I am Allah’s proof to them."

(From the word "raja'a" (referring رجع), the word "marja'" (مرجع meaning place of reference) is derived.)

 

9 hours ago, Asmah said:

How is the preservation and reliability of early Islamic history and hadith understood, especially when there are differences in the evaluation of some companions?

Whether it is a historical report or a hadith report, it is evaluated through its consistency with the Qur’an, the authentic teachings of the Prophet (صلى الله عليه وآله وسلم) as preserved through Ahl al-Bayt, the reliability of its transmitters, and the strength of its chain. Reports that contradict the Qur’an and the established teachings of Ahl al-Bayt are not accepted (e.g. reports declaring those companions as dwellers of Paradise who pioneered in opposing and disputing with the Leaders of Paradise regarding Ghadir and Fadak).

 

 

 

 

9 hours ago, Asmah said:

Why is Imamate not explicitly and clearly mentioned in the Qur’an in the same direct way as other major obligations like prayer, fasting, and zakat?

It is:

"O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you." (4:59)

"When a report of safety or alarm comes to them, they immediately broadcast it; but had they referred it to the Apostle or to those vested with authority among them, those of them who investigate would have ascertained it. And were it not for Allah’s grace upon you and His mercy, you would have surely followed Satan, [all] except a few." (4:83)

"Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down." (5:55)

 

9 hours ago, Asmah said:

How do Shia scholars generally understand the relationship between divine justice and events such as Karbala and the suffering of the Ahl al-Bayt

@Abu Hassanain @Ashvazdanghe

Edited June 17 by ServantOfMahdi

[Abu Hassanain]

20 hours ago, ServantOfMahdi said:

As for Shia reports from the Infallible Ahl al-Bayt Imams, they are explicit in stating that the Ghadir declaration was the anointment of Imam Ali (عليه السلام) as the successor to the Prophet (صلى الله عليه وآله وسلم) and the leader of the Ummah after him.

 

In Sunni reports, the full text of the Ghadir sermon, its context, its timing, its tone, too suffice to convince a person of reason and integrity that it was nothing but the anointment of the Prince of the believers:

 

1. The Prophet (صلى الله عليه وآله وسلم) indicated that he would depart soon

 

2. Made the believers testify that he owns more rights than their selves do over them (i.e. is their master)

 

3. Declared the same for Ali (عليه السلام)

 

4. Raised his hands saying “and he is this person”, making sure he becomes known to all those pilgrims most of whom were recent proselytes to Islam.

 

A little over two months later the Prophet (صلى الله عليه وآله وسلم) passed away. Thousands of Ghadir's witnesses refused to pay zakat to Abu Bakr after he seized the caliphate, subsequently the first anti-Shia genocide in history was carried out against them, celebrated by misinformed Sunnis as a 'jihad' against 'mani'een al-zakah' (zakat-withholders).

 

During the Saqifa chaos, when a minority of Ansar were trying to install Sa'd ibn Ubada as the caliph and a group of Muhajirin were trying to install Abu Bakr as the caliph, the generality of the Ansar declared 

لا نبايع إلا عليا

"We pledge allegiance to none other than Ali". (Ta'rikh al-Tabari: Section on the events of the day of the Prophet's death)

Historical accounts of al-Tabari and others, corroborated by Shia reports, establish that the Saqifa coup succeeded after armed columns of the Banu Aslam tribe (who converted to Islam to legitimize their support for Abu Bakr) entered Medina and the multitudinous Tulaqa (the amnestied Meccans, 'pseudo-muhajirin') backed Abu Bakr heavily outnumbering the Ansar and Muhajirin majority who sympathized with Imam Ali (عليه السلام).

There are ample reports in Sunni records, including Bukhari (e.g. #6830), about Imam Ali's opposition and resistance to Abu Bakr's seizure of power, and the latter's violent crackdown.

For detailed proofs, from Sunni sources, of Imam Ali's appointment as the caliph and Abu Bakr's rebellion:

 

 

 

The Qur'an nowhere makes the caliphate subject to consultation (shura), rather presents exactly the opposite, like when the shura of the angels is rejected in the case of Adam's caliphate and so is of Israelite chiefs in the case of Saul's (Talut) caliphate (both mentioned in Surah al-Baqara), and the reason cited in both the cases is the same – Allah knows better than all.

 Brother has sufficiently addressed this question in sha Allah:

 

For more on this:

 

 

Let me answer it with some rhetorical questions:

How is the belief in Noah's (عليه السلام) prophethood understood alongside his wife and son disbelieving in it?

How is the belief in Lot's (عليه السلام) prophethood understood alongside his wife disbelieving in it?

How is the belief in Jesus' (عليه السلام) prophethood understood alongside his co-religionists disbelieving in it?

How is the belief in Muhammad's (صلى الله عليه وآله وسلم) prophethood understood alongside his uncle Abu Lahab l.a. disbelieving in it?

 

In his own (عليه السلام) and his grandfather's (صلى الله عليه وآله وسلم) words "like the benefit from the sun hidden behind the clouds".

Also, a dimension of his ghayba is that the Imam’s (عليه السلام) role may remain concealed behind great events, with his guidance not being openly visible — especially to his opponents. This is reflected by some statements of Ayatollah Khomeini regarding the Islamic Revolution, indicating the Imam’s (عليه السلام) guidance and support behind the movement.

 

In one of his letters, the Imam (عليه السلام) had directed:

"But as for the problems/events which will occur (in the future), you should refer to the narrators of our traditions for their verdicts, as they are my proofs to you, and I am Allah’s proof to them."

(From the word "raja'a" (referring رجع), the word "marja'" (مرجع meaning place of reference) is derived.)

 

Whether it is a historical report or a hadith report, it is evaluated through its consistency with the Qur’an, the authentic teachings of the Prophet (صلى الله عليه وآله وسلم) as preserved through Ahl al-Bayt, the reliability of its transmitters, and the strength of its chain. Reports that contradict the Qur’an and the established teachings of Ahl al-Bayt are not accepted (e.g. reports declaring those companions as dwellers of Paradise who pioneered in opposing and disputing with the Leaders of Paradise regarding Ghadir and Fadak).

 

 

 

 

It is:

"O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you." (4:59)

"When a report of safety or alarm comes to them, they immediately broadcast it; but had they referred it to the Apostle or to those vested with authority among them, those of them who investigate would have ascertained it. And were it not for Allah’s grace upon you and His mercy, you would have surely followed Satan, [all] except a few." (4:83)

"Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down." (5:55)

 

@Abu Hassanain @Ashvazdanghe

Salam

there are many conflicting opinions, discussions, and exfoliation’s on text that are not clearly derived from the apparent meaning on this matter

Generally, my view and the view of the majority of my teachers is that as humans chose their parents, the wise, their children, their test, the rewards their punishments to be from the linear of the 14 or not what race or tribe that would be born and if they would be born to believe in die believer, born a believer in die dis believer, born of displayer, die displayer or born a disbeliever and die a believer in the primordial world based on chapter 7 the verse, and we removed the children of Adam from between his ribbon and his backbone and made them swear allegiance to my Lordship blessed we were not aware that out of divine justice we would have to make choices before coming to this world

So there’s an opinion among myself and many of the senior scholars, even if they don’t acknowledge it publicly that there’s levels of rank and levels of availability within 14 and there’s different arguments, but for example, a number of scholars consider the rank of Fatima to be higher than the commander of the faithful in her rank level of inability to be higher many dont 

There are numerous proofs and discussions, that the rank of the holy prophet, peace, and blessings hippopotamus is the highest, but the level of liability of the Mahdi as is higher

So these are generally discussions that aren’t shared with the LA people and really unless you get to the highest level of the seminary, these discussions aren’t even held with many of the students it’s when you get to speculate of theology, mysticism philosophy, usually after spending a number of years at the third level of jurisprudence that these discussions are ahead

So that the common belief is that each of the 14 shows a different task in the for instance, different tasks were offered. They’re all separate but equal and combined make the complete entity of Nuri Muhammad but separated into different aspects for different purposes and parts so Imam Hussayn as chose Karbala endorse for this great sacrifice he chose he was given immamah thru his progeny, where is some of the mystics of the opinion that the task of the fourth was harder because there was no one left, but to defend the people this comes down to the whole discussion and speculate of theology. If they’re all there who would lead the prayers you know until the late people generally it’ll be said whoever the prayer stone was closer to, but that’s not generally what the scholars themselves talk about amongst themselves generally it’s considered to be if all 14 of them were present either the holy profit. Or imam Mahdi as in they’re different proofs and arguments for each

So the divine justice in it is that they made certain decisions for certain to execute the decree of a law before coming into this world just as we did and then without Karbala Islam could not have been preserved we’re not Christians, but we do believe in sacrificing the blood sacrifice of shock the world awakened dead hearts divided truth from false and preserve the faith up until the coming of Al MAhdi as that’s why there’s a group of the scholars that believe the 313 would all be monitored before the sinking or at some other point because their blood sacrifice would preserve the faith until the day of judgment or til the kingdom of return

There’s a narration asking about the verse and we give the children of Abraham, the book the wisdom and the great kingdom they asked the sex guide what is the great king

In one narration, he says imamah 

In another narration, he says rajat 

In another version he had in our is the kingdom of rajat 

That’s what it’s talking about an ocean of light when it’s talking about them living for a long time so the minor destiny was changed by people’s actions, but the major destiny that they would rule the entire earth remains unchanged

So divine justice will be fulfilled in the fact that they would roll. They will rule a lot longer. The Earth would be a paradise and resurrect punish torture and burn their enemies and scattered them into the four winds 

Again, these are sensitive discussions. I was hesitant to share because these are sensitive topics just like the topic of whether the 14 are purified in both physical and spiritual meaning the narrations that support their method of using the washroom is very different than ours or if there’s something there at all or something only comes out completely pee from the skin, etc. there’s a book in in Farsi in Arabic and I called 150 miracles of the body of the holy prophet, peace and lessons to be a pony. 

Is more of the books are translated in more obscure work surface it’s better to show that there’s a variety of opinions on these matters and not necessarily one clear right answer

when the Imam Mahdi as comes everything will be clarified. You are 100% clarify the theology, the jurisprudence the philosophy in the correct path of wayfaring.

Until that time we’re arriving what we can from the sources and coming to possible conclusions

wallahu Alam 

[Borntowitnesstruth]

On 6/17/2026 at 3:48 AM, Asmah said:

From a Shia perspective, how is Ghadir Khumm understood as evidence for the appointment of Imam ʿAli (رضي الله عنه), especially considering how early leadership in the Muslim community understood it?

 

To the first question, Ghadir-e-Khumm is the culmination ceremony of all the succession announcement of the Prophet Muhammad (PBUHHP). Since the start of open invitation towards Islam, Prophet Muhammad (PBUHHP) had been explaining to Muslims who would be his successor that is to say from the very first open invitation of Dawat-e-Dhul-Asheera, Prophet had been announcing Imam Ali (عليه السلام) as his apparent successor and Ghadeer-e-Khumm was the culmination ceremony where he made all to pay allegiance to Imam Ali (عليه السلام) and all congratulated Imam Ali (عليه السلام) to be Prophet's successor. 

 

On 6/17/2026 at 3:48 AM, Asmah said:

What is the strongest evidence from the Qur’an that Imamate is a divinely appointed and continuous concept, rather than a historical or interpretive development?

 

There are many verses in Quran that speaks about importance of divinely appointed leader. To just name one, is  Surah Baqarah Verse 247 wherein Allah (عزّ وجلّ) declares Hazrat Talut (عليه السلام) as the king over Israelis due to his knowledge and courage being superior over them. Thus, even Bani Israelis can't pick a king over them, what authority Muslims have to make such selection.

 

On 6/17/2026 at 3:48 AM, Asmah said:

How is the belief in infallible Imams understood alongside the historical differences among early Shia groups (such as Zaydis, Ismailis, and Twelvers) regarding succession?

 

I only know basic difference of Zaydis and Ismailis from Twelver shia but I think it is also a major one and I would require any Zaydi or Ismaeli's corroboration over this because I not listened it from them but known it from sources other than them, it will be nice to know their opinion based on their tradition which they follow. However, I will explain what I know about them . In Zaydis understanding, they consider that an Imam should be the one who should lead an open movement against his opponents and it is major attribute for an Imam. If that is to be considered true then what they say about Imam Ali (عليه السلام) , Imam Hasan and Imam Ali Zayn ul Abideen whose movements weren't open but hidden and they accept them Imams as well. As regards Ismaelis, they believe that Imam Jafar al Sadiq (عليه السلام) appointed his son Hazrat Ismael (عليه السلام) as successor after him. However, Hazrat Ismael (عليه السلام) did not get to live after Imam Jafar al Sadiq (عليه السلام) and an Imam can only exercise his imamate only the absence of his predecessor and in his presence he is known only as his Muqalid. So, since Hazrat Ismael (عليه السلام) never get to live after Imam Jafar al Sadiq (عليه السلام), this alleged quote attributed to Imam Jafar al Sadiq (عليه السلام) proves to be flawed and fabrication.

 

On 6/17/2026 at 3:48 AM, Asmah said:

How is the role of the Imam understood during the period of Ghaybah (occultation), especially in terms of guidance and authority for the community?

 

Even in the time of Gaybah (occultation), the duty of him is not suspended rather he exercises his authority for guiding ummah through different means as in one of the quote Imam Mehdi (عليه السلام) said: "You will be able to avail of us even during occultation as creation get to avail of the sun even when sun is hidden behind clouds". So, Imam Mehdi (عليه السلام) is given permission by Allah (عزّ وجلّ) to guide his ummah even in Gaybah (Occultation) but the means through which he (عليه السلام) exercises his authority are uncertain but solutions are definite. 

 

On 6/17/2026 at 3:48 AM, Asmah said:

How is the authority of the Marjaʿiyya system explained in the absence of the Imam, and how is it distinguished from the Imam’s own authority?

 

The system of Marja'iya is same as the system of Faqih explaining traditions of Prophets and Imams during the time of Prophets and Imams. The authority of Marja'iya is conditional to the obedience of Prophet (PBUHHP) and Imams, a Marja cannot insert his own opinion for explaining Deen rather he is to be within the boundaries set by Allah (عزّ وجلّ) and His appointed authorities. 

 

On 6/17/2026 at 3:48 AM, Asmah said:

How is the preservation and reliability of early Islamic history and hadith understood, especially when there are differences in the evaluation of some companions?

 

This is a question that requires detail discussion but I would answer it as short as possible. The entire period in which the Muslim history was accumulated had two elements in them from which reliability of the islamic history could be derived namely the presence of Prophet and Imams and those who had faith in them, the Presences of the people who sought world rather than the faith and their supporters. So, you are going to get a mixture of both authentic and unauthentic account of events being both reliable and unreliable. However, we have got among them accurate rules for deciphering which is reliable and which is unreliable. That is to say, Prophet Muhammad (PBUHHP) said: "If you find any hadith that is against Quran, throw it upon the wall". This is the first rule of Hadith that it is not to be against Quran. The second rule is that a succeeding quote of an Imam cannot go against preceding Imam's quote except that if the conditions are different. For example: Prophet Muhammad (PBUHHP) asked all Muslims to dye their hair. So, during the time of Imam Ali (عليه السلام), a man asked Imam Ali (عليه السلام) as to why you do not dye your hair, he (عليه السلام) said: "Prophet (PBUHHP) said this quote for a time where we had less number of youth in our ranks as Muslims so in order to have a psychological edge over our enemy, Prophet (PBUHHP) told us to dye our hair and now there is no such compulsion for us to do as we are already numerous". Thirdly, to have knowledge of historical events and personalities. Because, sometimes, it happens that a liar tells a truth and sometimes it happens that a truthful person exaggerates things out of his love for the person for which he is talking. So, we must know about the personalities through Rijal and events about which he is telling if they had taken place or not and through this we would be able to know whether such and such person is telling the truth or not.

 

On 6/17/2026 at 3:48 AM, Asmah said:

Why is Imamate not explicitly and clearly mentioned in the Qur’an in the same direct way as other major obligations like prayer, fasting, and zakat?

 

Imamate has been explicitly explained in Imam. However, very little emphasis is made upon this. For example: - I ask you have you read the verse in the Quran wherein the Quran says: "We will bring every nations on the judgement day along with their Imam". So, are you aware of the Imam of your time? If not why not ? I think no one have told you about this and also you would not have read this ayah otherwise, you would have known this. 

 

On 6/17/2026 at 3:48 AM, Asmah said:

How do Shia scholars generally understand the relationship between divine justice and events such as Karbala and the suffering of the Ahl al-Bayt (رضي الله عنه)?

 

Divine Justice is guaranteed. Our understanding of Divine Justice is that Allah (عزّ وجلّ)'s intervention is not apparent because if He (عزّ وجلّ) does so, people will be under compulsion to obey him and not out of free will. Allah (عزّ وجلّ) does not want to impose his will upon the people and throw them into heaven and hell or reward and punish to them at his will for then creation can say that it wasn't given a chance to prove itself and was exposed to the predetermined faith which would considered as oppression and Allah (عزّ وجلّ) is not an oppressor rather known as Just and Adil.  
Rather Allah (عزّ وجلّ) displays his Divine Justice through the ill-effects of the atrocities of oppressors and recognition of greatness of oppressed ones through the values for which they stood. Although Ahebait (عليه السلام) were exposed to injustices and great tribulations by the wicked creations but through them Allah (عزّ وجلّ) exposed their wicked nature, lies and deceptions, and made them deserving of eternal damnation so that any person who tries to go to such limits again may refrain himself or end up getting like them and on the other hand, Allah (عزّ وجلّ) revealed the greatness of Ahlebait (عليه السلام) and taught to many people through them as to how should they face such problems by taking lessons from them.