Question: How many great prophets has Allah sent?

According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “Nātıq” (Spoken) in order to disseminate and improve his Dīn of Islam. All of these great prophets has also one assistant known as “Sāmad (Silent) Imām”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

Answer: seven

<hl> According to Ismā‘īlīsm, Allah has sent " seven " great prophets known as “Nātıq” (Spoken) in order to disseminate and improve his Dīn of Islam. <hl> All of these great prophets has also one assistant known as “Sāmad (Silent) Imām”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

According to Ismā‘īlīsm, Allah has sent "<hl> seven <hl>" great prophets known as “Nātıq” (Spoken) in order to disseminate and improve his Dīn of Islam. All of these great prophets has also one assistant known as “Sāmad (Silent) Imām”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

According to Ismā‘īlīsm, Allah has sent " <hl> seven <hl> " great prophets known as “Nātıq” (Spoken) in order to disseminate and improve his Dīn of Islam.


Question: What are the seven great prophets known as?

Answer: Nātıq

<hl> According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “ Nātıq ” (Spoken) in order to disseminate and improve his Dīn of Islam. <hl> All of these great prophets has also one assistant known as “Sāmad (Silent) Imām”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “<hl> Nātıq <hl>” (Spoken) in order to disseminate and improve his Dīn of Islam. All of these great prophets has also one assistant known as “Sāmad (Silent) Imām”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “ <hl> Nātıq <hl> ” (Spoken) in order to disseminate and improve his Dīn of Islam.


Question: What are the seven great prophets supposed to do?

Answer: disseminate and improve his Dīn of Islam

<hl> According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “Nātıq” (Spoken) in order to disseminate and improve his Dīn of Islam . <hl> All of these great prophets has also one assistant known as “Sāmad (Silent) Imām”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “Nātıq” (Spoken) in order to <hl> disseminate and improve his Dīn of Islam <hl>. All of these great prophets has also one assistant known as “Sāmad (Silent) Imām”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “Nātıq” (Spoken) in order to <hl> disseminate and improve his Dīn of Islam <hl> .


Question: What is the great prophets assistant called?

Answer: Sāmad (Silent) Imām

According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “Nātıq” (Spoken) in order to disseminate and improve his Dīn of Islam. <hl> All of these great prophets has also one assistant known as “ Sāmad (Silent) Imām ”. <hl> At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

According to Ismā‘īlīsm, Allah has sent "seven" great prophets known as “Nātıq” (Spoken) in order to disseminate and improve his Dīn of Islam. All of these great prophets has also one assistant known as “<hl> Sāmad (Silent) Imām <hl>”. At the end of each seven “Sāmad” silsila, one great “Nātıq” (Spoken) has ben sent in order to reimprove the Dīn of Islam. After Adam and his son Seth, and after six “Nātıq” (Spoken) – “Sāmad” (Silent) silsila (Noah–Shem), (Abraham–Ishmael), (Moses–Aaron), (Jesus–Simeon), (Muhammad bin ʿAbd Allāh–Ali ibn Abu Tālib); the silsila of “Nātıqs and Sāmads have been completed with (Muhammad bin Ismā‘īl as-ṣaghīr (Maymûn’ûl-Qaddāh)–ʿAbd Allāh Ibn-i Maymûn and his sons).

All of these great prophets has also one assistant known as “ <hl> Sāmad (Silent) Imām <hl> ”.


Question: In Shia tariqah, what are the Twelvers commonly known as?

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.

Answer: the "Shia"

<hl> The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia" . <hl> After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as <hl> the "Shia" <hl>. After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as <hl> the "Shia" <hl> .


Question: What are the Nizari Ismailis more commonly known as?

Answer: Ismailis

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". <hl> After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. <hl> The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". After that come the Nizari <hl> Ismailis <hl> commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.


Question: What are the Mustalian Ismailis commonly known as?

Answer: Bohras

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". <hl> After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the " Bohras " with further schisms within their Bohri tariqah. <hl> The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "<hl> Bohras <hl>" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.

After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the " <hl> Bohras <hl> " with further schisms within their Bohri tariqah.


Question: Which tariqah no longer exists?

Answer: The Shia Sevener

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. <hl> The Shia Sevener tariqah no longer exists. <hl> Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. <hl> The Shia Sevener <hl> tariqah no longer exists. Another small tariqah is the Zaidi Shias, also known as the Fivers and who do not believe in The Occultation of their last Imam.


Question: Which tariah is known as the Fivers?

Answer: Zaidi Shias

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. <hl> Another small tariqah is the Zaidi Shias , also known as the Fivers and who do not believe in The Occultation of their last Imam. <hl>

The Shia tariqah with a majority of adherents are the Twelvers who are commonly known as the "Shia". After that come the Nizari Ismailis commonly known as the Ismailis; and then come the Mustalian Ismailis commonly known as the "Bohras" with further schisms within their Bohri tariqah. The Druze tariqah (very small in number today) initially were of the Fatimid Ismailis and separated from them (the Fatimid Ismailis) after the death of the Fatimid Imam and Caliph Hakim Bi Amrillah. The Shia Sevener tariqah no longer exists. Another small tariqah is the <hl> Zaidi Shias <hl>, also known as the Fivers and who do not believe in The Occultation of their last Imam.

Another small tariqah is the <hl> Zaidi Shias <hl> , also known as the Fivers and who do not believe in The Occultation of their last Imam.


Question: How did al-Mahdi maintain contact during his Occultation?

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.

Answer: via deputies

<hl> During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. <hl> an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers <hl> via deputies <hl> (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.


Question: How did deputies represent al-Mahdi?

Answer: acted as agents between him and his followers

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). <hl> They represented him and acted as agents between him and his followers . <hl> Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and <hl> acted as agents between him and his followers <hl>. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.

They represented him and <hl> acted as agents between him and his followers <hl> .


Question: What would believers do when they had a problem?

Answer: write their concerns and send them to his deputy

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. <hl> Whenever the believers faced a problem, they would write their concerns and send them to his deputy . <hl> The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would <hl> write their concerns and send them to his deputy <hl>. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.

Whenever the believers faced a problem, they would <hl> write their concerns and send them to his deputy <hl> .


Question: What would the deputy endorse the concerns with?

Answer: seal and signature

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. <hl> The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. <hl> The deputies also collected zakat and khums on his behalf.

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his <hl> seal and signature <hl> and return it to the relevant parties. The deputies also collected zakat and khums on his behalf.


Question: What did the deputies collect in the Imam's behalf?

Answer: zakat and khums

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. <hl> The deputies also collected zakat and khums on his behalf. <hl>

During the Minor Occultation (Ghaybat al-Sughrá), it is believed that al-Mahdi maintained contact with his followers via deputies (Arab. an-nuwāb al-arbaʻa or "the Four Leaders"). They represented him and acted as agents between him and his followers. Whenever the believers faced a problem, they would write their concerns and send them to his deputy. The deputy would ascertain his verdict, endorse it with his seal and signature and return it to the relevant parties. The deputies also collected <hl> zakat and khums <hl> on his behalf.


Question: How do Ismailis differ from Twelvers?

The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):

Answer: living imams

<hl> The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. <hl> They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):

The Ismailis differ from Twelvers because they had <hl> living imams <hl> for centuries after the last Twelver Imam went into concealment. They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):


Question: Who is the elder brother of Musa al-Kadhim?

Answer: Isma'il ibn Jafar

The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. <hl> They followed Isma'il ibn Jafar , elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq. <hl> The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):

The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. They followed <hl> Isma'il ibn Jafar <hl>, elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):

They followed <hl> Isma'il ibn Jafar <hl> , elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq.


Question: Who is the father of Isma'il ibn Jafar?

Answer: Ja'far al-Sadiq

The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. <hl> They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq . <hl> The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):

The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father <hl> Ja'far al-Sadiq <hl>. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):

They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father <hl> Ja'far al-Sadiq <hl> .


Question: What did Imam Ismail pass on to his son?

Answer: mantle of the imamate

The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq. <hl> The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muḥammad ibn Ismail as the next imam. <hl> Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):

The Ismailis differ from Twelvers because they had living imams for centuries after the last Twelver Imam went into concealment. They followed Isma'il ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the <hl> mantle of the imamate <hl> to his son Muḥammad ibn Ismail as the next imam. Thus, their line of imams is as follows (the years of their individual imamats during the Common Era are given in brackets):


Question: What are the Mustali Ismaili Shia Muslims also known as?

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

Answer: Bohras/Dawoodi Bohra

<hl> The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra ) continued up to Aamir ibn Mustali. <hl> After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

The line of imams of the Mustali Ismaili Shia Muslims (also known as the <hl> Bohras/Dawoodi Bohra <hl>) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

The line of imams of the Mustali Ismaili Shia Muslims (also known as the <hl> Bohras/Dawoodi Bohra <hl> ) continued up to Aamir ibn Mustali.


Question: What do Bohras believe happened to Taiyab abi al-qasim?

Answer: went into a Dawr-e-Satr

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. <hl> After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. <hl> In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim <hl> went into a Dawr-e-Satr <hl> (period of concealment) that continues to this day. In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.


Question: Who are the Bohras led by in the absence of an imam?

Answer: Dai-al-Mutlaq

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by <hl> a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. <hl> Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by a <hl> Dai-al-Mutlaq <hl> (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.


Question: What does a Dai-al-Mutlaq do?

Answer: manages the affairs of the Imam

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. <hl> In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam -in-Concealment until re-emergence of the Imam from concealment. <hl> Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who <hl> manages the affairs of the Imam <hl>-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who <hl> manages the affairs of the Imam <hl> -in-Concealment until re-emergence of the Imam from concealment.


Question: Who is Dawoodi Bohra's present 53rd Da'i al-Butlaq?

Answer: Syedna Mufaddal Saifuddin

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. <hl> Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness Syedna Mufaddal Saifuddin (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). <hl> Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.

The line of imams of the Mustali Ismaili Shia Muslims (also known as the Bohras/Dawoodi Bohra) continued up to Aamir ibn Mustali. After his death, they believe their 21st Imam Taiyab abi al-Qasim went into a Dawr-e-Satr (period of concealment) that continues to this day. In the absence of an imam they are led by a Dai-al-Mutlaq (absolute missionary) who manages the affairs of the Imam-in-Concealment until re-emergence of the Imam from concealment. Dawoodi Bohra's present 53rd Da'i al-Mutlaq is His Holiness <hl> Syedna Mufaddal Saifuddin <hl> (TUS) who succeeded his predessor the 52nd Da'i al-Mutlaq His Holiness Syedna Mohammed Burhanuddin (RA). Furthermore, there has been a split in the Dawoodi Bohra sect which has led to the formation of Qutbi Bohra sect which was formed and led by Khuzaima Qutbuddin.


Question: Who do Muslims believe said "To whomsoever I am Mawla, Ali is his Mawla?

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.

Answer: Muhammad

<hl> All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." <hl> This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.

All Muslims believe that <hl> Muhammad <hl> had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.


Question: How many books can this quote be found?

Answer: 45

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." <hl> This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. <hl> This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than <hl> 45 <hl> hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.


Question: What is the point of conflict between Sunni and Shia?

Answer: the word 'Mawla'

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. <hl> The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla' . <hl> For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of <hl> the word 'Mawla' <hl>. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.

The major point of conflict between the Sunni and the Shia is in the interpretation of <hl> the word 'Mawla' <hl> .


Question: What does the work Mawla mean to Sunnies?

Answer: beloved

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. <hl> However, for the Sunnis the word simply means the ' beloved ' or the 'revered' and has no other significance at all. <hl>

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means 'Lord and Master' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the '<hl> beloved <hl>' or the 'revered' and has no other significance at all.

However, for the Sunnis the word simply means the ' <hl> beloved <hl> ' or the 'revered' and has no other significance at all.


Question: What does the word Mawla mean to Shia?

Answer: Lord and Master

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. <hl> For the Shia the word means ' Lord and Master ' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. <hl> Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.

All Muslims believe that Muhammad had said: "To whomsoever I am Mawla, Ali is his Mawla." This hadith has been narrated in different ways by many different sources in no less than 45 hadith books[citation needed] of both Sunni and Shia collections. This hadith has also been narrated by the collector of hadiths, al-Tirmidhi, 3713;[citation needed] as well as Ibn Maajah, 121;[citation needed] etc. The major point of conflict between the Sunni and the Shia is in the interpretation of the word 'Mawla'. For the Shia the word means '<hl> Lord and Master <hl>' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime. Thus, when Muhammad actually (by speech) and physically (by way of having his closest companions including Abu Bakr, Umar and Uthman [the three future Caliphs who had preceded Ali as Caliph] publicly accept Ali as their Lord and Master by taking Ali's hand in both of theirs as token of their allegiance to Ali) transferred this title and manner of addressing Ali as the Mawla for all Muslims at Ghadiri Khum Oasis just a few months before his death, the people that came to look upon Ali as Muhammad's immediate successor even before Muhamamd's death came to be known as the Shia. However, for the Sunnis the word simply means the 'beloved' or the 'revered' and has no other significance at all.

For the Shia the word means ' <hl> Lord and Master <hl> ' and has the same elevated significance as when the term had been used to address Muhammad himself during his lifetime.


Question: By what Quran verse to Shias believe that Imamah is a divine position?

By the verse Quran, 2:124, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command.A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

Answer: 2:124

<hl> By the verse Quran, 2:124 , Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command. <hl> A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

By the verse Quran, <hl> 2:124 <hl>, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command.A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

By the verse Quran, <hl> 2:124 <hl> , Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command.


Question: What does the Quran verse 17:71 say?

Answer: no age can be without an Imam

By the verse Quran, 2:124, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command. A kind of guidance which brings humanity to the goal. <hl> Regarding 17:71, no age can be without an Imam . <hl> So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

By the verse Quran, 2:124, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command.A kind of guidance which brings humanity to the goal. Regarding 17:71, <hl> no age can be without an Imam <hl>. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

Regarding 17:71, <hl> no age can be without an Imam <hl> .


Question: Imamah is a position appointed by who?

Answer: God

<hl> By the verse Quran, 2:124, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God 's Command. <hl> A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

By the verse Quran, 2:124, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by <hl> God <hl>'s Command.A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

By the verse Quran, 2:124, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by <hl> God <hl> 's Command.


Question: What is an Imam protected by?

Answer: divine protection

By the verse Quran, 2:124, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command. A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by <hl> a divine protection and no one exceles him in nobility 3. <hl> No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

By the verse Quran, 2:124, Shias believe that Imamah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command.A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a <hl> divine protection <hl> and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.


Question: Who knows everything that is needed to get to the truth and goal?

Answer: Imam

<hl> By the verse Quran, 2:124, Shias believe that Imam ah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command. <hl> A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

By the verse Quran, 2:124, Shias believe that <hl> Imam <hl>ah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command.A kind of guidance which brings humanity to the goal. Regarding 17:71, no age can be without an Imam. So, according to the upper verse 1.Imamah is a position which is appointed by God and must be specified by Him 2.Imam is protected by a divine protection and no one exceles him in nobility 3. No age can be without an Imam and finally Imam knows everything which is needed for human being to get to the truth and goal.

By the verse Quran, 2:124, Shias believe that <hl> Imam <hl> ah is a divine position always Imamah is accompanied by the word guidance, of course a guidance by God's Command.


Question: Who was the brother of Hassan ibn 'Ali?

According to the majority of Shī'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. Each Imam was the son of the previous Imam except for Hussayn ibn 'Alī, who was the brother of Hassan ibn 'Alī.The belief in this succession to Muḥammad stems from various Quranic verses which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23.[citation needed] They support their discussion by citing Genesis 17:19–20 and Sunni hadith:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.[original research?]

Answer: Hussayn ibn 'Alī

According to the majority of Shī'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. <hl> Each Imam was the son of the previous Imam except for Hussayn ibn 'Alī , who was the brother of Hassan ibn 'Alī. <hl> The belief in this succession to Muḥammad stems from various Quranic verses which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23.[citation needed] They support their discussion by citing Genesis 17:19–20 and Sunni hadith:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.[original research?]

According to the majority of Shī'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. Each Imam was the son of the previous Imam except for <hl> Hussayn ibn 'Alī <hl>, who was the brother of Hassan ibn 'Alī.The belief in this succession to Muḥammad stems from various Quranic verses which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23.[citation needed] They support their discussion by citing Genesis 17:19–20 and Sunni hadith:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.[original research?]

Each Imam was the son of the previous Imam except for <hl> Hussayn ibn 'Alī <hl> , who was the brother of Hassan ibn 'Alī.


Question: Usually, how has each Imam been related to the previous Imam?

Answer: son

According to the majority of Shī'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. <hl> Each Imam was the son of the previous Imam except for Hussayn ibn 'Alī, who was the brother of Hassan ibn 'Alī. <hl> The belief in this succession to Muḥammad stems from various Quranic verses which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23.[citation needed] They support their discussion by citing Genesis 17:19–20 and Sunni hadith:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.[original research?]

According to the majority of Shī'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. Each Imam was the <hl> son <hl> of the previous Imam except for Hussayn ibn 'Alī, who was the brother of Hassan ibn 'Alī.The belief in this succession to Muḥammad stems from various Quranic verses which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23.[citation needed] They support their discussion by citing Genesis 17:19–20 and Sunni hadith:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.[original research?]


Question: What bible verse do Shia use to support their belief of succession?

Answer: Genesis 17:19–20

According to the majority of Shī'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. Each Imam was the son of the previous Imam except for Hussayn ibn 'Alī, who was the brother of Hassan ibn 'Alī. <hl> The belief in this succession to Muḥammad stems from various Quranic verses which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23.[citation needed] They support their discussion by citing Genesis 17:19–20 and Sunni hadith:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.[original research?] <hl>

According to the majority of Shī'a, namely the Twelvers (Ithnā'ashariyya), the following is a listing of the rightful successors to Muḥammad. Each Imam was the son of the previous Imam except for Hussayn ibn 'Alī, who was the brother of Hassan ibn 'Alī.The belief in this succession to Muḥammad stems from various Quranic verses which include: 75:36, 13:7, 35:24, 2:30, 2:124, 36:26, 7:142, 42:23.[citation needed] They support their discussion by citing <hl> Genesis 17:19–20 <hl> and Sunni hadith:Sahih Muslim, Hadith number 4478, English translation by Abdul Hamid Siddiqui.[original research?]


Question: Where does migration mainly occur?

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. Many species of bird migrate. Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by availability of food. It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

Answer: the northern hemisphere

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. Many species of bird migrate. Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by availability of food. <hl> It occurs mainly in the northern hemisphere , where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea. <hl>

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. Many species of bird migrate. Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by availability of food. It occurs mainly in <hl> the northern hemisphere <hl>, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

It occurs mainly in <hl> the northern hemisphere <hl> , where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.


Question: Why do birds primarily migrate?

Answer: availability of food

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. Many species of bird migrate. <hl> Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by availability of food . <hl> It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. Many species of bird migrate. Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by <hl> availability of food <hl>. It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by <hl> availability of food <hl> .


Question: Which birds migrate?

Answer: Many species

Many species of bird migrate.

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. <hl> Many species of bird migrate. <hl> Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by availability of food. It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. <hl> Many species <hl> of bird migrate. Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by availability of food. It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.


Question: What is bird migration?

Answer: the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds

<hl> Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds . <hl> Many species of bird migrate. Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by availability of food. It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

Bird migration is <hl> the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds <hl>. Many species of bird migrate. Migration carries high costs in predation and mortality, including from hunting by humans, and is driven primarily by availability of food. It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

Bird migration is <hl> the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds <hl> .


Question: What is a cause of death to birds during migration?

Answer: humans

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. Many species of bird migrate. <hl> Migration carries high costs in predation and mortality, including from hunting by humans , and is driven primarily by availability of food. <hl> It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

Bird migration is the regular seasonal movement, often north and south along a flyway, between breeding and wintering grounds. Many species of bird migrate. Migration carries high costs in predation and mortality, including from hunting by <hl> humans <hl>, and is driven primarily by availability of food. It occurs mainly in the northern hemisphere, where birds are funnelled on to specific routes by natural barriers such as the Mediterranean Sea or the Caribbean Sea.

Migration carries high costs in predation and mortality, including from hunting by <hl> humans <hl> , and is driven primarily by availability of food.


Question: When was migration first recorded?

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as storks, turtle doves, and swallows. More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.

Answer: 3,000 years ago

<hl> Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as storks, turtle doves, and swallows. <hl> More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.

Historically, migration has been recorded as much as <hl> 3,000 years ago <hl> by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as storks, turtle doves, and swallows. More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.


Question: Who recorded the earliest records of migration?

Answer: Homer and Aristotle, and in the Book of Job

<hl> Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job , for species such as storks, turtle doves, and swallows. <hl> More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including <hl> Homer and Aristotle, and in the Book of Job <hl>, for species such as storks, turtle doves, and swallows. More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including <hl> Homer and Aristotle, and in the Book of Job <hl> , for species such as storks, turtle doves, and swallows.


Question: Where was Johannes Leche from?

Answer: Finland

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as storks, turtle doves, and swallows. <hl> More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. <hl> Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as storks, turtle doves, and swallows. More recently, Johannes Leche began recording dates of arrivals of spring migrants in <hl> Finland <hl> in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.


Question: Which species of birds were recorded 3,000 years ago?

Answer: storks, turtle doves, and swallows

<hl> Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as storks, turtle doves, and swallows . <hl> More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as <hl> storks, turtle doves, and swallows <hl>. More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms.

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as <hl> storks, turtle doves, and swallows <hl> .


Question: What is a major threat to migratory birds?

Answer: habitat destruction

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as storks, turtle doves, and swallows. More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. <hl> Threats to migratory birds have grown with habitat destruction especially of stopover and wintering sites, as well as structures such as power lines and wind farms. <hl>

Historically, migration has been recorded as much as 3,000 years ago by Ancient Greek authors including Homer and Aristotle, and in the Book of Job, for species such as storks, turtle doves, and swallows. More recently, Johannes Leche began recording dates of arrivals of spring migrants in Finland in 1749, and scientific studies have used techniques including bird ringing and satellite tracking. Threats to migratory birds have grown with <hl> habitat destruction <hl> especially of stopover and wintering sites, as well as structures such as power lines and wind farms.


Question: Which birds migrate the furthest?

The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.

Answer: The Arctic tern

<hl> The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. <hl> Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.

<hl> The Arctic tern <hl> holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.


Question: Where does the Arctic tern migrate each year?

Answer: between Arctic breeding grounds and the Antarctic

<hl> The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. <hl> Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.

The Arctic tern holds the long-distance migration record for birds, travelling <hl> between Arctic breeding grounds and the Antarctic <hl> each year. Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.


Question: Where do Manx shearwaters migrate?

Answer: between their northern breeding grounds and the southern ocean

The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. <hl> Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean . <hl> Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.

The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) <hl> between their northern breeding grounds and the southern ocean <hl>. Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.

Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) <hl> between their northern breeding grounds and the southern ocean <hl> .


Question: which bird migrates by circling the earth?

Answer: albatrosses

The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. <hl> Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. <hl> Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.

The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. Some species of tubenoses (Procellariiformes) such as <hl> albatrosses <hl> circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas.


Question: What is an example of a shorter migration?

Answer: altitudinal migrations on mountains such as the Andes and Himalayas

The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. <hl> Shorter migrations are common, including altitudinal migrations on mountains such as the Andes and Himalayas . <hl>

The Arctic tern holds the long-distance migration record for birds, travelling between Arctic breeding grounds and the Antarctic each year. Some species of tubenoses (Procellariiformes) such as albatrosses circle the earth, flying over the southern oceans, while others such as Manx shearwaters migrate 14,000 km (8,700 mi) between their northern breeding grounds and the southern ocean. Shorter migrations are common, including <hl> altitudinal migrations on mountains such as the Andes and Himalayas <hl>.

Shorter migrations are common, including <hl> altitudinal migrations on mountains such as the Andes and Himalayas <hl> .


Question: What causes the timing of migration?

The timing of migration seems to be controlled primarily by changes in day length. Migrating birds navigate using celestial cues from the sun and stars, the earth's magnetic field, and probably also mental maps.

Answer: changes in day length

<hl> The timing of migration seems to be controlled primarily by changes in day length . <hl> Migrating birds navigate using celestial cues from the sun and stars, the earth's magnetic field, and probably also mental maps.

The timing of migration seems to be controlled primarily by <hl> changes in day length <hl>. Migrating birds navigate using celestial cues from the sun and stars, the earth's magnetic field, and probably also mental maps.

The timing of migration seems to be controlled primarily by <hl> changes in day length <hl> .


Question: How do migrating birds navigate?

Answer: celestial cues from the sun and stars

The timing of migration seems to be controlled primarily by changes in day length. <hl> Migrating birds navigate using celestial cues from the sun and stars , the earth's magnetic field, and probably also mental maps. <hl>

The timing of migration seems to be controlled primarily by changes in day length. Migrating birds navigate using <hl> celestial cues from the sun and stars <hl>, the earth's magnetic field, and probably also mental maps.

Migrating birds navigate using <hl> celestial cues from the sun and stars <hl> , the earth's magnetic field, and probably also mental maps.


Question: How else to migrating birds navigate?

Answer: the earth's magnetic field

The timing of migration seems to be controlled primarily by changes in day length. <hl> Migrating birds navigate using celestial cues from the sun and stars, the earth's magnetic field , and probably also mental maps. <hl>

The timing of migration seems to be controlled primarily by changes in day length. Migrating birds navigate using celestial cues from the sun and stars, <hl> the earth's magnetic field <hl>, and probably also mental maps.

Migrating birds navigate using celestial cues from the sun and stars, <hl> the earth's magnetic field <hl> , and probably also mental maps.


Question: What might help migrating birds navigate?

Answer: mental maps

The timing of migration seems to be controlled primarily by changes in day length. <hl> Migrating birds navigate using celestial cues from the sun and stars, the earth's magnetic field, and probably also mental maps . <hl>

The timing of migration seems to be controlled primarily by changes in day length. Migrating birds navigate using celestial cues from the sun and stars, the earth's magnetic field, and probably also <hl> mental maps <hl>.

Migrating birds navigate using celestial cues from the sun and stars, the earth's magnetic field, and probably also <hl> mental maps <hl> .


Question: Who recorded early records of migration?

Records of bird migration were made as much as 3,000 years ago by the Ancient Greek writers Hesiod, Homer, Herodotus and Aristotle. The Bible also notes migrations, as in the Book of Job (39:26), where the inquiry is made: "Is it by your insight that the hawk hovers, spreads its wings southward?" The author of Jeremiah (8:7) wrote: "Even the stork in the heavens knows its seasons, and the turtle dove, the swift and the crane keep the time of their arrival."

Answer: Ancient Greek writers

<hl> Records of bird migration were made as much as 3,000 years ago by the Ancient Greek writers Hesiod, Homer, Herodotus and Aristotle. <hl> The Bible also notes migrations, as in the Book of Job (39:26), where the inquiry is made: "Is it by your insight that the hawk hovers, spreads its wings southward?" The author of Jeremiah (8:7) wrote: "Even the stork in the heavens knows its seasons, and the turtle dove, the swift and the crane keep the time of their arrival."

Records of bird migration were made as much as 3,000 years ago by the <hl> Ancient Greek writers <hl> Hesiod, Homer, Herodotus and Aristotle. The Bible also notes migrations, as in the Book of Job (39:26), where the inquiry is made: "Is it by your insight that the hawk hovers, spreads its wings southward?" The author of Jeremiah (8:7) wrote: "Even the stork in the heavens knows its seasons, and the turtle dove, the swift and the crane keep the time of their arrival."


Question: Where in the bible does it mention migration?

Answer: the Book of Job (39:26)

Records of bird migration were made as much as 3,000 years ago by the Ancient Greek writers Hesiod, Homer, Herodotus and Aristotle. <hl> The Bible also notes migrations, as in the Book of Job (39:26) , where the inquiry is made: "Is it by your insight that the hawk hovers, spreads its wings southward?" <hl> The author of Jeremiah (8:7) wrote: "Even the stork in the heavens knows its seasons, and the turtle dove, the swift and the crane keep the time of their arrival."

Records of bird migration were made as much as 3,000 years ago by the Ancient Greek writers Hesiod, Homer, Herodotus and Aristotle. The Bible also notes migrations, as in <hl> the Book of Job (39:26) <hl>, where the inquiry is made: "Is it by your insight that the hawk hovers, spreads its wings southward?" The author of Jeremiah (8:7) wrote: "Even the stork in the heavens knows its seasons, and the turtle dove, the swift and the crane keep the time of their arrival."

The Bible also notes migrations, as in <hl> the Book of Job (39:26) <hl> , where the inquiry is made: "Is it by your insight that the hawk hovers, spreads its wings southward?"


Question: What bird is mentioned in the book of Job?

Answer: hawk

Records of bird migration were made as much as 3,000 years ago by the Ancient Greek writers Hesiod, Homer, Herodotus and Aristotle. <hl> The Bible also notes migrations, as in the Book of Job (39:26), where the inquiry is made: "Is it by your insight that the hawk hovers, spreads its wings southward?" <hl> The author of Jeremiah (8:7) wrote: "Even the stork in the heavens knows its seasons, and the turtle dove, the swift and the crane keep the time of their arrival."

Records of bird migration were made as much as 3,000 years ago by the Ancient Greek writers Hesiod, Homer, Herodotus and Aristotle. The Bible also notes migrations, as in the Book of Job (39:26), where the inquiry is made: "Is it by your insight that the <hl> hawk <hl> hovers, spreads its wings southward?" The author of Jeremiah (8:7) wrote: "Even the stork in the heavens knows its seasons, and the turtle dove, the swift and the crane keep the time of their arrival."


Question: Who noted that cranes traveled from Scythia to the Nile?

Aristotle noted that cranes traveled from the steppes of Scythia to marshes at the headwaters of the Nile. Pliny the Elder, in his Historia Naturalis, repeats Aristotle's observations.

Answer: Aristotle

<hl> Aristotle noted that cranes traveled from the steppes of Scythia to marshes at the headwaters of the Nile. <hl> Pliny the Elder, in his Historia Naturalis, repeats Aristotle's observations.

<hl> Aristotle <hl> noted that cranes traveled from the steppes of Scythia to marshes at the headwaters of the Nile. Pliny the Elder, in his Historia Naturalis, repeats Aristotle's observations.


Question: Who repeats Aristotle's observations?

Answer: Pliny the Elder

Aristotle noted that cranes traveled from the steppes of Scythia to marshes at the headwaters of the Nile. <hl> Pliny the Elder , in his Historia Naturalis, repeats Aristotle's observations. <hl>

Aristotle noted that cranes traveled from the steppes of Scythia to marshes at the headwaters of the Nile. <hl> Pliny the Elder <hl>, in his Historia Naturalis, repeats Aristotle's observations.

<hl> Pliny the Elder <hl> , in his Historia Naturalis, repeats Aristotle's observations.


Question: Where did Pliny the Elder repeat Aristotle's observations?

Answer: in his Historia Naturalis

Aristotle noted that cranes traveled from the steppes of Scythia to marshes at the headwaters of the Nile. <hl> Pliny the Elder, in his Historia Naturalis , repeats Aristotle's observations. <hl>

Aristotle noted that cranes traveled from the steppes of Scythia to marshes at the headwaters of the Nile. Pliny the Elder, <hl> in his Historia Naturalis <hl>, repeats Aristotle's observations.

Pliny the Elder, <hl> in his Historia Naturalis <hl> , repeats Aristotle's observations.


Question: What kind of bird did Aristotle and Pliny the Elder write about?

Answer: cranes

<hl> Aristotle noted that cranes traveled from the steppes of Scythia to marshes at the headwaters of the Nile. <hl> Pliny the Elder, in his Historia Naturalis, repeats Aristotle's observations.

Aristotle noted that <hl> cranes <hl> traveled from the steppes of Scythia to marshes at the headwaters of the Nile. Pliny the Elder, in his Historia Naturalis, repeats Aristotle's observations.


Question: Which bird did Aristotle believe hibernated?

Aristotle however suggested that swallows and other birds hibernated. This belief persisted as late as 1878, when Elliott Coues listed the titles of no less than 182 papers dealing with the hibernation of swallows. Even the "highly observant" Gilbert White, in his posthumously published 1789 The Natural History of Selborne, quoted a man's story about swallows being found in a chalk cliff collapse "while he was a schoolboy at Brighthelmstone", though the man denied being an eyewitness. However, he also writes that "as to swallows being found in a torpid state during the winter in the Isle of Wight or any part of this country, I never heard any such account worth attending to", and that if early swallows "happen to find frost and snow they immediately withdraw for a time—a circumstance this much more in favour of hiding than migration", since he doubts they would "return for a week or two to warmer latitudes".

Answer: swallows

<hl> Aristotle however suggested that swallows and other birds hibernated. <hl> This belief persisted as late as 1878, when Elliott Coues listed the titles of no less than 182 papers dealing with the hibernation of swallows. Even the "highly observant" Gilbert White, in his posthumously published 1789 The Natural History of Selborne, quoted a man's story about swallows being found in a chalk cliff collapse "while he was a schoolboy at Brighthelmstone", though the man denied being an eyewitness. However, he also writes that "as to swallows being found in a torpid state during the winter in the Isle of Wight or any part of this country, I never heard any such account worth attending to", and that if early swallows "happen to find frost and snow they immediately withdraw for a time—a circumstance this much more in favour of hiding than migration", since he doubts they would "return for a week or two to warmer latitudes".

Aristotle however suggested that <hl> swallows <hl> and other birds hibernated. This belief persisted as late as 1878, when Elliott Coues listed the titles of no less than 182 papers dealing with the hibernation of swallows. Even the "highly observant" Gilbert White, in his posthumously published 1789 The Natural History of Selborne, quoted a man's story about swallows being found in a chalk cliff collapse "while he was a schoolboy at Brighthelmstone", though the man denied being an eyewitness. However, he also writes that "as to swallows being found in a torpid state during the winter in the Isle of Wight or any part of this country, I never heard any such account worth attending to", and that if early swallows "happen to find frost and snow they immediately withdraw for a time—a circumstance this much more in favour of hiding than migration", since he doubts they would "return for a week or two to warmer latitudes".


Question: Until what year did the belief of hibernating birds persist?

Answer: 1878

Aristotle however suggested that swallows and other birds hibernated. <hl> This belief persisted as late as 1878 , when Elliott Coues listed the titles of no less than 182 papers dealing with the hibernation of swallows. <hl> Even the "highly observant" Gilbert White, in his posthumously published 1789 The Natural History of Selborne, quoted a man's story about swallows being found in a chalk cliff collapse "while he was a schoolboy at Brighthelmstone", though the man denied being an eyewitness. However, he also writes that "as to swallows being found in a torpid state during the winter in the Isle of Wight or any part of this country, I never heard any such account worth attending to", and that if early swallows "happen to find frost and snow they immediately withdraw for a time—a circumstance this much more in favour of hiding than migration", since he doubts they would "return for a week or two to warmer latitudes".

Aristotle however suggested that swallows and other birds hibernated. This belief persisted as late as <hl> 1878 <hl>, when Elliott Coues listed the titles of no less than 182 papers dealing with the hibernation of swallows. Even the "highly observant" Gilbert White, in his posthumously published 1789 The Natural History of Selborne, quoted a man's story about swallows being found in a chalk cliff collapse "while he was a schoolboy at Brighthelmstone", though the man denied being an eyewitness. However, he also writes that "as to swallows being found in a torpid state during the winter in the Isle of Wight or any part of this country, I never heard any such account worth attending to", and that if early swallows "happen to find frost and snow they immediately withdraw for a time—a circumstance this much more in favour of hiding than migration", since he doubts they would "return for a week or two to warmer latitudes".

This belief persisted as late as <hl> 1878 <hl> , when Elliott Coues listed the titles of no less than 182 papers dealing with the hibernation of swallows.