Imamate and The Imams chapter1

Imamate and The Imams

BOOK ID 

Author (s): Ayatullah Ibrahim Amini 

Translator (s): Hamideh Elahinia 

Publisher (s): Ansariyan Publications - Qum Category: The 12 Imams Image: 

Topic Tags: Imamate Miscellaneous information:  Imamate and The Imams Ayatullah Ibrahim Amini Translated: Hamideh Elahinia Publisher: Ansariyan Publications First Edition: 1390 – 1432 – 2011 Sadr Press No. Of Pages: 336 Quantity: 2000 Size: 143 x 205 mm ISBN: 978-964-219-184-0 Congress Classification: BP۲۲۳/ﺍﻟﻒ۸۵ﺍﻟﻒ۷۰۴۹۵۲ ۱۳۹۰ Dewey Classification: ۲۹۷/۴۵ National bibliography numbers: ۲۳۴۰۷۹۱ ALL RIGHTS RESERVED AND RECORDED FOR THE PUBLISHER ﺍﻣﺎﻣﺖ ﻭ ﺍﻣﺎﻣﺎﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻠﺎﻡ ﺍﻟﺈﻣﺎﻣﺔ ﻭﺍﻟﺄﺋﻤﺔ ﺑﺎﻟﻠّﻐﺔ ﺍﻟﺎﻧﺠﻠﻴﺰﻳﺔ Featured Category: Introducing the Ahlul Bayt -------------------- ﺳﺮﺷﻨﺎﺳﻪ: ﺍﻣﻴﻨﯽ، ﺍﺑﺮﺍﻫﻴﻢ، ۱۳۰۴- Amini, Ibrahim ﻋﻨﻮﺍﻥ ﻗﺮﺍﺭﺩﺍﺩﯼ: ﺍﻣﺎﻣﺖ ﻭ ﺍﻣﺎﻣﺎﻥ. ﺍﻧﮕﻠﻴﺴﯽ ﻋﻨﻮﺍﻥ ﻭ ﻧﺎﻡ ﭘﺪﻳﺪﺁﻭﺭ: Imamate and the Imams/ Ibrahim Amini; translated by Haideh Elahinia. ﻣﺸﺨﺼﺎﺕ ﻧﺸﺮ: Qum: Ansariyan, 2011= 1390. ﻣﺸﺨﺼﺎﺕ ﻇﺎﻫﺮﯼ: ۳۳۶ﺹ. ﺷﺎﺑﮏ: 978-964-219-184-0 ﻭﺿﻌﻴﺖ ﻓﻬﺮﺳﺖ ﻧﻮﻳﺴﯽ: ﻓﻴﭙﺎ ﻳﺎﺩﺩﺍﺷﺖ: ﺍﻧﮕﻠﻴﺴﯽ. ﻣﻮﺿﻮﻉ: ﺍﻣﺎﻣﺖ ﻣﻮﺿﻮﻉ: ﺍﺋﻤﻪ ﺍﺛﻨﺎﻋﺸﺮ -- ﺳﺮﮔﺬﺷﺘﻨﺎﻣﻪ ﻣﻮﺿﻮﻉ: ﺷﻴﻌﻪ -- ﺩﻓﺎﻋﻴﻪ‌ﻫﺎ ﻭ ﺭﺩﻳﻪ ﻫﺎ ﺷﻨﺎﺳﻪ ﺍﻓﺰﻭﺩﻩ: ﺍﻟﻬﯽ ﻧﻴﺎ، ﺣﻤﻴﺪﻩ ﺷﻨﺎﺳﻪ ﺍﻓﺰﻭﺩﻩ: Elahinia, Hamideh ﺭﺩﻩ ﺑﻨﺪﯼ ﮐﻨﮕﺮﻩ: BP۲۲۳/ﺍﻟﻒ۸۵ﺍﻟﻒ۷۰۴۹۵۲ ۱۳۹۰ ﺭﺩﻩ ﺑﻨﺪﯼ ﺩﻳﻮﻳﯽ: ۲۹۷/۴۵ ﺷﻤﺎﺭﻩ ﮐﺘﺎﺑﺸﻨﺎﺳﯽ ﻣﻠﯽ: ۲۳۴۰۷۹۱ 

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This book is written for the youth about the definition of Imamate and privileges of the Imams so that we may learn and follow the pattern of the infallible Imams (a. s. ). 

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Author’s Preface Imamate is not a dated ineffective issue so that it would be said, “It is not related to our time; discussing it is only a waste of time and increases old religious differences. It does not make any difference if Imam Ali (a. s. ) is the Prophet’s successor or the fourth Caliph after him. Such issues have no influence on our current lives. ” It can be said in reply that the importance of Imamate, as a vital Islamic issue, will be proved later on in this book. It has a leading role now and in all eras, in all aspects of life. It also brings about a kind of responsibility for every Muslim. That is why various traditions cite recognition of the Imam in every age as a major Islamic duty and a sign of the belief. This duty is so important that ignoring it is regarded as going astray. The Messenger p: 1 

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of Allah (S) stated, “Anyone who dies without having an Imam has died as a pagan. ” [1] He also said, “Anyone who dies while he has not recognized his Imam has died a pagan death. ” [2] Ibn Abi Ya’fur said that he asked Imam Sadiq (a. s. ) about this tradition of the Prophet (S) , “Does it mean death as an infidel? ” Imam Sadiq (a. s. ) replied, “It means dying in deviation. ” He asked Imam (a. s. ) again, “Therefore, has someone who dies while he has no Imam died as a pagan? ” Imam Sadiq (a. s. ) answered, “Sure he did. [3] ” Fuzayl Ibn Yasar has narrated from Imam Sadiq (a. s. ) that the Messenger of Allah (S) stated, “Anyone who dies without having an Imam has died a pagan death. ” Fuzayl asked Imam Sadiq (a. s. ) , “Has the Messenger of Allah (S) stated this? ” Imam (a. s. ) answered, “Yes, by Allah. ” The narrator asked again, “So if someone dies while he has no Imam, has he died a pagan death? ” Imam Sadiq (a. s. ) stated, “Surely he did. ” [4] Various other traditions have also been narrated with the same theme. Such traditions reveal that recognition of the Imam is one of major Islamic obligations. Two important questions come to mind in this regard. The first one is that what is meant by recognition of the Imam? Does it mean knowing the identifications of the Imam or a deeper recognition? The second question is that what is the advantage of recognizing the Imam? Why is it so emphasized in traditions of Prophet of Islam (a. s. ) and his Household, the p: 2 

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infallible Imams (a. s. )? This question arises especially since the Imamate age has apparently terminated; no one is supposed to be Imam today, so that we have no duty to search for and find the true Imam. In these conditions, isn’t it better to leave the Imamate issue and the controversy about it and attend to more important Islamic issues? In answer to the first question it can be said that as will be proved later in the present book, Imamate and leadership are high positions in Islam, which cannot be occupied by regular people. Only qualified persons, with the following characteristics, can reach the Imamate position: 1. The Imam should know all the Divine sciences, teachings, and verdicts that are revealed to Prophet Muhammad (S) by Allah. In other words, the Imam is and should be the inheritor of the Prophet’s knowledge. 2. The Imam should be away from mistakes and forgetfulness (be infallible) in gaining, recording, maintaining, and publishing religious sciences and teachings. 3. The Imam should also be away from committing sins and transgressing religious rules. He should follow religious rules and verdicts so that the people follow his Islamic speech, behavior, and morality. Therefore, the recognition of Imam, mentioned in the traditions, is not merely being familiar with his identification; rather it is recognition of his brilliant scientific, practical, ethical, and virtuous personality. The answer to the first question clears the answer to the second question too. In other words, if we consider the Imam as the source of all religious sciences, teachings, p: 3 

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and verdicts, every Muslim should refer to the Imam –as an original reliable source– for learning his religious duties. As a result, research for recognizing the true Imam –for acquiring religious sciences– is a major duty of every Muslim, who thinks of his salvation in this world and the Hereafter. It is clear that such an important duty does not belong to a certain age and is necessary in all times. In fact, Muslims in all eras should attempt to recognize the infallible Imam of their age –introduced by Prophet Muhammad (S) along with the Holy Quran as two reliable scientific sources– and benefit from his virtuous speech and behavior. Moreover, since only an infallible Imam is introduced from Allah to rule the Islamic Ummah (nation) , as the Prophet’s true successor, people in all ages should discover the true Imam and ruler and help establish the Islamic government. The Government Issue does not belong to a certain time and place either. In fact, the need for legitimate Islamic government has always been a preliminary need of the Islamic Ummah. The present book is written for the youth about the same topics in four chapters: The first chapter is about definition of Imamate and privileges of the Imams. The second chapter is about Prophet Muhammad (S) ’s Household, as mentioned in the Holy Quran and the traditions. The third chapter discusses the Imamate reasons. Finally, chapter four introduces the infallible Imams (a. s. ) , specific reasons for Imamate of each of them, virtues, ethical values, knowledge, p: 4 

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worship, and moral journey of these selected servants toward the Exalted Allah. This is the most important part of the book, so that we may follow the pattern of the infallible Imams (a. s. ). I hope the Islamic Ummah, especially the youth, attend to spiritual lives of the infallible Imams (a. s. ) , learn lessons for life, and set them as their leaders everywhere and every time. In fact, this is the true way of being a real Shiah. Ibrahim Amini 11/22/1387 (2/12/2008) 

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[1]: Musnad Ahmad, Vol 4, p. 96. 

[2]: Biharul Anwar, Vol 23, p. 67. 

[3]: Al-Kafi, Vol 1, p. 376. 

[4]: Al-Kafi, Vol 1, p. 376. 

Translator’s Preface Praise be to Allah, Lord of the worlds, Who bestowed me with the knowledge and perseverance necessary to translate this valuable work of Ayatollah Amini into English. Translation of Islamic works is a demanding job, especially when the assigned work is lengthy. Keeping the same tone and style throughout the work requires outstanding attention and concentration. It will be very much appreciated for the readers to point out their viewpoints on my translation, including any constructive criticism. I’d like to express my thanks to my father, Hujjatul Islam Elahinia, for helping me with jurisprudential issues and Arabic terms. I am very much indebted, also, to my husband, Mr. Seddighian, for his constant help and support during this translation project. I sincerely dedicate this little attempt in propagating Islamic beliefs to the presence of infallible Imams (a. s. ) of the Shi’ah. May Allah accept their intercession for us in the Last Day; “the day when We call every person with their Imams” [1] and “the day on which property will not avail, nor sons. ” [2] 

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[1]: Surah Al-‘Isra’, 17: 71. 

[2]: Surah Al-Shu’ara’, 26: 88. 

Chapter 1: Characteristics of the Imam Lexical Definition of Imamate Imamate means leadership p: 5 

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and Imam is attributed to someone –either righteous or vicious– whose conduct and ideas are followed by the people. The leader of the pious and the leader of the evildoer are both called Imam. Both meanings are mentioned in the Holy Quran too. The Holy Quran states, ﻭَﺟَﻌَﻠْﻨﺎ ﻣِﻨْﻬُﻢْ ﺃَﺋِﻤﱠﱠﺔً ﻳَﻬْﺪُﻭﻥَ ﺑِﺄَﻣْﺮِﻧﺎ ﻟَﻤّﺎ ﺻَﺒَﺮُﻭﺍ ﻭَﻛﺎﻧُﻮﺍ ﺑِﺂﻳﺎﺗِﻨﺎ ﻳُﻮﻗِﻨُﻮﻥَ “And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs. ” [1] ﻭَﺟَﻌَﻠْﻨﺎﻫُﻢْ ﺃَﺋِﻤﱠﱠﺔً ﻳَﺪْﻋُﻮﻥَ ﺇِﻟَﻰ ﺍﻟﻨّﺎﺭِ ﻭَﻳَﻮْﻡَ ﺍﻟﻘِﻴﺎﻣِﺔِ ﻟﺎ ﻳُﻨْﺼَﺮُﻭﻥَ “And we made them (but) leaders inviting to the Fire; and on the Day of Judgment no help shall they find. ” [2] Definition and Position of Imamate Imamate has been a fundamental Islamic belief since Early Islamic Era. It has divided the Islamic Ummah (nation) into two group; the Sunni and the Shiah, each of which having different definitions of Imamate. Abdur Rahman Lahiji, a Sunni scholar, defines Imamate as: Imamate is not an Islamic fundamental for us; rather it is one of obligatory commandments, unlike the Shiah that consider it as an Islamic principle. Some have defined Imamate as the leadership of the public in worldly and religious issues. However, a better definition of it is the caliphate of Prophet Muhammad (S) in establishing the religion and maintaining the Muslims’ unity. Obeying such a caliph is then obligatory for all the Muslims. [3] As is clear, the Sunni Muslims consider Imamate a worldly position, and an Islamic fundamental. They regard the necessity of appointing Imam a jurisprudential issue and appointment of p: 6 

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him the duty of Islamic Ummah, unlike the Shiah, who know Imamate as an Islamic fundamental, after Prophethood. The Shiah define Imamate as succession and caliphate of the Messenger of Allah (S) in all prophetic duties and ranks, except relation with the invisible world and receiving revelation, which are only for the prophets (a. s. ). The Prophet’s Positions It is proved in Kalam [1] books that Prophet of Islam (S) had several positions during his lifetime: 1. Having relation with the invisible world and getting revelation from the Almighty Allah, 2. Maintaining religious knowledge, teachings, commandments, and laws descended as revelation, 3. Propagating this heavenly collection among the people, answering their questions, and fighting superstition, 4. Enforcing political, social, judiciary, economic, legal, and punitive Islamic commandments, defending Islam and the Muslims, and establishing Islamic government. Prophet Muhammad (S) was always away from mistakes and forgetfulness in fulfilling these duties. He was also infallible and away from committing sins and crimes. If a prophet is not infallible, religious commandments and rules are not guaranteed and Divine Mercy is not accomplished. This is, in fact, the Shiah viewpoint, who believe that just as human being needs Divine knowledge, teachings, and rules revealed to prophets (a. s. ) for reaching material and spiritual perfection, he needs to have an infallible leader who undertakes the Prophet (S) ’s responsibilities and follow his goals in the absence of the Prophet (S) throughout history. Otherwise, the prophets’ (a. s. ) mission in guiding human beings will remain incomplete. Human need for religious sciences and teachings is not limited to the Prophet (S) ’s age; humans p: 7 

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need this Divine Source of knowledge in all ages. The short time of Prophet Muhammad (S) ’s prophetic mission did not secure this continual need; especially because of termination of prophetic missions ever. The Shiah Muslims know the Imam as a brilliant complete human, who succeeds the Prophet of Islam (S) and undertakes all his duties, except receiving revelation. The Duties of the Imam The characteristics and duties of the Imam are as follows. 1. He knows all sciences, teachings, commandment, and rules of the religion, not from revelation, but through the Prophet (S) ’s training and other sources that will be mentioned later. 2. He tries to propagate Islamic teachings and commandments and fight religious deviations. 3. He enforces political, social, judiciary, legal, punitive, and economic rules of Islam; that is he continues the Prophet (S) ’s Islamic government based on Islamic criteria. 4. The Imam, like the Prophet (S) , is completely away from mistakes, forgetfulness, and intentional wrongdoing. He is, in fact, infallible; otherwise, Allah’s purpose of guiding humans and introducing the true path toward perfection would remain incomplete and His Mercy would not be accomplished. The Shiah argue for human need to the Imam, his knowledge and infallibility, and the necessity of his appointment by the Almighty Allah based on the famous Mercy (lutf) principle, considering the existence and appointment of the Imam as a sign of Allah’s Mercy. The late Allamah Hilli writes, “The existence of Imam is because of Allah’s Mercy and appointing the Imam is obligatory upon the Exalted Allah, so that His purpose is accomplishe! ” [1] The Imamiyyah (Shiah) Muslims know p: 8 

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the Imam a noble person, who is the best one in his age in regard to belief, commitment to ethical virtues, true knowledge of Islamic commandments and rules, and devoutness, after the Messenger of Allah (S). He is infallible and away from mistakes, forgetfulness, wrongdoing, and sins. Only such a person can be the Prophet (S) ’s successor and the people’s leader. The Sunni Muslims, however, do not necessitate these conditions for the successor of Prophet Muhammad (S). They even do not nullify the probability of mistakes or wrongdoing for him. They think that qualification for ruling and managing worldly issues suffices for the Imam. The Sunni Muslims consider obeying the Imam obligatory for the people and opposing him forbidden. 

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[1]: Surah Al-Sajdah, 320: 24. 

[2]: Surah Al- Qasas 28: 41. 

[3]: Sharhul Mawaqif, Vol 8, p. 344. 

[1]: Speculative theology. 

[1]: Sharhi Tajrid, p. 284. 

The Imam as Mentioned in Traditions There are many traditions, which define the Imam and Imamate, one of which we mention here. The eighth infallible Imam of the Shiah, Imam Ridha’ (a. s. ) stated, Imamate is the position of the prophets (S) and the heritage of their successors. Imamate is caliphate of Allah and His Messenger and the position of Amiral Mu’minin, Imam Ali (a. s. ) , Imam Hasan (a. s. ) , and Imam Husayn (a. s. ). Imamate is governing Muslims’ religion and system, worldly prosperity and honor. Imamate is the basis of blossoming tree of Islam and its young branches. The Imam manages well the issues related to Salat (regular prayers) , Sawm (fasting) , Zakat (statutory Islamic levy) , Hajj (pilgrimage of the ka’bah) , Jihad, developing government properties, Sadaqat (alms) , execution of commandments and Hudud (Islamic punishment defined for specific sins) , and guarding the boundaries. The Imam is p: 9 

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Allah’s trusted servant among the people, His Hujjat (sign) for the servants, His caliph in lands, inviter to Allah’s religion, and protector of Allah’s sanctuary. The Imam is infallible and away from sins and vices. He is abound with knowledge and patience, the pillar of religion, honor of Muslims, and the cause of anger and perish of the infidel and the heterodox. The Imam is a unique personality in his own age; no one can replace him and no scholar reaches his scientific stance. The Imam’s virtues and goodness are not obtainable; rather he has reached such a position by Allah’s Mercy. [1] Characteristics of the Imam According to the tradition of Imam Ridha’ (a. s. ) , the Imam is a noble personality with the following characteristics: 1. He is completely away from committing sins; he is infallible. 2. He has unobtainable sciences, which are granted to him by the Exalted Allah. 3. He is patient in dealing with the people and fulfilling his duties. 4. His position is the position of the prophets (a. s. ). 5. He is Allah’s caliph and the successor of the Messenger of Allah. 6. His government organizes Muslims’ affairs and gives them honor and prosperity. 7. Islamic rules and commandments are enforced in his government; Salat, Sawm, Zakat, Hajj, and Jihad. Religious Hudud are executed and Islamic country’s boundaries are protected. 8. The Imamate is steady tree of Islam, whose branches are always spreading in the world. 9. The Imam is Allah’s trustee and His Hujjat for the servants. He invites the people toward Allah and defends Allah’s commandments. 10. The Imam is p: 10 

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a unique person in his own age; no one is like him, nor can anyone reach his position. 11. The Imam honors Muslims, but angers and perishes the infidel and the heterodox. The Necessity of Obeying the Imam The Holy Quran has placed obeying the Imam in the same rank as obeying the Almighty Allah and His Messenger (S) ; ﻳﺎ ﺃَﻳﱡﱡﻬﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺃَﻃِﻴﻌُﻮﺍ ﺍﻟﻠﱠﱠﻪَ ﻭَﺃَﻃﻴﻌُﻮﺍ ﺍﻟﺮﱠﱠﺳُﻮﻝَ ﻭَﺃُﻭﻟِﻰ ﺍﻟﺄﻣْﺮِ ﻣِﻨْﻜُﻢْ ﻓَﺈِﻥْ ﺗَﻨﺎﺯَﻋْﺘُﻢْ ﻓِﻰ ﺷَﻰ ﺀٍ ﻓَﺮُﺩﱡﱡﻭﻩُ ﺇِﻟَﻰ ﺍﻟﻠﱠﱠﻪِ ﻭَﺍﻟﺮﱠﱠﺳُﻮﻝِ ﺇِﻥْ ﻛُﻨْﺘُﻢْ ﺗُﺆْﻣِﻨُﻮﻥَ ﺑِﺎﻟﻠﱠﱠﻪِ ﻭَﺍﻟﻴَﻮْﻡِ ﺍﻟﺂﺧِﺮِ ﺫ ﻟِﻚَ ﺧَﻴْﺮٌ ﻭَﺃَﺣْﺴَﻦُ ﺗَﺄْﻭِﻳﻠًﺎ “O ye who believ! Obey God, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to God and His Messenger, if ye do believe in God and the Last Day: That is best, and most suitable for final determination. ” [1] In this verse, obeying three ones is considered obligatory for the believers: 1. The Almighty Allah has created humans and all the blessings for them, so appreciating the Creator is a logical issue. One of the Divine blessings is sending the prophets (a. s. ) along with Divine guidelines. Allah’s Mercy necessitates that He regulate guidelines and plans for humans’ worldly and spiritual perfection and send them by His messengers, so that the people are guided to the true path and warned against evilness and wrongdoing. In other words, following the Divine commandments and obeying the prophets (S) are to the benefit of the servants, hence logically obligatory. 2. The Prophet of Islam (S) is the second one whose obeying is considered obligatory in the mentioned Quranic p: 11 

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verse. Prophet Muhammad (S) received messages from Allah through revelation and declared them to the people. Moreover, the Almighty Allah had allowed him to issue commandments in two cases. First he was allowed to issue commandments in various jurisprudential fields based on heavenly revelations and propose them to the believers. Second, since he was the Muslims’ leader and managed their social and political issues, he was permitted to make rules based on the expediency of the Islamic Ummah and in framework of general Islamic commandments and execute them. These rules are literally called ‘governmental commandments’. Based on the mentioned Quranic verse, obeying the Prophet (S) is obligatory in this case too. This verse is also a proof for Prophet Muhammad (S) ’s infallibility, or else obeying him absolutely was unjustified. 3. The Ulul Amr (those charged with authority). Although ulul amr apparently includes all the leaders and rulers, it should only mean the infallible rulers, because obeying them is considered absolutely obligatory. As mentioned before, obeying the fallible is religiously and logically baseless. As a result, ulul amr –as mentioned in the Quranic verse under discussion- means the Prophet (S) ’s successors or the infallible Imams (a. s. ) , who are responsible for ruling the Islamic ummah after the Messenger of Allah (S) and manage the Islamic country. Some traditions interpret ulul amr as the infallible from the Prophet (S) ’s Household. Husayn Ibn Abil ‘Ala’ says, “I asked Imam Sadiq (a. s. ) , ‘Is obeying the successors of Messenger of Allah (S) obligatory? ’ Imam Sadiq (a. s. ) answered, ‘Yes. They p: 12 

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are the people about whom the Exalted Allah said, ﺃَﻃِﻴﻌُﻮﺍ ﺍﻟﻠﱠﱠﻪَ ﻭَﺃَﻃﻴﻌُﻮﺍ ﺍﻟﺮﱠﱠﺳُﻮﻝَ ﻭَﺃُﻭﻟِﻰ ﺍﻟﺄﻣْﺮِ ﻣِﻨْﻜُﻢْ ‘Obey Allah and obey the Apostle’ And He stated, ﺇِﻧﱠﱠﻤﺎ ﻭَﻟِﻴﱡﱡﻜُﻢُ ﺍﻟﻠﱠﱠﻪُ ﻭَﺭَﺳُﻮﻟُﻪُ ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺍﻟﱠﱠﺬِﻳﻦَ ﻳُﻘِﻴﻤُﻮﻥَ ﺍﻟﺼﱠﱠﻠﺎﺓَ ﻭَﻳُﺆْﺗُﻮﻥَ ﺍﻟﺰﱠﱠﻛﺎﺓَ ﻭَﻫُﻢْ ﺭﺍﻛِﻌُﻮﻥَ ‘ (Your (real) friends are (no less than) God, His Apostle, and the (fellowship of) believers,- those who establish regular prayers and regular charity, and they bow down humbly (in worship). [1] ) ” [2] Therefore, the infallible Imams (a. s. ) were the possessors of the Prophet (S) ’s sciences and attempted in circulating them. Moreover, Prophet Muhammad (S) had allowed them to make necessary laws in case there was no explicit text in Holy Quran, based on Muslims’ expediency and time and place requirements and execute these so called ‘governmental laws’. The Imam’s Knowledge from a Logical Point of View The main goal of Prophet Muhammad (S) ’s mission was training and refining humans. In addition to reciting and teaching the Holy Quran, the Messenger of Allah (S) interpreted Quranic verses and explained vague points when necessary. He mentioned transformer and obsolete, general and specific, absolute and conditional verses. He presented religious commandments and rules that he obtained from revelation to the people. He spread true beliefs and fought superstition and wrong ideas. He invited the people to moral virtues and prohibited from vices. He had necessary knowledge about all these teachings and sciences from revelation or logic; hence he could accomplish these duties well, directing his followers to the right path. The Imam, who is the successor to the Prophet (S) and continues his path, should possess all these sciences to be able to fulfill p: 13 

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his responsibilities; otherwise there will be no valid guarantee for continuation of religion. In other words, the Imam should have all the sciences of the Prophet (S) , except that the Prophet gets them directly via the Divine revelation but the Imam gets them from the Prophet (S). The Imam’s Knowledge in Traditions In various traditions, knowing religious sciences, teachings, and commandments is considered a necessary condition of the Imam. Imam Ridha’ (a. s. ) has stated, “In fact, the Almighty Allah grants success to the prophets and Imams and benefits them from His treasure of sciences and maxims like no one else. Therefore, their knowledge is superior to that of the people in their own age. The Holy Quran states, ﺃَﻓَﻤَﻦْ ﻳَﻬْﺪِﻯ ﺇِﻟَﻰ ﺍﻟْﺤَﻖﱢﱢ ﺃَﺣَﻖﱡﱡ ﺃَﻥْ ﻳَﺘﱠﱠﺒَﻊَ ﺃَﻣﱠﱠﻦْ ﻟﺎ ﻳَﻬِﺪﱢﱢﻯ ﺇِﻟّﺎ ﺃَﻥْ ﻳُﻬْﺪﻯ ﻓَﻤﺎ ﻟَﻜُﻢْ ﻛَﻴْﻒَ ﺗَﺤْﻜُﻤُﻮﻥَ “Is then He Who gives guidance to truth more worthy to be followed, or he who finds not guidance (himself) unless he is guided? What then is the matter with you? How judge ye? ” [1] And also, ﻭَﻣَﻦْ ﻳُﺆْﺕَ ﺍﻟﺤِﻜْﻤَﺔَ ﻓَﻘَﺪْ ﺃُﻭﺗِﻰَ ﺧَﻴْﺮﺍً ﻛَﺜِﻴﺮﺍً He to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding. [2] When the Almighty Allah selects one of His servants for managing other servants, He grants him patience, fills his heart with knowledge, and continuously reveals His sciences to him. Therefore he is not disabled from answering questions and does not become bewildered in finding the truth. ” [3] Imam Ali (a. s. ) stated, “O peopl! The most deserving person for Imamate is the most powerful one p: 14 

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among you in managing the issues and the most learned one in Divine commandments. If someone was going to plot sedition after taking oath of allegiance, he is asked to leave it and if he did not accept, he is fought with. ” [1] Amiral Mu’minin, Imam Ali (a. s. ) , also stated, “The Imam is aware of the lawful and the unlawful, the obligatory and recommended deeds and Allah’s commandments. He is needless to the people and everyone needs him. ” [2] He has also stated, “Learn the true path to salvation from those who know this path (the Ahlul Bayt). They are revivers of knowledge and removers of ignorance. Their commandments reveal their knowledge to you. Their silence shows their speech style. Their appearance is the sign of their inside. They never oppose the religion and have no controversy over it. ” [3] The first infallible Imam of the Shi’ah also described the Prophet (S) ’s Ahlul Bayt this way, “They pondered in the religion as they should, learned it, and used it, not merely hear it and transfer to others. The narrators of knowledge are numerous, but safe guarders of it are little. ” [4] 

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[1]: Usul Al-Kafi, Vol 1, p. 200. 

[1]: Surah Al-Nisa’ 4: 59. 

[1]: Surah Al-Ma’idah 5: 55. 

[2]: Usul Al-Kafi, Vol 1, p. 189. 

[1]: Surah Al-Yunus 10: 35. 

[2]: Surah Al-Baqarah 2: 269. 

[3]: Usul Al-Kafi, Vol 1, p. 202. 

[1]: Nahjul Balaghah, Sermon 173. 

[2]: Biharul Anwar, Vol 68, p. 389. 

[3]: Nahjul Balaghah, Sermon 147. 

[4]: Nahjul Balaghah, Sermon 239. 

Conclusion of Prophethod and Accomplishment of Religion As the Holy Quran explicitly states, the Prophet of Islam is the last prophet and there will be no prophets after him. 

ﻣﺎ ﻛﺎﻥَ ﻣُﺤَﻤﱠﱠﺪٌ ﺃَﺑﺎ ﺃَﺣَﺪٍ ﻣِﻦْ ﺭِﺟﺎﻟِﻜُﻢْ ﻭَﻟﻜِﻦْ ﺭَﺳُﻮﻝَ ﺍﻟﻠﱠﱠﻪِ ﻭَﺧﺎﺗَﻢَ ﺍﻟﻨﱠﱠﺒِﻴﱢﱢﻴﻦَ ﻭَﻛﺎﻥَ ﺍﻟﻠﱠﱠﻪُ ﺑِﻜُﻞﱢﱢ ﺷَﻰ ﺀٍ ﻋَﻠِﻴﻤﺎ 

Muhammad is not the father of any of your men, but (he is) the Apostle of God, and the Seal of the Prophets: and God has full knowledge of p: 15 

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all things. [1] The end of prophet hood is a fundamental idea in Islam and the Islamic Ummah has consensus over it. Therefore, Islam is a religion forever and suffices human need for a religion in all times and all places. Moreover, since Prophet Muhammad (S) is the last prophet, revelation has ended after him. This is explicitly stated in Nahjul Balaghah of Imam Ali (a. s. ) and some traditions. Amiral Mu’minin (a. s. ) stated, “The Exalted Allah sent Prophet Muhammad (S) at a time when there were no prophets and the people were in controversy. Therefore, He sent the Prophet (S) after other prophets and the revelation ended after him. ” [2] As a result, at the time of Prophet Muhammad (S) ’s demise all religious commandments and rules should have been presented to the people and the religion been completed, as is explicitly stated in the Holy Quran. The Holy Quran says, ﺍﻟْﻴَﻮْﻡَ ﻳَﺌِﺲَ ﺍﻟﱠﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ﻣِﻦْ ﺩِﻳﻨِﻜُﻢْ ﻓَﻠﺎ ﺗَﺨْﺸَﻮْﻫُﻢْ ﻭَﺍﺧْﺸَﻮْﻥِ ﺍﻟﻴَﻮْﻡَ ﺃَﻛْﻤَﻠْﺖُ ﻟَﻜُﻢْ ﺩِﻳﻨَﻜُﻢْ ﻭَﺃَﺗْﻤَﻤْﺖُ ﻋَﻠَﻴْﻜُﻢْ ﻧِﻌْﻤَﺘِﻰ ﻭَﺭَﺿِﻴﺖُ ﻟَﻜُﻢُ ﺍﻟﺈِﺳْﻠﺎﻡَ ﺩِﻳﻨﺎً This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. [3] There is controversy among Quran interpreters about the important day mentioned in this verse, in which Islam is completed and stabilized and the infidels got disappointed of nullifying it. After precise detailed discussions and reviewing some traditions, the late Allamiyi Tabataba’i concludes that the important day mentioned in the Quranic verse is eighteenth of Zil Hajjah (the last lunar month) and during Prophet Muhammad’s Hajjatul p: 16 

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Wida’ (the last Hajj pilgrimage) [1]. As mentioned in traditions and history books, the Messenger of Allah (S) , who was returning from his last Hajj pilgrimage, gathered the pilgrims in Ghadir land on this day. After performing a sermon, he formally appointed Ali Ibn Abi Talib (a. s. ) to the Imamate position and during a long tradition he said, “Anyone whose Imam is I, so now Ali (a. s. ) is his Imam. O Lor! Love those who love him and dislike those who dislike hi! ” The Messenger of Allah (S) did two things in that historical day. First, he introduced the Holy Quran and his Household (the Ahlul Bayt) as two valid scientific sources, saying, “Anyone who follows these two sources will not go astray. ” Second, he introduced Imam Ali (a. s. ) as his first successor and Imam from the Ahlul Bayt (a. s. ). Since the Prophet of Islam (S) had chosen Ali (a. s. ) as the guardian of prophet hood sciences during his prophecy and attempted well in training him, Islam was completed by appointing him as the Imam of the ummah; a trustworthy guardian and executer of religious sciences. In such conditions, the mentioned verse was revealed to the Messenger of Allah (S). How the ‘completion of religion’ by the Almighty Allah is justified, except that the Prophet (S) taught all religious commandments and rules part by part or wholly to Imam Ali (a. s. ) during his lifetime and to other Imams (a. s. ) via Imam Ali (a. s. ). It should also be remembered that the rules and commandments p: 17 

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mentioned in the Holy Quran or left from Prophet Muhammad (S) do not satisfy the needs of people in that age and later eras. That is why the Sunni jurisprudents were forced to use qiyas (analogy) , istihsan (using Imams’ speech) , or other principles for deducting religious commandments. The Range of Imam’s Knowledge The range of Imam’s knowledge is similar to that of prophet hood knowledge for fulfilling the prophet hood mission and conveying Allah’ guidance to human beings. It is understood from the Mercy Theorem that since human is not able to provide his own physical and spiritual salvation he needs divine guidance sent by the prophets (S). Therefore, the prophet receives from Allah everything humans need for seeking the path toward Allah and presents them to humans. The Imam, as the Prophet (S) ’s successor, continues the Prophet (S) ’s mission, hence he should know the prophet’s sciences. The necessary prophet hood and Imamate sciences can be divided to six parts, as follows: First, worshipping issues have the greatest role in guaranteeing heavenly salvation. These are, in fact, religious obligatory and recommended deeds, such as prayer, fasting, Hajj, supplication, alms-giving, Jihad, etc. The Prophet (S) and the Imams (a. s. ) are completely aware of the quality, prelude, conditions, and other related issues of performing these worshipping duties and they guide the people in this regard. Second, unlawful worshipping deeds are considered obstacles to seeking the path to salvation. Examples of such deeds are usury, bribery, drinking wine, oppression, usurp, dishonesty in transactions, adultery, etc. The Prophet (S) and Imams (a. s. ) p: 18 

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are quite aware of these vices and forbid people from committing them. Third, belief principles –that are theology and Resurrection– are the basis of the Prophet (S) ’s and Imams’ (a. s. ) mission. Although attention to Allah and Resurrection is set in human temperament and can be discovered by thinking, they are often neglected and need to be revitalized and completed in human nature by the Prophet (S) and the Imams (a. s. ). This way Allah’s hujjah (reasoning) is completed for the servants. To this end, the first human on the earth was a prophet. Therefore, the prophet and the Imam should have a firm belief in belief principles and know the related issues to be able to guide the people to it too. Fourth, attending to ethics as well as avoiding the vices have a major role in human worldly and heavenly salvation. Though, understanding goodness of morality and obscenity of evilness is set in human temperament, he needs a guide in recognizing good and evil and having a desirable behavior, because of his powerful carnal instincts. That is why refinement of the soul has been considered a major purpose of the prophets. The prophet and the Imam should be familiar with virtues and vices. They should be adorned with virtues and away from vices to lead the people in this way by their knowledge and behavior. Fifth, political and social issues or government-related rules and commandments, such as judgment, retaliation (Qisas) , Hudud, Diyah (blood money) , Ta’zirat (Islamic punishment limits) , Jihad, defense, Khums (Islamic one-fifth p: 19 

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tax) , Zakat (Islamic statutory levy) , war booties, state property, etc. One of the jobs of Prophet Muhammad (S) was governing the Islamic society. This needed certain rules, some of which were descended by revelation and he was allowed by the Exalted Allah to deduct some others and then execute them based on expediency of Islamic system. This type of rules called governmental rules was obligatory for Muslims. After the Prophet (S) ’s demise, this duty was put to his successor, who was permitted to deduct and execute necessary rules according to the interests of Islamic ummah. Therefore, the Imam should know all the social and political rules. Sixth, customary issues that are related to different transactions, heritage, will, matrimony, divorce, etc. Although such issues are customary and have existed in all ages including the Prophet (S) ’s era, they are considered Islamic commandments because they have been rejected, validated, modified, or completed by the Messenger of Allah (S). As a result, the Imam should know the related issues. Certainly the Imam can modify such issues too, considering the interests of Islamic ummah and time and place necessities. 

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[1]: Surah Al-Ahzab 33: 40. 

[2]: Nahjul Balaghah, Sermon 133. 

[3]: Surah Al-Ma’idah 5: 3. 

The Prophet (S) ’s Traditions as Source of Imams’ Knowledge The main source of infallible Imams’ sciences is the traditions presented by Messenger of Allah (S) to Imam Ali (a. s. ) and Imam Ali (a. s. ) recorded. He then presented these to his successor, Imam Hasan (a. s. ) , and later to other infallible Imams (a. s. ) in the same way. Here is how this tradition collection was compiled: Islamic rules and commandments were revealed to Prophet Muhammad (S) during his 23-year mission p: 20 

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in two ways; first, in the form of the Holy Quran, whose illuminating verses were descended to Prophet (S) ’s heart and second, as traditions, whose phrases were revealed to his heart in various instances. The Messenger of Allah (S) recited the very Quranic verses to the Muslims and especially to Imam Ali (a. s. ). He recommended Imam Ali (a. s. ) –who was able to read and write– record and maintain Quranic verses for future Muslims. There were, of course, other people, who wrote all Quranic verses or memorized them. Still there were some others who wrote or memorized only some of the verses. The traditions were, however, dealt with differently. Though Prophet Muhammad (S) conveyed the rules and commandments he received through revelation for his companions, they were not committed to write or memorize the exact words of the Prophet (S) and transmit them to others. They either quoted from the Prophet (S) ’s traditions approximately or ignored them and forgot them later. Of course there were people among the companions who were committed to writing or memorizing the traditions of the Prophet (S) , but unfortunately they were scarce. Islamic general issues and jurisprudential minor points were very enormous. They should have been kept for Muslims outside Medina –Prophet Muhammad’ city– and later generations. Moreover, many jurisprudential issues were not related to simple life of the people in that age to be asked from Prophet Muhammad (S) and answered by him. That is while Islam is the everlasting religion and should respond to human p: 21 

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needs in all ages and places. The Messenger of Allah (S) who was aware of present and future conditions of Islamic ummah should have found a solution for this scientific problem; maintaining all religious rules, commandments, teachings, and sciences in a safe position, which was immune from mistakes and forgetfulness. This position was not but the luminous heart of Imam Ali (a. s. ). Prophet Muhammad (S) attended to this important duty –by Allah’s revelation and support– from the outset of his mission to his demise. He transmitted whatever he received from revelation to Imam Ali (a. s. ). Imam Ali (a. s. ) in turn attempted at exact recording and maintaining the information and was supported by the Almighty Allah in this major duty. Imam Ali (a. s. ) stated, “Once, the Messenger of Allah (S) embraced me and said, ‘The Exalted Allah has ordered not to distance you from myself so that you hear my words and remember them. ’ Then this Quranic verse was revealed, ﻭَﺗَﻌِﻴَﻬﺎ ﺃُﺫُﻥٌ ﻭﺍﻋِﻴَﺔٌ …and that ears (that should hear the tale and) retain its memory should bear its (lessons) in remembrance. [1] ” [2] Ibn Abbas has quoted from the Prophet (S) , “When the holy verse ﻭَﺗَﻌِﻴَﻬﺎ ﺃُﺫُﻥٌ ﻭﺍﻋِﻴَﺔٌ was revealed, I asked my Lord to set that retaining ear Ali’s ear. ” Ibn Abbas then says, “Therefore, Ali (a. s. ) recorded and kept what he had heard from Allah’s Messenger and never forgot it. ” [3] Imam Ali (a. s. ) says, “I visited Messenger of Allah (S) every day. We were alone for an hour or so. I followed him everywhere he went. p: 22 

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The Prophet (S) ’s companions know that he did not behave so with others. Sometimes he came to my house and sometimes I went to him. We then went to a solitude place. Prophet Muhammad (S) even sent his wives out. When he came to my house, however, Hadrat Fatimah (s. a. ) and my children were present. I asked him questions and he answered. When my questions finished, he began speaking. He recited all newly-revealed Quranic verses for me and I wrote them down. He explained exegesis, transformer, outdated, strong, similar, specific, and general of the verses. He had asked Allah to grant me ability to understand and memorize them; therefore, I did not forget any Quranic verse or scientific information I had written down. Prophet Muhammad (S) taught me the whole knowledge Allah had taught him, including halal and haram, recommended and prohibited, past and future information, all the heavenly Books of past prophets (a. s. ) , and any worship and wrongdoing. I memorized them all and forgot not even a letter of them. The Messenger of Allah (S) put his hand on my chest and prayed that the Almighty Allah replete my heart with knowledge, understanding, wisdom, and light. Then I told him, ‘O Messenger of Alla! I did not forget anything from the time you prayed for me. Do you fear that I forget something? ’ He said, ‘’No, I do not fear that you may be forgetful or ignorant. ” [1] Imam Ali (a. s. ) was asked, “Why is it that you have quoted more p: 23 

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traditions from the Messenger of Allah (S) than other companions? ” He answered, “Because when I asked him questions he answered and when I became silent he began speaking. ” [1] Imam Ali (a. s. ) also said, “By Allah that no verse is revealed except that I know where and about which subject or person it is revealed. My Lord has granted me conscious mind and fluent speech. ” [2] The Prophet Confirms Ali’s Scientific Mastery Imam Ali (a. s. ) could acquire all Islamic sciences, teachings, rules, and commandments in Prophet Muhammad (S) ’s 23-year mission due to his extraordinary talent, Allah’s support, and the Prophet’s especial attention to him. This way he became the treasurer of prophet hood sciences, as confirmed by the Prophet (S) in various occasions too. The Prophet (S) stated, “O Abal Hasan [3]! You have drunk out of science beverage and you have drunk it much. ” [4] The Messenger of Allah (S) also stated, “I am the house of wisdom and Ali is its door. ” [5] Anas Ibn Malik has quoted from the Prophet, who told Imam Ali (a. s. ) , “You will state the truth whenever the ummah has controversy over something after me. ” [6] Salman Farsi has quoted from Prophet Muhammad (S) , “Ali Ibn Abi Talib is the most learned one in my ummah. ” [7] Inscription Order Although Imam Ali (a. s. ) was away from mistakes and forgetfulness in keeping traditions, Prophet of Islam (S) ordered him to write down the sciences the Prophet (S) taught him in a book to be left for next Imams (a. s. ). Amiral Mu’minin (a. s. ) has quoted, “The Prophet (S) told me, ‘Write down what I tell you. ’ I p: 24 

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said, ‘O Messenger of Alla! Do you fear that I may forget? ’ He said, ‘I am not afraid of your forgetfulness, because I have asked the Almighty Allah to set you as guardian of sciences. But write them down for the Imams from your progeny. ’” [1] 

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[1]: Surah Al-Haqqah 69: 12. 

[2]: Biharul Anwar, Vol 35, p. 327; Hilyatul Awliya’, Vol 1, p. 108; Manaqib Kharazmi, p. 199. 

[3]: Manaqib Kharazmi, p. 99. 

[1]: Al-Kafi, Vol 1, p. 64. 

[1]: At Tabaqatul Kubra, Vol 3, p. 338. 

[2]: At Tabaqatul Kubra, Vol 3, p. 33. 

[4]: Dhakha’irul ‘Uqba, p. 78. 

[5]: Yanabi’ul Mawaddah, p. 82. 

[6]: Mustadrak Hakim Niyshaburi, Vol 3, p. 122. 

[7]: Mustadrak Hakim Niyshaburi, Vol 3, p. 80. 

[1]: Mustadrak Hakim Niyshaburi, Vol 3, p. 22. 

Transmission of Science Books to Other Imams By Imam Ali’s (a. s. ) constant attempt and Prophet Muhammad (S) ’s supervision, prophet hood sciences and religious rules and commandments were recorded in some books, inherited to each of the infallible Imams (a. s. ) and used by them. The infallible Imams (a. s. ) sometimes made reference to these books in their speeches, calling the books ‘Ali’s book’, ‘sahifah’, or ‘jami’ah’. Various traditions include this fact, some of which are pointed out here: Abu Maryam has quoted from Imam Baqir (a. s. ) , “The jami’ah book is with us (the Prophet’s Ahlul Bayt). It is a script as long as seventy dhara’ [2] ; everything is recorded in it even the diyah (compensation) of a scrape on the skin. This book is dictated by Messenger of Allah (S) and hand written by Imam Ali (a. s. ). Another book is owned by us called jafr that is written on a piece of tanned skin. Past, present, and future sciences until the Hereafter are recorded in it. ” [3] Abdullah Ibn Sanan has narrated that Imam Sadiq (a. s. ) said, “There is a piece of skin of seventy dhira’ with us, dictated by Prophet Muhammad (S) and in Imam Ali’s (a. s. ) handwriting. Whatever the people need exists in it, even the compensation for a scrape on someone’s skin. ” [4] Mu’alli Ibn Khanis has narrated from p: 25 

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Imam Sadiq (a. s. ) who stated, “The books were with Imam Ali (a. s. ). When he traveled to Iraq, he entrusted them to Umm Salamah. After his demise, they were given to Imam Hasan (a. s. ). After Imam Hasan (a. s. ) , they were given to Imam Husayn (a. s. ) and after his martyrdom to Ali Ibn Al-Husayn (a. s. ) , the fourth infallible Imam. After his demise, they were with my father. ” [1] Jabir Ibn Hayyan says that Imam Muhammad Baqir (a. s. ) told him, “O Jabi! By Allah that if we narrated traditions with our own opinion, we were certainly perished. Rather, we state traditions from what we have inherited from Messenger of Allah (S). Just as the people save gold and silver, our fathers have saved traditions to leave them for us. ” [2] Ibn Hayyan considers Ja’far Ibn Muhammad, Imam Sadiq (a. s. ) , as a trustworthy narrator, saying, “He is among the nobles of Ahlul Bayt regarding jurisprudence, knowledge, and virtues; his traditions are reliable. I examined the traditions I narrated from him and found all of them true. I found nothing opposing the reliable traditions in them. ” [3] Conclusion Some points can be understood from mentioned traditions and many other similar ones: 1. Islam was completed during Prophet Muhammad (S) ’s lifetime and all required sciences, teachings, and rules were received through revelation. 2. The Messenger of Allah (S) attempted in publicizing and imparting the commandments in two ways; first, imparting them to the people and recommending they maintain and follow the commandments and second, saving all of the commandments in a secure place completely immune to p: 26 

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forgetfulness and mistakes, that is Imam Ali’s (a. s. ) luminous heart. 3. Prophet Muhammad (S) recommended Imam Ali (a. s. ) to record and write the traditions and leave them for the following Imams (a. s. ). 4. Therefore, some books were compiled by Imam Ali (a. s. ) , who used them after Prophet Muhammad (S) ’s demise. After Imam Ali’s martyrdom the books were given to Imam Hasan (a. s. ) and to other infallible Imams (a. s. ) successively. Reference to the Books The mentioned books were with the infallible Imams (a. s. ) and they attributed their knowledge to them. Each of the Imams (a. s. ) transmitted religious sciences and commandments to his successor in two ways; verbal training and granting of books and permission to narrate from them. Each of the Imams attributed his traditions to the Prophet (S) through his fathers, as is seen in traditions. Husham Ibn Salim, Hamad Ibn Uthman, and other people have narrated from Imam Sadiq (a. s. ) , “My tradition is the tradition of my father and his tradition is the tradition of my grandfather. The tradition of my grandfather is the tradition of Imam Husayn (a. s. ) and his tradition is the tradition of Imam Hasan (a. s. ) , whose tradition is the tradition of Amiral Mu’minin (a. s. ). The tradition of Amiral Mu’minin (a. s. ) is the tradition of Messenger of Allah (S) and his tradition is the speech of the Exalted Allah. ” [1] Jabir says, “I told Imam Baqir (a. s. ) , ‘When you recite a tradition for me, please mention its document. ’ Imam Baqir (a. s. ) said, ‘My father has narrated traditions from my grandfather and he from Gabriel and p: 27 

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he from the Almighty Allah. Every tradition I recite for you has the same document. O Jabi! If you acquire a tradition from a truthful narrator, it will be better than the whole world for you. ’” [1] Hafs says, “I told Imam Sadiq (a. s. ) , ‘I have heard a tradition, which I am not sure is from you or your father. ’ He stated, ‘What you hear from me you can narrate from my father and the Messenger of Allah (S). ’” [2] With regard to above-mentioned discussion it can be said that a major source of knowledge of infallible Imams (a. s. ) is the traditions compiled from Prophet Muhammad’s speech by Imam Ali (a. s. ) , which is transmitted to infallible Imams (a. s. ). As a result, although the Imams (a. s. ) were deprived of direct revelation, they benefited from revelation sciences indirectly. Each of the Imams (a. s. ) narrated traditions with the most reliable documents –all whose narrators were infallible– from direct revelation. What an hono! The Contents of the Books Unfortunately, the content of the books is not completely known to us. We do not know if they only included jurisprudential issues and commandments or other religion-related issues such as ethics and mental teachings, or they contained all sciences. We do not know if all jurisprudential trivial points were recorded in detail in those books or they only contained principles of jurisprudence, from which the infallible Imams (a. s. ) deducted the minor points. Some traditions imply that all required issues of the Muslims existed in the books. Muhammad Ibn Muslim says, “I asked Imam Sadiq (a. s. ) , ‘Does p: 28 

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your scientific heritage of the Prophet (S) include main principles or the exegesis of all the topics people need, such as divorce and legacy as well? ’ Imam Sadiq (a. s. ) replied, ‘Imam Ali (a. s. ) has written all scientific issues, even divorce and legacy in that book. If our Imamate be accepted, we have a tradition in every field, which will be executed. ’” [1] Traditions similar to above-mentioned ones reveal that everything, even the compensation (‘arsh) for a scrape on body skin is recorded in those books. Nevertheless, it is improbable that the mentioned books also include all minor issues in all jurisprudential topics. Everyone familiar with extensive Islamic jurisprudence confirms that including all related issues in a single book –even if it is seventy dhara’– is impossible, especially if it contains other religion-related sciences too. In sum, the exact content of the books is not known. 

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[2]: Plural of dhar’, a measure of length equal to 104 centimeters. 

[3]: Jami’ Ahadith Al-Shi’ah, Vol 1, p. 185. 

[4]: Jami’ Ahadith Al-Shi’ah, Vol 1, p. 186. 

[1]: Jami’ Ahadith Al-Shi’ah, Vol 1, p. 195. 

[2]: Jami’ Ahadith Al-Shi’ah, Vol 1, p. 195. 

[3]: Jami’ Ahadith Al-Shi’ah, Vol 2, p. 104. 

[1]: Al-Kafi, Vol 1, p. 53. 

[1]: Jami’ Ahadith Al-Shi’ah, Vol 1, p. 181. 

[2]: Jami’ Ahadith Al-Shi’ah, Vol 1, p. 181. 

[1]: Jami’ Ahadith Al-Shi’ah, Vol 1, P. 192. 

The Holy Quran The second source of infallible Imams’ sciences is the Holy Quran. This heavenly book is the main most valid source of Islamic sciences, teachings, commandments, and rules. The reliability of Holy Quran is certain, because successive narrations and Muslims’ consensus throughout history prove that the present text of Quran has revealed from Almighty Allah to Prophet Muhammad (S) ’s luminous heart. He has recited it –with its rich content– and Imam Ali (a. s. ) and other revelation writers have recorded it and transmitted to Muslims in that era and finally to us. The Holy Quran has a very rich content to the extent that whatever human being needs for his salvation p: 29 

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in this world and the Hereafter –and has necessitated sending of the prophets (S) for the Generous Al-wise– exists in it. The sciences and teachings mentioning which have been necessary because of Allah’s Mercy as pointed out in Holy Quran are: major principles about the world Creator, theology and the Almighty Allah’s Attributes, some of His blessings, the after-death life, Resurrection, reckoning human deeds in the Hereafter, the Paradise and rewards of good deeds, the Hell and punishment of evil deeds, Prophet Muhammad (S) and other prophets (S) and their role in guiding mankind throughout history, good conduct and its result in human salvation, bad behavior and its harm, duties of the servants before the Creator, and the methods of worshipping and thanking Him. Human should know these issues, ignoring which brings about irreparable harms. Therefore, common sense necessitates that the All-Merciful never leaves human without guiding him; rather He sends prophets (S) equipped with sciences to guide people to the true way. The Prophet of Islam (S) was appointed to prophet hood for the same reason and his mission plan is mentioned in the Holy Quran. Prophet Muhammad (S) is the last messenger and there will be no prophet with a heavenly book after him. Since human mind is always progressing, reaching new findings every day and evolving his life, sciences and teachings of the Holy Quran should be so comprehensive that they fulfill religious requirements of all times, places, and conditions. The Holy Quran introduces itself this way, ﻭَﻧَﺰﱠﱠﻟْﻨﺎ ﻋَﻠَﻴْﻚَ ﺍﻟﻜِﺘﺎﺏَ p: 30 

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ﺗِﺒْﻴﺎﻧﺎً ﻟِﻜُﻞﱢﱢ ﺷَﻰ ﺀٍ ﻭَﻫُﺪﻯً ﻭَﺭَﺣْﻤَﺔً ﻭَﺑُﺸْﺮﻯ ﻟِﻠْﻤُﺴْﻠِﻤِﻴﻦَ And We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims. [1] In other words, all sciences and teachings that are related to religion and human beings need are present in the Quran. It should be borne in mind, however, that though the Holy Quran is an explanatory guiding book from which every human can benefit as much as his understanding, it has a very deep inside, which is not captured by everyone. Different people have different understandings from the Quran internal meanings, which have led to appearance of Quranic exegesis (tafsir). The Quranic verses are not alike; there are indisputable and analogous verses, cancelling and cancelled verses, general and specific verses, and absolute and conditional verses. The exegetists of Holy Quran can compare the verses, ponder, use related sciences, and refer understanding of analogous verses to the indisputable ones, thus finding the truth of verses. An expert exegetist is someone who is completely familiar with Arabic language, literature, and minute linguistic points, speculative theology (ilmul kalam) , philosophy, and other related sciences, as well as all Quranic verses and traditions of Prophet Muhammad (S). However, not all exegetists have equal knowledge in these fields. Everyone can benefit from deep meanings of this heavenly book to the extent of his innate genius and curiosity. The honorable Prophet of Islam (S) was a brilliant Quran exegetist. He was quite aware of indisputable vs. analogous, cancelling vs. cancelled, general vs. specific p: 31 

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verses, and absolute vs. conditional verses, revelation reason of verses, and minute literary points of Quranic verses. Moreover, he was familiar with interpretation of verses and was considered a pioneer in Quranic sciences. His understanding of Quranic themes was chiefly different from other exegetists; ordinary exegetists get Quranic teachings by their apparent or inner senses and are not aware of objective realities, while Prophet Muhammad (S) –the first addressee of Holy Quran– observed Quranic realities through his inner sense in their own places, which helped have mental understanding of them too. This unseen means of understanding was always a powerful aid for him. The secret of his infallibility is also rooted in this important privilege. As a result, Prophet Muhammad (S) ’s understanding of theology, theism, or Allah’s attributes is different from and much deeper than our understanding of these themes, because his knowledge is intuitive while ours is acquirable. When the honorable Messenger of Allah (S) gave news of the after-death life, Resurrection, the Paradise, and the Hell, he had already witnessed their true setting; his mental understanding resulted from objective realities. The Prophet (S) ’s understanding of enjoining and forbidding, obligations and prohibitions, religious rules and commandments was different from our understanding. During revelation, Prophet Muhammad (S) saw true expediency or imperfection of religious rules and their sources and roots –which show the true path to humanity and guarantee salvation in this world and the Hereafter– through his insight. Moreover, he witnessed the goodness of good deeds and evilness of wrongdoing directly. Considering p: 32 

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this background about Prophet Muhammad (S) ’s sciences, we can conclude that some commandments –which are not mentioned as revelation– have been general revelation. Or they have been issued by the Prophet (S) ; he was religiously allowed to issue verdicts because of his known purified conduct. Transmission of Quranic Sciences to the Infallible Imams The honorable Messenger of Islam (S) attempted to teach Quranic sciences and teachings as well as exegesis of the verses to Imam Ali (a. s. ) to be left for later Muslims. Imam Ali (a. s. ) recorded this information exactly and transmitted to other Imams (a. s. ). Therefore, all infallible Imams (a. s. ) can be considered knower of Quranic exegesis and truth and pioneers in Quranic sciences, as was Prophet Muhammad (S). The difference, however, was that the Prophet (S) received the revelation –and Quranic sciences– directly, while the Imams (a. s. ) acquired the sciences through Prophet Muhammad (S) ’s guidance and Allah’s especial attention –which is a key necessity for being an Imam. In sum, the Holy Quran is a major source of infallible Imams’ sciences and the Imams (a. s. ) are knower of Quranic sciences and exegesis, as is mentioned in many traditions. Abus Sabah says, “By Allah that Imam Baqir (a. s. ) stated, ‘The Almighty Allah taught Quranic sciences and exegesis to His Prophet (S). The Prophet (S) taught them to Ali (a. s. ). By Allah that Ali (a. s. ) taught them to us. ’” [1] Imam Sadiq (a. s. ) said, “I know Allah’s Book by heart completely. The news of heaven and the earth from the past to the future are in it. The Almighty Allah stated, ‘Everything is p: 33 

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mentioned in the Quran. ’” [1] Barid Ibn Mu’awiyyah has narrated Imam Sadiq (a. s. ) or Imam Baqir (a. s. ) who said about the Quranic verse, ﻭَﻣﺎ ﻳَﻌْﻠَﻢُ ﺗَﺄْﻭِﻳﻠَﻪُ ﺇِﻟّﺎ ﺍﻟﻠﱠﱠﻪُ ﻭَﺍﻟﺮّﺍﺳِﺨُﻮﻥَ ﻓِﻰ ﺍﻟﻌِﻠْﻢِ (no one knows its hidden meanings except God and those who are firmly grounded in knowledge [2] ) , “The Messenger of Allah (S) was the best pioneer in science. The Almighty Allah taught him whatever He had revealed to other prophets (S) in addition to their exegesis, not leaving anything untold. The Prophet (S) ’s successors know all these too. Those who are now aware of Quranic exegesis say that they believe in what Allah has revealed when they hear it from a scholar (Prophet’s successor). The Holy Quran has absolute and conditional, cancelling and cancelled, and specific and general verses. Pioneers in science know them all. ” [3] Abdur Rahman Ibn Kathir has quoted from Imam Sadiq (a. s. ) , “The pioneers in science are Amiral Mu’minin (a. s. ) and the Imams (a. s. ) after him. ” [4] The mentioned traditions and many other similar ones indicate that the infallible Imams (a. s. ) knew Quranic exegesis, the scientific sources, the real advantages and reasons for issuing religious commandments and rules, just like Prophet Muhammad (S). The difference, of course, was that the Prophet (S) received the revelation directly, while infallible Imams (a. s. ) were deprived of it. Therefore, what was mentioned about the commandments issued by the Prophet (S) is true about the commandments issued by the Imams (a. s. ) , which are not seen in Holy Quran and Prophet (S) ’s tradition. In other words, they are issued by p: 34 

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the Imams; they were allowed to issue verdicts because of their known purified conduct. And Allah knows best. 

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[1]: Surah Al-Nahl 16: 89. 

[1]: Jami’ Ahadith Al-Shi’ah, Vol 1, p. 184. 

[1]: Al-Kafi, Vol 1, p. 229. 

[2]: Surah ‘Ali ‘Imran 3: 7. 

[3]: Al-Kafi, Vol 1, p. 113. 

[4]: Usul Al-Kafi, Vol1, p. 213. 

The Infallible Imams and Mental Sciences Human being is wise. He uses his wisdom and logical measurement to discover some unknown things from his definite general data. Human, for instance, understands the cause- effect relationship and that everything requires a cause. Therefore, when he sees something, he is certain that it has a cause and seeks that cause. This is a privilege for human being, which is idiomatically called theoretical mentality. Such mental reasoning is used in proving belief principles, such as theology, Resurrection, or prophet hood. All humans have the Divine blessing of mentality, but their intellectual levels are very different. The prophets (S) and the infallible Imams (a. s. ) have been the wisest of the people in their own age. The Messenger of Islam (S) states, “The Almighty Allah did not send a prophet or messenger except when his wisdom was perfect and superior to that of his people. ” [1] The honorable Messenger of Allah (S) used his perfect wisdom in understanding belief principles, such as theology, Resurrection, and human need to prophets’ guidance sent by the Almighty. In fact, he believed in these facts through his mentality. Therefore, he had certainly believed in Allah even before his appointment and hated disbelief and polytheism. It should be pointed out that mental belief –the belief that is acquired by pondering– is not beyond conception and acquirable knowledge, even if it reaches certainty. After being appointed to prophet hood, direct relationship with the unseen world, p: 35 

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and receiving revelation, however, Prophet Muhammad (S) ’s mental belief got beyond meaning and reached the level of intuition. In this level, he observed the facts that cannot be understood with conceptual knowledge. Intuitive knowledge and heavenly observations of Prophet Muhammad (S) can be considered as a support for his mental sciences. The belief and heavenly sciences have special effects that do not exist in case of mental sciences. The infallible Imams (a. s. ) –as testified in the history and their traditions– have been the wisest of the people in their own age. Therefore, they perceived sciences related to Creation and the Resurrection by their perfect mentality. They were away from disbelief and infidelity even before being appointed for Imamate. These chosen people did not receive the revelation directly, but they benefited from the Prophet (S) ’s heavenly sciences indirectly due to Allah’s especial blessings and Prophet Muhammad (S) ’s guidance. As a result, their knowledge about the Creation and the Resurrection was above conceptual science and had reached the level of intuition and certainty. They sometimes talked about Creation- or Resurrection-related facts in a way as if they directly observed them. Some examples of this manner can be studied in tradition, biography, or history books. Amiral Mu’minin, Imam Ali (a. s. ) stated about knowledge of the infallible Imams (a. s. ) , “Knowledge has been perceived by their insight and they have touched certainty. They have easily accepted what is considered difficult by the mollycoddle and are accustomed to what the unwise fear. They relate with the bodies p: 36 

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whose souls have ascended to the Heavens. They are Allah’s caliphs on the earth and inviters to His religion. How much I desire meeting the! ” [1] Imam Ali (a. s. ) also stated about the sciences of infallible Imams (a. s. ) , “They revitalize knowledge and perish ignorance. Their patience reveals their knowledge and their appearance shows their inside. Their silence is a sign of their strong logic. They do not oppose the truth and have no difference about it. They are pillars of the religion and refuge of the people. They replace the falsehood with the truth, drive falsehood away and abandon it forever. They ponder on and use the religion as it deserves, not merely hearing it and narrating for others. In fact, narrators of science are many, but its guardians are few. ” [2] The infallible Imams (a. s. ) , just as prophet Muhammad (S) , used mental and logical methods in inviting people to the belief principles, as is seen in their traditions and discussions. They talked to everyone as much as his recognition and understanding. Some of their words are so deep and complicated that are only understandable for the scholars. However, they sometimes speak so simply for the ordinary people. These different speech styles can be found in Imam Ali’s (a. s. ) Maxims in Nahjul Balaghah as well as various traditions of infallible Imams (a. s. ). As a result, the wisdom of the infallible can be considered a science source of the Prophet (S) and Imams (a. s. ). Mental and logical reasoning is their propaganda method too. Of course, they p: 37 

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were way from fallacy and wrong doing in deploying these tools. The Role of Mind in Recognizing Ethics Human being has an innate power that –if used properly– can recognize moral codes and follow them in the interest of the society and perfection of his soul. It knows wrongness too and considers it to the detriment of his life in this world and the Hereafter as well as the society. This precious innate power is called practical wisdom or the conscience. The Holy Quran considers this recognition as an innate sense. ﻭَﻧَﻔْﺲٍ ﻭَﻣﺎ ﺳَﻮّﺍﻫﺎ* ﻓَﺄَﻟْﻬَﻤَﻬﺎ ﻓُﺠُﻮﺭَﻫﺎ ﻭَﺗَﻘْﻮﺍﻫﺎ* ﻗَﺪْ ﺃَﻓْﻠَﺢَ ﻣَﻦْ ﺯَﻛّﺎﻫﺎ* ﻭَﻗَﺪْ ﺧﺎﺏَ ﻣَﻦْ ﺩَﺳّﺎﻫﺎ By the Soul, and the proportion and order given to it; And its enlightenment as to its wrong and its right; Truly he succeeds that purifies it, And he fails that corrupts i! [1] This invaluable force exists more or less in all humans and can be used in ordinary conditions, provided inhumane forces have not overcome human wisdom. Unfortunately, some people are so much surrendered to carnal instincts, such as selfishness, lust of position and property, greediness, wrath, hatred, and revenge that they forget their human spirit. Therefore, the light of their pure instinct is darkened and they cannot recognize virtues and vices; they even sometimes consider vices as virtues. That is why human being always needs the guidance of selected infallible individuals to brighten his nature and help him know virtues and vices. These selected people are the prophets (S) and infallible Imams (a. s. ). Since the infallible Imams (a. s. ) have perfect mentality and are away from p: 38 

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faults and wrongdoing, they completely recognized ethical values and their outcomes in this world and the Hereafter. They followed these values and invited others to them too. They also knew ethical vices and their undesirable consequences in this world and the Hereafter. They avoided the vices and forbade others from them too. Therefore, practical wisdom and ethical conscience –in addition to the Holy Quran and Prophet (S) ’s traditions– can be considered a source of infallible Imams’ (a. s. ) ethical knowledge. The thousands of traditions about ethics, which are recorded in tradition books, are rooted in this rich infallible source. 

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[1]: Mizanul Hikmah, Vol 3, p. 2034. 

[1]: Nahjul Balaghah, Maxim 147. 

[2]: Nahjul Balaghah, Maxim 239. 

[1]: Surah Al-Shams 91: 7-10. 

The Prophet (S) and Guardianship Commandments The commandments issued by Prophet Muhammad (S) were of two types; religious and guardianship. The religious commandments are the ones directly issued from the Exalted Allah and revealed to the Prophet (S). The Prophet (S) was ordered to convey them to the people. These commandments form the religion of Islam and no one except Allah has the right to issue them. Such commandments are either mentioned in Holy Quran or revealed to the Messenger of Allah (S) in different occasions and presented to the people. The guardianship commandments, however, are the commandments that are not directly issued by the Almighty Allah. Rather Prophet Muhammad (S) –who was the guardian and ruler of Islamic government– was allowed to issue and execute the commandments necessary for managing social affairs of the society, such as defining tax for the expenses of Islamic government, issuing the order of Jihad (the holy war) or peace, relations with other Islamic p: 39 

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or non-Islamic governments, judicial commandments, the limits of personal or governmental ownership, expropriating or limiting personal ownership in certain cases, and ordaining necessary commandments for various fields of Islamic government. In fact, since the ruling was given to the Prophet (S) , wide authority was given to him too. The Holy Quran states, ﺍﻟﻨﱠﱠﺒِﻰﱡﱡ ﺃَﻭْﻟﻰ ﺑِﺎﻟﻤُﺆْﻣِﻨِﻴﻦَ ﻣِﻦْ ﺃَﻧْﻔُﺴِﻬِﻢْ “The Prophet is closer to the Believers than their own selves. ” [1] What was mentioned above was about government-related commandments. According to some traditions, Prophet Muhammad (S) was permitted to ordain commandments in minor religious issues too and even in case of worships and present them to the people. Abu Basir says, “I asked Imam Sadiq (a. s. ) about the Quranic verse: ﺃَﻃِﻴﻌُﻮﺍ ﺍﻟﻠﱠﱠﻪَ ﻭَﺃَﻃﻴﻌُﻮﺍ ﺍﻟﺮﱠﱠﺳُﻮﻝَ ﻭَﺃُﻭﻟِﻰ ﺍﻟﺄﻣْﺮِ ﻣِﻨْﻜُﻢْ ‘Obey God, and obey the Messenger, and those charged with authority among you. ’ The Imam (a. s. ) said, ‘This verse is revealed about Ali Ibn Abi Talib, Imam Hasan (a. s. ) , and Imam Husayn (a. s. ). ’ I said, ‘People wonder why the names of Imam Ali (a. s. ) and the Ahlul Bayt are not mentioned in the Holy Quran. ’ Imam Sadiq (a. s. ) replied, ‘Tell people that Salat (the prayer) is mentioned in the Quran, but not the number of rak’ahs (unites) ; the Messenger of Allah defined it. Zakat (statutory Islamic levy) is mentioned in the Holy Quran, but its amount –which is one dirham in every forty dirhams– was defined by Prophet Muhammad (S). The Hajj issue is mentioned in Quran, but the obligation of seven rounds of Tawaf (circumambulation around the ka’bah) was only mentioned by the Prophet (S). p: 40 

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The mentioned verse was revealed about Imam Ali (a. s. ) , Imam Hasan (a. s. ) , and Imam Husayn (a. s. ) and then Prophet Muhammad (S) said about Imam Ali (a. s. ) in Hajjatul wida’ (the last Hajj) , ‘Everyone whose leader is I, now Ali is his leader. ’” [1] Based on such traditions, it can be said that the guardianship commandments go beyond governmental commandments and include issuing obligatory commandments too. All the commandments issued by Prophet Muhammad (S) are so, unless they are mentioned in Holy Quran or the Prophet (S) had announced them as revelation. Anyway, if such commandments are narrated with true document, they are religiously valid and should be followed by the Muslims. According to the text of Holy Quran, obeying Prophet’s order and avoidance is obligatory for the believers. We read in the Holy Quran, “Obey God, and obey the Messenger, and those charged with authority among you. ” [2] It should be said that guardianship commandments of Messenger of Allah (S) were never issued out of carnal desires and without criterion. Being aware of real interest of the Muslims –through revelation– and away from fault or wrongdoing, he issued necessary commandments to maintain these interests. The Holy Quran states, ﻣﺎ ﺿَﻞﱠﱠ ﺻﺎﺣِﺒُﻜُﻢْ ﻭَﻣﺎ ﻏَﻮﻯ* ﻭَﻣﺎ ﻳَﻨْﻄِﻖُ ﻋَﻦِ ﺍﻟﻬَﻮﻯ* ﺇِﻥْ ﻫُﻮَ ﺇِﻟّﺎ ﻭَﺣْﻰٌ ﻳُﻮﺣﻰ* ﻋَﻠﱠﱠﻤَﻪُ ﺷَﺪِﻳﺪُ ﺍﻟﻘُﻮﻯ “Your Companion is neither astray nor being misled. Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him: He was taught by one Mighty in Power. ” [3] Therefore, intuitive awareness of real interests and detriments can p: 41 

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be considered a source of the Prophet’s sciences. Fuzayl Ibn Yasar said, “I heard from Imam Sadiq (a. s. ) , ‘The Almighty Allah trained His Prophet with the best method. When his learning completed, Allah told him, ﻭَﺇِﻧﱠﱠﻚَ ﻟَﻌَﻠﻰ ﺧُﻠُﻖٍ ﻋَﻈِﻴﻢٍ ‘And thou (standest) on an exalted standard of character. ’ [1] Then He presented the command of religion and the Ummah (Islamic nation) to the Prophet (S) to guide the people. Allah then told the people, ﻭَﻣَﺎ ﺁﺗَﺎﻛُﻢُ ﺍﻟﺮﱠﱠﺳُﻮﻝُ ﻓَﺨُﺬُﻭﻩُ ﻭَﻣَﺎ ﻧَﻬَﺎﻛُﻢْ ﻋَﻨْﻪُ ﻓَﺎﻧْﺘَﻬُﻮﺍ ‘So take what the Apostle assigns to you, and deny yourselves that which he withholds from you. ’ [2] The Messenger of Allah (S) was supported by Ruhul Qudus (Gabriel). He was away from fault in managing people’s issues and observed Allah’s rules. Next Allah religiously set the prayers two units by two units until they were ten units a day. The Messenger of Allah (S) added another two units to all the two-unit prayers and one unit to the Evening Prayer (Salatul Maghrib). What was added by Prophet Muhammad (S) was included in wajib (obligatory) prayers, whose leaving is not permitted unless in travel. The one unit added to Evening Prayer should not be left even in travel. The Exalted Allah confirmed these alterations, therefore, the wajib prayers became seventeen units (rak’ahs). Afterward, the Messenger of Allah (S) set the nawafil (recommended prayers) 34 units –twice the unit of obligatory prayers– which was confirmed by Allah too. This way the obligatory and recommended prayers became 51 units; nafilah of Night Prayer (Salatul ‘Isha’) is two units that is p: 42 

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performed while sitting and is considered one unit. The Almighty Allah obliged the Sawm (fasting) of Ramadan and His Messenger (S) recommended the fasting of Sha’ban month and three days in every month, which were confirmed by the Almighty. The Almighty Allah prohibited drinking wine, but the Prophet (S) prohibited every intoxicating drink and was supported by Allah’s confirmation. Prophet Muhammad (S) prohibited the Muslims from doing some deeds in the form of undesirability not complete forbiddance, giving option to the people. Therefore, the servants should use the options, but avoid the prohibited deeds altogether. The Messenger of Allah (S) did not permit avoiding the obligations and doing the prohibitions. One such prohibited deed is drinking any intoxicating drink, which is forbidden for everyone. The Prophet (S) did not allow the people to abandon the two units he added to all the obligatory prayers, except while in travel, so they should be stuck to. As a result, Prophet Muhammad (S) ’s enjoining and forbidding is obligatory to be obeyed by the servants just as Allah’s enjoining and forbidding. ’” [1] Moreover, Imam Sadiq (a. s. ) has stated, “The Exalted Allah trained His Prophet (S) until he reached perfection. Then Allah told him, ‘And thou (standest) on an exalted standard of character. ’, presented the religion to him, and said, ‘So take what the Apostle assigns to you, and deny yourselves that which he withholds from you. ’ Allah defined the heritage shares of family members, but set nothing for the forefather. The Prophet (S) defined one-sixth of p: 43 

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the dead property for the forefather and Allah verified it. That is why Allah said, ﻫَﺬَﺍ ﻋَﻄَﺎﺅُﻧَﺎ ﻓَﺎﻣْﻨُﻦْ ﺃَﻭْ ﺃَﻣْﺴِﻚْ ﺑِﻐَﻴْﺮِ ﺣِﺴَﺎﺏٍ ‘Such are Our Bounties: whether thou bestow them (on others) or withhold them, no account will be asked. ’ [1] ” [2] Imam Baqir (a. s. ) stated, “The Messenger of Allah (S) defined the compensation for eye loss and murder and prohibited wine and any intoxicating substance. ” The narrator asked Imam (a. s. ) , “Did the Prophet (S) issue any commandments without being first revealed by Allah? ” Imam Baqir (a. s. ) said, “Yes. It was for recognizing those who obeyed and those who disobeyed the Prophet (S). ” [3] Imam Sadiq (a. s. ) stated, “By Allah that the Exalted Allah relegated the religious issues to no one but His Messenger (S) and the Imams (a. s. ). Allah stated, ﺇِﻧّﺎ ﺃَﻧْﺰَﻟْﻨﺎ ﺇِﻟَﻴْﻚَ ﺍﻟﻜِﺘﺎﺏَ ﺑِﺎﻟﺤَﻖﱢﱢ ﻟِﺘَﺤْﻜُﻢَ ﺑَﻴْﻦَ ﺍﻟﻨّﺎﺱِ ﺑِﻤﺎ ﺃَﺭﺍﻙَ ﺍﻟﻠﱠﱠﻪُ ‘We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by God: so be not (used) as an advocate by those who betray their trust. ’ [4] The same is true about the Prophet (S) ’s successors. ” [5] 

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[1]: Surah Al-Ahzab 33: 6. 

[1]: Jami’ Ahadith Al-Shi’ah, Vol 1, p. 247. 

[2]: Surah Al-Nisa’ 5: 59. 

[3]: Surah Al-Najm 53: 2-5. 

[1]: Surah Al-Qalam 68: 4. 

[2]: Surah Al-Hashr 59: 7. 

[1]: Al-Kafi, Vol 1, p. 266. 

[1]: Surah Al-Sad 38: 39. 

[2]: Al-Kafi, Vol 1, p. 267. 

[3]: Al-Kafi, Vol 1, p. 267. 

[4]: Surah Al- Nisa’ 4: 105. 

[5]: Al-Kafi, Vol 1, p. 268. 

The Imams and Guardianship Commandments The Imams (a. s. ) are successors to Prophet Muhammad (S). They have all the Prophet (S) ’s duties and the necessary authority. The Prophet (S) ruled the people and was permitted to issue commandments in the same filed. An Imam, too, has the government position and can issue and execute the necessary commandments related to ruling. Although, none of the infallible Imams (a. s. ) –except Imam Ali (a. s. ) – were formally in office, they were religiously the rulers of Islamic country and had p: 44 

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guardianship. They were also permitted to issue commandments in the field of their guardianship. The traditions about minor issues of judgment, testimony, Hudud, Diyah, Qisas, Ta’zirat, duties, authority, and qualifications of rulers and judges, Jihad, defense, Khums, and Zakat, which are narrated from infallible Imams (a. s. ) and have no similar theme in Quran or traditions of Prophet Muhammad (S) , are considered guardianship commandments of infallible Imams (a. s. ). Rulers and officials of government should follow these guidelines. The Muslims should ask the rulers to execute these useful principles. This is the least of what infallible Imams (a. s. ) could do in the hard conditions of oppressed governments in their ages to show the true image of Islamic government. Some jurisprudential commandments transferred to us from infallible Imams (a. s. ) , which are not mentioned in Holy Quran or Prophet Muhammad (S) ’s traditions. They may be guardianship commandments too. One may say, “Just as the Prophet (S) was permitted to issue these commandments from Allah, the infallible Imams (a. s. ) are allowed to do so from Prophet Muhammad (S). Such commandments are rooted in their guardianship, which is mentioned in Holy Quran and approved by the Prophet (S). If these kinds of commandments are narrated to us with valid religious documents, they are religiously reliable and should be obeyed. ” It should be said that guardianship commandments of infallible Imams (a. s. ) were not issued without regulation and out of carnal desires; rather they were based on real personal and social interests of Muslims in this world and the Hereafter. p: 45 

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The Imams (a. s. ) had received general regulations for issuing commandments from Prophet Muhammad (S) and issued necessary commandments based on time and place requirements and presented them to the people. They benefitted from Divine support and their infallibility –as a strong aid– and were away from faults and wrongdoing. The Infallibility of Imams and its Limits One of the brilliant characteristics of the Imams (a. s. ) is infallibility. Infallibility means being safe. An infallible person is someone who is completely safe from committing faults, forgetfulness, and wrongdoing. Just as the Prophet (S) should be infallible, the Imam should be infallible, since he is the Prophet (S) ’s successor. If the Prophet (S) ’s successor is not infallible, there will be no guarantee for execution of religious commandments revealed for people’ guidance and Allah’s blessings will not be completed. Various qualities of an infallible person are: 1. He has no superstitious or wrong opinion. 2. He commits no fault in understanding religious facts and issues. 3. He is away from fault and forgetfulness in recording and maintaining religious commandments, sciences, and teachings. 4. He commits no fault in presenting religious commandments, sciences, and teachings to the people. 5. He commits no unlawful or irreligious deed. The Secret of Infallibility The infallibility of the Prophet (S) and the Imams (a. s. ) does not mean that they do not have the factors for or ability to commit sins. It does not mean that if they intended to commit sins, the Almighty Allah directly or through His angels avoided them. Rather, the infallible Imams (a. s. ) –like other people– had lust and anger and could do wrong, p: 46 

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but they avoided it. The secret of their infallibility is twofold; first, their strong belief in Allah, the Hereafter, the Hell and the Paradise, the Reckoning, and punishments and rewards, and second, inner intuition of outcomes of wrongdoing, which is granted to them by the Almighty Allah. The secret of infallibility of the Imams from faults and forgetfulness is their knowledge type. The Imams’ (a. s. ) knowledge of religious facts is intuitive, which originates from their insight. They intuitively know the true path to humanity and the sources of religious commandments and rules without any forgetfulness. Moreover, their physical structure is created by the Exalted Allah in a way that they can state their intuitive knowledge in words for the people. This in another Devine blessing and support from the Almighty Allah. Infallibility in Traditions The main reason for the infallibility of the Imams (a. s. ) is the very mental reason, which was mentioned before. Furthermore, infallible Imams (a. s. ) have considered infallibility as a brilliant characteristic of an Imam in their traditions. As an example, Imam Ridha’ (a. s. ) stated, “The Imam is away from faults and wrongdoing. He possesses especial knowledge and patience. He causes the organization of religion, the honor of Muslims, anger of the heterodox, and perishing of the infidel. ” [1] Imam Ridha’ (a. s. ) also stated in the same tradition, “When the Exalted Allah selects a servant to manage others, He grants the selected servant an open chest for this duty, illuminates his heart with wisdom, and inspires the necessary sciences to him, so that he will p: 47 

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be able to answer any question and tell the truth. This selected person will thus be away from sins or faults and supported by the Almighty. Allah has given him these qualifications to be as a reason for other servants. This is Allah’s blessing that grants everyone He wishes. And Allah possesses great blessings. ” [1] Imam Sadiq (a. s. ) described the Imam this way, “The Imam is a selected person from the Household of Prophet Muhammad (S) , who is always observed and supported by Him. Allah guards him, saves him from Satan’s deceits, bad reputations, and calamities. He is away from all faults and wrongdoing. ” [2] Amiral Mu’minin (a. s. ) stated, “The greatest level of wilayat (guardianship) of the Imam –whose obedience is obligatory– is considering him as infallible from faults, slip, and intentional offense. He does not commit major (kabirah) or minor (saghirah) sins, nor does he commit irreligious deeds or debauchery. ” [3] 

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[1]: Usul Al-Kafi, Vol 1, p. 200. 

[1]: Usul Al-Kafi, Vol 1, p. 202. 

[2]: Usul Al-Kafi, Vol 1, p. 204. 

[3]: Biharul Anwar, Vol 68, p. 389. 

Chapter 2: The Ahlul Bayt in the Quran and the Traditions The Infallibility of Ahlul Bayt in the Holy Quran For proving the infallibility of the Imams (a. s. ) , the famous Tat’hir verse from the Holy Quran is mentioned here: ﺇِﻧﱠﱠﻤﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠﱠﱠﻪُ ﻟِﻴُﺬْﻫِﺐَ ﻋَﻨْﻜُﻢُ ﺍﻟﺮﱢﱢﺟْﺲَ ﺃَﻫْﻞَ ﺍﻟﺒَﻴْﺖِ ﻭَﻳُﻄَﻬﱢﱢﺮَﻛُﻢْ ﺗَﻄْﻬِﻴﺮﺍً And God only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. [4] Some points are mentioned here regarding the exegesis of this verse and explaining this reason. Revelation Reason of Tat’hir Verse Undoubtedly, the mentioned verse has been revealed about Messenger of Allah (S) , Imam Ali (a. s. ) , Hadrat Fatimah (s. a. ) , Imam Hasan (a. s. ) , and Imam Husayn (a. s. ). There are numerous facts in this regard in the Shi’ah and Sunni books. For instance, p: 48 

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Ayishah says, “One morning the Messenger of Allah (S) came out wearing a black wool cloth. Then Hasan (a. s. ) , Husayn (a. s. ) , Fatimah (s. a. ) , and Ali (a. s. ) came. Then Prophet Muhammad (S) placed them beneath his cloak and said, “And God only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. ” [1] Umm Salamah says, “The verse, And God only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless was revealed to the Prophet (S) in my house. Then Hadrat Fatimah (s. a. ) brought a container of food for him. Messenger of Allah (S) told her, ‘Invite your husband Ali (a. s. ) and your sons Hasan (a. s. ) and Husayn (a. s. ) to have food with me. ’ When all of them came and were eating, the verse was revealed. So Prophet Muhammad (S) placed all of them beneath his cloak and said three times, ‘O Lor! These are my household; take away pollution and sins from them and make them pure. ’” [2] Umar Ibn Abi Salamah says, “The verse And God only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless was revealed in the house of Umm Salamah. Then Messenger of Allah (S) called Fatimah (s. a. ) , Hasan (a. s. ) , and Husayn (a. s. ) , spread his cloth on them, and said, ‘O Lor! They are my household. Take away pollution from them and purify them. ’ Umm Salamah stated, ‘O Messenger of p: 49 

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Alla! Am I included with them? ’ He replied, ‘You have your own place. You are good too. ’” [1] Zaynab says, “When the Messenger of Allah (S) saw that blessings are descending from the heaven he stated, ‘Who will invite Ali (a. s. ) , Fatimah (s. a. ) , Hasan (a. s. ) , and Husayn (a. s. )? ’ I said, ‘I do. ’ When they gathered, the Messenger of Allah (S) spread his cloak on them and joined them beneath it. Then Gabriel was descended with this verse. ” [2] Abu Sa’id Khidri says, “This verse (Tat’hir) was revealed about five people; the Prophet (S) , Ali (a. s. ) , Fatimah (s. a. ) , Hasan (a. s. ) , and Husayn (a. s. ). ” [3] Imam Hasan (a. s. ) stated in his sermon, “We –the Prophet (S) ’s Household– are the people about whom the verse: And God only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless was revealed. ” [4] The gathering of as’habi kisa’ (people of the cloak) and revelation of Tat’hir verse is one of the main events of Prophet Muhammad (S) ’s mission. As’habi kisa’ were five; the honorable Prophet (S) , Imam Ali (a. s. ) , Fatimatal Zahra’ (s. a. ) , Imam Hasan (a. s. ) , and Imam Husayn (a. s. ). As is revealed from the traditions, when Tat’hir verse was revealed to the Prophet (S) , he sent someone to Imam Ali (a. s. ) , Hadrat Fatimah (s. a. ) , Imam Hasan (a. s. ) , and Imam Husayn (a. s. ) and invited them to his house. Then he placed all of them on a carpet and sat beside them. Afterward, the Prophet (S) spread his cloak or a cloth on them and joined them himself. Then p: 50 

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he recited the Tat’hir verse and said, “O Alla! They are my Household. Take away pollution and sins from them. ” Apparently, this event has happened in the house of Umm Salamah, the Prophet (S) ’s wife. The same five people have narrated the happening for others. Moreover, ‘Ayishah and Umm Salamah, the Prophet (S) ’s wives, ‘Umar, the son of Abi Salamah –who was trained in Prophet Muhammad (S) ’s house– Zaynab –who was raised in Prophet (S) ’s house– as well as Thawban, the freed slave of the Prophet (S) and Wasilatibni Asqa’, the Prophet (S) ’s maid have narrated this for other people. All these individuals were among close companions of Messenger of Allah (S). They can be considered eye witnesses of the event. Some other companions of the Prophet (S) , such as Anas Ibn Malik, Abul Hamra’, Abu Sa’id Khidri, and Ibn Abbas have also narrated this event, though they have not witnessed it directly. For six or seventeen months, the Messenger of Allah (S) recited the Tat’hir verse loud in front of Hadrat Zahra’s (S) house, every morning he was going to the mosque for Morning Prayer and said, “O Ahlul Bay! Prepare for establishing the praye! ” [1] He wanted to inform the companions of it and confirm the event. 

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[4]: Surah Al-Ahzab 33: 33. 

[1]: Sahih Muslim, Vol 4, p. 1883. 

[2]: Yanabi’ul Mawaddah, p. 125. 

[1]: Yanabi’ul Mawaddah, p. 125. 

[2]: Yanabi’ul Mawaddah, p. 126. 

[3]: Yanabi’ul Mawaddah, p. 126. 

[4]: Yanabi’ul Mawaddah, p. 126. 

[1]: Majma’ul Zawa’id, Vol 9, pp. 168 & 169. 

Instances of the Ahlul Bayt The Ahlul Bayt means the members of the promised house. According to the traditions, the promised house is the house of Umm Salamah –Prophet Muhammad (S) ’s wife. The Tat’hir verse was revealed in this house, in which the Prophet (S) invited Imam Ali (a. s. ) , Hadrat p: 51 

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Fatimah (s. a. ) , Imam Hasan (a. s. ) , and Imam Husayn (a. s. ) , throw a cloak on them and himself, and recited the Tat’hir verse. He placed only these four people beneath the cloak with himself, not letting Umm Salamah to accompany them, to exclude any other one from the Ahlul Bayt, who were five. Prophet Muhammad (S) did so for fear that someone in the future claims to be included among the Ahlul Bayt. He always stipulated that the Tat’hir verse was only revealed about Ali, Fatimah, Hasan, and Husayn (a. s. ). [1] Imam Ali (a. s. ) , Imam Hasan (a. s. ) , and Imam Husayn (a. s. ) always referred to the Tat’hir verse for proving their virtues and were never denied in this case. Exegesis of the Tat’hir Verse Two points need mentioning for clarification of the verse: 1. Rijs (abomination) lexically means filth and is used in two meanings in Holy Quran. The first meaning is apparent religious impurity. The Holy Quran states, ﻗُﻞْ ﻟﺎ ﺃَﺟِﺪُ ﻓِﻴﻤﺎ ﺃُﻭﺣِﻰَ ﺇِﻟَﻰﱠﱠ ﻣُﺤَﺮﱠﱠﻣﺎً ﻋَﻠﻰ ﻃﺎﻋِﻢٍ ﻳَﻄْﻌَﻤُﻪُ ﺇِﻟّﺎ ﺃَﻥْ ﻳَﻜُﻮﻥَ ﻣَﻴْﺘَﺔً ﺃَﻭْ ﺩَﻣﺎً ﻣَﺴْﻔُﻮﺣﺎً ﺃَﻭْ ﻟَﺤْﻢَ ﺧِﻨْﺰِﻳﺮٍ ﻓَﺈِﻧﱠﱠﻪُ ﺭِﺟْﺲٌ “Say: "I find not in the Message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it, unless it be dead meat, or blood poured forth, or the flesh of swine,- for it is an abomination "” [2] The second meaning is internal carnal impurity that is disbelief, transgression, and sin. The Holy Quran states, ﻭَﺃَﻣّﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﻓِﻰ ﻗُﻠُﻮﺑِﻬِﻢْ ﻣَﺮَﺽٌ ﻓَﺰﺍﺩَﺗْﻬُﻢْ ﺭِﺟْﺴﺎً ﺇِﻟﻰ ﺭِﺟْﺴِﻬِﻢْ ﻭَﻣﺎﺗُﻮﺍ ﻭَﻫُﻢْ ﻛﺎﻓِﺮُﻭﻥَ “But those in whose hearts is a disease,- it will add doubt p: 52 

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to their doubt, and they will die in a state of Unbelief. ” [1] 2. Obviously, the disbelievers do not suffer from apparent filth and the Almighty Allah has not asked them to avoid outward impurity. Rather, carnal impurities, such as disbelief, dissension, and malice are considered disobeying Allah. The question now is that if the rijs mentioned in the Tat’hir verse is used in the first meaning or the second one. The advantage pointed out for the Ahlul Bayt is used with the word innama (surely) , which shows specialty in Arabic. If this characteristic of the Ahlul Bayt was only purity of superficial filth, it could be for all the Muslims, and not an advantage for the Ahlul Bayt (a. s. ) to be praised by the Exalted Allah and honored in many instances. Will in the Holy Quran Human will is an inner state and a prerequisite of optional acts. Human will sometimes bring about accomplishment of wishes and sometimes not. Not everything human wishes is objectively realized. Allah’ deeds are out of knowledge, will, and option. Allah’ will, however, differs from human will and always accomplishes ambitions. The Holy Quran points out two kinds of will for the Almighty Allah; Will of the genesis and Will of the religion. Allah’s Will of the genesis means realization ambitions by knowledge and option with no exception. The Holy Quran states, ﺇِﻧﱠﱠﻤﺎ ﺃَﻣْﺮُﻩُ ﺇِﺫﺍ ﺃَﺭﺍﺩَ ﺷَﻴْﺌﺎً ﺃَﻥْ ﻳَﻘُﻮﻝَ ﻟَﻪُ ﻛُﻦْ ﻓَﻴَﻜُﻮﻥُ “Verily, when He intends a thing, His Command is, "be", and it i! ” [2] Allah’s religious Will does not command realization of things; rather He regulates p: 53 

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certain rules and verdicts and wants the servants to follow them, so that His command will be externally realized. The Holy Quran states about Ramadan fasting, ﻓَﻤَﻦْ ﺷَﻬِﺪَ ﻣِﻨْﻜُﻢُ ﺍﻟﺸﱠﱠﻬْﺮَ ﻓَﻠْﻴَﺼُﻤْﻪُ ﻭَﻣَﻦْ ﻛﺎﻥَ ﻣَﺮِﻳﻀﺎً ﺃَﻭْ ﻋَﻠﻰ ﺳَﻔَﺮٍ ﻓَﻌِﺪﱠﱠﺓٌ ﻣِﻦْ ﺃَﻳّﺎﻡٍ ﺃُﺧَﺮَ ﻳُﺮِﻳﺪُ ﺍﻟﻠﱠﱠﻪُ ﺑِﻜُﻢُ ﺍﻟﻴُﺴْﺮَ ﻭَﻟﺎ ﻳُﺮِﻳﺪُ ﺑِﻜُﻢُ ﺍﻟﻌُﺴْﺮَ “So every one of you who is present (at his home) during that month should spend it in fasting, but if anyone is ill, or on a journey, the prescribed period (should be made up) by days later. God intends every facility for you; He does not want to put to difficulties. ” [1] Allah’s Will in this case is Will of religion. In other words, since the Almighty Allah has willed not to take the servants into trouble for Sawm (the Ramadan fasting) , He has permitted the patients and travelers not to fast in Ramadan and perform it in other months. The question now is that if Allah’s Will mentioned in the Tat’hir verse is of genesis or of religion. If this Will is of religion, the verse would mean that Allah has wished to purify the Prophet’s Ahlul Bayt (a. s. ) from carnal impurities, hence regulating necessary verdicts and presenting them to the Ahlul Bayt. This assumption is not logically acceptable, since such verdicts are not only dedicated to the Ahlul Bayt, but to all the Muslims. Moreover, this assumption is not compatible with the word innam (verily) , which has a limiting meaning. If the mentioned assumption was true, Prophet Muhammad (S) could allow Umm Salamah to p: 54 

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come beneath the cloak too to be included in the Tat’hir verse. She was at least among the believers. As a result, Allah’s Will in this verse is Will of the genesis. In other words, the Almighty Allah has originally wished to purify the Ahlul Bayt (a. s. ) from carnal impurities, such as disbelief, polytheism, and sins, creating them this way. They are, in fact, completely away from carnal impurities and are infallible. Based on the same exegesis of this verse, being among the Ahlul Bayt is considered a virtue and honor by the infallible Imams (a. s. ) and they were never denied. Therefore, numerous traditions have mentioned the Tat’hir verse for proving the Imams’ (a. s. ) infallibility, such as the ones below: Ali Ibn Abi Talib (a. s. ) stated, “Allah says in Holy Quran, ‘And God only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. ’ Therefore, He purified us from inner and outer vices and led us in the path of truth. ” [1] The Messenger of Allah (S) after reciting the Tat’hir verse said, “My Ahlul Bayt (Household) and I are purified from sins. ” [2] Imam Hasan (a. s. ) stated, “We are the Prophet (S) ’s Ahlul Bayt. Allah honored us by Islam, selected us, and cleaned us from filth and sin. Rijs means doubt. So we have no doubt in Allah and His religion. He purified us from any impurity and deviation. ” [3] The Itrat (Household) ; Most Valid Religious Source The honorable Messenger of Islam (S) was commissioned by the Almighty to introduce his Household (Itrat) , as a source p: 55 

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of Islamic sciences, to the Muslims. The Messenger of Allah (S) did so when returning from his last Hajj pilgrimage (Hajjatul wida’) at Ghadir Khum (Ghadir pool). When he reached Ghadir on his way back to Medina, Gabriel descended with this verse, ﻳﺎ ﺃَﻳﱡﱡﻬﺎ ﺍﻟﺮﱠﱠﺳُﻮﻝُ ﺑَﻠﱢﱢﻎْ ﻣﺎ ﺃُﻧْﺰِﻝَ ﺇِﻟَﻴْﻚَ ﻣِﻦْ ﺭَﺑﱢﱢﻚَ ﻭَ ﺇِﻥْ ﻟَﻢْ ﺗَﻔْﻌَﻞْ ﻓَﻤﺎ ﺑَﻠﱠﱠﻐْﺖَ ﺭِﺳﺎﻟَﺘَﻪُ ﻭَﺍﻟﻠﱠﱠﻪُ ﻳَﻌْﺼِﻤُﻚَ ﻣِﻦَ ﺍﻟﻨّﺎﺱِ ﺇِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﻟﺎ ﻳَﻬْﺪِﻯ ﺍﻟﻘَﻮْﻡَ ﺍﻟﻜﺎﻓِﺮِﻳﻦَ “O Apostl! proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And God will defend thee from men (who mean mischief). For God guideth not those who reject Faith. ” [1] Although it was very hot, Prophet Muhammad (S) stopped in that desert for performing Allah’s order. He sent for the Hajjis, who had proceeded, to come back and called on those, who were behind, to travel faster. When all the Hajjis gathered in one place, the Prophet (S) ascended a pulpit –made from camels’ saddles– and performed a long sermon, called the Ghadir sermon. This event is narrated in various traditions, one of which is cited here: Ziyad Ibn ‘Arqam says, “When Messenger of Allah (S) was returning from Hajjatul Wida’, he stopped in Ghadir Khum. First he ordered to remove brush hood from beneath the trees. Then he performed a sermon and said, ‘It is as if I am invited by the Exalted Allah and I have accepted it. I trust two precious things among you, one of which is p: 56 

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better than the other; Allah’s Book and my Itrat (Household). Beware of maintaining these two trusts. They will not separate until the Resurrection. ’ Then he continued, ‘The Exalted Allah is my Lord and I am the master of all the believers. ’ He then held Ali’s (a. s. ) hand and said, ‘Anyone whose guardian is I, Ali (a. s. ) is his guardian. O Lor! Befriend those who accept Ali’s guardianship and dislike his enemies. ’” [1] Bara’ Ibn ‘Azib has narrated the same tradition, adding this sentence, “Prophet Muhammad (S) began his speech this way, ‘Am I not more deserved to interfere in the believers’ issues than themselves? ’ The congregation said, ‘O Messenger of Alla! In fact you are so. ’ So the Prophet (S) stated, ‘He (Ali) is the guardian of anyone whose guardian is I. ’” [2] Bara’ has added after this tradition, “Then Umar Ibnil Khattab met Ali (a. s. ) and told him, ‘O Al! May this position be pleasant for yo! Now you are the guardian of every man and woman. ’” [3] The Ghadir tradition has been recorded in valid Shi’ah and Sunni books with different statements and texts and has always been referred to by Imam Ali (a. s. ) and other infallible Imams (a. s. ). This tradition is mutawatir (narrated successively) and with an authentic document. Many great companions of Messenger of Allah (S) have related this tradition, such as: Abu Harirah, Abul Ali Ansari, Abul Hiytham Ibnil Tihan, Abu Bakr Ibn Abi Qahafah, Umar Ibn Khattab, Uthman Ibn Affan, Ali Ibn Abi Talib, Hasan Ibn Ali, Husayn Ibn Ali, Fatimatal p: 57 

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Zahra’, Usamatibni Ziyad, Umm Salamah, Prophet Muhammad (S) ’s wife, Anas Ibn Malik, Bara’ Ibn azib, Jabir Ibn Samarah, Jabir Ibn Abdullah Ansari, Hazifatibni Asid, Hisan Ibn Thabit, Khazimatibni Thabit Ansari, Zubiyr Ibn Awam, Ziyad Ibn Arqam, Ziyad Ibn Thabit, Abu Sa’id Khidri, Salman Farsi, Miqdad Ibn Amri Kandi, Abbas Ibn Abdul Mutallib, Abdullah Ibn Ja’far Ibn Abi Talib, Abdullah Ibn Abbas, Abdullah Ibn Umar Ibn Khattab, and Ammar Ibn Yasir [1] , may Allah be content with them al! The Content of the Ghadir Tradition Some facts are understood from the Ghadir tradition: 1. The Messenger of Allah (S) introduced the Holy Quran and the Itrat (his Household) as two precious entities in presence of a great number of Muslims, saying, “I trust these two things among you to see what you will do with them. ” And according to some narrations he said, “If you seek help from them, you will never go astray. ” 2. Prophet Muhammad (S) also said, “The Holy Quran and the Itrat will be together until the Day of Judgment. ” No one can say that there is no need to the Itrat when the Quran exists or vice versa. 3. As the Holy Quran is the greatest and richest source of religious sciences, teachings, verdicts, and rules, the Muslims are obliged to benefit from it for solving their religious issues. The Prophet (S) ’s Itrat is also a source of religious sciences and teachings and the Muslim should use it for acquiring religious knowledge, following the infallible Imams’ (a. s. ) behavior and speech. Resorting to the Holy Quran and Prophet Muhammad p: 58 

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(S) ’s Itrat, which is stressed in Ghadir (or thaqalayn) tradition and other traditions, is realized this way, not by superficial respect or rituals. 

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[1]: Majma’ul Zawa’id, Vol 9, p. 167. 

[2]: Surah Al-‘An’am 6: 145. 

[1]: Surah Al-Tawbah 9: 125. 

[2]: Surah Yasin 36: 82. 

[1]: Surah Al-Baqarah 2: 185. 

[1]: Ghayatul Maram, Vol 3, p. 199. 

[2]: Al-Badayah wan Nahayah, Vol 2, p. 136; Biharul Anwar, Vol 35, p. 213, Bab 5. 

[3]: Biharul Anwar, Vol 10, Bab 9, p. 138. 

[1]: Surah Al-Ma’idah 5: 67. 

[1]: Mustadrak Hakim Niyshaburi, Vol 3, p. 109. 

[2]: Al-Bidayah wan Nahayah, Vol 5, p. 229. 

[3]: Al-Bidayah wan Nahayah, Vol 5, p. 229. 

[1]: Al-Ghadir, Vol 1. 

The Itrat and its Instances Itrat lexically means the progeny and includes Prophet Muhammad (S) ’s Household or the Ahlul Bayt (a. s. ) , about whom the Tat’hir verse is revealed, as some texts of thaqalayn tradition has quoted the phrase, “my Itrat, my Ahlul Bayt”. It is narrated from Imam Husayn (a. s. ) , “Amiral Mu’minin (a. s. ) was asked, ‘What is the meaning of Itrat in the words of Messenger of Allah (S)? ’ Imam Ali (a. s. ) replied, ‘The Itrat are I, Hasan, Husayn, and nine Imams from Husayn’s progeny, the ninth of which is Mahdi, Qa’im of the Ahlul Bayt. They will not separate from Allah’s Book and the Book will not separate from them until they are presented to Messenger of Allah (S) in the hawz (Kawthar, fountain in the Paradise) on the Last Day. ’” [1] Imam Sadiq (a. s. ) has quoted from his father and grandfathers (a. s. ) from Prophet Muhammad (S) , “I leave two precious trusts among you; Allah’s Book and the Itrat, my Ahlul Bayt. They will not separate from each other until they will be presented to me in the Kawthar fountain. ” Then he stuck his two thumbs together and said, “This way. ” Then Jabir Ibn Abdullah Ansari stood up from the crowd and asked, “O Messenger of Alla! Who are your Itrat? ” Prophet Muhammad (S) answered, “Ali, Hasan, Husayn, and the Imams from the progeny of Husayn until the Resurrection. ” [2] 

-Imamate and The Imams

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[1]: Biharul Anwar, Vol 23, p. 147. 

[2]: Biharul Anwar, Vol 23, p. 147. 

Appointment of Imam Ali The most important part of Ghadir p: 59 

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sermon is appointment of Imam Ali (a. s. ) to guardianship and caliphate. Ziyad Ibn Arqam, after the mentioned tradition, has quoted from the Prophet (S) , “The Exalted Allah is my Lord and Guardian and I am the master and guardian of all the believers. ” Then he caught Ali’s hand and stated, “Anyone whose master and guardian is I, now Ali is his master and guardian. ” Obviously, the Messenger of Allah (S) has introduced Imam Ali (a. s. ) as the guardian or ruler of the Muslims in this tradition. Both the words wali and mawla (mentioned in various forms of this tradition) mean the same; that is someone who deserves to interfere in others’ affairs. Ziyad Ibn ‘Arqam says, “The honorable Prophet (S) , after performing the sermon, asked the people to take oath of allegiance with Ali (a. s. ). The people said, ‘We heard and obey the command of Allah and His Messenger (S). ’ The first people to take oath of allegiance with Prophet Muhammad (S) and Ali (a. s. ) were Abu Bakr, ‘Umar, and ‘Uthman as well as Talhah and Zubayr. ” [1] It was then that ‘Umar shook hands with Imam Ali (a. s. ) and said, “May this be pleasant for yo! From now on you are the guardian of every believing man and woman. ” [2] Prophet Muhammad’s Recommendations about Imam Ali The honorable Messenger of Allah (S) had pointed out inner virtues and scientific stance of Imam Ali (a. s. ) for the Muslims many times during his prophetic mission, stating the obligation of following and obeying him. This way he prepared people’s minds for acceptance of p: 60 

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Imam Ali’s (a. s. ) guardianship and Imamate. There are thousands of traditions recorded in the Shi’ah and Sunni books in this regard, some of which are mentioned here: Ibn Abbas says, “The Messenger of Allah (S) said, ‘If you like to live and die like me and live in the Paradise my Lord has prepared, you should accept Ali’s (a. s. ) guardianship after me, befriend his friends, and follow the Imams after me. They are my Itrat, are created from the same essence as I was, and possess my understanding and knowledge. Woe to those who deny the Imams and ignore my kinship right; my intercession will not include them. ’” [1] Hadhifat Ibni Yaman said, “Some of the companions told the Prophet (S) , ‘O Messenger of Alla! Don’t you appoint Ali (a. s. ) as caliph? ’ The Prophet (S) stated, ‘If you accept his guardianship, he will guide you to the right path. ’” [2] Abu Sa’id Khidri has narrated that Messenger of Allah (S) stroke Ali’s shoulder and said, “O Al! You have seven characteristics, about which no one can argue in the Last Day; you are the first believer in Allah, you are the most loyal to Allah’s promises, you are the most firm of all in performing Allah’s orders, you are the kindest to the people, the most just in dividing properties, the most learned in judging, and the best in the Resurrection. ” [3] Umm Salamah said, “I heard from Messenger of Allah (S) who said, ‘Ali is with the Quran and the Quran is with Ali and they p: 61 

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will not separate until the Day of Judgment. ’” [1] The Messenger of Allah (S) stated, “I am the city of knowledge and Ali is its gate. If someone seeks knowledge, he should enter the gate. ” [2] ‘Ayishah said, “I heard the Messenger of Allah (S) saying, ‘Ali accompanies the truth and the truth accompanies Ali; they will not separate until the Resurrection. ’” [3] The Messenger of Allah (S) stated, “Everyone who likes to resort to my religion and be on board of the salvation ship should follow Ali Ibn Abi Talib, befriend his friends, and dislike his enemies. He will be my successor and caliph after my demise. Ali is the Imam of Muslims and hope of the believers. His speech, orders, prohibition, follower, and companion are just like those of mine. Not helping him is not helping me. ” [4] These and tens of other traditions, which can be considered successive in meaning, reveal that the honorable Prophet (S) has had a mission from the Almighty Allah to introduce Imam Ali (a. s. ) as the Imam and successor after himself to the Muslims and prepare the conditions for formal appointment of Imam Ali (a. s. ) , which was finally realized in Ghadir Khum. Recommendation about the Ahlul Bayt The honorable Prophet of Islam (S) always attempted to attract Muslims’ attention to his Ahlul Bayt (a. s. ) by using the terms ‘kindness’, ‘love’, ‘friendship’, etc. during his mission. An instance of such speech is: Ibn Abbas said, “When the verse, Say: "No reward do I ask of you for this except the love of those near of kin. " [5] p: 62 

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was revealed, some of the Prophet (S) ’s companions asked him, ‘O Messenger of Alla! Who are the people that the Almighty Allah has ordered loving them? ’ Prophet Muhammad (S) replied, ‘Ali and Fatimah and their progeny. ’” [1] Ibn Abbas has also narrated from the Messenger of Allah (S) , “Allah’s servant does not move in the Hereafter except that he is asked of four things; how he has spent his lifetime, how he has used his body, how he has gained and spent his property, and of the affection of the Ahlul Bayt (a. s. ). ” [2] Ibn Abbas has narrated from Prophet Muhammad (S) who said, “The example of my Ahlul Bayt is like Noah’s ship; the one who boards it will be saved and the one who resorts to it will get salvation and the one who denies it will be drowned. ” [3] Prophet Muhammad (S) had not merely meant expressing superficial verbal –or even hearty– affection. This is not the remuneration of his hardships in prophetic mission; rather, he had meant encouraging the Muslims to follow the Ahlul Bayt (a. s. ) and learn religiousness from them, as is explicitly stated in Safinah (the No’ah ship) tradition. 

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[1]: Al-Ghadir, Vol 1, p. 508. 

[2]: Al-Bidayah wan Nahayah, Vol 5, p. 229. 

[1]: Hilyatul Awliya’, Vol 1, p. 128. 

[2]: Hilyatul Awliya’, Vol 1, p. 104. 

[3]: Hilyatul Awliya’, Vol 1, p. 106. 

[1]: Nurul Absar, p. 80. 

[2]: Yanabi’ul Mawaddah, Vol 1, p. 75. 

[3]: Ghayatul Maram, Vol 5, p. 283. 

[4]: Ikmalud Din, Vol 2, p. 376. 

[5]: Surah Al-Shura 42: 23. 

[1]: Ghayatul Maram, Vol 3, p. 233. 

[2]: Ghayatul Maram, Vol 3, p. 92. 

[3]: Dhakha’irul Uqba, p. 20. 

Affection for the Ahlul Bayt Affection means loving. It is used in the same meaning in the traditions too. Affection for the Ahlul Bayt (a. s. ) is so important in Islam that the Holy Quran introduces it as the remuneration of Prophet Muhammad (S) ’s mission. The Messenger of Allah (S) is addressed in the Holy Quran and asked to tell the believers, Say: "No reward do I ask of p: 63 

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you for this except the love of those near of kin. " Prophet Muhammad (S) has enjoined the Muslims to loving his Ahlul Bayt (a. s. ) –including Ali (a. s. ) – in many traditions, considering it the best means of salvation. The Messenger of Allah (S) stated, “Anyone who wants to resort to Allah’s firm knob should have affection for Ali and my Ahlul Bayt. ” [1] The Prophet of Islam (S) stated, “The first thing which is asked about in the Hereafter is affection for the Ahlul Bayt. ” [2] The Messenger of Allah (S) stated, “Anyone who loves my Ahlul Bayt will be resurrected with me in the Hereafter. ” [3] Prophet Muhammad (S) , holding Ali’s hand, said, “Someone who thinks he loves me, but he does not love Ali, is a liar. ” [4] Amiral Mu’minin, Imam Ali (a. s. ) , has quoted from the Prophet (S) , “I will mediate for four groups in the Resurrection; the lovers of my Ahlul Bayt, those who have accepted guardianship of my Ahlul Bayt and hated their enemies, those who fulfill requests of my Ahlul Bayt, and those who help my Ahlul Bayt in their affairs. ” [5] As is observed, the Holy Quran and Prophet (S) ’s traditions have strongly emphasized the affection for Prophet Muhammad (S) Ahlul Bayt (a. s. ) , considering it as a way to reach salvation. Now we should see who the Prophet (S) ’s Ahlul Bayt are. Are they all his close relatives or certain people among them? Some traditions can help clarify the issue. ‘Isma’il Ibn Abdul Khallaq says, “Imam Sadiq (a. s. ) asked me, ‘What do the people say about p: 64 

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the Quranic verse, Say: "No reward do I ask of you for this except the love of those near of kin. "’ I answered, ‘May I sacrifice for yo! They say the verse is about the Prophet (S) ’s close relatives (zil qurba). ’ Imam Sadiq (a. s. ) stated, ‘They lie. The verse is revealed about us, the Ahlul Bayt; Ali, Fatimah, Hasan, and Husayn; people of the cloak. ’” [1] Abdullah Ibn ‘Ajlan has narrated from Imam Baqir (a. s. ) , who said about the exegesis of mentioned verse, “The close relatives (zil qurba) are the Imams (a. s. ). ” [2] These and many other traditions –about the Tat’hir verse– imply that Prophet Muhammad (S) ’s close relatives (zil qurba) , mentioned in this verse are Imam Ali (a. s. ) , Fatimatal Zahra’ (S) , Imam Hasan, Imam Husayn, and other infallible Imams (a. s. ) from Imam Husayn’s progeny. These noble Imams (a. s. ) always introduced themselves as zil qurba, Ahlul Bayt, and source of Prophetic sciences and were never denied by anyone. Therefore, according to the verse under discussion, all the Muslims oblige themselves to love the Prophet (S) ’s Ahlul Bayt, showing this affection by composing poems, eulogizing, and visiting their shrines and tombs. Now we should see what real affection is, how it is realized, and what consequences it has? Affection means loving someone. It is an inner sense in which the lover is attracted to the beloved; a sense that is perceivable but not describable. Affection has different levels, the highest level of which is called love. Affection can be for the people or the objects, but it certainly p: 65 

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has a criterion. This criterion may be the beloved one’s beauty, handsomeness, good ethics or behavior, or his usefulness. One of the results of affection is that a lover always tries to honor and satisfy the beloved and even sacrifices himself for his beloved, which is a sign of real affection. Expression of affection may be unreal without a practical sign. The Holy Quran and the traditions mention Allah’s affection for the servants, who have at least one virtue, such as, “Surely Allah loves the pious”, “Surely Allah loves the purified”, “Surely Allah loves the good-doers”, “Surely Allah loves the repentant”, “Surely Allah loves the reliers on Allah”, “Surely Allah loves the patient”, “Surely Allah loves the just. ” The Exalted Allah, who has created the servants and granted them all the blessings, wants the servants to obey His orders and forbiddances, so that their salvation in this world and the Hereafter is guaranteed. Allah’ affection for His servants, however, is not a carnal sense, since He is away from occurrence of phenomenon. Allah’s affection means His granting Mercy to the servants for reaching perfection. The Holy Quran also mentions the servants’ affection for the Almighty Allah. ﻳﺎ ﺃَﻳﱡﱡﻬﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻣَﻦْ ﻳَﺮْﺗَﺪﱠﱠ ﻣِﻨْﻜُﻢْ ﻋَﻦْ ﺩِﻳﻨِﻪِ ﻓَﺴَﻮْﻑَ ﻳَﺄْﺗِﻰ ﺍﻟﻠﱠﱠﻪُ ﺑِﻘَﻮْﻡٍ ﻳُﺤِﺒﱡﱡﻬُﻢْ ﻭَﻳُﺤِﺒﱡﱡﻮﻧَﻪُ ﺃَﺫِﻟﱠﱠﺔٍ ﻋَﻠَﻰ ﺍﻟﻤُﺆْﻣِﻨِﻴﻦَ ﺃَﻋِﺰﱠﱠﺓٍ ﻋَﻠَﻰ ﺍﻟﻜﺎﻓِﺮِﻳﻦَ ﻳُﺠﺎﻫِﺪُﻭﻥَ ﻓِﻰ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﱠﻪِ ﻭَﻟﺎ ﻳَﺨﺎﻓُﻮﻥَ ﻟَﻮْﻣَﺔَ ﻟﺎﺋِﻢٍ ﺫ ﻟِﻚَ ﻓَﻀْﻞُ ﺍﻟﻠﱠﱠﻪِ ﻳُﺆْﺗِﻴﻪِ ﻣَﻦْ ﻳَﺸﺎﺀُ ﻭَﺍﻟﻠﱠﱠﻪُ ﻭﺍﺳِﻊٌ ﻋَﻠِﻴﻢٌ “O ye who believ! If any from among you turn back from his Faith, soon will God produce a people whom p: 66 

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He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of God, and never afraid of the reproaches of such as find fault. That is the grace of God, which He will bestow on whom He pleaseth. And God encompasseth all, and He knoweth all things. ” [1] The Almighty Allah suggests mutual affection to the believers in this verse and introduces Jihad in Allah’s path as a sign of believers’ real affection for Allah. In another verse, obeying the Prophet (S) ’s orders is considered a sign of true fondness. The Holy Quran states, ﻗُﻞْ ﺇِﻥْ ﻛُﻨْﺘُﻢْ ﺗُﺤِﺒﱡﱡﻮﻥَ ﺍﻟﻠﱠﱠﻪَ ﻓَﺎﺗﱠﱠﺒِﻌُﻮﻧِﻰ ﻳُﺤْﺒِﺒْﻜُﻢُ ﺍﻟﻠﱠﱠﻪُ ﻭَﻳَﻐْﻔِﺮْ ﻟَﻜُﻢْ ﺫُﻧُﻮﺑَﻜُﻢْ ﻭَﺍﻟﻠﱠﱠﻪُ ﻏَﻔُﻮﺭٌ ﺭَﺣِﻴﻢٌ Say: "If ye do love God, Follow me: God will love you and forgive you your sins: For God is Oft-Forgiving, Most Merciful. " [2] As a result, the believers who claim to love Allah, but do not emphasize it by practicing religious duties and the Prophet’s commands, do not have a real affection and their affection for the Almighty is not useful for them. Affection for zil qurba (the Prophet’s close relatives) and his Ahlul Bayt is the same. Since the Prophet’ (S) Ahlul Bayt –the infallible Imams (a. s. ) – were guardians of the religion and promoters of Prophet Muhammad (S) ’s mission, the Muslims are asked to accept their guardianship and follow them. Our affection for the infallible Imams (a. s. ) is real in case we set them our leaders and follow their speech, behavior, and ethics. The people who claim to be p: 67 

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the Imams’ (a. s. ) lovers, but do not perform their commands, deceive themselves and such superficial affection will not save them. The infallible Imams (a. s. ) have always emphasized this point, as will be mentioned in the future. 

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[1]: Biharul Anwar, Vol 27, p. 79. 

[2]: Biharul Anwar, Vol 27, p. 79. 

[3]: Biharul Anwar, Vol 27, p. 79. 

[4]: Biharul Anwar, Vol 27, p. 79. 

[5]: Biharul Anwar, Vol 27, p. 79. 

[1]: Rawzatul Kafi, p. 80. 

[2]: Al-Kafi, Vol 1, p. 413. 

[1]: Surah Al-Ma’idah 5: 54. 

[2]: Surah ‘Ali ‘Imran 3: 31. 

The Imamate Position True recognition of Imamate position and defining the people who filled this position is an important issue for the Muslims, as mentioned in many traditions. The science of kalam [1] discusses if certain characteristics are necessary for Imamate position, or if everyone can get it. If the former is true, what are these qualities? In other words, is Imamate an innate position or a conventional one –obtained by being appointed? Can it decay? The same discussions exist in case of prophet hood, but it is proved that prophet hood is a real innate position for attaining which inborn qualifications are necessary. If Prophet Muhammad (S) , for instance, was appointed as prophet, it was because of his own virtues. No other person could be appointed to that position by the Exalted Allah. Prophet hood means direct relation of a selected person with the unseen world and obtaining Divine sciences and teachings from the Almighty Allah. Not everyone deserves such an important duty. Some issues are proved about prophet hood that are briefly mentioned here: 1. Human life is not limited to this world; there will be another life after death with bliss or misery. 2. Human salvation or misfortune in the Hereafter is the result of his deeds and ethics in this world. 3. Human being is unable to recognize the p: 68 

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best plan for his life and needs Allah’s guidance. 4. The All-Knowing All-Wise Allah, who has created human beautiful and delicate, has had a purpose. Allah knows well human material and spiritual needs and the secret of his salvation or unluckiness. The Exalted Allah never leaves His servants in deviation, rather He has sent prophets (S) for guiding humans with the necessary sciences, teachings, plans, and duties, so that the signs are completed for the servants. This way, the necessity of sending the prophets (S) is confirmed. The same theorem affirms the prophets’ (S) science and infallibility. In other words, Allah’s purpose of sending the prophets (S) is fulfilled only if all the necessary sciences are presented to them and the prophets (S) are completely away from mistakes and wrongdoing in acquiring, maintaining, and declaring the revelation sciences to the people. It is also proved in philosophy and kalam that revelation sciences are not like acquirable and conceptual sciences, which are acquired by our senses from the outside world. Revelation sciences are illuminating facts revealed to the Prophet (S) ’s soul and he observes them with his inner sight and hears with his inner hearing. That is why the Prophet (S) does not commit mistakes and sins and is infallible. Such a person should be followed and can be ‘the best pattern’ (Uswatul hasanah) for the people. Denying or doubtfulness about the necessity of the prophet’s sciences and infallibility is like denying the necessity of existence of the prophet. In sum, the prophet is p: 69 

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a complete, noble, and selected human in terms of spiritual aspects. He can make relations with the unseen world, acquire religious sciences, teachings, and commandments, and convey them to the people exactly. This is the lofty position of prophet hood, which ordinary people cannot attain. However, the prophet is like other people in terms of material aspects. He needs Allah in his essence and all his behaviors and deeds. His sustenance is provided by the Almighty Allah. He may get tired and ill and he needs medicine for getting well. He gradually ages and cannot help his appointed death. The real position and advantages of the prophets become clear from above discussion. [1] The lofty position of the Imams can be understood from what was mentioned about the prophet’s position, since Imamate is continuation of prophet hood. Some points should be born in mind in this regard, which have been proved elsewhere: 1. Prophet Muhammad (S) was the last prophet and Islam is the ever-lasting religion until the Resurrection. 2. The Prophet (S) ’s mission was only 23 years. He had to solve the problems of new Muslims and could not teach all Islamic sciences, teachings, and commandments to all the Muslims to be maintained for the future Muslims. 3. A great amount of Islamic commandments are political, social, judiciary, economical, etc. which were executed by the Messenger of Allah (S) among the ummah. He had the guardianship of ummah and defended Islam. As a result, a person or some persons should accept all the Prophet (S) ’s duties p: 70 

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and attempt in realizing his purposes. Such people are called the Prophet’s caliphs or Imams and have guardianship on the people and continue the Prophet (S) ’s path. The Imamate is completion of the religion and an organization for the Muslims. As human being needs a prophet, he needs an Imam. Allah’s purpose of sending the prophets (S) for guiding the people is fulfilled well only in case the prophet is followed by the Imams to pursuit his goals; otherwise the Prophet (S) ’s mission will not be accomplished. It is concluded that the Imam should be fully aware of religious teachings, sciences, and commandments just like the prophet, so that the people access true commandments of Islam in Prophet (S) ’s absence throughout the ages. The Imam should also be away from mistakes, forgetfulness, and wrongdoing in maintaining religious commandments and declaring them to the people, just as the prophet is; otherwise Allah’s blessings for the servants will not be completed. Such an infallible learned person should be obeyed and is people’ leader and Imam from Allah. [1] The major difference between the Prophet (S) and the Imams is that the Prophet (S) met the revelation angel and received religious commandments and rules from Allah, but the Imams do not benefit from revelation and direct relation with the Exalted Allah; they receive religious sciences, teachings, rules, and commandments from the Prophet (S). In sum, the Imam is a perfect selected person, aware of religious sciences, teachings, and commandments, and away from fault, sin, and forgetfulness. His knowledge p: 71 

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and deeds are so perfect that all human virtues are materialized in his personality and he can be the people’s Imam and leader. Denying or doubting about any of these innate advantages equals denying the necessity of existence of Imam and hence denying the necessity of existence of the Prophet (S). [1] 

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[1]: Speculative Theology. 

[1]: For more information, you can refer to kalam and philosophy books. 

[1]: The same issue is understood from many Quranic verses and traditions. For more information on this, you can refer to kalam books about “Imamate”. 

[1]: All the issues related to “Imamate” are authored in detail in the book General Issues of Imamate and the book Patterns of Excellence, as well as former sections of the present book. 

Material Aspects It should be emphasized again that the Imam –just like the Prophet (S) – is materially an ordinary person, created by Allah. He needs the Almighty in his essence, deeds, sustenance, and other wishes. If he gets sick, he goes to the doctor to be cured. He ages by the passage of time and surrenders to the death when its appointed time comes. As Allah states in the Holy Quran,

 ﻗُﻞْ ﻟﺎ ﺃَﻣْﻠِﻚ ﻟِﻨَﻔْﺴِﻰ ﻧَﻔْﻌﺎً ﻭَﻟﺎ ﺿَﺮّﺍً ﺇِﻟّﺎ ﻣﺎ ﺷﺎﺀَ ﺍﻟﻠﱠﱠﻪُ ﻭَﻟَﻮْ ﻛُﻨْﺖُ ﺃَﻋْﻠَﻢُ ﺍﻟﻐَﻴْﺐَ ﻟَﺎﺳْﺘَﻜْﺜَﺮْﺕُ ﻣِﻦَ ﺍﻟﺨَﻴْﺮِ ﻭَﻣﺎ ﻣَﺴﱠﱠﻨِﻰَ ﺍﻟﺴﱡﱡﻮﺀُ ﺇِﻥْ ﺃَﻧَﺎ ﺇِﻟّﺎ ﻧَﺬِﻳﺮٌ ﻭَﺑَﺸِﻴﺮٌ ﻟِﻘَﻮْﻡٍ ﻳُﺆْﻣِﻨُﻮﻥَ

 Say: "I have no power over any good or harm to myself except as God willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith. " [2] The conduct of the Prophet (S) and infallible Imams (a. s. ) was this way; they asked their requests from Allah, not others. They thought resorting to others prevents granting of the prayers. They never told the people, “Resort to us for answering your request! ” Rather, they recommended the people to be hopeful only of Allah and p: 72 

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ask their requests from Him, because everything is in Allah’s hands. No one is able to fulfill the requests except the Almighty. The conduct of the Prophet (S) and infallible Imams (a. s. ) was so when praying. Some instances of this manner are cited here: Amiral Mu’minin, Imam Ali (a. s. ) , told his son, Imam Hasan (a. s. ) , “Only ask your Lord, since granting and depriving is only in His power. ” [1] He also stated, “You ask something from His treasures of Mercy no one else can grant you. You ask him long life, health, and abundance of sustenance and no one but He can grant them. ” [2] Moreover, Imam Ali (a. s. ) said, “Only resort to the One who has created you, gives you provisions, and has created you beautiful. ” [3] The fourth infallible Imam, Imam Sajjad (a. s. ) , states in his prayer, “Praise be to Allah, Who I ask, whenever I want, for granting my request and to Who I talk privately for saying my request whenever I wish, without any mediator. So He grants me my request. Praise be to Allah, Who I only pray to, and if I prayed to others, my prayer would not be granted. Praise be to Allah, Who I am hopeful of, and if I were hopeful of others, I would become disappointed. ” [4] Imam Sajjad (a. s. ) stated in another prayer, “Anyone who attends to Your servants for his request or consider one of them the means to success has deprived himself from goodness… And You have stated, ‘How is a needy asks from p: 73 

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another needy and a poor attends to another poor? ’ [1] According to mentioned traditions and prayers as well as hundreds of other prayers in du’a collections, such as Sahifah Nabawiyyah, Sahifah Alawiyyah, Sahifah Sajjadiyyah, and Sahifah Al-Kadhimiyyah, the lifestyle of Prophet Muhammad (S) and infallible Imams (a. s. ) has been direct requesting from the Exalted Allah when having a request, with no mediator. This conduct was the result of their powerful belief and pure monotheism; they clearly knew that no one can do anything for them, but Allah. We, the Shi’ah, follow the Messenger of Allah (S) and infallible Imams (a. s. ) , when praying. We know Allah the All-mighty in the world and ask Him when in need. If we pray and weep in the Imams’ (a. s. ) shrines, vowing to Allah by them, we do not mean that they have an independent effect. It is because we have a better spiritual mood to pray to Allah in shrines and mosques. Our avow, cries, resorts, and mourning are for the same reason too. The Real Position of the Imam with three Advantages As mentioned before, prophet hood and Imamate are two real positions with three characteristics: 1. Awareness the religiousness sciences, teachings, commandments, and rules, ethics, worshipping and non-worshipping duties, and in sum awareness of all that is revealed to Prophet Muhammad (S) and effects human salvation in this world and the Hereafter. 2. Infallibility of mistakes, forgetfulness, and sins in maintaining religious commandments and conveying them to the people. 3. Infallibility of wrongdoing or ignoring religious rules. The mentioned characteristics are truly the prerequisites of prophet hood and Imamate p: 74 

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positions, by which the Muslims can recognize their Prophet and Imams and believe in them. Two Devious Beliefs Taqsir If someone is doubtful about some or all of the characteristics of the Prophet or the Imams, he has not known them well and has committed taqsir (delinquency) and is called muqassir. A muqassir person is the one who denies the Prophet (S) ’s or the Imams’ (a. s. ) comprehensive knowledge, is doubtful about their infallibility of mistakes, sins, or forgetfulness, knows them fallible like other humans, or attributes a wrongdoing to them. Such devious beliefs are wrong, with whatever reason. The argument against this wrong belief, as pointed out before, is that any of such beliefs means denying necessity of sending prophets (S) or necessity of appointment of Imams (a. s. ). 

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[2]: Surah Al-‘A’raf 7: 188. 

[1]: Nahjul Balaghah, Book 31. 

[2]: Nahjul Balaghah, Book 31. 

[3]: Nahjul Balaghah, Book 31. 

[4]: Mafatihul Jinan, Du’a Abu Hamzah Thumali. 

[1]: Sahifah Al-Sajjadiyah, Du’a 13. 

Ghuluw Ghuluw (hyperbole) means extravagance in a belief. The late Allamah Majlisi defines ghuluw this way, “Ghuluw about the prophet or the Imam is belief in their Divinity, their being Allah’s partner in worshipping, creation, or granting sustenance to the servants, or manifestation of the soul of one of them in another person’s body and uniqueness of these two. It may also be the belief that the Prophet and Imams are aware of the unseen without Allah’s help, that Imams are Messengers, or that recognizing the Imams is enough and the servants do not need obey Allah or avoid sins. ” Then he continues, “All these beliefs are infidelity and going out of the religion, as emphasized by logical reasons, Quranic verses, and many traditions. The infallible Imams (a. s. ) have rejected p: 75 

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the people with such beliefs and announced their infidelity. ” [1] Qulat (those who believe in quluw) go to extremes in believing in Imamate, consider the Imams, Allah’s selected servants, beyond humans, and sometimes assign Allah’s specific attributes to them. The qulat consider the Imams (a. s. ) Allah’s partners in managing world issues, such as granting sustenance to the servants, granting people’s wishes, descending the rain, healing the patients, removing calamities, or forgiveness of the sins, slaughtering livestock in their path. Some of claimers of shi’ism replace performing religious deeds, doing the obligatory deeds and avoiding the unlawful deeds with superficial expression of affection to the Prophet (S) ’s Ahlul Bayt. Such devious beliefs are not only in contrast with logical reasons, Quran’s text, and infallible Imams’ (a. s. ) conduct, but also considered infidelity. Sometimes the holders of such beliefs are religiously doomed to murder. Abu Hashim says, “I asked Imam Ridha’ (a. s. ) about the qulat and mufawizzah. Imam (a. s. ) stated, ‘The qulat are infidels and the mufawwizah are polytheists. Anyone who interacts with and accompanies them, has food or drink with them, marries them, trusts them, confirms their speech, or helps them even by saying a single word, will go out of guardianship of Allah, His Messenger (S) and the Ahlul Bayt. ’” [2] Mufazzal Ibn Yazid says, “Imam Sadiq (a. s. ) mentioned the companions of Abul Khattab [3] and the qulat and said, ‘O Mufazza! Do not accompany them, nor eat or drink water with them, nor shake hands with them, nor receive their heritage. ’” [4] Two companions of Imam Sadiq (a. s. ) came to p: 76 

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him and said, “Mufazzal Ibn ‘Umar says that you –the Ahlul Bayt– define the servants’ sustenance. ” Imam Sadiq (a. s. ) stated, “By Allah that no one defines the servants’ sustenance except Allah. I once could not provide my family’s provisions and got upset. I thought about it until I could provide food for my family, then I became relaxed. May Allah curse Abul Khattab who attributes lies to us. ” The two companions said, “Should we curse Abul Khattab and avoid him? ” Imam (a. s. ) replied, “Yes. ” So his companions did so and said, “Allah and His Messenger (S) hate Abul Khattab too. ” [1] Zararah says, “I told Imam Sadiq (a. s. ) , ‘One of the children of Abdullah Ibn Sanan believes in tafwiz (devolving). ’ Imam (a. s. ) asked, ‘What is tafwiz? ’ I said, ‘They believe that the Exalted Allah created Muhammad (S) and Ali (a. s. ) , then devolved the world issues to them. Now they create, give sustenance, and give death and life. ’ Imam Sadiq (a. s. ) stated, ‘He is Allah’s enemy and lies. If you saw him, recite this verse: ﺃَﻡْ ﺟَﻌَﻠُﻮﺍ ﻟِﻠﱠﱠﻪِ ﺷُﺮَﻛﺎﺀَ ﺧَﻠَﻘُﻮﺍ ﻛَﺨَﻠْﻘِﻪِ ﻓَﺘَﺸﺎﺑَﻪَ ﺍﻟْﺨَﻠْﻖُ ﻋَﻠَﻴْﻬِﻢْ ﻗُﻞِ ﺍﻟﻠﱠﱠﻪُ ﺧﺎﻟِﻖُ ﻛُﻞﱢﱢ ﺷَﻲْ ﺀٍ ﻭَ ﻫُﻮَ ﺍﻟْﻮﺍﺣِﺪُ ﺍﻟْﻘَﻬﱠﱠﺎﺭُ ‘Or do they assign to Allah partners who have created (anything) as He has created, so that the creation seemed to them similar? Say: "Allah is the Creator of all things: He is the One, the Supreme and Irresistible. "’ [2] Zararah says, ‘When I recited the verse for that person it was as if there was stone in his mouth (He could not defend p: 77 

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his belief anymore). ’” [1] Abdur Rahman Ibn Kathir says, “Imam Sadiq (a. s. ) told his companions, ‘May Allah curse Mughayrat Ibn Sa’id and the Jew woman, who visited him and learned magic and odd things from him. Mugayrah attributed lies to my father, so the Almighty Allah took his belief from hims. Some other people attributed lies to me. Allah will make them taste the heat of iron. ’ By Allah, we are only His servants; He created and selected us. We have no power to bring advantage or disadvantage for ourselves. If the Almighty has Mercy on us, it is from He and if He punishes us, it is because of our own deeds. ’ By Allah that we have no argument against Alla! We cannot free ourselves from the Fire. We die like other people and will be placed inside a grave. Then we will be resurrected and reckoned about our deeds in the Hereafter. Woe be to the! May Allah curse the! They upset Him. They upset Messenger of Allah (S) , Amiral Mu’minin (a. s. ) , Fatimah (s. a. ) , Hasan (a. s. ) , Husayn (a. s. ) , Ali Ibn Husayn (a. s. ) , and Muhammad Ibn Ali (a. s. ) in their graves. I am the son of Prophet Muhammad (S). You see that I am fearful of Allah’s wrath in my bed, while they sleep comfortably in their beds. I beg Allah and weep from His fear, but they are asleep. I am frightened of Allah’s punishment in mountains and deserts. I take refuge to Allah from this stupid man (Abul Khattab). May Allah p: 78 

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curse hi! ’” [1] Imam Sadiq (a. s. ) stated, “Be careful that the qulat do not lead your youth astra! The qulat are the worst creatures of Allah, because they belittle Allah’s greatness and consider divinity for His servants. ” By Allah that qulat are worse than the Jews, the Christians, and the infidels. If they come to us, we do not accept to see them, but we will accept a muqassir. ” The Imam (a. s. ) was then asked, “O son of Messenger of Alla! What is the reason? ” Imam Sadiq (a. s. ) replied, “Because a ghali is used to abandoning prayer, fasting, Zakat, and Hajj and cannot leave his habit. A muqassir, however, will practice his obligatory deeds when he finds out his fault. ” [2] Imam Ridha’ (a. s. ) said in his prayers, “O Lor! I take refuge in You for changing the states and abilities. Wa la hawla wa la quwwata illa bik (And there is no power except from You) O Lor! I take refuge in You and hate the people who lie about us. O Lor! I take refuge in You from the people who say things about us that we do not say. ” O Alla! Creation is done by You and You grant sustenance. I worship You and ask help from You. You are the Creator of us and our fathers; from the first one to the last one. O Alla! Divinity is for You and does not deserve anyone else. I curse the Christians who belittle Your magnitude and the people who attribute greatness to Your p: 79 

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other servants. O Lor! We are your creatures and servants, not owners of our advantage and disadvantage, nor our life and death. We avoid anyone who thinks we are his Lord or supposes that the servants’ creation or sustenance is in our hands, just like the avoidance of Jesus from the Christians. ” O Lor! We have not invited them to this belief, so do not scold us for what they say and save us from such invalid qualities. Perish them from the earth; if they remain on the earth they will lead Your servants astray and make them infidels. ” [1] Abu Basir Says, “I told Imam Sadiq (a. s. ) , ‘People say some things about you. ’ Imam (a. s. ) asked, ‘What do they say? ’ I said, ‘They say that you know the number of rain drops, stars, trees’ leaves, sands, and the weight of seas’ water and deserts’ soil. ’ Imam Sadiq (a. s. ) raised his head to the sky and stated, ‘Subhana Alla! Subhana Alla! (Glory be to Alla! ) By Allah no! Only Allah knows these things. ’” [2] Ibn Mughayrah says, “Yahya Ibn Abdullah and I visited Imam Abul Hasan (a. s. ). Yahya told Imam (a. s. ) , ‘May I be sacrificed for yo! People think that you know the unseen. ’ Imam (a. s. ) replied, ‘Glory be to Alla! Put your hand on my head; by Allah that my hair bristled from hearing this. By Allah that everything I say I narrate from the Messenger of Allah (S). ’” [3] 

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[1]: Biharul Anwar, Vol 25, p. 346. 

[2]: Biharul Anwar, Vol 25, p. 273. 

[3]: Abul Khattab , a head of the qulat, lived in Imam Sadiq’s (a. s. ) age. He deceived a group of the masses and founded an invalid religion. His full name was Muhammad Ibn Ta’las and his nickname Abul Khattab and Abu Ziynab. He was originally from Kufah, but lived in Medina for acquiring knowledge and the traditions of Imam Sadiq (a. s. ) , as his companion.

At first he had no deviation; therefore some traditions are narrated by him. However, he was a fool person. Imam Sadiq (a. s. ) has stated about him, “Abul Khattab was a fool, …” Then he left Medina, went to other cities, and gathered some stupid people around himself by deceiving them, fabricating incorrect traditions, and attributing them to Imam (a. s. ). Then he founded an invalid religion with superstitious infidel beliefs. First he claimed that Imam Sadiq (a. s. ) has taught him Allah’s Grand A’zam Name and has set him his successor. Then he went even further and claimed prophet hood and then prophetic mission. He said, “Ja’far Ibn Muhammad Imam Sadiq is Allah and I am the Messenger of Allah, so obey m! ”

He and his father recommended some unlawful deeds, such as adultery, theft, and wine-drinking. They did not oblige prayer, fasting, and zakat. At the beginning, they gave Imam Sadiq (a. s. ) and other infallible Imams positions beyond their real positions, introducing them as prophets and messengers. Then they even claimed the Imams are Allah. They said, “The Imam is not merely the person you can observe; rather he has been a superior light, which has come to this world after passing some levels, and materialized in the form of a human. ”

When his void beliefs and deeds were reported to Imam Sadiq (a. s. ) , the Imam (a. s. ) raised his hands toward the heaven and said, “May Allah, His angels, and all the people curse Abul Khattab. By Allah that he is infidel and polytheist. He will accompany the pharaoh in the Hell. ” Later, Abul Khattab and some of his followers were killed and the remnant was divided into several groups, continuing their deviant practice for years. For more information, you can refer to the book Al-Milal wan Nihal by Shahristani and firaqush Shi’ah by Nubakhti and rijal books.

The authors of rijal books have controversy over Mufazzal Ibn ‘Umar Kufi mentioned in the same tradition. Some consider him one of the qulat and follower of Abul Khattab, rejecting the traditions he has quoted. Some others regard him a real Muslim and a companion of Imam Sadiq (a. s. ) , considering his ghuluw belief a scandal. The reason for this controversy is various traditions attributed to infallible Imams (a. s. ) and recorded in tradition books, either rejecting or approving him. A group of rijal scientists have found a solution; he has been one of qulat and follower of Abul Khattab at first, but accepted the truth, abandoned Abul Khattab, and joined Imam Sadiq (a. s. ) later.

Therefore, the traditions Mufazzal has narrated when being a ghali are denied and the ones narrated after his repenting are valid.

Assessment of this issue needs a long discussion in rijal science, which is not possible in the present book. For more information, you can refer to Mu’jam Rijal Al-Hadith by the late Ayatollah Sayyid Abul Qasim Khu’i, Majma’ur Rijal by ‘Inaytullah Ali Qahbali, Qamusur Rijal by Muhammad Taqi Tastiri, Bahjatul Maqal by Mulla Ali Alyari, and other rijal sources. 

[4]: Biharul Anwar, Vol 25, p. 296. 

[1]: Biharul Anwar, Vol 25, p. 301. 

[2]: Surah Al-Ra’d 13: 16. 

[1]: Biharul Anwar, Vol 25, p. 343. 

[1]: Biharul Anwar, Vol 25, p. 289. 

[2]: Biharul Anwar, Vol 25, p. 265. 

[1]: Biharul Anwar, Vol 25, p. 343. 

[2]: Biharul Anwar, Vol 25, p. 394. 

[3]: Biharul Anwar, Vol 25, p. 293. 

The Motives of Ghuluw (Hyperbole) The qulat and their supporters have had different motives, some of which are mentioned in the p: 80 

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traditions as follows: 1. Ignorance. We read in a letter from Hadrat Sahibul ‘Amr, Imam Mahdi (a. j. ) , ‘O Muhammad Ibn Al! The ignorant from the Shi’ah and the people who do not value their religion as much as a fly wing tease us. I take Allah, the Prophet (S) , the angels, and Allah’s prophets and Imams as well as anyone who hears this witness that I take refuge in Allah and His Messenger (S) from the people who say that we know the unseen sciences or are Allah’s partner in His sovereignty, or attribute positions to us other than what Allah has defined for us. Surely, Allah, the angels, the prophets (S) , and the Imams (a. s. ) avoid such people. ’ [1] 2. Material misuses. Imam Muhammad Baqir (a. s. ) stated about three of the qulat, namely Abul Ghamar, Ja’far Ibn Waqid, and Hashim Ibn Abi Husham, “They misuse people’s property by our names and invite people to what Abul Khattab invites. May Allah curse Abul Khattab and the people who invite others to Abul Khattab and anyone who invited people to him before. ” [2] 3. Extravagance in affection. Imam Ali Ibn Al-Husayn (a. s. ) stated, “The Jews attributed what they believed in to ‘Uzayr, out of extreme affection. Therefore, ‘Uzayr is not one of them and they are not like him. The Christians, too, attributed what they believed in to Christ, so Christ is not one of them, nor are they his followers. The same is true about us (the Ahlul Bayt). A group of the Shi’ah loves p: 81 

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us so much that they attribute what the Jews said about ‘Uzayr and what the Christians said about Jesus to us; therefore, they are not our followers, nor are we from them. ” [1] Summary and a Warning As was mentioned, one of the major problems of infallible Imams (a. s. ) and Shi’ism has been the creation of two devious trends of ghuluw and tafwiz. These invalid beliefs harmed the Imams’ (a. s. ) honor and Shi’ism sect, making the people pessimistic about them. Unfortunately, this danger was plotted by pretenders of Imams’ (a. s. ) affection, who belittled the Exalted Allah’s greatness because of ignorance, untrue expression of affection, or due to financial misuses, considering the Imams’ (a. s. ) Allah’s partners in some of His attributes. They deceived some gullible people by publicizing these ideas, thus threatening the Shi’ism sect. In such conditions, the infallible Imams (a. s. ) did not remain silent before these invalid eulogies and struggled with superstitious opinions behind them. They introduced the heads of these fabricated beliefs as infidels, cursing, abandoning, and even allowing their murder, in order to inform their simple-minded followers. Thanks to this conscious step by the infallible Imams (a. s. ) , this major plot was removed in a way that there is no remnant of the ghulat and mufawwizah today. Of course, the Shi’ah scholars have always attempted to guard true Islamic beliefs and campaign devious opinions. It is worth mentioning that religious scholars and dignitaries should be aware of misusers, now and in future, who plot to deceive the masses especially at the time of social crises. p: 82 

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They do so by telling hopeful stories, groundless dreams, unreliable quotations, and doing some untrue deeds and eulogies. It may also be possible that the mentioned people propagate ghuluw or tafwiz beliefs consciously or unconsciously. Therefore, religious authorities should always be conscious of and campaign against invalid opinions, just as their predecessors. 

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[1]: Biharul Anwar, Vol 25, p. 267. 

[2]: Biharul Anwar, Vol 25, p. 319. 

[1]: Biharul Anwar, Vol 25, p. 288. 

Chapter 3: The Arguments for Imamate The Methods of Selecting the Prophet (S) ’s Caliph or the Imam One of the major controversial issues among the Muslims from Early Islamic Era has been the true and legitimate method of selecting the Prophet (S) ’s caliph or the Imam of the Muslims. The question is that who is allowed to define the Prophet (S) ’s caliph and introduce him to the people. Is the Divine guidance needed in recognition and appointment of the Imam or is this task devolved to the Islamic ummah? This controversy has divided the Muslims into two sects of Sunnism and Imamiyyah (Shi’ism). The Shi’ah Muslims believe that no one can recognize and introduce the Imam, except the Almighty Allah and Prophet Muhammad (S) ; therefore, the Imam is appointed by Allah and His Messenger (S). The Sunni Muslims, however, claim that there is no need to introduction and appointment of the caliph by the Prophet (S) ; rather, recognition and selection of the Imam is put to the Muslims and they are qualified to do so. The root of this difference among the two major Islamic sects is another difference about conditions and characteristics of the caliph and the Imam. The Shi’ah Muslims consider two qualities necessary for the caliph of Messenger of Allah (S) ; first, complete p: 83 

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knowledge of Islamic sciences and teachings, values and disvalues, virtues and all Islamic rules and commandments revealed to Prophet Muhammad (S) , and second infallibility of faults, forgetfulness, wrongdoing, sins, and transgression of Divine regulations. The Imamiyyah or Shi’ah have proved these two necessary qualities of the Prophet (S) ’s caliph in kalam books, using logical arguments and the traditions. [1] Regarding the necessity of these two characteristics, it is said that the introducer of Prophet (S) ’s caliph should be able to recognize the infallible individuals and the Divine scholars among other people. Only Allah and His Prophet (S) can do so, because it is He Who has created humans and knows well their innate essence. The Almighty has created the Prophet (S) and the Imams (a. s. ) and is aware of their infallibility. Therefore, only the Imam who is selected by Prophet Muhammad (S) possesses the Divine sciences and guidance. This way, an infallible Imam can be known in one of these three ways; first, introduction and appointment by the Prophet (S) , second, introduction by the previous infallible Imam, who holds Prophet Muhammad (S) ’s sciences and knowledge, and third, showing a miracle that is the sign of Allah’s support. The Sunni Muslims, however, do not consider knowledge of Islamic sciences and infallibility as necessary conditions of the Prophet (S) ’s caliph. They believe that selecting the caliph is devolved to the people; anyone, who is selected by the people and the people take the oath of allegiance with him, is the Prophet (S) ’s caliph and should p: 84 

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be obeyed. They define three methods in this regard. One is people’s consensus, as happened in case of Abu Bakr’s caliphate. The other method is introduction of previous fallible caliph, just as Abu Bakr introduced ‘Umar, as the next caliph, before his demise. One other method is selection by the nobles’ council, like what happened in selecting Uthman, the third Sunni caliph after Prophet Muhammad (S). The Imamiyyah Shi’ahs The Imamiyyah Shi’ahs are the people who believe in the successive caliphate and Imamate of Ali Ibn Abi Talib (a. s. ) and eleven of his progeny after Prophet Muhammad (S). They are also called Ithna ‘Ashari (Twelver). The Shi’ah believe that these Imams are inheritors of the Prophet (S) ’s sciences and infallible of mistakes and sins and should all be obeyed. The Names of Twelve Imams 1. Ali Ibn Abi Talib (a. s. ) 2. Hasan Ibn Ali (a. s. ) 3. Husayn Ibn Ali (a. s. ) 4. Ali Ibn Husayn (a. s. ) 5. Muhammad Ibn Ali (a. s. ) 6. Ja’far Ibn Muhammad (a. s. ) 7. Musa Ibn Ja’far (a. s. ) 8. Ali Ibn Musa (a. s. ) 9. Muhammad Ibn Ali (a. s. ) 10. Ali Ibn Muhammad (a. s. ) 11. Hasan Ibn Ali (a. s. ) 12. Hujjat Ibn Al-Hasan (a. j. , May Allah hasten his reappearance) Each of these Imams reached the imamate position and were martyred or passed away after a while, except the twelfth Imam, who is alive but hidden from sight. He will remain absent until the world is ready for accepting his worldwide government and Allah orders his reappearance. This important issue will be explained in detail later in the present book. The Reasons for Imamate of the Imams It was proved in previous sections that recognition and appointment of the Imam p: 85 

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is impossible without Divine guidance. Since the Imam should be away from mistakes, forgetfulness, and sins, only Allah and His Messenger (S) who can recognize the infallibles from among the servants can introduce Prophet (S) ’s successor. As a result, the infallible Imam can be recognized in either of three ways: 1. Identifying and appointing by the Prophet (S) who is aware of revelation sciences, 2. Identifying and appointment by the previous Imam, whose Imamate is proved before, and has been aware of the Prophet (S) ’s sciences, 3. Bringing a miracle, that is a sign of Divine support. The First Reason; Prophet Muhammad’s Traditions point The honorable Messenger of Allah (S) has mentioned the number of twelve Imams and their names in the traditions recorded in books of the Sunni and Shi’ah narrators. These traditions are of several types: The First Type; Twelve People and All from Quraysh There are some traditions of this type, some of which are cited here. Jabir Ibn Samarah said, “I heard from Messenger of Allah (S) , ‘People’s affairs are managed well so long as twelve people rule them. ’ Then the Prophet (S) said something that I could not hear. I asked my father what the Prophet said. He told me that Prophet Muhammad (S) said, ‘All of them are from Quraysh. ’ [1] ” [2] Sammak Ibn Harb has quoted Jabir Ibn Samarah who said, “I heard from Prophet Muhammad (S) , ‘Islam will be honored as long as twelve caliphs will rule the Muslims. ’ The Messenger of Allah (S) then said something that I did not hear. I asked my father about it and he said, ‘The Prophet (S) stated, ‘All p: 86 

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of them will be from Quraysh. ’” [1] ‘amir Ibn Sa’d Ibn Abi Waqqas said, “I wrote a letter and sent it to Jabir Ibn Samarah by my slave Nafi’. I asked him to inform me of what he had heard from messenger of Allah (S). He wrote in reply, ‘On a Friday, the Prophet (S) stated, ‘This religion will last until the Resurrection or until twelve caliphs, who are all from Quraysh, rule you. ’” [2] Prophet Muhammad (S) has declared the existence of twelve righteous caliphs from Quraysh after himself. They will honor Islam and the Muslims as rulers. The researchers know well that this number of caliphs is not compatible with caliphs of Rashidin, the Umayyid, Bani Marwan, the Abbasid, or combining some of them with some others. The only twelve- caliphs that remain are the Imamiyyah infallible Imams (a. s. ) , who are all from Quraysh. The Second Type; Twelve People and All Infallible Abdullah Ibn Abbas said, “I heard from Messenger of Allah (S) , ‘In addition to me, Ali, Hasan, Husayn, and nine people from Husayn’s progeny are purified and infallible. ’” [3] The Messenger of Allah (S) told Hadrat Fatimah (s. a. ) , “Do not cry or be upse! You are the Mistress of the ladies in Paradise, your father is the master of prophets, your cousin (Ali) is the master of caliphs, and your two sons (Hasan and Husayn) are masters of the youth in Paradise. Nine Imams from Husayn’s progeny will be appointed, all of which are infallible. Mahdi (a. j. ) of this nation will be from us too. ” [4] Abu Tufayl has narrated from Imam Ali (a. s. ) , p: 87 

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“The Messenger of Allah (S) told me, ‘You are my successor and guardian to anyone who dies from the Ahlul Bayt and my caliph among my ummah. War with you is war with me and peace with you is peace with me. You are the father of Imams; eleven Imams from your progeny are infallible and purified. Mahdi of my ummah, who fills the world with justice, is one of them. Woe be to their enemie! ’” [1] Based on what was stated before in proving the necessity of infallibility for the Imams, the above-mentioned traditions and many other similar ones confirm the Imamate of twelve Imams (a. s. ). Except for these twelve people from the Prophet (S) ’s Ahlul Bayt, about who Tat’hir verse is revealed, no one has claimed infallibility nor has anyone’s infallibility ever been proved. 

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[1]: The issues of Imam’s knowledge and infallibility are discussed in detail early in this book and also in the book Review of General issue of Imamate. 

[1]: Prophet Muhammad (S) ’s tribe. 

[2]: Sahih Muslim, Vol 3, p. 1452. 

[1]: Sahih Muslim, Vol 3, p. 1453. 

[2]: Sahih Muslim, Vol 3, p. 1453. 

[3]: Ghayatul Maram, Vol 2, p. 162. 

[4]: Ghayatul Maram, Vol 2, p. 239. 

[1]: Ghayatul Maram, Vol 1, p. 193. 

The Third Type; Twelve People and the Names of the First and Last Ones In many traditions, the number twelve for the Imams and the names of their first and last ones are mentioned. As an instance, Salman Muhammadi said, “I went to Prophet Muhammad (S) , who had placed Husayn (a. s. ) on his lap, kissing his eyes and mouth. The Prophet (S) then told him, ‘You are sayyid, son of sayyid, and father of sayyids. You are the Imam, son of the Imam, and father of the Imams. You are the Hujjat, son of the Hujjat, and father of nine Imams, the ninth of which will be Qa’im. ’” [2] Abdullah Ibn Abbas has quoted from the Messenger of Allah (S) , “The caliphs, successors, and Allah’s Hujjats after me are twelve; the first one p: 88 

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is my brother, Ali, and the last one will be one of my progeny too. ” The Prophet (S) was then asked, “O Messenger of Alla! Who is your brother? ” He replied, “Ali Ibn Abi Talib. ” The Prophet (S) was asked, “Who is your last progeny? ” Prophet Muhammad (S) answered, “Mahdi, who will fill the earth with justice after being filled with injustice and oppression. ” [1] Imam Hasan Ibn Ali (a. s. ) has quoted from the Messenger of Allah (S) , “The number of Imams after me will be as the number of the Israelite leaders and apostles of Jesus (twelve). Anyone who likes them is believer and anyone who dislikes them is hypocrite. They are Allah’s Hujjats for the people and like flags of guidance. ” [2] The Fourth Type; Twelve People in Order of Imamate Jabir Ibn Abdullah Ansari told the Messenger of Allah (S) , “O Messenger of Alla! Who are the Imams from the progeny of Ali Ibn Abi Talib? ” Prophet Muhammad (S) stated, “Hasan and Husayn; the masters of youth of Paradise, then Ali Ibn Husayn; Sayyidul ‘abidin (master of the worshippers) in his own age, then Baqir Ibn Ali, who you will see. Say my greetings to him. Then Sadiq; Ja’far Ibn Muhammad, then Al-Kadhim; Musa Ibn Ja’far, then Ridha’; Ali Ibn Musa, then Taqi; Muhammad Ibn Ali, then Naqi; Ali Ibn Muhammad, then Zakiyy; Hasan Ibn Ali, and then his son Qa’im; Mahdi, who will fill the earth with justice as it would filled with injustice. O Jabi! These are my successors, caliphs, sons, and the ‘Itrat. Everyone who obeys them p: 89 

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has obeyed me and everyone who denies one or all of them has denied me. The heaven does not collapse on the earth nor does the earth swallow its occupants for their sake. ” [1] Sahl Ibn Sa’d Ansari said, “I asked Hadrat Fatimah (s. a. ) , the daughter of Messenger of Allah (S) from the Imams. She said that the messenger of Allah (S) told Imam Ali (a. s. ) , ‘O Al! You are the Imam and caliph after me; you are more deserved to interfere in believers’ affairs than themselves. When you pass away, your son Hasan will be more deserved and after him Husayn will be more deserved. After Husayn’s demise, his son Ali Ibn Husayn will be more deserved. When Ali Ibn Husayn passes away, his son Muhammad will be more deserved. When Muhammad passes away, his son Ja’far will be more deserved. After Ja’far’s demise, his son Musa will be more deserved. When Musa passes away, his son Ali will be more deserved. After Ali’s demise, his son Muhammad will be more deserved. When Muhammad passes away, his son Ali will be more deserved. After Ali’s demise, his son Hasan will be more deserved. When Hasan passes away, his son Qa’im and Mahdi will be more deserved; he will conquer the East and the West. ’” [2] Ali Ibn Abi Talib (a. s. ) has quoted from Messenger of Allah (S) , “Everyone who likes to meet Allah and be attended by Him should resort to your guardianship (wilayat). Everyone who likes to meet the Almighty Allah without p: 90 

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fearing Him should accept the guardianship of your son Husayn. If anyone likes to meet Allah while his sins are forgiven, he should accept the guardianship of Ali Ibn Husayn, since the Almighty said about him, ﺳﻴﻤﺎﻫُﻢْ ﻓﻲ ﻭُﺟُﻮﻫِﻬِﻢْ ﻣِﻦْ ﺃَﺛَﺮِ ﺍﻟﺴﱡﱡﺠُﻮﺩِ ‘On their faces are their marks, (being) the traces of their prostration. ’ [1] Everyone who wants to meet the Exalted Allah while his eyes are illuminated should accept the guardianship of Muhammad Ibn Ali. Anyone who likes to meet his Lord with his Letter of Deeds in his right hand should know Ja’far Ibn Muhammad Sadiq as his guardian. Everyone who wants to meet Allah while he is purified should take Musa Ibn Ja’far Al- Kadhim guardian. Everyone who likes to meet Allah delighted should accept the guardianship of Ali Ibn Musa Ridha’. Everyone who likes to meet Allah with high spiritual degrees and removed sins should accept the guardianship of Muhammad Ibn Ali. If someone likes to meet the Almighty while his reckoning is easy and go to the paradise, that is wider than the heavens and the earth, along with the pious servants, he should accept the guardianship of Ali Ibn Muhammad. Everyone who wants to meet Allah with salvation should accept the guardianship of Hasan Ibn Ali. Everyone who likes to meet the Almighty with perfect belief in Islam should accept the guardianship of the waited Imam Mahdi; Sahib Al-Zaman. These are guidance lights in darkness, Imams of guidance, and flags of piety. I guarantee going to the Paradise for p: 91 

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everyone who likes them and accepts their guardianship. ” [1] Imam Hasan Ibn Ali (a. s. ) stated, “I heard from the Messenger of Allah (S) who told Ali Ibn Abi Talib (a. s. ) , ‘You are the inheritor of my knowledge and wisdom and the Imam after me. When you get martyred, your son Hasan will be the Imam. When Hasan will be martyred, your other son Husayn will be the Imam. After Husayn’s martyrdom, his son Ali will be the Imam. After him nine people from Husayn’s progeny will become the Imams. ’ Hasan Ibn Ali (a. s. ) then said, ‘O Messenger of Alla! What are the names of these nine Imams? ’ Prophet Muhammad (S) answered, ‘Ali, Muhammad, Ja’far, Musa, Ali, Muhammad, Ali, Hasan, and Mahdi, from Husayn’s progeny. Mahdi will fill the earth with justice after being filled with oppression and injustice. ’” [2] The Second Reason; Appointment by the Previous Imam The main reason for the Imamate of twelve Imams (a. s. ) is being appointed by their previous Imam. The Imam, who is appointed by the Prophet (S) , can recognize the Imam after himself and introduce him to the people, just like the Prophet (S). Since the Imams (a. s. ) possess Prophet Muhammad (S) ’s sciences, information, and necessary recommendation directly from him or from their earlier Imam (a. s. ) , they can identify the infallible among the people. The Imamate of Twelve Imams (a. s. ) is done in the same way, as recorded in hadith and kalam books. The same method is used in the present book. As pointed out before, the honorable Messenger of Allah (S) was infallible himself, supported by p: 92 

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the Almighty Allah, and recognizer of the infallible. He had prepared the conditions and people’s minds for Imamate of Imam Ali (a. s. ) by emphasizing his virtues, innate qualities, scientific stance, and infallibility. Finally, Prophet Muhammad (S) selected and appointed Imam Ali (a. s. ) to Imamate in Ghadir Khum in presence of tens of thousands of Hajj pilgrims. This way his Imamate was confirmed for the audience. Prophet Muhammad (S) gave necessary recommendations to Ali (a. s. ) for continuation of his Imamate. Imam Ali (a. s. ) , too, selected and appointed his son, Hasan, for the Imamate position in his lifetime. Imam Hasan (a. s. ) selected and appointed Imam Husayn (a. s. ) as Imam, before his death. Imam Husayn (a. s. ) selected and appointed his son, Ali Ibn Husayn, for Imamate. The same method was continued until the appointment of the twelfth Imam (a. s. ). The Third Reason; Miracles The infallible Imams (a. s. ) have had some miracles in their lifetimes for proving their Imamate, which are cited in hadith, history, and kalam books. We do not cite them here not to prolong the discussion. 

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[2]: Ghayatul Maram, Vol 2, p. 103. 

[1]: Ghayatul Maram, Vol 1, p. 106. 

[2]: Ghayatul Maram, Vol 1, p. 113. 

[1]: Ghayatul Maram, Vol 1, p. 163. 

[2]: Ghayatul Maram, Vol 1, p. 216. 

[1]: Surah Al-Fat’h 48: 29. 

[1]: Jami’ Ahadith Al-Shi’ah, Vol 17, p. 103. 

[2]: Ghayatul Maram, Vol 1, p. 193. 

Chapter 4: Brief Biographies of the Infallible Imams The Shi’ah Opinion about the Infallible Imams Based on mental reason for necessity of existence of the Imam, mentioned before, and some Quranic verses about the Imamate as well as many traditions from Prophet Muhammad (S) and infallible Imams (a. s. ) regarding the issue of Imamate, our belief about the twelve Imams (a. s. ) is that: 1. They are completely away from any sins, faults, and wrongdoing and are infallible. 2. They are the most perfect humans in knowing the Almighty Allah and His Attributes. They deeply believe in Allah’s p: 93 

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uniqueness, the Resurrection, and prophet hood. They see the unseen world intuitively. 3. They are adorned with all ethical virtues and away from all vices. 4. They are completely aware of religious rules, commandments, fundamental and minor issues, obligatory, undesirable, recommended, and prohibited deeds. They did not receive the revelation or make religious rules; rather they deducted their knowledge directly from the Holy Quran or indirectly from the Prophet (S) or the books inherited from Messenger of Allah (S). 5. They knew well all governmental rules and regulations. They benefited from especial authority too. The infallible Imams (a. s. ) had two major duties as well: Guarding the Divine Commandments The honorable Imams (a. s. ) of the Shi’ah possessed the necessary sciences and were prepared for safeguarding religious rules and commandments, circulating Islamic teachings and sciences, and pursuing Prophet Muhammad (S) ’s purposes. As mentioned before, the Messenger of Allah (S) had trained them for this important duty. He introduced his ‘Itrat or Ahlul Bayt as the most valid scientific source to the Muslims and recommended benefitting from their knowledge. But unfortunately Prophet Muhammad (S) ’s purpose was not fully realized; the seekers of property and worldly positions not only removed the Ahlul Bayt (a. s. ) from caliphate of the Prophet (S) , but also hindered their scientific authority, depriving the Islamic ummah from authentic prophet hood sciences. Each of the Imams (a. s. ) attempted in publicizing Islamic sciences, teachings, and commandments and training scholars as much as possible in those limited conditions. As a result of such constant attempts throughout the ages, hundreds of thousands of traditions p: 94 

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in various scientific trends were published, most of which are recorded in tradition books. If the infallible Imams (a. s. ) had more opportunity, the Islamic ummah benefitted from more Islamic sciences and teachings. Holding the Caliphate Position The second major duty of the Imams (a. s. ) was incumbency of caliphate and managing the Islamic country’s socio-political affairs, which was a duty of Prophet Muhammad (S) ’s too. The Messenger of Allah (S) had given necessary recommendations before and appointed Ali Ibn Abi Talib (a. s. ) as his successor in Ghadir Khum. Imam Ali (a. s. ) was ready for accepting the caliphate position, but people’s acceptance and desirable conditions were necessary for realization of it too. Unfortunately, a group of ambitious people ignored Prophet Muhammad (S) ’s recommendation regarding Muslims’ caliphate, misused ignorance of the masses, and created a deviation in the course of caliphate, opposing the Prophet (S) ’s want. In such conditions, Imam Ali (a. s. ) could do nothing but patience. Twenty five years passed until the people awakened and took the oath of allegiance with Imam Ali (a. s. ) as Muslims’ caliph. Later, however, some people, who had accustomed to and benefitted from prejudice and injustice in previous governments, could not accept Imam Ali’s (a. s. ) just ruling. They opposed his government by setting up wars and adversities. After about five years, Imam Ali (a. s. ) was martyred in worshipping mihrab. The caliphate then returned to a devious course under the Ummayid and the Abbasids dynasties for many years, with no grounds for caliphate of the other infallible Imams (a. s. ). Each of the Imams (a. s. ) p: 95 

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considered the caliphate after Messenger of Allah (S) his lawful right and was prepared for taking the position. None of them, nevertheless, could reach caliphate because of Muslims’ delinquency. 

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The Signs of Genuine Shi’ah The term Shi’ah is attributed to someone who believes in successive Imamate and caliphate of Ali Ibn Abi Talib (a. s. ) and eleven of his progeny after Prophet Muhammad (S) and loves them. Such a person is a Twelver Shi’ah. Of course, mere verbal affection does not suffice for being a real Shi’ah nor does it guarantee salvation in this world and the Hereafter. Basically, the belief without practice is merely a mental concept. The lexical meaning of ‘Shi’ah’ is ‘follower’. There is a kind of practical adherence embedded in its meaning too. The Shi’ah were called so because they followed the Messenger of Allah (S) , Imam Ali (a. s. ) , and infallible Imams (a. s. ) in speech, behavior, and ethics. Practice is a necessity for real belief. If there is no practice, one’s belief is probably superficial. Real affection brings about attention and satisfaction of the beloved. Can someone be a real lover of infallible Imams (a. s. ) but behave against their recommendations? For a better recognition of real Shi’ahs one should refer to the statements of infallible Imams (a. s. ). Some of the traditions in this regard are pointed out here: Jabir has quoted from Imam Muhammad Baqir (a. s. ) , “O Jabi! Is it enough for a Shi’ah to say ‘I love the Ahlul Bayt’? By Allah, a Shi’ah should be pious and obedient to the Almighty. O Jabi! Our p: 96 

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followers (Shi’ahs) are known with these characteristics; humility, obeisance in worshipping, trusteeship, frequency of zikr (Allah’s remembrance) , Sawm (fasting) , Salat (prayer) , goodness to one’s parents, consideration of poor neighbors, debtors, and orphans, except that leaving such deeds is better. Our Shi’ahs were trustees among the people. ” Jabir then asked, “O son of Messenger of Alla! We do not see such people in this time. ” Imam Baqir (a. s. ) stated, “O Jabi! Do not go astra! Does it suffice to say ‘I love Ali (a. s. ) and accept his guardianship’ but not to follow Ali (a. s. ) in practice? If someone says, ‘I love Messenger of Allah (S) ’, but he does not follow the Prophet (S) ’s conduct, this affection will be of no use to him, though the Messenger of Allah (S) is better than Ali (a. s. ). Fear Allah and do good deed! The Almighty is no one’s relative. The most beloved and honorable of the servants are the most righteous and pious ones. O Jabi! By Allah that only piety approaches the servants to Allah. Distance from the Hell is not in our hands. No one has a Hujjat (argument) against Allah. Anyone who obeys Allah is our friend. Anyone who disobeys Allah is our enemy. No one can get to our guardianship except with righteous deed and avoiding the sins. ” [1] Imam Ja’far Sadiq (a. s. ) told Fuzayl, “Say our greetings to our Shi’ahs and tell them, ‘We can do nothing for you against Allah’s will, except when you avoid sins. ’ So keep your tongues and p: 97 

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hands from wrongdoing. Establish prayers and be patient. Surely Allah is with the patient. ” [1] Imam Sadiq (a. s. ) told Ibn Jundab, “Tell our Shi’ahs, ‘Do not go astra! By Allah that you will not get to our guardianship except by avoiding the sins, attempting in worshipping, and helping your religious brothers. Anyone who oppresses the people is not our Shi’ah. ’” [2] Imam Sadiq (a. s. ) stated, “O Shi’a! Keep our fac! Do not lose our fac! Be kind to people, keep your tongues from sins, do not say useless or obscene word! ” [3] Imam Sadiq (a. s. ) told Abu Usamah, “Attempt in piety, avoiding sins, patience in worshipping, truthful speech, returning the trusts, kind manner, and goodness to neighbors. Attract people to yourselves with your deeds not verball! Gain our fac! Perform long ruku’ and sujud, because while you perform them Satan cries out, ‘Woe be on m! This servant of Allah obeyed Him and performed sujud, but I but I did not and disobeyed Him. ’” [4] Imam Sadiq (a. s. ) stated, “Watch out not to do something by which we (the Ahlul Bayt) are reproached, because a bad child loses his father’s face by wrongdoing. Be an honor for someone to who you are attache! ” [5] Imam Hasan Askari (a. s. ) told the Shi’ahs, “I recommend you to observe piety in religion, endeavor for the Almighty Allah, be truthfulness, return the trusts to everyone –good or bad, perform long sujud, and do good to the neighbors. ” The Messenger of Allah (S) was appointed to prophet hood for the same things. Pray in Muslims’ mosques, p: 98 

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escort their dead bodies, visit their patients, and fully pay their rights, because when one of you is pious, truthful, payer of trusts, and good-mannered, it is said about him, ‘He is a Shi’ah. ’ Then we will be pleased. ” Be pious and gain our face. This way you will bring affection for us and remove bad reputation from us. Surely, whatever goodness is said about us we deserve it and we are away from whatever badness that is said about us. We have rights in Allah’s Book, in relation with Messenger of Allah (S) , and due to purification by the Exalted Allah. No one can claim these positions, but a liar. ” Remember Allah muc! Do not forget deat! Recite Quran muc! Say benediction (salawat) to Prophet Muhammad (S)! Salawat on Messenger of Allah (S) has a tenfold reward. Follow these recommendation! I say farewell to you. Allah’s blessings be on yo! ” [1] Imam Sadiq (a. s. ) wrote in his letter to the Shi’ahs, “Observe the Salat times, especially Salatul wusta (The Noon Prayer). Pray for Allah’s sake, as the Almighty has ordered the believers in His Book. Befriend poor Muslims, because anyone who belittles them has gone astray and irritated Allah. My grandfather, Muhammad (S) stated, ‘The Exalted Allah has ordered me to like poor Muslims. ’ Beware that anyone who humiliates Muslims will be belittled by Allah so that the people will hate him. ” [2] Imam Sadiq (a. s. ) stated, “O the Shi’ah of Muhammad’s Ahlul Bay! Anyone who does not control his anger, behaves unkindly with his p: 99 

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friends and companions, does not reconcile with friends, and does not disagree with enemies is not our Shi’ah. O the Shi’ah of Muhammad (S) ’s Househol! Observe piety as much as you can. Wa la hawla wa la quwwata illa bi Allah (There is no power except from Allah). ” [1] The mentioned traditions and many other similar ones reveal some points: 1. The mere expression of Shi’ism and affection for the Prophet (S) ’s Ahlul Bayt (a. s. ) does not suffice for proving Shi’ism; rather performing religious duties and avoiding sins are the major indicators of Shi’ism. 2. Expression of affection for the Ahlul Bayt (a. s. ) does not bring about salvation from calamities in the Hereafter if it does not accompany performing obligatory deeds and avoiding unlawful ones. 3. The wilayat (guardianship) of the Ahlul Bayt (a. s. ) is not guaranteed but by observing religious duties and avoiding the sins. 4. Everyone who obeys Allah’s orders is the friend of the Ahlul Bayt (a. s. ) and anyone who transgresses the Divine regulations is an enemy of the Ahlul Bayt (a. s. ) , even if he expresses affection for them verbally. 5. Salvation, distance from the Hell, and gaining the Paradise in not in the hands of infallible Imams (a. s. ) ; rather, humans go to the Hell or the Paradise based on their own deeds. 6. The infallible Imams (a. s. ) have asked their followers to make people optimistic about the Ahlul Bayt (a. s. ) by their good manner and speech and do not lose their face by wrongdoing. 7. The honorable Messenger of Allah (S) and infallible Imams (a. s. ) p: 100 

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were men of practice themselves. They were committed to not only doing the obligatory deeds and avoiding the unlawful ones, but also to doing the desirable and avoiding the undesirable deeds. They were prominent in observing good manner and conduct among the people of their ages and were away from vices. The Muslims and the Shi’ah are obliged to follow these noble characters as their pattern. The salvation in this world and the Hereafter is only provided in this way. Next, the twelve Imams of the Shi’ah are introduced in brief. 

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[1]: Al-Kafi, Vol 2, p. 74. 

[1]: Mishkatul Anwar, p. 44. 

[2]: Tuhaful Uqul, p. 314. 

[3]: Mishkatul Anwar, p. 67. 

[4]: Al-Kafi, Vol 2, p. 77. 

[5]: Al-Kafi, Vol 2, p. 219. 

[1]: Tuhaful Uqul, p. 518. 

[2]: Tuhaful Uqul, p. 327. 

[1]: Tuhaful Uqul, p. 401. 

The First Imam: Ali Ibn Abi Talib Birth and Martyrdom The first Imam of the Shi’ah, Imam Ali (a. s. ) , was born on thirteenth of Rajab, thirty years after ‘amul Fil in Mecca, inside the Ka’bah. His father was Abu Talib and his mother was Fatimah Binti ‘Asad. His nicknames were Abu Turab, Abul Hasan, Abus Sibtayn, and Abur Riyhanatayn. His titles were Amiral Mu’minin, Sayyidul Muslimin, Imamul Muttaqin, and Sayyidul ‘Awsiya’. [1] He was hit by Ibn Muljam Muradi when performing the Morning Prayer on nineteenth of Ramadan and was martyred on Ramadan twenty first. His holy body was buried outside Kufah (now called Najaf). Imam ‘Ali in Prophet Muhammad’s Age A precise detailed review of Imam Ali’s (a. s. ) life requires authoring tens of volumes of books. The present book, however, can only point out the major events of his lifetime briefly. Imam Ali (a. s. ) left his father’s house at age six to live with Prophet Muhammad (S) , with suggestion of the Prophet (S) , who accepted the guardianship of Ali (a. s. ). This way, Ali (a. s. ) learnt much from Prophet Muhammad p: 101 

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(S) ’s conduct and followed his teachings. He accompanied Prophet Muhammad (S) in his ‘i’tikaf (seclusion for worship) in Hara’ cave, observing the signs of revelation and prophethood. [1] Ali (a. s. ) was the first man to accept Islam and pray with the Prophet (S). He was nearly ten years old then. [2] In difficulties of early prophet hood of Muhammad (S) , Ali (a. s. ) was always at his service and the best helper for him. In economic, social, and political embargo of the infidels against the Muslims in Shi’bi Abu Talib (Abu Talib valley) , Ali (a. s. ) was present. When the infidels threatened Prophet Muhammad (S) ’s life and he was going to immigrate to Medina, Imam Ali (a. s. ) slept in his bed to save his life on Laylatul Mabit (the night of staying). Then he got a mission from the Messenger of Allah (S) to finish the Prophet (S) ’s incomplete works and immigrate to Medina along with some ladies from the Prophet (S) ’s Household. [3] The Messenger of Allah (S) signed a brotherhood contract with Ali (a. s. ) in medina. [4] In the second year after Hijra, Ali (a. s. ) was honored to become Prophet Muhammad (S) ’s son-in-law, marrying Hadrat Fatimah (s. a. ) , the best lady of the world. [5] At that time, Imam Ali (a. s. ) was a powerful brave young man ready for war and Jihad. He participated in all the wars, battled bravely, and killed the enemies of Islam. He had a major role in victory of the Muslims, being far ahead of other battlers. [6] During his prophetic mission, the Prophet of Islam (S) gave two p: 102 

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important duties to Imam Ali (a. s. ) ; first, writing and colleting the Quranic verses (ayat) and chapters (surahs) , and second, learning and maintaining religious sciences, teachings, commandments, and rules revealed to Prophet Muhammad (S). Ali (a. s. ) accomplished these two responsibilities very well by Allah’s support and under direct supervision of Prophet Muhammad (S). Imam ‘Ali After Prophet Muhammad’s Demise Imam Ali (a. s. ) was thirty three at the demise of prophet of Islam (S). The Messenger of Allah (S) had frequently announced Ali’s (a. s. ) Imamate and caliphate after himself during his lifetime. Therefore, after the Prophet (S) ’s demise, the caliphate position was transmitted to Imam Ali (a. s. ) ; he was the Prophet (S) ’s successor and the people were obliged to prepare the conditions for his caliphate. Unfortunately, however, a group of ambitious people ignored Prophet Muhammad (S) ’s recommendations, abandoned Ali (a. s. ) for illogical excuses, such as young age, and took the oath of allegiance with Abu Bakr. After Abu Bakr, ‘Umar got the caliph and after him ‘Uthman. The caliphate of the three of them lasted twenty four years and some months. During this period, though Imam Ali (a. s. ) knew caliphate as his legitimate right, he avoided any severe opposition or schismatic speech in order to safeguard Islam. Furthermore, he helped the government officials when necessary, giving them consultation and scientific-cultural assistance. He also attempted in propagating authentic Islamic sciences and teachings and training virtuous perfect Muslims. In the year thirty five after hijrah, ‘Uthman was killed during the riot of a group of Muslims. The Muslims, afterward, enthusiastically and urgently took the p: 103 

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oath of allegiance with Ali Ibn Abi Talib (a. s. ) , selecting him as the caliph and Imam. [1] From then on, caliphate of the Muslims found its real course and it was hoped that previous losses and problems be compensated and the Prophet (S) ’s authentic goals be pursued under Imam Ali’s (a. s. ) leadership and by cooperation of Prophet Muhammad (S) ’s sincere companions. Nevertheless, this was not accomplished. Imam Ali’s (a. s. ) justice, opposition with prejudices, and following Prophet Muhammad (S) ’s tradition was not liked by a group of opportunists. Although these people were among the allegiants, they began opposition with Imam Ali (a. s. ) from the beginning, facing the newly-established Alawite government with three devastating wars; Jamal, Siffiyn, and Nahrawan. Imam Ali (a. s. ) could do nothing but defense against these civil wars and stop the seditions. This way, the realization of Divine Justice, Imam Ali (a. s. ) , found little opportunity to lead the government in the direction of genius Islamic purposes, such as justice, equality, fighting prejudices, removing social gap, and defending the oppressed poor people. Finally, Imam Ali (a. s. ) was martyred by one of hypocrite people when worshipping and the pretty call of equality was silenced forever. Reviewing these three devastating wars requires a wider opportunity. The readers interested in historical discussions can refer to Islamic history books. Texts Proving His Imamate As mentioned before, the reasons for Imamate are of two kinds. The first kinds of reasons are general reasons used for proving the Imamate of every infallible Imam, which are not mentioned again here. The second kinds of reasons are p: 104 

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the ones mentioned by each Imam for the Imam after him. In biography of infallible Imams (a. s. ) , including Imam Ali (a. s. ) , we cite only these reasons. As pointed out in previous sections, the honorable Messenger of Allah (S) prepared the conditions for Imam Ali’s (a. s. ) Imamate during his prophetic mission. He frequently emphasized the virtues of Ali (a. s. ) , recommending his companions to follow Ali (a. s. ) as caliph. Finally, Prophet Muhammad (S) officially appointed Ali (a. s. ) to wilayat (guardian) of the Muslims during his Hajjatul wida’ (last Hajj pilgrimage) in Ghadir Khum. Some of the traditions about this issue were cited in previous sections, which are not repeated here. The eager readers can refer to those sections and other related books. Virtues and Ethics As testified by tradition and history books, Imam Ali (a. s. ) was a perfect human and the realization of all ethical virtues in the best possible way and he was away from any vices and evilness. His enemies avoided publishing of his virtues, vilifying and cursing him in sermons and from atop tribunes for many years. His friends could not talk about his virtues for the fear of the enemies, who killed everyone demonstrating Shi’ism. Nevertheless, the Sunni and Shi’ah books are replete with his virtues. Muhammad Ibn Mansur Tusi quotes from ‘Ahmad Ibn Hanbal, “The virtues cited for Ali Ibn Abi Talib (a. s. ) has not been cited for any of Prophet Muhammad (S) ’s companions. ” [1] Asbagh Ibn Nabatah says, “One day Dharar Ibn Dhamarah came to Mu’awiyat Ibn Abi Sufyan. Mu’awiyah told him, ‘Describe Ali for me. ’ p: 105 

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Dharar said, ‘Do not ask me thi! ’ ‘You should describe him,’ said Mu’awiyah again. Dharar said, ‘May Allah bless Al! When he was among us he was like one of us. When we went to him we felt ourselves close to him. When we asked him questions he answered. When we went to see him he accepted us with no doorkeeper. Though we visited him face to face, we did not dare talk to him out of awe. His smile was like a string of pearl. ’” Mu’awiyat said, ‘Tell me more. ’ Dharar said, ‘May Allah bless Al! By Allah that he was awake most of the times and slept little. He recited the Quran day and night. He surrendered his heart to Allah and repented to Him with tears. No curtains were hung for him and no one prevented us from seeing him. He did not lean in meetings and it was not hard for him. ’” ‘O Mu’awiya! I wish you saw Ali (a. s. ) in dark nights; holding his beard, agonizing like a snake-bitten person, and saying, ‘O worl! You have attended to me. I do not need you and divorce you three times. Wo! Wo! (I fear) the far destination, little provision, and difficult pat! ’” Asbagh Ibn Nabatah continues, “Then Mu’awiyah cried and said, ‘That is enough. By Allah that Ali was so. May Allah bless Abul Hasa! ’” [1] Sa’id Ibn Kulthum says, ‘I was with Imam Ja’far Sadiq (a. s. ) , when we talked about Amiral Mu’minin, Ali (a. s. ). Imam Sadiq (a. s. ) praised him much p: 106 

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and stated, “By Allah that Ali Ibn Abi Talib (a. s. ) did not eat a single unlawful morsel in his whole life. If he were to choose between two desirable things, he chose the one more religiously desired. No difficult situation happened to Prophet Muhammad (S) , except that he asked help from Ali (a. s. ) , because he trusted Ali (a. s. ). No one could act as the Prophet (S) but Ali (a. s. ). Ali (a. s. ) behaved as if he was between the Paradise and the Hell; he was always hopeful of the Paradise and fearful of the Hell. He bought and freed one thousand servants from his own property acquired by hard work during his lifetime. The sustenance of his family and him was olives, vinegar, and dates. His clothing was only from burlap. ’” [1] Imam Ali’s Knowledge As pointed out before, Prophet Muhammad (S) had a mission from the Exalted Allah to teach religious sciences, teachings, commandments, and rules to Imam Ali (a. s. ). Prophet Muhammad (S) accomplished this mission gradually during his prophet hood. Imam Ali (a. s. ) recorded and learned all the sciences by Allah’s support and under Prophet (S) ’s supervision. Moreover, with the Prophet (S) ’s recommendation, he recorded this knowledge collection in some books for the Imams after himself. For this reason, Imam Ali (a. s. ) can be called ‘treasurer of Prophetic sciences’. The Messenger of Allah (S) had praised the scientific stance of Ali (a. s. ) many times. He stated, “I am the city of science and Ali is its gate. Everyone who wants the sciences should enter the p: 107 

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city gate. ” [1] The companions of Messenger of Allah (S) confessed to Ali’s (a. s. ) knowledge, especially in judgment. Abu Harirah has quoted from ‘Umar Ibn Khattab, “In judgment, Ali (a. s. ) is the most knowledgeable of us. ” [2] Sa’id Ibn Musayyib has said, “’Umar always took refuge in Allah from any difficult problem in which Ali (a. s. ) was not present. ” [3] ‘Alqamah has quoted from Abdullah, “We always said that Ali (a. s. ) is the most learned one in Medina in issues of judgment. ” [4] Aban Ibn ‘Ayash said, “I asked Hasan Basri about Ali (a. s. ). He said, ‘What do I say about Ali (a. s. )? He is the first one to accept Islam. His jurisprudence, knowledge, and virtues are 

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[1]: A’lamul Wura, Vol 11, pp 306-307; Al-Irshad, Vol 1, p. 5. 

[1]: Manaqib ‘Ali Abi Talib, Vol 2, p. 205-206. 

[2]: Manaqib ‘Ali Abi Talib, Vol 2, p. 7. 

[3]: Manaqib ‘Ali Abi Talib, Vol 2, pp. 68-78. 

[4]: Manaqib ‘Ali Abi Talib, Vol 2, p. 210. 

[5]: Manaqib ‘Ali Abi Talib, Vol 2, p. 207. 

[6]: Manaqib ‘Ali Abi Talib, Vol 2, p. 94. 

[1]: Tadhkiratul Khawas, p. 56. 

[1]: Al-Imam Ali Ibn Abi Talib, Vol 3, p. 63. 

[1]: Biharul Anwar, Vol 41, p. 14. 

[1]: Biharul Anwar, Vol 41, p. 110. 

[1]: Manaqib Kharazmi, p. 40; Al-Mustadrak Hakim Niyshaburi, Vol 3, p. 127. 

[2]: Tabaqat Ibn Sa’d, Vol 2, p. 339. 

[3]: Tabaqat Ibn Sa’d, Vol 2, p. 339. 

[4]: Tabaqat Ibn Sa’d, Vol 2, p. 338. 

obvious to everyone. He always cooperated with Prophet Muhammad (S). His brevity, piety, familiarity with judgment issues, and his relation with the Messenger of Allah (S) are undeniable. ’” [5] Ibn Abbas has said, “The science of Messenger of Allah (S) is from Allah’s science and the science of Ali (a. s. ) is from the science of Messenger of Allah (S) and my science is from Ali’s (a. s. ) science. The science of other companions and I in comparison to Ali’s (a. s. ) science is like a drop in comparison to seven seas. ” [6] Ibn Abbas has also said, “When a trustworthy person quoted a verdict from Ali (a. s. ) we did not transgress it. ” [7] Adhinah Abdi has said, “I asked ‘Umar, ‘Where should I become muhrim (wear Hajj garb) for performing ‘Umrah (a kind of Hajj pilgrimage)? ’ ‘Umar answered, ‘Ask Ali (a. s. )! ’” [8] Abu Hazim has said, “Someone went to Mu’awiyyah and p: 108 

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asked him a question. Mu’awiyyah told him, ‘Ask Ali (a. s. ) , because he is the most knowledgeable. ’ The questioner told Mu’awiyyah, ‘Your answer is better than Ali’s answer for me. ’ Mu’awiyah said, ‘You told something bad. You dislike the speech of someone who has learned the sciences of Messenger of Allah (S). The Messenger of Allah (S) told Ali (a. s. ) , ‘Your relation to me is like the relation of Aaron to Moses. The difference is that no prophet comes after me. ’ ‘Umar referred to Ali (a. s. ) for solving difficult problems, too. ’” [1] 

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[5]: Sharh Nahjul Balaghah, Ibn Abil Hadid, Vol 4, p. 96. 

[6]: Yanabi’ul Mawaddah, p. 80. 

[7]: Tabaqat Ibn Sa’d, Vol 2, p. 348. 

[8]: Dhakha’irul Uqba, p. 79. 

[1]: Dhakha’irul Uqba, p. 79. 

Imam Ali’s Worship Imam Ali (a. s. ) was one of the best worshippers of his time. His worship was excellent both in quantity –the amount of worship– and in quality –sincerity, full attendance, presence of heart, and observation of Allah. Amiral Mu’minin (a. s. ) stated, “Some people worship the Almighty Allah in hope of reward; this is the worship of merchants. Some worship Allah for fear of punishment; this is the worship of servants. Still some others worship the Exalted Allah for thanking Him; and this is the worship of the tolerant. ” [2] He has also stated, “O Alla! I do not worship you for fear of punishment or in hope of reward; rather, I know You worthy of worshipping so I worship You. ” [3] Someone told Imam Ali (a. s. ) , “Have you seen your Lord that you worship Him? ” Imam Ali (a. s. ) answered, “Woe be on yo! I do not worship the Lord Who I have not seen. ” The questioner asked, “How have you seen Him? ” Imam Ali (a. s. ) replied, “Human p: 109 

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eye cannot see Allah, rather his heart can perceive Allah by real belief. ” [1] Qushayri writes, “When the prayer time came Amiral Mu’minin’s (a. s. ) face discolored and his body shook. He was asked about the reason for this change of state. Imam Ali (a. s. ) answered, ‘It is the time for returning a trust, which the Almighty Allah presented to the Heavens and the Earth and the mountains, but they could not bear accepting it. The weak human, however, accepted that trust. I wonder if I could have returned the trust well. ’” [2] Imam Sajjad (a. s. ) read the book in which Ali’s worship was recorded. Then he put the book down and said, “Who can worship like Ali Ibn Abi Talib (a. s. )? ” [3] Ibn Abbas says, “Two camels were granted to Prophet Muhammad (S). He told his companions, ‘I will give one of these camels to the one who performs a two- rak’ah (unit) prayer, with complete attention to Allah and without thinking of worldly affairs. ’ Only Ali Ibn Abi Talib (a. s. ) answered this request. Then Prophet Muhammad (S) granted both camels to him. ” [4] Habbah Arani says, “One night Nuwf and I were sleeping in Darul ‘Imarah yard. We saw Imam Ali (a. s. ) who had put his hand on the wall while walking and said like a heartsick person, ‘Behol! In the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for men of understanding…’ [5] He repeated these Quranic verses, walking infatuatedly. Imam Ali (a. s. ) told me, ‘O p: 110 

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Habba! Are you awake? ’ I answered, ‘Yes I am. You behave like this (out of Allah’s fear). What should we do? ’ Imam Ali (a. s. ) began weeping and said, ‘O Habba! The Almighty Allah is closer to you and I than our neck vessel; nothing hides us from Him. ’” Then Imam Ali (a. s. ) told Nuwf, ‘Are you awake? ’ Nuwf replied, ‘O Amiral Mu’mini! I am awake. You made us cry tonight. ’ Imam (a. s. ) stated, ‘If you cry in darkness of night for fear of Allah, your eyes will be illuminated on the Last Day. O Nuw! Everyone who drips a tear from Allah’s fear his sins will be forgiven. O Nuw! Everyone who weeps from Allah’s fear and his loving and disliking is for Allah’s sake will have a high position. O Nuw! Everyone whose affection is for Allah’s sake will prefer nothing to that affection. Everyone whose hatred is for Allah’s sake will not spend his hatred for his own sake. This way the real belief will be maintained and improved. ’” Then Imam Ali (a. s. ) preached us and said at last, ‘Fear Alla! ” Then he said while leaving, “O Lor! I am wondering if you have ignored me or attended to me. I wish I knew how my stance is with these long sleeps and little thankin! ’” Habbah has said, “By Allah that he was in the same state until the dawn. ” [1] Mu’awiyah once told Dharar Ibn Dhamarah, “Describe Ali for me. ” He said, “I saw Ali (a. s. ) in some occasions worshipping in darkness of p: 111 

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night. He had grasped his beard, agonizing like a snake-bitten person, weeping, and saying, ‘O worl! Go way from m! Do you come to me? It is not your time. Deceive others, not m! I do not need you. I divorce you three times. Your period is short, your value is little, and my desire for you is scarce. Alas, my provisions are little, the travel is long, the destination is great, and the path is difficul! ’” [1] Imam Ali’s Piety Piety means no affection for or interest in worldly issues, such as property, positions, wives, and children. Imam Ali (a. s. ) was one of the greatest pious men. Hasan Ibn Salih says, “In the circle of ‘Umar Ibn Abdul Aziz, the pious people were discussed. Everyone introduced a pious person. ‘Umar Ibn Abdul Aziz said, ‘The most pious person in the world was Ali Ibn Abi Talib. ’” [2] Sufyan says, “Ali (a. s. ) did not add a brick over another brick and did not make a shelter. His food came from Medina, too. ” [3] Ibn Abbas says, “Ali Ibn Abi Talib (a. s. ) bought a garment with three dirhams and wore it when he was caliph. ” [4] ‘Asbagh says, “Ali (a. s. ) went to the bazaar for buying cloths. He bought two pieces of clothes; one was three dirhams and the other two dirhams. He told his servant Qanbar, ‘You wear the three-dirham garment and I wear the two-dirham one. ’ Qanbar said, ‘The three-dirham one is more proper for you; you perform sermons for the people. ’ Imam (a. s. ) stated, ‘You are young and the p: 112 

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more expensive garment is better for you. I am ashamed of Allah to wear a better cloth than you wear. ’” [1] Imam Sadiq (a. s. ) said, “Amiral Mu’minin (a. s. ) was the most similar person to the Prophet (S) in eating. He ate bread, vinegar, and olives and fed the people on bread and meat. ” [2] Imam Ja’far Ibn Muhammad (S) stated, “Some food was brought to Imam Ali (a. s. ) made with dates, raisins, and oil, but he refused to eat. He was then told, ‘Do you know this kind of food unlawful? ’ Imam Ali (a. s. ) replied, ‘No, it is not unlawful, but I fear that I may like it and get used to it. ’ Then he recited this verse, ‘And on the Day that the Unbelievers will be placed before the Fire, (It will be said to them): Ye received your good things in the life of the world. ’ [3] ” [4] 

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[2]: Biharul Anwar, Vol 41, p. 14. 

[3]: Biharul Anwar, Vol 41, p. 14. 

[1]: Biharul Anwar, Vol 41, p. 16. 

[2]: Biharul Anwar, Vol 41, p. 17. 

[3]: Biharul Anwar, Vol 41, p. 17. 

[4]: Biharul Anwar, Vol 41, p. 18. 

[5]: Surah ‘Ali ‘Imran 3, 190-200. 

[1]: Biharul Anwar, Vol 41, p. 22. 

[1]: Biharul Anwar, Vol 40, p. 345. 

[2]: Translation of Al-Imam Ali Ibn Abi Talib, Vol 3, p. 202. 

[3]: Translation of Al-Imam Ali Ibn Abi Talib, Vol 3, p. 188. 

[4]: Translation of Al-Imam Ali Ibn Abi Talib, Vol 3, p. 191. 

[1]: Biharul Anwar, Vol 40, p. 324. 

[2]: Biharul Anwar, Vol 40, p. 330. 

[3]: Surah Al-‘Ahqaf 46: 20. 

[4]: Al-Gharat, Vol 1, p. 90. 

Imam ‘Ali and Dividing War Booties The method of Imam Ali (a. s. ) in dividing war booties was this way: First, he believed that war booties belong to all the people, who were generally poor at that time. For the same reason, when there were booties or other property in Muslims treasury, Imam (a. s. ) divided them among the people at once, or else he was not calm. Second, Imam Ali (a. s. ) divided the existing property equally among all the people, not preferring the rich over the poor. He believed distribution of treasury property should not cause social gap. On the second day after people’s oath with him, Imam Ali (a. s. ) performed a sermon, part of which was: You are p: 113 

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Allah’s servants and this property is for Allah too. I will divide it equally among you. No one is preferred to another. The pious servants will get the best reward from the Almighty Allah in the Hereafter. The Exalted Allah has not set the reward of His pious servants in this world; rather the good people will have the best remuneration from Allah. [1] He also stated elsewhere, “No one is preferred to another in dividing Baytul mal (Muslims’ treasury). The method of dividing is clear. It is the property of Allah and you are His servants. Allah’s Book is among us; we believe in it and are surrendered to it. We are well aware of the Prophet (S) ’s method of dividing it, too. Anyone who is not happy with this method of dividing the Baytul mal can do whatever he wants to. Everyone who obeys Allah and follows His rule is not afraid of anything. ” [2] Majma’ says, “Ali (a. s. ) swept the Baytul mal place every Friday. Then he performed two rak’ahs of prayer and said, ‘Testify for me on the Last Da! ’” [3] He also stated, “The Messenger of Allah (S) never postponed dividing of the Baytul mal property to the next day. ” [4] Abu Salih Samman says, “One day, Imam Ali (a. s. ) entered the Baytul mal building and saw some property there. He said, ‘I do not like to see any property here. ’ Then Imam (a. s. ) ordered to divide it among the Muslims. And he swept the place and performed prayer there. ” [5] Abu Hakim has quoted p: 114 

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from his father that Imam Ali (a. s. ) divided the treasury property three times in a year. Then some property was brought from Isfahan. He told the people, “Come to divide the property among you for the fourth time. I cannot be a treasurer. ” [1] Some property was brought from Isfahan. Imam Ali (a. s. ) divided all of it equally among the people and even divided a loaf of bread into seven pieces and gave it away. [2] Abu Is’haq says, “Once two women were present when dividing the Baytul mal; an Arab woman and a non-Arab one. Imam (a. s. ) gave each of them twenty five dirhams and a bowl of food. The Arab woman told Imam Ali (a. s. ) , ‘O Amiral Mu’mini! Do you equal me with this non-Arab woman? ’ Imam (a. s. ) stated, ‘I found no preference for the progeny of Ismail to the progeny of Isaac in dividing the Baytul mal property. ’” [3] Sahl Ibn Hanif came to Imam Ali (a. s. ) with his servant and said, “O Amiral Mu’mini! This has been my servant who I have freed; give his share from the Baytul mal. ” Imam (a. s. ) gave both Sahl and his servant three dinars. [4] A group of Imam Ali’s (a. s. ) companions went to him and stated, “O Amiral Mu’mini! Give more of the Baytul mal to Arab nobles, the Quraysh nobles, and those you fear of their opposition compared to the non-Arabs and freed servants. ” Imam Ali (a. s. ) stated, “Do you recommend me to oppress some people for getting victory? By Allah, I will never do this. p: 115 

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By Allah that if this was my own property and I wanted to divide it among the people, I observed equality, let alone the property is for the public. ” After a while he said again, “Everyone who has a wealth should avoid corruption, because improper granting of property is extravagance. It will make him famous among the people, but little before the Almighty Allah. If someone spends some property improperly and for wrong people, Allah will deprive him of their gratitude and attract their affection to others. If some of them thank him apparently, it is merely false and flattery and for more benefit. If the granter needs the grantees one day, they will be his worst friends. Therefore, if the Exalted Allah grants a property to someone, he should use it in strengthening kinship ties, hosting guests, freeing the servants, and helping the debtors, poor travelers and immigrants and be patient in bearing the hardships. Surely acquiring these good characteristics is getting virtues in this world and the Hereafter, too. ” [1] Imam Ali (a. s. ) complained about people’s fleeing into Mu’awiyah when speaking with Maliki Ashtar. Malik told Imam Ali (a. s. ) , “O Amiral Mu’mini! We fought the people of Basrah and Kufah while we were united. But now people have disagreement, the intentions are weak, and justice is decreased. You want to behave justly and follow the truth. You retrieve the right of weak people from oppressor powerful ones and give no preference to the noble. A group of your companions are afraid p: 116 

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of the truth, because your conduct includes them too. They are afraid of your just performance, because it includes them too. Mu’awiyah, however, does not conduct so. He grants property and positions to the noble ones. Most of the people incline to worldly wealth. Most of them do not like the truth, tend to dishonesty, and prefer this world to the Hereafter. ” O Amiral Mu’mini! If you grant money to the people too, they will incline to you, become benevolent, and like you. May the Almighty Allah prepare the conditions for you, defeat your enemies, and undo their plots; surely He is aware of their intrigues. ” After praising Allah, Imam Ali (a. s. ) stated, “Regarding what you said about my justice, the Exalted Allah says in the Holy Quran, ‘Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants. ’ [1] I am fearful of delinquency in establishing justice. ’” Regarding what you said about people’s going toward Mu’awiyah –because accepting the truth is hard for them– Allah knows well that they do not do so due to my oppression and for Mu’awiyah‘s justice. Rather their goal is obtaining the bliss of this transient world. The Exalted Allah will question them in the Hereafter if they have pursued worldly goals or conducted for Allah’s sake. ” Concerning your speech about preference of the noble in dividing the Baytul mal, I cannot give more than people’s right to them from the public p: 117 

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property. The Almighty Allah says, ‘How oft, by God's will, Hath a small force vanquished a big one? God is with those who steadfastly persevere. ’” [1] Prophet Muhammad (S) was appointed prophet when he was alone. Allah, however, changed his loneliness to honor and intensity later. If Allah wants to strengthen our guardianship, he will ease the hardships. I accept your words, if Allah is content with them. You are one of my most reliable and benevolent companions. ” 

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[1]: Biharul Anwar, Vol 32, pp. 17-18. 

[2]: Biharul Anwar, Vol 32, pp. 20. 

[3]: Al-Gharat, Vol 1, p. 46. 

[4]: Al-Gharat, Vol 1, p. 47. 

[5]: Al-Imam Ali Ibn Abi Talib, Vol 3, p. 180. 

[1]: Al-Imam Ali Ibn Abi Talib, Vol 3, p. 181. 

[2]: Al-Gharat, Vol 1, p. 51. 

[3]: Al-Gharat, Vol 1, p. 70. 

[4]: Biharul Anwar, Vol 41, p. 117. 

[1]: Al-Gharat, Vol 1, p. 75. 

[1]: Surah Fussilat 41: 46. 

[1]: Surah Al-Baqarah 2: 249. 

Strictness in Defending the Truth One of the major characteristics of Imam Ali (a. s. ) is his strictness in opposing oppression and defending the oppressed people’s right. He believed that oppression cannot be resisted by leniency, rather by sternness. He said in this regard, “Weak people are dear to me, so that I revive their rights and the powerful people are weak to me, so that I take back the right of weak people from them. ” [2] Mughayrat Ibn Sha’bah went to see Imam Ali (a. s. ) and told him, “It is obligatory for us to advise you. The officials appointed by ‘Uthman are powerful in cities. If you dismiss them all together, a riot will break out, which cannot be suppressed easily. You’d better renew their missions for one year to foster your government. Then you can do whatever you want. One of these officials is Mu’awiyah who is very powerful and weighty in Sham. ” Imam Ali (a. s. ) replied, “Do you guarantee that I will be alive to dismiss Mu’awiyah? ” Mughayrah said, “No. ” Imam (a. s. ) stated, “If I give the guardianship of two Muslims to p: 118 

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Mu’awiyah on a dark night, will I not be reckoned in the Day of Judgment? I will never ask help from the misled people. I frequently told ‘Uthman to dismiss these oppressor people. Now should I hire the same people? ” [1] He also stated, “By Allah that I will take back the rights of the oppressed people from the oppressor ones. I will restrain the oppressor people and force them to commit to the truth. ” [2] Defending the oppressed deprived people was one of the major goals of Amiral Mu’minin (a. s. ) , which he never abandoned. He did not bear oppression even in unimportant events. Imam Baqir (a. s. ) stated, “One day Ali (a. s. ) came home when it was so hot. A woman waiting for him said, ‘O Amiral Mu’minin! My husband has oppressed me, violated my right, and swore to bite me. I fear him. Help m! ’ Imam Ali (a. s. ) said, ‘O servant of Alla! Waite until it becomes a little cool, then we will go to your house. ’ The woman said, ‘My husband was very angry. If I return home late, he will get angrier. ’ Amiral Mu’minin (a. s. ) thought for a while and said, ‘By Allah that I should get back the right of an oppressed one. Where is your house? ’ Then Imam Ali (a. s. ) accompanied that woman to her house, stood beside the door, and said, ‘Assalamu Alayku! ’ A young man came out and Imam (a. s. ) told him, ‘Fear Alla! Why did you scare and expel your wife? ’ The young man who did not p: 119 

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know Imam (a. s. ) told him, ‘It is not your busines! By Allah that I will fire he! ’ Amiral Mu’minin (a. s. ) told him, ‘I enjoin you goodness and avoid from evilness. Do you threat your wife in my presence? ’ At this time, the passengers said hello to Amiral Mu’minin (a. s. ). The young man knew the Imam (a. s. ) , feared, and said, ‘O Amiral Mu’mini! Excuse m! I will surrender to my wife’s wishes from now on. ’ Imam Ali (a. s. ) sheathed his sword and told the woman, ‘Go to your hom! Do nothing that enrages your husband this muc! ’” [1] Equality before the Law Imam Ali (a. s. ) considered all people equal before the law, even a Christian citizen and himself. Sha’bi says, “Ali Ibn Abi Talib (a. s. ) found his armor with a Christian man and went to a judge called Shurayh. Imam Ali (a. s. ) told Shurayh, ‘This is my armor. I have not sold it nor have I granted it. ’ Shurayh told the Christian man, ‘What do you say? ’ He replied, ‘The armor is mine, but I do not consider Amiral Mu’minin a liar. ’ Shurayh asked Imam Ali (a. s. ) , ‘Do you have a witness for your claim? ’ ‘No,’ Imam Ali (a. s. ) answered. Shurayh voted for the Christian man and against Imam Ali (a. s. ). The Christian man took the armor and went. But then he returned and said, ‘I testify that this kind of judgment is like the prophets’ verdicts. Amiral Mu’minin brought me before a judge appointed by himself and the judge voted against him. I testify that there I p: 120 

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no deity but Allah and I testify that Muhammad (S) is His servant and messenger. O Amiral Mu’mini! This is your armor. When you went toward Siffiyn, I was moving behind your army. This armor dropped from atop your camel and I took it. This is yours; take i! ’” Amiral Mu’minin (a. s. ) stated, “Now that you embraced Islam, I give the armor to you. ” Then Imam Ali (a. s. ) rode the Christian man on his horse. Sha’bi says, “Later on I was informed that this Christian man fought in Imam Ali’s (a. s. ) army when fighting Khawarij. ” [1] Ja’dat Ibn Hubayrah went to Imam Ali (a. s. ) and said, “Two persons are coming to you to judge among them; one of them likes you more than his life and property and the other one is your enemy and he kills you if he can. So judge for your fa! ” Amiral Mu’minin (a. s. ) pounded on Ja’dah’s chest and said, “My verdict will be Allah’s verdict and I should issue verdict based on the truth. ” [2] 

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[2]: Nahjul Balaghah, Sermon 37. 

[1]: Biharul Anwar, Vol 32, p. 386. 

[2]: Nahjul Balaghah, Sermon 136. 

[1]: Biharul Anwar, Vol 41, p. 57. 

[1]: Al-Imam Ali Ibn Abi Talib, Vol 3, p. 196. 

[2]: Al-Imam Ali Ibn Abi Talib, Vol 3, p. 200. 

The Second Imam: Hasan ibn ‘Ali Birth and Martyrdom Imam Hasan (a. s. ) was born on fifteenth of Ramadan in the third year after Hijrah in Medina. His father was Ali Ibn Abi Talib (a. s. ) and his mother was Fatimah (s. a. ) , Prophet Muhammad (S) ’s daughter. His nickname was Abu Muhammad and his most famous titles were Taqi, Tayyib, Zaki, Sayyid, Sibt, and Wali. At the time of Imam Hasan’s (a. s. ) birth, the Messenger of Allah (S) told ‘Asma’ Binti Umays and Umm Salamah, “When the child of Fatimah (s. a. ) was born, recite ‘adhan in p: 121 

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his right ear and ‘iqamah in his left ear and stay there until I come. ” When Prophet Muhammad (S) went to Fatimah’s (s. a. ) house, he cut the infant’s navel cord and poured his saliva into the infant’s mouth. Then he said, ‘Allahumma ‘inni ‘a’udhu bika minash Shaytanir rajim, “O Lor! I take refuge in You from the ousted Satan. ” Then Prophet Muhammad (S) stated, “Name him Hasa! ” He then ordered to sacrifice a sheep for him as ‘aqiqah and divide the meat among the poor. This auspicious birth gladdened not only Prophet Muhammad (S) , Imam Ali (a. s. ) , and Hadrat Fatimah (s. a. ) , but also the prophet’s household. Imam Hasan (a. s. ) lived for seven years with his grandfather, the Messenger of Allah (S). He was appointed to Imamate after his father, Ali Ibn Abi Talib (a. s. ) , at the age thirty seven. His caliphate –after Imam Ali’s (a. s. ) martyrdom until his peace with Mu’awiyah– lasted six months and three days. In the year forty one after Hijrah, Imam Hasan (a. s. ) inevitably signed a peace contract with Mu’awiyah. Then he returned from Kufah to Medina. On twenty eighth of Safar in the year fifty A. H. , he was martyred and his gravesite is in Baqi’ cemetery in Medina. It is recorded that Mu’awiyah sent one hundred thousand dirhams for Ju’dah, Imam Hasan’s (a. s. ) wife, to poison Imam (a. s. ). Mu’awiyah had promised Ju’dah to marry her with his son, Yazid, and she poisoned Imam Hasan (a. s. ). [1] Texts Proving His Imamate In many traditions, the honorable Messenger of Allah (S) has stipulated the Imamate of Hasan p: 122 

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(a. s. ) and Husayn (a. s. ). Ali Ibn Abi Talib (a. s. ) , too, chose his son, Hasan (a. s. ) as the Imam and successor after himself, before his martyrdom. The Messenger of Allah (S) stated about Hasan (a. s. ) and Husayn (a. s. ) , “My two sons will be Imams, whether they rise for occupying Imamate position or not. ” [1] Imam Sadiq (a. s. ) stated, “Prophet Muhammad (S) willed to Imam Ali (a. s. ) , and Imam Ali (a. s. ) willed to Hasan (a. s. ) and Husayn (a. s. ). Therefore, Imam Hasan (a. s. ) had guardianship over Imam Husayn (a. s. ) , too. ” [2] Salim Ibn Qiys says, “I witnessed the will of Ali Ibn Abi Talib (a. s. ) about succession of Imam Hasan (a. s. ). Imam Ali (a. s. ) took as witness Husayn (a. s. ) , Prophet Muhammad (S) , his entire Household, and the Shi’ah chiefs. Then he gave Imam Hasan (a. s. ) his books and weapon and said, ‘O my so! The Messenger of Allah (S) ordered me to appoint you as my successor and give you the books and weapon, just as he appointed me as his successor and gave me his books and weapon. ’” [3] Shahr Ibn Huwshab says, “When Ali Ibn Abi Talib (a. s. ) wanted to go toward Kufah, he gave his books and weapon to Umm Salamah. When Imam Hasan (a. s. ) returned from Kufah to Medina, Umm Salamah gave them to him. ” [4] Muhammad Ibn Hanafiyah told Ali Ibn Husayn (a. s. ) , “I know that Prophet Muhammad (S) appointed Ali Ibn Abi Talib (a. s. ) as his successor and caliph and then Imam Hasan (a. s. ) and then Imam Husayn (a. s. ). ” [5] Tariq Ibn Shahab says, “Amiral Mu’minin (a. s. ) told p: 123 

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Hasan (a. s. ) and Husayn (a. s. ) , ‘You will be the Imams after me and the masters of youth of Paradise. You are infallible. May Allah guard yo! May Allah curse your enemie! ’” [1] Fazl Ibn Hasan Tabarsi has written in his book ‘A’lamul Wura, “The Shi’ah have frequently narrated that Imam Ali (a. s. ) had emphasized the Imamate of his son, Hasan (a. s. ) , among the Shi’ah, introducing him as the successor to himself. ” [2] In the morning of his martyrdom day, Imam Hasan (a. s. ) performed a sermon. Then Abdullah Ibn Abbas stood up and said, “O peopl! This is the son of your prophet (S) and will be your successor and Imam. Take oath of allegiance with him. ” The people hurried to take allegiance with him. [3] Abu ‘Abdullah Jadali said, “I was present when Amiral Mu’minin (a. s. ) willed to his son Hasan (a. s. ). ” Then he quoted Imam Ali’s (a. s. ) will. [4] When Amiral Mu’minin (a. s. ) was hit by the sword of Ibn Muljam and the people had gathered around his bed, he told them, “Go out, because I want to will. ” So everyone went out except some of the close Shi’ahs. Then Imam Ali (a. s. ) praised the Exalted Allah and said, “I set Hasan and Husayn (a. s. ) as my successors. Obey them, because Prophet Muhammad (S) has stressed their Imamate. ” [5] ‘Asbagh Ibn Nabatah says, “When Amiral Mu’minin (a. s. ) was hit by Ibn Muljam, he called Hasan and Husayn (a. s. ) and said, ‘I pass away tonight. Listen to m! O Hasa! You are my successor and the Imam after me. O p: 124 

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Husay! You will be my successor too. Obey Hasan until he is alive. You will be the teller of truth and establisher of government after your brother. ’” [1] 

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[1]: ‘A’lamul Wura, Vol 1, p. 402-403; Manaqib ‘ªli Abi Talib, Vol 4, p. 33; Kashful Ghumma, Vol 2, pp. 140-144. 

[1]: ‘Ithbatul Hudat, Vol 5, p. 134. 

[2]: ‘Ithbatul Hudat, Vol 5, p. 126. 

[3]: ‘Ithbatul Hudat, Vol 5, p. 126. 

[4]: ‘Ithbatul Hudat, Vol 5, p. 122. 

[5]: ‘Ithbatul Hudat, Vol 5, p. 123. 

[1]: ‘Ithbatul Hudat, Vol 5, p. 133. 

[2]: Tadhkiratul Khawas, Vol 5, p. 133. 

[3]: ‘Ithbatul Hudat, Vol 5, p. 134. 

[4]: ‘Ithbatul Hudat, Vol 5, p. 137. 

[5]: ‘Ithbatul Hudat, Vol 5, p. 138. 

[1]: ‘Ithbatul Hudat, Vol 5, p. 140. 

Worshipping It is narrated from Kamalid Din Talhah, “Worshipping is of three kinds; physical, financial, and a combination of the two. Physical worship includes prayer, fasting, reciting the Quran, and various zikrs. Financial worship includes alms-giving, charity giving, and other forms of granting. Physical-financial worship includes Hajj, Jihad, and ‘umurah. ” Imam Hasan’s worship was perfect in all the three forms. His endeavor in prayer, fasting, and the like is famous. Regarding his alms-giving, it is narrated in Hilyatul ‘Awliya’ that Imam Hasan (a. s. ) granted his whole wealth twice in his lifetime in Allah’s path. He also divided his property with the poor three times, granting half his wealth to the poor altogether, including his own shoes. Regarding the physical-financial worship, the author of Hilyatul ‘Awliya’ has narrated from Imam Hasan (a. s. ) , “I am ashamed of the Almighty Allah that I ride a horse in Hajj pilgrimage, rather than walking toward Mecca. ” Therefore, he traveled from Medina to Mecca for Hajj on foot twenty times, while he had quadruped. [2] It is written, “Hasan Ibn Ali (a. s. ) was the most similar one to the Messenger of Allah (S) regarding ethics, conduct, and nobility. ” [3] Imam Sadiq (a. s. ) has quoted from his father from Imam Sajjad (a. s. ) , “Hasan Ibn Ali (a. s. ) was the best most pious of the people in his own age. In Hajj pilgrimage, he traveled on foot and sometimes barefooted. He p: 125 

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cried when he remembered death. When he remembered the grave, the Resurrection, the Hereafter, or passing sirat (the path to Paradise) , he wept. When he remembered statement of human deeds before the Almighty Allah, he cried and fainted. When he stood for prayer, his body shook from Allah’s fear. When he remembered the Hell and the Paradise he agonized like a snake-bitten. He requested the Paradise from the Exalted Allah and took refuge in Him from the Hell. ” [1] When he reached the verse ‘O You who believ! ’, he said, “Here I a! O Alla! Here I a! ” He always remembered Allah. He was the most righteous and the most eloquent of the people. [2] Imam Ridha’ (a. s. ) has narrated from his father and grandfathers (a. s. ) that Imam Hasan (a. s. ) cried before his demise. He was asked, “O son of Messenger of Alla! Do you cry out of Allah’s fear while you had a lofty position before the Messenger of Allah (S) , went to Hajj barefooted twenty times, and divided your wealth with the poor three times?! ” Imam Hasan (a. s. ) stated, “My crying is for two things; for fear of the Resurrection and for distance of the friends. ” [3] When Imam Hasan (a. s. ) reached the mosque door, he raised his head and stated, “’Ilah! Zayfuka bi babi! Ya Muhsi! Qad ‘atakal musi’, fatajawaz ‘an qabihi ma ’indi bi jamili ma ‘indaka, ya Kari! ” (O Alla! Your guest has come to Your doo! O Beneficen! Surely Your sinner servant has come to You, so forgive me my p: 126 

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wrongdoing because of Your Righteousness, O generou! ) [1] When Imam Hasan (a. s. ) ended his Morning Prayer, he did not talk to anyone until dawn. [2] Generosity Imam Sadiq (a. s. ) stated, “A man came to ‘Uthman Ibn ‘Affan in the mosque and had a request. ‘Uthman gave him five dirhams. That man said, ‘Introduce me to the people who can help me more. ’ ‘Uthman showed him a corner of the mosque in which Hasan (a. s. ) , Husayn (a. s. ) , and Abdullah Ibn Ja’far had sat. The man went there, said hello, and asked for help. ” Imam Hasan (a. s. ) stated, ‘Asking request from the people is unlawful, except in case of blood money of a murdered person, a debt that is due to be paid, and extreme poorness. What is your request? ’ That man answered, ‘It is one of these three cases. ’ Imam Hasan (a. s. ) gave him fifty dirhams, Imam Husayn (a. s. ) gave him forty nine dirhams, and Abdulla"h Ibn Ja’far gave him forty eight dirhams. " ‘Uthman said, ‘Who can be as generous as these youth? They have learned knowledge from their father and received wisdom and generosity. ’” [3] Sa’id Ibn Abdul ‘Aziz says, “Hasan Ibn Ali (a. s. ) saw a man who prayed and asked ten thousand dirhams from the Almighty Allah. So he went home and sent the praying man ten thousand dirhams. ” [4] A man came to Imam Hasan (a. s. ) and said, “By Allah, Who has granted you so many blessings without a mediator, save me from this oppressor enemy who does not respect the elderly nor does he have mercy on the p: 127 

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childre! ” Imam Hasan (a. s. ) , who had leaned, sat up and asked, “Who is your enemy? ” That man answered, “Poornes! ” Imam Hasan (a. s. ) told his servant, “Bring me whatever money we have at hom! ” The servant brought five thousand dirhams. Imam Hasan (a. s. ) said, “Give all the money to this ma! ” Then he added, “By Allah that whenever this enemy forced you, come to me for hel! ” Ibn ‘Ayishah has narrated that a Shami [1] man saw Imam Hasan (a. s. ) riding a horse. He began insulting, but Imam Hasan (a. s. ) did not talk until the man stopped swearing. Imam Hasan (a. s. ) said hello to him and said, “O old gentlema! I think you are a stranger and have made a mistake about me. If you seek my forgiveness, I forgive you. If you ask something, I will give it to you. If you want to be guided, I will guide you. If you do not have an animal to ride, I will give you one. If you are hungry, I will give you food. If you do not have clothes, I will give you. If you are poor I will make you needless. If you are ousted, I will shelter you. If you bring your luggage to my house, I will be very glad to host you; my house is large and equipped. ” The Shami man heard Imam’s (a. s. ) speech, and then he cried and said, “I testify that you are Allah’s caliph on the earth. ‘God knoweth best where (and how) to carry out p: 128 

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His mission. ’ [1] You and your father were the most hated people for me before. But now you are my most beloved ones. ” Then that man took his luggage to Imam Hasan’s (a. s. ) house, stayed there, and became one of Imam’s (a. s. ) fans and companions. [2] 

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[2]: Kashful Ghummah, Vol 2, p. 181. 

[3]: Kashful Ghummah, Vol 2, p. 142. 

[1]: Biharul Anwar, Vol 43, p. 331. 

[2]: Biharul Anwar, Vol 43, p. 331. 

[3]: Biharul Anwar, Vol 43, p. 332. 

[1]: Biharul Anwar, Vol 43, p. 339. 

[2]: Biharul Anwar, Vol 43, p. 339. 

[3]: Biharul Anwar, Vol 43, p. 332. 

[4]: Biharul Anwar, Vol 43, p. 341. 

[1]: From Sham, now Syria. 

[1]: Surah Al-‘An’am 61: 24. 

[2]: Biharul Anwar, Vol 43, p. 344. 

The Third Imam: Husayn ibn ‘Ali Birth and Martyrdom Imam Husayn (a. s. ) was born on the third or fifth of Sha’ban in the fourth year A. H. in Medina. His father was Ali Ibn Abi Talib (a. s. ) and his mother was Fatimah (s. a. ) , Prophet Muhammad (S) ’s daughter. His nickname was Abu ‘Abdullah and his most famous titles were Tayyib, Sayyid, Sibt, Wafi, and Mubarak. At his birth time, Gabriel was revealed to the Messenger of Allah (S) for congratulating and brought Allah’s message to the Prophet (S) to name the infant Husayn. The Messenger of Allah (S) recited ‘adhan in his right ear and ‘iqamah in his left ear. On the seventh day after Imam Husayn’s (a. s. ) birth, two sheep were sacrificed for him and the meat was divided among the poor. Imam Husayn (a. s. ) lived fifty six years and some days, according to some narrations. He lived six years and several months with Prophet Muhammad (S) before the Prophet (S) ’s demise, thirty years with his father, ten years with his brother Imam Hasan (a. s. ) after his father’s demise, and ten years after his brother’s demise. He was martyred on the day of ‘ashura (tenth of Muharram) in the year sixty one A. H. in Karbala and his holy body was buried in that land. [3] Texts Proving His Imamate For proving the Imamate of p: 129 

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Imam Husayn (a. s. ) general reasons can be used that were pointed out before. Moreover, the Messenger of Allah (S) has stipulated the Imamate of Imam Hasan (a. s. ) and Imam Husayn (a. s. ) in many traditions. The Messenger of Allah (S) has stated, “My two sons are the Imams, either they rise for Imamate or not. ” [1] Moreover, Imam Hasan (a. s. ) introduced his brother, Imam Husayn (a. s. ) , as his successor and the Imam before his demise. Imam Sadiq (a. s. ) has stated in a tradition, “Hasan Ibn Ali (a. s. ) called his brother, Muhammad Ibn Hanafiyah, before his demise and said, ‘Do you know that Husayn Ibn Ali (a. s. ) will be the Imam after my demise? The Almighty Allah wants it and the Messenger of Allah (S) has stipulated it. The Exalted Allah knows well that you –the Ahlul Bayt– are His best servants. Allah selected Prophet Muhammad (S) as prophet. The Prophet (S) selected Ali (a. s. ) as the Imam and my father Ali (a. s. ) selected me as the Imam and I select Husayn (a. s. ) for the Imamate position. ’ Muhammad Ibn Hanafiyah stated, ‘O my brothe! You are the Imam and surely fulfill your duty. ’” [2] Ali Ibn Yunusi ‘amili has written in his book Sirati Mustaqim: Amiral Mu’minin (a. s. ) had stipulated the Imamate of his son, Hasan (a. s. ) , as he stipulated the Imamate of his son, Husayn (a. s. ). The Shi’ah narrators have narrated that Hasan (a. s. ) , before his demise, selected his brother Husayn (a. s. ) as the Imam, entrusted prophet hood authority and Imamate covenant to him, and informed the p: 130 

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Shi’ah of his Imamate and succession after himself. This is an obvious issue with no obscurity. [1] Mas’udi has written in ‘Ithbatul Wasilah: When Imam Hasan (a. s. ) got sick, his brother Abu Abdillah came to visit him. They talked for a while and then Imam Hasan (a. s. ) set his brother Husayn (a. s. ) as his successor. He taught Husayn (a. s. ) Allah’s Great Name and entrusted the legacy of the prophets (S) and Amiral Mu’minin’s (a. s. ) will to him. [2] Muhammad Ibn Hanafiyah told Imam Sajjad (a. s. ) , “You know that the Messenger of Allah (S) entrusted the Imamate and leadership after himself to Amiral Mu’minin (a. s. ) and then to Hasan (a. s. ) and Husayn (a. s. ). ” [3] Imam Husayn’s Virtues 

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[3]: Biharul Anwar, Vol 44, pp. 200-201; Kashful Ghummah, Vol 2, pp. 216- 252; ‘A’lamul Wura, Vol 1, p. 420, Matalibul Mas’ul, Vol 2, pp. 49, 51, 69, & 70. 

[1]: ‘Ithbatul Huda, Vol 5, pp. 134-171. 

[2]: ‘Ithbatul Huda, Vol 5, p. 169, Biharul Anwar, Vol 44, p. 174. 

[1]: ‘Ithbatul Huda, Vol 5, p. 173. 

[2]: ‘Ithbatul Huda, Vol 5, p. 174. 

[3]: ‘Ithbatul Huda, Vol 5, p. 170. 

point The Messenger of Allah (S) stated, “Husayn is from me and I am from Husayn. Everyone who likes Husayn is loved by Allah. Husayn is a sibt (son of daughter) of my sibts. ” [4] Prophet Muhammad (S) also said, “Everyone who wants to see the most beloved person in the heavens and the earth should look at Husayn. ” [5] Hadhifah has narrated from the Messenger of Allah (S) , “Allah has granted Husayn a virtue that He has given to no one, except to Joseph, son of Jacob. ” [6] Hadhifat Ibn Yaman says, “I saw the Messenger of Allah (S) holding Husayn’s hand and saying, ‘O peopl! This is Husayn Ibn Ali. Know hi! By Allah that he will be in the Paradise, along with his friends and the friends of his friends. ’ He then continued, ‘Hasan and Husayn are the best people on the earth, after their father and p: 131 

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I, and their mother is the best woman in the world. ’” [1] Prophet Muhammad (S) said, “Hasan and Husayn are my two flowers on the earth. ” [2] The Prophet (S) stated, “Hasan and Husayn are masters of the youth of the Paradise and their father is more virtuous than them. ” [3] Worship Imam Husayn (a. s. ) was asked, “Why do you fear Allah so much? ” Imam Husayn (a. s. ) answered, “No one is safe from hardships of the Hereafter except that he fears Allah in this world. ” [4] Abdullah Ibn ‘Ubayd says, “Imam Husayn (a. s. ) went to Hajj pilgrimage on foot twenty times, while he had a horse to ride. ” [5] Imam Sajjad (a. s. ) was asked, “Why are your father’s children so few? ” Imam (a. s. ) replied, “I am even wondered of my birth; my father performed a thousand rak’ahs of prayer a day. ” [6] It is narrated that Hasan (a. s. ) and Husayn (a. s. ) were going to Hajj pilgrimage on foot. Everyone who passed them on horseback landed and continued the way on foot. Walking was difficult for some of the pilgrims. They told Sa’d Ibn Abi Waqqas, “Walking is hard for us, but we cannot ride while these two honorable persons walk. ” Sa’d Ibn Abi Waqqas related their speech to Imam Hasan (a. s. ) and added, “I wish you rode your horses for the comfort of these weak pilgrims. ” Imam Husayn (a. s. ) said, “We do not ride, since we are obliged to walk to Hajj pilgrimage. However, we run away from this path for the sake of other pilgrims. ” Then Imam Hasan (a. s. ) and Imam Husayn p: 132 

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(a. s. ) did so. [1] Almsgiving Imam Husayn (a. s. ) went to visit Usamat Ibn Ziyad who was sick and told Imam Husayn (a. s. ) , “Wo! I am sa! ” Imam Husayn (a. s. ) told him, “Why are you sad my brother? ” Usamah said, “O son of Messenger of Allah (S)! I am in debt to the tune of sixty thousand dirhams. I am fearful of dying with this debt. ” Imam Husayn (a. s. ) said, “Do not be sa! I will pay your debt before your demise. ” And he did so. [2] Shu’ayb Ibn Abdur Rahman says, “After Imam Husayn (a. s. ) was martyred, a mark was seen on his holy shoulder. Imam Sajjad (a. s. ) was asked, ‘What is this sign? ’ Imam (a. s. ) answered, ‘This mark is for the sac of food my father used to carry on his shoulder to feed the poor, the orphan, and the widowed. ’” [3] It is narrated from Imam Husayn (a. s. ) , “This speech of Prophet Muhammad (S) that ‘The best deed after Salat (prayer) is joyfulness of the believer’s heart, provided it does not include committing a sin,’ is proved for me. One day I saw a slave who was eating along with a dog. He ate a mouthful then threw a piece for the dog. I asked him the reason. The slave answered, ‘O son of Messenger of Alla! I am very sad. I try to make this dog happy so that Allah will delight me. My master is a Jew from who I want to separate. ’ Imam Husayn (a. s. ) went to the slave’s master and paid two p: 133 

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hundred dirhams to buy the slave. The Jewish man said, ‘I grant this slave to you. I grant a farm to him and pay you back your money. ’ Imam Husayn (a. s. ) said, ‘I accept your granting, grant all of it to the slave and free him. ’ The Jewish man’s wife who witnessed all these events said, ‘I embrace Islam and forgive my dowry to my husband. ’ The Jewish man said, ‘I embrace Islam too and grant my house to my wife. ’” [1] Anas says, “I was with Imam Husayn (a. s. ) when a female slave came and gave some flowers to Imam (a. s. ). Imam Husayn (a. s. ) told the female slave, ‘I free you in Allah’s path. ’ I said, ‘O son of Messenger of Allah (S)! She gave you worthless flowers. Why did you free her? ’ Imam Husayn (a. s. ) stated, ‘Allah has trained us this way, ‘When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. ’ [2] Better than the flowers was freeing that slave that I did. ’” [3] A slave of Imam Husayn (a. s. ) committed something wrong and deserved to be punished. Imam (a. s. ) ordered to punish him. The slave said, “O my maste! ‘Those who restrain anger. ’” Imam (a. s. ) said, “I pardon you. ” The slave said, “O my maste! ‘And those who pardon (all) men. ’” Imam (a. s. ) said, “I forgive you. ” The slave then said, “O my maste! ‘For God loves those who do good. ’” [4] Imam Husayn (a. s. ) stated, “I free you in Allah’s p: 134 

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path and will pay you twice what I had given you before. ” [1] An Arab nomad went to Imam Husayn (a. s. ) and said, “O son of Messenger of Alla! I have accepted a full blood-money, but cannot pay it. I thought I can ask it from the most generous person and found such a person in Prophet (S) ’s Ahlul Bayt. ” Imam Husayn (a. s. ) said, “I ask you three questions; if you answered one of them, I will give you one third of the money you need, if you answered two questions, I will pay two third of the property, and if you answered all three questions, I will give you all of it. ” The Arab man said, “O son of Messenger of Alla! Does a noble knowledgeable character like you ask questions from someone like me?! ” Imam (a. s. ) replied, “Yes. I heard my grandfather, the Messenger of Allah (S) , who said, ‘Everyone does goodness as much as his understanding. ’” The Arab man said, “Ask m! I will answer if I know and I will learn from you if I do not know. And there is no power but from Allah. ” Then Imam Husayn (a. s. ) asked the nomad these questions and he answered: - What is the best deed? - Belief in Allah. - What is the means for delivering from the calamities? - Reliance on Allah. - What is human adornment? - Knowledge that accompanies patience. - What if it does not exist? - Property that accompanies humanity and equanimity. - And if this does not exist too? - Poorness along with p: 135 

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patience. - And if it does not exist? - Then a thunder should come from the heaven and fire hi! Imam Husayn (a. s. ) laughed and granted the Arab man a thousand dinars. Moreover, Imam (a. s. ) gave the nomad his ring, which cost two hundred dirhams and said, “Fulfill your debt with that money. Sell the ring and spend it for your life. ” The Arab nomad took them and said, “God knoweth best where (and how) to carry out His mission. ” [1] The ‘Ashura Event The events, which happened on the day of ‘ashura (tenth of Muharram of the year 61 A. H. ) , are among the most tragic events in the history of Islam and even in the world history. On this day, Imam Husayn (a. s. ) , son of Messenger of Allah (S) , was killed in Karbala, along with some of his brothers, sons, cousins, close relatives, and friends, by someone who knew himself the caliph of Messenger of Allah (S). In spite of all the recommendations about him, Imam Husayn (a. s. ) was cruelly martyred by an army that considered itself Muslim and follower of his grandfather, the Messenger of Allah (S). The cruel massacre and inhumane arrests in Karbala blackened the history record. Reviewing this bitter event is necessary for recognizing Imam Husayn (a. s. ). It, however, requires a separate work and is not possible in the present book. We only discuss the purposes of Imam Husayn (a. s. ) in his bloody uprising. 

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--------------------

[4]: Biharul Anwar, Vol 43, p. 261. 

[5]: Biharul Anwar, Vol 43, p. 297. 

[6]: Biharul Anwar, Vol 43, p. 316. 

[1]: Biharul Anwar, Vol 43, p. 262. 

[2]: Biharul Anwar, Vol 43, p. 316. 

[3]: Biharul Anwar, Vol 43, p. 264. 

[4]: Biharul Anwar, Vol 44, p. 192. 

[5]: Biharul Anwar, Vol 44, p. 193. 

[6]: Biharul Anwar, Vol 44, p. 196. 

[1]: Biharul Anwar, Vol 43, p. 276. 

[2]: Biharul Anwar, Vol 44, p. 189. 

[3]: Biharul Anwar, Vol 44, p. 190. 

[1]: Biharul Anwar, Vol 44, p. 194. 

[2]: Surah Al-Nisa’ 4: 86. 

[3]: Biharul Anwar, Vol 44, p. 195. 

[4]: Surah ‘Ali ‘Imran 3: 134. 

[1]: Biharul Anwar, Vol 44, p. 195. 

[1]: Surah Al-‘An’am 6: 124. 

The Purposes and Method of Imam Husayn For knowing Imam Husayn’s (a. s. ) purposes in Karbala exactly, it is better to refer to his own words. When leaving Medina, Imam p: 136 

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(a. s. ) wrote in his will to Muhammad Ibn Hanafiyah, “I do not exit Medina for evilness, oppression, or corruption. Surely I leave Medina for reforming the affairs of my grandfather’s ummah. I want to enjoin good and forbid evil and follow the tradition of the Messenger of Allah (S) and my father, Ali Ibn Abi Talib. ” [1] According to Imam Husayn’s (a. s. ) speech, he had three main purposes; reforming the Muslims’ affairs, enjoining good and forbidding evil, and revitalizing the norms of the Prophet and Imam Ali (a. s. ). It can be concluded that the main purpose of Imam Husayn (a. s. ) has been reforming the affairs of the ummah, who had forgotten the tradition of Prophet Muhammad (S) and gone astray in worshipping, social, ethical, political, and economic aspects. Imam Husayn (a. s. ) wanted to do this important job completely via enjoining good and forbidding evil. As a result, Imam Husayn’s (a. s. ) movement was for protest and for reform, which was done in the form of enjoining good and forbidding evil in various levels and steps, based on time and place requirements: The first step; immigration from Medina: After Mu’awiyah’s death, his son, Yazid, wrote to and ordered Walid, the governor of Medina, to take the oath of allegiance from Husayn Ibn Ali (a. s. ) and kill him if he refused to do so. However, Imam Husayn (a. s. ) did not consider Yazid’s government legal and refused to recognize it. For showing his disagreement, Imam Husayn (a. s. ) left Medina for Mecca. This is considered a kind of forbidding evil. The p: 137 

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second step; staying in Mecca: Imam Husayn (a. s. ) was going to stay in Mecca and speak for Muslim pilgrims coming from various countries to Hajj to show his opposition to the government in office, which is another type of enjoining good and forbidding evil. In Mecca, however, two new events occurred that could affect Imam Husayn’s (a. s. ) intention. The first event was that the Shi’ah of Kufah were informed of Imam’s (a. s. ) opposition to allegiance with Yazid and his moving to Mecca. They wrote so many letters to invite Imam Husayn (a. s. ) to Kufah. The second event was that Imam Husayn (a. s. ) was informed that Yazid has hired some people to assassinate Imam (a. s. ) secretly. The third step; moving toward Kufah. The two mentioned events changed the situation. On one hand, Imam Husayn (a. s. ) could not stay in Mecca. The reason was that killing him inside haram (sanctuary) in Mecca dishonored the sanctuary of Allah’s House and had no benefit. On the other hand, the Shi’ah of Kufah had invited Imam (a. s. ) and he had no reason for not accepting their invitation. Therefore, Imam Husayn (a. s. ) felt duty-bound to move toward Kufah, which was the continuation of his protest movement. Of course, to be on the safe side, he sent Muslim Ibn ‘Aqil along with a letter to Kufah in order that he observe the situation directly and report to Imam Husayn (a. s. ). After a while, Imam Husayn (a. s. ) received a letter from Muslim, saying, “A great number of Kufah people have p: 138 

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took the oath of allegiance with me and are waiting for you. ” Imam Husayn (a. s. ) felt that he should move toward Iraq, not only for continuing his protest, but also for establishing an Islamic government. The letters of Kufah Shi’ahs and that of Muslim showed that it would be possible without probable battles and with the support of many Shi’ahs. Therefore, Imam Husayn (a. s. ) could revitalize the tradition of his grandfather, Messenger of Allah (S) , in an Islamic government and reform the Muslims’ affairs, which is the best level of enjoining good and forbidding evil. Meanwhile, if the Kufah Shi’ahs did not fulfill their promises or other problems arose, Imam Husayn (a. s. ) could do his new duty according to time and place conditions. In any case, he would not abandon his protest movement. Imam Husayn (a. s. ) changed his Hajj pilgrimage to ‘Umurah and went toward Kufah. The fourth step; being informed of Muslim’s martyrdom. Imam Husayn (a. s. ) heard the news of Muslim’s martyrdom in Tha’labiyyah and faced new conditions to decide accordingly. The first measure was relating the event directly to his companions and taking their advice. The sons of ‘Aqil said, “We should avenge Muslim’s murder or be killed in this way. ” Imam Husayn (a. s. ) stated, “Life has no value after the martyrdom of Hani and Muslim. ” Some of the companion said, “O son of Messenger of Allah (S)! By Allah that you are not like Muslim. When you enter Kufah, the Shi’ah who have invited you will surely rush to you and p: 139 

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support you. ” In such conditions, Imam Husayn (a. s. ) had two options; continuing his way to Kufah, or abandoning this way and going toward another city to fulfill his duty according to the new conditions there. Imam Husayn (a. s. ) preferred the first option, because first, he was not disappointed of support of people of Kufah, as emphasized by his companions too. Second, he thought that if the Kufah people would not fulfill their promises, he could fulfill his duty in Kufah better than in other lands and continue his opposition movement. Therefore, he decided to continue his way toward Kufah. At this phase, Imam Husayn (a. s. ) did something to help anyone of his companions who feared continuing this movement, but was ashamed to leave him. Imam (a. s. ) told his friends, “As you have heard, Muslim is martyred and the conditions in Kufah have changed. I am going to Kufah anyway. However, I remove my oath of allegiance from you. Everyone who likes to leave me can go wherever he wants to. ” A few of the people left the caravan of Imam Husayn (a. s. ) and it went toward Kufah. The fifth step; facing the army of Hur: Imam Husayn (a. s. ) had planned to reach Kufah as soon as possible, but before reaching there, Hur and his army blocked their way. Imam Husayn (a. s. ) told Hur, “The people of Kufah have invited me there. If they have relented, I will return to Hijaz or another land. ” Hur replied, “I know nothing of this invitation. I have a mission to p: 140 

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seize you and take you to Ibn Ziyad to decide about you. ” This changed the conditions again. Surrendering to Ibn Ziyad led to a humiliating allegiance or martyrdom, neither of which was accepted by Imam Husayn (a. s. ). Therefore, he changed his path and went another way to exit the blockage and move toward another destination. The sixth step; reaching Karbala land. The caravan of Imam Husayn (a. s. ) was proceeding and the army of Hur watched it without resorting to force until they reached Karbala. Then Ibn Ziyad sent a letter to Hur and ordered him to stop the caravan of Imam Husayn (a. s. ). This new command created a new milieu. Imam Husayn (a. s. ) could not proceed to Kufah or any other place. Imam Husayn (a. s. ) faced another dilemma here; he could surrender to Ibn Ziyad’s will to be able to live some more years with humiliation, or he could resist his enemies, preferring honorable defiance and martyrdom to humiliating life. Imam Husayn (a. s. ) did not abandon pursuing his purpose in these harsh risky conditions. He chose holy courageous war until martyrdom to teach a practical lesson of liberalism, religiousness, justice-seeking, and resisting autocracy and oppression. This way he unsteadied the bases of the Umayyites illegal government. This was in fact the best level of enjoining good and forbidding evil. Imam Husayn’s (a. s. ) ‘ashura is the school of liberty, religiousness, resistance against oppression, and defending the poor and the oppressed. This liberator school should always remain active and alive throughout history. Anytime and anywhere that p: 141 

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oppression and autocracy exist and peaceful measures for opposing it does not suffice, the last resort will be revitalizing the lessons of ‘Ashura school. That is why the infallible Imams (a. s. ) attended to and recommended holding mourning sessions for Imam Husayn (a. s. ) to encourage people to fight oppression. Crying for someone martyred in the way of combating oppression and defending the religion has so many rewards, as mentioned in various traditions. 

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[1]: Biharul Anwar, Vol 44, p. 329. 

The Fourth Imam: ‘Ali ibn Husayn Birth and Martyrdom According to some traditions, Imam Ali Ibn Husayn (a. s. ) was born on the fifteenth of Jamadul ‘ula’ in the year thirty one or thirty six A. H. in Medina. [1] His father was Husayn Ibn Ali (a. s. ) and his mother, based on some narrations, was Shahrbanu, daughter of Yazdgird (Iranian King). [2] His nicknames were Abul Hasan, Abul Qasim, Abu Muhammad, Abu Bakr, and his most famous titles were Ziynul ‘abidin, Ziynus Salihin, and Sajjad. [3] According to some traditions, he was martyred on twelfth of Muharram in the year ninety four A. H. in Medina and his holy body was buried in Baqi’ cemetery. Imam Ali Ibn Husayn (a. s. ) lived fifty seven years in this world. When he was two years old, his grandfather Ali Ibn Abi Talib (a. s. ) was martyred. He then experienced the Imamate of his uncle, Imam Hasan (a. s. ) for ten years. On ‘ashura of the year sixty one A. H. , when his father was martyred, Imam Ali Ibn Husayn (a. s. ) was twenty two. He lived thirty five years –his Imamate age– after his father. [4] Texts Proving His Imamate In addition to general reasons for Imamate p: 142 

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of the twelve infallible Imams (a. s. ) , certain specific reasons are pointed out for proving the Imamate of Ali Ibn Husayn (a. s. ) , some of which are quoted here from his father, Imam Husayn (a. s. ). Abu Bakr Hazrami has narrated from Imam Sadiq (a. s. ) , “When Husayn Ibn Ali (a. s. ) was going to travel to Iraq, he gave a book and a will to Umm Salamah. When Ali Ibn Husayn (a. s. ) returned from Karbala to Medina, Umm Salamah gave the trusts to him. ” [1] Fuzayl Ibn Yasar has narrated from Imam Muhammad Baqir (a. s. ) , “When Imam Husayn (a. s. ) was going to Iraq, he gave a book, his will, and some other things to Umm Salamah, Prophet Muhammad (S) ’s wife, and said, ‘When my eldest son comes to you, give these to him. ’ After Imam Husayn’s (a. s. ) martyrdom, his son Ali went to Umm Salamah and took the trusts. ” [2] Abul Jarud has quoted from Imam Muhammad Baqir (a. s. ) , “Imam Husayn (a. s. ) called his daughter, Fatimah, before his martyrdom and gave her a wrapped book and an open will. At that time, Ali Ibn Husayn (a. s. ) was very sick. Later, Fatimah gave him the book. By Allah that the book is now with us. ” Abul Jarud asked, “What is in this book? ” Imam Baqir (a. s. ) answered, “Whatever the people need exists in the book. By Allah that all Islamic commandments and limits (the Hudud) are in it, even the compensation fee for a scrape on the skin. ” [3] Abdullah Ibn ‘Atabah says, “I was with Husayn Ibn Ali (a. s. ) when p: 143 

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Ali Ibn Husayn (a. s. ) came in. I asked Imam Husayn (a. s. ) , ‘If you pass away one day, who should we refer to? ’ Imam (a. s. ) answered, ‘Refer to this son of me. He will be the Imam and the father of Imams. ’” [1] Mas’udi has written in his book ‘Ithbatul Wasilah, “In Karbala, Husayn (a. s. ) called Ali Ibn Husayn (a. s. ) , who was sick, presented Allah’s Great Name and the legacy of the prophets (S) to him, and informed him that the Prophet’s books, sciences, and weapon are trusted to Umm Salamah and she will give all of them to him. ” [2] Sayyid Murtaza has written in ‘Uyunul Murtaza, “The narrators have narrated that Husayn Ibn Ali (a. s. ) willed that Allah’s Great Name and the Prophet (S) ’s legacy be given to his son Ali Ibn Husayn (a. s. ). Then Imam Husayn (a. s. ) stated, ‘He will be the Imam after me. ’” [3] Muhammad Ibn Muslim says, “I asked Imam Sadiq (a. s. ) , ‘Where is the ring of Husayn Ibn Ali (a. s. )? I have heard that it was removed from his finger in Karbala. ’ Imam (a. s. ) replied, ‘That is not true. Husayn (a. s. ) willed to his son, Ali Ibn Husayn (a. s. ) , gave Ali his ring, and left the Imamate to Ali, just as the Messenger of Allah (S) did in case of Amiral Mu’minin (a. s. ) , Amiral Mu’minin (a. s. ) did in case of his son Hasan, and Hasan did in case of his brother Husayn. After Ali Ibn Husayn (a. s. ) , Imam Husayn’s (a. s. ) ring was given to my father and then to me. p: 144 

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I wear it every Friday and perform prayers with it. ’ I went to Imam Sadiq (a. s. ) on Friday and found him performing prayers. When his prayer finished, he stretched his hand toward me. I saw a ring in his holy finger with the sign: ‘There is no deity but Allah; preparation for meeting Allah. ’ Then Imam (a. s. ) said, ‘This is the ring of my grandfather, Husayn Ibn Ali (a. s. ). ’” [1] The author of Kashful Ghummah has argued for the Imamate of Ali Ibn Husayn (a. s. ) using some other reasons: First, Imam Sajjad (a. s. ) was the most virtuous most knowledgeable of the people in his own age after his father. Logically, when such a person exists, no other one can be the Imam. Second, it is proved using logical reasons and the traditions that the existence of Imam is necessary in all ages; the earth will never be void of Allah’s successor. The people who claimed to be the Imam in the age of Ali Ibn Husayn (a. s. ) had no true reason for their Imamate and their claims were invalid. Therefore, the Imamate of Ali Ibn Husayn (a. s. ) is proved, as there should be an Imam on the earth. Third, there are some traditions from the Messenger of Allah (S) about the Imamate of Ali Ibn Husayn (a. s. ) , such as the tradition Jabir has narrated from Prophet Muhammad (S) , Imam Muhammad Baqir (a. s. ) narrated from his father, from his grandfather, and from Fatimah (s. a. ) , daughter of the Messenger of Allah (S). The names of the twelve Imams, p: 145 

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including Imam Sajjad (a. s. ) , are recorded in this tradition. As mentioned in the traditions, Amiral Mu’minin (a. s. ) had declared the Imamate of Ali, son of Husayn Ibn Ali (a. s. ) , when Husayn Ibn Ali (a. s. ) was alive. Moreover, Husayn Ibn Ali (a. s. ) referred to the Imamate of his son, Ali, in his will before being martyred and gave the will to Umm Salaamh to be given to his son, Ali, after himself. Imam Husayn (a. s. ) has considered asking for the will from Umm Salamah as a sign of the real Imam. [1] Jabir Ibn Abdullah ‘Ansari told the Prophet (S) , “O Messenger of Alla! Who will be the Imams from the progeny of Ali Ibn Abi Talib? ” Prophet Muhammad (S) stated, “Hasan and Husayn, masters of youth of the Paradise. Then master of the worshippers, Ali Ibn Husayn and then Baqir; Muhammad Ibn Ali. O Jabi! You will be alive and see him, so say my hello to hi! After him, Sadiq, Ja’far Ibn Muhammad, then Al-Kadhim, Musa Ibn Ja’far, then Ridha’, Ali Ibn Musa. After him, Taqi, Muhammad Ibn Ali, and then Naqi, Ali Ibn Muhammad. After him, Zaki, Hasan Ibn Ali, and then his son, Qa’im, Mahdi. He will fill the world with justice after being filled with injustice and oppression. O Jabi! They will be my successors, progeny, and caliphs. Everyone who obeys them has obeyed me. And everyone who disobeys them has disobeyed me. Everyone who denies one or all of them has denied me. Allah keeps the earth from swallowing its p: 146 

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residents because of the bliss of their existence. ” [1] Virtues of Imam Sajjad point Ali Ibn Husayn (a. s. ) was the best most virtuous of the people of his own age, so he was called the adornment of the worshippers. Imam Sadiq (a. s. ) stated, “In the Hereafter, a caller will cry out, ‘Where is Ziynul ‘Abidin (the adornment of worshippers)? ’ It is as if I see Ali Ibn Husayn, who has stood up and is walking among people’s lines in the Hereafter. ” [2] When Ali Ibn Husayn (a. s. ) was leaving the circle of ‘Umar Ibn Abdul ‘Aziz, ‘Umar asked the audience, “Who is the noblest of the people? ” The people said, “You. ” ‘Umar said, “No, it is not me. It is the one who just left us. ” [3] Husham Ibn Abdul Malik went to Hajj pilgrimage before his caliphate. He was going to touch and kiss the Hajarul ‘Aswad, but he could not because of the crowd. At that time, Ali Ibn Husayn (a. s. ) arrived there. The Hajjis opened a way for him to Hajarul ‘Aswad. The companions of Husham asked, “Who is this man? ” “I do not know him,” answered Husham. Farazdaq, the poet, heard Husham’s speech and told him, “I know him well; he is Ali Ibn Husayn (a. s. ) , Ziynul ‘Abidin. ” Then he composed a pretty poem for introducing Imam Sajjad (a. s. ). [4] Abu Hazim, Sufyan Ibn ‘Ayinah and Zahri have narrated, “We did not see anyone better and more knowledgeable than Ali Ibn Husayn (a. s. ) among Hashemite. ” [5] Worship and Vigil After Ali Ibn Abi Talib (a. s. ) , Ali Ibn Husayn (a. s. ) was the most devout person in p: 147 

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his age, thus he was called Ziynul Abidin. Imam Sadiq (a. s. ) said about Ali Ibn Husayn (a. s. ) , “When the prayer time came, his body trembled, his face paled, and shivered like a palm tree. ” [1] Imam Baqir (a. s. ) stated, “When my father began praying he was quite still as the stem of a tree. ” [2] Abu Hamzah Thumali says, “I saw Ali Ibn Husayn (a. s. ) whose cloak fell off his shoulder in prayer, but he did not move to put it in place until his prayer completed. I asked him the reason. Imam (a. s. ) said, ‘Do you know who I was standing before? Surely one’s prayer is accepted as much as his heart attends to Allah. ’” [3] When Imam Sajjad (a. s. ) rose for performing prayer his face paled, his body trembled, and his state changed. When he was asked for the reason, he said, “I am going to rise before a Great King. ” When he began praying, he ignored everything and it was as if he heard no voice. [4] Abdullah, the son of Imam Sajjad (a. s. ) says, “My father prayed at nights until he got tired and crawled to his bed like children. ” [5] If Ali Ibn Husayn (a. s. ) could not perform nawafil (recommended prayers) of the day, he performed them at night. He told his children, “Though the nawafil are not obligatory, I like you to continue every good thing you get used to. ” Imam Sajjad’s (a. s. ) son continues, “My father did not leave the Night Prayer at home or in travel. ” [6] The father of Abu Hamzah Thumali says, “I saw p: 148 

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Ali Ibn Husayn (a. s. ) , who was performing prayer beside Ka’bah. He lasted his standing so much until he got tired and lent over his feet alternatively. I heard him saying, ‘O my Maste! Do you punish me while my heart is full of your love? By Your honor do not gather me together with the people who have long been Your enemy. ’” Zahri has quoted from Ali Ibn Husayn (a. s. ) , “If all the people die in East and West of the world but the Quran accompany me, I will not be fearful at all. ” Zahri continues, “And when he reached the Quranic verse ‘Master of the Day of Judgment’, he repeated it to the extent that he was going to die. ” [1] Imam Baqir (a. s. ) stated, “Fatimah, the daughter of Ali Ibn Abi Talib, saw Ali Ibn Husayn (a. s. ) , who was exhausted from worship. So she went to Jabir Ibn Abdullah ‘Ansari and said, ‘O companion of Messenger of Alla! We deserve being advised by you in case one of us exhausts himself out of intensive worship and harms his health. Now Ali Ibn Husayn, who is the memory of his father, has callus on his forehead, knees, and hands. Come and talk to him so that he puts himself less in trouble for worship. ’” Jabir went to Imam Sajjad (a. s. ) and saw him in worship. Ali Ibn Husayn (a. s. ) rose for Jabir, greeted him, and seated him beside himself. ” Jabir said, ‘O son of Messenger of Alla! Do you know that the Exalted Allah p: 149 

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has created the Paradise for you and your lovers and the Hell for your enemies? Why do you take yourself into trouble in worship? ’” Ali Ibn Husayn (a. s. ) said in reply, ‘O companion of Messenger of Alal! Don’t you know that my grandfather, the Messenger of Allah (S) had no sin, but did not leave intensive 

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[1]: Biharul Anwar, Vol 46, p. 14. 

[2]: Biharul Anwar, Vol 46, p. 13. 

[3]: Biharul Anwar, Vol 46, p. 4. 

[4]: Biharul Anwar, Vol 46, pp. 8 & 154. 

[1]: ‘Ithbatul Hudat, Vol 5, p. 212. 

[2]: ‘Ithbatul Hudat, Vol 5, p. 212. 

[3]: ‘Ithbatul Hudat, Vol 5, p. 213. There may appear a doubt here that needs to be clarified. This tradition cites that Imam Husayn (a. s. ) gave his book and will to his daughter, Fatimah, while according to two previous traditions Imam Husayn (a. s. ) had given the book and the will to Umm Salamah. It can be explained that perhaps the books and wills have been numerous; therefore, Imam Husayn (a. s. ) had given some of them to Umm Salamah and some of them to his daughter, Fatimah. 

[1]: ‘Ithbatul Hudat, Vol 5, p. 215. 

[2]: ‘Ithbatul Hudat, p. 216. 

[3]: ‘Ithbatul Hudat, p. 216. 

[1]: Biharul Anwar, Vol 46, p. 17. 

[1]: Kashful Ghummah, Vol 2, p. 265. 

[1]: Kamalid Din wa Tamamun Ni’mah, Vol 1, p. 372. 

[2]: Biharul Anwar, Vol 46, p. 3. 

[3]: Biharul Anwar, Vol 46, p. 3. 

[4]: Kashful Ghummah, Vol 2, p. 291. 

[5]: Biharul Anwar, Vol 46, p. 97. 

[1]: Biharul Anwar, Vol 46, p. 55. 

[2]: Biharul Anwar, Vol 46, p. 64. 

[3]: Biharul Anwar, Vol 46, p. 66. 

[4]: Biharul Anwar, Vol 46, p. 80. 

[5]: Biharul Anwar, Vol 46, p. 99. 

[6]: Biharul Anwar, Vol 46, p. 98. 

[1]: Biharul Anwar, Vol 46, p. 107. 

worship until his holy feet inflated? And he said in answer to the advisors, ‘Shouldn’t I be a grateful servant? ’” When Jabir heard Imam Sajjad’s (a. s. ) speech, he said, ‘O son of Messenger of Alla! Watch for your health, since you are from a family (the Ahlul Bayt) for whose sake the earth is away from calamities and the rain is descending. ’” Imam Sajjad (a. s. ) stated, ‘O Jabi! I do not leave the tradition of my father and grandfathers until I meet them. ’” [1] Ali Ibn Husayn (a. s. ) went to Hajj on foot and traversed the distance between Medina and Mecca in twenty days. [2] 

-Imamate and The Imams

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[1]: Biharul Anwar, Vol 46, p. 60. 

[2]: Biharul Anwar, Vol 46, p. 76.