We should know that the word of Shi’a implies a person who considers Amir al-Mu’minin (‘a) to be the Caliph after the Messenger of Allah (S), while the terms Imamiyyah and Ithna-’Ashariya implies one, who considers all twelve Imams till Imam al-Qa’im (‘a) as Imams and Caliphs of the Messenger of Allah (S).

The Imamiyyah Shi’as regard infallibility to be a necessary condition for Imamate and after the Holy Prophet (S), consider Imam ‘Ali (‘a), then Imam al-Hasan (‘a) then Imam al-Husayn (‘a), Imam Zayn al-’Abidin (‘a), Imam Muhammad al-Baqir (‘a), Imam Ja’far as-Sadiq (‘a), Imam Musa Al-Kadhim (‘a), Imam ‘Ali ar-Ridha’ (‘a), Imam Muhammad At-Taqi (‘a), Imam ‘Ali Naqi (‘a), Imam Hasan al-’Askari (‘a) and then Imam Hujjat Ibn Hasan al- Mahdi (‘a) as the Imams, and they believe that Imam al-Mahdi (‘a) is alive and is concealed from the majority of people, and after that he will reappear and remove all heresies and fill the world with justice and equity and this is the right religion among all Shi’a sects.

Thus, most Zaidiyyah, Isma’iliya, Waqifiya, Kaisaniya are included in Shi’a, but they are not included in Imamiyyah and Ithna-’Ashariya.

From this aspect, there are many sects in Shi’ism as Fakhr ar-Razi, Muhammad Shahristani and the author of Mawafiq have mentioned that there are seventy and even more than that; like Kaisaniya, who after Imam al-Husayn (‘a) regard Muhammad Ibn al-Hanafiyyah, son of Amir al-Mu’minin (‘a) as Caliph; some say that he is not dead, he is the Mahdi and he has gone into occultation and he will reappear. There is no Imam after him and some say that he has passed away and Imamate has gone to his descendants. There were many such invalid sects, but praise be to Allah, none of them survive.

Some are like the Zaidiyyah, who after Imam al-Husayn (‘a) or Imam Zayn al-’Abidin (‘a), regard Zaid Ibn Imam Zayn al-’Abidin (‘a) as imam. Some consider Amir al-Mu’minin (‘a) to be the immediate Caliph after the Prophet and some accept the Caliphate of the first three unlawful Caliphs also.

Then there are Isma’iliya, who consider Isma’il, son of Imam Ja’far as-Sadiq (‘a) as imam, although Isma’il died during the lifetime of Imam Ja’far as-Sadiq (‘a), and his funeral was carried out in full public view.

There are many sects in Isma’iliya; some of which say that Isma’il is not dead; Imam Ja’far as-Sadiq (‘a) concealed him from Mansur Dawaniqi and spread the rumour of his death. He remained alive for some days after Imam Ja’far as-Sadiq (‘a) and his descendants received Imamate. Some of them say that he died during the lifetime of Imam Ja’far as-Sadiq (‘a), but the declaration of Imamate was not cancelled and after Imam Ja’far as-Sadiq (‘a) it was transferred to Isma’il.

Most of their sects apostatised after a long time, revoking all acts of worship in the religion, and deemed all sinful acts as lawful. Presently, they are mostly underground.

Then there is the Nawusiyyah, who say that Imam Ja’far as-Sadiq (‘a) is not dead; he has gone into hiding and will reappear and he is the Mahdi. The Fatha regard Abdullah Aftah, eldest son of Imam Ja’far as-Sadiq (‘a), who had physical and mental defects, as imam. He lived for some days after Imam Ja’far as-Sadiq (‘a) and then died.

The Waqifiya claim that Imam Musa Al-Kadhim (‘a) is alive and in concealment, and he is the Mahdi. After Imam Musa Al-Kadhim (‘a), they do not believe in any other Imam. In addition to these, some rare sects are also mentioned. But 1,109 years1 have passed from Hijra and only three major sects remain in Shi’a. That is Imamiyyah, Isma’iliya and Zaidiyyah. All other sects are extinct, and except for their names, nothing else remains.

Like those who believed in the Imamate of Isma’il, son of Imam Ja’far as-Sadiq (‘a), Musa Mubriqa, Ja’far Kazzab or some other like them. As for the sects that do not survive, their validity does not need explanation, because none of them is claiming Imamate now, and it is clear that religious obligations are not cancelled.

Thus, if religious obligations are not cancelled and there is no one to explain them, it is an impossible situation. Moreover, there is consensus of Ummah that it is necessary for religion to survive till Judgment Day. Also, the whole community has consensus on the negation of all religions other than Islam.

However, to prove the Imamate of the twelve Imams and to refute all other existing and extinct faiths is possible through five methods:

Textual Declaration (Nass)

It is textual declaration (Nass): It is of two types: one is brief and the other is detailed. As for the brief one; there are a few types:

First Type

The author of Jami’ al-Usul has narrated from Sahih Bukhari and Sahih Muslim from Jabir Samra that he heard the Messenger of Allah (S) say: After me there will be twelve chiefs. After that he mentioned some words, which I did not hear and asked my father what the Prophet has said. He replied: He said: All of them will be from Quraish.

According to another report, he said: The affairs of the people will remain in force as long as twelve people are their rulers.

Muslim has narrated from another channel from Jabir that he said: I went to the Holy Prophet (S) with my father. I heard him state: This religion will remain powerful and dominant till the twelve Caliphs. And my father said: The Prophet said: All of them will be from Quraish.

Through another chain of narrators, he has narrated a report of this same meaning and instead of religion, he mentioned Islam.

Moreover, in Jami’ al-Usul, these same points are narrated from Sahih Tirmidhi and Sunan Nasai, and it is mentioned in some reports that people asked the Prophet what will happen after that. He replied: Confusion. It is mentioned in some reports that this religion will remain established, till the twelve Caliphs remain.

Moreover, in Sahih Muslim, it is narrated from Amir Ibn Sa’id Ibn Waqqas that he said: I wrote to Jabir Ibn Samra to inform me about what he heard from the Messenger of Allah (S). He replied: I heard on Friday at Asr, when Aslami was stoned to death that the Messenger of Allah (S) said: This religion will survive till Judgment Day and there will be twelve Caliphs of Quraish on them.

In another report the conclusion of this tradition is: Thus, some liars will appear just before Judgment Day.

In their authentic books, it is narrated from Shobi, and Shobi narrates from Masrooq that he said: We were with Ibn Mas’ud, and he was reciting the Qur’an. A man asked: Did you people ask the prophet how many Caliphs there will be after him? Ibn Mas’ud said: No one asked me this since I came to Iraq. Yes, we did ask the Holy Prophet (S) about it, and he said that there will be twelve Caliphs according to the number of the chiefs of Bani Isra’il, and all of them will be from Quraish.

It is narrated from Abu Ju’fiya that the Messenger of Allah (S) said: The dignity of my religion will continue as long as twelve Caliphs are at its helm; all of them are from Quraish.

It is narrated from Anas that the Holy Prophet (S) said: This religion will remain established till the twelve Caliphs continue; when they go away, the earth will shake along with its inhabitants.

Moreover, it is narrated from Abdullah Ibn ‘Umar that the Holy Prophet (S) said: There will be twelve Caliphs after me.

Also, it is narrated that Ibn ‘Umar said to Ibn Abi Tufayl: Enumerate the twelve Caliphs, after which there would be confusion and killings.

It is also narrated that people asked A’isha how many Caliphs will succeed the Prophet. She replied: The Prophet informed me that there will be twelve Caliphs. They asked: Who are they? She replied: Their names are written in the words of the Prophet with me. They asked to mention them, but she refused. This issue is mentioned in other words as well.

In Sahih Bukhari and Sahih Muslim, it is narrated from Abdullah Ibn ‘Umar that the Holy Prophet (S) said: This matter will continue in Quraish forever till two people remain.

It is narrated from Ishaq Ibn Sulaiman Abbasi that he said: Harun Rashid informed me that his forefathers narrated from Abbasi that the Holy Prophet (S) told him: O uncle, there will be twelve Caliphs from my descendants. Then conflicts and hard times will appear. After that Mahdi will appear from my descendants and the Almighty Allah will reform his affairs overnight. Thus, he would fill up the earth with justice and equity after it would have been fraught with injustice and oppression. He will remain in the earth as long Allah likes, then Dajjal would appear.

The reason of arguing from these traditions of the Caliphate of the twelve Imams is that from all the sects of Muslims, no sect believes in the Caliphate of twelve Imams, especially, the twelve Imams, all of them being from Quraish and for as long as the world exists, except the Twelver Shi’a Sect.

Then through those traditions, which are repeatedly mentioned in their Sihah books, our religion is proved, and all other religions are proved false. A strange prejudice of the Ahl Sunnah is that some of them tried to interpret these traditions according to their religion and they say:

The twelve Caliphs are: The three Caliphs, Amir al-Mu’minin (‘a), Imam al-Hasan (‘a) and seven Caliphs of Bani Umayyah.

Some say that it denotes the righteous Caliphs and after Imam al-Hasan (‘a), they are Abdullah Ibn Zubair and ‘Umar Ibn Abdullah Aziz and other five Caliphs of Bani Abbas. Both these justifications are extremely atrocious, because all Bani Umayyah and Bani Abbas Caliphs were similar to each other in vileness and wickedness, except for ‘Umar Ibn Abdul Aziz, who possessed some good traits.

Thus, it is useless to select some of them and to condemn others. Moreover, all traditions apparently denote the continuity of their Caliphate, and it is mentioned clearly in some traditions that the twelve Caliphs will continue till Judgment Day.

In some versions, it is mentioned: When these Imams go away, the earth will rock with its inhabitants and the system of the Universe will be destroyed. In some, it is clearly mentioned that the Caliphate of Quraish is in force till Judgment Day. Therefore, it becomes clear their justifications are of no use and these same traditions are enough to prove our assertion.

Second Type

The second type is Hadith Thaqlayn and other traditions of its kind, which prove that the Holy Prophet (S) commanded following the Qur’an and Ahl al-Bayt (‘a) and said: These two will not separate from each other till Judgment Day. Thus, the period of the Caliphs of Ahl al-Sunnah is over, and they do not believe in the Caliphate of anyone from Ahl al-Bayt (‘a).

If they are Isma’iliya Imams, they are some transgressors and apostates, who apparently followed Shi’a rulers. They are also well-known for sinful behaviour and every kind of divine disobedience, and no rational person considers their Imamate valid.

The Zaidiyyah also, in their fundamentals of faith, do not rely on any divine proof. And according to their belief, only that Fatimi Sayyid, who stages an armed uprising is imam. And the Imams regarding whose Imamate they claim, if their lineage is proved, it is necessary that they should have knowledge of divine laws and the Qur’an, so that their proximity to Qur’an is proved, although most are ignorant of the Qur’an and Sunnah and are followers of Abu Hanifah in their secondary issues of religion. They do not have any proof of their particular choice of Imamate, and neither do they have any textual declaration in its support. Nor has any consensus taken place for it.

On the contrary, like all tyrant rulers, they seize power through violence and name it as Imamate. They speak ill of those, who are the most superior people of Ahl al-Bayt (‘a), like Imam Muhammad al-Baqir (‘a) and Imam Ja’far as-Sadiq (‘a). Despite these, the whole Ummah, except for Khawarij, admits to their excellence and glory. That is why, they are like Khawarij, and it is mentioned in traditions of Ahl al-Bayt (‘a) that Zaidiyyah are worse than Ahl al-Sunnah, because Ahl al-Sunnah harbour enmity against our Shi’a while Zaidiyyah are inimical to us.

Third Type

Ibn Abil Hadid has narrated from the author of Hiliyat al-Awliya and it is mentioned in the Fadha’il of Ahmad Ibn Hanbal and Khasais of Tatanzi that the Holy Prophet (S) said: One, who desires to live like me and die like me; and that he should settle in that Garden, which the Almighty Allah has planted with the hand of His power; and which is my abode, it is necessary from him to adopt the Wilayat of ‘Ali after me and follow the Imams and successors from his descendants. Indeed, only this is my progeny, and they are created from my essence and Almighty Allah bestowed my knowledge and perception to them. Woe on those of my Ummah, who falsify them and cut off the relation between me and them and disregard my position with them; may Allah not allow my intercession for them.

Fourth Type

Zamakhshari has narrated that the Holy Prophet (S) said: Fatimah is the pleasure of my heart; her two sons are the fruits of my heart; her husband is the light of my eyes. The Imams from her progeny are the trustees of my Lord. And they are the rope stretched between Allah and His creatures. One, who is attached to their obedience, will get salvation and one, who remains aloof from them and separates from them, will enter the lowest level of Hell. Traditions of this type are numerous in their authentic books, but since they are not mentioned in their Sihah, they are not mentioned.

Detailed textual declaration: When the Caliphate of Imam ‘Ali (‘a) is proved, the textual declaration of Imam ‘Ali (‘a) for Imam al-Hasan (‘a) and textual declaration of Imam al-Hasan (‘a) for Imam al-Husayn (‘a) and in the same way, textual declaration of each Imam for the succeeding Imam till Imam al-Mahdi (‘a) is widely related among Imamiyyah scholars and traditionists, whose followers were present in every area. They have recorded these statements in their books and writings, and it is well-known that except for honesty and truthfulness, nothing else was the reason for them, because rulership was always in the hands of opponents, and they were dominant.

However, these people, despite being fearful of the rulers, used to record all these reports and traditions. If their aim had been material rewards, it was necessary that they should have aligned with the tyrants and become free of fear, should remain powerful and respected. In addition to this, we are aware that all of them were extremely peace-loving and pious, and they avoided falsehood.

Thus, a person that pays attention to these causes along with those traditions, he becomes aware of their knowledge and truthfulness, and in authentic traditions of the Twelver Shi’a, their holy names are widely related from the Prophet and all Imams. All of them are miracles, because the name of each Imam, his qualities and the names of his parents are mentioned before they were born, till the occultation of the twelfth Imam; that is Imam al-Mahdi (‘a).

Also, all their circumstances and description of the Caliphs that lived during the time of the respective Imams, from Imam Zayn al-’Abidin (‘a) till Imam al-Qa’im (‘a) are mentioned in books of traditions, which are famous among Shi’a and Sunni. Thus, there is no doubt in these traditions.

Precedence

There is no doubt that each of our Pure Imams was superior to all the people of his time - especially those Caliphs, who usurped their rights - in knowledge, reform, piety, abstinence, excellence and merits, and non-supporters and opponents have consensus on this. Scholars and jurisprudents referred to them in all difficulties and in tragic circumstances and considered them as proof and worth following.

They were points of reference for the common people as well as rulers and all rulers of Bani Umayyah and Bani Abbas considered them rightful for Caliphate and were afraid of them. Ahl al-Sunnah books of history and traditions are filled with these issues and their excellence and merits, especially the excellence of Imam al-Hasan and Imam al-Husayn (‘a) are more numerous than what can be counted.

It is narrated from Sahih Bukhari, Sahih Muslim and Sahih Tirmidhi in Jami’ al-Usul from Baraa Ibn Azib that he said: I saw the Holy Prophet (S) seat Imam al-Hasan (‘a) on his shoulders and say: I love this one, O my Lord, You also love him.

Also, all of them have narrated from Baraa that one day the Holy Prophet (S) saw Al-Hasan and al-Husayn (‘a) and said: O Lord, I love them. You also love them.

Moreover, in Jami’ al-Usul, it is narrated from Sahih Tirmidhi from Ibn Abbas that when the Holy Prophet (S) mounted Imam al-Hasan (‘a) on his shoulders, someone said to Imam al-Hasan (‘a): O child, what a nice mount you have mounted. The Messenger of Allah (S) said: He is also a nice rider.

It is narrated from Anas in Sahih Tirmidhi that people asked the Holy Prophet (S), which people from his Ahl al-Bayt (‘a) are most beloved to him. He replied: Al-Hasan and al-Husayn . He used to say to Lady Fatimah (‘a): Call my (two) sons. When they arrived, he used to smell them, take them in his arms and hug them.

Moreover, it is narrated from Sahih Tirmidhi, from Abu Huraira that he said: One day I was with the Messenger of Allah (S) for a long time, but His Eminence did not say a word and neither did I ask him about anything, till he went to the market of Bani Qunaqa. From there, he came to the house of Lady Fatimah (‘a) and asked: Is my son here? That is Hasan (‘a). I saw Imam al-Hasan (‘a) emerge and ran to His Eminence and they hugged each other. The Messenger of Allah (S) said: O Allah, I love him; so, You also please love him. Also love one, who loves him.

In Sahih Bukhari also, it is narrated from Abu Huraira that the Holy Prophet (S) came to the house of Lady Fatimah (‘a) and called Imam al-Hasan (‘a) thrice. Imam al-Hasan (‘a) came and there was an amulet around his neck. When the Prophet saw him, he extended his hands and taking him in his arms, said: O Allah, I love him, thus, You also love him; and love one, who loves him. Abu Huraira said: After this, no one was as dear to me as Hasan (‘a).

Also, it is narrated in Sahih Tirmidhi from Usamah that he said: One evening, I went to the Messenger of Allah (S) for something. I saw him placing something on his lap and covering it with a cloth. When my need was fulfilled, I asked: What is there in your lap? The Holy Prophet (S) removed the cloth and I saw Al-Hasan and al-Husayn sleeping in his lap. His Eminence said: These two are my sons and sons of my daughter; O Allah, I love them; You also love them and love those, who love them.

Also, it is narrated in Sahih Tirmidhi from Yaala Ibn Murrah that the Messenger of Allah (S) said: I am from al-Husayn and al-Husayn is from me. Allah loves one, who loves al-Husayn. al-Husayn is also a Sibt from the Asbat.

Ibn Athir has said in the interpretation of this tradition in Jami’ al-Usul that Sibt is the child of a child and is from the Asbat, who were the sons of Prophet Yaqub (‘a); as if one of a prophet.

This tradition is again quoted in Nihayatul Lughat and he said in interpretation that in goodness and excellence, he is equal to a whole tribe. And he says that it is mentioned in another tradition that Al-Hasan and al-Husayn are two grandsons of the Messenger of Allah (S) and then said: That is, they are two tribes from the Prophet.

Moreover, it is narrated from Abu Sa’id Khudri in Sahih Tirmidhi that His Eminence used to say: Al-Hasan and al-Husayn are the best of the youths of Paradise.

Also, it is narrated in Sahih Bukhari, Sahih Muslim and Sahih Tirmidhi that a person asked Abdullah Ibn ‘Umar, what is the decree regarding killing of a mosquito in the condition of consecration (Ihram)? Ibn ‘Umar asked: Where are you from? He replied: From Iraq. Ibn ‘Umar said to the audience: This man is asking me about killing of a mosquito, whereas these people killed the son of the Prophet. I heard the Messenger of Allah (S) say regarding him (al-Husayn) and his brother: These two are flowers of my garden. And he said: They are Sayyids, the best and leaders of the folks of Paradise.

Moreover, it is narrated from Sunan Nasa’i that Abdullah Ibn Shaddad narrated from his father that he said: The Messenger of Allah (S) came out for Maghrib or Isha Prayer having Hasan (‘a) or al-Husayn (‘a) on his shoulders. He put him down and recited the Takbir and he prolonged much one of his prostrations. I raised my head and saw that the child was astride the Prophet and the Prophet was prostrating. So, I again went into prostration.

When His Eminence concluded the prayer, people asked: O Messenger of Allah (S), you prolonged one prostration too much; till we thought that some incident has occurred, or divine revelation has descended. He replied: It was nothing of this sort; on the contrary, my son had mounted my back and I did not like to put him down, so that he may be satisfied fully.

In Sahih Bukhari, Sunan Abu Dawood, Tirmidhi and Nasa’i, it is narrated from Hasan Basri that Abu Bakr said: I saw the Messenger of Allah (S) seated on pulpit and Hasan (‘a) was beside him. Sometimes the Prophet looked at the people, sometimes at him and then he said: This son is a chief; perhaps through him the Almighty Allah would make peace between two groups of my Ummah.

It is narrated from Sahih Bukhari and Tirmidhi from Anas Ibn Malik that no one resembled the Prophet (S) more than Al-Hasan and al-Husayn. There are so many traditions in their excellence that it is not possible to count them; and whatever was mentioned so far, is from what happened before the Verse of Purification and Verse of Malediction were revealed; it clearly proves the excellence of those personalities, especially the traditions of their being the beloved of Allah and the Messenger of Allah (S).

As it is clear and proved that love of the Messenger of Allah (S) is subservient to the love of God and the love of the Messenger of Allah (S) was not due to close relationship and humanity, as was mentioned repeatedly. When these noble souls were beloved of the Almighty Allah and the Messenger of Allah (S), it is necessary that in all perfections also, they should be ahead of all people of Ummah, except for Amir al-Mu’minin (‘a), because his excellence was proved through external reasonings. In many traditions the final statement is: And their father is better than them.

Thus, only these respected people, more than all the people, would be deserving of Caliphate, especially more than those, who took over Caliphate during their times through force, and the Messenger of Allah (S) on most occasions had cursed them.

Moreover, one, who is such, that his love is a necessary requirement of faith, it is necessary that his love and recognition should be from fundamentals of faith, and he should never have been smeared with any sin or impurity. Otherwise, enmity to him would become necessary because of that sin of his.

Also, he should have had exclusiveness with the Prophet in such a way that he says regarding him: He is from me and I am from him; and he compared them to the tribes of Bani Isra’il, who were prophets. Only such a person can be most deserving for Imamate. In the same way, their being the best of the folks of Paradise proves that they are best in the world, except one, who is exempted through reasoning, because according to consensus, all folks of Paradise are youthful and none of them is aged.

If youthful implies those, who died young, it is wrong because they passed away at mature age. Moreover, our claim in that case is also proved because many prophets, like Yahya etc. are such, who passed away during their youth. Thus, when these respectable folks are superior to prophets, and also infallible and leaders of people; if they say that since these personalities were youthful at that time, hence he said: They are better than the folks of Paradise, who were youthful at this time.

But this interpretation is also wrong, because at that time they were children and not youths. Even if we accept that, our meaning is evident; because while these noble souls will be better than all folks of Paradise, their excellence is definitely proved during their youth.

Most astonishing fact is that Ahl al-Sunnah have tried to fabricate an excellence for Abu Bakr and ‘Umar also that Abu Bakr and ‘Umar are the chiefs of the aged folks of Paradise. They are ignorant of the fact that no one is aged in Paradise.

Other suppositions are also invalid, as was concluded before. The fact is that this is a weak tradition that is only narrated by them. Furthermore, they have narrated it from Ibn ‘Umar, who is accused of bigotry and is well-known for his enmity to Imam ‘Ali (‘a). This tradition is contradictory to the traditions of their being the chiefs of the youths of Paradise, which Ahl al-Sunnah and Shi’a have narrated through widely related channels.

Moreover, this tradition is contradictory to the traditions that Ahl al-Sunnah have narrated in their authentic books, that the Messenger of Allah (S) said: Sons of Abdul Muttalib are the chiefs of all the folks of Paradise. That is me, ‘Ali and Ja’far, sons of Abu Talib, Hamza, Hasan, al-Husayn and till His Eminence, Mahdi. If they say that it implies that these two are better than that group of the folks of Paradise, who were aged at that time - while this justification is very unlikely - it is of no use to them, because it does not prove their being superior to that group, which at that time were youths or boys, like Imam ‘Ali (‘a) and Al-Hasan and al-Husayn.

In the same way, is the tradition: I am the city of knowledge and ‘Ali is its gate. They added the spurious part: ‘Umar is its roof. They are ignorant of the fact that a city does not have a roof. Also, the prolonging of the prostration for his sake proves that he had a great position before the Almighty Allah that the Messenger of Allah (S) abstained from the usual practice of keeping congregation prayer brief only to satisfy him.

If each of those merits is not sufficient to prove their Imamate, there is no doubt that all of them prove that the position of superiority was exclusive for them and the people of their time did not share this excellence. Thus, only these divine personalities will have precedence, as preferring the inferior in place of the superior is against reason.

Infallibility

We have proved through logical and textual proofs that infallibility is obligatory for the Imam; and except for the Twelver Shi’a, no other sect believes in infallibility of all those, whom they consider as Imams. Thus, all those sects are invalid, and the Twelver religion is truth.

Miracle

Numerous miracles were displayed by each Imam, which are widely related among the Shi’a and even the Sunnis. Ibn Talha Shafei has mentioned in Matalibus So-ool and Ibn Sabbagh Makki Maliki has written in Fusulul Muhimma and Mulla Jami in Shawahidun Nubuwwah, and other scholars of the Ahl al-Sunnah have also recorded them in their books and labeled them as Karamat (extraordinary feats). So much so, miracles were even displayed by the special representatives of Imam al-Mahdi (‘a), through which people became aware and certain about their office and deputyship.

Consensus

Its explanation is that there is consensus of the whole Ummah that the right religion is not other than those religions, which exist in the Ummah. We have proved the invalidity of all schools, because of absence of textual proof, absence of infallibility, absence of miracle and absence of excellence according to consensus, because most people of these schools do admit these issues for their Imams, whom they follow. And those who believe in this, like Nawusiyyah and Waqifiya, they in fact, share the belief of Twelver Shi’a.

Thus, the Imamate of Twelver Shi’a is proved by all; and to claim Waqf (stoppage), occultation and life, which is exclusive for those sects, is invalid through definitely proved texts, that have come down, regarding their number of twelve Imams and their being exclusive for Imamate and devotion to them.

In addition to these five methods, we have other methods as well to prove the Imamate of these personalities. Even the least fair-minded person, who discards prejudice, seeks truth, and ponders on these matters, he will obtain guidance.

Sciences

These are the sciences, that spread in all Muslim sects, and all those sciences have come together in our Purified Imams. And each of them has earned distinction and fame in the world in some sciences, as was mentioned before. All scholars are students of Imam ‘Ali (‘a) and they all owe their knowledge to him. They attribute their knowledge to Imam ‘Ali (‘a) in all sciences, like fundamentals of religion, Islamic laws, Qur’anic exegesis, Arabic grammar, medicine, philosophy, literature, ethics, politics, and astronomy.

All of them have narrated from the Imam and they consider that his statements must be followed. They could not object to him despite the prejudice they had against him due to their invalid objectives. In the same way, they have taken all these sciences from the progeny of Imam ‘Ali (‘a), and there is no one from the people of knowledge, who doubts the excellence and majesty of those personalities.

During the time of Imam Zayn al-’Abidin (‘a), since Bani Umayyah was in power, and disbelief (kufr) and deviation had surrounded the world, there was severe dissimulation, and the Imam did not allow people to meet him. That is why very few sciences are narrated from him except through those supplications narrated from him in Sahifa Kamilah, which resembles heavenly scriptures, and it is proved that these were divinely inspired. That is why it is called the ‘Injeel of Ahl al-Bayt (‘a)’ and the ‘Zabur of Aali Muhammad (‘a)’.

Also, all the supplications of the Holy Imam (‘a) that I have collected, are many times more than those in Sahifa Kamilah. And the fact is that if these supplications had not been there, people would not have learnt the method of supplicating to the Almighty Allah and learnt good manners of the Imam mentioned in books of Shi’a as well as Ahl al-Sunnah.

Imam Muhammad al-Baqir and Imam Ja’far as-Sadiq (‘a); during their time - which was the end of Bani Umayyah rule and beginning of Bani Abbas regime - disseminated so much knowledge about the lawful and unlawful, gnosticism, history of prophets, and other rare sciences that Shi’a scholars of tradition all over the world always emerge victorious over scholars of other schools.

Four thousand individuals have narrated from these Imams and most of them have written complete books. Four hundred books of traditions were compiled by Shi’a authors comprising the saying of these two Imams. They did not need to refer to scholars of the Ahl al-Sunnah in any matter; on the contrary, the latter needed them. And whenever Abu Hanifah and all their judges and scholars were rendered helpless in any matter, they sought the assistance of Muhammad Ibn Muslim and other people like him, who were mere disciples of these noble Imams.

Muhammad Ibn Noman, alias Mu’min Taq, a companion of the Imam used to have a shop in Taqul Mahamil in Kufa. He rendered their scholars helpless so many times that he was given the nickname Shaitanut Taq. Hisham Ibn Hakam, Hisham Ibn Saalim, Muhammad Ibn Muslim, Zurarah and other companions of Imam like them, were experts in many sciences. Hisham, especially, was such an expert in scholastic theology that during the gatherings of the Caliphs and rulers, he held debates with Ahl al-Sunnah, and emerge victorious over all of them.

Imam Musa Al-Kadhim (‘a) also was busy in spreading knowledge and famous for that resulting in his imprisonment by the accursed Harun. So many sciences were disseminated by Imam ‘Ali ar-Ridha’ (‘a) in Khorasan in that brief period that independent books are written about them. The accursed Ma’mun gathered scholars of all schools to debate with the Imam, hoping that perhaps they will defeat him, but he emerged victorious over them all, and they admitted to truth and joined the genuine faith.

Imam Muhammad At-Taqi (‘a) became Imam at a tender age of nine years, and during the first year of his Imamate went to perform the Hajj. A large number of Shi’a scholars also came to Hajj to benefit from his company. During the three days of his halt in Mina, he provided solutions to thirty thousand religious problems in such a way that all were amazed and satisfied. The Imam (‘a) held debates with Yahya Ibn Aqsam and scholars of other faiths in the gathering of Mam’un and after being defeated, all of them admitted to his excellence.

Since Imam ‘Ali Naqi and Imam Hasan al-’Askari (‘a) were under house arrest in Surra Man Raa and very few people had access to them, very few traditions are narrated from them; but every year numerous letters from Shi’a of all over the world came to them and they sent their replies. Also, the Caliphs of the time referred to them on issues they found difficult and gave precedence to their statements over those of all jurisprudents.

No one has claimed that they learnt these sciences from scholars of the Ahl al-Sunnah or narrators, because at no time did anyone see them having any contact with any kind of teachers. Moreover, the sciences of those personalities were exclusive for them and were different from the knowledge of others. All the scholars were needful of them in the matter of knowledge, but they were not in need of the others.

Therefore, it is ‘Ilm al-Ladunni, which is divinely bestowed knowledge from Allah and the Prophet, and the Almighty Allah made them exclusive with it; that they should be the points of reference for all the people of the world and deemed it as their miracle. It is like the miracle of their holy grandfather was that he informed about past things and stories of prophets without learning them from anyone.

Consensus On Their Purity And Fairness

The whole Ummah has consensus on the purity and fairness of these noble souls, and no one was able to raise any finger of criticism against any of them, or to attribute any sin or disobedience to them, despite the attempts by their enemies, like the Caliphs and rulers and those who were envious of them. These caliphs and rulers regarded as proximate those, who displayed enmity to the Imams, and persecuted severely those that they suspected were loyal to the Imams because they saw that most people believed in their Imamate, which is equal to the position of prophethood. Their followers spread throughout the lands and claimed that they had miracles and were pure of all sins.

So well-known was their excellence and extraordinary feats that some extremists even came to believe in their divinity. Despite this, and despite the excesses of their enemies, it was not possible to make any allegations against them; although we see that it is the habit of people that a person who possesses some position in knowledge or reform does not remain safe from the tongues of enemies, who make some allegations about him in order to lower his respect.

Thus, it is also a miracle of Imams that Almighty Allah tied up the tongues and hands of their enemies and exposed their (the Imams’) status among friends and foes to such an extent that no one was able to make any allegation against them.

Consensus On Their Excellence

All Muslim sects - those that regard them as Imams and those that do not - have consensus on their excellence, justice, purity, and lofty status, except for a few. That is Khawarij and the likes, who are out of the pale of Islam. All consider their statements as final proofs, narrate traditions from them, and mention them with absolute respect in their books.

There is no doubt that a large number of scholars from Hijaz, Iraq, Khorasan and Fars were among the companions of Imam al-Baqir, Imam as-Sadiq and other Imams (‘a). They include Zurarah, Muhammad Ibn Muslim, Abu Buraidah, Abu Basir, the two Hishams, Humran, Bukair, Mu’min Taq, Aban Ibn Taghlib, Muawiyah Ibn Ammar and many others. We are not able to mention all of them here. But they are mentioned in books of tradition narrators (Rijal) and Shi’a scholars.

All of them were Shi’a leaders, who wrote books on jurisprudence and traditions, and compiled the Islamic laws. Each of them had a number of students and followers. They were always present in the company of the Imams, and they heard traditions from the Imams. Then they returned to Iraq and other Muslim lands and recorded those traditions in their books, narrated from them and propagated the sayings of the Imams.

Their contact and exclusivity with the Holy Imams (‘a) were known and proved as the association of Abu Yusuf with Abu Hanifah or the association of the students of Shafei with their teacher. It is known to all and there is no doubt in it, that the Holy Imams (‘a) were aware of their circumstances.

Thus, there can be only two possibilities: The issues they attribute to Shi’a school and the Imams were either true or false. What they claimed about their Imams - that is Imamate, evidence of textual declaration for them, miracles of these personalities, transgression by their enemies – would be true. Had they lied, why didn’t their Imams - despite being aware of their circumstances – disassociate with them and disclaim their ‘falsehood’, as dissociated themselves from Abul Khattab, Mughira Ibn Shoba and all extremists and their dogmas?

If they had knowingly and deceptively labelled their followers’ statements and acts as righteous, they would also be among those who deviated, because they approved claims and acts while at the same time, they were accepting Khums and Zakat from those people; but no Muslim had attributed such a thing to them and does not consider them as such.

Commanding Respect From Enemies And Friends

The Almighty Allah compelled all enemies and friends to accord respect and honour to these noble souls; even the tyrant Caliphs and their governors, who were extremely inimical to them, also accorded respect and honour to them and never denied their excellence. As the three Caliphs - who usurped the rights of Amir al-Mu’minin (‘a) - during their Caliphate honoured the position of ‘Ali and Al-Hasan and al-Husayn; in the same way, those who had broken the allegiance of His Eminence; in spite of fighting battles with them; they never denied the excellence of His Eminence.

In the same way, Muawiyah, all his mischievous acts and enmity; he never denied the excellence and merits of Imam ‘Ali (‘a). Except for the allegation of being an accessory to the killing Uthman, he did not make any allegation against him. He would have been content only if Imam ‘Ali (‘a) had allowed him to continue with his governorship. After allegiance of the Imam, people always mentioned his excellence before Muawiyah, and he never denied it.

Yazid, the profligate Umayyad, despite his vile acts, did not deny the excellence of Imam al-Husayn (‘a). He also accorded respect to Imam Zayn al-’Abidin (‘a). On the contrary, during the event of Harra, he ordered Muslim Ibn Uqbah not to trespass the sanctity of the Imam and his family. Bani Marwan rulers also paid respect to the Imam. In the same way, all Bani Umayyah and Bani Abbas Caliphs apparently honoured the respective contemporary Imams, much more than others.

So much so, that Mutawakkil, despite his enmity, was extremely respectful to Imam ‘Ali Naqi (‘a). Although, all the Holy Imams (‘a) were under control of these Caliphs and were imprisoned by them; but truth had tamed them to such an extent that when they met them, they paid respect to the Imams and were unable to disrespect them in any way.

This is supported by the fact that the Almighty Allah made people inclined to Imams and so eager to visit their holy tombs that despite severe perils, they performed their Ziyarat from far off lands and prayed for their needs and sought their refuge whenever afflicted by difficulties.

The Ahl al-Sunnah never adopt such a practice at the graves of their Caliphs and those in whom they believe. On the contrary, they also seek the refuge of our Holy Imams (‘a). And, while the Bani Umayyah and Bani Abbas Caliph were masters of the lands and were obeyed by many kings of the east and the west, and while they had subjects in much larger number than our Shi’a; their graves today have become ruins and are abandoned. Rather, the locations of most of their graves are unknown today. Even if their locations are known, no one is inclined to visit them.

Some Sayyids, who were related to the Prophet or those like them, are proximate to them, and apparently, they have excellence and numerous merits. In their life and death, no one honoured them even a bit. And if some were accorded respect, it is because of their being related to these same personalities; like for example, Ma’suma Qom and Abdul Azim.

Thus, this is also due to miracles of those holy beings that the Almighty Allah made creatures submissive to them during their life, and after their death; despite their lack of material wealth and position. Most were persecuted by tyrant rulers, but they were never disrespected or dishonoured.

The oppressive rulers tried all means to make people give up their Ziyarat, especially Mutawakkil, who razed the tomb of Imam al-Husayn (‘a) and other personalities and intended to till the land so that no trace remains of the holy mausoleums. But he also failed when the bullocks refused to move upon reaching the sanctuary. They killed many of bullocks, but they did not move beyond this limit.

Mutawakkil then sent his men to raze the mausoleum of the Imam with pickaxes and hammers, but when some of them came to the grave, the Imam forbade them from this act. Their leader ordered them to shoot. But whoever shot, the arrows rebounded to the shooter killing him.

After that, Mutawakkil ordered them to release the water from the river onto that land. But when the water reached the sanctuary, it flowed around the building without entering it. Some have reported that it is why it is named as ‘sanctuary’. Then Mutawakkil appointed guards to man the roads leading to the mausoleums and apprehend and eliminate those traveling for Ziyarat and demolish their houses; yet people did not desist.

This is none other than that the Almighty Allah wanted to show their lofty status and the holy rank of their tomb. And this is in addition to the miracles seen at their burial places, especially at the tomb of Imam al-Husayn (‘a), such as the blind having his eyesight restored, calamities warded off and maladies being cured. This is admitted by both our friends and opponents.

I have mentioned some of those miracles in Bihar al-Anwar, Hayat al-Qulub and Jilaul Uyun and it is narrated from many authentic channels that when Qatada Basri, a famous Ahl al-Sunnah exegesist met Imam Muhammad al-Baqir (‘a), the Imam asked: Are you the jurisprudent of Basra? He replied: Yes. Imam said: O Qatada, Woe on you, the Almighty Allah has created some creatures, whom He has appointed as His proof on His creation; they are the tent pegs of the earth and trustees of divine treasure. He chose them before creating the creatures and they were lights to the right of the Arsh.

Qatada kept quiet for a long time, after that he said: By Allah, I have cultivated the company of Caliphs, jurisprudents, Ibn Abbas, and kings, but I was never awed by them as I am today. Imam (‘a) asked: Do you know where you are at this moment? You are sitting with a family, in whose honour, the Almighty Allah has said:

فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ

“In houses, which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings” (24:36).

Then the Imam (‘a) said: Right now, you are sitting in those houses, and we are those families. Qatada said: By Allah, you are right, may I be sacrificed on you; by Allah, those houses are not made of stone and sand; it is the family of prophethood, Imamate and knowledge and wisdom.

Also, in another authentic traditional report, it is mentioned that the year Hisham Ibn Abdul Malik performed the Hajj, he saw in Masjidul Haram people surrounding Imam Muhammad al-Baqir (‘a) and inquiring from him issues of their religion. Ikrama, the student of Ibn Abbas asked Hisham: Who is that from whose forehead, light of knowledge is shining? I am going to embarrass him. But when he came to the Imam, he began to tremble and said: O son of Allah’s Messenger (S), I attended many gatherings of Ibn Abbas and others, but I never fell into this condition; the Imam replied to him the same way he had told Qatada.

Thus, it was known that this is also among the evidence of Imamate that the Almighty Allah puts love for them in the hearts of their friends, and places awe into the hearts of their enemies; so that willingly or unwillingly, they accord respect to them in life as well as in death, and seek refuge through them in the world and the hereafter.

ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

“That is Allah’s grace; He grants it to whom He pleases, and Allah is the Lord of mighty grace” (62:4).

• 1. It is the timeframe at the time this book was written by the author [Note of al-Islam.org]