Prophet Muhammad (S)

The Holy Prophet Muhammad (S) was born in Mecca in the month of Rabiul Awwal in the Year of the Elephant 570 A.D. (fifty-three years before the beginning of the Hegira calendar). He was born amidst the family of Banu Hashim of the tribe of Quraysh, who were considered the most honoured of the Arab families. the Prophet’s father, Abdullah, had died before he was born. The name of his mother was Aminah bint Wahab. His birth was accompanied by many signs from which the world could know that the "Deliverer" had appeared.

At first, the Prophet was nursed for a few days by Thawbiyah, manumitted slave girl of his uncle Abu Lahab. Shortly, after following the Arab custom, he was handed over to a Bedouin nurse, Halimah bint Abi Zawayb who belonged to the tribe of Banu Sa'd.

In the fifth year of his life, he was returned to his mother whom he lost in his sixth year. Now the orphan child was entrusted to the safe hands of his paternal grandfather, Abdul Muttalib, who reared him with great love and care.

From his early childhood the Prophet showed signs of his being Divinely prepared for the great task ahead of him. He never took part in the idolatrous rituals of his tribe and never told a lie. He had excellent habits and an unimpeachable character which endeared him to all those who came in contact with him. Soon he was known by the epithet of the 'truthful ' and 'trustworthy '.

He was not more ·than eight when his grandfather, Abdul Muttalib also died. On his death-bed, the old grandfather entrusted him to the charge of his son Abu Talib, who nobly fulfilled his duties as a guardian till the last hour of his life. He loved his nephew even more than his own sons. The Prophet grew up in his uncle's house and even before reaching the age of adolescence used to accompany his uncle on journeys by caravan.

Early Life

The Prophet had not received any schooling and therefore did not know how to read and write. Yet, after reaching the age of maturity he became famous for his wisdom, courtesy, and trustworthiness. As a result of his sagacity and trustworthiness, one of the Qurashite women, Khadijah, well known for her wealth, appointed him as the custodian of her possessions and left in his hands the task of conducting her commercial affairs.

The Prophet once journeyed to Damascus with her merchandise and as a result of the ability he displayed he was able to make an outstanding profit.

On this journey Khadijah's slave, Maysarah accompanied the Prophet, and on return, extolled his habits and character before her. She was so impressed that she proposed to him. Soon the marriage was solemnized and it was a great success.

After his marriage, the Prophet shifted to Khadijah 's house. His life was now more stable. There was complete accord and temperamental compatibility between the wife and the husband.

It was during this very period that the first signs of his Prophethood began to appear. Every now and then, the Prophet retired to the cave of Hira, in the mountains of the Tihamah region near Mecca, and passed there a few days and sometimes a. month away from the dreary environment of heathenism and the wild orgies of merry­ making. He passed his time in deep meditation and worship of the Lord of the universe.

At the age of forty, when he was in spiritual retreat, he was chosen by Allah to become a Prophet and was given the mission of preaching the new religion. At that moment the first chapter of the Qur'an was revealed to him:

In the Name of Allah, the Beneficent, the Merciful.

“Recite in the Name of your Sustainer who created” (96:1).

“Created man from a clot” (96:2).

“Recite and your Lord is Most Honorable” (96:3).

“He Who taught (the use of) the pen” (96:4)

“Taught man what he knew not”. (96:5).

He hurried to his house bearing the torch of the True Faith. He went to bed to take a little rest, and after a while, the Voice from Heaven spoke again:

“O you, enwrapped in the mantle, arise and warn, and glorify your Lord”. (74: 1-3).

After this he met his cousin, Ali Ibn Abi Talib, who after hearing the account of what had occurred declared his acceptance of the faith. After the Prophet entered the house and told his wife of the revelation, she likewise accepted Islam.

The Prophet continued to convey his message quietly and unobtrusively to the selected persons whom he considered responsive to his call. Gradually the number of his followers came to forty. They were mostly young and belonged to the various sectors of society. They first learnt the Holy Qur'an and the rudiments of Islam. They offered their prayers secretly and in solitary places. To train every new believer the Holy Prophet detailed a senior Muslim.

Call To The Kinsmen

After three years of preaching discretely, Allah allowed his Prophet (S) to take advantage of the tribal conditions prevailing in that society:

“Warn your close relations” (26:214).

“and be kind to your believing followers” (26:215).

“If they disobey you, tell them, I condemn your disobedient deeds”. (26:216).

The Messenger of Allah (S) invited his kinsmen to a feast. Some forty people assembled there. As soon as he started preaching his uncle, Abdul Uzza alias Abu Lahab snubbed him, and the people dispersed in confusion.

Sometime later he again invited his kinsmen. This time despite Abu Lahab's opposition and threats, the Prophet (S) was able to say what he wanted to, and it was only Ali who responded to his call and strongly supported him. Thereupon, the Prophet (S) addressing him, declared: "You are my brother, my successor and my vizier (deputy)"1.

General Call

After this period, according to Divine instructions, the Prophet began to preach his mission openly. He received the revelation which said:

“Proclaim openly what you are commanded and give no importance to those who associate false gods with Allah”. (15:94).

Now the Holy Prophet mounted the hill of Safa and called Quraysh there. When they were assembled, he said to them: “If I tell you that the enemy is approaching you, will you believe me?" All of them said: 'Yes, we will'. "I warn you against a severe punishment", said he. "O children of Abdul Muttalib! O children of Abd Manaf! O children of Zuhrah! Save yourselves from Hell. I can't be of any use to you before Allah". This declaration was the beginning of a persistent conflict. Nevertheless, it had a far-reaching effect on the spread of Islam. The Quraysh did all they could to curb the nascent Islam. They exerted all sorts of pressure on the Holy Prophet (S).

Many physically and financially weak Muslims were tortured. But they all stood fast. It was Abu Talib who lent full support to the Holy Prophet (S) during this period of trials and tribulations, and saved him from the machinations of the infidels.

To Ethiopia

When the opposition and the excesses of the Quraysh became unbearable, the Holy Prophet (S) allowed a number of Muslims to migrate to Ethiopia. In all, some 80 men and 18 women sailed to the hospitable country of the Negus.

Boycott And Detention

When the Quraysh failed in their attempt to stop the migration of the Muslims, they decided to boycott the Bani Hashim, the Prophet 's family. This social boycott continued for three years during which the Bani Hashim were forced to take refuge in the ''mountain pass of Abu Talib", a fort in one of the valleys of Mecca. No one had any dealings or transactions with them. At last, the siege was lifted as it had failed to. browbeat the Bani Hashim.

Year Of Mourning

But the relief was only temporary. The following year the Muslims had to suffer a severe blow in the death of Abu Talib who was the staunchest and most influential protector of the Holy Prophet (S). Shortly afterwards, Khadijah, the beloved wife of the Holy Prophet (S) also died.

Khadijah, besides being prudent and sagacious, was a woman of sympathetic disposition and noble character. She unhesitatingly spent her wealth for the cause Of Islam. Throughout his life the Holy Prophet (S) retained the tenderest recollections of her love and fidelity. He very often praised Khadijah and mentioned her glorious deeds.

Another of his wives, Ayesha confessed that she did not envy any of the Prophet's wives except Khadijah though she did not see her. She also related that whenever the Prophet (S) slaughtered a sheep, he sent a portion of the meat to the friends of Khadijah. The year, in which these two sad events occurred, is known in the Muslim history as "Am al-Huzn," the Year of Mourning.

Rejection By Ta'if

Having been disappointed with the Quraysh and weighed down by the loss of his venerable protector and his cherished wife, the Holy Prophet (S) turned his attention to other tribes. He went to Ta'if, stayed there for about a month and saw the prominent people of the place and conveyed to them the message of Truth, but Ta 'if proved to be like Mecca in its treatment to the Holy Prophet (S). The people of Ta'if not only rejected the call of the Prophet (S), but also encouraged the town rabble to fling stones at him. He came back severely disappointed.

It was the usual practice of the Holy Prophet (S) to contact the tribesmen, who assembled at Mecca and Mina during the season of pilgrimage, to preach Islam.

The Hegira (Hijrah)

One day the Holy Prophet (S) came across a group of people belonging to the tribe of the Khazraj. As usual, he approached them and recited to them some verses of the Holy Qur'an which astounded them, and they immediately accepted the new faith. While going back to their town, Medina, at that time called Yathrib, they started preaching Islam.

The following year, twelve persons came from Medina and at Aqabah, a place near Mina, pledged their allegiance to the Holy Prophet. This event is known as the first pledge of Aqabah. The Holy Prophet (S) sent Mu'ab bin Umayr along with them to teach them the commands of the religion and propagate Islam.

In the third year, a delegation met him secretly in the stillness of night at the same spot. They invited the Holy Prophet (S) to their town and promised to provide him all help. Abbas, an uncle of the Holy Prophet (S), though still a non-Muslim, was present on this occasion. This event is known in history as the second pledge of Aqabah.

Now the Holy Prophet (S) allowed the Muslims to migrate to Medina in small groups. Fearing the Holy Prophet (S) might escape, the Quraysh conspired to kill him. Allah informed His Prophet (S) of this conspiracy and bade him migrate:

“And. (remember) how the disbelievers plotted against you with a view to either detain you or to kill you or to banish you. They were planning, but Allah was also planning. And Allah is the best planner”. (Surah Anfal, 8:30).

In order to camouflage the Quraysh who, lay in ambush for the Prophet (S) to kill him, he bade Ali lie on his bed and left Mecca unobserved along with Abu Bakr. For three nights they lay hidden in a cave known as Thaur. When the chase by the Quraysh slackened, they proceeded to Medina by an unfrequented path.

After travelling for several days, the Holy Prophet (S) arrived at Quba, a suburb of Medina, where he stayed for two days waiting for the arrival of Ali. With this migration (Hegira) a new era began in the history of Islam.

Medina As A State

Following the Hegira, Islam entered a new phase - the phase of consolidation and building up of a social order based on Islamic teachings. The construction of a masjid was the first step taken in this direction. Around the masjid, several residential quarters were built. The building was simple in form and structure. Its walls were of mud and· its roofs were of palm leaves. This masjid is now called Masjid un-Nabi.

The priority given to the building of the masjid was a practical demonstration of the fact that Islam was based on submission to Allah.

No government house was built. The masjid served as the house of worship, the assembly hall, the court of justice, the school and the army headquarter.

Formula Of Fraternal Coexistence

When the Holy Prophet arrived at Medina, its tribal society had divided interests and conflicting views. The most important elements living there were the following:

1. The Muslims

The Muslims consisted of the Muhajirs (immigrants) and the Ansar (helpers). The designation of 'Ansar ' was conferred by the Holy Prophet on the tribes of the Aws and the Khazraj for their help in the cause of Islam in the hour of trial. The Muhajirs were the early Muslims who migrated from Mecca to escape sufferings at the hands of the infidels. They abandoned their homes, property and kith and kin for the sake of their faith.

In order to meet the post-Hegira situation, Islam took a number of steps, some of them being long term and some short term. This was with a view to laying the foundation of a new social order.

First of all, it introduced the concept of brotherhood in faith in its deepest form as a general policy:

“Man, We have created you from a male and a female, and have divided you into nations and tribes so that you may get to know one another. Surely the most honourable of you in the sight of Allah is he who is the best among you in conduct”. (49:13).

The Prophet did away with the pre-Islamic custom of boasting about one's pedigree and made knowledge and piety as the criterion of one's value in Islamic life.

He gave a practical shape to this id a by establishing brotherhood between the Muhajirs and the Ansar. He bade every Ansar adopt a Muhajir as his brother. This law remained in force till it was repealed after the Battle of Badr. It is not surprising that many Ansar surrendered half of their property in favour of their Muhajir brothers. This system not only established grand fraternal ties between the Muhajirs and the Ansar but also solved, in a natural manner, the economic problem, which the Muhajirs were confronted with.

It may be recalled that the Muhajirs on their part did not unduly exploit the generous sentiments of the Ansar. They did all they could to become self-dependent as early as possible.

2. The Jews

The second element was that of the Jews who lived both inside and outside Medina and were different from other Medinites in so far as their religion and social customs were concerned.

The Holy Prophet (S) adopted special measures to pacify the Jews. A major part of the constitution of the Medina State known as "Covenant of Medina", which revealed the Prophet (S) as the master-mind of his age, concerned them. Here are some of the important clauses of that covenant:

(a) All the Muslims, whether of Quraysh or of Medina, and all those who have made a common cause with them, constitute one nation.

(b) Everyone shall enjoy the security of life and property, irrespective of his social position. The Muslims are linked together in a common bond.

(c) The Jews belonging to the various branches of Bani Awf etc. will form one composite nation with the Muslims. They shall have the same freedom of practising their religion as the Muslims. Those guilty of injustice and crime shall be punished.

(d) The Jews and the Muslims shall bear their own expenses, but shall join in fighting the enemies of those who have accepted this constitution.

(e) All disputes between those who have accepted this constitution shall be referred to Allah's Prophet Muhammad (S) for arbitration2.

3. The Hypocrites

The third important component was of the hypocrites who, prompted by popular enthusiasm, had professed Islam only in name, but were ever ready to hoodwink the Muslims.

The hypocrites had varied motives for being hostile to Islam. Some of them thought that it had dealt a blow to their material interests while others regarded it as a menace to their pagan beliefs and rituals. Some of them even looked at the question from a parochial angle and regarded the Muhajirs as intruders. The Prophet (S) showed considerable tolerance towards the hypocrites.

Importance Of The Hegira

The Hegira had profound impact on the trend of events. It proved to be a happy augury for the Divine mission and it was from that period that Islam marched forward. Its first fruit was the establishment of the first Islamic State under the leadership of the Holy Prophet (S).

Military Policy

The establishment of the Islamic State entailed the formation of a military policy. As its main aim was to convey the Divine message to humanity, the Islamic State worked to remove all the hurdles standing in the way of the Celestial light reaching the people.

For practical purposes the military policy of the State assumed two forms i.e. offensive and defensive. However, in both the cases, the strategic goal was the same viz. the removal of the barriers in the way of Islamic mission.

Peace-Treaty Of Hudaybiyah

The Battle of the Ditch was the last attempt by the Quraysh to vanquish Islam. Since then, they were lying dormant and stricken with awe. Now the rumours were that the Muslims were carrying out secret negotiations with the Jews of Khaybar, so as to enter into an alliance with them. The Holy Prophet decided to forestall this action and reconciliate the Quraysh. For this purpose, he chose the sacred season of Hajj.

Accompanied by 1500 followers, the Prophet (S) set out for Mecca. All the Muslims were in a state of "Ihram" and their swords were in their sheaths. The Holy Prophet had proclaimed that he wanted to perform Hajj and had no intention to fight.

Anyhow, the Quraysh looked at his move with suspicion and posted a large army under the command of Khalid Ibn Walid to bar his way to Mecca. A few days after the Holy Prophet had encamped at Hudaybiyah, a few miles away from Mecca, the Quraysh sent a delegation to find out his real intention. The delegation was assured that the Muslims wanted nothing, except performing Hajj. Though the members of the delegation were convinced of the goodwill of the Prophet the Quraysh remained adamant.

Later, the Holy Prophet (S) sent Utman Ibn Affan as his emissary to Mecca. The Quraysh detained him for three days. In the meantime, it was rumoured that Uthman had been assassinated. Thereupon, the Holy Prophet (S) asked his companions to pledge their readiness to fight if need be. This pledge is called Bay'at ur-Rizwan, 'The Pledge of good Pleasure; or 'The Pledge Under the Tree'. Allah has extolled those who made this pledge. The Holy Qur'an says:

“Allah is pleased with the believers for their pledging obedience to you under the tree. He k new whatever was in their hearts thus He granted them confidence and rewarded them with an immediate victory”. (48:18).

After much difficulty, a peace. treaty was concluded by which the Quraysh saved their face and the Prophet obtained all he really wanted. It was a deed of his superb statesmanship. The main provisions of the treaty were:

(a) Hostilities should cease for a period of ten years.

(b) Anyone from among the Quraysh coming to the Holy Prophet (S), without the permission of his tribe, should be sent back to the Quraysh, but if anyone from among the Muslims, goes to the Quraysh, he shall not be repatriated.

(c) Any tribe desirous of making an alliance with Muhammad (S) or with the Quraysh should be at liberty to do so.

(d) Muhammad (S) and his companions shall go back this year, and they shall be permitted next year to visit Mecca and remain there for three days with their swords in their sheaths.

Some Muslims, among whom Umar Ibn Khattab was the most prominent person, failing to understand the significance of the treaty, had serious doubts about its usefulness. They stubbornly stuck to their notion till Allah described it as a 'Clear Victory'.

The treaty had far-reaching effects. It practically ended the hostilities between the Muslims and the Meccans, thus paving the way for the propagation of Islam. It gave the opponents an occasion to reflect over the merits of the religion against which they had hitherto struggled in vain. It gave the Muslims a respite to consolidate their society and State.

New Horizons

Islam, from its very inception in Mecca, has been very particular about proclaiming that it is a universal religion aiming at the guidance of entire humanity.

The message of Islam provides every opportunity for human beings to grow and flourish. Islam is the religion which conforms to human nature and caters for all human needs; that is why it is the universal religion. Many verses reveal its universal nature.

“We have not sent you [Muhammad] but as a source of blessing to the nations”. (21:107).

The earliest followers of Islam belonged to various races. They included both the Arabs and the non-Arabs, such as Hamzah Ibn Abdul Muttalib, Ammar, Salman al-Farsi - the Persian, Bilal - the African, Suhayb - the Greek etc. In pursuance of this policy, the Holy Prophet (S) first approached the Arab tribes excluding the Quraysh, and then wrote letters to the world leaders, including the kings of the Byzantine and Persia, the biggest powers of those days.

Conquest Of Mecca

Two years after the conclusion of the peace treaty of Hudaybiyah, the conquest of Mecca was complete. The Holy Prophet (S) smashed the idols in the Ka 'bah exclaiming in the words of the Holy Qur'an:

“Truth has come and falsehood has vanished away”. (17:81).

Ali Ibn Abi Talib helped him in this task. The Holy Prophet (S) treated the vanquished enemy most generously and declared general amnesty.

Farewell Pilgrimage

In 10 A.H. The Holy Prophet (S) announced that he was going to Mecca to perform the pilgrimage. With this announcement, people from all corner of Arabia rallied round him for pilgrimage. Their number is reported to have exceeded 100,000. At Arafat the Holy Prophet (S) delivered a remarkable sermon well-known in the annals of Islam.

He outlawed usury and declared that all Muslims, irrespective of their race and colour, were brothers. An Arab was in no way superior to a non-Arab. He said that as men have rights over women, women also have rights over men. This sermon has been rightly described as the first 'Charter of Human Rights'.

The Pledge Of Ghadir

On his way back to Medina, the Holy Prophet (S) along with all those who had accompanied him, halted at a place called Ghadir Khumm. There he was directed by Allah to appoint Ali Ibn Abi Talib as his successor and Commander of the faithful. It was a hot day and the time was about the midday. It was not without significance that this particular time and place was chosen for this historical announcement of utmost importance.

Many of the Muslims were not to meet the Holy Prophet (S) any more. For them it was the parting time. The Prophet (S) asked all the Muslims to assemble round him. Then he delivered a sermon. It was reported by 30 companions of the Holy Prophet (S) including Zayd Ibn Arqam. Some others have reported it from 110 companions and 84 Tabi'in. It is the most authentic tradition which has been consecutively narrated by eminent scholars and traditionists. It runs as follows:

The Holy Prophet (S) said: "Allah is my Master and I am the master of the believers. They have to give me preference even over themselves. Whoever considers me to be his master, must regard Ali also as their master. O Allah! Befriend him who is the supporter of Ali, and be enemy of him who is enemy of Ali”3.

After the sermon was over, the Holy Prophet (S) offered his midday prayers and then asked the Muslims to pledge their allegiance to their Commander and Imam, Ali. All the Muslims present on the occasion followed his command.

Last Will

Shortly after coming back to Medina, the Prophet (S) fell ill. One day when his illness became more severe, he said: "Get me an inkpot, pen, and a piece of paper. I would like to write something for your guidance after me". After saying that the Holy Prophet (S) became unconscious. Someone present at that time remarked that the Holy Prophet (S) was speaking incoherently. When he regained consciousness, those who were present asked him whether they should bring the inkpot, pen, and the paper, the Holy Prophet (S) said: "No, not after what you have said. Anyhow I direct you to be good to my Ahl al-Bayt after me". The Holy Qur'an says:

“Say [O' Muhammad!] I do not ask of you any recompense [for my Prophethood] except that you should love my kinsmen”. (42:32).

When his end approached, he gave the necessary instructions to Imam Ali as to what he wished to be done after his demise. At last, he passed away with his head in the lap of Imam Ali.

Personality Of The Prophet (S)

The Prophet was an embodiment of all the virtues and qualities of a believer which are described in the Holy Qur'an. He was at one and. the same time the greatest thinker, the most devoted worshipper and extremely just in his dealings with 'his family and people at large. None can describe him better than Allah who said that His Messenger possessed the noblest character. One of his wives said that his character was the Holy Qur'an. Allah has said:

“You have an excellent model in the Messenger of Allah”. (33:21)

Again, the Holy Qur'an says:

“[O Muhammad] tell them: ‘If you love Allah then follow me; Allah will love you’". (3:31).

As Prophet Muhammad (S) was under the Divine care, he was distinguished from the members of the society in which he was brought up. From the very beginning, he was known and respected for his high and noble character. Even the pagans who knew him, called him 'the truthful' and 'the trustworthy '.

Social Aspect Of His Life

Imam Husayn, reporting from his father, says that the Holy Prophet (S) was always cheerful and courteous. He never shouted or found fault with anybody. He never used foul language. Anas Ibn Malik says, "I served him or ten years. Even if I did something which he did not like, he never asked me why I had done that".

As A Leader

A fair-minded person who studies various aspects of the personality of the Holy Prophet (S) as a man, as the head of a family, as a member of the society, ' as a judge, as an administrator ' as a teacher' and as a military commander, will come to the conclusion that his all-round perfection is definite proof of him being a Divine Messenger. Human a history has not witnessed any other person reaching a similar degree of perfection.

As a military commander he was bold, courageous and far-sighted. He had a wonderful grasp of strategic realities and planned maneuver in advance. He. could. fight and win the Battle of Badr with a small and ill-equipped force. He stood firm after suffering a reverse at Uhud. It was his personal courage which turned the tide at the Battle of Hunayn and converted the initial defeat into a final victory. In the Battle of Khaybar and on the eve of the Conquest of Mecca, he took full advantage of the element of surprise. On many occasions he took special measures to demoralize or confuse the enemy.

Besides being a military commander, the Holy Prophet (S) made wonderful contributions for the welfare of humanity at large. First, he himself acted upon something and then be asked others to follow him. He established the "rights" of the people when rights were being tram pled; he administered "justice" when tyranny was ram pant everywhere; he introduced "equality " when un due discrimination was so common; and he gave "freedom" to the people when they were groaning under the yoke of the tyrants.

This is a brief life-sketch and character of the Prophet of Islam. He founded a religion which taught men to worship, obey, and fear Allah only, and to seek help from Him alone. The Islamic Shari 'ah, being a comprehensive code, covers all the aspects of human life including "rights", "justice'', "equality" and "freedom ".

The knowledge of the Shari'ah was transmitted by the Holy Prophet (S) to his Ahl al-Bayt (‘a), who are the guards and guardians of the Ummah after him.

The Progeny Of The Holy Prophet

The Ahl al-Bayt (‘a) are purified and honoured by Allah. This fact has been explained and supported by the celebrated statement of the Holy Prophet (S), narrated by a large number of his companions, that he was leaving two inseparable precious entities among his followers i.e., The Book of Allah and his Ahl al-Bayt (‘a) and that whosoever adheres to these two shall be saved from going astray4.

On another occasion the Prophet (S) said: My Ahl Bayt are like the Ark of Noah; whoever got into it was saved, and whoever turned away from it was drowned and lost. The· Hadiths and historical reports unanimously affirm that the term Ahl Bayt applies to none but Fatimah az-Zahra, Ali al-Murtaza, Hasan al-Mujtaba and Husayn al-Shaheed.

The Ahl Bayt mentioned in the thirty third verse of Surah al-Ahzab5 include none but Ali, Fatimah, Hasan and Husayn6 and the other nine Imams descending from Imam Husayn; all of whom possess the same excellence of infallibility'.

Fatimah Az-Zahra (‘A)

We have given an account of the life-sketch Of the Holy Prophet (S) and shall later given the life history of the Twelve Infallible Imams. It seems appropriate to mention the name of the illustrious daughter of the Holy Prophet (S), Lady Fatimah az-Zahra (‘a) the wife of the Commander of the faithful (‘a) and mother of Imam al-Hasan (‘a) and Imam al-Husayn (‘a).

Lady Fatimah (‘a) is a central figure among the Ahl al-Bayt (‘a). She is the daughter of the Prophet (S), wife of Imam Ali (‘a) and mother of Imam al-Hasan (‘a) and Imam al-Husayn (‘a), and grandmother of the other nine infallible Imams (‘a).

She was born in Mecca on Friday, the 20th of Jumadi-II, eight years before Hegira. It was she about whom the Holy Prophet (S) said: “Whoever hurts Fatimah hurts me, and whoever hurts me, hurts Allah".

Fatimah (‘a) inherited the genius and wisdom, determination and will power, piety and sanctity, generosity and benevolence, devotion and worship of Allah, self-sacrifice and hospitality, forbearance and patience, and knowledge and nobility of disposition from her illustrious father.

"I often witnessed my mother", says Imam Husayn (‘a), "absorbed in prayer from dusk to dawn". Her generosity and compassion for the poor was such that no destitute ever returned from her door without being attended to.

Successors Of The Prophet (S)

One who sows a seed, wishes the sapling to grow and flourish. In his lifetime the Holy Prophet (S) always appointed an administrator immediately after a village or a town was conquered. Whenever he sent troops to fight a battle, he appointed a commander and sometimes, even several alternative commanders. Whenever he proceeded on journey or went out to take part in a battle, he invariably appointed his successor to hold the charge of Medina.

The Holy Prophet (S) was not unaware of the fact that the Muslim society, after his death, needed an infallible head to administer the Divine laws and to promote Islamic objectives. He also knew that without an infallible head, the Muslim community could not stay as· a living and vigorous nation.

Hence, how can it be said that the Holy Prophet (S) who endeared himself to Islam more than anything else, could have left it unattended and unguarded.

At the same time, it was also not possible that he would leave the selection of his successor to the choice of the people, because he (successor) must have special qualities of knowledge, piety and infallibility. Obviously, it is not people but Allah, who is the best judge, for how can the merits of the highest order be determined by consultation or election by the people?

Like the prophecies about the coming of the Holy Prophet (S), the prophecies about the Twelve Imams (‘a) are also found in the heavenly scriptures.

The Old Testament corroborates the statement in relating the Divine promise to Prophet Abraham (‘a) about his two sons, Isaac (‘a) and Ishmael (‘a):

"And as for Ishmael, I have heard thee: Behold, I have blessed him, and. will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation". (Genesis 17/20).

"And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee". (Genesis 17/7).

In the words of Allah, as reported in the Old Testament, the twelve princes are the Twelve Imams, who were from the seed of Ishmael (‘a) son of Abraham (‘a). According to the covenant which Allah established with Abraham (‘a) he was endowed with the Divine light of guidance. The seed of Abraham (‘a) was bifurcated and passed into the two channels namely that of Ishmael (‘a) and Isaac (‘a). Through Isaac (‘a) the seed passed on to Jesus Christ (‘a) and through Ishmael (‘a) it passed on to Abd ul-Muttalib. Again, it bifurcated into two channels and passed through Abdullah to Prophet Muhammad (S) and through Abu Talib, to Imam Ali (‘a).

An authentic and universally accepted Hadith reports the Holy Prophet (S) as saying explicitly on several occasions that he would be followed by twelve commanders7 and according to another version twelve caliphs8 the first of them being Ali (‘a) and the last Mahdi (aj).

Hence, it is evident that the successor of the Holy Prophet (S) must be nominated by none except Allah. That is why the Holy Prophet (S) introduced Ali Ibn Abi Talib (‘a) as his successor on various occasions. We have all heard the event of Ghadir. It was one such occasion. This event is recorded in all the books of history. This event took place towards the end of the Holy Prophet's life when he was returning from the Farewell Pilgrimage.

At a place known as Ghadir Khumm, the Holy Prophet (S) formally proclaimed Ali (‘a) as his successor and the Commander of the faithful in the presence of tens of thousands of people9.

Unfortunately, certain people for various reasons did not allow this will of the Holy Prophet (S) to be implemented and thus it became the source of a split among the Muslims.

Each of the eleven other members of the Prophet's House (Ahl al-Bayt) who succeeded him, was also nominated by the Imam preceding him. The chain of authority and the reports of these nominations are recorded in all authentic books of Hadith.

As mentioned earlier, the Imams have been selected exclusively through nomination by the Holy Prophet (S) or the preceding Imam. In fact, they have been appointed by Allah who alone can determine their suitability.

Besides, history bears testimony to the fact that Imam Ali (‘a) and other Imams possessed those outstanding virtues which made them the leaders of the Muslim Ummah. A study of history and the sources of Hadith show that none of the companions of the Holy Prophet was equal to Imam Ali in knowledge, piety, valour and other virtues.

Functions And Qualifications Of An Imam

Islam prescribes very high qualifications for a Divine leader. He should be the wisest, the most virtuous, and the most gallant of all. He should also be immune from every kind of sin, and transgression, error and lapse.

The Holy Prophet (S) and the Imams (‘a), besides being religious leaders, are, in their capacity as leaders of society, responsible for all government functions, and as such should possess the requisite qualifications to shoulder that responsibility.

The Holy Prophet (S) is the founder of religion and the Imam is its protector. Both of them are appointed by Allah. The Prophet (S) alone receives revelation and the Imam is heir to all the Prophetic knowledge. The Imam does not receive revelation, but in association with the Almighty Allah, he is only next to the Prophet (S).

Both the Prophet (S) and the Imam have a special constructive role to play and shirk no sacrifice in the interest of the Muslim Ummah. The role performed by Imam Husayn (‘a) in fighting the hypocrites and in toppling over the machine of tyranny is undeniable. Imam al-Baqir (‘a) and Imam al-Sadiq (‘a) were conspicuous in spreading Islamic knowledge and other sciences. Imam Al-Ridha (‘a) defended the Islamic tenets and provided intellectual guidance against the invasion of foreign ideas at the time of the spread of Islam over vast territories of the world. The same is true of the role performed by other Imams in their respective circumstances.

Thus, besides performing the functions which were common to all of them as religious heads, each of these leaders had a special mission in relation to the special circumstances of his age and time, and history tells us that each Imam performed his duties most majestically by sacrificing his life in the way of Allah.

It has already been proved that an Imam must be nominated by Allah and His Prophet (S), for none else can know who is infallible. As such, it was the bounden duty of the Prophet (S) to introduce his successor to the people. Had he not done so, he would have failed in his Prophetic mission. That is why the Shi'ah believe that the Prophet of Islam (S) did nominate his successor, who was none else but Ali Ibn Abi Talib (‘a). The Prophet (S) not only nominated his immediate successor but also named all the succeeding Imams: He said that there would be twelve caliphs after him and all of them would belong to the tribe of Quraysh. The first one would be Ali (‘a) and the last one, the promised Mahdi (aj). In other ahadith (traditions) names of all the twelve Imams have been expressly mentioned.

Imam ‘Ali Ibn Abi Talib (‘A)

Imam ‘Ali Ibn Abi Talib (‘a), Al-Murtadha, the first Imam, was the cousin of the Holy Prophet (S). He was born in the Sacred House, the Ka'bah, in Mecca on Friday, the thirteenth day of the month of Rajab, thirty years after the Year of the Elephant (570 A.D.). Nobody before or after him has ever been born in the House of Allah, the Most High. His father, Abu Talib was the only real brother of Prophet's father Abdullah bin Abdul Muttalib.

His mother was Fatimah, daughter of Asad b. Hashim Ibn Abd Manaf. She was like a mother to the Prophet of Allah (S). Imam Ali (‘a) was brought up under the tutelage of the Holy Prophet (S). As Imam Ali (‘a) says: "The Holy Prophet brought me up in his own arms and fed me with his own morsel. I followed him wherever he went, like a baby camel following its mother. Each day a new aspect of his character would beam out of his noble person and I would accep t it and follow it as a command ".

His close and inseparable companionship with the Holy Prophet (S) for ten years made him assimilate all the Prophet's characteristics, knowledge, wisd om, self­ sacrifice, forbearance, bravery, generosity, oratory and eloquence. From his very childhood he prostrated before Allah along with the Holy Prophet (S). He himself has said: "I was the first to pray to Allah along with the Holy Prophet"10.

The famous historian, Allamah Mas'udi says: "Hazrat Ali followed in the footsteps of the Holy Prophet, all along his childhood. Allah created him pure and holy and kept him steadfast on the right path "11.

Though Imam Ali (‘a) is indisputably the first to embrace Islam when the Holy Prophet (S) called upon his listeners to do so, yet for the very fact that since his infancy he was brought up by the Prophet (S) and followed him in every action and deed including prostration before Allah, he can be said to be born a Muslim.

Imam Ali (‘a), always accompanied the Holy Prophet (S) to help and protect him from his enemies. He used to write down the verses of the Holy Qur'an and discuss them with the Holy Prophet (S) as soon as they were revealed by Archangel Gabriel. He was so closely associated with the Prophet of Allah that as soon as a verse was revealed to him during the day or night, Imam Ali was the first to hear it.

On the occasion of ''establishing the bond of brotherhood" (Muakhkhat) among the Muhajirs and the Ansar, the Holy Prophet (S) said: "O Ali! You are my brother in this world as well as in the Hereafter"12.

He also said: "I am the City of Knowledge and Ali is its Gate"13.

Umar Ibn Khattab narrates that the Prophet said: "You are to me as Aaron was to Moses"14.

The Holy Prophet has also said:

“Ali is with truth and truth is with Ali, and they will not part with each other until they reach (me) at the Cistern of Kauthar”15.

"Every Prophet has a successor and heir and Ali is my successor and heir"16.

The character and calibre of Imam Ali is described by Allamah Mas'udi in these words, "If the fact of being the first Muslim, a comrade of the Prophet in exile, his faithful companion in the struggle for faith, his intimate associate in life, and his kinsman ; if true knowledge of the spirit of the Prophet's teachings and of the Book; if self-abnegation and dispensing of justice; if honesty, purity, and love of truth; if the knowledge of law and science, constitute a claim to pre-eminence, then all must regard Ali as the foremost Muslim. We shall search in vain to find, either among his predecessors or among his successors, those attributes"17.

In the last year of his life, the Holy Prophet (S) went to Mecca to perform pilgrimage. On his return journey when he reached Ghadir Khumm, this verse was revealed to him:

“O Messenger, announce what is revealed to you from your Lord. If you will not announce, it would be as though you have not conveyed My Message. Allah protects you from men. He does not guide the unbelievers”. (5:67).

In compliance with Allah's command the Messenger of Allah (S) stopped there and ordered other Muslims also to stop. Some 70,000 people assembled around him. He ordered a pulpit to be raised. After the pulpit was ready, he ascended it and lifted Ali Ibn Abi Talib (‘a) on his hands so that people might see him. Then he said: "whoever considers me to be his master should consider Ali also to be his master. O Allah! Be the friend of him who is the friend of Ali and be the enemy of him who is the enemy of Ali"18

Gibbon says, "The birth, the alliance and the character of. Ali which exalted him above the rest of his countrymen, might justify his claim to the vacant throne of Arabia. The son of Abu Talib was in his own right, the Chief of Bani Hashim and the hereditary prince or guardian of the city temple of Mecca"19.

Besides having many other superior merits, Imam Ali (‘a) was an eminent poet, a brave soldier and a venerable saint; his wisdom still breathes in a collection of moral and religious sayings and every antagonist, in the combats of the tongue or the sword, was subdued by his eloquence and valour20.

From the first hour of his mission to the last rites of his funeral, the Holy Prophet (S) was never forsaken by a generous friend, whom he delighted to call his brother, his vicegerent, and the faithful Aaron of a second Moses; and with whom he married his most loving daughter, Fatimah az-Zahra (‘a).

In the 40th year of Hegira, in the small hours of the morning of 19th of Ramadan, Imam Ali was struck with a poisoned sword by a Kharajite, Abdul Rahman Ibn Muljam, while offering his prayers in the Masjid of Kufah. He died on the 21st day of Ramadan, and was buried in Najaf al-Ashraf (Iraq). He was born in the House of Allah and was also martyred in the House of Allah, the Masjid of Kufah, The Lion of Allah, the bravest and the gentlest Muslim who ever lived, began his glorious life with devotion to Allah and His Prophet (S) and ended it likewise.

“Do not consider those who are slain for the cause of Allah to be dead. They are alive but you do not perceive”. (2:154).

Imam Al-Hasan (‘A)

Imam al-Hasan al-Mujtaba (‘a), the elder son of Imam Ali was born in Medina on 15th day of Ramadan, in the. 3rd A.H. Having received the happy news of his grandson's birth, the Holy Prophet (S) came to the house of his beloved daughter Fatimah, took the newly born in his arms and named him 'Hasan'.

The first phase of seven years of the second Imam's infancy was blessed with the gracious patronage of the Holy Prophet (S), who gifted him with all his great qualities and adorned him with Divine knowledge to such an extent that he was outstanding in knowledge, tolerance, intelligence, bounty and valour. He was infallible by birth, and was endowed with heavenly knowledge.

Jabir bin Abdullah al-al-Ansari narrates from the Prophet (S) that: "Whoever wants to see the chief of the Paradise should look at the face of Hasan bin Ali".

Ghazali has narrated in his book Ihya'ul Ulum that the Holy Prophet (S) said: "Hasan resembles me in feature and figure".

The Prophet (S) said, "Hasan and Husayn are my sons. Whoever loved them loved me, and he who loved me loved Allah, and who loved Allah entered the Paradise. He who displeased Hasan and Husayn displeased me, and he who displeases me displeased Allah and he who displeased Allah shall go to Hell"21.

The demise of the Holy Prophet (S) was followed by an eventful era when the Muslim world came in the grip of expansionism and conquest. But even under such a revolutionary phase, Imam al-Hasan (‘a), kept devoting himself to the sacred mission of peacefully propagating Islam and the teachings of the Holy Prophet (S) along with his illustrious father, Imam Ali (‘a).

The majority of Muslims pledged their allegiance to him after the demise of Imam Ali (‘a). No sooner had he taken the reins of leadership than he had to meet the challenge of Mu'awiyah, the Governor of Syria, who had declared war against him. In compliance with the Will of Allah and with a view to avoiding the bloodshed of Muslims, he entered into a peace treaty with Mu'awiyah on terms which saved Islam and averted a civil war. But this peace treaty was never meant as a surrender of the leadership to Mu'awiyah, it was meant only as an interim transfer of the administration. Having relieved himself of the administrative responsibilities, Imam al-Hasan (‘a) devoted himself to the propagation of Islam and the teachings of the Holy Prophet (S) in Medina.

Imam Al-Husayn Ash-Shahid (‘A)

The Holy Prophet (S) said: “Husayn is from me and I am from Husayn. Allah loves him who loves Husayn”22.

Imam al-Husayn (‘a), the third Imam was born in Medina on 3rd day of Sha'ban, 3 A.H. On his birth the Prophet (S) prophesied that Islam would be rescued and rejuvenated by his second grandson, al-Husayn (‘a).

Yazid, son of Mu'awiyah, was known for his devilish character and brutish conduct. He was known as the most licentious of men. The people having known and understood the character of Yazid, formed a covenant by which Mu'awiyah could not appoint Yazid as his successor. Known to a few, there existed an undertaking between Imam al-Hasan (‘a) and Mu'awiyah whereby Mu'awiyah had pledged not to nominate Yazid as his successor. Mu'awiya violated this undertaking and nominated Yazid as his successor.

Yazid demanded allegiance from Imam al-Husayn (‘a), who could have never agreed to it at any cost. People, fearing death and destruction at the hands of the tyrant Yazid, had yielded to him, but Husayn's indomitable spirit would never yield to the devil. Thus, he never agreed to undo what his grandfather, the Holy Prophet (S), had established. The refusal of the Holy. Imam (‘a) to pay allegiance to that fiend, marked the start of his persecution.

As a result, he retired to Medina where he led a secluded life. Even there he was not allowed to live in peace and was forced to seek refuge in Mecca where also he was harassed, and Yazid plotted to murder him in the very precincts of the great sanctuary of Ka'bah.

In order to safeguard the great sanctuary, al-Husayn (‘a) decided to leave Mecca for Kufah just a day before the pilgrimage. When asked the reason for the mysterious departure from Mecca, foregoing the pilgrimage which was to be held only the next day' he said that he would perform the year's pilgrimage at Karbala, offering the sacrifice not of any animals, but of his kith and kin and of some faithful friends.

When the Holy Imam (‘a), with his entourage, reached Karbala, he declared: "This is the land, the land of sufferings and tortures". He alighted from his horse and ordered his followers to encamp there, saying, "Here shall we and our children be martyred. This is the land about which my grandfather, the Prophet, had foretold and his prophecy will certainly be fulfilled''.

At dawn of l0th Muharram 61 A.H., the Imam (‘a) glanced the army of Yazid and saw Ibn Sa’ad ordering his forces to march towards him. He gathered is followers and addressed them thus: “Allah has, this day, permitted us to be engaged in holy War, and He shall reward us for our Martyrdom. So, prepare yourselves to fight against the enemies of Islam with patience and perseverance. O sons of the noble and self-respecting persons, be patient! Death is nothing but a bridge which you must cross after facing trials and tribulations so as to reach the Heaven and its joys. Which of you do not like to go from this prison (world) to the lofty palaces (Paradise)?”

Having heard the Imam’s address, all his companions were overwhelmed and cried out, “O our Master! We are all ready to defend you and your Ahl al-Bayt, and to sacrifice our lives for the cause of Islam.”

Imam al-Husayn (‘a) sent out from his camp his followers one after another to fight and sacrifice their lives in the way of the Lord. Lastly, when all his men and children had laid down their lives, Imam al-Husayn (‘a) brought his six-month old baby son ‘Ali Asghar, and holding him on his own hands, demanded some water for the baby, dying of thirst.

The thirst of the baby was quenched by a deadly poisoned thrown by Hurmala of the brute force of Yazid, which pinned the baby’s neck to the arm of the helpless father. At last, when the six-month-old baby was also killed, Imam al-Husayn (‘a) addressed God: “O Lord! Your Husayn has offered in your way whatever you had blessed him with. Bless your Husayn, O Lord, with the acceptance of this sacrifice. Everything Husayn could do till now was through your help and by your grace.”

Lastly Imam al-Husayn (‘a) came into the field and was killed. The details of his merciless slaughter are heart-rending. The forces of Yazid, having killed Imam al-Husayn (‘a), cut and severed his head from his body and raised it on a lance. The severed head of the Holy Imam (‘a) began glorifying God from the point of the lance saying “Allahu Akbar!” All glory be to God Who is the Greatest!

After his head was chopped off, the body of al-Husayn (‘a) was trampled, his tents were looted and his Ahl al-Bayt were made captives. Al-Husayn's kith and kin were then dispatched to Damascus in a very uncomfortable way to face further ordeals.

Imam Zayn Al-Abidin (‘A)

The fourth Imam, ‘Ali Ibn al-Husayn (‘a) was born in Medina on 15th Jamadi-ul-Awwal, 37 A. H. (685 A. D.). He was popularly titled as “Zayn al-Abidin.”

The Holy Imam Zayn al-Abidin (‘a) lived for about 34 years after his father and all his life he passed in prayers and supplication to God and in remembrance of his martyred father. It is for his ever being in prayers to God, mostly in prayerful prostration, that this Holy Imam was popularly called “as-Sajjad.”

The Holy Imam (‘a) was not given the time to offer his prayers peacefully, nor could he deliver any sermons. This God’s Vicegerent on earth, therefore, adopted a third course which proved to be very beneficial to his followers. This was in compiling supplicative invocations for the daily use of man in his endeavor to approach the Almighty God. The invaluable collection of his edited invocations is, known as “Sahifah al-Kamilah as-Sajjadiyyah”23.

The collection is an invaluable treasure of wonderfully effective invocations to Allah in an inimitably beautiful language. Those who have ever come across those invocations would know their excellence and blessedness. Through these invocations, the Imam (‘a) gave all the necessary guidance to the faithful during his seclusion24.

Imam Muhammad Al-Baqir (‘A)

The fifth Imam Muhammad Ibn Imam Ali Zayn al-Abidin (‘a) was born in Medina on the first of Rajab, 57 A. H. (677 A. D.) He was popularly titled as “Al-Baqir.”

Imam Muhammad al-Baqir (‘a) was brought up in the holy lap of his grandfather Imam Husayn (‘a), for three years. For 34 years he was under the gracious patronage of his father, ‘Ali Zayn al-Abidin.

A famous scholar, Ibn Hajar Asqalani, belonging to the Sunnite school said: “Imam Muhammad al-Baqir has disclosed the secrets of knowledge and wisdom and unfolded the principles of character, his God-given knowledge, his divinely-gifted wisdom, and his obligation and gratitude towards the spreading of knowledge.

He was a sacred and a highly talented and spiritual leader and for this reason, he was popularly titled as “Al-Baqir” which means “the expounder of knowledge”. Kind of heart, spotless in character, sacred of soul and the Imam devoted all his time in submission to God (and in advocating the teachings of the Holy Prophet and his descendants).

It is beyond the power, of a man to recount the deep impression of knowledge and guidance left by the Imam on the hearts of the faithful. His sayings about devotion and abstinence, knowledge and wisdom and about religious exercise and submission to God are so great in number that the size of this book is quite insufficient to cover them all.25

Imam Ja’far Al-Sadiq (‘A)

The sixth Imam Ja’far Ibn Muhammad al-Baqir (‘a) was born on Friday. The 7th Rabi-ul-Awwal, 83 A. H. at Medina. His famous title was “al-Sadiq”, the truthful. He was brought up by his grandfather; the Holy Imam Zayn al-Abidin (‘a) for 12 years, and then remained under the sacred patronage of his father the Holy Imam Muhammed al-Baqir (‘a) for a period of nineteen years.

The period of his Imamate coincided with the most revolutionary and eventful era of Islamic history which saw the downfall of the Ummayyad Empire and the rise of the Abbasid Caliphate. The internal wars and political upheavals were bringing about speedy changes in the government. Thus, the Holy Imam (‘a) witnessed the reigns of various kings starting from Abdul Malik down to the Ummayyad ruler Marwan Ibn Hakm.

He further survived till the time of Abul Abbas al-Saffah and Mansoor among the Abbasids. It was due to the political strife between two groups viz. the Ummayyads and the Abbasids for power that the Imam was left alone undisturbed to carry out his devotional duties and peacefully to carry on his mission to propagate Islam and spread the teachings of the Holy Prophet (S).

The state of anarchy was rampant. It was amid such deadly gloom that the virtuous personage of Imam Ja'far al-Sadiq (‘a) stood like a beacon light, shedding its lustre to illumine the vast stretches of sinful darkness all around. The world got inclined towards his virtuous and admirable personality. Abu Salma Khallal offered him the throne of caliphate, but the Imam (‘a), keeping up the characteristic tradition of his ancestors, flatly declined to accept it on account of the critical conditions prevailing at that time. On account of his great learning, he was always triumphant in his many debates with the priests of rival orders like the Christians and the Jews.

The versatile genius of Imam al-Sadiq (‘a) in all branches of knowledge was acclaimed throughout the Muslim world. This attracted students from far-off places towards him till the number of his disciples had reached four thousand. The scholars and experts in Divine law have quoted many traditions from him. His disciples compiled hundreds of books on various branches of science and art.

Besides 'Fiqh ' (jurisprudence), 'Hadith ' (tradition), 'Tafsir ' (exegesis), the Imam also imparted lessons on mathematics and chemistry to some of his disciples. Jabir bin Hayyan Tartusi, a famous scholar of mathematics, was one of the Imam 's disciples who benefited from the Imam 's knowledge and guidance, and was able to write 400 books on different subjects.

It is an undeniable historical truth that all the great scholars of Islam were indebted for their learning to Ahl al-Bayt (‘a), who were the fountain of knowledge and learning for all.

Allamah Shibli, in his book, 'Seerat un-Nu'man' writes: "Abu Hanifah remained for a considerable period in the attendance of Imam Sadiq, acquiring from him a great deal of precious knowledge in Fiqh and Hadith. Both the sects - Shi'ah and Sunni - believe that the source of Abu Hanifah's knowledge was mostly derived from his association with Imam al-Sadiq".

The Imam devoted his whole life to the cause of preaching. the teachings of the Holy Prophet. Because of his immensely great knowledge and noble teachings the people gathered round him with all the devotion and reverence which was his due. This excited the jealousy of the Abbasid rul.er Mansur Dawaniqi, who fearing the popularity of the Imam, decided to do away with him. He was thus poisoned to death on 15th of Rajah 148 A.H.

Imam Musa Al-Kadhim (‘A)

Imam Musa Ibn Ja’far al-Sadiq (‘a), the seventh Imam, was born on Sunday the 7th of Safar, 128 A.H. at Abwa (Medina).

“Al-Kadhim” was his famous title. His matchless devotion and worship of God has also earned him the title of “Abd as-Salih” (virtuous slave of God). Generosity was synonymous with his name and no beggar ever returned from his door empty handed. Even after his death, he continued to be obliging and was generous to his devotees who came to his Holy tomb with prayers and behests which were invariably granted by God.

The Holy Imam Ja’far as-Al-Sadiq (‘a) breathed his last on 15th Rajab 148 A. H. and with effect from the same date Imam Musa al-Kadhim (‘a) succeeded as the seventh Imam. The period of his Imamate continued for 35 years.

In the first decade of his Imamate, Imam Musa al-Kadhim (‘a) could afford a peaceful execution of the responsibilities of Imamate and carried on the propagation of the teachings of the Holy Prophet (S), but soon after, he fell a victim to the ruling kings’ tyranny and a greater part of his life passed in prison, but he never stopped helping the poor and the needy. Such was his unbounded generosity that he used to patronize and help the poor and the destitute of Medina by providing them cash, food, clothes and other necessities of sustenance in secret. It continued to be a riddle for the receivers of gifts throughout the Imam 's lifetime as to who their benefactor was, but the secret was not revealed until after his death.

Time and circumstances did not permit the Holy Imam Musa al-Kadhim (‘a) to establish institutions to impart religious knowledge to his followers as his father, Imam Ja’far al-Sadiq (‘a) was never allowed to address a congregation. He carried on his mission of preaching and guiding the people quietly. He also wrote a few books of which the most famous is “Musnad al-Imam Musa al-Kadhim”.

Imam ‘Ali Al-Ridha’ (‘A)

Imam ‘Ali Ibn Musa al-Kadhim (‘a) was born at Medina on 11th Dhul Qa’dah, 148 A. H. He was also known as Abul Hasan. His famous title was “al-Ridha’”.

Imam ‘Ali al-Ridha’ (‘a) was brought up under the holy guidance of his father for 35 years. His own insight and brilliance in religious matters combined with the excellent training and education given by his father, made him unique in his spiritual leadership. Imam al-Ridha’ (‘a) was a living example of the piety of the Holy Prophet (S) and the chivalry and generosity of Imam ‘Ali (‘a).

Imam al-Ridha’ (‘a) had inherited great qualities of head and heart from his ancestors. He was a versatile person and had full command over many languages. Ibn Athir Jazeri penned very rightly that Imam al-Ridha’ (‘a) was undoubtedly the greatest sage, saint and scholar of the second century (A.H.).

Imam al-Ridha’ (‘a) was the 8th Imam and Ma’mun could not help holding him in great esteem because of the Imam’s piety, wisdom, knowledge, modesty, decorum and personality. Therefore, he decided to nominate him as the rightful heir to the throne. Earlier in 200 A. H. he had summoned the Abbasids. Thirty-three thousand Abbasids responded to the invitation and were entertained as royal guests. During their stay at the capital; Ma'mun observed very closely and noted their capabilities and eventually arrived at the conclusion that not one of them deserved to succeed him. He therefore spoke to them all in an assembly in 201 A. H., letting them know in categorical terms that none of the Abbasids deserved to succeed him.

Ma'mun demanded allegiance to Imam al-Ridha’ (‘a) from the people in this very meeting and declared that in future, royal robes would be green, the color which had the unique distinction of being that of the Imam’s dress. A royal decree was published saying that Imam al-Ridha’ (‘a) shall succeed Ma'mun and that his title shall be ‘Ali al-Ridha’ min Ali-Muhammad’.

Even after the declaration of succession, when there was every opportunity for Imam al-Ridha’ (‘a) to live a splendid worldly royal life, he did not pay any heed to material comforts and devoted himself completely to impart the Islamic ideology of the Holy Qur'an and the teachings of the Holy Prophet (S). He spent most of his time praying to Allah and serving the people. Ma'mun poisoned him to death on 23rd of Dhul Qa’dah 203 A.H.

Imam Muhammad Al-Taqi (‘A)

Imam Muhammad Ibn Ali al-Ridha’ (‘a) was born at Medina on Friday, the l0th Rajab, 195 A. H. (811 A. D.). His famous title was “al-Taqi”, the pious.

Imam Muhammad al-Taqi (‘a) was brought up by his father, Imam ‘Ali al-Ridha’ (‘a) for 4 years. Under the force of circumstances, Imam ‘Ali al-Ridha’ (‘a) had to migrate from Medina to Khorasan (Iran), leaving his young son behind him.

The Imam (‘a) was fully aware of the treacherous character of the ruling king and was sure that he would return to Medina no more, So, before his departure from Medina he declared his son Muhammad al-Taqi (‘a) his successor, and imparted to him all his treasure of divine knowledge and spiritual genius.

The span of the life of Imam Muhammad al-Taqi (‘a) was shorter than that of his predecessors as well as his successors. He became Imam at the age of 8 years and was poisoned at the age of 25, yet his literary attainments were many and he commanded great respect and esteem.

The Holy Imam was the symbol of Prophet Muhammad’s (S) affability and Imam ‘Ali’s (‘a) attainments. His hereditary qualities comprised of gallantry, boldness, charity, learning, forgiveness and tolerance.

The brightest and most outstanding phases of his nature and character were to show hospitality and courtesy to all without discrimination, to help the needy, to observe equality under all circumstances, to live a simple life, to help the orphans, the poor and the homeless, to impart learning to those interested in the acquisition of knowledge and guide the people to the Right Path.

For the consolidation of his empire, it was realized by Ma’mun, the Abbasid Emperor, that it was necessary to win the sympathy and support of the Iranians who had always been friendly to the Ahl al-Bayt. Consequently, Ma’mun was forced, from a political point of view, to establish contacts with the tribe of Bani Fatima at the expense of the ties with Bani Abbas and thereby win the favour of the Shi’ah.

Accordingly, he declared Imam al-Ridha’ (‘a) as his heir even against the Imam’s will and got his sister Umm Habiba married to him. Ma’mun expected that Imam ‘Ali al-Ridha’ (‘a) would lend him his support in political affairs of the state, but when he discovered that the Imam (‘a) was little interested in political matters and that the masses were more and more submitting themselves to him due to his spiritual greatness, he got him poisoned.

Yet the exigency which directed him to nominate Imam ‘Ali al-Ridha’ (‘a) as his heir and successor still continued. Hence, he desired to marry his daughter Umm ul-Fadhl to Muhammad al-Taqi (‘a), the son of Imam ‘Ali al-Ridha’ (‘a) and with this object in view summoned the Imam from Medina to Iraq.

The Bani Abbas were extremely disconcerted when they came to know that Ma’mun was planning to marry his daughter to Imam Muhammad al-Taqi (‘a). A delegation of some leading persons waited on him in order to dissuade him from his intention. But Ma’mun continued to admire the learning and excellence of the Imam.

He would say that though Imam Muhammad al-Taqi (‘a) was still young, yet he was a true successor to his father in all his virtues and that the profoundest scholars of the Islamic world could not compete with him. When the Abbasids noticed that Ma’mun attributed the Imam’s superiority to his learning, they chose Yahya Ibn Aksam, the greatest scholar and juror of Baghdad, to contend with him.

Ma’mun issued a proclamation and organised a grand meeting for the contest which resulted in a huge gathering of people from all parts of the kingdom. Apart from nobles and high officials, there were as many as nine hundred chairs reserved for scholars and learned men only. The world wondered how a young child could contest with the veteran judge (Qazi ul-Quzat) and the greatest scholar of Iraq in religious laws.

Imam Muhammad al-Taqi (‘a) was seated beside Ma’mun on his throne face to face with Yahya Ibn Aksam, who addressed the Imam (‘a) thus: “Do you permit me to ask you a question?” “Ask me whatever you wish” said the Imam (‘a) in the typical tone of his ancestors.

Yahya then asked the Imam: “What is your verdict about a man who indulges in hunting while he is in the state of “Ihram”? (In the code of religious law, hunting is supposed to be forbidden for a pilgrim).

The Imam at once replied, “Your question is vague and misleading. You should have definitely mentioned whether he hunted within the jurisdiction of the Holy Ka’aba or outside, whether he was literate or illiterate, whether he was a slave or a free citizen, whether he was a minor or a major, whether it was for the first time or he had done it previously also whether, his victim was a bird or some other creature, whether the prey was small or big, whether he hunted in the day or at night, whether the hunter repented for his action or persisted in it, whether he hunted secretly or openly, whether the “Ihram” was for Umra or for Hajj. Unless all these points are explained, no specific answer can be given to this question.”

Qazi Yahya was staggered in listening to these words of the Imam (‘a) and the entire gathering was dumb-founded. There was no limit to Ma’mun’s pleasure. He expressed his sentiments of joy and admiration thus, “Bravo! Well done O Abu Ja’far! (Ahsanta Ahsanta ya Abu Ja’far), Your learning and attainments are beyond all praise.”

As Ma’mun wanted that the Imam’s opponent be fully exposed, he said to the Imam, “You may also put some questions to Yahya Ibn Aksam.”

Then Yahya also reluctantly said to the Imam, “Yes, you may ask me some questions. If I know the answer, I will tell it, otherwise I shall request you to give its answer.”

Thereupon the Imam asked a question to which Yahya could not reply. Eventually, the Imam answered his question.

Then Ma’mun addressed the audience thus: “Did I not say that the Imam comes of a family which has been chosen by Allah as the repository of knowledge and learning? Is there anyone in the world who can match even the children of this family?”

All of them shouted, “Undoubtedly, there is no parallel to Muhammad al-Taqi (‘a).”

At the same assembly Ma’mun wedded his daughter, Umm ul-Fadhl to the Imam and liberally distributed charity and gifts among his subjects as a mark of rejoicing. One year after his marriage, the Imam returned to Medina from Baghdad with his wife and there he set about preaching the commandments of Allah.

His wife, Ma’mun's daughter, Umm ul-Fadhl, poisoned him to death on the 29th or 30th of Dhul Qa'dah 220 A.H.

Imam ‘Ali Al-Naqi (‘A)

Imam ‘Ali Ibn Muhammad al-Taqi (‘a) was born at Surba in the environs of Medina on Friday 15th Dhul Hajjah. 212 A. H. or on 5th of Rajab 214 A.H.

Imam ‘Ali al-Naqi (‘a), like his father, was also elevated to the rank of an Imam in his childhood. He was six years old when his father Imam Muhammad al-Taqi (‘a) died. After the death of Ma’mun, Mu’tasim succeeded him, and was later followed by the Caliph Wasiq Billah. In the first five years of the reign of Wasiq, Imam ‘Ali al-Naqi (‘a) lived peacefully. After Wasiq Billah, Mutawakkil came to power. Being too occupied in state’s affairs. Mutawakkil did not get any time to harass the Imam and his followers for four years. But as soon as he freed himself from state’s affairs, he started to molest the Imam.

The Holy Imam (‘a) devoted himself to the sacred mission of preaching in Medina and thus earned the faith of the people as well as their allegiance and recognition of his great knowledge and attributes. This reputation of the Imam (‘a) evoked the jealousy and malice of Mutawakkil against him.

The Governor of Medina wrote to Mutawakkil that Imam Naqi had been maneuvering a coup against the government and a multitude of Muslims were pledged to his support. Although enraged by this news, Mutawakkil still preferred the diplomacy of not arresting the Holy Imam under the garb of pretended respect and love towards the Imam (’a). He, however, put him under life-imprisonment after inviting him to his palace. He was poisoned to death on the 3rd of Rajab 254 A.H.

Imam Hasan Al-Askari (‘A)

Imam Hasan Ibn ‘Ali al-Naqi (‘a) was born at Medina, on Monday, 8th Rabi-ul-Akhar, 232 A. H. He was popularly known as al-Askari. The Holy Imam Hasan al-Askari (‘a) spent twenty-two years of his life under the patronage of his father, the Holy Imam ‘Ali al-Naqi (‘a) after whose martyrdom he became his divinely commissioned Imam.

During his times the Abbasid rulers were entangled in political tussles. They, however, very much dreaded the existence of the rightful and divinely ordained Imam of the Holy Prophet, the Holy Imam Hasan al-Askari (‘a) and knew that the son of this Holy Imam would be the “Mahdi” or “Guide” to humanity for all times until the Day of Judgment.

So, these rulers inflicted all sorts of pains on the Imam, and hence, a larger part of his life was passed in prison and many restrictions were placed on his movements. In spite of this, he ·always discharged the duties of the Imamate with great composure and dignity.

The Holy Imam (‘a) was ever busy imparting religious knowledge and guiding people towards the straight path. History shows that the exegetes of the Holy Qur'an have often quoted the interpretation of the verses of the Holy Qur'an from Imam Askari.

Mu'tamad, the Abbasid ruler of the time, realizing that the world was ringing with the praises of the Imam became restless with jealousy, and dreading that the people would openly declare their allegiance to the. Imam, had him martyred with poison on 8th of Rabi al-Awwal 260 A.H.

Imam Muhammad Al-Mahdi (‘AJ)

There existed a good deal of harmony and uniformity between the aspects pertaining to the births of Prophet Muhammad (S), the last Apostle of God and Imam al-Mahdi (‘aj), the last Imam. Just as the coming of the Holy Prophet (S) was prophesied well in advance by the preceding prophets, similarly the impending news of the gracious birth of Imam, al-Mahdi (‘aj) was foretold by the Holy Prophet (S).

Innumerable traditions (ahadith) in this context, quoted rightly from the Holy Prophet (S), from the glowing contents of many books of Masanid, Sihah and Akhbar, and of Shia scholars, did exist. Many Sunni scholars have accumulated these traditions in complete volumes also, e. g. “Al-Bayan fi Akhbar Sahib al-Zaman” by Hafiz Muhammad Ibn Yusuf Shafe’i and “Sihah Abu Daud”and “Sunan Ibn Maja”. All the above books record the traditions bearing evidence of the coming of this Holy Imam26.

The Imam was born in Samarra, on 15th of Sha'ban, 25 5 A.H. The momentous and singular aspect of his birth greatly resembled those under which the Prophet Moses (‘a) was born. The birth of Moses (‘a) had signaled the downfall and extinction of the empire of Pharaoh, who had ordered the slaying of all the newly born male children of Bani Israel. The Abbasid kings were similarly apprehensive of the continuous traditions of the Holy Prophet (S) about the birth of Imam Mahdi (‘aj), who was to bring about a curse to their (Abbasid) very empire.

They were, therefore, lying in ambush to discover the birth of the Imam and so put an end to his life. But the event of the Imam’s birth was enveloped and shielded by the same Divine protection and miraculous phenomenon which had marked the historical birth of Prophet Moses (‘a). His birth remained strictly confidential and his nursery shrouded in secrecy except to a few devotees.

When the mother of the Imam (‘aj) was brought before Mu'tamad and inquiries made about the birth of the twelfth. Imam (‘aj), she, in order to safeguard her own life as well as to protect her son, replied that she had never felt the symptoms of maternity and spasms. So, in that moment, he did not harass her, but did put her under the strict surveillance of Qazi Abu Shorab, entrusting him with the task of killing any child born to her.

Soon after this incident, the Abbasid kingdom passed through a revolutionary phase which. greatly bewildered Mu'tamad. He was forced to face the invasion of Sahib al-Zanj, who raided the Hijaz and Yemen and let loose the hounds of loot and arson throughout the Abbasid kingdom, subjecting the administration of Baghdad, the capital, to utter chaos.

Mu'tamad was, therefore, naturally too occupied with warfare to pay any attention towards the mother of the Imam (‘aj), who was released after six months and questioned no further about the birth of the twelfth Holy Imam (‘aj).

Imam al-Mahdi (‘aj) was brought up by his father, Imam al-Askari (‘a), the eleventh Imam, ·who resorted to the same protective measures in rearing his child as Abu Talib had adopted in connection with safeguarding the Holy Prophet (S).

He used to take care of his child in one portion of the house for a few days and then shift him to another with a view not to disclose the exact whereabouts of the child.

While Imam al-Askari (‘a) kept the birth of the child and the affairs of his infancy a well-guarded secret, he did put him within access to. some exclusive devotees and sincere friends in order to familiarize them with their would-be Imam to whom they would pledge their allegiance.

Mentioned below are the names, quoted from the authentic books of both Sunni d Shi'ah of a few persons who had the honour. of having personally seen Imam al-Mahdi (‘aj).

When Imam al-Askari's·son was born, he. named him Muhammad and on the third day after his birth, showing him to some of his followers, declared thus:

“Here is my successor and your would-be Imam! He is the very Qa’im to whose reverence your heads will bow down. He will re-appear to fill the earth with blessings and justice after it will have been abourding in sins and vices.”

Ali Ibn Bilal, Ahmad Ibn Hilal, Muhammad Ibn Mu 'awiyah Ibn Hakam and Hasan Ibn Ayyub Ibn Nuh mentioned that they called upoh Imam al-Askari (‘a) with a deputation of forty people. The Holy Imam (‘a) showed them his newly-born child and said:

“This is your Imam after me! All of you should unanimously submit your allegiance to him and should not allow any controversy on the subject which will lead you to peril! Mind that he will no more be visible to you.”

Imam Hasan al-Askari (‘a) died on the 8th Rabi-ul-Awwal, 260 A. H. and the day marked the inception of his son’s Imamate being the source of spiritual, guidance for the whole universe. As according to Allah's Will, all the affairs pertaining to the Holy Imam (‘aj) were to remain strictly behind the curtain, he commissioned some of his deputies and ambassadors, who had been looking after the religious affairs from the time of his father and acting as the associates between the people and the occult Imam.

They conveyed the problems and religious queries of the people to the Imam and brought back his answers to the people. It was by the Divine Will that he disappeared, and shall reappear by the Will of Allah. This will be a prelude to the Day of Judgement.

During the period of the Ghaybah, occultation, it is our duty to be expecting the appearance of the Imam (‘aj). We must devise a sound and judicious system of social development based on the Holy Qur'an and present it to the world. We must prove the excellence and efficacy of Divine laws to the people and attract their attention to the Divine system.

We must fight superstitions and false beliefs and pave the way for the establishment of Islamic world government in the light of the teachings of the Holy Qur'an and traditions of the Holy Prophet. We must chalk out a programme for solving the world problems and put it at the disposal of world reformers. We must enlighten the thoughts of the people of the world and, at the same time, prepare ourselves for the appearance of the Imam and the emergence of a just world government.27

The Followers Of The Progeny Of The Holy Prophet (S)

Those who believe that Imam Ali Ibn Abi Talib (‘a) was the immediate successor of the Holy Prophet (S), are called Shi'ah of Ali28. The Shi'ah of Ali are, in fact, the Shi'ah of the Prophet (S), for the Ahl al-Bayt (‘a) followed the line of the Prophet (S) and did not say anything except that which the Prophet (S) had said. They remained faithful to the mission of the Prophet (S) throughout their lives. They were busy for more than 250 years in protecting the Divine message and called upon the Muslims to do the same. They considered that the Holy Qur'an and the Prophet (S) were the only authorities to be followed. The Shi'ah regard Imam Ali (‘s) and his eleven infallible descendants as Imams and follow them. The true Shi'ah is. he who follows the examples of Imams of Prophet's House.

Imam al-Baqir (‘a) said to one of his companions, Jabir bin Abdullah al-Ansari: “O Jabir! Is it enough for a person to be a Shi'ah if he claims that he is a supporter of the Ahl al-Bayt (progeny of the Prophet)? By Allah, our supporter is only he, who is pious and obeys Allah; who fasts, prays, serves his parents and helps his neighbours, the needy, the debtors and the orphans; and who is known for his truth­ fulness and recitation of the Holy Qur'an. He never speaks slightingly of anybody and is trusted by all. Jabir said: "O son of the Prophet! I'm not aware of anybody who possesses these qualities nowadays".

The Imam said: "Jabir! Don't be misled by various beliefs. Do you think it is enough for salvation that one professes to be the supporter of Ali without adherence to the commands of Allah? If somebody says that ' he is a supporter of the Holy Prophet, but does not follow his teachings, he will not be saved, though the Prophet was superior to Imam Ali. It is the duty of a Shi'ah to fear Allah. He 'who obeys Allah is our friend and he who disobeys Him is our enemy. None can become our friend except through piety and good deeds".

Imam al-Sadiq (‘a) also said the same thing in these words: "Be pious and devout. Be truthful, honest and polite. Behave well with your neighbours. Attract people to the Right Path through your good behaviour and good conduct. Don't bring disgrace to us through your evil deeds. Prolong your bowings and prostrations in prayer, for when a man prolongs his bowings (Ruku') and prostration (Sajdah), the Devil is annoyed and perturbed. He cries, "What a shame! These people obey Allah, whereas I disobeyed Him. They prostrate, whereas I abstained from prostration".

On another occasion, Imam al-Sadiq (‘a) said: "The disciples of Prophet Jesus were his Shi'ah, (namely followers, friends and supporters) but they were not better than our Shi'ah. They promised him their support, but did not fulfil their promise and did not fight in the way of Allah. But our Shi'ah, since the demise of the Prophet up till now, have never hesitated to support us. They have made every sacrifice for our sake. They were burnt; they were tortured; they were expelled from their homes, but they didn't give up their support to us".

What We Believe About Other Muslims

Though we differ with the Sunni on the question of Caliphate and Succession to the Holy Prophet (S), we consider all Muslims to be our brethren and co-religionists. Our God is the same, our Prophet (S) is the same, our Religion is the same, our Book is the same and our Ka’aba is the same. We consider their honor and progress to be our honor and progress, their success and victory to be our success and victory and their disgrace and defeat to be our disgrace and defeat. We share with them both happiness and grief.

In this respect we have been inspired by our great leader, Imam ‘Ali Ibn Abi Talib (‘a). If he wanted, he could defend his right to Caliphate, but in the higher interests of Islam, he, not only abstained from fighting the caliphs, but also on critical occasions rendered help to them. He never hesitated to take any action in the interest of the Muslim Ummah.

We believe that the only way how the Muslim world can live as a strong nation, regain its past glory and get rid of foreign domination is that the Muslims keep themselves away from dissension and discord, concentrate their energies on the achievement of goals and take collective steps in the way of the glory of Islam and the progress and advancement of all Muslims.

“And obey Allah and His Messenger and do not quarrel for then you will be weak in hearts and your power will depart, and be patient; surely Allah is with the patient.” (8:46).

“And hold fast by the covenant of Allah all together and be not divided (among yourselves)…” (3:103).

• 1. In accordance with documents transmitted from the Household of the Prophet and extant poems composed by Abu Talib, the Shi'ah believe that Abu Talib had also embraced Islam; however, since he was the sole protector of the Prophet (S), he hid his faith from the people in order to preserve the outward power he had with Quraysh.
• 2. See Ibn Hisham, Sirat un-Nabi, vol. 2. pp. 147-148.
• 3. Al-Sawa'iq al-Muhriqah by Ibn Hajar Haythami Makki al-Shafe'i p. 25, printed al-Maymanah Egypt; Mjma'uz Zawaid by Haythami Shafe'i p. 164 printed Maktabah al-Qudsi; Tarikh Damishq by Ibn 'Asakir Shafe'i; Al-Ghadir by Allamah Amini, vol. I. pp. 26 - 27 printed Beirut; Abaqatul Anwar by Hamid Husayn vol. 12 P· 312 printed Isphahan; etc.
• 4. Sahih Tirmizi vol. 5, p. 328 printed Darul Fikr, Beirut; Jame' ul -Usul by Ibn Athir vol. 1, p. 187, printed Egypt: Yanabi 'ul-Mawaddah by Qandozi al-Hanafi, p. 33, 40, 226 and 355, printed Haidariyah; Kanz ul-'Ummal by Muttaqi al-Hindi vol. I, p. 154; Miftah un-Naja by Badakhshi p. 9; Musnad Ahmad Ibn Hambal, vol. 3 p. 17, 26 printed al-Maymaniyah Egypt; al-Mo'jam al-Saghir by Tabrani vol. 1, p. 131, printed Dar un-Nasr Egypt; Mustadrak by Hakim vol. 3. p. 109; al-Fathul Kabir by Nabahani vol. 1, p. 252 printed Darul Ahya' Egypt; Sahih Muslim, Kitab ul-Fazi'il, chapter Faza'il Ali Ibn Abi Talib vol. 2, p. 362 printed, Isa al-Halabi.
• 5. Referring to this famous Verse:
  “Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying.” (33:33).
• 6. Sahih Muslim vol. 7, p. 130; Sahih Tirmizi vol. 12, p. 85; Musnad Ahmad Ibn Hambal vol. 4, p. 170; Musnad Tialsi vol. 8; Tafsir Tabari vol. 22, p. 5; Tafsir ibn Kathir vol. 3, p. 485; Mustadrak Hakim vol. 3, p. 158.
• 7. Sahih Bukhari p. 175, Egypt (1355); Sahih Tirmizi vol. 2, p. 45, Dehli (1342).
• 8. Sahih Muslim vol. 2, p. 191, Egypt (1348); Sunan Abi Daud vol. 2, 207 (Egypt); Musnad Ahmad bin Hambal vol. 5, p. 106, Egypt (1313); Mustadrak Hakim vol. 2, p. 618 (Hyderabad); Tafsir al-Wusul 'ala Jame'ul Usul vol. 2, p. 34 Egypt (1346); Tarikh Baghdad vol. 14, p. 353; Yanabi'ul Mawaddah p. 445 (Istanbul) Muntakhab Kanzul Ummal vol. 5, p. 312.
• 9. For details, please refer to the book: ‘Al-Muraja’at’ by Allamah Sharaf al-Din.
• 10. Nahjul Balaghah, The Peak of Eloquence.
• 11. Muruj uz-Zahab.
• 12. Sahih Tirmizi vol. 5, p. 300, printed Darul Fikr Beirut; Mustadrak Hakim vol. 3, p. 14; Fusulul Muhimmah of Ibn Sabbagh Maliki p. 21, printed al-Haidriyah.
• 13. Tirmizi in his Sahib vol.2, p. 299 narrates on the authority of Abdullah bin Umar Riaz by Muhibuddin Tabari vol. 2, p. 167.
• 14. Zakha'irul Uqba by Muhibuddin Tabari p. 58, printed in Cairo 1356 A.H.
• 15. Tarikh al-Baghdadi p. 321; Majma'uz Zawa'id by Haythami al-Shafe'i vol. 7, p. 235; Kanzul Ummal vol. 6, p. 157.
• 16. Yanabi'ul Mawadah; Fusulul Muhimmah; Musnad of AhmadI bn Hambal.
• 17. Murujuz Zahab.
• 18. Al-Mustadrak of Hakim Neshapuri; Manaqib of Khawarazmi al-Hanafi; Yanabi'ul Mawadah of Qandozi al-Hanafi etc.
• 19. Gibbon abridged by W. Smith p. 466.
• 20. See: Nahjul Balaghah, Peak of Eloquence.
• 21. Aa1amul Wara' chapter of Faza'ilus Sibtayn of Tabari.
• 22. Faza 'ilul Khamsah. Ya'la Ibn Murra narrated the following tradition from Sahih Tirmizi.
• 23. The whole collection is available online at: https://www.al-islam.org/sahifa-al-kamilah-al-sajjadiyya-imam-ali-zayn-a...
• 24. See “The Faith of the Imamiyyah Shi'ah” Shaykh Muhammad Ridha al-Muzaffar, available online at: https://www.al-islam.org/faith-imamiyyah-shiah-muhammad-ridha-al-muzaffar
• 25. Thawa’iq al-Muhriqah, p. 120.
• 26. See: The Awaited Saviour, online at: https://www.al-islam.org/awaited-saviour-ayatullah-sayyid-muhammad-baqir...
  The text refutes all the doubts and objections in connection with Imam al-Mahdi’s (‘aj) existence, his role, his early Imamate, his occultation and the circumstances in which he will reappear.
• 27. For more details, please refer to: “The Awaited Saviour”, op. cit. in the previous note, and to: “The Shi’a Origin And Faith (Asl Ash-Shi'ah Wa Usuluha), by 'Allamah Shaykh Muhammad Husayn Kashif Al-Ghita'.
• 28. See: Allama Kashif al-Ghita, The Shia Origin and Faith, ISP, 1982.