Imams’ Broad Biographies

الناشر: جمعية المعارف الإسلامية الثقافية

تاريخ الإصدار: 2018-03

النسخة: 0


مركز المعارف للتأليف والتحقيق



Proper recognition of the people who have been appointed and chosen by the Great and Almighty Allah, and consequently presented as the top and perfect models among human beings is a must. These models are exactly the individuals of Ahlu al-Bayt, on top of whom, is Prophet Muhammad, her daughter Lady Fatima, her husband Imam Ali, and their sons Imam al-Hassan and Imam al-Hussein along with his infallible descendants Imams including Ali Bin al-Hussein, Muhammad al-Baqir, Ja’far al-Sadiq, Moses al-Kathim, Ali al-Ridha, Muhammad al-Jawad, Ali al-Hadi, al-Hassan al-Askari, and the twelfth alive Imam Muhammad al-Mahdi, May Allah’s Peace and Blessings be upon all of them.
These purified and infallible people deserve appropriate recognition; thus, the wanderer of this-get-to-know-them journey must leave himself open to receive this knowledge with his emotions and intellects are highly blended; the observation of the Imams’ values and positions are adequately noticed- neither under nor over estimation takes place; and across the path, the useful methods the Imams adopted to achieve their ultimate goals are perceived with great emphasis and focus; until he reaches the last resort in his journey, where the utmost goal of Ahlu al-Bayt exists: the establishment of the Divine government on Earth. 
Thus the mere and simple intellect recognition of Ahlu al-Bayt, or even an inadequate recognition of their real values and positions may lead to a risky state: failing to know them and thus turning to



 be their enemy as the proverb clarifies: “People are enemy to what they lack knowledge of!” And this is almost what Ahlu al Bayt has been eventually and historically suffering from, especially Imam Ali, who suffered from extreme emotions of those who have placed him either in the category of Godhood or degraded him to the extent that they claimed that he has become an ‘apostate’ i.e. out of the Islamic religion!!! While he himself has declared that either case would lead into Fire.

“Some people will adore me until their passionate drives them into Fire; while others will hate me until their hatred drives them into Fire, too!” 
“Two men have been destroyed because of me: one who extremely adores what I do not possess; and the other who hates me, so that whose hatred drives him to misrepresent me.”
The Supreme leader Sayyed Ali al-Khamenei, May Allah reserve him, illustrates the kind of relation that should connect us with Ahlu Al Bayt. He says: 
“The life of Ahlu al-Bayt, May Allah’s Peace and Blessings be upon all of them, should not be read as if it is a part of history. It should rather be read as being a model to follow on our present daily-basis; this is unattainable unless great emphasis and concentration are placed on their political, methodological and stylistic discourse.”
Hence, the act of following and supporting Ahlu al-Bayt must be attached to well-recognition and understanding of their goals, and consequently working on to achieve these same goals. 
“The series of events that have occurred in the life of each individual of Ahlu al-Bayt belongs to the same two-hundred and fifty years path of Jihad and confrontation but with different forms and multi-leveled or dimensional purposes; their purposes include: 
1. Interpreting the Qur’an and illustrating the pure and true Islam;



 2. Clarifying the Imamate issue, and the ruling Islamic political system;

3. Establishing the fundamentals of Imamate, fairness and justice- justice in particular has been the ultimate goal of all of Allah’s Apostles and Prophets, on top of whom is Prophet Muhammad- and consequently handing leadership to Allah’s good servants and people while keeping Allah’s enemy just away from ruling.”

Actually these mentioned purposes illustrate the fact that according to the Imams, establishing the High, Just and Divine government is a primary goal. 

Sayyed Ali al-Khamenei says:
“With no exceptions, all of our Imams have confronted for the sake of the establishment of the Divine, righteous and supreme government.”

He also concludes:
“Without our love to Ahlu al-Bayt, we cannot move further in any renaissance. The ultimate manifestation of love is embedded in our religion and presented in our relation to them. Thus, we should carefully treat the issue of Ahlu al-Bayt as it is one of the first-class issues in this Holy religion!”

Imams’ Broad Biographies booklet quotes Sayyed Ali al-Khamenei as speaking and briefing about Ahlu al-Bayt in a hope that it will be a useful guide for all of us to be good representatives of Ahlu al-Bayt, as Imam Ja’far al-Sadiq himself requests: ‘Be good representatives of us (Ahlu al-Bayt), and do not bring shame to us!’


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 Chapter One

Ahlu al-Bayt’s
Mode of Life

Wrong Views 
The leader Sayyed Ali al-Khamenei illustrates two different wrong views devaluating the right position of Ahlu al-Bayt, especially Imam al-Sadiq, Peace be upon all of them. 

There are two mistaken views devaluating Imam Ja’far al-Sadiq, May Allah’s Peace be upon him. These views are similar in terms of their formats, contents, origins and axes as well; yet they still belong to two different thinking streams.

The first view is designed by a group of people who are considered as being ‘Shiites’ by their identities rather than their deeds. According to them, Imam al Sadiq is seen as the great  scholar  who has fully devoted his time in teaching or leading scientific debates of Islam versus intrusive ideas and atheists;  and that in order to keep his scientific project safe-sided, he has pulled himself away from any political involvement; thus gone friendly with his contemporary  rulers, benefiting from their rewards and moreover preventing others from confronting them, and in case he is accused for any revolutionary act, he immediately tries to win the hearts of these rulers through diplomatic channels!

This view portrays the Imam as being a great scientist, researcher, lecturer and even the establisher of the Islamic school, and the scholar whose some of his students became later known as the founders of the Sunni creed like ‘Abu Hanifah’ and ‘Malik’( whose followers are known today as Sunni Hanafi, and Sunni Maliki, respectively). 


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 Yet this view sets the Imam aside from the socio-political scene, as if he has been pulling himself away from any resisting position against any other illegal authority tightening the progress of the religion; putting his task of ordaining grace and banning taboo into no practice especially in the very presence of tyrant rulers; showing no response toward rebellious movements taking place within any Islamic societies and led by fighters like ‘Zayd Bin Ali’, ‘Muhammad Bin Abdullah’, or Hussein Bin Ali, known as the martyr of ‘Fakh’(and he is one of Imam al-Hassan descendents); careless about the huge money accumulation by ‘al-Mansour’ ruler, the suffering of the descendants  of Prophet Muhammad, May Allah’s Peace and Blessing be upon him and his Household,  from hunger in the mountains of Tebristan and Mazandaran, Iraq, and Iran, or even the suffering of his own followers from murder, torture, exile, or the shortage in their basic needs. 

The second view is designed by a group of people who do not recognize the imamate of Imam al-Sadiq at all. They portray him as scholar who has been totally careless toward the overall surrounding economical and socio-political oppression due to the prevailing social class’ discrimination in poor societies- where castles of the tyrant rulers exist in the heart of their areas and ‘The Red Castle’ serves as an example here- political tyranny and odious control over people and their emotions, spirits, money, and thoughts until the entire nation has become deprived from its simplest human rights including election. Amid all of these circumstances, this view still presents Imam al-Sadiq as a scholar who has been merely occupied in teaching and graduating spokesmen and jurists!” 

These two views are distorting the image of the Imam. This distortion is degenerated for the reasons similar to that of the oreintalists, who have come into Muslim lands to investigate all about the Imams; their investigation has been as a part of their well-fabricated plot against the Imams as well as the entire Islam. 


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 In this sense, Sayyed Ali al-Khamenei says: 

“The second view is as weak as the first. It is unscientific, too. It is similar to that of the orientalists, who consciously or unconsciously, have based their views on a merely materialistic background without taking into consideration the nature of the Islamic events. We’ve seen these silly and rude conclusions drawn about Islam and Ahlu al-Bayt, May Allah’s Peace and Blessings be upon all of them. One orientalist claims, for example, that Imam al-Hassan, May Allah’s Peace and Blessings be upon him, has sold what is supposed to be his position as a caliph or chief of Muslims after the martyrdom of his father Imam Ali, Peace be upon both of them; and that he has been always perfumed, accompanied by women and living lavishly!Another orientalist claims that Islam has only helped in getting society transferred from slavery into feudalism!"

In sum, the conclusions drawn by the second view as well as the orientalists are shallow, hasty and materialistic.”

Correct Perspective 
Sayyed Ali al-Khamenei says:
“There is still another view. This view is so realistic. It is based on well-documented sources and references. Well, this view sees all of the Imams as being individuals of the one and entire system. Of course, with keeping the characteristics of each Imam reserved due to the particularity of the circumstances of his time. But generally speaking, such a particularity does not contradict their joint effort, path and goals. But in order to understand the nature of the general path designed by all of the Imams, the philosophy of Imamate should be clarified first.”

Thus, the right recognition of the Imams is actually based upon a well comprehension of the Imamate’s concept, and its general methodology, as well. 


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 Imamate Philosophy: Prophet-hood’s Extension

Sayyed Ali al-Khamenei, May Allah reserve him, says:
“In order to understand the mode of life of the Imams, May Allah’s Peace and Blessings be upon all of them, the philosophy of Imamate should be clarified first. Based on the conception defined according to the school of Ahlu al-Bayt, the Imamate movement led by eleven successive Imams and extended to about two centuries and a half, is actually an extension of Prophet-hood.  

Prophet Muhammad is Allah’s apostle sent to demonstrate an entire new program of human relations and style of life. His mission targets all humankind. And in order to fulfill this task, he paid his utmost effort in constant jihad. But in order to achieve the utmost goals of this mission, the mission has to be led by leaders that are considered to be as great as its first and main leader, Prophet Muhammad, and considered as being the closest to him in order to ensure that they are going to bear their tasks with great loyalty; for this will guarantee their success in establishing a solid, stable, and secured ground; these following leaders are surely the Imams. They are the trustees appointed by Prophet Muhammad. By the way, all of Allah’s apostles and prophets have their own trustees and successors. 

Then, should the task of any Imam be understood, the prophetic task should be clarified first as it is defined in the Holy Qura’n in Surat al-Hadid, Verse 25:
(Certainly We sent our apostles with manifest proofs, and We sent down with them the Book, and the Balance, so that mankind may maintain justice;)

This is one of the verses that illustrate the theme of prophet-hood and the task of prophets. The prophets have been sent to build an entire new society, uproot corruption, revolutionize against ignorance 


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 and to alleviate their societies. Such a task is well-expressed by Imam Ali in a speech delivered during the beginning of his rule: 

‘…until your inferior becomes your superior’
whereas your superior becomes your inferior…’(1)
‘… Unless I establish justice and restrain oppression.’(2)
It is then the process of creating a society based upon monotheism, social justice, honoring and freeing man, legal equality; a society in which maltreatment, tyranny, and monopoly are refused whereas education and teaching, thinking and thoughts are all encouraged; and above all, opportunities are being created for qualified people; a society in which the conditions of man’s highness and moving forward are guaranteed. 
Allah has sent His apostles for this very reason. This leads to the conclusion that Imamate bears the same task as it is an extension of Prophet-hood. Both Imamate and Prophet-hood follow the same track and aim toward the one ultimate goal: establishing a just and an Islamic society and keeping its right progress well-protected as well.”
Imamate Concept
Sayyed Ali al-Khamenei, May Allah reserve him, chooses to talk specifically about Imam Ali Bin al-Hussein, nicknamed ‘as-Sajjad’, to elaborate the concept of Imamate as saying: 
“Observe how Imam as-Sajjad, May Allah’s Peace and Blessings be upon him, makes good use of his attractive style of expression as he says: 
‘…Among the first issues you are going to be asked about are the Lord you worship and the Imam you follow…’

(1)  (1) Nahj al-Balagha, Speech number 16.
(2)  Nahj al-Balagha, volume 1, his speech on the day of the War of al-Basrah.


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 Imam ‘as-Sajjad ’ is illustrating here the issue of Imamate. All of the Imams consider Imamate as the synonym of authority; there is nothing that differentiates between Imamate and guardianship- although other people may think about different definitions of the term ‘guardianship’; however, to the Imams, both of these two terms mean the same. The term ‘Imam’ means ‘the successor of the Prophet’ and he is the one in charge of guiding people with respect to their religion and their daily life issues.” 

The real concept of the term ‘Imam’ was not well-comprehended before the era led by Imam al-Khomeini, as, fortunately, today, the post era of the Islamic Revolution. We now believe in the ‘Imam’ as being the leader of the society; from whom we learn our religion; the one who manages our life; besides that, and accordingly it is our duty to obey him.  

Even within the Shiite world, the role of ‘Imam’ had been sometimes misunderstood. Previously, people thought that the ‘Imam’ has to manage every single issue by himself, by his own effort; according to such thinking, the ‘Imam’ is the decision maker in peace and war, in ordaining grace or banning taboo, as well as in making the complete religious reforms of the people.  

Another misconception within the Islamic society is the one that considers Imam al-Mahdi, Peace be upon him, as no more than a religious man living his occultation. This is a mere wrong reading of the term of ‘Imam’. The Imam is the one who leads and the one who proceeds. Imam al-Sadiq, Peace be upon him, had once declared during Hajj time while pilgrims were gathering in Mina and Arafat: ‘Oh, people, Prophet Muhammad has been the Imam.’ Imam al-Sadiq is appointing here to the fact that the Prophet/ the Imam is the one who manages people’s issues related to both their earth life and afterlife, as well. This meaning was not well-absorbed by Islamic societies during ‘Abed al-Malik Bin Marwan’, for example. ‘Bin Marwan’ was the ruler during the time of Imam al-Sajjad, Peace be upon him, 


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 and because ‘Imamate’, which means managing people’s life, was derived away from its real qualified people to others who labeled themselves as ‘Imams’ and were publicly known as so. 

‘Yazid’, ‘Abed al-Malik Bin Marwan’ along with his father were publicly entitled as ‘Imams’. They were accepted as ‘ leaders ’ and ‘rulers’. 

Thus, when Imam al-Sadiq, Peace be upon him, declared to the people what they will be asked about in their own graves, he was actually drawing their attention toward some big questions: have they elected the most appropriate and the most righteous Imam? Is the one ruling and leading right now really the ‘Imam’?  Has this ruler achieved Allah’s approval? By his words, he was trying to make people more aware of the issue of Imamate; he was also trying to make this issue more sensitive from within their own conscious.”

Both the Prophet and the Imam aim at having Divine government established. 

“Prophet Muhammad, Peace be upon him and his Household, fought for the establishment of a righteous government based upon Islamic legislation. After having this system well-established, his effort maintained to keep it well-protected and enduring. This issue must be the main concern of the following Imam(s), as well. Therefore, it is not allowed to be oblivious to this vital issue.”

Imams’ General Mode of Life
“Just like Prophet Muhammad, May Allah’s Peace and Blessings be upon him and his household, the Imams have been usually heading toward the same aim, which is having the Islamic just system established with the same characteristics and on the same track, too; and once this system is built, they try hard to keep it well-protected and enduring. 
But what are the prerequisites of the creation of a social system? What are the conditions of keeping this system constantly running?



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 The top requirement is having a guiding or a leading ideology upon which the ruling system will be created. The second requirement is the existence of an executive power capable of leading the nation toward the achievement of the final goal despite any obstacles or ups and downs. Now, it is well known that Islam, the mission that holds its own factors of being eternal and enduring, is itself the ideology of the Imams. This will definitely lead to the overall comprehension of the fact that Ahlu al-Bayt’s mode of life has two inseparable dimensions: the first is related to the ideology while the other is related to the social and executive capability.   

So their utmost effort has been first of all concentrating on having the Islamic concepts well-clarified, deeply rooted and widespread. Meanwhile they stay full alert against any deviational or corruptive situations. They also keep the overall Islamic mission updated and corresponding to newly occurring circumstances. Besides that they refresh all Islamic features that have been forgotten due to some conflicting interests of current authorities and revitalize all Qur’an and Prophet’s fundamentals that have intentionally been absent from the public collective memory. In sum, their first concern lies in having the Islamic mission alive, constructive, dynamic and highly-protected. 

On the other hand, they try their utmost duly to the surrounding political, social and global circumstances to create the atmosphere that enable them to take a full control over the leadership of the Islamic society as soon as possible; otherwise, they at least make sure that they are paving the way in the long term for the coming Imam)s)  or the chief(s) who will continue leading on the same track. This briefing illustrates the headlines of the purified Imams’ purpose for which they lived and martyred.”

Islamic Government is Objective
There’s a big mistake committed by those who think that the 


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 Imams were always busy in their worship, turning their back to current affairs, being concerned only in spreading the knowledge of Islam without taking good care of its implementation that will definitely lead to the creation of the Islamic government. They are actually wrong when they think that the Imams have never sought the establishment of such a government. 

Sayyed Ali al-Khamenei delivers a broader vision concerning the objectives of Ahlu al-Bayt, May Allah’s Peace and Blessings be upon all of them, as saying: 
“What is the meaning of affiliating political confrontation and resisting to the Imams, May Allah’s Peace and Blessings be upon all of them? 

Ahlu al-Bayt’s jihad has never been limited to scholar of scientific interests as in presenting debates like other groups including ‘al-Mo’tazilah’ or ‘al-Asha’ra’. Nor has their aim at holding Islamic teaching sessions and meeting been to creating their scholastic theology or jurisprudence. It has been rather higher. There’s a political aim embedded in their confrontation. What is it? It is the establishment of the Islamic supreme government. Establishing the Divine government had been sought by the Imams since the death of Prophet Muhammad(1) till the year of 260 Hegira(2).  There’s no claim that every single Imam had thought about establishing a particular one in his own time, but surely speaking that every one of them had worked for the establishment of the Islamic government in the near or far future. 

Hence, establishing the Islamic government has been on the top of the agenda of all of the Imams; however, the exact due time of its establishment may vary from one Imam to another. Despite


(1)  The death of Prophet Muhammad, May Allah’s Peace and Blessings be upon him and his household took place in the year eleven of the Hegira calendar.
(2)  The year of 260 Hegira marks the martyrdom of the eleventh Imam al-Hassan al-Asskari, his martyrdom marks the beginning of the small occultation of his son the twelfth Imam al-Mahdi, May Allah’s Peace and Blessings be upon all of them.


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  their distinguishing spiritual rites that aim at the completion and the highness and the closeness of their human spirits to Allah, their overall deeds aim also at establishing the Islamic government. All of their political and teaching activities, in addition to their support of some groups against others, aim at creating the Islamic government.”






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 Chapter Two

Imamate and Shiites
Imams to Entire Humanity
Islam, the all-Wise Qur’an, Prophet Muhammad, May Allah’s Peace and Blessings be upon him and his Household, are to all mankind; so are the Imams. Verse number 28 of Surat Saba’ illustrates this sense:
(We did not send you except as a bearer of good news and warner to all mankind)
None of the Imams had exclusively addressed a group of people or even the elite. The variety in their stylistic oral discourse, especially of Imam as-Sajjad’s, is strong evidence.

Sayyed Ali al-Khamenei says: 
“What we are going to investigate right now is the words of Imam as-Sajad published in the book of ‘Tohaf al-Okoul’(literally translated as the Treasures of Minds). His words reflect the variety in the stylistics he is adapting as well as the different categories of the audience he is addressing. You can notice that in the speech that he is addressing the average people, he is absolutely excluding his intimate, special or top companions, so he starts as saying: ‘Oh people, be pious of Allah; know that you are all returning to Him’(1). And in order to elevate people from ignorance toward Islam’s knowledge, he draws their attention toward the necessity of the real comprehension of Islam and its principles.”

Weeping Aggrieved Imams 
Is weeping a signal of weakness in a human being? Are Shiites 

(1)  ‘Tohaf al-Okoul’ i.e. ‘the Treasures of Minds’, page 249


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 then weak for they cry the expiration lived by their Imams?!!!Are they weak for they cry the maltreatment practiced over Imams, specifically over the Lord of Martyrs, Imam al-Hussein, who martyred along with his companions in Karbala?! Or is weeping a psychological breakdown? 

Weeping may be interpreted accordingly with the different stimuli that agitate it. As a result, it could be a signal of weakness. But it could be also a signal of strength. Nevertheless, the act of weeping that creates internal power is the one recommended by Ahlu al-Bayt, Peace be upon all of them. 
The leader Sayyed Ali al-Khamenei says: 
“Imam Muhammad al-Baqir, Peace be upon him, had maintained his jihad through launching the assembly of solace to Imam Hussein in Mina(1); moreover, he recommended that people launch a similar assembly in the same location to him, too, after his departure of this life; he also expressed his desire of having this assembly lasting for about ten years. And he had set for this purpose a budget of about eight-hundred Dirham to enable people implement his will.
‘Mourners will have been mourning for me for ten years in Mina’ Imam al-Baqir expresses.
Mina has a distinguishing criterion for the considerable large time pilgrims spend over there; while being in Mecca, pilgrims are usually over busy and distributed; whereas their stand at the plain of Arafat lasts only between the early morning and the mid of the day; nonetheless, they pass only for few hours through the Sacred ‘Mish’ar’ before going to Mina. Therefore, their stable stay in Mina for three consecutive nights facilitates their gathering at once; add to that that their arrival from worldwide makes their meeting perfect to establish this great event of solace.  

This annual assembly had become Ahlu al-Bayt’s platform. There, Ahlu al-Bayt’s tragedies were well expressed throughout the

(1)  Mina is an area where pilgrims spend three night stays as a part of Hajj rituals.


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  very simple and available means of communications at that time. No radio, TV, newspaper or any of today’s media, a worldwide assembly, where the tragedies of Ahlu al-Byat were being mourned for, would definitely raise big question marks in the heads of the arrivals; for none may cry for another ordinary person after years of his death. The wisdom of the order of weeping is clearly noticed when questions like: Has Imam Hussein been aggrieved? Has he been murdered? Who has tyrannized him? These questions would definitely be raised up. It is then an accurate and a jihad and well-planned movement!

This reflects the continuity of the jihad of Imam al-Baqir, Peace be upon him. Why did he want people launch the assembly of solace to himself? His biography reflects his insistence on the act of weeping. This is reflected also in narrations reporting Ahlu al-Bayt. Correct and reliable narrations insist on the merits and the importance of the mourning for Karbala’s tragedy more than any other incidents. 
It happened that when Imam al-Ridha was about to depart this life, he called his family for an assembly to cry his imminent departure. This incident has its own political implications that are heavily related to the period prior the Imams’ travelling and martyrdom.”

No Despair among Imams’ Followers
The act of weeping recommended by Ahlu al-Bayt, Peace be upon all of them, is the one that creates strength, produces jihad,  reflects the sorrow for the oppression practiced against Imam al-Hussein; it is the one that builds hopeful and tranquil feelings toward the more brilliant future, which will be governed by the original Islam of Prophet Muhammad, Imam Ali and Ahlu al-Bayt, May Allah’s Peace and Blessings be upon all of them; thus, their recommended weeping has never ever been the one that drives to any psychological collapse or despair!


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 The leader Sayyed Ali al-Khamenei has a lot to say about the role of Ahlu al-Bayt in strengthening the hearts of their followers and having these hearts fully hopeful toward the future. He says: 

“Imam al-Baqir, Peace be upon him, had avoided any direct or heated confrontation against the ruling system; yet kept clarifying the issue of Imamate for his intimate companions, worked on enlarging Shiites great hope in establishing the Divine political system in the brilliant future. This is one of his empowering methods. It comes as a part of his overall movement. 

One of Imam al-Baqir companions named ‘al-Hakam Bin Ay-yina’ narrates the following:
‘One day I was at Imam al-Baqir’s house. It was over crowded with his family individuals when an aged man came leaning on his wooden stick, stood on the door and greeted Imam al-Baqir as saying: “Allah’s Peace, Mercy and Blessings be upon you, son of Prophet Muhammad.”

“Imam greeted the man back: “Allah’s Peace, Mercy and Blessings be upon you, too.”

“Second, the aged headed toward Imam’s family individuals and greeted them, as well: “Allah’s Peace, Mercy and Blessings be upon you.”

The man paused in silence until they greeted him back.

Next, he headed toward Imam al-Baqir, Peace be upon him, and requested: Oh, son of Prophet Muhammad, May my spirit be redeemed before you! Would you please bring my seat just near to you? By Allah, I love you, and I love those who love you! By Allah, I love you not because of any sort of greed in this present life. Moreover, I hate your enemy. I repent myself of your enemy. By Allah, I don’t hate your enemy or repent myself of him because of any personal conflict between him and me; but rather I, by Allah, 


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 legitimate what is lawful according to you, and I prohibit what is unlawful according to you. And I wait for your Order(1). So would please have me seated next to you?

After that, Imam al-Baqir, Peace be upon him, said: “Come to me, come to me.” And he brought him at his side. And he added: “Oh, aged man, once, a man came to my father Ali Bin al-Hussein, Peace be upon both of them, asking him what you’ve already asked me; my father told him that if you die, then you will meet Prophet Muhammad, Ali, al-Hassan, al-Hussein and Ali Bin al-Hussein. So your heart will be pleased and tranquil; you will be welcomed by the Spirit, the two noble angel writers and sweet basils(2). If you stay alive, you will see what pleases you and accompany us the higher places in heaven.” 
The man got astonished from the good news reported and asked: “How?”
Imam al-Baqir, Peace be upon him, repeated once again what he has already said. The man stated: “Allah is Great! Oh, Abu Ja’far, if I die I meet Prophet Muhammad, Ali, al-Hassan, al-Hussein and Ali Bin al-Hussein, and I will be pleased, tranquil and welcomed by the Spirit, the two noble angel writers and sweet basils! And if I live, I will see what pleases me and accompany you! After that he started crying and fell to the floor. The Imam’s relatives started crying with him, too, until he raised his head and asked Imam to stretch his honorable hand, and he placed it against his eyes, cheeks and blossom. Finally, he stood and made his farewell while Imam was stating: “Should any like to look at Heaven, let him look at this man.”(3)

(1)  The Order of Allah, i.e. the reappearance of Imam al-Mahdi, May Allah expedite his honorable arrival.
(2)  Sweet Basil is a plant used specially for dead Muslims; the two angel writers: are the one who records the good deeds of a man and other who records his wrong deeds. In the present life they accompany a person; the one responsible for the good deeds is located on the right side of a person, while the other is on his left.
(3)  Al-Kafi, Volume 8, pages 75-77


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 A statement like this will at least empower hope inside people who are living under oppression. This hope motivates them toward the aim of establishing the just Islamic system.”

Emotions Insufficient
Being emotionally attached to Ahlu al-Bayt, Peace be upon all of them, is greatly recommended by the Holy Qur’an as in verse 23 of Surat al-Shura (Counsel): 
(Say, ‘I do not ask you any reward for it except love of (my) relatives.’)
However, the Qur’an itself clarifies the meaning of ‘love’ as it’s linked to the act of following and working. This is found in verse 31 of Surat Al-i Imran (Family of Imran)
(Say, ‘If you love Allah, then follow me; Allah will love you…’)
Love without the very act of obeying is meaningless. The expression of love toward Ahlu al-Bayt, Peace be upon all of them.
Sayyed Ali Khamenei says: 
“Imam al-Sadiq has portrayed the position and the prominent role of the fourth Imam, Ali Bin al-Hussein, Peace be upon all of them, in the following statement:
‘After Imam Hussein, people became apostatized except three men named respectively as ‘Abu Khalid al-Kabili,’ ‘Yehya Bin Ommu al-Tawil,’ and ‘Jibril Bin Mot’am, ‘Yehya Bin Ommu al-Tawil’ used to enter the mosque of Rasul Allah (Allah’s Apostle), May Allah’s Peace be upon him and his Household, and alarming people there by the following verse: 


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 ‘We disavow you, and between you and us there has appeared enmity and hate for ever’(1)

 These are the words of Prophet Abraham as he was confronting his opponents; Allah quotes him in this mentioned verse.  
Sayyid Ali al-Khamenei explains: 
“This report portrays the Islamic society’s general psychological breakdown followed the martyrdom of Imam Hussein; this breakdown affected Shiites communities and individuals that had been satisfied by their emotional ties to Ahlu al-Bayt, but practically they stayed attached to present life’ matters and glory. People of this sort are always massive in number.  
At that time, during the era of Imam Ali Bin al-Hussein, only three, out of thousands who pretended being Shiites, remained emotionally and practically attached to Ahlu al-Bayt; these three men didn’t get paralyzed by the ‘Amawi’ ruler’s terror or arrogance. Besides that, their seeking of safety did not prevent them from staying fully alerted and determined in their resistance. They weren’t been carried by any dominating stream. ‘Yehya Bin Ommu al-Tawil’ managed to face people in the middle of the mosque in the Madina al-Mounawarah. And when he restated the words of Prophet Abraham, he wanted to declare it obviously that there is a complete separation between the front of the real followers of Ahlu al-Bayt’s mission and the other front of fake hope and materialistic world. 
This kind of separation exists as long as Allah’s missions are effectively taking place. 
Imam al-Sadid, Peace be upon him, has expressed about the separation of the two fronts as saying: 
Who isn’t with us is against us.

(1)     Verse number 4 of Surat al-Mumtahanah;  Bihar al-Anwar, volume 46, page 144, publication of al-Dar al-Islamiyah.


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 That means the one who is not in the front of monotheism is consequently in the front of the arrogant and that in the calculations of belonging and following, nothing exists in between, and neutrality becomes always meaningless. 

‘Yehya Bin Ommu al-Tawil’ is a real Muslim and supporter to Ahlu al-Bayt. His voice separates between those who whose thought and practice reflect their commitment to Ahlu al-Bayt’s mission and those whose emotional ties are satisfactory to them, yet their interests remain more primary.

Sayyid Ali al-Khamenei says: 
“Today, we understand the guardianship of Ahlu al-Bayt in its true and realistic meaning. Previously and at the time of Imam Ali Bin al-Hussein, Peace be upon both of them, people used to be simply emotional in their relation with Ahlu al-Bayt. That means they used to interpret the calls of being under the guardianship of Imam Ja’far al-Sadiq only as being calls to ‘love’ him. Is that reasonable? Speaking at social level, showing ‘love’ to an individual has never been a matter or a concern. In addition to that, if guardianship were to be interpreted according to the terms of ‘love’, then nothing would help here because Imam Ali Bin al-Hussein continues clarifying his report about the overall situation of his time, and after the martyrdom of his father Imam al-Hussein:
A group has followed and answered; another disavowed and denied.

But who would deny and refute the love of Ahlu al-Bayt!!!Next, Imam Ali Bin al-Hussein continues reporting:
‘Still another that got afraid and paralyzed.’

Then if guardianship were to be interpreted as being the expression of ‘love’ then it would not be convenient with the feeling of being afraid or paralyzed. This indicates that guardianship of Ahlu al-Bayt has got other than the meaning of love. It actually implies the Divine government”.


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 Chpater Three

Imams and ‘Others’
Imams versus ‘Rulers’
The leader, Sayyed Ali al-Khamenei, May Allah reserve him, imports here an important narration to illustrate the climate prevailing during the time of Imam Ali Bin al-Hussein, Peace be upon both of them.
He says:
“As he was getting prepared for his imminent departure from this life, Imam Ali Bin al-Hussein declared in the presence of his family and relatives that Imamate would be for his son Imam Muhammad al-Baqir, Peace be upon both of them. Afterward, he handed over his son a box and told him:
‘Oh, Muhammad, this is the box. Take it to your house.
Although it isn’t full with Dinar or Dirham, yet it is full with knowledge!’(1)
Reliable narrations report that this box has been full with the sword of Prophet Muhammad as well as scientific documents. Perhaps, this box is a symbol that Imam Ali Bin al-Hussein has handed over the intellectual and scientific leadership to his son, Imam Muhammad al-Baqir. In addition to that, he has handed him the revolution leadership presented by the sword of Prophet Muhammad, Peace be upon him and his Household. Therefore, handing over these materials in particular indicates that Imams are simultaneously the men of knowledge as well as of jihad. Their history has been full with evidence and supporting details of their jihad yet with different methods.” 

(1)     Bihar al-Anwar, Volume  46, page 229.


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 Sayyed al-Khamenei gives evidence related to the jihad of Imam Ali Bin al-Hussein, who is widely known by his supplications.

He says:
“I didn’t catch anything evidence that reports any direct confrontation led by Imam Ali Bin al-Hussein against the ruling system. Wise enough! Had he taken any confrontational stances like Imam Moses Bin al-Kathim or the other following Imams, Imam Ali Bin al-Hussein would have been killed along with his supporters without being able to pave the way for next Imam Muhammad al-Baqir. Without the contribution of Imam Ali Bin al-Hussein, Imam al-Baqir wouldn’t have been gotten the chance of leading the wide range of activities at his time. Moreover, there’s another incident that reflects the standpoint of Imam Ali Bin al-Hussein toward the contemporary ruling system. It took place when Imam Ali Bin al-Hussein got married from his freed slave girl, the ruler ‘Abed al-Malik Bin Marwan’ sent the Imam a message criticizing his marriage ashamedly and alarming him that he is constantly updated about all of his moves and especially those that are considered as personal. Conversely, in a reply-message, the Imam clearly clarified the Islamic ethics that cancels all discriminations. And in a fantastic language, he pointed out to the ignorance that characterizes the fathers of the (imposed) caliphs and the contemporary caliph, in particular, as stating:
No meanness characterizes a Muslim man; meanness is a characteristic of ignorance.’ (1)
After that, both the ‘Amawi’ ruler and his son ‘Solomon’ understood the Imam’s indications. Solomon told his father:
Oh, ‘Lord of believers’, How proud Ali Bin al-Hussein has been.’
But the ruler calculated the end of any possible conflicting against 

(1)     Al-Kafi, Volume 5, page 345


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 the Imam of the Shiites. ‘My son, never say that.’ He ordered.  ‘The tongues of Hashemite descendents ladle from sea and lock rocks. My son, Ali Bin al-Hussein is highly positioned (due to his Divine knowledge) where people are degraded.’(1)

In another incident, ‘Abed al-Malik Bin Marwan’ warned Imam Ali Bin al-Hussein to hand over the sword of Prophet Muhammad to him claiming that he was the ‘caliph’ of Muslims; otherwise, the Imam would be prevented from the donation of the ‘Muslims’ Treasury’. In his reply-message, the Imam slammed the (imposed ruler) as stating:
“Allah has guaranteed his pious people an exit from where they hate, livelihood from where they don’t expect. Besides that, the Great and Almighty Allah says: (Indeed Allah does not like any ingrate traitor), so check who is meant by this verse.’(2)”

Imams versus Sultan Preachers
Religious scholars are known as being the Prophets’ heirs and the apostles’ trustees. But sometimes many would pretend being so whereas they are no more than intruders because they are in fact satisfied by being servants to arrogant rulers rather than guiders to abased people. Nevertheless, all Imams have stood face to face to pretenders over time; for how dangerous and deceitful they actually are.

The leader Sayyed Ali al-Khamenei says:
“Imam Ali Bin al-Hussein has made it clear through his determined and tough stand that he expressed in a criticizing letter to(one of these intruders, named) ‘Muhammad Bin Shihab al-Zihri’. But to what extent a letter may be effective here? It may be, especially if it is strongly-worded like the one we are investigating. This letter is not 

(1)     Verse number 38, Surant al-Hajj; ‘Tohaf al-Okoul’, by al-Harrani, page 272, publication of a group of teachers in Qum.
(2)     ‘Tohaf al-Okoul’, by al-Harrani, page 95, publication of a group of teachers in Qum.


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 just sent to ‘al-Zihri’, in person, but to the whole category he belongs to. Add to this that once such a letter becomes available in the hands of the Shiites, it will be carefully examined and thus passed from one generation to another. In fact, this letter has brought down the prestige of these intruders and disclosed their ‘artificial’ and ‘satanic holiness’.

Imam Ali Bin al-Hussein, Peace be upon both of them, has written:
‘May Allah protect us from seditions; may Allah have mercy upon you against Fire.’ (1)
Notice how the Imam has included himself along with a man like ‘al-Zihri’, in the first part of his statement, because anyone may be subject to face seditions; however, only ‘al-Zihri’, along with his peers, may fall down in such a challenge. So, the Imam has excluded himself, in the second part of the statement, because he is far from Fire; whereas ‘al-Zihri’ is specifically included.
Next, the Imam begins his letter willingly lowering ‘al-Zihri’ and expressing his enmity toward him:
‘Everyone, who knows what situation you’ve been in, must feel pity upon you!’
In his introduction, Imam Ali Bin al-Hussein quotes some Qur’an verses that illustrate Allah’s anger from those pretending being ‘acknowledged’, yet they fail in exposing facts to the public, as in the case of ‘al-Zihri’.
“You shall explain if for the people, and you shall not conceal it,” Next, the Imam continues addressing ‘al-Zihri’ in a very tough tone as saying:

(1)     Verse number 187 Surat Al-i Imran (Family of Imran)
(When Allah made a covenant with those who were given the Book: ‘You shall explain if for the people, and you shall not conceal it,’ they cast it behind their backs and sold it for a partly gain. How evil is what they buy!).


Chapter Three

 ‘Be aware that the least you’ve concealed and the lightest you’ve assumed is that you’ve been enjoying the desolation of the arrogant, paving the way for him to mislead people as you approached him and accepted his invitation.’

He also affectively states the following:
‘By his (referring to the arrogant ruler) invitation, isn’t he using you as a means to manage their (referring to the arrogant in person along with his ruling staff) grievance, as a bridge to transmit their troubles, and a ladder to mislead, so that you call people to misleading, and go on following their track to leak doubts into the minds of scholars and to drive ignorant people to them?’
And he states:
‘As a result, neither their most imminent minister nor their strongest agent could have done more than you’ve done in reforming their corruptions!’(1)
Hence, the Imam’s strongly-worded and well-expressed letter exposes the ruling staff’s political plot in abusing thought as well as knowledge; whereas those who prefer diplomatic channels in dealing with arrogant rulers must challenge Islamic society’s ever questioning about such a relation.”
Imams and Poets
Poets contemporary to Ahlu al-Bayt were playing the role of today’s media.  Their influence on public opinion is noticeable. Well, the pro-Ahlu al-Bayt poets have adopted their poetic skills to introduce Ahlu al-Bayt through their poetical verses as well as to interpret their love, ties, and support to them. The pro-Ahlu al-Bayt poet ‘al-Farazdaq’ has gained great fame for his braveness reflected through the verses in which he rebuked the son of the ‘caliph’ in the presence of Imam

(1)     Bihar al-Anwar, Volume 75, page 132


Chapter Three

  Ali Bin al-Hussein, Peace be upon both of them; to ‘al-Farazdaq’, defending righteousness is always a priority whereas arrogant and corrupted rulers’ interests had never been considered into his calculations. On the other hand, these same interests have been the very central concerns of some other poets, who have chosen to let their consciousness, profession, and religious ideology, be flowing in the favor of the corrupted ruling staff.

Sayyed Ali al-Khamenei states:
“Al-Farazdaq’s poem has become a model of challenging, revolution and strength. Narrators report an incident when all of Imam Ali Bin al-Hussein, Peace be upon both of them, the poet ‘al-Farazdaq’, and the son of the ‘caliph’ ‘Hisham Bin Abed al-Malik’ met altogether amid congestion during the performance of the circling around the K’abah in Hajj time.
At that time, ‘Hisham Bin Abed al-Malik’ had not been the ‘caliph’ yet, but although he was the son of the current ‘caliph’ and accompanied by a number of bodyguards, pilgrims were so careless about him; none facilitated his arrival to the K’abah’s Black Stone; moreover, he was receiving kicks and hard-hits instead; observing that all of his attempts had been rendered in vain, he sat down along with his staff waiting for a chance.
Meanwhile, a highly prestigious man appeared among the crowd; he looked ascetic in appearance, and with angel features, likened sun among the gatherers who were, in their turn, bowing in respect facilitating his approach in tranquility to touch the K’abah’s Black Stone, and afterward, letting him continue the rest of his circling around the K’abah.
Observing the incident, ‘Hisham Bin Abed al-Malik’ started to feel furious thus he screamed asking about the identity of this man. His bodyguards failed to deliver a quick answer; for they know the deeply-rooted hatred that prevails the two families of the Omayyad


Chapter Three

  and the Hashemite; thus they didn’t want to tell him that this man was the grand descendent of the Hashemite and that people were showing their great love and support to the ‘rival enemy’ of the son of the Omayyad ‘caliph’.

Witnessing all of this, the poet al-Farazdaq’s loyalty and support to Ahlu al-Bayt got agitated. He approached ‘Hisham Bin Abed al-Malik’ suggesting introduce the man to him. And he did. He introduced him in a poem.
And he started his poem with these verses:

‘This is whose press the plain knows
The Sacred Mecca, the K’abah as well knows,
The son of Fatima he is if you know not
His grandfather among Allah’s Prophets has been the last’
Now, ‘Al-Farazdaq’ poetic words were as influential as sword hits on ‘Hisham Bin Abed al-Malik’, who consequently expelled the poet from the gathering. In his turn, Imam Ali Bin al-Hussein, Peace be upon both of them, sent ‘al-Farazdaq’ some rewarding money, but the latter kindly refused and stated that “what I’ve composed is for the sake of Allah; I’m not yearning for any rewarding money.”
‘Al-Farazdaq’ has become an example of the fundamentalist poets, who do not sell their profession or religious ideology. However, there are still others, who may abuse their poetic skills for partial gains. About this particular category of poets, the Qur’an says the following verses in Surat al-Shu’ara) Poets):
(224 As for the poets, (only) the perverse follow them. 225 Have you not regarded that they rove in every valley, 226 and that they say what they do not do?)”


Chapter Three

 Sayyed Ali al-Khamenei delivers more clarification in the following excerpt:

“The pro-Abbasids poets were trying their utmost to verify the legitimacy of the Abbasids’ ruling. They were greedily seeking a constant authority. The pro-Ahlu al-Bayt’s poets were standing face-to-face against the counterfeit Abbasids rule. They built their debates upon Islamic principles in resistance of arrogance, crimes, and betrayal. Like today’s media, poetic debates among the Shiites and the Abbasids fronts were skillfully adopted to influence the public opinion.
The author of the book of ‘the First Abbasids’ or (the Abbasiyoun al Awa’l) explains about the role of literature in the first and the second centuries(of the Islamic calendar): ‘Literature used to gain public hearts and support. Literature, poetry and oratory were similar to today’s newspapers. They were adopted to express political opinion, defend a particular party, justify its slogans, and debate opponents’ opinions in a very eloquent and influential style of expression.’(1)
The pro-Abbasids poets were trying their utmost to verify the Abbasids’ claim in their ‘legitimate’ ruling the caliphate instead of Ahlu al-Bayt. The Abbasids claim that the ‘legitimacy’ of their rule is based on their ‘kinship’ to Prophet Muhammad, May Allah’s Peace and Blessings be upon him and his Household, since the Abbasids are the descendants of the Prophet’s uncle named ‘Al-Abbas’. They base their claim upon a law (originated from ignorance era) prevents inheritance to descendants through the line of the daughter.
A pro-Abbasids poet named ‘Marwan Bin Abu Hafsa recited:
It will never ever be as it has never ever been
Daughter descendants inherit uncles’ inheritance!’

(1)     Al-Abasiyyoun al Awa’l, by Dr Farouk Omar, page 104.


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 Another pro- Abbasids poet named ‘Abban Bin Abed al-Hamid al-Lahiqi’ recited:

Instead of Abbas descendants, they do inherit as ‘the uncle’ has denied the cousin inheritance!”.
But Ahlu al-Bayt had constantly attacked poets and people, who praised arrogant.  And the leader Sayyed Ali al-Khamenei, states:
“Ahlu al-Bayt school has tended to arouse awareness among people through their constant attack or rebuke of the poets and acknowledged men, who sell their consciousness.
Imam Ali Bin al-Hussein, Peace be upon both of them, had once rebuked a poet named ‘Kameet’ as asking: ‘Have you praised Abed al-Malik  (Bin Marwan)?’ But the poet denied: ‘I haven’t called him as the leader of guidance! Instead, I’ve called him lion, and lion is dog; sun, which is solid; sea, which is insensible; snake, which is rotten mini-sumpter; and mountain, which is deaf rock.’ Hearing so, the Imam drew a smile. Next, ‘Kameet’ addressed the Imam in a poetic verse (describing his real being and relation toward Ahlu al-Bayt, Peace be upon all of them).
Fond, passionate in deep heart
Not youthful desires or dreams!
By his wonderful and eternal illustration, ‘Kameet’ has drawn a separate line between the manners and the level of the Shiite poetry versus the pro-‘Amawi’ branch.


Chapter Four

 Chapter Four

Get to Know
 Ahlu al-Bayt

Imam Ali
People stand in humble in the presence of Imam Ali, Peace be upon him. Actually, Prophet Muhammad’s description of Imam Ali is satisfying: 
‘Ali is with righteousness; he rotates with it wherever it rotates.’(1)
The leader, Sayyed Ali al-Khamenei, May Allah reserve him, portrays Imam Ali, Peace be upon him, in a way that reflects the whole combinations of the feelings of belonging, love and sorrow. The following excerpt is quoted from the leader’s speech in the anniversary of the martyrdom of Imam Ali. 
“Tonight is the bloody anniversary of the hit on the honorable head of the Lord of Believers Imam Ali. It was the sad and dark night in al-Kufa town. You cannot imagine how the whole town was sounding and looking like!All people there were absorbed in solace… the man who had been easing their pains and comforting their misfortunes was gone!Isn’t he the leader who has written the following letter to one of his commanders?
‘Do I get satisfied with being called the Lord of Believers while I don’t share them (people) their misfortunes?’(2)
He did. He shared people their concerns as well as pains. He even wrote in his will alarming people about Allah’s content in taking good care about orphans, for they are deprived the fatherhood emotions, 

(1)     Mizan al-Hikmah, (Wisdom Balance), Volume 1, page 138
(2)     Nahj al-Balagha, volume 3, page 72, )the explanation of Sheick Muhammad Abdoh), Dar al-Marifah.


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 the fatherhood smile which is full of love, and the fatherhood pleasantry playing and joking! And who fills such an absence?!!!

‘Allah, Allah regarding Orphans’(1)
As night falls down, Imam Ali used to visit families, carrying for them some floor, rice and oil; at their houses, he helped them, he lightened the fire to cook; he fondled orphans, placing them in his lap, and played with them to remove their sadness and depression. His mighty is well known in battlefield; now here, what is mostly important is shedding his sympathetic and warm tears expressing his solace to orphans and deprived people; what is mostly important right now is being at their service. However, at that night, 20th  of the Holy Month of Ramadan, the orphans that Imam Ali used to seat on his lap, gently touching their heads, and feeding their mouths, these orphans kept waiting… they were waiting for ‘the man’… but he didn’t come… at that particular night, they realized who ‘the man’ was!!
Perhaps you have heard about the story of the cup of milk that the physician, who treated Imam Ali after being hit by the poisoning sword; he suggested that Imam Ali drink a cup of milk perhaps poison leaking into his body could be removed out.  Tens of little orphans came with cups of milk in their hands… they came  from all over the town of al-Kufah… they gathered at the door of the Lord of Believers… at that night, they wanted to be gratitude and thankful to Imam Ali, for all the care, love and kindness he had been expressing!
Perhaps you have heard about the blind old man who kept suffering from hunger at that night; and when he was asked about how he had been managing his hunger previously, he answered that ‘a man’ used to come and feed him by his own hands, and when he described the characteristics of ‘that man’, all realized that ‘that man’ was himself Imam Ali. 

(1)     Mostadrak Safinat al-Bihar, Volume 10, page 583


Chapter Four

 Imam Ali, the multidimensional human being, is the real reflection of what Prophet Muhammad, Peace be upon him and his Household, says:

He is the greatest friend and splitter between right and wrong.’(1)
He has been the shelter and the supporter for everyone who feels any loneliness, weakness, or being in need.
This man, who worships Allah and goes faint, fearing Him, is simultaneously the ruler who cannot bear any other arrogant governor, like ‘Mou’way’, or who rebukes even his intimate governor, who quickly accepted a noble banquet’s invitation.  
He is the ‘Muslims’ Treasury’ keeper, who took off the light of a candle, of the public possession, while his brother, Ja’far, was starting a personal conversation ‘unrelated to Muslims’ affairs’. He is not ready to make any individual use of the possessions of “Muslims’ Treasury’; moreover, he kept alarming those who claimed being his ‘companions’ from their wrong deeds. 
This man is the manifestation of defending human beings along with their rights and dignity. This is the very Islam, which is manifested in monotheism; the Islam whose lively monotheistic dimensions are manifested in honoring human beings, their self-esteem, as well as establishing brotherhood relationships among them. Nonetheless, whoever exits from the wholesome Muslims’ path is considered as losing his reality as a Muslim and his faith in Allah and the Qur’an is consequently believed to be incomplete.   
Furthermore, whoever, runs only after fake life appearances, glory and materialistic gains like authority and wealth, or enjoying  his  ability and power can no more claim being the successor or the ‘caliph’ of Imam Ali. The criterion of who to be the successor of Imam Ali must be born deeply in our minds since we are inviting the entire humanity to peruse Imam Ali and his overall methodology.”  

(1)     O’youn Akhbar al-Ridha, Peace be upon him, Volume 2, Page 116.


Chapter Four

 Lady Fatimah

May Allah’s bounty Peace and Blessings be upon Lady Fatima, a purified individual of Ahlu al-Bayt. Speaking about this Lady in particular, Sayyed Ali al-Khamenei, May Allah reserve him, elaborates:
“All what we may say about Lady Fatima al-Zahra’ is few. Actually, we don’t know what we have to say about her! What we have to think about her!The dimensions of her semi Divine-semi Human existence, whole pure spirit, and being the essence of Prophet-hood and Imamate guardianship, are wide in nature, infinite, incomprehensible. She is in a being that makes everyone be confused about her!
(Lady Fatima) al-Zahra’ is the lady who- in her time- was not only highly praised by her father (Prophet Muhammad), husband (Imam Ali), her children (the sons Imam al-Hassam and Imam al-Hussein in addition to her daughter Lady Zeinab) and her intimate companions, but rather by those who did not build correct relations with her.  
Observe the books that have been written about (Lady Fatima) al-Zahra’!Or about the way Prophet Muhammad deal with this great Lady!‘A’ishah’ is among those -previously mentioned- who did not build correct relations with Lady Fatima al-Zahra’; she herself narrates : ‘I have never seen somebody who mostly looks like Prophet Muhammad in his appearance, guiding, speaking, standing, and sitting, rather than (Lady) Fatima. She is the one who when she enters Prophet Muhammad stands up approaching her!’(1) That means with all feelings of longing to see his daughter, Lady Fatima al-Zahra’, Prophet Muhammad stands up from his seat, moves on, and approaches her! This is the meaning of ‘stands up approaching her’; moreover, she also adds in other separate narration that ‘he kisses her and has her seated in his own seat.’ This is the place value of (Lady Fatima) al-Zahra’, May Allah’s bounty Peace and Blessings be upon her. Her value is obvious!

(1)     The book of ‘Al-Ghadeer’, Volume 3, page 18.


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 Reasonable human beings should make good advantage of their gifted sight-ability to enjoy looking at this star (Lady Fatima) shining in their lives…

My dear, the star of the world of creation, Lady Fatima al-Zahra’, is not structured the way we see and imagine! It is far greater! We see the light of the personality of Lady Fatima al-Zahra’, but in fact this light is far greater! But how can we get good advantage of the already available knowledge about her? One narration states ‘She (Lady Fatima) appears to people in heaven’, so we are nothing in front of this light! The sights of the angels in heaven, known as ‘Al-Karroubiyoun’, get dazzled from the light of Lady Fatima al-Zahra’!By her light, we should be guided toward Allah, the path of worshiping Allah, and the straight path!
Lady Fatima al-Zahra’ has taken the same well-guided and straight path until she becomes al-Zahra’. Allah has originally made her from special high-level-nature because His Almighty knows that she is going to have her tests in Earthy world successfully done!
‘Almighty Allah had examined you before He created you; when He examined you, He found you patient!’(1)
Then, Allah has been Most Kind when he made her nature highly-ranked! This is a part of the life of Lady Fatima al-Zahra’, May Allah’s bounty Peace and Blessings be upon her; and we definitely need this part to get ourselves purified.
By the right of Muhammad and his Household, May Allah deprive us not from the gift of love to Lady Fatima and being loyal to her; May Allah guide us through the light of the purified Lady Fatima al-Zahra’; May Allah magnify our love to Lady Fatima day after day; May Allah let us die as we love Prophet Muhammad and his Household; May Allah gather us in the afterlife as we love Muhammad and his Household!”

(1)     Wasa’l al Shia’, Volume 14, page 368.


Chapter Four

 Imam al-Hassan

Imam al-Hassan Bin Ali, Peace be upon both of them, has been actually aggrieved by history, historians and even his supporters. But actually, he can be satisfied with Allah’s purification to his nature, as he is a purified individual of Ahlu al-Bayt, whom Allah addressed as stating: (Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.)(1)
  The leader, Sayyed Ali al-Khamenei, illustrates more about Imam al-Hassan: 
“Moving forward to the era of Imam al-Hassan, May Allah’s Peace and Blessings be upon him, just after six months of taking the leadership of the caliphate of Muslims, he was lonely. Despite all arrogance practiced by ‘Mou’awyah’, Imam al-Hassan has been forced not to think about launching a revolution against him. Supported by a few number of companions, public refuse of any confrontation against ‘Mou’awyah’- - the public desire that has been created just after a year of the age of Mou’away’s rule-Imam al-Hassan is incapable of thinking about any revolution. Moreover, he analyzed that even if he got martyred, his pure blood would become ineffective and fruitless in a society that had got totally broken in terms of its ethics, so that even his intimate companions would not get advantage of his pure blood to peruse the way; for ‘Mou’awyah’ was capable by his propaganda, wealth and decisiveness to reduce the effectiveness of any pure blood upon the mass. 
So, he started to resist all hardness and troubles without letting himself getting martyred. Yet, martyrdom is sometimes much easier than staying alive facing daily hardness. Wise, reasonable and adequate people recognize that staying alive in a tiring environment is harder in degrees from getting martyred, murdered, or being with Allah. Hence, Imam al-Hassan, Peace be upon him, had chosen what was much more difficult!”

(1)     The Holy Qur’an, Surat al-Ahzab, (the Confederates), Verse 33.


Chapter Four

 Imam al-Hussein

Imam al-Hussein, Peace be upon him, has gained all warm and hot feelings due to his revolution and martyrdom in Karbala’, the incident that could be a rich source for honest people to learn from. 
The leader, Sayyed Ali al-Khamenei illustrates more about the blessed and gracious revolution of Imam al-Hussein:
“So far, the revolution led by Imam al-Hussein, Peace be upon him, was a fulfillment of a duty, the due time of revolution; in other words, it is the obligatory of the revolution; it is the obligatory upon all Muslims to start a revolution when corruption is deeply spread in Islamic society and that such spread may lead to a complete change in Islamic principles. To Imam al-Hussein, circumstances were corresponding to start his revolution; and the study of its results shows that it will be fruitful; whether its people are going to survive or not; being murdered or not; being tortured or not; suffering or not; all of these calculations do not matter now; what really matters is the practical fulfilling of the duty in its due time in order to demonstrate a universal lesson. And these very circumstances may be available at any time and in any place, too. But it happened that, in the time following the martyrdom of Imam al-Hussein and during the time of the Imamate of the following Imams, no convenient circumstance had been found in a way that would help make another revolution. There is one interpretation to this background: with the absence of the convenient conditions, there are other important tasks placed upon the shoulders of the Imams. The convenient circumstances have remained absent until the last period lived by the eleventh Imam and the beginning of the occultation of the twelfth Imam, Muhammad al-Mahdi, May Allah expedite his arrival. However, the convenient circumstances may always be available today in any Islamic countries. Perhaps the atmosphere is fully ready right now in some Islamic countries to start a revolution. At the moment, they do, they will protect Islam and keep it safe.


Chapter Four

 Imam al-Hussein, Peace be upon him, has given a great and practical lesson over Islamic history; he has rescued Islam, and guaranteed its lasting over time. Whenever such corruption is found, Imam al-Hussein will be fully presented by his style and tactics and instructions of what-to-do. That is why, the name if Imam al-Hussein must be kept alive; the memory of Karbala’ must stay alive!

Unfortunately, the lesson of Karbala’ has not been as widely spread in Islamic countries as it should be yet. 
Actually, compared with other human tragedies and historic incidents, Ashoura’ is still unique!(1). All of Prophet Muhammad, Imam Ali, and Imam al-Hassan have declared that: 
No day is similar to your day, Abu Abed Allah!’(2)
This day that has no similarity is Ashoura’; it is a day of solace and weeping! The entire Karbala’ is solace and disasters; all incidents took place in Karbala’ are weeping and pains!”
Imam Ali Bin al-Hussein
The leader, Sayyed Ali al-Khamenei, says:
“Speaking about Imam Ali Bin al-Hussein, Peace be upon both of them, is difficult; writing his biography is difficult, too. This is due to the mistakes of the historical narrators who originally introduced him. Most biography writers and narrators mistakenly think that this great man has kept himself busy in worshiping Allah without being involved in politics. Some historians have explicitly stated this misunderstanding as a mere fact; still others implicitly have no better

(1)     Ashoura’ is the tenth Day of the Islamic month of Muharram, the day when Imam Hussein along with his male relatives and companions got murdered by the hands of the army of ‘Yazid’ who claimed being the ‘caliph’ in Islamic world. ‘Yazid’ aimed at taking legitimacy of his rule from Imam Hussein, the grandson of Prophet Muhammad, May Allah’s Peace and Blessings be upon him and his households. However, Imam Hussein refused. As a result, Yazid’s army besieged Imam Hussein in Karbala and murdered him and his supporters. After that, Imam Hussein’s female relatives along with the only male young descendant Imam Ali Bin al-Hussein were taken as captives and enforced to walk from Karbala, Lebanon, Syria and Egypt.
(2)     Bihar al-Anwar, Volume 45, Page 218.


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  idea. This is clear in the nicknames that are stuck to his name. One of these is the ‘sick’, although his sickness during Karbala’ incident did not last for more than few days!A few days of sickness are universally considered as natural. Plus, his sickness during the peak time of Karbala’ came in accordance with the Divine sake, in order not to have this great man obliged to physically defend or perform the jihad, for he was going to be bearing a greater responsibility in the near future; he was going to be in charge of an overloaded trust and Imamate leadership! He survived Karbala’; and he had been bearing the full responsibility of the Imamate leadership for about 34-35 years after the martyrdom of his father, Imam al-Hussein, Peace be upon both of them. According to Shiites records, his Imamate period is the most difficult and complicated one compared to that of the others following Imams. His biography is full with various and breathtaking incidents. Compared with the other Imams’ biographies, what happened with Imam Ali Bin al-Hussein is still exceptional!”

The leader Sayyed Ali al-Khamenei talks about the philosophy of Imamate according to Imam Ali Bin al-Hussein himself. He elaborates:
“Imam Ali Bin Al-Hussein had kept constantly refreshing the mass collective memory about the suffering from tyrants’ corruption. Actually, the act of keeping them alarmed was one of his greatest and most significant tasks. 
He had kept reminding about people’s suffering under the authority of tyrants and corrupted rulers like “Mou’awyah,’ Yazid,’ and “ Marwan Bin al-Hakam’. He kept bringing memories alive about tens of deadly incidents like ‘al-Hura’’, ‘Ashoura’,’ and the martyrdom of ‘Hojor Bin Ouday’ and ‘Rashid al-Hijri’. He was persuading people for further movements and revolutions. Now, observe his statement: 
‘I swear, you’ve turned your back to issues that took place in the past time including compiled seditions and being totally involved in them now that you have come to the conclusion that you should avoid seducers.’


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 He was pointing out to the fact that people must have learned from their experiences with tyrants and that because they already had clear idea how awful tyrants’ behavior sounded, people must have confronted them today in order to avoid their arrival tomorrow. In his speech, Imam Ali Bin al-Hussein, Peace be upon both of them, is explicitly putting forth the issue of Imamate, caliphate, guardianship, government, and the management of the Islamic system. 

Prioritize Allah’s order, obeying Allah along with those whose obedience He has made obligatory.
In this sense, Imam Ali Bin al-Hussein is demonstrating the philosophy of the Imam and the leader who must be followed by the public. Had people been aware of this philosophy, they would have recognized that it is illogical and impossible that Allah obliges the obedience of a ruler like ‘Abed al-Malik Bin Marwan’ with all of his connotations of corruption and tyranny!
Don’t let issues imposed upon you like the obedience of tyrants and the seduction of life (youth) be preceding Allah’s order, or obeying his Almighty along with those vested with authority among you.’(1)
Imam Ali Bin al-Hussein, Peace be upon both of them, focuses on two main issues in this speech:
Firstly: Making records of the Islamic thought, keeping it alive in the collective memory and persuade people to study it. 
Secondly: putting forth the issue of the political guardianship, government, and leadership of the Islamic system.
And once Imam Ali Bin al-Hussein identifies these two issues, he is actually identifying the Divine Islamic system.”

(1)     Al-Kafi, Volume 8, page 15; the translator: Imam Ali Bin al-Hussein, Peace be upon both of them, urges people to prioritize Allah’s order, and consequently obey His Almighty as well as ‘those vested with authority among the people, (as verse number 95, Surat al-Nisa’ states:  (O, you who have faith! Obey Allah and Obey the Apostle and those vested with authority among you.)).


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 Imam Muhammad al-Baqir

The leader, Sayyed Ali al-Khamenei, explains about Imam Muhamamd al-Baqir, Peace be upon him, as saying: 
“One reliable narrator portrays the era of Imam Muhammad al-Baqir: ‘It was the era of teaching and studying; the Imam was leading teaching sessions at the mosque of his town; his sessions were full with students from all around the word, especially from Khorasan.’ This narration indicates that Islamic teachings had so far reached the entire globe and that people had become more attached to Ahlu al-Bayt than any time before.
Another narrator describes the Imam as being surrounded with the people from ‘Khorasan’ : ‘The people of Khorasan were embracing him.’ i.e. they were surrounded him as he was demonstrating lessons about Islamic principles (the halal/haram i.e. the Islamic principles about the licit and the illicit deeds and actions). Another narrator provides further details as saying that: ‘The grand scholars were also attending his sessions learning from his knowledge and sciences. Among the attendees was ‘Akramah’, a popular scholar and simultaneously a student of ‘Ibn Abbas’; one narrator reports that when “Akramah’ first attended the session of Imam al-Baqir, he felt trembling during the Imam’s speech and immediately fell in his lap. The Imam asked: ‘What’s wrong with you?’ ‘Akramah’ answered: I feel trembling in front of you; I have never felt so in front any .” Imam al-Baqir, Peace be upon him, replies: ‘You are in the houses Allah has allowed to be raised and wherein His Name is celebrated.’(1)

(1)     Bihar al-Anwar, Volume 46, Page 258; the verse is 36, Surat al-Nur {(35) Allah is the Light of the heavens and the earth. The parable of his Light is a niche wherein is a lamp- the lamp is in a glass, the glass as it were a glittering star- lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things. (34) In houses Allah has allowed to be raised and wherein His Name is celebrated, He is glorified therein, morning and evening, by men whom neither trading nor bargaining distracts from the remembrance of Allah, and the maintenance of prayer and the giving of zakat )alms giving(. They are fearful of a day wherein the heart and the sight will be transformed,(37) so that Allah may reward them by the best of what they have done, and enhance them out of His grace, and Allah provides for whomever He wishes without any reckoning).


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 Another attendee is ‘Abi Hanifah’, who was considered among the greatest jurists; (he later became the leader of a Sunni creed, known as the creed of ‘Abi Hanifah’).

Actually, Imam al-Baqir has been the hub of knowledge and sciences and even those who were considered as grand scholars at his time were also benefiting from his intellect until his scientific fame has reached the entire globe and  become known as ‘Baqir al ouloum’ i.e. the ‘splitter of sciences.”
Imam Ja’far al-Sadiq
The leader, Sayyed Ali al-Khamenei, says:
“By the time of Imam Ja’far al-Sadiq, Peace be upon him, wars, conflicts and clashes had been spread all over the Islamic world including Africa, Persia and ‘Khorasan’ in particular, and many other zones. These circumstances became so problematic to the Omayyad’s ruling staff. But Imam al-Sadiq, Peace be upon him, grasped the opportunity and went deeper in exposing the issue of the Imamate of Ahlu al-Bayt. 
‘Omar Bin al-Mokdam’ narrates: ‘I saw Imam Ja’far al-Sadiq (nicknamed Abu Abed Allah) on the Day of Arafat. He was declaring as loudly as possible and repeating in all main directions and sub-directions: ‘O people, the Apostle of Allah Muhammad, May Allah’s Peace and Blessings be upon him and his Household, had been the Imam.’ 
Let’s study the term ‘Imam’; Imam al-Sadiq wanted to spread the concept of Imamate and stimulate people to question the legitimacy of the current ruling staff: ‘Have they been qualified enough to ruling?!!!!’
He was repeating this statement three times in each direction, until he uttered it about 12 times. 
‘O people, the Apostle of Allah had been himself the Imam; followed by 


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 Ali Bin Abi Talib, the Imam; followed by al-Hassan, the Imam; followed by al-Hussein, the Imam; followed by Ali Bin al-Hussein, the Imam; followed by Muhammad al-Baqir, the Imam; followed by Ja’far al-Sadiq, and I am the Imam.’”

Imam Moses al-Kathim
The leader, Sayyed Ali al-Khamenei, says:
“The dictionary of all of the Imams is full with terms that put forth one particular goal- the Imamate strategy. There is a supporting detail here presented by the debate between Imam Moses al-Kathim and the ruler at his time ‘Haroun al-Rashid’ about the land of ‘Fadak’ that Prophet Muhammad bequeathed to his daughter Lady Fatima, Peace be upon her along with her family and descendents.
‘The narration reports that ‘Haroun al-Rashid’ asked Imam Moses al-Kathem, Peace be upon him to determine the borders of the land of ‘Fadak’.‘Determine the zone of ‘Fadak’, so that I return it back to you,’ ‘al-Rashid’ claimed. By this claim, al-Rashid probably thought about two main things: First, keeping the inherit of Lady Fatima under the control of the ruling staff is an excuse for the Imams to stay expressing being oppressed, so he wanted to pull such this excuse from their agenda. Secondly, upon returning the land to its real owner, he would improve his image in the eyes of Shiites, so he would be more acceptable and distinguishable from the other oppressors. However, Imam al-Kathim refused at first, but al-Rashid was too consistent. Next, the Imam started illustrating the following as the narration reports: ‘I don’t take it unless completely bordered around.’ Al-Rashid agreed, and the Imam started illustrating its regional borders: ‘The first border is ‘Aden’. But after the Imam announced its first border, al-Rashid’s facial expressions changed immediately. But the Imam continued: ‘The second border is ‘Samarkand’’- i.e. the current eastern border of the lands ruled by al-Rashid. Then al-Rashid’s face turned gloomy in color. But Imam 


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 al-Kathim continued: ‘The third border is Africa, which is Tunisia.’ i.e. the western border of ‘al-Rashid’s ruling lands.

The narrator reports: ‘Al-Rashid’s face turned black in color then, but Imam al-Kathim continued: ‘The forth border is ‘Sayf al-Bahir’ that lies beyond the islands and ‘Armenia’.’ i.e. the southern borders of al-Rashid’s ruling lands. 
 ‘Nothing has been left for us, then!’ Al-Rashid commented in sarcasm, but Imam al-Kathim replied: ‘I informed you that once I illustrate its borders you are not going to return it back.’ 
Finally, the narration reports that: “By the end of this debate al-Rashid decided to kill Imam al-Kathim!’
This debate shows one of Imam Moses l-Kathim’s demands which was sufficient for ‘al-Rashid’ to decide to kill the Imam. 
Investigating all of the demands of the Imams, especially Imam Muhammad al-Baqir, Ja’far al-Sadiq, and Ali Bin Moses al-Ridhah, can lead to the drawing of one strategy presented in the issue of the Imamate of Ahlu al-Bayt, Peace be upon all of them.”


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 Imam Ali al-Ridha

The leader, Sayyed Ali al-Khamenei, says:
“At the time of Imam Ali Bin Moses al-Ridah, debated sessions became heated up to the extent that any scholar would fear being presented in a face-to-face debate versus Imam Ali al-Ridha. And after each debate, the fame of Imam al-Ridha would gain extra fame all around the globe. He has been mostly known by his wide and in-depth knowledge and absolute proof. However, the ruler at his time ‘al-Ma’moun’ kept insisting on holding more sessions, perhaps he might find someone who would dominate Imam Ali al-Ridha, Peace be upon him. Nonetheless, the more and the longer sessions were, the more obvious the scientific capability of the Imam became!
And when ‘al-Ma’moun’ believed that these debates had become inefficient in lessening the value and the prestige of Imam Ali al-Ridha, he decided to use his own servants and staff to plot against the Imam. Latter, he got the Imam imprisoned in ‘Sarkhas’, a zone in the north-east of Iran. However, the wardens and prison guards there were among the first who faithfully recognized the spiritual value of Imam Ali Bin Moses al-Ridha, Peace be upon him. 
Imam Muhammad al-Jawad (along with his following Imams)
The leader, Sayyed Ali al-Khamenei, says:
“I think, all of the problems that the Imams had faced, reached its climax during the period of Imam Muhammad al-Jawad along with the other following Imams.”(1)

(1) After Imam Muhammad al-Jawad there are: Imam Ali al-Hadi, Imam al-Hassan al-Asakari, Imam Muhammad al-Mahdi, Peace be upon all of them.


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 Imam Muhammad al-Mahdi 

The leader, Sayyed Ali al-Khamenei, says:
“The issue of Imam al- Mahdi, May Allah expedite his honorable arrival, is one of the key issues in Islam. It is not exclusive to Shiites. All other Muslim sects believe that Imam al-Mahdi is a descendant of the good and pure ancestry that belongs to Prophet Muhammad, May Allah’s Peace and Blessings be upon him and his Household. They also believe that as he arrives he is going to establish Allah’s religion and justice all over the world. Non- Muslims also believe that the entire humanity is going to enjoy a bright future, which is going to be accomplished through Mahdism. Now, there is a specific particularity that distinguishes the Shiites’ ideology. Actually, no ambiguity exists in Mahdism according to Shiites. We know all the details and sub-details concerning Mahdism. We fully know who Imam al-Mahdi is. We know our Commander and Master, and the Master of all humankind, as well. We know everything concerning his blessed birthday. We know his father and mother. We are fully aware of whom we love and believe in. We rely on narrations that are reported in correct and trustworthy manners. This issue is so obvious and clear. This means we are fully aware of whom we love and believe in. We do believe that our infallible Imam and the Remainder of the Purified Ancestry (Ahlu al-Bayt) has been living among humanitarian communities since his birth (in 255 Hegira). Today (in 1431-32 Hegira), he is still living among us; however, Allah’s wisdom requires that people and the Imam live this great awaiting! It is the awaiting of the day when he rises up with a renaissance similar to those led by Allah’s Prophets; his battle will definitely go to his favor and mark an absolute victory over polytheism, and hypocrisy. He will rescue the world from oppression, tyranny, discrimination, mastery, and abuse. This day will come and Allah’s promise will be fulfilled! Should Shiites understand the reality of Mahdism’s ideology and deal with it as it really deserves, they will discover its reality as it


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  is a source of abundance and light! This issue leads every Muslim and believer in it, and every Shiite as well to think about paying his utmost intellectual and physical effort to keep a constant intellectual and spiritual relation with the Master of Time, and train himself to behave in a way that creates the very content and satisfaction in the heart of the infallible Imam. In addition to that, Mahdism has special characteristics and influences upon all nations, especially ours. One of these characteristics is manifested in the existence of hope and the belief in the future. Let every Shiite know that the entire oppression, tyranny, mastery that are taking place on world stage right now are going to be folded one day. This day may be so imminent! It may also be so far! Any way it is definitely coming!”







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The individuals of Ahlu al-Bayt are not ordinary people; their death or martyrdom does not bring the end of their lives. They have never been interested in secondary issues leaving big and primary projects behind their backs. Their concerns have never been ordinary. They are not individuals in a nation. Each one of them has been an entire nation in himself, in his full manhood. Based on this, we should recognize and evaluate them they way they really deserve. Oppression has been practiced over them from two main sources: the tyrant rulers and sometimes from people who belong to them by their identities only. That is why the Imams have suffered from pains and expatriation. 
The leader, Sayyed Ali al-Khamenei, says:
“The expatriation suffered by Ahlu al Bayt was never limited by the physical periods they lived. It rather went beyond like about eras after their martyrdom. This is due to the negligence of many important aspects of their lives by narrators and reporters. There are some valuable books and references that contain narrations describing the lives of Ahlu al-Bayt, Peace be upon all of them. Yet, there is a gap in reporting the aspect of confrontation in their lives- reporting their powerful confrontation and jihad, which manifest their united path along the 250 years. Most narrations concentrated on reporting their scientific and spiritual characteristics; yet we should investigate in the lives of Ahlu al Bayt as being models to follow in our own lives; they can never be considered people who lived some great events in the past, so that the best to do is to bring their memories! Great focus must be placed upon the political methodology and style of the biographies of these great people!
Ahlu al-Bayt’s individuals are scholars, worshipers, pious, mujahidoun, (defenders of Islam); in addition to that, they are the


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  chiefs who ordain grace and ban taboo; in brief, they are entirely infallible! They have been absorbed in obeying and loving the Great and Almighty Allah; they have been absorbed in Islam and the Qur’an; they are the manifest of Allah announcement: 

(Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.)  
So that, they are the best models to be followed; let’s be like them as much as we can; since Imam Ali himself says:
You are not able to do so.
But he also delivers another practical advice as saying:
Help me in some piety, effort, virtuousness, and correctness.’(1)

(1)       Bihar al-Anwar, Volume 33, page 474.


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 The Imams’ Broad Biographies

This booklet takes you in a journey to be emotionally and intellectually introduced to Ahlu al-Bayt: Lady Fatima, Imam Ali and their sons Imams al-Hassan and al-Hussein; the journey continues until you find yourself in the heart of today, the post era of the occultation of the twelfth Imam Muhammad al-Mahdi!“ We should take good care of the issue of Ahlu al-Bayt, for it is one of the first-class issues in this Holy religion,”  said the Supreme Leader Sayyed Ali al-Khamenei, May Allah reserve him. How can the Imams be able to run the political and social life of the public while they are not on the top of official ruling systems? And despite the severe oppression practiced over them, how have they been able to create, from their own suffering, strategies for the entire Muslim nation and humanity? How have they been able to perfectly and simultaneously combine between their pure worship to the Great and Almighty Allah and being deeply involved in the political and human rights movement? “Without our love to Ahlu al-Bayt, we cannot move further in any renaissance,”  al-Khamenei concludes.

Imams’ Broad Biographies