True Leaders of Islam

True Leaders of Islam

An Analytical Approach to the History of the Infallible Imams (Peace Be Upon Them), Especially the Saqifah Incident and the Ashura Uprising

Author Information
Author: Mohammad Reza Nekounam (b. 1327 AH)
Title: True Leaders of Islam: An Analytical Approach to the History of the Infallible Imams (Peace Be Upon Them), Especially the Saqifah Incident and the Ashura Uprising / Mohammad Reza Nekounam
Publisher: Sobhe Farda Publications, Tehran, 1393 AH
Physical Description: 152 pages
ISBN: 978-600-7732-79-3
First Published: 1385 AH, titled “Zohour Shafaq”
Subjects:

• Fourteen Infallibles — Biographies
• Saqifah of Bani Sa’ida
• Ashura
  Congress Classification: BP36/N8P9 1393
  Dewey Classification: 297.95
  National Bibliography Number: 3703727

Preface
Praise be to Allah, the Lord of the worlds, and blessings and peace be upon Muhammad and his pure family, and eternal curse upon all their enemies.
Human society, in its pursuit of lofty divine ideals and complete human life, requires divine educators in addition to thought, reason, and inner principles. The Almighty Creator has selected prophets, each with a designated successor, from among humankind over many centuries. However, since impious deceivers, lacking the qualifications for leadership, have consistently claimed leadership among human societies through deception, taking advantage of people’s simplicity and short-sightedness, they have always obstructed the path of truth and the true leaders. These deceivers, whose personalities were false, engaged in every form of treachery, lowliness, and immorality to fulfill their desires, making human dignity a prey to their aims.
In contrast, true leaders and divine guides never yielded to evil, however small, but instead suffered the intellectual weaknesses of people and strived to alleviate them to the best of their ability. They possessed distinguished moral virtues and never became entangled in carnal desires or passions, remaining steadfast and resolute in the pursuit of truth and goodness. From the beginning of human history, these two types of leadership have always existed, and this phenomenon has been observed at every level of society.

The maliciousness and corruption of these wicked, greedy individuals have always caused the righteous to be burdened with sorrow and grief. “Woe to the world, for in it, Allah has allowed His enemy to dominate His allies.” Thus, these vile and worldly individuals, who have always entangled the righteous in their deceitful intrigues, have made life unpleasant and difficult for humanity. Now, committed individuals must work to eliminate this obstruction and keep leadership in human societies free from such corrupting influences. Only when world leadership is in the hands of the “Infallible” will humanity and Islam be freed from these current corruptions. All alternative ways and methods are expressly condemned.
Everyone must realize that the only way to salvation is the path of Ali, and the only law for the correct governance of the world is Ali’s law. Islam is nothing but the teachings of Ali, and anyone who considers Islam outside of Ali’s vision has not understood Islam. For Islam, its divine teachings, and the Qur’an are based on the concept of infallibility, and its executor must be infallible. In the absence of the Infallible, at least an individual with justice is required. Those who are corrupted, sinful, or wicked cannot be the defenders, executors, or protectors of the faith and the community.

The Basic Question
If Islam is the savior of humankind and the only appropriate doctrine for the governance of humanity, then what exactly is Islam, and where does it manifest? Islam is found in the message and principles of a book and a school of thought. The embodiment of Islam is present in the Qur’an, in the person of Prophet Muhammad (PBUH), in Ali, and the Infallible Imams, each of whom forms a distinct angle, a peak in the conceptualization of pure, unaltered Islam.

Every plan, form, type, or group that aligns itself with these two core principles, the Qur’an and the pure lineage (Ahl al-Bayt), has found true Islam. Otherwise, it must seek its roots outside of Islam. The Qur’an and the Prophet (PBUH) are the expression of Islam, and Ali is its criterion. Ali is the ultimate authority and the clear path, distinguishing between Heaven and Hell and the standard for recognizing disbelief and faith.

The Tribe of Light and the Tribe of Darkness
Among the cities and regions of Arabia, Mecca was the most important and oldest commercial city. The residents of this city were formed of various Arab tribes, the most famous of which were the Quraysh. Two notable men from this tribe were Abd Manaf, the father of Hashim, and Abd Shams, the father of Umayya. These two brothers gave rise to the historically significant tribes of Banu Hashim and Banu Umayya, which were in constant conflict throughout history. The people of Banu Hashim were primarily religious, pure in nature, and followers of the faith of Prophet Ibrahim (PBUH), while Banu Umayya consisted of immoral, idolatrous, and misguided individuals who only pretended to embrace Islam when Prophet Muhammad (PBUH) emerged, while secretly holding on to the erroneous beliefs of their pre-Islamic days.

One of the most distinguished members of Banu Hashim was Abd al-Muttalib, the noble grandfather of Prophet Muhammad (PBUH) and Imam Ali (PBUH). He was a virtuous, selfless man who held the leadership of the Quraysh tribe and took care of the Ka’bah, providing great services to the people of Mecca and enduring numerous hardships. Abd al-Muttalib had ten sons and six daughters. His youngest son, Abdullah, was the father of the Prophet, and his elder son, Abu Talib, was the father of Imam Ali (PBUH).
The ancestors of the Prophet Muhammad (PBUH) were all prophets, successors of the faith, and virtuous individuals chosen by Allah. The highest of these ancestors was Prophet Ibrahim (PBUH), and the Prophet’s grandfather, Abd al-Muttalib, and his father, Abdullah, were all highly esteemed figures. Abdullah, known for his great beauty and virtues, passed away at the age of twenty-five, before the birth of Prophet Muhammad (PBUH). Prophet Muhammad (PBUH) was born in the Year of the Elephant, in the same year that the army of Abraha attempted to attack the Ka’bah.

Imam Ali (PBUH) was born in the thirteenth of Rajab, the year of the Elephant, to Abu Talib and Fatimah bint Asad, both of whom were from the noble Hashimite clan. His birth, unlike any ordinary birth, was marked by extraordinary events, as he was born inside the Ka’bah itself—a distinction that only Ali (PBUH) holds. Even Jesus (PBUH), although his mother lived in Bethlehem, was commanded to leave the city at the time of his birth, while Fatimah (PBUH), Ali’s mother, was instructed to enter the Ka’bah for his delivery. Ali (PBUH) is the only figure in Islamic history whose birth is associated with such remarkable signs.

In the Presence of Prophet Muhammad (PBUH)
Imam Ali (PBUH) was raised under the care of his father, Abu Talib, until the age of six. Subsequently, due to the difficult circumstances and famine, the Prophet Muhammad (PBUH) took Ali (PBUH) into his home, and from that time on, a deep bond of affection between them grew. This relationship remained intact even when Imam Ali (PBUH) later returned to his father’s house.
When the Prophet Muhammad (PBUH) received the first revelation in the Cave of Hira and was commanded to warn his closest kin, he invited the members of the Banu Hashim clan to a meal. After the meal, he proclaimed his prophethood, but only Imam Ali (PBUH) responded to his call. This event marked the beginning of Imam Ali’s (PBUH) steadfast support for the Prophet (PBUH).

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Abu al-Bakhtari’s Anger and the Night of Mabit

Abu al-Bakhtari became enraged by the words of Ali (A.S) and unsheathed his sword, advancing towards him with the intention of engaging in combat. However, the awe and majesty of the Prophet’s presence overwhelmed him, instilling such terror in his heart that he became dizzy and fell to the ground. In summary, on that night — which is known as Laylat al-Mabit — Imam Ali (A.S) embodied the verse:

“And of mankind is he who sells his soul in seeking the pleasure of Allah.” (Qur’an 2:207).

The Brotherhood Pact

In the first year of the Hijrah, after the revelation of the verse regarding brotherhood, the Prophet (PBUH) instructed the believers to form a pact of brotherhood with one another. At that time, everyone was curious as to with whom the Prophet (PBUH) would form this bond. When they saw that this was to be done with Ali (A.S), many people became envious and secretly harboured resentment against him. However, Imam Ali (A.S) himself was pleased and comforted by this.

Courage

Imam Ali (A.S) participated in every battle alongside the Prophet (PBUH) except for the Battle of Tabuk, which itself was a special virtue for him. His bravery was so renowned that he was called “Qattal al-Arab” and “Dhaygham al-Ghazuwaat.” He participated in the battles of Badr, Uhud, Bani Nadir, Khandaq, Khaybar, the Conquest of Mecca, Hunayn, and Ta’if, and was the standard-bearer in all of them. The virtues and merits of Imam Ali (A.S) are so vast in history that no unjust enemy can deny them, and everyone acknowledges them.

A Fragment of the Infinite

Who is Ali (A.S)? To understand Ali (A.S), one must look at his virtues and qualities, as well as the words of divine revelation and the statements of the Prophet (PBUH). His noble lineage, his close kinship with the Prophet (PBUH), his pure birth, his birth in the Ka’bah, his pledge of loyalty to the Prophet, the hadith of manzilat, the hadith of the mutayyar bird, the hadith of ilm (knowledge), the event of Laylat al-Mabit, his following the Prophet in every matter, his participation in all the battles (except Tabuk), his recitation of Surah Bara’ah, the hadith of man kuntu mawlah, the verse of Tathir, his allegiance to God and His Messenger, his participation in the event of Mubahala with the Christians, the hadith of the Cloak (Kisa) and the revelation of Surah Hal Ata, his sword returning to him, his famous statement: “There is no hero but Ali, no sword but Zulfiqar,” his shining face during the battle of Khaybar, his victory over Amr ibn Abdawud at the Battle of Khandaq, his brotherhood with the Prophet, his fatherhood of Hasan and Husayn, his marriage to the daughter of the Prophet, Fatimah (A.S), his stepping on the back of the Prophet to break the idols, the closure of all doors to the mosque except his own, his role in the Prophet’s washing, his caliphate and imamate, his infallibility (a quality possessed by no one except the Prophet (PBUH) and the Imams), his being the Quran in speech, his being the soul of the Prophet according to the Quran, his being the savior of all the prophets, successors, and righteous people, his role as the divider of Heaven and Hell, his being the banner-bearer in the Hereafter, his role as the water carrier of the Kawthar, his being the decisive word and the straight path — these are just a few of the countless virtues. However, even all these statements fall short of fully introducing his character.

Disobedience to Osama

Before his death, the Prophet (PBUH) appointed Usama ibn Zayd — a capable and courageous youth — to lead an army comprising many companions, including Umar, Abu Bakr, and others, to campaign and defend against the Romans. The Prophet (PBUH) repeatedly urged: “Set out with the army of Usama; may Allah curse anyone who delays it!” This hadith has been recorded in both Shia and Sunni books of hadith with slightly varied wording and is acknowledged by all Muslims. A day after the army had been prepared, the Prophet’s illness worsened, and he passed away. Consequently, Usama’s army disbanded and returned to Medina. In the meantime, Umar, Abu Bakr, and Abu Ubaydah plotted and entered the city to achieve their goal, resulting in the curse of the Prophet (PBUH) upon them.

This episode and the hadith about the army of Usama clearly demonstrate that the Prophet (PBUH) had foreknowledge of his passing and that he was aware of the conflicts and subsequent events that would arise. He sent the companions out under the pretext of war, so they would disobey the Prophet’s orders, thereby ensuring their condemnation at the moment of his death. Furthermore, by placing Umar, Abu Bakr, and others under Usama’s command, the Prophet intended that they be humbled before Imam Ali (A.S), who had always shown humility before the Prophet.

The Speech of Abu Bakr

After the Prophet’s (PBUH) death, Abu Bakr mounted a camel and stood in front of the mosque, addressing the people: “O people, why are you in a state of turmoil? If Muhammad has passed away, then his Lord is alive,” and he recited the verse “Muhammad is but a Messenger; before him, many messengers have passed away” (Qur’an 3:144). At this time, the Ansar gathered in the house of Sa’d ibn Ubadah and were preparing to pledge allegiance to him. Abu Bakr, Umar, and Abu Ubaydah also learned of this and arrived at the scene. They managed to seize control of the gathering and, with deceit, convinced the people to pledge allegiance to Abu Bakr.

In the ensuing discussions, Abu Bakr stated: “I consider Umar and Abu Ubaydah, these two elder men, worthy of the caliphate.” Umar and Abu Ubaydah replied, “We will not precede you, for you embraced Islam before us.” Eventually, after much politicking, Umar and Abu Ubaydah pledged allegiance to Abu Bakr, and others followed suit, seemingly accepting his rule. However, the companions from the Banu Hashim, such as Salman, Miqdad, Ammar Yasir, and especially Imam Ali (A.S), refused to pledge allegiance initially, standing firm against what they saw as a wrongful decision. Nonetheless, they did not pursue division and acted in accordance with the greater good of Islam.

The Trial of Abu Bakr

After the burial of the Prophet (PBUH), the people of Medina gathered in the mosque and pledged allegiance to Abu Bakr. Meanwhile, Imam Ali (A.S) and his companions from Banu Hashim and the righteous followers withdrew into their homes, expressing their disapproval of this choice. Umar, in an attempt to coerce them, surrounded their homes and, through force and oppression, extracted their allegiance.

Conclusion: Reflections on the Events of Saqifah

The events following the death of the Prophet (PBUH) can be summarised by noting the deviation of the Muslims from the path of Islam. They forsook the truth and embraced falsehood, leading them from heights of glory into a state of humiliation. This deviation is clear and evident in the history of Islam. The tragedy of the Saqifah and the subsequent events show the importance of returning to the true teachings of Islam and recognising the rightful position of Ali (A.S) as the legitimate successor of the Prophet (PBUH).

The story of Imam Ali’s (A.S) virtues and the circumstances surrounding his delayed recognition as the rightful caliph should serve as a reminder to contemporary Muslims. Only by acknowledging the rightful leadership of Ali (A.S) can we hope to bring about the true revival of the Islamic community and prevent further divisions that have plagued the Ummah.

Another factor that needs to be considered is the intellectual development of many Muslims at that time. The events following the Prophet Muhammad’s (PBUH) passing represent the greatest trial and the most sensitive period for determining the cultural growth, thinking, and way of life of the Muslims. Apart from the Shia, all others failed in this trial, revealing their intellectual immaturity and the intellectual decay that persisted.

Except for a very few Muslims, the majority lost themselves in the face of this great event. They lost the dignity they had gained during the time of the Prophet and revealed the traditional beliefs that were futile and idolatrous, the harmful consequences of which still persist today.

The third topic of significant concern is the claimants of leadership after the Prophet. Those who took control of the Caliphate had no scientific or practical value among the Muslims; rather, they had negative historical backgrounds. Yet, the people easily accepted them and readily abandoned the truth.

Had there been capable and righteous individuals in opposition to Ali (PBUH), it would have been evident that the people had an appropriate understanding and were only misguided regarding the virtues of Ali. However, the individuals who opposed Ali (PBUH) were well known for their weakness, violence, and hypocrisy. Their character was evident, and history attests to this. These were the same individuals whom the Prophet had cursed and whom he had commanded to be rejected, aside from their history of disbelief.

The fourth point to understand is that this false and unjust Caliphate brought about oppression, injustice, the violation of rights, and the misguidance of the Ummah. The Islam that under the Prophet’s care exemplified sincerity with everyone and respect for their rights, after the Prophet’s death, became corrupted and turned into a system of oppression, force, and exploitation. Even the Prophet’s close relatives were coerced with the sword, and the Prophet’s own daughter was treated in a manner that words cannot describe.

The Islam that was defined by truth and justice was overpowered by force, ignorance, and the sword, a clear reflection of the inner nature of those who imposed it and the suffering of Ali (PBUH) and his followers. This issue deserves to be reviewed and judged in a just court, and this represents the fundamental revolution of the Muslims throughout Islamic history.

The fifth topic that requires careful attention and investigation is the approach of Imam Ali (PBUH) in dealing with this group, which reflects his heroic martyrdom and unique strategy.

One must consider how Ali (PBUH), the steadfast supporter of the Prophet, the pearl of truth, and the cornerstone of religion, became entangled with such people and how he responded to them.

Indeed, how did this group come to dominate the fate of Islam and the Muslims? How did they manage to isolate and entrap Imam Ali (PBUH) in this turmoil and struggle?

It must be said that the Imam adopted such an independent and decisive policy in the face of all these injustices and falsehoods that it is counted among his intellectual and miraculous feats. While the Imam was fulfilling his role as the true representative of truth — not submitting to oppression and fighting against every deviation and violation — he took upon himself the responsibility of protecting the outward form of Islam, preventing its collapse, and bearing all the bitterness and hardships from the misguided and ignorant Muslims. This approach is distinctive to Imam Ali (PBUH).

After the Prophet, Ali (PBUH) was like a mother whose beloved child has been abducted by a wolf, and she must display great intelligence, patience, and self-restraint in dealing with the wolf. Although the Imam preserved the outward integrity of Islam, he conveyed the true face of Prophet Muhammad’s Islam and clearly defined its fundamental principles. Through this method, the real and apparent aspects of Islam have been distinguished today, and this clear difference draws the attention of every thinker. To illustrate the wisdom of the Imam in such critical and turbulent circumstances, parts of the early Islamic history must be reviewed to understand the level of public understanding, the policies of the caliphs, and the combined suffering and intellect of Imam Ali (PBUH).

At that time, the people lacked sound thinking and clarity of method, so much so that they sided with falsehood and the forces of misguidance, even joining the ranks of those leading them astray.

A prominent example of this is when Imam Ali (PBUH) after the burial of the Prophet, hurried to the mosque, reasoning with the people, declaring his virtues, and asking for their acknowledgment of his rightful position. He questioned why they should pledge allegiance to Abu Bakr and abandon the truth. The ignorant people replied, “O Ali, all your words are true, and we are aware of them, but you arrived late. Had you come earlier to the mosque, we would have pledged allegiance to you and chosen you as the caliph.” This reveals the ignorance and lack of understanding of the people at the time, who forsook the truth for the sake of a timely presence.

After the Prophet, the people treated Imam Ali (PBUH) and his closest relatives, including his daughter, in a manner no disbeliever or idolater could have matched.

Ali (PBUH), the embodiment of power and courage, endured unimaginable hardship and, in the face of these injustices, was dragged by force, while his daughter was mistreated, and both were coerced into pledging allegiance to the new caliph.

This was the nature of the allegiance and caliphate that emerged after the Prophet among the Muslims. When Imam Ali (PBUH) stood in the mosque facing the misguided individuals, he calmly and eloquently asked, “What will you do if I refuse to pledge allegiance here?” One of them responded, “If you refuse, we will kill you with shame and disgrace!”

Who among the people had the courage to stand against Imam Ali (PBUH), the one to whom others had once said, “Blessed are you, O Ali! You have become the master of every believer and believing woman!” How could anyone threaten him so, and how was it that he endured such humiliation, though his past accomplishments were a testament to his strength? Surely, the patience he displayed in these circumstances was a trial of endurance far greater than any battle he had fought.

Indeed, Ali (PBUH) is a being unlike any other — he is a reality that transcends human understanding and description, a paradox that defies logic and cannot be fully comprehended. What can be said about him? Is he human, angel, or something beyond both? His actions reveal the eternal struggle against falsehood, his steadfastness in the face of trials, and his ultimate victory over all adversities.

To truly grasp the nature of Ali (PBUH) is to face the most challenging and complex issue of all, one which no simple intellect can hope to fathom.

Ali’s patience and resilience — these are not qualities of material kingship nor of spiritual kingship, yet they embody a transcendent truth that can neither be described nor understood. It is something beyond human capacity to explain.

Imam Ali (PBUH), the shining example of justice and selflessness, became the savior of Islam. His unwavering commitment to truth and his courage in the face of overwhelming opposition ensured the survival of Islam and continues to shape the true ideals of Islam today.

The Sermon of Ghadir: Announcement of the Leadership and Successors of the Prophet

The Prophet (peace be upon him) delivered the following address at Ghadir Khumm after completing his pilgrimage, under the command of God. In this speech, he declared the divine decree regarding the leadership of Imam Ali and his successors:

“O people, I give you a warning of the divine punishment, and I guide you towards salvation. I am the Prophet, and he (Ali) is my vicegerent. Fear God and pledge allegiance to Ali, and after him, to Hassan and Hussain, the leaders and masters of the youth of Paradise, and the Imams who will come from their progeny. They are the enduring and everlasting word of God, the heirs of His message. Whoever aligns with them will be saved, and whoever turns away from them will be misguided. O people, the final Imam of guidance among us will be the Mahdi, the one who will uphold the faith and take vengeance upon the wrongdoers. O people, the light of God will remain in Ali and his descendants until the end of time.”

“O people, soon after me, there will emerge leaders of disbelief who will call people towards the fire of Hell and will not be supported on the Day of Judgment. I, and God, disown them and distance ourselves from them. I declare our severance from them.”

“O people, I know that the pious will be few, and the hypocrites will be many. They, their followers, and all their supporters will be in the lowest level of Hell, the most miserable and wretched place of punishment.”

“O people, pledge allegiance to Ali, accept the Imams after him as your guides, and secure your salvation by avoiding the deceitful and wicked forces.”

“Those of you who are present must deliver my message to those who are absent. Did you hear what I said? Was the divine command conveyed to you?”

At that moment, everyone responded affirmatively: “Yes.” The Prophet then invoked God’s testimony, saying: “O God, bear witness that I have fulfilled my duty and conveyed the message You entrusted to me regarding the leadership and succession of my cousin Ali.”

This sermon of the Prophet was replete with divine revelation, wisdom, and an accurate account of the realities of the future of the community. He spoke with such clarity and celestial eloquence that it overwhelmed the audience, leaving them with no response but acceptance. However, among the hypocrites and opponents, there was a profound anger and resentment, which was masked by apparent compliance. But their hidden animosity burned fiercely within them, a fire that would later come to fruition.

The Pledge of Allegiance and the Reaction of Umar

To eliminate any doubt regarding the matter, the Prophet instructed that a tent be erected next to his own, and he called upon everyone to pledge allegiance, congratulate, and express their joy. This was a formal act of securing full recognition for Ali’s succession.

Initially, figures like Abu Bakr, Umar, and others among the companions came forward to pledge allegiance. They left the Prophet’s presence jubilant, as if the prophecy had been fulfilled, and all opposition melted away. Umar himself appeared so overjoyed that he exclaimed, “Blessed, blessed are you, O my master!” He spoke as though he had personally been given the leadership, and as if he were proud, not only of this event but of the imagined superiority over other companions like Salman, Abu Dharr, and Miqdad.

Among the 70,000-strong crowd, there were various individuals—some were firm believers, others wavering, and many who harbored deep animosity toward Imam Ali. Yet, a significant portion truly believed in the Prophet’s words and accepted Imam Ali’s leadership that day, though, sadly, that acceptance did not carry through in later moments of trial, when many chose to follow paths of error and abandon the Prophet’s instructions.

The Tragedy of Imam Ali’s Leadership

When the rightful claim of Imam Ali was usurped, he, with his pure heart, did all that was possible to bring his supporters together. He went to the houses of the Muhajirun and Ansar with his wife, Fatima (may peace be upon her), and his children, Hasan and Husayn. Despite explaining his rightful claim, only forty-four people came forward to defend his cause. Imam Ali repeatedly urged his companions to rise for justice. However, when morning came, only four of them remained committed.

Imam Ali expressed his pain, saying: “God curse those who betrayed me, God curse those who pledged allegiance to me and then abandoned me.” His sense of betrayal was compounded by the realization that, had he had forty righteous supporters, he could have secured his rightful place. But tragically, only a few like Salman, Abu Dharr, and Miqdad remained loyal, while others faltered.

The Corruption and Hypocrisy within the Ummah

Imam Ali lamented that after the death of the Prophet, the people, much like the Israelites, went astray. They abandoned the guidance of the Prophet’s true successor, leaving Ali in solitude. In his sorrow, Imam Ali observed: “If I had had forty true supporters, I would have defended my right, but alas, only Salman, Abu Dharr, and Miqdad remained steadfast, and the rest turned their backs on me.”

The Plot to Kill the Prophet

Following the Prophet’s clear and decisive announcement of Imam Ali’s leadership, there were those who, fearing the strength of this declaration, conspired to murder the Prophet before he could return to Medina. However, God intervened and revealed this plot to the Prophet, safeguarding him from any harm.

The Spread of the News of Wilayah

The news of Ghadir Khumm and the appointment of Imam Ali as the rightful successor spread across the Islamic world. Each region reacted differently—some accepted the divine truth, while others, particularly those who had been envious of Imam Ali’s position, expressed their displeasure. Among them was Harith ibn Numayr, who angrily challenged the legitimacy of Imam Ali’s leadership. When he heard of the event, he rushed to Medina and confronted the Prophet, questioning whether the leadership of Imam Ali was divinely ordained or if it was simply the Prophet’s personal decision.

The Prophet, deeply angered by such insolence, responded by saying: “This is from God, and it is not my personal will. Jibril has confirmed this to me repeatedly.” Harith then challenged the Prophet, saying that if this claim were true, divine punishment should fall upon him. No sooner had he spoken than a stone struck him, killing him instantly, and he was damned to Hell.

This incident illustrated the opposition that Imam Ali and the Prophet faced, and the true nature of the hypocrites within the community who would stop at nothing to thwart divine will.

Analysis of the Verse of Ghadir

The significance of Ghadir Khumm, the establishment of Imam Ali’s leadership, and his succession as the first among the twelve Imams are clarified through a key verse from the Qur’an. In this verse, God addresses the Prophet: “O Prophet, if you do not convey this message, then you have not delivered the message at all.” This powerful statement indicates the centrality of the declaration of Imam Ali’s leadership to the completion of the Prophet’s mission and the perfection of the faith. The Prophet was made to realize the weight of this responsibility, and despite any personal misgivings, he was ensured by God’s protection and guidance in delivering this crucial message.

The verse underscores that the Prophet’s mission would be incomplete without the establishment of Imam Ali’s leadership, and it confirms that God’s protection would ensure the Prophet’s safety from any harm or interference from the disbelievers. This divine guarantee also highlights the firm stance against those who opposed Imam Ali’s rightful position.

The historical narrative of Ghadir Khumm is therefore a testament to the enduring truth of the leadership of Imam Ali and his descendants, marking the end of the Prophet’s earthly mission and the continuation of his guidance through the Imams, who would lead the faithful on the path of righteousness.

The Prophet again lost consciousness, and when he regained his senses, he asked for his brother. The daughters of Abu Bakr and Umar, Aisha and Hafsa, respectively, presented their fathers. However, the Prophet turned away from them until he said to Umm Salama, “Bring Ali.” When Imam Ali was informed, the Prophet turned to him and said, “Place my head on your lap.” Imam Ali placed the Prophet’s blessed head on his lap. The Prophet then said, “After my death, wash me, shroud me, pray over me, and do not leave me until my burial is complete.” Imam Ali followed the Prophet’s instructions, placing the Prophet’s body in the grave, uncovering the Prophet’s blessed face, placing the brick of the grave, and covering the grave with earth. Meanwhile, many of the Muhajirun and Ansar were preoccupied with arguing over the caliphate, eager to take the lead, and did not attend to the Prophet’s funeral.

Eventually, the Prophet of mercy and kindness, after years of pain, suffering, and hardship in guiding the Ummah, passed away on the 28th of Safar in the 10th year of the Hijra, at the age of sixty-three, having attained the highest rank of martyrdom due to poisoning by a Jewish woman.

The Prophet lived forty years of his blessed life in Mecca before the revelation began, thirteen years after the revelation in Mecca, and the last ten years in Medina, after which he returned to the presence of the Almighty.

After outlining this portion of the Prophet’s life history, it is necessary to critically analyze and review it so that no fair-minded person is left with any doubts or misconceptions, unless they are a disbeliever, heretic, or someone destined for eternal deprivation—a deprivation and punishment not far off, in which everyone will realize the truth of the matter.

Critique and Analysis of the Events

In this portion of history, one can clearly discern the stances of the Prophet, Imam Ali, Abu Bakr, Umar, and the people, based on their actions and words. These positions can be summarized as follows:

• The Prophet’s belief in the corruption and hypocrisy of the misguided and his order for their expulsion from Medina.
• The Prophet’s revelation of their wrongdoing.
• The Prophet’s curse upon the transgressors.
• The Prophet’s advice to the people and his clear and direct instructions in words and actions about the future of the misguided and the centrality of truth against them.
• The Prophet’s expulsion of Abu Bakr by removing him from the prayer leader’s position despite his severe illness.
• The calling of Imam Ali to his bedside while he was in Aisha’s house.
• The Prophet taking Imam Ali to the Baqi and the mosque, and the expulsion of Abu Bakr and Umar among the people, along with their disobedience in joining the army of Usama and their cursing.
• The Prophet asking for paper and ink, but being deterred from it by Umar’s disrespect. It appears that Abu Bakr and Umar’s leadership was placed against the Prophet’s intention to write down his instructions.

The Prophet, in his severe illness, turns away from Abu Bakr and Umar and places his head on Ali’s lap. What does this signify? And indeed, those who debate the concept of wilayah and argue that the term “Mawla” has multiple meanings or is an ambiguous term, what justification are they seeking here? Is their argument anything other than sectarian bias and ignorance?

Abu Bakr and Umar, rather than focusing on the burial rites of the Prophet, were preoccupied with the issue of the caliphate and seizing power. On the other hand, Imam Ali, without any concern for such matters, focused solely on fulfilling the Prophet’s will regarding his burial, despite the potential for further conflict if Abu Bakr and Umar had participated in the burial.

Following this historical event, it is essential to understand the political positions and the figures of truth and falsehood, recognizing the hypocrisy, disbelief, and heresy of the enemies, as well as the victimization and sincerity of Imam Ali. The Prophet passed this secret to Imam Ali, so it could guide us in our current times.

The Life History of Imam Ali

Since the life of Imam Ali should not be separated from that of the Prophet, as Imam Ali is the embodiment of the same prophetic truth, a brief outline of his life is necessary here to clarify his role after the Prophet.

The Prophet was thirty years old when Imam Ali was born, and his blessed life lasted sixty-three years, the same as the Prophet’s. At the time of the Prophet’s mission, Imam Ali was ten years old. After the Prophet’s mission, Imam Ali stayed with him in Mecca for thirteen years, and then for another ten years in Medina, until the age of thirty-three, when he was left alone after the Prophet’s death. He became his own companion, and only a few individuals were there to support him.

Imam Ali spent his entire life by the Prophet’s side, never leaving him except when the Prophet ordered it. After the Prophet’s passing, Imam Ali lived for another thirty years, serving during the caliphates of Abu Bakr, Umar, and Uthman for a total of twenty-three years and four months. During this time, Imam Ali faced prolonged isolation and loneliness, observing the hardships and conflicts around him while bearing the remedy for them.

After the rule of the three caliphs, Imam Ali’s formal caliphate lasted five years, and throughout this period, he was caught in struggles with the hypocrites and engaged in wars with the Naksan, Qasatan, and Marqan.

The Enemies of Imam Ali

Imam Ali’s enemies before and after his formal caliphate can be divided into two categories: those who opposed religion and the Prophet and fought against God and truth; and the hypocrites and internal enemies who, while outwardly submitting, secretly harbored hatred and disbelief.

During his formal caliphate, his enemies were divided into the Naksan, Qasatan, and Marqan. The Naksan were those who had initially pledged allegiance to Imam Ali but later turned against him when their interests were threatened. The Qasatan were from the Umayyad clan and supported Muawiyah, displaying deep animosity toward the family of the Prophet. The Marqan were a group of ignorant and misguided people who separated from Imam Ali’s army during the Battle of Siffin and later fought him at Nahrawan.

Abdullah bin Ja’far Tayyar, born to a father like Ja’far Tayyar and a mother such as Asma bint Umais, was a person of great stature. His greatness is evident from the fact that the Prophet Muhammad (PBUH) frequently inquired after his well-being and prayed extensively for him.

He was unparalleled in generosity and kindness, and possessed vast wealth—wealth that was bestowed upon him by the prayers of the Prophet. He was of noble lineage and preserved this dignity, never hesitating to offer charity. For this reason, he was constantly approached by others with requests.

Sasa’a bin Suhan Abdi was a distinguished companion of Imam Ali (AS). His prominence is evident from the fact that Imam Ja’far al-Sadiq (AS) said: “Among the companions of Imam Ali (AS), there was no one except Sasa’a who truly understood the rights of Imam Ali (AS) as they deserved.”

Sasa’a was a learned, eloquent, and pious man. When Muawiya ordered him to curse Imam Ali (AS) from the pulpit, he instead cursed Muawiya and declared, “I curse anyone who curses Ali (AS),” and the people said “Ameen.” Muawiya, unable to sway him, exiled him from the city.

What has been mentioned so far are just a few examples of the companions who were always by the Imam’s side, unwavering and fearless in the face of danger.

We have not mentioned these companions in any particular order, as the intent was to provide a brief overview of the lives of these beloved companions, who by no means constitute an exhaustive list. Imam Ali (AS) had other loyal companions who were always with him, and a complete and detailed account of their lives would be required to properly understand the position of each of them. It would then become clear who truly stood by him and who abandoned him. In short, those who were with him were among the scholars, ascetics, worshippers, and the best of the Ummah, while those who lagged behind were ignorant, worldly, deceitful enemies of the Imam.

The Critical Phases in the Life of Imam Ali (AS)

What is certain in the history of Imam Ali (AS) is that, after the passing of the Prophet (PBUH), he lost his primary supporter and his only secure social refuge.

The passing of the Prophet (PBUH) marked the beginning of the Imam’s suffering and the start of the many hardships that would define the next thirty years of his life. Various corrupt desires, intense opposition, hatred, and the lack of suitable and loyal companions made life difficult for Imam Ali (AS). The one who said “Ask me before you lose me,” and who knew the heavens better than the earth, was naturally familiar with the paths of the earth as well. However, such a person had to contend with the ignorance and deceit of misguided leaders, deviant factions, and the sources of heresy. The Prophet (PBUH) had already indicated that Imam Ali (AS) was the measure and the guardian of truth, embodying both the outward and inward aspects of the divine message.

Despite all the pain, sorrow, and suffering that Imam Ali (AS) endured—so much so that at the time of his martyrdom, he proclaimed “By Him who holds the soul of Ali, I have triumphed!”—he remained the leader of the Islamic community. His life and actions embodied the essence of Islam, acting as a guide for human victory and success. Even amid such trials, he was never lost or misguided, and he made it clear that the realization and fulfilment of the true Islamic thought was possible for all.

Those who call themselves his enemies and those who engage in deceitful tactics to create divisions and chaos were seen as the true betrayers of the religion.

In light of all these difficulties, how is it that such a person, full of human dignity and divine grace, could find himself facing ignorant and misguided individuals after the Prophet’s death? How did those who had been immersed in disbelief, polytheism, and enmity with the Prophet (PBUH) rise to power over the lives and properties of Muslims?

At times, the followers of the truth became so weak that they turned against Imam Ali (AS), even though some of them had once been in his service or were part of the Prophet’s family. This situation only worsened when those who had once fought against the Prophet now found themselves at the helm of leadership. Those who were steeped in heresy and immorality became the rulers, while the true inheritors of Islamic leadership were sidelined.

Despite all of this, the steadfast companions of Imam Ali (AS), such as Salman, Abu Dharr, Muqdad, and Ammar, remained loyal to him until the end. They continued to stand by the Imam in his struggles, unshaken by the trials and opposition that arose in the wake of the Prophet’s passing.

Key Phases of Imam Ali’s Life and Leadership

The period after the death of the Prophet (PBUH) is a critical one, during which Imam Ali (AS) faced enormous challenges, including the corruption of the community, the weakening of its leadership, and the rise of unjust rulers. Yet Imam Ali (AS) persevered, leading the faithful through these dark times.

This period also marks the establishment of a new social and political order, one that ultimately paved the way for the rule of justice and the protection of the Muslim community. However, in the face of these obstacles, Imam Ali (AS) continued his leadership, guiding the Ummah with his wisdom, virtue, and unwavering faith.

Thus, it becomes evident that Imam Ali (AS) was not merely a figure of the past, but a timeless symbol of righteousness, whose actions and teachings continue to resonate through history. His role as the protector of truth and justice serves as a beacon for future generations.

The Noble Qualities and Position of Imam Ali (a.s.) and Lady Fatimah (a.s.)

These titles represent the embodiment of all the virtues and noble characteristics of humanity to the fullest extent possible, and they will bring a new vitality to the human condition. After the Prophet Muhammad (s.a.w.s.), the purest and most correct continuation of the divine message manifested through the exalted existence of Imam Ali (a.s.), who, despite facing the grievous events and the enemies—whether hypocrites or united adversaries—successfully carried the burden of leadership and guardianship during his outward life. Imam Ali (a.s.) announced his absolute submission to the Divine, culminating in the cry of “I have succeeded by the Lord of the Ka’bah,” and thus, was liberated from his mortal form.

The reality of his personality, his virtues, and the noble characteristics of Imam Ali and his companions, as well as the historical position of this great figure, cannot be adequately expressed in words or captured fully.

Imam Ali (a.s.)

Imam Ali’s (a.s.) birth occurred on the 13th of Rajab in the 30th year of the Year of the Elephant (around 600 CE) inside the Sacred Ka’bah. His revered mother was Lady Fatimah bint Asad, and his esteemed father was Abu Talib. Imam Ali is one of the few individuals who, both maternally and paternally, descended from the noble Hashemite family.

He had a group of distinguished, devoted, and resilient companions, although few in number, who stood by him. Conversely, he encountered many ruthless and cruel enemies. Among his most prominent companions were Lady Fatimah al-Zahra (a.s.), Imam Hasan, and Imam Husayn (a.s.), who, along with the Prophet Muhammad (s.a.w.s.) and Imam Ali (a.s.), formed the “People of the Cloak,” the quintessence of Prophethood, Imamate, and divine guardianship.

The summary analysis of Imam Ali’s life, both outwardly and in terms of his various divine positions, reveals several broad aspects: the continuous Imamate and divine guardianship in his radiant existence, and the actual manifestation of all the divine attributes such as justice, truthfulness, strength, oppression, courage, and selflessness—all of which were embodied by Imam Ali (a.s.).

Imam Ali (a.s.) was the identifier, proclaimer, and negator of all vices, whether they were moral, political, individual, or societal, such as hypocrisy, polytheism, heresy, treachery, and baseness. His presence in the world served as an open expression of the truth, the foundation of true liberty and freedom in all realms of social and individual action. In his celestial pronouncements, he presented himself to the history of mankind.

In the Shia belief system, Imamate and guardianship hold such significance, and through these truths, many other apparent and hidden perfections manifest, illustrating the purity and negation of all vices.

Lady Fatimah al-Zahra (a.s.) – The Exemplary Truth

The birth and death of Lady Fatimah al-Zahra (a.s.)—like her unparalleled existence—remain shrouded in mystery. She is the precious jewel and the unique gem of human history. Some say she was born in the second year of Prophethood, while others claim it was in the fifth year. Her death is similarly disputed, with some asserting that she passed away 75 days and others 95 days after the passing of the Prophet Muhammad (s.a.w.s.), making her age at the time of death no more than 18 and no older than 21 years.

Lady Fatimah al-Zahra (a.s.) is the only one whose birth was extraordinary, being the pure light from the celestial dome of paradise, bestowed after 40 days of purity and devotion between the Prophet Muhammad (s.a.w.s.) and Lady Khadijah (a.s.). Her birth was a reflection of divine purity, and she holds a significant spiritual lineage, with her purity and divinity further affirmed by the maternal figures in religious history, such as Sarah, the wife of Prophet Ibrahim, Asiya, the wife of Pharaoh, Maryam, the mother of Prophet Isa (a.s.), and Kulthum, the sister of Prophet Musa (a.s.).

Her noble birth culminated in her role as the mother of Imams Hasan and Husayn (a.s.) and the mother of Lady Zaynab (a.s.), and she played a pivotal role in the transmission of divine truths. Despite the devotion and significance of her existence, she faced opposition from the apparent Muslims and the self-proclaimed caliphs and leaders, who treated her in a manner that belied the profound respect and recognition she deserved.

Lady Fatimah’s suffering was profound, as her son, Muhsin (a.s.), was miscarried due to the oppression inflicted upon her. The physical and emotional harm she endured during her life was so great that Imam Ali (a.s.)—when speaking to the Prophet Muhammad (s.a.w.s.)—would say: “O Messenger of Allah, Fatimah will inform you of what has been done to both of us by this nation, though I cannot bring myself to recount her suffering.” The extent of her suffering is evident in that she is listed as one of the five mourners—alongside Adam, Ya’qub, Yusuf, and Imam Ali (a.s.)—the five who were known as “the weepers” throughout all of history.

Imam Hasan al-Mujtaba (a.s.)

Imam Hasan al-Mujtaba (a.s.) was born in the middle of the blessed month of Ramadan in the 3rd year of Hijra. He was raised by his mother, Lady Fatimah al-Zahra (a.s.), his father, Imam Ali (a.s.), and his grandfather, the Prophet Muhammad (s.a.w.s.). He was notably handsome and bore a striking resemblance to the Prophet Muhammad (s.a.w.s.), both in appearance and character.

Imam Hasan was seven years old when his grandfather, the Prophet Muhammad (s.a.w.s.), passed away and was thirty years old when he succeeded his father as Imam. His leadership lasted for ten years, during which he faced the nefarious adversary, Muawiya. In the end, Imam Hasan was poisoned by his wife, Joadah, under the deceitful command of Muawiya. He died at the age of forty-seven, and his burial was delayed due to severe opposition. His body was eventually interred beside his grandmother, Fatimah bint Asad, in the famous cemetery of Baqi. His death and burial exemplified his martyrdom and the harshness with which he was treated. Despite his great virtue, he was poisoned, and his corpse desecrated by the enemies of the truth.

Imam Hasan’s life was one of immense piety, sacrifice, and love for God, which earned him the admiration of the angels. His commitment to justice and truth remained steadfast despite the various challenges and dangers he faced throughout his life. Even in his dealings with the corrupt Muawiya, Imam Hasan demonstrated the highest level of wisdom, choosing peace over conflict to preserve the lives of his followers.

Conclusion

The lives of Imam Ali (a.s.), Lady Fatimah (a.s.), and Imam Hasan (a.s.) transcend human limitations in their embodiment of divine qualities. They faced hardship, sacrifice, and oppression but also served as paragons of virtue, justice, and unwavering devotion to God. Their lives were not only a model of personal piety but also of leadership, political wisdom, and moral excellence. The stories of their struggles, their devotion to God, and their sacrifices for the truth continue to resonate as a beacon of hope and inspiration for all of humanity.

The Permanent Decree and Emphasis of Mu’awiya: The Necessity of Declaring His Virtues and Cursing Ali

Mu’awiya’s perpetual command and insistence was that his virtues be proclaimed, and that the curse of Ali be made public by everyone. He ordered that whatever anyone wanted be granted to them, and that those who disobeyed would face severe punishment. This situation persisted for seven years — until the year 57 AH — exactly seven years after the martyrdom of Imam al-Hasan (A.S.), and had become so entrenched in the Muslim community that no trace of religion, sincerity, loyalty, leadership, or the family of Ali remained. The truth was entirely distorted, and religion lost its vitality, becoming stale. Mu’awiya turned into a powerful monarch, similar to the kings of Persia, and the caliphate completely adopted a new form and character. In the apparent Islamic system, people found nothing but monarchy, and they only recognized Mu’awiya as a tyrannical king who had donned the purple robe of religion.

The Corruption of the Regime and the Uprising of Imam Husayn (A.S.)

In such a system, religion fades into silence, sincerity becomes rare, and truth becomes scarce. The conditions necessary for a healthy life are lost, and the survival of society, the continuity of human civilization, and the grounds for human development in all aspects are jeopardized. The cause of all this corruption and transformation is the regime’s corruption and the leaders at its helm, which is the primary root of all deficiencies. At this point, neither taqiyya (dissimulation), tolerance, consideration, peace, nor any firm and efficient word proves useful, and only restlessness and agitation can solve the issue. This is the moment when only the sword of steel can achieve progress, and the path to overcoming all problems is through blood. In such a time and in such a society, one must rely on sacrifice, generosity, courage, and martyrdom, prioritizing movement and uprising over anything else, with only the prospect of martyrdom for the sake of the cause. This is when the heavy burden of responsibility weighs heavily on the companions, transforming the leaders and propelling the pure-hearted and free-spirited to action.

At this point, there remains no way other than to rise, to move, to stir, to be agitated. The only option is to attack the heart of the enemy, the objectives of the regime, the vices of the government, and all the corrupt and twisted elements. The vanguard, such as Husayn (A.S.), and a master such as him, enters the battlefield, rises up, speaks out, and no longer grants legitimacy to the rule of Mu’awiya. He leaves no effort or activity untried, finding that the time for movement and uprising has arrived. He recognizes the opportunity and spares no sacrifice or effort in establishing the truth.

In the year 57 AH — one year before Mu’awiya’s death — Imam Husayn (A.S.) went to Mecca, and one day in Mina, he gathered all the Ansar, Quraysh, Banu Hashim, the companions, and the followers, and spoke about the virtues of his father, Amir al-Mu’minin (A.S.), and of himself. He explained who he was and how the current situation stood. After delivering his clear and comprehensive speech, he said: “Let everyone go wherever they wish and inform the people. This is an obligation upon all of you.” Thus, the uprising of Aba Abd Allah (A.S.) gained the necessary grounds for certainty and became a complete necessity.

Though this uprising began after the martyrdom of Imam Hasan (A.S.), it was initially minor, and many spoke of removing Mu’awiya from power and pledging allegiance to Imam Husayn (A.S.), but at that time it did not gain a widespread movement and lacked broader direction or support. However, after several years had passed since the martyrdom of Imam Hasan (A.S.), and due to Mu’awiya’s exceedingly vile actions and his insolent agents who never presented a healthy face of Islam, with the superior Islamic laws completely overturned, the proper conditions for expression, movement, and uprising had emerged. Imam Husayn (A.S.) then entered the battlefield, and after a few years of relative silence and calm, he found it necessary to stand up and take action against those evil elements.

Imam Husayn (A.S.)

According to the famous narration, the blessed birth of Imam Husayn (A.S.) took place on the 3rd of Sha’ban in the 4th year of the Hijra, six months after the birth of his elder brother, Imam al-Hasan (A.S.). His birth was exceptional, as mentioned in the history and hadith books. By the command of Allah, the archangel Gabriel named him Husayn, which is equivalent to “Shaybir.” He grew up under the care of his grandfather until the age of six. After that, he lost his mother in a very short time and, until the age of 36, was under the guidance of his revered father, Imam Ali (A.S.), and after his father’s martyrdom, he witnessed his brother Imam Hasan’s (A.S.) leadership for ten years. In 50 AH, he assumed the exalted position of Imamate.

Mu’awiya lived a life filled with impurity and disgrace, which ended with his death in 60 AH, providing some respite for the troubled society of that time. However, he revived the chain of tyranny by appointing his corrupt son, Yazid, as his successor.

Yazid and the Thought of Allegiance

After the death of his father, Yazid focused on consolidating his power and government, seeking universal allegiance, especially from influential figures and tribal leaders. Among them, he had a particular interest in securing the allegiance of Imam Husayn (A.S.). This marked the beginning of difficult circumstances for Imam Husayn (A.S.), who could not tolerate such a situation for the Muslims and declared: “When Yazid becomes the caliph of the Islamic community, Islam must be abandoned, and its funeral rites should be performed.”

When the issue of allegiance to Yazid was raised in Medina, Walid ibn Utbah ibn Abi Sufyan, the governor of Medina appointed by Mu’awiya, put severe pressure on Imam Husayn (A.S.) by the command of Yazid. Imam Husayn (A.S.) found the situation unbearable and decided to leave and migrate.

After bidding farewell to his revered grandfather, mother, brother, and other family members, he took his family, companions, and followers and left Medina. In the year 60 AH, just two nights before the end of Rajab, the caravan of Karbala left Medina bound for Mecca.

Departure of the Karbala Caravan from Medina

As Imam Husayn (A.S.) and his caravan, which consisted entirely of the beloved ones of the Messenger of God (PBUH), left Medina, a great uproar ensued. Women and men wept loudly, each group expressing their sorrow and urging Imam Husayn (A.S.) to stay. The atmosphere was filled with emotional farewells, and Imam Husayn (A.S.) calmed and responded to each one, addressing their concerns.

Indeed, how tragic and heartbreaking it is that, for the sake of worldly gains, the caretaker of the sacred house and his entire family were compelled to leave their home! And this happened to the family of Imamate and Prophethood, whose rulers falsely claimed to support the Prophet (PBUH) but in reality were complicit in this injustice.

It appears that Husayn found no true protector or refuge, so he took his entire caravan and left his grandfather’s homeland, recording his solitude in history. Throughout human history, no one has endured such an exile, loneliness, and injustice, with such significance and value, as Imam Husayn (A.S.). For no one else but Husayn would bear this burden of hardship, pain, separation, and calamity, revealing the deceptive facade to history and exposing the vile rulers of the time.

Political Situation

Imam Husayn (A.S.) entered Mecca on the 3rd of Sha’ban in the 60th year of the Hijra, less than a week after his departure from Medina, and began preparing for political and social action within the community.

At that time, Mecca’s situation was uniquely positioned in comparison to the political state of all the cities and countries. On one hand, Mu’awiya had passed away, and Yazid had taken his place, while on the other hand, Imam Husayn (A.S.) had risen in opposition and entered Mecca with all his family and loyal companions. People in Medina were weeping, while the people of Kufa were contemplating pledging allegiance to Husayn and inviting him to come to Kufa. Mecca became a focal point of Imam Husayn’s presence, especially as many prominent and righteous Muslims gathered there, and the number of such people increased each day, all of whom were concerned with the events unfolding. Imam Husayn (A.S.) took action to reveal the truth, exposing the evildoers and educating the people about their religious and social duties.

Misguided People Who Committed Every Form of Injustice and Oppression

These were the misguided people who, through their wickedness, committed every form of oppression and injustice. They killed the beloved of the truth and subsequently captured the women and children of the Prophet’s family. They committed nine atrocities against the family of the Prophet which no non-Muslim would dare to commit. With their despicable actions, they sealed their eternal disgrace.

The Companions from the Lineage of the Righteous

At the forefront of the battlefield, the companions of the Prophet stood valiantly. They sacrificed their lives with utmost bravery and selflessness for the sake of the truth.

These companions were all individuals of outstanding character, renowned for their piety and righteousness, each one carrying the responsibility of a warrior and fulfilling their duty with excellence.

Men from various backgrounds—young and old, noble and slave—stood alongside their Imam, displaying unwavering courage and never allowing fear to infiltrate their hearts.

From figures like Burair bin Hazir, Zuhair bin Qayn, Habib bin Mazahir, Abuthumama, Abbas, John (Jun), and many others, including Muslim bin Kithir, Zuhair bin Salim, Jundab bin Jarr, Aslam bin Amr, Qadib bin Abdullah, and many loyal and sincere companions, each person was a beacon of truth, determination, and steadfastness.

The Hashemi Youth

Following the companions, the Hashemi youth, the sons of the Prophet’s family, came forward. From the sons of the Prophet to the children of his uncles, the descendants of Aqil, and the children of his brother, each one stood with extraordinary bravery. They proved their righteousness through their actions.

Among them were Abdullah bin Muslim bin Aqil, Abdul Rahman bin Aqil, Qasim bin Hasan, Abdullah bin Hasan, and from the sons of Ali—Othman bin Ali, Qamar Bani Hashim (Abbas), Ali Akbar, and the symbolic figure of innocence and martyrdom, Ali Asghar, the infant who, like his brothers, chose martyrdom over disgrace and weakness, standing firm against oppression and supporting their Imam until the very end.

On the Day of Ashura, this small group of people, despite their limited number, displayed such extraordinary quality that each one of them was a shining light in the domain of leadership, standing loyally by their Imam and offering their lives for the cause of truth.

Karbala and the Presence of Three Great Imams

Among the martyrs and children, only three individuals survived the battle: Imam Zain-ul-Abidin, Imam Baqir, and Hasan al-Muthanna (the son of Imam Hasan). Imam Baqir was only four years old, and Imam Zain-ul-Abidin was severely ill, while Hasan al-Muthanna was gravely wounded but saved due to the intervention of Asma bint Khawaja.

Thus, the presence of three Imams in Karbala is certain, and the evil nature of those opposing them is clearly demonstrated. Among the martyrs, we must also remember the three sons of Imam Hasan: Qasim bin Hasan, a youth not yet reached puberty; Abu Bakr bin Hasan; and the youngest, Abdullah bin Hasan, as well as the infant Ali Asghar, son of Imam Hussein.

Martyrdom and Plundering

Finally, the wretched enemies killed the Prophet’s grandson in the most brutal manner and mutilated his body. They looted all his clothes, revealing the vile nature of the attackers. For example, the shirt of Imam Hussein, which had been pierced with arrows, was taken by Is’haq bin Hayyat, who wore it and died of leprosy. The turban was taken by Akhnas bin Mershad, who later lost his sanity. His ring was stolen by Bajdal bin Saleem, who was later punished by Mukhtar. The silk cloak of Imam Hussein was taken by Qais bin Ash’ath, who later contracted leprosy. His sword was taken by Jami’ Awadi, and his blessed sandals were looted by Aswad bin Khalid. Finally, Umar Sa’ad, the leader of the disbelievers, took his armor as a trophy.

On the Day of Ashura, the battlefield ended, and the true followers of the Prophet’s family, though few in number, were martyred. Their clothes were looted, and this eternal disgrace remains recorded in history for the worldly-minded of that day.

From Karbala to Medina

The journey of the grieving caravan from Karbala to Medina must also be briefly mentioned, as it serves as a lesson for the pure-hearted, freedom-loving people of humanity. The first stop of this wounded caravan was Kufa, once the centre of the governance of Wilayah. After the martyrdom of the heroes and the plundering of their tents, the enemies could not rest and resorted to further measures. Initially, on the Day of Ashura, the head of Imam Hussein was sent to Ubaydullah by Khawli bin Yazid and Hamid bin Muslim to inform him of the events.

The heads of seventy-two martyrs, including those of the Imam’s companions, were sent to Ibn Ziyad by Shimmer bin Dhi’l-Jawshan, Qais Ash’ath, and Umar bin Hajjaj. On the 11th of Muharram, Ibn Sa’ad led the prayers over the bodies of his own evil soldiers and did not regard the martyrs of Karbala, leaving them unburied.

The people of the Bani Asad tribe came the following day and, under the leadership of Imam Zain-ul-Abidin, offered prayers over the martyrs’ bodies. They buried the martyrs at the place where they were killed. On the same day, Ibn Sa’ad ordered the tents of the women and children of Imam Hussein to be set ablaze and treated them with utmost disrespect. Imam Zain-ul-Abidin was dragged alongside the bodies of the martyrs while enduring immense pain.

The Journey from Karbala to Kufa to Damascus

The caravan of the Prophet’s family endured numerous hardships on its way from Karbala to Kufa and then to Damascus. The journey passed through many cities and villages, where they were met with a variety of reactions. In some cities, people greeted them with joy, while in others, they were shunned and treated with hostility.

However, despite these challenges, the family of the Prophet, under the leadership of Zainab and Zain-ul-Abidin, continued to spread the message of truth, exposing the corruption of Yazid’s regime. Their resistance and resilience made it impossible for Yazid and his supporters to continue their deceptive campaign.

When they arrived in Damascus, they were presented before Yazid’s court, where he was forced to show them a façade of respect. The moral authority of the Prophet’s family in the face of such adversity ultimately led to the collapse of Yazid’s political stature.

Return to Medina

Upon returning to Medina, the people wept in sorrow. The tragic events of Karbala had caused an upheaval in the city, and many began to distance themselves from the corrupt government of Yazid. The growing opposition culminated in the political collapse of the Umayyad dynasty.

The Uprising of Mukhtar

The vengeful actions of Mukhtar, who sought justice for the martyrs of Karbala, resulted in the downfall of the perpetrators. Those responsible for the atrocities of Karbala were punished and brought to justice, and their reign of oppression came to an end.

The events of Karbala, when analysed deeply, offer numerous lessons. The martyrdom of Imam Hussein, and his confrontation with the forces of ignorance, false leadership, and corruption, demonstrates the profound impact of righteousness and sacrifice in the face of overwhelming odds. His companions and family, each embodying the highest moral virtues, were instrumental in ensuring that the movement for justice and truth would endure through the ages.

Imam Zain-ul-Abidin

Imam Zain-ul-Abidin, the fourth Imam, holds a special distinction as the only Imam born of an Iranian mother. This noble lineage brings pride to the Iranian people. Though all Imams exemplified devotion and worship, Imam Zain-ul-Abidin was renowned for his unparalleled worship and piety. He was known for praying a thousand rakats daily, which led his son, Imam Baqir, to remark that his father’s devotion surpassed even that of his grandfather, Imam Ali.

His legacy includes works of profound intellectual and spiritual significance, particularly the Sahifa Sajjadiya, a collection of prayers and supplications that remains a beacon of guidance for the faithful.

The noble Imam was unparalleled in his moral virtues and all of his perfections, such as worship, generosity, knowledge and action, as well as every other form of goodness, just like the other infallible Imams. His miracles and divine signs were numerous, similar to those of the other infallible Imams and his noble grandfather, the Prophet Muhammad (PBUH). He himself was a living miracle, a manifestation of the divine presence of God.

He nurtured the best students, narrators, and scholars who were worthy and capable, so that each of them would become a radiant beacon of knowledge, action, and guidance for human societies and the rich culture of Islam.

Imam Ja’far al-Sadiq (AS)

The blessed name of the sixth Imam is Ja’far, his kunya is Abu Abdullah, and one of his most famous titles is al-Sadiq.

Imam Ja’far al-Sadiq (AS) was born on the 17th of Rabi’ al-Awwal, coinciding with the birthday of his noble grandfather, the Prophet Muhammad (PBUH), in the year 83 AH, and his martyrdom occurred in the year 148 AH.

The wicked killer of Imam Ja’far al-Sadiq (AS) was the Abbasid caliph, Mansur, who poisoned him and ruthlessly martyred him with poison.

His blessed life lasted for sixty-five years, and his period of Imamate spanned thirty-four years. Imam Ja’far al-Sadiq (AS) was the only Imam among the infallible ones who witnessed the tyranny and injustice of both the Umayyads and Abbasids. He personally endured the oppression and crimes of these two demonic groups.

Imam Ja’far al-Sadiq (AS) was the first infallible Imam whose blood was shed by the Abbasids, and in doing so, they recorded their crimes in history.

During the time of Imam Ja’far al-Sadiq (AS), the movement against the Umayyads reached its peak, and their government became unstable, gradually leading to their downfall. During this time, all these enemies were focused on securing their position.

Imam Ja’far al-Sadiq (AS) was able to lay the groundwork for the growth of understanding, thought, and knowledge among his companions and, in continuation of the twenty years of effort by Imam Muhammad al-Baqir (AS), rebuild the Shia school of thought, establishing its cultural dominance and public influence. Many of the hadiths in Shia tradition are narrated by Imam Ja’far al-Sadiq (AS), and his narrations, along with those of his noble father, surpass the hadiths of Prophet Muhammad (PBUH) and the other infallible Imams.

The Students of Imam Ja’far al-Sadiq (AS)

Imam Ja’far al-Sadiq (AS) trained many prominent students in various sciences and disciplines, reviving a general renaissance in both theoretical and practical knowledge. His students included prominent figures like Zurara, Muhammad ibn Muslim, Hisham ibn al-Hakam, Aban ibn Taghlib, and Jaber ibn Hayyan, each of whom became a shining example of knowledge and guidance, as well as pioneers in various sciences.

Students such as Zurara, Aban, and Muhammad ibn Muslim narrated thousands of hadiths accurately and with deep understanding. Figures like Jaber ibn Hayyan, who mastered esoteric sciences, mathematics, alchemy, and other topics, are still remembered in the world of science today.

In addition, Sunni scholars such as Sufyan al-Thawri, Abu Hanifa, Qadi Sukkuni, and Abu al-Bakhtari were among his students. When the Abbasids consolidated their rule, after the fall of the Umayyads, they imposed severe hardship on Imam Ja’far al-Sadiq (AS), subjecting him to the tyranny of several caliphs from this regime. Ultimately, he was martyred through poison administered by Mansur, the Abbasid caliph.

Mansur was intent on eradicating Shia Islam and the Imamate of the infallible ones. He ordered the governor of Medina to seize Imam Ja’far al-Sadiq’s (AS) will and to immediately kill his designated successor, who, as was natural, would be the Imam after him. However, Imam Ja’far al-Sadiq (AS) had anticipated this and entrusted his will to several trusted individuals, including some in the caliph’s and governor’s circles, thereby rendering the caliph’s plot futile.

One of the spiritual virtues of Imam Ja’far al-Sadiq (AS) was his consistent devotion to prayer, fasting, remembrance of God, and spiritual guidance for others. He was completely detached from worldly desires and material motivations.

The Path to Recognizing the Infallibles:

To understand the infallible ones, it must be noted that ordinary methods and superficial depictions are insufficient to truly convey their essence. Although these methods may be more accessible to us compared to others, they do not reveal the complete reality of their being.

Each of the infallible Imams (AS) has an outstanding manifestation in a particular virtue. For example, the courage of Imam Ali (AS) and Imam Hussain (AS), the patience of Imam Hasan (AS), the asceticism and silence of Imam Sajjad (AS), and the knowledge and cultural foundation of Imam Baqir (AS) and Imam Ja’far al-Sadiq (AS) are all clear indications of this. For instance, Imam Ja’far al-Sadiq’s (AS) intellectual and cultural growth was so comprehensive that it seemed as if all knowledge was contained within him and flowed outward to others. Similarly, the other virtues of the Imams manifest in distinct ways.

He had companions and worthy disciples of high rank, among whom are Hussein ibn Sa’id, Abu Hashim Jafari, Ibn Sikkit, and the honoured Abd al-Azim al-Hasani.

Abd al-Azim al-Hasani was a descendant of the esteemed Imam Hasan (peace be upon him), one of the greatest narrators and scholars of Shia Islam, and a figure of asceticism, piety, perfection, and knowledge. He was among the companions of Imam Jawad (peace be upon him). Despite his vast knowledge and perfection, he was ever vigilant in acquiring virtues in the presence of the infallible Imams. His faith was aligned with the teachings of the Imams, and this alignment is explicitly mentioned in the books of Hadith. The holy shrine of Abd al-Azim al-Hasani is located in the city of Ray, near the tomb of Imam Hamza, the brother of the eighth Imam, Imam Ali al-Ridha (peace be upon him).

The city of Ray was later named in honour of him and has since been referred to by the people and believers as “Hadrat Abd al-Azim”. He remains the revered patron and protector of the people of Ray and Tehran. Visiting his shrine is considered to be as rewarding as visiting the shrine of Imam Husayn (peace be upon him) in Karbala. We, too, always take pride in the honour of his noble presence and draw upon the infinite blessings bestowed by him.

Imam Hasan al-Askari (peace be upon him)

After the martyrdom of Imam Hadi (peace be upon him), Imam al-Askari (peace be upon him) assumed leadership and took on the responsibility of the orphans of the Ahl al-Bayt.

He was born in 232 AH in the blessed city of Medina. His name was Hasan, his kunyah (patronym) was Abu Muhammad, and his laqab (title) was al-Askari. He was born to a virtuous and honourable mother, known as “Sillal,” who was among the best women of her time.

His miracles, virtues, and nobility were well known, and his position among the people was such that it disrupted the peace of the caliph and his corrupt agents. Despite the oppressive conditions of the Abbasid Caliphate, Imam al-Askari’s dignity and kindness were such that the people could not forget him. Both his friends and enemies observed him, but his enemies showed no hesitation in tormenting him. In response, they resorted to tyranny, deception, and oppression.

The caliph al-Mu’tamid was extremely harsh towards Imam al-Askari, imprisoning him and subjecting him to various forms of mistreatment. In a most ungentlemanly manner, al-Mu’tamid stained his hands with the blood of Imam al-Askari, poisoning him with the help of his despicable agents. He then falsely proclaimed that the Imam had died a natural death. After the poisoning of the Imam, the caliph, along with his agents, surrounded the Imam’s house in a bid to mislead the people and divert suspicion from their crime, ensuring that the traces of poison on the Imam’s body would not be discovered.

Imam al-Askari (peace be upon him) was martyred in 260 AH, and his pure body was buried in Samarra, beside his noble father. His age at the time of his death was twenty-nine years. Following his martyrdom, the people erupted in grief, and a loud mourning ensued. Out of fear and hypocrisy, the caliph and his agents joined in the mourning, falsely declaring the Imam’s death to be due to natural causes. Meanwhile, al-Mu’tamid placed the Imam’s house under siege in an attempt to locate the Imam’s son, the rightful heir, intending to kill him as well. However, like Pharaoh, he found only failure and disgrace, and this futile plan accompanied him to the depths of Hell.

Imam al-Zamana (May Allah hasten his reappearance)

According to the most widely accepted account, Imam al-Zamana (May Allah hasten his reappearance) was born on the 15th of Sha’ban in 255 AH in Samarra, to a noble mother, Nargis Khatun, who resembled the mother of Prophet Musa in her purity and virtue. The world was illuminated by his radiant appearance. His name and kunyah are identical to those of his great grandfather, the Prophet Muhammad (peace be upon him).

He has many names and titles, including Mahdi, Al-Muntazar, Hujjat, Sahib al-Amr, Khatam al-Awsiya, and Baqiyyat Allah.

After his birth, Imam al-Zamana spent five years under limited and cautious visibility, residing within his family and occasionally appearing among the people in critical situations. After the martyrdom of his father, he performed the funeral prayers for him, clarified the matter of Imamate and the responsibility of the Ummah to his close companions, and issued the necessary directives, doing so directly when required. Thereafter, the period of his occultation began. Imam al-Zamana has experienced two phases of occultation: the Lesser Occultation (Ghaybat Sughra) and the Greater Occultation (Ghaybat Kubra).

The Lesser Occultation (Ghaybat Sughra)

This phase began in 260 AH and lasted until 329 AH, spanning a total of 69 years. During this period, Imam al-Zamana communicated his directives and guidance to his followers through four specific deputies. Each deputy was appointed by the Imam and maintained direct contact with him. The deputies did not act independently but conveyed the Imam’s commands precisely.

The first deputy was Abu Amr Uthman ibn Sa’id al-‘Amri, who served from 260 to 305 AH. The second deputy was Abu Ja’far ibn Uthman al-‘Amri, who succeeded his father and served from 305 to 326 AH. The third deputy was Abu al-Qasim Hussain ibn Ruh al-Nawbakhti, who took office from 326 to 329 AH. Finally, the fourth deputy was Abu al-Hasan Ali ibn Muhammad al-Samari, who served from 329 to 340 AH, marking the end of the Lesser Occultation.

The Greater Occultation (Ghaybat Kubra)

From 340 AH until today, and continuing until the time of his reappearance, Imam al-Zamana remains in the phase of Greater Occultation. During this period, the Imam has not appointed any specific deputy to represent him.

Before the death of his last deputy, Ali ibn Muhammad al-Samari, Imam al-Zamana informed him that he would pass away shortly and instructed that no successor would be appointed, as the Greater Occultation would then begin.

The end of the Greater Occultation remains unknown, and no one can determine its duration.

Narrations about this period indicate that we should earnestly pray for the hastening of his reappearance and remain ever vigilant in our anticipation. The characteristics of his reappearance are mentioned in many traditions, detailing the nature of the occultation and the government that he will establish.

When the Imam reappears, he will be surrounded by specific companions, and his rule will be such that no one will dare oppose his commands. He will implement divine laws fully, punish the wrongdoers, and provide peace and security to the righteous. He will bring his noble ancestors out of exile, and establish justice for the entire world.

The specifics of the conditions during the occultation and his reappearance should be explored in greater detail within their appropriate contexts.

What has been presented here is a summary of the analytical and comparative life of the Prophet Muhammad (peace be upon him), Fatimah al-Zahra (peace be upon her), and the guided Imams (peace be upon them), which has been presented in two sections. It is hoped that the approval and blessing of these noble figures will be upon these pages, and that this account may serve as a guiding light for all seekers of truth.