Alhassanain(p) Network for Heritage and Islamic Thought

Chapter three: The Arguments for Imamate

The Methods of Selecting the Prophet’s (s) Caliph or the Imam

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

The root of this difference among the two major Islamic sects is another difference about conditions and characteristics of the caliph and the Imam. The Shi’ah Muslims consider two qualities necessary for the caliph of Messenger of Allah (s); first, complete knowledge of Islamic sciences and teachings, values and disvalues, virtues and all Islamic rules and commandments revealed to Prophet Muhammad (s), and second infallibility of faults, forgetfulness, wrongdoing, sins, and transgression of Divine regulations. The Imamiyyah or Shi’ah have proved these two necessary qualities of the Prophet’s (s) caliph in kalam books, using logical arguments and the traditions.[145]

Regarding the necessity of these two characteristics, it is said that the introducer of Prophet’s (s) caliph should be able to recognize the infallible individuals and the Divine scholars among other people. Only Allah and His Prophet (s) can do so, because it is He Who has created humans and knows well their innate essence. The Almighty has created the Prophet (s) and the Imams (`a) and is aware of their infallibility. Therefore, only the Imam who is selected by Prophet Muhammad (s) possesses the Divine sciences and guidance. This way, an infallible Imam can be known in one of these three ways; first, introduction and appointment by the Prophet (s), second, introduction by the previous infallible Imam, who holds Prophet Muhammad’s (s) sciences and knowledge, and third, showing a miracle that is the sign of Allah’s support.

The Sunni Muslims, however, do not consider knowledge of Islamic sciences and infallibility as necessary conditions of the Prophet’s (s) caliph. They believe that selecting the caliph is devolved to the people; anyone, who is selected by the people and the people take the oath of allegiance with him, is the Prophet’s (s) caliph and should be obeyed. They define three methods in this regard. One is people’s consensus, as happened in case of Abu Bakr’s caliphate. The other method is introduction of previous fallible caliph, just as Abu Bakr introduced ‘Umar, as the next caliph, before his demise. One other method is selection by the nobles’ council, like what happened in selecting Uthman, the third Sunni caliph after Prophet Muhammad (s).

The Imªmiyyah Shi’ahs

The Imamiyyah Shi’ahs are the people who believe in the successive caliphate and Imamate of Ali Ibn Abi Talib (`a) and eleven of his progeny after Prophet Muhammad (s). They are also called Ithna ‘Ashari (Twelver). The Shi’ah believe that these Imams are inheritors of the Prophet’s (s) sciences and infallible of mistakes and sins and should all be obeyed.

The Names of Twelve Imams

1. Ali Ibn Abi Talib (`a)

2. Hassan Ibn Ali (`a)

3. Hussayn Ibn Ali (`a)

4. Ali Ibn Hussayn (`a)

5. Muhammad Ibn Ali (`a)

6. Ja’far Ibn Muhammad (`a)

7. Musa Ibn Ja’far (`a)

8. Ali Ibn Musa (`a)

9. Muhammad Ibn Ali (`a)

10. Ali Ibn Muhammad (`a)

11. Hassan Ibn Ali (`a)

12. Hujjat Ibn Al-Hassan (May Allah hasten his reappearance)

Each of these Imams reached the imamate position and were martyred or passed away after a while, except the twelfth Imam, who is alive but hidden from sight. He will remain absent until the world is ready for accepting his worldwide government and Allah orders his reappearance. This important issue will be explained in detail later in the present book.

The Reasons for Imamate of the Imams (`a)

It was proved in previous sections that recognition and appointment of the Imam is impossible without Divine guidance. Since the Imam should be away from mistakes, forgetfulness, and sins, only Allah and His Messenger (s) who can recognize the infallibles from among the servants can introduce Prophet’s (s) successor. As a result, the infallible Imam can be recognized in either of three ways:

1. Identifying and appointing by the Prophet (s) who is aware of revelation sciences,

2. Identifying and appointment by the previous Imam, whose Imamate is proved before, and has been aware of the Prophet’s (s) sciences,

3. Bringing a miracle, that is a sign of Divine support.

The First Reason; Prophet Muhammad’s (s) Traditions

The honorable Messenger of Allah (s) has mentioned the number of twelve Imams and their names in the traditions recorded in books of the Sunni and Shi’ah narrators. These traditions are of several types:

The first type; twelve people and All from Quraysh

There are some traditions of this type, some of which are cited here. Jabir Ibn Samarah said, “I heard from Messenger of Allah (s), ‘People’s affairs are managed well so long as twelve people rule them.’ Then the Prophet (s) said something that I could not hear. I asked my father what the Prophet said. He told me that Prophet Muhammad (s) said, ‘All of them are from Quraysh.’[146] ”[147]

Sammak Ibn Harb has quoted Jabir Ibn Samarah who said, “I heard from Prophet Muhammad (s), ‘Islam will be honored as long as twelve caliphs will rule the Muslims.’ The Messenger of Allah (s) then said something that I did not hear. I asked my father about it and he said, ‘The Prophet (s) stated, ‘All of them will be from Quraysh.’”[148]

‘ªmir Ibn Sa’d Ibn Abi Waqqas said, “I wrote a letter and sent it to Jabir Ibn Samarah by my slave Nafi’. I asked him to inform me of what he had heard from messenger of Allah (s). He wrote in reply, ‘On a Friday, the Prophet (s) stated, ‘This religion will last until the Resurrection or until twelve caliphs, who are all from Quraysh, rule you.’”[149]

Prophet Muhammad (s) has declared the existence of twelve righteous caliphs from Quraysh after himself. They will honor Islam and the Muslims as rulers. The researchers know well that this number of caliphs is not compatible with caliphs of Rashidin, the Umayyid, Bani Marwan, the Abbasid, or combining some of them with some others. The only twelve-caliphs that remain are the Imamiyyah infallible Imams (`a), who are all from Quraysh.

The Second Type; Twelve People and All Infallible

Abdullah Ibn Abbas said, “I heard from Messenger of Allah (s), ‘In addition to me, Ali, Hassan, Hussayn, and nine people from Hussayn’s progeny are purified and infallible.’”[150]

The Messenger of Allah (s) told Hadrat Fatimah (s), “Do not cry or be upset! You are the Mistress of the ladies in Paradise, your father is the master of prophets, your cousin (Ali) is the master of caliphs, and your two sons (Hassan and Hussayn) are masters of the youth in Paradise. Nine Imams from Hussayn’s progeny will be appointed, all of which are infallible. Mahdi (`a) of this nation will be from us too.”[151]

Abu Tufayl has narrated from Imam Ali (`a), “The Messenger of Allah (s) told me, ‘You are my successor and guardian to anyone who dies from the Ahlul-Bayt and my caliph among my ummah. War with you is war with me and peace with you is peace with me. You are the father of Imams; eleven Imams from your progeny are infallible and purified. Mahdi of my ummah, who fills the world with justice, is one of them. Woe be to their enemies!’”[152]

Based on what was stated before in proving the necessity of infallibility for the Imams, the above-mentioned traditions and many other similar ones confirm the Imamate of twelve Imams (`a). Except for these twelve people from the Prophet’s (s) Ahlul-Bayt, about who tat’hir verse is revealed, no one has claimed infallibility nor has anyone’s infallibility ever been proved.

The Third Type; Twelve People and the Names of the First and Last Ones

In many traditions, the number twelve for the Imams and the names of their first and last ones are mentioned. As an instance, Salman Muhammadi said, “I went to Prophet Muhammad (s), who had placed Hussayn (`a) on his lap, kissing his eyes and mouth. The Prophet (s) then told him, ‘You are sayyid, son of sayyid, and father of sayyids. You are the Imam, son of the Imam, and father of the Imams. You are the hujjat, son of the hujjat, and father of nine Imams, the ninth of which will be Qa’im.’”[153]

Abdullah Ibn Abbas has quoted from the Messenger of Allah (s), “The caliphs, successors, and Allah’s hujjats after me are twelve; the first one is my brother, Ali, and the last one will be one of my progeny too.” The Prophet (s) was then asked, “O Messenger of Allah! Who is your brother?” He replied, “Ali Ibn Abi Talib.” The Prophet (s) was asked, “Who is your last progeny?” Prophet Muhammad (s) answered, “Mahdi, who will fill the earth with justice after being filled with injustice and oppression.”[154]

Imam Hassan Ibn Ali (`a) has quoted from the Messenger of Allah (s), “The number of Imams after me will be as the number of the Israelite leaders and apostles of Jesus (twelve). Anyone who likes them is believer and anyone who dislikes them is hypocrite. They are Allah’s hujjats for the people and like flags of guidance.”[155]

The Fourth Type; Twelve People in Order of Imamate

Jabir Ibn Abdullah Ansari told the Messenger of Allah (s), “O Messenger of Allah! Who are the Imams from the progeny of Ali Ibn Abi Talib?” Prophet Muhammad (s) stated, “Hassan and Hussayn; the masters of youth of Paradise, then Ali Ibn Hussayn; Sayyidul ‘ªbidin (master of the worshippers) in his own age, then Baqir Ibn Ali, who you will see. Say my greetings to him. Then Sadiq; Ja’far Ibn Muhammad, then Kazim; Musa Ibn Ja’far, then Riza; Ali Ibn Musa, then Taqi; Muhammad Ibn Ali, then Naqi; Ali Ibn Muhammad, then Zakiyy; Hassan Ibn Ali, and then his son Qa’im; Mahdi, who will fill the earth with justice as it would filled with injustice. O Jabir! These are my successors, caliphs, sons, and the ‘itrat. Everyone who obeys them has obeyed me and everyone who denies one or all of them has denied me. The heaven does not collapse on the earth nor does the earth swallow its occupants for their sake.”[156]

Sahl Ibn Sa’d Ansari said, “I asked Hadrat Fatimah (s), the daughter of Messenger of Allah (s) from the Imams. She said that the messenger of Allah (s) told Imam Ali (`a), ‘O Ali! You are the Imam and caliph after me; you are more deserved to interfere in believers’ affairs than themselves. When you pass away, your son Hassan will be more deserved and after him Hussayn will be more deserved. After Hussayn’s demise, his son Ali Ibn Hussayn will be more deserved. When Ali Ibn Husayn passes away, his son Muhammad will be more deserved. When Muhammad passes away, his son Ja’far will be more deserved. After Ja’far’s demise, his son Musa will be more deserved. When Musa passes away, his son Ali will be more deserved. After Ali’s demise, his son Muhammad will be more deserved. When Muhammad passes away, his son Ali will be more deserved. After Ali’s demise, his son Hassan will be more deserved. When Hassan passes away, his son Qa’im and Mahdi will be more deserved; he will conquer the East and the West.’”[157]

Ali Ibn Abi Talib (`a) has quoted from Messenger of Allah (s), “Everyone who likes to meet Allah and be attended by Him should resort to your guardianship (wilayat). Everyone who likes to meet the Almighty Allah without fearing Him should accept the guardianship of your son Hussayn. If anyone likes to meet Allah while his sins are forgiven, he should accept the guardianship of Ali Ibn Hussayn, since the Almighty said about him,

سيماهُمْ في‏ وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ

‘On their faces are their marks, (being) the traces of their prostration.’[158]

Everyone who wants to meet the Exalted Allah while his eyes are illuminated should accept the guardianship of Muhammad Ibn Ali. Anyone who likes to meet his Lord with his Letter of Deeds in his right hand should know Ja’far Ibn Muhammad Sadiq as his guardian. Everyone who wants to meet Allah while he is purified should take Musa Ibn Ja’far Kazim guardian. Everyone who likes to meet Allah delighted should accept the guardianship of Ali Ibn Musa Riza. Everyone who likes to meet Allah with high spiritual degrees and removed sins should accept the guardianship of Muhammad Ibn Ali. If someone likes to meet the Almighty while his reckoning is easy and go to the paradise, that is wider than the heavens and the earth, along with the pious servants, he should accept the guardianship of Ali Ibn Muhammad. Everyone who wants to meet Allah with salvation should accept the guardianship of Hassan Ibn Ali. Everyone who likes to meet the Almighty with perfect belief in Islam should accept the guardianship of the waited Imam Mahdi; Sahib Al-Zaman. These are guidance lights in darkness, Imams of guidance, and flags of piety. I guarantee going to the Paradise for everyone who likes them and accepts their guardianship.”[159]

Imam Hassan Ibn Ali (`a) stated, “I heard from the Messenger of Allah (s) who told Ali Ibn Abi Talib (`a), ‘You are the inheritor of my knowledge and wisdom and the Imam after me. When you get martyred, your son Hassan will be the Imam. When Hassan will be martyred, your other son Hussayn will be the Imam. After Hussayn’s martyrdom, his son Ali will be the Imam. After him nine people from Hussayn’s progeny will become the Imams.’ Hassan Ibn Ali (`a) then said, ‘O Messenger of Allah! What are the names of these nine Imams?’ Prophet Muhammad (s) answered, ‘Ali, Muhammad, Ja’far, Musa, Ali, Muhammad, Ali, Hassan, and Mahdi, from Hussayn’s progeny. Mahdi will fill the earth with justice after being filled with oppression and injustice.’”[160]

The Second Reason; Appointment by the Previous Imam

The main reason for the Imamate of twelve Imams (`a) is being appointed by their previous Imam. The Imam, who is appointed by the Prophet (s), can recognize the Imam after himself and introduce him to the people, just like the Prophet (s). Since the Imams (`a) possess Prophet Muhammad’s (s) sciences, information, and necessary recommendation directly from him or from their earlier Imam (`a), they can identify the infallible among the people. The Imamate of twelve Imams (s) is done in the same way, as recorded in hadith and kalam books. The same method is used in the present book.

As pointed out before, the honorable Messenger of Allah (s) was infallible himself, supported by the Almighty Allah, and recognizer of the infallible. He had prepared the conditions and people’s minds for Imamate of Imam Ali (`a) by emphasizing his virtues, innate qualities, scientific stance, and infallibility. Finally, Prophet Muhammad (s) selected and appointed Imam Ali (`a) to Imamate in Ghadir Khum in presence of tens of thousands of hajj pilgrims. This way his Imamate was confirmed for the audience. Prophet Muhammad (s) gave necessary recommendations to Ali (`a) for continuation of his Imamate. Imam Ali (`a), too, selected and appointed his son, Hassan, for the Imamate position in his lifetime. Imam Hassan (`a) selected and appointed Imam Hussayn (`a) as Imam, before his death. Imam Hussayn (`a) selected and appointed his son, Ali Ibn Hussayn, for Imamate. The same method was continued until the appointment of the twelfth Imam (`a).

The Third Reason; Miracles

The infallible Imams (`a) have had some miracles in their lifetimes for proving their Imamate, which are cited in hadith, history, and kalam books. We do not cite them here not to prolong the discussion.

Chapter four Brief Biographies of the Infallible Imams

The Shi’ah Opinion about the Infallible Imams

The First Imam; Ali Ibn Abi Tªlib

The Second Imam; Hassan ibn `Ali

The Third Imam; Hussayn ibn ali

The Fourth Imam; `Ali ibn Hussayn

The Fifth Imam; Muhammad BAqir

The Sixth Imam; Ja’far Sadiq

The Seventh Imam; Musa Kazim

The Eighth Imam; `Ali ibn Musa Riza

The Ninth Imam; Mu¦ammad Jawad

The Tenth Imam; `Ali Hadi

The Eleventh Imam; Hassan Askari

The Twelfth Imam; Mahdi

The Shi’ah Opinion about the Infallible Imams

Based on mental reason for necessity of existence of the Imam, mentioned before, and some Quranic verses about the Imamate as well as many traditions from Prophet Muhammad (s) and infallible Imams (`a) regarding the issue of Imamate, our belief about the twelve Imams (`a) is that:

1. They are completely away from any sins, faults, and wrongdoing and are infallible.

2. They are the most perfect humans in knowing the Almighty Allah and His Attributes. They deeply believe in Allah’s uniqueness, the Resurrection, and prophet hood. They see the unseen world intuitively.

3. They are adorned with all ethical virtues and away from all vices.

4. They are completely aware of religious rules, commandments, fundamental and minor issues, obligatory, undesirable, recommended, and prohibited deeds. They did not receive the revelation or make religious rules; rather they deducted their knowledge directly from the Holy Quran or indirectly from the Prophet (s) or the books inherited from Messenger of Allah (s).

5. They knew well all governmental rules and regulations. They benefited from especial authority too.

The infallible Imams (`a) had two major duties as well:

Guarding the Divine Commandments

The honorable Imams (s) of the Shi’ah possessed the necessary sciences and were prepared for safeguarding religious rules and commandments, circulating Islamic teachings and sciences, and pursuing Prophet Muhammad’s (s) purposes. As mentioned before, the Messenger of Allah (s) had trained them for this important duty. He introduced his ‘itrat or Ahlul-Bayt as the most valid scientific source to the Muslims and recommended benefitting from their knowledge. But unfortunately Prophet Muhammad’s (s) purpose was not fully realized; the seekers of property and worldly positions not only removed the Ahlul-Bayt from caliphate of the Prophet (s), but also hindered their scientific authority, depriving the Islamic ummah from authentic prophet hood sciences. Each of the Imams (`a) attempted in publicizing Islamic sciences, teachings, and commandments and training scholars as much as possible in those limited conditions. As a result of such constant attempts throughout the ages, hundreds of thousands of traditions in various scientific trends were published, most of which are recorded in tradition books. If the infallible Imams (`a) had more opportunity, the Islamic ummah benefitted from more Islamic sciences and teachings.

Holding the Caliphate Position

The second major duty of the Imams (`a) was incumbency of caliphate and managing the Islamic country’s socio-political affairs, which was a duty of Prophet Muhammad’s (s) too. The Messenger of Allah (s) had given necessary recommendations before and appointed Ali Ibn Abi Talib (`a) as his successor in Ghadir Khum. Imam Ali (`a) was ready for accepting the caliphate position, but people’s acceptance and desirable conditions were necessary for realization of it too.

Unfortunately, a group of ambitious people ignored Prophet Muhammad’s (s) recommendation regarding Muslims’ caliphate, misused ignorance of the masses, and created a deviation in the course of caliphate, opposing the Prophet’s (s) want. In such conditions, Imam Ali (`a) could do nothing but patience. Twenty five years passed until the people awakened and took the oath of allegiance with Imam Ali (`a) as Muslims’ caliph. Later, however, some people, who had accustomed to and benefitted from prejudice and injustice in previous governments, could not accept Imam Ali’s (`a) just ruling. They opposed his government by setting up wars and adversities. After about five years, Imam Ali (`a) was martyred in worshipping mihrab. The caliphate then returned to a devious course under the Ummayid and the Abbasids dynasties for many years, with no grounds for caliphate of the other infallible Imams (`a). Each of the Imams (`a) considered the caliphate after Messenger of Allah (s) his lawful right and was prepared for taking the position. None of them, nevertheless, could reach caliphate because of Muslims’ delinquency.

The Signs of Genuine Shi’ah

The term Shi’ah is attributed to someone who believes in successive Imamate and caliphate of Ali Ibn Abi Talib (`a) and eleven of his progeny after Prophet Muhammad (s) and loves them. Such a person is a Twelver Shi’ah. Of course, mere verbal affection does not suffice for being a real Shi’ah nor does it guarantee salvation in this world and the Hereafter. Basically, the belief without practice is merely a mental concept.

The lexical meaning of ‘Shi’ah’ is ‘follower’. There is a kind of practical adherence embedded in its meaning too. The Shi’ah were called so because they followed the Messenger of Allah (s), Imam Ali (`a), and infallible Imams (`a) in speech, behavior, and ethics. Practice is a necessity for real belief. If there is no practice, one’s belief is probably superficial. Real affection brings about attention and satisfaction of the beloved. Can someone be a real lover of infallible Imams (`a) but behave against their recommendations?

For a better recognition of real Shi’ahs one should refer to the statements of infallible Imams (`a). Some of the traditions in this regard are pointed out here:

Jabir has quoted from Imam Muhammad Baqir (`a), “O Jabir! Is it enough for a Shi’ah to say ‘I love the Ahlul-Bayt’? By Allah, a Shi’ah should be pious and obedient to the Almighty. O Jabir! Our followers (Shi’ahs) are known with these characteristics; humility, obeisance in worshipping, trusteeship, frequency of zikr (Allah’s remembrance), sawm (fasting), salat (prayer), goodness to one’s parents, consideration of poor neighbors, debtors, and orphans, except that leaving such deeds is better. Our Shi’ahs were trustees among the people.”

Jabir then asked, “O son of Messenger of Allah! We do not see such people in this time.” Imam Baqir (`a) stated, “O Jabir! Do not go astray! Does it suffice to say ‘I love Ali (`a) and accept his guardianship’ but not to follow Ali (`a) in practice? If someone says, ‘I love Messenger of Allah (s)’, but he does not follow the Prophet’s (s) conduct, this affection will be of no use to him, though the Messenger of Allah (s) is better than Ali (`a). Fear Allah and do good deeds! The Almighty is no one’s relative. The most beloved and honorable of the servants are the most righteous and pious ones. O Jabir! By Allah that only piety approaches the servants to Allah. Distance from the Hell is not in our hands. No one has a hujjat (argument) against Allah. Anyone who obeys Allah is our friend. Anyone who disobeys Allah is our enemy. No one can get to our guardianship except with righteous deed and avoiding the sins.”[161]

Imam Ja’far Sadiq (`a) told Fuzayl, “Say our greetings to our Shi’ahs and tell them, ‘We can do nothing for you against Allah’s will, except when you avoid sins.’ So keep your tongues and hands from wrongdoing. Establish prayers and be patient. Surely Allah is with the patient.”[162]

Imam Sadiq (`a) told Ibn Jundab, “Tell our Shi’ahs, ‘Do not go astray! By Allah that you will not get to our guardianship except by avoiding the sins, attempting in worshipping, and helping your religious brothers. Anyone who oppresses the people is not our Shi’ah.’”[163]

Imam Sadiq (`a) stated, “O Shi’ah! Keep our face! Do not lose our face! Be kind to people, keep your tongues from sins, do not say useless or obscene words!”[164]

Imam Sadiq (`a) told Abu Usamah, “Attempt in piety, avoiding sins, patience in worshipping, truthful speech, returning the trusts, kind manner, and goodness to neighbors. Attract people to yourselves with your deeds not verbally! Gain our face! Perform long ruku’ and sujud, because while you perform them Satan cries out, ‘Woe be on me! This servant of Allah obeyed Him and performed sujud, but I but I did not and disobeyed Him.’”[165]

Imam Sadiq (`a) stated, “Watch out not to do something by which we (the Ahlul-Bayt) are reproached, because a bad child loses his father’s face by wrongdoing. Be an honor for someone to who you are attached!”[166]

Imam Hassan Askari (`a) told the Shi’ahs, “I recommend you to observe piety in religion, endeavor for the Almighty Allah, be truthfulness, return the trusts to everyone -good or bad, perform long sujud, and do good to the neighbors.”

The Messenger of Allah (s) was appointed to prophet hood for the same things. Pray in Muslims’ mosques, escort their dead bodies, visit their patients, and fully pay their rights, because when one of you is pious, truthful, payer of trusts, and good-mannered, it is said about him, ‘He is a Shi’ah.’ Then we will be pleased.”

Be pious and gain our face. This way you will bring affection for us and remove bad reputation from us. Surely, whatever goodness is said about us we deserve it and we are away from whatever badness that is said about us. We have rights in Allah’s Book, in relation with Messenger of Allah (s), and due to purification by the Exalted Allah. No one can claim these positions, but a liar.”

Remember Allah much! Do not forget death! Recite Quran much! Say benediction (salawat) to Prophet Muhammad (s)! Salawat on Messenger of Allah (s) has a tenfold reward. Follow these recommendations! I say farewell to you. Allah’s blessings be on you!”[167]

Imam Sadiq (`a) wrote in his letter to the Shi’ahs, “Observe the salat times, especially salatul wusta (The Noon Prayer). Pray for Allah’s sake, as the Almighty has ordered the believers in His Book. Befriend poor Muslims, because anyone who belittles them has gone astray and irritated Allah. My grandfather, Muhammad (s) stated, ‘The Exalted Allah has ordered me to like poor Muslims.’ Beware that anyone who humiliates Muslims will be belittled by Allah so that the people will hate him.”[168]

Imam Sadiq (`a) stated, “O the Shi’ah of Muhammad’s Ahlul-Bayt! Anyone who does not control his anger, behaves unkindly with his friends and companions, does not reconcile with friends, and does not disagree with enemies is not our Shi’ah. O the Shi’ah of Muhammad’s (s) Household! Observe piety as much as you can. Wa la hawla wa la quwwata illa bi Allah (There is no power except from Allah).”[169]

The mentioned traditions and many other similar ones reveal some points:

1. The mere expression of Shi’ism and affection for the Prophet’s (s) Ahlul-Bayt (`a) does not suffice for proving Shi’ism; rather performing religious duties and avoiding sins are the major indicators of Shi’ism.

2. Expression of affection for the Ahlul-Bayt (`a) does not bring about salvation from calamities in the Hereafter if it does not accompany performing obligatory deeds and avoiding unlawful ones.

3. The wilayat (guardianship) of the Ahlul-Bayt (`a) is not guaranteed but by observing religious duties and avoiding the sins.

4. Everyone who obeys Allah’s orders is the friend of the Ahlul-Bayt (`a) and anyone who transgresses the Divine regulations is an enemy of the Ahlul-Bayt (`a), even if he expresses affection for them verbally.

5. Salvation, distance from the Hell, and gaining the Paradise in not in the hands of infallible Imams (`a); rather, humans go to the Hell or the Paradise based on their own deeds.

6. The infallible Imams (`a) have asked their followers to make people optimistic about the Ahlul-Bayt (`a) by their good manner and speech and do not lose their face by wrongdoing.

7. The honorable Messenger of Allah (s) and infallible Imams (`a) were men of practice themselves. They were committed to not only doing the obligatory deeds and avoiding the unlawful ones, but also to doing the desirable and avoiding the undesirable deeds. They were prominent in observing good manner and conduct among the people of their ages and were away from vices.

The Muslims and the Shi’ah are obliged to follow these noble characters as their pattern. The salvation in this world and the Hereafter is only provided in this way. Next, the twelve Imams of the Shi’ah are introduced in brief.