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* We believe that Imamhood is a general comprehensive leadership for the religious affairs and worldly needs. Its concept and responsible individuals should be determined by referring to the right religion; or else every thesis or form relating to the nature of the regime or the governors will be illegal if it is not determined thus. In this respect, there is no difference between the Imam hood of the (unerring Imams) [P] or the imam hood of other leaders, for the absolute governor and the real one is Allah, and nobody else- whoever might be- may not govern the servants of God unless his leadership relies on God's leadership and His admittance.

If Allah our right Lord commands that, He attributes the leadership to a prophet or a (Wali) (i, e Imam) or a (God fearing servant of His), we have no choice then but to obey His command in this respect, as has been certified manifestly in the Holy Qur'an:

O you who believe! Obey Allah and obey the Apostle and those in authority from among you: [2]

The obedience of the prophet (Apostle) and those in authority, means actually the obedience of Allah and responsiveness to his commands.

Reasonable and sensible people would not miss the fact that, neglecting religion and its attitude towards choosing and appointing the (imam) or the (chief), and determining his characteristics regardless of the predetermined criteria that were fixed by religion, for such a personality; such an attitude is only another expression of the thesis that separate religion from politics; a thesis which has been always adopted by pro-religion and its foes.

We believe that the (Imam) who succeeds the (Prophet) is the faithful guardian who maintains the vital characteristics of (knowledge) and (immunity against error and transgression and sin, i. e "Issmah"); else more he should be appointed according to the Divine will; thus he will be nominated for the decisive post of the (Imam), who can maintain the nation that holds the brigade of the heavenly mission, fortifying it from delusion and perversity.

You would not miss the fact that, an (Imam) of such prestige could by no means be appointed and nominated by normal individuals, thus such a task would only be determined by Allah the Exalted or by another unerring (imam) who is inspired by Allah to do so. [3]

The (Shiite) believe that (Imamhood) is nothing but the extension of (Prophethood) concept; rather it is begotten by (Prophethood); but when some people refused the concept of (Imamhood) that the ( Shiite) adopted, the latter made it a reason that justifies their notion of making (Imamhood) a separate origin of religion that is independent from (Prophethood), so as to assert this dogma.

Why is it improper to forsake the (unerring Imam) who would be the (Wali) after the absence of the gracious Prophet [P], substituting him by a normal human being who would be the (Wali) for the Islamic nation?

* Wherein the role of the (unerring Imam) in governing the nation of the Prophet after his departure [p] could be forsaken? This will bring about rendering the achievements of the Prophet [p] subject to the whims and interests of the opportunists and those who anticipate mundance benefits, or those who came to Islam for fear of killing or in anticipation of the spoils of war.

This risk gains its particularity from the fact that the nation has not attained a proper degree of knowledge, maturity and comprehension that enables it to solve its problems and dilemmas without refuging to a leader.

At that time, the nation was still premature in its patterns of thinking and its general conduct and its comprehension of the events and affairs that surrounded it; hence it was quite possible that trends of perversion and ideological delusion would take the initiative to destroy the great ideological monument of a nation in a mission that the Messenger of Allah [p] set.

What is the meaning of leaving the nation that was still so close to the pre-Islamic age with all of its bad traditions and tribial reactionary tendencies, with its own?

Does not this mean that, the nation and the prophet's efforts to set its educational and ideological structure would be exposed to the whims of the ignorant and their tendency to evil traditions and customs and fanaticism, rather than committing themselves to the right religion?!.

Is it proper to say that the Prophet [P] had neglected the nation after his departure leaving it without a guardian that might control and direct its affairs and its procession, whereas he [P] never went for war unless he [p] appointed a deputy to administrate the affairs of (Al-Medina); so why did he [P] ignore his mission and nation after his death while he did not ignore it when he [p] was alive??!! Although he [p] knew- better than anybody else- that the internal enemies, namely the idolators, the Jews and he hypocrites, in addition to the external enemies, namely the Persian empire in the east and the Roman empire in the north, were planning day and night to abort the Islamic state, seizing the opportunity to fulfill their evil designs.

I do not quite realize, why should the Wisdom of Allah dictate that He perfects His creation in the best form and guise, so that the creature would not suffer the pains caused by a deficiency in creation and innovation, in the same time, that Wisdom forgets to provide for man reasons that will bring him happiness?! No doubt that happiness towards which man aspires is basically determined by appointing the honest faithful guardian who will convert the others to the straight way; for the (Imam) is the articulating Qur'an who is the mere embodiment of the morality and attitudes of heaven. [4]

* After what have been said hereinbefore about the importance of the (Imam) and his role in the continuation and permanency of the religion that the (Master of Messengers) set; no wonder then if we find so many Qur'anic verses and gracious narrations from the progeny of Muhammad [p] certifying the appointment of a guardian to succeed the prophet [P]; especially that guardianship (Wilaiah) to Islam is similar to the soul of the body, there is no body without a soul as well as there is no Islam without (Wilaiah). i. e guardianship.

Let us trace together the texts that determine the guardianship so as to meditate their significances and connotations.

I have found in the book (Duros Fe Al-Aquida Al-Islamiah[5]) a useful summary that answers our question, so I relate this answer to you the way it is, and let us meditate on it thoroughly:

This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion; [6]

This verse has been set down in the (Departure Pilgrimage) [7]- a fact about which all interpreters agreed unanimously- few months before the death of the Prophet [P.].

In the beginning the verse exposes that the idolators had lost every hope of afflicting any harm to Islam:

Then the verse asserts that the religion is perfected that day and so is Allah's favor. Noticing the various narrations about this verse, it becomes clear that (perfection) which was timed with the disbeliever's despair, has been only achieved by nominating an heir to the Prophet [P]; a nomination that is set down by Allah the Exalted.

The foes of Islam expected that Islam will miss its leadership by the death of the prophet [P], specially that Muhammad [p] has no male descendants, thus it would have been more fragile and shaky; whereas Islam attained its perfection by nominating the heir to leadership, thus the grace of God was perfected and the disbelievers' aspirations were aborted. [9]

Appointing the heir was done when the Prophet [P] returned from the (Departure Pilgrimage); he [p] gathered all the pilgrims in a place called (Ghadeer khum) addressing them with a lengthy speech through which he asked:

Then he [p] took Imam Ali [p] by the shoulder, holding him in front of the people and said:

Thus he [p] certified Imam Ali's [p] heavenly guardianship; so everybody who was present then paid tribute to him, including the second Caliph ( i. e Omar Ben Al-Khattab), who congratulated Ali [p] saying:

(Blassed be thee O! Ali, thou became my guardian and the guardian of every Mo'men.)[11]

This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion [12]

(The perfection of my prophet hood and the perfection of Allah's religion is the guardianship of Ali who will succeed me).

(Abu-Baker) the first caliph and (Omar) the second Caliph, stood addressing the Prophet [p]:

He [P] said: Ali who is my brother, minister, heir, caliph in my nation, and the (Wali) of every Mo'men [believer], he who will succeed me, after him my grandson (Al-Hassan) then my grandson (Al-Husain), then nine heirs from the progeny of al-Husain, one after another, the Qur'an is with them and they are with the Qur'an never leaving each other until they come to meet me at the pool of paradise) [13]

So many narrations relate that the prophet [P] had been commanded to propagate publicly that the Imam who will succeed him is Ameer Al-Mo'meneen [p]; but the Prophet put into his consideration that the people (might) think that he is expressing his personal opinion.

Thus they (might) disobey him; so he was looking for a proper chance that provides the suitable circumstances to declare this appointment, until the gracious verse came.

O Apostle! Deliver what has been revealed to you from your lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; [14]

Through addressing the Prophet [P] and asserting the necessity of relating this divine commandment –which maintains the same importance as other divine commandments-, and if the Prophet [p] does not propagate it, this means that he does not propagate all the mission of God; Allah promised the Prophet [P] that he will fortify him against all the probable reactions and reflexes that are expected from some people towards this proclamation. Thus the Prophet [p] realized- when this verse came- that it is high time to do that task and there is no good in postponing it anymore, so he took the initiative in (Ghadeer khum) and told the people about it.[15]

Note able about this day is the public announcement of this appointment in front of the people who granted their allegiance to Imam Ali [p]; in other normal days the Prophet [P] so often hinted and declared that his successor is Ali Ameer Al-Momeneen [P]. When the following verse came:

Those were the first days of the Prophet's [p] mission, so he said to his tribe:

(Which of you shall support me in my mission; I shall make him my brother, my guardian to you, and my caliph for you)

Both Sunnis and Shiites reached to the conclusion that nobody volunteered to support the Prophet [p] except Imam Ali.[17]

O you who believe! Obey Allah and obey the Apostle and those in authority from among you;[18]

Total obedience to (those in authority) was made a compulsion to all Moslems; their obedience was measured up to the obedience of the prophet [P.]:

(O, Jabber! They are my successors and the Imams of Moslems who will succeed me; the first of them is Ali Ben Abi Talib, Al- Hasan, Al- Husain, then Ali Ben Al- Husain, then Muhammad Ben Ali who was mentioned in the (Old Testament) by the (Baquer), this one O' Jabber, you will live to see, thence send my greeting to him; after him Alsadique Jaffar Ben Muhammad, then Mussa Ben Ja'ffar, Ali Ben Mussa, Muhammad Ben Ali, Ali Ben Muhammad, Al- Hasan Ben Ali, then that one who carries my name and my nickname, the plea of Allah on earth, (Iben Al-Hasan Ben Ali).[19]

Like the way the Prophet [p] had foretold; Jabber remained alive until (Al- Baquir) [p] became an (Imam) and he told him the Prophet's [p] greetings:

O you who believe! Obey Allah and obey the Apostle and those in authority from among you![20]

So I said to him [p]: People say why did Allah (Glorified be He) not name Ali and his family manifestly in His Book?

Tell them that the verses of prayer came to the Messenger of Allah [p] without declaring the number of the kneelings of adoration, later on the Messenger of Allah interpreted it for the people; as well as the verses of (Al- Zekat) he [p] interpreted their judgments- When the verse:

O you who believe! obey Allah and obey the Apostle and those in authority from among you!

I recommend you to stick to the Book of Allah and to my progeny whom I asked Allah to keep them together until doomsdays when He brings them to me.

Do not teach them for they are more knowledgeable than you, (They) neither will delude you from conversion nor will (they) mislead you into perversity ( i, e) the Holy Book, and Muhammad's progeny [p.] [21]

I departure leaving to ye two rare things, the Book of Allah and my progeny, they will stick together until they come to me at the pool of paradise )[22]

(The esteem of my progeny among you is similar the (Ark of Noah), He who gets on its board will survive, and he Who retards from it will sink)[23]

And there are so many other speeches [25], which there is not enough space to mention here.

Must the guardian (Imam) who succeeds the prophet own the same fortification against transgression and immunity against sin like the prophet [P.]

* Now that the role of the (Imam) became clear especially after the absence of the Prophet [p]; and now that the missionary importance of the (Imam) to keep the Islamic nation safe from going astray became clear, we do not have the slightest doubt that the Imam must be unerring, for the same reasons we have already clarified about the (Issmah) of the Prophet.

According to this we assert the fortification against error, sin, and transgression of the twelve Apostolic Imams in addition to Fattemah Al-Zehr'a [P]; their (Issmah) has been clearly manifested in the purification verse:

Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying. [26]

Allah's (desire) here does not signify the juristic will of Him- i. e His compulsory judgment about the progeny of Muhammad [p] in cleaning themselves from every sin and transgression-; for the progeny of Muhammad [P] own no particularity in this respect, and they are similar to all other subjects who must be committed to those duties.

The meaning of (desire) i. e (will) in the verse, then, is limited to the (formative will)- i. e Allah has created the progeny of Muhammad [p] moulding their substance from a material that is pure from every sin and transgression.

There are so many narrations in the (Sunni) reference books certifying the meaning that the verse concerns (the five people of the cloak) *namely; the Prophet [P], Imam Ali, Fattemah, Al-Hasan, and Al-Husain.

The Messenger of Allah [P] said to me: [O Ali! This verse was revealed to you and my two grandsons (Al-Hasan and Al-Husain), and those who are Imams from your progeny.

He [p] said [You Ali, then your two sons Al-Hasan and Al-Husain,; after Al-Husain his son Ali will succeed, then Ali's son Muhammad, after whom his son Jaffar, then Jaffar's son Muss'a, after whom his son Ali, after Ali Muhammad his son will succeed, and after Muhammad Ali his son will follow, after Ali his son Al-Hasan will succeed, and after Al-Hasan his son (Al-Hujah) will succeed. Thus I found their names written on the leg of the Throne; I asked Allah glorified be He about that, He said: O Muhammad, they are the imams who will succeed thee, purified, unerring; cursed shall be their foes]. [27]

The arguments that rose about the purification verses, and the much ado that arose about it to determine who are really the 9 people of the House), is not our concern here.[28]elieving in the (Issmah) i. e fortification of the Prophet [P] and the [Imam] necessitates a belief in their immunity of knowledge, i. e they must own a whole absolute comprehension of whatever they need in various situations and the solutions they innovate for them. This means that their immunity is not limited to the circle of commitment to the commandments and prohibitions of Allah, rather it includes- in addition to that – a far – sightedness and a correctness of thinking about any topic or quest that requires a decisive solution.

Our dogma goes farther to believe that if the Imam intends to know something, he will definitely know it.

Certainly his knowledge will come by means of revelation the way revelation came to Marium [p] and Mose's mother [p]. For this reason some Imams took the responsibility of imam hood even before their adolescence. [30]

If we inquire about the knowledge of the Prophet [P] nobody suspects that he has his own revelation.

The Islamic nation has been deprived from its genuine Imam who is represented in the twelfth Imam of the twelve Apostolic Imams [P] who is absent now, so how should the efforts of the Prophet [p] and his mission and his nation, be protected from dispersion?

And what is the (Shiite) dogma about the great international reformer (Al-Mehdi) of whom we are promised (May Allah fasten his appearance?)

* The nation has been deprived from its Imam who might have led its mundane and religious affairs, only because the people themselves were unjust:

And We did them no injustice, but they were unjust to themselves. [32]

But the Imam [p] –in spite of his absence- remains a faithful guard who is watching from a distance the affairs and the changes that inflict the prophet's mission [P] and his nation; his absence and guardianship goes with the general interests and divine necessities. Hence the unique heirs for the Prophets and Imams [p] during the absence of (Al-Mehdi), are the great scholars who will act for their roles even though their prestige is less than that of the (Prophets) and (Imams) [p]; thence their attitudes, opinions and conducts sometimes are correct, other times are wrong (according to their limited knowledge for they are not fortified and unerring; unlike the Prophets and Imams.

An (Imam) may not necessarily exist manifestly among people to carry on his mission, rather he may carry on the duties that are attributed to him by Allah even though he is absent and the people do not recognize his presence similar to what happened to a good servant of Allah's , namely (Al-Khedir) [p]; according to the narrations [33] we have, for he used to fulfill Allah's commandments with nobody recognizing him except Moses [p]; and even Moses [P] did not recognize him in the beginning.

Then they found one from among our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves “65” Musa said to him: shall I follow you on condition that you should teach me right knowledge of that you have been taught. “66” [34]

In the letter that Imam (Al-Mehdi) (owner of the present time and the future) [P] wrote for one of his deputies, He [P] said:

The benefit the people get from my absence is similar to the benefit they get from the sun if ever veiled by the clouds. [35]

Aye by Lord aye, the earth is never deprived of anybody who will withhold the evidence of Allah, either manifest, well known, or terrified, hidden, so that the evidences and proofs of Allah shall not be disproved. [36]

How should we know! May be Allah has certain wisdom in making the Imam absent; a wisdom that our minds do not realize, for how many divine jurisprudences that we apply into our lives although we are ignorant of their secrets and great connotations. Maybe Allah has hidden his Imam to examine our faith and patience, so as to distinguish the evil from the good from among us. Thus Allah will test our strife and effort in the way to prepare a suitable ground for the appearance of the Imam which is only expressed by committing ourselves to his legislations and teachings, standing firmly in front of the ups and downs of time.

Alif Lam Mim "1" Do men think that they will be left alone on saying, we believe, and not be tried? “2”and certainly We tried those before them, so Allah will certainly know those who are true and he will certainly know the liars "3". [37]

Needless to say, that any one who has read the Holy Qur'an would have definitely noticed that the aim which all prophets anticipated along the sequence of time had been nothing but leading the people towards perfection and right, which is an aim that is conditioned by the existence of a regime which has enough authority and power that will be employed to propagate the word of unitheism and to unify the people's word.

The (Hidden) Imam of the progeny of Muhammad [P] (May Allah fasten his appearance), will appear to achieve both aims that are mentioned hereinabove, by means of the divine government of justice so as to fill the earth with justice and peace after it has been filled with oppression and injustice, and after the people are fed up with the regimes and legislations that the ignorants set forth, so a general feeling of a need for a godly leader will take over the people, a leader who will accomplish their hopes, quieten their pains, and be a blam for their wounds.

Hence, this vision became the ambition of all the good and righteous, and a promise which Allah committed Himself to, so that the efforts of the Prophets and their apostles and adherents will be fruitful:

And certainly We wrote in the Book after the reminder that (as for) the land, My righteous servants shall inherit it.[38]

And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs. [39]

Ali is the imam who will succeed me, leading my nation; from his progeny the (Hidden) (Anticipated) Imam, who-if ever appears- will fill the earth with justice and peace after it has been filled with oppression and injustice. [40]

Thus, anticipating the ease that is only attained by setting the divine government of justice which will be led by its reformer and president (Al-Hujah Ben Al-Hassan.) (May Allah fasten his appearance), is one of the greatest deeds, for those who await the (Hidden) (M) [41] pave the way for him; this does by no mean signify that he must stay stagnant doing nothing to solve the problems that surround him, for such a negative waiting is not to be considered into God's estimation as an effort and deed that deserves a reward. How should a man invite a guest to visit him without preparing any kind of hospitality for him justifying this by saying he was waiting for him. The duties of hospitality necessitate making the essential preparations and getting ready for the guest in the appropriate from which cannot be achieved, except by exerting the essential effort needed in this respect.

It is rather odd that some fools and some opportunists went so far to claim that the appearance of (Al-Mehdi) (M.) is conditioned by the fact that earth should be filled with oppression and injustice, therefore we ought to fill it with corruption and injustice so as to assist quickly in paving the way for the appearance of ( al-Mehdi) (M)!!!

Such fools miss the fact that if ever (Al-Mehdi) (M) appears he will confront them before anybody else for they are the symbols and advocates of corruption, perversion and delusion which contradict the essentials of Islam and its teachings propagating the good and the betterment of man, and evoking him to dispose all kinds of corruption, perversion and delusion, and pushing him forward to enjoin what is right and forbid the wrong.

On the other hand, the expression (the earth is filled with oppression and injustice) which is employed by the gracious narrations does not connotate that every spot of the world and everyone of the people are dominated by the corruption and injustice; it rather signifies that injustice and corruption will over reign all over the world, yet this comprehensive condition may skip a small spot of land and some few individuals; or else, who will support the Imam in his reformative movement and his rise?

The narrations asserted that he will have a league that will support him, i. e this league is exempted from the general corruption which overwhelms the earth.

You might find the notion of the (great reformer) who is anticipated to fulfill his reformatory measures, in the religions of heaven, and even in some materialist trends, namely Marxism, which believes that the end of history means the end of all kinds of oppression, selfishness, and aggression, for it is the stage in which class system and personal interests are aborted, so people may live in an earthly paradise away from troubles that disturb their peace and happiness.

According to the Marxists, the (reformer) is not a single individual, rather it is a group (namely the proletariat class) which strive to regain their stolen right, and which will finally establish the communist society.

Islam also is one of the religions that emphasized the existence of the guiding reformer. Both sets (Sunnis) and (Shiites) agreed on this but they differ in determining who is (that) reformer, Whose son will he be; and is he alive, or is he to be begotten in his appointed time.

The narrations that certify the (Mehdi) who is the reformer of our nation have been repetitive and recurrent from the authorities of both sects (Sunni and Shiite).

If the time is over but for a day; Allah would envoy a man from my progeny who will fill the earth with justice as it has been filled with injustice.[42]

The Shiites claim that the converter and reformer of this nation is one of the grandsons of Imam Ali [p], exclusively they specify that he is the son of the eleventh Imam, Al- Hasan Ben Ali Al- As`skari.

Imam (Al- Mehdi) (M) was born in (Samara)[43] in the year 255 Hijrah taking the responsibility of Imam hood while he was five years old after the martyrdom of his father. Thence he disappeared for the first time, this first disappearance is called (The lesser disappearance) in which he did not (completely) lose contact with people; rather he was in touch with them through his deputies whom he chose as ambassadors between him and the people; those deputies were successively: Othman Ben Sayeed, Muhammad Ben Othman (the son of the previous one). Al- Husain Ben Rawh, Ali Ben Muhammad Al- Semri.

The lesser disappearance took 74 years, after which deputation has been attributed to others taking a general form according to certain restrictions and criteria, thus (the greater disappearance) started to last until our present day.

If we put in our consideration the will and potency of Allah, it will not be strange to say that the Imam (M) is still alive; Nuh [p] before him had been given a lengthy age, for the spent among his people 950 years according to the Holy Qur'an, nothing to say how many years he lived before or after that.[44]

Jesus is still alive.[45] The cave inhabitants had along life (390 years according to the Holy Book)[46] without anything to eat or drink. Else more, reason and science do not prevent its existence if ever its conditions become available.

Can the counsel be an alternative for the manifest texts which determine the caliph who succeeds the prophet [p]?

* The counsel may not be a substitute for the clear texts that determine the caliph after the prophet [p]; heretofore we have surveyed some of these texts; we can not forsake the texts refuging to the counsel for this is considered as giving a personal opinion to substitute the text, which- definitely is worthless. (Texts here means the verses of the Holy Qur'an expressing judgments and legislations, they may mean too the gracious narrations of the Apostolic Imams.)

And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter; and whoever disobeys Allah and His Apostle, he surely strays off a manifest straying.[47]

And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and Exalted be He above what they associate (With Him).[48]

The final judgment belongs to Allah and his Messenger [p] alone, nobody else could violate this unless his faith is disturbed and he forsook the league of Al- Momenoon. [Believers].

This is a general rule that has no exception even in the respects of which Allah allowed His Messenger to counsel the people.

Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided then place your trust in Allah; surely Allah loves those who trust.[49]

The Messenger of Allah [p] has the last decision to determine every situation; people have no determination in that.

His counsel [p] with them was only a way of paying compliment to them to give them a sort of prestige in the practical fields of life, in addition to the fact that the counsel influences their commitment to the commands of the prophet [p] and even to the commitment they compelled themselves to, namely in difficult situations, like war and other fatal situations. The prophet [p] tended to counsel them to assure their allegiance and gain their hearts.

The only reason for this conduct is that the prophet [p] or the (Imam) can not fulfill his task alone; he needs the others to assist him to achieve the commandments of Allah.

The accurate meaning of the counsel had not been applied after the decease of the prophet [p], i.e (the conference that took place in the cove of Beni Saidah); only few individuals from the (Muhajereen) and (Al-Anssar)[50] attended that conference.

Those individuals did not represent all the strata and classes of the (Moslems); as well as they did not represent all the authoritative individuals in that society, Ali [p] who had been the most committed, sacrificial, wise, loyal, and knowledgeable Moslem did not attend the cove conference for he was busy in preparing the mourning rituals of the late Prophet [p]. Ali [p], as well, objected to what happened in the cove refusing to swear an allegiance to the new caliph they chose. A great number of the prominent apostles of the prophet [p] also objected to what took place in the cove namely, Al-Muqudad, Salman, Al-Zbagr, Ammar Ben Yasir, Abdullah Ben Masaud, Saad Ben Abadah, Al-Abbas Ben Abdulmuttaleb, Ussamah Ben Zayd, Obbai Ben kaab, Othman Ben Hunaif, and so many others.

Now even if we forget everything we said erst; the counsel as a principle has not been adopted thoroughly in nominating the second caliph (Omar Ben Al-Khattab) who was appointed by the first caliph without counseling anybody; as well as the third caliph who was nominated by a selective style of counsel, for the second caliph Omar Ben Al-khattab nominated-when he was dying-six people without counseling anybody, those sex people were Ali Ben Abi Talib [p], Othman Ben Affan, Talhah Ben Abdullah, Al-Zubayr Ben Al-Awam, Saad Ben Abi-Waquass, Abdulrahman Ben Auff. The second caliph set forth a special way to nominate the caliph from among them, thus he said addressing (Suhaib):

If five of them reached to an agreement and only one refused, so behead him by your saber… and if four of them reached to an agreement and only two refused, behead them… If three of them came to agreement and the other three did not, so refuge to the judgment of Abdullah Ben Omar, if they did not agree about his judgment, so all of you be with the party of Abdulrahman Ben Auff and kill the others if they refuse the people's agreement)[51]

If (the counsel) or other methods of nomination were legal and acceptable, it is quite logical that the prophet [p] would have declared removing any ambiguity about it, specially that it is one of the most important and sensitive subjects according to which the chief of the nation is appointed, a chief who will control the wordily and religious affairs of the nation; yet the prophet had never pronounced even a word about (the counsel).

Is it reasonable that the Prophet [p] should give the rein to the nation without showing the least concern or attention about a most important matter as such?

Is it reasonable that the Prophet [p] should neglect that matter, while others like Abi Bakir, or Omar seemed more concerned about the destiny of the nation, so they nominate their successors in the time that the Prophet of grace [p] would not do that??!!

As long as we do not have any evidence that declares a speech from the Prophet [p] mentioning (the counsel) or other ways of appointing the leader who will succeed him, hence we have to refer to the texts and speeches he [p] left which declare that Imam Ali [p] should be the caliph and Ameer Al-Momeneen after the Prophet [p][52]

Anybody reading history and the example of the first Moslems would not be astonished by that fact; for the closest apostles to the Messenger of Allah [p] had always been disobeying him [p] in spite of the Qur'an continuous assurance that he is their absolute leader who must be obeyed and followed at any price.

(O you who believe: be not forward in the presence of Allah and his Apostle, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing) [53]

Several times did the apostles disobey the Messenger of Allah during his life; hereinafter are some of which; 1-Al-Hudaibiah settlement:- The articles of this settlement which the Messenger of Allah signed provoked some Moslems; so they objected to it. Omar Ben Al-khattab was one of them, he regarded the settlement a disgrace to religion. [54]

2- Preparing the army of Ussamah Ben Zayd: The Prophet [P] in the last days of his life commanded the Moslems to prepare an army by the leader ship of Ussamah, but troubles rose among them about joining this army, although the Prophet [P] emphasized that they ought to join this army, rather he cursed those who retard from it. [55]

3- Disobeying the Prophet's [p] command about the battle of (Uhud): The story of what happened in the battle of (Uhud) is well known, for the Messenger of Allah [p] commanded that the 50 bow-carries should be situated on the (Aineen) mountain, naming Abdullah Ben Jubair as a commander for them, thus he [P] told him:

Prevent by your arrows the enemy knights from taking us by surprise from behind, and stick to your post, never leaving it whether we gained victory or lost; be firm lest you should be taken from behind.

But, when the bow-carriers felt that Moslems are about to gain victory, they left their posts anticipating the spoils of war although their commander asserted that they should stick to their posts, the result was as it was (The Moslems did not win the battle and they had great casualties.

Bring me a sheet of paper in which I shall write to you a letter that you will never delude after it.

Pain has overtaken the Prophet [p], and we have the Holy Book of Allah that is quite enough for us, thus they differed and much ado took over them, the prophet [p]said:

[Shame it be, all the shame be on that who prevented the Messenger of Allah [p] from writing his letter.] [56]

No wonder then that those who disobeyed the prophet [p] in the respects mentioned above, would go so far to disobey him in other respects, you may refer, to the (Seerah) books and other historical references wherein you will find the essential evidence that may satisfy you. [57]

Can we have a rapid historical review on the life of the unerring, fortified [p] (Fattema and her father the prophet [P]; her husband Imam Ali [P] and her sons?

* However hard we try and inspect we may not realize the essence of the fortified with all the dimensions of his character, for none realizes the essence of the fortified unless he himself is fortified, but we have to do our best in this respect; so we shall spotlight their lives recognizing as much as we can their gracious course of living. But we shall summarize our research as much as we can committing ourselves to the discipline we have drawn for ourselves heretofore.

The First fortified (The last of the Prophets)

His name and family

Muhammad (The Messenger of Allah) Ben

Munaf Ben Qussay Ben Kilab Ben Al-Nassr Ben

Some of his [p] well known titles are

Abdullah who died while the Prophet [P] was still unborne; some narrations assert that the father died when the Prophet was two years and four months old.

Amenah Bent Wahab Ben Abdumunaf, who died when the Prophet [P] was eight years old.

He was born on Friday 17^th Rabee'a Al-Awal of the Elephant year, [59] 55 days after the extermination of the elephant lot. (the year 570 A.D.).

He was sent and appointed as a Prophet when he was forty, on 27^th Rajjab. His Prophet hood lasted 22 years, 7 months and 3 days, 13 years of it in the gracious Mecca, then he migrated on the 1^st of Rabee'a Al-Awal to reach (Al-Medinah) on the 12^th of the same month.

Ali Ben Abi Tallib Ben Abdulmuttalib ben Hashim Ben Abed Munaf Ben Qussay, transcending to the same family line of the Prophet [P.]

Ameer Al-Momeneen, Assad Allah, Al-Ghalib, Ya'asub Al-Deen, The greatest Wali of Allah, Al-Murtadha, Hayder, Al-karrar.

(Imran); some say that his name is abed-Muhaf whose nick name was Abi Tallib, Tallib was his eldest son, and he is the sheikh of Al-Batha.

Fattemah Bent Assad Ben Hashim Ben Abed-Munaf, she had the honor of being almost a step-mother to the Messenger of Allah [P] (who lost his mother when he was very young.

The gracious Mecca, inside the Holy Ka'abah when (Khisrow Perweez) was the monarch of Persia.

From the year 11 Hijrah lasting 29 years. He was formally appointed as a Caliph after Othman whence he remained 4 years and 9 months in his post.

Abdulrahman Ben Muljim Al-Muradi (cursed be he) stroke him by a poisoned saber during the reign of Constantine the monarch of Bezantum.

Al-Zehra'a, First Lady of the women of the world, Al-Hawra'a, Al-Unsiah, Al-Mumtahanah, Al-Sabirah, Al-Sediquah, Al-Taherah, Al-Ma'asumah, Muhadethet Al-Mala'ika, Habiebat-u-Abeha, Al-Batool.

18 years, and 75 days or 40 days or 90 days: she lived in her husband's house 9 years and some months.

Sunday or Monday, 13^th , or 14^th or 15^th Jamadi Al-Awal, or 1^st , or 2^nd or 3^rd Jamadi Al-Thani 11 A.H.

Qunfwth the serf of Omar kicked the door of her house while she was standing behind it, so her rib was broken and her pregnancy was aborted.

Al-Madinah Al-Munawrah in a grave that is unknown, until the appearance of Imam Al-Mehdi (M)

Al-Mujtaba, Al-Zaki, Al-Nassih, Al-Wali Al-Sibtt Al-Akbar, Al-Sayed, Sayeed Shabab Ahel Al-Jenah (Lord of the Youth of Paradise).

47or 48 years of which he spent 7 years and some, months during the life of his grandfather the Prophet [p]; 37 years during the life of his father; then he [p] survived 10 years after the death of his father.

From the 21^st Ramadhan 40 A.H. and for ten years further.
Embellishment of his stamp ring:

One of his wives, namely Jeadah Bent Al- Ashath Al- Kindi poisoned him by the command of Muawiah who was a caliph then.

He was buried in Al- Baquia’a in Al- Medinah Al- Munawrah close to his grandmother Fattemah Bent Assad.

Sayeed Al-Shuhada’a (Lord of the Martyrs), Tha’ar Allah, Al-Witter Al- Mawtoor, Abu-Al- Ahrar, Abi-Al- Dhaim.

He was killed the (day of Taff) after exterminating most of his family and followers by the command of Yazeed Ben Muaawiah Ben Abi Suffian (May Allah curse them).

Al- Mdinah Al- Munawrah, during the reign of Imam Ali Ameer Al- Mo'meneen [p] his grandfather.

The poison that was given to him by Al- Waleed Ben Abdullmalik Ben Marwan Ben Al- Hakam according to the command of the caliph Husham.

Al- Baquia’a, Al- Medina Al- Munawrah close to his uncle Al- Hasan Al- Mujtaba [p].

l- Mdinah Al- Munawrah; during the reign of Muawia’a Ben Abi Suffian the first caliph from the Ummiah Progeny.

Fattemah whose nickname was Um Farwah Bent Al- Quasim Ben Muhammad Ben Abi Baker.

Ibraheem Ben Al- Waleed, or Husham Ben Abdulmalik during his reign poisoned him [p].

Al- Baquia’a, Al- Medinah Al- Munawrah close to his father [p] in the dome that encloses Al- Abbass,[60] those domes were demolished by the Wahabies (May Allah destroy them.)

Fattemah whose nickname is Um Farwah Bent Al- Quasim Ben Muhammad Ben Abi Baker.

Monday or Friday dawn time on the 17^th of Rabeeaa Al- Awal; some say he was born on the 1^st of Rajab 83 or 85 A.H.

Hameedah Al- Berberiah or Al- Meghribiah Bent Sa’ead, U’mu Wallad, whose title was Al- Mussafat.

Al- Baquia’a, Al- Mdinah Al- Munawrah, close to his father, grandfather and uncle.

Musa Ben J’affar Ben Muhammad Ben Ali Ben Al- Husain Ben Ali Ben Abi Tallib [p].

Hameedah Al- Berberiah or Al- Meghribiah Bent saead- Umu Wallad, whose title was Al- Mussafat.

Al-Medinah Al-Munawrah, Al-Abuaa which is a place between Mecca and Al- Medinah close to the Juhfah. He was born during the reign of the Umiah caliph Ibraheem.

The Abbassi Caliph Harrown Al- Rasheed poisoned him after long years of imprisonment.

His Shrine is in Al- khadhimiyah on the western bank of the Tigris river in Baghdad, the Capital of Iraq.

Ali Ben Musa Ben Jaffar Ben Muhammad Ben Ali Ben Al- Husain Ben Ali Ben Abi Tallib [p].

Tuesday the 17^th of Saffar or Friday 25^th of Saffar, Some say it was on the last day of Saffar, 203 A.H.

Muhammad Ben Ali Ben Musa Ben Jaffar Ben Muhammad Ben Ali Ben Al- Husain Ben Ali Ben Abi Tallib [p].

Abu Jaffar Al-Thani, for his grandfather Al-Baquir was nicknamed Abu Jaffar Al- Awal.

Ali Al- Redha [p].

He was appointed as an Imam when he was a young child just like Yahia [p] who was appointed as a prophet when he was a child.

One of his wives (namely Umu Al- Fadhil) according to the command of the Abbasssi caliph Al- Muttasim poisoned him.

Al- Kadhimiyah shrine close to his grandfather Al- Kadhim in Baghdad the capital of Iraq.

Ali Ben Muhammad Ben Ali Ben Musa Ben Jaffar Ben Muhammad Ben Ali Ben Al- Husain Ben Ali Ben Abi Tallib [p].

Al- Naqui, Al- Hadi, Al- Nassih, Al- Ameen, Al- Najeeb, Al- Murtadha, Al- Alim, Al- Faqueeh, Al- Mo'men.

Al- Medinah Al- Munawrah in the village (Serb’a) which Imam Al- Kadhim established.

From the last day of Thi Al- Quaidah 220 A.H. lasting for 33 years and 9 months.

Allahu Rabbi Wahuwa Issmati Min Khalqih-Hefdh Al- Uhood Min Akhlaqui Al- Ma`abood.

Al- Hasan Ben Ali Ben Muhammad Ben Ali Ben Musa Ben Jaffar Ben Muhammad Ben Ali Ben Al- Husain Ben Ali Ben Abi Tallib [p].

Abu Muhammad, also he is nicknamed Iben Al- Redha like his father and grandfather [p].

From the 26^th Jamadi Al- Thani, or the 3^rd of Rajab 254 A.H., lasting for 6 years.

MUHAMMAD Ben Al-Hasan Ben Ali Ben Muhammad Ben Ali Ben Musa Ben Jaffar Ben Muhammad Ben Ali Ben Al- Husain Ben Ali Ben Abi Tallib [p].

Al- Mehdi, Al- Muntadher, Al- Hujah, Al- Thani Ashar, Al- Qua`im, Baquiate Allah Al- Adham, Saheb Al- Zaman.

It started on Friday the 1^st or the 8^th of Rabia`a Al- Awal 260 A.H. until Allah wills that he appears.

A-The Lesser disappearance which started in 260 A.H. till 329, during which he had four deputies to communicate the people.

B- The greater disappearance which started in 329 A.H. till the day of his appearance during which (the jurisprudents) who are qualified enough are his deputies.

The narrations that are related by the gracious Prophet [p] inform as that he [p] will appear to fill the earth with justice and peace after it has been filled with injustice and oppression. The grace of his absence in his greater disappearance is similar to the existence of the sun when veiled by the clouds. His existence is an evidence for the earth and the sky. He is our master and our Imam that we anticipate his appearance, Lord of the present time and the future, the Imam that Allah left on earth, May Allah fasten his appearance, making us among his best adherents and followers; may Allah give us the honor of martyrdom while serving him, Amen O’ Lord of the universe.

O’ Our Lord! We request Thee to donate to us a gracious state that will glorify Islam and Moslems; whereas it will humiliate hypocrisy and its people; May Thou make us this state among those who propagate for Thy obedience, among those who lead the people for Thy way; O’ Lord bestow on us the dignity both in this life and in the hereafter.

O’ Our Lord! Pray Thee, be for Thy (Wali) Al- Hujatu Ibn Al- Hasan [p], in this hour as well as in every hour; a guardian and a protector for him, till Thou settle him in Thy land by Thy own will; making him last long to enjoy his living in that land.

[1]Surah (Yusuf) verse 40.

[2] Surah (Women) verse 59.

[3] Refer to (Duroos fe Alaqueda Al-Islamiah v. 2, Muhammad Mesbah Al-Yazdi.

[4] Refer to (Baheth How Al-Welayah) Martyr M.B.Al-Sadr (Duroos fe Al-Aquida Al-Islamiah) volume 2, page 166-170, (Al-Ilaheat) v. 2, page 528-548. (Usool Al-Aquida Fe Al-Islam) volume 4, page 137-147.

[5](Muhammad Taqui Al-Yazdi) volume 2, page 173-177.

[6] Surah (The Food) verse 3.

[7] The last pilgrimage which the Prophet [p] led from (Medina) to (Mecca). Translator.

[8] Surah (The Food) verse 3.

[9]For further information refer to (Tafseer Al-Meezan) volume 4, page 157 and thereafter.

[10]The Prophet [P] here is referring to the verse 6, Surah (The Allies)

[11] refer to 9Abaquat al-An'war) and (Alghadeer) to authenticate the speech.

[12] Surah (The Food) verse 3.

[13] (Ghayat Al-Maram) chapter 58, speech 4, coppied from (Al-Fra'aid) by (Al-Hamaweny).

[14] surah (The Food) verse 67. Refer to (Tafseer Al-Meezan) v. 6 page 41 and further.

[15] The Sunni knowledgables attributed this narration to seven apostles of the prophet [P] namely: (Zayd Ben Arquam), (Abu sayd Al-Khedri), (Ibn Addas), (Jabber Al-Anssari), (Al-Bura'a Ben Azzib), (Abu Hurayrah), (Ibn Massud). Refer to (Al-Ghadeer) volume 1.

[16] Surah (The poets) verse 214.

[17](tareekh Al- Tabbari) page 3- 64.

[18] Surah (Women) verse 59.

[19](Ghayat Al- Maram) volume 10, page 267 (Ithbat Al- Hudat) volume 3, page 123 (Yanabee'u Al- Maudah) page 494.

[20]Surah (Women) verse 59.

[21](Ghayat Al-Maram) volume 3 page 265.

[22] This speech has been narrated by the reverent Sunni knowledgeable men namely: Al-Termithi, Al-Nessa'ai, Al-Hakim.

[23](Mustadrek) Al-Hakim volume 3, page 151.

[24](Mustadrek Al-Hakim) volume 3, page 134, 111, Swaiqu Ben Hajer page 103. mussnad Ibn Hanbil volume 1, page 231.

[25](Kemal Al-Deen wa Tamam Al-Ne'amah) Al-Sadooque (Al-Bahar) Al-Majlessi.

[26] Surah (The Allies) verse 33.

* A rapid historical review will follow in this chapter to declare the details concerning the gracious family of the Prophet [P]. Translator.

[27] (Ghayat Al-Maram) volume 6, page 293.

[28] For further information refer to (Mefaheem Al-Qur'an) for the reverent knowledgeable (Al-Tabatabai) volume 16, in interpreting the verse mentioned above.

[29](Usool Al-Kaffi) volume 1, page 198.

[30] As it happened to Imam Muhammad Ben Ali Al-Jawad [P] the ninth Imam of the twelve Apostolic Imams [p.]

[31] Surah (Ha Mim) verse 6.

[32] Surah (The Bee) verse 118.

[33] (Behar Al-Anwar) volume 5, page 232, tale 6. chapter 10.

[34]Surah (The Cave) verse 65-66.

[35](Kamal Al-Deen) Al-Sadooque, chapter 45, speech 4.

[36](Nehj Al-Balagha) wisdom 174 in a speech he [P] addressed to (Kumail ben Zyad Al-Nakh'ay).

[37] surah (The Spinder) verses 1, 2, 3.

[38] Surah (The Prophets) verse 105.

[39]Surah (The Narrative) verse 5.

[40] (Yanabee'a Al-Mawadah) page 494.

[41](M) abreveation for (may Allah fasten his appearance) which is a special prayer that is dedicated to (Imam Al-Mehdi) alone. Translator.

[42](Muhammad Ahmad Ben Hanbel) V.2. Page 278, as well as so many reference in (Sunni) books. For further information refer to; (Saheed Moslem) V.8. p. 185 (Musnad Abi- Dawod) (Kitab Al- Mehdi) V.4, p. 151. (Saheed Al- Termithi) V.2, p. 36. (Sunan Al- Nessai) V.6, p. 43; in addition to the countless Shiite reference books.

[43](Samara): a town that is situated on the Tigris river, 90 kms north of Baghdad in Iraq, Translator.

[44](And certainly We sent Nuh to his people, so he remained among them a thousand years save fifty years. And the deluge overtook them while they were unjust) Surah (The Spider) V.14.

[45](And they did not kill him nor did they crucify him, but it appeared to them so (like Isa)) Surah (Women) verse, 157.

[46](And they remained in their cave three hundred years and (some) add (another) nine) Surah the (Cave) verse, 25.

[47]Surah (The Allies) verse 36.

[48]Surah (The Narrative) verse 68.

[49]Surah (The Family of Imran) verse 159.

[50] Muhajereen; are the emigrants who accompanied and followed the prophet [p] from (Mecca) to (Al-Medinah). Al-Anssar; are the original inhabitants of Al-Medinah who supported the Prophet and committed themselves to Islam. Translator.

[51] (Tareekh Al-Tabari), volume 3, page 294.

[52]Refer to (Al-Milal wa Al-Nehal) Jaffar Su6hani v.6 page 171-195 for futher details.

[53] Surah (the Chambers) verse (1).

[54](Al- Serrah Al-Nabawiah) IBn Husham v.2,p.316-317.

[55](Tareekh Al-Tabbari) volume 2, page 430.

[56](Saheeh Al-Bukhari) v. 1, the book of knowledge, page 99.

[57] For further information refer to (Al-Milal Walnehal) v.6, p. 79-97 (Al-Muraja'at) Mraja'a 86-100.

[58] We depended in this review on the book (Risalat Islamiah) volume 1, p. 319-353, by Addel Al-Alawi, summariziing the information.

[59] The emperor of Abyssinia attacked Mecca that year riding a big elephant. Allah sent birds of prey from heaven casting against the army stones of baked clay thus they were exterminated. Translator.

[60]Al- Abbass: The Prophet's uncle, Translator.

[61] Surah (Marium) verse 12.