Sirate Mustaqeem

(The straight righteous path)

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WasiZaidi

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 In the name of Allah,
the most Gracious, the most Merciful.

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 Sirat-e-Mustaqeem

It is mandatory for every praying Muslim to recite Surah Fatiha (the opening chapter of
Quran) in the five daily prayers.This Surah is infact a prayer, consisting of seven verses, most
eloquent and full of substance. It first praises the merciful Lord, then begs Him for help and
guidance to live ones’ life fruitfully, on His Straight Path ( ).

God has made it mandatory that this prayer should be recited in every Raka’t (cycle of
prayer) of the five daily prayers. Since there are a total of 17 Rakaa’t in all the five daily prayers
combined, therefore this prayer gets recited at least 17 times a day by each Muslim.

Praying the Almighty Lord so many times a day for guiding us on His Straight Path
(Sirate Mustaqeem), makes its mandatory for us not to treat it as merely a lip service, but to
strive hard to lead our lifes on this Sirate Mustaqeem. But what really is this Sirate Mustaqeem?

A brief answer is provided by the Surah itself in its verse 7, which says that: “it is the path
of those upon whom God has bestowed His bounties ( ); not the path of those inflicted with
His wrath, nor of those gone astray”.

This perhaps is the best, the briefest and the most eloquent guidance, but it does put a great
responsibility on the shoulders of every Muslim to strive to find out the “Do’s and Don’ts” of
this guidance, so as to mould one’s life accordingly. Question arises, how to find it out? The
best way to seek a reply to this question, appears to be to take help from the holy Quran, as we
know that Quranic verses provide explanation and clarification of each other.

Proceeding in this direction, we will therefore first try to identify those verses in the holy
Quran which contain the word Sirate Mustaqeem. Our search indicates that such verses are 31
in number, and when arranged according to the subject matter they contain, 4 groups can be
formed as detailed below:

1. Path of those on whom God has bestowed bounties; not the path of those inflicted with
God’s wrath nor of those gone stray: (1:7).
2. God has sent down Signs for guidance to Sirate Mustaqeem in the form of Prophets and
Divine Books: (11:56, 2:142, 6:127, 19:36, 24:46, 6:83-87, 16:121, 37:118, 38:72, 43:64,
23:73, 36:4, 42:52, 43:43, 43:61, 48:2, 48:20, 10:25, 5:15-16, 3:101, 4:175-176.
3. God also planned to continue the guidance after the last prophet MuhammadS: 4:68-69,
67:22, 16:76, 6:39.

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4. Devil (Iblis) lies in wait on Sirate Mustaqeem for enticing people away: (7:16, 36:61,
22:53-54, 15:41, 6:154).

1. Discussing these four groups individually, we will skip group 1, as it applies broadly to
the entire discussion.

2. Group 2 concerns Prophets sent by God to guide people on Sirate Mustaqeem. Quranic
verses concerning this subject are detailed below describing briefly the essence conveyed
by the verses:
 11:56 – God’s Path in Sirate Mustaqeem.
 2:142 – God Guides to Sirate Mustaqeem.
 6:127 – God has made clear Signs to show Sirate Mustaqeem.
 19:36 – God’s worship is the Sirate Mustaqeem.
 24:46 – God has sent down Signs for guidance to Sirate Mustaqeem.
 6:83-87 – NoahA and all prophets of God who were before him and after him were on
Sirate Mustaqeem.
 16:121 – AbrahamA was on Sirate Mustaqeem.
 37:118 – MosesA and AaronA were on Sirate Mustaqeem.
 38:72 – DavidA was onSirate Mustaqeem.
 43:64 – JesusA was onSirate Mustaqeem.
 23:73, 36:4, 42:52, 43:43, 43:61, 48:2, 48:20 – MuhammadS was on Sirate Mustaqeem.
 10:25 – God calls you to the DarulIslam and guides you to theSirate Mustaqeem.
 5:15-16 - God has sent down Noor (prophetMuhammadS) and KitabeMobin (Quran).
God guides them to light from darkness and on to Sirate Mustaqeem.
 3:101: MuhammadS and Quran lead to Sirate Mustaqeem.
 4:175-76 – A Burhan (prophet) has come to you and God has sent down Noor
(Quran) to you. God will guide true believers to Sirate Mustaqeem.

3. God also planned to continue the guidance after the last prophet (MuhammadS) had left
this world:
 4:68-69 – God guided them to Sirate Mustaqeem. God bestowed them with Ina’am
(blessings) of Nabiyeen (Messengers), Siddiqeen (truthfulls), Shuhada
(witnesses) and Saliheen (righteous). How excellent are these as companions.
 67:22 – Is he who goes about groveling upon his face better guided, or he who walks
upright on the Sirate Mustaqeem.
 16:76 – Can a dumb slave who bring no good results be equal to one who preserves on
justice and is on Sirate Mustaqeem.
 6:39 – God guides to Sirate Mustaqeem. Those who belie this fact are deaf and dumb.
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 4. Devil (Iblis) lies in wait on God’s Sirate Mustaqeem.
 7:16 – Iblis lies in wait on Sirate Mustaqeem for alluring people away.
 36:60-64 – Devil (Shaytan), the avowed enemy of humans led stray a great majority
from God’s worship (Sirate Mustaqeem) to the worship of Shaytan.
 22:53-54 –interference of Iblis is a trial. God helps those to Sirate Mustaqeem who
pass this test with knowledge and wisdom.
 15:41 – Iblis will not be able to mislead Mukhlesiyn (dedicated believers) from
Sirate Mustaqeem.
 6:154 – God command you to follow Sirate Mustaqeem and not the others.

This array of verses of Quran conveys three specific messages:

(i) That Prophets and Messengers of God were the primary source of providing
guidance to Sirate Mustaqeem.
(ii) But as this source was ultimately to end with the demise of the last prophet of God
(MuhammadS), God Almighty had planned a secondary source which would
continue to provide similar legitimate guidance strictly following the footsteps of
the late prophet.
(iii) This secondary provision is explained by Quranic verse 4:68-69, which lays down
three other guiding sources in addition to the original one of Nabiyeen ( ).
These three are: Siddiqeen , Shuhuda and Saliheen .

It therefore becomes extremely important for us to know who are those guides whom Quran
is calling Siddiqeen, Shuhuda and Saliheen, because only they are the ones who are authorized
by God to guide people to Sirate Mustaqeem after prophet MuhammadS was no more in this
world. If this source is dis-regarded or bypassed then there can be no other yardstick to judge
which interpretation of Quranic verses by a variety of Islamic scholars of jurisprudence, is
really the one which God willed.

As we see the chaotic situation of religion of Islam today, it is divided into innumerable
sects, and each sect claims that only their interpretation of Quranic verses is correct and only
they are on Sirate Mustaqeem. How can it be acceptable to a logical mind that so many paths
divergent from each other, could all be the Sirate Mustaqeem.

This historical fact is also worth pondering that a large majority of all these diversionary
paths evolved during the first three centuries after the demise of prophet MuhammadS. That was
infact the time when all these diversions could have been nipped in the bud if all scholars and
people who mattered, would have sought the guidance from Siddiqeen, Shuhuda and Saliheen
as commanded by Quran.

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 If people failed to do it, then Quran cautioned them in two ways about the ill choice they
made for their guidance:

a. Is he who goes about groveling upon his face better guided or he who walks upright on
Sirate Mustaqeem? (67:22).
This verse is comparing the two sources, one who is chosen by God to guide people on
Sirate Mustaqeem with full knowledge, and the other who gravel on his face with lack of
knowledge.

b. The other caution is about the devil (Shaytan), who sits on God’s Sirate Mustaqeem,
lying in wait for alluring people away by guiding them to the false and crooked paths by
making them look attractive. Almighty Lord cautioned in verses 36:60-64: “Did God not
caution you, O children of Adam, that Shaytan is your avowed enemy. Do not worship
him, but worship the Almighty Lord by following his Sirate Mustaqeem. But Shaytan led
stray a great majority of you, whose end is burning in hell”.

These verses of Surah Yasin (chapter 36) express the caution as well as the punishment
when people gave up God’s Sirate Mustaqeem and followed other paths cleverly charted out by
Shaytan. The application of these verses is general for all followers of all prophets, and
Muslims are no exception.

This entire discussion thus boils down to the question:

“Who were the Siddiqeen, Shuhuda and Saliheen who were chosen by God for guiding
people to God’s Sirate Mustaqeem, after prophet MuhammadS was no more in this world”?

We will try to answer this question one by one:

Siddiqeen (truthfull) :
Al-Quran They alone are true believers who believe in God and His messengers, then
49:15 never doubt again, and strive with their wealth and their lives in the way of
God. They are the Siddiqeen.
The merciful God provides further specific information in the following verses:
Al-Quran Among the believers there are men who are true to the covenant they had
33:23-24 made with God. There is among them he, who has fulfilled his vow, and
there is he who is still waiting, and they have not changed in the least. God
may recompense the Sadiqeen for their truthfulness, and punish the
hypocrites if He wills or turn to them in mercy. Verily God is forgiving and
merciful.

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 Sunni scholars offer comments that the above verses relate to the battles of Badar and Uhud
and the martyrs therein. But this can only be a conjecture because where the verse speaks about
fulfillment of vow; it speaks about one person who has fulfilled his vow and another person
who is still waiting. This part of the verse cannot be applied to the martyrs of the Badar and
Uhud in general. Then to whom does this apply?

It applies to AliA-ibne-Abi Talib and prophet MuhammadS’s uncle HamzaR with reference to
battle of Uhud. Hamza was martyred in this battler and AliA was still awaiting his martyrdom.
AliA spoke about this subject later:

(i) “My uncle HamzaR, my brother JafarR, my cousin Abu UbaidaR and I had made a
voluntary promise to Allah to always stand our ground against the enemy in the
battles fought in the cause of Allah. My comrades have completed their vows. I am
waiting my turn”.
Ref: The Holy Quran. Translation by: S.V. Mir Ahmed Ali. Commentary by: Aqa
Mirza Mahdi Puya. Page: 859.

(ii) Yana bai’ul Mawaddah. Page: 193. Abu Ayub AnsariR Narrates:

“Prophet of God said, Siddiq are three:

 Habib Najjar, the momin (righteous) who pleaded his people to follow the
prophets.
 Hizqil (the righteous among people of Pharaoh) who dared to say to
Pharaoh:
“You are trying to kill a person who says that his God is Allah”.
 Ali ibne Abi Talib who is superior to both.

AliA-ibn-abi Talib is therefore one of the Siddiqeen.

Shuhudah (witness) :
How does Quran guide us about Shuhuda’? Following verses are worth contemplation:
Al-Quran Those who have Imaan on God and His messenger are the Siddiqun
57:19
and they are the Shuhada before their Lord. They shall have their Noor
(light).
A Momin (possessing a higher status of Imaan than an ordinary Muslim) achieves the status
of Siddiq and Shahid when he submits and surrenders unconditionally to the Will of God.
Al-Quran And if they, who are bent on denying the truth say (unto you O prophet):
13:43
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 “You have not been sent by God”. Say to them: “:None can bear witness (
) between me and you as does God and he who has knowledge of the
Book (Quran)”.
Who is this person who is highlighted in this verse as a man who has knowledge of Quran?
This question is answered under comments of the following verses.
Al-Quran Can, then (he, the world-seeker, who cares for no more than the life of this
11:17
world, be compared with) one who has a clear proof from his Lord, and
a Shahid from Him follows him (is next to him) who is preceded by the
Book of Moses, a guide and a mercy. These believe therein. Whosoever of
the parties disbelieve in it, the fire is their promised place. So do not be in
doubt about it. Verily it is the truth from your Lord, but most people do not
believe.
This verse stresses the point that any world-seeking person cannot be compared with the
bayyanah (who has clear proof from Almighty Lord) i.e, prophet MuhammadS, and also the
Shahid (witness) from God, who follows him (i.e, next to him i.e, next to the prophet). In
other words, this Shahid is there to take over the responsibility of guidance from the prophet
when he departs this world. So the first person referred in this verse is prophet MuhammadS and
the second person refered is Imam AliA-ibne-abi Talib.

Imam AliA, in reply to a question had stated that:

“Holy prophet MuhammadS is the Bayyana and I am the Shahid”.
Ref: The Holy Quran. Translated by: S.V. Mir Ahmed Ali. Commentary by: Aqa Mirza
Mahdi Puya. Page: 537.

Shia scholars and also some Sunni prominent scholars agree that the Shahid in this verse
referrers to Imam AliA-ibn-abi Talib:

 Jalal-al-Din-al-Suyuti in Dur-al-Manthur.
 Muhammad Bin Ahmed Qartabi in Tafseer-e-Qartabi.
 Abu Ali-al-Tabrasi in Tafseer-e-Majma-al-Bayan.
 Abu Ishaq-al-Tha’labi in Tafseer-al-Kabir.
 Abu Nuaym in Halyatul Awliya.
 Sayyid Hashim Bahranyi in Tafseer-e-Burhan.
 Abd Ali bin Jumah Hawazi in Tafseer-e-Noor-al-Thaqalyn.
 Yana Bai’ul Mawaddah, Page: 162.

Tha’lbi and Abu Nauym quote through Muhammad bin HanafiaR that “AliA ibn abi TalibA is
the person who has knowledge of the Book”.

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 Another point in the above verse worth contemplation is its reference to the Book of MosesA
i.e, Torah. If a reference to the previous Books of God was necessary, then why reference was
not made to Bible which was time-wise closer to Quran. The reason is not too difficult to
understand.___The Torah is prominent in first time specifying that AaronA (MosesA’s brother)
was chosen by God as the next person to take charge from MosesA for guiding the Bani
Israel.___Similarity is with AliA, who was chosen by God as the next person to take charge
from prophet MuhammadS for guiding Muslims to the Sirate Mustaqeem.

Saliheen (righteous) :
What does holy Quran say about Saliheen?

The verses contained in Quran on this subject can be divided into two groups i.e, for pre-
Islamic era and for post-Islamic era.

(i) The Quranic verses pertaining to the pre-Islamic era call not only the messengers of
God as Saliheen but also other righteous people as Saliheen:
2:130, 37:100 Prophet AbrahamA is called as among the Saliheen. (2:130, 37:100).
21:75 Prophet LotA is called as among the Saliheen. (21:75).
37:112
Prophet IsaacA is called as among the Saliheen. (37:112).
28:27
68:50 Prophet ShoebA is called as among the Saliheen. (28:27).
3:39 Prophet JonahA is called as among the Saliheen. (68:50).
3:46 Prophet YahyaA is called as among the Saliheen. (3:39).
3:114 Prophet JesusA is called as among the Saliheen. (3:46).
5:84 Some of the righteous people of the Book are called as among the Saliheen.
(3:114).
The Christian Abyssinian priests of King Najashi are called as among the
Saliheen. (5:84).

(ii) For post-Islamic era:

The following verse pertains to the times of prophet MuhammadS:

Al-Quran “If both of you two women (wives of the prophet), turn to Allah in
66:4 repentance (it would be better), surely your hearts are so inclined.
But if you two back up each other against him (MuhammadS), then verily
(it is) Allah who is his protector and GabrialA, and the Salihul-mominin
(the most righteous among the believers); and (besides them) the
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 angels will back him up”.
One person is being highlighted in this verse as Salihul-mominin, who is that person?

Shia scholars and some prominent Sunni scholars agree that the Salihul-mominin refers to
AliA-ibn-abi Talib:

Ref:
 Tafseer Dur-al-Manthur by Jalal-al-din-Suyuti.
 Tafseer-al-Husayni by Kamaluddin Husayn Kashifi.
 Halyatul Awliya by Abu Nuaym.
 The Holy Quran. Translated by: S.V. Mir Ahmed Ali. Commentary by: Aqa Mirza
Mahdi Puya. Page: 1211.
 Yana Baiu’ul Mawaddah, Page: 148. A narration by Asma’ binte A’misR.

It is worth pondering that Almighty Lord attaches great importance to the zihr of Salihin
, as is proved from the fact that the Lord wills that Salat (prayer) of every Muslim must
start with Surah Fatiha which entails begging God for guidance to Sirate Mustaqeem (by
following the Salihin), and should end with the Saleem on Saliheen by reciting:

Assalamu ‘alayna wa ‘ala ‘ibadil-lahis salihin. (Allah’s peace be on us, those offering
prayer, and upon all salihin.

If this Salam is not recited, then the Salat becomes invalid and is not accepted by
Almighty Lord.

It should also be noted that the word Salihin is plural. This means that there are other
Salihin in the family of prophet MuhammadS. who are these Salihin? We will discuss below.

The Quranic verses thus provide a distinct guidance as to how God had planned the Sirate
Mustaqeem to be known to the people through His chosen persons. How this Godly plan was
conveyed to the people by prophet MuhammadS can be seen in prophet’s traditions (Ahadith),
which will be discussed below.

These traditions have all been taken from authentic Sunni sources only. Shia sources have
been skipped because Shias have no problem accepting these traditions. Even among Sunnis
the opposition comes only from some extremist sects who dispute them.

For carrying out a study of traditions we have mostly consulted the book “Yana bi’al
mawaddah”.

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 This book was authored by Sheikh Sulaiman Husaini Qandozi, the Grand Mufti of
Constantinople. Sultan Abdul Aziz Khan had appointed him as his Grand Mufti (Chief Justice).

Sultan Abdul Aziz Khan was the 32nd Sultan of Ottoman Empire, who reigned from 1861
to 1876 AD. Sheikh Sulaiman was a follower of Hanafi Maslak of Ahle-Sunnat and was a
revered Sufi belonging to Naqshbandi Silsila. By authoring this book he accomplished a task
which was not only formidable but also extremely useful for researchers and truth seekers. He
collected together all relevant traditions from major Sunni and Shia sources in respect of Ahlal-
Bayt of prophet MuhammadS and arranged them in a logical order. Such a research task
deserves all praises and appreciations from Muslims all around the world, and he certainly
received what he deserved. He was born in 1220 AH (1805 AD) and was educated in Bukhara,
which was at that time a centre of learning. After completing his academic education, he
embarked on travelling around Muslim countries and also visited Afghanistan and India. Then
the returned to his home and established an institution of learning there.

His popularity and respect grew by leaps and bounds, and when he left for his second
travelling campaign a few years later, about 300 followers accompanied him. He went to Rome
where he stayed for two years, then to Baghdad where his fame had already reached before
him. He stayed for some time in Baghdad and then headed for Iran. After spending some time
in Iran, he went to Mosul, Dayare-Bakr, Hulb, and then Qavina. At that time Qavina was a
center of Sufi learning which took pride its grand library. Sheikh Sulaiman availed full
advantage of his stay there. Inspite of his public involvement and preaching sessions, he was
able to author three books, Jama’ul-fawaid, Mashriqul-akwan, and Yana Bai’al-mawaddah.
The last book became very popular. This book was first time published in Constantinople in the
year 1301 AH (1883 AD) in its original Arabic language. Its translation in Urdu was first
published in Bombay, and then in Lahore. Its second edition was published in Lahore in 1974
AD, translation by Maulana Malik Muhammad Sharif. This is the Book which we have used in
carrying out our study.

Traditions (Ahadith) of Prophet MuhammadS:

1. Connection between Quran and Ahlal-bayt:

(i) Yana bi’al mawaddah, page 54:
Jami’ Tirmidhi, chapter Munaqib Ahlal-bayt, narrated by Jabir bin AbdullahR and also
others. Prophet MuhammadS said:
“I am leaving among you two things (so important) that if you will take hold of them
(properly) then you will never get strayed after me. Out of them one thing is more weighty

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 than the other. One is the Book of God (Quran) which is stretched all over from heaven to
earth, and other is my Itrat who are my Ahlal-Bayt. These two will never separate from
each other till they join me at the pond (of Kauthar in Paradise). Let me see how you treat
these two after me”.

Traditions with similar meanings are also narrated in following:

(ii) Yana bi’al-mawaddah), page 54:
Masnad Ahmed Bin Hambal with reference of Ibn Saeed KhidriR.
(iii) Yana bi’al-mawaddah, page 65:
Abu Nuaym in Halyatul Awliya with referencfe of Abu Tufail.
(iv) Yana bi’al-mawaddah, page 68:

Ibn Hajar Asqalani in Sawai’q-Muhriqa, wherein a reference of 30 companions

of Prophet MuhammadS is given.

This tradition is however disputed by some sects of Ahle-Sunnat on the pretext that prophet
MuhammadS did not use the word “Itrat/Ahlal-bayt”, but he used the word “Sunnah”.
According to them therefore, the two important things which the holy prophet spoke were
Quran and Sunnah. If this version is taken as correct then its consequences can also be seen
today in Muslim Ummah where tens of sects have come into existence, each interpreting
“Quran and Sunnah” in its own way. This has resulted in big divisions and in a chaotic Ummah.
The holy prophet wanted to see his Ummah united and strong, but it is badly divided and weak.

On the other hand, if the above tradition is accepted with the words of “Quran and Ahlal-
Bayt”, then it becomes mandatory that interpretation of Quran and Sunnah must be left to the
Ahlal-bayt. No other interpretation should be acceptable as the Ahlal-bayt, the chosen guides by
Almighty Lord, understand prophet’s Sunnah and Quran exactly the way God wished and
prophet practiced. Therefore following the Ahlal-bayt means the true following of prophet
MuhammadS’s Sunnah and Quran, in a manner most pleasing to God.

2. Who were the Ahlal-bayt?

The Ahlal-bayt were from among the family of prophet MuhammadS. But even if we limit
the family members of prophet MuhammadS to his wives and his offsprings, even then their
total number becomes quite large. Were all of them meant by the prophet when he used the
word “Ahlal-bayt” in his tradition?

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 The answer is a clear no. Holy Quran clarified this issue by two different revelations which
descended at two different occasions. One occasion was the revelation of Ayah-al-Tathir (verse
of purification) 33:33, and the other was Ayah-al-Mubahila (verse of Mubahila) 3:59-61.

Verse of purification, 33:33:

This Quranic verse says:
“Verily Allah intends but to keep off from you (every kind of) uncleanness, O you the
Ahlal-bayt, and purify you (with) a thorough purification”.

This verse was revealed by Almighty Lord in reply to prophets MuhammadS’s prayer when
he had assembled togather his Ahlal-bayt inside a cloak. This is generally called the “Tradition
of Cloak” and is narrated by many authentic sources in many authentic books. Some of the
narrations are as under:

(i) Yanabi’al-mawaddah, page 168:

It is narrated in Sahih Muslim from Ummul-mominin AyeshaR:
“Prophet of God had a black cloak on when Hasan (his grandson) came. Holy prophet
took him under his cloak. Then Husayn (his second grandson) came who was also
taken under the cloak. Then his daughter Fatima came and after her, Ali her husband.
Both of them were also taken under the cloak. Then prophet said:

“Verily Allah intends but to keep off from you (every kind of) uncleanliness , O you
the Ahlal-bayt, and purify you (with) a thorough purification”.

(ii) Yanabi’al-mawaddah, page 168:

It is narrated in Tirmizi from Ummul-mominin SalmaR, after mention of Munaqib-
ashab:

Prophet of God took under his cloak, Hasan, Husayn (his grandsons), Fatima (his
daughter) and Ali (her husband), and then he prayed: “O Allah, these are my Ahlal-
bayt and my special dear ones. Keep all the impurities away from them and purify
them with a thorough purification”. Ummul-mominin Umme-SalmaR then asked the
prophet: “Can I join you”? Holy prophet replied: “No, stay where you are with your
status of virtues”.

(iii) Baihaqi and Hakim have also narrated the same tradition from Ummul-mominin
Umme-SalmaR.

These traditions clearly state that the Ahlal-bayt in the times of prophet MuhammadS were
four (4). Including the holy prophet in this array of pious persons of God, the number becomes
Five (5), namely:

1. Holy Prophet MuhammadS.

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 2. AliA ibne Abi Talib.
3. Fatima ZahraA binte MuhammadS.
4. Hasan ibne AliA.

5. Husayn ibne AliA.

But some sects of Ahle-Sunnat dispute this status of Ahlal-bayt, as they include wives of the
holy prophet also. They argue that Quranic verse 33:33 first speaks about wives of prophet and
then speaks about the purification clause. Therefore the purification clause is applicable to
wives also. Moreover, wives are always a part of one’s family.

But Almighty Lord did not will it this way. ___ A closer scrutiny of the verse 33:33 reveals
that the wives of the holy prophet are referred to, in its first part in personal plural pronoun in
feminine gender; but in the clause of purification the pronoun is plural in masculine gender. The
clause of purification is therefore a separate verse, revealed at a different occasion, but placed in
its existing position by the holy prophet. (Ref: Quran translation by Mir Ahmed Ali,
commentary by Aqa Mirza Mahdi Puya, page 899. ___ This is not the only verse which holy
prophet placed at a different location, away from its time of revelation. Some other examples in
Quran are 5:3, 5:67, 42:23 etc. Moreover, the tradition clearly narrates that the wife of holy
prophet, Ummul-mominin Umme-SalmaR, was refused permission by the prophet to enter the
cloak.

Therefore the point of view of the opposing group is not based on prophet’s Sunnah and
God’s liking. Prophet’s Ahlal-bayt at that time were only four. But were they only four or this
number was to increase in future? We will discuss this issue later.

Verses of Mubahila, 3:59-61:

In the ninth year of Hijra, prophet MuhammadS sent an “Invitation to Islam” to the
Christian’s of Najran (a town which was a center of Christians in Yemen). A delegation headed
by Chief Priest Abdul Masih and comprising of 60 top Christian scholars visited prophet to
debate the superiority and truthfulness of the Christian faith. Major issue in the debate was the
Christian faith of Jesus Christ as son of God.

Prophet MuhammadS’s arguments were full of reason and truth and ultimately ended at the
logic that if JesusA was considered God’s son because of his fatherless birth, then prophet
AdamA deserved more to be called as son of God because of his fatherless and motherless birth.
When the Christians did not accept any of the arguments then verses 3:59-61 were revealed by
the Almighty Lord commanding prophet MuhammadS to conduct Mubahila as the last resort.
For that purpose both the parties had to bring along their righteous Godly people, and then

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invoke the curse of God on the liars. The curse of God was supposed to destroy the liars and
leave the truthfulls intact. This was called Mubahila.

Next morning a huge crowd gathered at the site of Mubahila. The holy prophet arrived at
the site with his grandson HusaynA in his arms and his other grandson HasanA holding his index
finger, his daughter Fatima ZahraA walking beside him and his son-inlaw AliA behind her. The
holy prophet raised his hands to the heaven and said:

“O my Lord, these are my Ahlal-bayt”.

The Christian Chief Priest looked in awe at the faces of prophet and his Ahlal-bayt and
exclaimed in terror:
“By Jesus, I see the faces, if they invoke the curse of God on us, we will be wiped out of our
existence:.

The Christian Chief Priest abandoned the Mubahila and agreed to live under the protection
of prophet MuhammadS and pay the Jazia (the protection tax).
Ref: The Quran. Translation by S.V. Mir Ahmed Ali, commentary by Aqa Mahdi Puya, page
227.

The Quranic verses revealed on this occasion are as follows:

Al-Quran, 3:59 Verily, the likeness of Jesus with Allah is as the likeness of Adam. He
created him (Adam) out of dust, then he said to him “Be”, and he was.
Al-Quran, 3:60 This is the truth from your Lord, therefore do not be of those who doubt.
Al-Quran, 3:61 And say to him who disputes with you therein, after the knowledge has
come to you (O Muhammad): “Come let us summon our sons and your
sons, and our women and your women, and our Nafus and your Nafus, and
then let us humbly pray and invoke the curse of Allah on the liars”.

This was an incident witnessed by a huge crowd. They also witnessed the four holy persons
whom prophet of God had declared as his Ahlal-bayt. It goes without saying that the prophet
had chosen these four because they were the only persons in the whole Muslim Ummah who
were purified by the Almighty Lord, and therefore they would not be touched by God’s wrath
which would have descended on the liars, if the Mubahila had taken place.

This was the greatest public display of prophet MuhammadS’s Ahlal-bayt, and it took place
only about one year before prophet’s demise.

15
 Is the guidance of Ahlal-bayt the only way to survive the Day of
Judgment?
The following traditions of prophet MiuhammadS answer this question quite clearly:
(i) Yanabi’al-mawaddah, page 50:

Mishkatul-masabih narrates from Abu-zar GhaffariR:

“The example of my Ahlal-bayt among you is like the Ark of Noah. Those
who boarded the Ark of Noah achieved salvation and those who did not
board were drowned”.
Yanabi’al-mawaddah, page 51:
(ii) Imam Ahmed-bin-Hambal narrates this tradition in Jamai-al-fawai’d.

Yanabi’al-mawaddah, page 51:

(iii)
Imam Malik narrated this tradition from Rafi’, the slave of Abu-zarR.
Yanabi’al-mawaddah, page 51:
(iv)
Tha’lbi, Samani and Tibrani have also quoted the same tradition.

Prophet MuhammadS could not possibly give a better guidance to his Ummah than in this
tradition, for adherence after he was no more in this world. He said that guidance provided by
his Ahlal-bayt was like boarding the Ark of NoahA, or in other words it was the only straight
path which led to Sirate Mustaqeem.

Similar situation was faced by the Ummah of NoahA when no alternate was available to
them for Sirate Mustaqeem except boarding the Ark. Those who did not choose this path were
all drowned, even the son of prophet NoahA who insisted that he would climb the high mountain
which would save him. But none was saved, all perished.

Holy Quran says about NoahA’s son:

Al-Quran The Ark moved on with them (the righteous) amid waves like mountains.
Surah-Hud Noah called to his son while he was standing aloof:
Verses: 42-43
“O my son, embark with us and do not be with the disbelievers”.
He said: “I will climb to the mountain that shall save me from the water”.
Noah said: “’There is no protector today from Allah’s decree except him or
whom He has mercy”.
And a wave came between them, so he was among those who were
drowned”.

16
 In addition to FatimaA, AliA, HasanA and HusaynA, who were the
other Ahlal-bayt?
Some of prophet MuhammadS’s traditions are given below, which are self-explanatory:
(i) Yanabi’al-mawaddah, page 409:

Abdul Malik bin Umayr narrates from Jabir bin SamrahR:

“I was present with my father in the company of the prophet of God, when
the prophet said:

‘After me there will be 12 caliphs’. Then he lowered his voice. I asked my

(ii) father” ‘Why did the prophet do that’? My farther replied: ‘The prophet
said, they will all be from Bani Hashim’.”
Yanabi’al-mawaddah, page 409:

Shu’bi narrated from Umar bin QaysR:

“We were sitting in the company of Abdullah-bin-Mas’udR when an Arab

came and enquired:

“Who is Abdullah ibn Mas’udR among you”? Abdullah-ibn-Mas’udR said:

“I am”.

The Arab asked: “Did your prophet ever spoke about the number of caliphs
who will be there after him”? Abdullah ibn Mas’udR replied: “Yes he did.
He said: ‘they will be 12 like the 12 Naqib (leaders) of Bani Israel”.

Note: Torah mentions about the 12 Naqib of Bani Israel in Numbers 1:1; and Quran
mentions it in 5:12.
(iii) Yanabi’al-mawaddah, page 409:
Jareer Ash’as narrates from Ibn Mas’udR that the prophet of God said:
“After me there will be 12 caliphs like the 12 Naqib of Bani Israel”.
Similar traditions are narrated as below, with a small change of word Khalifa or Ameer.
(iv) Sahih Bukhari, Volume-4, Page: 175. Published: Cairo, 1355 Hijrah.

(v) Masnad ibne Hanbal, Volume-5, Page: 294. Published: Cairo, 1313 Hijrah.

17
 (vi) Sahih Muslim, Volume-3, Page: 193.

About the last Imam of Ahlal-bayt, Imam MahdiA, there are many traditions. Some of which
are given below:
(i) Yanabi’al-mawaddah, page 50:

Abaya-bin-Rabi’yR narrates that prophet of God said: “I am the head of

Osia (successors). After me, the Ausia will be 12. The first of them
will be Ali, and last will be Mahdi”.

Some other traditions about the last Imam MahdiA:

(ii) Tirmizi, Volume-4, Page 501.
(iii) Sanan ibn Maja, Volume-4, Page 505.
(iv) Sanan ibn Maja, Volume-2, Page 1368.
(v) Tha’lbi, Arai’s-al-majalis, Page 363.
The 12 pious persons whom the holy prophet compared to the 12 Naqib of Bani Israel, were
they all Ahlal-bayt?

The traditions used different titles for them, like Khalifa, Ameer, Ausia, Imam and clarified
that all of them will be from Bani-Hashim, furthermore, they will be from the Ahlal-bayt of
prophet. The traditions further said that first one of them will be AliA ibn Abu Talib, and last one
will be Imam MahdiA.

Except from some extreme sects of Islam, the entire Muslim Ummah believes that the first
three of them were:
1. AliA ibn Abi Talib.
2. Hasan ibn AliA.
3. Husayn ibn AliA.

They are called the Imams of Ahlal-bayt. God Almighty had willed and holy prophet had
informed people to take guidance from them for Sirate Mustaqeem. The prophet had also
cautioned them, saying: “Let me see how you will treat them after me”.

Let us see how they were actually treated:

AliA ibn Abi Talib was killed in Kufa by a Khawarij, within 4 years of taking over the reigns
as Ameerul-mominin.
Hasan ibn AliA was forced to abdicate within a period of 6 months of taking over from his
father. Then after a period of 10 years was poisoned in Medina through his wife.

18
 Within next 11 years Husayn ibn AliA was killed in cold blood in Karbala along with his
close blood relatives belonging to prophet MuhammadS’s family and Prophet’s grand daughters
and children were taken prisoners.

It raises many agonizing questions as to how such a devastating change could take place
within 30 years of prophet MuhammadS’s death?

Kingdoms in Islam:
The list of causes may have many reasons, but one single major reason which cannot escape
the heart of Islam-lovers, is the transformation of the exemplary Doctrine of Islam into the
ancient system of kingdoms and Dynasties.

Kingdoms and Dynasties have been the most common system of governance in the world
since times immemorial. Dynasties have risen and fallen depending upon their collective deed,
but the major concern of their rulers has always been the security of their thrones. All other
considerations, religions or otherwise, have only been secondary.

The Doctrine of Islam and the message of prophet MuhammadS to the people were clearly
to reject the ancient system of kingdoms and hierarchies and to promote the choice of
governance by the people. God Almighty thus wanted to test the devotion of people to Islam on
one hand, and on the other to eliminate the system of kingdoms forever, by giving a free choice
to people.

This was perhaps the reason that holy prophet did not install his Ahlal-bayt to rule people by
a clear decree; but by all other jestures and statements he made it amply clear that his Ahlal-
bayt were the only ones to guide people to Sirate Mustaqeem and to hold the fabric of Islam
together.

Umayyad Dynasty:
Within 30 years of prophet’s death, the system of Kingdoms took root into Islam and Ameer
Mu’awiya became the first ruler and founder of Umayyad Dynasty. Thereafter, it goes without
saying, that his main concern was the security of his throne and the goal of keeping the
kingdom within his family. He did it superbly like any other worldly smart king would do with
no holds barred and no adherence to Quran and Sunnah.

Facing him was AliA, whom people had unanimously elected as their Ameerrul-mominin. He
was the first Imam of Ahlal-bayt who had the great responsibility of leading people to Sirate
19
Mustaqeem. He had the clear dictates of Quran and Sunnah infront of him, specially those
related with governance of people, like:

 No use of force.
 If people elected him with free will, then he was obliged to lead them. Then he could
not sit back and refuse to lead. He could only fight with the enemies of Islam after
exhausting all peaceful means.
 He had to abide fully by the dictates of Quran and Sunnah of the prophet, which could
never be bypassed because of political exigencies.
 If people choose not to elect him, or gave up their support then he was not permitted to
use any force. Then he would give up only the governance part of his responsibility,
but he was bound to continue with the preaching part of his responsibility for the
Sirate Mustaqeem, without caring for his life or possessions. When Mu’awiya
confronted AliA, all possible peaceful means were exhausted by AliA before marching
for the battle of Siffin. It was a long battle where defeat was saved by Mu’awiya
through deceit and the resulting stalemate was converted into success through
intrigue. The plot hatched for killing AliA during morning prayer, turned the tables in
favour of Mu’awiya, because then Mu’awiya’s job became much easier.

After AliA’s martyrdom, his son HasanA, the second Imam of Ahlal-bayt, was elected
unanimously as Ameerul-mominin in Kufa. Mu’awiya did not lose a single moment in taking
full advantage of the changed situation. He tried his best to weaken HasanA’s position by
targeting the various tribal chiefs aligned with HasanA by bribery, conspiracies, intrigues and
threats. HasanA thus lost major part of his support, and decided to give up the governance part
of his responsibility, but he made Mu’awiya to agree that Mu’awiya will not install his son as
the head of Muslim Ummah.

HasanA moved from Kufa to Madina and continued his responsibility of providing guidance
to Sirate Mustaqeem to the people. But his continued presence posed problems to Mu’awiya’s
future plans, specially of succession. Ten years later HasanA was poisoned in Madina through
his wife.

Mu’awiya then became the unquestioned king and founder of the Umayyad Dynasty. This
dynasty emerged as the strongest worldly power of that time, but could not survive beyond
paltry 89 years. Why?

The reason was the callous massacre and brutal killing of prophet MuhammadS’s grandson
Husayn-ibn-AliA and scores of prophet’s close blood relatives at Karbala in 61 Hijri, at the
order of Mu’awiya’s son Yazid who succeeded him that very year.

20
 Yazid demanded oath of allegiance (Bai’yah) from Imam HusaynA, but Imam was duty
bound to God not to swear allegiance to anything other than Quran and Sunnah of the prophet.
So he left Madina under duress along with his family members, and took refuge in Mecca.
Ultimately he had to leave Mecca also as he suspected a conspiracy by Yazid’s agents to
assassinate him during Hajj.

Imam did not want that his blood should be spilled within the precincts of holy Ka’ba. So he
left Mecca barely two days before Hajj. The news spread fast. The people of Kufa in thousands,
sent letters to Imam inviting him to Kufa. But Imam did not trust them and sent his cousin
Muslim bin Aqil to take stock of the situation. 18,000 Kufans pledged allegiance to him in no
time. Imam then proceeded to Kufa.

But in the mean time Yazid sacked the governor of Kufa and appointed Ubaidullah ibn Ziad
as the new Governor. Ubaiddullah was known for callousness, intrigue and cruelty. He used all
means to buy loyalties of Kufans, large scale bribes, espionage, threats and persecution. Very
quickly Muslim lost all support. He was surrounded, taken prisoner, and killed. After securing
Kufa, Ibn Ziad sent thousands of troops to besiege Imam HusaynA and his companions who
hardly numbered one hundred. They were surrounded, kept thirsty and away from water for
three days, and massacred callously in Karbala.

The surviving women and children, the grand daughters of the prophet and the only
surviving son of Imam HusaynA (who was ill and unconscious on the day of battle), were taken
prisoner, humiliated and paraded on streets.

But neither any of these prisoners nor those who laid down their lives in the battler, bowed
down to the demand of swearing allegiance to Yazid.

Abbasid Dynasty:
After the tragic event of Karbala, the whole Islamic world shook with agony and revenge.
Banu Abbas took full advantage of this situation and rode this wave of sympathy. They gathered
support on the pretext of taking revenge of martyrdom of Imam HusaynA, and mustered a great
support. They defeated Ummayads and established their own Abbasid Dynasty. During their
struggle they held the Imam of Ahlal-bayt (Imam Jafar SadiqA, the sixth Imam of Ahlal-bayt) in
great respect, but as soon as they achieved full control, they started suspecting Imam Jafar
SadiqA of conspiring against them. Although it was the policy of all Imams of Ahlal-bayt to stay
out of politics and devote all their time to preaching the values of Islam, wisdom and
knowledge; but the Abbasid rulers never gave up their suspicions.

21
 However, they were wise not to use brute force against the Imams of Ahlal-bayt. They chose
to act with diplomacy and intrigue and tried never to let Imam’s popularity grow. Abbasid rulers
kept a strict watch over them, imprisoned them whenever their suspicious grew beyond
tolerance and had them secretly poisoned when their patience gave up.

The diplomacy of Abbasid rulers took an unusual turn (during the reign of Mamun (the
seventh Abbasid caliph). It was due to political exigencies as there was a grave struggle going
on for Abbasid throne between the two brothers Amin and Mamun. In order to gain political
advantage, Mamun declared eighth Imam of Ahlal-bayt (Ali ibn Musa ar RazaA) as his heir, and
forced the Imam to leave Madina ad take up his announced position in Abbasid court. But after
a few years when dangers had subsided and Mamun had defeated Amin, the Imam was secretly
poisoned in Mashad.

Out of the eight Imams of Ahlal-bayt who lived during Abbasid reign, only the sixth Imam
(Jafar ibn Muhammad Al-SadiqA) had the opportunity of free access to people. It was when
Abbasid were occupied with surmounting the uprising during the initial years of their reign,
which took a period of about 16 years. Imam Jafar SadiqA used this opportunity well, and
established a grand learning centre in Madina. This centre became so popular that in a short
time the number of its students rose to over 5000, which included scholars of such high repute
as Imam Abu Hanifa, Imam Malik, scientist Jahbir ibn Hayyan, etc, etc.

The rising popularity of Imam Jafar SadiqA could not be tolerated by Caliph Al-Mansur for
long. Ultimately Imam was secretly poisoned in Madina, his son and successor Imam Musa ibn
Jafar Al-Kazim was arrested and the learning center closed down.

Abbasid rulers did not only use political means to restrict the growth of popularity of Imams
of Ahlal-bayt but also used religious intrigues to defame the Imams. Paid activists were planted
in the guise of students in the learning center of Imam Jafar SadiqA who after spending some
years with Imam, started spreading false traditions in his name. Such traditions which were
clearly against Islamic principles like: The love of Imams of Ahlal-bayt is enough to earn
Paradise, even abandoning Salat, Sawm and Hajj will be forgiven. The Imams of Ahlal-bayt
receive revelations from Almighty Lord, etc.

The spreaders of such false traditions were called Ghaalis. Imam Jafar SadiqA cursed the
Ghaalis many times and urged people to reject any tradition narrated in the name of Imams of
Ahlal-bayt which contradicted the holy Quran. But such false traditions spread in public,
succeeded in producing the results which were desired of them.

Chain of guidance of Imams of Ahlal-bayt:

22
 The Imams of Ahlal-bayt whose chain of guidance continued even after the martyrdom of
Imam HusaynA were all the descendents of the only surviving son of Imam HusaynA (Ali ibn al
HusaynA, Zainul Abideen). ___ Before his martyrdom in Karbala, Imam HusaynA passed on the
responsibility of Imamat-e-Ahlal-bayt to this son of his as the Fourth Imam. In turn before his
own death, Imam Zainul-abideen passed on the responsibilities of Fifth Imam to his son
Muhammad-binAliA, Baqir-ul-ulum. ___ The Imams were forced to adopt this method of
succession because of the environment of political persecution and imprisonment. The Imams of
Ahlal-bayt therefore kept secret the name of their successor. It was made known only to their
close associates. However the Godly gift of piety, knowledge and wisdom always put the new
Imam head and shoulders above others.

Although this method of succession provided opportunities to other aspirants of Imamat, but
perhaps it suited best for the dangerous environment prevailing at that time. Other aspirants of
Imamat did crop up from time to time and some also succeeded in forming kingdoms, but they
also ended up like other worldly kingdoms, far away from Divine guidance set by Quran and
Sunnah, and thus for away from Sirate Mustaqeem.

The pious and righteous lineage of Imams of Ahlal-bayt:

The personality and charisma of the Imam succeeding his father always overshadowed
others, especially in knowledge and wisdom. This was because of the blessings of the Almighty
Lord who had promised to keep them and their lineage pious. Prophets of God had prayed for
pious lineage producing righteous successors, and Almighty Lord had accepted their prayers.
For example:

Prophet AbrahamA prayed:

Al-Quran O my Lord, grant me a righteous son.
Surah Saffat-37 So We gave him the glad tidings of a forbearing son.
Verses: 100-101
Al-Quran (Remember), when his Lord tried Abraham with certain words and he
Surah Baqarah-2 fulfilled them, the Lord said: “Verily I make you an Imam for mankind”.
Verse-124 Abraham asked: “And of my offsprings”?
The Lord said: “My covenant will not include the Zalimin (unjust)”.
A clear inference can be drawn from above verse that Almighty Lord promised AbrahamA
continuation of Imamat only in the part of his lineage which was pious, because only then those
specific descendents who were in this lineage could be free from being a Zalim. Therefore a

23
specific part of lineage in the progeny of prophet AbrahamA which produced prophets and
Imams was the pious lineage.

God Almighty blessed AbrahamA with two sons, IsmailA and IsaacA. In the progeny of Isaac
there were many prophets and Imams as highlighted by holy Quran, but in the progeny of
IsmailA there was neither any prophet not any Imam for as long a duration as 2500 years. This
long gap was finally filled when prophet MuhammadS was born.

First looking closely at the progeny of IsaacA (known as Bani Israel), we find that there
were only specific lineages of genetic purity in this progeny which produced prophets and
Imams, like:

JacobA son of IsaacA had 12 sons out of whom only four (4) lineages produced prophets
ands Imams i.e, progenies of:

(i) JosephA.
(ii) Lavi.
(iii) Judah.
(iv) Benjamin.

In Joseph’s progeny two further sub-lineages emerged which produced Joshua and Samuel.

The progeny of Lavi produced two sub-lineages from whom emerged prophets MosesA and
AaronA. ___The lineage of AaronA further gave rise to many sub-lineages from whom
emerged the prophets and Imams of Bani Lavi.
In the progeny of Judah appeared the sub-lineage of DavidA and SolomonA.
In the progeny of Benjamin appeared the sub-lineage of Saul.
Thus we see the existence of many lineages and sub-lineages of genetic purity in the
progeny of IsaacA.

Now looking closely at the progeny of the other son of AbrahamA i.e, prophet IsmailA, we
find that for 2500 years there was neither any prophet nor any Imam in this lineage. In willing
so, the wisdom of Almighty Lord appears to be to keep the genetic purity of prophet
MuhammadS straight until it reached Abdul MuttalibR and through him to two of his sons,
AbdullahA and Abu TaliubR.

From AbdullahR this genetic purity passed on to prophet MuhammadS, and through the
prophet to his daughter FatimaA.

From Abu TalibR the genetic purity passed on to his son AliA.

Through the marriage of AliA and FatimaA, the genetic purity reached their two sons,
HYasanA and HusaynA.

24
 From then on, Almighty Lord willed that this genetic purity which was destined to produce
nine (9) Imams of Ahlal-bayt, should pass down the descendents of Imam HusaynA to reach the
last and twelfth (12th) Imam MahdiA.

Question may arise, how the genetic purity was managed and controlled? Answer to this
question was provided by the Almighty Lord Himself. It was the Will of God, and it was easy
for God. The Lord gave the example of AdamA and JesusA, when He created them (with their
genetic purity), He just said “BE” and there it was (Al-Quran, Al-i-imran-3:59). When Almighty
Lord could create AdamA and JesusA with genetic purity but without father, then continuation of
genetic purity in the lineage from farther to son was still more easy for Him.

The genetic purity which reached the nine Imams of Ahlal-bayt in the progeny of Imam
HysaynA, was foretold by prophet MuhammadS. There are traditions from the prophet to this
effect, for example:
Yana bai’ul Salim bin Qais Hilali narrates from Salman FarsiR: ‘Once when (I visited
Mawaddah. the prophet of God, I saw HusaynA sitting on the lap of prophet. The
Page: 411.
prophet of God was kissing his both eyes and his cheeks and was saying:
‘you are the chief, you are the son of chief, you are Imam, you are the son
of Imam, you are the ultimate-Argument ( ), you are the son of Ultimate-
Argument, you are the father of nine who are all Ultimate-Argument. The
ninth of them will be Mahdi’.”

Treatment meted out to the Imams of Ahlal-bayt:

Prophet of God MuhammadS had said that his Ahlal-bayt were like the Ark of NoahA, which
means that whosoever went on board the Ark got salvation.

How well this advice was taken by the kingdoms and monarchies which formed barely 30
years after the prophet? How the Imams of Ahlal-bayt were treated? The chart given below
gives just a brief glimpse of the situation:

Sr. Year of Year of Age at Length of

Name and Title of the Reason of death
No. birth death death Imamat
Imam
AD AH AD AH AH AH
1. Ali ibn abi TalibA 600 - 661 40 61 28 Assassinated by a
(Ameerrul-mominin Al- Khwarji in Kufa.
murtaza).
2. Hasan ibn AliA 625 3 670 50 47 10 Poisoned by his
(al-Mujtaba). wife in Madina.
25
3. Husayn ibn AliA 626 4 680 61 57 11 Martyred in Karbala
(Sayyid ush Shuhuda). during the reign of
Yazid, 2nd caliph of
Umayyad.
4. Ali bin HusaynA 658 38 712 95 57 34 Poisoned secretly in
(Zainul-abideen). Madina during the
reign of Walid I, 6th
caliph of Umayyad.
5. Muhammad ibn AliA 677 57 732 114 57 19 Poisoned secretly in
(Baqir-ul-ulum). Madina during the
reign of Abdul
Malik, 10th caliph of
Umayyad.
6. Jafar ibn MuhammadA 702 83 765 148 65 34 Poisoned secretly in
(As-Sadiq). Madina during the
reign of Al-Mansur,
2nd caliph of
Abbasid.
7. Musa ibn JafarA 744 128 799 181 55 35 Poisoned secretly in
(Al-Kazim). Baghdad during the
reign of Harun-ur-
Rasheed, 5th
Abbasid caliph.
8. Ali ibn MusaA 765 148 817 203 55 20 Poisoned secretly in
(Ar-Raza). Mashad during the
reign of Al-Mamun,
7th Abbasid caliph.
9. Muhammad ibn AliA 810 195 835 220 25 17 Poisoned by
(Al-Taqi-al-Jawwad). daughter of Al-
Mamun in Baghdad
during the reign of
Al-Mu’tasim, 8th
Abbasid caliph.
10. Ali ibn MuhammadA 827 212 868 254 42 34 Poisoned secretly in
(Al-Hadi-al-Naqi). Samarah during the
reign of Al-Mu’taz,
13th Abbasid caliph.
11. Hasan ibn AliA 846 232 874 260 28 6 Poisoned secretly in
(Al-Askari). Samarah during the

26
 reign of Al-
Mu’tamid, 15th
Abbasid caliph. He
was kept under
strict watch his
whole life.
12. Muhammad ibn HasanA 868 255 - - - Will appear at the
(Al-Mahdi). end of time.

Umayyad Dynasty 661-750 AD Abbasid Dynasty 749-1258 AD

1. Mu’awiya ibn Abu Sufyan. 661-680 1. Abu-al-Abbas-al-Saffah. 749-754
2. Yazid bin Mu’awiya. 680-683 2. Al-Mansur. 754-775
3. Mu’wiya II. 683-684 3. Mahdi (Muhammad) 775-785
4. Marwan I. 684-685 4. Hadi (Musa) 785-786
5. Abdul Malik. 685-705 5. Haron-ur-Rasheed. 786-809
6. Walid I. 705-715 6. Al-Amin. 809-813
7. Sulayman. 715-717 7. Al-Mamun. 813-833
8. Umar bin Abdul Aziz. 717-720 8. Al-Mu’tasim. 833-842
9. Yazid II. 720-724 9. Al-Wathiq. 842-847
10. Hisham bin Abdul Malik. 724-743 10. Al-Mutawakkil. 847-61
11. Walid II. 743-744 11. Al-Mustansar. 861-862
12. Marwan II. 744-750 12. Al-Musta’aan. 862-866
13. Al-Mu’tiz. 866-869
14. Al-Mu’tadi. 869-870
15. Al-Mu’tamid 870-892
16. Al-Mu’tazid 892-902
17. Al-Muktafi 902-908
18. Al-Muqtadir 908-932
19. Al-Qahir 932-934
20. Al-Razi 934-940
… ….. ….. ….
37 Al-Musta’sim 1242-1258

27
 The 250 years during which Imams of Ahlal-bayt were among
people:
On a cursory look this period of 250 years may not appear significant as the Imams of
Ahlal-bayt had very little free access to people; but a great significance is hidden behind it, that
of Wisdom of the Almighty Lord.

A look at the history of the various sects of Islam will reveal that an overwhelming majority
of sects that we see in Islam today came into existence in this very period. All these sects drew
their inspiration from the holy Quran and Sunnah and used different interpretations of Quran
and Sunnah to justify their beliefs.

Question arises, did prophet MuhammadS mean, and God Willed, to have so many divisions
and so many interpretations of Quran and Sunnah? If not, then did the Almighty Lord plan a
remedy if such a situation arose?

The answer is clear and obvious that neither did prophet MuhammadS want, nor God
Willed, to have a divided and splintered Islam. But at the same time Almighty Lord had allowed
freedom to people of decision and action (which infacts was a test of their devotion and
righteousness). So the wisdom of the Almighty Lord was to have available, throughout this
crucial period of 250 years, the righteous Imams of Ahlal-bayt who could be approached if
difference of opinion in interpretation of Quran and Sunnah arose. Imams of Ahlal-bayt were
thus the only source of providing guidance to Sirate Mustaqeem. But alas, instead of making
use of their presence, they were hindered, imprisoned, and killed or poisoned.

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