[21] Imamah (Leadership) - Introduction 1
A series of discussions on the teachings of Imam Sadiq (sixth Imam of the Muslims), from the book Misbah ash-Sharia (The Lantern of the Path)
In His Name, the Most High
This is part twenty-one of an ongoing series of discussions on the book attributed to Imam as-Sadiq entitled ‘Misbah ash-Sharia’ (the Lantern of the Path).
As is the case for each of the sessions in this series (and previous series), there is a requirement for the reader to at the very least take a cursory look at the previous sessions - though studying them properly is more beneficial - as the nature of this subject matter requires a building up of understanding in a step by step manner; with each session building on the one before.
Granted, this is the start of a new series, within a series, within yet another series, however, this series - Imamah (Leadership) - builds upon the previous series - Wilayah (Guardianship or Authority); and without understanding Wilayah (Guardianship or Authority), while a reader might have some take away and some learning from this session; to garner the real value, you must - as is the way these are all written and presented - be building your understanding and knowledge, in a step by step manner.
So, once again, I strongly recommend that the reader at the very least review the previous sessions prior to proceeding with this one, that way we can try to ensure that misunderstandings and confusion do not ensue.
The previous parts can be found here:
Video of the Majlis (Sermon/Lecture)
This write up is a companion to the video majlis (sermon/lecture) found below:
Contents
Majlis - Misbah ash-Sharia - Servitude - Part 21 - Imamah - Introduction 1
Nasheed: The Generosity of Ahl al-Bayt by Hajj Mahdi Rasouli
Ziyarah: Ziyarat Aal-i-Yaseen
Recap
Over the last 20 sessions, we have been discussing the idea of giving God His due, and adhering to His limits. This has been as part of our discussion on the book by Imam as-Sadiq titled Misbah ash-Sharia (the Lantern of the Path), and we have been looking at the first hadeeth therein, which is on the subject of Ubudiyyah - or Servitude.
We have thus far discussed the following subjects as part of giving God that which is due to Him, as well as adhering to the limits He has set for us:
Our discussions on both Nubuwwah (Prophethood) as well as Wilayah (Guardianship or Authority) have been reasonably detailed, and this has been due to the importance of understanding these subjects.
That is not to say that the subjects of Tawheed (Monotheism) or Adalah (the Justice of God) are not important, quite the contrary, the only real way to understand properly the concepts of Tawheed (Monotheism) and Adalah (the Justice of God), is to understand subjects that are designed to lead and guide the human being toward Tawheed (Monotheism).
This is what Nubuwwah (Prophethood), Wilayah (Guardianship or Authority) and Imamah (Leadership) are designed to do, to help strengthen a persons belief in tawheed, and his or her recognition of God, and of how profound God is, in His mercy, His love, His compassion, but also in His justice, His anger, and His retribution.
An important point here, is that while we are studying the subject of Imamah as a subject in and of itself, it is in reality a subsection of Wilayah (Guardianship or Authority), as are other subjects that will be studied following this, such as the ideas of Wilayat al-Faqih (the Authority of the Jurist) - which will incorporate the subject of Marjaiyyah (the Institution of Scholarly Guidance), though Marjaiyyah (the Institution of Scholarly Guidance) will also be discussed in and of itself due to its importance.
These are subjects which are sub-subjects, if we can say, under the high level heading of Wilayah (Guardianship or Authority).
This will become clearer as we proceed, God willing.
Let us therefore, place our full trust in Him, calm our minds, and focus our intellects and begin to embark on this journey as a collective, that we can recognise His guardianship and authority, and follow the lead of those He has made as leaders over us, and that we are always loyal to the righteous Leader, be he absent or present.
In His Name, we begin …
Introduction to our Discussion on Imamah (Leadership)
As a quick introduction to set the scene for what we will be discussing, we will first have an introduction to the subject of Imamah, and how we will be discussing it.
From our previous sections - that of Nubuwwah (Prophethood) and Wilayah (Guardianship or Authority) - this section will by far be the longest and most detailed - this is due to the fact that there is much history to be covered - at least 250-years worth of historical discourse - focusing primarily on the social, political, economic, military and scientific aspects of the lives of the Prophet Muhammad, Lady Fatima az-Zahra, Lady Zaynab al-Kubra and the 12 Imams of the Muslims.
This will give us a comprehensive, God willing, understanding of their lives, of their character, the circumstances they lived under, their stances in a myriad of situations throughout their lives, stances that are valid to this day - as will be made very clear to the discerning reader, and to the one who thinks and reflects deeply.
The primary source material that we will be using is the excellent series of sessions by Imam Khamenei on this very subject, which is titled ‘The 250-year-old man (or person)”, as well as the various books of ahadeeth, such as al-Kafi, Wasail ash-Shia, Kitab al-Irshad, the various books by Ayatullah Muhammad Baqir Qarashi, and numerous other sources (all of which will be when used, cited clearly as has been the approach throughout this series thus far).
Above all, other key sources will be the Quran and Nahjul Balagha, as well as the maqatil (accounts of the martyrdom of Imam Husayn and the Epic of Ashura), and a number of other sources - as mentioned any and all sources that are used will be cited clearly, for those wishing further clarity, or who wish to research further.
There is a deep reason as to why we are studying this subject, and more so why we are studying it after having studied, at least to an acceptable (though limited) level - the subject of Wilayah (Guardianship or Authority).
The primary reason is that without understanding the lives of these important personalities in the history of Islam, it is impossible to understand Islam in its entirety, as well as the subject of Wilayah (Guardianship or Authority).
More so, a lack of understanding in these subjects, would render a persons understanding of Tawheed (Monotheism) as being faulty and incorrect; and as we had discussed in our very early sessions at the start of this series, there is a journey that must be completed; and every step of the journey is crucial to the next.
Furthermore, there are many lessons and teachings from the lives of these luminaries that help and enlighten the believer, who thinks critically and reflects deeply, to navigate circumstances in the current age, and in future ages.
This will be come clearer as we proceed; and from time to time, examples will be given to provider further clarity on this important fact.
I should however point out, that this session, and the next will serve as introductory to this entire subject, as there is much that must be discussed before we dive into the life of the proverbial 250 year old person.
That being said, let us without further ado, move on to our first session on Imamah (and the detailed definition of Imamah will be made apparent in due course), though for now the somewhat simplistic translation of ‘Leadership’ will suffice.
In the name of the Lord, who not only sent Prophets and Messengers to humanity, but also provided us with Imams (Leaders), that humanity would never be left without guidance or clarity.
Let us begin this section, with His most glorious, sublime and beautiful of names …
Imamah (Leadership) - Part 1
Introduction
وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ
We made them imams, guiding by Our command, and We revealed to them [concerning] the performance of good deeds, the maintenance of prayers, and the giving of zakat, and they used to worship Us.
- Quran, Surah al-Anbiya (the Chapter of the Prophets) #21, Verse 73
Generally, even within the mainstream of Shia Islam, the ways of the Imams from the Family of the Prophet is largely unknown.
As part of this sub-series, we hope to attain a better understanding of these great men from the history of Islam.
However, it is not sufficient to simply know them by their names, or to know rudimentary portions of their history, such as their birth day, the day they attained martyrdom, which of the Umayyad or Abbasid caliphs they lived under and such things.
This is far from being sufficient.
Certainly, we might know such information, but the reality that we must question, is that, do we need to know such information? How does that information improve us?
If we know, for example the birth date of Imam Ja’far as-Sadiq, does that help us in anyway? If we do not remember it, is it not something we can easily look up in a calendar or a book?
There is no real need - and please note my use of the word need here - to know these things.
Rather, what is necessary, what is needed to be known of these great personalities, is a deep and comprehensive understanding of their characters, their true character, to obtain a full intellectual, spiritual, social, political and more biography of them.
What Biography Should Actually Mean
What should such a biography consist of?
Should it consist of a given Imam’s date and place of birth? The date, place and manner of his death? The number of children he had? The number of wives he had?
Or rather, should it consist of the elements that make up his character?
This, however, then leads to a question, which is what elements contribute to the character of a person, and more so, of such an important person?
Consider, if someone writes a book about a famous personality, such as, for example, Gandhi, in which there is nothing entered but the dates of his birth and death, the names and characteristics of his father and mother, his place of birth, the time of his birth, his sign on the zodiac horoscope, how many times he was married, how many children he had and other such information.
Now, consider a person who does not consider Gandhi as his leader, would such a person ever be inspired, or even satisfied by such a book, and indeed such a brief book?
Would someone, having read such a book, would they feel like they know or understand Gandhi?
Certainly not, nobody would be satisfied by such a book, nor would they be particularly inspired by a collection of names and dates that is little more than basic biographical data.
Rather, what is required for a person to feel, at the very least, a degree of satisfaction from such a book, is that they feel they have learned something of, and understood at least some important aspects of the character of Gandhi, of what he did for India, who his enemy or enemies were, and how he confronted them, what motivated him and why, and strategies that he adopted when dealing with his enemies.
What was his program for India and its people?
What programs and instruments did he - Gandhi - use in the implementation of his strategy.
What was his relationship with other prominent personalities and characters in India at the time?
These are all very important elements of the life of - in this case - Mahatma Gandhi - that must be known, understood and appreciated to have a good, to have a sound, understanding of who he was.
Now, look at the famous biographies that are available that are penned by famous biographers such as Romain Rolland.
Romain Rolland was a French dramatist, novelist, essayist, art historian and mystic, who was awarded the Nobel Prize for literature in 1915. He wrote an acclaimed biography of Mahatma Gandhi, published in 1924. This book is still considered a very relevant resource today.
“Mahatma Gandhi” by Romain Rolland is an early 20th-century biography that explores Gandhi’s life, character, and philosophy.
It highlights his role in the Indian independence movement and his commitment to non-violence (ahimsa) and passive resistance.
The book traces his journey from humble beginnings in Porbandar, through his education in England, to his early activism in South Africa, where he developed his ideas on civil rights and justice.
Rolland presents Gandhi as a calm, compassionate, and determined figure whose experiences shaped his lifelong struggle for social and political reform.
The Crisis in Shia Biographical Literature
Once a person has examined such a book, such a biography - as that penned by Rolland - let us now turn our attention, our gaze to what has been written, that which pass as biographies of the Imams from the Family of Prophet Muhammad.
Books that have been written by those who loved and supported them.
Specifically, material that is available in languages other than Farsi or Arabic. Material that is specifically in languages such as English, French, Russian, Chinese, and more.
Unfortunately, in looking for this, there is a high probability that you will come away despondent and dejected!
This is because there is an almost complete lack of such material.
Certainly, there are books that give you the basic bio-data, that might give you some sweet or quaint anecdotes.
But, tragically, there is nothing that remotely covers the calibre of material covered by, for example, the likes of Rolland regarding Gandhi.
When we examine this, the tragedy is manifest.
A tragedy, that in more than 1400 years - from the advent of the Prophet Muhammad, most of the Shia, have no real idea as to the substance of what the likes of Imam as-Sadiq, the sixth Imam of the Muslims, had to say to the world.
Did he, for example, want to live out his life as someone loyal to the rulers of the Umayyad dynasty (which ruled at the start of his life), or to the rulers of the Abbasid dynasty (at the end of his life)?
Or rather, was he entirely against both of these corrupt regimes?
Indeed, if he was against them, did he merely hold a dislike in his heart, like we are, unfortunately led to believe, in some of the mourning gatherings, to the point that it led to his death?
Or did he manifest his antipathy in some way?
You will find an astounding lack of clarity in answering that question and similar such questions.
However, the question as to who his mother was, or his date of birth, or regarding his wives, these are things that are usually well known.
Why? Because many a time these are things that are oft-repeated in the mourning and religious ceremonies.
We will have heard many times who his children were.
Indeed, if we don’t know these things, it is generally because of a failure of our memories, since these things are written in many books, and spoken of regularly at religious and mourning ceremonies.
Throughout history, various dates have been narrated regarding the birth and martyrdom of the Imams. In our time—an era in which Shia Islam is rising, flourishing, and gaining global recognition—we find ourselves amidst a broader intellectual and cultural awakening.
The world, especially its revolutionary movements, increasingly bear witness to the truth of Shia Islam: to the soundness of its principles, the alignment of its teachings with the divine path, and its position on the just side of history.
It is precisely in such an age—one in which understanding the words, actions, and moral stature of the Imams is not only timely but necessary—that we must pause and reflect on the early history of Islam.
When we do so, we are struck by how little is widely known about the luminous personalities of the Imams and the foundational figures of Shia Islam.
Were it not for the tireless efforts of a few devoted individuals among the early Shia—those who committed the words of the Imams to memory and carefully preserved them in writing—we would know almost nothing of their teachings today.
Without their dedication, our understanding of Shia Islam would be bereft of the knowledge of its noble exemplars, its moral giants, and the profound wisdom they embodied.
Indeed, it is entirely possible that our understanding of Shia Islam in of itself would be virtually non-existent.
This is the background to the ailment.
This ailment can be cured by the research, continued efforts and a real sense of responsibility on the part of the scholars and researchers.
Through the continued expression of a desire, on the part of the wider Shia population, to attain a deeper understanding of their Imams.
Needless to say, the figuratively speaking - handful of hours - we will be spending over the coming weeks and months on this subject, will be but a small step on this long, winding and arduous road.
They will be but a drop in this vast ocean.
Acknowledging the Ignorance of their Way
The first step towards attaining a deeper understanding of the Imams is to first acknowledge, accept and believe that, we are ignorant in this regard.
If this happens, then, it is my opinion, a part of the way will already have been traversed.
The greatest challenge is recognising our own ignorance; it is to acknowledge our false belief, that we have a good understanding of our Imams.
There are those who have looked more deeply into their own sentiments than into the sources of historical truth—who have been more absorbed in personal reflections than in the actual conditions and lived realities of the Imams’ time.
Yet they are content to believe that, by shedding a tear over the suffering of the Imams, they are doing so with a full understanding of their lives, character, and circumstances.
However, we do not accept that the tears shed, without due knowledge, are worthless, far from it!
However, what is required, what we all require, are tears that are shed with the due knowledge of the correct reasons for which they are being shed.
It is imperative for one to have a proper knowledge of the character of Imam al-Baqir, the fifth Imam of the Muslims, in order to understand that the ten years of weeping in Mina - following his martyrdom - are deemed effective.
For the benefit of those who may not know, firstly, Mina is a city, an important place near Makkah. It is a place where there is a huge public gathering the Muslims during the Hajj season.
And secondly, Imam al-Baqir had willed to his son, Imam as-Sadiq, to arrange for mourning services to be held in Mina, for ten years, after his martyrdom.
He allocated funds to hire female mourners to lament his death during the Hajj season, in Mina.
This act was intended to publicly expose the oppression he faced and to ensure that the Umayyad regime could not conceal his martyrdom.
This is narrated in a hadeeth (narration or tradition) attributed to Imam as-Sadiq, the sixth Imam of the Muslims, and the son of Imam al-Baqir:
وجعل في وصيته مالًا لنوادب يندبنه عشر سنين في منى
He allocated in his will funds for female mourners to lament him for ten years in Mina
- Al-Majlisi, Bihar al-Anwar, Volume 11, Page 62
Had this not happened, or been known, the death of Imam al-Baqir, would have been an ordinary death which, although it was caused by poisoning, no one would have really known about.
That people should weep for Imam al-Baqir, for ten years in Mina, is not a matter that the Imam himself, would have stipulated in his will.
An Imam who places no value on the life of this world; an Imam whose forgiveness - at the hand of God - is not dependent on the forgiveness of the people.
An Imam who gave no weight to the glittering enticements of worldly luxury, who embraced a life of simplicity, and who was ultimately martyred while remaining steadfast in that austere way of life.
Such an Imam does not have so much love for the world to say something like:
“Weep for me after my death, people!”
This type of talk, belongs to those who are ‘of this world’, those who are committed to worldly values over other-worldly ones.
It is only those who are attached to worldly values who desire to be admired in life, to have eyes turned toward them while they walk this fleeting earth, and to be remembered with praise and tears after they have passed from it.
Why would Imam al-Baqir stipulate in his last will and testament that people should mourn his death?
It can be for no other reason than that he wanted to ensure that he, meaning his character, would become better known, and not forgotten.
In one of the most prominent gathering places of the Muslim world—Mina, where pilgrims from across the Islamic world converge for the Hajj—the companions and followers of Imam al-Baqir would gather to commemorate his legacy.
It was here that they would remember his express wish: that people should come together to mourn his passing.
Such a gathering naturally stirred countless questions in the minds of those present—questions that became gateways to a deeper and more meaningful understanding of the Imam’s character, his mission, and the essence of Islam itself.
This was precisely what Imam al-Baqir intended when he entrusted this request to his son, Imam as-Sadiq.
Understanding the Imams as a 250-Year Continuum
Some approach the lives of the Imams by speaking of each one in isolation, as though they were independent figures disconnected from one another. In doing so, they overlook a fundamental truth: the Imams form a continuum. They are a unified body, a collective reality, whose significance must be understood both individually and as a whole.
From the tenth year after the Hijrah—marking the end of the Prophet’s era and the beginning of the age of Imamah—until the start of the lesser occultation (al-Ghaybah as-Sughra - الغيبة الصغرى), the Muslim community lived through a period of roughly 250 years.
This era represents a single, continuous epoch in Islamic history, during which twelve divinely appointed Imams guided the faithful.
The first of these was Imam Ali ibn Abi Talib, and the last is our Awaited Master, Imam Muhammad ibn al-Hasan al-Mahdi—may our souls be his ransom, and may God hasten his return.
It is important to note, however, that Imam al-Mahdi was still a young child during the final years of his father, Imam al-Hasan al-Askari’s Imamah.
At that time, he had not yet assumed the responsibilities of the Imamah.
Furthermore, since the lesser occultation began precisely when Imam al-Mahdi ascended to the office of Imamah, the events of his life fall outside the scope of our present discussion.
As such, in this series, we will not be exploring the life of the twelfth Imam in detail.
We will, God willing, cover that in a later series of sessions - in some considerable depth, with His permission, as well as covering the many aspects, requirements and signs of his return, and his movement that will certainly establish the true tawheed-oriented society upon this earth; and usher in a paradise on earth.
The reason for this is that, in this series of discussions, our focus is on tracing the lived experiences and historical passages of the Imams’ lives. In the case of the twelfth Imam, however, we have no direct, observable account of his public life, as he assumed the Imamah at a very young age and entered into occultation almost immediately.
Therefore, our attention will be devoted to the lives of the first eleven Imams, God willing.
Indeed, we should consider the eleven Imams as a single, unitary human being - a 250 year old person - because, in reality the Imams stipulated they are as such.
قال الإمام الصادق (عليه السلام): “كلنا نور واحد، وأمرنا واحد، وولادتنا واحدة، ووصيتنا واحد
Imam al-Sadiq (peace be upon him) said: “We are all one light, our matter is one, our birth is one, and our will is one.”
- Al-Majlisi, Bihar al-Anwar, Volume 22, page 6
At times, the Imams have also stated that whatever you have heard from us, you can assign to having been heard from any of the other Imams.
عَنْ أَبِي عَبْدِ اللَّهِ (عليه السلام) قَالَ: حَدِّثُوا عَنْ أَوَّلِنَا يُجْزِيكُمْ عَنْ آخِرِنَا، وَحَدِّثُوا عَنْ آخِرِنَا يُجْزِيكُمْ عَنْ أَوَّلِنَا، فَإِنَّ أَوَّلَنَا وَآخِرَنَا فِي الْعِلْمِ وَالْحَلَالِ وَالْحَرَامِ وَفِي التَّأْوِيلِ شَيْءٌ وَاحِدٌ
Abu Abdullah, Imam as-Sadiq (peace be upon him) said: “Narrate from our first [Imam], and it will suffice you for our last; and narrate from our last, and it will suffice you for our first. For indeed, our first and our last are one and the same in knowledge, the lawful and the unlawful, and in interpretation.”
- Al-Kulayni, Al-Kafi, Volume 1, Book of Divine Authority (Kitab al-Hujjah), Chapter 20: That All the Knowledge of the Imams Is from the Prophet, Hadeeth 1
This principle is found within our collections of ahadeeth and has also been upheld in practice by the righteous scholars of Islam within the Shia tradition.
In practical terms, this means that if you come across a hadith attributed to Imam as-Sadiq, but are uncertain about its precise chain of transmission—unsure, for example, whether the narration originated from him or from his father, Imam al-Baqir—it would not be considered incorrect, either in terms of Islamic scholarship or theological understanding, to attribute the narration to Imam al-Baqir.
This is because, in the deeper reality of the Imams’ shared mission and essence, they do not represent twelve disconnected individuals, but a unified truth—one light manifesting across different times.
The hadeeth quoted earlier, is very clear, that there is a criterion of unicity, a standard of oneness, of their intellectual and spiritual character, and as per the hadeeth “we are all one light” - they are all a single light, meaning that they are divinely commissioned leaders, guides, who guide humanity in a single direction, and this guidance is by way of their unified light that guides.
They are all indicators of the guidance of humanity in a singular direction.
That direction being towards God, towards perfection.
Therefore, we can conclude that they are a single unitary person; in this central sense.
The Journey Analogy — Understanding Apparent Contradictions
Some people approach the lives of the Imams as though they are separate, disconnected individuals.
For example, if one were to encounter an event in the life of the Commander of the Faithful, Imam Ali—the first Imam—that appeared to contradict an event in the life of Imam as-Sadiq, it would naturally seem like a contradiction. And it would indeed be a contradiction.
The same would apply even within the life of Imam Ali himself: if two of his actions or statements appeared to be in conflict, we would see that as something that needs clarification or resolution.
Likewise, if a contradiction were to arise between the words or actions of Imam Ali and those of his sons, Imam Hasan or Imam Husayn—the second and third Imams—or even his descendant, Imam as-Sadiq, we would recognise that as a serious issue.
Why? Because these are not separate figures in isolation. They are members of a unified body of guidance—a divinely ordained group, bound together by the deepest and most sacred of bonds: a bond forged by God.
For this reason, when we study the lives of the Imams, we must not treat each life as a standalone biography.
Rather, we must see the Imams as one continuous reality—like a single person whose life spans 250 years.
This symbolic “person” was born the day the Prophet Muhammad departed from this world and lived until the year 260 AH, when the eleventh Imam, Imam al-Hasan al-Askari, passed away and the era of the twelfth Imam, Imam al-Hujjah, may our souls be his ransom, and may God hasten his return, began.
This 250-year life experienced moments of struggle, change, and apparent contradiction.
But we must remember: it is one life, guided by a single purpose and illuminated by one source—the Quran and the perfect example of the Prophet Muhammad, who himself was divinely inspired by God.
That singular purpose was to guide humanity toward God, to help establish His justice and mercy on earth, and to prepare people for the ultimate paradise in the hereafter.
It was a mission to build a society rooted in the oneness of God (tawheed), to establish prayer and righteousness, and to draw humanity ever closer to the light of divine perfection.
The Mountaineer — A Metaphor for Determined, Adaptive Leadership
Because the unity of the Imams is a real and foundational truth, any apparent contradictions in their actions or teachings must be taken seriously—and resolved with due thought and care.
What is truly remarkable, however, is that many of these apparent contradictions resolve themselves naturally once we begin to see the Imams not as isolated individuals, but as a single, continuous reality—an unfolding embodiment of divine guidance across time.
To better grasp this, imagine a traveller embarking on a long and purposeful journey. From the moment they leave their room to the moment they reach their destination, they remain the same person—even if the mode of travel changes along the way.
They may walk, take a taxi, board a train, or even briefly move in the opposite direction to navigate around an obstacle. But these changes in movement do not indicate a change in purpose; they are adaptations to the realities of the road ahead.
Sometimes the train slows, curves back, or comes to a halt—not because the journey has failed, but because the terrain demands it.
A seasoned traveller understands this.
They are not unsettled when the train reverses momentarily or stops at a station.
They know this is part of the route.
This is how we must approach the lives of the Imams.
Although their outward actions may appear different—sometimes even dramatically so—these differences reflect their responses to the specific challenges and conditions of their times.
Their mission, however, remained unchanged: to uphold the truth of Islam, serve God, and guide humanity towards divine justice, wisdom, and nearness.
At this point, it is important to clarify that we do not wish to enter into speculative debates—sometimes raised in certain circles—that suggest divine scrolls descended upon each Imam, prescribing fixed commands which they could not alter.
Such claims, while occasionally mentioned, are not substantiated by reliable sources, and do not contribute meaningfully to our understanding of the Imams’ character or mission.
This perspective is supported by many senior scholars, including Imam Khamenei.
Those trained in Islamic theology understand that narrations transmitted through only one individual at any stage of their chain—known as al-khabar al-wāḥid (solitary report - الخبر الواحد)—do not constitute definitive proof (hujjah - حُجَّة) in matters of doctrine, even if the chain appears sound.
Therefore, our focus remains on the observable and principled actions of the Imams—the coherent pattern of divine leadership manifest in their lives.
This pattern unfolds like the journey of an experienced mountaineer who knows the landscape intimately, and who adapts wisely to each new challenge on the path.
This traveller—the symbolic embodiment of the Imamate—journeyed across 250 years without veering from his destination, never once straying from the course laid out by God and His Prophet.
Every step he took, whether bold or subtle, was taken for the sake of God, for the protection of Islam, and for the fulfilment of the divine purpose on earth.
If you were to paint this traveller, you would depict someone carrying a steel staff, wearing worn but sturdy boots, his gaze fixed unwaveringly on the horizon.
His face would bear the marks of struggle and determination—a face that says, if the journey were to last 2,500 years instead of 250, he would still walk it without hesitation.
Through valleys and mountains, dangers and detours, he would press on—pausing only when necessary, never out of fear or weakness, but with the precision of one who walks with divine insight.
This is the story of the Imams. It is the story of divine leadership—unified in essence, constant in mission, and eternal in its aim.
The Meaning and Purpose of the Institution of Imamah
There remains one important point that we have not yet addressed. Of course, the full discussion still lies ahead of us; we have not yet entered into its details.
What we have covered so far is merely the first part of a two-part introduction.
Up until now, our discussion has served as a summary — perhaps more of a prelude than a formal beginning.
In the sessions to come, God willing, we will begin to explore the subject in greater depth and detail.
The point we have yet to raise concerns the matter of purpose.
What is the goal — the true objective — toward which this seasoned climber, with his steel boots and staff, is journeying? What is the destination he is leading his companions towards?
In other words, what is the purpose of the institution of Imamah?
What is the function of the Imam, and what role does the station of Imamah serve once the Prophet has departed and the era of Prophethood has come to a close?
Naturally, aspects of this have already been touched upon in our earlier discussions on Wilayah.
And to clarify, we are not revisiting the question of how the Imam is designated — that has been previously addressed.
Our focus now is not on how the Imam is appointed, but rather on why the Imam is necessary — on the deeper purpose of the Imamah itself.
This is the question that we must now explore and come to understand.
We can approach it in the following way: the continuation of Prophethood in the form of Imamah — that is, the emergence of the Imamah as a natural and divinely intended extension of Prophethood — serves two fundamental purposes:
To explain, clarify, and systematise the creed and teachings of Islam.
To preserve and continue the Prophetic mission, safeguarding its values and objectives long after the Prophet’s passing.
The broader questions regarding why a prophet is sent by God, what his mission entails, and the nature of that mission — these have already been discussed in our previous reflections on Nubuwwah (prophethood).
Conclusion
We will, however, briefly revisit these themes in the next session, in order to refresh our understanding.
The journey ahead — in the company of the 250-year-old person — will require us to have a firm grasp of several foundational concepts. Chief among them is the purpose and meaning of Imamah.
To do so, we will need to return briefly to our earlier discussions on Nubuwwah (Prophethood), to establish a clear and coherent framework.
This brings us to the close of the first part of our introductory session on the subject of Imamah — a journey we will undertake alongside this singular, timeless person whose life spanned 250 years. And along this path, we hope to uncover insights that perhaps we had not previously encountered or fully appreciated.
But it is essential to understand the point of all this.
These sessions are not intended for passive listening, nor for the casual gathering of information.
They are designed to provoke reflection, to inspire self-reform, and to motivate us to strive harder — to prepare the ground for the return of the Master of our Age — may our souls be his ransom, and may God hasten his reappearance.
Engaging with these teachings is a means to strengthen our faith, to deepen our conviction, and to draw us ever nearer to God.
We live in an age marked by confusion and chaos.
Whether on the global stage, where childish imbeciles throw tantrums (and tariffs) across borders, or where immature figures wield dangerous tools and threaten their elders — only to sulk when met with consequences — the world today is turbulent and unmoored.
History, by its nature, is cyclical. It repeats itself — not due to fate, but because humanity too often fails to learn from the past.
In its arrogance, it resists the call to return to God, and instead rushes toward everything that is not God. It exchanges the path of perfection for the illusion of progress, moving towards imperfection while imagining it is ascending towards greatness.
This is why the study of the lives of the Imams is not merely important — it is vital. And to study them holistically, as one continuous life — the life of a 250-year-old person — is even more so. For in this unified journey are lessons and signposts for every seeker, every wayfarer navigating the madness of this age.
It offers protection from the snares of Satan and the schemes of taghut, and it gives wings to the soul — so it may rise, and soar, and fly towards - even migrate towards - the Wilayah of God.
And from Him alone is all ability and He has authority over all things.
O God, bless Muhammad and his pure family,
O He who does not reject the desperate,
O He who hears the complaint of the broken,
O He whose mercy precedes His wrath,
And whose pardon outweighs all punishment—
I come to You, not with the provisions of the righteous,
Nor the light of those who see clearly,
But I come to You, heavy with sins,
Dry of heart, like a land deprived of rain.
O my Master,
My thirst is not only for water,
But for Your nearness.
My hunger is not only for sustenance,
But for Your forgiveness.
You see me—
Silent, yet complaining;
Alive, yet dying with distance;
Moving among people,
Yet estranged from myself.
What has he found who has lost You?
And what has he lost who has found You?
So revive this barren soul of mine
With the downpour of Your mercy;
Send upon me a rain from the heavens,
Not only to drench the earth,
But to cleanse my heart.
O Lord,
If You abandon me to myself,
I am the companion of ruin.
If You leave me to my own choosing,
I will choose what brings me shame.
So do not leave me, not even for the blink of an eye.
By the right of Muhammad and his family,
Whom You made lights for the seekers,
Allow me to taste the sweetness of Your forgiveness,
And to find shelter beneath Your Compassion.
O God, bless Muhammad and the family of Muhammad,
The boats of salvation, the lanterns in the darkness—
And seal this whispered plea with Your mercy,
And not with what I deserve.
Ameen O Lord Sustainer of the Universe,
Ameen O Most Merciful of the Merciful