Welcome to the alThaqalayn web site. Our goal is to propagate the precious words, and the rich culture, of the Noble Wilāyah for entire human race in the world.                                                                  One Lord (Allāh), One Dīn (Divinity), and One Wilāyah (World-Law).                                                                  Verily, I leave among you two invaluable things (ath-Thaqalyn): The Book of Allāh, and my household, my Ahl al-Bayt.

Imām al-Riḍā ▧:

May Allāh ◣ shower mercy upon an obedient who has revived our cause.  The Imām was asked “how could one revive your cause”?  He replied: by learning about our knowledge, and making it known to [other] people.  People would indeed follow us if they knew about the virtue of our words.

 Book No. 25, v.1, p.180

Imām al-Ḥusayn ▧:

Verily, the love of us, Ahl al- Bayt, sheds sins off an individual, just as a strong wind sheds leaves off the tree.

Book No. 3, v. 27, p. 77, h. 9, c. 4.

Imām al-Bāqir ▧:

A believer can escalate to highest degree of belief with prudent study of our narration.

Book No. 3, v. 1, p. 106, h. 2, c. 3.

Ḥaḍrat Fāṭimah Zahrā ▨:

We, Ahl al-Bayt, are the intermediaries in His Creation, we are His favourites, and the descending point of divinities, and we are His final Proof of His unseen world, and we are inheritors of His prophets.

The Fatimiyyeh Sahifah, p.174

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Imān and mu ʼmin are normally translated as belief and believer, respectively.  But this is not a clear translation because it does not clarify believing in what. ʼImān is the internal and cordial belief of a clear monotheistic insight about Allāh (J.J.), deep in the heart, flourishing physical, mental, and spiritual upheaval in a person[1].  Such a person seeks the Divine Truth, uncovers it, becomes attached to it, and defends it.  This ʼimān shall gradually cause fear (from sins), hope, thankfulness, patience, love, inborn knowledge, stability, certainty (conviction), modesty, and courtesy in the attitudes of a mu ʼmin .  This monotheist mu ʼmin is free from all the three intellectual, mental, and spiritual illnesses of shirk, kufr, and nifāq, and, thus is in peace with himself and other mu ʼmins .  Unithetically, the word ʼimān resembles the English word immune and immunity (from disbelief).

[1] - In Islām, ʼ imān and (good) deeds complete one another.  The first one is invisible, spiritual, and is brought into being by the heart.  The second one is visible, physical, and is produced by the act of our body.  The Noble Qur ʼ ān beautifully distinguishes these two elements in the 14thāyah of s ū rah al-ḥujurāt (49):


قَالَتِ الأعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الإيمَانُ فِي قُلُوبِكُمْ (١٤)

"The desert-dweller Arabs say "we are believers!"  Tell them (O Messenger) that: you have not become believers (yet); just say that you have embraced Islām, since belief has not yet entered into your hearts, …"

So, one can see how Allāh (J.J.) differentiates between the physical performance of Islāmic duties carried out by the body from the spiritual ʼ imān generated by the heart.


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