The love that the Prophet (ṣ) had towards his daughter Fatimah (‘a) is an indication of the existence of these virtues within her.

In a section of the first sermon of the Nahj al-Balāghah, Imam ‘Ali (‘a) mentions four points in regards to this issue. The first point is about the divine mission of the Prophet (s) and he speaks about his characteristics, virtues, and the signs of his prophethood. The second point is about the world during the time of his mission in regards to all the deviations which were present and how the Prophet (s) saved them from the darkness that prevailed. The third point is about the passing of the Prophet (s) and the fourth point is about the Quran which the Prophet (s) left behind for humanity.

 A name is typically given as a characteristic that defines the one that it is bestowed upon. From various traditions, it appears that the lady Fatimah (‘a) was given this name by God. From a grammatical perspective, the name Fatimah comes from the root word Faṭama which means to separate a child from its mother’s milk; 

The al-Fakhkh revolution was not completely independent of the seventh Imam (as).

Musa was son to the sixth Shiite Imam, Jafar al-Sadiq, and Hamidah. He was born in Abuwa, a small city on the outskirts of Medina.

The Ghulāt were one of the deviant and misguided groups, which were active during the Imamate of Imam Hadi (‘a). While the Ghullāt considered themselves as being Shia, their ideology and beliefs were utterly deviant and outside the fold of the Shia creed. They had certain exaggerated beliefs in regards to the Imam (‘a) and considered him as a divine being.

Before Imam al-Baqir (‘a) left the city of Damascus, a particularly amazing opportunity presented itself to awaken the minds of the masses. Through this opportunity, the people were also allowed to see a manifestation of the Imam’s (‘a) learning and knowledge.

Hishām ordered the governor of Medina to send for Imam al-Baqir (‘a) and his son, Ja’far ibn Muhammad (‘a) and to tell them to come to Syria. Without having a choice, the Imam (‘a) and his son (‘a) left for Damascus and they soon arrived there. Hishām had decided to set up an archery competition in order to embarrass the Imam (‘a). Hishām assumed that with the defeat of the Imam (‘a) in such a competition, he would be lowered in the view of the people. In addition, even though the Imam (‘a) had arrived in Damascus, he postponed their meeting for three days.
 

Imam Al-Baqir (‘a) was born in the year 57 Hijrī, in the city of Medina. He was 39 years old at the time of the death of his father, Imam Zayn al-‘Abidīn (‘a) (who passed away in 94 Hijrī). His name was Muhammad, while his kunya was Abū Ja’far, and his agnomens were al-Baqir and Baqir al-‘Ūlūm.
 

Abū Ḥanīfah has said the following in regards to Imam al-Sadiq (‘a): I have not seen a more knowledgeable jurisprudent than Jaʿfar ibn Muhammad.

Abū Ḥanīfah, ‘Abdullah ibn Abī Shubrumah, and Ibn Abī Laylā all went to meet with Imam Ja’far al-Sadiq (‘a).

The Late Sayyid ibn Ṭāwūs has written: They brought the family of Imam Husayn (‘a) in to the court of Yazīd while they were tied up with ropes. According to the narration of Muqarram, ropes were placed around the necks of Imam Sajjad (‘a), Zaynab, and the rest of the daughters of the Prophet (saww); they were taken towards Yazīd’s court and whenever any one of them would stop, the guards would beat them until they continued walking again.

When the captives were taken in to Syria, it has been narrated that an old man came close to the caravan and said: I thank God that he destroyed and killed you, and he made the cities safe from your men and he gave Yazīd victory over you! Imam ‘Ali ibn al-Husayn (‘a) said to the old man: Oh old man, have you read the Quran?