Historians recount the decisive role of Saiyedna ‘Ali bin Mohammad bin Waleed (aq) in the initial period of his Da’wat after the death of Saiyedna ‘Ali bin Saiyedna Haatim (aq). Du’aat of Yaman has a distinction in the varied and diverse role they played in protecting the Da’wat and strengthening its foundation because after the seclusion of Imaam Taiyeb (as) in Cairo, Egypt, the concept of Da’i ul-Mutlaq as a sole authority of Da’wat was new to the mumineen and the people of other sects. Hence it was mandatory upon the initial Du’aat of Yaman (aq) to inculcate the belief of Da’i ul-Mutlaq in the minds of mumineen by giving discourses and compiling books highlighting the importance of a central authority after the seclusion of Imaam. There were numerous attacks on this belief after the seclusion. Hence Yaman went through a very critical period when the Du’aat of Yaman sacrificed their life and everything they could to protect the mission of Da’wat.

Saiyedna ‘Ali bin Mohammad al-Waleed (aq) was one such warrior who fought numerous battles in guarding the fort of Da’wat – essentially not by sword and blood shedding but with his mighty pen and knowledge; and killing all stinking bodies of disbelief and untruth. His Da’iship witnessed a new surge in Imaan and Obedience in the mumineen. He made Sana’a as the centre of Da’wat. Leaders of the tribes of Ya’boor and Hamdaan surrendered to the might and prowess of Saiyedna ‘Ali al-Waleed (aq) and gave Misaaq to him. Many rulers of adjacent towns and cities also bowed down their head to his knowledge.

Saiyedna ‘Ali al Waleed (aq)’s maternal grandfather Ibraahim  bin Abi Salmaa did the khidmat of Sulayhi Du’aat, especially Saiyedna ‘Ali bin Mohammad as-Sulayhi (aq), in Yaman during the period of Imaam Mustansir Billaah (as). Ibraahim bin Abi Salmaa came to Misr for some period. Imaam Mustansir Billaah (as) gave a jar of water after reciting the verses of Qur’an on it to Ibraahim bin Abi Salmaa when he was sick. He was cured of his illness. He preserved the jar given by Imaam Mustansir Billaah (as) and gave water in it to drink to the sick people. Saiyedna ‘Ali al Waleed (aq) did the khidmat of Saiyedna Haatim (aq) and Saiyedna ‘Ali bin Haatim (aq) in the same way. Grandfather’s Khidmat during the time of Imaam Mustansir Billaah (as) was reflected again in Yaman after the seclusion by the grandson. Saiyedna Haatim (aq) has said that, ‘during this time there is no one parallel in significance and reverence other than Saiyedna ‘Ali al Waleed (aq) with respect to the progeny or dynasty or lineage’. Saiyedna Haatim (aq) has praised Saiyedna ‘Ali al Waleed (aq) because an account during the time of Rasoolullaah (saws) has been narrated in the books of Da’wat.

Rasoolullaah (saws) used to travel to different towns and villages for spreading the message of Deen of Allaah (Islaam) to the people. He used to give discourses and lectures to the people and call them to Islaam. Once he was in Taa’if and teaching the message of Allaah to the people. Disbelievers and infidels used to harass Rasoolullaah (saws) in every possible way because they were against the Islaam and accused him of inciting people against their Gods. They used to throw stones on him. In Taa’if while he was delivering speech, one among the crowd threw a stone on his face. He was injured and the wound started bleeding. He left the place and took shelter in the orchard of ‘Utbah who himself was a disbeliever. When the caretaker of the orchard saw injured Rasoolullaah (saws) in the orchard he approached ‘Utbah. He did not recognize him as Rasoolullaah (saws). He ordered the caretaker whose name was Adaas to give him water. He handed over 18 grapes to Adaas and instructed him to give it to Rasoolullaah (saws). Adaas approached Rasoolullaah (saws) with water and 18 grapes. Rasoolullaah (saws) asked Adaas about the grapes to which he replied that, ‘O Man, I am a caretaker of this garden and the owner is ‘Utbah who has given these 18 grapes for you’. Rasoolullaah (saws) did the Du’aa for ‘Utbah that, ‘O ‘Utbah, Allaah will destine 18 in your generation who will do Khidmat of Da’wat and sacrifice their lives in spreading the message of Allaah’. Adaas recognized Rasoolullaah (saws) and accepted Islaam on his hands. ‘Utbah and his son Waleed died as disbeliever in the Battle of Badr but by the Du’aa of Rasoolullaah (saws) his generation gave 18 warriors who lived their life for the Da’wat.

Saiyedna ‘Ali al-Waleed belong to the generation of ‘Utbah. There are 18 Du’aat in the progeny of Waleed. His forefathers belong to the tribe of Quraysh. Rasoolullaah (saws) also belong to the dynasty of Bani Haashim of the tribe of Quraysh. Allaah Ta’aala says in the Qur’an, “Zaaleka fazlullaahe yoo’teehe may-yashaa’o wallaaho zul fazlil ‘azeem” which means, ‘That is the favour of Allaah granted by Him, and he Grants it to who He wishes. Allaah is the owner of Mighty Favour’. Saiyedna ‘Ali al- Waleed (aq)’s age was 100 years and such a long life was the cause that he was very close to numerous previous Du’aat.  He was born in the period of Imaam Aamir (as) who was in Egypt (Misr). Imaam Taiyeb (as) was born when he attained adolescence. Hence he was aware of all dimensions of Da’wat – the period of Imaam (Zuhoor) and the period of seclusion (Istetaar). Saiyedna ‘Ali al-Waleed (aq)’s father, grandfather, maternal grandfather and all other relatives were involved in the Khidmat of Da’wat. Hence Saiyedna ‘Ali al-Waleed (aq)’s upbringing and education was down in an elite way. He had grasped the knowledge of Da’wat at a very young age. He has moulded his knowledge in the frame of Fiqh, Ta’weel and Haqeeqat etc. Most important thing which he did was he planned colonies for the mumineen and built forts around them. He collected all the literature of the Da’wat which was scattered at different places. He appointed Saiyedna ‘Ali bin Hanzala (aq) as the Mazoon-e-Mutlaq. Mohammad bin Ahmad Ahwari proclaimed to be the Da’i during the time of Saiyedna ‘Ali al-Waleed (aq). He did the same thing during the time of Saiyedna ‘Ali bin Haatim (aq).

Saiyedna ‘Ali al-Waleed (aq) wrote 18 books during his long tenure and among them the most important book for us which explains all our principles and tenets is Taaj ul-Aqaa’id. Only he can be called as a Mu’min who believes in the 100 Aqaa’id (Principles) given in the book. The importance of 100 principles is always explained to the mumineen in our Bayaan and discourses. The vastness and immensity of his knowledge is reflected in his books which encompasses variety of subjects and concepts. Such was the fame of the Faatemi Literature during his time in Yaman that knowledge seekers from all nooks and corners of the country zeroed in to the Devdi Mubaarak of Saiyedna ‘Ali al-Waleed (aq) for learning.

1. Kitaab Tohfat ul-Murtaad wa Ghussat ul-Azdaad: This book proves the Imaamat of Taiyeb (as) and it contains a detailed account of the succession of Imaamat. It also refutes the Maajidi sect. It contains some Esoteric interpretations.
2. Jelaa’ ul-‘Uqool wa Zubdat ul-Mehsool: This book throws light on the beginning of the Creation and its Return. It emphasizes the importance of acquisition of knowledge of Shari’at on Ma’aadin (Minerals), Nabaat (Vegetations), Haywaan (Animals) and Insaan (Humans) for the Najaat and Ascension.
3. Mukhtasir ul-Usool: It explains the principles of Shari’at and its Jurisprudence. It contains refutation of the theories of philosophers and other sects. It is the most necessary book after Daa’im ul-Islaam.
4. Ar Risaalat ul-Mufeedah fee Eezaahe Malghaz il-Qaseedah: It contains elucidation of the ‘Verses of Soul’ of Al Maulaa Ibn-e-Sinaa. It has explained the Nafs (soul) on the basis of the accounts of books of Du’aat-e-Keraam (aq) during the time of Imaam (as).
5. Ziyaa ul-Albaab: It has 32 questions pertaining to the Esoteric knowledge and its answers. It can only be read with the Razaa of Da’i ul-Mutlaq.
6. Diwaan: It contains the verses and poems of the praise and recognition of A’immat-e-Taahereen (as) and four Du’aat-e-Mutlaqeen (aq) along with the verses of the refutation of disbelievers and infidels.

In his Diwaan, Saiyedna ‘Ali al-Waleed (aq) glorifies the Martaba of Imaam Taiyeb (as) in the verses and says that, ‘may Allaah strengthen our Imaan with the Love of Imaam Taiyeb (as) who has inherited the enlightenment of Imaamat from his Forefathers, he is the most distinguished Imaam of his period, 21st Faatemi Imaam in succession, he is the last among the Ashaad (the third seveners), he is the Hujjat of Allaah, he is the Ne’mat (favour) of Allaah about which the disbelievers will be questioned, he is the origin of the Noor, he is the hidden meaning of the Mount Toor, he is the destroyer of the liars, he is the 1 of the numbers 1 to 9 which means he is the cause of origin and return of all Creation, he is the Ulul Amr, he is Laylat ul-Qadr, he is the meaning of the Qur’an, he is the refuge for the mumineen...

He emphasizes that for strengthening the Imaan and protecting the Nafs it is mandatory upon a Mu’min to have Walaayat of the Imaam (as) of his time after the recognition of Allaah. Imaam Taiyeb (as) went into seclusion because of the tyranny and torture of the enemies and Imaamat in his progeny always continue even in the time of seclusion from father to son. All the Imaams (as) in his progeny are Taiyeb that is Pure and Chaste because they have inherited the virtues from their father Taiyeb (as).

Saiyedna Zo’aib bin Moosa (aq) elaborates the meaning of Taiyeb and says that, The numerical value (‘adad) of Taiyeb is 21. It can be divided into 3 equal parts; 7-7-7. 7 represents the three sets of seveners – first is Atimmah, second is Kholafaa and third is Ashhaad. This is the reason that the name of Taiyeb encompasses the qualities and virtues of all Awleyaa (as). Names of al-Khamsat ul-Athaar (as) are reflected in the name of Taiyeb – “Baa” of Rasoolullaah (saws), “Yaa” of Maulaana ‘Ali (as), “Taa” of Maulaatona Faatema (as) and the Tashdeed on “Yaa” is the “Seen” of Shabbar (Imaam Hasan (as)) and Shabbeer (Imaam Husain (as)).

Saiyedna Idrees ‘Imaaduddin (aq) throws light on the meaning of ‘Taiyebeen’ and ‘Taahereen’ and says that Rasoolullaah (saws) had two sons whose names were Taiyeb and Taaher but they died at an early age. Imaam Taiyeb (as) who is the 21st Faatemi Imaam bears the resemblance to the sons of Rasoolullaah (saws) because Taiyeb and Taaher were two physical sons of Rasoolullaah (saw) and Imaam Taiyeb (as) is the spiritual son of Rasoolullaah (saws) in the progeny of his daughter Maulaatona Faatema (as). Since he is the 21st Imaam, he has ingrained all the qualities of his forefathers and all 20 Imaams (as). Hence he is Taiyeb and Taaher and his followers who are in his Misaaq are Taiyebeen and Taahereen. Coincidentally, name of Huzoor-e-‘Aali Saiyedna Saheb (tus) is also Taiyeb who has enlivened the truthfulness of Taiyeb and Taaher in his period. Touching our forehead and the part below lower lip with the index finger of the right hand is the gesture which all mumineen exhibits whenever they hear the name of Imaam Taiyeb (as). This gesture is like bearing witness to the truthfulness of 21 Faatemi Imaams (as) and expressing Walaayat to them. Hence in the period of seclusion, Taiyebeen are the ones who possess two eyes – one eye reflects the Walaayat of Imaam uz-Zamaan (as) and the other reflects the Walaayat of Da’i uz-Zamaan (tus) who is the representative of Imaam. One is the eye of Vision and the other is the eye of Sight. Both are essential for perception of the world around us.

7. Daamigh ul-Baatil wa Hatf ul-Manaazil: It is the refutation of Ghazaali (la)’s book Al Mustazhari fil Fazaa’il il-Baateniyah.
8. Taaj ul-Aqaa’id wa Ma’aadin ul-Fawaa’id: 100 principles and tenets of the followers Isma’ili Musta’alavi Taiyebi Da’wat and the religion of Ahl ul-Bayt (as).
9. Majaalis un-Nushe wal Bayaan: Only 40 Majlis (Lectures) (from 101 to 104) on Ta’weel (hidden) and Haqeeqat (esoteric) interpretation are preserved in the library of Da’wat. Other lectures are missing.
10. Risaalato Eezaah-e-wat Tabyeen fee Kaifiyat-e-Tasalsul-e-Wilaadat il-Jism-e-wad Deen: Gives the highest understanding of the process of Creation and Return. Bayaan of seven Notaqaa and their periods.
11. Risaalato Lubb il-Ma’aarif: Seven questions of Esoteric knowledge which can only be read by permission of Da’i ul-Mutlaq.
12. Risaalato Lobaab il-Fawaa’id wa Safw il-Aqaa’id: Contains Esoteric interpretations.
13. Kitaab uz-Zakheerah fil Haqeeqah: This book contains detailed understanding about Tawheed (Oneness of Allaah), Beginning of Creation and its Return, Nubuwat, Imaamat, Aflaak (Planets), Ajraam (Mass or Substance), Ajsaam (Physical Body), Sawaab (Reward), ‘Eqaab (Punishment), Qesaas (Revenge) etc. Among all the books, Kitaab uz-Zakheerah is an outstanding work of Saiyedna ‘Ali al-Waleed (aq) and shoulders the books like Raahat ul-‘Aql, Anwaar ul-Lateefah, Kitaab ul-Yanaabee’, Kanz ul-Walad, and Zahr ul-Ma’aani.
14. Ar-Risaalat ul-Mausoomah be-Molaaheqat il-Azhaan wa Mumbehat il-Wasnaan: This is a short epistle written for a disciple seeking the esoteric knowledge from his teacher.
15. Ar-Risaalat ul-Kaamelah fee Ta’weel-e-Salaasah Layaali Faazelah: This book explains the significance of three Glorious nights – Laylat ul-Me’raaj, Laylat un-Nisf (Shab-e-Bar’aat) and Laylat ul-Qadr.
16. Risaalah fee Ma’naa Ismillaah il-Aa’zam: It unfolds the hidden meanings of the Names of Allaah.
17. Al-Masaa’il ul-‘Ishroon fil Haqaa’iq: It has 20 questions related to esoteric interpretations.
18. Khamsa ‘Asharata Mas’alah: It has 15 questions of esoteric knowledge. Apart from these 18 books, numerous other books were written by him but only these have been preserved till date. Others have either been misplaced or destroyed.