Recognition of God and His People

Summary:

Allah^-azwj Sent Prophet Adam^-as, well before people existed on the earth, so that there would be a Guide from Him^-azwj, for the guidance and recognition of their Creator^-azwj. The purpose of the Prophets^-as and their successors (Imam^-as), as per the Will of Allah^-azwj, has been to correct the affairs of people and complete religion for them as it was altered and changed due to the lust of the world and the influence of devils (Satan). The Message of Allah^-azwj was delivered by 1,24000 Prophet^-as to people, which, between the arrival of the next Prophet^-as, was supported and reinstated by their successors^-as.

حدثنا محمد بن عيسى عن ابن سنان وعلى بن النعمان عن عبد الله مسكان عن ابى بصير عن ابى عبد الله عليه السلام انه قال ان الله لم يدع الارض الا وفيها عالم يعلم الزيادة والنقصان في الارض فإذا زاد المؤمنون شيئا ردهم وإذا نقصوا اكمله لهم فقال خذوه كاملا ولولا ذلك لالتبس على المؤمنين امرهم ولم يفرقوا بين الحق والباطل

It has been narrated to us by Muhammad Bin Isa, from Ibn Sinan and Ali Bin Al-No’man, from Abdullah Muskaan, from Abu Baseer, who has said:

‘Abu Abdullah^-asws has said: ‘Allah^-azwj does not Leave the earth except there is in it a knowledgeable one^-asws who knows (where are) the excesses and deficiencies (in religion) in the Earth. If the believers exceed in something, he^-asws takes it away from them, and if they are deficient in something, he^-asws completes it for them. He^-asws takes them to completion, and were it not for that, the affairs of the believers would become confusing for them and they would not be able to distinguish between the truth and the falsehood.[1]

The Recognition of the Creator – Allah^-azwj

العياشي: عن أبي حمزة الثمالي، قال: قال أبو جعفر (عليه السلام): «يا أبا حمزة، إنما يعبد الله من عرف الله، و أما من لا يعرف الله كأنما يعبد غيره، هكذا ضالا

Al-Ayyashi, from Abu Hamza Al Sumaly who said,

‘Abu Ja’far^-asws (5^th Imam^-asws) said: ‘O Abu Hamza! But rather, he has worshipped Allah^-azwj, the one who recognised Him^-azwj, and as for the one who did not recognise Allah^-azwj, it is as if he has worshipped other than Him^-azwj. This is how he is lost.

قلت: أصلحك الله، و ما معرفة الله؟ قال: «يصدق الله و يصدق محمدا رسول الله (صلى الله عليه و آله) في موالاة علي (عليه السلام)، و الائتمام به و بأئمة الهدى من بعده، و البراءة إلى الله من عدوهم، و كذلك عرفان الله

I said, ‘May Allah^-azwj Keep you^-asws well, and what is the recognition (معرفة) of Allah^-azwj?’ He^‑asws said: ‘Affirming Allah^-azwj, and affirming Muhammad^-saww regarding being in the Wilayah of Ali^‑asws, and following him^-asws and the Imams^-asws of Guidance from after him^-asws, and the disavowing to Allah^-azwj from their^-asws enemies, and it is like that Allah^-azwj is recognised’.

قال: قلت: أصلحك الله، أي شي‏ء إذا عملته أنا استكملت حقيقة الإيمان؟ قال: «توالي أولياء الله، و تعادي أعداء الله، و تكون مع الصادقين كما أمرك الله

I said, ‘May Allah^-azwj Keep you^-asws well! Which thing is it that if I were to do, it would complete the reality of the Eman?’ He^-asws said: ‘Be in the Wilayah of the friends of Allah^-azwj, and leaving the enemies of Allah^-azwj, and being with the truthful as Allah^-azwj has Commanded you to do so’.

قال: قلت: و من أولياء الله، و من أعداء الله؟ فقال: «أولياء الله محمد رسول الله، و علي و الحسن و الحسين و علي بن الحسين، ثم انتهى الأمر إلينا، ثم ابني جعفر- و أومأ إلى جعفر و هو جالس- فمن والى هؤلاء فقد والى الله، و كان مع الصادقين كما أمره الله

I said, ‘And who are the friends of Allah^-azwj, and who are the enemies of Allah^-azwj?’ So he^-asws said: ‘The friends of Allah^-azwj are Muhammad Rasool-Allah^-saww, and Ali^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and Ali^-asws Bin Al-Husayn^-asws, then the matter ends up with us^-asws, then my^-asws son^-asws Ja’far^-asws’ – and he^-asws gestured towards Ja’far^-asws, and he^-asws was seated – ‘So the one who befriends them^-asws, so he has befriended Allah^-azwj, and he would be with the truthful just as Allah^-azwj has Commanded him to be’.

قلت: و من أعداء الله، أصلحك الله؟ قال: «الأوثان الأربعة». قال: قلت: من هم؟ قال: «أبو الفصيل و رمع و نعثل و معاوية، و من دان بدينهم، فمن عادى هؤلاء فقد عادى أعداء الله

I said, ‘And who are the enemies of Allah^-azwj, may Allah^-azwj Keep you^-asws well?’ He^-asws said: ‘The four idols’. I said, ‘And who are they?’ He^-asws said: ‘Abu Al-Fazeyl, and Rama’a, and Na’sal (Abu Bakr, Umar and Usmaan), and Muawiya, and the one who makes his Religion to be by their Religion. So, the one who is inimical to them, then he is being inimical to the enemies of Allah^-azwj’.[2]

علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ عَبْدِ الْكَرِيمِ بْنِ عُبَيْدِ اللَّهِ عَنْ سَلَمَةَ بْنِ عَطَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ‏ خَرَجَ الْحُسَيْنُ بْنُ عَلِيٍّ ع عَلَى أَصْحَابِهِ فَقَالَ أَيُّهَا النَّاسُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ ذِكْرُهُ مَا خَلَقَ الْعِبَادَ إِلَّا لِيَعْرِفُوهُ فَإِذَا عَرَفُوهُ عَبَدُوهُ فَإِذَا عَبَدُوهُ اسْتَغْنَوْا بِعِبَادَتِهِ عَنْ عِبَادَةِ مَا سِوَاهُ

(The book) ‘Illal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Al Husayn Bin Ubeydullah, from Ibn Abu Usman, from Abdul Kareem Bin Ubeydullah, from Salama Bin Ata,

‘From Abu Abdullah^-asws having said: ‘Al-Husayn^-asws Bin Ali^-asws came out to his^-asws companions and said: ‘O you people! Allah^-azwj, Mighty and Majestic is His^-azwj Mention did not Create the servants except for them to recognise Him^-azwj. So, when they have recognised Him^-azwj, they worship Him^-azwj, and when they worship Him^-azwj they become needles by worshipping Him^-azwj from worshipping the ones besides Him^-azwj’.

فَقَالَ لَهُ رَجُلٌ يَا ابْنَ رَسُولِ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي فَمَا مَعْرِفَةُ اللَّهِ قَالَ مَعْرِفَةُ أَهْلِ كُلِّ زَمَانٍ إِمَامَهُمُ الَّذِي يَجِبُ عَلَيْهِمْ طَاعَتُهُ.

A man said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! May my father and my mother be (sacrificed) for you^-asws! What is the recognition of Allah^-azwj?’ He^-asws said: ‘Recognition of the people of every era, their Imam^-asws, the one^-asws it is Obligated upon them to obey him^-asws.^[3]

Recognition of Allah^-azwj as is His^-azwj right:

حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيٍّ مَاجِيلَوَيْهِ رَضِيَ اللَّهُ عَنْهُ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقُرَشِيِّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ سِنَانٍ عَنْ مُحَمَّدِ بْنِ يَعْلَى الْكُوفِيِّ عَنْ جُوَيْبِرٍ عَنِ الضَّحَّاكِ عَنِ ابْنِ عَبَّاسٍ قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي مِنْ غَرَائِبِ الْعِلْمِ قَالَ مَا صَنَعْتَ فِي رَأْسِ الْعِلْمِ حَتَّى تَسْأَلَ‏ عَنْ غَرَائِبِهِ قَالَ الرَّجُلُ مَا رَأْسُ الْعِلْمِ يَا رَسُولَ اللَّهِ قَالَ مَعْرِفَةُ اللَّهِ حَقَّ مَعْرِفَتِهِ قَالَ الْأَعْرَابِيُّ وَ مَا مَعْرِفَةُ اللَّهِ‏ حَقَّ مَعْرِفَتِهِ قَالَ تَعْرِفُهُ بِلَا مِثْلٍ وَ لَا شِبْهٍ وَ لَا نِدٍّ وَ أَنَّهُ وَاحِدٌ أَحَدٌ ظَاهِرٌ بَاطِنٌ أَوَّلٌ آخِرٌ لَا كُفْوَ لَهُ وَ لَا نَظِيرَ فَذَلِكَ حَقُّ مَعْرِفَتِهِ.

Majaylawiya, from his uncle, from Muhammad Bin Ali Al Qarshy, from Muhammad Bin Sinan, from Muhammad Bin Ya’la Al Kufy, from Juweybir, from Al Zahak, from Ibn Abbas who said,

‘A Bedouin came to the Prophet^-saww and he said, ‘O Rasool-Allah^-saww! Teach me from the oddities of the knowledge’. He^-saww said: ‘And what did you do with the head of the knowledge until you are asking about its oddities?’ The man said, ‘And what is the head of the knowledge, O Rasool-Allah^-saww?’

He^-saww said: ‘Recognise Allah^-azwj as is right of His^-azwj recognition’. The Bedouin said, ‘And what is the recognition of Allah^-azwj, as is right of His^-azwj recognition?’ He^-saww said: ‘You recognise Him^-azwj as being without an example, nor a resemblance, nor an adversary, and He^-azwj is Alone, One, Apparent, Hidden, First, Last, there is no match for Him^-azwj nor a peer, so that is a right of His^-azwj recognition’’.^[4].[5]

جع: جاء رجل إلى رسول الله صلى الله عليه واله قال: ما رأس العلم ؟ قال: معرفة الله حق معرفته. قال: وما حق معرفته ؟ قال: أن تعرفه بلا مثال ولا شبه، وتعرفه إلها واحدا خالقا قادرا أولا وآخرا وظاهرا وباطنا، لا كفو له ولا مثل له، فذاك معرفة الله حق معرفته.

A man came to Rasool-Allah^-saww and said, ‘What is the head of the knowledge?’ He^-saww said: ‘Recognition of Allah^-azwj as is the right of His^-azwj recognition’. He said, ‘And what is a right of His^-azwj recognition?’ He^-saww said: ‘That your recognising Him^-azwj as being without an example or a resemblance, and your recognising Him^-azwj as One God, Creator, Powerful, First, Last, Manifest, Hidden, there being no match for Him^-azwj nor an example for Him^-azwj. So that is a recognition of Allah^-azwj as is the right of His^-azwj recognition (understanding)’’.^[6]

Recognition of an Imam^-asws:

كِتَابُ فَضَائِلِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَوْلُهُ تَعَالَى‏ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى‏ فَمَا هَذَا الْهُدَى بَعْدَ التَّوْبَةِ وَ الْإِيمَانِ وَ الْعَمَلِ الصَّالِحِ قَالَ فَقَالَ مَعْرِفَةُ الْأَئِمَّةِ وَ اللَّهِ إِمَامٍ بَعْدَ إِمَامٍ‏.

The book ‘Fazaail Al Shia’ of Al Sadouq, from Dawood Al Raqy who said,

‘I entered to see Abu Abdullah^-asws and said to him^-asws, ‘May I be sacrificed for you^-asws! The Words of the Exalted: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]. So, what is this guidance after the repentance, and the belief, and the righteous deeds? By Allah^-azwj! (It is) recognition of an Imam^-asws after an Imam^-asws’’.^[7]

 الخصال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ نَصْرٍ الْعَطَّارِ عَمَّنْ رَفَعَهُ بِإِسْنَادِهِ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع ثَلَاثٌ أُقْسِمُ أَنَّهُنَّ حَقٌّ إِنَّكَ وَ الْأَوْصِيَاءَ مِنْ بَعْدِكَ عُرَفَاءُ لَا يُعْرَفُ اللَّهُ إِلَّا بِسَبِيلِ مَعْرِفَتِكُمْ وَ عُرَفَاءُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَكُمُ وَ عَرَفْتُمُوهُ وَ عُرَفَاءُ لَا يَدْخُلُ النَّارَ إِلَّا مَنْ أَنْكَرَكُمْ وَ أَنْكَرْتُمُوهُ‏.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Sa’ad, from Ibn Isa, from Al Hajjal, from Nasr Al Attar, from the one who raised it, by his chain,

‘Rasool-Allah^-saww said to Ali^-asws: ‘Three, I^-saww swear these are true. You^-asws and the successors^-asws from after you^-asws are recognisers. Allah^-azwj cannot be recognised except by the way of your^-asws recognition, and the recognisers will not let anyone enter the Paradise except the ones who recognise you^-asws all and you^-asws recognise him, and the recognisers will not let enter the Fire except the one denied you^-asws and you^-asws deny him’’.^[8]

فس، تفسير القمي أَبُو الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عُمَرَ بْنِ رُشَيْدٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ قُلْ لِلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لا يَرْجُونَ أَيَّامَ اللَّهِ‏ قَالَ قُلْ لِلَّذِينَ مَنَنَّا عَلَيْهِمْ‏ بِمَعْرِفَتِهِمْ‏ أَنْ يَعْرِفُوا الَّذِينَ لَا يَعْلَمُونَ فَإِذَا عَرَفُوهُمْ فَقَدْ غَفَرُوا لَهُمْ‏.

Tafseer Al Qummi – Abu Al Qasim, from Muhammad Bin Al Abbas, from Al Rowban, from Abdul Azeem Al Hasany, from Umar Bin Rusheyd, from Dawood Bin aseer,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj and Majestic: Say to those who believe, they should be seeking Forgiveness for those who do not hope for the days of Allah, [45:14]. He^-asws said: ‘Say to those whom we^-asws have conferred (granted) our^-asws recognition upon, that they should make understand those who do not know. So, when they do make them understand, so they have sought Forgiveness for them.^[9]

محمد بن إبراهيم النعماني- المعروف بابن زينب- قال: حدثنا محمد بن عبد الله بن معمر الطبراني بطبرية سنة ثلاث و ثلاثين و ثلاثمائة- و كان هذا الرجل يوالي يزيد بن معاوية و من النصاب- قال: حدثنا أبي، قال: حدثنا علي بن هاشم، و الحسن بن السكن، قال: حدثنا عبد الرزاق بن همام، قال: أخبرني أبي، عن ميناء مولى عبد الرحمن بن عوف، عن جابر بن عبد الله الأنصاري، قال: و قد على رسول الله (صلى الله عليه و آله) أهل اليمن، فقال النبي (صلى الله عليه و آله): فقالوا: يا رسول الله، و من وصيك؟ فقال: «هو الذي أمركم الله بالاعتصام به، فقال عز و جل: وَ اعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَ لا تَفَرَّقُوا».

Muhammad Bin Ibrahim Al No’mani – well known as Ibn Zaynab – from Muhammad Bin Abdullah Bin Moamar Al Tabrany at Tabariyya in the year three hundred and thirty three – and this man used to befriend Yazeed^-la Bin Muawiya and was from the Hostile ones (Naasibi), from his father, from Ali Bin Hashim, and Al Hassan Bin Al Sakan, from Abdula Razaq Bin Hamaam, from his father, from Mayna’a a slave of Abdul Rahman Bin Awf,

(It has been narrated) from Jabir Bin Abdullah Al-Ansary who said, ‘The people of Yemen sent a delegation to Rasool-Allah^-saww, and they said, ‘O Rasool-Allah^-saww, and who is your^-saww successor^-asws?’ So he^-saww said: ‘He^-asws is the one whom Allah^-azwj has Commanded everyone to hold firmly to. Allah^-azwj Mighty and Majestic Said And hold firmly with the Rope of Allah altogether and do not be disunited [3:103]’.

فقالوا: يا رسول الله، بين لنا ما هذا الحبل؟ فقال: «هو قول الله: إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَ حَبْلٍ مِنَ النَّاسِ فالحبل من الله كتابه، و الحبل من الناس وصيي».

They said, ‘O Rasool-Allah^-saww! Explain to us what this Rope is?’ He^-saww said: ‘[3:112] except with a Rope from Allah and a Rope from the people. So the Rope from Allah^-azwj is His^-azwj Book, and the Rope from the people is my^-saww successor^-asws’.

فقالوا: يا رسول الله، و من وصيك؟ فقال: «هو الذي أنزل الله فيه: أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى عَلى ما فَرَّطْتُ فِي جَنْبِ اللَّهِ

So, they said, ‘O Rasool-Allah^-saww! And who is your^-saww successor^-asws?’ So he^-saww said: ‘He^-asws is the one regarding whom Allah^-azwj Revealed Lest a soul should say: O regret, for what I wasted regarding the Side of Allah [39:56]’.

فقالوا: يا رسول الله، و ما جنب الله هذا؟ فقال: «هو الذي يقول الله فيه: وَ يَوْمَ يَعَضُّ الظَّالِمُ عَلى يَدَيْهِ يَقُولُ يا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا هو وصيي و السبيل إلي من بعدي».

They said, ‘O Rasool-Allah^-saww! And what is this Side of Allah^-azwj (جنب الله)?’ So he^-saww said: ‘He^-asws is the one regarding whom Allah^-azwj Says And on the Day when the unjust one shall bite his hands saying: Alas! If only I had grabbed hold of Sabeel along with the Rasool [25:27] – He^-asws is my^-saww successor^-asws and the Way from after me^-saww’.

فقالوا: يا رسول الله، بالذي بعثك بالحق نبيا، أرناه فقد اشتقنا إليه. فقال: «هو الذي جعله الله آية للمتوسمين، فإن نظرتم إليه نظر من كان له قلب، أو ألقى السمع و هو شهيد، عرفتم أنه وصيي كما عرفتم أني نبيكم، فتخللوا الصفوف و تصفحوا الوجوه، فمن أهوت إليه قلوبكم فإنه هو، لأن الله عز و جل يقول في كتابه: فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ  إليه و إلى ذريته».

They said, ‘O Rasool-Allah^-saww! By the One^-azwj Who Sent you with the Truth as a Prophet^-saww, show him^-asws to us for we long for him^-asws’. So he^-saww said: ‘He^-asws is the One for whom Allah^-azwj Made Signs for those who distinguish (the marks) [15:75]. So those who look at him^-asws from the ones who have a heart, or a hearing and he sees him^-asws, would know that he^-asws is my^-saww successor^-asws just as you know that I^-saww am your Prophet^-saww. So make rows and browse the faces, for the one to whom your hearts incline to, so it is him^-asws, because Allah^-azwj Mighty and Majestic is Saying in His^-azwj Book therefore make the hearts of some people yearn towards them [14:37] – towards him^-asws and his^-asws descendants’.

ثم قال: فقام أبو عامر الأشعري في الأشعريين، و أبو غرة الخولاني في الخولانيين، و ظبيان و عثمان بن قيس‏ في بني قيس، و عرفة الدوسي في الدوسيين، و لا حق به علاقة، فتخللوا الصفوف، و تصفحوا الوجوه، و أخذوا بيد الأصلع البطين، و قالوا: إلى هذا أهوت أفئدتنا يا رسول الله.

Then (the narrator) said, ‘So Abu Aamir Al-Ashary stood up among the Asharites, and Abu Gharat Al-Khowlany among the Khowlanis, and Zibyan and Usman Bin Qays among the Clan of Qays, and Arfat Al-Dowsy among the (can on) Dowsis, so they left alone the rows and browsed the faces, and grabbed the hand of the shaven headed one^-asws and said, ‘It is to this our hearts incline towards, O Rasool-Allah^-saww!’

فقال النبي (صلى الله عليه و آله): «أنتم نخبة الله حين عرفتم وصي رسول الله قبل أن تعرفوه، فبم عرفتم أنه هو»؟ فرفعوا أصواتهم يبكون، و قالوا: يا رسول الله، نظرنا إلى القوم فلم تحن لهم [قلوبنا]، و لما رأيناه رجفت قلوبنا ثم اطمأنت نفوسنا، فانجاشت» أكبادنا، و هملت أعيننا، و تبلجت صدورنا حتى كأنه لنا أب و نحن عنده بنون.

The Prophet^-saww said: ‘You are the elite of Allah^-azwj whereby you recognised the successor^-asws of Rasool-Allah^-saww before having been introduced to him^-asws, so how did you come to recognise that it is him^-asws?’ So they wailed in raised voices and said, ‘O Rasool-Allah^-saww! We looked at the people, so our hearts did not incline towards them, and when we saw him^-asws, our hearts quivered, then ourselves were reassured, so our hearts were convinced, and our eyes were filled (with tears), and our chests were lightened to the extent as if he^-asws was a father to us and we were his^-asws sons in his^-asws presence’.

فقال النبي (صلى الله عليه و آله): «وَ ما يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ أنتم منه بالمنزلة التي سبقت لكم بها الحسنى، و أنتم عن النار مبعدون».

The Prophet^-saww said: ‘but none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge [3:7] and you all are from it at the status which the good preceded for you, and you are remote from the Fire’.

قال: فبقي هؤلاء القوم المسمون حتى شهدوا مع أمير المؤمنين الجمل و صفين فقتلوا بصفين (رحمهم الله)، و كان النبي (صلى الله عليه و آله) بشرهم بالجنة و أخبرهم أنهم يستشهدون مع علي بن أبي طالب (عليه السلام).

He (the narrator) said, ‘So those people remained (alive) until they witnessed along with Amir-Al-Momineen^-asws, the (battles of) the Camel and Siffeen. They were killed at Siffeen, and the Prophet^-saww has given them the good news of the Paradise and informed them that they would be achieving martyrdom with Ali^-asws Bin Abu Talib^-asws’.^[10]

كِتَابُ الْمُحْتَضَرِ، لِلْحَسَنِ بْنِ سُلَيْمَانَ نَقْلًا مِنْ كِتَابِ السَّيِّدِ حَسَنِ بْنِ كَبْشٍ بِإِسْنَادِهِ عَنِ الْمُفِيدِ رَفَعَهُ إِلَى سَلْمَانَ الْفَارِسِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ يَا سَلْمَانُ الْوَيْلُ كُلُّ الْوَيْلِ لِمَنْ لَا يَعْرِفُنَا حَقَّ مَعْرِفَتِنَا وَ أَنْكَرَ فَضْلَنَا

Kitab ‘Al Mukhtasar’ of Al Hassan Bin Suleyman, copying from the book of Al Seyyid Hassan Bin Kabsh, by his chain from Al Mufeed, raising it to,

‘Salman Al-Farsi^-ra said, ‘Amir Al-Momineen^-asws said: ‘O Salman^-ra! The woe of all woes is for one who does not recognise us^-asws as is the right of our^-asws recognition, and denies our^-asws merits.

يَا سَلْمَانُ أَيُّمَا أَفْضَلُ مُحَمَّدٌ ص أَمْ سُلَيْمَانُ بْنُ دَاوُدَ قَالَ سَلْمَانُ بَلْ مُحَمَّدٌ ص قَالَ يَا سَلْمَانُ فَهَذَا آصَفُ بْنُ بَرْخِيَا قَدَرَ أَنْ يَحْمِلَ عَرْشَ بِلْقِيسَ مِنْ فَارِسَ فِي طَرْفَةِ عَيْنٍ وَ عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ وَ لَا أَفْعَلُ أَضْعَافَ ذَلِكَ وَ عِنْدِي عِلْمُ أَلْفِ كِتَابٍ

O Salman^-ra! But rather, is Muhammad^-saww superior or Suleyman Bin Dawood^-as?’ Salman^-ra said, ‘But, Muhammad^-saww is’. So, this Aasif Bin Barkhiya^-as was able to carry the throne of Bilquis from Persia in the blink of an eye, and with him^-as was knowledge from the Book, and I^-asws cannot do a multiple of that, and with me^-asws is knowledge of a thousand Books?

أَنْزَلَ اللَّهُ عَلَى شَيْثِ بْنِ آدَمَ عَلَيْهِمَا السَّلَامُ خَمْسِينَ صَحِيفَةً وَ عَلَى إِدْرِيسَ النَّبِيِّ ص ثَلَاثِينَ صَحِيفَةً وَ عَلَى إِبْرَاهِيمَ الْخَلِيلِ ع عِشْرِينَ صَحِيفَةً وَ التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ الْفُرْقَانِ

Allah^-azwj Revealed fifty Parchments upon Shees^-as Bin Adam^-as, and thirty Parchments upon the Prophet^-as Idrees^-as, and twenty Parchments upon Ibrahim^-as the Friend (of the Beneficent), and the Torah, and the Evangel, and the Psalms, and the Furqan’.

فَقُلْتُ صَدَقْتَ يَا سَيِّدِي فَقَالَ ع اعْلَمْ يَا سَلْمَانُ أَنَّ الشَّاكَّ فِي أَمْرِنَا وَ عُلُومِنَا كَالْمُمْتَرِي‏ فِي مَعْرِفَتِنَا وَ حُقُوقِنَا وَ قَدْ فَرَضَ وَلَايَتَنَا فِي كِتَابِهِ فِي غَيْرِ مَوْضِعٍ وَ بَيَّنَ فِيهِ مَا وَجَبَ الْعَمَلُ بِهِ وَ هُوَ غَيْرُ مَكْشُوفٍ‏.

I^-ra said, ‘You^-asws speak the truth, O my Master^-asws!’ He^-asws said: ‘Know, O Salman^-ra, that the doubter in our^-asws matter and our^-asws knowledge is like the one suspicious regarding our^-asws recognition and our^-asws rights, and our^-asws Wilayah has been Obligated in His^-azwj Book in another place, and Explained in it what Obligates (the one who) works with it, and it is not hidden’’.^[11]

كا، الكافي مُحَمَّدُ بْنُ الْحَسَنِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنْ رَجُلٍ مِنْ قُرَيْشٍ مِنْ أَهْلِ مَكَّةَ قَالَ قَالَ سُفْيَانُ الثَّوْرِيُ‏ اذْهَبْ بِنَا إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ فَذَهَبْتُ مَعَهُ إِلَيْهِ فَوَجَدْنَاهُ قَدْ رَكِبَ دَابَّتَهُ فَقَالَ لَهُ سُفْيَانُ يَا بَا عَبْدِ اللَّهِ حَدِّثْنَا بِحَدِيثِ خُطْبَةِ رَسُولِ اللَّهِ ص فِي مَسْجِدِ الْخَيْفِ قَالَ دَعْنِي حَتَّى أَذْهَبَ فِي حَاجَتِي فَإِنِّي قَدْ رَكِبْتُ فَإِذَا جِئْتُ حَدَّثْتُكَ

(The book) ‘Al Kafi’ – Muhammad Bin Al Hassan, from one of our companions, from Ali Bin Al Hakam, from Al Hakam Bin Miskeen, from a man from Quraysh, from the people of Makkah who said,

‘Sufyan Al-Sowry said, ‘Come with us to Ja’far^-asws Bin Muhammad^-asws’. So I went with him to him^-asws, and we found him^-asws to have ridden his^-asws animal. So Sufyan said to him^-asws: ‘O Abu Abdullah^-asws! Narrate to us with the Hadeeth of the address of Rasool-Allah^-saww in Masjid Al- Khief’. He^-asws said: ‘Leave me^-asws until I^-asws go regarding my^-asws need, for I^-asws have already mounted. So when I^-asws come back, I^-asws shall narrate to you’.

فَقَالَ أَسْأَلُكَ بِقَرَابَتِكَ مِنْ رَسُولِ اللَّهِ ص لَمَّا حَدَّثْتَنِي قَالَ فَنَزَلَ فَقَالَ مُرْ لِي‏ بِدَوَاةٍ وَ قِرْطَاسٍ حَتَّى أُثْبِتَهُ فَدَعَا بِهِ ثُمَّ قَالَ اكْتُبْ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ خُطْبَةُ رَسُولِ اللَّهِ ص فِي مَسْجِدِ الْخَيْفِ نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا وَ بَلَّغَهَا مَنْ لَمْ تَبْلُغْهُ

He said: ‘I ask you^-asws by your^-asws relationship from Rasool-Allah^-saww why not narrate to me?’ So he^-asws descended, and Sufyan said to him^-asws, ‘Order with the ink and the paper until I affirm it’. He^-asws called for it, then said: ‘Write! In the Name of Allah^-azwj the Beneficent, the Merciful. Rasool-Allah^-saww addressed the people in Masjid Al-Khief: ‘May Allah^-azwj Flourish a servant who hears my^-saww speech, so he retains it and delivers it to the one whom it has not reached.

يَا أَيُّهَا النَّاسُ لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ فَرُبَّ حَامِلِ فِقْهٍ لَيْسَ بِفَقِيهٍ وَ رُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ وَ اللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ مِنْ وَرَائِهِمْ الْمُؤْمِنُونَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ وَ هُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ

O you people! Let the ones present deliver it to the absent ones, so sometimes the bearer isn’t with his understanding, and sometimes the bearer delivers it to the one who is more understanding that him. Three would not be begrudged upon by a heart of a Muslim person – Sincerity of the deed for Allah^-azwj, and the advice of the Imams^-asws of the Muslims, and the necessity to their^-asws gatherings, for their^-asws invitation would be encompassing from their backs. The Momineen are brethren, their bloods are a match for each other and they are one hand against the ones besides them, their lowest one striving for their responsibilities’’.

فَكَتَبَهُ‏ ثُمَّ عَرَضَهُ عَلَيْهِ وَ رَكِبَ أَبُو عَبْدِ اللَّهِ ع وَ جِئْتُ أَنَا وَ سُفْيَانُ فَلَمَّا كُنَّا فِي بَعْضِ الطَّرِيقِ فَقَالَ لِي كَمَا أَنْتَ حَتَّى أَنْظُرَ فِي هَذَا الْحَدِيثِ فَقُلْتُ لَهُ قَدْ وَ اللَّهِ أَلْزَمَ أَبُو عَبْدِ اللَّهِ ع رَقَبَتَكَ شَيْئاً لَا يَذْهَبُ مِنْ رَقَبَتِكَ أَبَداً فَقَالَ وَ أَيُّ شَيْ‏ءٍ ذَلِكَ

Sufyan wrote it, then displayed it to him^-asws, and Abu Abdullah^-asws mounted, and I and Sufyan came back. When we were in one of the roads, he said to me, ‘Stay as you are until I look into this Hadeeth’. I said to him, ‘But, by Allah^-azwj, Abu Abdullah^-asws has necessitated something on your neck which will never go away from your neck, ever!’ He said, ‘And which thing is that?’

فَقُلْتُ لَهُ ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ قَدْ عَرَفْنَاهُ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ مَنْ هَؤُلَاءِ الْأَئِمَّةُ الَّذِينَ يَجِبُ عَلَيْنَا نَصِيحَتُهُمْ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ وَ يَزِيدُ بْنُ مُعَاوِيَةَ وَ مَرْوَانُ بْنُ الْحَكَمِ وَ كُلُّ مَنْ لَا تَجُوزُ شَهَادَتُهُ عِنْدَنَا وَ لَا تَجُوزُ الصَّلَاةُ خَلْفَهُمْ

I said to him, ‘Three would not be begrudged upon by a heart of a Muslim person – Sincerity of the deed for Allah^-azwj. We have recognised it. And the advice of the Imams^-asws of the Muslim. Who are these Imams^-asws whose advice is obligated upon us? Muawiya Bin Abu Sufyan, and Yazeed Bin Muawiya, and Marwan Bin Al-Hakam, and every one who testimony is not allowed with us, and praying Salat behind them is not allowed?

وَ قَوْلُهُ وَ اللُّزُومُ لِجَمَاعَتِهِمْ فَأَيُّ الْجَمَاعَةِ مُرْجِئٌ يَقُولُ مَنْ لَمْ يُصَلِّ وَ لَمْ يَصُمْ وَ لَمْ يَغْتَسِلْ مِنْ جَنَابَةٍ وَ هَدَمَ الْكَعْبَةَ وَ نَكَحَ أُمَّهُ فَهُوَ عَلَى إِيمَانِ جَبْرَئِيلَ وَ مِيكَائِيلَ أَوْ قَدَرِيٌّ يَقُولُ لَا يَكُونُ مَا شَاءَ اللَّهُ عَزَّ وَ جَلَّ وَ يَكُونُ مَا شَاءَ إِبْلِيسُ أَوْ حَرُورِيٌّ يَبْرَأُ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَ شَهِدَ عَلَيْهِ بِالْكُفْرِ أَوْ جَهْمِيٌّ يَقُولُ إِنَّمَا هِيَ مَعْرِفَةُ اللَّهِ وَحْدَهُ لَيْسَ الْإِيمَانُ شَيْ‏ءٌ غَيْرَهَا

And his^-saww words: ‘and the necessity to their^-asws gatherings’. So which gathering? The Murjiites are saying, ‘The one who does not pray Salat, and does not Fast, and does not wash from sexual impurities, and demolishes the Kabah, and marries his own mother, so he is upon the faith of Jibraeel^-as and Mikaeel^-as? Of the Qadiriites who are saying, ‘What Allah^-azwj Mighty and Majestic Desires may not happen and what Iblees^-la so desires may happen’? Or the Harouiryya who are disavowing from Ali^-asws Bin Abu Talib^-asws and are testifying upon him^-asws with the disbelief? Or the Jahmiys who are saying, ‘But rather it is the recognition that Allah^-azwj is One, there isn’t the Eman anything other than it?’

قَالَ وَيْحَكَ وَ أَيَّ شَيْ‏ءٍ يَقُولُونَ فَقُلْتُ يَقُولُونَ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ وَ اللَّهِ الْإِمَامُ الَّذِي يَجِبُ عَلَيْنَا نَصِيحَتُهُ وَ لُزُومُ جَمَاعَتِهِمْ أَهْلُ بَيْتِهِ قَالَ فَأَخَذَ الْكِتَابَ فَخَرَقَهُ ثُمَّ قَالَ لَا تُخْبِرْ بِهَا أَحَداً.

He said, ‘Woe be unto you! And which thing was he^-asws saying: ‘I said, ‘He^-asws is saying that Ali^-asws Bin Abu Talib^-asws, by Allah^-azwj, is the Imam^-asws whose advice is Obligated upon us, and the necessitation of their^-asws gatherings, the People^-asws of his^-saww Household’. He brought out the letter and burnt it, then said, ‘Do not inform anyone with it’’.^[12]

Recognition of the Ahl Al-Bayt^-asws is the Completion of all Good:

لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْفَزَارِيِّ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ مَنْصُورِ بْنِ أَبِي نُوَيْرَةَ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ عَنْ أَبِي قُدَامَةَ الْفَدَّانِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّي اللَّهُ عَلَيْهِ وَ آلِهِ‏ مَنْ مَنَّ اللَّهُ عَلَيْهِ بِمَعْرِفَةِ أَهْلِ بَيْتِي وَ وَلَايَتِهِمْ فَقَدْ جَمَعَ اللَّهُ لَهُ الْخَيْرَ كُلَّهُ‏.

(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Ja’far Bin Muhammad Al Fazary, from Abbad Bin Yaqoub, from Mansour Bin Abu Nuweyra, from Abu Bakr Bin Ayyasg, from Abu Qudama Al Faddany who said,

‘Rasool-Allah^-saww said: ‘To the one, whom Allah^-azwj Confers upon with recognition of People^-asws of my^-saww Household and their^-asws Wilayah, so Allah^-azwj has Gathered for him the good, all of it’’.^[13]

المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَلِيِّ بْنِ عُثْمَانَ بْنِ رَزِينٍ عَمَّنْ رَوَاهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: سِتُّ خِصَالٍ مَنْ كُنَّ فِيهِ كَانَ بَيْنَ يَدَيِ اللَّهِ وَ عَنْ يَمِينِهِ إِنَّ اللَّهَ يُحِبُّ الْمَرْءَ الْمُسْلِمَ الَّذِي يُحِبُّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ وَ يَكْرَهُ لَهُ مَا يَكْرَهُ لِنَفْسِهِ وَ يُنَاصِحُهُ الْوَلَايَةَ وَ يَعْرِفُ فَضْلِي وَ يَطَأُ عَقِبِي وَ يَنْتَظِرُ عَاقِبَتِي‏.

(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Isa, from Khalaf Bin Hammad, from Ali Bin Usman Bin Razeyn, from the one who reported it,

‘From Amir Al-Momineen^-asws having said: ‘Six characteristics, one who has these in him, would be in front of Allah^-azwj and on His^-azwj Right. Allah^-azwj Loves the Muslim person who loves for his brother what he loves for himself, and dislikes for him what he dislikes for himself, and advises him of the Wilayah and recognition of my^-asws merit, and obeys my^-asws posterity, and awaits my^-asws end-result.^[14]

No Deed is accepted without the Recognition of the Rights of an Imam^-asws

 سن، المحاسن خَلَّادٌ الْمُقْرِي عَنْ قَيْسِ بْنِ الرَّبِيعِ عَنْ لَيْثِ بْنِ سُلَيْمَانَ عَنِ ابْنِ أَبِي لَيْلَى‏ عَنِ الْحُسَيْنِ بْنِ‏ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الْزَمُوا مَوَدَّتَنَا أَهْلَ الْبَيْتِ فَإِنَّهُ مَنْ لَقِيَ اللَّهَ وَ هُوَ يَوَدُّنَا أَهْلَ الْبَيْتِ دَخَلَ الْجَنَّةَ بِشَفَاعَتِنَا وَ الَّذِي نَفْسِي بِيَدِهِ لَا يَنْتَفِعُ عَبْدٌ بِعَمَلِهِ إِلَّا بِمَعْرِفَةِ حَقِّنَا.

(The book) ‘Al Mahasin’ – Khallad Al Muqry, from Qays Bin Al Rabie, from Lays Bin Suleyman, from Ibn Abu Layli,

‘From Al-Husayn^-asws Bin Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘Necessitate our^-asws cordiality of People^-asws of the Household, for the one who meets Allah^-azwj while he was being cordial to us^-asws People^-asws of the Household, would enter the Paradise by our^-asws intercession. By the One^-azwj in Whose Hand is my^-saww soul, no servant would benefit by his deed except by recognition of our^-asws rights’’.^[15]

116 وَ سَأَلَهُ أَبُو بَصِيرٍ عَنْ قَوْلِ اللَّهِ تَعَالَى‏ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً مَا عَنَى بِذَلِكَ

And Abu Baseer asked him^-asws about the Words of Allah^-azwj the Exalted: And the one who is Given the Wisdom, so he has been Given abundant good [2:269], ‘What is the meaning of that?’

فَقَالَ مَعْرِفَةَ الْإِمَامِ وَ اجْتِنَابَ الْكَبَائِرِ وَ مَنْ مَاتَ‏ وَ لَيْسَ فِي رَقَبَتِهِ بَيْعَةٌ لِإِمَامٍ مَاتَ مِيتَةً جَاهِلِيَّةً وَ لَا يُعْذَرُ النَّاسُ حَتَّى يَعْرِفُوا إِمَامَهُمْ

He^-asws said: ‘Recognition of the Imam^-asws and shunning the major sins; and one who dies and there isn’t in his neck an allegiance to the Imam^-asws, dies a death of the pre-Islamic period, nor are the people excused until they do recognise their Imam^-asws.

فَمَنْ مَاتَ وَ هُوَ عَارِفٌ لِإِمَامِهِ لَمْ يَضُرَّهُ تَقَدَّمَ هَذَا الْأَمْرُ أَوْ تَأَخَّرَ فَكَانَ كَمَنْ هُوَ مَعَ الْقَائِمِ فِي فُسْطَاطِهِ

So, the one who dies and he is a recogniser of his Imam^-asws, it would not harm him whether this command (rising of Al-Qaim^-asws) is brought forward or delayed, and he would be like the one who is with Al-Qaim^-asws in his^-asws tent.

قَالَ ثُمَّ مَكَثَ هُنَيْئَةً ثُمَّ قَالَ لَا بَلْ كَمَنْ قَاتَلَ مَعَهُ ثُمَّ قَالَ لَا بَلْ وَ اللَّهِ كَمَنِ اسْتُشْهِدَ مَعَ رَسُولِ اللَّهِ ص.

He (the narrator) said, ‘Then he^-asws paused for a while, then said: ‘No, but like the one who fought alongside him^-asws’. Then he^-asws said: ‘No, but, by Allah^-azwj, like the one who was martyred with Rasool-Allah^-saww.^[16]

11- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الزُّرَارِيِّ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ السَّابَاطِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ أَبَا أُمَيَّةَ يُوسُفَ بْنَ ثَابِتٍ حَدَّثَ عَنْكَ أَنَّكَ قُلْتَ لَا يَضُرُّ مَعَ الْإِيمَانِ عَمَلٌ وَ لَا يَنْفَعُ مَعَ الْكُفْرِ عَمَلٌ

(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed – From Ahmad Bin Muhammad Al Zurary, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Maboub, from Hisham Bin Salim, from Al Sabaty who said,

‘I said to Abu Abdullah^-asws, ‘Abu Umayya Yusuf Bin Sabit narrated from you^-asws and you^-asws said: ‘No deed would harm along with the Eman, nor would any deed benefit with the Kufr’’.

فَقَالَ إِنَّهُ لَمْ يَسْأَلْنِي أَبُو أُمَيَّةَ عَنْ تَفْسِيرِهَا إِنَّمَا عَنَيْتُ بِهَذَا أَنَّهُ مَنْ عَرَفَ الْإِمَامَ مِنْ آلِ مُحَمَّدٍ وَ يَتَوَلَّاهُ ثُمَّ عَمِلَ لِنَفْسِهِ بِمَا شَاءَ مِنْ عَمَلِ الْخَيْرِ قُبِلَ مِنْهُ ذَلِكَ وَ ضُوعِفَ لَهُ أَضْعَافاً كَثِيرَةً فَانْتَفَعَ بِأَعْمَالِ الْخَيْرِ مَعَ الْمَعْرِفَةِ فَهَذَا مَا عَنَيْتُ بِذَلِكَ

He^-asws said: ‘Abu Umayya did not ask me^-asws about its interpretation. But rather, I^-asws meant by this, the one who recognises the Imam^-asws from Progeny^-asws of Muhammad^-saww and follows him^-asws, then does a deed for himself with whatever he so desires to, from the good deeds, that would be Accepted from him, and multiplied for him manifold. Thus, he would benefit with the good deed along with the recognition. So, this is what I^-asws meant by that.

وَ كَذَلِكَ لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ الْأَعْمَالَ الصَّالِحَةَ الَّتِي يَعْمَلُونَهَا إِذَا تَوَلَّوُا الْإِمَامَ الْجَائِرَ الَّذِي لَيْسَ مِنَ اللَّهِ تَعَالَى

And similar to that, Allah^-azwj will not Accept the righteous deeds from the servant which he had done, when he follows the tyrannical imam who isn’t from Allah^-azwj the Exalted’.

فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ أَ لَيْسَ اللَّهُ تَعَالَى قَالَ‏ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها وَ هُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ‏ فَكَيْفَ لَا يَنْفَعُ الْعَمَلُ الصَّالِحُ مِمَّنْ تَوَلَّى أَئِمَّةَ الْجَوْرِ

Abdullah Bin Abu Yafour said to him^-asws, ‘Doesn’t Allah^-azwj the Exalted Say: One who comes with the good deed, for him would be better than it, and they would be secure from the panic of that Day [27:89], so how can he not benefit from the righteous deeds if he were to befriend the tyrannical imam?’

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع وَ هَلْ تَدْرِي مَا الْحَسَنَةُ الَّتِي عَنَاهَا اللَّهُ تَعَالَى فِي هَذِهِ الْآيَةِ هِيَ مَعْرِفَةُ الْإِمَامِ وَ طَاعَتُهُ

Abu Abdullah^-asws said: ‘And do you know what the good deed is which Allah^-azwj the Exalted has Meant in this Verse? It is the recognition of the Imam^-asws, and being obedient to him^-asws.

وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ مَنْ جاءَ بِالسَّيِّئَةِ فَكُبَّتْ‏ وُجُوهُهُمْ فِي النَّارِ هَلْ تُجْزَوْنَ إِلَّا ما كُنْتُمْ تَعْمَلُونَ‏ وَ إِنَّمَا أَرَادَ بِالسَّيِّئَةِ إِنْكَارَ الْإِمَامِ الَّذِي هُوَ مِنَ اللَّهِ تَعَالَى

And Allah^-azwj Mighty and Majestic Says: And one who comes with the evil deed, they would be thrown upon their faces into the Fire. Will you be Recompensed except for what you had been doing? [27:90]. And what it Intended by the evil deed is the denial of the Imam^-asws who is from Allah^-azwj the Exalted’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ جَاءَ يَوْمَ الْقِيَامَةِ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ جَاءَهُ مُنْكِراً لِحَقِّنَا جَاحِداً لِوَلَايَتِنَا أَكَبَّهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ فِي النَّارِ.

Then Abu Abdullah^-asws said: ‘The one who comes on the Day of Judgement with the Wilayah of the unjust imam who is not from Allah^-azwj, and comes having denied our^-asws rights, having fought against our^-asws Wilayah, Allah^-azwj would Fling him into the Fire on the Day of Judgement’’.^[17]

علل الشرائع مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ صَبَّاحٍ الْمَدَائِنِيِ‏ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ أَنَّ أَبَا عَبْدِ اللَّهِ ع كَتَبَ إِلَيْهِ كِتَاباً فِيهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْعَثْ نَبِيّاً قَطُّ يَدْعُو إِلَى مَعْرِفَةِ اللَّهِ لَيْسَ مَعَهَا طَاعَةٌ فِي أَمْرٍ وَ لَا نَهْيٍ

(The book) ‘Al Illal Al Sharaie’ – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Kufi, from Muhammad Bin Sinan, from Sabbah Al Madainy, from Al Mufazzal Bin Umar,

‘Abu Abdullah^-asws wrote a letter to him, in it was: ‘Allah^-azwj Mighty and Majestic did not Sent any Prophet^-as at all calling to recognition of Allah^-azwj and there wasn’t obedience with it regarding an order nor a prohibition.

وَ إِنَّمَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ الْعَمَلَ بِالْفَرَائِضِ الَّتِي افْتَرَضَهَا اللَّهُ عَلَى حُدُودِهَا مَعَ مَعْرِفَةِ مَنْ دَعَا إِلَيْهِ وَ مَنْ أَطَاعَ حَرَّمَ الْحَرَامَ ظَاهِرَهُ وَ بَاطِنَه وَ صَلَّى وَ صَامَ وَ حَجَّ وَ اعْتَمَرَ وَ عَظَّمَ حُرُمَاتِ اللَّهِ كُلَّهَا لَمْ يَدَعْ مِنْهَا شَيْئاً وَ عَمِلَ بِالْبِرِّ كُلِّهِ وَ مَكَارِمِ الْأَخْلَاقِ كُلِّهَا وَ تَجَنَّبَ سَيِّئَهَا

And rather Allah^-azwj Accepts from the servants the deeds with the Obligation which Allah^-azwj has Obligated upon its limits with recognition of the one calling to Him^-azwj, and obeying the one who prohibits the Prohibition, its apparent and its hidden, and he prays Salat, and Fasts and (performs) Hajj and Umrah, and holds reverence to the Sanctities of Allah^-azwj, all of them, not leaving anything from these, and acts with the righteousness, all of it, and the good mannerisms, all of them, and shuns its evil deeds.

وَ مَنْ زَعَمَ أَنَّهُ يُحِلُّ الْحَلَالَ وَ يُحَرِّمُ الْحَرَامَ بِغَيْرِ مَعْرِفَةِ النَّبِيِّ ص لَمْ يُحِلَّ لِلَّهِ حَلَالًا وَ لَمْ يُحَرِّمْ لَهُ حَرَاماً وَ إِنَّ مَنْ صَلَّى وَ زَكَّى وَ حَجَّ وَ اعْتَمَرَ وَ فَعَلَ ذَلِكَ كُلَّهُ بِغَيْرِ مَعْرِفَةِ مَنِ افْتَرَضَ اللَّهُ عَلَيْهِ طَاعَتَهُ فَلَمْ يَفْعَلْ شَيْئاً مِنْ ذَلِكَ

And one who claims that he is permitting the Permissible(s) and prohibiting the Prohibitions without recognition of the Prophet^-saww, did not permit any Permissible for the Sake of Allah^-azwj, and did not prohibit a Prohibition for Him^-azwj, and even if one prays Salat, and gives Zakat, and performs Hajj and Umrah, and does all of it without recognition of the one whom Allah^-azwj has Obligated obedience to him^-asws, so he did not do anything from that.

لَمْ يُصَلِّ وَ لَمْ يَصُمْ وَ لَمْ يُزَكِّ وَ لَمْ يَحُجَّ وَ لَمْ يَعْتَمِرْ وَ لَمْ يَغْتَسِلْ مِنَ الْجَنَابَةِ وَ لَمْ يَتَطَهَّرْ وَ لَمْ يُحَرِّمْ لِلَّهِ حَرَاماً وَ لَمْ يُحِلَّ لِلَّهِ حَلَالًا لَيْسَ لَهُ صَلَاةٌ وَ إِنْ رَكَعَ وَ إِنْ سَجَدَ وَ لَا لَهُ زَكَاةٌ وَ لَا حَجٌّ

He did not pray Salat, and did not Fast, and did not perform Hajj, and did not perform Umrah, and did not wash from the sexual impurity, and did not cleanse, and did not prohibit a Prohibition for the Sake of Allah^-azwj, and did not permit a Permissible for the Sake of Allah^-azwj, there isn’t for him any Salat, and even if performed Ruku’u and Sajdah, nor is there any Zakat for him, nor a Hajj.

وَ إِنَّمَا ذَلِكَ كُلُّهُ يَكُونُ بِمَعْرِفَةِ رَجُلٍ مَنَّ اللَّهُ جَلَّ وَ عَزَّ عَلَى خَلْقِهِ بِطَاعَتِهِ وَ أَمَرَ بِالْأَخْذِ عَنْهُ فَمَنْ عَرَفَهُ وَ أَخَذَ عَنْهُ أَطَاعَ اللَّهَ وَ مَنْ زَعَمَ أَنَّ ذَلِكَ أَنَّمَا هِيَ الْمَعْرِفَةُ وَ أَنَّهُ إِذَا عَرَفَ اكْتَفَى بِغَيْرِ طَاعَةٍ فَقَدْ كَذَبَ وَ أَشْرَكَ

And rather that, all of it happens to be with recognition of a man Allah^-azwj, Majestic and Mighty Conferred upon His^-azwj creature with obedience to him^-asws, and Commanded with the taking from him^-asws. So, the one who recognises him^-asws, and takes from him^-asws, obeys Allah^-azwj, and the one who claims that, rather that is the recognition, and what he recognises sufficiency without obedience, so he has lied and associated.

وَ إِنَّمَا قِيلَ اعْرِفْ وَ اعْمَلْ مَا شِئْتَ مِنَ الْخَيْرِ فَإِنَّهُ لَا يُقْبَلُ مِنْكَ ذَلِكَ بِغَيْرِ مَعْرِفَةٍ فَإِذَا عَرَفْتَ فَاعْمَلْ لِنَفْسِكَ مَا شِئْتَ مِنَ الطَّاعَةِ قَلَّ أَوْ كَثُرَ فَإِنَّهُ مَقْبُولٌ مِنْكَ‏.

And rather it is said, ‘Recognise and work whatever you so desire to from the good deeds, for that would not be Accepted from you without recognition. So, when you have recognised, then do for yourself whatever you so desire, from the (acts of) obedience, little or more, for it would be Accepted from you’’.^[18]

تفسير الإمام عليه السلام قَالَ الصَّادِقُ ع‏ أَعْظَمُ النَّاسِ حَسْرَةً رَجُلٌ جَمَعَ مَالًا عَظِيماً بِكَدٍّ شَدِيدٍ وَ مُبَاشَرَةِ الْأَهْوَالِ وَ تَعَرُّضِ الْأَخْطَارِ ثُمَّ أَفْنَى مَالَهُ صَدَقَاتٍ‏ وَ مَبَرَّاتٍ وَ أَفْنَى شَبَابَهُ وَ قُوَّتَهُ فِي عِبَادَاتٍ وَ صَلَوَاتٍ وَ هُوَ مَعَ ذَلِكَ لَا يَرَى لِعَلِيِّ بْنِ أَبِي طَالِبٍ ع حَقَّهُ وَ لَا يَعْرِفُ لَهُ مِنَ الْإِسْلَامِ‏ مَحَلَّهُ وَ يَرَى أَنَّ مَنْ لَا يُعَشِّرُهُ وَ لَا يُعَشِّرُ عُشَيْرَ مِعْشَارِهِ أَفْضَلُ مِنْهُ ع

Tafseer of the Imam (Hassan Al-Askari^-asws) – Al-Sadiq^-asws: ‘And of the regret greater than this would be a man who had amassed great wealth by intense toiling, and forthright horrors, and being exposed to the dangers. Then he spent his wealth in the (giving of) charities and the (doing of) righteous deeds, and spent his youth and his strength in worship and prayers, and he, along with (all) that, did not view any rights as being for Ali^-asws Bin Abu Talib^-asws, nor did he recognise for him^-asws as having any place in Al-Islam, and he Viewed that the one who is not even a tenth of him^-asws, and not even a tenth of a tenth of a hundred of him^-asws, superior than him^-asws.

يُوَاقِفُ عَلَى الْحُجَجِ‏ فَلَا يَتَأَمَّلُهَا وَ يَحْتَجُّ عَلَيْهَا بِالْآيَاتِ وَ الْأَخْبَارِ فَيَأْبَى إِلَّا تَمَادِياً فِي غَيِّهِ فَذَاكَ أَعْظَمُ حَسْرَةً مِنْ كُلِّ مَنْ يَأْتِي‏ يَوْمَ الْقِيَامَةِ وَ صَدَقَاتُهُ مُمَثَّلَةٌ لَهُ فِي مِثَالِ الْأَفَاعِي تَنْهَشُهُ وَ صَلَوَاتُهُ وَ عِبَادَاتُهُ مُمَثَّلَةٌ لَهُ فِي مِثَالِ‏ الزَّبَانِيَةِ تَتْبَعُهُ‏ حَتَّى تَدُعَّهُ إِلَى جَهَنَّمَ

He stops at the arguments and he does not contemplate, but it is argued against him (his beliefs) with the (Quranic) Verses and the Ahadeeth, but he refuses except to go further into error. So that is the one who would be of greater regret than every regret on the Day of Judgment, and his charities would be resembled for him as snakes ravaging him, and his Salats and his (acts of) worship would be resembled for him in a resemblance of the Zabaniyya (Angels of Hell), repelling him until he is led into Hell.

دَعّاً يَقُولُ يَا وَيْلِي أَ لَمْ أَكُ مِنَ الْمُصَلِّينَ أَ لَمْ أَكُ مِنَ الْمُزَكِّينَ أَ لَمْ أَكُ عَنْ أَمْوَالِ النَّاسِ وَ نِسَائِهِمْ مِنَ الْمُتَعَفِّفِينَ

He would call out saying, ‘O woe is for me! Why was I not from the praying ones! Why was I not from the givers of Zakat? Why was I not chaste from the wealth of the people and their women from the chaste ones?’

فَلِمَا ذَا دُهِيتُ بِمَا دُهِيتُ‏ فَيُقَالُ لَهُ يَا شَقِيُّ مَا نَفَعَكَ مَا عَمِلْتَ‏ وَ قَدْ ضَيَّعْتَ أَعْظَمَ الْفُرُوضِ بَعْدَ تَوْحِيدِ اللَّهِ وَ الْإِيمَانِ بِنُبُوَّةِ مُحَمَّدٍ رَسُولِ‏ اللَّهِ ص ضَيَّعْتَ مَا لَزِمَكَ مِنْ مَعْرِفَةِ حَقِّ عَلِيٍّ وَلِيِّ اللَّهِ وَ الْتَزَمْتَ مَا حَرَّمَ اللَّهُ‏ عَلَيْكَ مِنَ الِايتِمَامِ بِعَدُوِّ اللَّهِ

When he calls out with what he calls out with, it would be said to him, ‘O wretch! It will not benefit you what (deeds) you performed, and you have wasted the great Obligation after the Tawheed of Allah^-azwj the Exalted, and the Eman with the Prophet-hood of Muhammad^-saww, Rasool-Allah^-saww. You wasted what was Necessitated to you the recognition of the right of Ali^-asws Bin Abu Talib^-asws, Guardian of Allah^-azwj, and you necessitated upon yourself what Allah^-azwj Prohibited upon you from the taking to the imamate of the enemies of Allah^-azwj.

فَلَوْ كَانَ لَكَ بَدَلَ أَعْمَالِكَ هَذِهِ عِبَادَةُ الدَّهْرِ مِنْ أَوَّلِهِ إِلَى آخِرِهِ وَ بَدَلَ صَدَقَاتِكَ الصَّدَقَةُ بِكُلِّ أَمْوَالِ الدُّنْيَا بَلْ بِمِلْ‏ءِ الْأَرْضِ ذَهَباً لَمَا زَادَكَ ذَلِكَ مِنْ رَحْمَةِ اللَّهِ إِلَّا بُعْداً وَ مِنْ سَخَطِ اللَّهِ إِلَّا قُرْباً.

So, even if there was for you a change of these deeds of yours (increased to), the worship of the eternity, from its beginning to its end, and your charities to be changed to the charity with all the wealth of the world, but the earth filled with gold, that would not increase you from the Mercy of Allah^-azwj the Exalted except for remoteness, and from the Wrath of Allah^-azwj except for the nearness (to Wrath)’’.^[19]

جا، المجالس للمفيد مُحَمَّدُ بْنُ الْحُسَيْنِ الْمُقْرِي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْبَزَّازِ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنْ يَحْيَى بْنِ هَاشِمٍ عَنِ الْمُعَمَّرِ بْنِ سُلَيْمَانَ عَنْ لَيْثٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ‏ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَيُّهَا النَّاسُ الْزَمُوا مَوَدَّتَنَا أَهْلَ الْبَيْتِ فَإِنَّهُ مَنْ لَقِيَ اللَّهَ بِوُدِّنَا دَخَلَ الْجَنَّةَ بِشَفَاعَتِنَا فَوَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَا يَنْفَعُ عَبْداً عَمَلُهُ إِلَّا بِمَعْرِفَتِنَا وَ وَلَايَتِنَا.

(The book) ‘Al Majaalis’ of Al Mufeed – Muhammad Bin Al Husayn Al Muqry, from Al Husayn Bin Muhammad Al Bazaz, from Ja’far Bin Abdullah Al Alawy, from Yahya Bin Hashim, from Al Muammar Bin Suleyman, from Lays, from Ata’a, from Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘O you people! Oblige our^-asws cordiality of People^-asws of the Household, for the one who meets Allah^-azwj with our^-asws cordiality would enter the Paradise due to our^-asws intercession. By the One^-azwj in Whose Hand is the soul of Muhammad^-saww! A servant will not benefit by his deed except by having our^-asws recognition and our^-asws Wilayah’’.^[20]

كش، رجال الكشي جَعْفَرُ بْنُ أَحْمَدَ عَنْ صَفْوَانَ عَنْ أَبِي الْيَسَعِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع حَدِّثْنِي عَنْ دَعَائِمِ الْإِسْلَامِ الَّتِي بُنِيَ عَلَيْهَا وَ لَا يَسَعُ أَحَداً مِنَ النَّاسِ تَقْصِيرٌ فِي شَيْ‏ءٍ مِنْهَا الَّتِي مَنْ قَصَّرَ عَنْ مَعْرِفَةِ شَيْ‏ءٍ مِنْهَا كُتِبَ عَلَيْهِ ذَنْبُهُ‏ وَ لَمْ يُقْبَلْ مِنْهُ عَمَلُهُ وَ مَنْ عَرَفَهَا وَ عَمِلَ بِهَا صَلَحَ دِينُهُ وَ قُبِلَ مِنْهُ عَمَلُهُ وَ لَمْ يُضِرَّ بِهِ مَا فِيهِ بِجَهْلِ شَيْ‏ءٍ مِنَ الْأُمُورِ جَهِلَهُ

(The book) ‘Rijal Kashy’ – Ja’far Bin Ahmad, from Safwan, from Abu Al Yas’a who said,

‘I said to Abu Abdullah^-asws, ‘Narrate to me about the pillars of Al-Islam which it is built upon and there is no leeway for anyone from the people to be deficient regarding anything from it which, one who is deficient from recognition of anything from it, his sin would be written upon him, and his deeds would not be Accepted from him, and one who recognises it and works by it, his Religion would be correct and his deeds would be Accepted from him, and he would not be harmed by anything he is ignorant of from the matters he is ignorant of’.

قَالَ فَقَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ الْإِيمَانُ بِرَسُولِ اللَّهِ ص وَ الْإِقْرَارُ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ

He (the narrator) said, ‘He^-asws said: ‘Testimony that there is no god except Allah^-azwj, and the Eman with Rasool-Allah^-saww, and the acknowledgment with whatever he^-saww came with from the Presence of Allah^-azwj’.

ثُمَّ قَالَ الزَّكَاةُ وَ الْوَلَايَةُ شَيْ‏ءٌ دُونَ شَيْ‏ءٍ فَضْلٌ‏ يُعْرَفُ لِمَنْ أَخَذَ بِهِ قَالَ رَسُولُ اللَّهِ ص مَنْ مَاتَ لَا يَعْرِفُ‏ إِمَامَ زَمَانِهِ مَاتَ مِيتَةً جَاهِلِيَّةً وَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ‏ وَ كَانَ عَلِيٌّ ع‏

Then he^-asws said: ‘The Zakat and the Wilayah is a thing besides a thing, a merit recognised for the one who takes with it. Rasool-Allah^-saww said: ‘One who dies not having recognise the Imam^-asws of his time dies a death of the pre-Islamic period’. And Allah^-azwj Mighty and Majestic Said: Obey Allah and obey the Rasool and those with (Divine) Authority from you [4:59], and it was Ali^-asws.

وَ قَالَ آخَرُونَ‏ لَا بَلْ مُعَاوِيَةُ وَ كَانَ حَسَنٌ ثُمَّ كَانَ حُسَيْنٌ وَ قَالَ آخَرُونَ‏ هُوَ يَزِيدُ بْنُ مُعَاوِيَةَ لَا سِوَاهُ‏ ثُمَّ قَالَ أَزِيدُكُمْ قَالَ بَعْضُ الْقَوْمِ زِدْهُ جُعِلْتُ فِدَاكَ

And others said, ‘No, it is Muawiya’. But it was Hassan^-asws, then it was Husayn^-asws, and others said it was Yazeed Bin Muawiya^-la not besides him^-la’. Then he^-asws said: ‘Shall I^-asws increase for you all?’ One of the group said, ‘Increase it, may I be sacrificed for you^-asws!’

قَالَ ثُمَّ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع ثُمَّ كَانَ أَبُو جَعْفَرٍ وَ كَانَتِ الشِّيعَةُ قَبْلَهُ لَا يَعْرِفُونَ مَا يَحْتَاجُونَ إِلَيْهِ مِنْ حَلَالٍ وَ لَا حَرَامٍ إِلَّا مَا تَعَلَّمُوا مِنَ النَّاسِ حَتَّى كَانَ‏ أَبُو جَعْفَرٍ ع فَفَتَحَ لَهُمْ وَ بَيَّنَ لَهُمْ وَ عَلَيْهِمْ‏ فَصَارُوا يُعَلِّمُونَ النَّاسَ بَعْدَ مَا كَانُوا يَتَعَلَّمُونَ مِنْهُمْ

He^-asws said: ‘Then it was Ali^-asws Bin Al-Husayn^-asws, then it was Abu Ja’far^-asws, and the Shias before him^-asws were neither recognising what they were needy to from the Permissible(s) and the Prohibitions, except what they had learnt from the people, until it was (era of) Abu Ja’far^-asws. He^-asws opened (their eyes) for them and explained to them and taught them, so they became teaching the people after they had been learning from them.

وَ الْأَمْرُ هَكَذَا يَكُونُ وَ الْأَرْضُ لَا تَصْلُحُ إِلَّا بِإِمَامٍ وَ مَنْ مَاتَ وَ لَا يَعْرِفُ‏ إِمَامَهُ مَاتَ مِيتَةً جَاهِلِيَّةً وَ أَحْوَجُ مَا تَكُونُ إِلَى هَذَا إِذَا بَلَغَتْ نَفْسُكَ هَذَا الْمَكَانَ وَ أَشَارَ بِيَدِهِ إِلَى حَلْقِهِ وَ انْقَطَعْتَ مِنَ الدُّنْيَا تَقُولُ لَقَدْ كُنْتُ عَلَى رَأْيٍ حَسَنٍ

And the matter happens to be like that, and the earth cannot be correct except by an Imam^-asws, and one who dies and he does not recognise his Imam^-asws, dies a death of the pre-Islamic period, and the neediest what to you will happen to be to this (Imamate) is when your soul reaches this place’ – and he^-asws gestured with his^-asws hand to his^-asws throat, and it cut off from the world. You will say, ‘I was upon a beautiful view’’.

قَالَ أَبُو الْيَسَعِ عِيسَى بْنُ السَّرِيِّ وَ كَانَ أَبُو حَمْزَةَ وَ كَانَ حَاضِرَ الْمَجْلِسِ أَنَّهُ قَالَ فِيمَا يَقُولُ كَانَ أَبُو جَعْفَرٍ ع إِمَاماً حَقَّ الْإِمَامِ‏.

Abu Al-Yas’a Isa Bin Al-Sary said, And Abu Hamza was present in the gathering, he said regarding what they were saying, ‘Abu Ja’far^-asws is an Imam^-asws, the rightful Imam^-asws’’.^[21]