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Is there authentic narrative about the Imamate of Imam “Kazim” [AS]?
ID: 517 Publish Date: 07 February 2017 - 08:57 Count Views: 4243
Question & Answer » Imamat and Caliphate
Is there authentic narrative about the Imamate of Imam “Kazim” [AS]?


After the martyrdom of Imam “Sadiq” [AS] some would believe that his son “Abd Allah bin Aftah” is Imam and many other people would believe that Imam “Kazim” [AS] is the Imam.

In the perspective of Shia, imamate is a divine state and messenger of god [PBUH] has said their names. And on the other hand Shia Imams [AS] have said the name of the next Imam as well. I want to know if there is such narrative or text about imam “Kazim” [AS] or not? If so, tell me several authentic narratives. Thank you.

Short response:

As you said in your question, from the perspective of Shia, Imamate is a divine position that appointed imam in this position has been selected by god almighty and messenger of god [PBUH] has introduced him to the nation in numerous narratives and Shia Imams [AS] have said the name of the next Imam to Shia until no one doubts in this regard.

As for Imam “Kazim” [AS], there are many narratives in which he has been introduced as Imam by messenger of god [PBUH], Shia Imams [AS] and his dear father Imam “Sadiq” [AS].

So, if after Imam “Sadiq” [AS] some thought that “Kazim” [AS] is not next Imam and selected others as their Imam, whether they didn’t hear what Shia Imams [AS] have said or they didn’t believe in their saying.

Detailed response:

As for the matter of proving “imamate of Shia imams” [AS], there are two kinds of narrative and text in resources

A: public text:

Public texts are narratives that have been quoted from messenger of god [PBUH] or Shia Imams [AS] about the matter of imamate in general or the name of each and every Imam [AS] has been said in them. Such narratives are a lot in Shia resources.

Two separated articles have already been presented in this field by the researchers of Imam “Mahdi” [AS] research institute, please refer to these addresses:

A: is the narrative of “Twelve Imams” written in Shia and Sunni resources in “Mutawatir” way? {A hadith is said to be mutawatir if it was reported by a significant, though unspecified, number of narrators at each level in the chain of narration}

B: forty authentic narratives written in Sunni and Shia resources to prove imamate:

B: specific texts for each Imam

Specific texts are narratives in which imam has emphasized on the imamate of the next imam and there is such narrative about each one of Shia imams [AS]. In this article we quote narratives and texts regarding the imamate of imam “Kazim” [AS] said by his father with authentic documents:

First narrative: “Hisham bin Salim” from imam “Sadiq” [AS] {authentic document}

Late “Khazaz Qomi”, one Shia elders, has quoted a narrative from Imam “Sadiq” [AS] in which imam “Sadiq” [AS] has explained the principles of Shia beliefs including Imamate comprehensively and has emphasized on the imamate of his son Imam “Kazim” [AS] as the next imam:

حَدَّثَنَا الْحُسَيْنُ بْنُ عَلِيٍّ قَالَ حَدَّثَنَا هَارُونُ بْنُ مُوسَي قَالَ مُحَمَّدُ بْنُ الْحَسَنِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ قَالَ: كُنْتُ عِنْدَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام: إِذْ دَخَلَ عَلَيْهِ مُعَاوِيَةُ بْنُ وَهْبٍ وعَبْدُ الْمَلِكِ بْنُ أَعْيَنَ...

ثُمَّ قَالَ عليه السلام ... أَنَّ الْإِمَامَ بَعْدَ رَسُولِ اللَّهِ صلي الله عليه وآله عَلِيُّ بْنُ أَبِي طَالِبٍ ثُمَّ الْحَسَنُ ثُمَّ الْحُسَيْنُ ثُمَّ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ أَنَا ثُمَّ مِنْ بَعْدِي مُوسَي ابْنِي ثُمَّ مِنْ بَعْدِهِ وَلَدُهُ عَلِيٌّ وبَعْدَ عَلِيٍّ مُحَمَّدٌ ابْنُهُ وبَعْدَ مُحَمَّدٍ عَلِيٌّ ابْنُهُ وبَعْدَ عَلِيٍّ الْحَسَنُ ابْنُهُ والْحُجَّةُ مِنْ وُلْدِ الْحَسَنِ....

“Hisham” says: I was with Imam “Sadiq” [AS] that “Muawiyah” bin Wahb” and “Abd al-Malik bin A’yun” came to him…

Then imam “Sadiq” [AS] said: … the imam after messenger of god [PBUH] is “Ali bin abi Talib” [AS] and after him “Hassan” and after him “Husayn” then “Ali bin Husayn” and after him “Muhammad bin Ali” and then I’m the imam, and after me my son “Musa” and after him his son “Ali” and after him his son “Muhammad” and after him his son “Ali” and then his son “Hassan” and “Mahdi” is the son of “Hassan”. …

“Al-Khazaz al-Qomi al-Razi” – Kifayat al-Athar fi Nass alaa A’immah al-Ithna Ashar- p 260 - 264

Studying the document of narrative:

To prove that this narrative is valid we look into each narrator of this narrative:

1: Al-Husayn bin Ali:

Late “Najashi” says that he’s reliable and honest:

الحسين بن علي بن الحسين بن موسى بن بابويه القمي أبو عبد الله ثقة،

“Husayn bin Ali bin al-Husayn bin Musa bin Babawayh Qomi”, his nickname is “Abu abd Allah”, he’s reliable and honest.

“Al-Najashi al-Asadi al-Kufi” – Rijal Al-Najashi- p 68

Shaikh “Tusi” also says that he’s reliable:

 الحسين بن علي بن الحسين بن موسى بن بابويه ، كثير الرواية ، .. ثقة

“Husayn bin Ali bin al-Husayn bin Musa bin Babawayh Qomi” has quoted many narratives … and is reliable.

“Al-Tusi” – Rijal al-Tusi- p 423

2: “Harun bin Musa”:

“Najashi” says about him:

هارون بن موسى بن أحمد بن سعيد بن سعيد ، أبو محمد ، التلعكبري من بني شيبان . كان وجها في أصحابنا ، ثقة ، معتمدا لا يطعن عليه.

“Harun bin Musa bin Ahmad bin Sa’id bin Sa’id”, his nickname is “Abu Muhammad”, his title is “Tal Akbari” from “Bani Shayban” tribe. He was one of Shia famous scholars and reliable and trustworthy.

“Al-Najashi”- Rijal al-Najashi- p 439

Sheikh “Tusi” also writes:

هارون بن موسى التلعكبري ، يكنى أبا محمد ، جليل القدر ، عظيم المنزلة ، واسع الرواية ، عديم النظير ، ثقة.

“Harun bin Musa bin Ahmad” … has high dignity and position and has quoted many narratives and is reliable.

“Al-Sheikh Al-Tusi”- Rijal Tusi – p 449

3: Muhammad bin al-Hassan:

“Najashi” says about him:

محمد بن الحسن بن أحمد بن الوليد أبو جعفر شيخ القميين ، وفقيههم ، ومتقدمهم ، ووجههم . ... ثقة ثقة ، عين ، مسكون إليه.

“Muhammad bin al-Hassan bin Ahmad bin Al-Walid”, his nickname is “Abu Ja’far”, the master of well-known scholars of “Qom” {city in Iran}, pioneer faqih and well-known scholars in “Qom”. He is so reliable, honest and trustworthy.

Sheikh “Tusi” writes:

محمد بن الحسن بن أحمد بن الوليد القمي ، جليل القدر بصير بالفقه ، ثقة،

“Muhammad bin al-Hassan bin Ahmad bin Al-Walid al-Qomi” has high position and knows Faqih and is reliable.

“Al-Sheikh Al-Tusi” – Rijal Tusi – p 439

4: “Muhammad bin al-Hassan al-Saffar”:

“Najashi” says that he is reliable and says about his position:

محمّد بن الحسن بن فروخ الصفّار، موسي بن عيسي بن طلحة بن عبيد اللّه بن السائب مالك بن عامر الأشعري أبو جعفر الأعرج. كان وجها في أصحابنا القميين، ثقة، عظيم القدر، ...

“Muhammad bin Hassan”… was well-known Shia in “Qom”, trustworthy and had high position …

5: “Ya’qub bin Yazid”:

 This narrator is reliable in the perspective of Shia scholars who know “Rijal” science. “Najashi” writes:

يعقوب بن يزيد بن حماد الأنباري السلمي ، أبو يوسف .. وكان ثقة صدوقا .

“Ya’qub bin Yazid bin Himad Anbari”… was reliable and honest.

“Al-Najashi” – Rejal al-Najashi- p 450

Sheikh “Tusi” writes:

يعقوب بن يزيد الكاتب الأنباري ، كثير الرواية ، ثقة.

“Ya’qub bin Yazid” was writer and from “Al-Anbar”, he’s quoted many narratives and is reliable.

Sheikh “Tusi” writes in another place:

يعقوب بن يزيد الكاتب ، ويزيد أبوه ثقتان .

“Ya’qub bin Yazid” and his father “Yazid” are both reliable.

6: “Muhammad bin abi Umayr”:

محمد بن أبي عمير زياد بن عيسى أبو أحمد الأزدي ... جليل القدر عظيم المنزلة فينا وعند المخالفين.

“Muhammad bin abi Umayr bin Isa”, his nickname is “Abu Ahmad”, he Had high position with Shia and Sunni.

“Al-Najashi”- Rijal al-Najashi- 326

Sheikh “Tusi” says:

محمد بن أبي عمير ... وكان من أوثق الناس عند الخاصة والعامة ، وأنسكهم نسكا ، وأورعهم وأعبدهم ...

“Muhammad bin abu Umayr” … he was the most reliable, most pious person with Shia and Sunni

Al-Sheikh “al-Tusi” - al-Fihrist – p 218

محمد بن أبي عمير ، يكنى أبا أحمد ، واسم أبي عمير زياد ، مولي الأزد ، ثقة .

Al-Sheik “al-Tusi”- Rijal al-Tusi – p 365

7: “Hisham bin Salim”:

“Najashi” has twice said that he is “Reliable”:

هشام بن سالم الجواليقي ... ثقة ثقة .

“Hisham bin Salim Jawaliqi”… is very reliable.

“Al-Najashi” – Rijal Najashi – p 434

“Mr. Namazi Shahrudi” says about him:

عدّوه من أصحاب الصادق والكاظم صلوات الله عليهما . ثقة جليل بالاتفاق.

He is amongst the companions of Imam “Sadiq” [AS] and Imam “Kazim” [AS] and all Shia scholars say that he’s reliable.

“Al-Namazi al-Shahrudi” – Mustadrakat Elm Rijal al-Hadith– vol. 8, p 154

Second narrative: “Mansur bin Hazim” from Imam “Sadiq” [AS] {authentic document}:

Late “Kulayni” has quoted 16 narratives in “Usul Kafi” book that mention to some of them.

According to one of authentic narratives that he’s written in this book, Imam “Sadiq” [AS] showed his son imam “Kazim” [AS] to “Mansur bin Hazim” and said: he is your imam:

[6] عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ قَالَ لَهُ مَنْصُورُ بْنُ حَازِمٍ بِأَبِي أَنْتَ وَ أُمِّي إِنَّ الْأَنْفُسَ يُغْدَى عَلَيْهَا وَ يُرَاحُ فَإِذَا كَانَ ذَلِكَ فَمَنْ؟ فَقَالَ أَبُو عَبْدِ اللَّهِ عليه السلام إِذَا كَانَ ذَلِكَ فَهُوَ صَاحِبُكُمْ وَ ضَرَبَ بِيَدِهِ عَلَى مَنْكِبِ أَبِي الْحَسَنِ عليه السلام الْأَيْمَنِ فِي مَا أَعْلَمُ وَ هُوَ يَوْمَئِذٍ خُمَاسِيٌّ وَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ جَالِسٌ مَعَنَا.

“Mansur bin Hazim” says: I said to imam “Sadiq” [AS], may my parents be sacrificed for you, people pass day and night {they die and you’ll leave this world as well}, Who will be imam after you when this unpleasant event happens to you? Imam “Sadiq” [AS] said: when it happens, he’ll be your imam and then he puts his hand on Abu al-Hassan’s right shoulder [AS] {Musa bin Ja’far}. In that time hadrat “Musa bin ja’far” had five years old. “Abd Allah bin Ja’far” {Abd Allah Aftah} was there as well.

Quoting this narrative in Sunni resources:

“Ibn Sabbagh Maliki” has quoted this narrative in “Al-Fusul al-Muhimmah” book:

وعن ابن أبي نجران عن منصور بن حازم قال : قلت لأبي عبد الله جعفر الصادق (عليه السلام) : بأبي أنت وأمي إن الأنفس يغدى عليها ويراح فإذا كان ذلك فمن؟ فقال جعفر : إذا كان ذلك فهو صاحبكم ، وضرب بيده على منكب [أبي الحسن الأيمن وهو فيما أعلم يومئذ خماسي وعبد الله بن جعفر جالس معنا] موسى الكاظم.

“Al-Maliki” known as “Ibn Sabbagh” – Al-Fusul al-Muhimmah- vol. 2, p 934

Third narrative: “Muaz bin Kathir” from imam “Sadiq” [AS]

It’s been quoted in another narrative that “Mu’az bin Kathir” asked imam “Sadiq” [AS] about his successor, imam “Sadiq” [AS] showed his son imam “Kazim” and said: he is your imam:

2 عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ ثُبَيْتٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عليه السلام قَالَ: قُلْتُ لَهُ أَسْأَلُ اللَّهَ الَّذِي رَزَقَ أَبَاكَ مِنْكَ هَذِهِ الْمَنْزِلَةَ أَنْ يَرْزُقَكَ مِنْ عَقِبِكَ قَبْلَ الْمَمَاتِ مِثْلَهَا فَقَالَ قَدْ فَعَلَ اللَّهُ ذَلِكَ. قَالَ قُلْتُ مَنْ هُوَ جُعِلْتُ فِدَاكَ؟ فَأَشَارَ إِلَى الْعَبْدِ الصَّالِحِ وَ هُوَ رَاقِدٌ فَقَالَ هَذَا الرَّاقِدُ وَ هُوَ غُلَامٌ.

“Mu’az bin Kathir” says: I said to imam “Sadiq” [AS]: I asked god who gave you the position of imamate after your father to give this position to your son before you leave this world. Imam “Sadiq” [AS] said: god has done this favor. I said: may my soul be sacrificed to you, who is he {next imam}? imam “Sadiq” [AS] pointed at “Abd al-Salih” {title of imam “Kazim”} who was sleeping and said: the same one who is sleeping there, while he was a kid.

 “Al-Shaikh al-Kulayni” – al-Kafi – vol. 1, p 308

Allamah “Majlisi” says about the document of this narrative:

الحديث الثاني: حسن

“Al-Majlisi” – Mir’at al-Uqul fi Sharh Akhbar al al-Rasul, vol. 3, p 330

Fourth narrative: from “Sulayman bin Khalid” {authentic document}

12 أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: دَعَا أَبُو عَبْدِ اللَّهِ عليه السلام أَبَا الْحَسَنِ عليه السلام يَوْماً وَ نَحْنُ عِنْدَهُ فَقَالَ لَنَا عَلَيْكُمْ بِهَذَا فَهُوَ وَ اللَّهِ صَاحِبُكُمْ بَعْدِي.

“Sulayman bin Khalid” says: we were with Imam “Sadiq” [AS], he called upon Hadrat “Abu al-Hassan” [AS] {Imam Kazim} and said: it’s obligatory to you to accept his guardianship. Swear by god, he’s your guardian after me.

“Al-sheikh Kulayni”- al-Kafi – vol. 1, p 310

Allamah Majlesi says that the document of this narrative is authentic:

الحديث الثاني عشر: صحيح.

“Majlesi” – Mir’at al-Uquol- vol. 3, p 337:

Fifth narrative: “Fayz bin Mukhtar” {reliable document}

In another narrative imam “Sadiq” [AS] shows his son to “Fayz bin Mukhtar” and says: he’s your imam and say it to you family and friends:

9 مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْن‏ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ فَيْضِ بْنِ الْمُخْتَارِ فِي حَدِيثٍ طَوِيلٍ فِي أَمْرِ أَبِي الْحَسَنِ عليه السلام حَتَّى قَالَ لَهُ أَبُو عَبْدِ اللَّهِ عليه السلام هُوَ صَاحِبُكَ الَّذِي سَأَلْتَ عَنْهُ فَقُمْ إِلَيْهِ فَأَقِرَّ لَهُ بِحَقِّهِ فَقُمْتُ حَتَّى قَبَّلْتُ رَأْسَهُ وَ يَدَهُ وَ دَعَوْتُ اللَّهَ عَزَّ وَ جَلَّ لَهُ فَقَالَ أَبُو عَبْدِ اللَّهِ عليه السلام أَمَا إِنَّهُ لَمْ يُؤْذَنْ لَنَا فِي أَوَّلَ مِنْكَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَأُخْبِرُ بِهِ أَحَداً؟ فَقَالَ نَعَمْ أَهْلَكَ وَ وُلْدَكَ وَ كَانَ مَعِي أَهْلِي وَ وُلْدِي وَ رُفَقَائِي وَ كَانَ يُونُسُ بْنُ ظَبْيَانَ مِنْ رُفَقَائِي فَلَمَّا أَخْبَرْتُهُمْ حَمِدُوا اللَّهَ عَزَّ وَ جَلَّ وَ قَالَ يُونُسُ لَا وَ اللَّهِ حَتَّى أَسْمَعَ ذَلِكَ مِنْهُ وَ كَانَتْ بِهِ عَجَلَةٌ فَخَرَجَ فَاتَّبَعْتُهُ فَلَمَّا انْتَهَيْتُ إِلَى الْبَابِ سَمِعْتُ أَبَا عَبْدِ اللَّهِ عليه السلام يَقُولُ لَهُ وَ قَدْ سَبَقَنِي إِلَيْهِ يَا يُونُسُ الْأَمْرُ كَمَا قَالَ لَكَ فَيْضٌ قَالَ فَقَالَ سَمِعْتُ وَ أَطَعْتُ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ عليه السلام خُذْهُ إِلَيْكَ يَا فَيْض‏.

“Fayz bin Mukhtar” says that imam “Sadiq” [AS] told me: He {imam Kazim} is your leader and imam the one that you asked about, go to him and confess to his rightfulness. I got up and kissed his hand and face and prayed for him. Imam “Sadiq” [AS] said: but know that god didn’t let us to say to others before you, I said: may my life be sacrificed to you, do you let me notifying others. Imam said: Yes I do. Notify your family and children. My family, friends and children were with me {but not inside the house}. “Yunus bin Zabyan” was a friend of mine, when I told them, they thanked god, “Yunus” said: No, swear by god! I should hear it of Imam, he was in hurry and left the house, I followed him and when I got there, I heard that imam “Sadiq” [AS] is telling him: O “Yunus”! What “Fayz” told you is right. “Yunus” said: I heard and obeyed. Imam “Sadiq” [AS] told me: O “Fayz”! Take him from here.

Al-Sheikh Kulayni – al-Kafi- vol. 1, p 309

Allamah “Majlesi” says: document of this narrative is authentic

الحديث التاسع‏: موثق‏.

Mir’at al-Uqul fi Sharh Akhbar al al-Rasul- vol. 3, p 334


According to above authentic narratives, imam “Sadiq” [AS] has emphasized on the imamate of his son imam “Kazim” [AS] and he is his competent successor.

Last point: the belief of imam “Kazim” [AS] to the imamate of Shia imams and himself

Many of those who don’t believe in the matter of imamate or enemies of “Ahl al-Bayt” sometimes ask that if Shia imams [AS] would believe in their own imamate, or Shias have made imamate. Responding to these guys several points must be mentioned:

Firstly: according to Shia and Sunnis’ narratives “selecting imam” isn’t in the hands of prophet, Shia imams or people, but god selects imam.

Secondly: narratives related to imamate say explicitly that Shia imams [AS] have believed in their own imamate, such as following narrative that has been quoted with authentic document.

Late “Kulayni” quotes a narrative in “al-Kafi” book according which imam “Kazim” [AS] has recommended to Shias to say a remembrance in the “Sajdah” of their prayer {prostration to God in the direction of the Kaaba at Mecca which is usually done during the daily prayers} in which the name of Shias’ twelve imams including his own name have been said:

17- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الْمَاضِيَ ع عَمَّا أَقُولُ فِي سَجْدَةِ الشُّكْرِ فَقَدِ اخْتَلَفَ أَصْحَابُنَا فِيهِ:

فَقَالَ: قُلْ وأَنْتَ سَاجِدٌ: اللَّهُمَّ إِنِّي أُشْهِدُكَ وأُشْهِدُ مَلَائِكَتَكَ وأَنْبِيَاءَكَ ورُسُلَكَ وجَمِيعَ خَلْقِكَ أَنَّكَ اللَّهُ رَبِّي والْإِسْلَامَ دِينِي ومُحَمَّداً نَبِيِّي وعَلِيّاً وفُلَاناً وفُلَاناً إِلَي آخِرِهِمْ أَئِمَّتِي بِهِمْ أَتَوَلَّي ومِنْ عَدُوِّهِمْ أَتَبَرَّأُ. ...

“Abd Allah bin Jundab” says: I asked imam “Kazim” [AS] about prostration of gratitude and that our companions {Shias} have different ideas about that; Imam “Kazim” [AS] said: say while in “Sajdah”:

"god, I call you to witness and call your angels and Prophets and messengers and all your creatures to witness that you’re one and my lord and Islam is my religion and “Muhammad” [PBUH] is my Prophet and “Ali bin abi talib” and this person and that person are my Imams and leaders of religion, I like them and hate their enemies

“Al-Kafi”- vol. 3, p 325

In above narrative, after the name of commander of the faithful Ali [AS], this sentence is written “this person and that person”, it means the names of rest of Shia imams [AS]. But Shaikh “Saduq” has quoted this narrative with the same document in which the name of each imam is written:

967 رَوَي عَبْدُ اللَّهِ بْنُ جُنْدَبٍ عَنْ مُوسَي بْنِ جَعْفَرٍ عليه السلام أَنَّهُ قَالَ تَقُولُ فِي سَجْدَةِ الشُّكْرِ اللَّهُمَّ إِنِّي أُشْهِدُكَ وأُشْهِدُ مَلَائِكَتَكَ وأَنْبِيَاءَكَ ورُسُلَكَ وجَمِيعَ خَلْقِكَ أَنَّكَ أَنْتَ اللَّهُ رَبِّي والْإِسْلَامَ دِينِي ومُحَمَّداً نَبِيِّي وعَلِيّاً والْحَسَنَ والْحُسَيْنَ- وعَلِيَّ بْنَ الْحُسَيْنِ ومُحَمَّدَ بْنَ عَلِيٍّ وجَعْفَرَ بْنَ مُحَمَّدٍ ومُوسَي بْنَ جَعْفَرٍ وعَلِيَّ بْنَ مُوسَي ومُحَمَّدَ بْنَ عَلِيٍّ- وعَلِيَّ بْنَ مُحَمَّدٍ والْحَسَنَ بْنَ عَلِيٍّ والْحُجَّةَ بْنَ الْحَسَنِ بْنِ عَلِيٍ أَئِمَّتِي بِهِمْ أَتَوَلَّي ومِنْ أَعْدَائِهِمْ أَتَبَرَّأُ. ...

“Al-Saduq”- Man la yahzur al-Faqih- vol. 1, p 329

“Muhammad Baqir Majlisi” says about this narrative:

الحديث السابع عشر: حسن

“Mir’at al-Uqul fi Sharh Akhbar al Al-Rasul- vol. 15, p 135

As you see in this narrative, imam “Kazim” [AS] orders us to bear witness to imamate in prostration of gratitude after bearing witness to theism and prophecy. We realize two points from this sentence:

1: Imam “Kazm” [AS] would believe in his imamate and the imamate of other Shia imams [AS].

2: every Shia should have such belief.


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