Caliphate Of Abu Bakr And Umer In The Eyes Of Imam A.S

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Here's The Hadith From Al-Kafi
محمد بن يحيى، عن أحمد بن محمد، عن الحسن بن محبوب، عن هشام بن سالم، عن زرارة قال: قلت لابي جعفر (عليه السلام): أخبرني عن معرفة الامام منكم واجبة على
جميع الخلق؟ فقال: إن الله عزوجل بعث محمدا (صلى الله عليه وآله) إلى الناس أجمعين رسولا و حجة لله على جميع خلقه في أرضه، فمن آمن بالله وبمحمد رسول الله واتبعه وصدقه فإن معرفة الامام منا واجبة عليه، ومن لم يؤمن بالله وبرسوله ولم يتبعه ولم يصدقه ويعرف حقهما (1) فكيف يجب عليه معرفة الامام وهو لا يؤمن بالله ورسوله ويعرف حقهما (1)؟! قال: قلت: فما تقول فيمن يؤمن بالله ورسوله ويصدق رسوله في جميع ما أنزل الله، يجب على اولئك حق معرفتكم؟ قال: نعم أليس هؤلاء يعرفون فلانا وفلانا قلت: بلى، قال: أترى أن الله هو الذي أوقع في قلوبهم معرفةهؤلاء؟ والله ما أوقع ذلك في قلوبهم إلا الشيطان، لا والله ما ألهم المؤمنين حقنا إلا اله عزوجل



It is narrated from Mohammed bin Yahya, from Ahmad bin Muhammad, from al-Hasan bin Mahbub from Hisham ibn Salim, from Zurarah who stated:

I asked Abu Ja’far (peace be with him), [can you] enlighten me with regards to [whether the] acknowledgment of the Imam (leader) being from amongst you [progeny of Muhammad saws] is necessary upon everyone?

He replied; Indeed Allah (swt) sent Muhammad (Allah bless him and his progeny) as a messenger and as a proof of Allah for all his creatures on his earth. Therefore, one who believes in Allah and in Muhammad as the messenger of Allah, and follows him and testifies to him [as being the messenger of Allah], then indeed acknowledgment of the Imam (leader) as being from amongst us (the progeny of Muhammad saws) becomes compulsory upon him.

[Zurarah] inquired, [what’s the case] with regards to the individual who does not believe in Allah and nor His messenger and does not follow him nor testifies to him [as being the messenger of Allah], while not [fully] comprehending [the fulfilment of] his duty with regards to both of them (1),[bearing this in mind] How would the acknowledgment of the Imam (leader) become obligatory upon him, when he is [in a state of] disbelieving in Allah and His messenger and not [fully] comprehending [the fulfilment of] his duty towards both of them?! He stated!.

I then asked; what is your opinion regarding an individual who believes in Allah and His messenger and testifies to all that has been revealed by Allah with regards to His messenger, would it be obligatory upon these individuals to acknowledge all of you. [I.e. The progeny of Muhammad saws as being the leaders?] He (as) replied; Yes indeed, do these individuals not know of so and so and so and so?

I replied; yes indeed, He (as) then stated; do you then not see that Allah is the One who projects their acknowledgement [of so and so and so and so] upon their hearts? I swear by Allah, none other projects this upon their hearts but Satan. Nay, I swear by Allah, none other inspirationally instils the fulfilment of acknowledging [us, the progeny of Muhammad saws as leaders] upon the [hearts of] the believers, but Allah, the Lofty, the Supreme.

Here's The Link To This Hadith :

http://al-shia.org/h...art=160&end=170



So According To This Hadith Believeing In Fulan And Fulan Meaning Abu bakr And Umar's Imamate Is From The Devil.

الحديث الثالث)
The third narration
(1): صحيح.
[which is] Sahih.
قوله عليه السلام: فكيف تجب عليه معرفة الإمام،
He (as) states; how can the recognition of the Imam become necessary for him,

(2) أي على الانفراد بل يجب عليه أن يؤمن بالله و رسوله أولا ثم بالإمام، و الغرض أن معرفتهما أوجب عليه بل لا سبيل له إلى معرفته إلا بمعرفتهما، فلا ينافي أن يعاقب بتركها أيضا إذا ترك الجميع، و قيل:
المراد أنه إنما تجب عليه معرفة الإمام إذا كان قابلا لمعرفة الله و رسوله، غير معذور في تركهما بأن يكون كامل العقل، فإنه يجب عليه معرفة الإمام و إلا فلا، لفقدان العقل الذي هو مناط التكليف، و فيه بعد، و قيل: هذا استدلال على وجوب معرفة الإمام على المسلمين دون غيرهم بأن من لم يؤمن بالله و رسوله و لم يصدق الله و رسوله، لم تكن معرفة الإمام مطلوبة منه لأن معرفة الإمام للتعريف و تبيين ما جاء به الرسول لصدقه و رده إليه، و التسليم و الانقياد له، و اجتماع كلمة المسلمين و كونهم جماعة ليظهروا باتفاقهم على غيرهم، فلم تكن مطلوبة من غيرهم.

و لعل المراد أن معرفة الإمام مطلوبة لا لذاتها بل لحفظ الشريعة و الاقتداء به فيها، فوجوبها بالحقيقة على المؤمن بالله و برسوله، فإن المطلوب من غير المؤمن أن يؤمن بالله و برسوله ثم إذا أسلم فعليه أن يعرف الإمام و يطيعه.

قوله: فما تقول فيمن يؤمن" إلخ"

(3) لعله إنما أعاد السؤال طلبا للتأكيد و التنصيص أو ذكره تعجبا و استبعادا، و قيل: سؤال عن أنه إذا كان المؤمن مصدقا للرسول في‏

مرآة العقول في شرح أخبار آل الرسول، ج‏2، ص: 303

No 2; i.e. on a separate basis, while his belief in Allah and his messenger become necessary prior to his belief concerning the Imam, the objective herein is that, their recognition is more necessary for him, in fact there is no option for him in his recognition of him (the Imam) except through their recognition [first]. Therefore he being penalised for disregarding it also cannot be denied similar to when he would be penalised for disregarding [his belief in] all.

It is stated that, what is intended by this is that, the recognition of the Imam becomes compulsory upon him due to him being capable of recognising Allah and His messenger, he cannot be excused in disregarding them due to his complete intellect, thus, due to this, recognition of the Imam becomes compulsory upon him and if his intellect is incomplete then it would not, due to the absence of intellect which is considered a fundamental basis for fulfilling religious duties. Etc

Furthermore, it is stated, that this deduction [istidlal] concerning the necessity of recognition of the Imam applies to Muslims, not to other than them, because one who does not believe in Allah and His messenger and does not truly accept Allah and His messenger, recognition of the Imam is not required from him, because recognition of the Imam is for defining and clarifying of what the messenger came with, for its verification and its reference to him, its acceptance and its prerequisites. Unanimous consensus of the Muslims and them being considered a recognised group becomes manifest due to their mutual agreement with regards to others; therefore, [recognition of the Imam] is not considered a requirement from other than them.
What could also be intended by this is that, recognition of the Imam is not required for its own sake essentially, but rather for safeguarding the Islamic legislation (shariah) and binding the Imam [specifically] to [be responsible for] it. Thus its necessity/obligation in reality is restricted to those who believe in Allah and his messenger (Muslims), therefore, what is required of the non believer (non Muslim) is to believe in Allah and His messenger , if he then becomes a Muslim, it becomes necessary upon him to recognise the Imam and obey him.

His statement; “what do you say regarding the one who believes”...Etc
Indeed it could be that he repeated the question requiring confirmation and specification or he mentioned it in astonishment and found it improbable.

It is stated; a question about, “if one who is a believer attesting to the validity of the messenger” In the book...miraat al uqool fi sharhi akhbari aalir rasul, vol 2, page303.


جميع ما أنزل الله أي مفصلا، أي حاجة له في الإمام?

و قوله عليه السلام: أ ليس هؤلاء يعرفون فلانا و فلانا؟

(1) إشارة إلى جهة احتياجهم إلى الإمام بعد تصديقهم النبي في جميع ما أنزل الله، و هو أن هؤلاء العارفين من أصحاب النبي صلى الله عليه و آله أضلهم الشيطان حتى أطاعوا فلانا و فلانا و انقادوا إليهم، و اتخذوهم أئمة فانجر إلى ما انجر إليه من الظلم و الطغيان و الضلال و العصيان، فالمصدق للنبي في جميع ما أنزل الله ليس يأمن من الشيطان و إضلاله، فيحتاج إلى الإمام لرفع الأوهام و الشبه الفاسدة التي يلقيها الشيطان في أذهانهم، و تستحسنها نفوسهم على وفق أهويتها الباطلة و أمانيها الفاسدة.

أقول: و يحتمل أن يكون المراد أن المخالفين أيضا قائلون بوجوب معرفة الإمام فاعتقدوا لذلك بإمامة هؤلاء، و إن أخطأوا في تعيين الإمام، أو المعنى أنهم لما تفطنوا بوجوب الخليفة و تمكنوا من معرفته، فما المانع لهم من الاهتداء لما هو الحق فيه؟ ليس المانع إلا الشيطان لأن الله عز و جل أقدرهم على ذلك و أعطاهم آلة المعرفة، فوجب عليهم تحصيل معرفة الإمام

“With regards to all the clear verses [not mutashaabihaat/obscure verse] that Allah has revealed, what need is there for an Imam with regards to these [clear verses]?
His statement (as); Do those know so and so and so and so?

Is an indication towards their requirement of an Imam after their testimony regarding the Prophet concerning all that Allah has revealed, that is to say, that those who [claimed] they knew from among the companions of the Prophet, peace be with him and his progeny, Satan misguided them to the extent that they obeyed so and so and so and so, obeyed them and took them as leaders, he diverted them towards that which leads to injustice and oppression, misguidance and disobedience. Therefore, one who testifies to the [prophet hood of the] Prophet with regards to what Allah has revealed is not necessarily secure from Satan and his misguidance. Therefore, he requires an Imam for the removal of erroneous impressions and corrupt doubts which Satan instils in their minds and makes them agreeable to it within themselves according to their deceptive desires and their false hopes.

I say; there is a probability that what is intended is that, those who oppose [this view] also accept the necessity of recognition of the Imam and for this reason believe in them as leaders even though they make a mistake in specifying the [righteous] Imam. Or the meaning could be that when they are aware of the necessity of having a leader and are capable of recognising his status, then what hinders them from being guided, when they know its true reality? This hindrance is nothing other than Satan‘s [mischief], because Allah (swt) has enabled them to doing that and has given them an instrument of recognition, therefore, attainment of the recognition of the Imam becomes compulsory for them...