Chapter Three

On the Sufis' Belief in Prophethood and Imamate

Know that a prophet (Nabl) is a human being who is appointed by God, Exalted is He, to inform [the world] of Him. Ordinary man is not an intermediary between God and a prophet. Therefore, sending prophets is necessary for it is a blessing and grace [for man] and God's grace is indispensable from I1is Being. Prophets must be Inerrant from the beginning of their lives to the end. They must be free from lesser or greater sins, whether they are committed deliberately or accidentally, before and after being appointed as a prophet, [or a fallible man is not trustworthy and reliable because that which he commands and forbids and/or his promises and threats eannot be trusted. Therefore, the purpose of his mission would be defeated. It must be known that a prophet is superior to the angels, and Muhammad ibn • Abdullah God is true Prophet, the Seal of all Prophets, and superior to all of them. Even before being appointed as a prophet he prayed in accordance with the tenets of his religion.

The soul is thirsty for lin ion with Muhammadan purity The heart yearns for Muhammadan beauty and perfection By virtue of the honor and majesty of M uharnmad

the people of the heart attain union in the [Divine] threshold Men of truth are the kings of the abode of wi/ayah

It is because they rely on the wi/ayah of Muhammad and his progeny Any lover who was given an audience at the gate of the Beloved

his soul is longing for a dream of Muhammad

Uttering' an« 'l-Hsqq' and' kun fakall,' that sincere lover who set the fire of longing on the created world

is one of the slaves of'[Bilal] the slave of Muhammad (I)

The purpose of Creation, from existcntiaring all engendered things,

was to create Muhammad and grant him, power, wealth and bounties (2) Joseph, who captured the world of beauty with his cha1111

Know well that like a Hindu. he is the worshipper of the mole of Muhammad o Mu'adhdhin, do not be afraid of the abundance of your sins

For your intercessor are Muhammad and his progeny

Know that when God, Exalted is He, tied the mysteries of the world of the Kingdom and the world of Dominion, lIe placed seventy thousand luminous and dark veils over them so that human beings or angels could not resolve these mysteries by their own will no matter how hard they may try (3). For if they could resolve them, the spirit would have never settled in the prison of the world, as it has been said: "The worid is the pJ]~mJJ tor a mall oi'j'airh and [) heave» for a non-believer" (a/-Dl1l1ya siin sl- 11111111in wa jsnnst a'! kiih).


0/1 the Sufis' Hclict in Prophet hood and lnuimstc

On the Sufis' Bclictin Prophcthoad and imamate

5 I

When a king imprisons someone he will not lock the prison gate in such a way that prisoner can open it. God kept that majestic talisman for IIis Lordship and did not inform anyone of it [as He says in the Quran]: "I made them not to witness the creation ot'Heeven sod earth nor their own creation" ( I R:5 I) He is the Real Opener, and all the locks of the mysteries are under His command [as the Quran says]: "To Him belongs all keys ottbe heavens and earth," (39:63) Either He or the one in whose hand He places the key can unlock that mystery, Therefore, when God, Exalted is He, willed to unlock the: mysteries of His greatest creature, rescue the human spirit from the confines of the body's prison and return him nigh to Himself with all the blessing of this journey, in every time and age He chose one of His people, gave him superiority over all other servants and blessed him with His blessing.

iollow that, And do not fhlhnv otherpaths thar msy psrt you irom r> J" P. h."

(6:153) .7 c ,uO{S al],

If you wish union with the Beloved You must serve His servants first, '

One day You glanced at this broken heart

Whatever this non-descript achieved was from that single glance (4)

In the school of the religion of the prophets, one must first learn the

alphabet of that religion and then combine it with the law for a d

from a tl ,- ,ny cornman

, mong ie commands of the Sheri'sh is a key for one of the chains of that

gle~t I~ystery. As you observe each one of them in its own place, you unlock a

cham from_ that great mystery and a breeze of Divine mer "II I

I " .'" ;-,." ley WI reae 1 your

SOU [~s .It h~s b~~n saId]: l,t'n~v, IlJ the days otyour 1ik [here will come to

you wafts of DJll17e breaths from your L:mi Beware [when they blrmj,' tum to

thcmanddoIJottllJll[yourSOlll'jawJvlrom them" (C:) T " I. .

[ " .' • ' ,J ull1lng to t lose watts

o ?lv~ne. br~ath IS to observe what the Shari'eh commands and avoid that w~lIch It forbids. In every step that one takes with sincerity, Divine mercy of

His Lordship will truly guide him as it has been said: "I·ITZ . '

'" ,. , ,( C, • ]oel'c'J comes toward

me ;0 the extent of tivc /fJ}geI:" I will go toward him to the extent otsn ann's lelJc,!h, And whoever comes toward me to the extent oien arm's Ieneth I'll

go toward him to the extent ot' two 111]11" Icneth II'Z Co , II!

, c • ... Co ' ., wcver C(}J]]L'S wa1kIiJg

toward me, I Will go toward him running," (6)

The Master of all engendered things [Muhammad) said: "Spirits arc like armies {hat have lined up" In the beginning of time they lined up spirits in four lines like armies,

The first line was the spirits of the Prophets (unbI:Vii) where there was no intermediary [between them and God]. The second line was that of the Friends of God (A IvIZVil'), the third line was the spirits of the believers (mil 'miniin). and finally, the fourth line was the spirits of non-believers and infidels (k,iHriiJJ),

Those spirits that were in the first station, where there was no intermediary between them and God, achived aptit udes and q ualit ies to become the Perfect Man because of the special blessings of God, Exalted is He, so that hy their guidance people would learn to remove veils and perceive divine mysteries. [As the Quran says]: "Those prophets art' the people whom God guided, so iii/low their guidance. "(6: 90) In other words, God himself states that He taught the prophets to unlock this mystery because for many years they were in the station of direct witnessing and [their souls] had been illuminated by the: lights of His grace, They had become worthy of the light or Divine attraction, So God opened their hearts to [His] attraction and taught them the secrets of resolving the mystery that He said He taught man (" The BCIlcijcL'I1( taught the Oui'sn. "(55: 1-4), because they are like "those whoin I gave [he scripture, cO[]}J]}<1m/ and prophet/lOod." (6::-\9)

As to those people, who in the world of spirits and from behind the veils or the spirits of prophets received the now of Gods em an at ions. they cannot ent er His Sacred Precinct and unlock the mystery that God locked unless they obediently follow the prophets and do justice [as God mentions in the Qur'Jn] "It is Alliib's tradition that IVas cst ablishcd betorc and )'011 shall not jjnd alterations in His traditions" (4:-\:23) and, "Vcri~\' this ;,: /I.1_T,' Straight Path

?n the path of~ovc if you step with sincerity

l he Beloved will come to you running on her head

Now that it is e,stablished that the chains of the human state cannot be unlocked WIth anything other than the key of the ShaJi'ah it be' I . that the ist f I - , comes c cal

( _.' CXIS ence 0 t ie Sheri'sh necessitates the presence a law-giver

Shan ,), and those are the prophets,

,!,-nnw that HS the deputy of the Prophet, the Imam is a person who is SUpellor [to all] anei the commander in reli zious as well as worldly' [I' , , f II

Who hi. d I . z- c, _ a all S 0 a

a . ave rea? lC t ~e age of adolescence. Like sending a Prophet the

1I~r:OlI1tmeJ~t 01 an Ima:ll is _obligatory, Like a Prophet, it is necessary t~r an a ;m to be Inerrant. His Imamate must he with the specific command of God In dir: based on claims and rebellioll--as WaS the case with the Zaycliyah-- . , leI e ity 111 the case of the' Abbasi" I (7) .' 01 as tl 'S' , , . ya 1 , or on consensus [o l the community]

re , unrn Muslims believe Rather it must be b: sed I '

sa ' J.' ' ,C ase on t ie Prophet ic

i vings (,:adlfh) and Ihe dcchuatf on or the previous Imam 1\1]" 'I" t

llJamale IS cont ingent _ , " ' , J t dII11 0

aeeordin' ~ upon ,one s performing a miraculous act, Therefore

G d' ,g t? what was,melltj()ncd, the legitimate successor to the Prophet' M~lJ't~d~I,eetl1l~S and _praIse be upon him, cannot be anyone other than 'Ali- al~

a, a . FOI he IS the one who is specifically named in the hadith


On the Sutis' Bctict in f'ropht'lhood end lnuinuu c

On the Sufis' Bclict in Prophetbood lind lmsmste


" Whomsoever 1 am the master tor, verily 'Ali is his master" and about whom the Prophet said: "I did 110t whisper this to him, but Clod whispered it to him. "

The master who is the commander of all men is . Ali the Archetype who is the Supreme exemplar

of the selected few and the noble is 'Ali (8)

The lover who takes his life in the palm of his hand on the path of the Beloved

and runs toward the battlefield is 'Ali

That breaker of chains who broke the chain of the carnal soul like the chain of the seven stars is 'Ali

That noble king of the battle of strugg!eon God's path (9) who stands in the same line with angels is' Ali

The master who is the honor of the pulpit and prayer niche ancl is the gate to the King of Khurasan is 'Ali

The cup-bearer from whose hand lovers drink

the lover who is the Knowcrot God vs 'Ali (10)

The traveler who is aware of the mysteries of the Beloved

the confidant who is the companion of the Beloved is 'Ali (11)

That knower of divine knowledge in the manifest and non-manifest worlds that Helper who knows the Qur'an by heart is 'Ali (12)

The man of heart whose light radiates over the Throne

and illuminates it better than the Sun is 'Ali

The friend of the Sfwi'ah and the soul of MII;)~t:ll5' the one in whose hand the affairs of the world

finds order the manifest and non-manifest worlds is 'Ali The brave man whose call in the days of his youth

bri ngs fear in the hearts of t he enelllY is 'A I i

With all sincerity Muadhdhin is the servant of'Ali's threshold the king who intercedes for our sins is . Ali.

In addition, Shaykh 'Alii' al-Dawlah in his book entitled 'Urwah says that "Now Men or the Invisible World perform the daily prayers the same way that the _IneITants Imams did," and Shaykh [Farid aI-Din] 'Aqarsays in Mszhsr-i Dhat(The Locus of Manifestation ofthe Essence):

Shaykh 'Alii' al-Dawlah Scmnani, (13) may God sanctify his mysteries, says: "Spiritual authority (wih~vilh) is the science of the inward, and heredity (wiritha) is the science of the outward, Imamate is the science of b.oth the outward and the inward, The [function of] spiritual legatee (wi:,'ayafJ) is safeguarding the chain (si/si/aJi) of the inward, and the caliphate (khiliiJafJ) is safeguarding the chain of the outward, After the Prophet' Ali was appointed ~s the spiritual authority (rValJ), inheritor (wclritiJ), J 111 ,1111, spiritual heir (was]), and successor (kha/iftllJ) to the Prophet, peace be upon him,"

If you ask me what the path of the truth is

or who is the most perfect on the path of religion [ will tell you what the path of the truth is

it is the one whose Imam is 'Ali al-Murt adji'

When Muhammad departed from this world and left the people know that the !l11l11rlateofthe people of the world belongs to 'Ali

After Mustafa", Haydar is the Imam ~

your religion and your faith finds perfection by following him The Imamate of M urt ada ' and the People of Vas; n

the path of the truth (tar"-qHh) in religion is their path

In this world 'Ali is ideal destination which is sought

he is the refuge for all wayfarers ill the world

On the path of the Truth know that Murt ada' is the guide become the knower of God by following his guidance Illuminate the light of his love in vour heart

from him learn the way of the religion of the truth o brother, if you do not know him

why are you asking about Christian monks or the infidels I will tell you the name of that eternal king

Who stepped his foot on the shoulder of Muhanunad Commander of the Faithful, that majestic king Commander of the Faithful, that mystery of Adam Commander of the Faithful, is the slogan on Illy tongue Commander of the Faithful, is my soul and my spirit From the moon [in heaven] to the fish in the ocean

are all his little children, relying on him

so seek him wherever you wish

God was his goal and his purpose in the world

he was always the worshipper and one with the Worshipped If you know any Imam other than he

you can not call yourself a Muslim

Know the light of Ahmad and Haydar as one (15) discover these mysteries by the help of your intellect

o 'AHar' You are the knower of the path: End your utterance and do not throw the pearl before the swine

He who attains divine knowledge by the love of 'Ali

In every breath he would engrave' Ali's name on his heart and soul Listen to this fine and marvelous fact

that the perfect people

shall find faith from the guidance ufhis name. (14)

Again in another poem' Allar writes:

If you ask me who the savior is on the path or who is aware of myst cries on t his path

Yo u cannot differentiate t he sHvior from the one who misguides


011 (he Sufis' Bclict in Prophctltood uru] Inuimnt c

011 the Sufis' Bclicfin Ptophcthood and Inuunstc


then you do not know who is the t ruc wayfarer Oil this path Mustafa' addressed this question in a hedith

Listen and beware! I shall relate to you these mysteries The Prophet said that "After me the Unmuih

Will be divided into seventy three nations in religion," (16) Only one of them will be saved by God

and the other seventy two will be all rejected by God I will tell you who this saved nation will be

it will be the one which is aware of the mysteries of the Imam That nation shall carry the command of MU,?!3Ta'

and shall recognize Murtada' as its Imam and guide

That nation shall recognize the meaning of the spiritual heir (lVa,l'l) and shall not deny or reject t hat which the Prophet said

Those who recognize the Imams are wayfarers on the path

and those who do not, are the ones who will be lost

You consider lost he who docs not know this truth

and he who does not know the mystery of [he king of the faith You consider lost he who does not know this path

and he who does not recognize the path of that kings community You consider lost anyone who chooses

on the path of religion a king other [han Haydar

You consider lost anyone who does not recognize' Ali

and does not recognize the Friend of God as .His Irue Imam You consider lost the one who is not a derwish

and he who does not recognize his own Imam and guide If you wish to become a savior on this path

you shall not disobey the command of this holy king

Be determined and steadfast on the path of his command turn the entire world into a rose garden for your being Free your soul from [the yoke] of this world and the next what else I can say better than this, only God knows,

If you ask me who is the oppressor in the universe

And what the manners and ways of people o f injust ice are I will tell you who the oppressor in this world is

And as to what darkens his fait h may be

Indeed, a man of injustice would not be a Muslim

for he does not know t he reality of t he pat h 0 f fai t h Oppressor is the one who covers lip the religion of t hc Truth and his blood boils from the hatred of Murr ada'

Oppressor is the one who took the place of the Prophet

for he was not the legitimate successor

when he took over the pulpit of the Prophet

Oppressor is the one who is led astray

and who is not on the path and religion of the king Oppressor is the one who uhandoned seventy t wo nat ions

and went and fell on the abyss of deviation Oppressor is the one who loves the world

and under his skin carries hypocrisy before Murtada ' Oppressor is the one who misguided the people ' and did not follow the path and religion of the king

Opp:essor is the one who is not on the path of the Prophet's religion and IS not the friend of his spiritual heir, as he has commanded C May you never see the face of the oppressing man

avoid the companionship of the oppressing man in the world God dislikes the people of injustice and oppression

for the man of injustice is constantly in pain by himself God has placed His curse on the people of injustice

and has afflicted them with pain, agony, and' trouble Avoid the people ofinjustiee in this world always

and be the lover of Haydar, the constant invoker

Lovers of' Ali arc free and unique

they are true men in eternity

Lovers of ' Ali know the mysteries

they distaste anyone other than him

Lovers of' Ali are on the st raight path

they are truly conscious [of mysteries]

Lovers of ' Ali are like lights in the soul

they arc immune and free froiu inj list ice, pride, and hatred Lovers of 'Ali are like [divine] light

they are always helped [by God]

Lovers of 'Ali are aware of the mysteries of the path they are emanations frOI11 God

Lovers of' Ali planted his love in their souls

they are like flowers eternally in the Garden of Edcn o You the Kharajitc! May hell be your abodc '

for you do 110t know what the path of the Truth is If you know the reality of Murt ada:

indeed you can recognize the loc~s of

the manifestation of divine light

it shall keep you away from the darkness ofluss

and shall protect you from the eye of men of injustice This locus of manifestation shall save you

from the abyss of darkness

and to the mysteries of' A li it shall connect YOU

In th~ re,:lm of meaning you can see the rigl;t path And in his path you will reach sincerity and certainty

'Altar then continues:

In the discourses of Sh~ykh ~at1 aI-Din [Arciabili] it has been mentioned t.l.1al a man asked Shaykh Zahid [Gilani] (17) what the Shayklr's reliui , II, li i: "111 'Ii '" . Ibl011 was,

e rep ,IC( , V> c to ow the religion 01 the Prophet's Household (the AM sl-

B~y~ 101' they observed the utmost degree of piety and purity." (18) Ibn Babiiyah [Muhammad ibn 'Ali known as Shaykh Sudiiq] at the end ofthe filly

---~---- ..... ..."."".


On the Sufis' Belictin Prophet hood end lmsnmtc

On the Sufis' Hclictm PlOphcthood a/l(!!m;ll11i1fe


first chapter of his book titled Msj.ilis (19) also known as Ameli quotes a certain Abu Muslim who said that:

One day in the company of Hasan al-Basri and Anas ibn Malik we went to the house of Umm Salamah, the wife of the Prophet, peace be upon him, Anas entered the house first and then Hasan and I went in, Hasan said "Greeting» to you 0 our mother! May God's bounty and His mercy be with you.'

She replied: 'And peace be upon you, Who arc you my child'!'

Hasan said: '1 am Hasan al-Basri.'

Umm Salarnah said: 'What did you come here for')'

Hasan replied: 'I came here to listen to a hsdith that you heard from the Messenger of God on the spiritual station of' Ali ibn Abi Talib.'

Umm Salarnah replied: 'I will narrate that hsdith. May God turn my two ears deaf if 1 did not hear this hadTth from the Messenger of God and may He tum my two eyes blind if I did not see the Messenger of God say this; and may God seal ]llY heart and do not let anything in it if I did not open Illy heart to this hsdith; and may He turn my tongue dumb if I did not hear him say this to 'Ali ibn 'Abi Talib: '0 'Ali! There shall be no slave otGod who meets Him on til" Day of Judgment and who rejects your lmsmstc mid Wih~vaf, unless that person who meets God, Pratscd end Exntted is He, had worshipped idols ill! his life. ' (20)

o Shams ofTabriz be silent, do not reveal divine mysteries any more He who knows the mysteries of that king

IS aware of our mysteries too,

Also in Mathnavi, Rumi says:

o Son I YOLI have seen' Ali in the darkness

That is why you have chosen an Imam other than him,

And I-rakim Sana!' says:

o Sana!' with the power of faith praise' Ali after Uthman 's death

Have you not heard that at the time of the blossoming of flowers the cat mews, and then the nightingale sings,

:raising him is praising the Absolute, [as the Qur'an says] The truth has come and the tstsc dcpnrtcd; (22)

In another poem Sana!' says:

Abu Muslim says that I heard Hasan uttering "J bear witness thst 'Ali is my master and the master otthe lsith iu!" t Ashliedt) annna 'AII~val1 mnwlays wa mdwlli sl- 11111 'minin"; When l lasan came out Arias asked him what he was bearing witness to, whereupon Hasan narrated what he had heard from Umrn Salamah. [Upon hearing that] I (Abu Muslim) also uttered, . [bear witness (hal 'Ali is my master end the master otthc tsithtul. "Then Arias said that I bear witness that the Messenger of God repeated this hadith three times and on three occasions, (21) RUl11i says:

The one whom you consider equal with' Ali, beca use of your ignorance

By God, He is not even worthy of beinu

the keeper of the shoes of' Ali', servant (Qanbar) I can not believe that he who claims faith

and violates Zahra 's riuht

but still claims to folIo~ the religion of the Prophet. (23)

, ~ow that after the Master of the Faithful' Ali, his SOI1 IIasan is the

legitimate Imam, .

I adore' Ali, love is our creed

and he who holds us as an enemy May he become blind in two eyes.

We found felicity from the love of' Ali on every breath this felicity make us more conscious of our good fortune

The lucrative reward that I have with the love of 'Ali

o Brother] This world and the next are the reward in this deal He who calls anyone other than the Commander of the Faithful as his Imam

he is an idol-worshipper, and indeed, breaking idols is our job o '{all lover of the Truth, love the king of all men

he who docs not love this king is a stranger to LIS and is our enemy The vision ofevery Kharajit c is deprived from seeing 'Ali's face the neck of every S.7;\bi('Ali's enemy) hangs on o ur hanging pole

Corne! And for the beauty of your faith utter Hasan's praise and put the dust of his step on your insightful eve

If you are seeking the mystery of the truth, with ccrt aint v struggle so that you can become the dog of Hasans threshold One who found his way to the Truth and

was brought nigh to the Beloved

he sacrificed his henri and soul in loyalty to Hasan He who wishes to sec [the Beloved] will see t'jim but only if he encounters Hasan and sees his face

He who finds eternal life ill the t wo engendered realms

he finds it by the light of Hasans bashfulness and modesty Come and illuminate the eye of vo ur heart

boY the light of the beautiful and'channing face of Hasan

1 he knots of~he affairs of the two engendered rcal;lls can be untied but only If It IS 1T1 tile knot-opening mighty hand of Hasan

He will become your intcrccssur o n the Day ofJudgn'lcnt


On the Sufis' Bclietin Proplrcthood and Inmnuuc

On the Sufis' Befiefin Propbcthood stu! Ill/all/iite


if you become with sincerity

the loyal servant and servant of Hasan (24)

o Mu'adhdhin! Let us hope that at the moment of death People's two eyes can see the beautiful eyebrow of Hasan. (25)

Like Muadhdlun, he who seeks mastcrv in the world

tell him to become like a Hindu servant before Zayn al '.Adidin. (29)

And the legitimate Imam after Imam Zayn al-' Ahidin is his son, Imam Muhammad Baqir. may God's greeting be with him.

And the legitimate Imam after Hasan, is his brother, Imam Ilusayn, may God's greeting be with him.

He who captures the charm of felicity in the two engendered realms is the one who has become the dust of'Husayri's foot with sincerity That fortunate man shall be immersed in the ocean of love

who has tied his heart and soul to the patronage (wife/) of Husayn One will be eternally alive by love if in one's heart contains

the mark of the love and affection for Husayn and his companions You can attain the stations of all angels brought nigh (KilITlllii(lfl) if loyalty to Husayn exists in your heart with full sincerity (26) He resembles the prophets, that chivalrous man who

is glorified with the light and beauty of Husayn

If you wish to find your way to the abode of t(llt#~f

rest assured that it is found only in the friendship of Husayn (27) Come and be a companion to Fatimah in sympathy with her Eternally remain in mourning for the soul of Husayn

He who sheds tears of blood for I-! usayn

will be a companion of Mustafa' and 'Ali

o Muadhdhinl On the Day of Judgment you can intercede on behalf of the people if you pass through Karbala

the land of Husayn

He who is purified from the impurities of the world shall become the dog of the abode of Muhammad Baqir with all his being

He who is honored a hundred times ~

and becomes the knower of the Truth

shall be one of the followers of Muhammad Baqir (30) All prophets have given testimony to his knowlecige that in the realm of knowledge,

more exalted than them is Muhammad Baqir I shall guide you to the path of salvation

know that salvation comes from Muhammad Baqir Come and be intoxicated in God with the wine of tml'/l/if and take the cup from the hand of Muhammad Baqir . Where is that truthful lover who with utmost sincerity

can reach union with the Beloved through Muhammad Baqir He who benefits from Divine attractions

[know, that] attraction has reached him through Muhammad Baqir ? Mu adhdhin! Come and sacrifice yourself on this path

for the path of the Truth is not but the path o fMuhauuuad Baqir (31)

And the legitimate Imam after Imam Muhammad Baqir is his sun, Imam Ja'far Sadiq, may God's greeting be with him.

And the legitimate Imam after Husayn, is his son, Imam Zayn al-' Abidin Sajjad, may God's greeting be with him.

May my soul be ransom for Zayn al-' Abidin for I am a dog in the abode of Zayn al ',Adidin Know that the selfless lover is the one who

is in love with the curl ofZayn 31 'Adidin

Know that the prayer direction of the attracted wayfarer is the eyebrow of Zayn al 'Adidin

Know with certainty that the seeker and the sought ultimately shall turn to Zayn al 'Adidin

Know that the strongest rope ('UJ~w[]t_iif-lVllthqi~ of religion is* The rope of the tress ofZayn al 'Adidin

The strength of the arms of Zayn al 'Adidin

shall break the fortress of your carnal soul

The piety and noble character of Zayn al . /\didin has bestowed honor and adornment to prophets

In the two engendered realms, from the fragrance of Zayn al 'Adidin all Men of the Invisible realm (Abd;if) have been perfumed (2R)

A soul which is worthy of God's love

shall receive the crown of the kingdom from Ja'far Sadlq A heart which is illuminated by the love of the Beloved its rust will be removed and cleansed by Jafar ~adiq

He who becomes the wayfarer on the regal path of love he shall take refuge in the abode of Jafar ~iidiq

All people of discernment will treat their eves

with the dust of the feet of Ja'far Sadiq -

In the two engc~dercd realms you shall be accepted as a servant [of Goci] if with all smcertty you become the servant of Ja'far Sadiq

He who tastes the knowledge of Jafar Sadiq

shall become conscious of the religion of the Messenger, the Praised one (32) If yo II become aware OfY1C mysteries of the Truth you shall know (33)

that the mystery o t the Fruth IS none but Ja'far Siidiq

Come and firmly cling onto the :;tlUng rope

for t here is no st rongcr rope at her than t he Strom; Rope of .la far Sad iq (34) He will not humble himself for the kingdom of the two engendered realms he who becomes the loyal dog ofJafa, Siidiq with all his being

o Muadhdhin ' The drunken'


011 the Sufis' Bclict in Prophet hood iJl/(llmallliltc

011 the Sufis' Belicfill Prophet hood and Imamate


do not be sorrowful on the Day of Judgment

for you have become one of the servants of Ja'far ~iidiq (35)

He who is the guardian of the treasure of tswhid shall tie his soul with the love cf Musa al-Kazim (36)

He shall become one of the intimate companions of the abode of union he who finds his way to the abode of Miisa al-Kazim (37)

He who can immerse himself in the ocean of'Musa al-Kazirn

shall find his way to the mystery of the world of t swhid

The fortunate man shall become the martyr on the path of love he who sacrifices his life in the abode of M usa al-Kazim

If you ask me the mark of the path of the Truth, rest a~'isured that there is no way other than t he flat h of M usa al- Kazi m The cure for the pain of the heart ofthe selfless lovers

is nothing else, but the love of Mus a al-Kazim (38)

The cane of Moses and the miraculous healing hand of Jesus are like the marks of the hands of Mus a al-Kazim

The heart which is free, pure, and liberated in the two engendered realms has taken luminosity from the heart of Musa al-Kazim (39)

Like Muadhdhin. he who sacrifices his heart and soul

is the worthless dog of the abode ofMiisa al-Kazim (40)

The Substitutes (abd,il*) found victory through him, no doubt

all friends of God (awIZli) found glory from the gate of ' Ali ibn Musa al-Rida He has paved this path, and has chosen the people of God

he has made the conscious heart aware of the Truth 'Ali ibn Musa al-Rida How could anyone who possesses a heart

ever be forgetful of God, do you not know

that the Possessor of the heart is connected to 'Ali ibn !'vlusa al-Rida He has hidden this path from the eye of the strangers

so that those worthless thorns would not find the way

to the gate of the majestic kingdom of ' Ali ibn Musa al-Rrda o pretentious man of piety you may die of envy

for your eye is inflicted with the illness of pride

and this pride pushed you away from

the service of' Ali ibn f'..llisa al-Rida

How can Mu'adhdhin be grateful to you 0 the King of Lovers 1

since you granted him intimacy to your mystery 0' 'Ali ibn Ivlusa al-Rida I am not afraid of the world, or from the tribulations of the Day of the Judgment

for I have found refuge in the protection of ' Ali ibn Musa al-Rida. (41)

And the legitimate Imam after Imam Ja' far Sadiq is his son, Imam Musil al-Kazirn may God's greeting be with him,

And the legitimate Imam after Imam' Ali ibn Musa al-Rida is his son, Imam Muhammad Taqi, may God's greeting be with him.

o lovers! 0 lovers 1 My heart has become illuminated

from the rays of the Sun of religion, tile ocean of generosity The content king, 'Ali ibn Musa al-Ri()a

o mystics! 0 mystics! The ocean of my heart is taken over by waves it ha-s become stormy from the vision of' Ali ibn 'VI usa al-Rida

I have become the ocean of tuwhid, no one knows Illy secrets

since my soul became intimate with 'Ali ibn MtiS8 al-Rida

o Wayfarers! 0 Wayfarers' My soul became conscious of the Beloved, and I became more steadfast

in the service of' Ali ibn Musil al-Rida o Heartless people! 0 Heartless People I

I have shown you the signs of the Heart .

the heart is an endless ocean when it connects to the content King o witnessing souls! Josef. with all his beauty and cl1Hn~I,_ ,_ has learned the art of cap turing hearts from 'Ali ibn Musa al-Rida Adam, who was purified by God,

and Noah, the one to whom Allah whispered His mysteries, and Moses, to whom God spoke,

all found victory from the grace of 'Ali ibn i\liisa al-Rida

He whose heart finds strength in love

his soul is always in search of Imam Muhammad Taqi

He who clings to the robe of the People of the Robe* (.'1/-; 'Aba)

his prayer direction (qiblah) is the face of Imam Muhammad Taqi (42) He who is captured by the perfume of tile dear beloved

his heart is captured by the fragrance of Imam Muhammad l aqi He who always has the image of the Truth before his eye

the eye of his heart shall see the face of Imam Muhammad Taqi (43) The lover who is saved from the threat of the carnal soul

is adorned and glorified by the noble character of Imamlvluhammad Taqi Happy is the man who is called to cling _

to the rope that is the tress of Imam M ulianunad Taqi

In the two engendered realms he will be honored

with the crown of the kingdom _

he who always has his heart turned toward Imam ~111ha!11l1lHd Taqi (44) Like a real man, he will abandon this world and the next

like Muadhdhin, he who is in search of the abode of Imam Muhammad Taqi. (45)

And the legitimate Imam after Imam Musa al-Kazim is his son, Imam' Ali ibn Miisa al-Rida, may God's greeting be with him,

And the legitimate Imam alter Imam Muhammad Taqi is his son Imam 'Ali an-Naqj, may God's greeting be with him,

My heart has become illuminated with the light of Imam 'Ali al-Naqi Illy soul is yeaming coust ant ly for Imam 'Ali' ai-Nqi (46)


On the Sutis ' Beliefin Prophcthood and /m;lllldtc

He is the eternal flower of the garden of prophcthood _ that is why I was attracted to the manner of Imam' Ali al-Naqi He is the pearl of the ocean of Imamate

that is why I was captured by the utterance of Imam' Ali al-Naqi He is the one who crowns the friends of God _

that is why my soul was captured by Imam 'Ali al-Naqi

No one uttered the Truth without his intercession

if you wish to reach the Truth, emulate 11lI8m 'AI ~l-Naqi He who truly becomes loyal to Imam 'Ali al-Naqi becomes the king of the inward and the outward realms

He who became a servant in the slave market of Imam' Ali al-Naqi became the fellow traveler of all the prophets (47)

Any heart which became the magic cup showing the truth is indeed a reflection of the face of Imam' Ali al-Naqi On the path of Divine love the men of the TI~Jth Traverse, longing to meet Imam' Ali al-Naqi

Like Mu'adhdhin he who becomes the dust of his path

shall become intimately aware of the mysteries of Imam 'Ali al-Naqi (48)

And the legitimate Imam after Imam' Ali al-Naqi is his son Imiim Hasanal-t Askari, may God's greeting be with him.

Once again my heart contemplates on a master _ as though it has witnessed the beauty of I 111 a 111 Hasan al-t Askari Once again the mirror of my heart has become tra,:!sparent

since it reached union with Imam Hasan al-'Askari

Once again longing for the call of "I am the Truth" (,~na 'I-Haq) 111y soul found perfection from Imam Hasan 31-' Askari

From now until the Day of Judgment one cannot describe

the exalted station and glory of Imarn Hasan al-i Askari

Once again from the tavern of Divine U_nity

the pure wine of I III am Hasan al-t Askari reaches my heart

The man of God becomes the man of the heart when with ~dl his being he becomes the captured gazelle of lman: Hasan al-r Ask ari

He who is captured and immersed in the love of God _ shall become likc the Hindu mole before Imam Hasan al-r Askari

o Muadhdhin set your spiritual will in the two engendered realms open your eyes and see the beauty of I III ii III Hasan al-r Askari. (49)

And the legitimate Imam after Imam Hasan al-t Askari is his son, the Master of the Age ($iil,llb u/-Zmml'n), may God expedite his reappearance. He is now living and shall remain alive as long as a person or faith is found on earth. The universe finds subsistence in his being and when he departs the world, tile Day 1.11' Return shall begin.

o captivators of my heart! Have mercy Illy heart is in lamentation my heart has become mad with love by the vision

On the Sutis ' Hclictin Prophethood end Inuimatc


of the Master of the Age

o masters! That Master of existence and

the king of the engendered realms appears in Illy heart, the light of the Divine, the Master of the Age (50)

o selfless daiwishesl Wake up! get conscious and see

how long shall you be restless, the Master of the Age revealed his face o people of wisdom I I shall make you 111 ad if I describe

a little from the exalted station of the Mastel' of the Age

o drunken men! You are intoxicated by the wine of union

from the cup that gives you generously, the Master of the Age

o my fellow companions I Keep your desires for the length ofa breath the heart has become mad and is in lamentation

by the vision of the Master of the Age

Do you know what the purpose of the creation of the engendered world is?

it is the honor of heaven and earth, the king of the universe, the Master of the Age

He is Adam and Noah, he is Moses and the Holy Spirit

he is the patience of Job, the possessor of the faith, the Master of the Age He is Sallh and he is Hud, he is Gergis and David

and Solomon has earned kingdom from the good fortune of the Master of the Age

Know that he is Muhammad, and he is the light of Ahmad

know that he is the exalted' Ali, the king of t he faith, the M aster of the Age He possesses the noble character of Hasan, the patience of Husayn, and the piety of Zayn al-' Abidin

he is Baqir, the possessor of knowledge of the Truth, the Master of the Age He is the Ja'far al-Sadiq, he is MUSH' al-Kazim,

when he talks with God, he is like Moses,

the one to whom God spoke

he is the King of Khurasan, 'Ali ibn M usa al-Rida

and he is Taqi, the honor of the universe, the Master of the Age He is Naqi and 'Askari, and the Guide 011 the path of Certainty the Pole of tile heaven and earth,

the Master of the Age (51)

o Noble King! Muadhdhin rules like a king, by the honor Of your glory

you have called him the dog of your sacred threshold; praise the Lord, 0 the Master of the Age. (52)




Concluding Remarks

Know that the Saved Nation to which the Prophet alluded in his famous hsdith is none other than the community or the Twelver Shiites UliJmi


On the Sufis' Belictin Proplicthood and Inuimatc

'//silariyail) for they cling to the solid rope of the Blessed Household of the Prophet and have received their faith and religion from them, The Messenger or God said, "Tile example otmy progeny is like that of' the Arc (If' Noah. ~Vhoever clings to them is saved and whoever turns away trom them, verily he will drown." (53)

Other than this exalted community other nations are not saved and will be perished, The statement that some Sunni scholars and Sufi masters have made regarding their adherence to Sunnism apparent ly is indicat ive of their practice of prudent dissimulation (filiJZvah). (54) And prudent dissimulation is obligatory and abandoning it is like abandoning the daily prayer, As the narrations of the AlIJ sl-Bsyt indicates, he who abandons it is in opposition with God, His Messenger and the Imams and is indeed outside of the religion of Twelver Shi'ism.

Imam Ja'far Sadiq was once asked to comment on verse 49 of chapter 13 of the Qur'an (Veri{v the dearest among _vou betore God is he 11110 is the best in conduct), He said: "It means that the dearest among you before God is the one who practices prudent dis . simulstion" (55) Ibn Biibiiyah in his book entitled f'tiqiidiit (Principles af'Be/iell;) says that, "Indeed God Exelted and Blessed is He, has permitted [reluctsntly] the expression of' Iiiendsliip with infidels II] a state ot'prudent dissimulation ...

Moreover, God, Exalted is He says[in the Quran]:

Let nut the believers take infidels as their tnsstcts in preference to believers. AmJ he who does so has no connection to God unless it is out ottcar and lor [the purpose] of prudent dissintulstion. (3:2~)

There are many other sayings about this practice hut it is beyond the scope of this treatise to discuss them here. (56) If some narrations of scholars and masters apparently condemn prudent dissimulations one must not blame them or doubt [their belief in] prudent dissimilation because of their apparent refutation, For there are some expediencies and benefits in the Inerrant Imams' silence about those scholars' refutation of t aqiyah, hut not everyone is aware of those benefits. Do you not see that there arc twenty four Prophetic sayings (aiJiidfth) in condemnation of Zurarah ibn A'yan (57), as ~11elltiolled in the hook entitled, The Great Men (R{/ill-i KabII) by the said Mirza Muhammad. (5tl) There arc also many sayings in condemnation of prudent dissimulation reportedly attributed to [scholars like] 'Abdullah ibn' Abbas. Hisham i~ll lIikam (59), Hisham ibn Salim (60), Fudayl ibn Yasar (61), Fadl ibn Shadhan (62), and others. These are eminent men among the Shi'Itcs and their biographies and spiritual states are recorded in the clearest way in biographical books. (63) However. the sayings with broken chains of transmission attributed to them are not reliable in relation to principles of faith and may not be trusted-

On the Sufis' Bcliet in Propltcthood and Imsmntc

Notes Chapter Three

I. Bilal ibn Rabah was the prayer-caller and treasurer of the Prophet, peace be upon him. He was one of the early Muslims who, like 'Ammar Yasir was tortured by non-believing members _of the Quraysh tribe, On his life and sufferings See [Jalal ai-Din] Riimi, Mathnevi, ~66; Tshrir Tsvoosi, p. 59. Also see Usdu'l-g!Jabah fi- Ma 'Iifat ai-$ahab[)h by Ibn Kathir (d. 630/1233),1:3, 3:206-20S,

2, This alludes to the well-known hadlt!J Qudsiwhen God addressed the Prophet saying " Were it not for your sake, We would not have created the universe (Leu laka wa ms khnlsqt a/-Anak." See BI{Jar sl-Anwsr; 15: 2R/4R.

3,This alludes the the had/ih of the Prophet that says: "Verily God possesses seventy thousand veils made of light and darkness. If these veils were ever to be removed the luminosity of His countenance would bum the eye of his creatures" See Bihar sl-

AnwiJ; 511: 45, 76, and Ghawali al-La'ali, 4: 106, 15R. .

4. See Mirsed sl-Tbed, p. 127.

5, See Gha!viiJi ai-La 'a{v, I: 296/195, and, Jimi 'al·S,idat, I: 14.

6. Ghawali aI-La 'a 1..,.., 4: 11011 R2, and, al-Maqisid al-Sanlyah, p. 217.

7. Related to 'Abbas ibn 'Abd al-Muttalib who supported the Bani Hashim clan against the Umayyads who explited the popularity of the Ahl al-Bayt for their own political end. See Fsrheng-i Firaq-i Islsmi, pp, 27R-290. See also Manalihij al- Vaqi~/, p. 425.

8. It is reported that 'Ali once said: "1 am the guide and the guided, and f am the Commander of the Feithtu! in paradise" See, [KitabJ sl-Ikhtisss, p. 24~.

9. This alludes to the verse 49: 15, which commentators believe was revealed about Imam 'Ali and his excellence. See TatstrNiirsl-Thsqlsyn, 5: 103, I II.

10, In a commentary known as TafSi~'-i A:-vat sl- Wi/ayah, commenting on verse 16 of chapter 72 the author says: "It has been narrated [through the Ahl al-Bayt] The Imam of the earth is the Lord of the earth," He takes the term Lord in that context synonymous with Imam. And on verse 21 chapter 76 he identifies the word Lord as the Cup-Bearer of the Pool of Kawthar in paradise [i.e. Imam 'Ali'." Sec TafSlj'-i A-vat sl-

Wilayab, 2: 363. -

11. This refers to the {/adlllJ of the Prophet: "0 People.' 'Ali is my brother in this world and ill the herestier. He is my legatee, the confidant ill III V tnvstcrics and mvsteries of the Creator of the universe" See al- Yaqin; p. 427, and, Bi{;ar ;I-Anwa,; 40: 20/36.

12. 'Ali is reported tel have said: "J ern the tressuerer of Divine knowledge" See, [Shaykh Sadiiq] Amsli , RR: 5R, discourse no. 9, and, Bif/iJ· st-Anwsr. 39:335/1. There are many other a{ladith and narrations concerning this issue. Sec, Bihar al-Anwsr; 35: 39R, & 12, 26:4, 26: I & 5, Rawdst ,1/- Wa'i?i~l, I: 7R, RI:vad al-Jiflal;, r 29.and Mi 'eh Msnqibsh, pp. 105-106.

13. 'Ala al-Dawlah Semnani, the seventh pillar of the Dhahabiyah order was initially one of the rulers of Semnan. He was born 659/1261 and died in 736/1336 in Semnan and was buried there. According to some historians, he wrote more than 300 books and treatises including, Malia' sl-nuqst, .1/- 'urws]; /i ab/'il khalwah lV,1 'l-jslwsh. Qmvi'id al'Aqa'id, Bayan, a/-Illsan, and JlI,lIIiip)' al-Mallarjil: Sec H.7d~yat sl-Abbeb, pp. 200-201, Riya(i al- 'Aritin. pp. 16R-I t'i9, [Dawlatshah Samarqandi 1 TadhkiJat a/-Sllu'mil, [' Abd alRalnuiin Jami], Nata{Jil st-Uns, pp, 441-445, Wi/;~yat Nimah, p. 412, Rawrj,it el-Jinsn,


On the Suti:' Bclictin Propbcthood and lim/marc

On the Sufis' ilclicttn Propltcthood and Imamate


2: 2R3-297, [Shiisht ari] Majiihl' ill-MIl'/IIinTII, 2: 134-13~, and KhilZJ~lat sl-Astiv.:', 2: 288-21\9.

14. Commentary on the Diwiin of Imam' Ali, p. 170.

15. An allusion to the {7adfth: "Indeed God created me and 'Ali from the same light before creation otAdstu" Bihar al-Anwar, 25 24/42. This hadTth has been recorded in some other sources as well. F~r instance see, }'am/lIT' al-Ma'waddah, p, 256, Chi/Yilt slMarsm, p. 56, /(Jqiq sl-Hsqq; 5: 242-255" RilW~/IIt al-IV;/'izJ~J, p. 77.

16. This term refers to a hadTth that reads as "SOOIlIl1Y community will be divided into 73 branches. and among them OII~V one is saved and the rest are lost. The one that is saved is the branch that clings to y01/1' (AM al-Bsyt 's) wilayah and will benefit Hom your knowledge." See, Biher at-Anwer; 36: 336: 19R, and, Ilzam al-Nswssib. p. R I.

17. Shayk Tiij ai-Din Ibrahim Zahid Gilani, the son of Raushan Amir was one of the most eminent masters and greatest friends of God (Awliya' AI/,ih) during the 7[il /13[il century. His chain of guidance reaches Shaykh Abu al-Najib Suhrawardi, the tenth pillar of guidance of the Dhahabiyah order. He died in the year 700/1301 at the age of eightyfive and was buried in the city of Lahijan in Mazandaran. See, Sntwot al-$afii pp. I flO, I ~4, and 253. See also A(lwil/-i Shaykh Z;ihid CTla-J]/~ p. ~~.

18. Sstwat al-$afa, p. 1232. They asked the Shaykh (Zahld) what his creed was'? He replied: " Our creed is the creed of the Ahl al-Bay: of the Prophet who observed utmost

piety and purity and lived an ascetic life." _

19. [Kliab al-) Ami/Ii by Shaykh Saduq known as Ibn Babuyah, is the second important source that has been used extensively in writing Tllhlail-yi 'AbbilsT All1ali , which is also known as 1\11ljiilis and 'An! an-Msiitts is written in 97 discourses that the Shaykh presented in different sessions in cities like Rayy, Nayshabur, and Mashhad between 367and 36R/97R-979. It contains some of the most reliable narrations and a(lfidfth about the lives and virtues of the the Prophet and the Ahl ul-Bayt as well as prayers and supplications.

20. Umm Salamah was one of the wives of the Prophet who was among those who migrated to Ethiopia and later to Medina. She died in the year 63 or 64/6R3- or 6R4 at the age of R4. See Lughiit Nsmsh Dehkhode..

21. [Shaykh Sadiiq], AmilfT, p. 506/15, discourse no. 51.

22. Shaykh Shams ai-Din Muhanuud ibn 'Ali ibn Malakdad TabrTzi, known as Sluuns-i Tnbriri was a prominent gnost ic of the (,[11 I J c~nt ury. His chain of ti/riqilli goes back to Shaykh al-Mashayikh Abu al-Najib Suhrawardi, and through Baba Kamal Khujandi to Shaykh Najm al-Din Kubra'. Report cdly, he was martyred in the city of Koniya (Quniyah) in 64511247. His discourses are collected [and published] entitled Maqaliit (Discourses). See Rmt'(/,it st-Jinsn. I: 291, 4R4, and 2: 32:;:. Also see Mntuiqib-, Awhad aI-Dill, PI?: 21_& 37, and, Si/si/at al-A Illi),i'.

23. Sanai, Diwsn. p. 469. The last line in this poem is quoted from the Quriin, (J7:RI). For other ahadith regarding Imam ':\Ii and his excellence and qualities see Tatsir-i \'tlr a/-T1/aq/:!YII, 3: 12141~, [Kit;ib) fi/-/htij;iJ,1 74, and Bihsrsl-Anwnt: 37: 20R !R6.

24. This is an allusion to the saying of the Imam "Verily. our Shiit cs possess the right to intercede on behalf of their families and rclut ives." Sec, Bihnral-Anw.«. 24: 27.~ /55.

25. [Muadhdhin Khurasani] DTwilll, p. 5.

26. Kmriibi_vall (Cherubim) arc a group of angels who arc brought nigh to God and arc always in the Divine Presence. It is reported from Imam Jufar Sadiq once said that:

"Verily, Kurrubiyan arc a group of our Shiitcs and me among the first creatures. God. Exalted is He, placed them behind tire Throne. If they bring the light of one of thern to

earth, it is enough for the entire earth .... When Moses asked God to reveal Himself, God commanded one of the Cherubirns to reveal himself. He did so and broke the mountain into pieces." See Kiteb HI-Sari'il; 3: 569, and, Bihar al-ATlwill; 59: I R4/26.

~7. This refers to another saying by the third Imam, may God's greeting be upon him.

We ~/e the people worthy of uttenng the word of tswhid and piety," See Bihsr al-

Allwal; 44, 249/46. .

28 '. ~bdal are a sr.~cial group of Sufis who are believed to be among Men of the invisible realm (RlJdl al-ghaybl. In the realm of wilii_vah (Per. IVilaVal) these men are believed to have reached the station where their spirits can be transformed into bodies and/or their bodies into spirits. Raz has described this state in a poem in Kawthsr Nsmsh:

When God's light ascended, it transformcd my being

from my spiritual dance (sama) and ecstasy many Abdals appeard.

Th~ reason Mu'adhdhin says that the Abd,i/have been perfumed by the fragrance of the Ill1~l11, he means that they have benefited in a special way from the wilavah of the Imam. Because in each station of lViliiyah, c;very frilled of God (~~;1/J) receives special grace_ from the Inerrant Imams. For more description of this issue see, I\fisbiih .1/-

Shnri'eh, by Ral' (Zd.ed.) pp. 64-66, and fn. 241. . .

29. Muadhdhin Khurasani, Diwen, pp. 0-7.

30. This is alludi~g to the saying of the Imam Muhammad Baqir "He who knows the reality ot his [Imam's 'J truth, verily he knows God, Exulted is He." See Bihar sl-Anwer; 23: 2451 16, 26: 252 1220.

31. Mu'adhdhin Khurasani, Diw,in, p. 7.

32, 111la;~1 Biiqir once said: " We are Islsm and it is tilmugiJ us that the laws of Islam are Icsrncd. Sec, Bihar el-Anwnr; 25: 173 1106.

~3. A!!uding to tl~e saying of the Imam, "They are the hidden mysteries oFCod, Exalted IS He. See, Biharal-Anwm:25: In/3R.

34. Imam Sadiq said:" WCHrc that solid rope tlral Cod said [in tire QUI' 'an, 3: /03] 'Hold on all to the rope of God and do 1I0t separate trom it ." See, BiOar el-Anwnr. 24: R4 13, and al-'Umdah, p. 21\1\. There are similar statements by other Imams in numerous ~ourc~s. cSee for example, Maniqib, 3: 92, [-~lISiJ A malT , p. 272, 510, TalI';" slAYY_ilsIJl, I: 12171122, Msftna : a/-BaY'7n, 2: 4R2, Kit;ib st- Turat: p. 183, and Ghivat .11-

Msrdm; pp. 242-244. .

35. [Mu'adbdhin Khurasant] DTw,in, p. R.

36, Commenting l~pon verse 103 of chapter J of the Ourfin, Imam Musil Kazu» said:"

The R~pe is !ilwhid and wiliiyat. See, 7~7fSi~ 'Ali ibn lbrshinr QlIlll/~ I: lOR. .

37: Imam, Baqi~' said: "He who joined us vctilv Cod. Exalted is He. wi!! connect him to Hitnsclt" Bifwral-Aflw;/J; 27: 177/25.

38. Imam Hasan 'Askari said: "I'cri~v God. E,a/ted is He, has msde our [the Ah] .11- :.1yt] !.Cf1lt'/~Jbraf1(~e a (':~/I'e, tin the [broJ.en] Itcnns. Bif},?1' at-Anwm; 26: 233/ I.

? Imam Sadiq said: I~hen Gud, Exalted IS He, Wills (0 plIIi(v tiorn one's heart tiorn Jinn ~'md man. Verily He will teach him our wi/j~vat and OUI' liiendship." See Bill.?/' ,7/-

AIIWiIf: 26: 294/56. .

40. Muadhdhin Khurasaui, Dl~l',ill, pp.8-9.

41. Ibid., pp. 9- to.

42. Imam $adiq said: ,. We me the


On the Suti: Bclict in Prophctltood and Inuinuttc

0" the Sufis' Be/icfin Prophet hood and Imamate


Ka 'bah otGod. Exalted is He. and we arc His direction ot pruycr (Qiblah). Sec Bihar alAnwal; 24: 21111.

43. Imam Sadiq also said: "We arc Cod's image through which He can be reached"

Bihar sl-Anwsr; 4 5/9,

44. The Prophet said: "Beware.' He who loves 'Ali, has the crown of king do /II on his head" Sec, Bihar al-Anwsr; 7:222/133.

45. Muadhdhin. Diwiin, p. 10.

46. About the status and station of the Ahl al-Bayt Imam Baqir said: "They are Cod's light in the hearts of the believers" See Billiir al-Anwsr, 23 :246116.

47. This alludes to the saying of Imam Hasan al-t Askari: "We are the minaret of guidance and the strong rope. Prophets received tiotn out lights end tollowcd 01/1' signs." Bi(Iiir el-Anwsr, 26}M/49.

48. Mu'adhdhin, Diwiin, p. 11.

49. lbid., pp, 11-12.

50. Commenting upon the verse 35 of chapter 24 of the Noble Quran (Cod will guide with His Light whomever He w'ills), Master of all masters [Imam' Ali] said: "This light refers to Imstn Mnhdi, may God expedite' his return" See [Sayyid Hashim Bahrani]. .11- Mnhejfsh [iTmii Nazela 'sl-Oe'tm al-Hlljja!J]], p. 147.

51. Imam Baqir said: "Itthe csrth is lett without an lmem (fi'0111 tire Ahl el-Bsyt) fiJi one day, verily it will be destroyed with all its intiabusnts" See Dnlsi! al-A'humeh, 4361407.

52. Mu'adhdhin, DTwiill, pp, 12-13.

53. GhawalT al-La'ili, 4:85/99, Jem!' el-Akhber; 513/1443, Irshed al-Outiib, 2: 207, <11- 'Umdsh. pp. 358-360, Ikhtiy.« ,"'tll'rifat al-Rijiil, I: 117, Sshita), 81- Inuun Rid.i', 5];76, Kitib Sulaytn ibn Oays, 2: 831, TusT, Ami/Ire, 439/61, 513/29. See also, Tsnbih alKhevstit; p, 371, Maruiqib Ibn M.1gh.1ziiI: 149/175, Dhnktui'ir al- 'Uqb.:' p. 2(), and, Zsvn «I-Fet i'; I: 434-454.

54~ According to Hali, "Early gnostics who refused to praise or write in praise of the Ahl al-Bayt , did so because of their practice of prudent dissimulation (t.1qiyah). When the need for taqZva!J disappeared, they began writing about and praising the Ahl al-Bayt openly publicly. They also alluded to this issue_in their books which is clearly understood by the Shiites." See Commentary by llali, may God sanctity his mysteries

55. 1U51, AJ]},iIT, 661/1372.

56. See, Biher al-Anwsi; 75: 393-441 (chapter 78),

57. Zurarah ibn A'yan ibn Sinsin Shaybani was one the close companions and friend-; of Imam Baqir and Imam Sadiq. About him, Muhaddith Qumi in his book, Ttlhfitl ,11- Ahbsb writes as follows: "His excellence and status are too great to mention here. He embodied all good qualities such as knowledge, mastery in jurisprudence and religion, and was trustworthy. He was one of the disciples of Imam Sadiq and his father. Yiinis ibn 'Ammar said that "Zurarah narrated a ImdTth from Imam Baqir When I (Yunis ) asked Imam Siidiq about its authenticity Imam Sadiq said: "Whatever Zuriirah has quoted from Abu Jafar [Imam Baqir] it is not appropriate that we reject'." lt has also been said that Imam Sadiq also said the following about Zuriirah: "If it Here not fill' Zurarsh, I would have said that the sayings of my father will Villi ish soon." According to Muhaddith Qumi, Zurar ah died two months or so after the death of Imam Siidiq. So Zurarah must have died in the year 14~/765. See, ai-Fihrist. p. 133, Tulits! al-Ahb:ib, pp. IOS-I07, and. ;d-Til/llflill-T:/l\uo.J pp. 113-115.

58, J\~irz~ M uhammad i~n 'Ali ibn Ibrahim Farsi Astarabadi, is the author of Manila} '111_ Msqa! fi Tehqiq Ahwval al-Rijal, commonly known as Rijiilal-K'1biI: He was one of the most prominent authorities on the science of geneaology. He died in Mecca in 1028/1619. His other books include, Shsrh-i .{vit al-Abkiim and ffiishiyah bar Tahdhfb. See, el-Fewsi'd sl-Rndnwiynh. pp. 554-555, Rawdiit sl-Jsnnnt, 7: ~o, and, Amalu 'I Amil. 2: 2R I. '

59, Abu Muhammad Hisham ibn Hikam was one of the greatest pioneers of the science of theology. ~e w~s born in Kufa and was one of the most reliable narrators of the sayings of Imam Sadiq and Imam Kazim in whose praise he has left much writing. He pos~e~sed ma~~:ry in theology. He died in Kufa in the year 179/795. See, lk!JtJ}'iir Ms nfat al-Rljal, 2: 526-552 Tuhtstu'! A/lbab, p. 404, and, al-Talm~' al'7~iwoos~' 1111 2%~m. ' . ,.

60-, ~isha1l1 ibn Salim Javaliq! was a trusted companion of Imam Sadiq and Imam Musa Ka?ln~ and \\frate a book. He was one of the first people who acknowldged the Imamate of Imam Kazim. S:e, J1...·~tivir A/iI'rilar al-Rlji/, 2: 565,56i1, Tuhtsur 'j A(lbiib. p. 40R, and, sl- Tshrir ,11- Tewoosi, p. 302.

61. Abu'l Qasim Fudayl ibn Yasar Nahdi was one of the most trusted narrators of the sayings of Irnam Baqir and 11113111 Sadiq. About him. lmam Sadiq said: "He is one of us alld_alllt'llIberofAhlal-Bay,·_:See. Najashi , Rtf,,/, 2: 173. Also sec, Ikhtiviii'Ma'riftlta!-

RijaJ, 2: 472-474, and sl-Tetniret-Tewoosi. pp. 221-222. -

62. Abu Muhaml12ad Facjl ibn Shadhan ibn Khalil Nayshaburi, the eminent narrator [of the ~aYlngs of Imams] docs not need introduction. He has narrated the sayings of Imam Jawad, may God greetings be upon him, and reportedly also from Imam Rida, He died in

260IR74 and his tomb is in Nayshabur, .

See, Tuhtat u 'l Ahbsb, p. 267 -269, and, ,11- Tahri~' .11- faIVO()SI~ pp. pp. 214-21 f:.

63. See for exa211plc, Mal1/~Hj el-Meqet, [Rijal-i Kal)J~] pp. 206-207, 200-263, 359-367. See also, Mizan sl-Tnmyiz; (Unpublished manuscript 110. 21\34, Tehran: The Majlis

LIbrary) p. 9. .




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