The Stone that Fell on the Denier of Ghadir

al-Sayyid Hashim al-Bahrani († 1696) :

Eight hundred and fifty [The Story] of the Stone that fell on the head of al-Nu'man bin al-Harith that killed him when he said what he said.

Sayyid Murtadha in 'Uyun al-Mu'jizat said: Narrated Abu AbdAllah Muhammad bin Ahmad who said, my father narrated and said, Ali bin Farukh al-Saman narrated and said, Narrated Yahya bin Zakariya al-Munqari who said, narrated to me Sufyan Ibn 'Ayinah who said, narrated to me Omar bin Abi Sulaym al-'Issah from Ja'far bin Muhammad [al-Sadiq] that he said: On the day of Ghadir, the Messenger of God ordered the construction of a pulpit from camel saddles and then summoned the people toward Ali and said: “One who has me as his master has ‘Alī as his master. O Allāh! Befriend him who befriends him, and be his enemy who is his enemy, help him who helps him and degrade him who degrade him.” The news spread quickly all over urban and rural areas. When Nu’man Ibn al-Harith al-Fehri came to know of it, he rode his camel and came to Medina and went to the Messenger of God and said to him: “You commanded us to testify that there is no deity but God and that you are the Messenger of God. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. Then you commanded us to offer pilgrimage to Mecca and we obeyed. But you are not satisfied with all this and you raised this child and imposed him upon us by saying Ali is the Master of whom I am Master.’ Is this imposition from God or from you?” The Prophet said: “By God who is the Only Deity! This is from God, the Mighty and the Glorious.” On hearing this Harith turned back and proceeded towards his she-camel saying: “O God! If what Muhammad said is the truth then fling on us a stone from the sky and subject us to severe pain and torture.” He had not reached his she-camel when God flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that God caused to descend the following verse: “A supplicant asked for a punishment bound to happen.”{70:1} [Madinat al-Ma'ajiz, Volume 1, Page 407-408]

الثامن والخمسون ومائة الحجر الساقط على رأس النعمان بن الحارث فقتله حين قال ما قال 270 - السيد المرتضى في عيون المعجزات: قال: حدث أبو عبد الله محمد بن أحمد، قال: حدثنا أبي، قال: حدثني علي بن فروخ السمان، قال: حدثني يحيى بن زكرياء المنقري، قال: حدثنا سفيان ابن عيينة، قال: حدثني عمر بن أبي سليم العيسى، عن جعفر بن محمد الصادق، عن أبيه - عليهما السلام - قال: لما نصب رسول الله - صلى الله عليه وآله - عليا - عليه السلام - يوم غدير خم، وقال: من كنت مولاه فعلي مولاه، اللهم وال من والاه وعاد من عاداه، وانصر من نصره، واخذل من خذله، وطار ذلك في البلاد، ثم قام على رسول الله - صلى الله عليه وآله - النعمان ابن الحارث الفهري على قعود له [وقال:] (2) يا محمد أمرتنا عن الله عز وجل أن نشهد أن لا إله إلا الله، وأنك محمد رسول الله، فقبلنا ذلك منك، وأمرتنا بالصلاة الخمس فقبلناها منك، وأمرتنا بالزكاة فقبلناها منك، وأمرتنا بالحج فقبلناه منك، وأمرتنا بالجهاد فقبلناه منك، ثم لم ترض حتى نصبت هذا الغلام وقلت: من كنت مولاه فهذا مولاه، هذا شئ منك أو من الله عز وجل؟ فقال - صلى الله عليه وآله -: من (1) الله تعالى. ثم قال للنعمان: والله الذي لا إله إلا هو إن هذا هو من عند الله جل اسمه. فولى [النعمان بن] (2) الحارث يريد راحلته، وهو يقول: اللهم إن كان هذا هو الحق من عندك فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم، فما وصل إليها حتى أمطره الله عز وجل بحجر على رأسه فقتله، فأنزل الله تعالى {سأل سائل بعذاب واقع} (3).

The Body of the Imam and its Multiplicity of Colors

Abi Ja'far Muhammad Ibn Jarir Ibn Rustam al-Tabari († 941) :

He said: Ahmad Ibn Saleh narrated to me, from Askar the servant of Abi Ja'far Muhammad bin Ali al-Redha [Imam al-Jawad] said: “I entered on him as he was sitting in a vast room that is ten feet long. I stood at the door of the room and said to myself: O Glory be to God! How bright is the tan of my Master and how illuminating is his body! By God! Before I completed what I was saying to myself, his body widened and elongated until he fit the whole room to the ceiling along with all the walls. Then, I saw his color darkened until it became as dark as the night and then it whitened until it became as white as the snow. Then, his color became red like red agate and then it became as green as the greatest leafy branch. Then, his body minimized until he returned the way he was at first and his color returned to its original color. Thus, I passed out due to this wondrous matter that I had seen. He yelled at me and said: O Askar, how much do you doubt us and how much you do you weaken your heart! By God, no one can reach our true reality, except those who have been bestowed upon by God and who God chose and accepted him as our friend. Askar said: So, I promised myself to only think about what I would say.” [Dalail al-Imamah, Page 404]

قال: وحدثني أحمد بن صالح، عن عسكر مولى أبي جعفر محمد بن علي الرضا، قال: دخلت عليه وهو جالس في وسط إيوان له يكون عشرة أذرع (2)، قال: فوقفت بباب الإيوان، وقلت في نفسي: يا سبحان الله، ما أشد سمرة مولاي، وأضوى جسده (3)! قال: فوالله، ما استتممت هذا القول في نفسي حتى عرض في جسده، وتطاول، فامتلأ به الإيوان إلى سقفه مع جوامع حيطانه، ثم رأيت لونه قد أظلم حتى صار كالليل المظلم، ثم ابيض حتى صار كأبيض ما يكون من الثلج الأبيض، ثم احمر فصار (4) كالعلق المحمر، ثم أخضر حتى صار كأعظم شئ يكون في الأعواد المورقة الخضر (5)، ثم تناقص جسده حتى صار في صورته الأولى، وعاد لونه إلى اللون الأول (6) فسقطت لوجهي لهول ما رأيت، فصاح بي: يا عسكر، كم تشكون فينا، وتضعفون قلوبكم، والله لا يصل (7) إلى حقيقة معرفتنا إلا من من الله بنا عليه، وارتضاه لنا وليا. قال عسكر: فآليت أن لا أفكر في نفسي إلا بما ينطق به لساني (8)

Abu Abdillah al-Hussein Ibn Hamdan al-Khasibi († 969) :

From al-Hussein bin Hamdan who said: Ahmad bin Saleh narrated to me from Askar the salve of Abi Ja'far Muhammad bin Ali al-Redha [Imam al-Jawad] who said: “I entered on him as he was sitting in a vast room that is ten feet long. I stood at the door of the room and said to myself: O Glory be to God! How bright is the tan of my Master and how illuminating is his body! By God! Before I completed what I was saying to myself, his body widened and elongated until he fit the whole room to the ceiling along with all the walls. Then, I saw his color darkened until it became as dark as the night and then it whitened until it became as white as the snow. Then, his color became red like the red agate and then it became as green as the greatest leafy branch. Then, his body minimized until he returned the way he was at first and his color returned to its original color. Thus, I passed out due to this wondrous matter that I had seen. He yelled at me and said: O Askar! If you doubt, we shall make you firm, and if you are weak, we shall strengthen you. By God! No one will be able to arrive to the reality of our recognition except the one God has Conferred upon him through us and has Selected him for us as a friend! Askar said: So, I promised myself to only think about what I would say.” [al-Hidayah al-Kubrah, Page 349-350]

عن الحسين بن حمدان قال: حدثني أحمد بن صالح عن عسكر مولى أبي جعفر محمد بن علي الرضا (عليه السلام) قال: دخلت عليه وهو جالس في وسط إيوان له يكون عشرة اذرع في عشرة اذرع فوقفت بباب الإيوان أراه فقلت في نفسي سبحان الله ما أشد سمرة مولاي وأضوأ جسده قال فوالله ما استتممت هذا القول حتى عرض جسده وتطاول وامتلأ به الإيوان إلى سقفه مع جوانب حيطانه ثم رأيت لونه قد أظلم ثم أظلم ثم ابيض ثم صار كأبيض من الثلج ثم احمر ثم صار مثل العقيق المحمر ثم اخضر حتى صار كأغض ما يكون من الأغصان المورقة المخضرة ثم تناقص جسده حتى صار في صورته الأولى وأعاد لونه إلى اللون الأول فسقطت لوجهي لهول ما رأيت فصاح بي يا عسكر تشكون بي فنثبتكم وتضعفون فنقويكم فوالله لا وصل إلى حقيقة معرفتنا الا من من الله بها عليه وارتضيناه لنا وليا قال عسكر فما لبث في نفسي الا ما أظهره لساني وتفوه به جناني.

Ibn Shahrashub († 1192) :

Askar the servant of Abu Ja'far [Imam al-Jawad] said: “I entered to see him. I said within myself, O Glory be to God! How bright is the tan of my Master and how illuminating is his body. He (the narrator) said, By God! The speech had not even completed within myself, until he stood up and presented his body, and filled up the hall with it to the roof, and along with the sides of its walls. Then I saw his color to have darkened until it became like the dark night. Then white, until it became like as white as it can be, more than the snow. Then red, until it became like a blood clot. Then green, until it became like as green as could be from the branches, the green leaves. Then his body waned until it became like its former image and his color returned to the former state, and I fell down to my face from what I had seen. He shouted at me: O Askar! If you doubt, we shall make you firm, and if you are weak, we shall strengthen you. By God! No one will be able to arrive to the reality of our recognition except the one God has Conferred upon him through us and has Selected him for us as a friend!” [Manaqib Al Abi Talib, Volume 3, Page 493-494]

قَالَ عَسْكَرٌ مَوْلَى أَبِي جَعْفَرٍ عَلَيْهِ السَّلاَمُ : دَخَلْتُ عَلَيْهِ فَقُلْتُ فِي نَفْسِي يَا سُبْحَانَ اَللَّهِ مَا أَشَدَّ سُمْرَةَ مَوْلاَيَ وَ أَضْوَى جَسَدَهُ قَالَ فَوَ اَللَّهِ مَا اِسْتَتْمَمْتُ اَلْكَلاَمَ فِي نَفْسِي حَتَّى تَطَاوَلَ وَ عَرَضَ جَسَدَهُ وَ اِمْتَلَأَ بِهِ اَلْإِيْوَانُ إِلَى سَقْفِهِ وَ مَعَ جَوَانِبِ حِيطَانِهِ ثُمَّ رَأَيْتُ لَوْنَهُ وَ قَدْ أَظْلَمَ حَتَّى صَارَ كَاللَّيْلِ اَلْمُظْلِمِ ثُمَّ اِبْيَضَّ حَتَّى صَارَ كَأَبْيَضِ مَا يَكُونُ مِنَ اَلثَّلْجِ ثُمَّ اِحْمَرَّ حَتَّى صَارَ كَالْعَلَقِ اَلْمُحْمَرِّ ثُمَّ اِخْضَرَّ حَتَّى صَارَ كَأَخْضَرِ مَا يَكُونُ مِنَ اَلْأَغْصَانِ اَلْوَرَقَةِ اَلْخَضِرَةِ ثُمَّ تَنَاقَصَ جِسْمُهُ حَتَّى صَارَ فِي صُورَتِهِ اَلْأُولَى عَادَ لَوْنُهُ اَلْأَوَّلُ وَ سَقَطْتُ لِوَجْهِي مِمَّا رَأَيْتُ فَصَاحَ بِي يَا عَسْكَرُ تَشُكُّونَ فَنُنْبِئُكُمْ وَ تَضْعُفُونَ فَنُقَوِّيكُمْ وَ اَللَّهِ لاَ وَصَلَ إِلَى حَقِيقَةِ مَعْرِفَتِنَا إِلاَّ مَنْ مَنَّ اَللَّهُ عَلَيْهِ وَ اِرْتَضَاهُ لَنَا وَلِيّاً .

Their Wilayah Benefit the Christian

Al-Sayyid Hashim al-Bahrani († 1696) :

The Story of the Donkey of the Christian and His (as) Knowledge of Ghayb.

Naqib al-Manaqib and Kharaij al-Rawandi: From Hibatullah Ibn Abi Mansur al-Mosuli who said: We had a Christian scribe named Yusuf bin Yaqub in Dayar Rabia, who lived in a house called Kafrtusa. He was very friendly to my father. Once when he arrived as a guest at my father’s, he was asked what the purpose of his journey was.  He said, “I am summoned to Mutawakkil’s court, but I don’t know the reason behind it. I have purchased for myself a hundred gold coins and I will take that amount to Samarra and hand it over to Ali Ibn Muhammad Ibn Ali al-Redha [Imam al-Naqi] as an offering.” “May God increase your good sense (Taufeeq),” said my father. After that he bid farewell to us and went away from there and after some days he returned very elated and joyous. When father asked him to narrate his story, he said: My story in brief is that after I departed from here and went to Samarra, I decided to fulfill my vow before going to Mutawakkil. On the way I learnt that Mutawakkil has banned Imam Ali Naqi (as) from meeting the public and the Imam was in a sort of house arrest. I was also unaware where the Imam lived; it was my first visit to Samarra and I couldn’t risk asking people as they would be suspicious why a Christian wanted to meet the Imam. I pondered on this for sometime then decided to leave the reins of my donkey free. Perhaps he would take me to Imam Ali Naqi (as). So I wrapped the coins in a cloth, concealed them in my sleeve and mounted the donkey. The animal passed through the streets and markets and at last stopped at the door of a house. I tried to urge him on, but he was unmoved. He continued to remain there. I asked a man there, “Whose house is that?” “It belongs to Ali Ibn Muhammad Ibn Ali al-Redha [Imam al-Naqi],” he replied. “God is the greatest,” I thought, “I have reached my destination and this is a sufficient evidence for me.” A black servant emerged from the house and asked, “Are you Yusuf bin Yaqub?” “Yes,” I replied.

“Dismount,” he said. I dismounted. He told me to sit at the threshold and went inside. I thought, ‘This is the second proof.’ The slave came out again and said, “Hand over the hundred gold coins that you have tied up in a cloth concealed in your sleeve.” I gave him the money and thought: This is the third proof. That servant came out once more and asked me to enter. When I went in I found the Imam alone. He glanced at me and said, “What have you decided, Yusuf?” “Maula, I have seen numerous signs which are sufficient to understand.” “You have not accepted Islam as yet while so and so son of yours would soon embrace faith and he would be my true Shia. Yusuf, people imagine that our intercession is of no use to people like you, but by God they have lied! It does benefit the one like you. Now go and meet the one who summoned you. If God wills everything would work out in your favor.” After that I took leave of the Imam and went to Mutawakkil and I communicated to him what I wanted to. Hibtullah says: I met his son after his death. Not only had he embraced Islam, on the contrary he was a good Shia. He told me that his father died on Christianity only, but he embraced Islam after his death. He used to say with pride, “I am the glad tiding of my Maula!” [Madinat al-Ma'ajiz, Volume 5, Page 33-34]

خبر حمار النصراني وعلمه - عليه السلام - بالغائب 2472 / 52 - (ثاقب المناقب) و (خرائج الراوندي): عن هبة الله ابن أبي منصور الموصلي قال: كان بديار ربيعة كاتب لنا نصراني - وكان من أهل كفرتوثا - (2) يسمى يوسف بن يعقوب، وكان بينه وبين والدي صداقة. قال: فوافى فنزل عند والدي، فقال: ما شأنك قدمت في هذا الوقت؟ قال: دعيت إلى حضرة المتوكل ولا أدرى ما يراد منى إلا أنى اشتريت نفسي من الله بمائة دينار [وقد حملتها] (3) لعلي بن محمد بن الرضا - عليه السلام - معي. فقال له والدي: قد وفقت في هذا، قال: وخرج إلى حضرة المتوكل وانصرف الينا بعد أيام قلائل فرحا مستبشرا، فقال له والدي: حدثني حديثك، قال: سرت إلى سر من رأى وما دخلتها قط، فنزلت في دار وقلت: أحب أن أوصل المائة دينار إلى أبو الحسن علي بن محمد بن الرضا - عليهم السلام - قبل مصيري إلى باب المتوكل، وقبل أن يعرف أحد قدومي. قال: فعرفت أن المتوكل قد منعه من الركوب، و أنه ملازم لداره، فقلت: كيف أصنع؟ رجل نصراني يسال عن دار ابن الرضا - عليه السلام -! لا آمن أن ينذر (1) بي فيكون ذلك زيادة فيما أحاذره. قال: ففكرت ساعة في ذلك (الوقت) (2)، فوقع في نفسي أن أركب حماري وأخرج في البلد، ولا أمنعه من حيث يذهب، لعلى أقف على معرفة داره من غير أن أسال أحدا. قال: فجعلت الدنانير في كاغدة و جعلتها في كمي، وركبت فكان الحمار يتخرق الشوارع والأسواق و يمر حيث يشاء إلى أن صرت إلى باب دار، فوقف الحمار فجهدت أن يزول فلم يزل، فقلت للغلام: سل لمن هذه الدار؟ فقيل هذه دار علي بن محمد بن الرضا - عليهم السلام -! فقلت: الله أكبر دلالة والله مقنعة. قال: وإذا خادم أسود قد خرج (من الدار) (3)، فقال: أنت يوسف ابن يعقوب؟ قلت: نعم، قال: انزل، فنزلت فأقعدني في الدهليز ودخل، فقلت في نفسي: وهذه دلالة أخرى من أين عرف هذا الخادم اسمى و اسم أبى وليس في هذا البلد من يعرفني ولا دخلته قط؟! قال: فخرج الخادم فقال: المائة الدينار التي (معك) (4) في كمك في الكاغدة، هاتها فناولته إياها فقلت: وهذه ثالثة، ثم رجع إلى فقال: ادخل، فدخلت [إليه] (1) وهو في مجلسه وحده. فقال: يا يوسف [أما آن لك أن تسلم؟ فقلت: يا مولاي قد بان لي من البراهين ما فيه كفاية لمن اكتفى، فقال: هيهات أما إنك لا تسلم، و لكن سيسلم ولدك فلان وهو من شيعتنا، فقال: يا يوسف] (2) إن أقواما يزعمون أن ولايتنا لا تنفع أمثالك، كذبوا والله إنها لتنفع أمثالك، امض فيما وافيت له، فإنك سترى ما تحب، (وسيولد لك رجل مبارك) (3)، قال: فمضيت إلى باب المتوكل فقلت كل ما أردت وانصرفت. قال هبة الله: فلقيت ابنه بعد موت أبيه وهو مسلم حسن التشيع، فأخبرني أن أباه مات على النصرانية، وأنه أسلم بعد موت والده، و كان يقول: أنا بشارة مولاي - عليه السلام -.

 

Sheikh Abbas al-Qummi († 1941) :

It is narrated From Hibatullah Ibn Abi Mansur al-Mosuli who said: We had a Christian scribe named Yusuf bin Yaqub in Dayar Rabia, who lived in a house called Kafrtusa. He was very friendly to my father. Once when he arrived as a guest at my father’s, he was asked what the purpose of his journey was.  He said, “I am summoned to Mutawakkil’s court, but I don’t know the reason behind it. I have purchased for myself a hundred gold coins and I will take that amount to Samarra and hand it over to Ali Ibn Muhammad Ibn Ali al-Redha [Imam al-Naqi] as an offering.” “May God increase your good sense (Taufeeq),” said my father. After that he bid farewell to us and went away from there and after some days he returned very elated and joyous. When father asked him to narrate his story, he said: My story in brief is that after I departed from here and went to Samarra, I decided to fulfill my vow before going to Mutawakkil. On the way I learnt that Mutawakkil has banned Imam Ali Naqi (as) from meeting the public and the Imam was in a sort of house arrest. I was also unaware where the Imam lived; it was my first visit to Samarra and I couldn’t risk asking people as they would be suspicious why a Christian wanted to meet the Imam. I pondered on this for sometime then decided to leave the reins of my donkey free. Perhaps he would take me to Imam Ali Naqi (as). So I wrapped the coins in a cloth, concealed them in my sleeve and mounted the donkey. The animal passed through the streets and markets and at last stopped at the door of a house. I tried to urge him on, but he was unmoved. He continued to remain there. I asked a man there, “Whose house is that?” “It belongs to Ali Ibn Muhammad Ibn Ali al-Redha [Imam al-Naqi],” he replied. “God is the greatest,” I thought, “I have reached my destination and this is a sufficient evidence for me.” A black servant emerged from the house and asked, “Are you Yusuf bin Yaqub?” “Yes,” I replied.

“Dismount,” he said. I dismounted. He told me to sit at the threshold and went inside. I thought, ‘This is the second proof.’ The slave came out again and said, “Hand over the hundred gold coins that you have tied up in a cloth concealed in your sleeve.” I gave him the money and thought: This is the third proof. That servant came out once more and asked me to enter. When I went in I found the Imam alone. He glanced at me and said, “What have you decided, Yusuf?” “Maula, I have seen numerous signs which are sufficient to understand.” “You have not accepted Islam as yet while so and so son of yours would soon embrace faith and he would be my true Shia. Yusuf, people imagine that our intercession is of no use to people like you, but by God they have lied! It does benefit the one like you. Now go and meet the one who summoned you. If God wills everything would work out in your favor.” After that I took leave of the Imam and went to Mutawakkil and I communicated to him what I wanted to. Hibtullah says: I met his son after his death. Not only had he embraced Islam, on the contrary he was a good Shia. He told me that his father died on Christianity only, but he embraced Islam after his death. He used to say with pride, “I am the glad tiding of my Maula!” [al-Anwar al-Bahiyah, Page 230-232]

وروي عن هبة الله بن أبي منصور الموصلي أنه قال: كان بديار ربيعة كاتب نصراني وكان من أهل كفر توثا (7) يسمى يوسف بن يعقوب، وكان بينه وبين والدي صداقة، قال: فوافانا فنزل عند والدي، فقلت (8) له: ما شأنك قدمت في هذا الوقت؟ قال: [قد] (9) دعيت إلى حضرة المتوكل، ولا أدري ما يراد مني إلا أني اشتريت نفسي من الله بمائه دينار، وقد حملتها لعلي بن محمد بن الرضا عليهم السلام معي، فقا ل له والدي: قد وفقت في هذا. قال: وخرج إلى حضرة المتوكل وانصرف إلينا بعد أيام قلائل فرحا مستبشرا، فقال له والدي: حدثني حديثك، قال: صرت إلى سر من رأى وما دخلتها قط، فنزلت في دار وقلت أحب أن أوصل المائة الدينار إلى ابن الرضا عليه السلام قبل مصيري إلى باب المتوكل، وقبل أن يعرف أحد قدو مي، قال: فعرفت أن المتوكل قد منعه من الركوب، وأنه ملازم لداره، فقلت: كيف أصنع؟ رجل نصراني يسأل عن دار ابن الرضا عليه السلام؟ لا آمن أن يبدر (1) بي فيكون ذلك زيادة فيما أحاذره. قال: ففكرت ساعة في ذلك، فوقع في قلبي أن أركب حماري وأخرج في البلد، ولا أمنعه من حيث يذهب، لعلي أقف على معرفة داره من غير أن أسأل أحدا، قال: فجعلت الدنانير في كاغذة، وجعلتها في كمي وركبت، فكان الحمار يخترق الشوارع والأسواق يمر حيث يشاء إلى أن صرت إلى باب دار، فوقف الحمار، فجهدت أن يزول فلم يزل، فقلت للغلام: سل لمن هذه الدار؟ فقيل: هذه دار ابن الرضا عليه السلام، فقلت: الله أكبر دلالة [والله] مقنعة. قال: وإذا خادم أسود قد خرج فقال: أنت يوسف بن يعقوب؟ قلت: نعم، قال: انزل، فنزلت فأقعدني في الدهليز ودخل، فقلت في نفسي هذه دلالة أخرى، من أين عرف هذا الغلام (2) اسمي؟ وليس في هذا البلد من يعرفني، ولا دخلته قط؟! [قال] (3): فخرج الخادم، فقال مائة دينار التي في كمك في الكاغذة هاتها!؟ فناولته إياها، فقلت: وهذه ثالثة، ثم رجع إلي، فقال: ادخل، فدخلت إليه وهو في مجلسه وحده، فقال: يا يوسف أما آن لك [أن تسلم] (4)؟ فقلت: يا مولاي قد بان لي من البرهان ما فيه كفاية لمن اكتفى، فقال: هيهات [أما] (5) إنك لا تسلم، ولكن سيسلم ولدك فلان، وهو من شيعتنا، يا يوسف إن أقوانا يزعمون أن ولايتنا لا تنفع أمثالكم (1) كذبوا، والله إنها لتنفع أمثالك، امض فيما وافيت له، فإنك سترى ما تحب وسيولد لك ولد مبارك (2). قال: فمضيت إلى باب المتوكل فنلت (3) كل ما أردت فانصرفت. قال هبة الله: فلقيت ابنه بعد هذا - يعني بعد موت والده - وهو مسلم حسن التشيع، فأخبرني أن أباه مات على النصرانية، وأنه أسلم بعد موت أبيه، وكان يقول: أنا بشارة مولاي عليه السلام (4). 

Sheikh Ali Namazi Shahroudi († 1985) :

al-Kharaij: Abu al-Hassan al-Hadi (as) said to Yusuf the Christian [al-Nasrani] who visited him: "People imagine that our intercession is of no use to people like you, but by God they have lied! It does benefit the one like you." [Mustadrak Safinat al-Bihar, Volume 10, Page 462]

 الخرائج: قال أبو الحسن الهادي (عليه السلام) ليوسف النصراني الذي زاره: إن أقواما يزعمون أن ولايتنا لا تنفع أمثالكم، كذبوا والله أنها لتنفع أمثالك (3).

Last Words of al-Sadiq (as)

Let us see the last words of Imam Ja'far Ibn Muhammad al-Sadiq narrated from Sheikh Bashir al-Mazandarani in his great work Musnad Abi Basir (where he collected most of the narration of Abi Basir the Sahabi of Imam al-Sadiq).

Bashir al-Muhammadi al-Mazandarani :

Chapter on the history of Imam Ja'far al-Sadiq peace be upon him.

Thawab al-A'mal: Muhammad Ibn Ali Majiluyai, from his uncle, from Muhammad Ibn Ali al-Qurayshi, from Ibn al-Fadhal, from al-Maythami, from Abi Basir who said: I entered on Umm Hamida giving her my condolences on Abi Abdallah (as) so she cried and I cried because of her crying, then she said: "O Aba Muhammad, if you had seen Aba Abdallah at [the time] of Death, you would have been surprised, he opened his eye and he [Abi Abdallah] said: "Gather all those that I or they have closeness to me, she [Umm Hamida] said: We did not leave anyone that we did not gather [with us], he said: He [Abi Abdallah] looked at them and said: "Our intercession will not avail one who takes his prayer lightly [i.e neglect them]."."

تاريخ الإمام جعفر الصادق عليه السلام

ثواب الأعمال : حدَّثنيمحمّد بن علي ماجيلويه ، عن عمّه ، عن محمّد بن علي القريشي ، عن ابن فضّال ، عن الميثمي ، عن أبي بصير قال : دخلت على اُمّ حميدة اُعزيها بأبي عبداللّه عليه السلام ، فبكت وبكيتُ لبكائها ثم قالت : يا أبا محمّد ، لو رأيت أبا عبداللّه عليه السلامعند الموت لرأيت عجبا ! فتح عينه ثم قال : اجمعوا لي كل من بيني وبينه قرابة ، قالت : فلم نترك أحدا إلاّ جمعناه ، قال : فنظر إليهم ثم قال : إنّ شفاعتنا لا تنال مستخفّا بالصلاة . [1]

- Musnad Abi Basir of Bashir al-Muhammadi al-Mazandarani, Volume 1, Page 427

Praying behind non-Shia?

In this article we shall see what the Aimah (as) said regarding praying behind non-Shias from Allamah al-Hurr al-Amili (rah) in his great and blessed work Wasail al-Shia, I did not translate the Ahadith that point the fact that prayer behind our enemies is only allowed for Taqiyyah [i.e dissimulation, fear of death etc] and that we have to pray as if we were alone, for ourselves (as if there was no Imam) and that otherwise prayer behind them is not allowed.

Allamah al-Hurr al-Amili:

Chapter on the ruling that the Imam of Jama'ah has to be Mumin, Muwali (i.e follower) to the Aimah
باب اشتراط كون امام الجماعة مؤمناً موالياً للائمّة ، وعدم جواز الاقتداء بالمخالف في الاعتقادات الصحيحة الأصوليّة إلاّ لتقيّة

1. Muhammad Ibn Ya'qub, from Muhammad Ibn Yahyah, from Ahmad Ibn Ahmad, from Abdallah Ibn Muhammad al-Hajal, from Tha'labah, from Zurarah who said: I asked Aba Ja'far (as) about prayer behind the opponents [i.e. Sunnis] So he said: They not to me but of the status of a wall.
Sheikh al-Tusi narrate [the same] with his chain from Ahmad Ibn Muhammad, the same.
١ ـ محمّد بن يعقوب ، عن محمّد بن يحيى ، عن أحمد بن محمّد ، عن عبدالله بن محمّد الحجّال ، عن ثعلبة ، عن زرارة قال : سألت أبا جعفر ( عليه السلام ) عن الصلاة خلف المخالفين ؟ فقال : ما هم عندي إلاّ بمنزلة الجدر.
ورواه الشيخ بإسناده عن أحمد بن محمّد ، مثله (١).
- Wasail al-Shia of Allamah al-Hurr al-Amili, Volume 8, Page 309

2. From Ali Ibn Muhammad, from Sahl Ibn Ziyad, from Ali Ibn Mahziyar, from Abi Ali Ibn Rashd who said: I said to Abi Ja'far (as) your followers have differed do I pray behind all of them? He said: Do not pray except behind the one who you trust his religion.
Muhammad Ibn al-Hassan with his chain from Sahl Ibn Ziyad, the same except that he add: and his faith.
٢ ـ وعن علي بن محمّد ، عن سهل بن زياد ، عن علي بن مهزيار ، عن أبي علي بن راشد قال : قلت لأبي جعفر ( عليه السلام ) : إنّ مواليك قد اختلفوا ، فأُصلّي خلفهم جميعاً ؟ فقال : لا تصلّ إلاّ خلف من تثق بدينه.
محمّد بن الحسن بإسناده عن سهل بن زياد ، مثله ، إلاّ أنّه زاد : وأمانته (١).
- Wasail al-Shia of Allamah al-Hurr al-Amili, Volume 8, Page 309

3. And with his Isnad from al-Hussein Ibn Sa'id, from al-Nadar, from Yahyah al-Hilabi, from Ibn Maskan, from Isma'il al-Ju'fi who said: "I said to Abi Ja'far (as): [There is] a man who loves Amir al-Mumineen (as) but does not dissociate from his enemies, and he says: He is more beloved to me from those who opposed him. So he said: This is a mixed [confused person] and he is an enemy, so do not pray behind him, and he has no honor, except if you do Taqiyyah [on him]."
 ٣ ـ وبإسناده عن الحسين بن سعيد ، عن النضر ، عن يحيى الحلبي ، عن ابن مسكان ، عن إسماعيل الجعفي قال : قلت لأبي جعفر ( عليه السلام ) : رجل يحب أمير المؤمنين ( عليه السلام ) ولا يتبرّأ من عدوّه ويقول : هو أحبّ إليّ ممن خالفه ، فقال : هذا مخلط وهو عدوّ ، فلا تصلّ خلفه ولا كرامة إلاّ أن تتّقيه.
- Wasail al-Shia of Allamah al-Hurr al-Amili, Volume 8, Page 309

5. And with his Isnad from Ahmad Ibn Muhammad Ibn Issah, from Abi Abdallah al-Barqi who said: I wrote to Abi Ja'far al-Thani (as) : "Is is allowed to pray behind the one who stopped at your father and your grandfather (as) [Regarding Imamat] ? So he answered: Do not pray behind him."
And al-Saduq has narrated with his Isnad from Abi Abdallah al-Barqi: the same.
٥ ـ وبإسناده عن أحمد بن محمّد بن عيسى ، عن أبي عبدالله البرقي ، أنّه قال : كتبت إلى أبي جعفر الثاني ( عليه السلام ) : أيجوز الصلاة خلف من وقف على أبيك وجدّك ( صلوات الله عليهما ) ؟ فأجاب : لا تصلّ وراءه.
ورواه الصدوق بإسناده عن أبي عبدالله البرقي ، مثله (١).
- Wasail al-Shia of Allamah al-Hurr al-Amili, Volume 8, Page 310

7. Muhammad Ibn Ali with his Isnad from Muhammad Ibn Ali al-Hilabi from Abi Abdallah (as) who said: "Do not pray behind the one who attest on you on Kufr [i.e that you're Kaffir] and not behind the one who you attested on his Kufr [i.e that he is Kaffir]."
٧ ـ محمّد بن علي بن الحسين بإسناده ، عن محمّد بن علي الحلبي ، عن أبي عبدالله ( عليه السلام ) ، أنّه قال : لا تصلّ خلف من يشهد عليك بالكفر ، ولا خلف من شهدت عليه بالكفر.
- Wasail al-Shia of Allamah al-Hurr al-Amili, Volume 8, Page 311

9. He said: Ali Ibn Muhammad (as) and Muhammad Ibn Ali (as) have said: "Whoever say in Tajsim [Anthropomorphism i.e that Allah has a Body etc], do not give him anything from the Zakat and do not pray behind him.
And the Sheikh has also narrated that in a Mursal, same [meaning].
٩ ـ قال : وقال علي بن محمّد ومحمّد بن علي ( عليهما السلام ) : من قال بالجسم فلا تعطوه شيئاً من الزكاة ولا تصلّوا خلفه.
ورواه الشيخ أيضاً مرسلاً ، نحوه (١).
- Wasail al-Shia of Allamah al-Hurr al-Amili, Volume 8, Page 311-312

10.  And in al-Amali : from Muhammad Ibn al-Hassan, from al-Saffar, from al-Abbas Ibn Ma'ruf from Ali Ibn Mahziyar who said: I wrote to Muhammad Ibn Ali al-Redha (as) : "Do I pray behind the one who say in Jism [Anthropomorphism i.e that Allah has a Body etc] and who say the saying of Yunus? So he answered (as): Do not pray behind them, and do not give them from the Zakat and dissociate yourselves from them, Allah is innocent from them."
١٠ ـ وفي ( الأمالي ) : عن محمّد بن الحسن ، عن الصفّار ، عن العبّاس بن معروف عن علي بن مهزيار قال : كتبت إلى محمّد بن علي الرضا ( عليه السلام ) : أُصلّي خلف من يقول بالجسم ، ومن يقول بقول يونس ؟ فكتب ( عليه السلام ) : لا تصلّوا خلفهم ، ولا تعطوهم من الزكاة ، وابرؤا منهم برأ الله منهم.
- Wasail al-Shia of Allamah al-Hurr al-Amili, Volume 8, Page 312

They cursed those who fought Amir al-Mumineen (as)

In this article we shall see the companions of al-Redha (as) cursing those who fought Amir al-Mumineen (as), and al-Redha (as) did not only accept this but was pleased with this action, we shall begin with the Ahadith.

Sheikh al-Saduq:

35 - Narrated to us from Muhammad Ibn Yahya al-Sowlif from Oan Ibn Muhammad from Sahl Ibn al-Qasim who said al-Redha (as) heard one of his companions say: "May Allah curse those who fought Amir al-Mumineen (as)." Then al-Redha (as) told him, "Say: except for those who have repented and improved themselves." al-Redha (s) then added, "The sin of those who disobeyed him (i.e. Amir al-Mumineen) and did not accompany him to fight corruption and the corrupt ones is even greater than that of those who fought him and then repented. And God made them succeed in repenting."
35 - حدثنا محمد بن يحيى الصولي، قال: حدثنا عون بن محمد قال:
حدثنا سهل بن القاسم قال: سمع الرضا عليه السلام عن بعض أصحابه يقول: لعن الله من حارب أمير المؤمنين عليه السلام فقال له: قل إلا من تاب وأصلح ثم قال: ذنب من تخلف عنه ولم يبت أعظم من ذنب من قاتله ثم تاب.
- Uyoon Akhbar al-Redha, Vol.2, Page 94

Allamah Baqir al-Majlissi:

[Chapter Eight] Chapter on the one who fought Ali Amir al-Mumineen (as)

289 - Uyoon Akhbar al-Redha (as) : al-Hussein Ibn Ahmad al-Bayhaqi from Muhammad Ibn Yahya al-Sowli from Oan Ibn Muhammad from Sahl Ibn al-Qasim who said al-Redha (as) heard one of his companions say: "May Allah curse those who fought Amir al-Mumineen (as)." Then al-Redha (as) told him, "Say: except for those who have repented and improved themselves." al-Redha (s) then added, "The sin of those who disobeyed him (i.e. Amir al-Mumineen) and did not accompany him to fight corruption and the corrupt ones is even greater than that of those who fought him and then repented. And God made them succeed in repenting."
[الباب الثامن] باب حكم من حارب عليا أمير المؤمنين صلوات الله عليه 289 - عيون أخبار الرضا (ع): الحسين بن أحمد البيهقي عن محمد بن يحيى الصولي عن عون بن محمد عن سهل بن القاسم قال: سمع الرضا (عليه السلام) بعض أصحابه يقول: لعن الله من حارب أمير المؤمنين (عليه السلام) فقال له: قل إلا من تاب وأصلح. ثم قال له: ذنب من تخلف عنه ولم يتب أعظم من ذنب من قاتله ثم تاب.
- Bihar al-Anwar, Vol.31-32, Page 417

With those two narration in head we can conclude that Aimah (as) agreed on those words as they didn't refuse them or attack them which is commonly called Taqrir, the Aimah (as) were pleased of such act so we can do the same.

Sayyed Muhammad Baqir al-Sadr:

Indication of Taqrir: *
The silence of an infallible on a position concerning him prove his acceptance. 
دلالات التقرير:
سكوت المعصوم عن موقف يواجهه يدل على امضائه،
- Duroos Fi 'Ilm al-Usool, Vol.2, Page 113

Conclusion: al-Redha (as) did not deny this curse regarding the people who fought Amir al-Mumineen (like Aisha, Mu'awiyah etc) but he rather explained, gave his opinion regarding his companions that if one did Tawbah (i.e repentance) Allah will accepted it. Him not denying this issue and having a silence on it show his acceptance.

* See comment section for more details.

Sayed Ali Behbahani: For your good deeds to be accepted you need Aimah!

In this article we will present the view of one of our greatest contemporary scholars, the view of Ayyatollah Sayyed Ali al-Musawi Behbahani (d. 1395H) on the need of recognizing Aimah (as) for your action to be accepted, because as we can see in our present day people only deceive others by lying them on this unity and so on.

First of all let us see who was Sayed Ali Behbahani.

In Sayed Sistani Official Website:

[...] And during his time of living in Qom, the late Allamah Sayed Ali Behbahani (a famous scholar from Ahwaz and one of the followers of the school of Sheikh Hadi Tehrani) exchanged letters and the subject of the letters were the rulings of Qibla as His Eminence the Sayed (may God protect him) debated some ideas of the Muhaqqiq Tehrani and Sayed al Behbahani was in the position of defense of these ideas.
وخلال فترة اقامته في قم راسل العلامة المرحوم السيد علي البهبهاني (عالم الاهواز الشهير ومن اتباع مدرسة المحقق الشيخ هادي الطهراني) وكان موضوع المراسلات بعض مسائل القبلة حيث ناقش سماحة السيد (دام ظله) بعض نظريات المحقق الطهراني ووقف السيد البهبهاني موقف المدافع عنها
- al-Sirah al-Dhatiyah (i.e biography) of Sayed Ali al-Sistani

In the book of Sayed Ali Behbahani, Misbah al-Hydaya fi Ithbat al-Wilayah we can have a summarized of his life, students etc. We can even see that he was the teacher of the son of the great Sayed Ni'matullah al-Jazaeri (rah).

It is said in the preface of his book by Redha al-Istadi:

From his student: [...] 7- Sayed Muhammad Ibn Sayed Ni'matulah al-Jazaeri - peace be upon him - the author of the book with weight [in science] Nabghat Faqih wa Hadith in the biography of his great grandfather Sayed al-Jazaeri author of al-Anwar al-Nu'maniyah.
تلامذته:
 السيد محمد بن السيد نعمة الله الجزائري - سلمه الله - مؤلف الكتاب القيم " نابغة فقه وحديث " في ترجمة جده الأمجد السيد الجزائري صاحب الأنوار النعمانية.
- Muqadimat (i.e Preface) of Misbah al-Hydaya fi Ithbat al-Wilayah, Page 12.

He also protected Sayed Khomeini, and helped to the establishment of his state, as we will see.

And in the Hawza in Qom he was subject to the care of the great Marja' especially Imam Khomeini (rah) - and the Sayed (rah) has a favour in the protection of Imam Khomeini (rah) and in his Islamic uprising. The history books of the uprising have written it so consult them. (Esnad Enghelab e Eslami P. 28 - 107 - 126 - 156)
وفي الحوزة العلمية بقم كان مورد عناية المراجع العظام وبالأخص الإمام الخميني - رضوان الله تعالى عليه - وللسيد " ره " يد بيضاء في حمايته عن الإمام الخميني - رحمة الله عليه ورضوانه - ونهضته. قد دونتها تاريخ النهضة الإسلامية فراجع. (كتاب اسناد انقلاب اسلامى ص 28 و 107 و 126 و 156)
- Muqadimat (i.e Preface) of Misbah al-Hydaya fi Ithbat al-Wilayah, Page 19.

Now let us see what he said regarding the deeds of whoever does not have Aimah (as) like the opponent (i.e Sonnis).

Sayed Ali Behbahani:

"And the pious action is the Wilayah of Ahlul-Bayt (as) on the Tawatur (Multitude) of Narration of both sect [i.e Sunnis and Shias]. To the point that the Faith is not completed and the pious action (i.e A'mal) are not accepted except by the Wilayah of Amir al-Mumineen and the Infallible Aimah from his lineage (as) and knowing Allah is not complete until you know their (Aimah) Wilayah. And even if the man stay all night awake [for pious action] and fasted the day, and gave in charity all he have and done Hajj with every Dirham (he have) and he does not know [Wilayat] the Vicerent of God (i.e Waliyulah) and does not follow him and his action to him then he has nothing of the truth on his action, and he is not from the People of Faith (i.e Ahl al-Iman)."
والعمل الصالح إنما هو ولاية أهل البيت عليهم السلام، على ما تواترت فيه روايات الفريقين.
من أنه لا يكمل الإيمان، ولا يقبل عمل صالح إلا بولاية مولانا أمير المؤمنين، والأئمة المعصومين من ذريته سلام الله عليهم أجمعين. (1) وإن معرفة الله لا تتم إلا بمعرفتهم وولايتهم. (2) ولو أن رجلا قام ليله، وصام نهاره، وتصدق بجميع ماله، وحج جميع دهره، ولم يعرف [ولاية] ولي الله فيواليه، ويكون جميع أعماله
بدلالته إليه، ما كان على الله عز وجل حق في ثوابه، ولا كان من أهل الإيمان،
- Misbah al-Hydaya fi Ithbat al-Wilayah, Page 95-96.

Conlusion, no deeds are accepted except by the Wilayah of Aimah (as) as our narration say and as our great scholar Sayed Ali Behbani (rah) said, he even goes further by explaining his saying and how important Aimah (as) Wilayah (i.e Guardianship) is important !

I shall post more article about this issue in the future InshaAllah.