The Consequence of Denying Imam al-Reza’s (a.s.) Imamate

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Ali ibn Abi Hamzah al-Bata’ini was once a close companion of Imam al-Sadiq and Imam al-Kazim (peace be upon them). However, after the martyrdom of Imam al-Kazim (peace be upon him), he rejected the Imamate of Imam al-Reza (peace be upon him). He became a leader of the Waqifi sect, falsely claiming that Imam al-Kazim (peace be upon him) had not died but entered occultation. The consequence of his false belief and preaching against the Imamate of Imam Ali ibne Musa Al-Reza (peace be upon them) is narrated by Al-Hasan ibne Ali Al-Washha, who said: My master, Imam al-Reza (peace be upon him), summoned me in Marw and said, “O Hasan, Ali ibn Abi Hamzah al-Bata’ini died today and has just now been placed into his grave.”

وَ دَخَلَا عَلَیْهِ مَلَكَا الْقَبْرِ فَسَأَلَاهُ مَنْ رَبُّكَ فَقَالَ اللَّهُ ثُمَّ قَالا مَنْ نَبِیُّكَ فَقَالَ مُحَمَّدٌ

Then the two angels of the grave entered upon him and asked him, “Who is your Lord?” He replied, “Allah.” Then they said, “Who is your Prophet?” He said, “Muhammad.”

فَقَالا مَنْ وَلِیُّكَ فَقَالَ عَلِیُّ بْنُ أَبِی طَالِبٍ قَالا ثُمَّ مَنْ قَالَ الْحَسَنُ قَالا ثُمَّ مَنْ قَالَ الْحُسَیْنُ قَالا ثُمَّ مَنْ قَالَ عَلِیُّ بْنُ الْحُسَیْنِ قَالا ثُمَّ مَنْ قَالَ مُحَمَّدُ بْنُ عَلِیٍّ قَالا ثُمَّ مَنْ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ قَالا ثُمَّ مَنْ قَالَ مُوسَی بْنُ جَعْفَرٍ

They said, “Then who is your guardian (wali)?” He replied, “Ali ibn Abi Talib.” They said, “Then who?” He said, “Hasan.” They said, “Then who?” He said, “Husain.” They said, “Then who?” He said, “Ali ibn Husain.” They said, “Then who?” He said, “Muhammad ibn Ali.” They said, “Then who?” He said, “Ja’far ibn Muhammad.” They said, “Then who?” He said, “Musa ibn Ja’far.”

قَالا ثُمَّ مَنْ فَلَجْلَجَ فَزَجَرَاهُ وَ قَالا ثُمَّ مَنْ فَسَكَتَ

They said, “Then who?” But he stammered, so they scolded him and said, “Then who?” But he remained silent.

فَقَالا لَهُ أَ فَمُوسَی بْنُ جَعْفَرٍ أَمَرَكَ بِهَذَا ثُمَّ ضَرَبَاهُ بِمِقْمِعَةٍ مِنْ نَارٍ فَأَلْهَبَا عَلَیْهِ قَبْرَهُ إِلَی یَوْمِ الْقِیَامَةِ

So they said to him, “Did Musa ibn Ja’far inform you about this?” Then they struck him with a rod of fire and ignited his grave upon him until the Day of Resurrection.

قَالَ فَخَرَجْتُ مِنْ عِنْدِ سَیِّدِی فَوَرَّخْتُ ذَلِكَ الْیَوْمَ فَمَا مَضَتِ الْأَیَّامُ حَتَّی وَرَدَتْ كُتُبُ الْكُوفِیِّینَ بِمَوْتِ الْبَطَائِنِیِّ فِی ذَلِكَ الْیَوْمِ وَ أَنَّهُ أُدْخِلَ قَبْرَهُ فِی تِلْكَ السَّاعَةِ

Al-Washha’ says: So I left the presence of my master and recorded that day, and not many days had passed before, letters arrived from the people of Kufa informing of al-Bata’ini’s death on that very day, and that he was placed into his grave at that very hour.

Conclusion
• Imamah is a Divine Covenant: Recognising all the Imams appointed by Allah, from Ameerul Momineen, Imam Ali (peace be upon him) to the last Al-Hujjah, Imam Al-Mahdi (may Allah hasten his reappearance), is essential to faith in Shia Islam.
• Partial belief is not enough: Accepting some Imams while rejecting others, like denying the Imamate of Imam al-Reza (peace be upon him), nullifies one’s allegiance to the Ahlul Bayt (peace be upon them).
• Accountability of Imamah in grave: The tradition shows that the grave is the first stage of the Hereafter, where belief in true wilayah is directly questioned and judged.
• Rejection leads to punishment: Al-Bata’ini’s inability to affirm the Imamate of Imam al-Reza (peace be upon him) resulted in punishment by the angels, symbolizing divine disapproval and lasting torment.

Reference

• Al-Manaqib, v.4, pg.337; 

• Bihaar Al-Anwaar, v.49, pg.58; 

• Awaalim Al-Uloom, v.22, pg.111