Imam Reza (A.S) International Foundation for Culture and Arts Journal of Razavi Culture 2345-2560 2 6 2014 08 23 The Status of Imamate and Wilayah in Silsilat-uz-Zahab Hadith The Status of Imamate and Wilayah in Silsilat-uz-Zahab Hadith 34 59 61247 FA Hadi Rastegar Moqaddam Gowhari MA in Islamic Philosophy and Hikmah, Ferdowsi University of Mashhad Journal Article 2018 04 29 Silsilat-uz-Zahab Hadith is quoted from Imam Reza (AS), requested by  agreat number of narrators while in Neyshabour on his way to Merv in  a forced trip by Ma’moun. Since the chain of narrators in this hadith - from Imam Reza (AS) to the Prophet Muhammad (SAWA) - fully consists of infallible Imams, it is known as ‘Al-Musalsal Bi-l-Ashraf’ (narrated by a chain of the noble) among Sunnis. The hadith includes two points: first, it talks about Tawheed (God’s unity) as a MOSTAHKAM castle, which everyone enters will be safe against any divine punishment; second, entering the castle requires a condition that is the position of Wilayah and recognizing the Imamate. This article discusses the importance and truth about Kalimah Tawhidiyyah (La Ilaha Illa Allah) as well as the chain of narrators for the hadith. It also discusses the Kalimah Tawhidiyyah in terms of literary importance. Considering that the narrators in Neyshabour knew who Imam Reza (AS) was, it is worth of asking why Imam Reza (AS) narrated the hadith in a full chain of narrators ending to the Prophet Muhammad (SAWA). It is also worth of asking how the ‘condition’ and the ‘conditioned’ can be related. This is the very main question that this article is going to discuss. The article answers the questions in a descriptive, analytical method. The main answer to these questions is that there is no way to understand Tawheed other than through an infallible Imam. Therefore, the reason behind narrating this hadith for those people in Neyshabour is that one should differentiate between an infallible Imam and a caliph or a governor. Silsilat-uz-Zahab Hadith is quoted from Imam Reza (AS), requested by  agreat number of narrators while in Neyshabour on his way to Merv in  a forced trip by Ma’moun. Since the chain of narrators in this hadith - from Imam Reza (AS) to the Prophet Muhammad (SAWA) - fully consists of infallible Imams, it is known as ‘Al-Musalsal Bi-l-Ashraf’ (narrated by a chain of the noble) among Sunnis. The hadith includes two points: first, it talks about Tawheed (God’s unity) as a MOSTAHKAM castle, which everyone enters will be safe against any divine punishment; second, entering the castle requires a condition that is the position of Wilayah and recognizing the Imamate. This article discusses the importance and truth about Kalimah Tawhidiyyah (La Ilaha Illa Allah) as well as the chain of narrators for the hadith. It also discusses the Kalimah Tawhidiyyah in terms of literary importance. Considering that the narrators in Neyshabour knew who Imam Reza (AS) was, it is worth of asking why Imam Reza (AS) narrated the hadith in a full chain of narrators ending to the Prophet Muhammad (SAWA). It is also worth of asking how the ‘condition’ and the ‘conditioned’ can be related. This is the very main question that this article is going to discuss. The article answers the questions in a descriptive, analytical method. The main answer to these questions is that there is no way to understand Tawheed other than through an infallible Imam. Therefore, the reason behind narrating this hadith for those people in Neyshabour is that one should differentiate between an infallible Imam and a caliph or a governor. http://www.farhangerazavi.ir/article_61247_963c2bccacb9493abc23a180c59be878.pdf