The origin of obedience to the Imam and submission to him is a given for all Islamic sects, as it represents an important element in the reality of the Imamate, as we have explained. However, this absolute obedience and submission carries a Shi'ite spirit, as they justify it by their belief in the Imam's infallibility. This Shi'ite spirit is most evident in the assertion of the necessity of following the Imam's actions and the obligation to refer to his knowledge, which is purely Shi'ite and based on the belief in the Imam's infallibility and his exclusive possession of inherited secret knowledge. The Mahdi draws closer to the Shi'ites in his conception of the Imamate, sometimes considering that if these duties towards the Imam are fulfilled, then the matter is established and the pillar upon which the heavens and the earth are established, which is the Imam, is firm. But when the Imam's command is neglected, disobeyed, disputed, contradicted, overlooked, or neglected, and one does not refer to him, or replaces him with words, actions, opinions, views, or plans, or takes from him, or is independent of him in the smallest detail, or turns away from him in the slightest matter, or is given something, or commanded, or his path, way, tradition, custom, conduct, wisdom, knowledge, view, plan, opinion, or resolve is contradicted, and when one does not agree with what he calls for, and is contradicted in the slightest of things, and when one does not refer to his knowledge in minor and major matters, and when all do not disavow any matter except that which is for him, without embarrassment, distress, suspicion, or ill will. So, if any of that happens, his command is neglected, and the pillar falls, and the roof collapses to the ground. Thus, the matter ends with the consideration that the cosmic order in general, and human society in particular, are based on the realization of the Imamate through obedience. Through it, order is achieved, and without it, the matter leads to disintegration. This is a purely Shi'ite idea, as it is stated in Al-Kafi by Al-Kulayni that the Imam is not to be criticized in any of his rulings, as if one were criticizing God and His Messenger. To reject him in a minor or major matter is equivalent to associating him with God. The Commander of the Faithful, peace be upon him, was the gate of God through which one comes, and the path that whoever deviates from it perishes. Similarly, it applies to the Imams, one after another, whom God made the pillars of the earth lest it shake with its people, and His conclusive proof. (See: Al-Kulayni, Al-Kafi, vol. 1, p. 185, 192. See: Ibn Tumart, Kitab Al-Imamah, p. 237, 247).