Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (12)

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

164- بَابُ أَصْنَافِ النَّاسِ‌

Chapter 164 – The Categories of people

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ سُلَيْمٍ مَوْلى طِرْبَالٍ، قَالَ: حَدَّثَنِي هِشَامٌ، عَنْ حَمْزَةَ بْنِ الطَّيَّارِ، قَالَ: قَالَ لِي أَبُو عَبْدِ اللهِعليه‌السلام : « النَّاسُ عَلى سِتَّةِ أَصْنَافٍ ». قَالَ: قُلْتُ: أَتَأْذَنُ لِي أَنْ أَكْتُبَهَا؟ قَالَ: « نَعَمْ ». قُلْتُ: مَا أَكْتُبُ؟

قَالَ: « اكْتُبْ أَهْلَ الْوَعِيدِ مِنْ أَهْلِ الْجَنَّةِ وَأَهْلِ النَّارِ، وَاكْتُبْ:( وَآخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلاً صالِحاً وَآخَرَ سَيِّئاً ) ». قَالَ: قُلْتُ: مَنْ هؤُلَاءِ؟ قَالَ: « وَحْشِيٌّ مِنْهُمْ ».

قَالَ: « وَاكْتُبْ:( وَآخَرُونَ مُرْجَوْنَ لِأَمْرِ اللهِ إِمّا يُعَذِّبُهُمْ وَإِمّا يَتُوبُ عَلَيْهِمْ ) ».

قَالَ: « وَاكْتُبْ:( إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلاً ) : لَايَسْتَطِيعُونَ حِيلَةً إِلَى الْكُفْرِ، وَلَايَهْتَدُونَ سَبِيلاً إِلَى الْإِيمَانِ( فَأُولئِكَ عَسَى اللهُ أَنْ يَعْفُوَ عَنْهُمْ ) ».

قَالَ: « وَاكْتُبْ:( أَصْحابُ الْأَعْرافِ ) ». قَالَ: قُلْتُ: وَمَا أَصْحَابُ الْأَعْرَافِ؟ قَالَ: « قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَسَيِّئَاتُهُمْ، فَإِنْ أَدْخَلَهُمُ النَّارَ فَبِذُنُوبِهِمْ، وَإِنْ أَدْخَلَهُمُ الْجَنَّةَ فَبِرَحْمَتِهِ ».

Anumber of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Suleym a slave of Tarbaal who said,

‘Hisham narrated to me, from Hamza Bin Al-Tayyar who said, ‘Abu Abdullahasws said to me: ‘The people are upon three categories’. I said, ‘Would youasws permit me that I write this down?’ Heasws said: ‘Yes’. I said, ‘What shall I write?’ Heasws said: ‘The Promised people would be from the inhabitants of the Paradise and the inhabitants of the Fire. And write [9: 102] And others have confessed their sins, they have mingled a good deed and an evil one; maybe Allah will Turn to them (Mercifully)’.

Heasws said: ‘And write [4: 98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape) [4: 99] So these, it may be, Allah will Pardon them’.

Heasws said: ‘And write [7: 48] And the the people of Al-Araf’. I said, ‘And what are the the people of Al-Araf?’ Heasws said: ‘A people whose good deeds and their evils deeds would be equal. So if they were to be entered into the Fire, it would be due to their sins, and if they were to be entered into the Paradise, it would be due to Hisazwj Mercy’.1

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ، عَنْ حَمَّادٍ، عَنْ حَمْزَةَ بْنِ الطَّيَّارِ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « النَّاسُ عَلى سِتِّ فِرَقٍ ـ يَؤُولُونَ كُلُّهُمْ إِلى ثَلَاثِ فِرَقٍ ـ: الْإِيمَانِ، وَالْكُفْرِ، وَالضَّلَالِ وَهُمْ أَهْلُ الْوَعْدَيْنِ الَّذِينَ وَعَدَهُمُ اللهُ الْجَنَّةَ وَالنَّارَ: الْمُؤْمِنُونَ، وَالْكَافِرُونَ، وَالْمُسْتَضْعَفُونَ، وَالْمُرْجَوْنَ لِأَمْرِ اللهِ( إِمّا يُعَذِّبُهُمْ وَإِمّا يَتُوبُ عَلَيْهِمْ ) ، وَالْمُعْتَرِفُونَ بِذُنُوبِهِمْ( خَلَطُوا عَمَلاً صالِحاً وَآخَرَ سَيِّئاً ) ، وَأَهْلُ‌ الْأَعْرَافِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, from Hammad, from Hamza Bin Al Tayyar who said,

‘Abu Abdullahasws said: ‘The people are upon six divisions. All of these can be interpreted to be upon three divisions – the Emān, and the Kufr (disbelief), and the straying. And they are the Promised people whom Allahazwj has Promised the Paradise and the Fire – the Momineen, and the Unbelivers, and the weak ones, and the hopeful ones for the Command of Allahazwj , either Heazwj Punishes them or Heazwj Turns towards them (with Mercy), and the acknowledgers of their sins mixing the righteous deeds and the evil deeds, and the people of the Heights’.2

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ زُرَارَةَ، قَالَ: دَخَلْتُ أَنَا وَحُمْرَانُ ـ أَوْ أَنَا وَبُكَيْرٌ ـ عَلى أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قُلْتُ لَهُ: إِنَّا نَمُدُّ‌ الْمِطْمَارَ، قَالَ: « وَمَا الْمِطْمَارُ؟ » قُلْتُ: التُّرُّ، فَمَنْ وَافَقَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ، تَوَلَّيْنَاهُ ؛ وَمَنْ خَالَفَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ، بَرِئْنَا مِنْهُ.

فَقَالَ لِي: « يَا زُرَارَةُ، قَوْلُ اللهِ أَصْدَقُ مِنْ قَوْلِكَ، فَأَيْنَ الَّذِينَ قَالَ اللهُ عَزَّ وَجَلَّ:( إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ ) ( لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلاً ) ؟ أَيْنَ الْمُرْجَوْنَ لِأَمْرِ اللهِ ؟ أَيْنَ الَّذِينَ( خَلَطُوا عَمَلاً صالِحاً وَآخَرَ سَيِّئاً ) ؟ أَيْنَ( أَصْحابُ الْأَعْرافِ ) ؟ أَيْنَ( الْمُؤَلَّفَةِ قُلُوبُهُمْ ) ؟ ».

وَزَادَ حَمَّادٌ فِي الْحَدِيثِ، قَالَ: فَارْتَفَعَ صَوْتُ أَبِي جَعْفَرٍعليه‌السلام وَصَوْتِي حَتّى كَانَ يَسْمَعُهُ مَنْ عَلى بَابِ الدَّارِ

وَزَادَ فِيهِ جَمِيلٌ، عَنْ زُرَارَةَ: فَلَمَّا كَثُرَ الْكَلَامُ بَيْنِي وَبَيْنَهُ، قَالَ لِي: « يَا زُرَارَةُ، حَقّاً عَلَى اللهِ أَنْ يُدْخِلَ الضُّلاَّلَ الْجَنَّةَ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Zurara who said,

‘I and Humran’, or’I and Bukeyr went over to Abu Ja’farasws . I said to him, ‘We are extending the plumb-line (a measuring device)’. Heasws said: ‘And what is the plumb-line?’ I said, ‘A measuring criteria. So the one who is concordant with us from the Alawites or others, we befriend him, and the one who opposes us from the Alawites or others, we disavow from him’.

So heasws said to me: ‘O Zurara! The Words of Allahazwj are Truer than your words. So where are those from whom Allahazwj Mighty and Majestic Spoke of [4: 98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape)? Where are the hopeful ones to the Command of Allahazwj , those [9: 102] have mingled a good deed and an evil one? Where are [7: 48] the the people of Al-Araf? Where are the [9: 60] those whose hearts are made to incline (to Truth)?’

And there is an increase in the Hadeeth from Hammad having said, ‘So the voice of Abu Ja’farasws and my voice was raised to the extent that it was heard from the doorway of the house.

And there was an increase by Jameel, from Zurara having said, ‘So when the speech became a lot between himasws and him, heasws said to me: ‘O Zurara! It is a right upon Allahazwj that Heazwj does not Enter the straying one into the Paradise’. 3

165- بَابُ الْكُفْرِ‌

Chapter 165 – The Disbelief (Kufr)

1. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : سُنَنُ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم كَفَرَائِضِ اللهِ عَزَّ وَجَلَّ؟ فَقَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ فَرَضَ فَرَائِضَ مُوجَبَاتٍ عَلَى الْعِبَادِ، فَمَنْ تَرَكَ فَرِيضَةً مِنَ الْمُوجَبَاتِ فَلَمْ يَعْمَلْ بِهَا وَجَحَدَهَا، كَانَ كَافِراً، وَأَمَرَ اللهُ بِأُمُورٍ كُلُّهَا حَسَنَةٌ، فَلَيْسَ مَنْ تَرَكَ بَعْضَ مَا أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ عِبَادَهُ مِنَ الطَّاعَةِ بِكَافِرٍ، وَلكِنَّهُ تَارِكٌ لِلْفَضْلِ، مَنْقُوصٌ مِنَ الْخَيْرِ ».

A number of our companions, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Dawood Bin Kaseer Al Raqqy who said,

‘I said to Abu Abdullahasws , ‘Is the Sunnah of Rasool-Allahazwj like the Impositions of Allahazwj Mighty and Majestic?’ So heasws said: ‘Allahazwj Mighty and Majestic Imposed the Impositions being Obligatory upon the servants. So the one who neglects an Imposition from the Obligations, and he does not act by it and denies it, he would be an Unbeliever. And Rasool-Allahsaww ordered with the orders, all of them being good deeds. Thus, one does not become an Unbeliever (Kafir) for ignoring a few of the obligations that Allahazwj Mighty and Majestic has Commanded Hisazwj servants to Perform, however, he has ignored a virtue and has cut down goodness’.4

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ حَرِيزٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « وَاللهِ، إِنَّ الْكُفْرَ لَأَقْدَمُ مِنَ الشِّرْكِ وَأَخْبَثُ وَأَعْظَمُ ». قَالَ: ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ اللهُ لَهُ: اسْجُدْ لآِدَمَ، فَأَبى أَنْ يَسْجُدَ، « فَالْكُفْرُ أَعْظَمُ مِنَ الشِّرْكِ، فَمَنِ اخْتَارَ عَلَى اللهِ ـ عَزَّ وَجَلَّ ـ وَأَبَى الطَّاعَةَ، وَأَقَامَ عَلَى الْكَبَائِرِ، فَهُوَ كَافِرٌ ؛ وَمَنْ نَصَبَ دِيناً غَيْرَ دِينِ الْمُؤْمِنِينَ، فَهُوَ مُشْرِكٌ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Hareyz, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘By Allahazwj ! The disbelief (Kufr) occurred earlier than the association (Shirk) and is worse and more grievous’.

He (the narrator) said, ‘Then heasws mentioned: ‘Ibleesla d isbelieved where Allahazwj Told himla to prostrate to Adamas , but hela refused to prostrate. Hence, the disbelief (Kufr) is more grievous than the association (Shirk). So the one who chooses against Allahazwj Mighty and Majestic and refuses the obedience and stands upon the major sins, so he is a Unbeliver (Kafir); and the one who establishes a religion other than the Religion of the Momineenasws , so he is a Polytheist (Mushrik)’.5

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ عَبْدِ اللهِ بْنِ بُكَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: ذُكِرَ عِنْدَهُ سَالِمُ بْنُ أَبِي حَفْصَةَ وَأَصْحَابُهُ، فَقَالَ: إِنَّهُمْ يُنْكِرُونَ أَنْ يَكُونَ مَنْ حَارَبَ عَلِيّاًعليه‌السلام مُشْرِكِينَ؟

فَقَالَ أَبُو جَعْفَرٍعليه‌السلام : « فَإِنَّهُمْ يَزْعُمُونَ أَنَّهُمْ كُفَّارٌ » ثُمَّ قَالَ لِي: « إِنَّ الْكُفْرَ أَقْدَمُ مِنَ الشِّرْكِ » ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ لَهُ: اسْجُدْ، فَأَبى أَنْ يَسْجُدَ.

وَقَالَ: « الْكُفْرُ أَقْدَمُ مِنَ الشِّرْكِ، فَمَنِ اجْتَرى عَلَى اللهِ، فَأَبَى الطَّاعَةَ، وَأَقَامَ عَلَى الْكَبَائِرِ، فَهُوَ كَافِرٌ » يَعْنِي: مُسْتَخِفٌّ كَافِرٌ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdullah Bin Bukeyr, from Zurara,

(It has been narrated) from Abu Ja’farasws , said, ‘Salim Bin Abu Hafs and his companions were mentioned in hisasws presence, so he (the narrator) said: ‘They are denying that the ones who battled against Aliasws were Polytheists (Mushrik)’. So Abu Ja’farasws said: ‘So they are claiming that they were Unbelivers (Kafir)’.

Then heasws said to me: ‘The disbelief (Kufr) was earlier than the association (Shirk)’. Then heasws mentioned: ‘Ibleesla d isbelieved where Heazwj Told himla to prostrate, but hela refused to prostrate’.

And heasws said: ‘The disbelief (Kufr) occurred earlier than the association (Shirk). So the one who is audacious upon Allahazwj and refuses the obedience, and stands upon the major sin, so he is a Unbeliver (Kafir), meaning the incognito (disguised) Unbeliver (Kafir)’.6

4. عَنْهُ، عَنْ عَبْدِ اللهِ بْنِ بُكَيْرٍ، عَنْ زُرَارَةَ، عَنْ حُمْرَانَ بْنِ أَعْيَنَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِهِ عَزَّ وَجَلَّ:( إِنّا هَدَيْناهُ السَّبِيلَ إِمّا شاكِراً وَإِمّا كَفُوراً ) قَالَ: « إِمَّا آخِذٌ، فَهُوَ شَاكِرٌ ؛ وَإِمَّا تَارِكٌ، فَهُوَ كَافِرٌ ».

From him, from Abdullah Bin Bukeyr, from Zurara, from Humran Bin Ayn who said,

‘I asked Abu Abdullahasws about the Words of the Mighty and Majestic [76: 3] Surely, We have shown him the way: he may be thankful or unthankful. Heasws said: ‘Either he adopts (the Wilayah) so he is a thankful one, or he neglects (the Wilayah) so he is a Unbeliever (Kafir)’.7

5. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَمَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ ) ، قَالَ: « تَرْكُ الْعَمَلِ الَّذِي أَقَرَّ بِهِ، مِنْ ذلِكَ أَنْ يَتْرُكَ الصَّلَاةَ مِنْ غَيْرِ سُقْمٍ وَلَاشُغُلٍ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Hammad Bin Usman, from Ubeyd, from Zurara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [5: 5] and whoever denies the faith, his work indeed would be Confiscated. Heasws said: ‘Neglecting the deed which he had acknowledged with it. From that is if he were to neglect the Salāt from without an illness or a pre-occupation’.8

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ مُوسَى بْنِ بَكْرٍ، قَالَ: سَأَلْتُ أَبَا الْحَسَنِعليه‌السلام عَنِ الْكُفْرِ وَالشِّرْكِ: أَيُّهُمَا أَقْدَمُ؟ قَالَ: فَقَالَ لِي: « مَا عَهْدِي بِكَ تُخَاصِمُ النَّاسَ » قُلْتُ: أَمَرَنِي هِشَامُ بْنُ سَالِمٍ أَنْ أَسْأَلَكَ عَنْ ذلِكَ، فَقَالَ لِي: « الْكُفْرُ أَقْدَمُ وَهُوَ الْجُحُودُ ؛ قَالَ اللهُ عَزَّ وَجَلَّ:( إِلاّ إِبْلِيسَ أَبى وَاسْتَكْبَرَ وَكانَ مِنَ الْكافِرِينَ ) ».

A number of our companions, from Sahl Bin ziyad, from Ali Bin Asbat, from Musa Bin Bukeyr who said,

‘I asked Abu Al-Hassanasws about the disbelief (Kufr) and the association (Shirk), which of the two was earlier?’ So heasws said to me: ‘Iasws have not agreed with you to debate with the people’. I said, ‘Hisham Bin Salim instructed me that I ask youasws about that’. So heasws said to me: ‘The disbelief (Kufr) occurred earlier and it is the denial. Allahazwj Mighty and Majestic Said [2: 34] except for Iblees. He refused and was arrogant, and he was one of the unbelievers’.9

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ لِأَبِي جَعْفَرٍعليه‌السلام : يَدْخُلُ النَّارَ مُؤْمِنٌ؟ قَالَ: « لَا، وَاللهِ ». قُلْتُ: فَمَا‌ يَدْخُلُهَا إِلاَّ كَافِرٌ؟ قَالَ: « لَا، إِلاَّ مَنْ شَاءَ اللهُ ». فَلَمَّا رَدَدْتُ عَلَيْهِ مِرَاراً، قَالَ لِي: « أَيْ زُرَارَةُ، إِنِّي أَقُولُ: لَا، وَأَقُولُ: إِلاَّ مَنْ شَاءَ اللهُ، وَأَنْتَ تَقُولُ: لَا، وَلَاتَقُولُ: إِلاَّ مَنْ شَاءَ اللهُ ».

قَالَ: فَحَدَّثَنِي هِشَامُ بْنُ الْحَكَمِ وَحَمَّادٌ، عَنْ زُرَارَةَ، قَالَ: قُلْتُ فِي نَفْسِي: شَيْخٌ لَاعِلْمَ لَهُ بِالْخُصُومَةِ، قَالَ: فَقَالَ لِي: « يَا زُرَارَةُ، مَا تَقُولُ فِيمَنْ أَقَرَّ لَكَ بِالْحُكْمِ؟ أَتَقْتُلُهُ ؟ مَا تَقُولُ فِي خَدَمِكُمْ وَأَهْلِيكُمْ؟ أَتَقْتُلُهُمْ ؟ » قَالَ: فَقُلْتُ: أَنَا ـ وَاللهِ ـ الَّذِي لَا عِلْمَ لِي بِالْخُصُومَةِ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Zurara who said,

‘I said to Abu Ja’farasws , ‘Would a Momin enter into the Fire?’ Heasws said: ‘No, by Allahazwj !’ I said, ‘So none would enter it except for an Unbeliever (Kafir)?’ Heasws said: ‘No, except the one whom Allahazwj so Desires to’. So when I reiterated it upon himasws time and again, heasws said to me: ‘Yes, Zurara! Iasws am saying, ‘No’, and Iasws am (also) saying: ‘Except for the one whom Allahazwj so Desires to’, while you are saying, ‘No’, and you are not saying, ‘Except the one whom Allahazwj so Desires to’’.

He (the narrator) said, ‘Hisham Bin Al-Hakam narrated to me, and Hammad, from Zurara who said, ‘I said within myself, ‘And old man. There is no knowledge to him with the debates’. So heasws said to me: ‘O Zurara! What are you saying regarding the one who acknowledge to you with the judgment, would you kill him? What are you saying regarding your servant and your family, would you kill them?’ So I said (to myself), ‘I, by Allahazwj , am the one who has no knowledge for the debating’’.10

8. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ هَارُونَ بْنِ مُسْلِمٍ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام ـ وَسُئِلَ عَنِ الْكُفْرِ وَالشِّرْكِ: أَيُّهُمَا أَقْدَمُ؟ ـ فَقَالَ: « الْكُفْرُ أَقْدَمُ، وَذلِكَ أَنَّ إِبْلِيسَ أَوَّلُ مَنْ كَفَرَ، وَكَانَ كُفْرُهُ غَيْرَ شِرْكٍ ؛ لِأَنَّهُ لَمْ يَدْعُ إِلى عِبَادَةِ غَيْرِ اللهِ، وَإِنَّمَا دَعَا إِلى ذلِكَ بَعْدُ، فَأَشْرَكَ ».

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullahasws and heasws had been asked about the disbelief (Kufr) and the association (Shirk), ‘Which of the two occurred earlier?’ So heasws said: ‘(It was) the disbelief (Kufr), and that is because Ibleesla w as the first one who disbelieved and hisla disbelief was other than Shirk, because hela did not (initially) submit to the worship of other than Allahazwj , and rather hela called towards that afterwards, so hela associated (committed Shirk)’.11

9. هَارُونُ، عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام ـ وَسُئِلَ: مَا بَالُ الزَّانِي لَاتُسَمِّيهِ كَافِراً وَتَارِكُ الصَّلَاةِ قَدْ سَمَّيْتَهُ كَافِراً؟ وَمَا الْحُجَّةُ فِي ذلِكَ؟ ـ فَقَالَ: « لِأَنَّ الزَّانِيَ وَمَا أَشْبَهَهُ إِنَّمَا يَفْعَلُ ذلِكَ لِمَكَانِ الشَّهْوَةِ ؛ لِأَنَّهَا تَغْلِبُهُ، وَتَارِكُ الصَّلَاةِ لَايَتْرُكُهَا إِلاَّ اسْتِخْفَافاً بِهَا ؛ وَذلِكَ لِأَنَّكَ لَاتَجِدُ الزَّانِيَ يَأْتِي الْمَرْأَةَ إِلاَّ وَهُوَ مُسْتَلِذٌّ لِإِتْيَانِهِ إِيَّاهَا، قَاصِداً إِلَيْهَا، وَكُلُّ‌ مَنْ تَرَكَ الصَّلَاةَ قَاصِداً إِلَيْهَا، فَلَيْسَ يَكُونُ قَصْدُهُ لِتَرْكِهَا اللَّذَّةَ فَإِذَا نُفِيَتِ اللَّذَّةُ وَقَعَ الِاسْتِخْفَافُ، وَإِذَا وَقَعَ الِاسْتِخْفَافُ وَقَعَ الْكُفْرُ ».

قَالَ: وَسُئِلَ أَبُو عَبْدِ اللهِعليه‌السلام ، وَقِيلَ لَهُ: مَا فَرْقٌ بَيْنَ مَنْ نَظَرَ إِلَى امْرَأَةٍ فَزَنى بِهَا، أَوْ خَمْرٍ فَشَرِبَهَا، وَبَيْنَ مَنْ تَرَكَ الصَّلَاةَ، حَتّى لَايَكُونَ الزَّانِي وَشَارِبُ الْخَمْرِ مُسْتَخِفّاً، كَمَا يَسْتَخِفُّ تَارِكُ الصَّلَاةِ؟ وَمَا الْحُجَّةُ فِي ذلِكَ؟ وَمَا الْعِلَّةُ الَّتِي تَفْرُقُ بَيْنَهُمَا؟

قَالَ: « الْحُجَّةُ أَنَّ كُلَّ مَا أَدْخَلْتَ أَنْتَ نَفْسَكَ فِيهِ لَمْ يَدْعُكَ إِلَيْهِ دَاعٍ، وَلَمْ يَغْلِبْكَ غَالِبُ شَهْوَةٍ مِثْلَ الزِّنى وَشُرْبِ الْخَمْرِ، وَأَنْتَ دَعَوْتَ نَفْسَكَ إِلى تَرْكِ الصَّلَاةِ وَلَيْسَ ثَمَّ شَهْوَةٌ، فَهُوَ الِاسْتِخْفَافُ بِعَيْنِهِ، وَهذَا فَرْقُ مَا بَيْنَهُمَا ».

Haroun, from Mas’ada Bin Sadaqa who said,

‘I heard Abu Abdullahasws and heasws had been asked, ‘What is the matter that the adulterer is not named as an Unbeliever (Kafir) and the neglector of the Salāt has been named as a Unbeliever (Kafir), and what is the proof with regards to that?’ So heasws said: ‘Because the adulterer and whoever resembles him, rather does that under the influence of the lustful desire, because it overcomes him, while the neglector of the Salāt does not neglect it except considering it as insignificant, and that is because you will never find the adulterer going to the woman except for deriving the pleasure of going to her, and everyone who neglects the Salāt is aiming to it, but his aim of neglecting it is not for the (sake of) pleasure. So when the pleasure is negated, the insignificance sets in, and when the insignificance occurs, the disbelief (Kufr) occurs’.

He (the narrator) said, ‘And Abu Abdullahasws was asked and it was said to himasws , ‘What is the difference between the one who looks at a woman so he commits adultery with her, or (looks) at wine, so he drinks it, and the one who neglects the Salāt, to the extent that the adulterer and the drinker of wine are not deemed to be as ones who are considering it as insignificant like the neglector of the Salāt is deemed to consider it as insignificant, and what is the proof with regards to that, and what is the reason which differentiates between the two?’

Heasws said: ‘The proof is that every time you enter yourself into it, it is not inviting you with an invitation, and a lustful desire does not overcome you like the adultery and drinking of the wine, and you are inviting yourself to the neglecting of the Salāt, and there is no desire then. So it is considering it insignificant exactly, and this is the difference what is between the two’.12

10. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ شَكَّ فِي اللهِ وَ فِي رَسُولِهِصلى‌الله‌عليه‌وآله‌وسلم فَهُوَ كَافِرٌ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who doubts in Allahazwj and in Hisazwj Rasoolsaww , so his is an Unbeliver (Kafir)’.13

11. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ صَفْوَانَ، عَنْ مَنْصُورِ بْنِ حَازِمٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَنْ شَكَّ فِي رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم ؟ قَالَ: « كَافِرٌ » قُلْتُ: فَمَنْ شَكَّ فِي كُفْرِ الشَّاكِّ، فَهُوَ كَافِرٌ؟ فَأَمْسَكَ عَنِّي، فَرَدَدْتُ عَلَيْهِ ثَلَاثَ مَرَّاتٍ، فَاسْتَبَنْتُ فِي وَجْهِهِ الْغَضَبَ.

Ali Bin Ibrahim, from his father, from Safwan, from Mansour Bin Hazim who said,

‘I said to Abu Abdullahasws , ‘(What about) the one who doubts in Rasool-Allahsaw?’. Heasws said: ‘An Unbeliever (Kafir)’. I said, ‘So the one who doubts in the disbelief (Kufr) of the doubting one, so he is an Unbeliever (Kafir)?’ So heasws withheld from me. So I reiterated upon himasws three times, and the anger became apparent in hisasws face’.14

12. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَمَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ ) فَقَالَ: « مَنْ تَرَكَ الْعَمَلَ الَّذِي أَقَرَّ بِهِ » قُلْتُ: فَمَا مَوْضِعُ تَرْكِ الْعَمَلِ حَتّى يَدَعَهُ أَجْمَعَ؟ قَالَ: « مِنْهُ الَّذِي يَدَعُ الصَّلَاةَ مُتَعَمِّداً، لَامِنْ سُكْرٍ وَلَامِنْ عِلَّةٍ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [5: 5] and whoever denies the faith, his work indeed would be Confiscated. So heasws said: ‘The one who neglects the deed which he had acknowledge with’. I said, ‘So what is the subject of the neglected deed to the extent that he (is deemed) to have left the entirety of it?’ Heasws From it is the one who leaves the Salāt deliberately, neither from intoxication (of sleep) nor from an illness’.15

13. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَحَمَّادٍ، عَنْ أَبِي مَسْرُوقٍ، قَالَ: سَأَلَنِي أَبُو عَبْدِ اللهِعليه‌السلام عَنْ أَهْلِ الْبَصْرَةِ، فَقَالَ لِي: « مَا هُمْ؟ » قُلْتُ: مُرْجِئَةٌ، وَقَدَرِيَّةٌ، وَحَرُورِيَّةٌ، فَقَالَ: « لَعَنَ اللهُ تِلْكَ الْمِلَلَ الْكَافِرَةَ الْمُشْرِكَةَ، الَّتِي لَاتَعْبُدُ اللهَ عَلى شَيْ‌ءٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym and Hammad, from Abu Masrouq who said,

‘Abu Abdullahasws asked me about the people of Al-Basra and heasws said to me: ‘What are they?’ I said, ‘Murjiites, and Qadiriyya, and Harouriyya (sects)’. So heasws said: ‘May the Curse of Allahazwj upon those religion of the Unbelievers (Kafirs) and the Polytheists (Mushrik), those who do not worship Allahazwj upon anything’.16

14. عَنْهُ، عَنِ الْخَطَّابِ بْنِ مَسْلَمَةَ وَأَبَانٍ، عَنِ الْفُضَيْلِ، قَالَ: دَخَلْتُ عَلى أَبِي جَعْفَرٍعليه‌السلام وَعِنْدَهُ رَجُلٌ، فَلَمَّا قَعَدْتُ قَامَ الرَّجُلُ، فَخَرَجَ، فَقَالَ لِي: « يَا فُضَيْلُ، مَا هذَا عِنْدَكَ؟ » قُلْتُ: وَمَا هُوَ؟ قَالَ: « حَرُورِيٌّ » قُلْتُ: كَافِرٌ؟ قَالَ: « إِي وَاللهِ‌ مُشْرِكٌ ».

From him, from Al Khattab Bin Maslama and Aban, from Al Fuzayl who said,

‘I went over to Abu Ja’farasws and in hisasws presence was a man. So when I was seated, the man stood up and went out, and heasws said to me: ‘O Fuzayl! What is this one in your presence?’ I said, ‘And what is it?’ Heasws said: ‘(The) Harouriyya (a sect)’. I said, ‘An unbeliever (Kafir)’. Heasws said: ‘Yes, by Allahazwj , a Polytheist (Mushrik)’.17

15. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « كُلُّ شَيْ‌ءٍ يَجُرُّهُ الْإِقْرَارُ وَالتَّسْلِيمُ، فَهُوَ الْإِيمَانُ ؛ وَكُلُّ شَيْ‌ءٍ يَجُرُّهُ الْإِنْكَارُ وَالْجُحُودُ، فَهُوَ الْكُفْرُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Everything which attracts the acknowledgement and the submission, so it is the Emān, and everything which attracts the denial and the rejection, so it is the disbelief’.18

16. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ عَبْدِ اللهِ بْنِ سِنَانٍ، عَنْ أَبِي حَمْزَةَ، قَالَ: سَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « إِنَّ عَلِيّاً ـ صَلَوَاتُ اللهِ عَلَيْهِ ـ بَابٌ فَتَحَهُ اللهُ، مَنْ دَخَلَهُ كَانَ مُؤْمِناً، وَمَنْ خَرَجَ مِنْهُ كَانَ كَافِراً ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Abdullah Bin Sinan, from Abu Hamza who said,

‘I heard Abu Ja’farasws saying that Aliasws is a door which Allahazwj Opened. The one who enters it would be a Momin, and the one who exits from it would be an Unbeliever (Kafir)’.19

17. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ يَحْيَى بْنِ الْمُبَارَكِ، عَنْ عَبْدِ اللهِ بْنِ جَبَلَةَ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَابْنِ سِنَانٍ وَسَمَاعَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : طَاعَةُ عَلِيٍّعليه‌السلام ذُلٌّ، وَمَعْصِيَتُهُ كُفْرٌ‌ بِاللهِ، قِيلَ: يَا رَسُولَ اللهِ، وَ كَيْفَ يَكُونُ طَاعَةُ عَلِيٍّعليه‌السلام ذُلًّا، وَمَعْصِيَتُهُ كُفْراً بِاللهِ ؟ قَالَ: إِنَّ عَلِيّاًعليه‌السلام يَحْمِلُكُمْ عَلَى الْحَقِّ، فَإِنْ أَطَعْتُمُوهُ ذَلَلْتُمْ، وَإِنْ عَصَيْتُمُوهُ كَفَرْتُمْ بِاللهِ عَزَّ وَجَلَّ ».

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar and Ibn Sinan and Sama’at, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Obeying Aliasws is suffering (in this world) and disobeying himasws is disbelief (Kufr) in Allahazwj ’. It was said, ‘O Rasool-Allahsaww ! And how can obedience to Aliasws be a suffering (in this world) and disobedience to himasws be disbelief (Kufr) in Allahazwj ?’ Hesaww said: ‘Aliasws carries you all upon the Truth, so if you were to obey himasws you will suffer, but if you were to disobey himasws , you would have disbelieved in Allahazwj Mighty and Majestic’.20

18. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ أَبِي بَكْرٍ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِ مُوسىعليه‌السلام يَقُولُ: « إِنَّ عَلِيّاًعليه‌السلام بَابٌ مِنْ أَبْوَابِ الْهُدى، فَمَنْ دَخَلَ مِنْ بَابِ عَلِيٍّ كَانَ مُؤْمِناً، وَمَنْ خَرَجَ مِنْهُ كَانَ كَافِراً، وَمَنْ لَمْ يَدْخُلْ فِيهِ وَلَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّذِينَ لِلّهِ فِيهِمُ الْمَشِيئَةُ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa who said, ‘Ibrahim Bin Abu Bakr narrated to me saying,

‘I heard Abu Al-Hassan Musaasws saying that Aliasws is a door from the doors of Guidance. So the one who enters from the door of Aliasws would be a Momin, and the one who exits from it would be a Unbeliver (Kafir), and the one who does not enter into it and does not exit out from it would be in the category of those for Allahazwj there would be a Desire (Decision) regarding them’.21

19. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ ابْنِ بُكَيْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَوْ أَنَّ الْعِبَادَ إِذَا جَهِلُوا وَقَفُوا وَلَمْ يَجْحَدُوا، لَمْ‌ يَكْفُرُوا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Bukeyr, from Zurara,

(It has been narrated) from Abu Abdullahasws having said: ‘If the servant, when they were ignorant (of a matter), paused and not rejected, would not have been Unbelievers (Kafirs)’.22

20. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ فُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ نَصَبَ عَلِيّاًعليه‌السلام عَلَماً بَيْنَهُ وَبَيْنَ خَلْقِهِ، فَمَنْ عَرَفَهُ كَانَ مُؤْمِناً، وَمَنْ أَنْكَرَهُ كَانَ كَافِراً، وَمَنْ جَهِلَهُ كَانَ ضَالًّا، وَمَنْ نَصَبَ مَعَهُ شَيْئاً كَانَ مُشْرِكاً، وَمَنْ جَاءَ بِوَلَايَتِهِ دَخَلَ الْجَنَّةَ، وَمَنْ جَاءَ بِعَدَاوَتِهِ دَخَلَ النَّارَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Fuzayl Bin Yasaar,

(It has been narrated) from Abu Ja’farasws having said: ‘Allahazwj Mighty and Majestic Appointed Aliasws as a flag between Himazwj and Hisazwj creatures. So the one who recognised himasws would be a Momin, but the one who denied himasws would be a Unbeliever (Kafir), and the one who was ignorant of himasws would stray; and the one who appoints anything (anyone else) with him would be a Polytheist (Mushrik), and the one who comes with hisasws Wilayah would enter the Paradise, and the one who comes with hisasws animosity would enter the Fire’.23

21. يُونُسُ، عَنْ مُوسَى بْنِ بَكْرٍ: عَنْ أَبِي إِبْرَاهِيمَعليه‌السلام ، قَالَ: « إِنَّ عَلِيّاًعليه‌السلام بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ، فَمَنْ دَخَلَ بَابَهُ كَانَ مُؤْمِناً، وَمَنْ خَرَجَ مِنْ بَابِهِ كَانَ كَافِراً، وَمَنْ لَمْ يَدْخُلْ فِيهِ وَلَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّتِي لِلّهِ فِيهِمُ الْمَشِيئَةُ ».

Yunus, from Musa Bin Bakr,

(It has been narrated) from Abu Ibrahimasws (7th Imamasws ) having said that Aliasws is a door from the doors of the Paradise. So the one who enters hisasws door would be a Momin, but the one who exits from hisasws door would be a Unbeliever (Kafir), and the one who does not enter into it and does not exit from it would be in the category whose (fate would depend on) Allahazwj Desire (Decision) regarding them’. 24

166- بَابُ وُجُوهِ الْكُفْرِ‌

Chapter 166 – Aspects of the Kufr (Disbelief)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ، عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: قُلْتُ لَهُ: أَخْبِرْنِي عَنْ وُجُوهِ الْكُفْرِ فِي كِتَابِ اللهِ عَزَّ وَجَلَّ.

قَالَ: « الْكُفْرُ فِي كِتَابِ اللهِ عَلى خَمْسَةِ أَوْجُهٍ: فَمِنْهَا كُفْرُ الْجُحُودِ ـ وَالْجُحُودُ عَلى‌ وَجْهَيْنِ ـ وَالْكُفْرُ بِتَرْكِ مَا أَمَرَ اللهُ، وَكُفْرُ الْبَرَاءَةِ، وَكُفْرُ النِّعَمِ.

فَأَمَّا كُفْرُ الْجُحُودِ، فَهُوَ الْجُحُودُ بِالرُّبُوبِيَّةِ، وَهُوَ قَوْلُ مَنْ يَقُولُ: لَارَبَّ، وَلَاجَنَّةَ، وَلَانَارَ، وَهُوَ قَوْلُ صِنْفَيْنِ مِنَ الزَّنَادِقَةِ يُقَالُ لَهُمُ: الدَّهْرِيَّةُ، وَهُمُ الَّذِينَ يَقُولُونَ:( وَما يُهْلِكُنا إِلاَّ الدَّهْرُ ) وَهُوَ دِينٌ وَضَعُوهُ لِأَنْفُسِهِمْ بِالِاسْتِحْسَانِ مِنْهُمْ عَلى غَيْرِ تَثَبُّتٍ مِنْهُمْ وَلَاتَحْقِيقٍ لِشَيْ‌ءٍ مِمَّا يَقُولُونَ، قَالَ اللهُ عَزَّ وَجَلَّ:( إِنْ هُمْ إِلاّ يَظُنُّونَ ) أَنَّ ذلِكَ كَمَا يَقُولُونَ، وَقَالَ:( إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ ) يَعْنِي بِتَوْحِيدِ اللهِ تَعَالى، فَهذَا أَحَدُ وُجُوهِ الْكُفْرِ.

وَأَمَّا الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ عَلى مَعْرِفَةٍ، فَهُوَ أَنْ يَجْحَدَ الْجَاحِدُ وَهُوَ يَعْلَمُ أَنَّهُ حَقٌّ قَدِ اسْتَقَرَّ عِنْدَهُ، وَقَدْ قَالَ اللهُ عَزَّ وَجَلَّ:( وَجَحَدُوا بِها وَاسْتَيْقَنَتْها أَنْفُسُهُمْ ظُلْماً وَعُلُوًّا ) وَقَالَ اللهُ عَزَّ وَجَلَّ:( وَكانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللهِ عَلَى الْكافِرِينَ ) فَهذَا تَفْسِيرُ وَجْهَيِ الْجُحُودِ.

وَالْوَجْهُ الثَّالِثُ مِنَ الْكُفْرِ كُفْرُ النِّعَمِ، وَذلِكَ قَوْلُهُ تَعَالى يَحْكِي قَوْلَ سُلَيْمَانَعليه‌السلام :( هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَنْ شَكَرَ فَإِنَّما يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ ) وَقَالَ:( لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ ) وَقَالَ:( فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلا تَكْفُرُونِ ) .

وَالْوَجْهُ الرَّابِعُ مِنَ الْكُفْرِ تَرْكُ مَا أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( وَإِذْ أَخَذْنا مِيثاقَكُمْ لا تَسْفِكُونَ دِماءَكُمْ وَلا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنْتُمْ تَشْهَدُونَ ثُمَّ أَنْتُمْ هؤُلاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيارِهِمْ تَظاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوانِ وَإِنْ يَأْتُوكُمْ أُسارى تُفادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْراجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَتَكْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ ) فَكَفَّرَهُمْ بِتَرْكِ مَا أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِهِ، وَنَسَبَهُمْ إِلَى الْإِيمَانِ، وَلَمْ يَقْبَلْهُ مِنْهُمْ، وَلَمْ يَنْفَعْهُمْ عِنْدَهُ، فَقَالَ:( فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلاّ خِزْيٌ فِي الْحَياةِ الدُّنْيا وَيَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ وَمَا اللهُ بِغافِلٍ عَمّا تَعْمَلُونَ ) .

وَالْوَجْهُ الْخَامِسُ مِنَ الْكُفْرِ كُفْرُ الْبَرَاءَةِ، وَذلِكَ قَوْلُهُ ـ عَزَّ وَجَلَّ ـ يَحْكِي قَوْلَ‌ إِبْرَاهِيمَعليه‌السلام :( كَفَرْنا بِكُمْ وَبَدا بَيْنَنا وَبَيْنَكُمُ الْعَداوَةُ وَالْبَغْضاءُ أَبَداً حَتّى تُؤْمِنُوا بِاللهِ وَحْدَهُ ) يَعْنِي تَبَرَّأْنَا مِنْكُمْ، وَقَالَ: يَذْكُرُ إِبْلِيسَ وَتَبْرِئَتَهُ مِنْ أَوْلِيَائِهِ مِنَ الْإِنْسِ يَوْمَ الْقِيَامَةِ:( إِ نِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ ) وَقَالَ:( إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللهِ أَوْثاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَياةِ الدُّنْيا ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ ) ( وَيَلْعَنُ بَعْضُكُمْ بَعْضاً ) يَعْنِي يَتَبَرَّأُ بَعْضُكُمْ مِنْ بَعْضٍ ».

Ali Bin Ibrahim, from his father, from Bakr Bin Salih, from Al Qasim Bin Yazeed, from Abu Amro Al Zubeyri,

(It has been narrated) from Abu Abdullahasws , said, ‘I said to himasws , ‘Inform me about the aspects of the Kufr (disbelief) in the Book of Allahazwj Mighty and Majestic’. Heasws said: ‘The Kufr (disbelief) in the Book of Allahazwj is upon five aspects. So, from these is the Kufr (disbelief) of the denial. And the denial is upon two aspects – the Kufr (disbelief) by neglecting what Allahazwj Commanded for, and Kufr (disbelief) of the disownment (Tabarra); and there is the Kufr (disbelief) of the Bounties.

So, as for the Kufr of the denial, so it is the denial of the Lordship (of Allahazwj ), and it is the speech of the one who is saying, ‘There is neither a Lordazwj , nor a Paradise, nor a Fire, and it is the speech of two types of the atheists called the’Dahriyya’ (Eternalists); and they are the ones who are saying, [45: 24] and nothing destroys us but the passage of time’; and it is a religion placed for their own selves with the approval upon without there being an affirmation from them, nor any investigation of anything from what they are saying.

Allahazwj Mighty and Mjestic Says [45: 24] they only but conjecture, if it was like as what they are saying. And Heazwj Said [36: 10] And it is alike to them whether you warn them or do not warn them, they will not be believing. Meaning, (believing) in the Oneness of Allahazwj the Exalted. Thus, this is one of the aspects of the disbelief (Kufr).

And as for the other aspect from the denial upon the recognition, and it is that the denier denies and he knows that it is true which he has already acknowledged with himself, and Allahazwj Mighty and Majestic has Said [27: 14] And they denied with it unjustly and out of pride although they were certain themselves. And Allahazwj Mighty and Majestic Said [2: 89] And when there came to them a Book from Allah Verifying that which was with them, and beforehand they used to pray for victory against those who disbelieve, but when there came to them what they recognised, they disbelieved in it; so the Curse of Allah is on the unbelievers. So this is the interpretation of the aspect of the denial.

And the third aspect from the Kufr (disbelief) is the Kufr of the Bounties, and these are the Words of the Exalted Relating the words of Suleymanas This is from the Grace of my Lord that He may Try me whether I am grateful or ungrateful; and whoever is grateful, so he is grateful for his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Generous. And Heazwj Said [14: 7] If you are grateful, I would Increase it more for you, and if you are ungrateful, My Punishment is truly Severe. And Heazwj Said [2: 152] Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me’.

And the fourth aspect from the Kufr (disbelief) is neglecting what Allahazwj Mighty and Majestic had Commanded with, and these are the Words of Allahazwj Mighty and Majestic [2: 84] And when We Took a Covenant with you: You shall not shed your blood and you shall not throw your people out of your houses; then you gave a promise while you witnessed [2: 85] Then you are those who kill your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they were to come to you as captives, you would ransom them - while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the Recompense of such among you as do this.

So their Kufr (disbelief) was with the neglecting of what Allahazwj Mighty and Majestic had Commanded with and their linking to the Emān, and it would not be Accepted from them and it will not benefit them in Hisazwj Presence, therefore Heazwj Said What then is the Recompense of such among you as do this except for disgrace in the life of the world, and on the Day of Resurrection they shall be Sent back to the most grievous Punishment, and Allah is not at all heedless of what you are doing.

And the fifth aspect from the Kufr (disbelief) is Kufr of the disownment, and these are the Words of the Mighty and Majestic Relating the words of Ibrahimas [6 0: 4] Surely we distance ourselves from you and what you are worshipping besides Allah; We deny you, and enmity and hatred have appeared between us and you and will be forever until you believe in Allah Alone, meaning’We disavow from you all!’.

And Heazwj Said Mentioning Ibleesla a nd hisla disavowment from hisla friends from the human beings on the Day of Judgment [14: 22] surely I disbelieved in your associating me with Allah from before. [29: 25] And he said: But rather, you have only taken for yourselves idols besides Allah by way of cordiality between you in the life of the world, then on the Day of Judgement some of you would deny others, and some of you will curse others – meaning some of you would be disavowing from the others’. 25

167- بَابُ دَعَائِمِ الْكُفْرِ وَشُعَبِهِ‌

Chapter 167 – The pillars of the Kufr (Disbelief) and its branches

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ، عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ: عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَواتُ اللهِ عَلَيْهِ، قَالَ: « بُنِيَ الْكُفْرُ عَلى أَرْبَعِ دَعَائِمَ: الْفِسْقِ، وَالْغُلُوِّ، وَالشَّكِّ، وَالشُّبْهَةِ.

وَالْفِسْقُ عَلى أَرْبَعِ شُعَبٍ: عَلَى الْجَفَاءِ، وَالْعَمى، وَالْغَفْلَةِ، وَالْعُتُوِّ ؛ فَمَنْ جَفَا احْتَقَرَ الْحَقَّ، وَمَقَتَ الْفُقَهَاءَ، وَأَصَرَّ عَلَى الْحِنْثِ الْعَظِيمِ ؛ وَمَنْ عَمِيَ نَسِيَ الذِّكْرَ، وَاتَّبَعَ الظَّنَّ، وَبَارَزَ خَالِقَهُ، وَأَلَحَّ عَلَيْهِ الشَّيْطَانُ، وَطَلَبَ الْمَغْفِرَةَ بِلَا تَوْبَةٍ وَلَااسْتِكَانَةٍ وَلَاغَفْلَةٍ ؛ وَمَنْ غَفَلَ جَنى عَلى نَفْسِهِ، وَانْقَلَبَ عَلى ظَهْرِهِ، وَحَسِبَ‌ غَيَّهُ رُشْداً، وَغَرَّتْهُ الْأَمَانِيُّ، وَأَخَذَتْهُ الْحَسْرَةُ وَالنَّدَامَةُ إِذَا قُضِيَ الْأَمْرُ، وَانْكَشَفَ عَنْهُ الْغِطَاءُ، وَبَدَا لَهُ مَا لَمْ يَكُنْ يَحْتَسِبُ ؛ وَمَنْ عَتَا عَنْ أَمْرِ اللهِ شَكَّ ؛ وَمَنْ شَكَّ، تَعَالَى اللهُ عَلَيْهِ، فَأَذَلَّهُ بِسُلْطَانِهِ، وَصَغَّرَهُ بِجَلَالِهِ، كَمَا اغْتَرَّ بِرَبِّهِ الْكَرِيمِ، وَفَرَّطَ فِي أَمْرِهِ.

وَالْغُلُوُّ عَلى أَرْبَعِ شُعَبٍ: عَلَى التَّعَمُّقِ بِالرَّأْيِ، وَالتَّنَازُعِ فِيهِ، وَالزَّيْغِ، وَالشِّقَاقِ ؛ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ إِلَى الْحَقِّ، وَلَمْ يَزْدَدْ إِلاَّ غَرَقاً فِي الْغَمَرَاتِ، وَلَمْ تَنْحَسِرْ عَنْهُ فِتْنَةٌ إِلاَّ غَشِيَتْهُ أُخْرى، وَانْخَرَقَ دِينُهُ، فَهُوَ يَهْوِي فِي أَمْرٍ مَرِيجٍ ؛ وَمَنْ نَازَعَ فِي الرَّأْيِ وَخَاصَمَ، شُهِرَ بِالْعَثَلِ مِنْ طُولِ اللَّجَاجِ ؛ وَمَنْ زَاغَ قَبُحَتْ عِنْدَهُ الْحَسَنَةُ، وَ‌ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ ؛ وَمَنْ شَاقَّ اعْوَرَّتْ عَلَيْهِ طُرُقُهُ، وَاعْتَرَضَ عَلَيْهِ أَمْرُهُ، فَضَاقَ عَلَيْهِ مَخْرَجُهُ إِذَا لَمْ يَتَّبِعْ سَبِيلَ الْمُؤْمِنِينَ.

وَالشَّكُّ عَلى أَرْبَعِ شُعَبٍ: عَلَى الْمِرْيَةِ، وَالْهَوى، وَالتَّرَدُّدِ، وَالِاسْتِسْلَامِ، وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ:( فَبِأَيِّ آلاءِ رَبِّكَ تَتَمارى ) ».

وَفِي رِوَايَةٍ أُخْرى: « عَلَى الْمِرْيَةِ، وَالْهَوْلِ مِنَ الْحَقِّ، وَالتَّرَدُّدِ، وَالِاسْتِسْلَامِ لِلْجَهْلِ وَأَهْلِهِ ».

« فَمَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ نَكَصَ عَلى عَقِبَيْهِ ؛ وَمَنِ امْتَرى فِي الدِّينِ‌ تَرَدَّدَ فِي الرَّيْبِ، وَسَبَقَهُ الْأَوَّلُونَ مِنَ الْمُؤْمِنِينَ، وَأَدْرَكَهُ الْآخِرُونَ، وَوَطِئَتْهُ سَنَابِكُ الشَّيْطَانِ ؛ وَمَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَالْآخِرَةِ هَلَكَ فِيمَا بَيْنَهُمَا، وَمَنْ نَجَا مِنْ ذلِكَ، فَمِنْ فَضْلِ الْيَقِينِ، وَلَمْ يَخْلُقِ اللهُ خَلْقاً أَقَلَّ مِنَ الْيَقِينِ.

وَالشُّبْهَةُ عَلى أَرْبَعِ شُعَبٍ: إِعْجَابٍ بِالزِّينَةِ، وَتَسْوِيلِ النَّفْسِ، وَتَأَوُّلِ الْعِوَجِ، وَلَبْسِ الْحَقِّ بِالْبَاطِلِ ؛ وَذلِكَ بِأَنَّ الزِّينَةَ تَصْدِفُ عَنِ الْبَيِّنَةِ، وَأَنَّ تَسْوِيلَ النَّفْسِ يُقَحِّمُ عَلَى الشَّهْوَةِ، وَأَنَّ الْعِوَجَ يَمِيلُ بِصَاحِبِهِ مَيْلاً عَظِيماً، وَأَنَّ اللَّبْسَ ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ، فَذلِكَ الْكُفْرُ وَدَعَائِمُهُ وَشُعَبُهُ ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilaly,

(It has been narrated) from Amir Al-Momineenasws having said: ‘The Kufr (disbelief) is built upon four pillars – the immorality, and the exaggeration, and the doubt, and the suspicion.

And the immorality is upon four branches – upon the disloyalty, and the blindness, and the heedlessness, and the insolence. So the one who was disloyal would consider the truth as insignificant and would detest the understanding onesasws , and insist upon committing the grievous sins. And the one who is blind would forget the Remembrance (of Allahazwj ) and follow the conjectures and duel against his Creator, and the Satanla would urge upon him, and he would seek the Forgiveness without repenting, and he would neither be complacent nor be heedless.

And the one who is heedless would perpetrate against himself and overturn upon his back and reckon that his straying is a guidance, and the wishful thinking deceives him, and the regret and remorse seizes him when the matter is accomplished and the covering is uncovered from him, and there appears to him what he had not reckoned with; and the one who is insolent about the Commands of Allahazwj would doubt, and the one who doubts, Allahazwj Overcomes upon him and Disgraces him with Hisazwj Authority, and Belittles him by Hisazwj Majesty just as he had deceived with his Benevolent Lordazwj and exceeded in Hisazwj Commands.

And the exaggeration is upon four branches – upon the diving into the opinions, and the disputing in it, and the aberrations and the discord. So the one who dives (into the opinions) would not be reprimanded to the Truth and would not increase except in drowning in the immersions, and a strife would not recede from him except that another one would overwhelm him, and his religion would be punctured (demolished), so he would tumble into a confusing affair.

And the one who disputes regarding the opinions and quarrels, would be exposed by the absurdities from the prolonged obstinacy. So the one who is disloyal, the good deeds would seem terrible to him and the evil deeds would appear good to him. And the one who is troublesome, his ways would be dead-ended, and his affairs would be protested upon him. Thus, his exit would be constricted upon him when he does not follow the way of the Momineen’.

And the doubt is upon four branches – upon the suspicion, and the whims, and the hesitation, and the submission, and these are the Words of Allahazwj Mighty and Majestic [53: 55] Which of your Lord’s benefits will you then be suspicious about?’.

And in another report, ‘(The doubt) is upon the suspicions, and the awe from the Truth, and the hesitation, and the submission to the ignorance and its people’.

So the one who is terrified of what is in front of him would turn back upon his heels, and the one who suspects in the Religion would hesitate in the doubts, and the former ones from the Momineen would precede him and the later ones would catch up with him, and he would be trampled under the hooves of the Satansla ; and the one who submits to the destruction of the world and the Hereafter would be destroyed in what is between the two, and the one who is saved from that is by the merit of the conviction. And Allahazwj did not Create anything more scarcely than the conviction.

And the confusion is upon four branches – being astounded by the adornments, and the temptations of the self, and the interpretation of the crookedness, and the clothing the truth with the falsehood, and that is because the adornments block from the evidence, and that the temptations of the self hurl you upon the lustful desires,

and that the crookedness inclines its owner with a grievous inclination, and that the clothing (the truth with the falsehood) is the darkness, part of it on top of part.

So that is the Kufr (disbelief), and its pillars, and its branches’. 26

168- بَابُ صِفَةِ النِّفَاقِ وَالْمُنَافِقِ‌

Chapter 168 – Description of the hypocrisy and the hypocrite (Continued from above)

1. قَالَعليه‌السلام : « وَالنِّفَاقُ عَلى أَرْبَعِ دَعَائِمَ: عَلَى الْهَوى، وَالْهُوَيْنَا، وَالْحَفِيظَةِ، وَالطَّمَعِ.

فَالْهَوى عَلى أَرْبَعِ شُعَبٍ: عَلَى الْبَغْيِ، وَالْعُدْوَانِ، وَالشَّهْوَةِ، وَالطُّغْيَانِ ؛ فَمَنْ بَغى كَثُرَتْ غَوَائِلُهُ، وَتُخُلِّيَ مِنْهُ، وَقُصِرَ عَلَيْهِ ؛ وَمَنِ اعْتَدَى لَمْ يُؤْمَنْ بَوَائِقُهُ، وَلَمْ يَسْلَمْ قَلْبُهُ، وَلَمْ يَمْلِكْ نَفْسَهُ عَنِ الشَّهَوَاتِ ؛ وَمَنْ لَمْ يَعْذِلْ نَفْسَهُ فِي الشَّهَوَاتِ خَاضَ فِي‌ الْخَبِيثَاتِ ؛ وَمَنْ طَغى ضَلَّ عَلى عَمْدٍ بِلَا حُجَّةٍ.

وَالْهُوَيْنَا عَلى أَرْبَعِ شُعَبٍ: عَلَى الْغِرَّةِ، وَالْأَمَلِ، وَالْهَيْبَةِ، وَالْمُمَاطَلَةِ ؛ وَذلِكَ بِأَنَّ الْهَيْبَةَ تَرُدُّ عَنِ الْحَقِّ، وَالْمُمَاطَلَةَ تُفَرِّطُ فِي الْعَمَلِ حَتّى يَقْدَمَ عَلَيْهِ الْأَجَلُ ؛ وَلَوْ لَا الْأَمَلُ عَلِمَ الْإِنْسَانُ حَسَبَ مَا هُوَ فِيهِ، وَلَوْ عَلِمَ حَسَبَ مَا هُوَ فِيهِ، مَاتَ خُفَاتاً مِنَ الْهَوْلِ وَالْوَجَلِ ؛ وَالْغِرَّةَ تَقْصُرُ بِالْمَرْءِ عَنِ الْعَمَلِ.

وَالْحَفِيظَةُ عَلى أَرْبَعِ شُعَبٍ: عَلَى الْكِبْرِ، وَالْفَخْرِ، وَالْحَمِيَّةِ، وَالْعَصَبِيَّةِ ؛ فَمَنِ اسْتَكْبَرَ أَدْبَرَ عَنِ الْحَقِّ ؛ وَمَنْ فَخَرَ فَجَرَ ؛ وَمَنْ حَمِيَ أَصَرَّ عَلَى الذُّنُوبِ ؛ وَمَنْ أَخَذَتْهُ الْعَصَبِيَّةُ جَارَ، فَبِئْسَ الْأَمْرُ أَمْرٌ بَيْنَ إِدْبَارٍ وَفُجُورٍ، وَإِصْرَارٍ وَجَوْرٍ عَلَى الصِّرَاطِ.

وَالطَّمَعُ عَلى أَرْبَعِ شُعَبٍ: الْفَرَحِ، وَالْمَرَحِ، وَاللَّجَاجَةِ، وَالتَّكَاثُرِ ؛

فَالْفَرَحُ مَكْرُوهٌ عِنْدَ اللهِ، وَالْمَرَحُ خُيَلَاءُ، وَاللَّجَاجَةُ بَلَاءٌ لِمَنِ اضْطَرَّتْهُ إِلى حَمْلِ الْآثَامِ، وَالتَّكَاثُرُ لَهْوٌ وَلَعِبٌ وَشُغُلٌ وَاسْتِبْدَالُ الَّذِي هُوَ أَدْنى بِالَّذِي هُوَ خَيْرٌ.

فَذلِكَ النِّفَاقُ وَدَعَائِمُهُ وَشُعَبُهُ، وَاللهُ قَاهِرٌ فَوْقَ عِبَادِهِ، تَعَالى ذِكْرُهُ، وَجَلَّ وَجْهُهُ، وَأَحْسَنَ كُلَّ شَيْ‌ءٍ خَلَقَهُ، وَانْبَسَطَتْ يَدَاهُ، وَوَسِعَتْ كُلَّ شَيْ‌ءٍ رَحْمَتُهُ، وَظَهَرَ أَمْرُهُ، وَأَشْرَقَ نُورُهُ، وَفَاضَتْ بَرَكَتُهُ، وَاسْتَضَاءَتْ حِكْمَتُهُ، وَهَيْمَنَ كِتَابُهُ، وَفَلَجَتْ حُجَّتُهُ، وَخَلَصَ دِينُهُ، وَاسْتَظْهَرَ سُلْطَانُهُ، وَحَقَّتْ كَلِمَتُهُ، وَأَقْسَطَتْ مَوَازِينُهُ، وَبَلَّغَتْ رُسُلُهُ، فَجَعَلَ السَّيِّئَةَ ذَنْباً، وَالذَّنْبَ فِتْنَةً، وَالْفِتْنَةَ دَنَساً ؛ وَجَعَلَ الْحُسْنى عُتْبى، وَالْعُتْبى تَوْبَةً، وَالتَّوْبَةَ طَهُوراً ؛ فَمَنْ تَابَ اهْتَدى ؛ وَمَنِ افْتُتِنَ غَوى مَا لَمْ يَتُبْ إِلَى اللهِ، وَيَعْتَرِفْ بِذَنْبِهِ، وَلَايَهْلِكُ عَلَى اللهِ إِلاَّ هَالِكٌ.

اللهَ اللهَ ؛ فَمَا أَوْسَعَ مَا لَدَيْهِ مِنَ التَّوْبَةِ وَالرَّحْمَةِ وَالْبُشْرى وَالْحِلْمِ الْعَظِيمِ!

وَمَا أَنْكَلَ مَا عِنْدَهُ مِنَ الْأَنْكَالِ وَالْجَحِيمِ وَالْبَطْشِ الشَّدِيدِ! فَمَنْ ظَفِرَ بِطَاعَتِهِ اجْتَلَبَ كَرَامَتَهُ ؛ وَمَنْ دَخَلَ فِي مَعْصِيَتِهِ ذَاقَ وَبَالَ نَقِمَتِهِ، وَعَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ ».

Heasws said: ‘And the hypocrisy is upon four pillars – upon the whims, and the leisureliness, and the grudges, and the greed. The desires are upon four branches – upon the rebellion, and the animosity, and the lustful desires, and the tyranny. So the one who rebels, is change of circumstances would be frequent and he would be isolated from, and would have restrictions upon him; and the one who transgresses would not be secure from his harmful consequences, and his heart would not be tranquil, and he would not be in control of himself from the lustful desires; and the one who does not rebukes his own self regarding the lustful desires would dive into the evil deeds; and the one who is arrogant would stray upon deliberation without a proof.

And the leisureliness is upon four branches – upon the inattention, and the expectations, and the awe, and the procrastination, and that is because the awe repels from the truth, and the procrastination (leads to) carelessness in the deed until the deadline comes up upon him, and had it not been for the expectation the human being would know the reckoning of what he is in, and if he were to know the reckoning of what he is in, he would die fearing from the horrors and the apprehension; and the inattentiveness cuts short the man from the deeds.

And the grudges are upon four branches – upon the arrogance, and the pride, and the egoism, and the prejudice. So the one who is arrogant would turn back from the truth, and the one who is proud would be immoral, and the one who is egoistic would persist upon the sins, and the one who is seized by the prejudice would be tyrannous. So the most evil of the matters is a matter between the turning back, and the immorality, and the persistence and the tyranny upon the path.

And the greed is upon four branches – the jubilation, and the hilarity, and the obstinacy and the abundance. So the jubilation is Disliked in the Presence of Allahazwj , and the hilarity is haughtiness, and the obstinacy is an affliction for the one who is desperate to carry upon the sins, and the abundance is sport, and play, and pre-occupation, and the changing for that which is lowly by that which is good.

So that is the hypocrisy and its pillars and its branches. And Allahazwj is Compelling upon Hisazwj servants, Exalted is Hisazwj Mention and Majestic is Hisazwj Face, and good is everything which Heazwj Created, and Hisazwj Hand is Extensive, and Hisazwj Mercy Covers everything, and Hisazwj Command is Manifest, and Hisazwj Light is bright, and Hisazwj Blessing is over-flowing, and Hisazwj Wisdom is Illuminating, and Hisazwj Book is Absolute, and Hisazwj Argument is overwhelming, and Hisazwj Religion is pure, and Hisazwj Authority is overpowering, and Hisazwj Word is justified, and His Scale is equitable, and Hisazwj Rasoolsas delivered (the Message).

So Heazwj Made the evil deed to be a sin, and the sin to be a strife, and the strife to be an impurity, and Made the good deed to be a threshold, and the threshold to be the repentance, a purification. So the one who repents would be Guided, and the one who indulges in strife would stray for as long as he does not repent to Allahazwj and acknowledges his sins, and there is no destruction upon Allahazwj (it is) only upon whom Allahazwj Destroys.

Allahazwj ! Allahazwj ! So how vast is Hisazwj Acceptance of the repentance, and the Mercy, and the Glad Tidings, and the Great Forbearance, and how torturous is what is in Hisazwj Presence from the tortures, and the blazing Fire, and the intense assaults. So the one who is victorious by Hisazwj obedience would attract Hisazwj Benevolence, and the one who indulges in Hisazwj disobedience would taste the results of Hisazwj Retribution, and after a little while he would be remorseful’.27

2. مُحَمَّدُ بْنُ يَحْيى، عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ، عَنْ عَلِيِّ بْنِ مَهْزِيَارَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ وَالْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، قَالَ: كَتَبْتُ إِلى أَبِي الْحَسَنِعليه‌السلام أَسْأَلُهُ عَنْ مَسْأَلَةٍ، فَكَتَبَعليه‌السلام إِلَيَّ: «( إِنَّ الْمُنافِقِينَ يُخادِعُونَ اللهَ وَهُوَ خادِعُهُمْ وَإِذا قامُوا إِلَى الصَّلاةِ قامُوا كُسالى يُراؤُنَ النّاسَ وَلا يَذْكُرُونَ اللهَ إِلاّ قَلِيلاً مُذَبْذَبِينَ بَيْنَ ذلِكَ لا إِلى هؤُلاءِ وَلا إِلى هؤُلاءِ وَمَنْ يُضْلِلِ اللهُ فَلَنْ تَجِدَ لَهُ سَبِيلاً ) لَيْسُوا مِنَ الْكَافِرِينَ، وَلَيْسُوا مِنَ الْمُؤْمِنِينَ، وَلَيْسُوا مِنَ الْمُسْلِمِينَ، يُظْهِرُونَ الْإِيمَانَ، وَيَصِيرُونَ إِلَى الْكُفْرِ وَالتَّكْذِيبِ ؛ لَعَنَهُمُ اللهُ ».

Muhammad Bin Yahya, from Al Husayn Bin Is’haq, from Ali Bin Mahziyar, from Muhammad Bin Abdul Hameed and Al Husayn Bin Saeed, altogether from Muhammad Bin Al Fuzayl who said,

‘I wrote to Abu Al-Hassanasws asking himasws a question. So heasws wrote to me: [4: 142] Surely the hypocrites strive to deceive Allah, and He shall Requite their deceit back to them, and when they stand up for the Prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah except for a little [4: 143] Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah Causes to err, you shall not find a way for him. They are neither from the Unbelievers (Kafir) nor from the Momineen, and they are not from the Muslims. They are displaying the Emān and they are becoming to the Kufr (disbelief) and (with) the lies. May Allahazwj Curse them’.28

3. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ الْأَصَمِّ، عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ، عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي حَمْزَةَ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللهِ عَلَيْهِمَا، قَالَ: « إِنَّ الْمُنَافِقَ يَنْهى وَلَايَنْتَهِي، وَيَأْمُرُ بِمَا لَايَأْتِي، وَإِذَا قَامَ إِلَى الصَّلَاةِ اعْتَرَضَ » ـ قُلْتُ: يَا ابْنَ رَسُولِ اللهِ، وَمَا الِاعْتِرَاضُ؟ قَالَ: « الِالْتِفَاتُ ـ وَإِذَا رَكَعَ رَبَضَ ؛ يُمْسِي وَهَمُّهُ الْعَشَاءُ وَهُوَ مُفْطِرٌ، وَيُصْبِحُ وَهَمُّهُ النَّوْمُ وَلَمْ يَسْهَرْ ؛ إِنْ حَدَّثَكَ كَذَبَكَ، وَإِنِ ائْتَمَنْتَهُ خَانَكَ، وَإِنْ غِبْتَ‌ اغْتَابَكَ، وَإِنْ وَعَدَكَ أَخْلَفَكَ ».

Al Husayn Bin Muhammad, from Muhammad Bin Jamhour, from Abdullah Bin Abdul Rahman Al Asammi, from Al Haysam Bin Waqid, form Muhammad Bin Suleyman, from Ibn Muskan, from Abu Hamza,

(It has been narrated) from Aliasws Bin Al-Husaynasws having said: ‘They hypocrite forbids and he does not keep away (himself), and he orders with what he does not perform; and when he stands to the Salāt, raises objections’. I said, ‘O sonasws of Rasool-Allahsaww ! And what is the’raising objections’?’ Heasws said: ‘The turning around.

And when he performs Ruku’u, he crouches, and in the evening he thinks of the dinner although he did not Fast, and in the morning he thinks of the sleep although he did not stay awake worshipping at night. If he were to narrate to you, he would lie, and if you were to entrust him, he would betray you, and if you are absent, he would backbite you, and if he promises you, he would break it’.29

4. عَنْهُ، عَنِ ابْنِ جُمْهُورٍ، عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ، عَنْ عَبْدِ الْمَلِكِ بْنِ بَحْرٍ رَفَعَهُ مِثْلَ ذلِكَ، وَزَادَ فِيهِ: « إِذَا رَكَعَ رَبَضَ، وَإِذَا سَجَدَ نَقَرَ، وَإِذَا جَلَسَ شَغَرَ ».

From him, from Ibn Jamhour, from Suleyman Bin Sama’at, from Abdul Malik bin Bahr, raising it, similar to that, and there is an increase in it,

‘(Heasws said): ‘And when he performs Ruku’u, he crouches, and when he performs Sajda, he falls, and when he sits, (does so) upon his heels’ (sitting on his heels for Tashahhud).30

5. أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَعِيدِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَثَلُ الْمُنَافِقِ مَثَلُ جِذْعِ النَّخْلِ، أَرَادَ صَاحِبُهُ أَنْ يَنْتَفِعَ بِهِ فِي بَعْضِ بِنَائِهِ، فَلَمْ يَسْتَقِمْ لَهُ فِي الْمَوْضِعِ الَّذِي أَرَادَ، فَحَوَّلَهُ فِي مَوْضِعٍ آخَرَ، فَلَمْ يَسْتَقِمْ لَهُ، فَكَانَ آخِرُ ذلِكَ أَنْ أَحْرَقَهُ بِالنَّارِ ».

Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Usman Bin Isa, from Saeed Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘An example of the hypocrite is like an example of the trunk of a palm tree. When its owner intends to benefit by it in one of his constructions, so it does not sit straight for him in the place in which he intends it. So he transfers it to another place, but it is not straight for him. So at the end of that he burns it in the fire’.31

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ، عَنْ عَبْدِ اللهِ بْنِ عَبْدِ الرَّحْمنِ، عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : مَا زَادَ خُشُوعُ الْجَسَدِ عَلى مَا فِي الْقَلْبِ، فَهُوَ عِنْدَنَا نِفَاقٌ ».

A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘Whatever increase there is of the humility in the body over what is in the’Qalb’, so in in ourasws view it is hypocrisy’. 32

169- بَابُ الشِّرْكِ‌

Chapter 169 – The Shirk (Polytheism/Association)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ بُرَيْدٍ الْعِجْلِيِّ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ أَدْنى مَا يَكُونُ الْعَبْدُ بِهِ مُشْرِكاً، قَالَ: فَقَالَ: « مَنْ قَالَ لِلنَّوَاةِ: إِنَّهَا حَصَاةٌ، وَلِلْحَصَاةِ: إِنَّهَا نَوَاةٌ ثُمَّ دَانَ بِهِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Bureyd Al Ijaly,

(It has been narrated) from Abu Ja’farasws , said, ‘I asked himasws about the least of that which makes a servant Mushrik’. So heasws said: ‘The one who says for the kernel (grain) that it is a pebble, and for the pebble that it is a kernel, then makes a religion with it’.33

2. عَنْهُ، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ أَبِي الْعَبَّاسِ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ أَدْنى مَا يَكُونُ بِهِ الْإِنْسَانُ مُشْرِكاً، قَالَ: فَقَالَ: « مَنِ ابْتَدَعَ رَأْياً، فَأَحَبَّ عَلَيْهِ، أَوْ أَبْغَضَ عَلَيْهِ ».

From him, from Abdullah Bin Muskan, from Abu Al Abbas who said,

‘I asked Abu Abdullahasws about the least of that which (turns) a human into a Mushrik. So heasws said: ‘The one who initiates an opinion, so he loves over it or hates over it’.34

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ يَحْيَى بْنِ الْمُبَارَكِ، عَنْ عَبْدِ اللهِ بْنِ جَبَلَةَ، عَنْ سَمَاعَةَ، عَنْ أَبِي بَصِيرٍ وَ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَما يُؤْمِنُ أَكْثَرُهُمْ بِاللهِ إِلاّ وَهُمْ مُشْرِكُونَ ) قَالَ: « يُطِيعُ الشَّيْطَانَ مِنْ حَيْثُ لَايَعْلَمُ، فَيُشْرِكُ ».

A number of our companions, from Sahl Bin Ziyad, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Sama’at, from Abu Baseer and Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [12: 106] And most of them do not believe in Allah except they are associating others (with Him). Heasws said: ‘He obeys the Satanla from where he does not even know, so he associates (commits Shirk)’.35

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ ابْنِ بُكَيْرٍ، عَنْ ضُرَيْسٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَما يُؤْمِنُ أَكْثَرُهُمْ بِاللهِ إِلاّ وَهُمْ مُشْرِكُونَ ) قَالَ: « شِرْكُ طَاعَةٍ، وَ لَيْسَ شِرْكَ عِبَادَةٍ ».

وَعَنْ قَوْلِهِ عَزَّ وَجَلَّ:( وَمِنَ النّاسِ مَنْ يَعْبُدُ اللهَ عَلى حَرْفٍ ) قَالَ: « إِنَّ الْآيَةَ‌ تَنْزِلُ فِي الرَّجُلِ، ثُمَّ تَكُونُ فِي أَتْبَاعِهِ ».

ثُمَّ قُلْتُ: كُلُّ مَنْ نَصَبَ دُونَكُمْ شَيْئاً، فَهُوَ مِمَّنْ يَعْبُدُ اللهَ عَلى حَرْفٍ؟

فَقَالَ: « نَعَمْ، وَقَدْ يَكُونُ مَحْضاً ».

Ali Bin ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Bukeyr, from Zureys,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [12: 106] And most of them do not believe in Allah except they are associating others (with Him). Heasws said: ‘This is the Shirk (association) of obedience, and it is not Shirk (association) of worship’.

And about the Words of the Mighty and Majestic [22: 11] And among men is the one who worships Allah superficially. So heasws said: ‘The Verse was Revealed regarding a man, then it occurred also to be regarding his followers’. Then I said: ‘Every one who establishes anyone besides youasws , so he is from the ones who worships Allahazwj superficially?’. So heasws said: ‘Yes, and it is purely that’.36

5. يُونُسُ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، عَنْ حَسَّانَ الْجَمَّالِ، عَنْ عَمِيرَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « أُمِرَ النَّاسُ بِمَعْرِفَتِنَا وَالرَّدِّ إِلَيْنَا وَالتَّسْلِيمِ لَنَا » ثُمَّ قَالَ: « وَإِنْ صَامُوا وَصَلَّوْا وَشَهِدُوا أَنْ لَاإِلهَ إِلاَّ اللهُ، وَجَعَلُوا فِي أَنْفُسِهِمْ أَنْ لَايَرُدُّوا إِلَيْنَا، كَانُوا بِذلِكَ مُشْرِكِينَ ».

Yunus, from Dawood Bin Farqad, from Hassan Al Jammal, from Ameyra,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘The people have been Commanded with recognising usasws , and the referring to usasws , and submitting to usasws ’.

Then heasws said: ‘If they (people) were to Fast, and pray Salāt, and testify that there is no god except for Allahazwj , and Make it to be within themselves that they would not be referring (matters) to usasws , so they would become, due to that, Mushrikeen (Polytheists)’.37

6. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ عَبْدِ اللهِ بْنِ يَحْيَى الْكَاهِلِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَوْ أَنَّ قَوْماً عَبَدُوا اللهَ وَحْدَهُ لَاشَرِيكَ لَهُ، وَأَقَامُوا الصَّلَاةَ، وَآتَوُا الزَّكَاةَ، وَحَجُّوا الْبَيْتَ، وَصَامُوا شَهْرَ رَمَضَانَ، ثُمَّ قَالُوا لِشَيْ‌ءٍ صَنَعَهُ اللهُ أَوْ صَنَعَهُ النَّبِيُّصلى‌الله‌عليه‌وآله‌وسلم أَلاَّ صَنَعَ خِلَافَ الَّذِي صَنَعَ، أَوْ وَجَدُوا ذلِكَ فِي قُلُوبِهِمْ، لَكَانُوا بِذلِكَ مُشْرِكِينَ ».

ثُمَّ تَلَا هذِهِ الْآيَةَ:( فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتّى يُحَكِّمُوكَ فِيما شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجاً مِمّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيماً ) ، ثُمَّ قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « فَعَلَيْكُمْ بِالتَّسْلِيمِ ».

Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Abdullah Bin Yahya Al Kahily who said,

‘Abu Abdullahasws said: ‘If the people were to worship Allahazwj Alone, there being no associates for Himazwj , and establish the Salāt, and give the Zakāt, and perform Hajj of the House (Kabah), and Fasting the Month of Ramazan, then they say regarding something which Allahazwj or the Prophetsaww did (Implemented), ‘Why was is not done differently than what they did (the Divine Implementation), or they find that to be in their hearts, they would be, due to that, become Mushrikeen (Polytheists)’.

Then heasws recited the Verse [4: 65] But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. Then heasws said: ‘Thus it is upon you all with the submisison’ (to usasws ).38

7. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللهِ بْنِ يَحْيى، عَنْ عَبْدِ اللهِ بْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( اتَّخَذُوا أَحْبارَهُمْ وَرُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللهِ ) فَقَالَ: « أَمَا وَاللهِ، مَا دَعَوْهُمْ إِلى عِبَادَةِ أَنْفُسِهِمْ، وَلَوْ دَعَوْهُمْ إِلى عِبَادَةِ أَنْفُسِهِمْ لَمَا أَجَابُوهُمْ، وَلكِنْ أَحَلُّوا لَهُمْ حَرَاماً، وَحَرَّمُوا عَلَيْهِمْ حَلَالاً، فَعَبَدُوهُمْ مِنْ‌ حَيْثُ لَايَشْعُرُونَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Yahya, from Abdullah Bin Muskan, from Abu Baseer who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [9: 31] They have taken their Rabbis and their Monks for lords besides Allah. So heasws said: ‘But, by Allahazwj , they (priests) did not invite them (people) to worship them, and had they invited them so, they would not have responded to them, but they (priests) permitted for them the Prohibitions, and prohibited upon them the Permissible. Thus, they (people) worshipped them (followed their commands rather than Divine Laws) from (a perspective) they were not aware of’.39

8. عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ ؛ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ أَطَاعَ رَجُلاً فِي مَعْصِيَةٍ فَقَدْ عَبَدَهُ ».

Ali Bin Muhammad, from Salih Bin Abu Hammad, and Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who obeys a man in a disobedience (to Allahazwj ), so he has worshipped him’. 40

170- بَابُ الشَّكِّ‌

Chapter 170 – The Doubt

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ الْحُسَيْنِ بْنِ الْحَكَمِ، قَالَ: كَتَبْتُ إِلَى الْعَبْدِ الصَّالِحِعليه‌السلام أُخْبِرُهُ أَنِّي شَاكٌّ، وَقَدْ قَالَ إِبْرَاهِيمُعليه‌السلام :( رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى ) وَأَنِّي أُحِبُّ أَنْ تُرِيَنِي شَيْئاً.

فَكَتَبَعليه‌السلام إلَيْهِ: « إِنَّ إِبْرَاهِيمَ كَانَ مُؤْمِناً، وَأَحَبَّ أَنْ يَزْدَادَ إِيمَاناً، وَأَنْتَ شَاكٌّ، وَالشَّاكُّ لَاخَيْرَ فِيهِ ».

وَكَتَبَعليه‌السلام : « إِنَّمَا الشَّكُّ مَا لَمْ يَأْتِ الْيَقِينُ، فَإِذَا جَاءَ الْيَقِينُ لَمْ يَجُزِ الشَّكُّ ».

وَكَتَبَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ يَقُولُ:( وَما وَجَدْنا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَإِنْ وَجَدْنا أَكْثَرَهُمْ لَفاسِقِينَ ) » قَالَ: « نَزَلَتْ فِي الشَّاكِّ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Husayn Bin Al Hakam who said,

‘I wrote to Al-Abd Al-Salihasws (7th Imamasws ), informing himasws that I am doubtful, and Ibrahimas had said [2: 260] And when Ibrahim said: Lord! Show me how You Revive the dead, and I would like youasws to show me something’.

So heasws wrote: ‘Ibrahimas was a Momin and heas loved that there be an increase in hisas Emān, and you are doubtful, and the doubt it such that there is no good in it’. And heasws wrote: ‘But rather, the doubt is what the conviction does not come to. So when the conviction does come, the doubt is not allowed’.

And heasws wrote: ‘Allahazwj Mighty and Majestic is Saying [7: 102] And We did not find in most of them any (faithfulness to) the Covenant, and We found most of them to be as transgressors. Heasws said: ‘It was Revealed regarding the doubt’.41

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ، قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَعليه‌السلام يَقُولُ فِي خُطْبَتِهِ: « لَا تَرْتَابُوا فَتَشُكُّوا، وَلَاتَشُكُّوا فَتَكْفُرُوا ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from Abu Is’haq Al Khurasany who said,

‘Amir Al-Momineenasws was saying in a sermon of hisasws : ‘Do not be suspicious for you will be doubting, and do not be doubtful for you would be disbelieving’.42

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ أَبِيهِ، عَنْ خَلَفِ بْنِ حَمَّادٍ، عَنْ أَبِي أَيُّوبَ الْخَرَّازِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللهِعليه‌السلام جَالِساً عَنْ يَسَارِهِ، وَزُرَارَةُ عَنْ يَمِينِهِ، فَدَخَلَ عَلَيْهِ أَبُو بَصِيرٍ، فَقَالَ: يَا أَبَا عَبْدِ اللهِ، مَا تَقُولُ فِيمَنْ شَكَّ فِي اللهِ؟ فَقَالَ: « كَافِرٌ يَا أَبَا مُحَمَّدٍ » قَالَ: فَشَكَّ فِي رَسُولِ اللهِ؟ فَقَالَ: « كَافِرٌ ».

قَالَ: ثُمَّ الْتَفَتَ إِلى زُرَارَةَ، فَقَالَ: « إِنَّمَا يَكْفُرُ إِذَا جَحَدَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Khalaf Bin Hammad, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim who said,

‘I was in the presence of Abu Abdullahasws , seated on hisasws left, and Zurara was on hisasws right, and Abu Baseer came over and he said, ‘O Abu Abdullahasws ! What are youasws saying regarding the one who doubts in Allahazwj ’. So heasws said: ‘A Kafir (Unbeliver), O Abu Muhammad!’ He said, ‘So (what about) the doubt in Rasool-Allahsaww ?’ So heasws said: ‘A Kafir (Unbeliver)’. Then heasws turned towards Zurara and heasws said: ‘But rather, he disblieves when he rejects’.43

4. عَنْهُ، عَنْ أَبِيهِ، عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ، عَنْ هَارُونَ بْنِ خَارِجَةَ، عَنْ أَبِي بَصِيرٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ ) قَالَ: « بِشَكٍّ ».

From him, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Haroun Bin Kharija,

(It has been narrated) from Abu Baseer who said, ‘I asked Abu Abdullahasws about the Words of Allahazwj Mighty and Majestic [6: 82] Those who believe and do not mix up their faith with iniquity. Heasws said: ‘By doubt’.44

5. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ إِسْحَاقَ، عَنْ بَكْرِ بْنِ مُحَمَّدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الشَّكَّ وَالْمَعْصِيَةَ فِي النَّارِ ؛ لَيْسَا مِنَّا، وَلَاإِلَيْنَا ».

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad,

(It has been narrated) from Abu Abdullahasws having said: ‘The doubter and the disobedient one would be in the Fire. He is neither from usasws nor to usasws ’.45

6. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ شَكَّ فِي اللهِ بَعْدَ مَوْلِدِهِ عَلَى الْفِطْرَةِ، لَمْ‌ يَفِئْ إِلى خَيْرٍ أَبَداً ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who doubts in Allahazwj after his birth being upon the nature (natural disposition to believe in Allahazwj ), would not end up to anything good, ever!’46

7. عَنْهُ، عَنْ أَبِيهِ رَفَعَهُ: إِلى أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « لَا يَنْفَعُ مَعَ الشَّكِّ وَالْجُحُودِ عَمَلٌ ».

From him, from his father,

(It has been narrated) raising it to Abu Ja’farasws having said: ‘No deed with doubt and denial will be of any benefit’.47

8. وَفِي وَصِيَّةِ الْمُفَضَّلِ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللهِعليه‌السلام يَقُولُ: « مَنْ شَكَّ أَوْ ظَنَّ فَأَقَامَ عَلى أَحَدِهِمَا، أَحْبَطَ اللهُ عَمَلَهُ ؛ إِنَّ حُجَّةَ اللهِ هِيَ الْحُجَّةُ الْوَاضِحَةُ ».

And in a bequest of Al Mufazzal, he said,

‘I heard Abu Abdullahasws saying: ‘The one who doubts or Zann (conjectures), and lives with one of them, Allahazwj would Confiscate his deeds. The proof of (existence of) Allahazwj is the Proof which is Radiant (Clearly Evident)’.48

9. عَنْهُ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنِ الْعَلَاءِ بْنِ رَزِينٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: قُلْتُ: إِنَّا لَنَرَى الرَّجُلَ لَهُ عِبَادَةٌ وَاجْتِهَادٌ وَخُشُوعٌ وَلَا يَقُولُ بِالْحَقِّ، فَهَلْ يَنْفَعُهُ ذلِكَ شَيْئاً؟

فَقَالَ: « يَا مُحَمَّدُ، إِنَّمَا مَثَلُ أَهْلِ الْبَيْتِعليهم‌السلام مَثَلُ أَهْلِ بَيْتٍ كَانُوا فِي بَنِي إِسْرَائِيلَ، كَانَ لَايَجْتَهِدُ أَحَدٌ مِنْهُمْ أَرْبَعِينَ لَيْلَةً إِلاَّ دَعَا فَأُجِيبَ ؛ وَإِنَّ رَجُلاً مِنْهُمُ اجْتَهَدَ أَرْبَعِينَ لَيْلَةً، ثُمَّ دَعَا، فَلَمْ يُسْتَجَبْ لَهُ، فَأَتى عِيسَى بْنَ مَرْيَمَعليه‌السلام يَشْكُو إِلَيْهِ مَا هُوَ فِيهِ، وَيَسْأَلُهُ الدُّعَاءَ ».

قَالَ: « فَتَطَهَّرَ عِيسى وَصَلَّى، ثُمَّ دَعَا اللهَ ـ عَزَّ وَجَلَّ ـ فَأَوْحَى اللهُ ـ عَزَّ وَجَلَّ ـ إِلَيْهِ: يَا عِيسى، إِنَّ عَبْدِي أَتَانِي مِنْ غَيْرِ الْبَابِ الَّذِي أُوتى مِنْهُ، إِنَّهُ دَعَانِي وَفِي قَلْبِهِ شَكٌّ مِنْكَ، فَلَوْ دَعَانِي حَتّى يَنْقَطِعَ عُنُقُهُ، وَتَنْتَثِرَ أَنَامِلُهُ، مَا اسْتَجَبْتُ لَهُ ».

قَالَ: « فَالْتَفَتَ إِلَيْهِ عِيسىعليه‌السلام ، فَقَالَ: تَدْعُو رَبَّكَ وَأَنْتَ فِي شَكٍّ مِنْ نَبِيِّهِ؟ فَقَالَ: يَا رُوحَ اللهِ وَكَلِمَتَهُ، قَدْ كَانَ وَاللهِ مَا قُلْتَ، فَادْعُ اللهَ لِي أَنْ يَذْهَبَ بِهِ عَنِّي ». قَالَ: « فَدَعَا لَهُ عِيسىعليه‌السلام ، فَتَابَ اللهُ عَلَيْهِ، وَقَبِلَ مِنْهُ، وَصَارَ فِي حَدِّ أَهْلِ بَيْتِهِ ».

From him, from Ali Bin Asbat, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws ), said, ‘I said, ‘We see the man who has worshipped, and the striving, and the humbleness, but he is not saying with the truth (Al-Wilayah). So would then he get any benefit?’ So heasws said: ‘O Abu Muhammad! An example of the Peopleasws of the Household is like an example of the People of the Household who used to be among the Children of Israel (Prophet Isaas ). It was so that no one from them (the nation of Isaas ) would strive for more than forty nights and supplicate except it would be Answered.

And that a man from them (Children of Israel) strived for forty nights, then supplicated, but it was not Answered for him. So he came over to Isaas Bin Maryamas complaining to himas of what he was in and asked himas of the supplication. So Isaas purified and prayed Salāt, then supplicated to Allahazwj Mighty and Majestic. So Allahazwj Mighty and Majestic Revealed unto himas : “O Isaas ! Myazwj servant came to me from other than the door which Iazwj am approached. He supplicated to Meazwj and in his heart was doubt about youas . So even if he were to supplicate to meazwj to the extent that his neck breaks off and his fingers scatter (disintegrate), Iazwj will not Answer for him”.

Heasws said: ‘So Isaas turned towards him and said, ‘You supplicated to your Lordazwj and you were in doubt about Hisazwj Prophetas ?’ So he said, ‘O Spirit of Allahazwj and Hisazwj Word! It has been so, by Allahazwj , what youas said. Therefore, supplicate for me that Heazwj Removes it from me’. So Isaas supplicated for him, and Allahazwj Turned towards him (with Forgiveness), and Accepted from him, and he came to be within a limit (closer) of hisas family’. 49

171- بَابُ الضَّلَالِ‌

Chapter 171 – The Straying

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عَبْدِ الرَّحْمنِ بْنِ الْحَجَّاجِ، عَنْ هَاشِمٍ صَاحِبِ الْبَرِيدِ، قَالَ: كُنْتُ أَنَا وَمُحَمَّدُ بْنُ مُسْلِمٍ وَأَبُو الْخَطَّابِ مُجْتَمِعِينَ، فَقَالَ لَنَا أَبُو الْخَطَّابِ: مَا تَقُولُونَ فِيمَنْ لَمْ يَعْرِفْ هذَا الْأَمْرَ ؟ فَقُلْتُ: مَنْ لَمْ يَعْرِفْ هذَا الْأَمْرَ، فَهُوَ كَافِرٌ، فَقَالَ أَبُو الْخَطَّابِ: لَيْسَ بِكَافِرٍ حَتّى تَقُومَ عَلَيْهِ الْحُجَّةُ، فَإِذَا قَامَتْ عَلَيْهِ الْحُجَّةُ فَلَمْ يَعْرِفْ، فَهُوَ كَافِرٌ، فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ: سُبْحَانَ اللهِ! مَا لَهُ إِذَا لَمْ يَعْرِفْ وَلَمْ يَجْحَدْ يَكْفُرُ ؟ لَيْسَ‌ بِكَافِرٍ إِذَا لَمْ يَجْحَدْ.

قَالَ: فَلَمَّا حَجَجْتُ، دَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَأَخْبَرْتُهُ بِذلِكَ، فَقَالَ: « إِنَّكَ قَدْ حَضَرْتَ وَغَابَا، وَلكِنْ مَوْعِدُكُمُ اللَّيْلَةَ الْجَمْرَةُ الْوُسْطى بِمِنى ».

فَلَمَّا كَانَتِ اللَّيْلَةُ، اجْتَمَعْنَا عِنْدَهُ وَأَبُو الْخَطَّابِ وَمُحَمَّدُ بْنُ مُسْلِمٍ، فَتَنَاوَلَ وِسَادَةً، فَوَضَعَهَا فِي صَدْرِهِ، ثُمَّ قَالَ لَنَا: « مَا تَقُولُونَ فِي خَدَمِكُمْ وَنِسَائِكُمْ وَأَهْلِيكُمْ ؟ أَلَيْسَ يَشْهَدُونَ أَنْ لَاإِلهَ إِلاَّ اللهُ؟ » قُلْتُ: بَلى، قَالَ: « أَلَيْسَ يَشْهَدُونَ أَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ؟ » قُلْتُ: بَلى، قَالَ: « أَلَيْسَ يُصَلُّونَ وَيَصُومُونَ وَيَحُجُّونَ؟ » قُلْتُ: بَلى، قَالَ: « فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ؟ » قُلْتُ: لَا، قَالَ: « فَمَا هُمْ عِنْدَكُمْ ؟ » قُلْتُ: مَنْ لَمْ يَعْرِفْ هذَا الْأَمْرَ، فَهُوَ كَافِرٌ.

قَالَ: « سُبْحَانَ اللهِ! أَمَا رَأَيْتَ أَهْلَ الطَّرِيقِ وَأَهْلَ الْمِيَاهِ؟ » قُلْتُ: بَلى، قَالَ: « أَلَيْسَ يُصَلُّونَ وَيَصُومُونَ وَيَحُجُّونَ؟ أَلَيْسَ يَشْهَدُونَ أَنْ لَاإِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ؟ » قُلْتُ: بَلى، قَالَ: « فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ؟ » قُلْتُ: لَا، قَالَ: « فَمَا هُمْ عِنْدَكُمْ؟ » قُلْتُ: مَنْ لَمْ يَعْرِفْ هذَا الْأَمْرَ، فَهُوَ كَافِرٌ.

قَالَ: « سُبْحَانَ اللهِ! أَمَا رَأَيْتَ الْكَعْبَةَ وَالطَّوَّافَ وَأَهْلَ الْيَمَنِ وَتَعَلُّقَهُمْ بِأَسْتَارِ الْكَعْبَةِ؟ » قُلْتُ: بَلى، قَالَ: « أَلَيْسَ يَشْهَدُونَ أَنْ لَاإِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَيُصَلُّونَ وَيَصُومُونَ وَيَحُجُّونَ؟ » قُلْتُ: بَلى، قَالَ: « فَيَعْرِفُونَ مَا أَنْتُمْ عَلَيْهِ؟ » قُلْتُ: لَا، قَالَ: « فَمَا تَقُولُونَ فِيهِمْ؟ » قُلْتُ: مَنْ لَمْ يَعْرِفْ، فَهُوَ كَافِرٌ.

قَالَ: « سُبْحَانَ اللهِ! هذَا قَوْلُ الْخَوَارِجِ » ثُمَّ قَالَ: « إِنْ شِئْتُمْ أَخْبَرْتُكُمْ » فَقُلْتُ أَنَا: لَا، فَقَالَ: « أَمَا إِنَّهُ شَرٌّ عَلَيْكُمْ أَنْ تَقُولُوا بِشَيْ‌ءٍ مَا لَمْ تَسْمَعُوهُ مِنَّا » قَالَ: فَظَنَنْتُ أَنَّهُ يُدِيرُنَا عَلى قَوْلِ مُحَمَّدِ بْنِ مُسْلِمٍ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj, from Hashim Sahib al Bareyd who said,

‘I and Muhammad Bin Muslim and Abu Al-Khattab had gathered. So Abu Al-Khattab said to us, ‘What are you saying regarding the one who does not recognise this matter (Al-Wilayah)?’ So I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’. So Abu Al-Khattab said, ‘But he is not a Kafir (Unbeliever) until the proof is established upon him. So when the proof is established upon him and (then) he does not recognise, so he is a Kafir (Unbeliever)’. So Muhammad Bin Muslim said to him, ‘Glory be to Allahazwj ! What is for him when he does not recognise and does not reject, he commits Kufr (disbelief)? He is not a Kafir when he does not reject?’

He (the narrator) said, ‘So when I performed Hajj, I went over to Abu Abdullahasws and informed himasws with that. So heasws said: ‘Youasws have attended and those two are absent. But, Iasws give you an appointment of the night of the Middle Rock (for stoning during Hajj) in Mina’. So when it was the (appointed) night, I gathered in hisasws presence, and Muhammad Abu Al-Khattab and Muhammad Bin Muslim.

So heasws grabbed a pillow and placed it upon hisasws chest, then said to us: ‘What are you saying regarding your servants and your womenfolk, and your family members. Are they not testifying that there is no god except for Allahazwj ?’ I said, ‘Yes’. Heasws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ Heasws said: ‘Are they not testifying that Muhammadsaww is Rasool-Allahsaww ?’ I said, ‘Yes’. Heasws said: ‘Are they not praying Salāt, and are Fasting, and are performing Hajj?’ I said, ‘Yes’. Heasws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. Heasws said: ‘So what are they in your presence?’ I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’.

Heasws said: ‘Glory be to Allahazwj ! Do you not see the people of the roads and the people of its waters?’ I said, ‘Yes’. Heasws said: ‘Are they not praying Salāt, and they are Fasting, and they are performing Hajj? Are they not testifying that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww ?’ I said, ‘Yes’. Heasws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. Heasws said: ‘So what are they in your presence?’ I said, ‘The one who does not recognise this matter (Al-Wilayah), so he is a Kafir (Unbeliever)’.

Heasws said: ‘Glory be to Allahazwj ! Do you not see the Kabah and the Tawaaf, and the people of Al-Yemen hanging on to the curtains of the Kabah?’ I said, ‘Yes’. Heasws said: ‘Are they not testifying that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww , and they are praying Salāt, and they are Fasting, and they are performing Hajj?’ I said, ‘Yes’. Heasws said: ‘So are they recognising what you are upon (Al-Wilayah)?’ I said, ‘No’. Heasws said: ‘ So what are you saying regarding them?’ I said, ‘The one who does not recognise (Al-Wilayah) so he is a Kafir (Unbeliever)’.

Heasws said: ‘Glory be to Allahazwj ! These are the words of the Kharijites’.

Then heasws said: ‘If you like, Iasws shall inform you all’. So I said, ‘(As for) I, no’. So heasws said: ‘It is an evil upon you if you are saying with something what you have not heard from usasws ’. He (the narrator) said, ‘So I guessed that heasws turned us upon the words of Muhammad Bin Muslim’.50

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ رَجُلٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: قُلْتُ لَهُ: مَا تَقُولُ فِي مُنَاكَحَةِ النَّاسِ ؛ فَإِنِّي قَدْ بَلَغْتُ مَا تَرَاهُ وَمَا تَزَوَّجْتُ قَطُّ؟ فَقَالَ: « وَ مَا يَمْنَعُكَ مِنْ ذلِكَ؟ » فَقُلْتُ: مَا يَمْنَعُنِي إِلاَّ أَنَّنِي أَخْشى أَنْ لَاتَحِلَّ لِي مُنَاكَحَتُهُمْ، فَمَا تَأْمُرُنِي؟ فَقَالَ: « فَكَيْفَ تَصْنَعُ وَأَنْتَ شَابٌّ؟ أَتَصْبِرُ؟ » قُلْتُ: أَتَّخِذُ الْجَوَارِيَ، قَالَ: « فَهَاتِ الْآنَ، فَبِمَا تَسْتَحِلُّ الْجَوَارِيَ؟ » قُلْتُ: إِنَّ الْأَمَةَ لَيْسَتْ بِمَنْزِلَةِ الْحُرَّةِ، إِنْ‌ رَابَتْنِي بِشَيْ‌ءٍ بِعْتُهَا وَاعْتَزَلْتُهَا، قَالَ: « فَحَدِّثْنِي بِمَا اسْتَحْلَلْتَهَا ؟ » قَالَ: فَلَمْ يَكُنْ عِنْدِي جَوَابٌ.

فَقُلْتُ لَهُ: فَمَا تَرى أَتَزَوَّجُ؟ فَقَالَ: « مَا أُبَالِي أَنْ تَفْعَلَ » قُلْتُ: أَرَأَيْتَ قَوْلَكَ: « مَا أُبَالِي أَنْ تَفْعَلَ » فَإِنَّ ذلِكَ عَلى جِهَتَيْنِ تَقُولُ: لَسْتُ أُبَالِي أَنْ تَأْثَمَ مِنْ غَيْرِ أَنْ آمُرَكَ، فَمَا تَأْمُرُنِي أَفْعَلُ ذلِكَ بِأَمْرِكَ؟ فَقَالَ لِي: « قَدْ كَانَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم تَزَوَّجَ، وَقَدْ كَانَ مِنْ أَمْرِ امْرَأَةِ نُوحٍ وَامْرَأَةِ لُوطٍ مَا قَدْ كَانَ، إِنَّهُمَا قَدْ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ ».

قُلْتُ: إِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم لَيْسَ فِي ذلِكَ بِمَنْزِلَتِي، إِنَّمَا هِيَ تَحْتَ يَدِهِ، وَهِيَ مُقِرَّةٌ بِحُكْمِهِ، مُقِرَّةٌ بِدِينِهِ، قَالَ: فَقَالَ لِي: « مَا تَرى مِنَ الْخِيَانَةِ فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( فَخانَتاهُما ) ؟ مَا يَعْنِي بِذلِكَ إِلاَّ الْفَاحِشَةَ، وَقَدْ زَوَّجَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فُلَاناً ».

قَالَ: قُلْتُ: أَصْلَحَكَ اللهُ، مَا تَأْمُرُنِي أَنْطَلِقُ فَأَتَزَوَّجُ بِأَمْرِكَ؟ فَقَالَ لِي: « إِنْ كُنْتَ فَاعِلاً، فَعَلَيْكَ بِالْبَلْهَاءِ مِنَ النِّسَاءِ » قُلْتُ: وَمَا الْبَلْهَاءُ؟ قَالَ: « ذَوَاتُ الْخُدُورِ، الْعَفَائِفُ » فَقُلْتُ: مَنْ هِيَ عَلى دِينِ سَالِمِ بْنِ أَبِي حَفْصَةَ؟ قَالَ: « لَا » فَقُلْتُ: مَنْ هِيَ عَلى دِينِ رَبِيعَةِ الرَّأْيِ؟ فَقَالَ: « لَا، وَلكِنَّ الْعَوَاتِقَ اللَّوَاتِي لَايَنْصِبْنَ كُفْراً، وَلَايَعْرِفْنَ مَا تَعْرِفُونَ ».

قُلْتُ: وَهَلْ تَعْدُو أَنْ تَكُونَ مُؤْمِنَةً أَوْ كَافِرَةً؟ فَقَالَ: « تَصُومُ وَتُصَلِّي وَتَتَّقِي اللهَ، وَلَاتَدْرِي مَا أَمْرُكُمْ » فَقُلْتُ: قَدْ قَالَ اللهُ عَزَّ وَجَلَّ:( هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كافِرٌ وَمِنْكُمْ مُؤْمِنٌ ) لَاوَ اللهِ، لَايَكُونُ أَحَدٌ مِنَ النَّاسِ لَيْسَ بِمُؤْمِنٍ وَلَاكَافِرٍ

قَالَ: فَقَالَ أَبُو جَعْفَرٍعليه‌السلام : « قَوْلُ اللهِ أَصْدَقُ مِنْ قَوْلِكَ يَا زُرَارَةُ، أَرَأَيْتَ قَوْلَ اللهِ عَزَّ وَجَلَّ:( خَلَطُوا عَمَلاً صالِحاً وَآخَرَ سَيِّئاً عَسَى اللهُ أَنْ يَتُوبَ عَلَيْهِمْ ) فَلِمَا قَالَ: عَسى ؟ » فَقُلْتُ: مَا هُمْ إِلاَّ مُؤْمِنِينَ أَوْ كَافِرِينَ، قَالَ: فَقَالَ: « مَا تَقُولُ فِي قَوْلِهِ عَزَّ وَجَلَّ:( إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلاً ) إِلَى الْإِيمَانِ؟ ». فَقُلْتُ: مَا هُمْ إِلاَّ مُؤْمِنِينَ أَوْ كَافِرِينَ، فَقَالَ: « وَاللهِ، مَا هُمْ بِمُؤْمِنِينَ وَلَاكَافِرِينَ ».

ثُمَّ أَقْبَلَ عَلَيَّ، فَقَالَ: « مَا تَقُولُ فِي أَصْحَابِ الْأَعْرَافِ ؟ » فَقُلْتُ: مَا هُمْ إِلاَّ مُؤْمِنِينَ أَوْ كَافِرِينَ، إِنْ دَخَلُوا الْجَنَّةَ فَهُمْ مُؤْمِنُونَ، وَإِنْ دَخَلُوا النَّارَ فَهُمْ كَافِرُونَ، فَقَالَ: « وَاللهِ، مَا هُمْ بِمُؤْمِنِينَ وَلَاكَافِرِينَ، وَلَوْ كَانُوا مُؤْمِنِينَ لَدَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ، وَلَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُونَ، وَلكِنَّهُمْ قَوْمٌ قَدِ اسْتَوَتْ حَسَنَاتُهُمْ وَسَيِّئَاتُهُمْ، فَقَصُرَتْ بِهِمُ الْأَعْمَالُ، وَإِنَّهُمْ لَكَمَا قَالَ اللهُ عَزَّ وَجَلَّ ».

فَقُلْتُ: أَمِنْ أَهْلِ الْجَنَّةِ هُمْ، أَمْ مِنْ أَهْلِ النَّارِ؟ فَقَالَ: « اتْرُكْهُمْ حَيْثُ تَرَكَهُمُ اللهُ ». قُلْتُ: أَفَتُرْجِئُهُمْ ؟ قَالَ: « نَعَمْ، أُرْجِئُهُمْ كَمَا أَرْجَأَهُمُ اللهُ، إِنْ شَاءَ أَدْخَلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ، وَإِنْ شَاءَ سَاقَهُمْ إِلَى النَّارِ بِذُنُوبِهِمْ وَلَمْ يَظْلِمْهُمْ ».

فَقُلْتُ: هَلْ يَدْخُلُ الْجَنَّةَ كَافِرٌ؟ قَالَ: « لَا » قُلْتُ: فَهَلْ يَدْخُلُ النَّارَ إِلاَّ كَافِرٌ؟ قَالَ: فَقَالَ: « لَا، إِلاَّ أَنْ يَشَاءَ اللهُ، يَا زُرَارَةُ إِنَّنِي أَقُولُ: مَا شَاءَ اللهُ، وَأَنْتَ لَاتَقُولُ: مَا شَاءَاللهُ، أَمَا إِنَّكَ إِنْ كَبِرْتَ، رَجَعْتَ وَتحَلَّلَتْ عَنْكَ عُقَدُكَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, from Zurara,

(It has been narrated) from Abu Ja’farasws , said, ‘I said to himasws , ‘So what are youasws saying regarding marrying the people (General Muslims), for I have reached (adulthood) what youasws see and I have not married at all’. So heasws said: ‘So what prevents you from that’. I said, ‘Nothing prevents me except that I am fearing that it would not be Permissible for me to marry them. So what are youasws ordering me for?’

So heasws said: ‘So what do you do and you are a youth. Are you observing patience?’ I said, ‘I take the slave girls’. Heasws said: ‘So here, now. So by what are you considering the slave girls to be Permissible?’ I said, ‘The slave girl is not at the status of the free woman. If something makes me suspicious, so I sell her and isolate from her’. He (the narrator) said, ‘So heasws narrated me with what makes her to be Permissible, and there did not happen to be an answer with me’.

So I said to himasws , ‘So what is yourasws view. Shall I get married?’ So heasws said: ‘It does not matter to measws if you were to do so’. I said, ‘What is yourasws view of yourasws own words, ‘It does not matter to me if you were to do so’, for that is upon two aspects. Youasws are saying: ‘It does not matter to measws if you were to sin from other than myasws having ordered you. So what are youasws ordering me with. Shall I do that with yourasws order?’

So heasws said to me: ‘It was so that Rasool-Allahsaww had married, and it was so from the matter of [66: 10] the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants’. So I said, ‘Rasool-Allahsaww is not in that at my status. But rather, she was under hissaww hand and she was acknowledging with hissaww rulings, acknowledging with hissaww Religion’.

He (the narrator) said, ‘So heasws said to me: ‘What is your view of the betrayal in the Words of Allahazwj Mighty and Majestic [66: 10] but they acted treacherously towards them. What is the Meaning with that except for the immorality? And Rasool-Allahsaww had married the so and so’.

He (the narrator) said, ‘I said, ‘May Allahazwj Keep youasws well! What are you ordering me? Shall I go and get married by yourasws order?’ So heasws said to me: ‘If you were to do so, so upon you is (getting married) with the simple ones from the women’. I said, ‘And what are the’simple ones’? Heasws said: ‘The ones with the veils, the chaste’. So I said, ‘The one who is upon the Religion of Saalim Bin Abu Hafsa?’ Heasws said: ‘No’. So I said, ‘The one who is upon the Religion of Rabi’a Al-Rai’y?’ So heasws said: ‘No, but the adolescent girls who are not establishing Kufr (disbelief) nor are they recognising what you are recognising (Al Wilayah).

I said, ‘And would she be anything more than either a Momina (believing woman) or a Kafira (disbelieving woman)?’ So heasws said: ‘She would be Fasting and praying Salāt, and she would be fearing Allahazwj , and she would not be knowing what your matter (Al Wilayah) is’. So I said, ‘Allahazwj Mighty and Majestic has Said [64: 2] He is the one Who Created you, so among you is an unbeliever and among you is a Believer. No, by Allahazwj ! There does not happen to be anyone from the people who is neither a Momin (Believer) nor a Kafir (Unbeliever)’.

He (the narrator) said, ‘So Abu Ja’farasws said: ‘The Words of Allahazwj Truer than your words, O Zurara! What is your view of the Words of Allahazwj Mighty and Majestic [9: 102] they have mingled a good deed and an evil one; maybe Allah will Turn to them (Mercifully); surely Allah is Forgiving, Merciful. So what did Heazwj Say: “Maybe”?’ So I said, ‘They are not, except for Momineen (Believers) or Kafireen (unbelievers)’.

He (the narrator) said, ‘So heasws said: ‘What are you saying regarding the Words of the Mighty and Majestic [4: 98] Except the weak from among the men and the children who have not in their power the means nor can they find a way to the Emān?’ So I said, ‘They are not except for Momineen (Believers) or Kafireen (unbelievers)’. So heasws said: ‘By Allahazwj ! They are neither Momineen (Believers) nor Kafireen (unbelievers)’.

Then heasws turned towards me and heasws said: ‘What are you saying regarding [7: 48] the the people of Al-Araf?’ So I said, ‘They are either Momineen (Believers) or Kafireen (unbelievers). If they were to enter into the Paradise so they are Momineen, and if they enter into the Fire, so they are Kafireen (Unbelievers)’.

So heasws said: ‘By Allahazwj ! They are’They are neither Momineen (Believers) nor Kafireen (unbelievers); and had they been Momineen, they would have entered into the Paradise just as the Momineen would enter it, and had they been Kafireen, they would have entered the Fire just as the Kafireen would enter. But, they are a people whose good deeds and their evil deeds are equal, so the deeds are deficient with them and they are just as Allahazwj Mighty and Majestic has Said.

So I said, ‘Are they from the inhabitants of the Paradise or from the inhabitants of the Fire?’ So heasws said: ‘You should leave them where Allahazwj has Left them to be’. I said, ‘Shall I postpone them?’ Heasws said: ‘Yes, postpone them just as Allahazwj has Postponed them. If Heazwj so Desires to, Heazwj will Enter them into the Paradise by Hisazwj Mercy, and if Heazwj so Desires to, Heazwj would Usher them to the Fire due to their sins, and Heazwj would be Unjust to them’.

So I said, ‘Would a Kafir (Unbeliever) enter the Paradise?’ Heasws said: ‘No’. I said, ‘So would anyone enter the Fire except for a Kafir?’ So heasws said: ‘No, except if Allahazwj so Desires to. O Zurara! Iasws am saying: ‘Whatever Allahazwj so Desires’, and you are not saying, ‘Whatever Allahazwj so Desires’. But, you, when you get older, would return (from your view), and your knots would be loosened from you’. 51

172- بَابُ الْمُسْتَضْعَفِ‌

Chapter 172 – The Weak Ones (of understanding)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ بَعْضِ أَصْحَابِهِ، عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ الْمُسْتَضْعَفِ، فَقَالَ: « هُوَ الَّذِي لَايَهْتَدِي حِيلَةً إِلَى الْكُفْرِ ؛ فَيَكْفُرَ، وَلَايَهْتَدِي سَبِيلاً إِلَى الْإِيمَانِ، لَايَسْتَطِيعُ أَنْ يُؤْمِنَ، وَلَايَسْتَطِيعُ أَنْ يَكْفُرَ، فَهُمُ الصِّبْيَانُ، وَمَنْ كَانَ مِنَ الرِّجَالِ وَالنِّسَاءِ عَلى مِثْلِ عُقُولِ الصِّبْيَانِ مَرْفُوعٌ عَنْهُمُ الْقَلَمُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions, from Zurara who said,

‘I asked Abu Ja’farasws about the weak ones (of understanding). So heasws said: ‘He is the one who is neither guided by a reason to the Kufr (disbelief) so he would disbelieve, nor is he guided by a way to the Emān. He neither has the capacity that he believes, nor does he have the capacity that he disbelieves. So they are children. And the ones from the men and the women who were upon a similar intellect of the children, the Pen (Recording of the deeds) would be Raised from them’.52

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: « الْمُسْتَضْعَفُونَ: الَّذِينَ( لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلاً ) » قَالَ: « لَا يَسْتَطِيعُونَ حِيلَةً إِلَى الْإِيمَانِ، وَلَايَكْفُرُونَ ؛ الصِّبْيَانُ وَأَشْبَاهُ عُقُولِ الصِّبْيَانِ مِنَ الرِّجَالِ وَالنِّسَاءِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The weak ones (of understanding) are those who do not have the capacity to reason, nor are they guided to a way. They are not able upon a reason to the Emān, nor are they disbelieving (like) the children, and those of similar intellect to the children, from the men and the women’.53

3. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنِ ابْنِ رِئَابٍ، عَنْ زُرَارَةَ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ الْمُسْتَضْعَفِ، فَقَالَ: « هُوَ الَّذِي لَايَسْتَطِيعُ حِيلَةً يَدْفَعُ بِهَا عَنْهُ الْكُفْرَ، وَلَايَهْتَدِي بِهَا إِلى سَبِيلِ الْإِيمَانِ، لَايَسْتَطِيعُ أَنْ يُؤْمِنَ وَلَايَكْفُرَ » قَالَ: « وَالصِّبْيَانُ وَمَنْ كَانَ مِنَ الرِّجَالِ وَالنِّسَاءِ عَلى مِثْلِ عُقُولِ الصِّبْيَانِ ».

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Ra’ib, from Zurara who said,

‘I asked Abu Ja’farasws about the weak one (of understanding). So heasws said: ‘He is one who has no capacity of reason to repel the Kufr (disbelief) by it, nor is he guided by it to the way of Emān. He has not capacity that he believes nor that he disbelieves’. Heasws said: ‘And the childfren, and the ones from the men and the women who was upon a similar intellect of the children’.54

4. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عَبْدِ اللهِ بْنِ جُنْدَبٍ، عَنْ سُفْيَانَ بْنِ السِّمْطِ الْبَجَلِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : مَا تَقُولُ فِي الْمُسْتَضْعَفِينَ؟

فَقَالَ لِي ـ شَبِيهاً بِالْفَزِعِ ـ: « فَتَرَكْتُمْ أَحَداً يَكُونُ مُسْتَضْعَفاً؟ وَأَيْنَ الْمُسْتَضْعَفُونَ ؟ فَوَ اللهِ، لَقَدْ مَشى بِأَمْرِكُمْ هذَا، الْعَوَاتِقُ إِلَى الْعَوَاتِقِ فِي خُدُورِهِنَّ، وَتُحَدِّثُ بِهِ السَّقَّايَاتُ فِي طَرِيقِ الْمَدِينَةِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt Al Bajaly who said,

‘I said to Abu Abdullahasws , ‘What are youasws saying regarding the weak ones (of understanding)?’ So heasws said resembling the panic: ‘So have you all left anyone who can be weak? And where are the weak ones? By Allahazwj ! The adolescent girls have walked with this matter of yours to the adolescent girls in their veils, and the water-carriers of Al-Medina are discussing with it in the streets’.55

5. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ‌ عُمَرَ بْنِ أَبَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللهِعليه‌السلام عَنِ الْمُسْتَضْعَفِينَ، فَقَالَ: « هُمْ أَهْلُ الْوَلَايَةِ » فَقُلْتُ: أَيُّ وَلَايَةٍ ؟ فَقَالَ: « أَمَا إِنَّهَا لَيْسَتْ بِالْوَلَايَةِ فِي الدِّينِ، وَلكِنَّهَا الْوَلَايَةُ فِي الْمُنَاكَحَةِ وَالْمُوَارَثَةِ وَالْمُخَالَطَةِ، وَهُمْ لَيْسُوا بِالْمُؤْمِنِينَ وَلَا بِالْكُفَّارِ، وَمِنْهُمُ الْمُرْجَوْنَ لِأَمْرِ اللهِ عَزَّ وَجَلَّ ».

From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Umar Bin Aban who said,

‘I asked Abu Abdullahasws about the weak ones (of understanding). So heasws said: ‘They are the people of Al-Wilayah’. So I said, ‘Which Wilayah?’ So heasws said: ‘But these are not with a Wilayah in the Religion, but it is the Wilayah (Guardianship) regarding the marriages, and the inheritances, and the inter-mingling, and they are neither with the Momineen nor with the Kuffar (Unbelievers), and among them are the ones hopeful for the Command (Mercy) of Allahazwj Mighty and Majestic’.56

6. الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ مُثَنًّى، عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍعليه‌السلام عَنِ الدِّينِ الَّذِي لَايَسَعُ الْعِبَادَ جَهْلُهُ، فَقَالَ: « الدِّينُ وَاسِعٌ، وَلكِنَّ الْخَوَارِجَ ضَيَّقُوا عَلى أَنْفُسِهِمْ مِنْ جَهْلِهِمْ ».

قُلْتُ: جُعِلْتُ فِدَاكَ، فَأُحَدِّثُكَ بِدِينِيَ الَّذِي أَنَا عَلَيْهِ؟ فَقَالَ: « بَلى » قُلْتُ: أَشْهَدُ أَنْ لَا إِلهَ إِلاَّ اللهُ، وَ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ، وَالْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللهِ، وَأَتَوَلاَّكُمْ، وَأَبْرَأُ مِنْ عَدُوِّكُمْ وَمَنْ رَكِبَ رِقَابَكُمْ وَتَأَمَّرَ عَلَيْكُمْ، وَظَلَمَكُمْ حَقَّكُمْ، فَقَالَ: « مَا جَهِلْتَ شَيْئاً، هُوَ ـ وَاللهِ ـ الَّذِي نَحْنُ عَلَيْهِ ».

قُلْتُ: فَهَلْ سَلِمَ أَحَدٌ لَايَعْرِفُ هذَا الْأَمْرَ؟ فَقَالَ: « لَا، إِلاَّ الْمُسْتَضْعَفِينَ » قُلْتُ: مَنْ هُمْ؟ قَالَ: « نِسَاؤُكُمْ وَأَوْلَادُكُمْ » ثُمَّ قَالَ: « أَرَأَيْتَ أُمَّ أَيْمَنَ؟ فَإِنِّي أَشْهَدُ أَنَّهَا مِنْ أَهْلِ الْجَنَّةِ، وَمَا كَانَتْ تَعْرِفُ مَا أَنْتُمْ عَلَيْهِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Musna, from Ismail Al Ju’fy who said,

‘I asked Abu Ja’farasws about the Religion which there is no leeway for the servants to be ignorant of it. So heasws said: ‘The Religion is vast but the Kharijites narrowed it upon themselves due to their ignorance’. I said, ‘May I be sacrificed for youasws ! Can I narrate to youasws with my Religion which I am upon?’ So heasws said: ‘Yes’. So I said, ‘I testify that there is no god except for Allahazwj , and I testify that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww , and I acknowledge with whatever hesaww came with from the Presence of Allahazwj , and I befriend youasws and disavow from yourasws enemies and the ones who stay away from youasws rights and are ordering upon youasws and are oppressing youasws of yourasws rights’.

So heasws said: ‘You are not ignorant of anything. It is, by Allahazwj , that which weasws are upon’. I said, ‘So would anyone be safe if he does not recognise this matter (Al-Wilayah)?’ So heasws said: ‘No, except for the weak ones (of understanding’. I said, ‘Who are they?’ Heasws said: ‘Your womenfolk and your children’.

Then heasws said: ‘What is yourasws view of Umm Aymanra, for Iasws testify that shera is from the inhabitants of the Paradise, and shera did not recognise what you are upon’.57

7. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنِ ابْنِ مُسْكَانَ، عَنْ أَبِي بَصِيرٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Abu Baseer who said,

‘Abu Abdullahasws said: ‘The one who recognises the differing of the people, so he is not a weak one (of understanding)’.58

8. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ‌ جَمِيلِ بْنِ دَرَّاجٍ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : إِنِّي رُبَّمَا ذَكَرْتُ هؤُلَاءِ الْمُسْتَضْعَفِينَ، فَأَقُولُ: نَحْنُ وَهُمْ فِي مَنَازِلِ الْجَنَّةِ؟!

فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « لَا يَفْعَلُ اللهُ ذلِكَ بِكُمْ أَبَداً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Darraj who said,

‘I said to Abu Abdullahasws , ‘Sometimes I remember these weak ones (of understanding), so I am saying that us and them would be in (the same) dwellings in the Paradise’. So Abu Abdullahasws said: ‘Allahazwj would not do that with you all, ever!’59

9. عَنْهُ، عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ، عَنْ أَخَوَيْهِ ـ مُحَمَّدٍ وَأَحْمَدَ ابْنَيِ الْحَسَنِ ـ عَنْ عَلِيِّ بْنِ يَعْقُوبَ، عَنْ مَرْوَانَ بْنِ مُسْلِمٍ، عَنْ أَيُّوبَ بْنِ الْحُرِّ، قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللهِعليه‌السلام وَنَحْنُ عِنْدَهُ: جُعِلْتُ فِدَاكَ، إِنَّا نَخَافُ أَنْ نَنْزِلَ بِذُنُوبِنَا مَنَازِلَ الْمُسْتَضْعَفِينَ، قَالَ: فَقَالَ: « لَا وَاللهِ، لَايَفْعَلُ اللهُ ذلِكَ بِكُمْ أَبَداً ».

عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ رَجُلٍ، عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، مِثْلَهُ.

From him, from Ali Bin Al Hassan Al Taymi, from his two brothers Muhammad and Ahmad the two sons of Al Hassan Bin Ali Bin Yaqoub, from Marwan Bin Muslim, from Ayoub Bin Al Hurr who said,

‘A man said to Abu Abdullahasws and we were in hisasws presence, ‘May I be sacrificed for youasws ! we fear that due to our sins we would be lodged in the dwellings of the weak ones (of understanding)’. So heasws said: ‘No, by Allah! Allahazwj would not do that with you all, ever!’

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man, from Abu Abdullahasws – similar to it.60

10. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ أَبِي الْمَغْرَاءِ، عَنْ أَبِي بَصِيرٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who recognises the differing of the people, so he is not a weak one (of understanding)’.61

11. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ، عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الْخُزَاعِيِّ، عَنْ عَلِيِّ بْنِ سُوَيْدٍ: عَنْ أَبِي الْحَسَنِ مُوسىعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنِ الضُّعَفَاءِ، فَكَتَبَ إِلَيَّ: « الضَّعِيفُ مَنْ لَمْ‌ تُرْفَعْ إِلَيْهِ حُجَّةٌ، وَلَمْ يَعْرِفِ الِاخْتِلَافَ، فَإِذَا عَرَفَ الِاخْتِلَافَ فَلَيْسَ بِمُسْتَضْعَفٍ ».

A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Muhammad Bin Mansour Al Khuzai’e, from Ali Bin Suweyd,

(It has been narrated) from Abu Al-Hassan Musaasws , said, ‘I asked himasws about the weak ones (of understanding). So heasws wrote to me: ‘The weak one (of understanding) is the one to whom the proof has not been raised, and he does not recognise the differing. So when he does recognise the differing, so he would not be a weak one (of understanding)’.62

12. بَعْضُ أَصْحَابِنَا، عَنْ عَلِيِّ بْنِ الْحَسَنِ، عَنْ عَلِيِّ بْنِ حَبِيبٍ الْخَثْعَمِيِّ، عَنْ أَبِي سَارَةَ إِمَامِ مَسْجِدِ بَنِي هِلَالٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَيْسَ الْيَوْمَ مُسْتَضْعَفٌ، أَبْلَغَ الرِّجَالُ الرِّجَالَ، وَالنِّسَاءُ النِّسَاءَ ».

One of our companions, from Ali Bin Al Hassan, from Ali Bin Habeeb Al Khash’amy, from Abu Sara, the prayer leader of the Masjid of the Clan of Hilal,

(It has been narrated) from Abu Abdullahasws having said: ‘Today there is no one weak (of understanding). The men have delivered (the Message) to the men, and the women to the women’. 63

173- بَابُ الْمُرْجَوْنَ لِأَمْرِ اللهِ‌

Chapter 173 – The ones hopeful for the Command of Allahazwj

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُوسَى بْنِ بَكْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَآخَرُونَ مُرْجَوْنَ ) ( لِأَمْرِ اللهِ ) قَالَ: « قَوْمٌ كَانُوا مُشْرِكِينَ، فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَأَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ، ثُمَّ‌ إِنَّهُمْ دَخَلُوا فِي الْإِسْلَامِ، فَوَحَّدُوا اللهَ، وَتَرَكُوا الشِّرْكَ، وَلَمْ يَعْرِفُوا الْإِيمَانَ بِقُلُوبِهِمْ، فَيَكُونُوا مِنَ الْمُؤْمِنِينَ، فَتَجِبَ لَهُمُ الْجَنَّةُ ؛ وَلَمْ يَكُونُوا عَلى جُحُودِهِمْ، فَيَكْفُرُوا، فَتَجِبَ لَهُمُ النَّارُ ؛ فَهُمْ عَلى تِلْكَ الْحَالِ: إِمَّا يُعَذِّبُهُمْ، وَإِمَّا يَتُوبُ عَلَيْهِمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [9: 106] And others are hopeful of Allah’s Command. Heasws said: ‘A group who used to be Polytheists, and they killed the likes of Hamzaas , and Ja’faras , and the likes of these twoas from the Momineen, then they entered into Al-Islam. So they acknowledged Allahazwj and left the Shirk (Polytheism) but did not recognise the Emān by their hearts. So they came closer the Momineen to qualify for the Paradise.

And they were not in denial and a rejecting attitude as unbelievers to be subjected to fire (of hell). They are in that condition as such that it will be up to Allah to punish or accept their repentance’.64

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ حَسَّانَ، عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ، عَنْ رَجُلٍ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « الْمُرْجَوْنَ قَوْمٌ كَانُوا مُشْرِكِينَ، فَقَتَلُوا مِثْلَ حَمْزَةَ وَجَعْفَرٍ وَأَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ، ثُمَّ إِنَّهُمْ بَعْدَ ذلِكَ دَخَلُوا فِي الْإِسْلَامِ، فَوَحَّدُوا اللهَ وَتَرَكُوا الشِّرْكَ، وَلَمْ يَكُونُوا يُؤْمِنُونَ، فَيَكُونُوا مِنَ الْمُؤْمِنِينَ، وَلَمْ يُؤْمِنُوا ؛ فَتَجِبَ لَهُمُ الْجَنَّةُ، وَلَمْ يَكْفُرُوا ؛ فَتَجِبَ لَهُمُ النَّارُ، فَهُمْ عَلى تِلْكَ الْحَالِ مُرْجَوْنَ لِأَمْرِ اللهِ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr Al Wasity, from a man who said,

‘Abu Abdullahasws said: ‘The hopeful ones used to be the Polytheists, so they killed the likes of Hamzaas and Ja’faras and the likes of these twoas from the Momineen. Then they, after that, entered into Al-Islam, so they accept Allahazwj only. They gave up paganism, but did not believe’ to be among believing people. They did not deserve paradise. They were not in denial and a rejecting attitude to be subjected to Fire (of Hell). They are in that condition as such that it will be up to Allahazwj to either Punish or Accept their repentance. 65

174- بَابُ أَصْحَابِ الْأَعْرَافِ‌

Chapter 174 – The Companions of the Heights

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنِ ابْنِ بُكَيْرٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ رَجُلٍ جَمِيعاً، عَنْ زُرَارَةَ، قَالَ: قَالَ لِي أَبُو جَعْفَرٍعليه‌السلام : « مَا تَقُولُ فِي أَصْحَابِ الْأَعْرَافِ ؟ ».

فَقُلْتُ: مَا هُمْ إِلاَّ مُؤْمِنُونَ أَوْ كَافِرُونَ، إِنْ دَخَلُوا الْجَنَّةَ، فَهُمْ مُؤْمِنُونَ ؛ وَ إِنْ دَخَلُوا النَّارَ، فَهُمْ كَافِرُونَ.

فَقَالَ: « وَاللهِ، مَا هُمْ بِمُؤْمِنِينَ وَلَاكَافِرِينَ، وَلَوْ كَانُوا مُؤْمِنِينَ دَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ، وَلَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُونَ، وَلكِنَّهُمْ قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَسَيِّئَاتُهُمْ، فَقَصُرَتْ بِهِمُ الْأَعْمَالُ، وَإِنَّهُمْ لَكَمَا قَالَ اللهُ عَزَّ وَجَلَّ ».

فَقُلْتُ: أَمِنْ أَهْلِ الْجَنَّةِ هُمْ، أَوْ مِنْ أَهْلِ النَّارِ؟

فَقَالَ: « اتْرُكْهُمْ حَيْثُ تَرَكَهُمُ اللهُ ».

قُلْتُ: أَفَتُرْجِئُهُمْ ؟ قَالَ: « نَعَمْ، أُرْجِئُهُمْ كَمَا أَرْجَأَهُمُ اللهُ: إِنْ شَاءَ أَدْخَلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ، وَإِنْ شَاءَ سَاقَهُمْ إِلَى النَّارِ بِذُنُوبِهِمْ وَلَمْ يَظْلِمْهُمْ ».

فَقُلْتُ: هَلْ يَدْخُلُ الْجَنَّةَ كَافِرٌ؟ قَالَ: « لَا » قُلْتُ: هَلْ يَدْخُلُ النَّارَ إِلاَّ كَافِرٌ؟ قَالَ: فَقَالَ: « لَا، إِلاَّ أَنْ يَشَاءَ اللهُ ؛ يَا زُرَارَةُ، إِنَّنِي أَقُولُ: مَا شَاءَ اللهُ، وَأَنْتَ لَاتَقُولُ: مَا شَاءَ اللهُ، أَمَا إِنَّكَ إِنْ كَبِرْتَ رَجَعْتَ وَتَحَلَّلَتْ عَنْكَ عُقَدُكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, altogether from Zurara who said,

‘Abu Ja’farasws said to me: ‘What you saying regarding [7: 48] the people of Al-Araf?’ So I said, ‘They are not except either Momineen or Kafireen (unbelievers). If they enter the Paradise, so they are Momineen, and if they enter the Fire, so they are Kafireen (unbelievers).

So heasws said: ‘By Allahazwj ! They are neither Momineen nor Kafireen (unbelievers), and had they been Momineen they would have entered the Paradise just as the Momineen would enter it, and had they been Kafireen (unbelievers) they would have entered the Fire just as the Kafireen (unbelievers) would enter. But, they are a people whose good and evil deeds are equal, so the deeds are deficient with them, and they are just as Allahazwj Mighty and Majestic Says’.

So I said, ‘Are they from the inhabitants of the Paradise or from the inhabitants of the Fire?’ So heasws said: ‘Leave them where Allahazwj has left them’. I said, ‘So shall I postpone them?’ Heasws said: ‘Yes, postpone them just as Allahazwj has Postponed them. If Heazwj so Desires to Heazwj would Enter them into the Paradise by Hisazwj Mercy, and if Heazwj so Desires to Heazwj would Usher them to the Fire due to their sins, and Heazwj would not be unjust to them’.

So I said, ‘Would a Kafir (unbeliever) enter the Paradise?’ Heasws said: ‘No’. I said, ‘Would anyone enter the Fire except for a Kafir (unbeliever)?’ So heasws said: ‘No. except if Allahazwj so Desires. O Zurara! Iasws am saying: ‘Whatever Allahazwj so Desires’, and you are not saying, ‘Whatever Allahazwj so Desires’. But, you, when you get older, would retract, and your knots would be loosened from you’.66

2. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ حَسَّانَ، عَنْ مُوسَى بْنِ بَكْرٍ، عَنْ رَجُلٍ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « الَّذِينَ( خَلَطُوا عَمَلاً صالِحاً وَآخَرَ سَيِّئاً ) ؛ فَأُولئِكَ قَوْمٌ مُؤْمِنُونَ يُحْدِثُونَ فِي إِيمَانِهِمْ مِنَ الذُّنُوبِ الَّتِي يَعِيبُهَا الْمُؤْمِنُونَ وَيَكْرَهُونَهَا، فَأُولئِكَ عَسَى اللهُ أَنْ يَتُوبَ عَلَيْهِمْ ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr, from a man who said,

‘Abu Ja’farasws said: ‘[9: 102] they have mingled a good deed and an evil one. So they are a group of Momineen who are innovating new things in their Emān from the sin which the Momineen censure and dislike. So they are the ones [9: 102] maybe Allah will Turn to them (Mercifully)’. 67

175- بَابٌ فِي صُنُوفِ أَهْلِ الْخِلَافِ وَذِكْرِ الْقَدَرِيَّةِ وَالْخَوَارِجِ وَالْمُرْجِئَةِ وَأَهْلِ الْبُلْدَانِ

Chapter 175 – Regarding the types of the adversaries, and mention of the Qadiriyya, and the Kharijites, and the Murjiites, and the people of the cities

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مَرْوَكِ بْنِ عُبَيْدٍ، عَنْ رَجُلٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَعَنَ اللهُ الْقَدَرِيَّةَ، لَعَنَ اللهُ الْخَوَارِجَ، لَعَنَ اللهُ‌ الْمُرْجِئَةَ، لَعَنَ اللهُ الْمُرْجِئَةَ ».

قَالَ: قُلْتُ: لَعَنْتَ هؤُلَاءِ مَرَّةً مَرَّةً، وَلَعَنْتَ هؤُلَاءِ مَرَّتَيْنِ؟

قَالَ: « إِنَّ هؤُلَاءِ يَقُولُونَ: إِنَّ قَتَلَتَنَا مُؤْمِنُونَ، فَدِمَاؤُنَا مُتَلَطِّخَةٌ بِثِيَابِهِمْ إِلى يَوْمِ الْقِيَامَةِ ؛ إِنَّ اللهَ حَكى عَنْ قَوْمٍ فِي كِتَابِهِ: « (لن)( نُؤْمِنَ لِرَسُولٍ حَتّى يَأْتِيَنا بِقُرْبانٍ تَأْكُلُهُ النّارُ قُلْ قَدْ جاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّناتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صادِقِينَ ) » قَالَ: « كَانَ بَيْنَ الْقَاتِلِينَ وَالْقَائِلِينَ خَمْسُمِائَةِ عَامٍ، فَأَلْزَمَهُمُ اللهُ الْقَتْلَ بِرِضَاهُمْ مَا فَعَلُوا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from a man,

(It has been narrated) from Abu Abdullahasws having said: ‘May Allahazwj Curse the Qadiriyya! May Allahazwj Curse the Kharijites! May Allahazwj Curse the Murjiites! May Allahazwj Curse the Murjiites!’. I said, ‘They are being Cursed once, once, and they are being Cursed twice?’ Heasws said: ‘They are saying that those who killed usasws are Momineen. Thus ourasws blood would be in their clothes up to the Day of Judgment.

Allahazwj has Related about a people in Hisazwj Book [3: 183] (Those are they) who said: Surely Allah has Enjoined us that we should not believe in any Rasool until he brings us an offering which the Fire consumes. Say: Indeed, there came to you Rasools before me with clear arguments and with that which you demand; why then did you kill them if you are truthful? It was so between the murderers and the speakers (a duration of) five hundred years, but Allahazwj Imposed the killing on them due to their agreement with what they had done’.68

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَحَمَّاد بْنِ عُثْمَانَ، عَنْ أَبِي مَسْرُوقٍ، قَالَ: سَأَلَنِي أَبُو عَبْدِ اللهِعليه‌السلام عَنْ أَهْلِ الْبَصْرَةِ: « مَا هُمْ؟ » فَقُلْتُ: مُرْجِئَةٌ، وَقَدَرِيَّةٌ، وَحَرُورِيَّةٌ، فَقَالَ: « لَعَنَ اللهُ تِلْكَ الْمِلَلَ الْكَافِرَةَ الْمُشْرِكَةَ، الَّتِي لَاتَعْبُدُ اللهَ عَلى شَيْ‌ءٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym and Hammad Bin usman, from Abu Masrouq who said,

‘Abu Abdullahasws asked me about the people of Al-Basra: ‘What are they?’ So I said, ‘Murjiites, and Qadiriyya and Harouriyya’. So heasws said: ‘May Allahazwj Curse that nation of the Kafirs (unbelievers), the Mushriks (Polytheists) who are not worshipping Allahazwj upon anything’.69

3. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مَنْصُورِ بْنِ يُونُسَ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « أَهْلُ الشَّامِ شَرٌّ مِنْ أَهْلِ الرُّومِ، وَأَهْلُ الْمَدِينَةِ شَرٌّ مِنْ أَهْلِ مَكَّةَ، وَأَهْلُ مَكَّةَ يَكْفُرُونَ بِالله جَهْرَةً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Mansour Bin Yunus,

(It has been narrated) from Suleyman Bin Khalid, from Abu Abdullahasws having said: ‘The people of Syria are more evil than the people of Rome, and the people of Al-Medina are more evil than the people of Makkah, and the people of Makkah are disbelieving in Allahazwj openly’.70

4. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ سَمَاعَةَ، عَنْ أَبِي بَصِيرٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: « إِنَّ أَهْلَ مَكَّةَ لَيَكْفُرُونَ بِاللهِ جَهْرَةً، وَإِنَّ أَهْلَ الْمَدِينَةِ‌ أَخْبَثُ مِنْ أَهْلِ مَكَّةَ، أَخْبَثُ مِنْهُمْ سَبْعِينَ ضِعْفاً ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Sama’at, from Abu Baseer,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘The people of Makkah are disbelieving in Allahazwj openly, and that people of Al-Medina are worse than the people of Makkah, worse than them seventy times over’.71

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ، عَنْ سَيْفِ بْنِ عَمِيرَةَ، عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : أَهْلُ الشَّامِ شَرٌّ، أَمْ أَهْلُ الرُّومِ؟

فَقَالَ: « إِنَّ الرُّومَ كَفَرُوا وَلَمْ يُعَادُونَا، وَإِنَّ أَهْلَ الشَّامِ كَفَرُوا وَعَادَوْنَا ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy who said,

‘I said to Abu Abdullahasws , ‘The people of Syria are more evil than the people of Rome?’ So heasws said: ‘The Romans disbelieved and they were not inimical to usasws , but the people of Syria disbelieved and were inimical to usasws ’.72

6. عَنْهُ، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنِ النَّضْرِ بْنِ شُعَيْبٍ، عَنْ أَبَانِ بْنِ عُثْمَانَ، عَنِ الْفُضَيْلِ بْنِ يَسَارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « لَا تُجَالِسُوهُمْ ـ يَعْنِي الْمُرْجِئَةَ ـ لَعَنَهُمُ اللهُ، وَلَعَنَ اللهُ مِلَلَهُمُ الْمُشْرِكَةَ، الَّذِينَ لَايَعْبُدُونَ اللهَ عَلى شَيْ‌ءٍ مِنَ الْأَشْيَاءِ ».

From him, from Muhammad Bin Al Husayn, from Al Nazar Bin Shuayb, from Aban Bin usman, from Al Fuzayl Bin Yasaar,

(It has been narrated) from Abu Abdullahasws having said: ‘Do not gather with them, meaning the Murjiites. May Allahazwj Curse them, and may Allahazwj Curse their nation, the Polytheists who are not worshipping Allahazwj upon anything from the things’. 73

176- بَابُ الْمُؤَلَّفَةِ قُلُوبُهُمْ‌

Chapter 176 - The ones with distorted hearts

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُوسَى بْنِ بَكْرٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ رَجُلٍ جَمِيعاً، عَنْ‌ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: «( الْمُؤَلَّفَةِ قُلُوبُهُمْ ) قَوْمٌ وَحَّدُوا اللهَ، وَخَلَعُوا عِبَادَةَ مَنْ دُونَ اللهِ، وَلَمْ تَدْخُلِ الْمَعْرِفَةُ قُلُوبَهُمْ أَنَّ مُحَمَّداً رَسُولُ اللهِ، وَكَانَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَتَأَلَّفُهُمْ وَيُعَرِّفُهُمْ لِكَيْمَا يَعْرِفُوا، وَيُعَلِّمُهُمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr and Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from a man, altogether from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The ones of distorted hearts professed to the Oneness of Allahazwj and kept aside from worshipping the ones besides Allahazwj , and the recognition did not enter into their hearts that Muhammadsaww is Rasool-Allahsaww , and it was so that Rasool-Allahsaww was kind to them and introduced them in order to make them recognise, and hesaww taught them’.74

2. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَالْمُؤَلَّفَةِ قُلُوبُهُمْ ) ؟

قَالَ: « هُمْ قَوْمٌ وَحَّدُوا اللهَ عَزَّ وَجَلَّ، وَخَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللهِ، وَشَهِدُوا أَنْ لَاإِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَهُمْ فِي ذلِكَ شُكَّاكٌ فِي بَعْضِ مَا جَاءَ بِهِ مُحَمَّدٌصلى‌الله‌عليه‌وآله‌وسلم ، فَأَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ نَبِيَّهُصلى‌الله‌عليه‌وآله‌وسلم أَنْ يَتَأَلَّفَهُمْ بِالْمَالِ وَالْعَطَاءِ لِكَيْ يَحْسُنَ إِسْلَامُهُمْ، وَيَثْبُتُوا عَلى دِينِهِمُ الَّذِي دَخَلُوا فِيهِ وَأَقَرُّوا بِهِ، وَإِنَّ رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم يَوْمَ حُنَيْنٍ تَأَلَّفَ رُؤَسَاءَ الْعَرَبِ مِنْ قُرَيْشٍ وَسَائِرِ مُضَرَ، مِنْهُمْ أَبُو سُفْيَانَ بْنُ حَرْبٍ، وَعُيَيْنَةُ بْنُ حِصْنٍ الْفَزَارِيُّ، وَأَشْبَاهُهُمْ مِنَ النَّاسِ، فَغَضِبَتِ الْأَنْصَارُ، وَاجْتَمَعَتْ إِلى سَعْدِ بْنِ عُبَادَةَ، فَانْطَلَقَ بِهِمْ إِلى رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم بِالْجِعْرَانَةِ، فَقَالَ: يَا رَسُولَ اللهِ، أَتَأْذَنُ لِي فِي الْكَلَامِ؟ فَقَالَ: نَعَمْ، فَقَالَ: إِنْ كَانَ هذَا الْأَمْرُ مِنْ هذِهِ الْأَمْوَالِ الَّتِي قَسَمْتَ بَيْنَ قَوْمِكَ شَيْئاً أَنْزَلَهُ اللهُ، رَضِينَا ؛ وَإِنْ كَانَ غَيْرَ ذلِكَ، لَمْ نَرْضَ ».

قَالَ زُرَارَةُ: وَسَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « فَقَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم : يَا مَعْشَرَ الْأَنْصَارِ، أَكُلُّكُمْ عَلى قَوْلِ سَيِّدِكُمْ سَعْدٍ ؟ فَقَالُوا: سَيِّدُنَا اللهُ وَرَسُولُهُ، ثُمَّ قَالُوا فِي الثَّالِثَةِ: نَحْنُ عَلى مِثْلِ قَوْلِهِ وَرَأْيِهِ ».

قَالَ زُرَارَةُ: فَسَمِعْتُ أَبَا جَعْفَرٍعليه‌السلام يَقُولُ: « فَحَطَّ اللهُ‌ نُورَهُمْ، وَفَرَضَ لِلْمُؤَلَّفَةِ قُلُوبُهُمْ سَهْماً فِي الْقُرْآنِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Zurara,

(It has been narrated) from Abu Ja’farasws , said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [9: 60] and those whose hearts incline (to the Truth). Heasws said: ‘They were a people professing to the Oneness of Allahazwj Mighty and Majestic, and they kept away from worshipping’s the ones besides Allahazwj , and they testified that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww , and there were doubtful regarding part of what Muhammadsaww came with.

So Allahazwj Mighty and Majestic Commanded Hisazwj Prophetsaww that hesaww should be kind to them with the wealth and the gifts perhaps their Islam would improve and they would be affirmed upon their Religion which they had entered into and acknowledged with; and on the Day (battle) of Hunayn, Rasool-Allahsaww was kind to their chiefs of the Arabs from Qureysh and the rest of the (tribe of) Muzar. From them was Abu Sufyan Bin Harb, and Uyayna Bin Huswayn Al-Fazary and the likes of them from the people.

So the Helpers (Ansaar) were angered and gathered to Sa’ad Bin Ubada. So he went with them to Rasool-Allahsaww with Al-Ji’rana and he said, ‘O Rasool-Allahsaww ! Would you permit me regarding the speech?’ So hesaww said: ‘Yes’. So he said, ‘If this matter from this wealth was such which yousaww have distributed between yoursaww people, a Revelation from Allahazwj , we are pleased, and if it was other than that, we are not pleased’.

Zurara (the narrator) said, ‘And I heard Abu Ja’farasws saying: ‘So Rasool-Allahsaww said: ‘O group of the Helpers! Are all of you upon the words of your chief Sa’ad?’. So they said, ‘Our chief is Allahazwj and Hisazwj Rasoolsaww !’. Then they said during the third (reiteration), ‘We are upon the like of his words and his view’.

Zurara (the narrator) said, ‘So I heard Abu Ja’farasws saying: ‘So Allahazwj Diminished their light and Allahazwj Imposed a share to be for the ones of distored hearts, in the Quran’.75

3. عَلِيٌّ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ رَجُلٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: «( الْمُؤَلَّفَةِ قُلُوبُهُمْ ) لَمْ يَكُونُوا قَطُّ أَكْثَرَ مِنْهُمُ الْيَوْمَ ».

Ali Bin Muhammad Bin Isa, from Yunus, from a man from Zurara,

(It has been narrated) from Abu Ja’farasws having said: ‘The ones of distorted hearts have never happened to be more than they are today’.76

4. عَلِيٌّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ، عَنْ إِسْحَاقَ بْنِ غَالِبٍ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « يَا إِسْحَاقُ، كَمْ تَرى أَهْلَ هذِهِ الْآيَةِ:( فَإِنْ أُعْطُوا مِنْها رَضُوا وَإِنْ لَمْ يُعْطَوْا مِنْها إِذا هُمْ يَسْخَطُونَ ) ؟ » قَالَ: ثُمَّ قَالَ: « هُمْ أَكْثَرُ مِنْ ثُلُثَيِ النَّاسِ ».

Ali, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Is’haq Bin Ghalib who said,

‘Abu Abdullahasws said: ‘O Is’haq! How many do you see to be referred to in this Verse [9: 58] And among them is one who blames you with respect to the charities; so if they are given from it they are pleased, and if they are not given from it, then they are full of rage?’ Then heasws said: ‘They are more than two-thirds of the people’.77

5. عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ حَسَّانَ، عَنْ مُوسَى بْنِ بَكْرٍ، عَنْ رَجُلٍ، قَالَ: قَالَ أَبُو جَعْفَرٍعليه‌السلام : « مَا كَانَتِ الْمُؤَلَّفَةُ قُلُوبُهُمْ قَطُّ أَكْثَرَ مِنْهُمُ الْيَوْمَ، وَهُمْ قَوْمٌ وَحَّدُوا اللهَ وَخَرَجُوا مِنَ الشِّرْكِ، وَلَمْ تَدْخُلْ مَعْرِفَةُ مُحَمَّدٍ رَسُولِ‌اللهِصلى‌الله‌عليه‌وآله‌وسلم قُلُوبَهُمْ وَمَا جَاءَ بِهِ، فَتَأَلَّفَهُمْ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم ، وَتَأَلَّفَهُمُ الْمُؤْمِنُونَ بَعْدَ رَسُولِ اللهِصلى‌الله‌عليه‌وآله‌وسلم لِكَيْمَا يَعْرِفُوا ».

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Hassan, from Musa Bin Bakr, from a man who said,

‘Abu Ja’farasws said: ‘The ones of distorted hearts have never been more than what they are today; and they are a people who are professing to the Oneness of Allahazwj are exiting from the Shirk (Polytheism), but did not enter the recognition of Muhammadsaww as Rasool-Allahsaww into their hearts and whatever hesaww came with. So, Rasool-Allahsaww was kind to them, and the Momineen were kind to them after Rasool-Allahsaww , perhaps they would recognise’. 78

177- بَابٌ فِي ذِكْرِ الْمُنَافِقِينَ وَالضُّلاَّلِ وَإِبْلِيسَ فِي الدَّعْوَةِ

Chapter 177 – Regarding the mention of the hypocrites, and the straying ones, and Ibleesla in the invitation (to the Religion)

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلٍ، قَالَ: كَانَ الطَّيَّارُ يَقُولُ لِي: إِبْلِيسُ لَيْسَ مِنَ الْمَلَائِكَةِ، وَإِنَّمَا أُمِرَتِ الْمَلَائِكَةُ بِالسُّجُودِ لآِدَمَعليه‌السلام ، فَقَالَ إِبْلِيسُ: لَاأَسْجُدُ، فَمَا لِإِبْلِيسَ يَعْصِي حِينَ لَمْ يَسْجُدْ، وَلَيْسَ هُوَ مِنَ الْمَلَائِكَةِ؟

قَالَ: فَدَخَلْتُ أَنَا وَهُوَ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: فَأَحْسَنَ ـ وَاللهِ ـ فِي الْمَسْأَلَةِ، فَقَالَ: جُعِلْتُ فِدَاكَ، أَرَأَيْتَ مَا نَدَبَ اللهُ ـ عَزَّ وَجَلَّ ـ إِلَيْهِ الْمُؤْمِنِينَ مِنْ قَوْلِهِ:( يا أَيُّهَا الَّذِينَ آمَنُوا ) أَدَخَلَ فِي ذلِكَ الْمُنَافِقُونَ مَعَهُمْ ؟ قَالَ: « نَعَمْ، وَالضُّلاَّلُ، وَكُلُّ مَنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ، وَكَانَ إِبْلِيسُ مِمَّنْ أَقَرَّ بِالدَّعْوَةِ الظَّاهِرَةِ مَعَهُمْ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel who said,

‘Al-Tayyar was saying to me, ‘Ibleesla i s not from the Angels, and rather (it was) the Angels who had been Commanded with the Prostration to Adamas . Therefore, Ibleesla s aid, ‘Ila will not prostrate’. Thus Ibleesla d id not disobey where hela did not prostrate as hela was not from the Angels’.

He (the narrator) said, ‘So he and I went over to Abu Abdullahasws , and by Allahazwj , he was good regarding the question, so he said, ‘May I be sacrificed for youasws ! What is yourasws view of Allahazwj Mighty and Majestic’s Call to the Momineen, what Heazwj Called out to, from Hisazwj Words: “O you who believe!”. Are the hypocrites included along with them?’ Heasws said: ‘Yes, and the straying ones, and everyone who acknowledged with the call apparently, and Ibleesla w as from the ones who acknowledged with the Call apparently, along with them’. 79

178- بَابٌ فِي قَوْلِهِ تَعَالى: ( وَمِنَ النّاسِ مَنْ يَعْبُدُ اللهَ عَلى حَرْفٍ ) ‌

Chapter 178 – Regarding the Words of the Exalted [22: 11] And among men is he who worships Allahazwj superficially

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ عُمَرَ بْنِ أُذَيْنَةَ، عَنِ الْفُضَيْلِ وَزُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَمِنَ النّاسِ مَنْ يَعْبُدُ اللهَ عَلى حَرْفٍ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى وَجْهِهِ خَسِرَ الدُّنْيا وَالْآخِرَةَ ) قَالَ زُرَارَةُ: سَأَلْتُ عَنْهَا أَبَا جَعْفَرٍعليه‌السلام ، فَقَالَ: « هؤُلَاءِ قَوْمٌ عَبَدُوا اللهَ، وَخَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللهِ، وَشَكُّوا فِي مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم وَمَا جَاءَ بِهِ، فَتَكَلَّمُوا بِالْإِسْلَامِ، وَشَهِدُوا أَنْ لَاإِلهَ إِلاَّ اللهُ، وَأَنَّ مُحَمَّداً رَسُولُ اللهِ، وَأَقَرُّوا بِالْقُرْآنِ، وَهُمْ فِي ذلِكَ شَاكُّونَ فِي مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم وَمَا جَاءَ بِهِ، وَلَيْسُوا شُكَّاكاً فِي اللهِ، قَالَ اللهُ عَزَّ وَجَلَّ:( وَمِنَ النّاسِ مَنْ يَعْبُدُ اللهَ عَلى حَرْفٍ ) يَعْنِي عَلى شَكٍّ فِي مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم وَمَا جَاءَ بِهِ( فَإِنْ أَصابَهُ خَيْرٌ ) يَعْنِي عَافِيَةً فِي نَفْسِهِ وَمَالِهِ وَوُلْدِهِ( اطْمَأَنَّ بِهِ ) وَرَضِيَ بِهِ( وَإِنْ أَصابَتْهُ فِتْنَةٌ ) يَعْنِي بَلَاءً فِي جَسَدِهِ أَوْ مَالِهِ، تَطَيَّرَ وَكَرِهَ الْمُقَامَ عَلَى الْإِقْرَارِ بِالنَّبِيِّصلى‌الله‌عليه‌وآله‌وسلم ، فَرَجَعَ إِلَى الْوُقُوفِ وَالشَّكِّ، فَنَصَبَ الْعَدَاوَةَ لِلّهِ وَلِرَسُولِهِ، وَالْجُحُودَ بِالنَّبِيِّ وَمَا جَاءَ بِهِ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Azina, from Al Fuzayl and Zurara,

(It has been narrated) from Abu Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [22: 11] And among men is he who worships Allah superficially, so that if good befalls him he is satisfied therewith, but if a trial afflicts him he turns back headlong; he loses this world as well as the Hereafter; that is a manifest loss.

Zurara (the narrator) said, ‘I asked Abu Ja’farasws about it, so heasws said: ‘They are a people worshipping Allahazwj and keeping away from worshipping the ones besides Allahazwj and are doubting regarding Muhammadsaww and what hesaww came with. Thus, they are speaking with Al-Islam and are testifying that there is no god except for Allahazwj and that Muhammadsaww is Rasool-Allahsaww , and are acknowledging with the Quran, and they are doubting in that regarding Muhammadsaww and what hesaww came with, and are not doubtful regarding Allahazwj ’.

Allahazwj Mighty and Majestic Says [22: 11] And among men is he who worships Allah superficially – Meaning doubting in Muhammadsaww and what hesaww came with. so that if good befalls him meaning well being regarding himself and his wealth and his children he is satisfied therewith, but if a trial afflicts him meaning an affliction in his body or his wealth he flies off and dislikes the standing upon the acknowledgement with the Prophetsaww . So he returns to the pausing and the doubting and establishes the enmity to Allahazwj and to Hisazwj Rasoolsaww , and becomes critical to the Prophetsaww and what hesaww came with’.80

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ مُوسَى بْنِ بَكْرٍ، عَنْ زُرَارَةَ: عَنْ أَبِي جَعْفَرٍعليه‌السلام ، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ:( وَمِنَ النّاسِ مَنْ يَعْبُدُ اللهَ عَلى حَرْفٍ ) .

قَالَ: « هُمْ قَوْمٌ وَحَّدُوا اللهَ، وَخَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللهِ، فَخَرَجُوا مِنَ الشِّرْكِ، وَلَمْ يَعْرِفُوا أَنَّ مُحَمَّداًصلى‌الله‌عليه‌وآله‌وسلم رَسُولُ اللهِ، فَهُمْ يَعْبُدُونَ اللهَ عَلى شَكٍّ فِي مُحَمَّدٍصلى‌الله‌عليه‌وآله‌وسلم وَمَا جَاءَ بِهِ، فَأَتَوْا رَسُولَ اللهِصلى‌الله‌عليه‌وآله‌وسلم وَقَالُوا: نَنْظُرُ، فَإِنْ كَثُرَتْ أَمْوَالُنَا وَعُوفِينَا فِي أَنْفُسِنَا وَأَوْلَادِنَا، عَلِمْنَا أَنَّهُ صَادِقٌ وَأَنَّهُ رَسُولُ اللهِ، وَإِنْ كَانَ غَيْرَ ذلِكَ، نَظَرْنَا، قَالَ اللهُ عَزَّ وَجَلَّ:( فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ ) يَعْنِي عَافِيَةً فِي الدُّنْيَا( وَإِنْ أَصابَتْهُ فِتْنَةٌ ) يَعْنِي بَلَاءً فِي نَفْسِهِ وَمَالِهِ( انْقَلَبَ عَلى وَجْهِهِ ) : انْقَلَبَ عَلى شَكِّهِ إِلَى الشِّرْكِ( خَسِرَ الدُّنْيا وَالْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ يَدْعُوا مِنْ دُونِ اللهِ ما لا يَضُرُّهُ وَما لا يَنْفَعُهُ ) »

قَالَ: « يَنْقَلِبُ مُشْرِكاً يَدْعُو غَيْرَ اللهِ، وَيَعْبُدُ غَيْرَهُ، فَمِنْهُمْ مَنْ يَعْرِفُ، فَيَدْخُلُ الْإِيمَانُ قَلْبَهُ، فَيُؤْمِنُ وَيُصَدِّقُ، وَيَزُولُ عَنْ مَنْزِلَتِهِ مِنَ الشَّكِّ إِلَى الْإِيمَانِ، وَمِنْهُمْ مَنْ يَثْبُتُ عَلى شَكِّهِ، وَمِنْهُمْ مَنْ يَنْقَلِبُ إِلَى الشِّرْكِ ».

عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ رَجُلٍ، عَنْ زُرَارَةَ، مِثْلَهُ.

Muhammad Bin Yahya, from Ahmad Bin Mjuhammad, from Ali Bin Al hakam, from Musa Bin Bakr, from Zurara,

(It has been narrated) from Abu Ja’farasws , said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [22: 11] And among men is he who worships Allah superficially. Heasws said: ‘They are a people professing the Oneness of Allahazwj and keeping away from worshipping the ones besides Allahazwj . So they are exiting from the Shirk (Polytheism) but are not recognising that Muhammadsaww is the Rasoolsaww of Allahazwj . Thus, they are worshipping Allahazwj upon doubt regarding Muhammadsaww and what hesaww came with.

So they came over to Rasool-Allahsaww and said, ‘We shall consider, so if our wealth becomes abundant, and we are with good health regarding ourselves and our children, we will know that hesaww is truthful and that hesaww is Rasoolsaww of Allahazwj ; but if it is other than that, we shall reconsider’.

Allahazwj Mighty and Majestic Said [22: 11] so that if good befalls him he is satisfied therewith Meaning the well being in the world but if a trial afflicts him Meaning an an affliction regarding himself and his wealth he turns back headlong overturning upon his doubt to the Shirk (Polytheism) he loses this world as well as the Hereafter; that is a manifest loss. He supplicates to the ones besides Allahazwj who can neither harm him nor that can benefit him’.

Heasws said: ‘He overturns to be a Mushrik (Polytheist) supplicting to other than Allahazwj and worshipping other than Himazwj . So from them is one who recognises and the Emān enters his heart, so he belives and ratifies and declines from his state of doubt to (embrace) the Emān, and from them is the one who remains affirmed upon his doubt, and from them is the one who overturns to the Shirk (Polytheism)’.

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from A man, from Zurara – similar to it. 81

179- بَابُ أَدْنى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً أَوْ كَافِراً أَوْ ضَالًّا

Chapter 179 – The least of what by which the servant can be a Momin, or a Kafir (unbeliever), or a straying one

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ، عَنِ ابْنِ أُذَيْنَةَ، عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ، عَنْ سُلَيْمِ بْنِ قَيْسٍ، قَالَ: سَمِعْتُ عَلِيّاً صَلَوَاتُ اللهِ عَلَيْهِ يَقُولُ وَأَتَاهُ رَجُلٌ، فَقَالَ لَهُ: مَا أَدْنى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً، وَأَدْنى مَا يَكُونُ بِهِ الْعَبْدُ كَافِراً، وَأَدْنى مَا يَكُونُ بِهِ الْعَبْدُ ضَالًّا؟

فَقَالَ لَهُ: « قَدْ سَأَلْتَ فَافْهَمِ الْجَوَابَ: أَمَّا أَدْنى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً: أَنْ يُعَرِّفَهُ اللهُ ـ تَبَارَكَ وَتَعَالى ـ نَفْسَهُ، فَيُقِرَّ لَهُ بِالطَّاعَةِ، وَيُعَرِّفَهُ نَبِيَّهُصلى‌الله‌عليه‌وآله‌وسلم ، فَيُقِرَّ لَهُ بِالطَّاعَةِ، وَيُعَرِّفَهُ إِمَامَهَ وَحُجَّتَهُ فِي أَرْضِهِ وَشَاهِدَهُ عَلى خَلْقِهِ، فَيُقِرَّ لَهُ بِالطَّاعَةِ ».

قُلْتُ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَإِنْ جَهِلَ جَمِيعَ الْأَشْيَاءِ إِلاَّ مَا وَصَفْتَ؟

قَالَ: « نَعَمْ، إِذَا أُمِرَ أَطَاعَ، وَإِذَا نُهِيَ انْتَهى.

وَأَدْنى مَا يَكُونُ بِهِ الْعَبْدُ كَافِراً: مَنْ زَعَمَ أَنَّ شَيْئاً نَهَى اللهُ عَنْهُ أَنَّ اللهَ أَمَرَ بِهِ، وَنَصَبَهُ دِيناً يَتَوَلّى عَلَيْهِ، وَيَزْعُمُ أَنَّهُ يَعْبُدُ الَّذِي أَمَرَهُ بِهِ، وَإِنَّمَا يَعْبُدُ الشَّيْطَانَ.

وَأَدْنى مَا يَكُونُ بِهِ الْعَبْدُ ضَالًّا: أَنْ لَايَعْرِفَ حُجَّةَ اللهِ ـ تَبَارَكَ وَتَعَالى ـ وَشَاهِدَهُ عَلى عِبَادِهِ، الَّذِي أَمَرَ اللهُ ـ عَزَّ وَجَلَّ ـ بِطَاعَتِهِ، وَفَرَضَ وَلَايَتَهُ ».

قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، صِفْهُمْ لِي.

فَقَالَ: « الَّذِينَ قَرَنَهُمُ اللهُ ـ عَزَّ وَجَلَّ ـ بِنَفْسِهِ وَنَبِيِّهِ، فَقَالَ:( يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ) ».

قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، جَعَلَنِيَ اللهُ فِدَاكَ، أَوْضِحْ لِي.

فَقَالَ: « الَّذِينَ قَالَ رَسُولُ اللهِصلى‌الله‌عليه‌وآله‌وسلم فِي آخِرِ خُطْبَتِهِ يَوْمَ قَبَضَهُ اللهُ ـ عَزَّ وَجَلَّ ـ إِلَيْهِ: إِنِّي قَدْ تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا بَعْدِي مَا إِنْ تَمَسَّكْتُمْ بِهِمَا: كِتَابَ اللهِ، وَعِتْرَتِي أَهْلَ بَيْتِي ؛ فَإِنَّ اللَّطِيفَ الْخَبِيرَ قَدْ عَهِدَ إِلَيَّ أَنَّهُمَا لَنْ يَفْتَرِقَا حَتّى يَرِدَا عَلَيَّ الْحَوْضَ كَهَاتَيْنِ ـ وَجَمَعَ بَيْنَ مُسَبِّحَتَيْهِ ـ وَلَاأَقُولُ: كَهَاتَيْنِ ـ وَجَمَعَ بَيْنَ الْمُسَبِّحَةِ وَالْوُسْطى ـ فَتَسْبِقَ إِحْدَاهُمَا الْأُخْرى ؛ فَتَمَسَّكُوا بِهِمَا، لَاتَزِلُّوا‌ وَ لَاتَضِلُّوا ؛ لَاتَقَدَّمُوهُمْ ؛ فَتَضِلُّوا ».

Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Ibn Azina, from Aban Bin Ayyash, from Suleym Bin Qays who said,

‘I heard Aliasws saying and a man had come over to himasws , and he said to himasws : ‘What is the least of that with which the servant (of Allahazwj ) becomes a Momin (believer), or a Kafir (unbeliever), or a straying one?’

So heasws said to him: ‘You have asked so now try to understand the answer. As for the least of that with which the servant (of Allahazwj ) can be a Momin is that he recognises Allahazwj Blessed and High himself, so he acknowledges to Himazwj with the obedience, and he recognises Hisazwj Prophetsaww , so he acknowledges to himsaww with hissaww obedience, and he recognises Hisazwj Imamasws and Hisazwj Proof in Hisazwj earth, and Hisazwj Witness over Hisazwj creatures, so he acknowledges to himasws with the obedience’.

I said to himasws , ‘O Amir Al-Momineenasws ! And even if he was ignorant of the entirety of the things except what youasws have described?’ Heasws said: ‘Yes. Whenever heasws orders, he obeys, and whenever heasws forbids, he keeps away.

And the least of that with which the servant (of Allahazwj ) can be a Kafir (unbeliever) is the one who alleges that the things Allahazwj has Forbidden from is what Allahazwj has Commanded with, and establishes it as a religion, and pretends that he is worshipping the Oneazwj Who has Commanded with it, and rather he is worshipping the Satanla .

And the least of that with which the servant (of Allahazwj ) happen to be straying one is that he does not recognise the Proofasws of Allahazwj Blessed and High and Hisazwj Witness upon Hisazwj servants whom Allahazwj Mighty and Majestic has Commanded with hisasws obedience and Imposed hisasws Wilayah’.

I said, ‘O Amir Al Momineenasws ! Describe themasws to me’. So heasws said: ‘Thoseasws whom Allahazwj Mighty and Majestic has Paired with Himselfazwj and Hisazwj Prophetsaww , so Heazwj Said [4: 59] O you who believe! Obey Allah and obey the Rasool and those in authority from among you’.

I said, ‘O Amir Al Momineenasws ! May Allahazwj Make me to be sacrificed for youasws ! Clarify it to me’. So heasws said: ‘Thoseasws for whom Rasool-Allahsaww spoke of at the end of hissaww sermon on the day Allahazwj Mighty and Majestic Caused himsaww to pass away: ‘Isaww am leaving behind two matters among you all. You will never stray after mesaww for as long as you attach yourselves with these two – the Book of Allahazwj and mysaww offspring, the Peopleasws of mysaww Household, for the Knower of the subtleties and the All-Aware has Informed mesaww and has Covenanted to mesaww that these two will never separate until they both come to mesaww at the Fountain, like these two’ – and hesaww gathered between hissaww ’Tasbeeh fingers’ (the forefinger and the thumb), ‘And Isaww am not saying like this’ – and hesaww gathered between the thumb and the middle finger, ‘So that one of the two would precede the other. Therefore, attach yourselves with these two and you will neither be deceived nor stray, and do not precede themasws , for you will go astray’. 82

180- بَابٌ

Chapter 180 – A Chapter

1. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنِ الْمِنْقَرِيِّ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ بَنِي أُمَيَّةَ أَطْلَقُوا لِلنَّاسِ تَعْلِيمَ الْإِيمَانِ، وَلَمْ يُطْلِقُوا تَعْلِيمَ الشِّرْكِ، لِكَيْ إِذَا حَمَلُوهُمْ عَلَيْهِ لَمْ يَعْرِفُوهُ ».

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna,

(It has been narrated) from Abu Abdullahasws having said: ‘The Clan of Umayya started teaching Emān to the people but did not launch the teaching of Shirk (Polytheism), so that when they do carry them upon it, they would not be recognising it’. 83

181- بَابُ ثُبُوتِ الْإِيمَانِ وَهَلْ يَجُوزُ أَنْ يَنْقُلَهُ اللهُ

Chapter 181 – Affirmation of the Emān and is it allowed that Allahazwj would Transfer it

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللهِعليه‌السلام : لِمَ يَكُونُ الرَّجُلُ عِنْدَ اللهِ مُؤْمِناً قَدْ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَهُ، ثُمَّ يَنْقُلُهُ اللهُ بَعْدُ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ؟

قَالَ: فَقَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ هُوَ الْعَدْلُ، إِنَّمَا دَعَا الْعِبَادَ إِلَى الْإِيمَانِ بِهِ، لَاإِلَى الْكُفْرِ، وَلَايَدْعُو أَحَداً إِلَى الْكُفْرِ بِهِ ؛ فَمَنْ آمَنَ بِاللهِ، ثُمَّ ثَبَتَ لَهُ الْإِيمَانُ عِنْدَ اللهِ، لَمْ يَنْقُلْهُ اللهُ ـ عَزَّ وَجَلَّ ـ بَعْدَ ذلِكَ مِنَ الْإِيمَانِ إِلَى الْكُفْرِ ».

قُلْتُ لَهُ: فَيَكُونُ الرَّجُلُ كَافِراً قَدْ ثَبَتَ لَهُ الْكُفْرُ عِنْدَ اللهِ، ثُمَّ يَنْقُلُهُ بَعْدَ ذلِكَ مِنَ الْكُفْرِ إِلَى الْإِيمَانِ ؟

قَالَ: فَقَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَ النَّاسَ كُلَّهُمْ عَلَى الْفِطْرَةِ الَّتِي فَطَرَهُمْ عَلَيْهَا، لَايَعْرِفُونَ إِيمَاناً بِشَرِيعَةٍ، وَلَاكُفْراً بِجُحُودٍ، ثُمَّ بَعَثَ اللهُ الرُّسُلَ تَدْعُو الْعِبَادَ إِلَى الْإِيمَانِ بِهِ، فَمِنْهُمْ مَنْ هَدَى اللهُ، وَمِنْهُمْ مَنْ لَمْ يَهْدِهِ اللهُ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Husayn Bin Nuaym Al Sahhaf who said,

‘I said to Abu Abdullahasws , ‘Why is it so that the man happens to be a Momin in the Presence of Allahazwj , the Emān having been affirmed to him in Hisazwj Presence, then Allahazwj Transfers him afterwards, from the Emān to the Kufr (disbelief)?’

So heasws said: ‘Allahazwj Mighty and Majestic, Heazwj is Just. But rather, Heazwj Calls the servants to the Emān in Himazwj not to the Kufr (disbelief), and Heazwj does not Call anyone to the Kufr (disbelief) in Himazwj . So the one who believes in Allahazwj ,

then the Emān gets affirmed for him in the Presence of Allahazwj , Allahazwj Mighty and Majestic will not Transfer it after that, from the Emān to the Kufr (disbelief)’.

I said to himasws , ‘Can it happen that the man is a Kafir (unbeliever), the Kufr (disbelief) having been affirmed for him in the Presence of Allahazwj , then Heazwj Transfer him, after that, from the Kufr to the Emān?’

Heasws said: ‘Allahazwj Mighty and Majestic Created the people, all of them upon the nature which Heazwj Natured them upon. They were neither recognising Emān with its stipulations, nor Kufr with its denials. Then Allahazwj Sent the Rasoolsas inviting the people to the Emān in Himazwj . So, from them is the one whom Allahazwj Guided, and from them is the one who Allahazwj did not Guide’. 84

182- بَابُ الْمُعَارِينَ‌

Chapter 182 – The ones of temporary (Emān)

1. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبِي أَيُّوبَ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ: عَنْ أَحَدِهِمَاعليهما‌السلام ، قَالَ: سَمِعْتُهُ يَقُولُ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ خَلَقَ خَلْقاً لِلْإِيمَانِ لَازَوَالَ لَهُ، وَخَلَقَ خَلْقاً لِلْكُفْرِ لَازَوَالَ لَهُ، وَخَلَقَ خَلْقاً بَيْنَ ذلِكَ، وَاسْتَوْدَعَ بَعْضَهُمُ الْإِيمَانَ ؛ فَإِنْ يَشَأْ أَنْ يُتِمَّهُ لَهُمْ أَتَمَّهُ، وَإِنْ يَشَأْ أَنْ يَسْلُبَهُمْ إِيَّاهُ سَلَبَهُمْ ؛ وَكَانَ فُلَانٌ مِنْهُمْ مُعَاراً ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from one of the two (5th or 6th Imamasws , said, ‘I heard himasws saying: ‘Allahazwj Mighty and Majestic Created a people for the Emān, there not being a decline for it, and Created a people for the Kufr (disbelief), there being no decline for it, and Created a people between that and Deposited the Emān in some of them. So if Heazwj so Desires Heazwj would Complete it for them, and if Heazwj so Desires Heazwj would Confiscate it from them; and so and so from them was with temporary Emān’.85

2. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَالْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ، عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الْأَسَدِيِّ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ الْعَبْدَ يُصْبِحُ مُؤْمِناً وَيُمْسِي كَافِراً، وَيُصْبِحُ كَافِراً وَيُمْسِي مُؤْمِناً، وَقَوْمٌ يُعَارُونَ الْإِيمَانَ، ثُمَّ يُسْلَبُونَهُ، وَيُسَمَّوْنَ الْمُعَارِينَ » ثُمَّ قَالَ: « فُلَانٌ مِنْهُمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub and Al Qasim Bin Muhammad Al Jowfary, from Kuleyb Bin Muawiya Al Asady,

(It has been narrated) from Abu Abdullahasws having said: ‘A servant could be a Momin in the morning and in the evening he would be a Kafir (unbeliever), and in the morning he could be a Kafir and in the evening he would be a Momin; and a people are being Lent the Emān, then it is Confiscated and (they) are being named as the’temporary ones’’. Then heasws said: ‘So and so was from them’.86

3. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَغَيْرِهِ، عَنْ عِيسى شَلَقَانَ، قَالَ: كُنْتُ قَاعِداً، فَمَرَّ أَبُو الْحَسَنِ مُوسىعليه‌السلام وَمَعَهُ بَهْمَةٌ، قَالَ: قُلْتُ: يَا غُلَامُ، مَا تَرى مَا يَصْنَعُ أَبُوكَ، يَأْمُرُنَا بِالشَّيْ‌ءِ، ثُمَّ يَنْهَانَا عَنْهُ، أَمَرَنَا أَنْ نَتَوَلّى أَبَا الْخَطَّابِ، ثُمَّ أَمَرَنَا أَنْ نَلْعَنَهُ وَنَتَبَرَّأَ مِنْهُ؟

فَقَالَ أَبُو الْحَسَنِعليه‌السلام ـ وَهُوَ غُلَامٌ ـ: « إِنَّ اللهَ خَلَقَ خَلْقاً لِلْإِيمَانِ لَازَوَالَ لَهُ، وَخَلَقَ خَلْقاً لِلْكُفْرِ لَازَوَالَ لَهُ، وَخَلَقَ خَلْقاً بَيْنَ ذلِكَ، أَعَارَهُمُ الْإِيمَانَ، يُسَمَّوْنَ الْمُعَارِينَ، إِذَا شَاءَ سَلَبَهُمْ ؛ وَكَانَ أَبُو الْخَطَّابِ مِمَّنْ أُعِيرَ الْإِيمَانَ ».

قَالَ: فَدَخَلْتُ عَلى أَبِي عَبْدِ اللهِعليه‌السلام ، فَأَخْبَرْتُهُ مَا قُلْتُ لِأَبِي الْحَسَنِعليه‌السلام وَمَا قَالَ لِي، فَقَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّهُ نَبْعَةُ نُبُوَّةٍ ».

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary and someone else from Isa Shalqan who said,

‘I was seated and Abu Al-Hassan Musaasws passed by, and with him was a goat. I said, ‘O boy! What is yourasws view of what yourasws fatherasws did, ordering us with something then forbidding us from it. Heasws ordered us that we befriend Abu Al-Khattab, then heasws ordered us that we curse him and we should disavow from him?’

So Abu Al-Hassanasws said, and heasws was a boy: ‘Allahazwj Created a people for the Emān, there being no decline for it, and Created a people for the Kufr (disbelief) there being no decline for it, and Created a people between that, Lending the Emān to him, named as the’temporary ones’. Whenever Heazwj so Desires, Heazwj Confiscates it from them, and Abu Al-Khattab was from the ones who was Lent the Emān’.

He (the narrator) said, ‘So I went over to Abu Abdullahasws and informed himasws of what I had said to Abu Al-Hassanasws and what heasws had said to me. So Abu Abdullahasws said: ‘Heasws is a spring of the Prophet-hood’.87

4. عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ، عَنْ بَعْضِ أَصْحَابِنَا: عَنْ أَبِي الْحَسَنِ صَلَوَاتُ اللهِ عَلَيْهِ، قَالَ: « إِنَّ اللهَ خَلَقَ النَّبِيِّينَ عَلَى النُّبُوَّةِ ؛ فَلَايَكُونُونَ إِلاَّ أَنْبِيَاءَ، وَخَلَقَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ ؛ فَلَا يَكُونُونَ إِلاَّ مُؤْمِنِينَ، وَأَعَارَ قَوْماً إِيمَاناً ؛ فَإِنْ شَاءَ تَمَّمَهُ لَهُمْ، وَإِنْ شَاءَ سَلَبَهُمْ إِيَّاهُ » قَالَ: « وَفِيهِمْ جَرَتْ( فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ ) » وَقَالَ لِي: « إِنَّ فُلَاناً كَانَ مُسْتَوْدَعاً إِيمَانُهُ، فَلَمَّا كَذَبَ عَلَيْنَا سَلَبَ إِيمَانَهُ ذلِكَ ».

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus, from one of our companions,

(It has been narrated) from Abu Al-Hassanasws having said: ‘Allahazwj Created the Prophetsas upon the Prophet-hood, so they will not happen to be except for Prophetsas ; and heazwj Created the Momineen upon the Emān, so they will not happen to be except for Momineen; and Lent Emān to a people. So if Heazwj so Desires, would Complete it for them, and if Heazwj so Desires would Confiscate it’.

Heasws said: ‘And among them flowed the stable ones and the temporary ones’. And heasws said to me: ‘So and so had temporary Emān. So when he lied against usasws , that Emān of his was Confiscated’.88

5. مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ الْقَاسِمِ بْنِ حَبِيبٍ، عَنْ إِسْحَاقَ بْنِ عَمَّارٍ: عَنْ أَبِي عَبْدِ اللهِعليه‌السلام ، قَالَ: « إِنَّ اللهَ جَبَلَ النَّبِيِّينَ عَلى نُبُوَّتِهِمْ، فَلَا يَرْتَدُّونَ أَبَداً، وَجَبَلَ الْأَوْصِيَاءَ عَلى وَصَايَاهُمْ، فَلَا يَرْتَدُّونَ أَبَداً، وَجَبَلَ بَعْضَ الْمُؤْمِنِينَ عَلَى الْإِيمَانِ، فَلَا يَرْتَدُّونَ أَبَداً، وَمِنْهُمْ مَنْ أُعِيرَ الْإِيمَانَ عَارِيَةً، فَإِذَا هُوَ دَعَا وَأَلَحَّ فِي الدُّعَاءِ، مَاتَ عَلَى الْإِيمَانِ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Habeeb, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Formed the Prophetsas upon theiras Prophet-hood. Thus, theyas will not be reneging, ever! And Heazwj Formed the successorsas upon their successorship. Thus, theyas will not be reneging, ever! And Heazwj Moulded some of the Momineen upon the Emān. Thus they will not be reneging, ever! And from them is one to whom the Emān is Lent with a Lending. So when he supplicates and persists in the supplication, would die upon the Emān’. 89

183- بَابٌ فِي عَلَامَةِ الْمُعَارِ

Chapter 183 – Regarding the signs of the Lending (of the Emān)

1. عَنْهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنِ الْمُفَضَّلِ الْجُعْفِيِّ، قَالَ: قَالَ أَبُو عَبْدِ اللهِعليه‌السلام : « إِنَّ الْحَسْرَةَ وَالنَّدَامَةَ وَالْوَيْلَ كُلَّهُ لِمَنْ لَمْ يَنْتَفِعْ بِمَا أَبْصَرَهُ، وَلَمْ يَدْرِ مَا الْأَمْرُ الَّذِي هُوَ عَلَيْهِ مُقِيمٌ، أَنَفْعٌ لَهُ، أَمْ ضَرٌّ؟ ».

قُلْتُ: فَبِمَ يُعْرَفُ النَّاجِي مِنْ هؤُلَاءِ جُعِلْتُ فِدَاكَ؟

قَالَ: « مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً، فَأُثْبِتَ لَهُ الشَّهَادَةُ بِالنَّجَاةِ، وَمَنْ لَمْ يَكُنْ فِعْلُهُ‌ لِقَوْلِهِ مُوَافِقاً، فَإِنَّمَا ذلِكَ مُسْتَوْدَعٌ ».

From him, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Al Mufazzal Al Ju’fy who said,

‘Abu Abdullahasws said: ‘The anguish, and the regret and the woe, all of it is for the one who does not benefit from what he sees and does not know what the matter is which he is standing upon, is it beneficial for him or harmful?’ I said to himasws , ‘So by what would the saved ones be recognised from them, may I be sacrificed for youasws ?’

Heasws said: ‘The one whose deed was in accordance to his words, so the testimony of the salvation would be affirmed for him, and the one whose deed does not happen to be in accordance to his words, so rather, that is the temporary one (of the Emān)’.90