قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنْ شَكَّ فِي رَسُولِ اللَّهِ ص قَالَ كَافِرٌ قُلْتُ فَمَنْ شَكَّ فِي كُفْرِ الشَّاكِّ فَهُوَ كَافِرٌ فَأَمْسَكَ عَنِّي فَرَدَدْتُ عَلَيْهِ ثَلَاثَ مَرَّاتٍ فَاسْتَبَنْتُ فِي وَجْهِهِ الْغَضَبَ[1].
The Imam said, ‘He is an unbeliever.’ I then asked, ‘What if one doubts the disbelief of such a doubting person? Is he also an unbeliever?’ The Imam did not answer me and I asked it three times. Then 1 noticed anger on his face?”’
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ[2] فَقَالَ مَنْ تَرَكَ الْعَمَلَ الَّذِي أَقَرَّ بِهِ قُلْتُ فَمَا مَوْضِعُ تَرْكِ الْعَمَلِ حَتَّى يَدَعَهُ أَجْمَعَ قَالَ مِنْهُ الَّذِي يَدَعُ الصَّلَاةَ مُتَعَمِّداً لَا مِنْ سُكْرٍ وَ لَا مِنْ عِلَّةٍ.
The Imam said, ‘ It is one who abandons the deed he has affirmed (believed in.)’ I then asked, ‘What is the extent of abandoning the deed? Until he leaves it entirely?’ The Imam said, ‘Among them is the one who intentionally abandons prayer, not out of drunkenness or illness.’”
سَأَلَنِي أَبُو عَبْدِ اللَّهِ ع عَنْ أَهْلِ الْبَصْرَةِ فَقَالَ لِي مَا هُمْ قُلْتُ مُرْجِئَةٌ وَ قَدَرِيَّةٌ وَ حَرُورِيَّةٌ[3] فَقَالَ لَعَنَ اللَّهُ تِلْكَ الْمِلَلَ الْكَافِرَةَ الْمُشْرِكَةَ الَّتِي لَا تَعْبُدُ اللَّهَ عَلَى شَيْءٍ.
“Once Abu ‘Abdillah (a.s.) asked me about the people of Basra and asked me, ‘Who are they?’ I said, ‘They are Murji’a’, Qadriah and Harawriah’ (names of groups of certain beliefs). The Imam said, ‘May Allah condemn such nations of disbelief and paganism who have no basis for worshipping Allah.’” Note: Murji’a were thos
دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع وَ عِنْدَهُ رَجُلٌ فَلَمَّا قَعَدْتُ قَامَ الرَّجُلُ فَخَرَجَ فَقَالَ لِي يَا فُضَيْلُ مَا هَذَا عِنْدَكَ قُلْتُ وَ مَا هُوَ قَالَ حَرُورِيٌّ قُلْتُ كَافِرٌ قَالَ إِي وَ اللَّهِ مُشْرِكٌ.
“Once I went in the presence of abu Ja’far (a.s.) and saw a man with him. As I sat down, the man stood up and left. The Imam said to me, ‘O Fudayl, what is this with you?’ I asked, ‘What is he?’ The Imam said, ‘He is a Harawri .’ I asked, ‘Is he an unbeliever?’ The Imam said, ‘Yes, by Allah, he is a Mushrik (one who co
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ كُلُّ شَيْءٍ يَجُرُّهُ الْإِقْرَارُ وَ التَّسْلِيمُ فَهُوَ الْإِيمَانُ وَ كُلُّ شَيْءٍ يَجُرُّهُ الْإِنْكَارُ وَ الْجُحُودُ فَهُوَ الْكُفْرُ.
“I heard abu Ja’far (a.s.) saying, ‘Anything that professing and submission carry is belief, and anything that denial and rejection carry is disbelief.’”
سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ عَلِيّاً ص بَابٌ فَتَحَهُ اللَّهُ مَنْ دَخَلَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْهُ كَانَ كَافِراً.
‘Amir al-Mu’minin, Ali ibn abu Talib (a.s.) is a (means of) access that Allah has prepared. Whoever approaches through this access is a believer and whoever departs is an unbeliever.’”
قَالَ رَسُولُ اللَّهِ ص طَاعَةُ عَلِيٍّ ع ذُلٌ[1] وَ مَعْصِيَتُهُ كُفْرٌ بِاللَّهِ قِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ يَكُونُ طَاعَةُ عَلِيٍّ ع ذُلًّا وَ مَعْصِيَتُهُ كُفْراً بِاللَّهِ قَالَ إِنَّ عَلِيّاً ع يَحْمِلُكُمْ[2] عَلَى الْحَقِّ فَإِنْ أَطَعْتُمُوهُ ذَلَلْتُمْ وَ إِنْ عَصَيْتُمُوهُ كَفَرْتُمْ بِاللَّهِ عَزَّ وَ جَلَّ.
“The Messenger of Allah has said, ‘Obedience to Ali (a.s.) is suffering (in this world) and disobedience to him is disbelief in Allah.’ It was said, ‘O Messenger of Allah, how can obedience to Ali (a.s.) be suffering and disobedience to him disbelief in Allah?’ The Messenger of Allah said, ‘Ali (a.s.) leads you to the
إِنَّ عَلِيّاً ع بَابٌ مِنْ أَبْوَابِ الْهُدَى فَمَنْ دَخَلَ مِنْ بَابِ عَلِيٍّ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْهُ كَانَ كَافِراً وَ مَنْ لَمْ يَدْخُلْ فِيهِ وَ لَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّذِينَ لِلَّهِ فِيهِمُ الْمَشِيئَةُ.
“I heard abu al-Hassan Musa (a.s.) saying, ‘Ali (a.s.) is a door of the doors of guidance. Whoever enters by the door of Ali (a.s.) is a believer and whoever ignors this door is an unbeliever. Whoever does not enter and does not leave is among the group about whom Allah has the will and decision.’”
لَوْ أَنَّ الْعِبَادَ إِذَا جَهِلُوا وَقَفُوا وَ لَمْ يَجْحَدُوا لَمْ يَكْفُرُوا.
“Abu ‘Abd Allah (a.s.) has said, ‘Had the servants (of Allah) when ignorant stood on hold and did not reject or deny they would not become unbelievers.’”
إِنَّ اللَّهَ عَزَّ وَ جَلَّ نَصَبَ عَلِيّاً ع عَلَماً بَيْنَهُ وَ بَيْنَ خَلْقِهِ فَمَنْ عَرَفَهُ كَانَ مُؤْمِناً وَ مَنْ أَنْكَرَهُ كَانَ كَافِراً وَ مَنْ جَهِلَهُ كَانَ ضَالًّا وَ مَنْ نَصَبَ مَعَهُ شَيْئاً كَانَ مُشْرِكاً وَ مَنْ جَاءَ بِوَلَايَتِهِ دَخَلَ الْجَنَّةَ وَ مَنْ جَاءَ بِعَدَاوَتِهِ دَخَلَ النَّارَ.
“Allah, the Most Majestic, the Most Holy, has appointed Ali (a.s.) as a sign between Him and His creation. Whoever recognizes him is a believer, whoever denies him is a disbeliever, whoever is ignorant of him is misguided, and whoever sets up something alongside him is a polytheist. Whoever comes with his allegiance wi
إِنَّ عَلِيّاً ع بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ فَمَنْ دَخَلَ بَابَهُ كَانَ مُؤْمِناً وَ مَنْ خَرَجَ مِنْ بَابِهِ كَانَ كَافِراً وَ مَنْ لَمْ يَدْخُلْ فِيهِ وَ لَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّتِي لِلَّهِ فِيهِمُ الْمَشِيئَةُ.
“Ali (a.s.) is a door of the doors of paradise. Whoever approaches through him is a believer, those who depart him are unbelievers, and those who do not approach or leave are among the group about whom Allah has the will to decide.”
قُلْتُ لَهُ أَخْبِرْنِي عَنْ وُجُوهِ الْكُفْرِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ أَوْجُهٍ فَمِنْهَا كُفْرُ الْجُحُودِ وَ الْجُحُودُ عَلَى وَجْهَيْنِ وَ الْكُفْرُ بِتَرْكِ مَا أَمَرَ اللَّهُ وَ كُفْرُ الْبَرَاءَةِ وَ كُفْرُ النِّعَمِ فَأَمَّا كُفْرُ الْجُحُودِ فَهُوَ الْجُحُودُ بِالرُّبُوبِيَّةِ وَ هُوَ قَوْلُ مَنْ يَقُولُ لَا رَبَّ وَ لَا جَنَّةَ وَ لَا نَارَ وَ هُو
“Once I said to Abu ‘Abdillah (a.s.) ‘Instruct me about the kinds of disbelief (mentioned) in the book of Allah, the Most Majestic, the Most Holy.’ The Imam said, ‘Disbelief in the book of Allah is of five kinds: “(1) Of disbelief is denial, which is of two kinds. (2) There is disbelief for disregarding the commands of
بُنِيَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ- الْفِسْقِ[3] وَ الْغُلُوِّ وَ الشَّكِّ وَ الشُّبْهَةِ وَ الْفِسْقُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْجَفَاءِ وَ الْعَمَى وَ الْغَفْلَةِ وَ الْعُتُوِّ[4] فَمَنْ جَفَا احْتَقَرَ الْحَقَ[5] وَ مَقَتَ الْفُقَهَاءَ وَ أَصَرَّ عَلَى الْحِنْثِ الْعَظِيمِ وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ اتَّبَعَ الظَّنَّ وَ بَارَزَ خَالِقَهُ[6] وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ وَ طَلَبَ الْمَغْف
“Disbelief is established on four pillars: Sinfulness, Extremism, Doubt and Skepticism. Sinfulness has four branches: harshness of manners, blindness of heart, neglect, and arrogance. Whoever behaves in a harsh manner belittles the truth, hates the people of profound understanding and persists in great sins. Whoever be
قَالَ: وَ النِّفَاقُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْهَوَى وَ الْهُوَيْنَا وَ الْحَفِيظَةِ وَ الطَّمَعِ[8] فَالْهَوَى عَلَى أَرْبَعِ شُعَبٍ عَلَى الْبَغْيِ وَ الْعُدْوَانِ وَ الشَّهْوَةِ وَ الطُّغْيَانِ- فَمَنْ بَغَى كَثُرَتْ غَوَائِلُهُ وَ تُخُلِّيَ مِنْهُ وَ قُصِرَ عَلَيْهِ[1] وَ مَنِ اعْتَدَى لَمْ يُؤْمَنْ بَوَائِقُهُ وَ لَمْ يَسْلَمْ قَلْبُهُ وَ لَمْ يَمْلِكْ نَفْسَهُ عَنِ الشَّهَوَاتِ وَ مَنْ لَمْ يَعْذِلْ
“‘Hypocrisy has four pillars: Desire, Neglect, Resentment and Greed. “Desire is of four branches: disproportionate behavior, transgression, lust and insubordination. Whoever behaves disproportionately faces great risks, remains lonely and without supporters. Whoever transgresses does not remain immune to harmful conseq
كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنْ مَسْأَلَةٍ فَكَتَبَ إِلَيَّ- إِنَّ الْمُنافِقِينَ يُخادِعُونَ اللَّهَ وَ هُوَ خادِعُهُمْ وَ إِذا قامُوا إِلَى الصَّلاةِ قامُوا كُسالى يُراؤُنَ النَّاسَ وَ لا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا مُذَبْذَبِينَ بَيْنَ ذلِكَ لا إِلى هؤُلاءِ وَ لا إِلى هؤُلاءِ وَ مَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا لَيْسُوا مِنَ الْكَافِرِينَ وَ لَيْسُوا مِنَ الْمُؤْمِ
‘The hypocrites try to deceive Allah, but He, in fact, deceives them. They stand up in prayer lazily just to show that they pray, but, in truth, they remember Allah very little. (4:142) “They are hesitant people belonging to neither side. You can find no other way for one whom Allah has caused to go astray.’ (4: 143) T
قَالَ: إِنَّ الْمُنَافِقَ يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي وَ إِذَا قَامَ إِلَى الصَّلَاةِ اعْتَرَضَ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ مَا الِاعْتِرَاضُ قَالَ الِالْتِفَاتُ وَ إِذَا رَكَعَ رَبَضَ[1] يُمْسِي وَ هَمُّهُ الْعَشَاءُ وَ هُوَ مُفْطِرٌ وَ يُصْبِحُ وَ هَمُّهُ النَّوْمُ وَ لَمْ يَسْهَرْ إِنْ حَدَّثَكَ كَذَبَكَ وَ إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنْ غِبْتَ اغْتَابَكَ وَ إِنْ وَعَدَكَ أَ
“Ali ibn al-Husayn (a.s.) has said, ‘A hypocrite forbids others, but himself does not desist from prohibited matters and commands others with what he himself does not perform. When prayer is to begin he (7 ’tarazd) avoids it.’ I (the narrator) then asked, ‘O descendent of the messenger of Allah, “What is ‘I’tirazT’ The
مِثْلَ ذَلِكَ وَ زَادَ فِيهِ إِذَا رَكَعَ رَبَضَ وَ إِذَا سَجَدَ نَقَرَ وَ إِذَا جَلَسَ شَغَرَ[2].
“In, Ruku’ position he rests and in Sajdah (the prostration) he acts like a crow picking up grains very fast, and sits on his heels.”
قَالَ رَسُولُ اللَّهِ ص 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 ذَلِكَ أَنْ أَحْرَقَهُ بِالنَّارِ.
“The Messenger of Allah has said, ‘The case of a hypocrite is like the trunk of a palm tree. His owner wants to use it in a construction but it does not fit where he wants it to fit. He then tries it in another place and it still does not fit. At last he burns it in the fire.’”
قَالَ رَسُولُ اللَّهِ ص مَا زَادَ خُشُوعُ الْجَسَدِ عَلَى مَا فِي الْقَلْبِ فَهُوَ عِنْدَنَا نِفَاقٌ[3].
“The Messenger of Allah has said, ‘If humility expressed physically is more than what is in the heart, in our view it is hypocrisy.’”
سَأَلْتُهُ عَنْ أَدْنَى مَا يَكُونُ الْعَبْدُ بِهِ مُشْرِكاً قَالَ فَقَالَ مَنْ قَالَ لِلنَّوَاةِ إِنَّهَا حَصَاةٌ وَ لِلْحَصَاةِ إِنَّهَا نَوَاةٌ ثُمَّ دَانَ بِهِ[1].
‘It is he who calls a nut a pebble and a pebble a nut and considers it his religion. ’”
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ أَدْنَى مَا يَكُونُ بِهِ الْإِنْسَانُ مُشْرِكاً قَالَ فَقَالَ مَنِ ابْتَدَعَ رَأْياً فَأَحَبَّ عَلَيْهِ أَوْ أَبْغَضَ عَلَيْهِ.
“Once I asked Abu ‘Abdillah (a.s.) about the minimum degree of al-Shirk (paganism). The Imam said, ‘It is one’s inventing an opinion and thereafter love and hate (people) on that basis.’”
يُطِيعُ الشَّيْطَانَ مِنْ حَيْثُ لَا يَعْلَمُ فَيُشْرِكُ.
“About the words of Allah, the Most Majestic, the Most Holy, ‘Most of them do not believe in Allah; they are but pagans,’ (12:106) the Imam said, ‘They obey Satan without realizing it and so they grow to be pagans.’”
شِرْكُ طَاعَةٍ وَ لَيْسَ شِرْكَ عِبَادَةٍ وَ عَنْ قَوْلِهِ عَزَّ وَ جَلَّ- وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ[3] قَالَ إِنَّ الْآيَةَ تَنْزِلُ فِي الرَّجُلِ ثُمَّ تَكُونُ فِي أَتْبَاعِهِ- ثُمَّ قُلْتُ كُلُّ مَنْ نَصَبَ دُونَكُمْ شَيْئاً فَهُوَ مِمَّنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ فَقَالَ نَعَمْ وَ قَدْ يَكُونُ مَحْضاً[1].
“About the words of Allah, the Most Majestic, the Most Holy, ‘Most of them do not believe in Allah; they are but pagans,’ (12:106) the Imam said, ‘Al-Shirk (paganism) is obedience and it is not worship,’ and the words of Allah, the Most Majestic, the Most Holy, ‘ . . . certain people worship Allah to achieve worldly ga
سَمِعْتُهُ يَقُولُ أُمِرَ النَّاسُ بِمَعْرِفَتِنَا وَ الرَّدِّ إِلَيْنَا وَ التَّسْلِيمِ لَنَا ثُمَّ قَالَ وَ إِنْ صَامُوا وَ صَلَّوْا وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ جَعَلُوا فِي أَنْفُسِهِمْ أَنْ لَا يَرُدُّوا إِلَيْنَا كَانُوا بِذَلِكَ مُشْرِكِينَ.
“I heard Abu ‘Abdillah (a.s.) saying, ‘People are commanded to know us ( Ahl al-Bayt ), and they are referred to us and to submit to us.’ The Imam then said, ‘If they fast, perform prayers, testify that there is no one who deserves to be worshipped except Allah but keep it in themselves and do not refer to us for guida
قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ أَنَّ قَوْماً عَبَدُوا اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ وَ حَجُّوا الْبَيْتَ وَ صَامُوا شَهْرَ رَمَضَانَ ثُمَّ قَالُوا لِشَيْءٍ صَنَعَهُ اللَّهُ أَوْ صَنَعَهُ النَّبِيُّ ص أَلَّا صَنَعَ خِلَافَ الَّذِي صَنَعَ أَوْ وَجَدُوا ذَلِكَ فِي قُلُوبِهِمْ لَكَانُوا بِذَلِكَ مُشْرِكِينَ ثُمَّ تَلَا هَذِهِ الْآيَةَ- فَلا وَ رَبِّكَ لا يُؤْمِنُونَ ح
“Abu ‘Abd Allah (a.s.) has said, ‘If a people worship Allah alone and do not consider anything as His partner, perform the prayer, pay al-Zakat (charity), perform Hajj of the Sacred House, fast in the month of Ramadan and then say about something Allah has done or the Holy Prophet has done, “Why not is it done as such
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ[3] فَقَالَ أَمَا وَ اللَّهِ مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَ لَوْ دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ لَمَا أَجَابُوهُمْ وَ لَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ.
“Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘. . . they (unconditionally) obeyed the rabbis and the monks. ... as they should have obeyed Allah. . . .’ (9:31) The Imam said, ‘By Allah, they (rabbis and monks) did not call the people to worship them. Had they done so pe
مَنْ أَطَاعَ رَجُلًا فِي مَعْصِيَةٍ فَقَدْ عَبَدَهُ.
“Abu ‘Abd Allah (a.s.) has said, ‘Whoever obeys a man in a sin has worshipped him.’”
كَتَبْتُ إِلَى الْعَبْدِ الصَّالِحِ ع أُخْبِرُهُ أَنِّي شَاكٌّ وَ قَدْ قَالَ إِبْرَاهِيمُ ع- رَبِّ أَرِنِي كَيْفَ تُحْيِ الْمَوْتى[1] وَ أَنِّي أُحِبُّ أَنْ تُرِيَنِي شَيْئاً فَكَتَبَ ع إِنَّ إِبْرَاهِيمَ كَانَ مُؤْمِناً وَ أَحَبَّ أَنْ يَزْدَادَ إِيمَاناً وَ أَنْتَ شَاكٌّ وَ الشَّاكُّ لَا خَيْرَ فِيهِ وَ كَتَبَ إِنَّمَا الشَّكُّ مَا لَمْ يَأْتِ الْيَقِينُ فَإِذَا جَاءَ الْيَقِينُ لَمْ يَجُزِ الشَّكُّ وَ كَتَبَ إِنّ
I had doubt and Ibrahim (a.s) had said, ‘Lord, show me how you will bring the dead to life?’ (2: 260) and I would love that you show me something. Thus, he (a.s) wrote back to me, ‘Ibrahim was a believer. He wanted to increase his belief. You, however, have doubt and there is nothing good in doubt.’ And he wrote, ‘Doub
كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ فِي خُطْبَتِهِ لَا تَرْتَابُوا فَتَشُكُّوا وَ لَا تَشُكُّوا فَتَكْفُرُوا.
‘Do not suspect; you will doubt and do not doubt; you will become unbelievers.’”
كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَالِساً عَنْ يَسَارِهِ وَ زُرَارَةُ عَنْ يَمِينِهِ فَدَخَلَ عَلَيْهِ أَبُو بَصِيرٍ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ مَا تَقُولُ فِيمَنْ شَكَّ فِي اللَّهِ فَقَالَ كَافِرٌ يَا أَبَا مُحَمَّدٍ قَالَ فَشَكَّ فِي رَسُولِ اللَّهِ فَقَالَ كَافِرٌ قَالَ ثُمَّ الْتَفَتَ إِلَى زُرَارَةَ فَقَالَ إِنَّمَا يَكْفُرُ إِذَا جَحَدَ.
“Once I was in the presence of Abu ‘Abdillah (a.s.) sitting to his left side and Zurara was sitting to his right side. Abu Basil’ came in and he asked, ‘What do you say if one doubts in Allah?’ The Imam said, ‘He is an unbeliever, O abu Muhammad.’ Abu Basir then asked, ‘What if one has doubts in the Messenger of Allah?
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع- عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ[3] قَالَ بِشَكٍّ.
“Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘Those who have accepted the faith and have kept it pure from injustice have achieved security and guidance.’ (6:82) The Imam said, ‘(It means one) who has kept it (belief) pure from doubt.’”
إِنَّ الشَّكَّ وَ الْمَعْصِيَةَ فِي النَّارِ لَيْسَا مِنَّا وَ لَا إِلَيْنَا.
“Abu ‘Abd Allah (a.s.) has said, ‘Doubts and disobedience are in the fire. It (doubt or people having doubts) is not from us nor is it directed to us.’”
مَنْ شَكَّ فِي اللَّهِ بَعْدَ مَوْلِدِهِ عَلَى الْفِطْرَةِ لَمْ يَفِئْ إِلَى خَيْرٍ أَبَداً[1].
“Abu ‘Abd Allah (a.s.) has said, ‘One who doubts in Allah after being born from Muslim parents, forever, will not end up to anything good.’”
لَا يَنْفَعُ مَعَ الشَّكِّ وَ الْجُحُودِ عَمَلٌ.
“Abu Ja’far (a.s.) has said, ‘No deed with doubt and denial will be of any benefit.’”
مَنْ شَكَّ أَوْ ظَنَّ وَ أَقَامَ عَلَى أَحَدِهِمَا أَحْبَطَ اللَّهُ عَمَلَهُ إِنَّ حُجَّةَ اللَّهِ هِيَ الْحُجَّةُ الْوَاضِحَةُ.
8. It is in the advice to al-Mufaddal who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, ‘One who has doubt or Zann (better than doubt and less than certainty) and lives with one of them (such conditions), Allah turns his deeds fruitless. The authority and proof for (existence of) Allah is clear authorit
قُلْتُ إِنَّا لَنَرَى الرَّجُلَ لَهُ عِبَادَةٌ وَ اجْتِهَادٌ وَ خُشُوعٌ وَ لَا يَقُولُ بِالْحَقِّ فَهَلْ يَنْفَعُهُ ذَلِكَ شَيْئاً فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّمَا مَثَلُ أَهْلِ الْبَيْتِ مَثَلُ أَهْلِ بَيْتٍ كَانُوا فِي بَنِي إِسْرَائِيلَ كَانَ لَا يَجْتَهِدُ أَحَدٌ مِنْهُمْ أَرْبَعِينَ لَيْلَةً إِلَّا دَعَا فَأُجِيبَ وَ إِنَّ رَجُلًا مِنْهُمُ اجْتَهَدَ أَرْبَعِينَ لَيْلَةً ثُمَّ دَعَا فَلَمْ يُسْتَجَبْ لَهُ فَأ
“Once I said to one of (two Imam) (a.s.) ‘We find a man who worships, and strives with humility but does not believe in the truth (Shi’a belief). Will it be of any benefit for him?’ The Imam said, ‘O abu Muhammad, the case of AM al-Bayt (of Muhammad) is like that AM al-Bayt in the family of Israel. An individual of tha
كُنْتُ أَنَا وَ مُحَمَّدُ بْنُ مُسْلِمٍ وَ أَبُو الْخَطَّابِ مُجْتَمِعِينَ فَقَالَ لَنَا أَبُو الْخَطَّابِ مَا تَقُولُونَ فِيمَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَقُلْتُ مَنْ لَمْ يَعْرِفْ هَذَا الْأَمْرَ فَهُوَ كَافِرٌ فَقَالَ أَبُو الْخَطَّابِ لَيْسَ بِكَافِرٍ حَتَّى تَقُومَ عَلَيْهِ الْحُجَّةُ فَإِذَا قَامَتْ عَلَيْهِ الْحُجَّةُ فَلَمْ يَعْرِفْ فَهُوَ كَافِرٌ فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ سُبْحَانَ اللَّهِ م
“Once Muhammad ibn Muslim, abu al-Khattab and I were together and abu Khattab asked, ‘What do you say about a person who does not believe in this cause (Divine Authority of AM al-Bayt)?’ I then said, ‘Anyone who does not believe in this cause is an unbeliever.’ Abu al-Khattab said, ‘He is not an unbeliever until all ev
قُلْتُ لَهُ فَمَا تَقُولُ فِي مُنَاكَحَةِ النَّاسِ فَإِنِّي قَدْ بَلَغْتُ مَا تَرَاهُ وَ مَا تَزَوَّجْتُ قَطُّ فَقَالَ وَ مَا يَمْنَعُكَ مِنْ ذَلِكَ فَقُلْتُ مَا يَمْنَعُنِي إِلَّا أَنَّنِي أَخْشَى أَنْ لَا تَحِلَّ لِي مُنَاكَحَتُهُمْ فَمَا تَأْمُرُنِي فَقَالَ فَكَيْفَ تَصْنَعُ وَ أَنْتَ شَابٌّ أَ تَصْبِرُ قُلْتُ أَتَّخِذُ الْجَوَارِيَ قَالَ فَهَاتِ الْآنَ فَبِمَا تَسْتَحِلُّ الْجَوَارِيَ قُلْتُ إِنَّ الْأَمَةَ لَيْس
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from a man from Zurara who has said the following: “Once I asked abu Ja’far (a.s.) ‘What do you say about marriage of the people. I have reached this age as you can see and I am not married yet.’ The Imam asked, ‘What prevents you from becoming married?’
سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْمُسْتَضْعَفِ فَقَالَ هُوَ الَّذِي لَا يَهْتَدِي حِيلَةً إِلَى الْكُفْرِ فَيَكْفُرَ وَ لَا يَهْتَدِي سَبِيلًا إِلَى الْإِيمَانِ لَا يَسْتَطِيعُ أَنْ يُؤْمِنَ وَ لَا يَسْتَطِيعُ أَنْ يَكْفُرَ فَهُمُ الصِّبْيَانُ وَ مَنْ كَانَ مِنَ الرِّجَالِ وَ النِّسَاءِ عَلَى مِثْلِ عُقُولِ الصِّبْيَانِ مَرْفُوعٌ عَنْهُمُ الْقَلَمُ.
“Once I asked abu Ja’far (a.s.) about feeble-minded (weak) people. The Imam said, ‘They are those who have no means to become unbelievers and cannot find guidance to belief. They are not able to establish belief or to become unbelievers. Of such people are children and those of men and women who are of children’s menta
الْمُسْتَضْعَفُونَ الَّذِينَ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا قَالَ لَا يَسْتَطِيعُونَ حِيلَةً إِلَى الْإِيمَانِ وَ لَا يَكْفُرُونَ الصِّبْيَانُ وَ أَشْبَاهُ عُقُولِ الصِّبْيَانِ مِنَ الرِّجَالِ وَ النِّسَاءِ.
“The feeble-minded people are those who are not able to find the means, the guidance or the way. The Imam said, ‘They are not able to find the means to belief and they do not disbelieve, like children and those who are of children’s mental condition, male and female.’”
سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْمُسْتَضْعَفِ فَقَالَ هُوَ الَّذِي لَا يَسْتَطِيعُ حِيلَةً يَدْفَعُ بِهَا عَنْهُ الْكُفْرَ وَ لَا يَهْتَدِي بِهَا إِلَى سَبِيلِ الْإِيمَانِ لَا يَسْتَطِيعُ أَنْ يُؤْمِنَ وَ لَا يَكْفُرَ قَالَ وَ الصِّبْيَانُ وَ مَنْ كَانَ مِنَ الرِّجَالِ وَ النِّسَاءِ عَلَى مِثْلِ عُقُولِ الصِّبْيَانِ.
“Once I asked abu Ja’far (a.s.) about the feeble-minded people. The Imam said, ‘They are those who are not able to defend themselves against disbelief or find the means to the way in the direction of belief. They are not able to have belief and do not disbelieve.’ The Imam said, ‘Children and those of men and women who
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الْمُسْتَضْعَفِينَ[1] فَقَالَ لِي شَبِيهاً بِالْفَزِعِ فَتَرَكْتُمْ أَحَداً يَكُونُ مُسْتَضْعَفاً وَ أَيْنَ الْمُسْتَضْعَفُونَ- فَوَ اللَّهِ لَقَدْ مَشَى بِأَمْرِكُمْ هَذَا الْعَوَاتِقُ إِلَى الْعَوَاتِقِ فِي خُدُورِهِنَّ وَ تُحَدِّثُ بِهِ السَّقَّايَاتُ فِي طَرِيقِ الْمَدِينَةِ.
“Once I said to Abu ‘Abdillah (a.s.) ‘What do you say about the feeble-minded people?’ The Imam asked me in a manner similar to one frightened, ‘Have you left anyone to be considered feeble? By Allah, girls behind the curtains have heard about your cause (Divine Authority of Ahl al-Bayt ) and water carriers in the stre
سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُسْتَضْعَفِينَ فَقَالَ هُمْ أَهْلُ الْوَلَايَةِ فَقُلْتُ أَيُّ وَلَايَةٍ فَقَالَ أَمَا إِنَّهَا لَيْسَتْ بِالْوَلَايَةِ فِي الدِّينِ وَ لَكِنَّهَا الْوَلَايَةُ فِي الْمُنَاكَحَةِ وَ الْمُوَارَثَةِ وَ الْمُخَالَطَةِ وَ هُمْ لَيْسُوا بِالْمُؤْمِنِينَ وَ لَا بِالْكُفَّارِ وَ مِنْهُمُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَ[1].
5. It is narrated from him (narrator of the Hadith above) from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Fudalah ibn Ayyub from ‘Umar ibn Aban who has said the following: “Once I asked abu ‘Abd Allah (a.s.) about the feeble-minded people. The Imam said, ‘They are the people under guardianship.’ I then asked, ‘Wh
سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الدِّينِ الَّذِي لَا يَسَعُ الْعِبَادَ جَهْلُهُ فَقَالَ الدِّينُ وَاسِعٌ[2] وَ لَكِنَّ الْخَوَارِجَ ضَيَّقُوا عَلَى أَنْفُسِهِمْ مِنْ جَهْلِهِمْ قُلْتُ جُعِلْتُ فِدَاكَ فَأُحَدِّثُكَ بِدِينِيَ الَّذِي أَنَا عَلَيْهِ فَقَالَ بَلَى فَقُلْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ الْإِقْرَارَ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَتَوَل
“Once I asked abu Ja’far (a.s.) about how much religious knowledge people must have. The Imam said, ‘Religion is vast but the Khawarij (those who turned against Amir al-Mu’minin, Ali ibn abu Talib (a.s.)) group has narrowed it down upon themselves due to their ignorance.’ I asked, ‘May Allah keep my soul in service for
قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ.
“Abu ‘Abd Allah (a.s.) has said, ‘Whoever knows the differences among people is not a feeble-minded person.’”
قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي رُبَّمَا ذَكَرْتُ هَؤُلَاءِ الْمُسْتَضْعَفِينَ فَأَقُولُ نَحْنُ وَ هُمْ فِي مَنَازِلِ الْجَنَّةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَفْعَلُ اللَّهُ ذَلِكَ بِكُمْ أَبَداً[1].
“Once I asked Abu ‘Abdillah (a.s.) ‘I may have mentioned those feeble-minded people and I say that those people and we are in homes of paradise.’ Abu ‘Abd Allah (a.s.) said, ‘Allah will never do that to you.’”
قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع وَ نَحْنُ عِنْدَهُ جُعِلْتُ فِدَاكَ إِنَّا نَخَافُ أَنْ نَنْزِلَ بِذُنُوبِنَا مَنَازِلَ الْمُسْتَضْعَفِينَ قَالَ فَقَالَ لَا وَ اللَّهِ لَا يَفْعَلُ اللَّهُ ذَلِكَ بِكُمْ أَبَداً. - عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ.
“Once a man said to Abu ‘Abdillah (a.s.) while we were present, ‘May Allah keep my soul in service for your cause, we are afraid that because of our sins we will be treated as feeble-minded people.’ The narrator has said that the Imam said, ‘No, by Allah, Allah will never do that to you.’” Ali ibn Ibrahim has narrated
مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ.
“Whoever knows the differences among people is not a feeble- minded person.”
سَأَلْتُهُ عَنِ الضُّعَفَاءِ فَكَتَبَ إِلَيَّ الضَّعِيفُ مَنْ لَمْ تُرْفَعْ إِلَيْهِ حُجَّةٌ وَ لَمْ يَعْرِفِ الِاخْتِلَافَ فَإِذَا عَرَفَ الِاخْتِلَافَ فَلَيْسَ بِمُسْتَضْعَفٍ.
“Once I asked abu al-Hassan Musa (a.s.) about the feeble-minded people and he wrote to me, ‘A feeble-minded is one to whom evidence and proof is not (or cannot be) presented and he does not know the differences among people. If he knows the differences among people he is not an enfeeble person.’”
لَيْسَ الْيَوْمَ مُسْتَضْعَفٌ أَبْلَغَ الرِّجَالُ الرِّجَالَ وَ النِّسَاءُ النِّسَاءَ.
“Today no one is a feeble-minded person. Men have informed men and women have informed women.”