This is part 29 of 33 of “The Book of Belief and Disbelief”, book 6 of Al-Kafi — Hadith 2,846–2,895. The book is long enough that it is split across 33 pages so each one stays quick to load; the parts run in order and are linked at the foot of the page.
13. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Muhammad ibn Hakim and Hammad from abu Masruq who has said the following: “Once abu ‘Abd Allah (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 those who did not believe in the true position of Amir al- Mu’minin, Ali ibn abu Talib (a.s.) Qadriah believed in absolute free will and Harawriah was of the group who opposed Amir al-Mu’minin, Ali ibn abu Talib, recipient of divine supreme covenant.
14. It is narrated from him (narrator of the Hadith above) from al-Khattab ibn Muslimah and Aban from al-Fudayl who has said the following: “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 considers things as partners of Allah).”’
15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from abu Ayyub from Muhammad ibn Muslim who has said the following: “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.’”
16. Al-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from al- Washsha’ from ‘Abd Allah ibn Sinan from abu Hamza who has said the following: “I heard abu la’ far (a.s.) saying, ‘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.’”
17. A number of our people have narrated from Sahl ibn Ziyad from Yahya ibn al- Mubarak from ‘Abd Allah ibn Jabalah from Ishaq ibn ‘Ammar and ibn Sinan and Sama’a from abu Basir from abu ‘Abd Allah (a.s.) who has said the following: “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 truth. If you obey him you will suffer and if you disobey him you will become unbelievers in Allah, the Most Majestic, the Most Holy.’”
18. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Washsha’ who has said that narrated to him Ibrahim ibn abu Bakr who has said the following: “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.’”
19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Bukayr from Zurara from abu ‘Abd Allah (a.s.) who has said the following: “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.’”
20. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Fudayl ibn Yasar from abu Ja’far (a.s.) who has said the following: “Allah, the Most Majestic, the Most Holy, has appointed Ali (a.s.) as a sign between Himself and His creatures. Those who come to know him turn into believing people and those who reject him end up as unbelievers. Those who are ignorant of him become among the straying people. Those who appoint something with him grow to be Mushrik (pagans) and those who come under his guardianship will enter paradise and those who come with his animosity will enter the fire.’”
21. Yunus has narrated from Musa ibn Bukayr from abu Ibrahim (a.s.) who has said the following: “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.”
1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Yazid from abu ‘Amr al-Zubayri who has said the following: “Once I said to abu ‘Abd Allah (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 Allah. (3) Another form of disbelief for disavowing, and (4) disbelief in the bounties is still another form of disbelief. “Disbelief for denial is (a) denial of His Lordship and it is the belief of those who say that there is no Lord, paradise and fire. It is the belief of two kinds of atheism, called Dahriah, who say, ‘It is only time that destroys us.’ (45:23) It is a religion that they made for themselves on the basis of what they felt to be good with out proof and research in any of the things they say. Allah, the Most Majestic, the Most Holy, has said, ‘It is only what they guess, . . .’ (45:23) their religion is based on mere guessing. Allah has said, ‘Those who deny your message will not believe, whether you warn them or not.’ (2:6) They will not believe in the Oneness of Allah. This is one kind of disbelief. (b) The other kind of denial is denial of knowledge. This is when the denying person denies knowing well the truth that is established before him. Allah, the Most Majestic, the Most Holy, has said, ‘They rejected the evidence because of their arrogance and injustice, although their souls knew it to be true. . . .’ (27:14) Allah, the Most Majestic, the Most Holy, has said, ‘. . . despite the fact that they had been praying for victory over the disbelievers (by the help of the truthful Prophet), they refused to accept this book, even though they knew it (to be the Truth). May Allah condemn those who hide the Truth.” (2:89) This is the explanation of two kinds of disbelief.’ “The third kind of disbelief is disbelief in the bounties as Allah, the Most High, has said quoting Sulayman, ‘. . . This is a favor from my Lord by which He wants to test whether I am grateful or ungrateful. Whoever thanks Allah, does so for his own good. Whoever is ungrateful to Allah should know that my Lord is Self-sufficient and Benevolent.’ (27:40) Allah has said, ‘If you give thanks, I shall give you greater (favors), but if you deny the Truth, know that My retribution is severe.’ (14:7) Allah has said, ‘ . . . remember Me and I shall remember you. Thank Me and do not hide the truth about Me.’ (2:152) “The fourth kind of disbelief is disbelief in the form of disregard of what Allah, the Most Majestic, the Most Holy, has commanded as in the words of Allah, the Most Majestic, the Most Holy, ‘We made a covenant with you that you should not shed each other’s blood or expel each other from your homeland. You accepted and bore witness to this covenant, (2:84) yet you murdered each other and forced a number of your people out of their homeland, helping each other to commit sin and to be hostile to one another. When you had expelled people from their homeland and later they had been made captives (of other people), you then paid their ransom (thinking that it was a righteous deed). Allah forbade you to expel these people in the fust place. Do you believe in one part of the Book and not in the other? [They are called unbelievers due to their disregard of the commands of Allah, the Most Majestic, the Most Holy, and He has ascribed them to belief but He has not accepted it and it has been of no benefit before Him] and He has said, . Those who behave in this way shall reap disgrace in this world and severe punishment on the Day of Resurrection. Allah is not unaware of things that you do.’ (2:85) “The fifth kind of disbelief is disbelief in the form of disavowing as in the words of Allah, the Most Majestic, the Most Holy, quoting Ibrahim (Abraham), ‘We have rejected you. Enmity and hatred will separate us forever unless you believe in Allah only. . . .’ (60:4) This is disavowing. Allah has said when mentioning (the case of) Satan and his friend of man on the Day of Judgment, ‘I did not agree with your belief that I was equal to Allah. . . .’ (14:22) Allah has said, ‘. . . you believe in idols besides Allah, only out of worldly love, but on the Day of Judgment you will reject and condemn each other . . .’ (29:25) That is disavowing each other.’”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from ‘Umar ibn ‘Udhaynah from Aban ibn abu ‘Ayyash from Sulaym ibn Qays al-Hilali from Amir al-Mu’minin, Ali ibn abu Talib (a.s.) who has said the following: “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 becomes blind of heart forgets to remember (the truth), follows guesses, opposes his Creator and Satan turns bold toward him. He asks forgiveness without repenting, feeling humble and without being unaware of sin. Whoever is neglectful and careless commits a crime against his own soul, turns himself upside down and thinks of his misguidance as guidance. Yearnings deceives him, remorse and pangs of guilt seize him and when the matters settle and the curtain is raised, he finds it to be what he did not expect. Whoever is arrogant to obey the commands of Allah doubts and whoever doubts, Allah overpowers him and humiliates him by His Authority and makes him little by His Glory as he has played deceit against his Honorable Lord and has gone to extremes in his affairs. “Extremism is of four branches: Seeking profundity of opinion, disputation over an opinion, looking for deviations in it and creating a schism therein. “Whoever seeks extreme complexity he does not return to the truth, and does not gain anything except sinking in deeper troubles. He does not finish removing one before another trouble overwhelms him. His religion sustains holes and he falls deeper in chaos. Whoever seeks disputation in an opinion and quarrels, his absurdity comes in the open due to prolonged controversy. Whoever deviates, goodness seems terrible to him and evil begins to look lovelier. “Whoever creates a schism, his paths lead to dead end, his affairs burden him, his escape narrows if he would not follow the path of the believers. “Doubt is of four branches: Suspicion, desire, hesitation and submission. It is mentioned in the words of Allah, the Most Majestic, the Most Holy, ‘About which of the bounties of your Lord can they persistently dispute and cast doubts?’ (53:55) “In another Hadith it is said, ‘It branches in suspicion, fear of truth, hesitation and submission before ignorance and ignorant people.’ “Whoever fears what is before him turns back. Whoever is suspicious of religion remains hesitant in doubts and the foremost believing people move forward before him and those behind catch up with him. He turns out to be flattened under the hooves of Satan. Whoever submits to worldly destruction and that of the next life is destroyed between the two. Whoever is saved from such condition is due to the excellence of certainty. Allah has not created any creature fewer than certainty. “Casting doubt is of four branches: a liking of attractiveness, stimulation of soul, interpretation of crookedness and mixing of truth with falsehood. “This is because attractiveness clashes with evidence, stimulation of soul indulges in desires and crookedness bends its companion a great bent. Hiding and mixing truth with falsehood is darkness upon darkness. That is disbelief, its pillars and branches.’”
1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar al-Yamani from ‘Umar ibn ‘Udhaynah from Aban ibn abu ‘Ayyash from Sulaym ibn Qays al-Hilali from Amir al-Mu’minin, Ali ibn abu Talib (a.s.) who has said the following:“‘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 consequences, his heart is not in peace and he does not control his soul against lustful matters. Whoever has not balanced his soul in lustful matters he indulges in filthy activities. Whoever acts insubordinately purposely and without evidence strays in falsehood. “Neglect is of four branches: dishonesty, yearning, fear and procrastination. Fear and apprehension turns one away from the truth and procrastination leads to extremely reduced activities until the deadline approaches. If one does not have any yearnings he knows his true condition and measures. If he knows the true measure of his condition in which he is, he would die suddenly due to fear and apprehension. Dishonesty cuts short one’s deeds. “Resentment is of four branches: arrogance, boastfulness, egoistic, and racism. Whoever is arrogant turns his back to the truth. Whoever is boastful indulges in sins. Whoever is egoistic persists in sins. Whoever comes in the clench of racism commits injustice. “Thus, evil is the affair that swings in deterioration, indecency, persistence and injustice on the path. “Greed is of four branches: exhilaration, pleasure seeking, worrying and superfluity. Exhilaration is detestable before Allah. Pleasure seeking is feeblemindedness. Worrisome is a misfortune for one who is forced to carry sins. Seeking superfluity is useless, a childish manner, a vastful preoccupation and an effort to change what is of a lower quality to a better one. “This is how hypocrisy its pillars and branches are. Allah is dominant over his servants. Speaking of Him is exalted and glory is His. He has created all things in good fashion. His hands are free, His favor is universal. His command is manifest, His light shines, His blessing overflows. His wisdom is the source of light. His book is overriding. His evidence is overwhelming. His religion is pure. His kingdom is powerful. His word is the truth, His measures are just and His messengers have already preached. Thus, He has made evil a sin, sin a misfortune and misfortune a filth. “He has made virtuous deeds a threshold. The threshold is repentance and repentance is purification. One who repents finds guidance. One who plots goes astray, as long as he does not repent before Allah and confess to his sins. No one dares to act, to his own destruction, against Allah, except those who are doomed. “Allah! Allah! How vast is what He has for repentance, favors, joy and great forbearance. How severe is what is before Him of retribution, hell, and a hard grip! Whoever succeeds in obedience to Him attracts His generosity. Whoever indulges in disobedience to Him he will test the results of His disapproval and very shortly he will become regretful.’”
2. Muhammad ibn Yahya has narrated from al-Husayn ibn Ishaq from Ali ibn Mahziyar from Muhammad ibn ‘Abd Hamid and al-Husayn ibn Sa’id all from Muhammad ibn al-Fudayl who has said the following: “Once I wrote to abu al-Hassan (a.s.) asking him a question and he wrote back to me, ‘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) They are not of the unbelievers, or of the believers or of the Muslims. They claim to be of belief. They change to disbelief and denial. May Allah condemn them all.’”
3. Al-Husayn ibn Muhammad has narrated from Muhammad ibn Jumhur from ‘Abd Allah ibn ‘Abd al-Rahman al-‘Assam from al-Haytham ibn Waqid from Muhammad ibn Sulayman from ibn Muskan from abu Hamza from Ali ibn al- Husayn (a.s.) who has said the following: “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 Imam said, ‘It is turning away. When he is in the Ruku’ position (kneeling) he uses it as resting place. Toward the evening his only concern is dinner, even though he is not fasting. Toward morning his only concern is more sleep, even though he has not passed the night awake worshipping. If he speaks to you, he lies. If you trust him, he breaches it. Behind your back, he backbites you and if he promises you, he disregards his promise.’”
4. It is narrated from him (narrator of the Hadith above) from ibn Jumhur from Sulayman ibn Sama’a from ‘Abd al-Malik ibn Bahr in a marfu’ manner a similar Hadith with the following addition: “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.”
5. Abu Ali al-Ash’ari has narrated from al-Hassan ibn Ali al-Kufi from ‘Uthman ibn ‘Isa from Sa’id ibn Yasar from abu ‘Abd Allah (a.s.) who has said the following: “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.’”
6. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al-Rahman from Misma’ ibn ‘Abd al-Malik from abu ‘Abd Allah (a.s.) who has said the following: “The Messenger of Allah has said, ‘If humility expressed physically is more than what is in the heart, in our view it is hypocrisy.’”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Burayd al-‘Ijli who has said the following: “Once I asked abu Ja’far (a.s.) of the minimum amount of belief with which one is considered a polytheist (one who considers other things as partners of Allah). The narrator has said that the Imam said, ‘It is he who calls a nut a pebble and a pebble a nut and considers it his religion. ’”
2. It is narrated from him (narrator of the Hadith above) from ‘Abd Allah ibn Muskan from abu al-‘Abbas who has said the following: “Once I asked abu ‘Abd Allah (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.’”
3. A number of our people have narrated from Sahl ibn Ziyad from Yahya ibn al- Mubarak from ‘Abd Allah ibn Jabalah from Sama’a from abu Basir and Ishaq ibn ‘Ammar from abu ‘Abd Allah (a.s.) who has said the following: “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.’”
4. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Bukayr from Durays from abu ‘Abd Allah (a.s.) who has said the following: “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 gains. . . .,’ (22:11) the Imam said, ‘A verse comes down about a man and then it applies to his followers.’ I then said, ‘Do those who appoint others (as people possessing Divine Authority) instead of you ( Ahl al-Bayt) worship for worldly gains?’ The Imam said, ‘Yes, at certain cases it is just that ( al - Shirk ).’”
5. Yunus has narrated from Dawud ibn Farqad from Hassan al-Jammal from ‘Amirah who has said the following: “I heard abu ‘Abd Allah (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 guidance, for this they will be considered Mushrik, (considering things as partners of Allah).”’
6. Ali ibn Ibrahim has narrated from his father from Ahmad ibn Muhammad ibn abu Nasr from ‘Abd Allah ibn Yahya al-Kahili who has said the following: “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 and such?” Or they find such things in their hearts, for this they will turn into Mushrik, considering things as partners of Allah.’ The Imam then read this verse of the Holy Quran: ‘I swear by your Lord that they will not be considered believers until they allow you to settle their disputes and then they will find nothing in their souls to prevent them from accepting your judgment, thus, submitting themselves to the will of Allah.’ (4:65) Abu ‘Abd Allah (a.s.) then said, ‘You must submit yourselves (to the command of Allah)”’
7. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from ‘Abd Allah ibn Yahya from ‘Abd Allah ibn Muskan from abu Basir who has said the following: “Once I asked abu ‘Abd Allah (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 people would not have listened to them. They, however, made certain things lawful and unlawful as they liked and people obeyed and worshipped them without realizing the evil in such worship.’”
8. Ali ibn Muhammad has narrated from Salih ibn abu Hammad and Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from a man from abu ‘Abd Allah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever obeys a man in a sin has worshipped him.’”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from al- Husayn ibn Hakam who has said the following: “Once I wrote to the virtuous servant (of Allah) saying that I had doubt and Ibrahim, peace be upon him, had said, ‘Lord, show me how you will bring the dead to life?’ (2: 260) and I would love that you show me something. The Imam 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.’ The Imam further wrote, ‘Doubt comes when there is no certainty when certainty, comes then doubting is not permissible.’ He wrote further, ‘Allah, the Most Majestic, the Most Holy, has said, “We did not find many among them keeping their promises. However, We did find many evil-doers among them.” (7:102) The Imam said, ‘It was revealed about people who doubt.’”
2. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from abu Ishaq al-Khurasani who has said the following: “Amir al-Mu’minin, Ali ibn abu Talib (a.s.) would say in his sermons, ‘Do not suspect; you will doubt and do not doubt; you will become unbelievers.’”
3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from Khalaf ibn Hammad from abu Ayyub al-Khazzaz from Muhammad ibn Muslim who has said the following: “Once I was in the presence of abu ‘Abd Allah (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?’ The Imam said, ‘He is an unbeliever.’ The narrator has said that the Imam then turned to Zurara and said, ‘He (such a person) is an unbeliever only if he rejects.’”
4. It is narrated from him (narrator of the Hadith above) from his father from al- Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from Harun ibn Kharijah from abu Basir who has said the following: “Once I asked abu ‘Abd Allah (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.’”
5. Al-Husayn ibn Muhammad has narrated from Ahmad ibn Ishaq from Bakr ibn Muhammad from abu ‘Abd Allah (a.s.) who has said the following: “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.’”
6. A number of our people have narrated from Ahmad ibn abu ‘Abd Allah from ‘Uthman ibn ‘Isa from a man from abu ‘Abd Allah (a.s.) who has said the following: “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.’”
7. It is narrated from him (narrator of the Hadith above) from his father in a marfu’ manner from abu la’ far (a.s.) who has said the following: “Abu Ja’far (a.s.) has said, ‘No deed with doubt and denial will be of any benefit.’”
8ـ وَفِي وَصِيَّةِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) يَقُولُ مَنْ شَكَّ أَوْ ظَنَّ وَأَقَامَ عَلَى أَحَدِهِمَا أَحْبَطَ الله عَمَلَهُ إِنَّ حُجَّةَ الله هِيَ الْحُجَّةُ الْوَاضِحَةُ.
8. It is in the advice to al-Mufaddal who has said the following: “I heard abu ‘Abd Allah (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 authority and proof.’”
9. It is narrated from him (narrator of the Hadith above) from Ali ibn Asbat from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “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 that family would strive for forty nights and pray, his prayers received the answer. Only one man of that family strived for forty nights and prayed but his prayer did not receive any answer. When Jesus, son of Mary came, he complained to him about his case and asked him for prayer. The Imam said that Jesus then cleansed himself, said the prayer, prayed to Allah, the Most Majestic, the Most Holy, and Allah, the Most Majestic, the Most Holy, sent revelations to Jesus that said, ‘O Jesus, My servant came to Me from a door that is other than the door from which one must come to Me. He prayed and there was doubt in his heart about you. Were he to pray to Me until his neck would be cut off (disintegrate) and his fingers turn into dust, I would not answer his prayer.’ The Imam said, ‘Jesus then turned to the man and asked, ‘Do you ask your Lord for help while you have doubt in His prophet?’ The man said, ‘O Spirit of Allah and His word, it has been just as you said. Pray to Allah for me to remove doubt from me. ’ The Imam said that Jesus than prayed for him and Allah accepted his repentance and he became like all the other ones of that family.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abd al- Rahman ibn al-Hajjaj from Hashim Sahib al-Barid who has said the following: “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 evidence is established against him, when evidence and proof is established and he did not recognize then he becomes an unbeliever.’ Muhammad ibn Muslim asked him. ‘Glory belongs to Allah, what has he done that for not knowing and not denying becomes an unbeliever? He is not an unbeliever if he does not deny and reject.’ I (the narrator) argued and then went in the presence of abu ‘Abd Allah (a.s.) and informed him of the discussion. The Imam said, ‘You have come and they both are absent. All of you may come to me tonight by the middle Jamara (pillar of stones) in Mina.’ “That night we gathered together before him. Abu al-Khattab and Muhammad ibn Muslim also were there. The Imam picked up the pillow and held it against his chest and asked us, ‘What do you say about your servants, women, and people of your house? Do they not say, ‘No one deserves to be worshipped except Allah?’ I said, ‘Yes, they do say so.’ The Imam asked, ‘Do they not say, Muhammad is the Messenger of Allah?’ I said, ‘Yes, they do say so.’ The Imam asked, ‘Do they not perform the prayer, fast and perform Hajj?’ I said, ‘Yes, they do so.’ The Imam asked, ‘Do they know and recognize what you believe in?’ I said, ‘No, they do not do so.’ The Imam asked, ‘What are they then in your views?’ I said, ‘Anyone who does not know this cause (Divine Authority of Ahl al-Bayt) is an unbeliever. ’ The Imam asked, ‘Glory belongs to Allah, have you considered the people in the streets and the water carriers?’ I said, ‘Yes, I have done so.’ The Imam asked, ‘Do they not perform the prayer, fast, and perform Hajj? Do they not testify that no one deserves to be worshipped except Allah and that Muhammad is the Messenger of Allah?’ I said, ‘Yes, they do so.’ The Imam said, ‘Do they know and recognize what you believe in?’ I said, ‘No, they do not do so.’ The Imam said, ‘What are they then in your view?’ I said, ‘Anyone who does not know and recognize this cause, is an unbeliever.’ The Imam said, ‘Glory belongs to Allah, have you seen the Ka’bah, the Tawaf (walking seven times around the Ka’bah), the people of Yeman and their clinging to the curtain of the Ka’bah?’ I said, ‘Yes, I see them.’ The Imam said, ‘Do they not testify that no one deserves to be worshipped except Allah? That Muhammad is the Messenger of Allah? Do they not perform the prayer, fast, and perform Hajj?’ I said, ‘Yes they do so.’ The Imam said, ‘Do they know and recognize what you believe in?’ I said, ‘No they do not do so.’ The Imam said, ‘What do you say about them?’ I said, ‘Anyone who does not know (believe in this cause) is an unbeliever. ’ “The Imam said, ‘Glory belongs to Allah, this is what al- Khawarij (the group that turned against Ali, recipient of divine supreme covenant) say.’ The Imam then said, ‘If you like, I may tell you.’ I said, ‘No, do not tell us.’ The Imam said, ‘It is evil against you to say what you have not heard from us.’ I (the narrator) then guessed that he is turning us upon the words of Muhammad ibn Muslim (namely, one is not an unbeliever until he denies and rejects the Divine Authority of Ahl al-Bayt).”’
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?’ I said, ‘What prevents me is fear that it may not be lawful to marry from them. What is your instruction?’ The Imam asked, ‘How can you live and you are young, can you exercise patience?’ I said, ‘I can buy slaves.’ The Imam asked, ‘Here you are, how, can slaves be lawful?’ I said, ‘A slave is not like a free person. If something may make me suspicious I can sell her and stay away from her.’ The Imam said, ‘Tell me how you make her lawful.’ I (the narrator) had no answers. “1 then asked him, ‘What do you say if I married?’ The Imam said, ‘I do not mind if you marry.’ I said, ‘Consider your words, ‘I do not mind if you did,’ it has two aspects: I do not mind if you sinned without my command. What is your command? Should I do it by your command?’ The Imam said, ‘The Messenger of Allah had married. There are the cases of the wives of Noah and Lot as they were in wedlock with two virtuous servants (of Allah).’ I said, ‘The Messenger of Allah is not of the same position as I. She was under his control and acknowledged his judgment and his religion. ’ The Imam asked, ‘What do you think of unfaithfulness in the words of Allah, the Most Majestic, the Most Holy, ‘They both were unfaithful to the two of them.’ (66:9) He does not mean thereby anything other than indecent acts. The Messenger of Allah had married so and so.’ “I then said, ‘May Allah keep you well, what do you command me? Should I go and marry by your command?’ The Imam said to me, ‘Were you to marry, you should marry al-BuIaha’ of women.’ I asked, ‘Who are al-Bulaha’ of women?’ The Imam said, ‘Those who observe Hijab and are chaste.’ I asked, ‘How is she who is in the religion of Salim ibn abu Hafsah?’ The Imam said, ‘No.’ I said, ‘How is she that is in the religion of Rabi’ah al-Ra’i?’ The Imam said, ‘No, but marry those who are under the guardianship of their fathers, who are not unbelievers and do not know what you believe in.’ I asked, ‘Is it not the case that she is either a believer or an unbeliever?’ The Imam said, ‘One who fasts, performs prayer, is pious before Allah and does not know what is your cause.’ I said, ‘Allah, the Most Majestic, the Most Holy, has said, ‘It is He Who has created you. Among you there are believer and unbelievers,’ (64:2) no, by Allah, there is no one in the people who is not a believer or an unbeliever.’ “The narrator has said that abu Ja’far (a.s.) then said, ‘The words of Allah are truer than your words, O Zurara. Have you not considered the words of Allah, the Most Majestic, the Most Holy, ‘ . . . they have mixed virtuous deeds with sinful ones. Perhaps Allah will forgive them. Allah is All-forgiving and All-merciful.’ (9:102) Why has Allah said, “perhaps”?’ I said, ‘They are either believing people or unbelievers.’ “The narrator has said that the Imam then asked, ‘What do you think of the words of Allah, the Most Majestic, the Most Holy, ‘As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance, . . . ’ (4:98) guidance to belief?’ I said, ‘They are either believers or unbelievers. ’ The Imam said, ‘By Allah they are not believing people nor unbelievers.’ Then the Imam turned to me and asked, ‘What do you think of the people of ‘A’raf?’ I said, ‘They are none other than either believers or unbelievers. If they enter paradise they are believers and if they go in the fire, they are unbelievers.’ The Imam said, ‘By Allah, they are not believers nor are they unbelievers. Were they believers they would have entered paradise like the other believing people. Were they unbelievers they would have gone in the fire like the other unbelievers. In fact, they are people whose good and bad deeds were equal. They had shortages of deeds. They will be as Allah, the Most Majestic, the Most Holy, has said.’ I asked, ‘Are they of the people of paradise or of the people of the fire?’ The Imam said, ‘Leave them alone as Allah has done.’ I asked, ‘Do you leave their affairs in postponement?’ The Imam said, ‘Yes, I do as Allah has done. If Allah wills He will send them to paradise through his favor, and if He wills He will drive them to the fire for their sins without being unjust to them.’ I said, ‘Will unbelievers go to paradise?’ The Imam said, ‘No.’ I asked, ‘Will anyone other than unbelievers go in the fire?’ “The narrator has said that the Imam said, ‘No, except what Allah will wish. O Zurara, I say, ‘What Allah wills and you do not say what Allah wills. When you will grow up you will turn around and your knots ease up (on your opponents).”’ Note: The above Hadith is very critical of the attitude of Zurara, according to commentators. In his defense, due to his prominent position in view of the scholars, it is said that either at that time he was very young or later he matured. He believed those who did not, would not and could not believe in the Divine Authority of ‘A ’immah could never go to paradise. Also, it is said that perhaps the whole Hadith due to weakness in the chain of narrators is not reliable. Zurara seems unable to find any room in his heart for those who did not respect Ahl al- Bayt (a.s.) properly.
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from certain individuals of his people from Zurara who has said the following: “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 mentality; the pen is held back from writing to hold them responsible.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from Zurara from abu Ja’far (a.s.) who has said the following: “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.’”
3. A number of our people have narrated from Sahl ibn Ziyad from ibn Mahbub from ibn Ri’ab from Zurara who has said the following: “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 are of children’s mental condition are among such people.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from ‘Abd Allah ibn Jundab from Sufyan ibn al-Samt al-Bajilli who has said the following: “Once I said to abu ‘Abd Allah (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 street of Madina speak about it.’”
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, ‘What kind of guardianship is it?’ The Imam said, ‘It is not a religious guardianship. It is guardianship in marriages, inheritance and social affairs. They are neither believers nor unbelievers. There are those among them for whom one may hope in the command of Allah, the Most Majestic, the Most Holy.’”
6. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Washsha’ from Muthanna from Isma’il al-Ju’fi who has said the following: “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, recipient of divine supreme covenant) group has narrowed it down upon themselves due to their ignorance.’ I asked, ‘May Allah keep my soul in service for your cause, can I tell you what kind of religion I believe in?’ The Imam said, ‘Yes, you may do so.’ I said, ‘I testify that no one deserves to be worshipped except Allah and I testify that Muhammad is His servant and messenger. I affirm to whatever he has brought from Allah. I love you {AM al-Bayt) and disavow your enemies and those who have suppressed you, kept (unjust) control over you and who have usurped your rights.’ The Imam said, ‘You are not ignorant of anything. This, by Allah is what we follow.’ I asked, ‘Is one who does not know this (cause) safe?’ The Imam said, ‘No, except the feeble- minded people.’ I asked, ‘Who are they?’ The Imam said, ‘Your women and children.’ Then he said, ‘Consider ‘Umm ‘Ayman. I testify that she is of the people of paradise, but she did not know what you believe.’”
7. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ibn Muskan from abu Basir who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever knows the differences among people is not a feeble-minded person.’”
8. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from Jamil ibn Darraj who has said the following: “Once I asked abu ‘Abd Allah (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.’”
9. It is narrated from him (narrator of the Hadith above) from Ali ibn al-Hassan al- Taymi from his two brothers, Muhammad and Ahmad sons of al-Hassan from Ali ibn Ya’qub from Marwan ibn Muslim from Ayyub ibn al-Hurr who has said the following: “Once a man said to abu ‘Abd Allah (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 from his father from ibn abu ‘Umayr from a man from abu ‘Abd Allah (a.s.) a similar Hadith.
10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu al- Maghra’ from abu Basir from abu ‘Abd Allah (a.s.) who has said the following: “Whoever knows the differences among people is not a feeble- minded person.”
11. A number of our people have narrated from Sahl ibn Ziyad from Isma’il ibn Mehran from Muhammad ibn Mansur al-Khuza’i from Ali ibn Suwayd who has said the following: “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.’”
12. Certain individuals of our people have narrated from Ali ibn al-Hassan from Ali ibn Habib al-Khath’ami from abu Sarah Imam of the Mosque of Banu Hilal from abu ‘Abd Allah (a.s.) who has said the following: “Today no one is a feeble-minded person. Men have informed men and women have informed women.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from Musa ibn Bakr from Zurara from abu Ja’far (a.s.) who has said the following: “About the words of Allah, the Most Majestic, the Most Holy, ‘. . . there are others who have no good deeds for which they may receive any reward or sins for which they may be punished. Their fate will be in the hands of Allah. Allah is All-knowing and All-wise,’ (9:106) the Imam said, ‘Certain people were pagans. They murdered people like Hamza and Ja’far and similar persons from the believers. Then they accepted Islam and Allah only and gave up paganism, but did not know belief with their heart so they could be among the believers to deserve paradise. 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.’”
2. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Hassan from Musa ibn Bakr al-Wasiti from a man who has said the following: “Abu Ja’far (a.s.) has said, ‘Al- Murjawn were a pagan people. They murdered people like Hamza and Ja’far and similar persons from the believers. Then they accepted Islam. They accepted Allah only. They gave up paganism, but did not believe to be among believing people. They did not believe to 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 Allah to punish or accept their repentance.”’
Daif· al-Majlisi
Sunni collections: text from the open hadith-api dataset. Al-Kafi: Arabic text, Muhammad Sarwar's translation and gradings from Thaqalayn.net via the Thaqalayn API. Hadith numbering follows those editions and can differ from a printed copy — check the Arabic against a trusted edition before relying on a reference.
