The Clay from Which the Believers and Unbelievers Are Made

The Clay from Which the Believers and Unbelievers Are Made (additional)

The Clay from which the Believers and Unbelievers are made (additional)

The Messenger of Allah, recipient of divine supreme covenant, Was the First to Respond to the Call of Allah, the Majestic, the Glorious, and Testify That He Is the Lord

How They Answered While They Were as Small Particles

Creation of the Creatures with Belief in Oneness of Allah in Their Nature

Believers as Offspring of Unbelievers

When Allah, the Majestic, the Glorious, Wills to Create a Believer

The Coloring (referred to in the Holy Quran) Is Islam

Serenity Is Belief

Purely Sincere

On the Shari’ a (System of Laws)

The Fundamentals of Islam

Islam Is to Spare Lives (and to Keep the Trust) But Reward Comes From Belief

Belief Is Inclusive of Islam but Islam Is Not Inclusive of Belief

Another Chapter on the Same Issue That Islam Is Before Belief

No name

Belief Spreads In all Parts of the Body

Advancement in Belief

Degrees of Belief

Degrees of Belief (Additional)

Description of Islam

Qualities of a Believer

Description of Belief

Superiority of Belief over Islam and Certainty over Belief

The Essence of Belief and Certainty

Contemplation (Thinking)

The Noble Qualities (of Man)

Excellence of Certainty

To Agree With the Decision (of Allah)

Leaving It to Allah to Be the Person in Charge of Affairs, and Having Trust in Him

Fear and Hope

Hopefulness Toward Allah, the Most Majestic, the Most Holy

To Profess One ’s Shortcomings

Obedience and Piety

Restraint from Worldly Matters (Sins)

Chastity

Abstaining From Unlawful Matters

Fulfilling Obligations

Balanced and Continuous Good Deeds

The Worship

The Intention

Part of Previous Chapter

Moderation in Worship

One Who Has Learned to Receive Rewards from His Lord for a Certain Deed

Patience

Gratitude and Thankfulness

Excellence in Moral Behaviors

Delightful Appearance

Truthfulness and Trust

Bashfulness

Forgiveness

Suppressing one ’s Anger

Forbearance

Silence and Controlling the Tongue

Gentleness in Dealings

Friendliness

Humbleness

Love for the Sake of Allah and Hate for the Sake of Allah

Condemnation of Worldly Matters and Abstaining Thereby

Additional Ahadith on the Above Subject

Contentment

Adequacy

Promptness in Good Deeds

Fairness and Justice

Independence from People

Good Relation with Relatives

Kindness to Parents

Concern for the Affairs of the Muslims, Giving Them Good Advice and to Benefit Them

High Regards for the Elderly

The Believer’s Mutual Brotherhood

The Rights of One Who Accepts the Belief and Then Severs Away

Brotherhood in Belief is not Due to Religion it only is a Way of Recognition

The Rights of a Believer on his Brother (in belief) and his duty to observe Such Rights

Compassion and Leniency

Visiting Brothers (in belief)

Greeting with Handshake

Holding in One ’s Arm

Kissing

Speak of and Remember the Brothers (in belief)

To Please the Believers

Assisting a Believer in his Needs

Endeavor to help a Believer

Relief for the Suffering of a Believer

Providing Food for a Believer

Providing Clothes for a Believer

To Show Kindness to and Honor a Believer

In the Sen’ice of Believing People

Giving Good Advice to the Believers

Improving Good Relations Among People

To Revive the Believer

Inviting one ’s Own People to Belief

Not to Invite People to Belief

Allah Grants Religion only to Whomever He Loves

Sound Religion

Al-Taqiyyah, Guarding and Cautiousness

Silence and Restraint against Publicity

A Believer’s Signs and Qualities

The Rarity of Believers

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ قَالَ قُلْتُ لأبِي عَبْدِ الله (عَلَيهِ السَّلام) سُنَنُ رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) كَفَرَائِضِ الله عَزَّ وَجَلَّ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ فَرَضَ فَرَائِضَ مُوجَبَاتٍ عَلَى الْعِبَادِ فَمَنْ تَرَكَ فَرِيضَةً مِنَ الْمُوجَبَاتِ فَلَمْ يَعْمَلْ بِهَا وَجَحَدَهَا كَانَ كَافِراً وَأَمَرَ رَسُولُ الله بِأُمُورٍ كُلُّهَا حَسَنَةٌ فَلَيْسَ مَنْ تَرَكَ بَعْضَ مَا أَمَرَ الله عَزَّ وَجَلَّ بِهِ عِبَادَهُ مِنَ الطَّاعَةِ بِكَافِرٍ وَلَكِنَّهُ تَارِكٌ لِلْفَضْلِ مَنْقُوصٌ مِنَ الْخَيْرِ.

1. A number of our people have narrated from Ahmad ibn Muhammad from al- Hassan ibn Mahbub from Dawud ibn Kathir al-Raqqi who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘Are the traditions, Sunan of the Messenger of Allah like the obligations Allah, the Most Majestic, the Most Holy, has sanctioned?’ The Imam said, ‘Allah, the Most Majestic, the Most Holy, has sanctioned obligations that are compulsory for the servants (of Allah). Whoever ignores an obligation of the compulsory ones; does not perform it and rejects it, he becomes an unbeliever. The Messenger of Allah has commanded certain matters to be performed and they all are good deeds. One does not become an unbeliever for ignoring a few of the obligations that Allah, the Most Majestic, the Most Holy, has commanded His servant to perform, however, he has ignored a virtue and has cut down goodness.’” 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ وَالله إِنَّ الْكُفْرَ لأقْدَمُ مِنَ الشِّرْكِ وَأَخْبَثُ وَأَعْظَمُ قَالَ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ الله لَهُ اسْجُدْ لآِدَمَ فَأَبَى أَنْ يَسْجُدَ فَالْكُفْرُ أَعْظَمُ مِنَ الشِّرْكِ فَمَنِ اخْتَارَ عَلَى الله عَزَّ وَجَلَّ وَأَبَى الطَّاعَةَ وَأَقَامَ عَلَى الْكَبَائِرِ فَهُوَ كَافِرٌ وَمَنْ نَصَبَ دِيناً غَيْرَ دِينِ الْمُؤْمِنِينَ فَهُوَ مُشْرِكٌ.

2. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja’far (a.s.) who has said the following: “By Allah, disbelief is before paganism and it is greater in filth. The narrator has said that the Imam then mentioned the disbelief of Satan when Allah told him to bow down before Adam and refused to prostrate, that disbelief is greater than considering things partners of Allah. Whoever chooses something instead of Allah, the Most Majestic, the Most Holy, refuses to obey and commits major sins is an unbeliever. One who establishes a religion other than the religion of the believers has considered things as partners of Allah.” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ ذُكِرَ عِنْدَهُ سَالِمُ بْنُ أَبِي حَفْصَةَ وَأَصْحَابُهُ فَقَالَ إِنَّهُمْ يُنْكِرُونَ أَنْ يَكُونَ مَنْ حَارَبَ عَلِيّاً (عَلَيهِ السَّلام) مُشْرِكِينَ فَقَالَ أَبُو جَعْفَرٍ (عَلَيهِ السَّلام) فَإِنَّهُمْ يَزْعُمُونَ أَنَّهُمْ كُفَّارٌ ثُمَّ قَالَ لِي إِنَّ الْكُفْرَ أَقْدَمُ مِنَ الشِّرْكِ ثُمَّ ذَكَرَ كُفْرَ إِبْلِيسَ حِينَ قَالَ لَهُ اسْجُدْ فَأَبَى أَنْ يَسْجُدَ وَقَالَ الْكُفْرُ أَقْدَمُ مِنَ الشِّرْكِ فَمَنِ اجْتَرَى عَلَى الله فَأَبَى الطَّاعَةَ وَأَقَامَ عَلَى الْكَبَائِرِ فَهُوَ كَافِرٌ يَعْنِي مُسْتَخِفٌّ كَافِرٌ.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from ‘Abd Allah ibn Bukayr from Zurara from abu Ja’far (a.s.) who has said the following: “The narrator has said that once Salim ibn abu Hafs and his companions were mentioned before abu Ja’far (a.s.) and that they denied that those who waged war against Ali (a.s.) are of the people who consider things as partners of Allah ( Mushrik ). Abu Ja’far (a.s.) said, ‘So they think such people are unbelievers.’ The Imam then said to me, ‘Disbelief is before paganism.’ He (the Imam) then mentioned Satan when Allah told him to prostrate, and he refused to do so. The Imam said that disbelief is before al-Shirk (paganism and considering things as partners of Allah). Whoever boldly disobeys Allah and commits major sins is an unbeliever. He has considered belief insignificant so he is an unbeliever.’” 

4ـ عَنْهُ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) عَنْ قَوْلِهِ عَزَّ وَجَلَّ إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَإِمَّا كَفُوراً قَالَ إِمَّا آخِذٌ فَهُوَ شَاكِرٌ وَإِمَّا تَارِكٌ فَهُوَ كَافِرٌ.

4. It is narrated from him (narrator of the Hadith above) from ‘Abd Allah ibn Bukayr from Zurara from Humran ibn ‘A’yun who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘We showed him the right path, whether he would be grateful or ungrateful.’ (76:3) The Imam said, ‘If he accepts it (belief), he is then grateful or rejects it; he then is an unbeliever.’” 

5ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ يَكْفُرْ بِالإيمانِ فَقَدْ حَبِطَ عَمَلُهُ قَالَ تَرْكُ الْعَمَلِ الَّذِي أَقَرَّ بِهِ مِنْ ذَلِكَ أَنْ يَتْرُكَ الصَّلاةَ مِنْ غَيْرِ سُقْمٍ وَلا شُغُلٍ.

5. Al-Husayn ibn Muhammad has narrated from Mu’alla ibn Muhammad from al- Hassan ibn Ali from Hammad ibn ‘Uthman from ‘Ubayd from Zurara who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘The deeds of anyone who rejects belief, certainly, become fruitless. He, on the Day of Judgment will be of those who lose.’ (5:5) The Imam said, ‘It is disregarding the deeds that he has confessed to be true. Of such deeds is disregarding prayer without suffering from illness or being preoccupied. ’” 

6ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ مُوسَى بْنِ بُكَيْرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيهِ السَّلام) عَنِ الْكُفْرِ وَالشِّرْكِ أَيُّهُمَا أَقْدَمُ قَالَ فَقَالَ لِي مَا عَهْدِي بِكَ تُخَاصِمُ النَّاسَ قُلْتُ أَمَرَنِي هِشَامُ بْنُ سَالِمٍ أَنْ أَسْأَلَكَ عَنْ ذَلِكَ فَقَالَ لِي الْكُفْرُ أَقْدَمُ وَهُوَ الْجُحُودُ قَالَ الله عَزَّ وَجَلَّ إِلا إِبْلِيسَ أَبى‏ وَاسْتَكْبَرَ وَكانَ مِنَ الْكافِرِينَ.

6. A number of our people have narrated from Sahl ibn Ziyad from Ali ibn Asbat from Musa ibn Bukayr who has said the following: “Once I asked abu al-Hassan (a.s.) about disbelief and al-Shirk (paganism) as to which is before. The Imam said to me, ‘I have not experienced your involvement in polemics among the people.’ I then said, ‘Hisham ibn Salim has ordered me to ask you this question.’ The Imam said, ‘Disbelief is before and it is denial and rejection. Allah, the Most Majestic, the Most Holy, has said, . . except Iblis (Satan) who abstained out of pride, and so he became one of those who deny the truth.’” (2:34) 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ زُرَارَةَ قَالَ قُلْتُ لأبِي جَعْفَرٍ (عَلَيهِ السَّلام) يَدْخُلُ النَّارَ مُؤْمِنٌ قَالَ لا وَالله قُلْتُ فَمَا يَدْخُلُهَا إِلا كَافِرٌ قَالَ لا إِلا مَنْ شَاءَ الله فَلَمَّا رَدَدْتُ عَلَيْهِ مِرَاراً قَالَ لِي أَيْ زُرَارَةُ إِنِّي أَقُولُ لا وَأَقُولُ إِلا مَنْ شَاءَ الله وَأَنْتَ تَقُولُ لا وَلا تَقُولُ إِلا مَنْ شَاءَ الله قَالَ فَحَدَّثَنِي هِشَامُ بْنُ الْحَكَمِ وَحَمَّادٌ عَنْ زُرَارَةَ قَالَ قُلْتُ فِي نَفْسِي شَيْخٌ لا عِلْمَ لَهُ بِالْخُصُومَةِ قَالَ فَقَالَ لِي يَا زُرَارَةُ مَا تَقُولُ فِيمَنْ أَقَرَّ لَكَ بِالْحُكْمِ أَ تَقْتُلُهُ مَا تَقُولُ فِي خَدَمِكُمْ وَأَهْلِيكُمْ أَ تَقْتُلُهُمْ قَالَ فَقُلْتُ أَنَا وَالله الَّذِي لا عِلْمَ لِي بِالْخُصُومَةِ.

7. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Abd al- Rahman ibn al-Hajjaj from Zurara who has said the following: “Once I asked abu Ja’far (a.s.) ‘Will a believer go in the fire?’ The Imam said, ‘No, by Allah.’ I then asked, ‘So no one will be sent in the fire except the unbelievers?’ The Imam said, ‘No, except whoever Allah wills.’ I (the narrator) repeated my question several times and the Imam said, ‘O Zurara, I say, “No,” and I say, ‘Except whoever Allah will wish’ and you say, “No,” but do not say, ‘Except whoever Allah will wish.’” Ibn abu ‘Umayr has said that Hisham ibn al-Hakam and Hammad have narrated from Zurara who has said the following: “I said to myself, ‘An old man has no knowledge of polemics.’ The narrator (Zurara) has said the Imam said to me, ‘O Zurara, what do you say about one who says, ‘I am at your command (whatever you say in matters of belief I accept). Will you kill him? What do you say about your servants and people very closely related to you? Will you kill them?’ “I (the narrator) then said to myself, ‘I am the one who has no knowledge of polemics.’” 

8ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) وَسُئِلَ عَنِ الْكُفْرِ وَالشِّرْكِ أَيُّهُمَا أَقْدَمُ فَقَالَ الْكُفْرُ أَقْدَمُ وَذَلِكَ أَنَّ إِبْلِيسَ أَوَّلُ مَنْ كَفَرَ وَكَانَ كُفْرُهُ غَيْرَ شِرْكٍ لأنَّهُ لَمْ يَدْعُ إِلَى عِبَادَةِ غَيْرِ الله وَإِنَّمَا دَعَا إِلَى ذَلِكَ بَعْدُ فَأَشْرَكَ.

8. Ali ibn Ibrahim has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqa who has said the following: “I heard Abu ‘Abdillah (a.s.) saying, when he was asked about disbelief and paganism which one was first, ‘Disbelief is first. Satan was the first to become an unbeliever and his disbelief was something other than al-Shirk (paganism) he did not invite to worship anyone other than Allah, he invited to such worship afterwards and thus, became a pagan.’” 

9ـ هَارُونُ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) وَسُئِلَ مَا بَالُ الزَّانِي لا تُسَمِّيهِ كَافِراً وَتَارِكُ الصَّلاةِ قَدْ سَمَّيْتَهُ كَافِراً وَمَا الْحُجَّةُ فِي ذَلِكَ فَقَالَ لأنَّ الزَّانِيَ وَمَا أَشْبَهَهُ إِنَّمَا يَفْعَلُ ذَلِكَ لِمَكَانِ الشَّهْوَةِ لأنَّهَا تَغْلِبُهُ وَتَارِكُ الصَّلاةِ لا يَتْرُكُهَا إِلا اسْتِخْفَافاً بِهَا وَذَلِكَ لأنَّكَ لا تَجِدُ الزَّانِيَ يَأْتِي الْمَرْأَةَ إِلا وَهُوَ مُسْتَلِذٌّ لِإِتْيَانِهِ إِيَّاهَا قَاصِداً إِلَيْهَا وَكُلُّ مَنْ تَرَكَ الصَّلاةَ قَاصِداً إِلَيْهَا فَلَيْسَ يَكُونُ قَصْدُهُ لِتَرْكِهَا اللَّذَّةَ فَإِذَا نُفِيَتِ اللَّذَّةُ وَقَعَ الإسْتِخْفَافُ وَإِذَا وَقَعَ الإسْتِخْفَافُ وَقَعَ الْكُفْرُ قَالَ وَسُئِلَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) وَقِيلَ لَهُ مَا الْفَرْقُ بَيْنَ مَنْ نَظَرَ إِلَى امْرَأَةٍ فَزَنَى بِهَا أَوْ خَمْرٍ فَشَرِبَهَا وَبَيْنَ مَنْ تَرَكَ الصَّلاةَ حَتَّى لا يَكُونَ الزَّانِي وَشَارِبُ الْخَمْرِ مُسْتَخِفّاً كَمَا يَسْتَخِفُّ تَارِكُ الصَّلاةِ وَمَا الْحُجَّةُ فِي ذَلِكَ وَمَا الْعِلَّةُ الَّتِي تَفْرُقُ بَيْنَهُمَا قَالَ الْحُجَّةُ أَنَّ كُلَّمَا أَدْخَلْتَ أَنْتَ نَفْسَكَ فِيهِ لَمْ يَدْعُكَ إِلَيْهِ دَاعٍ وَلَمْ يَغْلِبْكَ غَالِبُ شَهْوَةٍ مِثْلَ الزِّنَى وَشُرْبِ الْخَمْرِ وَأَنْتَ دَعَوْتَ نَفْسَكَ إِلَى تَرْكِ الصَّلاةِ وَلَيْسَ ثَمَّ شَهْوَةٌ فَهُوَ الإسْتِخْفَافُ بِعَيْنِهِ وَهَذَا فَرْقُ مَا بَيْنَهُمَا.

9. Harun has narrated from Mas’adah ibn Sadaqa who has said the following: “I heard Abu ‘Abdillah (a.s.) when he was asked, ‘Why is it that a fornicator is not considered an unbeliever as one ignoring the prayer is? What is the reason and evidence?’ The Imam said, ‘A fornicator and so forth commits such act due to lust that influences him, while one ignoring the prayer does so due to his considering it insignificant. You do not find a fornicator contact a female for any other reason besides lust and desire that motivates him. One who ignores the prayer does not do so for pleasure. When you negate lust and pleasure then the motive is considering it insignificant, and when this happens it is disbelief.’ “The narrator has said that Abu ‘Abdillah (a.s.) was asked, ‘What is the difference between a person’s looking at a female, then fornicating or to wine, then drinking it and one who ignores the prayer? Why is it that in the two aforementioned cases it is not ‘considered insignificant’ as is the case with ignoring prayer? What is the proof and reason that establish a difference?’ The Imam said, ‘Proof is that whenever you place your soul in something without any urging motive like lust and so forth, that are found in fornication and wine. In a case such as prayer in which there is no lust and desire, then it (the motive) is considering it insignificant and that is the difference between this and the other two cases.’” 

10ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ مَنْ شَكَّ فِي الله وَفِي رَسُولِهِ (صَلَّى اللهُ عَلَيْهِ وآلِه) فَهُوَ كَافِرٌ.

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd Allah ibn Sinan from Abu ‘Abdillah (a.s.) who has said the following: “Abu ‘Abd Allah (a.s.) has said, ‘Whoever doubts Allah and the Messenger of Allah is an unbeliever.’” 

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لأبِي عَبْدِ الله (عَلَيهِ السَّلام) مَنْ شَكَّ فِي رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) قَالَ كَافِرٌ قُلْتُ فَمَنْ شَكَّ فِي كُفْرِ الشَّاكِّ فَهُوَ كَافِرٌ فَأَمْسَكَ عَنِّي فَرَدَدْتُ عَلَيْهِ ثَلاثَ مَرَّاتٍ فَاسْتَبَنْتُ فِي وَجْهِهِ الْغَضَبَ.

11. Ali ibn Ibrahim has narrated from his father from Safwan from Mansur ibn Hazim who has said the following: “Once I asked Abu ‘Abdillah (a.s.) ‘What if one doubts the Messenger of Allah?’ 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?”’ 

12ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَمَنْ يَكْفُرْ بِالإيمانِ فَقَدْ حَبِطَ عَمَلُهُ فَقَالَ مَنْ تَرَكَ الْعَمَلَ الَّذِي أَقَرَّ بِهِ قُلْتُ فَمَا مَوْضِعُ تَرْكِ الْعَمَلِ حَتَّى يَدَعَهُ أَجْمَعَ قَالَ مِنْهُ الَّذِي يَدَعُ الصَّلاةَ مُتَعَمِّداً لا مِنْ سُكْرٍ وَلا مِنْ عِلَّةٍ.

12. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Faddal from ibn Bukayr from ‘Ubayd ibn Zurara who has said the following: “Once I asked Abu ‘Abdillah (a.s.) about the words of Allah, the Most Majestic, the Most Holy, ‘The deeds of anyone who rejects belief, certainly, become fruitless. He on the Day of Judgment will be of those who lose.’ (5:5) The Imam said, ‘It is he who ignores a deed that has held to be true.’ I then asked, ‘What kind of deed is it that has such consequences if ignored?’ The Imam said, ‘Of such deed is ignoring the prayer purposely not because of drunkenness or illness.’” 

13ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ وَحَمَّادٍ عَنْ أَبِي مَسْرُوقٍ قَالَ سَأَلَنِي أَبُو عَبْدِ الله (عَلَيهِ السَّلام) عَنْ أَهْلِ الْبَصْرَةِ فَقَالَ لِي مَا هُمْ قُلْتُ مُرْجِئَةٌ وَقَدَرِيَّةٌ وَحَرُورِيَّةٌ فَقَالَ لَعَنَ الله تِلْكَ الْمِلَلَ الْكَافِرَةَ الْمُشْرِكَةَ الَّتِي لا تَعْبُدُ الله عَلَى شَيْ‏ءٍ.

13. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Hakim and Hammad from abu Masruq who has said the following: “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 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 (a.s.). 

14ـ عَنْهُ عَنِ الْخَطَّابِ بْنِ مَسْلَمَةَ وَأَبَانٍ عَنِ الْفُضَيْلِ قَالَ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) وَعِنْدَهُ رَجُلٌ فَلَمَّا قَعَدْتُ قَامَ الرَّجُلُ فَخَرَجَ فَقَالَ لِي يَا فُضَيْلُ مَا هَذَا عِنْدَكَ قُلْتُ وَمَا هُوَ قَالَ حَرُورِيٌّ قُلْتُ كَافِرٌ قَالَ إِي وَالله مُشْرِكٌ.

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).”’ 

15ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيهِ السَّلام) يَقُولُ كُلُّ شَيْ‏ءٍ يَجُرُّهُ الإقْرَارُ وَالتَّسْلِيمُ فَهُوَ الإيمَانُ وَكُلُّ شَيْ‏ءٍ يَجُرُّهُ الإنْكَارُ وَالْجُحُودُ فَهُوَ الْكُفْرُ.

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.’” 

16ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيهِ السَّلام) يَقُولُ إِنَّ عَلِيّاً (صَلَّى اللهُ عَلَيْهِ وآلِه) بَابٌ فَتَحَهُ الله مَنْ دَخَلَهُ كَانَ مُؤْمِناً وَمَنْ خَرَجَ مِنْهُ كَانَ كَافِراً.

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.’” 

17ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ الله بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَابْنِ سِنَانٍ وَسَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) طَاعَةُ عَلِيٍّ (عَلَيهِ السَّلام) ذُلٌّ وَمَعْصِيَتُهُ كُفْرٌ بِالله قِيلَ يَا رَسُولَ الله وَكَيْفَ يَكُونُ طَاعَةُ عَلِيٍّ (عَلَيهِ السَّلام) ذُلاً وَمَعْصِيَتُهُ كُفْراً بِالله قَالَ إِنَّ عَلِيّاً (عَلَيهِ السَّلام) يَحْمِلُكُمْ عَلَى الْحَقِّ فَإِنْ أَطَعْتُمُوهُ ذَلَلْتُمْ وَإِنْ عَصَيْتُمُوهُ كَفَرْتُمْ بِالله عَزَّ وَجَلَّ.

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 ‘Abdillah (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.’” 

18ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ قَالَ حَدَّثَنِي إِبْرَاهِيمُ بْنُ أَبِي بَكْرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى (عَلَيهِ السَّلام) يَقُولُ إِنَّ عَلِيّاً (عَلَيهِ السَّلام) بَابٌ مِنْ أَبْوَابِ الْهُدَى فَمَنْ دَخَلَ مِنْ بَابِ عَلِيٍّ كَانَ مُؤْمِناً وَمَنْ خَرَجَ مِنْهُ كَانَ كَافِراً وَمَنْ لَمْ يَدْخُلْ فِيهِ وَلَمْ يَخْرُجْ مِنْهُ كَانَ فِي الطَّبَقَةِ الَّذِينَ لله فِيهِمُ الْمَشِيئَةُ.

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.’” 

19ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ لَوْ أَنَّ الْعِبَادَ إِذَا جَهِلُوا وَقَفُوا وَلَمْ يَجْحَدُوا لَمْ يَكْفُرُوا.

19. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Sinan from ibn Bukayr from Zurara from Abu ‘Abdillah (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.’” 

20ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ نَصَبَ عَلِيّاً (عَلَيهِ السَّلام) عَلَماً بَيْنَهُ وَبَيْنَ خَلْقِهِ فَمَنْ عَرَفَهُ كَانَ مُؤْمِناً وَمَنْ أَنْكَرَهُ كَانَ كَافِراً وَمَنْ جَهِلَهُ كَانَ ضَالاً وَمَنْ نَصَبَ مَعَهُ شَيْئاً كَانَ مُشْرِكاً وَمَنْ جَاءَ بِوَلايَتِهِ دَخَلَ الْجَنَّةَ وَمَنْ جَاءَ بِعَدَاوَتِهِ دَخَلَ النَّارَ.

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.’” 

21ـ يُونُسُ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيهِ السَّلام) قَالَ إِنَّ عَلِيّاً (عَلَيهِ السَّلام) 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 لله فِيهِمُ الْمَشِيئَةُ. 

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.” 

Al-Kāfi - Volume 2

Book 1, Chapter 165