Two-Third of people will die before the Establishment of the Amr:
الغيبة للشيخ الطوسي الْأَسَدِيُّ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ أَبِي بَصِيرٍ قَالا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَكُونُ هَذَا الْأَمْرُ حَتَّى يَذْهَبَ ثُلُثَا النَّاسِ فَقُلْنَا إِذَا ذَهَبَ ثُلُثَا النَّاسِ فَمَنْ يَبْقَى فَقَالَ أَ مَا تَرْضَوْنَ أَنْ تَكُونُوا فِي الثُّلُثِ الْبَاقِي.
(The book) ‘Ghayba’ of the Sheykh Al Tusi – Al Asadi, from Sahl, from Muhammad Bin Al-Husayn, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim and Abu Baseer both said,
‘We heard Abu Abdullah-asws saying: ‘This matter cannot happen until two-thirds of the people are gone’. We said, ‘When two-thirds of the people are gone, who will remain?’ He-asws are you not please that you (Shias) will be among the remaining third?’’[1]
The Infallible, Shias and the general people:
الكافي الْعِدَّةُ عَنْ سَهْلٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ إِنَّ رَجُلًا جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ أَخْبِرْنِي إِنْ كُنْتَ عَالِماً عَنِ النَّاسِ وَ عَنْ أَشْبَاهِ النَّاسِ وَ عَنِ النَّسْنَاسِ
(The book) ‘Al Kafi’ – The number, from Sahl and Ali Bin Ibrahim, from his father together from Ibn Mahboub, from Abdullah Bin Ghalib, from his father, from Saeed Bin Al Musayyab who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘A man came to Amir Al-Momineen-asws and said, ‘Inform me, if you-asws are knowledgeable, about the people, and about ones resembling the people, and about the Nasnaas (general people)’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا حُسَيْنُ أَجِبِ الرَّجُلَ فَقَالَ الْحُسَيْنُ ع أَمَّا قَوْلُكَ أَخْبِرْنِي عَنِ النَّاسِ فَنَحْنُ النَّاسُ وَ لِذَلِكَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى ذِكْرُهُ فِي كِتَابِهِ ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفاضَ النَّاسُ فَرَسُولُ اللَّهِ ص الَّذِي أَفَاضَ بِالنَّاسِ
Amir Al-Momineen-asws said: ‘O Husayn-asws, answer the man!’ Al-Husayn-asws said: ‘As for your words, ‘Inform me about the people’, so we-asws are the people, and for that Allah-azwj Blessed and Exalted is His-azwj Mention Said in His-azwj Book: Then hasten on from the Place from which the people (Ibrahim and Ismail) hastened on [2:199], so it was Rasool-Allah-saww who hastened with the people.
وَ أَمَّا قَوْلُكَ أَشْبَاهُ النَّاسِ فَهُمْ شِيعَتُنَا وَ هُمْ مَوَالِينَا وَ هُمْ مِنَّا وَ لِذَلِكَ قَالَ إِبْرَاهِيمُ صَلَّى اللَّهُ عَلَيْهِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي
And as for your word, ‘Ones resembling the people’, so they are our-asws Shias, and they are ones in our Wilayah, and for that Ibrahim-as said: ‘then whoever follows me, so he is from me [14:36].
وَ أَمَّا قَوْلُكَ النَّسْنَاسُ فَهُمُ السَّوَادُ الْأَعْظَمُ وَ أَشَارَ بِيَدِهِ إِلَى جَمَاعَةِ النَّاسِ ثُمَّ قَالَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا.
And as for your words, ‘The Nasnaas’, so they are the vast majority’ – and he-asws gestured by his-asws hand towards a group of the people, then said: They are nothing except like cattle; but, they are more straying from the way [25:44]’’.[2]
بصائر الدرجات أَحْمَدُ بْنُ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ الْبَرَاءِ عَنْ عَلِيِ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ يَعْنِي ابْنَ كَثِيرٍ قَالَ: حَجَجْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع فَلَمَّا صِرْنَا فِي بَعْضِ الطَّرِيقِ صَعِدَ عَلَى جَبَلٍ فَأَشْرَفَ فَنَظَرَ إِلَى النَّاسِ فَقَالَ مَا أَكْثَرَ الضَّجِيجَ وَ أَقَلَّ الْحَجِيجَ فَقَالَ لَهُ دَاوُدُ الرَّقِّيُّ يَا ابْنَ رَسُولِ اللَّهِ هَلْ يَسْتَجِيبُ اللَّهُ دُعَاءَ هَذَا الْجَمْعِ الَّذِي أَرَى
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Al Husayn, from Ahmad Bin Ibrahim, from Al Hassan Bin Al Bara’a, from Ali Bin Hassan, from Abdul Rahman, meaning Ibn Kaseer who said,
‘I performed a Hajj with Abu Abdullah-asws, when we were in one of the roads, he-asws climbed on the mountain and surveyed and looked at the people. He-asws said: ‘There is more noise than there are pilgrims. Dawood Al-Raqy said to him-asws: ‘O son of Rasool-Allah‑saww, will Allah-azwj Answer the supplication of this gathering which I see?’
قَالَ وَيْحَكَ يَا [بَا] سُلَيْمَانَ إِنَّ اللَّهَ هَلْ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ الْجَاحِدُ لِوَلَايَةِ عَلِيٍّ ع كَعَابِدِ وَثَنٍ
He-asws said: ‘Woe be unto you O Abu Suleiman. Allah-azwj does not Forgive the ones who associated partners with Him-azwj. The opponent of the Wilayah of Ali-asws is like an idol worshipper’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ هَلْ تَعْرِفُونَ مُحِبَّكُمْ وَ مُبْغِضَكُمْ قَالَ وَيْحَكَ يَا بَا سُلَيْمَانَ إِنَّهُ لَيْسَ مِنْ عَبْدٍ يُولَدُ إِلَّا كُتِبَ بَيْنَ عَيْنَيْهِ مُؤْمِنٌ أَوْ كَافِرٌ وَ إِنَّ الرَّجُلَ لَيَدْخُلُ إِلَيْنَا بِوَلَايَتِنَا وَ بِالْبَرَاءَةِ مِنْ أَعْدَائِنَا فَنَرَى مَكْتُوباً بَيْنَ عَيْنَيْهِ مُؤْمِنٌ أَوْ كَافِرٌ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ نَعْرِفُ عَدُوَّنَا مِنْ وَلِيِّنَا.
I said, ‘May I be sacrificed for you-asws, are you-asws recognising the ones who love you-asws and those who hate you-asws?’ He-asws said: ‘Woe be unto you, O Abu Suleiman. There is no servant who is born, but it is written between his eyes ‘Momin’, or ‘Kafir’. The man, we-asws let him come to us-asws with our-asws Wilayah and keep away from our-asws enemies, for we‑asws see the writing between his eyes ‘Momin’, or ‘Kafir’, and Allah-azwj Mighty and Majestic has Said regarding that: Surely, in that are Signs for the distinguishers [15:75]. We-asws recognise our-asws enemies from our-asws friends’’.[3]
عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: سُئِلَ عَنِ الرِّضَا ع مَا وَجْهُ إِخْبَارِكُمْ بِمَا فِي قُلُوبِ النَّاسِ قَالَ أَ مَا بَلَغَكَ قَوْلُ الرَّسُولِ ص اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ قَالَ بَلَى
(The book) ‘Uyoon Al Ahbar Al Reza-asws’ – Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansari, from Al Hassan Bin Al Jahm who said,
‘Al-Reza-asws was asked, ‘What is the aspect of your-asws information with what is in the hearts of the people?’ He-asws said: ‘Has it not reached you, the words of Rasool-Allah-saww: ‘Fear the discernment of the Momin for he tends to look by the Light of Allah-azwj?’ He said, ‘Yes’.
قَالَ فَمَا مِنْ مُؤْمِنٍ إِلَّا وَ لَهُ فِرَاسَةٌ يَنْظُرُ بِنُورِ اللَّهِ عَلَى قَدْرِ إِيمَانِهِ وَ مَبْلَغِ اسْتِبْصَارِهِ وَ عِلْمِهِ وَ قَدْ جَمَعَ اللَّهُ لِلْأَئِمَّةِ مَا فَرَّقَهُ فِي جَمِيعِ الْمُؤْمِنِينَ
He-asws said: ‘So, there is none from a Momin except and for him there is discernment, looking by the Light of Allah-azwj upon a measurement of his Eman, and reach of his insight, and his knowledge; and Allah-azwj has Gathered for the Imams-asws what is separated in the entirety of the Momineen.
وَ قَالَ عَزَّ وَ جَلَّ فِي كِتَابِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِلْمُتَوَسِّمِينَ فَأَوَّلُ الْمُتَوَسِّمِينَ رَسُولُ اللَّهِ ص ثُمَّ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مِنْ بَعْدِهِ ثُمَّ الْحَسَنُ وَ الْحُسَيْنُ وَ الْأَئِمَّةُ مِنْ وُلْدِ الْحُسَيْنِ ع إِلَى يَوْمِ الْقِيَامَةِ الْخَبَرَ.
And Allah-azwj Mighty and Majestic Said in His-azwj Book: Surely, in that are Signs for the distinguishers [15:75]. So, the first distinguisher is Rasool-Allah-saww, then Ali-asws Bin Abu Talib-asws from after him-asws, then Al Hassan-asws, and Al Husayn-asws, and the Imams-asws from sons-asws of Al Husayn-asws up to the Day of Qiyamah’’.[4]
The disobedient one and those who love them:
عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ نُعَيْمٍ الشَّاذَانِيُّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَدَانِيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَنْ أَحَبَّ عَاصِياً فَهُوَ عَاصٍ وَ مَنْ أَحَبَّ مُطِيعاً فَهُوَ مُطِيعٌ وَ مَنْ أَعَانَ ظَالِماً فَهُوَ ظَالِمٌ وَ مَنْ خَذَلَ عَادِلًا فَهُوَ خَاذِلٌ إِنَّهُ لَيْسَ بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ قَرَابَةٌ وَ لَا يَنَالُ أَحَدٌ وَلَايَةَ اللَّهِ إِلَّا بِالطَّاعَةِ
(The book) ‘Uyoon Akhbar Al-Reza-asws’ – Ja’far Bin Nueym Al Shazany, from Ahmad Bin Idrees, from Ibrahim Bin Hashim, from Ibrahim Bin Muhammad Al Hamdany who said,
‘I heard Al-Reza-asws saying: ‘One who loves a disobedient one (to Allah-azwj) so he (himself) is disobedient, and one who loves an obedient on (to Allah-azwj), so he (himself) is obedient, and one who assist an oppressor, so he is an oppressor, and one who deserts a just one, so he himself is a deserter, and there isn’t any relationship between Allah-azwj and anyone, nor can anyone attain the friendship of Allah-azwj except with the (acts of) obedience.
وَ لَقَدْ قَالَ رَسُولُ اللَّهِ ص لِبَنِي عَبْدِ الْمُطَّلِبِ ائْتُونِي بِأَعْمَالِكُمْ لَا بِأَنْسَابِكُمْ وَ أَحْسَابِكُمْ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى فَإِذا نُفِخَ فِي الصُّورِ فَلا أَنْسابَ بَيْنَهُمْ يَوْمَئِذٍ وَ لا يَتَساءَلُونَ- فَمَنْ ثَقُلَتْ مَوازِينُهُ فَأُولئِكَ هُمُ الْمُفْلِحُونَ- وَ مَنْ خَفَّتْ مَوازِينُهُ فَأُولئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خالِدُونَ.
And Rasool-Allah-saww had said to the clan of Abdul Muttalib-as: ‘Come to me with your (good) deeds not with your lineages and your affiliations! Allah-azwj Blessed and Exalted has Said: So when it is blown into the Trumpet, then there would be no relationships between them on that Day nor would they be asking about each other [23:101] So, ones whose scale is heavy, then those, they would be the successful ones [23:102] And ones whose scale is light, then those, they would be the ones who incurred losses for themselves. They would be in Hell eternally [23:103]’’.[5]
The reason behind the differing of people:
وَ قَالَ السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ فِي نَهْجِ الْبَلَاغَةِ رَوَى الْيَمَانِيُّ عَنْ أَحْمَدَ بْنِ قُتَيْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ عَنْ مَالِكِ بْنِ دِحْيَةَ قَالَ: كُنَّا عِنْدَ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع وَ قَدْ ذُكِرَ اخْتِلَافُ النَّاسِ قَالَ إِنَّمَا فَرَّقَ بَيْنَهُمْ مَبَادِي طِينِهِمْ وَ ذَلِكَ أَنَّهُمْ كَانُوا فِلْقَةً مِنْ سَبَخِ أَرْضٍ وَ عَذْبِهَا وَ حَزْنِ تُرْبَةٍ وَ سَهْلِهَا
And the Seyyd, may Allah-azwj be Pleased with him, said in (the book) ‘Nahj Al Balagah’, ‘It is reported by Al Yamany, from Ahmad Bin Quteyba, from Abdullah Bin YAzeed, from Malik Bin Dahiya who said,
‘We were in the presence of Amir Al-Momineen Ali-asws and the differing of the people was mentioned. He-asws said: ‘But rather, the difference between them is the substance of their clay, and that is because they were a section from saltish land, and its sweet, and it rugged earth soil and its soft.
فَهُمْ عَلَى حَسَبِ قُرْبِ أَرْضِهِمْ يَتَقَارَبُونَ وَ عَلَى قَدْرِ اخْتِلَافِهِمْ يَتَفَاوَتُونَ فَتَامُّ الرُّوَاءِ نَاقِصُ الْعَقْلِ وَ مَادُّ الْقَامَةِ قَصِيرُ الْهِمَّةِ وَ زَاكِي الْعَمَلِ قَبِيحُ الْمَنْظَرِ وَ قَرِيبُ الْقَعْرِ بَعِيدُ السَّبْرِ وَ مَعْرُوفُ الضَّرِيبَةِ مُنْكَرُ الْجَلِيبَةِ وَ نَائِرُ الْقَلْبِ مُتَفَرِّقُ اللُّبِّ وَ طَلِيقُ اللِّسَانِ حَدِيدُ الْجَنَانِ.
Thus, they are drawing near to the land nearest to them and they are differing in accordance with its differences. So, the complete of features is deficient of intellect, and the tall of stature is short of vigour, and clean of deeds is ugly of appearance, and the short person is far-sighted, and the kind of nature is of evil traits, and radiant of heart is of bewildered mind, and the free of tongue is restricted by the insanity’’.[6]
The Hypocrites
ثواب الأعمال عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ كِتَاباً مِنْ كُتُبِهِ عَلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ وَ فِيهِ أن يكون [أَنَّهُ سَيَكُونُ] خَلْقٌ مِنْ خَلْقِي يَلْحَسُونَ الدُّنْيَا بِالدِّينِ يَلْبَسُونَ مُسُوكَ الضَّأْنِ عَلَى قُلُوبٍ كَقُلُوبِ الذِّئَابِ أَشَدَّ مَرَارَةً مِنَ الصَّبِرِ وَ أَلْسِنَتُهُمْ أَحْلَى مِنَ الْعَسَلِ وَ أَعْمَالُهُمُ الْبَاطِنَةُ أَنْتَنُ مِنَ الْجِيَفِ
(The book) ‘Sawaab Al Amaal’ – From his father, from AL HImeyri, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Allah-azwj Mighty and Majestic Revealed a Book from His-azwj Books unto a Prophet-as from the Prophets-as, and in it was: ‘There shall come into being who will be licking the world for the religion, wearing clothing of the sheep upon hearts like hearts of the wolves bitterer than the aloe, while their tongues would be sweeter than the honey, but their hidden deeds would be stenchier than the carcass.
فَبِي يَغْتَرُّونَ أَمْ إِيَّايَ يُخَادِعُونَ أَمْ عَلَيَّ يَجْتَرِءُونَ فَبِعِزَّتِي حَلَفْتُ لَأَبْعَثَنَّ عَلَيْهِمْ فِتْنَةً تَطَأُ فِي خِطَامِهَا حَتَّى تَبْلُغَ أَطْرَافَ الْأَرْضِ تَتْرُكُ الْحَكِيمَ مِنْهَا حَيْرَانَ يَبْطُلُ فِيهَا رَأْيُ ذِي الرَّأْيِ وَ حِكْمَةُ الْحَكِيمِ
Is it by Me-azwj they are being deceived, or are they deceiving Me-azwj or are they being presumption upon Me-azwj? By My-azwj Mighty! I-azwj shall Send such a Fitna upon them, they will be trampled in its feet, until it reaches outskirts of the earth. It will leave the wise ones bewildered from it, invalidating the opinions of the opining ones during it, and the wisdom of the wise ones.
وَ أُلْبِسُهُمْ شِيَعاً وَ أُذِيقُ بَعْضَهُمْ بَأْسَ بَعْضٍ أَنْتَقِمُ مِنْ أَعْدَائِي بِأَعْدَائِي فَلَا أُبَالِي بِمَا أُعَذِّبُهُمْ جَمِيعاً وَ لَا أُبَالِي.
And I-azwj shall Clothe them as sects and Make some of them taste the evil of others. I-azwj shall Avenge from My-azwj enemies by My-azwj enemies. I-azwj don’t mind what torments them all, nor will I-azwj Care!”’[7]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ لَنَا ذَاتَ يَوْمٍ تَجِدُ الرَّجُلَ لَا يُخْطِئُ بِلَامٍ وَ لَا وَاوٍ خَطِيباً مِصْقَعاً وَ لَقَلْبُهُ أَشَدُّ ظُلْمَةً مِنَ اللَّيْلِ الْمُظْلِمِ وَ تَجِدُ الرَّجُلَ لَا يَسْتَطِيعُ يُعَبِّرُ عَمَّا فِي قَلْبِهِ بِلِسَانِهِ وَ قَلْبُهُ يَزْهَرُ كَمَا يَزْهَرُ الْمِصْبَاحُ.
Mohammed Ibn Yahya has narrated from Ahmad Ibn Mohammed, from Ali Ibn Faddal from Ali Ibn Uqbah, who from Amr from Abu Abd Allah who reports:
One day the Imam-asws said to us: You may find a man who does not make any mistakes of the size of letter ‘L’ or ‘W’ and he is an impressive speaker while his ‘Qalb’ (heart) is darker than the darkest night. You may also find a man who is not able to express what is in his ‘Qalb’ with his tongue while his heart shines like a lamp.[8]
Working for other than Allah-azwj
كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ وَ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ إِنَّ كُلَّ رِيَاءٍ شِرْكٌ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Muhammad Bin Sinan, from Yazeed Bin Khalifa who said,
‘I heard Abu Abdullah-asws saying: ‘One who works for Allah-azwj, his Reward would be upon Allah-azwj, and the one who works for the people, his reward would be upon the people. Every showing off is Shirk’’.[9]
The Door of repentance is open for all:
كتاب حسين بن سعيد و النوادر ابْنُ أَبِي الْبِلَادِ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ عَابِدٌ فَأُعْجِبَ بِهِ دَاوُدُ ع فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ لَا يُعْجِبَنَّكَ شَيْءٌ مِنْ أَمْرِهِ فَإِنَّهُ مُرَاءٍ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Al Balad, from Sa’ad Al Askaf,
‘From Abu Ja’far-asws having said: ‘There was a worshipped among the children of Israel. Dawood-as was fascinated by him, so Allah-azwj Blessed and Exalted Revealed to him: ‘Do not let anything from his affairs fascinate you-saww, for he is a show off!”’
قَالَ فَمَاتَ الرَّجُلُ فَأُتِيَ دَاوُدُ ع فَقِيلَ لَهُ مَاتَ الرَّجُلُ فَقَالَ ادْفِنُوا صَاحِبَكُمْ
He-asws said: ‘The man died. Dawood-saww came, and it was said to him-as, ‘The man has died.’ He-as said: ‘Bury your companion!’’
قَالَ فَأَنْكَرَتْ ذَلِكَ بَنُو إِسْرَائِيلَ وَ قَالُوا كَيْفَ لَمْ يَحْضُرْهُ
He-asws said: ‘The children of Israel-as disliked that, and they said, ‘How come he-as did not attend him (his funeral)?’’
قَالَ فَلَمَّا غُسِّلَ قَامَ خَمْسُونَ رَجُلًا فَشَهِدُوا بِاللَّهِ مَا يَعْلَمُونَ إِلَّا خَيْراً فَلَمَّا صَلُّوا عَلَيْهِ قَامَ خَمْسُونَ رَجُلًا فَشَهِدُوا بِاللَّهِ مَا يَعْلَمُونَ إِلَّا خَيْراً
He-asws said: ‘When he had been washed, fifty men stood up testifying with Allah-azwj that they had not known (from the deceased) except good. When they had prayed Salat upon him, fifty (more) men stood up and testified with Allah-azwj that they had not known (from the deceased) except good.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع مَا مَنَعَكَ أَنْ تَشْهَدَ فُلَاناً
Allah-azwj Mighty and Majestic Revealed to Dawood-as: “What prevents you-as from attending so and so?”
قَالَ الَّذِي أَطْلَعْتَنِي عَلَيْهِ مِنْ أَمْرِهِ
He-as said: ‘That which You-azwj had Notified me-as upon of his matter’.
قَالَ إِنْ كَانَ لَكَذَلِكَ وَ لَكِنْ شَهِدَهُ قَوْمٌ مِنَ الْأَحْبَارِ وَ الرُّهْبَانِ فَشَهِدُوا بِي مَا يَعْلَمُونَ إِلَّا خَيْراً فَأَجَزْتُ شَهَادَتَهُمْ عَلَيْهِ وَ غَفَرْتُ لَهُ مَعَ عِلْمِي فِيهِ.
He-azwj Said: “Even though it was like that, but a group of the Rabbis and the Monks had attended him. They testified to Me-azwj that they had not known except goodness, so I-azwj have Allowed their testimonies upon him and have Forgiven for him (despite) of My-azwj Knowledge regarding him!”’[10]
People from same kind incline to each other:
دَلَائِلُ الطَّبَرِيِّ، عَنْ أَبِي الْمُفَضَّلِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الزَّيَّاتِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اللَّهِ ع وَ هُوَ رَاكِبٌ وَ أَنَا أَمْشِي مَعَهُ فَمَرَرْنَا بِعَبْدِ اللَّهِ بْنِ الْحَسَنِ وَ هُوَ رَاكِبٌ فَلَمَّا بَصُرَ بِنَا شَالَ الْمِقْرَعَةَ لِيَضْرِبَ بِهَا فَخِذَ أَبِي عَبْدِ اللَّهِ ع فَأَوْمَأَ إِلَيْهَا الصَّادِقُ ع فَجَفَّتْ يَمِينُهُ وَ الْمِقْرَعَةُ فِيهَا
(The boo) ‘Dalail’ pf Al tabari – from Abu Al Mufazzal Muhammad Bin Abdullah, from Muhammad Bin Ja’far Al Azyyat, from Muhammad Bin Al Husayn, from Al-Hassan Bin Mahboub, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,
‘I was with Abu Abdullah-asws and he-asws was riding and I was walking with him-asws. We passed by Abdullah Bin Al-Hassan, and he was riding. When he sighted us, he raised the whip in order to strike the thigh of Abu Abdullah-asws with it. Al-Sadiq-asws gestured towards it, and his right hand dried up (froze) and the whip was in it.
فَقَالَ لَهُ يَا أَبَا عَبْدِ اللَّهِ بِالرَّحِمِ إِلَّا عَفَوْتَ عَنِّي فَأَوْمَأَ إِلَيْهِ بِيَدِهِ فَرَجَعَتْ يَدُهُ
He said to him-asws, ‘O Abu Abdullah-asws! Show mercy and pardon me’. He-asws gestured towards him with his-asws hand, and his hand returned (to be normal).
ثُمَّ أَقْبَلَ عَلَيَّ وَ قَالَ لِي يَا مُفَضَّلُ وَ قَدْ مَرَّتْ عَظَايَةٌ مِنَ الْعَظَاءِ مَا يَقُولُ النَّاسُ فِي هَذِهِ
Then he-asws faced towards me and said: ‘O Mufazzal! And you have passed by a preaching from the preaching. What are the people saying regarding this?’
قُلْتُ يَقُولُونَ إِنَّهَا حَمَلَتِ الْمَاءَ فَأَطْفَأَتْ نَارَ إِبْرَاهِيمَ
I said, ‘They are saying it carried the water and extinguished the fire of Ibrahim-as’.
فَتَبَسَّمَ ع ثُمَّ قَالَ لِي يَا مُفَضَّلُ وَ لَكِنْ هَذَا عَبْدُ اللَّهِ وَ وُلْدُهُ وَ إِنَّمَا يَرِقُّ النَّاسُ عَلَيْهِمْ لِمَا مَسَّهُمْ مِنَ الْوِلَادَةِ وَ الرَّحِمِ.
He-asws smiled, then said to me: ‘O Mufazzal! But this Abdullah and his son, and rather people are being kind upon them due to what has touched them from the birth and the kinship’’.[11]
The Categories of people
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ قَالَ حَدَّثَنِي هِشَامٌ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّاسُ عَلَى سِتَّةِ أَصْنَافٍ قَالَ قُلْتُ أَ تَأْذَنُ لِي أَنْ أَكْتُبَهَا قَالَ نَعَمْ قُلْتُ مَا أَكْتُبُ قَالَ اكْتُبْ أَهْلَ الْوَعِيدِ مِنْ أَهْلِ الْجَنَّةِ وَ أَهْلِ النَّارِ وَ اكْتُبْ وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً قَالَ قُلْتُ مَنْ هَؤُلَاءِ قَالَ وَحْشِيٌّ مِنْهُمْ قَالَ وَ اكْتُبْ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Suleym a slave of Tarbaal who said,
‘Hisham narrated to me, from Hamza Bin Al-Tayyar who said, ‘Abu Abdullah-asws said to me: ‘The people are upon three categories’. I said, ‘Would you-asws permit me that I write this down?’ He-asws said: ‘Yes’. I said, ‘What shall I write?’ He-asws said: ‘The Promised people would be from the inhabitants of the Paradise and the inhabitants of the Fire. And write [9:102] And others have confessed their sins, they have mingled a good deed and an evil one; maybe Allah will Turn to them (Mercifully)’.
قَالَ وَ اكْتُبْ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا لَا يَسْتَطِيعُونَ حِيلَةً إِلَى الْكُفْرِ وَ لَا يَهْتَدُونَ سَبِيلًا إِلَى الْإِيمَانِ فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ
He-asws said: ‘And write [4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape) [4:99] So these, it may be, Allah will Pardon them’.
قَالَ وَ اكْتُبْ أَصْحَابَ الْأَعْرَافِ قَالَ قُلْتُ وَ مَا أَصْحَابُ الْأَعْرَافِ قَالَ قَوْمٌ اسْتَوَتْ حَسَنَاتُهُمْ وَ سَيِّئَاتُهُمْ فَإِنْ أَدْخَلَهُمُ النَّارَ فَبِذُنُوبِهِمْ وَ إِنْ أَدْخَلَهُمُ الْجَنَّةَ فَبِرَحْمَتِهِ .
He-asws said: ‘And write [7:48] And the people of Al-Araf’. I said, ‘And what are the people of Al-Araf?’ He-asws said: ‘A people whose good deeds and their evils deeds would be equal. So if they were to be entered into the Fire, it would be due to their sins, and if they were to be entered into the Paradise, it would be due to His-azwj Mercy’.[12]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) النَّاسُ عَلَى سِتِّ فِرَقٍ يَئُولُونَ كُلُّهُمْ إِلَى ثَلَاثِ فِرَقٍ الْإِيمَانِ وَ الْكُفْرِ وَ الضَّلَالِ وَ هُمْ أَهْلُ الْوَعْدَيْنِ الَّذِينَ وَعَدَهُمُ اللَّهُ الْجَنَّةَ وَ النَّارَ الْمُؤْمِنُونَ وَ الْكَافِرُونَ وَ الْمُسْتَضْعَفُونَ وَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ وَ الْمُعْتَرِفُونَ بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صَالِحاً وَ آخَرَ سَيِّئاً وَ أَهْلُ الْأَعْرَافِ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, from Hammad, from Hamza Bin Al Tayyar who said,
‘Abu Abdullah-asws said: ‘The people are upon six divisions. All of these can be interpreted to be upon three divisions – the Emān, and the Kufr (disbelief), and the straying. And they are the Promised people whom Allah-azwj has Promised the Paradise and the Fire – the Momineen, and the Un-believers, and the weak ones, and the hopeful ones for the Command of Allah-azwj, either He-azwj Punishes them or He-azwj Turns towards them (with Mercy), and the acknowledgers of their sins mixing the righteous deeds and the evil deeds, and the people of the Heights’.[13]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ دَخَلْتُ أَنَا وَ حُمْرَانُ أَوْ أَنَا وَ بُكَيْرٌ عَلَى أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّا نَمُدُّ الْمِطْمَارَ قَالَ وَ مَا الْمِطْمَارُ قُلْتُ التُّرُّ فَمَنْ وَافَقَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ تَوَلَّيْنَاهُ وَ مَنْ خَالَفَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ بَرِئْنَا مِنْهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Zurara who said,
‘I and Humran’, or ‘I and Bukeyr went over to Abu Ja’far-asws. I said to him, ‘We are extending the plumb-line (a measuring device)’. He-asws said: ‘And what is the plumb-line?’ I said, ‘A measuring criteria. So the one who is concordant with us from the Alawites or others, we befriend him, and the one who opposes us from the Alawites or others, we disavow from him’.
فَقَالَ لِي يَا زُرَارَةُ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ فَأَيْنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا أَيْنَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ أَيْنَ الَّذِينَ خَلَطُوا عَمَلًا صَالِحاً وَ آخَرَ سَيِّئاً أَيْنَ أَصْحَابُ الْأَعْرَافِ أَيْنَ الْمُؤَلَّفَةُ قُلُوبُهُمْ .
So, he-asws said to me: ‘O Zurara! The Words of Allah-azwj are Truer than your words. So where are those from whom Allah-azwj Mighty and Majestic Spoke of [4:98] Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape)? Where are the hopeful ones to the Command of Allah-azwj, those [9:102] have mingled a good deed and an evil one? Where are [7:48] the people of Al-Araf? Where are the [9:60] those whose hearts are made to incline (to Truth)?’
وَ زَادَ حَمَّادٌ فِي الْحَدِيثِ قَالَ فَارْتَفَعَ صَوْتُ أَبِي جَعْفَرٍ ( عليه السلام ) وَ صَوْتِي حَتَّى كَانَ يَسْمَعُهُ مَنْ عَلَى بَابِ الدَّارِ .
And there is an increase in the Hadeeth from Hammad having said, ‘So the voice of Abu Ja’far-asws and my voice was raised to the extent that it was heard from the doorway of the house.
وَ زَادَ فِيهِ جَمِيلٌ عَنْ زُرَارَةَ فَلَمَّا كَثُرَ الْكَلَامُ بَيْنِي وَ بَيْنَهُ قَالَ لِي يَا زُرَارَةُ حَقّاً عَلَى اللَّهِ أَنْ لَا يُدْخِلَ الضُّلَّالَ الْجَنَّةَ .
And there was an increase by Jameel, from Zurara having said, ‘So when the speech became a lot between him-asws and him, he-asws said to me: ‘O Zurara! It is a right upon Allah-azwj that He-azwj does not Enter the straying one into the Paradise’.[14]
The Weak Ones (of understanding)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ الْخُزَاعِيِّ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ الضُّعَفَاءِ فَكَتَبَ إِلَيَّ الضَّعِيفُ مَنْ لَمْ تُرْفَعْ إِلَيْهِ حُجَّةٌ وَ لَمْ يَعْرِفِ الِاخْتِلَافَ فَإِذَا عَرَفَ الِاخْتِلَافَ فَلَيْسَ بِمُسْتَضْعَفٍ .
A number of our companions, from Sahl Bin Ziyad, from Ismail Bin Mihran, from Muhammad Bin Mansour Al Khuzai’e, from Ali Bin Suweyd, from;
Abu Al-Hassan Musa-asws, said, ‘I asked him-asws about the weak ones (of understanding). So, he-asws wrote to me: ‘The weak one (of understanding) is the one to whom the proof has not been raised, and he does not recognise the differing. So, when he does recognise the differing, so he would not be a weak one (of understanding)’.[15]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) 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 .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions, from Zurara who said,
‘I asked Abu Ja’far-asws about the weak ones (of understanding). So he-asws said: ‘He is the one who is neither guided by a reason to the Kufr (disbelief) so he would disbelieve, nor is he guided by a way to the Emān. He neither has the capacity that he believes, nor does he have the capacity that he disbelieves. So, they are children. And the ones from the men and the women who were upon a similar intellect of the children, the Pen (Recording of the deeds) would be Raised from them’.[16]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ 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 .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel, from Zurara, from;
Abu Ja’far-asws has said: ‘The weak ones (of understanding) are those who do not have the capacity to reason, nor are they guided to a way. They are not able upon a reason to the Emān, nor are they disbelieving (like) the children, and those of similar intellect to the children, from the men and the women’.[17]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) 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 .
A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Ra’ib, from Zurara who said,
‘I asked Abu Ja’far-asws about the weak one (of understanding). So he-asws said: ‘He is one who has no capacity of reason to repel the Kufr (disbelief) by it, nor is he guided by it to the way of Emān. He has not capacity that he believes nor that he disbelieves’. He-asws said: ‘And the children, and the ones from the men and the women who was upon a similar intellect of the children’.[18]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ الْبَجَلِيِّ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا تَقُولُ فِي الْمُسْتَضْعَفِينَ 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 .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt Al Bajaly who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the weak ones (of understanding)?’ So he-asws said resembling the panic: ‘So have you all left anyone who can be weak? And where are the weak ones? By Allah-azwj! The adolescent girls have walked with this matter of yours to the adolescent girls in their veils, and the water-carriers of Al-Medina are discussing with it in the streets’.[19]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) 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 جَلَّ .
From him, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Umar Bin Aban who said,
‘I asked Abu Abdullah-asws about the weak ones (of understanding). So he-asws said: ‘They are the people of Al-Wilayah’. So, I said, ‘Which Wilayah?’ So he-asws said: ‘But these are not with a Wilayah in the Religion, but it is the Wilayah (Guardianship) regarding the marriages, and the inheritances, and the inter-mingling, and they are neither with the Momineen nor with the Kuffar (Unbelievers), and among them are the ones hopeful for the Command (Mercy) of Allah-azwj Mighty and Majestic’.[20]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الدِّينِ الَّذِي لَا يَسَعُ الْعِبَادَ جَهْلُهُ فَقَالَ الدِّينُ وَاسِعٌ 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 أَتَوَلَّاكُمْ وَ أَبْرَأُ مِنْ عَدُوِّكُمْ وَ مَنْ رَكِبَ رِقَابَكُمْ وَ تَأَمَّرَ عَلَيْكُمْ وَ ظَلَمَكُمْ حَقَّكُمْ
Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Musna, from Ismail Al-Ju’fy who said,
‘I asked Abu Ja’far-asws about the Religion which there is no leeway for the servants to be ignorant of it. So, he-asws said: ‘The Religion is vast but the Kharijites narrowed it upon themselves due to their ignorance’. I said, ‘May I be sacrificed for you-asws! Can I narrate to you-asws with my Religion which I am upon?’ So he-asws said: ‘Yes’. So I said, ‘I testify that there is no god except for Allah-azwj, and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and I acknowledge with whatever he-saww came with from the Presence of Allah-azwj, and I befriend you-asws and disavow from your-asws enemies and the ones who stay away from you-asws rights and are ordering upon you-asws and are oppressing you-asws of your-asws rights’.
فَقَالَ مَا جَهِلْتَ شَيْئاً هُوَ وَ اللَّهِ الَّذِي نَحْنُ عَلَيْهِ قُلْتُ فَهَلْ سَلِمَ أَحَدٌ لَا يَعْرِفُ هَذَا الْأَمْرَ فَقَالَ لَا إِلَّا الْمُسْتَضْعَفِينَ قُلْتُ مَنْ هُمْ قَالَ نِسَاؤُكُمْ وَ أَوْلَادُكُمْ
So, he-asws said: ‘You are not ignorant of anything. It is, by Allah-azwj, that which we-asws are upon’. I said, ‘So would anyone be safe if he does not recognise this matter (Al-Wilayah)?’ So he-asws said: ‘No, except for the weak ones (of understanding’. I said, ‘Who are they?’ He-asws said: ‘Your womenfolk and your children’.
ثُمَّ قَالَ أَ رَأَيْتَ أُمَّ أَيْمَنَ فَإِنِّي أَشْهَدُ أَنَّهَا مِنْ أَهْلِ الْجَنَّةِ وَ مَا كَانَتْ تَعْرِفُ مَا أَنْتُمْ عَلَيْهِ .
Then he-asws said: ‘What is your-asws view of Umm Ayman-ra, for I-asws testify that she-ra is from the inhabitants of the Paradise, and she-ra did not recognise what you are upon’.[21]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The one who recognises the differing of the people, so he is not a weak one (of understanding)’.[22]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي رُبَّمَا ذَكَرْتُ هَؤُلَاءِ الْمُسْتَضْعَفِينَ فَأَقُولُ نَحْنُ وَ هُمْ فِي مَنَازِلِ الْجَنَّةِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَفْعَلُ اللَّهُ ذَلِكَ بِكُمْ أَبَداً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Jameel Bin Darraj who said,
‘I said to Abu Abdullah-asws, ‘Sometimes I remember these weak ones (of understanding), so I am saying that us and them would be in (the same) dwellings in the Paradise’. So, Abu Abdullah-asws said: ‘Allah-azwj would not do that with you all, ever!’[23]
عَنْهُ عَنْ عَلِيِّ بْنِ الْحَسَنِ التَّيْمِيِّ عَنْ أَخَوَيْهِ مُحَمَّدٍ وَ أَحْمَدَ ابْنَيِ الْحَسَنِ عَنْ عَلِيِّ بْنِ يَعْقُوبَ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ نَحْنُ عِنْدَهُ جُعِلْتُ فِدَاكَ إِنَّا نَخَافُ أَنْ نَنْزِلَ بِذُنُوبِنَا مَنَازِلَ الْمُسْتَضْعَفِينَ قَالَ فَقَالَ لَا وَ اللَّهِ لَا يَفْعَلُ اللَّهُ ذَلِكَ بِكُمْ أَبَداً .
From him, from Ali Bin Al Hassan Al Taymi, from his two brothers Muhammad and Ahmad the two sons of Al Hassan Bin Ali Bin Yaqoub, from Marwan Bin Muslim, from Ayoub Bin Al-Hurr who said,
‘A man said to Abu Abdullah-asws and we were in his-asws presence, ‘May I be sacrificed for you-asws! we fear that due to our sins we would be lodged in the dwellings of the weak ones (of understanding)’. So he-asws said: ‘No, by Allah! Allah-azwj would not do that with you all, ever!’
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a man, from Abu Abdullah-asws – similar to it.[24]
Who is not from weak ones:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Abu Baseer,
Abu Abdullah-asws has said: ‘The one who recognises the differing of the people, so he is not a weak one (of understanding)’.[25]
بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ حَبِيبٍ الْخَثْعَمِيِّ عَنْ أَبِي سَارَةَ إِمَامِ مَسْجِدِ بَنِي هِلَالٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ الْيَوْمَ مُسْتَضْعَفٌ أَبْلَغَ الرِّجَالُ الرِّجَالَ وَ النِّسَاءُ النِّسَاءَ .
One of our companions, from Ali Bin Al Hassan, from Ali Bin Habeeb Al Khash’amy, from Abu Sara, the prayer leader of the Masjid of the Clan of Hilal, from;
Abu Abdullah-asws having said: ‘Today there is no one weak (of understanding). The men have delivered (the Message) to the men, and the women to the women’.[26]
Be indifferent among the people of deceit:
د، العدد القوية مِنْ وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع لِوَلَدِهِ الْحَسَنِ ع- كَيْفَ وَ أَنَّى بِكَ يَا بُنَيَّ إِذَا صِرْتَ فِي قَوْمٍ صَبِيُّهُمْ غَاوٍ وَ شَابُّهُمْ فَاتِكٌ وَ شَيْخُهُمْ لَا يَأْمُرُ بِمَعْرُوفٍ وَ لَا يَنْهَى عَنْ مُنْكَرٍ وَ عَالِمُهُمْ خَبٌّ مَوَّاهٌ
(The book) ‘Al Adad Al Qawiya’ –
‘From a bequest of Amir Al-Momineen-asws to his-asws son-asws Al-Hassan-asws: ‘How will it be with you-asws, O my-asws son-asws, when you-asws come to be among a people, their young boys are deceitful, and their youths are lethal, and their elders are neither instructing with the acts of kindness nor are they forbidding from the evil, and their scholars are distorting falsifiers.
مُسْتَحْوِذٌ عَلَيْهِ هَوَاهُ مُتَمَسِّكٌ بِعَاجِلِ دُنْيَاهُ أَشَدُّهُمْ عَلَيْكَ إِقْبَالًا يَرْصُدُكَ بِالْغَوَائِلِ وَ يَطْلُبُ الْحِيلَةَ بِالتَّمَنِّي وَ يَطْلُبُ الدُّنْيَا بِالاجْتِهَادِ خَوْفُهُمْ آجِلٌ وَ رَجَاؤُهُمْ عَاجِلٌ- لَا يَهَابُونَ إِلَّا مَنْ يَخَافُونَ لِسَانَهُ وَ لَا يُكْرِمُونَ إِلَّا مَنْ يَرْجُونَ نَوَالَهُ
His personal desires are possessed upon him. He adheres with his current world. He is the severest of them in ambushing you with the difficulties, and he seeks the tricks with the wishing, and he seeks the world with the Ijtihad (struggling). Their fear is postponed and their hopes are hastened. They are not dreading except the one whose tongue they fear, and they are not honouring except the one they are hoping to attain from him.
دِينُهُمُ الرِّبَا كُلُّ حَقٍّ عِنْدَهُمْ مَهْجُورٌ يُحِبُّونَ مَنْ غَشَّهُمْ وَ يَمَلُّونَ مَنْ دَاهَنَهُمْ قُلُوبُهُمْ خَاوِيَةٌ لَا يَسْمَعُونَ دُعَاءً وَ لَا يُجِيبُونَ سَائِلًا قَدِ اسْتَوْلَتْ عَلَيْهِمْ سَكْرَةُ الْغَفْلَةِ إِنْ تَرَكْتَهُمْ لَمْ يَتْرُكُوكَ وَ إِنْ تَابَعْتَهُمْ اغْتَالُوكَ
Their religion is the usury, every right is forsaken in their presence. They are loving the one who cheat them and they are fed up of the one who flatters them. Their hearts are empty. They are neither listening to any call nor are they answering a beggar. The intoxication of heedlessness is ruling upon them. If you were to leave them, they will not leave you, and if you were to follow them, they will kill you.
إِخْوَانُ الظَّاهِرِ وَ أَعْدَاءُ السَّرَائِرِ يَتَصَاحَبُونَ عَلَى غَيْرِ تَقْوَى- فَإِذَا افْتَرَقُوا ذَمَّ بَعْضُهُمْ بَعْضاً تَمُوتُ فِيهِمُ السُّنَنُ وَ تَحْيَا فِيهِمُ الْبِدَعُ فَأَحْمَقُ النَّاسِ مَنْ أَسِفَ عَلَى فَقْدِهِمْ أَوْ سُرَّ بِكَثْرَتِهِمْ-
They are apparent brothers and secretive enemies. They are accompanying each other without piety. When they separate, they condemn each other. The Sunnah(s) have died among them and the innovations are living among them. The most idiotic of the people is the one feels sorry upon losing them or is happy with their large numbers.
فَكُنْ عِنْدَ ذَلِكَ يَا بُنَيَّ كَابْنِ اللَّبُونِ لَا ظَهْرٌ فَيُرْكَبَ وَ لَا وَبَرٌ فَيُسْلَبَ وَ لَا ضَرْعٌ فَيُحْلَبَ
O my-asws son-asws! Be during that like a two year old she-camel, neither having a (strong) back to be ridden upon, nor having any fur to be fleeced, nor having any udder to be milked.
فَمَا طِلَابُكَ لِقَوْمٍ إِنْ كُنْتَ عَالِماً عَابُوكَ وَ إِنْ كُنْتَ جَاهِلًا لَمْ يُرْشِدُوكَ وَ إِنْ طَلَبْتَ الْعِلْمَ قَالُوا مُتَكَلِّفٌ مُتَعَمِّقٌ وَ إِنْ تَرَكْتَ طَلَبَ الْعِلْمِ قَالُوا عَاجِزٌ غَبِيٌ وَ إِنْ تَحَقَّقْتَ لِعِبَادَةِ رَبِّكَ قَالُوا مُتَصَنِّعٌ مُرَاءٍ
So what is your-asws demand (need) for a people, if you-asws were to be a scholar they will fault you-asws, and if you were to be ignorant they will not guide you-asws, and if you-asws were to seek the knowledge they would say, ‘A skilled pretender’, and if you-asws were to neglect seeking the knowledge they would say-asws, ‘A stupid frustrated one’, and if you-asws were to worship your-asws Lord-azwj, they would say, ‘A hypocritical show-off’.
وَ إِنْ لَزِمْتَ الصَّمْتَ قَالُوا أَلْكَنُ- وَ إِنْ نَطَقْتَ قَالُوا مِهْذَارٌ وَ إِنْ أَنْفَقْتَ قَالُوا مُسْرِفٌ وَ إِنِ اقْتَصَدْتَ قَالُوا بَخِيلٌ وَ إِنِ احْتَجْتَ إِلَى مَا فِي أَيْدِيهِمْ صَارَمُوكَ وَ ذَمُّوكَ وَ إِنْ لَمْ تَعْتَدَّ بِهِمْ كَفَّرُوكَ
And if you-asws were to stick to silence they would say, ‘Inarticulate’, and if you-asws were to speak they would say, ‘A chatterbox’, and if you-asws were to spend they would say, ‘An extravagant’, and if you-asws were to be moderate they would say, ‘Stingy’, and if you were to be needy to what is in their hands they would cut you off and condemn you, and if you don’t transgress against them they would not believe you.
فَهَذِهِ صِفَةُ أَهْلِ زَمَانِكَ فَأَصْغَاكَ مَنْ فَرَغَ عَنْ جَوْرِهِمْ وَ أَمِنَ مِنَ الطَّمَعِ فِيهِمْ فَهُوَ مُقْبِلٌ عَلَى شَأْنِهِ مُدَارٍ لِأَهْلِ زَمَانِهِ
So, these are characteristics of the people of your-asws time. He will listen to you-asws, one who is free from their tyranny and is safe from the greed regarding them, so he is facing upon his matter being polite to the people of his time (An extract,).[26 b]
[1] Bihar Al Anwaar – V 52
[2] Bihar Al Anwaar – V 23, The book of Imamate, P 1 Ch 35 H 2
[3] Bihar Al Anwaar – V 23, The book of Imamate, P 1 Ch 42 H 1
[4] Bihar Al Anwaar – V 23, The book of Imamate, P 1 Ch 42 H 13
[5] Bihar Al Awaar – V 46, The book of History – Ali Bin Al Husaynasws, Ch 11 H 31
[6] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 3 H 14 b
[7] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 30
[8] الكافي (ط – الإسلامية)، ج2، ص: 422, H. 1.
[9] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 45
[10] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 46
[11] Bihar Al-Anwaar – V 62 The book of animals – Ch 5 H 15
[12] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 1
[13] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 2
[14] Al Kafi V 2 – The Book Of Belief and Disbelief CH 164 H 3
[15] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 11
[16] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 1
[17] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 2
[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 3
[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 4
[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 5
[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 6
[22] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 7
[23] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 8
[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 9
[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 10
[26] Al Kafi V 2 – The Book Of Belief and Disbelief CH 172 H 12
[26 b] Bihar Al-Anwaar, vol. 74
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