Hadith No. 18
“After the Prophet, there will be two types of caliphs.”
رَوَى أَبُو يَعْلَى [ت307هـ] فِي «مُسْنَدِهِ»[1]، قَالَ: حَدَّثَنَا أَبُو بَكْرِ بْنُ زَنْجَوَيْهِ، حَدَّثَنَا أَبُو الْمُغِيرَةِ عَبْدُ الْقُدُّوسِ بْنُ الْحَجَّاجِ، حَدَّثَنَا الْأَوْزَاعِيُّ، حَدَّثَنِي الزُّهْرِيُّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ:
سَيَكُونُ بَعْدِي خُلَفَاءُ يَعْمَلُونَ بِمَا يَعْلَمُونَ وَيَفْعَلُونَ مَا يُؤْمَرُونَ، وَسَيَكُونُ بَعْدِي خُلَفَاءُ يَعْمَلُونَ بِمَا لَا يَعْلَمُونَ وَيَفْعَلُونَ بِمَا لَا يُؤْمَرُونَ، فَمَنْ أَنْكَرَ عَلَيْهِمْ بَرِئَ، وَمَنْ أَمْسَكَ يَدَهُ سَلِمَ، وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ.
Translation:
Abu Ya‘la [d. 307 AH] has narrated in his Musnad, (in this manner that) he has said: Abu Bakr ibn Zanjawayh narrated to us, (he said:) Abu Mughirah Abd al-Quddus ibn Hajjaj narrated to us, (he said:) Al-Awza‘i narrated to us, (he said:) Al-Zuhri narrated to me, from Abu Salamah, from Abu Hurairah, who said: The Messenger of Allah 
said:
There will be caliphs after me who will act upon what they know and do what they have been commanded to do. And there will also be caliphs after me who will act upon what they do not know and do what they have not been commanded to do. So whoever objects to them has fulfilled his duty, and whoever does not cooperate with them has remained safe—unlike one who approves of and follows (them).
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: هَذَا حَدِيثٌ صَحِيحٌ بِهَذَا اللَّفْظِ، وَقَدْ رُوِيَ مِثْلُهُ عَنْ أَنَسٍ وَابْنِ عُمَرَ، وَهُوَ يَدُلُّ عَلَى أَنَّهُ يَكُونُ بَعْدَ النَّبِيِّ خَلِيفَتَانِ: خَلِيفَةٌ يَعْمَلُ بِعِلْمٍ وَيَفْعَلُ بِأَمْرٍ مِنَ اللَّهِ، فَهُوَ خَلِيفَةُ اللَّهِ؛ كَمَا قَالَ: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ﴾[2]، وَخَلِيفَةٌ يَعْمَلُ بِغَيْرِ عِلْمٍ وَيَفْعَلُ بِغَيْرِ أَمْرٍ مِنَ اللَّهِ، فَهُوَ خَلِيفَةُ النَّار؛ كَمَا قَالَ: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنْصَرُونَ﴾[3]؛ فَيَتَمَايَزُ الْخَلِيفَتَانِ فِي الْعِلْمِ وَالْأَمْرِ، هَذَا يَعْلَمُ الدِّينَ وَيُقِيمُهُ بِأَمْرِ اللَّهِ، وَهَذَا لَا يَعْلَمُ الدِّينَ وَلَا يُقِيمُهُ بِأَمْرِ اللَّهِ، وَإِنَّمَا يَظُنُّ وَيَتَكَلَّفُ؛ فَمَنْ أَنْكَرَ عَلَيْهِ بِلِسَانِهِ بَرِئَ، وَمَنْ أَمْسَكَ يَدَهُ عَنْ إِعَانَتِهِ سَلِمَ، وَلَكِنْ مَنْ رَضِيَ بِهِ وَتَابَعَهُ كَانَ مِنَ الْهَالِكِينَ.
Translation:
Mansoor 
said: This, with this very wording, is an authentic Hadith, and a similar one has also been narrated from Anas and ibn Umar. And it indicates that after the Prophet, there will be two types of caliphs: a caliph who acts with knowledge and a command from Allah—and he is the caliph of Allah; as He has said: “And We made them leaders who guide by Our command. And We revealed to them the doing of good deeds, the establishment of prayer, and the giving of Zakah. And they were worshippers of Us”; and a caliph who acts without knowledge or a command from Allah—and he is the caliph of the fire; as He has said: “And We made them leaders who invite toward the fire. And they are not helped on the Day of Judgment.” So the two caliphs are distinguished from one another in “knowledge” and “command”; one is knowledgeable about religion and establishes it by the command of Allah, and the other is not knowledgeable about religion and does not establish it by the command of Allah, and he merely makes a guess and a claim. So whoever denounces him with his tongue has fulfilled his duty, and whoever refrains from supporting him has remained safe. However, one who approves of him and follows him is among the doomed.
Attestation No. 1
وَرَوَى مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ [ت290هـ] فِي «بَصَائِرِ الدَّرَجَاتِ»[4]، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ مَنْصُورٍ؛ وَرَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ [تنحو329هـ] فِي «تَفْسِيرِهِ»[5]، قَالَ: حَدَّثَنَا حُمَيْدُ بْنُ زِيَادٍ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ، عَنْ مُحَمَّدِ بْنِ يَحْيَى؛ جَمِيعًا عَنْ طَلْحَةَ بْنِ زَيْدٍ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، قَالَ: «الْأَئِمَّةُ فِي كِتَابِ اللَّهِ إِمَامَانِ: إِمَامُ عَدْلٍ وَإِمَامُ جَوْرٍ، قَالَ اللَّهُ: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا﴾، لَا بِأَمْرِ النَّاسِ، يُقَدِّمُونَ أَمْرَ اللَّهِ قَبْلَ أَمْرِهِمْ وَحُكْمَ اللَّهِ قَبْلَ حُكْمِهِمْ، قَالَ: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ﴾، يُقَدِّمُونَ أَمْرَهُمْ قَبْلَ أَمْرِ اللَّهِ وَحُكْمَهُمْ قَبْلَ حُكْمِ اللَّهِ، وَيَأْخُذُونَ بِأَهْوَائِهِمْ خِلَافًا لِمَا فِي كِتَابِ اللَّهِ».
Translation:
Also, Muhammad ibn Saffar [d. 290 AH] has narrated in the book Basa’ir al-Darajat and said: Ahmad ibn Muhammad narrated to us, from Husain ibn Sa‘id, from Muhammad ibn Isma‘il, from Mansoor; and also, Ali ibn Ibrahim ibn Hashim [d. around 329 AH] has narrated in his Tafsir and said: Humayd ibn Ziyad narrated to us, he said: Muhammad ibn Husain narrated to us, from Muhammad ibn Yahya—both from Talhah ibn Zaid, from Ja‘far ibn Muhammad, from his father, who said: “The Imams in the Book of Allah are of two categories: Imams of justice and imams of injustice. Allah has said: ‘We made them leaders who guide by Our command,’ not by people’s command. They give precedence to Allah’s command over their command and to Allah’s ruling over their ruling; and He has said: ‘We made them leaders who invite toward the fire.’ They give precedence to people’s command over Allah’s command and to their ruling over Allah’s ruling, and they act according to their desires and contrary to what is in the Book of Allah.”
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: يَعْنِي أَنَّ اللَّهَ فَرَّقَ بَيْنَ الْإِمَامَيْنِ بِأَنَّ أَحَدَهُمَا يَهْدِي بِأَمْرِهِ، وَالْآخَرَ يَهْدِي بِغَيْرِ أَمْرِهِ؛ فَكُلُّ إِمَامٍ يَهْدِي بِأَمْرِ اللَّهِ فَهُوَ إِمَامُ عَدْلٍ يَجِبُ طَاعَتُهُ فِي كِتَابِ اللَّهِ وَإِنْ كَرِهَهُ النَّاسُ، وَكُلُّ إِمَامٍ يَهْدِي بِغَيْرِ أَمْرِ اللَّهِ فَهُوَ إِمَامُ جَوْرٍ يَحْرُمُ طَاعَتُهُ فِي كِتَابِ اللَّهِ وَإِنْ رَضِيَهُ النَّاسُ، وَإِنَّمَا يَهْدِي بِأَمْرِ اللَّهِ مَنْ أَمَرَهُ اللَّهُ بِأَنْ يَهْدِيَ؛ لِأَنَّ اللَّهَ لَمْ يَأْمُرْهُ بِذَلِكَ إِلَّا وَقَدْ رَآهُ لِذَلِكَ أَهْلًا؛ كَمَا قَالَ: ﴿اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ﴾[6]، وَأَمَّا مَنْ تَكَلَّفَ ذَلِكَ وَلَمْ يَأْمُرْهُ اللَّهُ بِهِ فَهُوَ إِمَامُ جَوْرٍ وَإِنْ أَرَادَ عَدْلًا؛ لِأَنَّهُ دَخَلَ فِيمَا لَا يَعْنِيهِ، وَمَنَعَ أَهْلَهُ مِنَ الدُّخُولِ فِيهِ، وَكَفَى بِذَلِكَ جَوْرًا، وَلِذَلِكَ رَأَى أَهْلُ الْبَيْتِ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَانَ إِمَامًا جَائِرًا وَإِنْ كَانَ مَرْضِيًّا فِي سِيرَتِهِ؛ كَمَا رُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ عَطَاءٍ التَّمِيمِيِّ، قَالَ: كُنْتُ مَعَ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ فِي الْمَسْجِدِ، فَمَرَّ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَعَلَيْهِ نَعْلَانِ شِرَاكُهُمَا فِضَّةٌ، وَكَانَ مِنْ أَحْسَنِ النَّاسِ، وَهُوَ شَابٌّ، فَنَظَرَ إِلَيْهِ عَلِيُّ بْنُ الْحُسَيْنِ عَلَيْهِ السَّلَامُ، فَقَالَ: «يَا عَبْدَ اللَّهِ بْنَ عَطَاءٍ، تَرَى هَذَا الْمُتْرَفَ؟ إِنَّهُ لَا يَمُوتُ حَتَّى يَلِيَ النَّاسَ»، قُلْتُ: هَذَا الْفَاسِقُ؟! قَالَ: «نَعَمْ، وَلَا يَلْبَثُ فِيهِمْ إِلَّا يَسِيرًا حَتَّى يَمُوتَ، فَإِذَا مَاتَ لَعَنَهُ أَهْلُ السَّمَاءِ وَاسْتَغْفَرَ لَهُ أَهْلُ الْأَرْضِ»[7]، وَذَلِكَ لِأَنَّهُ لَمْ يَكُنْ مِمَّنْ أَمَرَهُمُ اللَّهُ بِهِدَايَةِ النَّاسِ فِي دِينِهِمْ وَدُنْيَاهُمْ، فَجَارَ فِي أَسَاسِ عَمَلِهِ، وَلَا يُقْبَلُ عَمَلٌ أَسَاسُهُ جَوْرٌ؛ كَمَنْ تَصَدَّقَ بِمَالٍ اغْتَصَبَهُ، وَ﴿إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ﴾[8].
Translation:
Mansoor said: It means that Allah has distinguished between the two categories of Imams in this way: one leads by His command, and the other without His command. So any Imam who leads by Allah’s command is an Imam of justice in the Book of Allah, whose obedience is obligatory, even if people dislike him; and any imam who leads without Allah’s command is an imam of injustice in the Book of Allah, whose obedience is forbidden, even if people are pleased with him. And only he leads by Allah’s command whom Allah has commanded to take on leadership; because Allah has not commanded anyone to take on leadership unless He has seen him as worthy of this position; as He has said: “Allah knows best where to place His mission.” As for one who takes on leadership while Allah has not commanded him to do so, he is an imam of injustice, even if he intends justice; because he has taken on a task that does not concern him, and has prevented the one who is worthy of it from taking it on. And this alone is sufficient as injustice. Therefore, the Ahl al-Bayt believed that Umar ibn Abd al-Aziz—despite his commendable conduct—was an unjust imam; as it has been narrated from Abdullah ibn Ata’ al-Tamimi, who said: “I was with Ali ibn Husain (peace be upon him) in the mosque. Then Umar ibn Abd al-Aziz passed by, wearing shoes with silver straps. And he was one of the best of people and still young. Ali ibn Husain (peace be upon him) looked at him and then said: ‘O Abdullah ibn Ata! Do you see this pleasure-seeker? Indeed, he will not die until he assumes guardianship over people.’ I said: ‘This sinner?!’ He said: ‘Yes. And he will not remain long among them before he dies. Then, when he dies, the inhabitants of the sky will curse him, and the inhabitants of the Earth will seek forgiveness for him.’” And this was because he was not among those whom Allah had commanded to lead people in their religion and world. So he committed oppression in the very foundation of his action. And an action whose foundation is oppression is not accepted; like someone who gives charity with usurped wealth. And “indeed, Allah accepts only from the pious.”
Attestation No. 2
وَرَوَى عَلِيُّ بْنُ مُحَمَّدٍ الْخَزَّازُ [تبعد400هـ] فِي «كِفَايَةِ الْأَثَرِ»[9]، قَالَ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ، قَالَ: حَدَّثَنَا أَبُو طَالِبٍ عُبَيْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ يَعْقُوبَ الْأَنْبَارِيُّ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مَسْرُوقٍ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شَبِيبٍ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ زِيَادٍ السَّهْمِيُّ، قَالَ: حَدَّثَنَا سُفْيَانُ بْنُ عُتْبَةَ، قَالَ: حَدَّثَنَا عِمْرَانُ بْنُ دَاوُدَ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَنَفِيَّةِ؛ وَرَوَى مُحَمَّدُ بْنُ الْحَسَنِ الطُّوسِيُّ [ت460هـ] فِي «أَمَالِيهِ»[10]، قَالَ: أَخْبَرَنَا جَمَاعَةٌ، عَنْ أَبِي الْمُفَضَّلِ، قَالَ: حَدَّثَنَا أَبُو صَالِحٍ مُحَمَّدُ بْنُ صَالِحٍ الْعِجْلِيُّ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى الْأَشْعَرِيُّ، قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ مَحْبُوبٍ، عَنْ هِشَامِ بْنِ سَالِمٍ، عَنْ حَبِيبٍ السِّجِسْتَانِيِّ، عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ؛ جَمِيعًا عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ: قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: «لَأُعَذِّبَنَّ كُلَّ رَعِيَّةٍ دَانَتْ بِوِلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ، وَإِنْ كَانَتِ الرَّعِيَّةُ فِي أَعْمَالِهَا بَرَّةً تَقِيَّةً، وَلَأَعْفُوَنَّ عَنْ كُلِّ رَعِيَّةٍ دَانَتْ بِوِلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ، وَإِنْ كَانَتِ الرَّعِيَّةُ فِي أَعْمَالِهَا ظَالِمَةً مُسِيئَةً».
Translation:
Also, Ali ibn Muhammad al-Khazzaz [d. after 400 AH] has narrated in the book Kifayah al-Athar and said: Abu Abdullah Ahmad ibn Muhammad ibn Ubaidullah informed us, he said: Abu Talib Ubaidullah ibn Ahmad ibn Ya‘qub al-Anbari narrated to us, he said: Ahmad ibn Muhammad ibn Masruq narrated to us, he said: Abdullah ibn Shabib narrated to us, he said: Muhammad ibn Ziyad al-Sahmi narrated to us, he said: Sufyan ibn Utbah narrated to us, he said: Imran ibn Dawud narrated to us, he said: Muhammad ibn Hanafiyyah narrated to us; and also, Muhammad ibn Hasan al-Tusi [d. 460 AH] has narrated in his Amali and said: A group of people informed us, from Abu Mufaddal, who said: Abu Salih Muhammad ibn Salih al-Ijli narrated to us, he said: Ahmad ibn Muhammad ibn Isa al-Ash‘ari narrated to us, he said: Hasan ibn Mahbub narrated to us, from Hisham ibn Salim, from Habib al-Sajistani, from Abu Ja‘far Muhammad ibn Ali al-Baqir, from Ali ibn al-Husain, from Husain ibn Ali—both from Ali ibn Abi Talib (peace be upon him), who said: I heard the Messenger of Allah say: Allah, Blessed and Exalted, has said: “Any subject who practices religion under the guardianship of an unjust imam who is not from Allah—I surely punish him severely, even if he is righteous and pious in his deeds. And any subject who practices religion with the guardianship of a just Imam who is from Allah—I surely forgive him, even if he is oppressive and sinful in his deeds.”
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: هَذَا حَدِيثٌ صَحِيحٌ لَهُ طُرُقٌ كَثِيرَةٌ، وَلَهُ شَاهِدٌ عِنْدَ ابْنِ أَبِي الدُّنْيَا [ت281هـ]، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ حَسَّانَ السَّمْتِيُّ، قَالَ: أَخْبَرَنَا أَبُو عُثْمَانَ عَبْدُ اللَّهِ بْنُ زَيْدٍ الْكَلْبِيُّ، قَالَ: أَخْبَرَنِي الْأَوْزَاعِيُّ، عَنْ حَسَّانَ بْنِ عَطِيَّةَ، عَنْ ابْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: «لَنْ تَهْلِكَ الرَّعِيَّةُ وَإِنْ كَانَتْ ظَالِمَةً مُسِيئَةً إِذَا كَانَتِ الْوُلَاةُ هَادِيَةً مَهْدِيَّةً، وَلَكِنْ تَهْلِكُ الرَّعِيَّةُ وَإِنْ كَانَتْ هَادِيَةً مَهْدِيَّةً إِذَا كَانَتِ الْوُلَاةُ ظَالِمَةً مُسِيئَةً»[11]، وَذَلِكَ لِأَنَّ الرَّعِيَّةَ إِذَا انْقَادَتْ لِوِلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ فَقَدِ اتَّخَذَتْ مِنْ دُونِ اللَّهِ وَلِيًّا، فَحَبِطَتْ أَعْمَالُهَا.
Translation:
Mansoor said: This is an authentic Hadith with many chains of transmission. And there is also an attestation for it with ibn Abi al-Dunya [d. 281 AH]; (as) he has said: Muhammad ibn Hassan al-Samti narrated to us, he said: Abu Uthman Abdullah ibn Zayd al-Kalbi informed us, he said: Al-Awza‘i informed me, from Hassan ibn Atiyyah, from ibn Umar, who said: The Messenger of Allah said: “Subjects, even if they are oppressive and evildoers, will never be doomed when rulers are guiding and guided. However, subjects, even if they are guiding and guided, will be doomed when rulers are oppressive and evildoers.” And this is because if subjects accept the guardianship of an unjust imam who is not from Allah, they have taken a guardian other than Allah, so their deeds come to nothing.
Attestation No. 3
كَمَا رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ [ت329هـ] فِي «الْكَافِي»[12]، قَالَ: حَدَّثَنِي عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ، قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ-: «لَا دِينَ لِمَنْ دَانَ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ، وَلَا عَتْبَ عَلَى مَنْ دَانَ بِوَلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ»، قُلْتُ: لَا دِينَ لِأُولَئِكَ، وَلَا عَتْبَ عَلَى هَؤُلَاءِ؟! قَالَ: «نَعَمْ، لَا دِينَ لِأُولَئِكَ، وَلَا عَتْبَ عَلَى هَؤُلَاءِ»، ثُمَّ قَالَ: «أَلَا تَسْمَعُ لِقَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ﴾[13]، يَعْنِي مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَالْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ، وَقَالَ: ﴿وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ﴾[14]، إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ، فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ خَرَجُوا بِوَلَايَتِهِمْ إِيَّاهُ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ، فَأَوْجَبَ اللَّهُ لَهُمُ النَّارَ مَعَ الْكُفَّارِ، فَـ﴿أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ﴾[15]».
Translation:
Similarly, Muhammad ibn Ya‘qub al-Kulayni [d. 329 AH] has narrated in the book al-Kafi and said: Some of our companions narrated to me, from Ahmad ibn Muhammad ibn Isa, from ibn Mahbub, from Abd al-Aziz al-Abdi, from Abdullah ibn Abi Ya‘fur, who said: Abu Abdullah—meaning Ja‘far ibn Muhammad al-Sadiq—said: “There is no religion for one who practices religion under the guardianship of an unjust imam who is not from Allah. And there is no blame on one who practices religion under the guardianship of a just Imam from Allah.” I said: “There is no religion for those, and no blame on these?!” He said: “Yes—there is no religion for those, and no blame on these.” Then he said: “Have you not heard the statement of Allah, Exalted and Majestic, where He has said: ‘Allah is the Guardian of those who have believed. He brings them out of darkness into light’—that is, out of the darkness of sins into the light of repentance and forgiveness, due to their following every just Imam from Allah; and He has said: ‘And those who have disbelieved—their guardians are taghut. They bring them out of light into darkness.’ He means that they were in the light of Islam; but when they followed every unjust imam who is not from Allah, due to their following him, they went out of the light of Islam into the darkness of disbelief. Then Allah made them deserving of Hell, along with disbelievers. So ‘they are the companions of the fire, and there they will remain forever.’”
Attestation No. 4
وَرَوَى الْكُلَيْنِيُّ [ت329هـ] فِي «الْكَافِي»[16]، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَمْرِو بْنِ ثَابِتٍ، عَنْ جَابِرٍ، قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ -يَعْنِي مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ- عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ﴾[17]، قَالَ: «هُمْ وَاللَّهِ أَوْلِيَاءُ فُلَانٍ وَفُلَانٍ، اتَّخَذُوهُمْ أَئِمَّةً دُونَ الْإِمَامِ الَّذِي جَعَلَهُ اللَّهُ لِلنَّاسِ إِمَامًا، فَلِذَلِكَ قَالَ: ﴿وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا ۗ كَذَلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ ۖ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ﴾[18]»، ثُمَّ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ السَّلَامُ: «هُمْ وَاللَّهِ -يَا جَابِرُ- أَئِمَّةُ الظُّلْمِ وَأَشْيَاعُهُمْ».
Translation:
Also, Muhammad ibn Ya‘qub al-Kulayni [d. 329 AH] has narrated in the book al-Kafi and said: Muhammad ibn Yahya narrated to me, from Ahmad ibn Muhammad ibn Isa, from Hasan ibn Mahbub, from Amr ibn Thabit, from Jabir, who said: I asked Abu Ja‘far—meaning Muhammad ibn Ali al-Baqir—about the statement of Allah, Exalted and Majestic, Who says: “And among the people are those who take compeers besides Allah and love them as they love Allah.” He said: “They, by Allah, are the followers of so-and-so and so-and-so. They have taken them as imams besides the Imam whom Allah has appointed for people. Therefore, He says: ‘And when those who committed oppression see the punishment, they realize that all power belongs to Allah and that Allah’s punishment is severe; when the leaders disavow the followers, and they see the punishment, and the ties between them are severed. And those who followed (them) say: “If only we could return so we would disavow them just as they disavowed us!” This is how Allah shows them their deeds as regrets for them. And they will not come out of the fire.’” Then Abu Ja‘far (peace be upon him) said: “They, by Allah—O Jabir—are the imams of oppression and their followers.”
Attestation No. 5
وَرَوَى الْكُلَيْنِيُّ [ت329هـ] فِي «الْكَافِي»[19]، قَالَ: حَدَّثَنِي عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ أَبِي وَهْبٍ، عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ، قَالَ: سَأَلْتُهُ -يَعْنِي مُوسَى بْنَ جَعْفَرٍ- عَنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: ﴿وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ ۖ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ﴾[20]، فَقَالَ: «هَلْ رَأَيْتَ أَحَدًا زَعَمَ أَنَّ اللَّهَ أَمَرَ بِالزِّنَا وَشُرْبِ الْخَمْرِ أَوْ شَيْءٍ مِنْ هَذِهِ الْمَحَارِمِ؟» فَقُلْتُ: لَا، قَالَ: «فَمَا هَذِهِ الْفَاحِشَةُ الَّتِي يَدَّعُونَ أَنَّ اللَّهَ أَمَرَهُمْ بِهَا؟» قُلْتُ: اللَّهُ أَعْلَمُ وَوَلِيُّهُ، قَالَ: «إِنَّ هَذَا فِي أَئِمَّةِ الْجَوْرِ، ادَّعَوْا أَنَّ اللَّهَ أَمَرَهُمْ بِالْإِئْتِمَامِ بِقَوْمٍ لَمْ يَأْمُرْهُمُ اللَّهُ بِالْإِئْتِمَامِ بِهِمْ، فَرَدَّ اللَّهُ ذَلِكَ عَلَيْهِمْ، فَأَخْبَرَ أَنَّهُمْ قَدْ قَالُوا عَلَيْهِ الْكَذِبَ، وَسَمَّى ذَلِكَ مِنْهُمْ فَاحِشَةً».
Translation:
Also, Muhammad ibn Ya‘qub al-Kulayni [d. 329 AH] has narrated in the book al-Kafi and said: Some of our companions narrated to me, from Ahmad ibn Muhammad, from Husain ibn Sa‘id, from Abu Wahb, from Muhammad ibn Mansoor, who said: I asked him—meaning Musa ibn Ja‘far—about the statement of Allah, Exalted and Majestic, Who says: “And when they commit an indecency, they say: ‘We found our fathers upon it, and Allah has commanded us to (do) it!’ Say: ‘Undoubtedly, Allah does not command what is indecent. Do you then say about Allah something you have no knowledge of?!’” So he said: “Do you find anyone who thinks that Allah has commanded fornication, drinking alcohol, or other such forbidden acts?” I said: “No.” He said: “Then what is this indecency that they claim Allah has commanded them to commit?” I said: “Allah and His friend know best.” He said: “This is about unjust imams. They claimed that Allah had commanded them to obey a group whom Allah had not commanded them to obey. So Allah rejects their claim, informs that they have fabricated lies to Him, and calls their action indecency.”
Attestation No. 6
وَرَوَى عَلِيُّ بْنُ بَابَوَيْهِ [ت329هـ] فِي «الْإِمَامَةِ وَالتَّبْصِرَةِ»[21]، عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ، عَنْ مُحَمَّدِ بْنِ سِنَانٍ، عَنْ طَلْحَةَ بْنِ زَيْدٍ، عَنْ جَعْفَرٍ، عَنْ أَبِيهِ، قَالَ: «مَنْ أَشْرَكَ مَعَ إِمَامٍ إِمَامَتُهُ مِنْ عِنْدِ اللَّهِ مَنْ لَيْسَتْ إِمَامَتُهُ مِنْ عِنْدِ اللَّهِ كَانَ مُشْرِكًا بِاللَّهِ ».
Translation:
Also, Ali ibn Babawayh [d. 329 AH] has narrated in the book al-Imamah Wa al-Tabsirah, from Muhammad ibn Yahya, from Muhammad ibn Husain ibn Abi al-Khattab, from Muhammad ibn Sinan, from Talhah ibn Zaid, from Ja‘far, from his father, who said: “Whoever associates an imam whose imamate is not from Allah with an Imam whose Imamate is from Allah has committed polytheism with regard to Allah.”
