S 2 A 6

قوله تعالى:

إِنَّ الَّذِينَ كَفَرُوا سَوٰاءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لاٰ يُؤْمِنُونَ [البقرة 2:6]

Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe. (Qur’an 2:6, M. H. Shakir)

99-/325 مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ بَكْرِ بْنِ صَالِحٍ، عَنِ الْقَاسِمِ بْنِ يَزِيدَ، عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)، قَالَ: قُلْتُ لَهُ: أَخْبِرْنِي عَنْ وُجُوهِ الْكُفْرِ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ؟ قَالَ: «الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ أَوْجُهٍ: فَمِنْهَا كُفْرُ الْجُحُودِ، وَ الْجُحُودُ عَلَى وَجْهَيْنِ، وَ الْكُفْرُ بِتَرْكِ مَا أَمَرَ اللَّهُ، وَ كُفْرُ الْبَرَاءَةِ، وَ كُفْرُ النِّعَمِ. فَأَمَّا كُفْرُ الْجُحُودِ، فَهُوَ الْجُحُودُ بِالرُّبُوبِيَّةِ، وَ هُوَ قَوْلُ مَنْ يَقُولُ: لاَ رَبَّ وَ لاَ جَنَّةَ وَ لاَ نَارَ، وَ هُوَ قَوْلُ صِنْفَيْنِ مِنَ الزَّنَادِقَةِ يُقَالُ لَهُمُ: اَلدَّهْرِيَّةُ، وَ هُمُ الَّذِينَ يَقُولُونَ: وَ مٰا يُهْلِكُنٰا إِلاَّ الدَّهْرُ [1] وَ هُوَ دِينٌ وَضَعُوهُ لِأَنْفُسِهِمْ بِالاِسْتِحْسَانِ عَلَى غَيْرِ تَثَبُّتٍ مِنْهُمْ، وَ لاَ تَحْقِيقٍ لِشَيْءٍ مِمَّا يَقُولُونَ، قَالَ اللَّهُ عَزَّ وَ جَلَّ: إِنْ هُمْ إِلاّٰ يَظُنُّونَ [2] إِنَّ ذَلِكَ كَمَا يَقُولُونَ، وَ قَالَ: إِنَّ الَّذِينَ كَفَرُوا سَوٰاءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لاٰ يُؤْمِنُونَ يَعْنِي بِتَوْحِيدِ اللَّهِ تَعَالَى، فَهَذَا أَحَدُ وُجُوهِ الْكُفْرِ. وَ أَمَّا الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ عَلَى مَعْرِفَةٍ [3]، وَ هُوَ أَنْ يَجْحَدَ الْجَاحِدُ وَ هُوَ يَعْلَمُ أَنَّهُ حَقٌّ، قَدِ اسْتَقَرَّ عِنْدَهُ، وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ جَحَدُوا بِهٰا وَ اسْتَيْقَنَتْهٰا أَنْفُسُهُمْ ظُلْماً وَ عُلُوًّا [1] وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ: وَ كٰانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمّٰا جٰاءَهُمْ مٰا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللّٰهِ عَلَى الْكٰافِرِينَ [2] فَهَذَا تَفْسِيرُ وَجْهَيِ الْجُحُودِ. وَ الْوَجْهُ الثَّالِثُ مِنَ الْكُفْرِ كُفْرُ النِّعَمِ، وَ ذَلِكَ قَوْلُهُ تَعَالَى يَحْكِي قَوْلَ سُلَيْمَانَ(عَلَيْهِ السَّلاَمُ): هٰذٰا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ وَ مَنْ شَكَرَ فَإِنَّمٰا يَشْكُرُ لِنَفْسِهِ وَ مَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ [3]، وَ قَالَ عَزَّ وَ جَلَّ: لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذٰابِي لَشَدِيدٌ [4] وَ قَالَ: فَاذْكُرُونِي أَذْكُرْكُمْ وَ اشْكُرُوا لِي وَ لاٰ تَكْفُرُونِ . [5] وَ الْوَجْهُ الرَّابِعُ مِنَ الْكُفْرِ تَرْكُ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ، وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ: وَ إِذْ أَخَذْنٰا مِيثٰاقَكُمْ لاٰ تَسْفِكُونَ دِمٰاءَكُمْ وَ لاٰ تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيٰارِكُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ* ثُمَّ أَنْتُمْ هٰؤُلاٰءِ تَقْتُلُونَ أَنْفُسَكُمْ وَ تُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيٰارِهِمْ تَظٰاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَ الْعُدْوٰانِ وَ إِنْ يَأْتُوكُمْ أُسٰارىٰ تُفٰادُوهُمْ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرٰاجُهُمْ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتٰابِ وَ تَكْفُرُونَ بِبَعْضٍ [6] فَكَفَّرَهُمْ بِتَرْكِ مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ، وَ نَسَبَهُمْ إِلَى الْإِيمَانِ وَ لَمْ يَقْبَلْهُ مِنْهُمْ، وَ لَمْ يَنْفَعْهُمْ عِنْدَهُ، فَقَالَ: فَمٰا جَزٰاءُ مَنْ يَفْعَلُ ذٰلِكَ مِنْكُمْ إِلاّٰ خِزْيٌ فِي الْحَيٰاةِ الدُّنْيٰا وَ يَوْمَ الْقِيٰامَةِ يُرَدُّونَ إِلىٰ أَشَدِّ الْعَذٰابِ وَ مَا اللّٰهُ بِغٰافِلٍ عَمّٰا تَعْمَلُونَ . [7] وَ الْوَجْهُ الْخَامِسُ مِنَ الْكُفْرِ كُفْرُ الْبَرَاءَةِ، وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ يَحْكِي قَوْلَ إِبْرَاهِيمَ(عَلَيْهِ السَّلاَمُ): كَفَرْنٰا بِكُمْ وَ بَدٰا بَيْنَنٰا وَ بَيْنَكُمُ الْعَدٰاوَةُ وَ الْبَغْضٰاءُ أَبَداً حَتّٰى تُؤْمِنُوا بِاللّٰهِ وَحْدَهُ [8] يَعْنِي تَبَرَّأْنَا مِنْكُمْ، وَ قَالَ يَذْكُرُ إِبْلِيسَ وَ تَبَرُّءَهُ مِنْ أَوْلِيَائِهِ مِنَ الْإِنْسِ يَوْمَ الْقِيَامَةِ: إِنِّي كَفَرْتُ بِمٰا أَشْرَكْتُمُونِ مِنْ قَبْلُ [9] وَ قَالَ: إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللّٰهِ أَوْثٰاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَيٰاةِ الدُّنْيٰا ثُمَّ يَوْمَ الْقِيٰامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَ يَلْعَنُ بَعْضُكُمْ بَعْضاً [10] يَعْنِي يَتَبَرَّأُ بَعْضُكُمْ مِنْ بَعْضٍ».

99-/325 Muhammad ibn Ya‘qūb, from ‘Alī ibn Ibrāhīm, from his father, from Bakr ibn Sāliḥ, from al-Qāsim ibn Yazīd, from Abū ‘Amr al-Zubayrī, from Abū ‘Abdillāh (peace be upon him), said: I said to him, “Inform me about the aspects of disbelief (kufr) in the Book of Allah, Mighty and Majestic.” He said: “Disbelief in the Book of Allah is of five aspects: among them is the disbelief of denial (kufr al-juhūd), and denial is of two kinds; and disbelief by abandoning what Allah has commanded; and the disbelief of disavowal (kufr al-barā’a); and the disbelief of blessings (kufr al-ni‘am). As for the disbelief of denial, it is denying Lordship—this is the statement of one who says: there is no Lord, no Garden, and no Fire. This is the statement of two classes of atheists called al-Dahriyya—those who say, ‘Nothing destroys us but time’ (Qur’an 45:24, M. H. Shakir)—a creed they devised for themselves by mere opinion without any verification from them nor any substantiation of what they claim. Allah, Mighty and Majestic, said: ‘They only conjecture’ (Qur’an 45:24, M. H. Shakir) as they say; and He said: ‘Surely those who disbelieve, it being alike to them whether you warn them or do not warn them, will not believe’—meaning in the oneness of Allah, Exalted. This is one of the aspects of disbelief. The other kind of denial is with knowledge: that the denier denies while knowing it is true and settled with him. Allah, Mighty and Majestic, has said: ‘And they rejected them while their own souls were convinced of them, unjustly and proudly’ (Qur’an 27:14, M. H. Shakir). And Allah, Mighty and Majestic, said: ‘And when there came to them that which they recognized, they disbelieved in it; so the curse of Allah is on the unbelievers’ (Qur’an 2:89, M. H. Shakir). This explains the two kinds of denial. The third aspect of disbelief is the disbelief of blessings. That is His saying, relaying the words of Sulaymān (peace be upon him): ‘This is by the grace of my Lord, to try me whether I am grateful or ungrateful; and whoever is grateful, he is grateful only for his own soul; and whoever is ungrateful, then surely my Lord is Self-sufficient, Honored’ (Qur’an 27:40, M. H. Shakir). And He, Mighty and Majestic, said: ‘If you are grateful, I would certainly give you more, and if you are ungrateful, My chastisement is truly severe’ (Qur’an 14:7, M. H. Shakir). And He said: ‘Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me’ (Qur’an 2:152, M. H. Shakir). The fourth aspect of disbelief is abandoning what Allah, Mighty and Majestic, has commanded. That is the saying of Allah, Mighty and Majestic: ‘And when We made a covenant with you: you shall not shed your blood and you shall not turn your people out of your cities; then you promised and you bear witness. Yet you are those same ones who slay your people and turn a party of your own out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you as captives, you would ransom them—while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in [another] part?’ (Qur’an 2:84-85, M. H. Shakir). Thus He declared them disbelievers for abandoning what Allah, Mighty and Majestic, commanded, and He ascribed faith to them but did not accept it from them nor did it avail them with Him, for He said: ‘What then is the recompense of such of you as do [these things] but disgrace in the life of this world, and on the Day of Resurrection they shall be sent back to the most severe chastisement; and Allah is not heedless of what you do’ (Qur’an 2:85, M. H. Shakir). The fifth aspect of disbelief is the disbelief of disavowal (barā’a). That is the saying of Allah, Mighty and Majestic, reporting the words of Ibrāhīm (peace be upon him): ‘We disbelieve in you, and enmity and hatred have appeared between us and you forever until you believe in Allah alone’ (Qur’an 60:4, M. H. Shakir)—meaning, we declare ourselves free from you. And He said, mentioning Iblīs and his disavowal of his human followers on the Day of Resurrection: ‘Surely I disbelieved in your associating me with Allah from before’ (Qur’an 14:22, M. H. Shakir). And He said: ‘You have only taken idols besides Allah by way of friendship between you in this world’s life; then on the Day of Resurrection some of you shall deny others, and some of you shall curse others’ (Qur’an 29:25, M. H. Shakir)—meaning some of you will declare yourselves free from others.”

[1] الجاثية 45:24 —

al-Jāthiyah 45:24

[2] الجاثية 45:24 —

al-Jāthiyah 45:24

[3] كذا، و لعلّ الصواب: و أمّا الوجه الآخر من الجحود فهو الجحود على معرفة. أنظر مرآة العقول 11:126 —

hākadhā, wa la‘alla al-sawāb: wa ammā al-wajh al-ākhar mina al-juhūd fahuwa al-juhūd ‘alā ma‘rifa. Unẓur Mir’āt al-‘Uqūl 11:126

[1] النّمل 27:14 —

al-Naml 27:14

[2] البقرة 2:89 —

al-Baqarah 2:89

[3] النّمل 27:40 —

al-Naml 27:40

[4] إبراهيم 14:7 —

Ibrāhīm 14:7

[5] البقرة 2:152 —

al-Baqarah 2:152

[6] البقرة 2:84 و 85 —

al-Baqarah 2:84 and 2:85

[7] البقرة 2:85 —

al-Baqarah 2:85

[8] الممتحنة 60:4 —

al-Mumtaḥanah 60:4

[9] إبراهيم 14:22 —

Ibrāhīm 14:22

[10] العنكبوت 29:25 —

al-‘Ankabūt 29:25

قوله تعالى:

خَتَمَ اللّٰهُ عَلىٰ قُلُوبِهِمْ وَ عَلىٰ سَمْعِهِمْ وَ عَلىٰ أَبْصٰارِهِمْ غِشٰاوَةٌ وَ لَهُمْ عَذٰابٌ عَظِيمٌ [البقرة 2:7]

Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them. (Qur’an 2:7, M. H. Shakir)

99-/326 ابْنُ بَابَوَيْهِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ السِّنَانِيُّ(رَضِيَ اللَّهُ عَنْهُ)، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ الْكُوفِيُّ، عَنْ سَهْلِ بْنِ زِيَادٍ الْآدَمِيِّ، عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ(رَضِيَ اللَّهُ عَنْهُ)، عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ، عَنْ أَبِي الْحَسَنِ الرِّضَا(عَلَيْهِ السَّلاَمُ)، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: خَتَمَ اللّٰهُ عَلىٰ قُلُوبِهِمْ وَ عَلىٰ سَمْعِهِمْ . قَالَ: «الْخَتْمُ: هُوَ الطَّبْعُ عَلَى قُلُوبِ الْكُفَّارِ عُقُوبَةً عَلَى كُفْرِهِمْ، كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ: بَلْ طَبَعَ اللّٰهُ عَلَيْهٰا بِكُفْرِهِمْ فَلاٰ يُؤْمِنُونَ إِلاّٰ قَلِيلاً ». [1]

99-/326 Ibn Bābawayh said: Muhammad ibn Ahmad al-Sinānī (may Allah be pleased with him) narrated to us, who said: Muhammad ibn Abī ‘Abdillāh al-Kūfī narrated to us, from Sahl ibn Ziyād al-Ādamī, from ‘Abd al-‘Azīm ibn ‘Abdillāh al-Hasanī (may Allah be pleased with him), from Ibrāhīm ibn Abī Maḥmūd, from Abū al-Hasan al-Riḍā (peace be upon him). He said: I asked him about the saying of Allah, Mighty and Majestic: ‘Allah has set a seal upon their hearts and upon their hearing.’ He said: “The sealing is the stamping upon the hearts of the disbelievers as a punishment for their disbelief, just as Allah, Mighty and Majestic, said: ‘Nay! Allah has set a seal upon them owing to their disbelief, so they shall not believe except a few’ (Qur’an 4:155, M. H. Shakir).”

99-/327 تَفْسِيرُ الْعَسْكَرِيِّ(عَلَيْهِ السَّلاَمُ)، قَالَ: «قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): أَيُّكُمْ وَقَى بِنَفْسِهِ نَفْسَ رَجُلٍ مُؤْمِنٍ الْبَارِحَةَ؟ فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ): أَنَا هُوَ-يَا رَسُولَ اللَّهِ-وَقَيْتُ بِنَفْسِي نَفْسَ ثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ الْأَنْصَارِيِّ. [2] فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): حَدِّثْ بِالْقِصَّةِ إِخْوَانَكَ الْمُؤْمِنِينَ، وَ لاَ تَكْشِفْ عَنِ اسْمِ الْمُنَافِقِينَ الْكَائِدِينَ لَنَا، فَقَدْ كَفَاكُمُ اللَّهُ شَرَّهُمْ، وَ أَخَّرَهُمْ لِلتَّوْبَةِ، لَعَلَّهُمْ يَتَذَكَّرُونَ أَوْ يَخْشَوْنَ. فَقَالَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ): بَيْنَا أَنَا أَسِيرُ فِي بَنِي فُلاَنٍ بِظَاهِرِ الْمَدِينَةِ، وَ بَيْنَ يَدَيَّ-بَعِيداً مِنِّي-ثَابِتُ بْنُ قَيْسٍ، إِذْ بَلَغَ بِئْراً عَادِيَةً عَمِيقَةً بَعِيدَةَ الْقَعْرِ، وَ هُنَاكَ رَجُلٌ [3] مِنَ الْمُنَافِقِينَ فَدَفَعَهُ لِيَرْمِيَهُ [4] فِي الْبِئْرِ، فَتَمَاسَكَ ثَابِتٌ، ثُمَّ عَادَ فَدَفَعَهُ، وَ الرَّجُلُ لاَ يَشْعُرُ بِي حَتَّى وَصَلْتُ إِلَيْهِ، وَ قَدِ انْدَفَعَ ثَابِتٌ فِي الْبِئْرِ، فَكَرِهْتُ أَنْ أَشْتَغِلَ بِطَلَبِ الْمُنَافِقِ خَوْفاً عَلَى ثَابِتٍ، فَوَقَعْتُ فِي الْبِئْرِ لَعَلِّي آخُذُهُ، فَنَظَرْتُ فَإِذَا أَنَا قَدْ سَبَقْتُهُ إِلَى قَرَارِ الْبِئْرِ. فَقَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهِ عَلَيْهِ وَ آلِهِ): وَ كَيْفَ لاَ تَسْبِقُهُ وَ أَنْتَ أَرْزَنُ [5] مِنْهُ؟! وَ لَوْ لَمْ يَكُنْ مِنْ رِزَانَتِكَ إِلاَّ مَا فِي جَوْفِكَ مِنْ عِلْمِ الْأَوَّلِينَ وَ الْآخِرِينَ، أَوْدَعَهُ اللَّهُ رَسُولَهُ [وَ أَوْدَعَكَ]، لَكَانَ مِنْ حَقِّكَ أَنْ تَكُونَ أَرْزَنَ مِنْ كُلِّ شَيْءٍ، فَكَيْفَ كَانَ

99-/327 Tafsīr al-‘Askarī (peace be upon him) states: The Messenger of Allah (may Allah bless him and his family) said: “Which of you protected with his own self the life of a believing man last night?” ‘Alī (peace be upon him) said: “I am he, O Messenger of Allah—I protected with my self the life of Thābit ibn Qays ibn Shammās al-Anṣārī.” The Messenger of Allah (may Allah bless him and his family) said: “Relate the story to your believing brothers, and do not disclose the names of the hypocrites who plotted against us, for Allah has spared you their evil and deferred them for repentance—perhaps they will take heed or fear.” ‘Alī (peace be upon him) said: “As I was passing through such-and-such a clan on the outskirts of Madinah, Thābit ibn Qays was ahead of me at some distance. He came upon an ancient, deep well with a far bottom. There was a man among the hypocrites who pushed him to throw him into the well, but Thābit held himself. Then he pushed him again, and the man was unaware of me until I reached him, and Thābit had already been pushed into the well. I disliked to busy myself with pursuing the hypocrite out of fear for Thābit, so I let myself drop into the well hoping I might catch him. I looked and found that I had reached the bottom of the well before him.” The Messenger of Allah (may Allah bless him and his family) said: “And how could you not precede him, when you are steadier than he? Even if nothing of your steadiness were but what is within you of the knowledge of the first and the last, which Allah placed with His Messenger [and placed with you], it would be your due to be steadier than everything—so how was it…?”

_1) -تفسير القمّيّ 1:32 —

Tafsīr al-Qummī 1:32

_2) -الكافي 2:1/287 —

al-Kāfī 2:1/287

_1) -عيون أخبار الرّضا(عليه السّلام) 1:16/123 —

‘Uyūn Akhbār al-Riḍā 1:16/123

_2) -التفسير المنسوب إلى الإمام العسكريّ(عليه السّلام): 57/108 —

al-Tafsīr al-mansūb ilā al-Imām al-‘Askarī: 57/108

[1] النّساء 4:155 —

al-Nisā’ 4:155

[2] و هو خطيب الأنصار، و كان من نجباء الصحابة، سكن المدينة، و استشهد يوم اليمامة. أنظر سير أعلام النبلاء 1:308، معجم رجال الحديث 3:397. —

wa huwa khaṭīb al-Anṣār, wa kāna min nujabā’ al-ṣaḥāba, sakana al-Madīnah, wa ustushhida yawma al-Yamāmah. Unẓur Siyar A‘lām al-Nubalā’ 1:308; Mu‘jam Rijāl al-Ḥadīth 3:397.

[3] في «ط» نسخة بدل: رجال. —

fī “Ṭ” nuskha badal: rijāl.

[4] في «ط» نسخة بدل: فدفعوه ليرموه. —

fī “Ṭ” nuskha badal: fadafa‘ūhu liyarmūhu.

[5] شيء رزين: أي ثقيل. «مجمع البحرين-رزن-6:255». —

shay’ razīn: ayy thaqīl. “Majma‘ al-Baḥrayn – razn – 6:255”.