We should know that there is no dispute that the inmates of Paradise will remain in the bounties of Paradise forever; and one, who enters Paradise - whether with or without chastisement - will never come out of it again. Regarding this also, there is no dispute among Muslims.

Those infidels and hypocrites also - on whom proof is exhausted - will also live in Hell forever and their chastisement will never be reduced. A large number of verses were mentioned in this regard. However, children of infidels and those of unsound minds will not be sent to Hell.

It was mentioned previously that they will either enter Paradise or continue to live in A’raaf, or they might be given some kind of responsibility. And those of weak reason - who cannot differentiate between truth and falsehood - or those who live very far from Islamic territories and who cannot investigate and search for the true religion; or they might be living in the period of ignorance or Fatara1 and on whom, the proof is not exhausted. All these are included in:

مُرْجَوْنَ لِأَمْرِ اللَّهِ

“Made to await Allah’s command” (9:106).

And there is possibility of their deliverance and there is no dispute that one who denies even one of the fundamentals of faith is included among unbelievers and that he will reside in Hell forever. And the necessary fundamentals of faith are those matters that are deemed as inevitable in Islam, by which one’s faith is regarded lawful.

But it is rarely regarding the new convert to Islam and till that time that principle has not become necessary in his view. For example, Prayer, fasts of the month of Ramadhan, Hajj, and Zakat and the like. One, who omits these is not a disbeliever. But one who regards omitting them as lawful is an unbeliever and is eligible for execution.

It is the same if he commits an act that tantamount to disrespect of religion or divine sanctities, such as deliberately burning the Qur’an, throwing it into impurities, or placing his foot on it; or he abuses or talks ill of Almighty Allah, angels, prophets, or the Holy Imams (‘a), whether in poetry or prose.

It is also the same if he damages the Holy Ka’ba or intentionally contaminates it with impurities, or if he dishonours tombs of Messenger of Allah (S) and the Holy Imams (‘a) verbally or with actions, or he insults the dust from the grave of Imam al-Husayn (‘a) verbally or with actions; for example, he cleans himself with it after urinating or insults the Shi’a books of traditions.

The same is true if he insults books and jurisprudence of Shi’a scholars; or if he insults an act of worship that is from the necessity of faith; or if regards an idol or something else to be his deity and prostrates to it. It is similar if he displays symbols of disbelief (kufr), which should be an expression of disbelief, for example if he wears a crucifix or applies vermillion (Tilak) on his forehead like Hindus; with the intention of displaying those signs. Some other things will also be mentioned, God willing, under the explanation of the necessary principles of faith.

Other than Shi’a Imamiyyah, Zaidiyyah, Fatihiyya, Waqifa, Kaisaniya, Nawusiyyah and all Ahl al-Sunnah sects, if they deny any of the necessary principles of faith, they will also be unbelievers, impure and will remain in Hell forever; like the Khawarij, who staged an uprising against the Imam of the time and who talk ill of the Holy Imams (‘a) or like those extremists, who consider the Holy Imams (‘a) as gods or better than the Messenger of Allah (S); or those who claim that the Almighty Allah has incarnated into the Holy Imams (‘a) or regard those personalities as creators of the universe on the basis of some traditions. Also, the Ahl al-Bayt-haters (Nasibis) who bear grudge with the Holy Imams (‘a) or some of them because love for them is a necessary principle of faith.

It is narrated from Imam Ja’far as-Sadiq (‘a) that Ghusl is not allowed from a well, in which drain water from a bathroom collects, because it is the bath water of the illegitimate born. And the Nasibis are worse than the illegitimate born.

Indeed, the Almighty Allah has not created anything worse than a dog. However, in the view of God, the Nasibi is more degraded than a dog. The anthromorphists, that is those who regard God as having a body; or regard Him as an ordinary young man; they are also unbelievers, and they will reside in Hell forever.

Other than them, there are two kinds of Ahl al-Sunnah sects; first are those prejudiced ones, on whom the proof has been exhausted and they are aware of the invalidity of their faith, but they deny the truth due to prejudice in favour of some personalities and worldly matters. Or they have adopted the false religion to follow their forefathers. They have the capacity of discerning between truth and falsehood, but they don’t search out the true religion and do not forgo invalid selfish motives, so that the truth may become evident to them. They do not search out the true religion, although they are capable of doing so.

Second are those, who are weak in intellect and as a result of this, they cannot discern between truth and falsehood. Or who live in countries of opponents and are not capable to migrate from there and search out the true religion. Or they live in the period of ignorance or Fatara, when people of falsehood are dominant and people of truth are in hiding due to fear; that is why the facts have not become evident for them; and their like, to which we have already hinted. As for the second group, thus, in view of scholars, it is well-known that they are included in:

مُرْجَوْنَ لِأَمْرِ اللَّهِ

“Made to await Allah’s command” (9:106).

They can neither be declared as unbelievers nor as believers; and their fate will be known in the hereafter, as the Almighty Allah has said:

إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا

“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)” (4:98).

Thus, these groups are such that perhaps the Almighty Allah will forgive them, and the Almighty Allah is the one who forgives. In the interpretation of this verse, it is mentioned in many traditions that it denotes those, who neither find any way to disbelief that they knowingly become disbelievers, nor do they find any way to faith. They are children; and also those men and women, whose intellect is like that of children. Some have said that Mustaz’af (the weak) is one, who is devoted to Ahl al-Bayt (‘a), but who does not dissociate from their enemies.

It is mentioned in some traditions that one, who learned about the difference between faiths and understood them, is not a Mustaz’af (the weak).

Then the Almighty Allah said:

إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا

“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)” (4:98).

فَأُولَٰئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا

“So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving” (4:99).

And they are known as:

مُرْجَوْنَ لِأَمْرِ اللَّهِ

“Made to await Allah’s command” (9:106).

It is mentioned in traditions that it denotes those, who have come out of polytheism and idolatry, but who have not recognized faith with sincerity, so that they may enter Paradise and they have also not denied it, so that they may be dispatched to Hell.

It is narrated from Zurarah through correct chains of narrators in Mahasin that people asked Imam Ja’far as-Sadiq (‘a) about the interpretation of the following verse:

وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا

“Whoever brings a good deed, he shall have ten like it” (6:160).

Is this verse regarding one, who is not Shi’a? Imam (‘a) replied: No, it is exclusive for believers. I asked: One, who prays, fasts, abstains from the unlawful, is also pious; but he is neither cognizant nor a Nasibi? He replied: Almighty Allah admits them to Paradise through His mercy.

Shaykh Tusi has narrated from Kamil Ibn Ibrahim in Kitab al-Ghaibah that he said: “A group of Mufawweza (extremists) sent Kamil Ibn Ibrahim Madani to His Eminence, Imam Hasan al-’Askari (‘a). Kamil Ibn Ibrahim says: I said to myself: I will ask the Imam whether only those that have the same beliefs as us will enter Paradise.

I greeted him and sat near a door, across which a curtain was drawn. Just then a gust of wind moved the curtain away. I saw a four-year-old handsome boy, who called out: O Kamil Ibn Ibrahim. I began to tremble and automatically said: Here I am, my master.

The boy said: You have come to the Wali of Allah and proof of Allah to ask if those who don’t have the same belief as us will enter Paradise. I said: By Allah, I wanted to ask this only. He said: If it is so, very few people will enter Paradise. No, by Allah, even the Haqqiya will enter Paradise. I asked: Who are Haqqiya? He replied: Who love Imam ‘Ali (‘a) and who swear by his right, but they don’t know what his rights and merits are.

As for the first group, which is prejudiced and adversaries; there is dispute regarding them: some say that they are unbelievers in both the world and the hereafter; and they are impure; and in the hereafter, they will abide forever in Hell. This is the view of Sayyid Murtada and some other scholars.

But most Imamiyyah scholars believe that in the world, they are regarded as Muslims and in the hereafter, they will abide in Hell forever. Some have said that they come out of Hell after entering it, but they don’t enter Paradise; they stay in A’raaf and some very few people believe that they enter Paradise after a prolonged chastisement, but this view is rare and weak.

Allamah Hilli has said in Sharh Yaqoot that: As for those, who say that there was no explicit text in favour of the Caliphate of Amir al-Mu’minin (‘a); most of our scholars say that they are unbelievers; and some have said that they are sinners. Among those that regard them as sinners, there is dispute among them with regard to their hereafter.

Most say that they will abide in Hell forever and some say that they get relief from chastisement and enter Paradise. However, in view of the author, this is a rare view, and he believes that they get relief from chastisement, but they do not enter Paradise.

Traditions proving the disbelief of Ahl al-Sunnah, their being in hell forever and their deeds being unacceptable, are widely related through Sunni and Shi’a channels. To say that they do not dwell in Hell forever or that they enter Paradise, is a rare view and its followers are not known. On the contrary, it appeared in modern scholastic theologians, who are unaware of the reports and sayings of the ancient scholars.

Ibn Babawayh has said in A Shiite Creed: (The literal meaning of) zulm is the placing something at a place that it does not belong to. Thus he, who claims the Imamate, not being an Imam, is an accursed wrongdoer (zalim). And he, who ascribes Imamate to those, who are not entitled to it, he too, is an accursed wrongdoer.

And the Prophet said: He, who denies ‘Ali his Imamate after me, verily denies my apostleship (Nubuwwah). And he, who denies my apostleship, has denied Allah His divinity.

And the Prophet, on whom be the blessings and mercy of Allah, said: O ‘Ali, you will be the wronged one (mazlum) after me; and he who wrongs you, has verily wronged me; and he who acts justly towards you, has verily acted justly towards me; and he, who denies your (claims) has verily denied mine; and he who befriends you, has verily befriended me; and he who, treats you as an enemy, has verily treated me as an enemy; and he, who obeys you, has verily obeyed me; and he, who disobeys you has verily disobeyed me.

And our belief concerning him, who denies the Imamate to the Prince of Believers, ‘Ali Ibn Abi Talib (‘a) and the Imams after him, is that he is the like of him, who denies the apostleship of all the prophets (‘a). And our belief concerning him, who believes in (the Imamate of) the Prince of Believers and denies any of the Imams after him, is that he is in the same position as one, who accepts all the prophets, but denies the apostleship of our Prophet Muhammad.

Imam Ja’far as-Sadiq said: He who denies the least among us is like him who denies (the claims of) the first among us. And the Prophet said: The Imams after me are twelve, the first of them is the Prince of Believers, ‘Ali Ibn Abi Talib, and the last of them is the Mahdi (rightly guided), the Qa’im (the upholder of the true religion); obedience to them is obedience to me and disobedience to them is disobedience to me; and he who denies one of them, has verily denied me.

Imam Ja’far as-Sadiq said: He who doubts in the disbelief (kufr) (Kufr) of our enemies who have wronged us, is himself an infidel (kafir).

The Prince of Believers said: Ever since I was born, I have always been wronged. When Aqil suffered from ophthalmia (ramad), he used to say: Do not sprinkle eye-powder into my eyes, until you sprinkle it into ‘Ali’s, and they would do so, although I had no ophthalmia.

Our belief concerning him who fought ‘Ali is that he was an unbeliever (kafir), on account of the saying of the Prophet (S): He, who fought ‘Ali, fought me; and he, who waged war on ‘Ali, waged war on me; and he, who waged war on me, did so against Allah. And (also) on account of his (Prophet’s) saying to ‘Ali and Fatimah and Al-Hasan and al-Husayn (‘a): I am the enemy of those, who wage war against you, and at peace with those, who are at peace with you.

As for Fatimah (‘a), our belief is that she is the leader of the women of the world, both the earlier and the later ones. And verily the wrath of Allah the Mighty and Glorious is on him, who evokes her anger, and Allah is well-pleased with him, who pleases her, for He has weaned her and those who revere her from the Fire. And she left the world displeased with those that had wronged her and usurped her rights and denied her the inheritance left by her father.

The Prophet said: Verily, Fatimah is a part of myself; he who angers her, has angered me, and he who gladdens her, has gladdened me. And the Prophet said: Verily Fatimah is a part of myself, and she is my spirit (ruh), which is between my two flanks. What displeases her, displeases me, and what gladdens her, gladdens me.

Our belief is that dissociation is necessary from four idols (awthan): Yaghuth, Yauq, Nasr, and Hubal [Abu Bakr, ‘Umar, Uthman and Muawiyah], and the four (female) idols (andad): Laat, Uzza, Manat, and Shira [A’isha, Hafasa, Hinda and Umm Hakam]; also, from those who worship them, and all their partisans and followers. Verily these are the worst of Allah’s creatures, and the declaration (of belief in) Allah and His Messenger and of the Infallible Imams does not become complete without seeking dissociation from their enemies.

Our belief regarding those, who killed the prophets, and the Infallible Imams is that they are unbelievers (kuffar) and polytheists (mushrikun), who will forever remain in the lowest stage of the Fire. And he, whose belief is other than what we have related, has not, according to us, any concern with the religion of Allah.

Shaykh al-Mufid has said in Kitab al-Maail that: Imamiyyah scholars have consensus that one that denies even one of the Imams and also denies what the Almighty Allah has made obligatory on them; that is necessity of their obedience; thus, he is a unbeliever and a misguided fellow and he is deserving to remain in Hell forever.

In another place, he has said that Imamiyyah scholars have consensus that all heretics are infidels, and it is obligatory on the Imam if he is in power to order them to repent and after that call to the true faith and exhaust proofs on them. If they recant their heresies and come to the right path, he should accept their repentance; otherwise execute them, because they have apostatized from faith. If any of them die on that religion, he is from the inmates of Hell.

Sayyid Murtada has written in Shafi and Shaykh Tabarsi has stated in Malhis that it is proved among the Imamiyyah that one, who fights against Imam ‘Ali (‘a) is a disbeliever and its proof is the consensus of the true faith of Imamiyyah sect; and their consensus is proof as the infallible is included in it. Moreover, we know that one, who fights Imam ‘Ali (‘a), is definitely a denier of his Imamate and denial of his Imamate is disbelief as is the denial of prophethood, because both are at par as regards their importance in religion. Then he has reasoned through many traditions in this regard.

Shaykh Zainuddin has also, in Risala Haqaiq al-Iman, also discussed this matter in detail and it is proved and apparent that he regards the disbelief (kufr) of this group to be consensual, and whatever is clear from all traditions in this regard is that those adversaries, who are not of weak intellect, in the hereafter they are same as unbelievers, and they will never come out Hell.

They are also like unbelievers in the world; but since the Almighty Allah knew that before the reappearance of the Qa’im, the illegitimate rules will dominate the kingdom of truth and the Shi’a will be compelled to have interaction, contact and dealings with adversaries in this illegitimate rule, therefore, He issued many laws, so that the life and property of Shi’a remain safe. That is to consider them as pure, to regard their slaughter as lawful, to marry among them and to inherit from them; to apply all Islamic laws on them, so that during their rule, the Shi’a are not unduly harassed.

When the Sahib al-’Amr will appear, he will declare them to be same as idolaters and they will be like unbelievers in all aspects. As Shaykh al-Mufid and Shahid Thani have clarified this, and because of this, it is possible to reconcile among the traditions.

Moreover, it is possible that we say that since in this time they are in doubt, they are regarded as Muslims in this world; but during the time of the Qa’im, when they deny that obvious and evident truth, which will become clear through evident miracles; at that time, they will become same as all disbelievers.

Among the traditions, which prove their unbelief, is this widely related tradition, which Ahl al-Sunnah and Shi’a have narrated from the Messenger of Allah (S); that one, who dies, without knowing the Imam of his time, he has died the death of Ignorance. People asked Imam Ja’far as-Sadiq (‘a) to explain this tradition. He replied: That is, he dies on unbelief, hypocrisy, and deviation.

Al-Kulayni has narrated through reliable chains of narrators from Imam Ja’far as-Sadiq (‘a) that there are three kinds of people, on whom the Almighty Allah does not glance at them with mercy: and does not accept their deeds, and there will be a painful chastisement on them:

First: One, who claims Imamate and who is not appointed from the Almighty Allah.

Second: One, who denies an Imam that is declared as such from the Almighty Allah.

Third: One, who thinks that both have a share from Islam.

In many traditions, the interpretation of these verses is understood to be Ahl al-Sunnah and traditions have come down regarding the everlasting chastisement of unbelievers and polytheists.

Moreover, it is mentioned in many traditions that even if a Nasibi strives much in worship, he is still included in the meaning of this verse:

عَامِلَةٌ نَاصِبَةٌ

“Labouring, toiling” (88:3).

تَصْلَىٰ نَارًا حَامِيَةً

“Entering into burning fire” (88:4).

That is one, who acts or bears hardship; that is a Nasibi; and he will burn in that hot and scorching fire.

It is mentioned in reliable traditions of Ilal ash-Shara’i and Thawab al-Amal that a Nasibi is not one, who bears enmity to us, Ahl al-Bayt; because there is no one, who says that I am the enemy of Muhammad and Aali Muhammad (‘a). Rather, Nasibi is one, who has enmity against you, because he knows that you love us and that you are our Shi’as.

Ibn Idris has narrated in the book of Sarair from Muhammad Ibn ‘Ali Ibn ‘Isa’s book of Masail that people wrote to Imam ‘Ali Naqi (‘a) asking: Does one, who prefers Abu Bakr and ‘Umar over Amir al-Mu’minin (‘a) and believes in the Imamate of both, a Nasibi? Imam (‘a) replied: One, who believes this, is a Nasibi.

Ibn Babawayh has narrated from Imam Ja’far as-Sadiq (‘a) that the Messenger of Allah (S) said: On the night of Mi’raj, when I was taken up to the heavens, the Almighty Allah revealed to me about ‘Ali, Fatimah, Al-Hasan and al-Husayn ; and He said: O Muhammad, if a servant worships Me so much that he is reduced to decayed musk; after that he comes to Me such that he denies their Imamate; I will not allow him to settle in My Paradise and will not allot space for him below my Throne (‘Arsh).

It is mentioned in Tafsir Imam Hasan al-’Askari (‘a) under the interpretation of the following verse:

مَنْ كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

“Whoever earns evil and his sins beset him on every side, these are the inmates of the fire; in it they shall abide” (2:81).

Imam (‘a) said: The sin, which encompasses him, will take him out of the pale of faith and makes him bereft of our friendship and makes him feel secure from the anger of the Almighty Allah. That is to make someone a partner to Allah and to deny Him and to deny the prophethood of Muhammad and deny the Wilayat of Imam ‘Ali Ibn Abi Talib (‘a) and the Wilayat of his successors. Each of these sins have surrounded him and have erased his good deeds and those who act on this are going to be the inmates of Hell and they will abide in Hell forever.

Al-Kulayni has narrated through authentic chains of narrators from Imam Muhammad al-Baqir (‘a) regarding the interpretation of this verse that when he denies the Imamate of Amir al-Mu’minin (‘a); he is from the inmates of Hell, and he will abide therein forever.

Ayyashi has narrated from Imam Ja’far as-Sadiq (‘a) that the enemies of ‘Ali (‘a) will remain in Hell forever and they will never come out of it.

It is narrated from Imam Muhammad al-Baqir (‘a) in Tafsir Furat Ibn Ibrahim that Amir al-Mu’minin (‘a) said: On Judgment Day, a caller will call out from the sky: Where is ‘Ali Ibn Abi Talib (‘a). I will rise up and will be asked: Are you ‘Ali? I will reply: Yes, I am the cousin of the Prophet, his successor and his heir. They will say: You are right; enter Paradise. The Almighty Allah has delivered you and your Shi’a and secured you and your Shi’a from the great fear. All of you may enter, secure and confident. There is no fear for you today and you shall never aggrieve.

In Ilal ash-Shara’i it is narrated from Imam Musa Al-Kadhim (‘a) that the Almighty Allah curses some people while they pray. He was asked: Why? He replied: They deny our right and falsify our Imamate.

It is narrated through authentic chains of narrators in Ma’ani al-Akhbar that Imam Ja’far as-Sadiq (‘a) said to Humran: Draw the rope of the religion of truth and Wilayat of Ahl al-Bayt (‘a) between you and the people of the world. One, who is opposed to you in Wilayat of Ahl al-Bayt (‘a) is a heretic, even if he may be from the progeny of ‘Ali and Fatima.

In another tradition, it is narrated through good, apparently correct chains of narrators that you should dissociate from one, who goes out of the pale of Imamate, even though he may be from the progeny of ‘Ali and Fatima.

It is narrated in Iqab al-Amal from Imam Ja’far as-Sadiq (‘a) that the Almighty Allah deemed Imam ‘Ali (‘a) to be a sign between Himself and His creatures; and there is no other sign. One, who follows him is a believer and one that denies him is a disbeliever; and one, who harbours doubt in it, is an idolater.

Moreover, it is narrated from Imam Ja’far as-Sadiq (‘a) that if all the people on the face of the earth deny Amir al-Mu’minin (‘a), the Almighty Allah will chastise all of them and send them to Hell.

Also, it is narrated from Imam Musa Al-Kadhim (‘a) in Kamaluddin that one, who doubts with regard to the identity and characteristics of Imam of the time, has denied all that the Almighty Allah has sent.

In Kitab Ikhtisaas, it is narrated from Imam Ja’far as-Sadiq (‘a) that there are twelve leaders after the Messenger of Allah (S), with whom the angels speak. One, who increases or decreases even one of them, he leaves the pale of the religion of God, and has no share from Wilayat.

It is narrated in Taqrib al-Maarif that a freed slave of Imam Zayn al-’Abidin (‘a) asked the Imam in private: As a right of my service is on you, please inform me about the condition of Abu Bakr and ‘Umar. Imam (‘a) said: Both were unbelievers and one, who has their Wilayat is also an unbeliever.

Moreover, it is narrated that Abu Hamza ath-Thumali asked Imam (‘a) the condition of Abu Bakr and ‘Umar. Imam (‘a) said: Both were unbelievers and one, who has their Wilayat is also an unbeliever.

There are many traditions in this regard, and they are spread through the books of traditions. From them, a large number of traditions are mentioned in Bihar al-Anwar; but prominent companions of Shi’a Imamiyyah, who had committed greater sins and died heedlessly thus, there is no dispute about them in Shi’a Imamiyyah that they will not remain in Hell forever.

The intercession of the Messenger of Allah (S) and the Holy Imams (‘a) will come to help most of them as was mentioned previously; but the issue, whether it is possible that some of them might enter Hell and that intercession may not help them, or through the grace of Allah, one of them does not enter Hell and their chastisement is in the world, at the time of death, in the grave or on Judgment Day; thus, traditions on this topic are very ambiguous and different. It is as if the reason for their ambiguity and difference is that Shi’a must not dare to commit greater sins.

As Ibn Babawayh has narrated through good, apparently correct chains of narrators from Imam Musa Al-Kadhim (‘a) that no one will remain forever in Hell, except the people who deny and disbelieve, and the folks of deviation and polytheism. And from the believers, those who have abstained from greater sins, their lesser sins will not be questioned, as the Almighty Allah has said:

إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا

“If you shun the great sins, which you are forbidden, We will do away with your small sins and cause you to enter an honourable place of entering” (4:31).

The narrator asked: O son of Allah’s Messenger (S), thus, for whom among the believers, does intercession become necessary? He replied: My respected father has informed me through his purified forefathers, and they have narrated from Imam ‘Ali (‘a) that he said: I heard from the Messenger of Allah (S) that my intercession is not, except for those of my Ummah, who commit greater sins. However, as for the righteous, there is no fear for them, and they have no need for intercession.

The narrator asked: How will there be intercession for one, who commits greater sins, whereas the Almighty Allah has said:

وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ

“And they do not intercede except for him whom He approves” (21:28).

And one, who commits greater sins is not likeable? His Eminence said: There is no believer, who commits a sin, except that he despises it and he regrets committing it and the Messenger of Allah (S) said: Regret is sufficient for repentance. He also said: One, whose good deed pleases him, and his sin aggrieves him, is a believer. So one, who commits a sin, and does not regret it, is not a believer and intercession is also not incumbent for him; he would be one, who has oppressed his self and the Almighty Allah says:

وَأَنْذِرْهُمْ يَوْمَ الْآزِفَةِ إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِينَ مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ

“And warn them of the day that draws near, when hearts shall rise up to the throats, grieving inwardly; the unjust shall not have any compassionate friend nor any intercessor who should be obeyed” (40:18).

The narrator asked: O son of Allah’s Messenger (S), why is he not a believer, who does not regret the sin, which he has committed? Imam (‘a) replied: It is so, because, one, who has committed a greater sin, and who knows for certain that he is promised chastisement and although he is regretful of his act, when he will be regretful, he will definitely repent for it and become eligible for intercession and when he is not regretful, but he is insistent upon it. The one, who is insistent is not forgiven, because he is not a believer and he has not understood the consequences of the sin he has committed. If he had faith in its consequences, he would definitely have been regretful.

The Messenger of Allah (S) said: There is no greater sin with seeking of forgiveness (Istighfar) and there is no lesser sin with insistence, but the Almighty Allah has said:

وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ

“And they do not intercede except for him whom He approves” (21:28).

Religion teaches about recompense of good and bad deeds; that is, it is included in religion and one, whose religion the Almighty Allah has liked is, in any case regretful of the sins he has committed as he knows their consequences in the hereafter.

It is mentioned in Tafsir Imam Hasan al-’Askari (‘a) that the Messenger of Allah (S) said: Wilayat of ‘Ali is such a good deed, in presence of which, no sin, however great, can harm, but in order to purify such sinners, they have to suffer some worldly hardships and they get some punishment in hereafter, till they are absolved of their sins through the intercession of their purified masters.

Whereas love for the enemies of ‘Ali (‘a) and opposition against ‘Ali (‘a) is such a sin that in its presence, no good deed can benefit, but through the enmity against ‘Ali (‘a) they surely get benefit of worldly bounties and good health and when they pass away, they will endure a severe chastisement in the hereafter.

Then he said: Denier of ‘Ali’s guardianship will not even see Paradise; he will be shown only as much to know that if he had been a friend of ‘Ali (‘a), this palace would have been there for him; by learning about it, his sorrow and regret would increase.

One, who loves ‘Ali (‘a) is disgusted with his enemies and honours his successors; he will not even see the fire of Hell, but indeed, he would be shown that if he had been on the path opposed to this, that would have been his destination. If he committed sins other than disbelief, he will be sent to Hell to abide in it till his sins are purified like the warm water of bath cleans the dirt from body. After that he will enter Paradise through the intercession of his honourable masters.

Then His Eminence (‘a) said: O Shi’as, fear Allah, indeed you’ll get Paradise though it be late due to your bad deeds. You must try to get better grades in it. Someone asked: O Allah’s Messenger (S), would any of your friends and ‘Ali’s friends also go to Hell? He replied: Yes. Those, who have made their souls unclean by opposing Muhammad and ‘Ali (‘a) and by oppressing the faithful men and women and disobeying our law. That man will arrive on Judgment Day in unclean and filthy condition.

Muhammad and ‘Ali (‘a) will tell him: O man, you are covered with such dirt and filth that you are not fit to accompany your righteous masters, heavenly fairies, and proximate angels unless and until you become pure from the dirt of the sins you are responsible of. Then he will be made to enter the first level of Hell and there, he will endure a severe punishment for his other sins. Some guilty people will suffer great hardships in the plain of resurrection.

Then from there, some pious Shi’as sent by their masters will pick them up as birds pick grains. Sins of some Shi’as are very minor and light. They become pure after suffering hardships from kings etc. and suffering physically in the world. So, their sins are forgiven by the time they are buried. Some Shi’as are such that their sins are not forgiven by the time of death, so they endure severe agonies of death; and this is the expiation of their sins.

If some sins are still left on him and they are very severe and if he feels discomfort or horror on Judgment Day and people flee from him, this disgrace will also be expiation of his sins. If some sins are still left, then, when his body is placed in the grave and people disperse, leaving him alone, then the fatigue of his loneliness will be the expiation of his sins.

If his sins are more and great, they will be forgiven through bearing the severities of the plain of resurrection. If they are still more, he will be sent to the upper level of Hell and purified of his sins.

This is the greatest punishment that our fans (Muhib) may have to suffer. And these are the greatest sinners among them, and they are not our Shi’as. They are called our fans (Muhib). They are friends of our friends and enemies of our enemies, because our Shi’as are those who obey us, who follow our path and emulate our deeds.

Ibn Babawayh etc. have narrated from Imam ‘Ali ar-Ridha’ (‘a) that he said: By Allah, not even two people from you will be seen in Hell; by Allah, not even one of you will be seen in Hell. The narrator asked: Where is this mentioned in Qur’an? He replied: In Surah ar-Rahman, the Almighty Allah says:

فَيَوْمَئِذٍ لَا يُسْأَلُ عَنْ ذَنْبِهِ إِنْسٌ وَلَا جَانٌّ

“So, on that day neither [from you] man nor jinni shall be asked about his sin” (55:39).

The narrator said: ‘From you’ is not there in our Qur’an. Imam (‘a) said: By Allah, it was there, but Uthman deleted it. And if it were really not there, the chastisement of Allah would be removed from all creatures.

Al-Kulayni has narrated through trustworthy chains of narrators from Masir that he said: I came to Imam Ja’far as-Sadiq (‘a) and he said: What is the condition of your companions? I said: In view of Ahl al-Sunnah, we are worse than Jews, Christians, Majus and idol worshippers. The Imam was reclining and when I said this, he sat up straight and asked: What did you say? I repeated my statement.

He said: By Allah, not even two people from you will enter Hell; no by Allah, not even one will enter Hell; you are the deserving ones of this verse whose purport is what happened to us; why we don’t see those, whom we consider as the greatest mischief makers and the worst creatures? Then he said: Ahl al-Sunnah will look for you in Hell but will not find even one of you there.

Al-Kulayni etc. have also narrated traditions on this issue through many chains.

Furat Ibn Ibrahim has narrated from Imam Ja’far as-Sadiq (‘a) that the Messenger of Allah (S) said: O ‘Ali, you will be joined with my effulgence on Judgment Day, and I will be joined to divine effulgence and your descendants will be connected to your effulgence and your Shi’a will be connected to the effulgence of your descendants. Thus, where would they take you, except to Paradise. When you enter Paradise and settle in your houses with your spouses, the Almighty Allah will reveal to Malik: Open the gates of Hell as My friends may glance at the excellence that I have given them over their enemies.

Thus, the gates of Hell would be opened, and you will see them. When the inmates of Hell will perceive the fragrance of Paradise, they will say: O Malik, do you think that Allah will reduce our chastisement, as we can perceive a pleasing breeze. Malik will reply: The Almighty Allah revealed to me to open the gates of Hell so that the folks of Paradise may look at you. So, they will raise their heads and recognize them.

A man from Hell will call out to a person of Paradise: Were you not hungry and I fed you? Another man will say to the other: Were you not unclothed, and I gave you clothes? Then one more fellow will say to yet another person: Were you not frightened, and I gave refuge to you? Then one more fellow will say to yet another person: Was I not keeping your secrets confidential? In this way if any person from the inmates of Hell has some rights on an inmate of Paradise, he will mention it and he will testify for it; thus, they will ask the inmates of Paradise to plead to the Almighty Allah that He may forgive them for their sake. They will supplicate and the Almighty Allah will forgive them, and they will enter Paradise.

In Paradise, the folks of Paradise will scold them and call them Hellish. They will tell those, who have interceded for them: You all interceded for us and the Almighty Allah gave us relief from His chastisement; now, you pray that He may remove this label from us, and bestow us a place in Paradise. They will pray and the Almighty Allah will order a breeze to blow on the face of the folks of Paradise and they will forget that title. And He will appoint a place for them in Paradise.

Hasan Ibn Sa’id has narrated through correct chains of narrators from Muhammad Ibn Muslim in Kitab az-Zuhd that he said: I asked Imam Ja’far as-Sadiq (‘a) about the condition of the inmates of Hell. Imam (‘a) said: My respected father used to say that they shall come out of Hell. They are (first) brought to a spring known as the Spring of beasts and it is close to the gate of Paradise. They sprinkle the water of that spring on them and like grass grows up, their flesh, skin and hair also grow up.

It is narrated through correct chains of narrators from Humran Ibn Aban that he said: I asked Imam Ja’far as-Sadiq (‘a) regarding one, who enters Hell and then is taken out from there and admitted into Paradise. Imam (‘a) said: If you like, I will inform you whatever my father said regarding this: Some people are brought out from Hell in such a way that they are like burnt coals. Then they are taken to a stream near the gate of Paradise, known as Haiwan. Its water is poured on them, and their blood, flesh and hair grow up.

Also, it is narrated through trustworthy chains of narrators from Imam Muhammad al-Baqir (‘a) that some people are burnt in the fire, till they become like coals; at that time intercession comes to their rescue and they are taken to a stream through the sweat of the folks of Paradise; and they bathe in it. Their blood and flesh grow up and dirt and the effect of burning in the fire vanishes and they enter Paradise. They are addressed as Hellish in Paradise. They raise their voices in protest that may Allah remove this label from them and it is removed. Then Imam (‘a) said: The enemies of ‘Ali will abide forever in Hell and intercession will never reach them.

It is narrated through reliable chains of narrators from Humran that he said: I asked Imam Ja’far as-Sadiq (‘a) that Ahl al-Sunnah say: Are you not amazed at those, who say that the Almighty Allah will bring out some people from Hell and deem them to be the folks of Paradise along with the friends of Allah? Imam (‘a) reply: Do they not read the following verse of Qur’an:

وَمِنْ دُونِهِمَا جَنَّتَانِ

“And besides these two are two (other) gardens” (55:62).

By Allah, there is a place between Paradise and Hell also; and I can’t say due to the fear of the adversaries. When the Qa’im will appear, before the disbelievers, he will begin with the Ahl al-Sunnah or their scholars and he will eliminate them.

A report of this topic is also narrated in Majma’ al-Bayan. Indeed, in Kitab az-Zuhd, it is narrated from Ibn Aban that Imam (‘a) said with regard to the inmates of Hell that they enter Hell, because of their sins and they come out of it due to divine forgiveness.

It is narrated through correct chains of narrators from Imam Muhammad al-Baqir (‘a) that one, who is last to leave Hell is a man called Hamam. He will call the Almighty Allah for a long period in Hell: Yaa Hannaano Yaa Mannaano!

The author says: The people, regarding whom it has come in traditions that they come of Hell and enter Paradise, perhaps the sinful Shi’a may be included in them, and it is possible that it may be exclusive for those who are weakened.

It is narrated from Ibn Babawayh that whatever Imam ‘Ali Reza (‘a) mentioned to Mamun regarding Pure Islam it is mentioned therein that the Almighty Allah does not send any believer to Hell, while He has promised Paradise to him and does not take out any disbeliever from Hell, while He has threatened to keep him in hellfire forever. Sinners of monotheistic faith enter the fire and they come out of it, and intercession is allowed for them.

In al-Khisal it is narrated in the tradition of Amash from Imam Ja’far as-Sadiq (‘a) as well.

Also, in the book of Fadha’il ash-Shi’a, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said to his Shi’as: There are for you, your houses in Paradise and there are for you, your graves in Paradise. You are created for Paradise and your return will be to Paradise.

It is narrated through authentic chains of narrators from the Imam that: A person is friendly to you, and he does not know what you say and does not know your beliefs as well, and the Almighty Allah makes him enter Paradise. And a person is inimical to you, and he does not know what you say and what you believe in, and the Almighty Allah sends him to Hell.

Al-Kulayni and Ayyashi have narrated from Ibn Abi Yafur that he said: I asked Imam Ja’far as-Sadiq (‘a): I interact with people, and I am much astonished with some, who do not have your Wilayat and instead have Wilayat for Abu Bakr and ‘Umar; but they are trustworthy, truthful, and loyal. And I am amazed of some, who have your Wilayat, but are not trustworthy, truthful, and loyal. Imam (‘a) sat up straight and turned to me in fury.

Then he said: There is no religion for one, who worships Allah with the Wilayat of such a tyrant imam, whose imamate is not approved by Allah. And there is no fury for one, who worships the Almighty Allah with the Wilayat of a just Imam who is appointed by the Almighty Allah. I asked: Is there no religion for them and no chastisement for these? He said: Yes, have you not heard the statement of the Almighty Allah that:

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ

“Allah is the guardian of those who believe. He brings them out of the darkness into the light” (2:257).

It is so, because they adopted the Wilayat of every just Imam, who is appointed by Allah.

And He said:

وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُمَاتِ

“And (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness” (2:257).

Imam (‘a) said: That is, they adopted the Wilayat of every tyrant, who is not appointed by the Almighty Allah. Thus, as a result of their Wilayat, they came out from the light of Islam to the darkness of disbelief.

And the Almighty Allah made Hellfire definite for them along with the unbelievers. Thus, they are the inmates of Hell, and they will remain in it forever.

Moreover, Al-Kulayni has narrated through correct chains of narrators from Imam Muhammad al-Baqir (‘a) that the Almighty Allah said:

I will chastise every subject in Islam that follows a tyrant Imam, who is not appointed by Allah, even though those people may be righteous and pious in their deeds; and I forgive every person in Islam, who has faith in the just Imam appointed by Allah, although he may oppress his self and is a wicked man.

Also, it is narrated through authentic chains of narrators from Imam Ja’far as-Sadiq (‘a) that indeed the Almighty Allah is not ashamed of chastising those, who believe in an imam not appointed by Allah, although they may be righteous in their deeds. And indeed, the Almighty Allah is ashamed of chastising the people, who believe in an Imam appointed by Allah, although they may be unrighteous in their deeds and oppressors.

It is narrated through authentic chains of narrators from Imam (‘a) in Uyun Akhbar ar-Ridha’ (‘a) that the Messenger of Allah (S) said: On Judgment Day, we will be entrusted to take the accounts of our Shi’as. From them whoever has a sin between him and God, we will judge, and the Almighty Allah will approve our decision. And one, whose sin is between him and the people; we will ask them to forgive, and they will forgive for our sake. And one, whose sin is between him and us we are worthier to forgive it.

Also, it is narrated from the Imam that the Messenger of Allah (S) said to Imam ‘Ali (‘a): Give glad tidings to your Shi’as that I am their intercessor at a time when nothing is of any use, except my intercession.

It is narrated in Majalis of Shaykh al-Mufid and Shaykh Tusi has also narrated from the Messenger of Allah (S) that: Never give up the love of us Ahl al-Bayt; because one, who meets the Almighty Allah and is devoted to us, he will enter Paradise through our intercession. By the one, in whose control my life is, no good deeds of any servant benefit him, except through recognition of our right.

Shaykh Tusi in Majalis has narrated from Imam ‘Ali Naqi (‘a) that the Messenger of Allah (S) said: O ‘Ali, the Almighty Allah has forgiven you, your Shi’as and the friends of your Shi’as.

Also, it is narrated from Imam ‘Ali ar-Ridha’ (‘a) that the Messenger of Allah (S) said: The Almighty Allah says: Admit into Paradise one, who has faith in Me, in my Prophet and My Wali, whatever his deeds may be.

It is mentioned in Majalis from Imam Muhammad al-Baqir (‘a) that: The fire does not consume one, who believes in the true religion.

Also, it is narrated from Imam Muhammad al-Baqir (‘a) that no man has believed in Imamate of the Imam, but that he is saved from the fire. The narrator asked: Even if he is among those who sin too much? Imam (‘a) said: If it is like this, the Almighty Allah will make him endure trials through physical illnesses. And if this matter is not the penalty of his sins, his sustenance will be reduced. If that is also not the penalty of his sins, He will make him suffer the throes of death, so that when he comes in Qiyamah, he will not have any sin in his account and he will enter Paradise.

Al-Kulayni has narrated through authentic chains of narrators from Imam Ja’far as-Sadiq (‘a) that believers are of two kinds: First is one, who has fulfilled all the conditions of the Almighty Allah and has performed all the acts of faith, as the Almighty Allah said:

رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ

“Of the believers are men who are true to the covenant, which they made with Allah” (33:23).

And in hereafter, he intercedes for other and is not needful of the intercession of others.

The second is that believer, whose feet shake; and who has committed sins. Thus, he is like a weak grass, which grows up, sometimes it is slanted and sometimes straight. It bends in whichever direction the wild blows. He is the one, whom the conditions of the world and the condition of the hereafter affect, and he is needful of intercession, but his end is good.

Ayyashi has narrated from Imam Ja’far as-Sadiq (‘a) that he said: What prevents you from testifying that one, who dies on the religion of Shi’a is from the folks of Paradise? Indeed, the Almighty Allah says: It is incumbent on Me to deliver the believers.

Shaykh al-Mufid has narrated from Imam Ja’far as-Sadiq (‘a) in Majalis that one day the Messenger of Allah (S) was mounted during a journey. Suddenly he alighted and performed five prostrations. When he mounted again, some companions asked the reason for it. He said: Jibra’il came down and conveyed the good news that ‘Ali would reside in Paradise; so, I prostrated to thank Allah; and when I arose, Jibra’il said: Fatimah will also be in Paradise. I again I prostrated to thank Allah; and when I arose, Jibra’il said: Al-Hasan and al-Husayn are the best of the youths of Paradise. I again I prostrated to thank Allah.

When I arose, Jibra’il said: One, who is devoted to them will also be in Paradise. I again I prostrated to thank Allah; and when I arose, Jibra’il said: One who is friendly to those who are devoted to them will also remain in Paradise. I again I prostrated to thank Allah.

In Basharat al-Mustafa, it is narrated from Huzaifah Ibn Mansur that he said: I was with Imam Ja’far as-Sadiq (‘a), when a person entered and said: May I be sacrificed for you, I have a brother, who is not flawed in his love and respect for you, but he imbibes wine. Imam (‘a) said: This is a serious matter that one of our followers should be in this condition, but I will inform you of one, who is worse than this: he is one, who instigates enmity towards us. One, who is the most degraded of believers, although there is no degradation in believers; even his intercession is valid for two hundred people.

If the inhabitants of seven heavens, seven earths and the seven seas intercede in favour of a Nasibi, their intercession will not be accepted. Your brother that you mentioned, will not leave the world till he repents, or the Almighty Allah will inflict on him some illness, so that it may be an expiation for his sins so that when he meets Allah, there will be no sin in his account.

Indeed, our Shi’as are on the right path and in goodness. My respected father often said: Love the lover of Aali Muhammad (‘a), even though he may be a sinner and be inimical to the enemy of Aali Muhammad (‘a), even though he may fast during the days and stand at nights in prayer.

Also, it is narrated from Imam Muhammad al-Baqir (‘a) that the Almighty Allah will raise my Shi’as from their graves along with each sin and defect that they had; and their faces will be luminous like full moon. They will be at peace and all their defects will be concealed. They will be bestowed security. All would be terrified, but they will not be apprehensive. All the people will be aggrieved, but they will not be so. And they will be gathered while being mounted on she camels, whose sides will be of gleaming gold, and they will be excellent and well behaved without training. Their necks will be of red rubies and softer than silk, only due to the excellence that our Shi’as have with the Almighty Allah.

According to another report, they will be dressed in garments as white as milk; there will be wearing shoes of gold, whose straps will be of pearls, and they will be glittering. Those she camels will be of effulgence; their litters will be of gold, inlaid with pearls and rubies. All would be wearing a royal crown and coronets. And they will say: There is no god, except Allah, Muhammad is the Messenger of Allah and ‘Ali is the Wali of Allah.

Shaykh Kishi has narrated in Rijal from Ubaidullah Ibn Zurarah that he said: I came to Imam Ja’far as-Sadiq (‘a) and asked: May I be sacrificed for you, a person who likes Bani Umayyah; would be raised with them? Imam (‘a) replied: Yes. I said: A person is devoted to you, would he be raised with you? He replied: Yes. I asked: Even though he may be a fornicator and a thief? Imam (‘a) gestured with his head: Yes.

Moreover, it is narrated from Amr Ibn Ilyas that he said: I came to Abu Bakr Hadhrami, when he was in his last moments. He said: It is not a time, when a person should lie. I testify for Ja’far Ibn Muhammad that I heard from Imam (‘a) that he said: Hellfire does not touch one, who believes in our Wilayat at the time of his death. According to another report, he said: I have heard from Imam (‘a) that he said: No one enters Hell, except…

Traditions of this purport are abundant, but many other traditions are opposed to them that prove that believers would also be subject to chastisement as some of them that were mentioned before.

Ibn Babawayh and Shaykh Tusi have narrated through correct and authentic chains of narrators from Jabir that Imam Muhammad al-Baqir (‘a) said: O Jabir, one, who claims to be a Shi’a, can he remain content to just claim love to us Ahl al-Bayt. By Allah, he is not our Shi’a, except one, who abstains from the disobedience of Allah and who obeys Him.

O Jabir, our Shi’a, in the past were not distinguished, except through piety, humility, sincerity and remembering Allah abundantly, and plenty of prayers and fasting, and doing good to parents and neighbours, beggars, the poor, those in debt, and helping the orphans; and truthfulness; and recitation of Qur’an; and restraint from speaking, except for uttering a good word; and as a result of being trustworthy in his tribe and in all things.

Jabir said: O son of Allah’s Messenger (S), I don’t see any of the Shi’as having these qualities. Imam (‘a) said: O Jabir, do not go to the path of falsehood; is it sufficient only to say that I am devoted to ‘Ali and regard him as Imam? If he says that I am devoted to Messenger of Allah (S); although the Messenger of Allah (S) is superior and better than ‘Ali (‘a); but he does not perform the acts of the Messenger of Allah (S) and does not act according to his Sunnah, that love will not benefit him.

So, fear Allah, and act to seek the rewards stored by Allah. In a relationship between Allah and any person, Allah views that the most favourite and the most honourable is one, who is more pious and more obedient to Him. By Allah, no one can gain proximity to the court of Allah, except through His obedience. We have no power to save you from Hell and we have no argument before Allah as well. One, who is obedient to Allah is our friend and one, who is disobedient to Allah is our enemy. None can achieve our Wilayat, except through piety and good deeds.

It is narrated from Imam Ja’far as-Sadiq (‘a) in al-Khisal that No one is Shi’a Ja’fariya, except one, whose stomach and private parts are free of the unlawful and whose effort in obedience is severe, who makes his deed sincere for his Creator and is hopeful for His rewards and is fearful of His chastisement. If you see such people, these are Shi’a Ja’fariya.

Shaykh al-Mufid has narrated in Irshad and Shaykh Tusi has narrated in Majalis that: On a certain evening, ‘Ali (‘a) was departing from the mosque. The surroundings were bright due to moonlight. He saw behind him a group of people walking towards him. He enquired as to who they were? They said: “We are your Shi’as.” ‘Ali (‘a) looked at their faces carefully and said: “Why is it that your faces do not exhibit any sign of you being a Shi’a?”

“Master, what are the signs of a Shi’a?”

“Their faces are pale due to excessive worship and the fear of Allah, their backs are bent due to prolonged prayers, too much fasting causes their abdomen to touch their backbones, their lips become dry by repeating endless invocations, and their hearts are filled with the fear of Allah.”

It is narrated from Imam Muhammad al-Baqir (‘a) that our Shi’a is not, except one, who obeys Allah.

Ibn Idris has narrated from Sarair from Imam Ja’far as-Sadiq (‘a) that he is not our Shi’a, who verbally claims to be a Shi’a and opposes us in acts and tradition.

But our Shi’a is one, who supports us verbally and sincerely and who follows our tradition and who acts in accordance to our acts; and these are our Shi’as.

In Al-Kafi, it is narrated through authentic chains of narrators from Imam Ja’far as-Sadiq (‘a) in the interpretation of the verse:

وَمَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا

“And whoever is granted wisdom, he indeed is given a great good” (2:269).

Imam (‘a) said: Wisdom is recognition of the Imam and abstaining from those greater sins, for whom there is threat of hellfire.

Also, it is narrated through good chains of narrators from Muhammad Ibn Hakam that he said: I asked Imam Musa Al-Kadhim (‘a): Do greater sins take one out of the pale of faith? Imam (‘a) replied: Yes, the sins lesser than greater sins, also take one out of the pale of faith.

The Messenger of Allah (S) said: When the fornicator fornicates, he is not a believer and when a thief steals, he is not a believer at that time.

Also, it is narrated through correct chains of narrators from Abdullah Ibn Sinan that he said: I asked: Imam Ja’far as-Sadiq (‘a): A person commits a greater sin, and after that he dies. Does that sin expel him from the pale of Islam? And if he is punished, will his chastisement be everlasting like the chastisement of polytheists and idolaters or is there is some limit to it?

Imam (‘a) said: One, who has committed a greater sin and he considers it to be lawful, that sin makes one leave the pale of Islam; and they punish him with the severest chastisement; and if that person confesses that the sin he committed is unlawful, and he dies in that condition, it makes him leave the pale of faith and does not expel him from the pale of Islam. His chastisement is also lighter than the punishment of the first person.

Moreover, it is narrated through authentic chains of narrators from Imam Ja’far as-Sadiq (‘a) that the Messenger of Allah (S) said: There are three qualities; such that if they are found in a person, he is a hypocrite, even though he may fast and pray and claim to be a Muslim; that is one, who when he is entrusted with something, he betrays the trust; and when he speaks, he lies; and when he promises, he breaks it.

We should know that there are numerous traditions about the qualities of a Shi’a and qualities of a believer; in the same way, a large number of traditions are recorded with regard to sins that expel man from Islam and there are many exigencies in those ambiguities and differences. Including that those people with excessive indulgence in carnal pleasures should not become arrogant; on the contrary traditions say that they should always remain in the position between fear and hope, as this is the great sign of faith.

Having too much hope leads one to arrogance and the feeling that he is safe from the chastisement of Allah, and this is among the greater sins. But having excessive fear, leads one to despair of divine mercy and this is also from the greater sins; that is why the leaders of religion, who are physicians of the souls and hearts, they have given you the medicine of both. If you are stricken with the malady of pride, you may cure your illness by the verses of fear. And if you are too much hopeful from what your Lord has said:

مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

“What has beguiled you from your Lord, the Gracious one” (82:6).

He should also contemplate on those verses and traditions consisting of threats, warnings and severe consequences. If you rely on the intercession of the Messenger of Allah (S) and the Holy Imams (‘a), who are intercessors of Judgment Day, thus, contemplate that if only this had been a guarantee, why did those personalities themselves remained fearful of divine chastisement day and night? And why should they have sighed with heavy hearts and shed tears through the eyes of sorrow.

Moreover, intercession is a branch of faith and faith is a branch of certainty and certainty is rarer than red Sulphur.

Moreover, how do you know that a defective faith will not be destroyed through instigations of Satan? Obedience and worship of Allah are that boundary, which is appointed to protect the faiths from instigations of Satan.

Essence of religious beliefs is placed in the casket of your heart. Do not leave obligatory duties; the greater sins are locked in these caskets and locks. Performing the recommended deeds, putting on the best behaviour, abstaining from despicable acts, keeping away from bad moral behaviour; all these are the defenders of that casket and the thief of faith, that is the Shaitan is waiting in ambush on you; if he finds a crack, he will convey himself into the chest, and try his best to take away the gems of faith.

So much so, that he will make them invalid through doubts, but you expel one by one all the defenders, that there is no need of them. You open the lock and restraints. That the intercession of the intercessors is sufficient for you. You are sleeping in the sleep of ignorance and are intoxicated with temporal pleasures. You have accommodated the doubts of Shaitan in your chest and you have driven away from yourself the angels of mercy, who are defenders of faith. Those that steal faith and certainty, are busy day and night creating satanic doubts and at the time of death, the corresponding Satans are also their partners.

When you wake up from the sleep of ignorance, intoxication, and carelessness after wasting all the capital of faith and good deeds. When the path is closed for you. Severe and terrible angels are posted at your head and no matter how much you say it will be of no use:

قَالَ رَبِّ ارْجِعُونِ

“He says: My Lord, send me back” (23:99).

لَعَلِّي أَعْمَلُ صَالِحًا

“Haply I may do good” (23:100).

When all intercessors have become your enemies. When your unlawful desires are destroyed and gone; and except for the deception of falsehood and everlasting loss, you have not earned anything else.

We seek the refuge of Allah from this, and it is a manifest loss.

Thus, how do you know that after committing all the sins, this defective faith will remain with you? Imam Ja’far as-Sadiq (‘a) said: The Almighty Allah has described the circumstances of some righteous and prominent people of religion that they beseech in the court of the Almighty Allah:

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا

“Our Lord! make not our hearts to deviate after Thou hast guided us aright” (3:8).

Imam (‘a) said: They said thus, because they knew that there are some hearts, which become inclined to falsehood after being guided.

Also, there are verses and traditions, which prove that believers and Shi’a do not enter Hell, so how he can he be proud of them? Though the believer, Shi’a and Mohib have many meanings. As it will be explained after this, God willing.

How do you know what the terms Shi’a and believer imply in these traditions? And whether those meanings are relevant to you or not?

Moreover, grief, suffering and loss in the hereafter is based only on chastisement and evil consequences; on the contrary, deprivation from grace and unlimited lofty ranks and being kept away from proximity of Allah is sufficient for everlasting grief. Grazing like animals in the pastures of Paradise is not sufficient for preparation of obedience and abstaining from prohibited things, if fear overcomes you. Thus, if the fear is such that it becomes a cause for your performing of good and it keeps you away from prohibited; it is better than all conditions.

If that fear is such that it is in relation to Allah and His grace, while it results in evil thoughts and makes a person lazy from supplication and acts, then it is a greater sin. If you are involved in this condition, it is necessary that you should contemplate on verses of grace and traditions of hope. On the contrary, in the throes of death and near to that occasion the dominance of hope on fear is better.

• 1. The period during which there is no prophet.