٢ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ رَجُلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ قُلْتُ لَهُ فَمَا تَقُولُ فِي مُنَاكَحَةِ النَّاسِ فَإِنِّي قَدْ بَلَغْتُ مَا تَرَاهُ وَمَا تَزَوَّجْتُ قَطُّ فَقَالَ وَمَا يَمْنَعُكَ مِنْ ذَلِكَ فَقُلْتُ مَا يَمْنَعُنِي إِلا أَنَّنِي أَخْشَى أَنْ لا تَحِلَّ لِي مُنَاكَحَتُهُمْ فَمَا تَأْمُرُنِي فَقَالَ فَكَيْفَ تَصْنَعُ وَأَنْتَ شَابٌّ أَ تَصْبِرُ قُلْتُ أَتَّخِذُ الْجَوَارِيَ قَالَ فَهَاتِ الآنَ فَبِمَا تَسْتَحِلُّ الْجَوَارِيَ قُلْتُ إِنَّ الأمَةَ لَيْسَتْ بِمَنْزِلَةِ الْحُرَّةِ إِنْ رَابَتْنِي بِشَيْ‏ءٍ بِعْتُهَا وَاعْتَزَلْتُهَا قَالَ فَحَدِّثْنِي بِمَا اسْتَحْلَلْتَهَا قَالَ فَلَمْ يَكُنْ عِنْدِي جَوَابٌ فَقُلْتُ لَهُ فَمَا تَرَى أَتَزَوَّجُ فَقَالَ مَا أُبَالِي أَنْ تَفْعَلَ قُلْتُ أَ رَأَيْتَ قَوْلَكَ مَا أُبَالِي أَنْ تَفْعَلَ فَإِنَّ ذَلِكَ عَلَى جِهَتَيْنِ تَقُولُ لَسْتُ أُبَالِي أَنْ تَأْثَمَ مِنْ غَيْرِ أَنْ آمُرَكَ فَمَا تَأْمُرُنِي أَفْعَلُ ذَلِكَ بِأَمْرِكَ فَقَالَ لِي قَدْ كَانَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) تَزَوَّجَ وَقَدْ كَانَ مِنْ أَمْرِ امْرَأَةِ نُوحٍ وَامْرَأَةِ لُوطٍ مَا قَدْ كَانَ إِنَّهُمَا قَدْ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَقُلْتُ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) لَيْسَ فِي ذَلِكَ بِمَنْزِلَتِي إِنَّمَا هِيَ تَحْتَ يَدِهِ وَهِيَ مُقِرَّةٌ بِحُكْمِهِ مُقِرَّةٌ بِدِينِهِ قَالَ فَقَالَ لِي مَا تَرَى مِنَ الْخِيَانَةِ فِي قَوْلِ الله عَزَّ وَجَلَّ فَخانَتاهُما مَا يَعْنِي بِذَلِكَ إِلا الْفَاحِشَةَ وَقَدْ زَوَّجَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) فُلاناً قَالَ قُلْتُ أَصْلَحَكَ الله مَا تَأْمُرُنِي أَنْطَلِقُ فَأَتَزَوَّجُ بِأَمْرِكَ فَقَالَ لِي إِنْ كُنْتَ فَاعِلاً فَعَلَيْكَ بِالْبَلْهَاءِ مِنَ النِّسَاءِ قُلْتُ وَمَا الْبَلْهَاءُ قَالَ ذَوَاتُ الْخُدُورِ الْعَفَائِفُ فَقُلْتُ مَنْ هِيَ عَلَى دِينِ سَالِمِ بْنِ أَبِي حَفْصَةَ قَالَ لا فَقُلْتُ مَنْ هِيَ عَلَى دِينِ رَبِيعَةِ الرَّأْيِ فَقَالَ لا وَلَكِنَّ الْعَوَاتِقَ اللَّوَاتِي لا يَنْصِبْنَ كُفْراً وَلا يَعْرِفْنَ مَا تَعْرِفُونَ قُلْتُ وَهَلْ تَعْدُو أَنْ تَكُونَ مُؤْمِنَةً أَوْ كَافِرَةً فَقَالَ تَصُومُ وَتُصَلِّي وَتَتَّقِي الله وَلا تَدْرِي مَا أَمْرُكُمْ فَقُلْتُ قَدْ قَالَ الله عَزَّ وَجَلَّ هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كافِرٌ وَمِنْكُمْ مُؤْمِنٌ لا وَالله لا يَكُونُ أَحَدٌ مِنَ النَّاسِ لَيْسَ بِمُؤْمِنٍ وَلا كَافِرٍ قَالَ فَقَالَ أَبُو جَعْفَرٍ (عَلَيهِ السَّلام) قَوْلُ الله أَصْدَقُ مِنْ قَوْلِكَ يَا زُرَارَةُ أَ رَأَيْتَ قَوْلَ الله عَزَّ وَجَلَّ خَلَطُوا عَمَلاً صالِحاً وَآخَرَ سَيِّئاً عَسَى الله أَنْ يَتُوبَ عَلَيْهِمْ فَلَمَّا قَالَ عَسَى فَقُلْتُ مَا هُمْ إِلا مُؤْمِنِينَ أَوْ كَافِرِينَ قَالَ فَقَالَ مَا تَقُولُ فِي قَوْلِهِ عَزَّ وَجَلَّ إِلا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَالنِّساءِ وَالْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَلا يَهْتَدُونَ سَبِيلاً إِلَى الإيمَانِ فَقُلْتُ مَا هُمْ إِلا مُؤْمِنِينَ أَوْ كَافِرِينَ فَقَالَ وَالله مَا هُمْ بِمُؤْمِنِينَ وَلا كَافِرِينَ ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ مَا تَقُولُ فِي أَصْحَابِ الأعْرَافِ فَقُلْتُ مَا هُمْ إِلا مُؤْمِنِينَ أَوْ كَافِرِينَ إِنْ دَخَلُوا الْجَنَّةَ فَهُمْ مُؤْمِنُونَ وَإِنْ دَخَلُوا النَّارَ فَهُمْ كَافِرُونَ فَقَالَ وَالله مَا هُمْ بِمُؤْمِنِينَ وَلا كَافِرِينَ وَلَوْ كَانُوا مُؤْمِنِينَ لَدَخَلُوا الْجَنَّةَ كَمَا دَخَلَهَا الْمُؤْمِنُونَ وَلَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ كَمَا دَخَلَهَا الْكَافِرُونَ وَلَكِنَّهُمْ قَوْمٌ قَدِ اسْتَوَتْ حَسَنَاتُهُمْ وَسَيِّئَاتُهُمْ فَقَصُرَتْ بِهِمُ الأعْمَالُ وَأَنَّهُمْ لَكَمَا قَالَ الله عَزَّ وَجَلَّ فَقُلْتُ أَ مِنْ أَهْلِ الْجَنَّةِ هُمْ أَمْ مِنْ أَهْلِ النَّارِ فَقَالَ اتْرُكْهُمْ حَيْثُ تَرَكَهُمُ الله قُلْتُ أَ فَتُرْجِئُهُمْ قَالَ نَعَمْ أُرْجِئُهُمْ كَمَا أَرْجَأَهُمُ الله إِنْ شَاءَ أَدْخَلَهُمُ الْجَنَّةَ بِرَحْمَتِهِ وَإِنْ شَاءَ سَاقَهُمْ إِلَى النَّارِ بِذُنُوبِهِمْ وَلَمْ يَظْلِمْهُمْ فَقُلْتُ هَلْ يَدْخُلُ الْجَنَّةَ كَافِرٌ قَالَ لا قُلْتُ فَهَلْ يَدْخُلُ النَّارَ إِلا كَافِرٌ قَالَ فَقَالَ لا إِلا أَنْ يَشَاءَ الله يَا زُرَارَةُ إِنَّنِي أَقُولُ مَا شَاءَ الله وَأَنْتَ لا تَقُولُ مَا شَاءَ الله أَمَا إِنَّكَ إِنْ كَبِرْتَ رَجَعْتَ وَتحَلَّلَتْ عَنْكَ عُقَدُكَ. 
2. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from a man from Zurara who has said the following: “Once I asked abu Ja’far  ‘What do you say about marriage of the people. I have reached this age as you can see and I am not married yet.’ The Imam asked, ‘What prevents you from becoming married?’ I said, ‘What prevents me is fear that it may not be lawful to marry from them. What is your instruction?’ The Imam asked, ‘How can you live and you are young, can you exercise patience?’ I said, ‘I can buy slaves.’ The Imam asked, ‘Here you are, how, can slaves be lawful?’ I said, ‘A slave is not like a free person. If something may make me suspicious I can sell her and stay away from her.’ The Imam said, ‘Tell me how you make her lawful.’ I (the narrator) had no answers. “1 then asked him, ‘What do you say if I married?’ The Imam said, ‘I do not mind if you marry.’ I said, ‘Consider your words, ‘I do not mind if you did,’ it has two aspects: I do not mind if you sinned without my command. What is your command? Should I do it by your command?’ The Imam said, ‘The Messenger of Allah had married. There are the cases of the wives of Noah and Lot as they were in wedlock with two virtuous servants (of Allah).’ I said, ‘The Messenger of Allah is not of the same position as I. She was under his control and acknowledged his judgment and his religion. ’ The Imam asked, ‘What do you think of unfaithfulness in the words of Allah, the Most Majestic, the Most Holy, ‘They both were unfaithful to the two of them.’ (66:9) He does not mean thereby anything other than indecent acts. The Messenger of Allah had married so and so.’ “I then said, ‘May Allah keep you well, what do you command me? Should I go and marry by your command?’ The Imam said to me, ‘Were you to marry, you should marry al-BuIaha’ of women.’ I asked, ‘Who are al-Bulaha’ of women?’ The Imam said, ‘Those who observe Hijab and are chaste.’ I asked, ‘How is she who is in the religion of Salim ibn abu Hafsah?’ The Imam said, ‘No.’ I said, ‘How is she that is in the religion of Rabi’ah al-Ra’i?’ The Imam said, ‘No, but marry those who are under the guardianship of their fathers, who are not unbelievers and do not know what you believe in.’ I asked, ‘Is it not the case that she is either a believer or an unbeliever?’ The Imam said, ‘One who fasts, performs prayer, is pious before Allah and does not know what is your cause.’ I said, ‘Allah, the Most Majestic, the Most Holy, has said, ‘It is He Who has created you. Among you there are believer and unbelievers,’ (64:2) no, by Allah, there is no one in the people who is not a believer or an unbeliever.’ “The narrator has said that abu Ja’far  then said, ‘The words of Allah are truer than your words, O Zurara. Have you not considered the words of Allah, the Most Majestic, the Most Holy, ‘ . . . they have mixed virtuous deeds with sinful ones. Perhaps Allah will forgive them. Allah is All-forgiving and All-merciful.’ (9:102) Why has Allah said, “perhaps”?’ I said, ‘They are either believing people or unbelievers.’ “The narrator has said that the Imam then asked, ‘What do you think of the words of Allah, the Most Majestic, the Most Holy, ‘As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance, . . . ’ (4:98) guidance to belief?’ I said, ‘They are either believers or unbelievers. ’ The Imam said, ‘By Allah they are not believing people nor unbelievers.’ Then the Imam turned to me and asked, ‘What do you think of the people of ‘A’raf?’ I said, ‘They are none other than either believers or unbelievers. If they enter paradise they are believers and if they go in the fire, they are unbelievers.’ The Imam said, ‘By Allah, they are not believers nor are they unbelievers. Were they believers they would have entered paradise like the other believing people. Were they unbelievers they would have gone in the fire like the other unbelievers. In fact, they are people whose good and bad deeds were equal. They had shortages of deeds. They will be as Allah, the Most Majestic, the Most Holy, has said.’ I asked, ‘Are they of the people of paradise or of the people of the fire?’ The Imam said, ‘Leave them alone as Allah has done.’ I asked, ‘Do you leave their affairs in postponement?’ The Imam said, ‘Yes, I do as Allah has done. If Allah wills He will send them to paradise through his favor, and if He wills He will drive them to the fire for their sins without being unjust to them.’ I said, ‘Will unbelievers go to paradise?’ The Imam said, ‘No.’ I asked, ‘Will anyone other than unbelievers go in the fire?’ “The narrator has said that the Imam said, ‘No, except what Allah will wish. O Zurara, I say, ‘What Allah wills and you do not say what Allah wills. When you will grow up you will turn around and your knots ease up (on your opponents).”’ Note: The above Hadith is very critical of the attitude of Zurara, according to commentators. In his defense, due to his prominent position in view of the scholars, it is said that either at that time he was very young or later he matured. He believed those who did not, would not and could not believe in the Divine Authority of ‘A ’immah could never go to paradise. Also, it is said that perhaps the whole Hadith due to weakness in the chain of narrators is not reliable. Zurara seems unable to find any room in his heart for those who did not respect Ahl al- Bayt  properly. 