٤- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ كَتَبَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) فِي رِسَالَةٍ إِلَى بَعْضِ خُلَفَاءِ بَنِي أُمَيَّةَ وَمِنْ ذَلِكَ مَا ضَيَّعَ الْجِهَادَ الَّذِي فَضَّلَهُ اللهُ عَزَّ وَجَلَّ عَلَى الأعْمَالِ وَفَضَّلَ عَامِلَهُ عَلَى الْعُمَّالِ تَفْضِيلا فِي الدَّرَجَاتِ وَالْمَغْفِرَةِ وَالرَّحْمَةِ لأنَّهُ ظَهَرَ بِهِ الدِّينُ وَبِهِ يُدْفَعُ عَنِ الدِّينِ وَبِهِ اشْتَرَى اللهُ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِالْجَنَّةِ بَيْعاً مُفْلِحاً مُنْجِحاً اشْتَرَطَ عَلَيْهِمْ فِيهِ حِفْظَ الْحُدُودِ وَأَوَّلُ ذَلِكَ الدُّعَاءُ إِلَى طَاعَةِ اللهِ عَزَّ وَجَلَّ مِنْ طَاعَةِ الْعِبَادِ وَإِلَى عِبَادَةِ اللهِ مِنْ عِبَادَةِ الْعِبَادِ وَإِلَى وَلايَةِ اللهِ مِنْ وَلايَةِ الْعِبَادِ فَمَنْ دُعِيَ إِلَى الْجِزْيَةِ فَأَبَى قُتِلَ وَسُبِيَ أَهْلُهُ وَلَيْسَ الدُّعَاءُ مِنْ طَاعَةِ عَبْدٍ إِلَى طَاعَةِ عَبْدٍ مِثْلِهِ وَمَنْ أَقَرَّ بِالْجِزْيَةِ لَمْ يُتَعَدَّ عَلَيْهِ وَلَمْ تُخْفَرْ ذِمَّتُهُ وَكُلِّفَ دُونَ طَاقَتِهِ وَكَانَ الْفَيْ‏ءُ لِلْمُسْلِمِينَ عَامَّةً غَيْرَ خَاصَّةٍ وَإِنْ كَانَ قِتَالٌ وَسَبْيٌ سِيرَ فِي ذَلِكَ بِسِيرَتِهِ وَعُمِلَ فِي ذَلِكَ بِسُنَّتِهِ مِنَ الدِّينِ ثُمَّ كَلَّفَ الأعْمَى وَالأعْرَجَ الَّذِينَ لا يَجِدُونَ مَا يُنْفِقُونَ عَلَى الْجِهَادِ بَعْدَ عُذْرِ اللهِ عَزَّ وَجَلَّ إِيَّاهُمْ وَيُكَلِّفُ الَّذِينَ يُطِيقُونَ مَا لا يُطِيقُونَ وَإِنَّمَا كَانُوا أَهْلَ مِصْرٍ يُقَاتِلُونَ مَنْ يَلِيهِ يُعْدَلُ بَيْنَهُمْ فِي الْبُعُوثِ فَذَهَبَ ذَلِكَ كُلُّهُ حَتَّى عَادَ النَّاسُ رَجُلَيْنِ أَجِيرٌ مُؤْتَجِرٌ بَعْدَ بَيْعِ اللهِ وَمُسْتَأْجِرٌ صَاحِبَهُ غَارِمٌ وَبَعْدَ عُذْرِ اللهِ وَذَهَبَ الْحَجُّ فَضُيِّعَ وَافْتَقَرَ النَّاسُ فَمَنْ أَعْوَجُ مِمَّنْ عَوَّجَ هَذَا وَمَنْ أَقْوَمُ مِمَّنْ أَقَامَ هَذَا فَرَدَّ الْجِهَادَ عَلَى الْعِبَادِ وَزَادَ الْجِهَادَ عَلَى الْعِبَادِ إِنَّ ذَلِكَ خَطَأٌ عَظِيمٌ.
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from certain individuals of his people who has said the following: “Abu Ja‘far , once wrote in a letter to a certain individual of the Amawide rulers the following: “Of his neglectfulness one example is his disregard of the duty of Jihad (serving in the army) which Allah, the Most Majestic, the Most Glorious, has given preference over all other good deeds. He (Allah) has given preference to those serving in the army over the doers of good deeds a very clear preference in matters of high positions, their receiving forgiveness and mercifulness. This is because by serving in the army religion is supported to become public and it is defended thereby as well. By means of Jihad (a person’s serving in the army) Allah has purchased believers’ souls and property as their payment for paradise which is a gainful bargain indeed. He (Allah) has set upon them the condition of their abiding by the rules of armed engagement. Of such rules is calling to the obedience of Allah, the Most Majestic, the Most Glorious, instead of obedience to people (servants of Allah), to the worship of Allah instead of worshipping other servants of Allah and to accept guardianship of Allah instead of seeking guardianship of the servants of Allah. Those who are asked to pay taxes but refuse are executed and their families are taken into custody. “There is no calling of servants of Allah to the obedience of other servants of Allah. Those who agree to pay taxes are not violated, their covenant is safe guarded, and is not burdened beyond what he can afford. “The properties captured from the enemies belong to all Muslims and not to a particular group. If an armed confrontation takes place and people are captured, the whole issue is dealt with according to his (the Holy Prophet’s) dealings and traditions which are of religion’s rules in such issues. He (the particular ruler) then placed the burden of serving in the army upon such people as those with disabilities like blind or lame and those who do not have the means to serve in the army, after being excused by Allah, the Most Majestic, the Most Glorious, and those who cannot afford. The residents of a city are required to fight only the nearby enemy with fairness and justice exercised in issues of mobilization. All such laws were disregarded and people are made to live in one of the two conditions: To live like the person who offers a certain service but instead of receiving wages is made to pay, although Allah has already purchased his services; and a person who asks to rent or hire an item but the party of other side of his contract is bankrupt and indebted, although Allah has excused him. He has ignored al-Hajj in disregard and people are left in poverty. Who then is more crooked than this that has made such straightforward laws seem crooked and who is more straightforward than him who properly follows them? Instead he has made people to serve in the army (unduly) and has made such a service an extra burden and this is a great mistake and sin.’” 