دهما أن العقل لا يمنع من وقوع الإيمان ممن ذكره السائل لأنه يكون إذ ذاك قادرا عليه و متمكنا منه و لكن السمع الوارد عن أئمة الهدى ع بالقطع عليهم بالخلود في النار و التدين بلعنهم و البراءة منهم إلى آخر الزمان منع من الشك في حالهم و أوجب القطع على سوء اختيارهم
فجروا في هذا الباب مجرى فرعون و هامان و قارون و مجرى من قطع الله عز و جل على خلوده في النار و دل القطع على أنهم لا يختارون أبدا الإيمان ممن قال الله تعالى وَ لَوْ أَنَّنا نَزَّلْنا إِلَيْهِمُ الْمَلائِكَةَ وَ كَلَّمَهُمُ الْمَوْتى وَ حَشَرْنا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا ما كانُوا لِيُؤْمِنُوا إِلَّا أَنْ يَشاءَ اللَّهُ يريد إلا أن يلجئهم الله
و الذين قال الله تعالى فيهم إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لا يَعْقِلُونَ وَ لَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْراً لَأَسْمَعَهُمْ وَ لَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَ هُمْ مُعْرِضُونَ. ثم قال جل قائلا في تفصيلهم و هو يوجه القول إلى إبليس لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَ مِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ و قوله تعالى وَ إِنَّ عَلَيْكَ لَعْنَتِي إِلى يَوْمِ الدِّينِ
و قوله تعالى تَبَّتْ يَدا أَبِي لَهَبٍ وَ تَبَّ ما أَغْنى عَنْهُ مالُهُ وَ ما كَسَبَ سَيَصْلى ناراً ذاتَ لَهَبٍ فقطع بالنار عليه و أمن من انتقاله إلى ما يوجب له الثواب و إذا كان الأمر على ما وصفناه بطل ما توهمتموه على هذا الجواب. و الجواب الآخر أن الله سبحانه إذا رد الكافرين في الرجعة لينتقم منهم لم يقبل لهم توبة و جروا في ذلك مجرى فرعون لما أدركه الغرق قالَ آمَنْتُ أَنَّهُ لا إِلهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُوا إِسْرائِيلَ وَ أَنَا مِنَ الْمُسْلِمِينَ
قال الله سبحانه له آلْآنَ وَ قَدْ عَصَيْتَ قَبْلُ وَ كُنْتَ مِنَ الْمُفْسِدِينَ فرد الله عليه إيمانه و لم ينفعه في تلك الحال ندمه و إقلاعه و كأهل الآخرة الذين لا يقبل الله لهم توبة و لا ينفعهم ندم لأنهم كالملجئين إذ ذاك إلى الفعل و لأن الحكمة تمنع من قبول التوبة أبدا و يوجب اختصاص بعض الأوقات بقبولها دون بعض. و هذا هو الجواب الصحيح على مذهب أهل الإمامة و قد جاءت به آثار متظاهرة عن آل محمد ص فروي عنهم في قوله تعالى يَوْمَ يَأْتِي بَعْضُ آياتِ رَبِّكَ لا يَنْفَعُ نَفْساً إِيمانُها لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمانِها خَيْراً قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ
فقالوا إن هذه الآية هو القائم ع فإذا ظهر لم يقبل توبة المخالف و هذا يسقط ما اعتمده السائل. سؤال فإن قالوا في هذا الجواب ما أنكرتم أن يكون الله تعالى على ما أصلتموه قد أغرى عباده بالعصيان و أباحهم الهرج و المرج و الطغيان لأنهم إذا كانوا يقدرون على الكفر و أنواع الضلال و قد يئسوا من قبول التوبة لم يدعهم داع إلى الكف عما في طباعهم و لا انزجروا عن فعل قبيح يصلون به
aid: And even if We had Sent down to them the Angels, and the dead had spoken to them, and We had Gathered all things in front of them, they would not have believed except if Allah had so Desired, [6: 111] – intending only that Allah-azwj would Shelter them. And the ones Allah-azwj the Exalted Said regarding them: Surely the vilest animals in the Presence of Allah are the deaf, the dumb, those who are not using their intellects [8: 22] And if Allah had Known of any good being in them, He would have Made them listen, and if He were to Make them listen, they would have (still) turned back in aversion [8: 23]. Then the Majestic Said Speaking in Detailing them, and He-azwj is Diverting the Words to Iblees‑la: That I will fill Hell from you and from the ones from them who follow you, altogether! ” [38: 85]. And Words of the Exalted: And surely upon you is My curse up to the Day of Religion (Reckoning)! ” [38: 78]. And Words of the Exalted: May both the hands of Abu Lahab perish, and (so would) he! [111: 1] His wealth and what he earns will not avail him [111: 2] He shall be arriving at a Fire with flames [111: 3]. He-azwj Cut the Fire upon him-la, and he-saww was safe of his-saww transfer to what obligated the Rewards for him-saww. And when the matter upon what we are describing is false, what would be your aspect upon this answer? And the other answer is that Allah-azwj the Glorious when He-azwj Returns the Kafirs during the Raj’at to Take revenge from them, will not Accept repentance for them, and they would flow during that the flow of Pharaoh-la when he-la came across the drowning: ‘I believe that there is no god except the One in Whom the Children of Israel believe in, and I am from the submitters’ [10: 90]. Allah-azwj the Glorious Said: Now! And you had disobeyed before and you were from the corrupters! [10: 91]. Allah-azwj Returned his-la Eman and his-la regret and his-la embarkation did not benefit him-la in that situation, and like the people of the Hereafter, the ones Allah-azwj will not Accept their repentance nor will regret benefit them, like the refugees when that is to the deed, and because the wisdom prevents from accepting the repentance, ever, and it obligates some special timings with its timings besides some. And this, it is the correct answer upon the doctrine of the people of Imamate, and the supportive Ahadith have come from Progeny-asws of Muhammad-saww. It is reported from them‑asws regarding Words of the Exalted: The day some of the Signs of your Lord do come, a soul will not benefit from its Eman which had not believed from before or earned goodness during its Eman. Say, ‘Await, (for) we are awaiting (too)’ [6: 158]. They said, ‘This sign, it is Al-Qaim-ajfj’. So when he-ajfj appears, repentance of the adversary will not benefit him, and this drops what the questioned had been relying upon. Question, so if they were to say regarding this answer, ‘What makes you deny that Allah-azwj the Exalted would be upon you are basing it that He-azwj has Deceived His-azwj servants with the disobedience and Legalised the trouble and turmoil and the aggression, because when they are upon the Kufr and a variety of straying, and they have despaired from the acceptance of repentance, a caller will not call them to stop from what they are following, nor would they be rebuked from doing ugly deeds arriving to the current benefits. And the one who describes Allah-azwj Blessed and Exalted with deceiving His-azwj creatures and legalising the sins, so he has done a mighty fabrication upon Him-azwj. Answer, it would be said to them, ‘The matter isn’t upon what you are thinking it to be, and that which would call them to the disobedience would be raised at that time, and a call would not result for them to the ugly deed upon an aspect from the aspects, nor any means from the means, because they would be known with what would be for them from the punishment at the time of Raj’at upon opposing their Imams-asws, and they would know in the situation that they would be punished upon what had preceded from them of the disobediences, and if they were to commit ugly deeds, the punishment would be increased upon them, and t
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