Introduction:
In this short article, we will review the ‘Eman’ (belief), and its temporary state (transition). A momin (believer) must analyse his status of Eman and be fearful for committing any ‘grave sins’ which may cause confiscation of his Eman’. As an example, there are two famous personalities in the history of Islam, one of whom was Al-Hurr Ibn Al-Riyahi, who was saved from securing a permanent abode at bottom of the Hell by Imam Hussain-asws on the day of Ashura in 61 AH. Al-Hurr may be regarded as one of the most fortunate persons on the face of the earth as he travelled from the bottom of the hell to the upper most position in the Paradise within a matter of few hours. On the other hand, there existed one of the most ill-fated persons, Al-Zubeyr Ibn Awwam, who used to be a staunch supporter of Amir-ul-Momineen-asws and was one of the four adherents who supported Amir-ul-Momineen-asws when most of the Muslims reverted back to ‘Kufr’ (disbelief) after the Shahada of Rasool Allah-saww. Al-Zubeyr, was the only one who opposed the allies of the Abu Bakr by unsheathing his sword when they were taking, by force, Amir-ul-Momineen-asws to the court of Abu Bakr. As time passed, Al-Zubeyr Ibn Awwam’s Eman gradually drifted away and he ended-up drawing his sword against Amir-ul-Momineen Ali-asws Ibn Abi Talib-asws, and was eventually killed during the battle of ‘Jammal’ (Battle of Camel).
Amir-ul-Momineen-asws has frequently asked his followers to live their lives between the fear and the hope, fear from losing Eman and hope of mercy and forgiveness and except fear, nothing mends (the affairs of) a Momin.[1] With the help of Ahadith, we will try to understand, what is Islam, Eman and the temporary Eman and what one must do to protect one’s Eman.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُخَالِطُ النَّاسَ فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لَا يَتَوَلَّوْنَكُمْ وَ يَتَوَلَّوْنَ فُلَاناً وَ فُلَاناً لَهُمْ أَمَانَةٌ وَ صِدْقٌ وَ وَفَاءٌ وَ أَقْوَامٌ يَتَوَلَّوْنَكُمْ لَيْسَ لَهُمْ تِلْكَ الْأَمَانَةُ وَ لَا الْوَفَاءُ وَ الصِّدْقُ قَالَ فَاسْتَوَى أَبُو عَبْدِ اللَّهِ ع جَالِساً فَأَقْبَلَ عَلَيَّ كَالْغَضْبَانِ ثُمَّ قَالَ لَا دِينَ لِمَنْ دَانَ اللَّهَ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ لَا عَتْبَ عَلَى مَنْ دَانَ بِوَلَايَةِ إِمَامٍ عَادِلٍ مِنَ اللَّهِ قُلْتُ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ قَالَ نَعَمْ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ ثُمَّ قَالَ أَ لَا تَسْمَعُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَّ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يَعْنِي مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَ الْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ وَ قَالَ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ إِنَّمَا عَنَى بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ عَزَّ وَ جَلَّ خَرَجُوا بِوَلَايَتِهِمْ إِيَّاهُ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ اللَّهُ لَهُمُ النَّارَ مَعَ الْكُفَّارِ فَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ
A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from ‘Abd ‘Aziz al-’Abdi from ‘Abd Allah ibn abu Yafur who has said:
‘Once I said to Abu Abd Allah-asws ‘I meet people and it increases my wonder when I find people who do not consider you (Ahl Al-Bayt-asws) as their guardians and ‘A’immah (Leaders with Divine Authority) but they consider so and so as their imam. However, they are trustworthy, truthful and loyal. I also find people who consider you as their guardians and ‘A’immah-asws but are not trustworthy, loyal and truthful.’
‘Abu’ Abd Allah-asws then sat in an upright position and turned to me as if upset, and then said, ‘One who follows the religion of Allah-azwj under the guardianship of an unjust imam who does not possesses Divine Authority, has no religion. One who follows the religion of Allah-azwj under the guardianship of an Imam-asws who is just in his dealings and possesses Divine Authority, will suffer no negative effect.’
‘I then asked: ‘Do those, in fact, have no religion, and these face no destruction?’ The Imam-asws said: ‘That is correct. Those have no religion and these face no destruction.’ Then, the Imam-asws said: ‘Have you not heard the words of Allah-azwj: ‘Allah is the Guardian of the believers and it is He who takes them out of darkness into light. … ‘ (2:257). It means that He-azwj Takes them out of the darkness of sins to the light of repentance and forgiveness because of their love for us-asws and their being under the guardianship of the just ‘A’immah-asws (plural of Imam) who possess Divine Authority.
He-azwj has also said: ‘The Devil is the guardian of those who deny the Truth and he leads them from light to darkness …. ‘ (2:257). It means that they were in the light of Islam but when they accepted the guardianship and the leadership of every unjust imam who possessed no authority from Allah-azwj their guardianship took them out of the ‘Noor’ of Islam to the darkness of disbelief (Kufr). Allah-azwj then Made it necessary for them to suffer in Fire along with the unbelievers, ‘ … these are the dwellers of hell wherein they will live forever (2:257)’.[2]
Definitions of Islam and Eman:
وحدثني محمد بن الفرج عن أبي دعامة ، قال : أتيت علي بن محمد عليه السلام عائدا في علته التي كانت وفاته بها ، فلما هممت بالانصراف قال لي : يا أبادعامة قد وجب علي بن حقك ألا احدثك بحديث تسر به ؟ قال : فقلت له : ما أحوجني إلى ذلك يا ابن رسول الله قال : حدثني أبي محمد بن علي قال : حدثني أبي علي بن موسى قال : حدثني أبي موسى بن جعفر ، قال : حدثني أبي جعفر بن محمد ، قال : حدثني أبي محمد بن على قال : حدثني أبي علي بن الحسين قال : حدثني أبي الحسين بن علي قال : حدثني أبي علي بن أبي طالب عليه السلام قال : قال لي رسول الله صلى الله عليه وآله : ياعلي اكتب فقلت : ما أكتب ؟ فقال : كتب بسم الله الرحمن الرحيم الايمان ما وقر في القلوب وصد فنه الاعمال ، والاسلام ماجرى على اللسان ، وحلت به المناكحة .
In a Hadith by Mohammed Ibn Al-Farraj, who reports from Abi Daammah:
(The narrator says) I went to see (Imam) Ali-asws ibn Mohammed-asws who was critically ill. When I wanted to return after enquiring about his-asws health, Imam-asws said to me, O Abu Dammah! You have a right on me and I will narrate a Hadith to you, which will make you happy’. I said, ‘O son of Rasool Allah-saww please narrate to me what else can be better than it?’. Imam-asws said: ‘I was told by my-asws father-asws, Mohammed-asws Ibn Ali-asws, who heard it from his-asws father Musa-asws Ibn Jafar-asws, who heard it from his-asws father-asws Jafar-asws Ibn Mohammed-asws, who heard it from his-asws father-asws Mohammed-asws Ibn Ali-asws, who heard it from his-asws father-asws Ali-asws Ibn Hussain-asws, who says he-asws has heard it from his-asws father-asws Ali-asws Ibn Abi Talib-asws, who said I-asws was asked by Rasool Allah-saww: ‘O Ali-asws write it down!’. I-asws asked: ‘What shall I-asws write, please dictate to me-asws’. Rasool Allah-saww said: ‘Write, In the Name of Allah-azwj the Beneficent the Merciful.
The ‘Eman’ (faith) is that which resides in the ‘Qalb’ (heart) and is recognised through the performed deeds whereas the Islam flows through the tongue (words only) and makes permissible the relationships (marrying a woman).[3]
و قال ع الإيمان قول مقبول و عمل معمول و عرفان بالمعقول
(Amir-ul-Momineen-asws said): The Eman is the Accepted Word, and the deed performed (under it), and (with it’s) ‘عرفان بالمعقول’ sound recognition.[4]
عن علي بن موسى الرضا ع قال حدثني أبي عن أبيه عن آبائه عن علي بن أبي طالب ع أنه قال قال رسول الله ص الإيمان معرفة بالقلب و إقرار باللسان و عمل بالأركان
Ali-asws ibn Musa Reza-asws told me that my-asws father-asws narrated from his-asws father-asws from his-asws fathers-asws that Ali-asws ibn Abi Talib-asws has said: ‘Rasool Allah-saww has said: ‘Eman is to recognise from the Qalb (heart) and utter it from the tongue and act upon it through limbs.[5]
وَ قَالَ ع الْإِيمَانُ حُبٌ وَ بُغْضٌ.
Imam Mohammed Baqir-asws says: Is ‘Eman’ (anything other than) the ‘Love’ and Hatred (the love of Ahl Al-Bayt-asws and hatred against their-asws enemies-la)?[6]
The Difference between the ‘Islam’ and the ‘Eman’:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ[7]– فَقَالَ لِي أَ لَا تَرَى أَنَّ الْإِيمَانَ غَيْرُ الْإِسْلَامِ.
Ali ibn Ibrahim has narrated from his father, who from Mohammed ibn Isa, from who from Yunus, who from Jami ibn Darraj, who says:
I asked Abu Abd Allah-asws about the Words of Allah. The Arabs have said: We have established Eman (belief). Say ‘You have not established Eman but say, We have accepted Islam.’ Eman has not yet entered your ‘Qalub’ (hearts) (49:14). The Imam-asws said: ‘Do you not see that the Eman is other than (higher) Al-Islam?’.[8]
عَنْهُ عَنْ يُونُسَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي أُمَيَّةَ يُوسُفَ بْنِ ثَابِتٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَضُرُّ مَعَ الْإِيمَانِ عَمَلٌ وَ لَا يَنْفَعُ مَعَ الْكُفْرِ عَمَلٌ أَ لَا تَرَى أَنَّهُ قَالَ وَ ما مَنَعَهُمْ أَنْ تُقْبَلَ مِنْهُمْ نَفَقاتُهُمْ إِلَّا أَنَّهُمْ كَفَرُوا بِاللَّهِ وَ بِرَسُولِهِ وَ مَاتُوا وَ هُمْ كَافِرُونَ
It has been narrated from him (the narrator of the previous Hadith), from Yunus from ibn Buayr, from Abu Umayyah Yusuf ibn Thabit, who says:
I heard Abu Abd Allah-asws saying: With Eman no deed can harm one and with disbelief no deed can benefit one. Consider how Allah-azwj has Said it, ‘What prevents their offerings from acceptance is their disbelief in Allah and His Rasool (Messenger)….(9:54) …and they die as disbelievers (9:125).[9]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَا فَلَمْ يُجِبْهُ ثُمَّ سَأَلَهُ فَلَمْ يُجِبْهُ ثُمَّ الْتَقَيَا فِي الطَّرِيقِ وَ قَدْ أَزِفَ مِنَ الرَّجُلِ الرَّحِيلُ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع كَأَنَّهُ قَدْ أَزِفَ مِنْكَ رَحِيلٌ فَقَالَ نَعَمْ فَقَالَ فَالْقَنِي فِي الْبَيْتِ فَلَقِيَهُ فَسَأَلَهُ عَنِ الْإِسْلَامِ وَ الْإِيمَانِ مَا الْفَرْقُ بَيْنَهُمَا فَقَالَ- الْإِسْلَامُ هُوَ الظَّاهِرُ الَّذِي عَلَيْهِ النَّاسُ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ إِقَامُ الصَّلَاةِ وَ إِيتَاءُ الزَّكَاةِ وَ حِجُّ الْبَيْتِ وَ صِيَامُ شَهْرِ رَمَضَانَ فَهَذَا الْإِسْلَامُ وَ قَالَ الْإِيمَانُ مَعْرِفَةُ هَذَا الْأَمْرِ مَعَ هَذَا فَإِنْ أَقَرَّ بِهَا وَ لَمْ يَعْرِفْ هَذَا الْأَمْرَ كَانَ مُسْلِماً وَ كَانَ ضَالًّا.
Mohamed ibn Yahya has narrated from Ahmed ibn Mohammed who from Ali ibn Al-Hakam, who from Sufyan ibn Al-Simt, who says:
Once a man asked Abu Abd Allah-asws: ‘What is the difference between the Islam and the Eman (belief)?’ The Imam-asws then did not answer. Again he asked and the Imam-asws did not answer. (Later on) then they met each other on the road while the man was about to leave. Abu Abd Allah-asws said: ‘It seems as if you are about to leave’. He said: ‘Yes, I am about to leave’. The Imam-asws then said: ‘Come to my home for a meeting’. He met the Imam-asws and asked him-asws about Islam and Eman and about the difference between the two. The Imam-asws said: ‘Islam is what people have publicly accepted, such as that no one deserves to be worshipped except Allah-azwj, Who has no partners. That Mohammed-saww is His-azwj servant and His Messenger, that it is obligatory to perform Salat (Prayer), pay Zakat (charity), to perform Hajj of the House and Fast in the month of Ramadan. This is Islam’.
The Imam-asws (also) said: ‘Eman is the recognition of this issue (that the Imam-asws is Given the Divine Authority over people and Jinn by Allah-azwj). In such a condition, if one affirms the other principles of Islam but does not recognise this issue (that Imam-asws possesses the Divine Authority), he is a Muslim but has gone astray (has no Eman).[10]
كَانَ مُؤْمِناً فَقَدْ يَكُونُ الْعَبْدُ مُسْلِماً وَ لَا يَكُونُ مُؤْمِناً إِلَّا وَ هُوَ مُسْلِمٌ.
(Imam Jafar-e-Sadiq-asws says): It can happen that a servant is Muslim but not ‘Momin’ (believer). No one can be a Momin (having an Eman) unless he is Muslim.[11]
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ عَلَى الصَّلَاةِ وَ الزَّكَاةِ وَ الصَّوْمِ وَ الْحَجِّ وَ الْوَلَايَةِ وَ لَمْ يُنَادَ بِشَيْءٍ كَمَا نُودِيَ بِالْوَلَايَةِ فَأَخَذَ النَّاسُ بِأَرْبَعٍ وَ تَرَكُوا هَذِهِ يَعْنِي الْوَلَايَةَ.
Abu Ali Al-Ashari from Al-Hassan ibn Ali Al-Kufi, who from Abbas ibn Amir from Aban ibn Usman, who from Fazil ibn Yassar, who says:
Abu Jafar-asws has said: Islam is based on five foundations. These are the Salat, Zaqat, Soam, Hajj and Al-Wilayah (Divine Authority of Aimmah). The call to none of the other fundamentals has been so much emphasised (vital) as it has been to Al-Wilayah. People accepted the other four but they left aside this, meaning the Al-Wilayat.[12]
Deeds are only Accepted with Eman:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنِ الْقَاسِمِ الصَّيْرَفِيِّ شَرِيكِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْإِسْلَامُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأَمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلَى الْإِيمَانِ.
Ali ibn Ibrahim has narrated from his father, who from ibn abu Umyr, who from Yunus, who from Al-Hakam ibn Ayman, who from Al-Qasim Al-Sayarfi friend of Al-Mufaddal, who says:
I heard Abu Abd Allah-asws saying, Islam is to spare lives, protect the trust and make the marriage lawful, but the reward (for the deeds only) come from Eman.[13]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْإِيمَانَ يُشَارِكُ الْإِسْلَامَ وَ لَا يُشَارِكُهُ الْإِسْلَامُ إِنَّ الْإِيمَانَ مَا وَقَرَ فِي الْقُلُوبِ وَ الْإِسْلَامَ مَا عَلَيْهِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ حَقْنُ الدِّمَاءِ وَ الْإِيمَانَ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يَشْرَكُ الْإِيمَانَ.
Ali has narrated from his father, who from ibn Abu Umayr from Jamil ibn Darraj, who from Fudayl ibn Yasar, who says:
I heard Abu Abd Allah-asws saying, Eman (belief) is inclusive of Islam but Islam is not inclusive of it. ‘Eman’ is what sits in the ‘Qalub’ (hearts) and Islam is that which legalises the marriages and inheritance and protects lives. Eman is inclusive of Islam but Islam is not inclusive of Eman.[14]
Eman is Worthless unless One Acts upon what He Believes:
[بصائر الدرجات] أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ هِشَامٍ عَنِ الْهَيْثَمِ التَّمِيمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مِيثَمُ التَّمِيمِيُّ إِنَّ قَوْماً آمَنُوا بِالظَّاهِرِ وَ كَفَرُوا بِالْبَاطِنِ فَلَمْ يَنْفَعْهُمْ شَيْءٌ وَ جَاءَ قَوْمٌ مِنْ بَعْدِهِمْ فَآمَنُوا بِالْبَاطِنِ وَ كَفَرُوا بِالظَّاهِرِ فَلَمْ يَنْفَعْهُمْ ذَلِكَ شَيْئاً وَ لَا إِيمَانَ بِظَاهِرٍ إِلَّا بِبَاطِنٍ وَ لَا بِبَاطِنٍ إِلَّا بِظَاهِرٍ
Al-Haitham Al-Tamimi says:
Abu Abdullah-asws said: ‘O Mitham Al-Tamimi! Those people who superficially believe but disbelieve from their ‘Batin’ (inside) will not get any benefits (from their Eman). However, those who believe from hearts but do not practice it will not get any benefit either. Therefore, one has no Eman if it’s only exoteric (Zahir) unless he also has it esoterically (Batin) and similarly one has no Eman if its only esoteric (Batin) without having it exoterically executed (demonstrating it).[15]
The Conditions of ‘Eman’ (Belief)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع إِنِّي تَرَكْتُ مَوَالِيَكَ مُخْتَلِفِينَ يَتَبَرَّأُ بَعْضُهُمْ مِنْ بَعْضٍ قَالَ فَقَالَ وَ مَا أَنْتَ وَ ذَاكَ إِنَّمَا كُلِّفَ النَّاسُ ثَلَاثَةً مَعْرِفَةَ الْأَئِمَّةِ وَ التَّسْلِيمَ لَهُمْ فِيمَا وَرَدَ عَلَيْهِمْ وَ الرَّدَّ إِلَيْهِمْ فِيمَا اخْتَلَفُوا فِيهِ
It has been narrated by several of our people, who heard it from Ahmad Ibn Mohammed ibn Isa, who from ibn Sinan, who from ibn Muskan, who from Sadeer, who says:
Once, I asked Abu Jafar-asws: ‘I just left your supporters and followers (who were) opposing and denouncing each other’. The narrator has said that Imam-asws then asked: ‘What do you have to do with their conditions? People have three obligations; they must achieve Marifat of Aimmah-asws; submit to their-asws instructions and refer to them-asws in their disputes and differences.[16]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ مَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً قَالَ الِاقْتِرَافُ التَّسْلِيمُ لَنَا وَ الصِّدْقُ عَلَيْنَا وَ أَلَّا يَكْذِبَ عَلَيْنَا
About the Words of Allah: Whoever achieves Virtue We will increase for him its merits…(42:23). Abu Jafar-asws said: (in this Verse) the achievement refers to one’s submission to us-asws, his speaking the truth from us-asws and not to ascribe any lies to us-asws.[17]
عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ بَشِيرٍ الدَّهَّانِ عَنْ كَامِلٍ التَّمَّارِ قَالَ قَالَ أَبُو جَعْفَرٍ ع قَدْ أَفْلَحَ الْمُؤْمِنُونَ أَ تَدْرِي مَنْ هُمْ قُلْتُ أَنْتَ أَعْلَمُ قَالَ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الْمُسَلِّمُونَ إِنَّ الْمُسَلِّمِينَ هُمُ النُّجَبَاءُ فَالْمُؤْمِنُ غَرِيبٌ فَطُوبَى لِلْغُرَبَاءِ
Ali ibn Mohammed ibn Abd Allah, from Ahmed ibn Mohammed Al-Barqi, who from his father, who from Mohammed Ibn Abd Al-Hameed, who from Mansur ibn Younis, who from Bashir Al-Dahan, who from Kamil Al-Timmar, who says, I heard:
Abu Jafr-asws has said about the words of Allah: ‘Triumphant indeed are the believers (23:1). Do you know who the ‘Triumphants’ are? I said: You-asws know the best.’ Imam-asws said: The Triumphants are those ‘Momin’ who follow our-asws teachings (Ahadith) and those who submit to our teachings are called ‘Najbah’ (the salvaged ones). Thus, a Momin is ‘Al-gharib’ (a stranger/a rarity) – the ‘Tubbah’ (a tree in Paradise) in the Hereafter is for them (the strangers Believers).[18]
The Complete Eman:
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْخَشَّابِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ رَبِيعٍ الْمُسْلِيِّ عَنْ يَحْيَى بْنِ زَكَرِيَّا الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ سَرَّهُ أَنْ يَسْتَكْمِلَ الْإِيمَانَ كُلَّهُ فَلْيَقُلِ الْقَوْلُ مِنِّي فِي جَمِيعِ الْأَشْيَاءِ قَوْلُ آلِ مُحَمَّدٍ فِيمَا أَسَرُّوا وَ مَا أَعْلَنُوا وَ فِيمَا بَلَغَنِي عَنْهُمْ وَ فِيمَا لَمْ يَبْلُغْنِي
Ali ibn Mohammed narrates that he heard from some of their companions, who from Al-Ghashab, who from Al-Abbas ibn Amir, who from Rabee Al-Musali, who from Yahiya ibn Zakaya Al-Ansari, who says:
I heard Abu Abd Allah-asws say: ‘Whoever loves to have a complete Eman (faith) must say: ‘Everything that I say is from the family of Mohammed-asws, whatever they kept secret or made public, whatever has reached me from them-asws and what has not reached me’.
أَحْمَدُ بْنُ مِهْرَانَ رَحِمَهُ اللَّهُ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ إِلَى آخِرِ الْآيَةِ قَالَ هُمُ الْمُسَلِّمُونَ لآِلِ مُحَمَّدٍ الَّذِينَ إِذَا سَمِعُوا الْحَدِيثَ لَمْ يَزِيدُوا فِيهِ وَ لَمْ يَنْقُصُوا مِنْهُ جَاءُوا بِهِ كَمَا سَمِعُوهُ
Ahmed ibn Mehran, may Allah-azwj be Pleased with him, from Abd Al-Azeem Al-Hassani, from Ali ibn Asbat, who form Ali ibn Aqbah, from Al-Hakam ibn Aman, who from Abi Baseer, who says:
Once I asked Abu Abd Allah-asws, about the Words of Allah, Those of Our servants who listen to the Words and follow only the best ones…(39:18): The Imam-asws said: ‘They are those who are submissive to the (commands of) Ahl Al-Bayt-asws of Mohammed-saww. It is they who when hearing a Hadith neither add anything to it nor they omit anything from it. They present it just as they have heard’.[19]
The Levels of Eman:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمَّارِ بْنِ أَبِي الْأَحْوَصِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ وَضَعَ الْإِيمَانَ عَلَى سَبْعَةِ أَسْهُمٍ عَلَى الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ ثُمَّ قَسَمَ ذَلِكَ بَيْنَ النَّاسِ فَمَنْ جَعَلَ فِيهِ هَذِهِ السَّبْعَةَ الْأَسْهُمِ فَهُوَ كَامِلٌ مُحْتَمِلٌ وَ قَسَمَ لِبَعْضِ النَّاسِ السَّهْمَ وَ لِبَعْضٍ السَّهْمَيْنِ وَ لِبَعْضٍ الثَّلَاثَةَ حَتَّى انْتَهَوْا إِلَى السَّبْعَةِ ثُمَّ قَالَ لَا تَحْمِلُوا عَلَى صَاحِبِ السَّهْمِ سَهْمَيْنِ وَ لَا عَلَى صَاحِبِ السَّهْمَيْنِ ثَلَاثَةً فَتَبْهَضُوهُمْ ثُمَّ قَالَ كَذَلِكَ حَتَّى يَنْتَهِيَ إِلَى السَّبْعَةِ.
A number of our people have narrated from Ahmed Ibn Abu Abd Allah, from Al-Hassan ibn Mahbub, who from Ammar ibn Abu Al-Ahwas, who says:
Abu Abd Allah-asws has said: ‘Allah-azwj Made Eman in seven shares;
‘الْبِرِّ وَ الصِّدْقِ وَ الْيَقِينِ وَ الرِّضَا وَ الْوَفَاءِ وَ الْعِلْمِ وَ الْحِلْمِ’ (1)
Virtue, Truthfulness, Certainty, Content, Loyalty, Knowledge, and Forbearance.
Allah-azwj then Distributed it among the people. Whoever received all seven shares is perfect and strong (in Eman). Allah-azwj has Given to certain people one share or two or three and so on up to seven.’ The Imam-asws then said: ‘Do not expect two shares (like performance) from those who have been given one share or three from those who have received two shares, lest you overburden them, and so on up to seven.[20]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ الرِّضَا ع قَالَ: الْإِيمَانُ فَوْقَ الْإِسْلَامِ بِدَرَجَةٍ وَ التَّقْوَى فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَ الْيَقِينُ فَوْقَ التَّقْوَى بِدَرَجَةٍ وَ لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ شَيْءٌ أَقَلُّ مِنَ الْيَقِينِ.
Mohammed ibn Yahya has narrated from Ahmed Ibn Mohammed ibn Isa, who from Ahmad ibn Mohamed ibn Abu Nasr, who says:
(Imam) Reza-asws has said: Eman is higher in status than the Islam. The ‘التَّقْوَى’ (Piety) is higher in status than the Eman and ‘الْيَقِينُ’ (certainty) is higher in status than the التَّقْوَى. Nothing is distributed among people so little as ‘الْيَقِينُ’.[21]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنِ الْمُثَنَّى بْنِ الْوَلِيدِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ شَيْءٌ إِلَّا وَ لَهُ حَدٌّ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَمَا حَدُّ التَّوَكُّلِ قَالَ الْيَقِينُ قُلْتُ فَمَا حَدُّ الْيَقِينِ قَالَ أَلَّا تَخَافَ مَعَ اللَّهِ شَيْئاً.
Al-Hassain ibn Mohammed has narrated from Mualla ibn Mohammed, who from Al-Hassan ibn Ali Al-Washsha, who from Al-Muthanna ibn Al-Walid, who from Abu Basir, , who says, I heard it from:
Abu Abd Allah-asws, once said: ‘There is nothing without a limit’. I (the narrator) then asked: ‘May I be sacrificed for you-asws, what is the limit of the ‘التَّوَكُّلِ’ (the Trust on Allah-azwj)?’ (The Imam-asws) said: ‘Its the ‘الْيَقِينِ’ (Certainty)’. I then asked, ‘What is the limit of the ‘الْيَقِينِ’. (The Imam-asws) said: ‘It is when believing, Allah-azwj is on your side, you do not fear anything.[22]
One Loses Eman by Denying the Hadith of Ahl Al-Bayt-asws:
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ حَدِيثَ آلِ مُحَمَّدٍ صَعْبٌ مُسْتَصْعَبٌ لَا يُؤْمِنُ بِهِ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ فَمَا وَرَدَ عَلَيْكُمْ مِنْ حَدِيثِ آلِ مُحَمَّدٍ ص فَلَانَتْ لَهُ قُلُوبُكُمْ وَ عَرَفْتُمُوهُ فَاقْبَلُوهُ وَ مَا اشْمَأَزَّتْ مِنْهُ قُلُوبُكُمْ وَ أَنْكَرْتُمُوهُ فَرُدُّوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلَى الْعَالِمِ مِنْ آلِ مُحَمَّدٍ وَ إِنَّمَا الْهَالِكُ أَنْ يُحَدِّثَ أَحَدُكُمْ بِشَيْءٍ مِنْهُ لَا يَحْتَمِلُهُ فَيَقُولَ وَ اللَّهِ مَا كَانَ هَذَا وَ اللَّهِ مَا كَانَ هَذَا وَ الْإِنْكَارُ هُوَ الْكُفْرُ
Mohammed ibn Yahya has narrated from Mohammed ibn Al-Hussain who from Mohammed ibn Sinan who from Ammar ibn Marwan, who from Jabir, who says:
Abu Jafar-asws has said: ‘The Rasool Allah-saww has said that the Hadith (statement) of the Ahl Al-Bayt (the Holy family of Prophet Mohammed-saww) are difficult and they become more difficult. No one believes in them except the angels who are close to Allah-azwj or the ‘Mursil’ Prophets (the Prophets which were given the Holy Books), and a servant of Allah-azwj whose ‘Qalb’ (heart) Allah-azwj has Tested for the Eman (Faith). Whatever comes to you of Hadith of Ahl Al-Bayt of Mohammed, if your Qalb feels relief and you recognised then accept them. Whatever causes dislike in your Qalb and you cannot recognise, leave them to Allah-azwj, to the Rasool Allah-saww and the ‘Al-Alims-asws’ (Masomeen-asws) of Ahl Al-Bayt-asws of Mohammed-saww. The ones to perish are those who do not accept Hadith of Ahl Al-Bayt-asws. Whenever one is narrated to them they say, By Allah-azwj, this was not and that was not. (Beware!!) Denial is disbelief.[23]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ ذُكِرَتِ التَّقِيَّةُ يَوْماً عِنْدَ عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ وَ اللَّهِ لَوْ عَلِمَ أَبُو ذَرٍّ مَا فِي قَلْبِ سَلْمَانَ لَقَتَلَهُ وَ لَقَدْ آخَى رَسُولُ اللَّهِ ص بَيْنَهُمَا فَمَا ظَنُّكُمْ بِسَائِرِ الْخَلْقِ إِنَّ عِلْمَ الْعُلَمَاءِ صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا نَبِيٌّ مُرْسَلٌ أَوْ مَلَكٌ مُقَرَّبٌ أَوْ عَبْدٌ مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ فَقَالَ وَ إِنَّمَا صَارَ سَلْمَانُ مِنَ الْعُلَمَاءِ لِأَنَّهُ امْرُؤٌ مِنَّا أَهْلَ الْبَيْتِ فَلِذَلِكَ نَسَبْتُهُ إِلَى الْعُلَمَاءِ
Ahmad ibn Idris has narrated from Imran ibn Musa who from Harun ibn Muslim, who from Masada ibn Sadaqa, who says:
Once I said to Abu Abd Allah-asws that I, one day, spoke of Taqiya (hiding something out of fear) before Ali-asws ibn Al-Hussain-asws. He-asws said, ‘By Allah-azwj, if Abu Dharra knew what was in the Qalb (heart) of Salmanra, he would have killed him even though Rasool Allah-saww had established brotherhood between them. What then do you think of the rest of the people? The knowledge of the ‘Al-Ulemah’ (Masomeen-asws) is difficult and it becomes more difficult. No one is capable of bearing it except a Mursil Prophet (who was given the Divine Book), or a ‘Muqarib’ angel (an angel of proximity) to Allah-azwj, or a believer whose Qalb Allah-azwj has Tested for Eman. The Imam-asws then said, the only reason that Salmanra became of the knowledgeable ones, is that he is a man from us (Ahl Al-Bayt-asws). For this reason, I ascribed him to (level of) ‘Al-ulimah’ (the knowledgeable ones).[24]
مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ع جُعِلْتُ فِدَاكَ مَا مَعْنَى قَوْلِ الصَّادِقِ ع حَدِيثُنَا لَا يَحْتَمِلُهُ مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا مُؤْمِنٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ فَجَاءَ الْجَوَابُ إِنَّمَا مَعْنَى قَوْلِ الصَّادِقِ ع أَيْ لَا يَحْتَمِلُهُ مَلَكٌ وَ لَا نَبِيٌّ وَ لَا مُؤْمِنٌ إِنَّ الْمَلَكَ لَا يَحْتَمِلُهُ حَتَّى يُخْرِجَهُ إِلَى مَلَكٍ غَيْرِهِ وَ النَّبِيُّ لَا يَحْتَمِلُهُ حَتَّى يُخْرِجَهُ إِلَى نَبِيٍّ غَيْرِهِ وَ الْمُؤْمِنُ لَا يَحْتَمِلُهُ حَتَّى يُخْرِجَهُ إِلَى مُؤْمِنٍ غَيْرِهِ فَهَذَا مَعْنَى قَوْلِ جَدِّي ع
Mohammed ibn Yahya and others have narrated from Mohammed ibn Ahmad who from one of his people narrated:
‘Once I wrote to Imam Al-Hassan Al-Askari-asws asking, ‘May I be sacrificed for you, what is the meaning of the Hadith of Imam Jafar Al-Sadiq-asws: ‘Our Hadith are difficult and they become more difficult. No one is capable of bearing them, except an angel or a Mursil Prophet or a believer who’s Qalb has been Tested by Allah-azwj for the Eman’. The answer came: ‘The meaning of the words of the Truthful one (Al-Sadiq-asws), ‘No angel, Prophet or any believer is capable of bearing’; is that the angel is not able to wait without disclosing such knowledge before another angel. A Prophet-as does not bear it means that he is not able to wait without allowing it out before another Prophet-as. ‘The believer does not bear it’, means that he is not able to wait to tell another believer about it. This is the meaning of the words of my grandfather.[25]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ نَحْنُ الَّذِينَ فَرَضَ اللَّهُ طَاعَتَنَا لَا يَسَعُ النَّاسَ إِلَّا مَعْرِفَتُنَا وَ لَا يُعْذَرُ النَّاسُ بِجَهَالَتِنَا مَنْ عَرَفَنَا كَانَ مُؤْمِناً وَ مَنْ أَنْكَرَنَا كَانَ كَافِراً وَ مَنْ لَمْ يَعْرِفْنَا وَ لَمْ يُنْكِرْنَا كَانَ ضَالًّا حَتَّى يَرْجِعَ إِلَى الْهُدَى الَّذِي افْتَرَضَ اللَّهُ عَلَيْهِ مِنْ طَاعَتِنَا الْوَاجِبَةِ فَإِنْ يَمُتْ عَلَى ضَلَالَتِهِ يَفْعَلِ اللَّهُ بِهِ مَا يَشَاءُ
Ali Ibn Ibrahim has narrated from Salih ibn Al-Sindi, who from Jafar Ibn Bashir from Abu Salama, who says:
I heard Imam Abu Abd Allah-asws say: ‘We are the ones-asws obedience to whom is obligatory by the Commands of Allah-azwj. People have no other choice except to recognise us-asws ‘Marafana’. They will not be excused for not recognising us-asws. Those who recognise us-asws are the true believers; and those who refuse to acknowledge our-asws Divine Authority are the unbelievers. Those who do not recognise us-asws and do not reject us-asws are straying and lost ones, until they return to guidance and affirm the fact that Allah-azwj has Made Obedience to us-asws obligatory. However, if they die in their straying condition, Allah-azwj will deal with them the way He-azwj would will.[26]
عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ: سَأَلْتُهُ عَنْ أَفْضَلِ مَا يَتَقَرَّبُ بِهِ الْعِبَادُ إِلَى اللَّهِ عَزَّ وَ جَلَّ قَالَ أَفْضَلُ مَا يَتَقَرَّبُ بِهِ الْعِبَادُ إِلَى اللَّهِ عَزَّ وَ جَلَّ طَاعَةُ اللَّهِ وَ طَاعَةُ رَسُولِهِ وَ طَاعَةُ أُولِي الْأَمْرِ قَالَ أَبُو جَعْفَرٍ ع حُبُّنَا إِيمَانٌ وَ بُغْضُنَا كُفْرٌ.
Ali has narrated from Mohammed ibn Isa, who from Yunus, who from Mohammed ibn Fudayl, who says:
Once I asked him-asws (the Imam): What is the best thing that can take people closer to Allah? The Imam-asws replied: Of the matters that can take people closer to Allah, the best one is to obey Him-azwj, His Rasool-saww and the ‘Aulul Amr-asws’ (those who are Appointed by Allah-azwj as guardians). Imam Abu Jafar-asws has said: To love us-asws is the Eman and to harbour hatred toward us-asws is ‘Kufr’ (disbelief).[27]
The Worst Form of Kufr:
وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ [عَبْدِ اللَّهِ بْنِ سِنَانٍ] عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ النَّاصِبُ مَنْ نَصَبَ لَنَا أَهْلَ الْبَيْتِ لِأَنَّكَ لَمْ تَجِدْ رَجُلًا يَقُولُ أَنَا النَّاصِبُ [أُبْغِضُ] مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ لَكِنَّ النَّاصِبَ مَنْ نَصَبَ لَكُمْ وَ هُوَ يَعْلَمُ أَنَّكُمْ تَتَوَالَوْنَا وَ أَنَّكُمْ مِنْ شِيعَتِنَا.
I have told by Mohammed bin Ahmed, who refers from Ibrahim bin Ishaq, who from Abdullah bin Hammad, who from Abdullah bin Sanan who narrates from:
Imam Abu Abdullah (Jafar Sadiq-asws) said: ‘A person is not ‘Nasbi’ who bears grudges against us Ahlul Baita.s as you will not find a single fellow who would say that he holds animosity against Mohammed-saww and his progenya.s but in fact a ‘Nasbi’ is that who becomes your enemy due to your Eman (faith) on our-asws ‘Wiliyah’ and being among our-asws Shia’.[28]
‘Eman’ cannot be acquired – It is a Gift from Allah-azwj:
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ لَنَا ذَاتَ يَوْمٍ تَجِدُ الرَّجُلَ لَا يُخْطِئُ بِلَامٍ وَ لَا وَاوٍ خَطِيباً مِصْقَعاً وَ لَقَلْبُهُ أَشَدُّ ظُلْمَةً مِنَ اللَّيْلِ الْمُظْلِمِ وَ تَجِدُ الرَّجُلَ لَا يَسْتَطِيعُ يُعَبِّرُ عَمَّا فِي قَلْبِهِ بِلِسَانِهِ وَ قَلْبُهُ يَزْهَرُ كَمَا يَزْهَرُ الْمِصْبَاحُ.
Mohammed Ibn Yahya has narrated from Ahmad Ibn Mohammed, from Ali Ibn Faddal from Ali Ibn Uqbah, who from Amr from Abu Abd Allah who reports:
One day the Imam-asws said to us: You may find a man who does not make any mistakes of the size of letter ‘L’ or ‘W’ and he is an impressive speaker while his ‘Qalb’ (heart) is darker than the darkest night. You may also find a man who is not able to express what is in his ‘Qalb’ with his tongue while his heart shines like a lamp.[29]
A Momin is Selected and Tested by Allah-azwj:
يَا سَلْمَانُ وَ يَا جُنْدَبُ قَالا لَبَّيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ ع إِنَّهُ لَا يَسْتَكْمِلُ أَحَدٌ الْإِيمَانَ حَتَّى يَعْرِفَنِي كُنْهَ مَعْرِفَتِي بِالنُّورَانِيَّةِ فَإِذَا عَرَفَنِي بِهَذِهِ الْمَعْرِفَةِ فَقَدِ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ شَرَحَ صَدْرَهُ لِلْإِسْلَامِ وَ صَارَ عَارِفاً مُسْتَبْصِراً وَ مَنْ قَصَّرَ عَنْ مَعْرِفَةِ ذَلِكَ فَهُوَ شَاكٌّ وَ مُرْتَابٌ يَا سَلْمَانُ وَ يَا جُنْدَبُ قَالا لَبَّيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ ع مَعْرِفَتِي بِالنُّورَانِيَّةِ امتحن الله قلبه للايمان وشرح صدره للاسلام وصار عارفا مستبصرا، ومن قصر عن معرفة ذلك فهو شاك ومرتاب، قال: نعم يا سلمان تصديق ذلك قوله تعالى في الكتاب العزيز: ” واستعينوا بالصبر والصلاة وإنها لكبيرة إلا على الخاشعين ” فالصبر رسول الله (صلى الله عليه وآله وسلم) والصلاة إقامة ولايتي، فمنها قال الله تعالى: ” وإنها لكبيرة ” ولم يقل: وإنهما لكبيرة لان الولاية كبيرة حملها إلا على الخاشعين، والخاشعون هم الشيعة المستبصرون،
(An Extract from Marifat-e-Nooraniya), Amir ul-Momineen Ali-asws Ibn Abi Talib-asws says: O Salmán! The Eman of a believer will not attain the level of perfection unless and until he would recognise me-asws as a ‘Noor’ (Divine Light). When someone knows me-asws as ‘Noor’, only then he would truly attained Eman; he is the one whose ‘Qalb’ (heart) has been tested with the true Eman, whose chest (self) is dilated in true Islam and whose Eman is based on discernment. Thus, he becomes devout scholar (Arif) and content of his religion. But the one who fell short of this cognition — he will be a doubter, immersed in disbelief.
O Salmán! O Jandáb! A ‘Momin’ who has been tested by Allah-azwj is that who instantly accepts our ‘Amr’ -attributes and he does not reject any matter ascribed to ourselves-asws, Allah-azwj helps him through opening up his ‘Chest’. He will not exhibit an element of doubt or suspicion. However, he who quibbles with ‘why and how’ becomes a disbeliever. Thus be submissive to ‘Amr-e-Allah’ we are, verily, the ‘Amr Allah’ – the Cause of Allah-azwj!
O Salmán! Allah-azwj, said: ‘do not seek Allah-azwj ‘s help but through patience and prayer: it is indeed hard except for those who possess a humble spirit.’ ‘Patience’ is Muhammad-saww and ‘Prayer’ is my Wilayah. Thus, that is why Allah-azwj has declared that it is indeed hard to comprehend these attributes. In fact, my ‘Wilayah ‘ is not easy to comprehend but for those who have a humble spirit. Thus, Allah-azwj made my Wilayat easier only for those who have the ‘humble spirits’.[30]
The Signs of Temporary Eman:
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْحَسْرَةَ وَ النَّدَامَةَ وَ الْوَيْلَ كُلَّهُ لِمَنْ لَمْ يَنْتَفِعْ بِمَا أَبْصَرَهُ وَ لَمْ يَدْرِ مَا الْأَمْرُ الَّذِي هُوَ عَلَيْهِ مُقِيمٌ أَ نَفْعٌ لَهُ أَمْ ضَرٌّ قُلْتُ لَهُ فَبِمَ يُعْرَفُ النَّاجِي مِنْ هَؤُلَاءِ جُعِلْتُ فِدَاكَ قَالَ مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً- فَأُثْبِتَ لَهُ الشَّهَادَةُ بِالنَّجَاةِ وَ مَنْ لَمْ يَكُنْ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَإِنَّمَا ذَلِكَ مُسْتَوْدَعٌ.
It is narrated from him (the narrator of the previous Hadith), from Ahmad Ibn Mohammed, who from Mohammed Ibn Sinan, who from Al-Mufaddal Al-Jufi, who says:
Abu Abd Allah-asws has said: Sorrow, regret and lamentation strike the one who does not benefit from what he sees and does not know what ground he is standing upon; is it beneficial for him or harmful?’ I (the narrator) then asked: May I be sacrificed for you-asws, how to recognise the one who will find salvation (security from Hell)?’.
The Imam-asws said: One whose acts agree with his words, is the true proof of his salvation and one whose deeds do not agree with his words, his Eman is temporary.[31]
The Temporary Eman:
محمد بن يعقوب: عن علي بن إبراهيم، عن أبيه، عن إسماعيل بن مرار، عن يونس، عن بعض أصحابنا، عن أبي الحسن (عليه السلام)، قال: «إن الله خلق النبيين على النبوة، فلا يكونون إلا أنبياء، و خلق المؤمنين على الإيمان فلا يكونون إلا مؤمنين، و أعار قوما إيمانا فإن شاء تممه لهم، و إن شاء سلبهم إياه-
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from his father, from Ismail Bin Maraar, from Yunus, from one of our companions,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘Allah-azwj Created the Prophets-as upon the Prophet-hood, so they did not become (anything else) except for Prophets-as; and (Allah-azwj) Created the believers upon the ‘Eman’ (belief), so they did not become (anything else) except for believers; and Lent (temporary) Eman to a people, so if He-azwj so Desires to, He-azwj would Complete it for them, and if He-azwj so Desires to, would Confiscate it from them’.
قال- و فيهم جرت فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ». و قال لي: «إن فلانا كان مستودعا فلما كذب علينا سلبه الله إيمانه.
The Imam-asws said: ‘And regarding them flows [6:98] then there is a (permanent) resting-place and a (temporary) depository’. And he-asws said to me: ‘When so and so (Al-Zubeyr) who was a (temporary) depository, he lied against us-asws, Allah-azwj Confiscated his Eman (belief)’.[32]
العياشي، عن أبي بصير، عن أبي جعفر (عليه السلام)، قال: قلت: وَ هُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ قال: «ما يقول أهل بلدك الذي أنت فيه؟». قال: قلت: يقولون: مستقر في الرحم، و مستودع في الصلب.
Al-Ayyashi, from Abu Baseer,
(It has been narrated) from Abu Ja’far-asws, who said, ‘I said, ‘(What about) [6:98] And He it is Who has Brought you into being from a single soul, then there is a (permanent) resting-place and a (temporary) depository? He-asws said: ‘What are the people of your city saying with regards to it?’ I said, ‘They are saying, ‘The resting place is the womb, and the depository is regarding the confiscation’.
فقال: «كذبوا، المستقر: ما استقر الإيمان في قلبه فلا ينزع منه أبدا، و المستودع: الذي يستودع الإيمان زمانا ثم يسلبه، و قد كان الزبير منهم».
So he-asws said: ‘They are lying! The resting place – is where the ‘Eman’ rests in his Qalb (heart), so it is not removed from it, ever; and the depository – that which the Eman is deposited in it for a time (temporary), then it is Confiscated. And Al-Zubeyr was from them’.[33]
وَ قَالَ ع: مَا زَالَ الزُّبَيْرُ رَجُلًا مِنَّا أَهْلَ الْبَيْتِ حَتَّى نَشَأَ ابْنُهُ الْمَشْئُومُ عَبْدُ اللَّه
(Amir-ul-Momineen-asws said): Zubeyr used to be considered among us-asws the Ahl Al-Bayt-asws, until his ill-fated son, Abd Allah was born.[34]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ وَ اسْتَوْدَعَ بَعْضَهُمُ الْإِيمَانَ فَإِنْ يَشَأْ أَنْ يُتِمَّهُ لَهُمْ أَتَمَّهُ وَ إِنْ يَشَأْ أَنْ يَسْلُبَهُمْ إِيَّاهُ سَلَبَهُمْ وَ كَانَ فُلَانٌ مِنْهُمْ مُعَاراً.
Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed ibn Isa who from Al-Hassan ibn Mahbub, who from Hussain ibn Nuaym Al-Sahhaf, who says:
I heard either of the two Imams-asws, saying, ‘Allah-azwj has Created a creature for Eman and there is no alteration in it. He-azwj has Created a creature for disbelief and there is no alteration in it. He-azwj has Created a creature in between. He-azwj has deposited Eman in certain individuals among them. If He-azwj Wills to complete it for them He-azwj Does so for them, but if He-azwj Wishes to remove it from them He-azwj Does so and so and so had the temporary (Eman) among them’.[35]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ كُلَيْبِ بْنِ مُعَاوِيَةَ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ يُصْبِحُ مُؤْمِناً وَ يُمْسِيَ كَافِراً وَ يُصْبِحُ كَافِراً وَ يُمْسِيَ مُؤْمِناً وَ قَوْمٌ يُعَارُونَ الْإِيمَانَ ثُمَّ يُسْلَبُونَهُ وَ يُسَمَّوْنَ الْمُعَارِينَ ثُمَّ قَالَ فُلَانٌ مِنْهُمْ.
Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed, who from Al-Hussaain ibn Said, from Fdalah ibn Ayyub, and Al-Qasim ibn Mohammed Al-Jawhari, who from Kylayb ibn Muawiyah Al-Asadi, who says:
(Imam) Abu Abd Allah-asws has said: A servant of (Allah-azwj) may live in the morning as a believer (with Eman) and in the evening as an unbeliever (without Eman). One may live in the morning as an unbeliever and in the evening as a believer. A people (who are given a) borrowed Eman then it is removed from them and they are called the people with ‘temporary’ (Eman). Then Imam-asws said: So and so is from them.[36]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِ عَنْ عِيسَى شَلَقَانَ قَالَ: كُنْتُ قَاعِداً فَمَرَّ أَبُو الْحَسَنِ مُوسَى ع وَ مَعَهُ بَهْمَةٌ قَالَ قُلْتُ يَا غُلَامُ مَا تَرَى مَا يَصْنَعُ أَبُوكَ يَأْمُرُنَا بِالشَّيْءِ ثُمَّ يَنْهَانَا عَنْهُ أَمَرَنَا أَنْ نَتَوَلَّى أَبَا الْخَطَّابِ ثُمَّ أَمَرَنَا أَنْ نَلْعَنَهُ وَ نَتَبَرَّأَ مِنْهُ فَقَالَ أَبُو الْحَسَنِ ع وَ هُوَ غُلَامٌ إِنَّ اللَّهَ خَلَقَ خَلْقاً لِلْإِيمَانِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً لِلْكُفْرِ لَا زَوَالَ لَهُ وَ خَلَقَ خَلْقاً بَيْنَ ذَلِكَ أَعَارَهُ الْإِيمَانَ يُسَمَّوْنَ الْمُعَارِينَ إِذَا شَاءَ سَلَبَهُمْ وَ كَانَ أَبُو الْخَطَّابِ مِمَّنْ أُعِيرَ الْإِيمَانَ قَالَ فَدَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَأَخْبَرْتُهُ مَا قُلْتُ لِأَبِي الْحَسَنِ ع وَ مَا قَالَ لِي فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّهُ نَبْعَةُ نُبُوَّةٍ.
Ali Ibn Ibrahim has narrated from his father, who from ibn Abu Umayr, from Hafs ibn Al-Bakhtari and others from Isa Shalqan, who says:
Once I was sitting when Abu Al-Hassan Musa-asws passed by and with him was a goat. I (the narrator) asked him-asws, ‘O young man-asws, do you know what your-asws father-asws does? He-asws commands us to do something and then he-asws prohibits us to do the same thing. He-asws commanded us to be friends with Abu Al-Khattab and then he-asws commanded us to condemn and disown him’.
Abu Al-Hassan-asws said, and he was only a young boy, ‘Allah-azwj has Created a creature for Eman, which does not leave (him). Allah-azwj has Created a creature for disbelief which does not leave (him). Allah-azwj has Created a creature in between and has deposited Eman in them and they are called people with temporary Eman. When Allah-azwj Wills He-azwj Removes Eman from them and Abu Al-Khattab was the one in whom Eman was deposited temporarily’.
I (the narrator) then went in the presence of Abu Abd Allah-asws and informed him-asws of what I had said to Abu Al-Hassan-asws and what Abu Al-Hassan-asws had said to me. Abu Abd Allah-asws then said: He-asws is one of the fountains from Prophet-hood.[37]
شي، تفسير العياشي عَنْ جَعْفَرِ بْنِ مَرْوَانَ قَالَ: إِنَّ الزُّبَيْرَ اخْتَرَطَ سَيْفَهُ يَوْمَ قُبِضَ النَّبِيُّ ص وَ قَالَ لَا أَغْمِدُهُ حَتَّى أُبَايِعَ لِعَلِيٍّ ثُمَّ اخْتَرَطَ سَيْفَهُ فَضَارَبَ عَلِيّاً ع وَ كَانَ مِمَّنْ أُعِيرَ الْإِيمَانَ فَمَشَى فِي ضَوْءِ نُورِهِ ثُمَّ سَلَبَهُ اللَّهُ إِيَّاهُ.
Tafseer Al Ayyashi, from Ja’far Bin Marwan who said,
‘Al-Zubeyr has unsheathed his sword on the day the Prophet-saww passed away and said, ‘I will not sheath it until I get allegiances pledged for Ali-asws!’ Then he unsheathed his sword and struck Ali-asws, and he was from the ones of temporary Eman. He had walked in the illumination of his-asws light, then Allah-azwj Confiscated it from him’’.[38]
Words of Rasool Allah-saww regarding Usman and Al-Zubeyr:
فقال عثمان: يا أبا الحسن، أما عندك وعند أصحابك هؤلاء حديث في ؟ فقال علي عليه السلام: بلى، سمعت رسول الله يلعنك مرتين ثم لم يستغفر الله لك بعد ما لعنك. فغضب عثمان ثم قال: ما لي وما لك ولا تدعني على حال، عهد النبي ولا بعده. فقال علي عليه السلام: نعم، فأرغم الله أنفك. فقال عثمان: فو الله لقد سمعت من رسول الله صلى الله عليه وآله يقول: (إن الزبير يقتل مرتدا عن الأسلام) قال سلمان: فقال علي عليه السلام لي – فيما بيني وبينه -: صدق عثمان، وذلك أنه يبايعني بعد قتل عثمان وينكث بيعتي فيقتل مرتدا.
Usman said, ‘O Abu Al-Hassan-asws, but is there with you-asws and with these companions of yours-asws a Hadith regarding myself?’ Ali-asws said: ‘Yes, I-asws heard the Messenger of Allah-saww curse you twice, then did not seek Forgiveness from Allah-azwj for you after having cursed you’. Usman got angry, then said, ‘What is it to me and what is it to you-asws that you-asws do not leave me to myself, neither in the era of the Prophet-saww, nor after him-saww.
Ali-asws said: ‘Yes, may Allah-azwj Grind your nose’ (Humiliate you). Usman said, ‘By Allah-azwj, I have heard from the Messenger of Allah-saww, he-saww said that: ‘Al-Zubeyr will be killed as an apostate from Islam’. Salmanar said, ‘Ali-asws said to mear – just between mear and him-asws – Usman spoke the truth, and that he will pay allegiance to me-asws after the killing of Usman, and will break the allegiance and will be killed as an apostate.[39]
The Eman in the Qalb (Chest):
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ يَكُونُ الْقَلْبُ مَا فِيهِ إِيمَانٌ وَ لَا كُفْرٌ شِبْهَ الْمُضْغَةِ أَ مَا يَجِدُ أَحَدُكُمْ ذَلِكَ.
Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed Ibn Isa from Al-Abbas ibn Maruf who from Hammad ibn Isa who from Al-Hussain ibn Al-Mukhtar, who reports from Abu Basir:
I heard Abu Jafar-asws saying: There is the ‘Qalb’ in which there is neither Eman nor disbelief, like a chunk of flesh. Does any one of you feel it is as such sometimes?[40]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْقَلْبَ لَيَتَرَجَّجُ- فِيمَا بَيْنَ الصَّدْرِ وَ الْحَنْجَرَةِ حَتَّى يُعْقَدَ عَلَى الْإِيمَانِ فَإِذَا عُقِدَ عَلَى الْإِيمَانِ قَرَّ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ.
Mohammed ibn Yahya has narrated from Ahmad ibn Mohammed from Mohammed ibn Sinan who from Al-Hussain ibn Al-Mukhtar, who reports from Abu Basir:
(Imam) Abu Abd Allah-asws said: The ‘Qalb’ vibrates between the chest and the throat until it forms Eman, when it does so it rests as is in the Words of Allah-azwj, Whoever believes in Allah his heart calms down (64:11).[41]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدٍ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْقَلْبَ لَيَتَجَلْجَلُ فِي الْجَوْفِ يَطْلُبُ الْحَقَّ فَإِذَا أَصَابَهُ اطْمَأَنَّ وَ قَرَّ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ع- هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ إِلَى قَوْلِهِ كَأَنَّما يَصَّعَّدُ فِي السَّماءِ.
A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid from ibn Faddal, who from Abu Jamilah, who form Mohammed Al-Halabi:
(Imam) Abu Abd Allah-asws said: The Qalb continues to sink inside (the chest) in the search of the ‘Haq’ (Truth). If it finds the Haq (Truth) it calms down and rests. The Imam-asws then recited this Verse: Allah will open the chest of whomever He Wants to guide to Islam. But He will tighten the chest of the one whom He has led astray, as though he were climbing high up into the sky. Thus, Allah places wickedness on those who do not accept the Eman (64:11).[42]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مُبْهَمَةً عَلَى الْإِيمَانِ فَإِذَا أَرَادَ اسْتِنَارَةَ مَا فِيهَا فَتَحَهَا بِالْحِكْمَةِ وَ زَرَعَهَا بِالْعِلْمِ وَ زَارِعُهَا وَ الْقَيِّمُ عَلَيْهَا رَبُّ الْعَالَمِينَ.
A number of our people have narrated from Sahl ibn Ziyad, who from Mohammed ibn Al-Hassan ibn Shammun, who from Abd Allah ibn Abd Al-Rahman, who from Abd Allah ibn Al-Qasim, who from Yunus ibn Zabyan:
(Imam) Abu Abd Allah-asws said: Allah-azwj has Created the ‘Qalub’ (plural of Qalb) of the believers wrapped up over Eman. When Allah-azwj Wills to light it up, He Opens it with ‘Hikmah’ (wisdom) and Plants in it the knowledge. The Planter and the Guardian thereof is the Lord of the Worlds.[43]
The Reasons why a Believer (Momin) will Commit Sins:
إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَىٰ ۖ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ۚ ذَٰلِكُمُ اللَّهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ {95} فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ {96}
[6:95] Surely, Allah is the Splitter of the seed and the stone; He Extracts the living from the dead and He is the Extractor of the dead from the living; that is Allah! How are you then turned away [6:96] He Causes the dawn to break; and He has Made the night for rest, and for the sun and the moon a calculation; that is an Ordained (matter) of the Mighty, the Knowing
محمد بن يعقوب: عن علي بن محمد، عن صالح بن أبي حماد، عن الحسين بن يزيد، عن الحسن بن علي بن أبي حمزة، عن إبراهيم، عن أبي عبد الله (عليه السلام)، قال: «إن الله عز و جل لما أراد أن يخلق آدم (عليه السلام) بعث جبرئيل (عليه السلام) في أول ساعة من يوم الجمعة فقبض بيمينه قبضة بلغت من السماء السابعة إلى السماء الدنيا، و أخذ من كل سماء تربة، ثم قبض قبضة اخرى، من الأرض السابعة العليا إلى الأرض السابعة القصوى،
Muhammad Bin Yaqoub, from Ali Bin Muhammad, from Salih Bin Abu Hamaad, from Al-Husayn Bin Yazeed, from Al-Hassan Bin Ali Bin Abu Hamza, from Ibrahim,
‘Abu Abdullah-asws has said: ‘When Allah-azwj Mighty and Majestic Intended to Create Adam-as, Sent Jibraeel-as during the first hour of the day of Friday. So he-as captured in his right hand, and it reached from the seventh sky to the sky of the world, and took from each sky, some dust. Then he-as grabbed again from the highest seventh firmament to the lowest seventh firmament.
فأمر الله عز و جل كلمته فأمسك القبضة الاولى بيمينه، و القبضة الاخرى بشماله، ففلق الطين فلقتين فذرأ من الأرض ذروا و من السموات ذروا، فقال للذي بيمينه: منك الرسل و الأنبياء و الأوصياء و الصديقون و المؤمنون و الشهداء و من أريد كرامته. فوجب لهم ما قال كما قال.
So Allah-azwj Mighty and Majestic Commanded him-as to hold the first grab in his right hand, and the other one in his-as left hand. So the clay was in two halves. He-azwj Said: “Leave some from the earth, and leave some from the skies”. So He-azwj Said to the one in his-as right hand: “From you would be the Rasools-as, and the Prophets-as, and the successors-as, and the Truthful, and the Believers, and the martyrs, and the ones I-azwj Want to Honour”. So it Obligated for them, what He-azwj Said, as He-azwj Said it’.
و قال للذي بشماله: منك الجبارون و المشركون و المنافقون و الطواغيت و من أريد هوانه و شقوته. فوجب لهم ما قال كما قال. ثم إن الطينتين خلطتا جميعا، و ذلك قوله تعالى: إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى فالحب: طينة المؤمنين التي ألقى الله عليها محبته، و النوى: طينة الكافرين الذين نأوا عن كل خير، و إنما سمي النوى من أجل أنه نأى من الحق ، و تباعد منه.
And Said to the one in his-as left hand: “From you would be the tyrants, and the Polytheists, and the hypocrites, and the devils, and the ones whom I-azwj Want to disgrace and humiliate”. So it obligated for them what He-azwj Said, as He-azwj Said it. Then the two clays were mixed together, and these are the Words of the High [6:95] Surely Allah is the Splitter of the seed and the stone. So the seed – is the clay of the Believer upon whom Allah-azwj has Conferred His-azwj Love. And the stone – is the clay of the Infidels who are away from every good. But rather, it is referred to as the stone (النوى) because it is away from the Truth and remote from Him-azwj.
و قال الله عز و جل: يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ فالحي: المؤمن الذي تخرج طينته من طينة الكافر، و الميت الذي يخرج من الحي: هو الكافر الذي يخرج من طينة المؤمن، فالحي: المؤمن، و الميت: الكافر، و ذلك قول الله عز و جل: أَ وَ مَنْ كانَ مَيْتاً فَأَحْيَيْناهُ فكان موته اختلاط طينة مع طينة الكافر، و كان حياته حين فرق الله عز و جل بينهما بكلمته.
And Allah-azwj Mighty and Majestic Said He Extracts the living from the dead and He is the Extractor of the dead from the living. So the living – it is the Believer who comes out from the clay (lineage) of the Infidel. And the dead, which comes out from the living – it is the Infidel who comes out from the clay (lineage) of the Believer. So the living – it is the Believer, and the dead – it is the Infidel. And these are the Words of Allah-azwj Mighty and Majestic [6:122] Is he who was dead then We Raised him to life. So his death was his being mixed up with the clay of the Infidel, and his life was when Allah-azwj Mighty and Majestic Separated the two by His-azwj Word.
كذلك يخرج الله عز و جل المؤمن في الميلاد من الظلمة بعد دخوله فيها إلى النور، و يخرج الكافر من النور إلى الظلمة بعد دخوله إلى النور، و ذلك قول الله عز و جل: لِيُنْذِرَ مَنْ كانَ حَيًّا وَ يَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ».
That is how Allah-azwj Mighty and Majestic Extracts the Believer, from the darkness which he had entered into, to the light thereby giving him a new life, and Expels the Infidel from the light to the darkness after he had been entered into it (the Eman). And these are the Words of Allah-azwj Mighty and Majestic [36:70] That it may warn him who is alive, and (that) the Word may prove true against the unbelievers’.[44]
The Eman and Sins:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع هَلْ لِأَحَدٍ عَلَى مَا عَمِلَ ثَوَابٌ عَلَى اللَّهِ مُوجَبٌ إِلَّا الْمُؤْمِنِينَ قَالَ لَا
Ali ibn Ibrahim has narrated from Mohammed ibn Isa, who from Yunus from Yaqub ibn Shuayb, who says:
Once I asked Abu Abd Allah-asws: Does anyone, other than the believers (Momineen) have any reward with Allah-azwj for his good deeds? The Imam-asws said: No, there is no one as such.[45]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ يَا أَيُّهَا النَّاسُ دِينَكُمْ دِينَكُمْ فَإِنَّ السَّيِّئَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ وَ السَّيِّئَةُ فِيهِ تُغْفَرُ وَ الْحَسَنَةُ فِي غَيْرِهِ لَا تُقْبَلُ
Amir-ul-Momaneen Ali-asws Ibn Abu Talib-asws, would very often say about sin, ‘O people, pay attention to your religion, pay attention to your religion. An evil deed in it (your religion) is better than a good deed in something else. An evil deed in your religion can be forgiven (by means of repenting) but a good deed in something else will not be accepted.’[46]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الرَّيَّانِ بْنِ الصَّلْتِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع كَثِيراً مَا يَقُولُ فِي خُطْبَتِهِ يَا أَيُّهَا النَّاسُ دِينَكُمْ دِينَكُمْ فَإِنَّ السَّيِّئَةَ فِيهِ خَيْرٌ مِنَ الْحَسَنَةِ فِي غَيْرِهِ وَ السَّيِّئَةُ فِيهِ تُغْفَرُ وَ الْحَسَنَةُ فِي غَيْرِهِ لَا تُقْبَلُ
Ali ibn Ibrahim has narrated from his father, who from Mohammed ibn Al_Rayyan ibn Al-Salt in a Marfu manner (the chain going up to Rasool Allah-saww):
(Imam) Abu Abd Allah-asws has said: Amir-ul-Momaneen Ali-asws ibn Abu Talib-asws would very often say about sin, ‘O people, pay attention to your religion, pay attention to your religion. An evil deed in it (your religion) is better than a good deed in something else. An evil deed in your religion can be forgiven (by means of repenting) but a good deed in something else will not be accepted.’[47]
Another Hadith, related to Eman and the sins, is included in the Appendix.
Momin Cares Less Losing World as Others Care Less upon Losing Eman
مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ فِي الْمَجَالِسِ عَنْ مُحَمَّدِ بْنِالْحَسَنِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ ع لِلْحَوَارِيِّينَ يَا بَنِي إِسْرَائِيلَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنْ دُنْيَاكُمْ إِذَا سَلِمَ دِينُكُمْ كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا سَلِمَتْ دُنْيَاهُمْ
Mohammed bin Ali bin Hussain narrates through a chain of narrators that he says that he heard:
Abul Hassan-asws that Prophet Issa-as Ibn Mariam-as advised his-as disciples: ‘O Children of Israel! You should not grieve upon losing livelihood as long as your ‘Eman’ is intact as those who are indulged in the World care less upon losing ‘Eman’ as long as their livelihood is secure.[48]
Controlling the State of ‘Qalb’ (Heart):
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَدَخَلَ عَلَيْهِ حُمْرَانُ بْنُ أَعْيَنَ وَ سَأَلَهُ عَنْ أَشْيَاءَ فَلَمَّا هَمَّ حُمْرَانُ بِالْقِيَامِ قَالَ لِأَبِي جَعْفَرٍ ع أُخْبِرُكَ أَطَالَ اللَّهُ بَقَاءَكَ لَنَا وَ أَمْتَعَنَا بِكَ أَنَّا نَأْتِيكَ فَمَا نَخْرُجُ مِنْ عِنْدِكَ حَتَّى تَرِقَّ قُلُوبُنَا وَ تَسْلُوَ أَنْفُسُنَا عَنِ الدُّنْيَا وَ يَهُونَ عَلَيْنَا مَا فِي أَيْدِي النَّاسِ مِنْ هَذِهِ الْأَمْوَالِ ثُمَّ نَخْرُجُ مِنْ عِنْدِكَ فَإِذَا صِرْنَا مَعَ النَّاسِ وَ التُّجَّارِ أَحْبَبْنَا الدُّنْيَا قَالَ فَقَالَ أَبُو جَعْفَرٍ ع إِنَّمَا هِيَ الْقُلُوبُ مَرَّةً تَصْعُبُ وَ مَرَّةً تَسْهُلُ ثُمَّ قَالَ أَبُو جَعْفَرٍ ع أَمَا إِنَّ أَصْحَابَ مُحَمَّدٍ ص قَالُوا يَا رَسُولَ اللَّهِ نَخَافُ عَلَيْنَا النِّفَاقَ قَالَ فَقَالَ وَ لِمَ تَخَافُونَ ذَلِكَ قَالُوا إِذَا كُنَّا عِنْدَكَ فَذَكَّرْتَنَا وَ رَغَّبْتَنَا وَجِلْنَا وَ نَسِينَا الدُّنْيَا وَ زَهِدْنَا حَتَّى كَأَنَّا نُعَايِنُ الْآخِرَةَ وَ الْجَنَّةَ وَ النَّارَ وَ نَحْنُ عِنْدَكَ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ وَ دَخَلْنَا هَذِهِ الْبُيُوتَ وَ شَمِمْنَا الْأَوْلَادَ وَ رَأَيْنَا الْعِيَالَ وَ الْأَهْلَ يَكَادُ أَنْ نُحَوَّلَ عَنِ الْحَالِ الَّتِي كُنَّا عَلَيْهَا عِنْدَكَ وَ حَتَّى كَأَنَّا لَمْ نَكُنْ عَلَى شَيْءٍ أَ فَتَخَافُ عَلَيْنَا أَنْ يَكُونَ ذَلِكَ نِفَاقاً فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص كَلَّا إِنَّ هَذِهِ خُطُوَاتُ الشَّيْطَانِ فَيُرَغِّبُكُمْ فِي الدُّنْيَا وَ اللَّهِ لَوْ تَدُومُونَ عَلَى الْحَالَةِ الَّتِي وَصَفْتُمْ أَنْفُسَكُمْ بِهَا لَصَافَحَتْكُمُ الْمَلَائِكَةُ وَ مَشَيْتُمْ عَلَى الْمَاءِ وَ لَوْ لَا أَنَّكُمْ تُذْنِبُونَ فَتَسْتَغْفِرُونَ اللَّهَ لَخَلَقَ اللَّهُ خَلْقاً حَتَّى يُذْنِبُوا ثُمَّ يَسْتَغْفِرُوا اللَّهَ فَيَغْفِرَ اللَّهُ لَهُمْ إِنَّ الْمُؤْمِنَ مُفَتَّنٌ تَوَّابٌ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ- إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ وَ قَالَ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ.
Ali Ibn Ibrahim has narrated from his father and a number of our people have narrated from Sahl Ibn Ziyad and Mohammed Ibn Yahya, who from Ahmad Ibn Mohammed all from Mahbub from Mohammed Ibn Al-Numan Al-Ahwal from Sallam Ibn Al-Mustanir, who has said:
Once I was in the presence of Abu Jafar-asws when Humran Ibn Ayan came in and asked him-asws a few things. When Humran wanted to stand up and leave he said to Abu Jafar-asws: ‘I would like to tell you, may Allah-azwj Grant you long life for us so we benefit from you-asws more, whenever we come to you-asws and then leave our ‘Qalub’ (plural of Qalb – hearts) feel affectionate, we forget ourselves in the world, and what is in the hands of people – from the belongings seem to us insignificant. However, when we leave you and meet others and business people we begin to love the world. Abu Jafar-asws said: The ‘Qalub’ (hearts) sometimes get hardened and at other times get softened’.
Abu Jafar-asws then said: The companions of (Prophet) Mohammed-saww had said: ‘O Rasool Allah-saww, we are afraid of hypocrisy’. The Imam-asws said that then Rasool Allah-saww asked: ‘Why are you afraid of it?’ They said, When we are in your-saww presence, you-saww remind us (of our religion), encourage us to (do) good deeds, we feel fear (of Allah-azwj), forget the world and restrain ourselves from it, as if we observe the next life, the Paradise and the Fire while we are in your presence.
When we leave your-saww presence, go to these houses, sense the smell of the children and see the family and relatives, our conditions that we had in your presence changes. It is as if we are on nothing (of Eman). Do you fear that is hypocrisy in us?’
The Rasool Allah-saww said: ‘Beware; this is among the steps of Satan who encourages you to be interested in the world. By Allah-azwj, if you continue in such conditions that you have described to exist in you (in my-saww presence), the angels would shake hands with you and you can walk over the water. Even if you do not commit any sin and do not need to ask Allah-azwj‘s forgiveness, Allah-azwj will Create a creature who will sin then ask Him-azwj for forgiveness and He-azwj will Forgive them. Believing people are under trail and they repent. Have you not heard the Words of Allah-azwj, Allah Loves those who repent and those cleanse themselves (2:222) and also Allah-azwj has Said: Ask your Lord for forgiveness and turn to Him in repentance (11:3)’.[49]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ صَنْدَلٍ عَنْ يَاسِرٍ عَنِ الْيَسَعِ بْنِ حَمْزَةَ عَنِ الرِّضَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُسْتَتِرُ بِالْحَسَنَةِ يَعْدِلُ سَبْعِينَ حَسَنَةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِهَا مَغْفُورٌ لَهُ.
Mohammed Ibn Yahya has narrated from Mohammed Ibn Sandal, who from Yasir from Al-Yasa Ibn Hamza who says:
Imam Ali Al-Reza-asws has said that Rasool Allah-saww said: ‘To keep a good deed unnoticed is equal to seventy good deeds. Publicising an evil deed brings humiliation and for its concealment one may receive forgiveness’.[50]
Prayers for the Protection of Eman:
عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي الْحَسَنِ ع قَالَ قَالَ لِي أَكْثِرْ مِنْ أَنْ تَقُولَ- اللَّهُمَّ لَا تَجْعَلْنِي مِنَ الْمُعَارِينَ[51] وَ لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ قَالَ قُلْتُ أَمَّا الْمُعَارِينَ فَقَدْ عَرَفْتُ فَمَا مَعْنَى لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ قَالَ كُلُّ عَمَلٍ تَعْمَلُهُ تُرِيدُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ فَكُنْ فِيهِ مُقَصِّراً عِنْدَ نَفْسِكَ فَإِنَّ النَّاسَ كُلَّهُمْ فِي أَعْمَالِهِمْ فِي مَا بَيْنَهُمْ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ مُقَصِّرُونَ.
It has been narrated from (the narrator of the previous Hadith), from Ibn Mahbub from al Fadl ibn Yunus who has said:
Imam Abu Al-Hassan-asws (7th Imam-asws) one said to me, ‘Recite very frequently:
اللَّهُمَّ لَا تَجْعَلْنِي مِنَ الْمُعَارِينَ وَ لَا تُخْرِجْنِي مِنَ التَّقْصِيرِ
O Lord-azwj, do not Place me among those whose Eman (belief) is temporary and do not take me out of shortcomings’
I (the narrator) asked, ‘I know who the people of temporary belief are, but what are the meanings of the ‘Do not take me out of shortcomings’?
The Imam-asws replied: In every good deed you may perform, just for the sake of Allah-azwj, you should feel within yourself as falling far short; all people in their deeds between them and Allah-azwj, the Most Majestic, the Most Holy, fall far short from (delivering) perfect (deeds).[52]
قال: قلت: فرجت عني وأوضحت لي وشفيت صدري، فادع الله أن يجعلني لك وليا في الدنيا والآخرة. قال: اللهم اجعله منهم. قال: ثم أقبل علي فقال: ألا أعلمك شيئا سمعته من رسول الله صلى الله عليه وآله، علمه سلمان وأبا ذر والمقداد؟ قلت: بلى، يا أمير المؤمنين.
Sulaym said, ‘You-asws have turned away (problems) from me, and clarified for me, and healed my chest. Supplicate to Allah-azwj that He-azwj should Make me a friend to you-asws in the world and the Hereafter’. He-asws said: ‘Our-asws Allah-azwj! Make him to be among them’. Then Ali-asws addressed me by saying: ‘Shall I-asws teach you what I-asws heard from the Messenger of Allah-saww, that I-asws have taught Salmanar and Abu Dharrar and Al-Miqdadar?’ I said, ‘Yes, O Amir-ul-Momineen-asws’.
قال: قل كلما أصبحت وأمسيت:
اللَّهُمَّ ابْعَثْنِي عَلَى الْإِيمَانِ بِكَ وَ التَّصْدِيقِ بِمُحَمَّدٍ رَسُولِكَ وَ الْوَلَايَةِ لِعَلِيِّ بْنِ أَبِي طَالِبٍ وَ الِايتِمَامِ بِالْأَئِمَّةِ مِنْ آلِ مُحَمَّدٍ فَإِنِّي قَدْ رَضِيتُ بِذَلِكَ يَا رَب،
عشر مرات. قلت: يا أمير المؤمنين، قد حدثني بذلك سلمان وأبو ذر والمقداد، فلم أدع ذلك منذ سمعته منهم. قال: لا تدعه ما بقيت.
He-asws said: ‘Recite every morning and evening ‘Our Allah-azwj, Resurrect me on the Eman, and the ratification of Muhammad-saww, Your-azwj Messenger-saww, and the Wilayah of Ali-asws Bin Abu Talib-asws, and all the Imams-asws of the Progeny-asws of Muhammad-saww, for I am pleased with that, O Lord-azwj’, 10 times’. I said, ‘O Amir-ul-Momineen-asws, that has been narrated to me by Salmanar, and Abu Dharrar and Al-Miqdadar. I have never let go of it since I heard it from themar’. He-asws said: ‘Do not let go of it for what remains of your life’.[53]
الشيخ في (التهذيب): بإسناده عن محمد بن علي بن محبوب، عن إبراهيم بن إسحاق النهاوندي، عن أبي عاصم يوسف، عن محمد بن سليمان الديلمي، قال: سألت أبا عبد الله (عليه السلام)، فقلت له: جعلت فداك، إن شيعتك تقول إن الإيمان مستقر و مستودع، فعلمني شيئا إذا أنا قلته استكملت الإيمان.
Al Sheykh (Al Sadouq) in Al Tehzeeb, by his chain, from Muhammad Bin Ali Bin Mahboub, from Ibrahim Bin Is’haq Al Nahawandy, from Abu Aasim Yusuf, from Muhammad Bin Suleyman Al Daylami who said,
‘I asked Abu Abdullah-asws, so I said to him-asws, ‘May I be sacrificed for you-asws! Your-asws Shias are saying that for the Eman is there is a (permanent) resting-place and a (temporary) depository. Therefore, teach me something which when I am killed, my Eman would be complete’.
قال: «قل في دبر كل صلاة فريضة:
The Imam-asws said: ‘Say at the end of every Obligatory Prayer,
رضيت بالله ربا، و بمحمد نبيا، و بالإسلام دينا، و بالقرآن كتابا، و بالكعبة قبلة، و بعلي وليا و إماما، و بالحسن و الحسين و الأئمة (صلوات الله عليهم)، اللهم إني رضيت بهم أئمة فارضني لهم، إنك على كل شيء قدير.
‘I am pleased with Allah-azwj as a Lord-azwj, and Muhammad-saww as a Prophet, and with Al-Islam as a Religion, and with the Quran as a Book, and with the Kabah as a Qiblah, and with Ali-asws as a Guardian and an Imam-asws, and with Al-Hassan-asws and Al-Husayn-asws and the Imams-asws. Our Allah-azwj! I am pleased with them-asws as Imams-asws, so Make them-asws to be pleased with me, You-azwj have Power over everything’.[54]
Appendix: The Eman and Our Body
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْقَاسِمِ بْنِ بُرَيْدٍ قَالَ حَدَّثَنَا أَبُو عَمْرٍو الزُّبَيْرِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قُلْتُ لَهُ أَيُّهَا الْعَالِمُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا لَا يَقْبَلُ اللَّهُ شَيْئاً إِلَّا بِهِ قُلْتُ وَ مَا هُوَ قَالَ الْإِيمَانُ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَعْلَى الْأَعْمَالِ دَرَجَةً وَ أَشْرَفُهَا مَنْزِلَةً وَ أَسْنَاهَا حَظّاً قَالَ قُلْتُ أَ لَا تُخْبِرُنِي عَنِ الْإِيمَانِ أَ قَوْلٌ هُوَ وَ عَمَلٌ أَمْ قَوْلٌ بِلَا عَمَلٍ فَقَالَ الْإِيمَانُ عَمَلٌ كُلُّهُ وَ الْقَوْلُ بَعْضُ ذَلِكَ الْعَمَلِ بِفَرْضٍ مِنَ اللَّهِ بَيَّنَ فِي كِتَابِهِ وَاضِحٍ نُورُهُ ثَابِتَةٍ حُجَّتُهُ يَشْهَدُ لَهُ بِهِ الْكِتَابُ وَ يَدْعُوهُ إِلَيْهِ قَالَ قُلْتُ صِفْهُ لِي جُعِلْتُ فِدَاكَ حَتَّى أَفْهَمَهُ قَالَ الْإِيمَانُ حَالَاتٌ وَ دَرَجَاتٌ وَ طَبَقَاتٌ وَ مَنَازِلُ فَمِنْهُ التَّامُّ الْمُنْتَهَى تَمَامُهُ وَ مِنْهُ النَّاقِصُ الْبَيِّنُ نُقْصَانُهُ وَ مِنْهُ الرَّاجِحُ الزَّائِدُ رُجْحَانُهُ قُلْتُ إِنَّ الْإِيمَانَ لَيَتِمُّ وَ يَنْقُصُ وَ يَزِيدُ قَالَ نَعَمْ قُلْتُ كَيْفَ ذَلِكَ قَالَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَرَضَ الْإِيمَانَ عَلَى جَوَارِحِ ابْنِ آدَمَ وَ قَسَّمَهُ عَلَيْهَا وَ فَرَّقَهُ فِيهَا فَلَيْسَ مِنْ جَوَارِحِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا فَمِنْهَا قَلْبُهُ الَّذِي بِهِ يَعْقِلُ وَ يَفْقَهُ وَ يَفْهَمُ وَ هُوَ أَمِيرُ بَدَنِهِ الَّذِي لَا تَرِدُ الْجَوَارِحُ وَ لَا تَصْدُرُ إِلَّا عَنْ رَأْيِهِ وَ أَمْرِهِ وَ مِنْهَا عَيْنَاهُ اللَّتَانِ يُبْصِرُ بِهِمَا وَ أُذُنَاهُ اللَّتَانِ يَسْمَعُ بِهِمَا وَ يَدَاهُ اللَّتَانِ يَبْطِشُ بِهِمَا وَ رِجْلَاهُ اللَّتَانِ يَمْشِي بِهِمَا وَ فَرْجُهُ الَّذِي الْبَاهُ مِنْ قِبَلِهِ وَ لِسَانُهُ الَّذِي يَنْطِقُ بِهِ وَ رَأْسُهُ الَّذِي فِيهِ وَجْهُهُ فَلَيْسَ مِنْ هَذِهِ جَارِحَةٌ إِلَّا وَ قَدْ وُكِّلَتْ مِنَ الْإِيمَانِ بِغَيْرِ مَا وُكِّلَتْ بِهِ أُخْتُهَا بِفَرْضٍ مِنَ اللَّهِ تَبَارَكَ اسْمُهُ يَنْطِقُ بِهِ الْكِتَابُ لَهَا وَ يَشْهَدُ بِهِ عَلَيْهَا فَفَرَضَ عَلَى الْقَلْبِ غَيْرَ مَا فَرَضَ عَلَى السَّمْعِ وَ فَرَضَ عَلَى السَّمْعِ غَيْرَ مَا فَرَضَ عَلَى الْعَيْنَيْنِ وَ فَرَضَ عَلَى الْعَيْنَيْنِ غَيْرَ مَا فَرَضَ عَلَى اللِّسَانِ وَ فَرَضَ عَلَى اللِّسَانِ غَيْرَ مَا فَرَضَ عَلَى الْيَدَيْنِ وَ فَرَضَ عَلَى الْيَدَيْنِ غَيْرَ مَا فَرَضَ عَلَى الرِّجْلَيْنِ وَ فَرَضَ عَلَى الرِّجْلَيْنِ غَيْرَ مَا فَرَضَ عَلَى الْفَرْجِ وَ فَرَضَ عَلَى الْفَرْجِ غَيْرَ مَا فَرَضَ عَلَى الْوَجْهِ فَأَمَّا مَا فَرَضَ عَلَى الْقَلْبِ مِنَ الْإِيمَانِ فَالْإِقْرَارُ وَ الْمَعْرِفَةُ وَ الْعَقْدُ وَ الرِّضَا وَ التَّسْلِيمُ بِأَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهاً وَاحِداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص وَ الْإِقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ مِنْ نَبِيٍّ أَوْ كِتَابٍ فَذَلِكَ مَا فَرَضَ اللَّهُ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ وَ لكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْراً وَ قَالَ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ وَ قَالَ الَّذِينَ آمَنُوا بِأَفْوَاهِهِمْ وَ لَمْ تُؤْمِنْ قُلُوبُهُمْ وَ قَالَ إِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللَّهُ فَيَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ فَذَلِكَ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْقَلْبِ مِنَ الْإِقْرَارِ وَ الْمَعْرِفَةِ وَ هُوَ عَمَلُهُ وَ هُوَ رَأْسُ الْإِيمَانِ وَ فَرَضَ اللَّهُ عَلَى اللِّسَانِ الْقَوْلَ وَ التَّعْبِيرَ عَنِ الْقَلْبِ بِمَا عَقَدَ عَلَيْهِ وَ أَقَرَّ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ قُولُوا لِلنَّاسِ حُسْناً وَ قَالَ وَ قُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنا وَ أُنْزِلَ إِلَيْكُمْ وَ إِلهُنا وَ إِلهُكُمْ واحِدٌ وَ نَحْنُ لَهُ مُسْلِمُونَ فَهَذَا مَا فَرَضَ اللَّهُ عَلَى اللِّسَانِ وَ هُوَ عَمَلُهُ وَ فَرَضَ عَلَى السَّمْعِ أَنْ يَتَنَزَّهَ عَنِ الِاسْتِمَاعِ إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يُعْرِضَ عَمَّا لَا يَحِلُّ لَهُ مِمَّا نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ وَ الْإِصْغَاءِ إِلَى مَا أَسْخَطَ اللَّهَ عَزَّ وَ جَلَّ فَقَالَ فِي ذَلِكَ وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ثُمَّ اسْتَثْنَى اللَّهُ عَزَّ وَ جَلَّ مَوْضِعَ النِّسْيَانِ فَقَالَ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ وَ قَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ وَ قَالَ عَزَّ وَ جَلَّ قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَ الَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ وَ قَالَ وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ وَ قَالَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً فَهَذَا مَا فَرَضَ اللَّهُ عَلَى السَّمْعِ مِنَ الْإِيمَانِ أَنْ لَا يُصْغِيَ إِلَى مَا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ وَ فَرَضَ عَلَى الْبَصَرِ أَنْ لَا يَنْظُرَ إِلَى مَا حَرَّمَ اللَّهُ عَلَيْهِ وَ أَنْ يُعْرِضَ عَمَّا نَهَى اللَّهُ عَنْهُ مِمَّا لَا يَحِلُّ لَهُ وَ هُوَ عَمَلُهُ وَ هُوَ مِنَ الْإِيمَانِ فَقَالَ تَبَارَكَ وَ تَعَالَى قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ فَنَهَاهُمْ أَنْ يَنْظُرُوا إِلَى عَوْرَاتِهِمْ وَ أَنْ يَنْظُرَ الْمَرْءُ إِلَى فَرْجِ أَخِيهِ وَ يَحْفَظَ فَرْجَهُ أَنْ يُنْظَرَ إِلَيْهِ وَ قَالَ وَ قُلْ لِلْمُؤْمِناتِ يَغْضُضْنَ مِنْ أَبْصارِهِنَّ وَ يَحْفَظْنَ فُرُوجَهُنَ مِنْ أَنْ تَنْظُرَ إِحْدَاهُنَّ إِلَى فَرْجِ أُخْتِهَا وَ تَحْفَظَ فَرْجَهَا مِنْ أَنْ يُنْظَرَ إِلَيْهَا وَ قَالَ كُلُّ شَيْءٍ فِي الْقُرْآنِ مِنْ حِفْظِ الْفَرْجِ فَهُوَ مِنْ الزِّنَا إِلَّا هَذِهِ الْآيَةَ فَإِنَّهَا مِنَ النَّظَرِ ثُمَّ نَظَمَ مَا فَرَضَ عَلَى الْقَلْبِ وَ اللِّسَانِ وَ السَّمْعِ وَ الْبَصَرِ فِي آيَةٍ أُخْرَى فَقَالَ وَ ما كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَ لا أَبْصارُكُمْ وَ لا جُلُودُكُمْ يَعْنِي بِالْجُلُودِ الْفُرُوجَ وَ الْأَفْخَاذَ وَ قَالَ وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْعَيْنَيْنِ مِنْ غَضِّ الْبَصَرِ عَمَّا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ وَ فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ أَنْ لَا يَبْطِشَ بِهِمَا إِلَى مَا حَرَّمَ اللَّهُ وَ أَنْ يَبْطِشَ بِهِمَا إِلَى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ وَ فَرَضَ عَلَيْهِمَا مِنَ الصَّدَقَةِ وَ صِلَةِ الرَّحِمِ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ وَ الطَّهُورِ لِلصَّلَاةِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا إِذا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَ أَيْدِيَكُمْ إِلَى الْمَرافِقِ وَ امْسَحُوا بِرُؤُسِكُمْ وَ أَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَ قَالَ فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقابِ حَتَّى إِذا أَثْخَنْتُمُوهُمْ فَشُدُّوا الْوَثاقَ فَإِمَّا مَنًّا بَعْدُ وَ إِمَّا فِداءً حَتَّى تَضَعَ الْحَرْبُ أَوْزارَها فَهَذَا مَا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ لِأَنَّ الضَّرْبَ مِنْ عِلَاجِهِمَا وَ فَرَضَ عَلَى الرِّجْلَيْنِ أَنْ لَا يَمْشِيَ بِهِمَا إِلَى شَيْءٍ مِنْ مَعَاصِي اللَّهِ وَ فَرَضَ عَلَيْهِمَا الْمَشْيَ إِلَى مَا يُرْضِي اللَّهَ عَزَّ وَ جَلَّ فَقَالَ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّكَ لَنْ تَخْرِقَ الْأَرْضَ وَ لَنْ تَبْلُغَ الْجِبالَ طُولًا وَ قَالَ وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ وَ قَالَ فِيمَا شَهِدَتِ الْأَيْدِي وَ الْأَرْجُلُ عَلَى أَنْفُسِهِمَا وَ عَلَى أَرْبَابِهِمَا مِنْ تَضْيِيعِهِمَا لِمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ وَ فَرَضَهُ عَلَيْهِمَا الْيَوْمَ نَخْتِمُ عَلى أَفْواهِهِمْ وَ تُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ فَهَذَا أَيْضاً مِمَّا فَرَضَ اللَّهُ عَلَى الْيَدَيْنِ وَ عَلَى الرِّجْلَيْنِ وَ هُوَ عَمَلُهُمَا وَ هُوَ مِنَ الْإِيمَانِ وَ فَرَضَ عَلَى الْوَجْهِ السُّجُودَ لَهُ بِاللَّيْلِ وَ النَّهَارِ فِي مَوَاقِيتِ الصَّلَاةِ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ فَهَذِهِ فَرِيضَةٌ جَامِعَةٌ عَلَى الْوَجْهِ وَ الْيَدَيْنِ وَ الرِّجْلَيْنِ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ أَنَّ الْمَساجِدَ لِلَّهِ فَلا تَدْعُوا مَعَ اللَّهِ أَحَداً وَ قَالَ فِيمَا فَرَضَ عَلَى الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ بِهَا وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا صَرَفَ نَبِيَّهُ ص إِلَى الْكَعْبَةِ عَنِ الْبَيْتِ الْمُقَدَّسِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ فَسَمَّى الصَّلَاةَ إِيمَاناً فَمَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ حَافِظاً لِجَوَارِحِهِ مُوفِياً كُلُّ جَارِحَةٍ مِنْ جَوَارِحِهِ مَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ مُسْتَكْمِلًا لِإِيمَانِهِ وَ هُوَ مِنْ أَهْلِ الْجَنَّةِ وَ مَنْ خَانَ فِي شَيْءٍ مِنْهَا أَوْ تَعَدَّى مَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا لَقِيَ اللَّهَ عَزَّ وَ جَلَّ نَاقِصَ الْإِيمَانِ قُلْتُ قَدْ فَهِمْتُ نُقْصَانَ الْإِيمَانِ وَ تَمَامَهُ فَمِنْ أَيْنَ جَاءَتْ زِيَادَتُهُ فَقَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ وَ إِذا ما أُنْزِلَتْ سُورَةٌ فَمِنْهُمْ مَنْ يَقُولُ أَيُّكُمْ زادَتْهُ هذِهِ إِيماناً فَأَمَّا الَّذِينَ آمَنُوا فَزادَتْهُمْ إِيماناً وَ هُمْ يَسْتَبْشِرُونَ وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ وَ قَالَ نَحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُمْ بِالْحَقِّ إِنَّهُمْ فِتْيَةٌ آمَنُوا بِرَبِّهِمْ وَ زِدْناهُمْ هُدىً وَ لَوْ كَانَ كُلُّهُ وَاحِداً لَا زِيَادَةَ فِيهِ وَ لَا نُقْصَانَ لَمْ يَكُنْ لِأَحَدٍ مِنْهُمْ فَضْلٌ عَلَى الْآخَرِ وَ لَاسْتَوَتِ النِّعَمُ فِيهِ وَ لَاسْتَوَى النَّاسُ وَ بَطَلَ التَّفْضِيلُ وَ لَكِنْ بِتَمَامِ الْإِيمَانِ دَخَلَ الْمُؤْمِنُونَ الْجَنَّةَ وَ بِالزِّيَادَةِ فِي الْإِيمَانِ تَفَاضَلَ الْمُؤْمِنُونَ بِالدَّرَجَاتِ عِنْدَ اللَّهِ وَ بِالنُّقْصَانِ دَخَلَ الْمُفَرِّطُونَ النَّارَ
Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd who has said that it has been narrated to us by Abu Amr al-Zubayri:
‘I said to Abu Abd Allah-asws ‘الْعَالِمُ أَيُّهَا’ ‘O Scholar, tell me which deed is more virtuous before Allah-azwj He-asws said. ‘It is the deed without which Allah-azwj does not Accept any (deed).’
I asked, ‘What is that?’ He-asws said, ‘الْإِيمَانِ’ ‘Eman[55] in Allah-azwj besides whom no one deserves to be worshipped. It (Eman) is the highest in degree among the deeds, the most valuable among them and the top-most among them in (matters of) reward.’ I then said, ‘Please, tell me then about the Eman. Is it deeds or it is words without deeds?
‘The Imam-asws replied: ‘All of the Eman is deeds and certain parts of such deeds are words. Allah-azwj has made it obligatory as is explained in His book. Its ‘نُورُهُ’ Noor (Divine Guidance)[56] is clear, its evidence is well established. The (Holy) Book testifies to it for one, and calls one to it.’
I then asked, ‘May Allah-azwj Keep my soul in service for your-asws cause, please explain it to me so I may understand.’ The Imam-asws said, ‘Eman has levels it’s conditions, degrees and stages. Of Eman there is that which is perfect and complete in perfection and (also) of Eman there is that which is defective and the defect is noticeable. Of Eman there is that which is heavier on the perfection side.’
I then asked, ‘Does Eman become perfect, decrease and increase?’ The Imam-asws said, ‘Yes, it does.’ I then asked, ‘How does it happen?’ He-asws said, ‘It is because Allah-azwj has written Eman for each part of the body of the children of Adam and has divided and distributed it among them. There is no part of their body but that has a guard of Eman different from such guard assigned to other parts.
Of such part is one’s heart, with which one understands and reasons to comprehend, and it is the commander of his body. It oversees the body and without its opinion no part moves to act. Of the parts of the body are one’s eyes with which one sees and his ears with which one listens. There are one’s hands with which one works, one’s legs with which one walks, one’s sexual organs from which comes carnal desires, one’s tongue with which one speaks and one’s head on which there is one’s face. For each of these parts a different guard of Eman is assigned. It is all due to what Allah-azwj, Most Blessed is Whose Name, has written, to which His-azwj Holy Book speaks and testifies.
‘For each of these parts a different obligation is written. The obligation of the heart is different from the obligation of the ears. What is made obligatory for the ears is different from the obligation of the eyes and what is made obligatory for the eyes is different from what is made obligatory for the tongue. What is made obligatory for the tongue is different from what is made obligatory for the hands and what is made obligatory for the hands is different from what is made obligatory for the legs. The obligation of the legs is different from the obligations of the sexual organs. What is obligatory for the sexual organs is different from the obligation of the face.
‘Qulb’ Heart:
‘What is made obligatory for the heart of Eman is affirmation, recognition and the formation of Eman, consent and submission to the fact that no one deserves to be worshipped except Allah-azwj Who is One and has no partner. He-azwj is the One and only. He-azwj has not Taken any companion and children. That Muhammad-saww is His-azwj servant and Rasool-saww, he-saww and his-saww family-asws being ‘Alayhim Al-Salam, and to affirm that whatever he-saww has brought is from Allah-azwj, be it about a Prophet-as or a Book. That is what Allah-azwj has Made obligatory for the heart; the task of affirmation and recognition, which is it’s deed. This is stated in the Words of Allah-azwj, ‘ … but his heart is confident about his Eman. However, those whose breasts have become open to disbelief will be subject to the wrath of Allah and will suffer a great torment.’ (16:106)
‘Allah-azwj has Said, ‘Remembrance (speaking) of Allah certainly brings comfort to all hearts.’ (13:28)
‘Allah-azwj has Said, ‘They only say that they believe but, in fact, they have no Eman (faith) in their hearts …. ‘ (5:41)
‘Allah-azwj has Said, ‘Allah will call you to account for all that you may reveal from your souls and all that you may conceal. Allah will forgive or punish whoever He wants …. ‘ (2:284)
‘These are what Allah-azwj has Made obligatory on the hearts of affirmation and recognition, and these are its deeds and this is the chief of the Eman .
Tongue:
‘On the tongue Allah-azwj has Made it obligatory to speak and express what the heart has established and has confirmed as Allah-azwj has Said, ‘ that they should speak righteous words to people … ‘ (2:83)
(Allah-azwj has also) Said, ‘Tell them, we believe in Allah and in what is revealed to us and to you. Our Lord and your Lord are one. We have submitted ourselves to His will.’ (29:46). ‘This is what Allah-azwj has Made obligatory for the tongue and this is its deed.
Ears:
Allah-azwj has Made it obligatory for the ears to keep it clean from what is unlawful to hear, and to keep away from things that Allah-azwj has Prohibited to listen to attentively; it angers Allah-azwj. And in this regard He-azwj has Said, ‘Allah has told you (believers) in the Book that when you hear people disbelieving and mocking Allah’s revelations, do not sit with them unless they change the subject … ‘ (4: 140)
‘Allah-azwj then has Made an exception for the case of forgetfulness, ‘If Satan causes you to forget this, do not sit with the unjust people when you recall.’ (6:68)
‘Allah-azwj has also Said, ‘(O Muhammad-saww), Give the glad news to those of My servants who listen to the words and follow only the best ones. Tell them that they are those whom Allah has guided. They are the people of understanding.’ (39:18)
‘Allah-azwj has Said, ‘Triumphant indeed are the believers, (23:1) who are submissive to Allah in their prayers, (23:2) who avoid impious talks (23:3) and pay al-Zakat (charity).’ (23:4)
‘Allah-azwj has Said, ‘When they hear impious words, they ignore them, saying, ‘We shall be responsible for our deeds and you will be responsible for yours …. ‘, (28:55)
‘Allah-azwj has Said, ‘When they come across something impious, they pass it by nobly.’ (25:72)
‘This is what Allah-azwj has Made obligatory for the ears in relation to Eman; that they must not listen to what is unlawful to hear, and such matters are of its deeds, which is of Eman.
Eyes:
Allah-azwj has Made it Obligatory for the eyes not to look at things He-azwj has Made unlawful to look at and to stay away from what Allah-azwj has Prohibited of the things that are not lawful for them. Such things are of their deeds and of Eman.
‘Allah-azwj has Said, ‘(O Muhammad-saww), tell the believing men to cast down their eyes and guard their carnal desires.’ (24:30)
‘Allah-azwj has Prohibited looking at the privacy of one’s brother and to keep one’s privacy protected from the onlookers.
Allah-azwj has said, ‘ … Tell the believing woman to cast down their eyes, guard their chastity (private parts).’ (24:31)
‘They must find protection against being looked upon and keep away from looking at their sisters (private parts). The Imam-asws said that everywhere in the Holy Quran where protection of private parts is mentioned it is a reference to fornication except this verse which is a reference to looking.
‘Allah-azwj has Spoken about the obligations of the heart, tongue, ears and eyes in another verse also: ‘You did not (think to) hide your deeds from your ears, eyes and skin and you felt that Allah would not know all that you had been doing.’ (41:22)
(Here) Skin is a reference to private parts and thighs. Allah-azwj has Said, ‘Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds.’ (17:36)
‘This is what Allah-azwj has Made Obligatory for the eyes; to cast down away from what Allah-azwj has Prohibited. This is their deed and it is of Eman.
Hands:
Allah-azwj has Made it Obligatory for the hands not to move to what Allah-azwj has Prohibited, instead move forward for what Allah-azwj has Commanded to move to such as charity, good relation with relatives and striving for the Cause of Allah-azwj and cleansing for prayer.
‘Allah-azwj has Said, ‘Believers, when you are about to pray, wash your face and your hands along with the elbows and wipe your head and your feet to the ankles …. ‘ (5:6)
‘Allah-azwj has Said, ‘If you encounter the unbelievers in a battle, strike-off their heads. Take them as captives when they are defeated. Then you may set them free as a favour to them, with or without a ransom, when the battle is over. … ‘ (47:4)
‘This is what Allah-azwj has Made Obligatory for the hands; striking is their task.
Legs:
Allah-azwj has Made it Obligatory for the legs not to walk to what is made unlawful and in disobedience to Allah-azwj. He-azwj has Made it obligatory for them to walk to what makes Allah-azwj Happy. Allah-azwj has Said, ‘Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains.’ (17:37) ‘Do not walk around inflated with pride; be moderate in your walking and your talking. The most unpleasant sound is the braying of donkeys.’ (31: 19)
‘About the testifying of the hands and legs against their own selves and their master for their disregard of the commands of Allah-azwj and the obligation upon them, Allah‑azwj has Said: ‘ … this Day, We seal their mouths and their hands will speak to Us and their feet will testify to what they had achieved.’ (36:65)
‘This is also what Allah-azwj has Made obligatory for the hands and the legs and this is their deed and it is of Eman.
Face:
Allah-azwj has Made it obligatory for the face to prostrate before Him-azwj in the days and nights in the times of the prayers. Allah-azwj has Said, ‘Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness.’ (22:77)
‘This is an obligation that involves the face, hands and legs. In another passage Allah-azwj has said, ‘All the parts of the body to be placed on the ground during prostration belong to Allah. Do not prostrate before anyone other than Him …. ‘ (72: 18) It was in regards to the obligations upon the parts of the body in the form of purification for prayer that Allah-azwj Made His-azwj Prophet-saww to change facing the Holy House in Palestine to facing Al-Kabah. Allah-azwj revealed this: ‘Allah did not want to make your previous Eman (Salat) worthless; Allah is Compassionate and All-Merciful to people.’ (2:143)
Allah-azwj has Called Salat ‘Eman.’ Therefore, whoever meets Allah-azwj perfecting his Eman is of the people of paradise. Whoever cheats in any of the obligations or violates the Commands of Allah-azwj will meet Allah-azwj with a defective Eman.
I then asked the Imam-asws, ‘I now understand perfect and defective Eman. How does the Eman increases or (decreases) come from?’ The Imam-asws said, ‘Consider the Words of Allah-azwj ‘When a Chapter (of the Quran) is revealed, certain people ask others, ‘Whose Eman among you people has received strength from this (revelation)?’ It (the revelation) certainly strengthens the Eman of the believers and they consider it to be glad news. (9: 124) But to those whose hearts are sick, it adds more filth to their hearts and they die as unbelievers.’ (9: 125) Allah-azwj has Said, ‘We tell you this story for a genuine purpose. They were young people who believed in their Lord and We gave them further guidance.’ (18: 13)
Had Eman been the same and without any difference in defects and in perfections no one of them would have had any distinction over the others and the favours would have been equal to all. People had been all equal and excellence would become void. However, with perfection in Eman makes believers to enter paradise. By increase in Eman the believers excel in degrees before Allah-azwj and for the defect in Eman the mischievous go in fire’.[57]
To cast down their eyes and protect their genital organs….(24:31)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ اسْتَقْبَلَ شَابٌّ مِنَ الْأَنْصَارِ امْرَأَةً بِالْمَدِينَةِ وَ كَانَ النِّسَاءُ يَتَقَنَّعْنَ خَلْفَ آذَانِهِنَّ فَنَظَرَ إِلَيْهَا وَ هِيَ مُقْبِلَةٌ فَلَمَّا جَازَتْ نَظَرَ إِلَيْهَا وَ دَخَلَ فِي زُقَاقٍ قَدْ سَمَّاهُ بِبَنِي فُلَانٍ فَجَعَلَ يَنْظُرُ خَلْفَهَا وَ اعْتَرَضَ وَجْهَهُ عَظْمٌ فِي الْحَائِطِ أَوْ زُجَاجَةٌ فَشَقَّ وَجْهَهُ فَلَمَّا مَضَتِ الْمَرْأَةُ نَظَرَ فَإِذَا الدِّمَاءُ تَسِيلُ عَلَى صَدْرِهِ وَ ثَوْبِهِ فَقَالَ وَ اللَّهِ لآَتِيَنَّ رَسُولَ اللَّهِ ص وَ لَأُخْبِرَنَّهُ قَالَ فَأَتَاهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ص قَالَ لَهُ مَا هَذَا فَأَخْبَرَهُ فَهَبَطَ جَبْرَئِيلُ ع بِهَذِهِ الْآيَةِ قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصارِهِمْ وَ يَحْفَظُوا فُرُوجَهُمْ ذلِكَ أَزْكى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِما يَصْنَعُونَ
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al -Hakam from Sayfihn ‘Amirah from Sa’d al-Iskafwho has said the following:
‘Abu Ja’far-asws has said, ‘Once a young man from al-Ansar[58] (people of Al-Madinah) came face to face with a woman in Al-Madinah. Women would wear their scarf behind their ears, He looked at her when she was coming, and when she passed by, he kept looking, and she entered in an alley that he called alley of so and so people, He kept looking behind her until his face hit a piece of sharp object in the wall which caused a deep cut on his face. When the woman went away he found blood flowing on his chest and clothes and he said, ‘By Allah, I will go and tell it to Rasool Allah‑saww.’ The Imam-asws said that he went to him-saww and when he-saww saw him, he‑saww asked, ‘What has happened to you?’ He inform him-saww and Gabriel came with this Verse, ‘Tell the believers to cast down their eyes and protect their genital organs (against indecent acts), it is more clean for them; Allah is well aware of what they do’ (24:31).[59]
[1] عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبِي ع يَقُولُ إِنَّهُ لَيْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا وَ فِي قَلْبِهِ نُورَانِ نُورُ خِيفَةٍ وَ نُورُ رَجَاءٍ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا وَ لَوْ وُزِنَ هَذَا لَمْ يَزِدْ عَلَى هَذَا.
Imam Abu Abd Allahasws says: Myasws fatherasws would say, ‘In the Qalb (heart) of a Momin (believer) there are two lights. There is the light of fear and the light of hope. On being weighted no one of these lights weighs differently from the other. (الكافي (ط – الإسلامية)، ج2، ص: 71,)
Also see for example, Imam Sadiqasws says: You will not be a faithful Momin (believer) before you become fearful and hopeful. You will not be fearful and hopeful before you work for what you fear and hope for. (Toufa tul Aqoul, pg. 436, saying no 112 (English translation).
[2] Al-Qatara, V. 2, pp. 78, Alkafi, V. 1, H. 965, Bihar V. 23, pg. 323, H. 8.. الكافي ج : 1 ص : 376
[3] Bihar-vol-50, page-208
[4]Tuhaf al-Uqoul, pg. 258(English), no. 153, تحفالعقول ص : 224
[5] Jama-ul-Akhbar, Ch. 18, H, 137
[6] تحف العقول، النص، ص: 295
[7] ( 3) الحجرات: 14.
[8] الكافي (ط – الإسلامية)، ج2، ص: 24, H.3.
[9] الكافي ج : 2 ص : 464, H. 3
[10] الكافي (ط – الإسلامية)، ج2، ص: 24, H.4.
[11] تحف العقول، النص، ص: 330, an extract from a Hadith, the Quality of Islam
[12] الكافي (ط – الإسلامية)، ج2، ص: 18, H.3.
[13] الكافي (ط – الإسلامية)، ج2، ص: 24, H. 1.
[14] الكافي (ط – الإسلامية)، ج2، ص: 26, H. 3.
[15] بحارالأنوار 24 302 – أنهم الصلاة و الزكاة و الحج
[16] الكافي ج : 1 ص : 391, H.1.
[17] الكافي ج : 1 ص : 391, H4.
[18] الكافي ج : 1 ص : 391, H.5.
[19] الكافي ج : 1 ص : 391, H. 8.
[20] الكافي (ط – الإسلامية)، ج2، ص: 42, H. 1.
[21] الكافي (ط – الإسلامية)، ج2، ص: 52, H. 6.
[22] الكافي (ط – الإسلامية)، ج2، ص: 57, H. 1.
[23] الكافي ج : 1 ص : 401, H. 1.
[24] الكافي ج : 1 ص : 401, H. 2.
[25] الكافي ج : 1 ص : 401, H. 4.
[26] الكافي (ط – الإسلامية)، ج1، ص: 187, H. 11.
[27] الكافي (ط – الإسلامية)، ج1، ص: 187, H. 12
[28] ثواب الأعمال و عقاب الأعمال، النص، ص: 207, H. 4.
[29] الكافي (ط – الإسلامية)، ج2، ص: 422, H. 1.
[30] بحارالأنوار 26 1 باب 14- نادر في معرفتهم صلوات الله, بحار الأنوار (ط – بيروت)، ج26، ص: 2
[31] الكافي (ط – الإسلامية)، ج2، ص: 419, H. 1
[32] الكافي 2: 306/ 4.
[33] تفسير العيّاشي 1: 371/ 69
[34] نهج البلاغة (للصبحي صالح)، ص: 555, saying no. 453
[35] الكافي (ط – الإسلامية)، ج2، ص: 418, H. 1.
[36] الكافي (ط – الإسلامية)، ج2، ص: 418, H. 2.
[37] الكافي (ط – الإسلامية)، ج2، ص: 418, H. 3.
[38] Bihar Al Anwaar – V 32, The book of Fitna (Strife) And Ordeals, Ch 1 H 95
[39] Kitab Sulaym Ibn Qais Al-Hilali, H. 4
[40] الكافي (ط – الإسلامية)، ج2، ص: 420, H. 2
[41] الكافي (ط – الإسلامية)، ج2، ص: 421, H. 4
[42] الكافي (ط – الإسلامية)، ج2، ص: 421, H. 5.
[43] الكافي (ط – الإسلامية)، ج2، ص: 422, H. 7.
[44] الكافي 2: 4/ 7
[45] الكافي ج : 2 ص : 464, H1.
[46] الكافي ج : 2 ص : 464, H. 6.
[47] الكافي ج : 2 ص : 464, H. 6.
[48] وسائلالشيعة ج : 16 ص : 193
[49] الكافي (ط – الإسلامية)، ج2، ص: 422, H. 1
[50] الكافي (ط – الإسلامية)، ج2، ص: 428, H. 2.
[51] ( 2) أي لا تجعلنى من الذين يكون ايمانهم عندهم معارا.
[52] الكافي (ط – الإسلامية)، ج2، ص: 579, H7.
[53] Kitab Sulam ibn Qais Hilali, H. 7
[54] التهذيب 2: 109/ 412.
[55] Firm belief
[56] The Imamsasws
[57] الكافي ج : 2 ص : 34, H. 1.
[58] Residents of al-Madinah, who offered help to the Holy Prophetsaww
[59] الكافي ج : 5 ص : 522, Hadith 5