the islam, eman and the temporary eman

The Islam, Eman and the Temporary Eman www.hubeali.com

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The Islam, Eman and the

Temporary Eman


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Table of Contents

The Islam, Eman and the Temporary Eman ....................................................................... 1

Introduction: .................................................................................................................... 4

Definitions of Islam and Eman: ......................................................................................... 5

The Difference between the ‘Islam’ and the ‘Eman’: ......................................................... 6

Deeds are only Accepted with Eman: ................................................................................ 8

Eman is Worthless unless One Acts upon what He Believes: .............................................. 8

The Conditions of ‘Eman’ (Belief) ...................................................................................... 9

The Complete Eman: ...................................................................................................... 10

The Levels of Eman: ........................................................................................................ 10

One Loses Eman by Denying the Hadith of Ahl Al-Baytasws: .............................................. 11

The Worst Form of Kufr: ................................................................................................. 13

‘Eman’ cannot be acquired – It is a Gift from Allahazwj: .................................................... 14

A Momin is Selected and Tested by Allahazwj: .................................................................. 14

The Signs of Temporary Eman: ........................................................................................ 15

The Temporary Eman: .................................................................................................... 15

Words of Rasool Allahsaww regarding Usman and Al-Zubeyr: ............................................ 17

The Eman in the Qalb (Chest):......................................................................................... 18

The Reasons why a Believer (Momin) will Commit Sins: .................................................. 19

The Eman and Sins: ........................................................................................................ 20

Momin Cares Less Losing World as Others Care Less upon Losing Eman .......................... 21

Controlling the State of ‘Qalb’ (Heart): ............................................................................ 22

Prayers for the Protection of Eman: ................................................................................ 23

Appendix: The Eman and Our Body ................................................................................. 26


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‘ Qulb’ Heart: .................................................................................................................. 28

Tongue: .......................................................................................................................... 28

Ears: ............................................................................................................................... 29

Eyes: .............................................................................................................................. 29

Hands: ............................................................................................................................ 30

Legs:............................................................................................................................... 30

Face: .............................................................................................................................. 31


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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 Hussainasws 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 support of Amir-ul-Momineenasws and was one of the four adherents who supported Amir-ul-Momineenasws when most of the Muslims reverted back to ‘Kufr’ (disbelief) after the Shahada of Rasool Allahsaww. 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-Momineenasws 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 Aliasws Ibn Abi Talibasws, and was eventually killed during the battle of ‘Jammal’ (Battle of Camel).

Amir-ul-Momineenasws 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.

د بن عيسى عن ابن مبحوب عن عبد العزيز العبدي ع ة من أصحابنا عن أحد بن محم عبد ال عد ح عح حو ا ن عبد ال بن أ يععمانةح و ل الوفاءح وام ل يعتعولونكحم و يعتعولون فحلنا و فحلنا لحم أمانة و صدق و وفاء و أعوام يعتعول أحخالطح الناس فعيكثعحرح عجب من أع ا لحم ونكحم لي

فاستعوى أبحو عبد ال جالسا فأع من ال و ل و الصدقح ا بولية مام جائر لي ل دين لمن دان ال عتب عى من بل عي كالغضبان ثح ا و ل عتب عى هؤحلء ا حولئ ح ل دين من ال عح أ ل سمعح لقو ال دان بولية مام عاد و ل عتب عى هؤحلء ثح ا حولئ نععم ل دين

نحو ح ول الذين آمنحوا يحرجحهحم من الظحمات ل النو يععن من ظححمات الذ من ال و ب ل نحو التعوبة عز و جل ال رة لوليتهم كحل مام عاد و المغ و الذين كرحوا أولياؤحهحمح الطاغحوتح يحرجحونعهحم من النو ا أن ع ا سلم فعم ا عن بذا أنعهحم كانحوا عى نحو ال من ل الظحمات ن ولوا كحل مام جائر لي

ح ر فأوجب ال سلم ل ظححمات الكح هحم فيها خالدحون ال عز و جل خرجحوا بوليتهم ياهح من نحو ال أصحابح النا ف أحولئ ا لحمح النا مع الكح

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 Allahasws ‘I meet people and it increases my wonder when I find people who do not consider you (Ahl Al-Baytasws) as their guardians and

1 كان أ عي ب عن أ عبد ال ا عن ابن أ عحمي عن بععض أصحاب ة و نحوح جاء لو وحزن يعقحوح نح بعراهيم عن أبي ان نحوح خي نحو من عبد محؤمن ل و ف عب نح لي

يزد عى هذا و لو وحزن هذا ل يزد عى هذا.هذا ل

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. ( 71، ص: 2 اإلسالمية(، ج -الكافي )ط ,) Also see for example, Imam Sadiq

asws 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).


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‘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’immahasws but are not trustworthy, loyal and truthful.’

‘Abu’ Abd Allahasws then sat in an upright position and turned to me as if upset, and then said, ‘One who follows the religion of Allahazwj under the guardianship of an unjust imam who does not possesses Divine Authority, has no religion. One who follows the religion of Allahazwj under the guardianship of an Imamasws 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 Imamasws said: ‘That is correct. Those have no religion and these face no destruction.’ Then, the Imamasws said: ‘Have you not heard the words of Allahazwj: ‘Allah is the Guardian of the believers and it is He who takes them out of darkness into light. ... ‘ (2:257). It means that Heazwj Takes them out of the darkness of sins to the light of repentance and forgiveness because of their love for usasws and their being under the guardianship of the just ‘A’immahasws (plural of Imam) who possess Divine Authority.

He 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 Allahazwj their guardianship took them out of the ‘Noor’ of Islam to the darkness of disbelief. Allahazwj 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:

ف ا ل : وحدثن ممد بن الرج عن أ دعامة ، ا : أي عي بن ممد عي السلم عائدا ف عت اليت كان وفا با ، فما مهم بالنصراسو اهلل ا : حدثن أ مم د بن يا أبادعامة د وجب عي بن حق أل احدث حبديث سر ب ؟ ا : فق ل : ما أحوجن ل ذل يا ابن

: عي ا : حدثن أ عي بن موسى ا : حدثن أ موسى بن جعر ، ا : حدثن أ جعر بن ممد ، ا : حدثن أ ممد بن عى اسو اهلل صى اهلل حدثن أ عي بن احلسني ا : حدثن أ احلسني بن عي ا : حدثن أ عي بن أ طالب عي السلم ا : ا ل

ر ف القوب وصد فن العما ، والسل م ماجرى عي وآل : ياعي اكتب فق : ما أكتب ؟ فقا : كتب بسم اهلل الرحن الرحيم الميان ما و عى السان ، وح ب املناكحة .

In a Hadith by Mohammed Ibn Al-Farraj, who reports from Abi Daammah:

(The narrator says) I went to see (Imam) Aliasws ibn Mohammedasws who was critically ill. When I wanted to return after enquiring about hisasws health, Imamasws 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 Allahsaww please narrate to me what else can be better than it?’. Imamasws said: ‘I was told by myasws fatherasws, Mohammedasws Ibn Aliasws, who heard it from hisasws father Musaasws Ibn Jafarasws, who heard it from hisasws fatherasws Jafarasws Ibn Mohammedasws, who heard it from hisasws fatherasws Mohammedasws Ibn Aliasws, who heard it from hisasws fatherasws Aliasws

2 Al-Qatara, V. 2, pp. 78, Alkafi, V. 1, H. 965, Bihar V. 23, pg. 323, H. 8.. : 376ص : 1الكافي ج


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Ibn Hussainasws, who says heasws has heard it from hisasws fatherasws Aliasws Ibn Abi Talibasws, who said Iasws was asked by Rasool Allahsaww: ‘O Aliasws write it down!’. Iasws asked: ‘What shall Iasws write, please dictate to measws’. Rasool Allahsaww said: ‘Write, In the Name of Allahazwj 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 ا الميان و مقبو و عمل معمو و عرفان باملعقو

(Amir-ul-Momineenasws said): The Eman is the Accepted Word, and the deed performed (under it), and (with it’s) ‘عرفان بالمعقول’ sound recognition.4

سو اهلل ص الميان معرفة بالقب و ر ا عن عي بن موسى الرضا ا حدثن أ عن أبي عن آبائ عن عي بن أ طالب أن ا ا بالسان و عمل باكان

Aliasws ibn Musa Rezaasws told me that myasws fatherasws narrated from hisasws fatherasws from hisasws fathersasws that Aliasws ibn Abi Talibasws has said: ‘Rasool Allahsaww has said: ‘Eman is to recognise from the Qalb (heart) and utter it from the tongue and act upon it through limbs.5

ميانح و ا . بعحغض و ححب ال

Imam Mohammed Baqirasws says: Is ‘Eman’ (anything other than) the ‘Love’ and Hatred (the love of Ahl Al-Baytasws and hatred against theirasws enemiesla)?6

The Difference between the ‘Islam’ and the ‘Eman’:

عن ج د بن عيسى عن يحونح ح أبا عبد ال عن عو ال عز و جل عي بنح بعراهيم عن محم : سأل حل ل -يل بن داج ا عرابح آمنا ا الميانح ف عححوبكحم ا يدخحل ال حولحوا أسمنا و لم ل أ ل عرى أن ال -7 عحؤمنحوا و لكن سلم.فعقا ميان غيح ال

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 Allahasws 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 Imamasws said: ‘Do you not see that the Eman is other than (higher) Al-Islam?’.8

3 Bihar-vol-50, page-208

4Tuhaf al-Uqoul, pg. 258(English), no. 153, 224العقول ص : تحف

5 Jama-ul-Akhbar, Ch. 18, H, 137

6295تحف العقول، النص، ص:

7.14( الحجرات: 3)

824، ص: 2 اإلسالمية(، ج -الكافي )ط , H.3.


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عن ابن بحك ح عن يحونح ميان عم عن ح أبا عبد ال يعقحوح ل يضحر مع ال ع س ا ر عمل أ ل ي عن أ أحمية يحوسحف بن ثاب عح مع الكح ل و ل يعنعقاعحهحم ل أ و ما منععهحم أن عحقبل منعهحم نع و ماحوا و هحم كافرحون عرى أنح ا نعهحم كرحوا بال و برسحول

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 Allahasws saying: With Eman no deed can harm one and with disbelief no deed can benefit one. Consider how Allahazwj 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

: سأ يان بن السمط ا د عن عي بن احلكم عن سح رقح بعينهحما محمدح بنح يي عن أحد بن محم ميان ما ال سلم و ال جحل أبا عبد ال عن الب ح فعم يح ح ثح سأل ب د أزف فعم يح فا ح ثح التقيا ف الطريق و نععم فعقا حيل فعقا د أزف من ح أبحو عبد ال كأنح ل لقن ف من الرجحل الرحيلح فعقا

ميان م سلم و ال ح عن ال ح فسأل فعقي البي رقح بعينهحما فعقا ح و -ا ال ل ح وحدهح ل شري ل ال الناسح شهادةح أن ل ل سلمح هحو الظاهرح الذي عي الامح الصلة و يتاءح الزكاة و حج الب أن محمدا عبدحهح و سحولحح و ميانح معرفةح ي ال سلمح و ا مر مع هذا فإن أعر و صيامح شهر مضان فعهذا ال هذا ا

. مر كان محسما و كان ضالا با و ل يععرف هذا ا

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 Allahasws: ‘What is the difference between the Islam and the Eman (belief)?’ The Imamasws then did not answer. Again he asked and the Imamasws did not answer. (Later on) then they met each other on the road while the man was about to leave. Abu Abd Allahasws said: ‘It seems as if you are about to leave’. He said: ‘Yes, I am about to leave’. The Imamasws then said: ‘Come to my home for a meeting’. He met the Imamasws and asked himasws about Islam and Eman and about the difference between the two. The Imamasws said: ‘Islam is what people have publicly accepted, such as that no one deserves to be worshipped except Allahazwj, Who has no partners. That Mohammedsaww is Hisazwj 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 Imamasws (also) said: ‘Eman is the recognition of this issue (that the Imamasws is Given the Divine Authority over people and Jinn by Allahazwj). In such a condition, if one affirms the other principles of Islam but does not recognise this issue (that Imamasws possesses the Divine Authority), he is a Muslim but has gone astray (has no Eman).10

. كان محؤمنا فعقد يكحونح العبدح محسما و ل يكحونح محؤمنا ل و هحو محسم

(Imam Jafar-e-Sadiqasws 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

9464ص : 2الكافي ج : , H. 3

1024، ص: 2 اإلسالمية(، ج -الكافي )ط , H.4.

11330العقول، النص، ص: تحف , an extract from a Hadith, the Quality of Islam


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شعري عن احلسن بن عي الكحوف عن عباس بن عامر عن أبان بن عحثمان ع سلمح عى أبحو عي ا : بحن ال ر ا عن أ جع ن فحضيل بن يسا عى الصلة و الزكاة و ا بع و عركحوا هذه يععن لصوم و احلج و الولية و ل يعحناد بشي خ الولية. ء كما نحودي بالولية فأخذ الناسح بأ

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 Jafarasws 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:

عن ابن أ عحمي عن احلكم بن أمين عن القاسم الصيف ح أبا عبد ال يعقحوح عي بنح بعراهيم عن أبي ع س ضل ا المح شري سلمح يحقنح ب المانةح ا مح و عحؤدى ب ميان. الد حرحوجح و الثوابح عى ال ال و حستحل ب

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 Allahasws 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

س ا يل بن داج عن فحضيل بن يسا عن ابن أ عحمي عن ج ح أبا عبد ال يعقحوح عي عن أبي ح ع سلم و ل يحشاكح كح ال ميان يحشا ن اليثح و حقنح المناكحح و الموا سلم ما عي ميان ما وعر ف القححوب و ال سلمح ن ال ميان يشر ال ماء و ال ميان.الد سلم ل يشركح ال سلم و ال كح ال

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 Allahasws 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:

جات أبحو ]بصائر الد ا د بن عيسى عن آدم بن سحاق عن هشام عن اليثم التميمي ا عبد ال يا ميثمح التميمي ن عوما [ أحدح بنح محمعهحم شي آمنحوا بالظاهر و كرحوا بالباطن فعم يع شيئا و ل نع عهحم ذل ميان بظاهر ل ء و جاء عوم من بععدهم فآمنحوا بالباطن و كرحوا بالظاهر فعم يعنع

بباطن و ل بباطن ل بظاهر

Al-Haitham Al-Tamimi says:

Abu Abdullahasws 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 12

18، ص: 2 اإلسالمية(، ج -الكافي )ط , H.3. 13

24، ص: 2 اإلسالمية(، ج -الكافي )ط , H. 1. 14

26، ص: 2 اإلسالمية(، ج -الكافي )ط , H. 3.


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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)

د بن عيسى عن ابن سنان عن ابن محسكان عن سدير ا ة من أصحابنا عن أحد بن محم ني يعتبعرأح عد محت ح موالي ر عرك جع ح عح و ما أن فعقا ئمة و التسيم لحم فيما ود عيهم و الر بععضحهحم من بععض ا ا كحف الناسح ثلثة معرفة ا و ذاك ن حوا في د ليهم فيما اختع

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 Jafarasws: ‘I just left your supporters and followers (who were) opposing and denouncing each other’. The narrator has said that Imamasws then asked: ‘What do you have to do with their conditions? People have three obligations; they must achieve Marifat of Aimmahasws; submit to theirasws instructions and refer to themasws in their disputes and differences .16

د بن محسم عن أ د عن الوشاء عن أبان عن محم د عن محعى بن محم ح احلحسنيح بنح محم ر ف عو ال عباك و ععال و من يعقتف حسنة نزد ل جعتافح الت ال نا فيها ححسنا ا نا و أل يكذب عيع سيمح لنا و الصدقح عيع

About the Words of Allah: Whoever achieves Virtue We will increase for him its merits...(42:23). Abu Jafarasws said: (in this Verse) the achievement refers to one’s submission to usasws, his speaking the truth from usasws and not to ascribe any lies to usasws.17

د بن عبد عن محم د البعري عن أبي د بن عبد ال عن أحد بن محم عن بشي الد عي بنح محم احلميد عن منصحو بن يحونح ا ا ان عن كامل التم هد أفعح المحؤم أعمح ا ح أن ي من هحم عح د أفعح المحؤمنحون أ د ر أبحو جع نحون المحسمحون ن المحسمني هحمح النجباءح فالمحؤمنح غريب فطحوب ا

لغحرباء

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 Jafrasws has said about the words of Allah: ‘Triumphant indeed are the believers (23:1). Do you know who the ‘Triumphants’ are? I said: Youasws know the best.’ Imamasws said: The Triumphants are those ‘Momin’ who follow ourasws 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

15

و الحجأنهم الصالة و الزكاة - 302 24بحاراألنوار 16

391ص : 1الكافي ج : , H.1. 17

391ص : 1الكافي ج : , H4. 18

391ص : 1الكافي ج : , H.5.


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The Complete Eman:

شاب عن العباس بن عامر عن بيع المحسي عن د عن بععض أصحابنا عن ال ح يعقحوح عي بنح محم عتح س ي عن أ عبد ال ا نصا يي بن زكريا امي د فيما أسروا و ما أعنحوا و من سرهح أن يستكمل ال شياء عوح آ محم يع ا ح فعيعقحل القوح من ف ج فيما بعغن عنعهحم و فيما ل يعبعحغن ان كح

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 Allahasws say: ‘Whoever loves to have a complete Eman (faith) must say: ‘Everything that I say is from the family of Mohammedasws, whatever they kept secret or made public, whatever has reached me from themasws and what has not reached me’.

ح عن عبد العظيم احلسن عن عي بن أسباط عن عي بن عح ح ال ح أبا عبد ال أحدح بنح مهران ح سأل قبة عن احلكم بن أمين عن أ بصي اد الذ عن عو ال عز و جل ال هحمح المحسمحون ل محم ح ل آخر الية ا و ل ذين يستمعحون القو فعيتبعحون أحسن ين ذا سعحوا احلديث ل يزيدحوا في

كما سعحوهح ح جاءحوا ب يعنعقحصحوا من

Ahmed ibn Mehran, may Allahazwj

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 Allahasws, about the Words of Allah, Those of Our servants who listen to the Words and follow only the best ones...(39:18): The Imamasws said: ‘They are those who are submissive to the (commands of) Ahl Al-Baytasws of Mohammedsaww. 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:

بن أ ا ا ة من أصحابنا عن أحد بن أ عبد ال عن احلسن بن مبحوب عن عم عز و عد : ن ال ميان حوص عن أ عبد ال ا جل وضع السهحم فعهحو كامل عى سبعة أسهحم عى الب و الصدق و اليقني و الرضا و الوفاء و العم و احلم ثح هذه السبعة ا بعني الناس فمن جعل في سم ذل

ل تمحوا عى صاحب السهم سهمني و ل عى و سم لبعض الناس السهم و لبعض السهمني و لبعض الثلثة حت انعتهوا ل السبعة محتمل ثح ابعة.ثح صاحب السهمني ثلثة فعتبهضحوهحم حت يعنتهي ل الس كذل ا

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 Allahasws has said: ‘Allahazwj Made Eman in seven shares;

,Virtue, Truthfulness, Certainty, Content (1) ’الب و الصدق و اليقني و الرضا و الوفاء و العم و احلم ‘

Loyalty, Knowledge, and Forbearance.

Allahazwj then Distributed it among the people. Whoever received all seven shares is perfect and strong (in Eman). Allahazwj has Given to certain people one share or two or three and so on up to seven.’ The Imamasws then said: ‘Do not expect two shares

19

391ص : 1الكافي ج : , H. 8.


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(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

د بن أ نصر عن الرضا د بن عيسى عن أحد بن محم ميان محمدح بنح يي عن أحد بن محم سلم بدجة و التقوى فعوق ال ميانح فعوق ال : ال ال من اليقني. جة و ل يعحقسم بعني العباد شي بدجة و اليقنيح فعوق التقوى بد ء أ

Mohammed ibn Yahya has narrated from Ahmed Ibn Mohammed ibn Isa, who from Ahmad ibn Mohamed ibn Abu Nasr, who says:

(Imam) Rezaasws has said: Eman is higher in status than the Islam. The ‘التقوى’ (Piety) is higher in status than the Eman and ‘ اليقين’ (certainty) is higher in status than the التقوى. Nothing is distributed among people so little as ‘ 21.’اليقين

د عن محعى بن محمد احلحسنيح بنح محم شي عن احلسن بن عي الوشاء عن المحثن بن الوليد عن أ بصي عن أ عبد ال ا ح حد : لي ء ل و لح فما حد ا اليقنيح عح ح فداك فما حد التوكل ا ع ح جح عح أل تاف مع ال شيئا.ا ليقني ا

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 Allahasws, once said: ‘There is nothing without a limit’. I (the narrator) then asked: ‘May I be sacrificed for youasws, what is the limit of the ‘ ل وك the Trust on) ’التAllahazwj)?’ (The Imamasws) said: ‘Its the ‘ اليقين’ (Certainty)’. I then asked, ‘What is the limit of the ‘ اليقين’. (The Imamasws) said: ‘It is when believing, Allahazwj is on your side, you do not fear anything.22

One Loses Eman by Denying the Hadith of Ahl Al-Baytasws:

د بن احلحسني عن سحوح ال ص ن ح محمدح بنح يي عن محم ر ا أبحو جع ا بن مروان عن جابر ا ا د بن سنان عن عم ديث آ محمد محم محقرب أو نب محرسل أو عبد امتحن ال ل م ح صعب محستصعب ل يعحؤمنح ب ل ح للميان فما ود عيكحم من حديث آ محمد ص فلن ح عبح عححوبحكحم و أنكرتححوهح فعرحدوهح ل ال م و ل الرسحو و ل العال عححوبحكحم و عرفعتحمحوهح فاعبعحوهح و ما اشأزت من ح أن يحد أحدحكح ا الال د و ن من آ محم

رح بشي نكاح هحو الكح ح فعيعقحو و ال ما كان هذا و ال ما كان هذا و ال ح ل يتمح ء من

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 Jafarasws has said: ‘The Rasool Allahsaww has said that the Hadith (statement) of the Ahl Al-Bayt (the Holy family of Prophet Mohammedsaww) are difficult and they become more difficult. No one believes in them except the angels who are close to Allahazwj or the ‘Mursil’ Prophets (the Prophets which were given the Holy Books), and a servant of Allahazwj whose ‘Qalb’ (heart) Allahazwj 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 Allahazwj, to the Rasool Allahsaww and the ‘Al-Alimsasws’ (Masomeenasws) of Ahl Al-Baytasws of Mohammedsaww. The ones to perish are those who do not accept Hadith of Ahl Al-Baytasws. Whenever one is

20





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narrated to them they say, By Allahazwj, this was not and that was not. (Beware!!) Denial is disbelief.23

عن عمران بن محوسى عن هاحون بن محسم عن مسعدة بن صدة عن أ عبد ي ذحكرت التقيةح يعوما عند عي بن احلحسني أحدح بنح د ال ا و ال لو عم أبحو ذ ما ف نعهحما فما ظنكحم بسائر الق ن عم افعقا ح و لقد آخى سحوح ال ص بعيع لعحماء صعب محستصعب ل عب سمان لقتع

محقرب أو عبد محؤمن امتحن ال ح ل نب محرسل أو م ف يتمح نح امرحؤ منا أهل البعي ا صا سمانح من العحماء و ن ح للميان فعقا ح ح عب نسبتح ذل ل العحماء

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 Allahasws that I, one day, spoke of Taqiya (hiding something out of fear) before Aliasws ibn Al-Hussainasws. Heasws said, ‘By Allahazwj, if Abu Dharra knew what was in the Qalb (heart) of Salmanra, he would have killed him even though Rasool Allahsaww had established brotherhood between them. What then do you think of the rest of the people? The knowledge of the ‘Al-Ulemah’ (Masomeenasws) 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 Allahazwj, or a believer whose Qalb Allahazwj has Tested for Eman. The Imamasws then said, the only reason that Salmanra became of the knowledgeable ones, is that he is a man from us (Ahl Al-Baytasws). For this reason, I ascribed him to (level of) ‘Al-ulimah’ (the knowledgeable ones).24

ح ل أ احلسن كتب د بن أحد عن بععض أصحابنا ا ح فداك ما معن عو الصادق محمدح بنح يي و غيعرحهح عن محم صاحب العسكر جحع محقرب و ل نب ح م ح للميان فجاء الوابح حديثعحنا ل يتمح ح عب و ل نب محرسل و ل محؤمن امتحن ال ح م ا معن عو الصادق أي ل يتمح ن

غيه ح ل م ح حت يحرج ل يتمح ح ل و ل محؤمن ن الم ح حت يحرج ح ل نب غيه و المحؤمنح ل يتمح ح حت يحرج محؤمن غيه و النب ل يتمح فعهذا معن عو جدي

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-Askariasws asking, ‘May I be sacrificed for you, what is the meaning of the Hadith of Imam Jafar Al-Sadiqasws: ‘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 Allahazwj for the Eman’. The answer came: ‘The meaning of the words of the Truthful one (Al-Sadiqasws), ‘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 Prophetas does not bear it means that he is not able to wait without allowing it out before another Prophetas. ‘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

23

401ص : 1الكافي ج : , H. 1. 24

401ص : 1الكافي ج : , H. 2. 25

401ص : 1الكافي ج : , H. 4.


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ر بن بشي عن أ سمة عن أ عبد ال ح طاعتعنا ل يسعح عي بنح بعراهيم عن صالح بن السندي عن جع ح يعقحوح حنح الذين فعر ال عتح س انكرنا كان ضالا حت يعرجع ل الحدى الناسح بهالتنا من عرفعنا كان محؤمنا و من أنكرنا كان كافرا و من ل يععرفعنا و ل يعح الناس ل معرفعتعحنا و ل يعحعذح

من طاعتنا الواجبة فإن ميح ح عي ما يشاءح الذي افعتعر ال ح ب عل ال يع عى ضللت

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 Allahasws say: ‘We are the onesasws obedience to whom is obligatory by the Commands of Allahazwj. People have no other choice except to recognise usasws ‘Marafana’. They will not be excused for not recognising usasws. Those who recognise usasws are the true believers; and those who refuse to acknowledge ourasws Divine Authority are the unbelievers. Those who do not recognise usasws and do not reject usasws are straying and lost ones, until they return to guidance and affirm the fact that Allahazwj has Made Obedience to usasws obligatory. However, if they die in their straying condition, Allahazwj will deal with them the way Heazwj would will.26

حضيل د بن ال عن محم د بن عيسى عن يحونح عي عن محم ا العبادح ل ال عز و جل ح عن أفضل ما يعتقربح ب : سألتح العبادح ا أفضلح ما يعتقربح بر ححبنا ميان و بعح ل ال أبحو جع مر ا و طاعةح أحول ا ر.عز و جل طاعةح ال و طاعةح سحول غضحنا كح

Ali has narrated from Mohammed ibn Isa, who from Yunus, who from Mohammed ibn Fudayl, who says:

Once I asked himasws (the Imam): What is the best thing that can take people closer to Allah? The Imamasws replied: Of the matters that can take people closer to Allah, the best one is to obey Himazwj, His Rasoolsaww and the ‘Aulul Amrasws’ (those who are Appointed by Allahazwj as guardians). Imam Abu Jafarasws has said: To love usasws is the Eman and to harbour hatred toward usasws is ‘Kufr’ (disbelief).27

The Worst Form of Kufr:

د بن أحد عن بعراهيم بن سحاق عن عبد ال بن حاد ]عب سناد عن محم الناصبح من د ال بن سنان و بذا ال : لي [ عن أ عبد ال ا ل ت ن و يععمح أنكحم عتوالونا و د جحل يعقحوح أنا الناصبح ]أحبغضح نصب لنا أهل البي د و لكن الناصب من نصب لكحم و هح محم [ محمدا و آ

أنكحم من شيعتنا.

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 Sadiqasws) 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 Mohammedsaww and his progenya.s but in fact a ‘Nasbi’ is that who becomes your enemy due to your Eman (faith) on ourasws ‘Wiliyah’ and being among ourasws Shia’.28

26


187، ص: 1 اإلسالمية(، ج -الكافي )ط , H. 12 28

207ثواب األعمال و عقاب األعمال، النص، ص: , H. 4.


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‘Eman’ cannot be acquired – It is a Gift from Allahazwj:

عن عي بن عحقبة عن عمرو عن أ د عن عي بن فضا لنا ذات يعوم محمدح بنح يي عن أحد بن محم ا تدح الرجحل ل يحطئح بلم عبد ال ا بسان و ل واو خطيبا مصقعا و لق ح أشد ظحمة من اليل المحظم و تدح الرجحل ل يستطيعح يعحعبح عما ف عب ح.بح ح يعزهرح كما يعزهرح المصبا و عبح

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 Imamasws 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 Allahazwj:

ميان نح ل يستكملح أحد ال يا أمي المحؤمنني ا انية فإذا عرفن بذه المعرفة فعقد يا سمانح و يا جحندبح ال لبي معرفيت بالنو ن حت يععرفن كحح امتحن فعهحو شاك و محر للميان ح عب ال فا محستبصرا و من صر عن معرفة ذل صدهح للسلم و صا عا اب يا سمانح و يا جحندبح ال و شر

اني معرفيت بالنو يا أمي المحؤمنني ا فا مستبصرا، ومن صر عن معرفة ذل فهو شاك ة لبي ه للسلم وصا عا امتحن اهلل ب للميان وشر صدهنا لكبية ل عى الاشعني " ف سو ومراب، ا: نعم يا سمان صديق ذل ول عال ف الكتاب العزيز: " واستعينوا بالصب والصلة و الصب

هنما لكبية لن الولية كبية حها ل عى اهلل )صى اهلل عي وآل هنا لكبية " ول يقل: و وسم( والصلة امة ولييت، فمنها ا اهلل عال: " و الاشعني، والاشعون هم الشيعة املستبصرون،

(An Extract from Marifat-e- Nooraniya), Amir ul-Momineen Aliasws Ibn Abi Talibasws says: O Salmán! The Eman of a believer will not attain the level of perfection unless and until he would recognise measws as a ‘Noor’ (Divine Light). When someone knows measws 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 Allahazwj is that who instantly accepts our ‘Amr’ -attributes and he does not reject any matter ascribed to ourselvesasws, Allahazwj 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 Allahazwj!

O Salmán! Allahazwj, said: ‘do not seek Allahazwj ‘s help but through patience and prayer: it is indeed hard except for those who possess a humble spirit.’ ‘Patience’ is Muhammadsaww and ‘Prayer’ is my Wilayah. Thus, that is why Allahazwj has declared that it is indeed hard to comprehend these attributes. In fact, my ‘ Wilayah ‘ is not

29

422، ص: 2 ج اإلسالمية(، -الكافي )ط , H. 1.


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easy to comprehend but for those who have a humble spirit. Thus Allahazwj made my Wilayat easier only for those who have the ‘humble spirits’.30

The Signs of Temporary Eman:

أبحو عبد ال ا ي ا ضل الحع د بن سنان عن المح د عن محم ح عن أحد بن محم ع با أبصرهح و ل عن ح لمن ل يعنت ن احلسرة و الندامة و الويل كح مرح ا يد ح فداك ما ا ع ح فبم يعحعرفح الناجي من هؤحلء جح ح ل ح أم ضر عح ع ل محقيم أ نع محوافقا لذي هحو عي ح لقول من كان فعح -ا ح فأحثب ل

ح لقول محستود . الشهادةح بالنجاة و من ل يكحن فعح ا ذل محوافقا فإن

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 Allahasws 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 youasws, how to recognise the one who will find salvation (security from Hell)?’.

The Imamasws 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:

ن اهلل »ممد بن يعقوب: عن عي بن براهيم، عن أبي، عن ساعيل بن مرا، عن يون، عن بعض أصحابنا، عن أ احلسن )عي السلم(، ا: م لم، و ن شاء خق النبيني عى النبوة، فل يكونون ل أنبياء، و خق املؤمنني عى الميان فل يكونون ل مؤمنني، و أعا وما ميانا فإن شاء ت

-سبهم ياه

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-Hassanasws having said: ‘Allahazwj Created the Prophetsas upon the Prophet-hood, so they did not become (anything else) except for Prophetsas; and (Allahazwj) 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 Heazwj so Desires to, Heazwj would Complete it for them, and if Heazwj so Desires to, would Confiscate it from them’.

ن فلنا كان مستودعا فما كذب عينا سب اهلل ميان.»و ا ل: «.و فيهم جرت فمحستعقر و محستعود -ا

The Imamasws said: ‘And regarding them flows [6:98] then there is a (permanent) resting-place and a (temporary) depository’. And heasws said to me: ‘When so and so (Al-Zubeyr) who was a (temporary) depository, he lied against usasws, Allahazwj Confiscated his Eman (belief)’.32

30

نادر في معرفتهم صلوات هللا -14باب 1 26بحاراألنوار 2، ص: 26 بيروت(، ج -بحار األنوار )ط , 31


.4/ 306: 2الكافي


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واحدة فمحستعق ما يقو أهل »ر و محستعود ا: العياشي، عن أ بصي، عن أ جعر )عي السلم(، ا: : و هحو الذي أنشأكحم من نع ا: : يقولون: مستقر ف الرحم، و مستود ف الصب. «.بدك الذي أن في؟

Al Ayyashi, from Abu Baseer,

(It has been narrated) from Abu Ja’farasws, 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? Heasws 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’.

«.نهمكذبوا، املستقر: ما استقر الميان ف ب فل ينز من أبدا، و املستود : الذي يستود الميان زمانا ث يسب، و د كان الزبي م»فقا:

So heasws 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

ح المشئحومح حت نشأ ابعنح الزبعيح جحل منا أهل البي : ما زا عبدح ال و ا

(Amir-ul-Momineenasws said): Zubeyr used to be considered among usasws the Ahl Al-Baytasws, until his ill-fated son, Abd Allah was born.34

د بن عيسى عن عي بن احلكم عن أ ح يعقحوح محمدح بنح يي عن أحد بن محم عتح س د بن محسم عن أحدمها ا عز و جل أيوب عن محم ن ال و ح و خق خقا بعني ذل ل ر ل زوا ح و خق خقا لكح ل ح لحم أتح و ن يشأ أن استود بع خق خقا للميان ل زوا ميان فإن يشأ أن يحتم عضهحمح ال

ا. يسحبهحم ياهح سبهحم و كان فحلن منهحم محعا

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 Imamsasws, saying, ‘Allahazwj has Created a creature for Eman and there is no alteration in it. Heazwj has Created a creature for disbelief and there is no alteration in it. Heazwj has Created a creature in between. Heazwj has deposited Eman in certain individuals among them. If Heazwj Wills to complete it for them Heazwj Does so for them, but if Heazwj Wishes to remove it from them Heazwj Does so and so and so had the temporary (Eman) among them’.35

د عن احلحسني بن سعيد عن فضالة بن أيوب و القاسم سدي عن أ عبد محمدح بنح يي عن أحد بن محم يب بن محعاوية ا بن محمد الوهري عن كح: ن ا ميان ال ا فحلن منهحم.لعبد يحصبحح محؤمنا و ميحسي كافرا و يحصبحح كافرا و ميحسي محؤمنا و عوم يعحعاحون ال ين ثح ا ح و يحسمون المحعا ثح يحسبحون

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:

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555نهج البالغة )للصبحي صالح(، ص: , saying no. 453 35



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(Imam) Abu Abd Allahasws has said: A servant of (Allahazwj) 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 Imamasws said: So and so is from them.36

ص بن البختي و غيه عن عيسى ش عن ابن أ عحمي عن ح ح بعهمة عي بنح بعراهيم عن أبي ح اعدا فمر أبحو احلسن محوسى و مع ن : كح قان اح يا غحلمح ما عرى ما يصنعح أبحوك يأمحرحنا بالشي عح ح ا ح و نعتبأ من طاب ثح أمرنا أن نععن ح أمرنا أن نعتول أبا ال أبحو احلسن و هحو ء ثح يعنهانا عن فعقا

غحلم ن ال ح و خق خقا بعني ذل ل ر ل زوا ح و خق خقا لكح ل ين ذا شاء سبهحم و كان خق خقا للميان ل زوا ميان يحسمون المحعا أعاهح الميان ا طاب من أحعي ال أبحو عبد أبحو ال ل فعقا احلسن و ما ا ح ح ما عح ح عى أ عبد ال فأخبح ال نح نعبعةح نعحبحوة. فدخ

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 Musaasws passed by and with him was a goat. I (the narrator) asked himasws, ‘O young manasws, do you know what yourasws fatherasws does? Heasws commands us to do something and then heasws prohibits us to do the same thing. Heasws commanded us to be friends with Abu Al-Khattab and then heasws commanded us to condemn and disown him’.

Abu Al-Hassanasws said, and he was only a young boy, ‘Allahazwj has Created a creature for Eman, which does not leave (him). Allahazwj has Created a creature for disbelief which does not leave (him). Allahazwj has Created a creature in between and has deposited Eman in them and they are called people with temporary Eman. When Allahazwj Wills Heazwj 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 Allahasws and informed himasws of what I had said to Abu Al-Hassanasws and what Abu Al-Hassanasws had said to me. Abu Abd Allahasws then said: Heasws is one of the fountains from Prophet-hood.37

Words of Rasool Allahsaww regarding Usman and Al-Zubeyr:

سو اهلل يعن مرني ث ل يستغر فقا عثمان: يا أبا احلسن، أما عندك وعند أصحاب هؤلء حديث ف ؟ فقا عي عي السلم: بى، سع غم اهلل اهلل ل بعد ما لعن. فغضب عثمان ث ا: ما ل وما ل ول دعن عى حا، عهد النب ول بعده. فقا عي عي السلم: نعم، فأ

دا عن : )ن الزبي يقتل مر سو اهلل صى اهلل عي وآل يقو اسلم( ا سمان: فقا عي عي أن. فقا عثمان: فو اهلل لقد سع من دا. -فيما بين وبين -السلم ل : صدق عثمان، وذل أن يبايعن بعد تل عثمان وينكث بيعيت فيقتل مر

Usman said, ‘O Abu Al-Hassanasws, but is there with youasws and with these companions of yoursasws a Hadith regarding myself?’ Aliasws said: ‘Yes, Iasws heard the Messenger of Allahsaww curse you twice, then did not seek Forgiveness from Allahazwj for you after having cursed you’. Usman got angry, then said, ‘What is it to me and what is it to youasws that youasws do not leave me to myself, neither in the era of the Prophetsaww, nor after himsaww.

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Aliasws said: ‘Yes, may Allahazwj Grind your nose’ (Humiliate you). Usman said, ‘By Allahazwj, I have heard from the Messenger of Allahsaww, hesaww said that: ‘Al-Zubeyr will be killed as an apostate from Islam’. Salmanar said, ‘Aliasws said to mear – just between mear and himasws – Usman spoke the truth, and that he will pay allegiance to measws after the killing of Usman, and will break the allegiance and will be killed as an apostate.38

The Eman in the Qalb (Chest):

د بن عيسى عن العباس بن معرحوف عن حاد بن عيسى عن ر محمدح بنح يي عن أحد بن محم ح أبا جع ع س عن أ بصي ا احلحسني بن المحختا ميان و يعقحوح . يكحونح القبح ما في المحضغة أ ما يدح أحدحكحم ذل ر شب ل كح

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 Jafarasws 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?39

د بن سنان عن احلحسني ب د عن محم : ن القب ليتججح محمدح بنح يي عن أحد بن محم عن أ بصي عن أ عبد ال ا فيما بعني -ن المحختا عوح ال ميان عر و ذل ميان فإذا عحقد عى ال و احلنجرة حت يعحعقد عى ال ح -عز و جل الصد . و من يعحؤمن بال يعهد عب

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 Allahasws 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 Allahazwj, Whoever believes in Allah his heart calms down (64:11).40

عن أ ج د بن خالد عن ابن فضا ة من أصحابنا عن أحد بن محم : ن القب ليتججلح عد د احلب عن أ عبد ال ا ف الوف ية عن محمح اطمأن و عر ثح ل أبحو عبد ال ح أن يعه -يطحبح احلق فإذا أصاب ح هذه الية فمن يحرد ال صدهح للسلم دي يشر ا يصعدح ف السماء. ل عول كأن

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 Allahasws 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 Imamasws 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).41

د بن احلسن بن شون عن عبد ال بن عبد ة من أصحابنا عن سهل بن زياد عن محم بن ظبيان عن أ عد الرحن عن عبد ال بن القاسم عن يحونح خ : ن ال ة ما فيها فعتحها باحلكمة و ز عبد ال ا اد استنا ميان فإذا أ عحها و القيمح عيها ب ق عححوب المحؤمنني محبهمة عى ال عها بالعم و زا

. العالمني 38

Kitab Sulaym Ibn Qais Al-Hilali, H. 4 39


421، ص: 2 جاإلسالمية(، -الكافي )ط , H. 4 41



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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 Allahasws said: Allahazwj has Created the ‘Qalub’ (plural of Qalb) of the believers wrapped up over Eman. When Allah 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.42

The Reasons why a Believer (Momin) will Commit Sins:

فالقح احلب والنعوى من احلي يحرجح ن ال ومحرجح المي لكحمح احلي من المي ح ذ وجعل اليل سكنا {95} عحؤفكحون فأن ال صبا فالقح ال والقمر ححسبانا والشم ل {96عقديرح العزيز العيم } ذ

[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

براهيم، عن أ عبد اهلل ممد بن يعقوب: عن عي بن ممد، عن صاحل بن أ حاد، عن احلسني بن يزيد، عن احلسن بن عي بن أ حزة، عناد أن يق آدم )عي السلم( بعث جبئيل )عي السلم( ف أو ساعة من يوم المعة فقبض بيمين »)عي السلم(، ا: ن اهلل عز و جل ملا أ

السابعة العيا ل ا السابعة بضة بغ من السماء السابعة ل السماء الدنيا، و أخذ من كل ساء ربة، ث بض بضة اخرى، من ا 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 Abdullahasws has said: ‘When Allahazwj Mighty and Majestic Intended to Create Adamas, Sent Jibraeelas during the first hour of the day of Friday. So heas 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 heas grabbed again from the highest seventh firmament to the lowest seventh firmament.

وا و من السموات أ من ا ذ وا، فأمر اهلل عز و جل كمت فأمس القبضة الول بيمين، و القبضة الخرى بشمال، فق الطني فقتني فذ ذيد كرامت. فوجب لم ما ا كما ا . فقا لذي بيمين: من الرسل و انبياء و اوصياء و الصديقون و املؤمنون و الشهداء و من أ

So Allahazwj Mighty and Majestic Commanded himas to hold the first grab in his right hand, and the other one in hisas left hand. So the clay was in two halves. Heazwj Said: “Leave some from the earth, and leave some from the skies”. So Heazwj Said to the one in hisas right hand: “From you would be the Rasoolsas, and the Prophetsas, and the successorsas, and the Truthful, and the Believers, and the martyrs, and the ones Iazwj Want to Honour”. So it Obligated for them, what Heazwj Said, as Heazwj Said it’.

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. فوجب لم ما ا كما ا. ث ن ال يد هوان و شقو ون و املشركون و املنافقون و الطواغي و من أ طينتني و ا لذي بشمال: من البا فالقح احلب و النوى فاحلب: طينة املؤمنني اليت ألقى اهلل عيها مبت، و ا طينة الكافرين الذين نأوا عن لنوى:خطتا جيعا، و ذل ول عال: ن ال

كل خي، و نا سي النوى من أجل أن نأى من احلق ، و باعد من.

And Said to the one in hisas left hand: “From you would be the tyrants, and the Polytheists, and the hypocrites, and the devils, and the ones whom Iazwj Want to disgrace and humiliate”. So it obligated for them what Heazwj Said, as Heazwj 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 Allahazwj has Conferred Hisazwj 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 Himazwj.

من احلي فاحلي: املؤمن الذي ترج طينت من و محرجح المي طينة الكافر، و املي الذي يرج من احلي: و ا اهلل عز و جل: يحرجح احلي من المي اختلط هو الكافر الذي يرج من ط ينة املؤمن، فاحلي: املؤمن، و املي: الكافر، و ذل و اهلل عز و جل: أ و من كان ميتا فأحيعيناهح فكان مو

طينة مع طينة الكافر، و كان حيا حني فرق اهلل عز و جل بينهما بكمت.

And Allahazwj 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 form 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 Allahazwj 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 Allahazwj Mighty and Majestic Separated the two by Hisazwj Word.

، و يرج الكافر من النو ل الظمة بعد دخول ل ، و ذل كذل يرج اهلل عز و جل املؤمن ف امليلد من الظمة بعد دخول فيها ل النو النو «.ليعحنذ من كان حياا و يق القوح عى الكافرين ل:و اهلل عز و ج

That is how Allahazwj 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 Allahazwj Mighty and Majestic [36:70] That it may warn him who is alive, and (that) the Word may prove true against the unbelievers’.43

The Eman and Sins:

عبد ال ع ح عح عن يععقحوب بن شحعيب ا د بن عيسى عن يحونح حد عى ما عمل ثعواب عى ال محوجب ل ي بنح بعراهيم عن محم هل ل المحؤمنني ا

Ali ibn Ibrahim has narrated from Mohammed ibn Isa, who from Yunus from Yaqub ibn Shuayb, who says:

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Once I asked Abu Abd Allahasws: Does anyone, other than the believers (Momineen) have any reward with Allahazwj for his good deeds? The Imamasws said: No, there is no one as such.44

ع ح عن أ عبد ال ا فعع د بن الريان بن الص عن محم يا أيعها الناسح ي بنح بعراهيم عن أبي كان أميح المحؤمنني كثيا ما يعقحوح ف خحطبترح و احلسنةح ف غيه ل عحقبلح دينكحم دينكحم فإن السيئة ف عحغ خيعر من احلسنة ف غيه و السيئةح في ي

Amir-ul-Momaneen Aliasws Ibn Abu Talibasws, 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.’45

كان عي ب ح عن أ عبد ال ا فعع د بن الريان بن الص عن محم يا أيعها الناسح نح بعراهيم عن أبي أميح المحؤمنني كثيا ما يعقحوح ف خحطبت خ رح و احلسنةح ف غيه ل عحقبلح دينكحم دينكحم فإن السيئة في عحغ يعر من احلسنة ف غيه و السيئةح في

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 Allahasws has said: Amir-ul-Momaneen Aliasws ibn Abu Talibasws 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

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

د بن عن محم ح احلسن عن احلحسني بن احلسن بن أبان عن احلحسني بن سعيد عن احلسن بن عي الزاز محمدح بنح عي بن احلحسني ف المجال ع س ايني يا بن سرائيل ل أسوا عى ما ف أبا عيسى ابنح مري لحوا نعيا احلسن الرضا يعقحوح ا اكحم من دحنعياكحم ذا سم دينحكحم كما ل يأسى أهلح الد

دحنعياهحم عى ما فاعهحم من دينهم ذا س م

Mohammed bin Ali bin Hussain narrates through a chain of narrators that he says that he heard:

Abul Hassanasws that Hazrat Issa Ibn Mariamas advised hisas 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.47

44

464ص : 2الكافي ج : , H1. 45

464ص : 2الكافي ج : , H. 6. 46

464ص : 2الكافي ج : , H. 6. 47

193ص : 16الشيعة ج : وسائل


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Controlling the State of ‘Qalb’ (Heart):

ة من أصحابنا عن سهل بن زياد و محمدح بنح يي عن أ و عد د بن النعمان عي بنح بعراهيم عن أبي يعا عن ابن مبحوب عن محم حد بن محمد جم بن المحستني حو عن سل ا هم حح ا ح عن أشياء فعم ححرانح بنح أعني و سأل ر فدخل عي ح عند أ جع ن : كح ر ا جع رانح بالقيام ا

فما ي أنا نأ ح بعقاءك لنا و أمتعنا ب ال حسحنا عن أحخبحك أطا نعيا و يعهحون عينا ما ف أيدي الناس من نرحجح من عندك حت رق عححوبعحنا و سحو أنع الدنعي أحببنا الد ا ثح نرحجح من عندك فإذا صرنا مع الناس و التج موا أبحو هذه ا ا هي القححوبح مرة صعحبح و مرة سهحلح ثح ا ر ن أبحو جع فعقا ا ا

و ل ت فعقا ر أما ن أصحاب محمد ص الحوا يا سحو ال نافح عينا الناق ا جع رعنا و غبتنا وجنا و افحون ذل الحوا ذا كحنا عندك فذكنعيا و زهدنا حت كأنا نعحعاينح الخرة و النة و النا و حنح عندك فإذا خ و رجنا من عندك و دخنا هذه البحيحوت و ش نسينا الد أيعنا العيا ولد و منا ا اليت كحنا عيها عندك و حت كأنا ل نكحن عى شي عن احلا هل يكادح أن ححو لحم سحوح ال ا اا فعقا ن ص كل ء أ فعتخافح عينا أن يكحون ذلنعيا و ال لو دحومحون عى احلالة اليت وص غبحكحم ف الد حسكحم با لصافحتكحمح الملئكةح و مشيتحم عى الماء و لو ل ن هذه خحطحواتح الشيطان فعيح تحم أنع

ح لحم ن أنكحم حذنبحون فع ر ال فعيغ رحوا ال ح خقا حت يحذنبحوا ثح يستغ لق ال رحون ال عو ال عز و جل تستغ ع عواب أ ما س - المحؤمن مح ن الب ال ب التوابني و يح محتطهرين يح رحوا بكحم ثح حوبحوا لي و ا . استغ

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 Jafarasws when Humran Ibn Ayan came in and asked himasws a few things. When Humran wanted to stand up and leave he said to Abu Jafarasws: ‘I would like to tell you, may Allahazwj Grant you long life for us so we benefit from youasws more, whenever we come to youasws 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 Jafarasws said: The ‘Qalub’ (hearts) sometimes get hardened and at other times get softened’.

Abu Jafarasws then said: The companions of (Prophet) Mohammedsaww had said: ‘O Rasool Allahsaww, we are afraid of hypocrisy’. The Imamasws said that then Rasool Allahsaww asked: ‘Why are you afraid of it?’ They said, When we are in yoursaww presence, yousaww remind us (of our religion), encourage us to (do) good deeds, we feel fear (of Allahazwj), 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 yoursaww 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 Allahsaww said: ‘Beware; this is among the steps of Satan who encourages you to be interested in the world. By Allahazwj, if you continue in such conditions that you have described to exist in you (in mysaww 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 Allahazwj‘s forgiveness, Allahazwj will Create a creature who will sin then ask Himazwj for forgiveness and Heazwj will Forgive them. Believing people are under trail and they repent. Have you not heard the Words of Allahazwj, Allah Loves those who repent and those cleanse themselves (2:222)


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and also Allahazwj has Said: Ask your Lord for forgiveness and turn to Him in repentance (11:3)’.48

د بن ص سحوح ال صمحمدح بنح يي عن محم ا عن ياسر عن اليسع بن حزة عن الرضا ا ح سبعني حسنة و المحذيعح ند المحستتح باحلسنة يععدح. حو ل بالسيئة مذحو و المحستتح با مغ

Mohammed Ibn Yahya has narrated from Mohammed Ibn Sandal, who from Yasir from Al-Yasa Ibn Hamza who says:

Imam Ali Al-Rezaasws has said that Rasool Allahsaww 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’.49

Prayers for the Protection of Eman:

ل ا عن أ احلسن ا ضل بن يحونح ح عن ابن مبحوب عن ال عن ين -أكثر من أن عقحو و ل تحرجن من التقصي 50 الهحم ل تعن من المحعا كحل عمل ععمح ح فما معن ل تحرجن من التقصي ا ين فعقد عرف ح أما المحعا عح فإن ا س محقصرا عند نع ال عز و جل فكحن في وج ح حريدح ب

الناس كحهحم ف أعمالم ف ما بعينهحم و بعني ال عز و جل محقصرحون.

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-Hassanasws (7th Imamasws) one said to me, ‘Recite very frequently:

قصير اللهم لا تاجعالني منا المعاارينا وا لا تخرجني منا الت

O Lordazwj, 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 Imamasws replied: In every good deed you may perform, just for the sake of Allahazwj, you should feel within yourself as falling far short; all people in their deeds between them and Allahazwj, the Most Majestic, the Most Holy, fall far short from (delivering) perfect (deeds).51

ي، فاد اهلل أن يعن ل وليا ف الدنيا والخرة. ا: ا لهم اجع منهم. ا: ث أبل عي ا: : فرج عن وأوضح ل وشي صدسو اهلل صى اهلل عي وآل، عم سمان وأبا ذ واملقداد؟ : بى، يا أمي املؤمنني. فقا: أل أعم شيئا سعت من

Sulaym said, ‘Youasws have turned away (problems) from me, and clarified for me, and healed my chest. Supplicate to Allahazwj that Heazwj should Make me a friend to

48



( أي ال تجعلنى من الذين يكون ايمانهم عندهم معارا.2) 51

579، ص: 2 اإلسالمية(، ج -الكافي )ط , H7.


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youasws in the world and the Hereafter’. Heasws said: ‘Ourasws Allahazwj! Make him to be among them’. Then Aliasws addressed me by saying: ‘Shall Iasws teach you what Iasws heard from the Messenger of Allahsaww, that Iasws have taught Salmanar and Abu Dharrar and Al-Miqdadar?’ I said, ‘Yes, O Amir-ul-Momineenasws’.

ا: ل كما أصبح وأمسي:

ياة لعال د راسولكا وا الوالا م ان بكا وا التصديق بمحا يما د اللهم اب عاثني عالاى ال م ة من آل محا ام بالائم ي بن أابي طاالب وا اليتمالكا ياا راب ، فاإني قاد راضيت بذا

عشر مرات. : يا أمي املؤمنني، د حدثن بذل سمان وأبو ذ واملقداد، فم أد ذل منذ سعت منهم. ا: ل دع ما بقي.

Heasws said: ‘Recite every morning and evening ‘Our Allahazwj, Resurrect me on the Eman, and the ratification of Muhammadsaww, Yourazwj Messengersaww, and the Wilayah of Aliasws Bin Abu Talibasws, and all the Imamsasws of the Progenyasws of Muhammadsaww, for I am pleased with that, O Lordazwj’, 10 times’. I said, ‘O Amir-ul-Momineenasws, 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’. Heasws said: ‘Do not let go of it for what remains of your life’.52

الشيخ ف )التهذيب(: بإسناده عن ممد بن عي بن مبوب، عن براهيم بن سحاق النهاوندي، عن أ عاصم يوسف، عن ممد بن سيمان ت جع فداك، ن شيعت قو ن الميان مستقر و مستود ، فعمن شيئا ذا أنا الديمي، ا: سأل أبا عبد اهلل )عي السلم(، فق ل:

استكم الميان.

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 Abdullahasws, so I said to himasws, ‘May I be sacrificed for youasws! Yourasws 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’.

كل صلة فريضة: ل ف دبر»ا:

The Imamasws said: ‘Say at the end of every Obligatory Prayer,

رضيت باهلل ربا، و بمحمد نبيا، و بالسالم دينا، و بالقرآن كتابا، و بالكعبة قبلة، و بعلي وليا و إماما، و بالحسن و .ء قدير ضني لهم، إنك على كل شيالحسين و الئمة )صلوات اهلل عليهم(، اللهم إني رضيت بهم أئمة فار

‘I am pleased with Allahazwj as a Lordazwj, and Muhammadsaww as a Prophet, and with Al-Islam as a Religion, and with the Quran as a Book, and with the Kabah as a

52

Kitab Sulam ibn Qais Hilali, H. 7


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Qiblah, and with Aliasws as a Guardian and an Imamasws, and with Al-Hassanasws and Al-Husaynasws and the Imamsasws. Our Allahazwj! I am pleased with themasws as Imamsasws, so Make themasws to be pleased with me, Youazwj have Power over everything’.53

53

.412/ 109: 2التهذيب


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Appendix: The Eman and Our Body

ثعنا أبحو عمرو الزبعيي عن أ عبد عي بنح بعراهيم عن حد عن بكر بن صالح عن القاسم بن بعحريد ا ح أيعها العالح أخب أي أبي ح ل عح ال ا ما ل يعقبلح ال أفضلح عند ال ا عما ا ح و ما هحو ا عح دجة و أشرفعحها منزلة و ح شيئا ل ب عما و أعى ا ل هح ميانح بال الذي ل ل ال

ميان أ عو هحو و عمل أ ح أ ل تحبح عن ال عح ر من ال أسناها حظا ا العمل ب ح و القوح بععضح ذل ميانح عمل كح ال م عو بل عمل فعقاح ص عح ا الكتابح و يدعحوهح لي ح ب ح يشهدح ل تح واضح نحوحهح ثابتة ححج ف كتاب ح ل جحع بعني ميانح حالت و دجات و ال ح ا ح فداك حت أفعهم

ح الرا ح نعحقصانحح و من ح الناصح البعني ح و من ح التام المحنتعهى تامح ميان لي طبعقات و منازح فمن ح ن ال ح جحح الزائدح حجحانحح عح نععم عح تم و يعنعقحصح و يزيدح اح عيعه م ابن آدم و س ميان عى جوا عباك و ععال فعر ال ن ال ا كيف ذل حة ل و د وحك جا ح من جوا ح فيها فعي من ا و فعر

همح و هحو أ ح و يع ق يععقلح و يع ح الذي ب أحختعحها فمنعها عبح ب ميان بغي ما وحك و أمره و منعها ال أي ح ل عن ح و ل صدح الذي ل ردح الوا ميح بدنناهح الت جلهح التان عيع و لسانحح الذي يعنطقح ان يعحبصرح بما و أحذحناهح التان يسمعح بما و يداهح التان يعبطشح بما و ح الذي الباهح من ب ميشي بما و فعرجح

ح فع وجهح ح الذي في أسح و ر من الب أحختعحها ب ب ميان بغي ما وحك من ال حة ل و د وحك من هذه جا الكتابح لا و ي عباك اسحح يعنطقح بر ما فعر عى ر عى القب غيع عيعها فع نعني غيعر ما فعر ع يشهدح ب نعني و فعر عى العيع ر ما فعر عى العيع ى السمع و فعر عى السمع غيع

ر ما فعر عى اليدين و فعر عى اليدين غيعر ما فعر عى رج ال السان و فعر عى السان غيع رجني و فعر عى الرجني غيعر ما فعر عى العرا ميان فال رج غيعر ما فعر عى الوج فأما ما فعر عى القب من ال ح ح و المعرفةح و العقدح و الرضا و التس و فعر عى ال ل ال يمح بأن ل لح لا واحدا ل يعتخذ صاحبة و ل ولدا و أن محمدا عبدحهح و سحولحح ل ما وحدهح ل شري ح با جاء من عند ال من نب أو كتاب فذل عرا ص و ال

ح و هحو عوح ال عز و جل ل م فعر و المعرفة و هحو عمح عرا ح عى القب من ال ا ال ر صد بالكح ميان و لكن من شر ح محطمئن بال ن أحكره و عبح أل بذكر ال طمئ حس و ا ن عحبدحوا ما ف أنع الذين آمنحوا بأفعواههم و ل عحؤمن عححوبعحهحم و ا رح ن القححوبح و ا ح فعيعغ ال اسبكحم ب كحم أو تححوهح يح

ح عز و ما فعر ال ح عى لمن يشاءح و يعحعذبح من يشاءح فذل ميان و فعر ال أسح ال ح و هحو و المعرفة و هحو عمح عرا السان جل عى القب من الح عباك و ععال و ال ا و أعر ب حولحوا آمنا بالذي أحنز لينا و أحنز ليكحم و لحنا القو و التععبي عن القب با عقد عي و حولحوا لناس ححسنا و ا

ح و فعر عى ا ح عى السان و هحو عمح ح محسمحون فعهذا ما فعر ال ح و أن يعحعر لسمع أن يع و لحكحم واحد و حنح ل تعنعزه عن الستما ل ما حرم ال عز و جل صغاء ل ما أسخط ال ح و ال ح عز و جل عن ح ما نعهى ال عيكحم ف الكتاب عما ل يل ل د نعز و ف ذل عتحم آيات فعقا أن ذا س الشيطانح فل ال يحكرح با و يحستعهزأح با فل عقعحدحوا معهحم حت يحوضحوا ف حديث غيه ثح استثعن ال و ما يعحنسيعن ح عز و جل موضع النسيان فعقا

ا عد الذكرىعقعحد بع ح أحولئ فعبشر عباد الذين يستمعحون القو فعيتبعحون أحسن لباب و مع القوم الظالمني و ا هحم أحولحوا ا ح و أحولئ لذين هداهحمح الد أفعح المحؤمنحون عز و جل و ذا سعحوا الغو الذين هحم ف صلتم خاشعحون و الذين هحم عن الغو محعرضحون و الذين هحم لزكاة فاعحون و ا ا

و ذا مروا ب ح و الحوا لنا أعمالحنا و لكحم أعمالحكحم و ا ميان أن ل يحصغي ل ما ل أعرضحوا عن ح عى السمع من ال الغو مروا كراما فعهذا ما فعر الح ميان و فعر عى البصر أن ل يعنظحر ل ما حرم ال ح و هحو من ال ح و هحو عمح و أ يل ل ح و عي ح و هحو عمح ح ما ل يل ل ح عن ا نعهى ال ن يعحعر عمظحوا فعحرحوجهحم هم و ي حل لمحؤمنني يعغحضوا من أبصا عباك و ععال ميان فعقا ات هحو من ال فعنعهاهحم أن يعنظحرحوا ل عو م و أن يعنظحر المرءح ل فعرج أخيظن فعحرحو هن و ي حل لمحؤمنات يعغضحضن من أبصا و و ا ح أن يعحنظر لي ظ فعرج ظ فعر جهحن و ي جها من من أن عنظحر حداهحن ل فعرج أحختها و ت

كحل شي رج فعهحو من الزنا ل هذه الية فإنعها من النظر ثح نظم م أن يعحنظر ليعها و ا ظ ال ا فعر عى القب و السان و السمع ء ف القحرآن من حم يععن و البصر ف آية نتحم ستتحون أن يشهد عيكحم سعحكحم و ل أبصاحكحم و ل جححودحكح و ما كح و ل عقفح أحخرى فعقا فخاذ و ا حرحوج و ا بالححود ال

حؤاد عم ن السمع و البصر و ال ب ل ا حرم ال ما لي نعني من غض البصر عم ح عى العيع ح مسؤحل فعهذا ما فعر ال كان عن ح عز و جل و كحل أحولئح عى اليدين أن ل يعبطش بما ل ميان و فعر ال ح عز و جل و فعر عيهما هحو عمحهحما و هحو من ال ح و أن يعبطش بما ل ما أمر ال ما حرم ال

يا أيعها الذين ة و صة الرحم و الهاد ف سبيل ال و الطهحو لصلة فعقا حمتحم من الصد ل الصلة فاغسحوا وحجحوهكحم و أيديكحم ل آمنحوا ذا فإذا لقيتحمح الذين كرحوا فضر جحكحم ل الكعبعني و ا اب حت ذا أثخنتحمحوهحم فشحدوا الوثاق فإم المرافق و امسححوا برحؤحسكحم و أ ا مناا بععدح و ما ب الر

ن الضرب من علجهما و ح عى اليدين ء من معاصي فعر عى الرجني أن ل ميشي بما ل شي فداء حت ضع احلربح أوزاها فعهذا ما فعر ال لن ترق اال و فعر ع مرحا ن و ل تش ف ا عز و جل فعقا صد يهما المشي ل ما يعحرضي ال و ا طحول و ا و لن عبعحغ البا

صوات ل ن أنكر ا و اغضحض من صو بابما من ضييف مشي حسهما و عى أ جحلح عى أنع يدي و ا فيما شهدت ا عهما صوتح احلمي و اح عيهما اليعوم نتمح عى و فعرض ح عز و جل ب ح عى أفواههم و حكمحنا أيد لما أمر ال جححهحم با كانحوا يكسبحون فعهذا أيضا ما فعر ال يهم و شهدح أ

ح با ميان و فعر عى الوج السجحود ل ف مو اليدين و عى الرجني و هحو عمحهحما و هحو من ال يا أيعها الذين آمنحوا ليل و النعها الصلة فعقا اي


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ححون ر لعكحم عح ف موضع آخر و اكعحوا و اسجحدحوا و اعبحدحوا بكحم و افععحوا اليع و اليدين و الرجني و ا أن فعهذه فريضة جامعة عى الوج من الطهحو و الصلة فيما فعر عى الوا ح ص ل الكعبة المساجد ل فل دعحوا مع ال أحدا و ا ا صرف نبي عز و جل لم أن ال با و ذل

س فأ المحقد بالناس لرؤحف حيم فسمى الص عن البعي ح ليحضيع ميانكحم ن ال ح عز و جل و ما كان ال عز و جل حافظا نعز ال لة ميانا فمن لقي ال ما فعر ح حة من جوا محوفيا كحل جا ح و هحو من أهل النة و م لوا ميان عز و جل محستكمل ل ح عز و جل عيعها لقي ال ء ن خان ف شي ال

مي عز و جل ناص ال ح عز و جل فيها لقي ال عوح منعها أو ععدى ما أمر ال ح فعقا ح فمن أين جاءت زيادح ميان و تام ح نعحقصان ال د فهم ح ان عحح هذه ميانا فأما الذ سحوة فمنعهحم من يعقحوح أيكحم زاد م يستبشرحون و أما الذين ف عححوبم ين آمنحوا فزادعهح ال عز و جل و ذا ما أحنزل م ميانا و هحية آمنحو نعبأهحم باحلق نعهحم فتع حنح نعقحص عي جسهم و ا جسا ل ح و مر فزادعهحم و ل ا بربم و زدناهحم هحدى و لو كان كح احدا ل زيادة في

و لستعوى الناسح و بطل حد منعهحم فضل عى الخر و لستعوت النععمح في ميان دخل المحؤمنحون النة و نعحقصان ل يكحن ضيلح و لكن بتمام ال التعرطحون النا بالزيادة جات عند ال و بالنعقصان دخل المح اضل المحؤمنحون بالد ميان ع ف ال

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 Allahasws ‘ ها العالم O Scholar, tell me which deed is more virtuous‘ ’أيbefore Allahazwj Heasws said. ‘It is the deed without which Allahazwj does not Accept any (deed).’

I asked, ‘What is that?’ Heasws said, ‘ اإليمان’ ‘Eman54 in Allahazwj 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 Imamasws replied: ‘All of the Eman is deeds and certain parts of such deeds are words. Allahazwj has made it obligatory as is explained in His book. Its ‘ ه Noor ’ن ور (Divine Guidance)55 is clear, its evidence is well established. The (Holy) Book testifies to it for one, and calls one to it.’

I then asked, ‘May Allahazwj Keep my soul in service for yourasws cause, please explain it to me so I may understand.’ The Imamasws 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 Imamasws said, ‘Yes, it does.’ I then asked, ‘How does it happen?’ Heasws said, ‘It is because Allahazwj 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,

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Firm belief 55

The Imamsasws


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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 Allahazwj, Most Blessed is Whose Name, has written, to which Hisazwj 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 Allahazwj Who is One and has no partner. Heazwj is the One and only. Heazwj has not Taken any companion and children. That Muhammadsaww is Hisazwj servant and Rasoolsaww, hesaww and hissaww familyasws being ‘Alayhim al-Salam, and to affirm that whatever hesaww has brought is from Allahazwj, be it about a Prophetas or a Book. That is what Allahazwj has Made obligatory for the heart; the task of affirmation and recognition, which is it’s deed. This is stated in the Words of Allahazwj, ‘ ... 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)

‘ Allahazwj has Said, ‘Remembrance (speaking) of Allah certainly brings comfort to all hearts.’ (13:28)

‘ Allahazwj has Said, ‘They only say that they believe but, in fact, they have no Eman (faith) in their hearts .... ‘ (5:41)

‘ Allahazwj 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 Allahazwj 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 Allahazwj has Made it obligatory to speak and express what the heart has established and has confirmed as Allahazwj has Said, ‘ that they should speak righteous words to people ... ‘ (2:83)

(Allah 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


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to His will.’ (29:46). ‘This is what Allahazwj has Made obligatory for the tongue and this is its deed.

Ears:

Allahazwj has Made it obligatory for the ears to keep it clean from what is unlawful to hear, and to keep away from things that Allahazwj has Prohibited to listen to attentively; it angers Allahazwj. And in this regard Heazwj 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)

‘Allahazwj 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)

‘ Allahazwj has also Said, ‘(O Muhammadsaww), 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)

‘Allahazwj 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)

‘ Allahazwj 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 has Said, ‘When they come across something impious, they pass it by nobly.’ (25:72)

‘This is what Allahazwj 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:

Allahazwj has Made it Obligatory for the eyes not to look at things Heazwj has Made unlawful to look at and to stay away from what Allahazwj has Prohibited of the things that are not lawful for them. Such things are of their deeds and of Eman.

‘Allahazwj has Said, ‘(O Muhammadsaww), tell the believing men to cast down their eyes and guard their carnal desires.’ (24:30)

‘Allahazwj has Prohibited looking at the privacy of one’s brother and to keep one’s privacy protected from the onlookers.

Allah has said, ‘ ... Tell the believing woman to cast down their eyes, guard their chastity (private parts).’ (24:31)


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‘They must find protection against being looked upon and keep away from looking at their sisters (private parts). The Imamasws 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.

‘Allahazwj 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. Allahazwj 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 Allahazwj has Made Obligatory for the eyes; to cast down away from what Allahazwj has Prohibited. This is their deed and it is of Eman.

Hands:

Allahazwj has Made it Obligatory for the hands not to move to what Allahazwj has Prohibited, instead move forward for what Allahazwj has Commanded to move to such as charity, good relation with relatives and striving for the Cause of Allahazwj and cleansing for prayer.

‘Allahazwj 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)

‘Allahazwj 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 Allahazwj has Made Obligatory for the hands; striking is their task.

Legs:

Allahazwj has Made it Obligatory for the legs not to walk to what is made unlawful and in disobedience to Allahazwj. Heazwj has Made it obligatory for them to walk to what makes Allahazwj Happy. Allahazwj 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 Allahazwj and the obligation upon them, Allah 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)


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‘This is also what Allahazwj has Made obligatory for the hands and the legs and this is their deed and it is of Eman.

Face:

Allahazwj has Made it obligatory for the face to prostrate before Himazwj in the days and nights in the times of the prayers. Allahazwj 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 Allahazwj 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 Allahazwj Made Hisazwj Prophetsaww to change facing the Holy House in Palestine to facing al-Kabah. Allahazwj revealed this: ‘Allah did not want to make your previous Eman (Salat) worthless; Allah is Compassionate and All-Merciful to people.’ (2:143)

Allahazwj has Called Salat ‘Eman.’ Therefore, whoever meets Allahazwj perfecting his Eman is of the people of paradise. Whoever cheats in any of the obligations or violates the Commands of Allahazwj will meet Allahazwj with a defective Eman.

I then asked the Imamasws, ‘I now understand perfect and defective Eman. How does the Eman increases or (decreases) come from?’ The Imamasws said, ‘Consider the Words of Allahazwj ‘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) Allahazwj 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 Allahazwj and for the defect in Eman the mischievous go in fire’.56

To cast down their eyes and protect their genital organs….(24:31)

س د عن عي بن احلكم عن سيف بن عمية عن سعد ال امرأة محمدح بنح يي عن أحد بن محم نصا استعقبل شاب من ا ر ا كاف عن أ جعا جازت نظر با ها و لمدينة و كان النساءح يعتعقنععن خف آذاهنن فعنظر ليعها و هي محقبة فعم د ساهح ببن فحلن فجعل يعنظحرح خ اق ليعها و دخل ف زح

ح عظم ف احلا اعتعر وجه ه و ثعوب ماءح سيلح عى صد المرأةح نظر فإذا الد ا مض ح فعم و ال لني سحو ال ص و ئط أو زحجاجة فشق وجه فعقا

56

34ص : 2الكافي ج : , H. 1.


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ح ما ل ا آهح سحوح ال ص ا فأاهح فعم حخبنح ا ظحوا فعح هم و ي حل لمحؤمنني يعغحضوا من أبصا هذا فأخبعرهح فعهبط جبعرئيلح بذه الية م ذل رحوجهح خبي با يصنععحون أزكى لحم ن ال

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’farasws has said, ‘Once a young man from al-Ansar57 (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 Rasoll Allahsaww.’ The Imamasws said that he went to himsaww and when hesaww saw him, hesaww asked, ‘What has happened to you?’ He inform himsaww 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).58

57 Residents of al-Madinah, who offered help to the Holy Prophet

saww

58522ص : 5الكافي ج : , Hadith 5

the islam, eman and the temporary eman

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