Monday, December 26, 2011

Five Worldly and Otherworldly Consequences of Adultery


Most of us are already (and hopefully) aware of the horrendous religious consequences of committing adultery / zina. Most of us already know that it is considered amongst the worst of sins, and thus, we are aware that we should constantly remain vigilant to stay away from anything that may put us on the path to adultery.  It is necessary to point out that adultery is not merely having intercourse with a man or a woman, outside of marriage, when you are married.  Any form of lustful or sexual deed that falls outside of what is religiously permitted, is considered zina / adultery, including masturbation.  Keeping this in mind, we should be very attentive about staying away from zina / adultery.  

Since most of us are already informed about the sinful aspect of adultery, in this post, I would like to bring our attention to it from a different perspective, namely from the cause-and-effect or physical perspective.

Unfortunately, there is this prevailing idea amongst too many religious people that sins are harmful only in the spiritual realm (whatever that may be in their minds) and only injurious to our souls (however they may understand the soul.)

For this reason, they may be more careless about keeping away from sins.  After all, unfortunately, more people seem to care more about what is immediately physically evident than what is not immediately physically noticeable. For this reason, the idea that the harm of a deed may not even be physical may make many religious people more negligent of the harmful consequences of that deed.

In this post, via two traditions, one Reliable and one Good, I would like to highlight that adultery has physical, and not just spiritual, consequences.

Following the traditions below I will make a couple of points regarding the second tradition.

9) Good
Arabic Text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ النَّبِيُّ ص فِي الزِّنَا خَمْسُ خِصَالٍ يَذْهَبُ بِمَاءِ الْوَجْهِ وَ يُورِثُ الْفَقْرَ وَ يَنْقُصُ الْعُمُرَ وَ يُسْخِطُ الرَّحْمَنَ وَ يُخَلِّدُ فِي النَّارِ نَعُوذُ بِاللَّهِ مِنَ النَّارِ

English Translation:

Narrated by Ali Ibn Ibrahim from his father from Hamad Ibn Eissa from Huraiz Ibn Abdullah from Al-Fadil from Abu Ja’far (peace be upon him) who said:

The prophet (peace be upon him) said, “In adultery there are five qualities. It causes the loss of countenance [face], it bequeaths poverty, shortens life, arouses the indignation of the All-Beneficent and [he who commits it] remains in hellfire; may Allah spare us from hellfire.”

8) Reliable
Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ يَعْقُوبُ لِابْنِهِ يَا بُنَيَّ لَا تَزْنِ فَإِنَّ الطَّائِرَ لَوْ زَنَى لَتَنَاثَرَ رِيشُهُ

English Translation:

Narrated by Mohamed Ibn Yehya from Ahmed Ibn Mohamed from Ibn Faddal from Abdullah Ibn Maymoun Al-Quaddah from Abu Abdullah (peace be upon him) who said:
Jacob (peace be upon him) said to his son, ‘My son, commit not adultery for if even a bird commits adultery its feathers become scattered.’”


The latter tradition is very significant, though its significance may not be readily noticed.  In the latter tradition, it is vividly stated that even birds (or animals), who are beyond the realm of spiritual, who are not judged for their deeds in the hereafter, cannot escape the effects of adultery.  Thus, this tradition, very clearly, highlights the physical and worldly effects of adultery / zina. 

Another acute element that stands out in this tradition is the connection that is made between a sin and animals.  This connection should provoke us to re-examine our understanding of the concept of sins.  If animals could be said to be involved in sins, then what exactly are sins?  If animals cannot sin, then why use what is impossible to occur in a moral lesson? 


Source:
Al-Kafi, Volume 5, Page 542, Traditions #8, #9

Tuesday, December 20, 2011

"Those Who Have Knowledge"


Who are “those who have knowledge?”

The term الْعُلَماء [Ulama] can be interchangeably defined as “scholars” or “those who have knowledge.” when we check the translation for the following line, إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ (35:28) we notice that the term الْعُلَماء [Ulama] is almost unanimously translated as “those who have knowledge” and not “scholars.”

Let us put these two possible translations side by side and try to understand why most translations have chosen the former and not the latter.

only those who have knowledge among His slaves fear Allah.” (35:28) versus “only scholars among His slaves fear Allah.” (35:28)

Nowadays, those who we consider as official “scholars” are a minority group amongst believers, namely, those who have attended a hawzah for many years and have attained the official permission to teach and give lectures. Yet, many believers may have an immense amount of religious knowledge but not be such scholars, officially.

In other words, our contemporary use of the term “scholar” is very exclusive, whereas “those who have knowledge” is much more inclusive. It would be unreasonable to assume that this verse was revealed about a group of people who had formal, institutionalized education, especially since there was not any official religious institution when this verse was revealed.  Therefore, it is very reasonable to accept the more inclusive translation, “those who have knowledge” for the term “ulama” / الْعُلَماء .

The term الْعُلَماء [Ulama] is in its plural form, and its singular form is عَالِم‏ [Alim].  Based on the aforementioned logic, the term عَالِم‏ [Alim] must be defined as “a person who has knowledge,” according to the Holy Quran.

Therefore, an Alim / عَالِم‏ could be any individual, whether he or she is a student, a carpenter, a doctor, an engineer or unemployed.  The term عَالِم‏ [Alim] does not automatically entail an official hawzah-educated scholar. 

Therefore, my first point is that, based on this line from the Quran, we should disconnect the association between the term عَالِم‏ [Alim] or الْعُلَماء [Ulama] with a very specific group of people.  In simple words, and I’m repeating myself, we should not automatically assume that an Alim / عَالِم‏ must have officially studied in a specific institution and have a specific certificate of some sort. 

Following the aforementioned point, we can now return to the question that I asked at the beginning of this post.  Who are “those who have knowledge?”

In the following Authentic tradition, our Imam, peace be upon him, tells us about a necessary quality of an Alim [a person who has knowledge].  This quality is necessary because without it a person cannot be said to have knowledge.  

After stating this tradition, I would like to bring your attention to a few crucial points.

Arabic text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ (فاطر: 28) قَالَ يَعْنِي بِالْعُلَمَاءِ مَنْ صَدَّقَ فِعْلُهُ قَوْلَهُ وَ مَنْ لَمْ يُصَدِّقْ فِعْلُهُ قَوْلَهُ فَلَيْسَ بِعَالِمٍ
Farsi Translation:

امام صادق (ع) در تفسير گفته خداى عز و جل (28 سوره 35): «همانا مى‏ ترسند از خدا بندگان عالمش» فرمود:
مقصود او از علماء كسانى است كه كردارشان گفتارشان را تصديق كند و هر كه كردارش مصدق گفته ‏اش نباشد عالم نيست .

English Translation:

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Hammad ibn ‘Uthman from al-Harith ibn Mughirah al-Nasri from abu ‘Abd Allah, peace be upon him, who about the words of Allah, the Most Majestic, the Most Gracious, has said the following:

only those who have knowledge among His slaves fear Allah’ (35:28) means that those who have knowledge [ulama] are those whose deeds testify to the truthfulness of their words; otherwise, whoever, whose deeds do not testify to the truthfulness of his words is not a person who has knowledge [alim].”

Source:
Al-Kafi, Volume 1, Page 36, Tradition #2


This tradition and this Quranic statement are much deeper than they may initially seem. 

Firstly, as it is clear, only those whose deeds testify to the truthfulness of their words are people who have knowledge. This is a necessary condition.  It implies that, whoever, regardless of how much information he has obtained via various means, is not a person of knowledge until his actions follow his words. For example, an individual may have read hundred books, yet his deeds do not reflect the information that he has read.  Based on this tradition, this person cannot be considered a knowledgeable person.  Islam, vividly, distinguishes between information and knowledge [ilm]. An individual’s Knowledge is visible and can be known only through his or her deeds and actions. 

Secondly, based on this tradition, fear of God is linked to one’s actions and not the information that one has read in books or heard in lectures.  I may have read much about God’s punishments and hell fire and etcetera, but I begin to fear Allah only when I begin to follow His ordained laws.  Until I follow His commands, fear of Allah will not enter my heart.

Thirdly, based on this tradition and two of my previous posts (1 & 2), fear of Allah is directly linked to our faith, and both are directly linked to our deeds and actions.   Those who have gained faith in their hearts, through their pious deeds, fear Allah. 

Lastly, this tradition teaches us that we should not be fooled by those who talk much but act little, because if they do not act according to their words, then they themselves do not really comprehend or understand what they are talking about.   We need to always be quite vigilant as to whom we learn from, especially when it comes to learning about the path to Allah.

Sunday, December 18, 2011

The Significance of Having Good Manners


At times I see some of our youths, who seem to be quite careless about their manners, yet are steadfast when it comes to their prayers and fasts. When I see such individuals, it makes me wonder, why they are very careful about their fasts and prayers, yet so negligent of their manners and behaviour.

            Perhaps, one answer is that they are unaware about the significance of good manners in the teachings of Ahlul Bayt, peace be upon them.

            Therefore, this post is mainly a quick reminder to our youths or whoever else, who claim to be the followers of Ahlul Bayt, peace be upon them, yet are very inattentive to their manners. We need to keep in mind, our manners, not only affect ourselves, but affect the land, too.

There are nine acceptable traditions in this post, five of them are Authentic and four of them are Good.

Note: If you would like to have the Farsi translation for any of the following traditions, please send me a message.

Arabic Text:

(1
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ أَكْمَلَ الْمُؤْمِنِينَ إِيمَاناً أَحْسَنُهُمْ خُلُقاً

(3
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِيمَانُهُ وَ إِنْ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ذُنُوباً لَمْ يَنْقُصْهُ ذَلِكَ قَالَ وَ هُوَ الصِّدْقُ وَ أَدَاءُ الْأَمَانَةِ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ

(4
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا يَقْدَمُ الْمُؤْمِنُ عَلَى اللَّهِ عَزَّ وَ جَلَّ بِعَمَلٍ بَعْدَ الْفَرَائِضِ أَحَبَّ إِلَى اللَّهِ تَعَالَى مِنْ أَنْ يَسَعَ النَّاسَ بِخُلُقِهِ

(5
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ صَاحِبَ الْخُلُقِ الْحَسَنِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ

(7
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ الْخُلُقَ الْحَسَنَ يَمِيثُ الْخَطِيئَةَ كَمَا تَمِيثُ الشَّمْسُ الْجَلِيدَ

(8
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْبِرُّ وَ حُسْنُ الْخُلُقِ يَعْمُرَانِ الدِّيَارَ وَ يَزِيدَانِ فِي الْأَعْمَارِ

(10
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ هَلَكَ رَجُلٌ عَلَى عَهْدِ النَّبِيِّ ص فَأَتَى الْحَفَّارِينَ فَإِذَا بِهِمْ لَمْ يَحْفِرُوا شَيْئاً وَ شَكَوْا ذَلِكَ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا يَا رَسُولَ اللَّهِ مَا يَعْمَلُ حَدِيدُنَا فِي الْأَرْضِ فَكَأَنَّمَا نَضْرِبُ بِهِ فِي الصَّفَا فَقَالَ وَ لِمَ إِنْ كَانَ صَاحِبُكُمْ لَحَسَنَ الْخُلُقِ ائْتُونِي بِقَدَحٍ مِنْ مَاءٍ فَأَتَوْهُ بِهِ فَأَدْخَلَ يَدَهُ فِيهِ ثُمَّ رَشَّهُ عَلَى الْأَرْضِ رَشّاً ثُمَّ قَالَ احْفِرُوا قَالَ فَحَفَرَ الْحَفَّارُونَ فَكَأَنَّمَا كَانَ رَمْلًا يَتَهَايَلُ عَلَيْهِمْ

(16
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفَاضِلُكُمْ أَحْسَنُكُمْ أَخْلَاقاً الْمُوَطَّئُونَ أَكْنَافاً الَّذِينَ يَأْلَفُونَ وَ يُؤْلَفُونَ وَ تُوَطَّأُ رِحَالُهُمْ

(18
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ حُسْنَ الْخُلُقِ يَبْلُغُ بِصَاحِبِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ

English Translation:

1) Authentic
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn Isa fromal-Hassan ibn Mahbub from Jamil ibn Salih from Muhammad ibn Muslim from abu Ja’far, peace be upon him, who has said the following:
“Among the believers of perfect belief is one whose manners are good.”
  

3) Authentic
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibnMahbub from abu Wallad al-Hannat from abu ‘Abd Allah, peace be upon him, who has said the following:
“Whoever has four things, his belief is complete even if he is covered with sins from his top to his toes, and it will not harm him. They are truthfulness, safe return of the trust, shyness [or shame] and good manners.”
 

4)  Authentic
A number of our people have narrated from Ahmad ibn Muhammad ibn Khalidfrom ibn Mahbub from ‘Anbasa al-‘Abid who has said the following:
“Abu ‘Abd Allah, peace be upon him, once said to me,
‘No believer comes before Allah, the Most Majestic, the Most Holy, with better deeds, aside from the obligatory ones, more beloved to Allah, the Most High, than one with good manners that has room for all people in it.’”


5)  Authentic
Abu Ali al-Ash’ari has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan from Dharih from abu ‘Abd Allah, peace be upon him, who has said the following:
“The Messenger of Allah has said, ‘The reward for one who possesses good manners is equal to the reward for one who fasts [all days] and prays [all nights].”


7) Good
 Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Husaynal-Ahmasi and ‘Abd Allah ibn Sinan from abu ‘Abd Allah, recipient of divine supreme covenant, who has said the following:
“Good manners melt down sins just as the sun melts down hoarfrost.”


8) Good
It is narrated from him (narrator of the Hadith above) from his father from ibn abu ‘Umayr from ‘Abd Allah ibn Sinan from abu ‘Abd Allah, peace be upon him, who has said the following:
“Virtuous deeds and good manners develop cities and add to longevity of life.”


10) Authentic
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa fromal-Hassan ibn Ali al-Washsha’ from ‘Abd Allah ibn Sinan from abu ‘Abd Allah, peace be upon him, who has said the following:
“During the time of the Holy Prophet a man died. The grave diggers could not dig a grave for him. They complained to the Messenger of Allah saying,
‘O Messenger of Allah, our shovels [literally “iron”] do not work. It is as if we hit a rock.’
The Messenger of Allah said, ‘It would not be as such had your man have good manners. Bring to me a bowl of water.’
When water was brought, he (the Messenger of Allah), peace be upon him, immersed his hand into it and then sprinkled it on the ground. He then told them to dig. They began to dig and it was like sand falling fast upon them.”


16) Good
Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Habib al-Khath’ami from abu ‘Abd Allah, peace be upon him, who has said the following:
“The Messenger of Allah has said,
‘The best ones among you are those who possess good manners, who are easy to associate with, associate others with ease and comfort others.’”


18) Good
Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Abd Allah ibn Sinan from abu ‘Abd Allah, peace be upon him, who has said the following:
“Good manners take one to the level of those who fast [all day] and pray [all night].”


Source:
Al-Kafi, Volume 2, Pages 99-103, Traditions #1, #3, #4, #5, #7, #8, #10, #16, #18

Friday, December 2, 2011

The Excellence, Qualifications and Attributes of Ahlul Bayt

            During the month of Moharram, most of us commemorate the martyrdom of Imam Hussain, peace be upon him, and his righteous companions.  Most of us try to visualize the scenes of Karbala and strive to feel the pain of our Imam, his family and his companions. What happened in Karbala is indeed quite unfathomable, nevertheless, by attempting to remember it every year and by learning more and more about the details of the events that occured prior and during Moharram of that year, we keep ourselves connected to our religion, to our Imams, to the Messenger of Allah and to God. We must each year, seek to outperform ourselves from previous years. 
        
         Through gaining knowledge and practicing the religion of Islam, the Islam of Ahlul Bayt, peace be upon them, we build and strengthen our faith in Allah.  Sincerity and clarity follow faith into our hearts, and through their presence in our hearts, our eyes, ears and minds, begin to sense reality and experience reality as it really is.

         Subsequently, the more vivid the reality appears to us, the more we could truly and thoroughly absorb and feel the events of Karbala.  We could truly and thoroughly understand the definitions of faith, monotheism, piety and devotion.

         One of the key factors that helps in clarifying the reality for us is understanding the status of our Imams. Only after we truly understand their positions and their nearness to Allah, only then we could begin to realize the bigger picture and admire their devotion; only then we could truly appreciate what they went through to keep the religion of Allah untainted and pure for us.  And only after we properly understand what they went through for us, we could begin to correctly and to the best of our abilities follow their teachings and guidelines. 

         Thus, in this post, I would like to present an Authentic hadith in which we can learn about the excellence and attributes of our Imams.

         Please do read this tradition multiple times. Each time different important elements within this hadith may stand out for you.  

            Since this is a relatively long hadith, I will post only its Arabic text and English translation. If you would like to read it in Farsi as well, please do not hesitate to message me and I will send it to you.

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي خُطْبَةٍ لَهُ يَذْكُرُ فِيهَا حَالَ الْأَئِمَّةِ ع وَ صِفَاتِهِمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْضَحَ بِأَئِمَّةِ الْهُدَى مِنْ أَهْلِ بَيْتِ نَبِيِّنَا عَنْ دِينِهِ وَ أَبْلَجَ بِهِمْ عَنْ سَبِيلِ مِنْهَاجِهِ وَ فَتَحَ بِهِمْ عَنْ بَاطِنِ يَنَابِيعِ عِلْمِهِ فَمَنْ عَرَفَ مِنْ أُمَّةِ مُحَمَّدٍ ص وَاجِبَ حَقِّ إِمَامِهِ وَجَدَ طَعْمَ حَلَاوَةِ إِيمَانِهِ وَ عَلِمَ فَضْلَ طُلَاوَةِ إِسْلَامِهِ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى نَصَبَ الْإِمَامَ عَلَماً لِخَلْقِهِ وَ جَعَلَهُ حُجَّةً عَلَى أَهْلِ مَوَادِّهِ وَ عَالَمِهِ وَ أَلْبَسَهُ اللَّهُ تَاجَ الْوَقَارِ وَ غَشَّاهُ مِنْ نُورِ الْجَبَّارِ يَمُدُّ بِسَبَبٍ إِلَى السَّمَاءِ لَا يَنْقَطِعُ عَنْهُ مَوَادُّهُ وَ لَا يُنَالُ مَا عِنْدَ اللَّهِ إِلَّا بِجِهَةِ أَسْبَابِهِ وَ لَا يَقْبَلُ اللَّهُ أَعْمَالَ الْعِبَادِ إِلَّا بِمَعْرِفَتِهِ فَهُوَ عَالِمٌ بِمَا يَرِدُ عَلَيْهِ مِنْ مُلْتَبِسَاتِ الدُّجَى وَ مُعَمِّيَاتِ السُّنَنِ وَ مُشَبِّهَاتِ الْفِتَنِ فَلَمْ يَزَلِ اللَّهُ تَبَارَكَ وَ تَعَالَى يَخْتَارُهُمْ لِخَلْقِهِ مِنْ وُلْدِ الْحُسَيْنِ ع مِنْ عَقِبِ كُلِّ إِمَامٍ يَصْطَفِيهِمْ لِذَلِكَ وَ يَجْتَبِيهِمْ وَ يَرْضَى بِهِمْ لِخَلْقِهِ وَ يَرْتَضِيهِمْ كُلَّ مَا مَضَى مِنْهُمْ إِمَامٌ نَصَبَ لِخَلْقِهِ مِنْ عَقِبِهِ إِمَاماً عَلَماً بَيِّناً وَ هَادِياً نَيِّراً وَ إِمَاماً قَيِّماً وَ حُجَّةً عَالِماً أَئِمَّةً مِنَ اللَّهِ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ حُجَجُ اللَّهِ وَ دُعَاتُهُ وَ رُعَاتُهُ عَلَى خَلْقِهِ يَدِينُ بِهَدْيِهِمُ الْعِبَادُ وَ تَسْتَهِلُّ بِنُورِهِمُ الْبِلَادُ وَ يَنْمُو بِبَرَكَتِهِمُ التِّلَادُ جَعَلَهُمُ اللَّهُ حَيَاةً لِلْأَنَامِ وَ مَصَابِيحَ لِلظَّلَامِ وَ مَفَاتِيحَ لِلْكَلَامِ وَ دَعَائِمَ لِلْإِسْلَامِ جَرَتْ بِذَلِكَ فِيهِمْ مَقَادِيرُ اللَّهِ عَلَى مَحْتُومِهَا فَالْإِمَامُ هُوَ الْمُنْتَجَبُ الْمُرْتَضَى وَ الْهَادِي الْمُنْتَجَى وَ الْقَائِمُ الْمُرْتَجَى اصْطَفَاهُ اللَّهُ بِذَلِكَ وَ اصْطَنَعَهُ عَلَى عَيْنِهِ فِي الذَّرِّ حِينَ ذَرَأَهُ وَ فِي الْبَرِيَّةِ حِينَ بَرَأَهُ ظِلًّا قَبْلَ خَلْقِ نَسَمَةٍ عَنْ يَمِينِ عَرْشِهِ مَحْبُوّاً بِالْحِكْمَةِ فِي عِلْمِ الْغَيْبِ عِنْدَهُ اخْتَارَهُ بِعِلْمِهِ وَ انْتَجَبَهُ لِطُهْرِهِ بَقِيَّةً مِنْ آدَمَ ع وَ خِيَرَةً مِنْ ذُرِّيَّةِ نُوحٍ وَ مُصْطَفًى مِنْ آلِ إِبْرَاهِيمَ وَ سُلَالَةً مِنْ إِسْمَاعِيلَ وَ صَفْوَةً مِنْ عِتْرَةِ مُحَمَّدٍ ص لَمْ يَزَلْ مَرْعِيّاً بِعَيْنِ اللَّهِ يَحْفَظُهُ وَ يَكْلَؤُهُ بِسِتْرِهِ مَطْرُوداً عَنْهُ حَبَائِلُ إِبْلِيسَ وَ جُنُودِهِ مَدْفُوعاً عَنْهُ وُقُوبُ الْغَوَاسِقِ وَ نُفُوثُ كُلِّ فَاسِقٍ مَصْرُوفاً عَنْهُ قَوَارِفُ السُّوءِ مُبْرَأً مِنَ الْعَاهَاتِ مَحْجُوباً عَنِ الْآفَاتِ مَعْصُوماً مِنَ الزَّلَّاتِ مَصُوناً عَنِ الْفَوَاحِشِ كُلِّهَا مَعْرُوفاً بِالْحِلْمِ وَ الْبِرِّ فِي يَفَاعِهِ مَنْسُوباً إِلَى الْعَفَافِ وَ الْعِلْمِ وَ الْفَضْلِ عِنْدَ انْتِهَائِهِ مُسْنَداً إِلَيْهِ أَمْرُ وَالِدِهِ صَامِتاً عَنِ الْمَنْطِقِ فِي حَيَاتِهِ فَإِذَا انْقَضَتْ مُدَّةُ وَالِدِهِ إِلَى أَنِ انْتَهَتْ بِهِ مَقَادِيرُ اللَّهِ إِلَى مَشِيئَتِهِ وَ جَاءَتِ الْإِرَادَةُ مِنَ اللَّهِ فِيهِ إِلَى مَحَبَّتِهِ وَ بَلَغَ مُنْتَهَى مُدَّةِ وَالِدِهِ ع فَمَضَى وَ صَارَ أَمْرُ اللَّهِ إِلَيْهِ مِنْ بَعْدِهِ وَ قَلَّدَهُ دِينَهُ وَ جَعَلَهُ الْحُجَّةَ عَلَى عِبَادِهِ وَ قَيِّمَهُ فِي بِلَادِهِ وَ أَيَّدَهُ بِرُوحِهِ وَ آتَاهُ عِلْمَهُ وَ أَنْبَأَهُ فَصْلَ بَيَانِهِ وَ اسْتَوْدَعَهُ سِرَّهُ وَ انْتَدَبَهُ لِعَظِيمِ أَمْرِهِ وَ أَنْبَأَهُ فَضْلَ بَيَانِ عِلْمِهِ وَ نَصَبَهُ عَلَماً لِخَلْقِهِ وَ جَعَلَهُ حُجَّةً عَلَى أَهْلِ عَالَمِهِ وَ ضِيَاءً لِأَهْلِ دِينِهِ وَ الْقَيِّمَ عَلَى عِبَادِهِ رَضِيَ اللَّهُ بِهِ إِمَاماً لَهُمُ اسْتَوْدَعَهُ سِرَّهُ وَ اسْتَحْفَظَهُ عِلْمَهُ وَ اسْتَخْبَأَهُ حِكْمَتَهُ وَ اسْتَرْعَاهُ لِدِينِهِ وَ انْتَدَبَهُ لِعَظِيمِ أَمْرِهِ وَ أَحْيَا بِهِ مَنَاهِجَ سَبِيلِهِ وَ فَرَائِضَهُ وَ حُدُودَهُ فَقَامَ بِالْعَدْلِ عِنْدَ تَحَيُّرِ أَهْلِ الْجَهْلِ وَ تَحْيِيرِ أَهْلِ الْجَدَلِ بِالنُّورِ السَّاطِعِ وَ الشِّفَاءِ النَّافِعِ بِالْحَقِّ الْأَبْلَجِ وَ الْبَيَانِ اللَّائِحِ مِنْ كُلِّ مَخْرَجٍ عَلَى طَرِيقِ الْمَنْهَجِ الَّذِي مَضَى عَلَيْهِ الصَّادِقُونَ مِنْ آبَائِهِ ع فَلَيْسَ يَجْهَلُ حَقَّ هَذَا الْعَالِمِ إِلَّا شَقِيٌّ وَ لَا يَجْحَدُهُ إِلَّا غَوِيٌّ وَ لَا يَصُدُّ عَنْهُ إِلَّا جَرِيٌّ عَلَى اللَّهِ جَلَّ وَ عَلَا

English Translation:

Narrated by Mohamed Ibn Yehya from Ahmed Ibn Mohamed Ibn Eissa from Al-Hassan Ibn Mahboub from Ishaq Ibn Ghaleb from Abu  Abdullah (peace be upon him) who describes the status of Imams, peace be upon them, and their attributes in one of his sermons as such:

         “Allah, the Most Holy, the Most High, has explained His religion through Imams of guidance from the family of our Prophet, the Ahl al-Bayt, and has cleared through them the path of His system and plan. He has opened through them the inside of the springs of His knowledge.

         Whoever of the followers of Muhammad (peace be upon him) has recognized his obligation toward the rights of his Imam he has realized the taste of the sweetness of his belief and the superior beauty of his Islam. It is because Allah, the Most Holy, the Most High, has appointed the Imam as torchbearer for His creatures and authority over those who receive His blessings in His world.

         He has crowned him with dignity and has encompassed him in the light of His Omnipotence that extends for him a means to the heavens. He does not discontinue His blessings for him for nothing with Allah is achieved except through its right means. Allah does not accept the good deeds of His servants without their recognition of the Imam, (peace be upon him). The Imam (pbuh) knows how to sort out the dark confusing matters and things that may obscure the Sunnah (tradition of the Holy Prophet, peace be upon him) and the confounding matters in mischievous conditions.

         Allah, the Most Holy, the Most High, continues to choose the Imams from the descendents of al-Husain, peace be upon him, one after the other Imam. He would select and choose them for the leadership of His creatures delightfully and well-satisfied with them. Whenever one Imam would leave this world He would appoint for His creatures his successor as a clear beacon and a shining guide, a guarding leader, and a knowledgeable one with Divine Authority.

            The Imams from Allah guide people to the truth and with the truth they judge. They are Allah’s authority calling people to Him, and shepherds of His creatures. With their guidance people follow the religion and from them the land receives light. Through their holiness the bounties increase. Allah has made them life for the people and the torches in the darkness, the keys to communication and the strongholds for Islam. Thus, have the measures of Allah continued in them toward His final decision.

         The Imam (peace be upon him) is the outstanding amicable one; the most trusted guide and the guardian who can make hopes come true. Allah has chosen him with such distinctions. He selected him as such in the realm when all things were in the form of particles in the instant that He made him. He chose him as such in the realm in which all things were designed as He had designed him as a shadow, before He made the organisms, on the right side of His throne, gifted him with wisdom in the unseen knowledge with Him and granted him outstanding purity.

         He is an heir of Adam, the best one among the descendents of Noah, the chosen one of the family of Abraham, a descendent of Ishmael and of the most preferred ones in the family of Prophet Muhammad (peace be upon him).

         He has always been looked after by the watchful eyes of Allah Who provides him security and guards him with His shield, well protected against the evil nets of Iblees and his armies. He is well defended against the approaching dark nights and the false accusations of the evildoers. All wickedness is kept away from him and he is kept safe against all forms of defects and flaws. He is veiled against all scourges. He is infallible in matters of sins. He is kept safe and sound against all indecencies.

         He is well known for his forbearance and virtuousness in the early days of his life. Chastity, great knowledge and excellence are ascribed to him toward the end of his life.

         The task of Imamate [Leadership with Divine Authority] of his father rests with him while in the lifetime of his father he remains silent.

            When the time of the Imamate of his father ends it is the time when the measure of Allah ends up with him due to His wish. The will of Allah brings him to His love, thus, the end of the Imamate of his father comes and he passes away. The Authority from Allah shifts to him after his father.

            He then is made the person in charge of His religion, the divine authority [Hujja] over His servants, the guardian over His lands, he is supported with His spirit and is given of His knowledge. He raises him as a beacon for His creatures, makes him to have His Authority over the people of his world and as the light for the people of His religion and a guardian for His servants.

            Allah is well-pleased to have him as Imam of the people, entrusts him with His secret, makes him a safe keeper of His knowledge and hides His wisdom in him. He protects him for His religion, calls upon him to serve His great task, and revives through him the phases of His system (of religion) and the obligations in His laws.

         The Imam then enforces justice - when the people of ignorance are confused and the disputing and quarreling people are frustrated - with shining light, the beneficial cure and radiant truth. He does so with clear explanations of all aspects and exactly in the manner and practices his truthful father and forefathers would do before him. No one ignores the rights of such a scholar except the wicked ones. No one refuses and denies him except those who have strayed away from the right path. No one keeps away from him except those who are aggressive against Allah, the Most Holy, the Most High.”


Source:
Al-Kafi, Volume 1, Page 203, Tradition #2