Sleeping the Night Alone in a House

Following my previous post, many brothers and friends, wondered about the connection between Satan and some of the actions that were mentioned, particularly drinking while standing. 

            One approach that may help us obtain the proper understanding about drinking water while standing is to see what is said about each other action in that list. As it is noticeable in my previous blog post, there is not any distinction mentioned between any of the six actions. In other words, they are all placed on the same level and category. It seems that they all must be perceived in a similar manner.  In simpler words, drinking while standing is on the same level and must be perceived similarly as defecating on graves and remaining alone in an empty house. 

            For this reason, in this post, I will post two acceptable traditions, one Reliable and one Good, about remaining alone in a house. Knowing these two traditions will not only give us more reasons to not remain alone in a house or sleep alone or travel alone, but they may in fact provide us with a valid perception on the other six actions that were mentioned in my previous blog post.

            Here are the traditions:

4) Reliable

Arabic Text:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَبِيتُ فِي بَيْتٍ وَحْدَهُ فَقَالَ إِنِّي لَأَكْرَهُ ذَلِكَ وَ إِنِ اضْطُرَّ إِلَى ذَلِكَ فَلَا بَأْسَ وَ لَكِنْ يُكْثِرُ ذِكْرَ اللَّهِ فِي مَنَامِهِ مَا اسْتَطَاعَ

English Translation:

Narrated by a number of our companions from Ahmed Ibn Mohamed Ibn Khaled from Osman Ibn Eissa from Sama’a Ibn Mahran who said:

I asked Abu Abdullah (peace be upon him) regarding a man who sleeps the night alone in a house. He [the Imam] replied: “Verily I detest it but if it is unavoidable so be it. But he must make remembrance of God in his sleep as much as he is able.”

9)  Good

Arabic Text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ الشَّيْطَانَ أَشَدَّ مَا يَهُمُّ بِالْإِنْسَانِ إِذَا كَانَ وَحْدَهُ فَلَا تَبِيتَنَّ وَحْدَكَ وَ لَا تُسَافِرَنَّ وَحْدَكَ

English Translation:

Narrated by Ali Ibn Ibrahim from his father from Ibn Abu Omeir from Hammad from Al-Halabi from Abu Abdullah (peace be upon him) who said:

"Satan preys upon a man most when he is alone. Therefore, do not sleep the night alone and do not travel alone.”

Source:

Al-Kafi, Volume 6, Page 533, Tradition #4

Al-Kafi, Volume 6, Page 534, Tradition #9

* Avoid:

• Sleeping the night alone in a house
• Travelling alone

Six Actions to Avoid to Keep Satan Away

The following tradition is quite interesting.  It raises a few actions that must not be done, yet most of us commit some of them without being concerned at all.  One reason that we may not be concerned about them could be because we rarely question such common actions.  We see most people around us commit such actions and since we rarely if ever hear that such actions are undesirable and in fact dangerous, we follow others and commit some of these actions as well.

            One important lesson that we can take from the following tradition is that we must care and question all of our actions before accepting them as correct, even if the actions are common daily acts that most people around us do. 

            Another fascinating point that is raised in this tradition is one of the causes of an individual falling into a fit.  Of course the modern secular world of medicine would readily reject and ridicule such notion, for obvious reasons, but as for us Muslims, it is beneficial to keep this information in mind, which may perhaps one day become useful for us.

            Another subtle yet intriguing point in this tradition is the command of The Prophet, peace be upon him, to his men when his men were entering, what could be assumed, a valley full of demons.  According to this command, one way to counteract the effects of demons is by holding the hands of others and walking through together as one unit. 

            Again, as we all know, the notion of demons and angels is readily rejected and ridiculed in our modern secular societies. However, the knowledge of such notions, for us Muslims,  is important since the religion of Islam is a holistic and a complete religion and everything that is taught in it is coherently related and linked to everything else within it.  Therefore, the more we raise our awareness about such notions and lessons, the more we learn about the whole, and the clearer the overall picture would become.

            Now, without any further ado, here's the intriguing Authentic tradition.

Arabic Text:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ تَخَلَّى عَلَى قَبْرٍ أَوْ بَالَ قَائِماً أَوْ بَالَ فِي مَاءٍ قَائِماً أَوْ مَشَى فِي حِذَاءٍ وَاحِدٍ أَوْ شَرِبَ قَائِماً أَوْ خَلَا فِي بَيْتٍ وَحْدَهُ وَ بَاتَ عَلَى غَمَرٍ فَأَصَابَهُ شَيْ‏ءٌ مِنَ الشَّيْطَانِ لَمْ يَدَعْهُ إِلَّا أَنْ يَشَاءَ اللَّهُ وَ أَسْرَعُ مَا يَكُونُ الشَّيْطَانُ إِلَى الْإِنْسَانِ وَ هُوَ عَلَى بَعْضِ هَذِهِ الْحَالَاتِ فَإِنَّ رَسُولَ اللَّهِ ص خَرَجَ فِي سَرِيَّةٍ فَأَتَى وَادِيَ مَجَنَّةٍ فَنَادَى أَصْحَابَهُ أَلَا لِيَأْخُذْ كُلُّ رَجُلٍ مِنْكُمْ بِيَدِ صَاحِبِهِ وَ لَا يَدْخُلَنَّ رَجُلٌ وَحْدَهُ وَ لَا يَمْضِي رَجُلٌ وَحْدَهُ قَالَ فَتَقَدَّمَ رَجُلٌ وَحْدَهُ فَانْتَهَى إِلَيْهِ وَ قَدْ صُرِعَ فَأُخْبِرَ بِذَلِكَ رَسُولُ اللَّهِ ص فَأَخَذَ بِإِبْهَامِهِ فَغَمَزَهَا ثُمَّ قَالَ بِسْمِ اللَّهِ اخْرُجْ خَبِيثُ أَنَا رَسُولُ اللَّهِ قَالَ فَقَامَ

English Translation:

Narrated by Ahmed Ibn Mohamed from Ibn Mahboub from Al-Alaa Ibn Razin from Mohamed Ibn Muslim from Abu Ja’far (peace be upon him) who said:

“Whosoever defecates upon a grave, urinates standing up, urinates in still water, walks wearing one shoe, drinks standing up, or remains alone in an empty house becomes  possessed by Satan who will not leave him until Allah wills, for quickly does Satan take hold of a man in these states. The messenger of Allah (peace be upon him) was on his way to battle when he arrived at the valley of Majjana. He called to his men; “Let each man take the hand of his companion; no man is to enter alone or to advance alone.” One man went forward alone and fell into a fit. The messenger of Allah was informed. He took the man’s thumb and pressed it, then said, “In the name of Allah, leave him, O malignant one; I am the prophet of Allah.” And the man revived.

Source:

Al-Kafi, Volume 6, Page 533, Tradition #2

I would like to re-state the list once more.

*Avoid:

1. Defecating upon graves
2. Urinating standing up
3. Urinating in still waters
4. Walking wearing one shoe
5. Drinking standing up
6. Remaining alone in an empty house 

Putting Family First

In this post, I will present an important Reliable tradition, which is mostly directed towards whoever that is responsible to provide provision for his family.  This tradition highlights the important fact that securing one's family's provision should precede self-indulgence.

 

            Many individuals may choose to put themselves before their families and when it comes to shopping they may be tempted to follow their own impulses instead of assessing the needs of their families.  This tradition gives us clear reasons why that should not be the case.  We should always keep our role models and their actions in our minds and follow their traditions.

 

            Furthermore, it may be the case that many of us put ourselves first before our families in order to alleviate our stress through self-indulgence.  However, this tradition very clearly guides us to realize us that it is by not putting ourselves first and by putting our family first that we could ease our stress and feel rested and relax.  It is a matter of long-term thinking versus short-term gratification. 

            Let us try to be among those who choose discipline and control over short-term impulses and urges in order to achieve tranquility.

            Now without any further ado, here's the tradition.

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ إِنَّ الْإِنْسَانَ إِذَا أَدْخَلَ طَعَامَ سَنَتِهِ خَفَّ ظَهْرُهُ وَ اسْتَرَاحَ وَ كَانَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع لَا يَشْتَرِيَانِ عُقْدَةً حَتَّى يُحْرَزَ إِطْعَامُ سَنَتِهِمَا

English Translation:

Narrated by Mohamed Ibn Yehya from Ahmed Ibn Mohamed from Ibn Faddal from Al-Hassan Ibn Al-Jahm who said: I heard Al-Redha (pbuh) say: “If a man provides food for his household, his back eases and he feels rested. Abu Ja’afar and Abu Abdullah would not buy a knot of rope until they had secured provision for their household.”

Source:

Al-Kafi, Volume 5, Page 89, Tradition #1

The Liar, His End, and the End of His Followers

In my previous post, I pointed to an important sign of a liar.  You may now wonder why it is important to know about the signs of liars. Why does it matter whether I know who is a liar and who is not?  Most of us have simple answers for these questions, and common sense indeed guides us to keep our distance from liars. 

            In this post, I will present three traditions, which command and emphasize that Muslims must not take liars as companions. The first tradition, which is Reliable, is a very clear and concise tradition that commands Muslims to keep their distance from liars. 

            The second tradition, which is Authentic, raises a very intriguing distinction between the cause of the demise of a liar and the cause of the demise of the followers of that liar.  In other words, the liar and his followers are destroyed by two different causes. 

            As for the followers, it is misconception, suspicion and uncertainty that destroys them. Because they follow a liar, they believe and follow what they should not believe and do, and conversely they reject what they should indeed believe and follow.    In terms of religious jurisprudence, they may commit what is forbidden and they may abstain from what is commanded.  This misconception and confusion, which arise because of the lies will eventually be the main cause of their demise.

            As for the liar, he is not being deceived.  He is the very source of formation of misconceptions.   It is not confusion that leads to his destruction, it is the truth itself, clear evidence against his lies. He is aware of his deception, yet for various reasons, perhaps power or wealth or fame, he continues to lie to his followers. 

             The third tradition, which is Authentic, supports the notion that the liar is aware that he is a liar and lies consciously.  Thus, he cannot be destroyed for the same reason that his confused ignorant followers are destroyed.  

            Here are a few interesting questions to think about after reading the third tradition. What does the following order signify, if anything?  First God, then the angels, then the individual himself.  How is God’s exposing different from the angels’ exposing?  How does God expose the liar? How do angels expose the liar? And how does he expose himself?

            And now, here are the traditions.

5) Reliable

Arabic Text:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ وَ لَا الْأَحْمَقَ وَ لَا الْكَذَّابَ

Farsi Translation:

حضرت صادق عليه السلام فرمايد: براى مسلمان سزاوار نيست كه با فاجر (هرزه، تباهكار، نافرمان) و نه با احمق و نه با دروغگو رفاقت كند.

English Translation:

Narrated by a number of our companions from Ahmed Ibn Mohamed Ibn Khaled from Osman Ibn Eissa from Mohamed Ibn Youssef from Muyassar from Abu Abdullah (peace be upon him) who said:

“A Muslim should not take as a companion a degenerate, a fool and a liar.”

7) Authentic

Arabic Text:

عَلِيُّ بْنُ الْحَكَمِ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْكَذَّابَ يَهْلِكُ بِالْبَيِّنَاتِ وَ يَهْلِكُ أَتْبَاعُهُ بِالشُّبُهَاتِ

Farsi Translation:

عمر بن يزيد گويد: شنيدم حضرت صادق عليه السّلام ميفرمود: دروغگو با برهانهاى روشن هلاك گردد، و پيروانش بوسيله شبهات

English Translation:

Narrated by Ali Ibn Al-Hakam from Aban from Omar Ibn Yazid who said: I heard Abu Ja’afar (pbuh) say that a liar is doomed due to clear evidence and his followers [are doomed] due to misconception.

6) Authentic

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ أَوَّلَ مَنْ يُكَذِّبُ الْكَذَّابَ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ الْمَلَكَانِ اللَّذَانِ مَعَهُ ثُمَّ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ

Farsi Translation:

حضرت باقر عليه السّلام فرمود: اولين كسى كه دروغگو را تكذيب كند خداوند عز و جل است، سپس دو فرشته كه با او هستند، سپس خود او هم ميداند كه دروغگو است

English Translation:

Narrated by Mihamed Ibn Yehya from Ahmed Ibn Mohamed Ibn Eissa from Ali Ibn Al-Hakam from Aban Al-Ahmar from Fudail Ibn Yassar from Abu Ja’afar (pbuh) who said:

“The first to expose a liar is Allah the most Exalted, followed by the two angels who accompany him and finally himself for he knows he is a liar.”

Source:

Al-Kafi, Volume 2, Page 339, Traditions #6 & #7

Al-Kafi, Volume 2, Page 375, Tradition #5

The Sign of a Liar

In this post, I would like to point to an interesting tradition, which mentions one sign of a liar.  Once we know this sign, it will be much easier for us to distinguish liars from trustworthy individuals.

            Many of us may have perhaps encountered many knowledgeable people in different fields, who are more than willing to share their knowledge about various topics with us, and engage in deep discussions.  The breadth of their knowledge often mesmerizes the listeners and earns them much respect.  They accumulate fans via speaking powerfully and in-depth about topics that many if not most people find fascinating and intriguing.

            Many of these individuals may have one or more PhDs in various fields of knowledge, however, they remain quite oblivious of religious jurisprudence.  When you encounter such individuals know that they are liars.  They may lie to you and to themselves about what they know and about many other issues.

            Therefore, we must be cautious, and not let eloquent speech about fascinating topics soften our guards.  We must always be very careful from whom and from where we intake our knowledge about this world and the hereafter.

            A person, who cannot correctly tell you anything about the divine jurisprudence, cannot be fully truthful.  One very interesting question that we could ask ourselves at this point is, is there a link between knowing and following divine jurisprudence and the knowledge of other physical and metaphysical issues and topics? If so, what is this link?

            Now, without any further ado, here’s a related Authentic tradition.

           

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ آيَةَ الْكَذَّابِ بِأَنْ يُخْبِرَكَ خَبَرَ السَّمَاءِ وَ الْأَرْضِ وَ الْمَشْرِقِ وَ الْمَغْرِبِ فَإِذَا سَأَلْتَهُ عَنْ حَرَامِ اللَّهِ وَ حَلَالِهِ لَمْ يَكُنْ عِنْدَهُ شَيْ‏ءٌ

Farsi Translation:

معاويه بن وهب گويد: شنيدم از حضرت صادق عليه السّلام كه ميفرمود: نشانه دروغگو اينست كه از آسمان و زمين و مشرق و مغرب خبر ميدهد، ولى آنگاه كه از حرام و حلال خدا از او بپرسى چيزى نزد او نيست كه پاسخ دهد.

English Translation:

Narrated by Mohamed Ibn Yehya from Ahmed Ibn Mohamed Ibn Eissa from Ibn Abu Nagran from Mo’awiya Ibn Wahb who said:

I heard Abu Abdullah (pbuh) say: “The sign of a liar is that he tells about everything in the heaven and on the earth, east and west but should you ask about what Allah has permitted and forbidden, he has nothing [to say.]”

Source:

Al-Kafi, Volume 2, Page 340, Tradition #8

Wearing Religion on Your Sleeve

How many of us know people who wear their religion on their sleeves but when their faith is tested they are quick to question their religion? Perhaps, most of us. 

            There is a verse in the Holy Qur’an that concisely sheds light on this type of Muslims. In this post, I present a Good tradition that elaborates on this verse further and provides more valuable information about the characteristics and actions of this kind of Muslims. 

            Here are three important points that we can see in and learn from this tradition.  Firstly, if you pay close attention you’d notice that the kind of Muslims that are discussed in this tradition are not considered to be believers, since the verse begins with “النَّاسِ” meaning people and not believers.

            Also, at the end of this tradition you could notice a transition from being a doubtful Muslim to an enemy of Allah and His messenger.  Such change in position does not happen overnight.   

             Finally, this tradition should make us think about those who claim that the Quran is sufficient for them, and subsequently dismiss all prophetic traditions.  It is important for us to thoroughly contemplate about what is meant by “[doubting] what he [the Prophet] was sent with.”

            Let us all hope and pray that our faith is pegged in our hearts and not just on our sleeves.

Arabic Text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ وَ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى‏ حَرْفٍ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى‏ وَجْهِهِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ (الحج: 11) قَالَ زُرَارَةُ سَأَلْتُ عَنْهَا أَبَا جَعْفَرٍ ع فَقَالَ هَؤُلَاءِ قَوْمٌ عَبَدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ يُعْبَدُ مِنْ دُونِ اللَّهِ وَ شَكُّوا فِي مُحَمَّدٍ ص وَ مَا جَاءَ بِهِ فَتَكَلَّمُوا بِالْإِسْلَامِ وَ شَهِدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَقَرُّوا بِالْقُرْآنِ وَ هُمْ فِي ذَلِكَ شَاكُّونَ فِي مُحَمَّدٍ ص وَ مَا جَاءَ بِهِ وَ لَيْسُوا شُكَّاكاً فِي اللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى‏ حَرْفٍ (الحج: 11) يَعْنِي عَلَى شَكٍّ فِي مُحَمَّدٍ ص وَ مَا جَاءَ بِهِ فَإِنْ أَصابَهُ خَيْرٌ (الحج: 11) يَعْنِي عَافِيَةً فِي نَفْسِهِ وَ مَالِهِ وَ وُلْدِهِ اطْمَأَنَّ بِهِ وَ رَضِيَ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ (الحج: 11) يَعْنِي بَلَاءً فِي جَسَدِهِ أَوْ مَالِهِ تَطَيَّرَ وَ كَرِهَ الْمُقَامَ عَلَى الْإِقْرَارِ بِالنَّبِيِّ ص فَرَجَعَ إِلَى الْوُقُوفِ وَ الشَّكِّ فَنَصَبَ الْعَدَاوَةَ لِلَّهِ وَ لِرَسُولِهِ وَ الْجُحُودَ بِالنَّبِيِّ وَ مَا جَاءَ بِهِ

Farsi Translation:

زراره گويد: از حضرت باقر عليه السّلام از گفتار خداى عز و جل: «و برخى از مردم خدا را بر حرف پرستش كنند. پس اگر خوبى و خوشى بدو رسيد بدان آسوده خاطر است، و اگر آزمايش و فتنه بدو رسد روى برتابد در دنيا و آخرت زيانكار است» (سوره حج آيه 11) پرسيدم؟ فرمود: اينان مردمى بودند كه خدا را پرستش كردند، و دست از پرستش آنچه جز خدا پرستش ميشد كشيدند، ولى در باره محمد (ص) و آنچه آورده بود شبهه كردند، و در شك بودند، پس اسلام را بزبان جارى كردند و گواهى دادند كه معبودى جز خداى يگانه نيست و اين كه محمد (ص) رسول خدا است، و بقرآن نيز اعتراف كردند، ولى با اين حال آنها در باره محمد (ص) و آنچه آورده بود در شك بودند، اگر چه در باره خدا شك نداشتند، خداى عز و جل فرمايد: «و برخى از مردمند كه خدا را بر حرف پرستش كنند» يعنى بر شك در باره محمد (ص) و آنچه آورده است «پس اگر باو خوبى رسد» يعنى عافيت در خود و مال و فرزندش «بآن آسوده گردد» و خوشنود گردد «و اگر فتنه‏اى باو رسد» يعنى بلائى در تن و يا مالش، آن را بفال بد گيرد و از پا برجا بودن بر اقرار پيغمبر (ص) بدش آيد و بتوقف و شك برگردد، و بدشمنى خدا و رسولش و انكار بپيغمبر و آنچه آورده است برخيزد.

English Translation:

 Ali ibn Ibrahim has narrated from his father from ibn Abu Omayr from Omar ibn Othayna from Al-Fodayl and zorarah from Abu Ja'far, peace be upon him, who was talking about what Allah said in this verse (Aya): "There are among men some who serve Allah, as it were, on the verge: if good befalls him, they are, therewith well content; but if a trial comes to him, he turns on their faces: they lose both this world and the Hereafter: that is loss for all to see!" (22:11) Zorarah said: I asked Abu Ja'far, peace be upon him, about this verse and he told me that these are people who worshipped Allah and discarded anything they were worshipping in the past but they had doubts about prophet Muhammad, peace be upon him, and doubts about what he was sent with and asking them to join. In spite of that they joined Islam and bore witness that there's no god but Allah and Muhammad is the messenger of Allah.

They confessed that Qur'an is real but they doubted Prophet Muhammad, peace be upon him, and doubted what he was sent with but they didn't doubt Allah the Almighty.

"There are among men some who serve Allah, as it were, on the verge"  This means that they serve Allah but at the same time doubt prophet Muhammad, peace be upon him, and doubt what he's been sent with [i.e. The Religion of Islam]. "if good befalls him" means having good health, enough money and fine offspring "they are, therewith well content" and became satisfied. "but if a trial comes to him" means if something bad happens to him he frowns with his heart full of pessimism and he hates accepting prophet Muhammad, peace be upon him, and returns to his doubts again and builds up enmity and hatred against Allah and His messenger, peace be upon him, and denies the messenger with what he's sent with.

Source:

Al-Kafi, Volume 2, Page 413, Tradition #1