Shaykh al-Kulaynī dedicated a chapter in the second volume of al-Kāfī called, “Those Granted Immunity from Afflictions."
He mentioned three narrations – one of them is undoubtedly authentic, the second one's chain of transmission appears to be authentic, and the third, if we also consider the apparent chain of transmission, is authentic and complete in terms of its chain.
The Three Narrations
Imam al-Bāqir (a) said,
God Almighty has wards which he safeguards from tribulation. He allows them to live soundly, He blesses them soundly, and makes them die soundly.
He will resurrect them soundly and allow them to live in paradise soundly.58 Imam al-Ṣādiq (a) said,
God Almighty created some creatures which He safeguards from tribulation. He created them soundly, allowed them to live soundly, made them die soundly, and allowed them to enter paradise soundly.59 Imam al-Ṣādiq (a) also said,
God Almighty has wards from amongst His creatures which He maintains with His blessings, favors with wellness from Him, and allows them to enter paradise by His mercy. Tribulations and strife pass over them without
harming them in the least.60
Reflecting on the Narrations
The first narration poses a challenge due to its chain of transmission.61 The second narration stands out for its completeness in transmission.
Now, regarding the third narration, there's only one narrator that requires discussion—Jaʿfar ibn Muhammad. Although this name is shared by many narrators, we believe that the actual narrator here is Jaʿfar ibn Muhammad ibn Yūnus,62 who acknowledged as reliable by Shaykh al-Ṭ ūsī.
Let us ponder over the discussions presented here a bit further.
Do we meet the criteria to be included in these narrations and
be considered among their companions? Has Allah (swt) spared us from afflictions in this way?
The question we pose to ourselves is: What have we offered to Allah (swt) to deserve inclusion in these categories? In other words, why would Allah spare us from all afflictions?
Attaining such a status is exceedingly difficult, even improbable, because we have not presented anything worthy.
Achieving such advanced stages of perfection and obedience is a daunting task.
The Imams (a) and figures like them reached such elevated levels by avoiding sins, fulfilling obligations and recommended acts, and steering clear of doubtful matters.
Some pious believers have learned from the Imams’ words; that we shall be punished for what is impermissible, held to account for what is permissible, and reproach in areas of doubt.
Yes, even when we act completely within what is allowed by Allah, He will hold us accountable! Did we misuse His blessings? Did we use what He gave us to help others?
Those who have reached such levels are the ones whom Allah (swt) spares from afflictions if His wisdom dictates so.
Otherwise, afflictions may befall even the prophets and the best of individuals, according to the wisdom of Allah (swt).
In any case, we do cannot ascertain whether we are personally included in these narrations, nor do we bear that burden. We belong to another category of narrations.
These narrations suggest that when Allah showers abundant blessings upon a person, there is a possibility of them being ensnared and tempted. The eminent scholar, al-Ḥ urr al- ʿĀmilī,63 narrates a particularly relevant narration in his seminal work Wasāʾil al-Shīʿah.64 It is narrated that Imam al- Ṣādiq (a) was asked about enticement. He replied,
It is when a servant commits a sin, but he is given respite and blessings are renewed for him. Thus, he is distracted from seeking forgiveness and becomes ensnared without realizing.65 Therefore, when one enjoys constant blessings without
experiencing adversity, they should be cautious and wary.
Why are they not afflicted like others? Here, we fear that this might be a form of trial, temptation, or ensnarement. Hence, we must remain vigilant and watch ourselves to avoid slipping into such traps.
We beseech Allah (swt) for guidance for ourselves, you, and all the believers.