Summary:
We hereby dedicate this article to our Masters-asws, the Holy Prophet-saww and the Twelve Holy Imams-asws of the Holy Ahl Al-Bayt-asws who are the only ones to interpret the Holy Quran – and we are away from those who either did not take the Sunnah[1] or deliberately neglect Sunnah (Ahadith) in order to interpret the Holy Verses as per their own benefits.
و عن عبدالرحمن بن الحجاج، قال: سمعت أبا عبدالله (عليه السلام) يقول: «ما أبعد عقول الرجال من تفسير القرآن».
And from Abdul Rahman Bin Al Hajjaj who said,
‘I heard Abu Abdullah-asws saying: ‘There is nothing more remote from the intellects of the men than the interpretation (Tafseer) of the Quran?’.[2]
Momineen and Mominat, with deep regret, we are replying to a clip from a beautiful gathering of Momineen, where a speaker (in Urdu) is trying to take them and those watching the video, in a grave trail of Eman– as you will read, he is presenting ‘incomplete and selective’ Verses and Ahadith and sells his speech quite effectively for the sake of worldly gain? We address each point separately and give some details in appendices.
Point 1:
The speaker alleges that Amir ul-Momineen-asws said in replied to a question: Yes, I-asws have seen Allah-azwj!
Reply to Point 1:
The complete answer of Amir ul-Momineen-asws was not given, the Hadith is:
See the complete Hadith in Appendix Point 1:
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ حِينَ عَبَدْتَهُ قَالَ فَقَالَ وَيْلَكَ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ وَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ لَا تُدْرِكُهُ الْعُيُونُ فِي مُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ .
he said, ‘O Amir Al-Momineen-asws! Do you-asws see your-asws Lord-azwj when you-asws worship Him-azwj?’ So he-asws said: ‘Woe be unto you! I-asws have never worshipped a Lord-azwj I-asws do not see’. He said, ‘And how do you-asws see Him-azwj?’ He-asws said: ‘Woe be unto you! The eyes cannot envisage Him-azwj in the viewing of the sights. But, the hearts see Him-azwj by the realities of the Eman’.[3]
Point 2:
Speaker goes on to allege that Amir ul-Momineen-asws replied where does Allah-azwj Lives? Amir ul-Momineen-asws replied: Allah-azwj Lives in us-asws and
Amir ul-Momineen-asws was asked where do you live? Amir ul-Momineen-asws replied we-asws live in Him-azwj
And he asked so what Allah-azwj is and what you-asws are? Amir ul-Momineen-asws replied: He-azwj remains Him-azwj and we remain us-asws.
Reply to Point 2:
Here he is taking a concept of Suffis (Sunnis) of ‘Halool’ based on a Sunnis Hadith which first cited by Kashani and reproduced by Khomeini in his (book) Parwaz dar Malkoot. This Hadith is not in any of Shia Ahadith books, and was introduced to form the basis of Wilayah-e-Faqi, it has first appeared about 400 years ago in the book of ‘Al-Kalamat Al-Maknua Lilfaziz Al-Kashani in the chapter of Al-Fana Fi Allah – a Suffi concept – for that there are so many Ahadith where Suffis are cursed by the Masomeen-asws. Please see the Image of the page in appendix Point 2. Below is from Parwaz dar Malkoot:
أن يكون قوله (عليه السلام): والأصحاب إشارة إلى ما روي عنهم: لنا مع الله حالات: هو فيها نحن، ونحن هو، وهو هو، ونحن نحن.
Point 3:
Here speaker is trying to say that Allah-azwj (Naouzobillah) has limbs, i.e., His-azwj height, His-azwj face, His-azwj Chest….
Reply to Point 3:
Like some Sunnis sects the speaker wants Momineen to make an image of Allah-azwj in their minds having limbs and body! This is totally against the teaching of Ahl Al-Bayt-asws, there is so many Ahadith opposing the belief of creating an Image of Allah-azwj.
قال: فقلت له: يا ابن رسول الله فما معنى الخبر الذي رووه أن ثواب لا إله إلا الله
He (the narrator) said, ‘I said to him-asws, ‘O son-asws of Rasool-Allah-saww! So, what is the meaning of the Hadeeth which is reported that the Reward of (saying) ‘There is no god except Allah-azwj’ –
النظر إلي وجه الله ؟
Would be the looking at the Face of Allah-azwj?’
فقال عليه السلام: يا أبا الصلت من وصف الله بوجه كالوجوه فقد كفر،
He-asws said: ‘O Abu Salt! One who described Allah-azwj with a face like the faces (of people) so he has committed Kufr.
ولكن وجه الله أنبياؤه ورسله وحججه صلوات الله عليهم هم الذين بهم يتوجه إلي الله وإلى دينه ومعرفته
But, the Face (Front) of Allah-azwj is His-azwj Prophets, and His-azwj Rasools-as, and His-azwj Divine Authorities-asws. They-as are those, by them-as one is diverted towards Allah-azwj Mighty and Majestic, and to His-azwj Religion and His-azwj recognition.
وقال الله عزوجل: ” كل من عليها فإن ويبقى وجه ربك ” وقال عزوجل: ” كل شئ هالك إلا وجهه ” فالنظر إلي أنبياء الله ورسله وحججه عليهم السلام في درجاتهم ثواب عظيم للمؤمنين يوم القيامة
And Allah-azwj Mighty and Majestic Said: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27], and the Mighty and Majestic Said: All things will perish except for His Face [28:88]. Therefore, the looking (turning) towards the Prophets-as of Allah-azwj, and His-azwj Rasools-as, and His-azwj Divine Authorities-asws in their-as levels is a great Reward for the Momineen on the Day of Judgment….[4]
See the complete Hadith and other Ahadith forbidding describing Allah-azwj in human face, limbs and body shape are included in Appendix point 3.
Point 4:
Speaker here alleges that Amir ul-Momineen-asws said: Look at me-asws Allah-azwj is like this!
Reply to Point 4:
This is a complete lie, and speaker has gone complete out of his depth to allege that statement to Amir ul-Momineen-asws! (Naouzobillah)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي طَالِبٍ عَنْ سَدِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ قَوْماً يَزْعُمُونَ أَنَّكُمْ آلِهَةٌ يَتْلُونَ بِذَلِكَ عَلَيْنَا قُرْآناً وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Abu Talib, from Sadeyr who said,
‘I said to Abu Abdullah-asws, ‘There is a group or people who are claiming that you (Imams-asws) are gods by reciting that (from) the Quran upon us: And He is the One Who is God in the sky and God in the earth [43:84]’.
فَقَالَ يَا سَدِيرُ سَمْعِي وَ بَصَرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ شَعْرِي مِنْ هَؤُلَاءِ بَرَاءٌ وَ بَرِئَ اللَّهُ مِنْهُمْ مَا هَؤُلَاءِ عَلَى دِينِي وَ لَا عَلَى دِينِ آبَائِي وَ اللَّهِ لَا يَجْمَعُنِي اللَّهُ وَ إِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلَّا وَ هُوَ سَاخِطٌ عَلَيْهِمْ
So he-asws said: ‘O Sadeyr! My-asws hearing, and my-asws vision, and my-asws skin, and my-asws flesh, and my-asws blood, and my-asws hair are disavowed from those, and Allah-azwj Disavows from them. They are not upon my-asws Religion, nor upon the Religion of my-asws forefathers-asws, and Allah-azwj will not Gather me-asws and them on the Day of Judgment except that He-azwj would be Wrathful upon them’….[5]
See complete Hadith in Appendix Point 4.
Point 5:
The speaker is alleging that Touheed has manifested in their shapes but without citing any Verse or Hadith!
Reply to Point 5:
So, here find an opportunity to present two Ahadith defining the Touheed:
فس: الحسن بن علي بن زكريا، عن الهيثم بن عبد الله الرماني، عن علي ابن موسى الرضا صلوات الله عليه، عن أبيه، عن جده محمد بن علي بن الحسين عليهم السلام في قوله: ” فطرة الله التي فطر الناس عليها ” قال: هو لا إله إلا الله، محمد رسول الله – صلى الله عليه وآله – علي أمير المؤمنين – عليه السلام – إلى ههنا التوحيد.
Al Hassan Bin Ali Bin Zakariya, from Al Haysam Bin Abdullah Al Ramany,
‘From Ali-asws Ibn Musa Al-Reza-asws, from his-asws father-asws, from his-asws grandfather-asws Muhammad Bin Ali Bin Al-Husayn-asws regarding His-asws Words: the nature of Allah which He has Natured the people upon. [30:30].
He-asws said: ‘It is, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj, Ali-asws is Emir of the Momineen’, up to here is the Tawheed’’.[6]
عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ نَحْنُ أَصْلُ كُلِّ خَيْرٍ وَ مِنْ فُرُوعِنَا كُلُّ بِرٍّ فَمِنَ الْبِرِّ التَّوْحِيدُ وَ الصَّلَاةُ وَ الصِّيَامُ …….
Imam Jafar-e-Sadiq-asws says: ‘We-asws are the root of all virtues and we-asws are the branches of all righteousness and through us-asws is the (way) to ‘Touheed’ and ‘Salat’ and ‘Soam….[7]
Point 6:
Here speaker recites Verse 42:11 and translates as there is no one like Allah-azwj, and then adds except like them-asws, from where – it’s not in the Holy Verse? So another mix and match approach? Below is the Holy Verse 42:11:
Reply to Point 6:
فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ {1142:}
Originator of the skies and the earth. He Made for your (comfort) mates for you from among yourselves, and also mates of the cattle, multiplying you thereby.
There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]
Ahadith and some further Holy Verses are given in Appendix Point 6.
Point 7
Then the speaker recites two Holy Verse 8:17 and 48:10, implying what? Allah-azwj Knows!
Reply to Point 7:
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ اللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ ۚ وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلَاءً حَسَنًا ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ {17}
So you did not kill them but Allah Killed them, and you did not throw when you threw, but Allah Threw, and to Try the Momineen from it with a good trial. Surely Allah is Hearing, Knowing [8:17]
عن عمرو بن أبي المقدام، عن علي بن الحسين (عليه السلام)، قال: «ناول رسول الله (صلى الله عليه و آله) علي بن أبي طالب (عليه السلام) قبضة من تراب التي رمى بها في وجوه المشركين، فقال الله: وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى».
From Amro Bin Abu Al Maqdaam,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww handed over to Ali-asws Bin Abu Talib-asws a handful from the sand with which to throw upon the faces of the Mushrikeen, so Allah-azwj Said: and you did not threw when you threw, but Allah Threw [8:17]’.[8]
ابن شهر آشوب: عن الثعلبي، و سماك، عن عكرمة، عن ابن عباس، في قوله تعالى: وَ ما رَمَيْتَ إِذْ رَمَيْتَ أن النبي (صلى الله عليه و آله) قال لعلي (عليه السلام): «ناولني كفا من حصباء» فناوله و رمى به في وجوه قريش، فما بقي أحد إلا امتلأت عيناه من الحصباء.
Ibn Shehr Ashub, from Al Sa’alby, and Samaak, from Akrama,
(It has been narrated) from Ibn Abbas regarding His-azwj Words: and you did not threw when you threw, but Allah Threw [8:17] – the Prophet-saww said to Ali-asws: ‘Hand over to me-saww some sand. So he-asws handed over to him-saww, and he-saww threw it upon the faces of Quraysh. So there did not remain anyone except that his eyes were filled from the sand’.[9]
الطبرسي في (الاحتجاج): عن أمير المؤمنين (عليه السلام)، في قوله تعالى: فَلَمْ تَقْتُلُوهُمْ وَ لكِنَّ اللَّهَ قَتَلَهُمْ وَ ما رَمَيْتَ إِذْ رَمَيْتَ وَ لكِنَّ اللَّهَ رَمى: «سمى فعل النبي (صلى الله عليه و آله) فعلا له، ألا ترى تأويله على غير تنزيله».
Al Tabarsy in Al Ihtijaj –
‘From Amir Al-Momineen-asws regarding His-azwj Words: So you did not kill them but Allah Killed them, and you did not threw when you threw, but Allah Threw [8:17]: ‘He-azwj Named the deed of the Prophet-saww as being His-azwj deed. Do you not see that its explanation is upon other than its Revelation?’[10]
Point 8: Hand of Allah-azwj
Over here the speaker implies that Allah-azwj has hands and Allah-azwj has Talked about His-azwj Hands in lots of Verses! And cites two Holy Verses, 48:10 and 38:75.
Reply to Point 8:
إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا {10}
Surely, those pledging allegiance to you are rather pledging their allegiances to Allah, the Hand of Allah being Above their hands. So the one who breaks, is rather breaking against himself, and the one who fulfils with what Allah Covenanted upon him, would be Given a Mighty Recompense [48:10]
قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ {75}
He said: “O Iblees! What prevented you from doing Sajdah to what I Created by My Hands? Were you arrogant or were you from the exalted ones?” [38:75]
Meaning of the word ‘Hand’ in the speech of the Arabs
ابن بابويه، قال: حدثنا علي بن أحمد بن محمد بن عمران الدقاق (رحمه الله)، قال: حدثنا محمد ابن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل، قال: حدثنا الحسين بن الحسن، قال: حدثنا بكر، عن أبي عبد الله البرقي، عن عبد الله بن بحر، عن أبي أيوب الخزاز، عن محمد بن مسلم، قال: سألت أبا جعفر (عليه السلام) فقلت: قوله عز و جل: يا إِبْلِيسُ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ؟
Ibn Babuwayh said, ‘It was narrated to us by Ali Bin Ahmad Bin Muhammad Bin Umran Al Daqaq, from Muhammad Ibn Abu Abdullah Al Kufy, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr, from Abu Abdullah Al Barqy, from Abdullah Bin Bahr, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said,
‘I asked Abu Ja’far-asws, so I said, ‘The Words of the Mighty and Majestic: He said: O Iblees! What prevented you performing Sajda to what I Created with My Two hands? [38:75]’.
فقال: «اليد في كلام العرب القوة و النعمة. قال: وَ اذْكُرْ عَبْدَنا داوُدَ ذَا الْأَيْدِ و قال: وَ السَّماءَ بَنَيْناها بِأَيْدٍ أي بقوة وَ إِنَّا لَمُوسِعُونَ و قال: وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ أي قواهم. و يقال: لفلان عندي يد بيضاء، أي نعمة».-
So he-asws said: ‘The ‘hand’ in the speech of the Arabs is (means) the strength and the favour. He-azwj Said: and remember Our servant Dawood, the possessor of the hand (strength) [38:17]. And Said: And the sky, We Built it by Hand – i.e. by Strength and We are the Expanders [51:47]. And Said: and He Supported them with a Spirit from Him [58:22], i.e. Strengthened them. And it is said, ‘For so and so there is a white hand with me’, i.e. a favour’.[11]
Point 9: وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ
Finally, the speaker cites Holy Verse 39:67 and implies that people did not appreciated Allah-azwj as He-azwj came again and again in the figures of Masomeen-asws .
Reply to Point 9:
Since the speaker did interpretation on his ‘qias’ (analogy), he went totally opposite, please the Holy Verse and its interpretation from Masomeen-asws.
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ {67}
And they are not appreciating Allah with the appreciation that is due to Him; and the whole of the earth would be in His Grip on the Day of Judgement, and the skies having been rolled up in His Right Hand. Glorious is He and Exalted from what they are associating [39:67]
محمد بن يعقوب: عن محمد بن إسماعيل، عن الفضل بن شاذان، عن حماد بن عيسى، عن ربعي بن عبد الله، عن الفضيل بن يسار، قال: سمعت أبا عبد الله (عليه السلام) يقول: «إن الله لا يوصف، و كيف يوصف و قد قال في كتابه: وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ، فلا يوصف بقدر إلا كان أعظم من ذلك».
Muhammad Bin Yaqoub, from Muhammad Bin Ismail, from Al-Fazal-Bin Shazan, from Hamaad Bin Isa, from Rabi’e Bin Abdullah, from Al-Fazeyl Bin Yasaar who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj cannot be described. And how can He-azwj be described and He-azwj has Said in His-azwj Book: And they are not appreciating Allah with the appreciation that is due to Him [39:67], so He-azwj cannot be described with an appreciation, but He-azwj would be greater than that’.[12]
And Imam 10th Imam (Ali-asws Bin Muhammad Al-Askari-asws) Says
كما قال الله عز و جل: وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قالُوا ما أَنْزَلَ اللَّهُ عَلى بَشَرٍ مِنْ شَيْءٍ، ثم نزه عز و جل نفسه عن القبضة و اليمين فقال: سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ».
(it is) just as Allah-azwj Mighty and Majestic Says: And they are not appreciating Allah with the appreciation He is Rightful of when they are saying, ‘Allah did not Reveal anything upon a person’ [6:91], then He-azwj Distanced Himself-azwj from the Grip and the Right Hand (having limbs), so He-azwj Said: Glorious is He and Exalted from what they are associating [39:67]’.[13]
Appendix Point 1:
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَخْطُبُ عَلَى مِنْبَرِ الْكُوفَةِ إِذْ قَامَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ ذِعْلِبٌ ذُو لِسَانٍ بَلِيغٍ فِي الْخُطَبِ شُجَاعُ الْقَلْبِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ قَالَ وَيْلَكَ يَا ذِعْلِبُ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ
Muhammad Bin Abu Abdullah,
(It has been narrated) raising it from Abu Abdullah-asws having said: ‘While Amir Al-Momineen-asws was preaching upon the Pulpit of Al-Kufa, when a man called Zi’lab stood up to him-asws who was eloquent of the tongue regarding the addressing and was brave of heart. So he said, ‘O Amir Al-Momineen-asws! Have you-asws seen your-asws Lord-azwj?’ He-asws said: ‘Woe be unto you, O Zi’lab! I-asws never worshipped a Lord-azwj I-asws did not see’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ يَا ذِعْلِبُ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ وَيْلَكَ يَا ذِعْلِبُ إِنَّ رَبِّي لَطِيفُ اللَّطَافَةِ لَا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لَا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لَا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلَالَةِ لَا يُوصَفُ بِالغِلَظِ
So he said, ‘O Amir Al-Momineen-asws! How did you-asws see Him-azwj?’ He-asws said: ‘Woe be unto you, O Zi’lab! The eyes do not see Him-azwj by the witnessing of the visions, but the hearts see Him-azwj by the realities of the Eman. My-asws Lord-azwj is the most Subtle of the subtles (but) He-azwj cannot be described by the subtleties; most Magnificent (but) cannot be described by the magnificence; Greatest of the greats (but) cannot be described by the greatness; most Majestic (but) cannot be described by the rudeness.
قَبْلَ كُلِّ شَيْءٍ لَا يُقَالُ شَيْءٌ قَبْلَهُ وَ بَعْدَ كُلِّ شَيْءٍ لَا يُقَالُ لَهُ بَعْدٌ شَاءَ الْأَشْيَاءَ لَا بِهِمَّةٍ دَرَّاكٌ لَا بِخَدِيعَةٍ فِي الْأَشْيَاءِ كُلِّهَا غَيْرُ مُتَمَازِجٍ بِهَا وَ لَا بَائِنٌ مِنْهَا ظَاهِرٌ لَا بِتَأْوِيلِ الْمُبَاشَرَةِ مُتَجَلٍّ لَا بِاسْتِهْلَالِ رُؤْيَةٍ نَاءٍ لَا بِمَسَافَةٍ قَرِيبٌ لَا بِمُدَانَاةٍ لَطِيفٌ لَا بِتَجَسُّمٍ مَوْجُودٌ لَا بَعْدَ عَدَمٍ
He-azwj was before everything, nothing can be said to be before Him-azwj, and He-azwj is after everything, nothing can be said to be after Him-azwj. It is not by thinking that He-azwj is Aware, nor by a strategy regarding the things. All of these without being mixed with these, nor is He-azwj apparent from these. He-azwj is apparent, not by the immediate explanation. He-azwj Shines, not by the initiation of sight. He-azwj is remote, not by a distance. He-azwj is near, not by approaches. He-azwj is Subtle, not by embodiment. He-azwj is existent, not after the non-existence.
فَاعِلٌ لَا بِاضْطِرَارٍ مُقَدِّرٌ لَا بِحَرَكَةٍ مُرِيدٌ لَا بِهَمَامَةٍ سَمِيعٌ لَا بِآلَةٍ بَصِيرٌ لَا بِأَدَاةٍ لَا تَحْوِيهِ الْأَمَاكِنُ وَ لَا تَضْمَنُهُ الْأَوْقَاتُ وَ لَا تَحُدُّهُ الصِّفَاتُ وَ لَا تَأْخُذُهُ السِّنَاتُ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ
He-azwj is a Performer, not by the desperation, and Evaluator, not by the movement, an Intender, not by thinking, a Hearer, not by an instrument, Seeing, not by tools. Neither does a place contain Him-azwj, nor does the times enclose Him-azwj, nor do the attributes limit Him-azwj, nor do the slumbers seize Him-azwj. His-azwj Being precedes the time, and His-azwj existence (precedes) the nothingness, and His-azwj eternality (precedes) the beginning.
بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لَا مَشْعَرَ لَهُ وَ بِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لَا جَوْهَرَ لَهُ وَ بِمُضَادَّتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَ الْيُبْسَ بِالْبَلَلِ وَ الْخَشِنَ بِاللَّيِّنِ وَ الصَّرْدَ بِالْحَرُورِ
By His-azwj Giving awareness the awarenesses are recognised that there is no giver of awareness to Him-azwj, and by His-azwj Essence the essences are recognised that there is no giver of essence to Him-azwj, and by His-azwj Giving opposites to the things it is recognised that there is no opposite to Him, and by His-azwj Pairing between the things, it is recognised that there is no pair for Him-azwj. He-azwj has Construed the light with the darkness, and the dryness with the wetness, and the rough with the coarse, and the coldness with the heat.
مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا وَ مُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَ بِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا وَ ذَلِكَ قَوْلُهُ تَعَالَى وَ مِنْ كُلِّ شَيْءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ فَفَرَّقَ بَيْنَ قَبْلٍ وَ بَعْدٍ لِيُعْلَمَ أَنْ لَا قَبْلَ لَهُ وَ لَا بَعْدَ لَهُ
He-azwj is the Composer between the individual things and a Separator between the close things. It evidences by its separation upon One-azwj Who separated these, and by their composition, upon their Composer. And these are the Words of the Exalted [51:49] And of everything We have created pairs that you may be mindful. Thus, He-azwj separated between the ‘before’ and ‘after’ in order for it to be known that there is neither a ‘before’ for Him-azwj nor an ‘after’ for Him-azwj.
شَاهِدَةً بِغَرَائِزِهَا أَنْ لَا غَرِيزَةَ لِمُغْرِزِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لَا وَقْتَ لِمُوَقِّتِهَا حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَنْ لَا حِجَابَ بَيْنَهُ وَ بَيْنَ خَلْقِهِ كَانَ رَبّاً إِذْ لَا مَرْبُوبَ وَ إِلَهاً إِذْ لَا مَأْلُوهَ وَ عَالِماً إِذْ لَا مَعْلُومَ وَ سَمِيعاً إِذْ لَا مَسْمُوعَ .
The instincts testify that there is no instinct for the One-azwj Who Created the instincts. It is informed by the creation of time that there is no time for the One-azwj Who Created time. He-azwj Veiled some from the others in order for it to be known that there is no veil between Him-azwj and His-azwj creatures. He-azwj was Lord-azwj when there none being nourished, and a God-azwj when there were no worshippers, and a Knower when there was nothing to be known, and a Hearer when there was none to be heard’.[14]
Also in another Hadith:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ حِبْرٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ حِينَ عَبَدْتَهُ قَالَ فَقَالَ وَيْلَكَ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ وَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ لَا تُدْرِكُهُ الْعُيُونُ فِي مُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Al Hassan Al Mowsaly, from;
Abu Abdullah-asws says: ‘A Rabbi came over to Amir Al-Momineen-asws and he said, ‘O Amir Al-Momineen-asws! Do you-asws see your-asws Lord-azwj when you-asws worship Him-azwj?’ So he-asws said: ‘Woe be unto you! I-asws have never worshipped a Lord-azwj I-asws do not see’. He said, ‘And how do you-asws see Him-azwj?’ He-asws said: ‘Woe be unto you! The eyes cannot envisage Him-azwj in the viewing of the sights. But, the hearts see Him-azwj by the realities of the Eman’.[15]
Appendix Point 2: Lana Ma Allah Halat
Appendix Point 3:
قال: فقلت له: يا ابن رسول الله فما معنى الخبر الذي رووه أن ثواب لا إله إلا الله النظر إلي وجه الله ؟
He (the narrator) said, ‘I said to him-asws, ‘O son-asws of Rasool-Allah-saww! So, what is the meaning of the Hadeeth which is reported that the Reward of (saying) ‘There is no god except Allah-azwj’ would be the looking at the Face of Allah-azwj?’
فقال عليه السلام: يا أبا الصلت من وصف الله بوجه كالوجوه فقد كفر، ولكن وجه الله أنبياؤه ورسله وحججه صلوات الله عليهم هم الذين بهم يتوجه إلي الله وإلى دينه ومعرفته
He-asws said: ‘O Abu Salt! One who described Allah-azwj with a face like the faces so he has committed Kufr. But, the Face of Allah-azwj is His-azwj Prophets, and His-azwj Rasools-as, and His-azwj Divine Authorities-asws. They-as are those, by them-as one is diverted towards Allah-azwj Mighty and Majestic, and to His-azwj Religion and His-azwj recognition.
وقال الله عزوجل: ” كل من عليها فإن ويبقى وجه ربك ” وقال عزوجل: ” كل شئ هالك إلا وجهه ” فالنظر إلي أنبياء الله ورسله وحججه عليهم السلام في درجاتهم ثواب عظيم للمؤمنين يوم القيامة
And Allah-azwj Mighty and Majestic Said: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27], and the Mighty and Majestic Said: All things will perish except for His Face [28:88]. Therefore, the looking towards the Prophets-as of Allah-azwj, and His-azwj Rasools-as, and His-azwj Divine Authorities-asws in their-as levels is a great Reward for the Momineen on the Day of Judgment.
وقد قال النبي صلى الله عليه واله: من أبغض أهل بيتي وعترتي لم يرني ولم أره يوم القيامة. وقال صلى الله عليه واله: إن فيكم من لا يراني بعد أن يفارقني يا أبا الصلت إن الله تبارك وتعالي لا يوصف بمكان ولا يدرك بالابصار والاوهام
And the Prophet-saww has said: ‘One who hates the People-asws of my-saww Household, and my-saww offspring, will not see me-asws, and I-saww will not see him on the Day of Judgment’. And he-saww said: ‘Among you is one will not see me-saww separating from me-saww’. O Abu Al Salt! Allah-azwj Blessed and Exalted cannot be describe with a place, nor can He-azwj be realised by the sights and the imaginations’’.[16]
Allah-azwj cannot be Seen in a Dream:
ابن ناتانة، عن علي، عن أبيه، عن ابن أبي عمير، عن إبراهيم الكرخي قال: قلت للصادق جعفر بن محمد عليهما السلام: إن رجلا رأى ربه عزوجل في منامه فما يكون ذلك ؟ فقال: ذلك رجل لادين له إن الله تبارك وتعالى لا يرى في اليقظة ولافي المنام ولافي الدنيا ولافي الآخرة.
Ibn Natanat, from Ali, from his father, from Ibn AbuUmeyr, from Ibrahim Al Karkhy who said,
‘I said to Al-Sadiq Ja’far-asws Bin Muhammad-asws: ‘A man saw his Lord-azwj Mighty and Majestic in his dream, so what can that happen to be?’ He-asws said: ‘That is a man not having any Religion to Him-azwj. Allah-azwj Blessed and Exalted can neither be seen during the wakefulness, nor in the dream, nor in the world, nor in the Hereafter’’.[17]
Why it is impossible to See Allah-azwj?
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَاكَرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِيمَا يَرْوُونَ مِنَ الرُّؤْيَةِ فَقَالَ الشَّمْسُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْكُرْسِيِّ وَ الْكُرْسِيُّ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْعَرْشِ وَ الْعَرْشُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْحِجَابِ وَ الْحِجَابُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ السِّتْرِ فَإِنْ كَانُوا صَادِقِينَ فَلْيَمْلَئُوا أَعْيُنَهُمْ مِنَ الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ .
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Aasim Bin Humeyd,
(It has been narrated) from Abu Abdullah-asws having said: ‘I discussed with Abu Abdullah-asws regarding what they (reporters) are reporting of the sighting. So he-asws said: ‘The sun is a one part from the seventy of the light of the Chair (الْكُرْسِيِّ), and the Chair (الْكُرْسِيِّ) is one part of seventy parts from the Light of the Throne (الْعَرْشِ), and the Throne (الْعَرْشِ ) is one part from seventy parts from the Light of the Veil, and the Veil is one part from the seventy part from the Light of the Curtain. So if they were truthful, so let them be filling their eyes from the sun where there is no cloud under it’.[18]
أحمد بن إسحاق قال: كتبت إلي أبي الحسن علي بن محمد عليهما السلام أسأله عن الرؤية وما فيه الخلق فكتب عليه السلام: لا تجوز الرؤية ما لم يكن بين الرائي والمرئي هواء ينفذه البصر، فمتى انقطع الهواء وعدم الضياء لم تصح الرؤية، وفي وجوب اتصال الضياء بين الرائي والمرئي وجوب الاشتباه – وتعالى الله عن الاشتباه – فثبت أنه لا تجوز عليه سبحانه الرؤية بالابصار لان الاسباب لابد من اتصالها بالمسببات.
Ahmad Bin Is’haq who said,
‘I wrote to Abu Al-Hassan Ali-asws Bin Muhammad-asws asking him-asws about the sighting (Allah-azwj), and what the people are in. So, he-asws wrote: ‘The sighting is not allowed for as long as between the seer and the seen there does not happen to be air implemented by the sight. So, when the air is cut off, and the illumination is negated, the sighting is not correct, and among the necessities of the arrival of the illumination between the seer and the seen is the necessity of the resemblance – and Allah-azwj is Exalted from the resemblance – Thus it is proven that the sighting by the sights is not allowed upon Him-azwj, Glorious is He-azwj, because it is inevitable for the reasons to be connected with the causes’’.[19]
Appendix Point 4:
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي طَالِبٍ عَنْ سَدِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ قَوْماً يَزْعُمُونَ أَنَّكُمْ آلِهَةٌ يَتْلُونَ بِذَلِكَ عَلَيْنَا قُرْآناً وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Barqy, from Abu Talib, from Sadeyr who said,
‘I said to Abu Abdullah-asws, ‘There is a group or people who are claiming that you (Imams-asws) are gods by reciting that (from) the Quran upon us: And He is the One Who is God in the sky and God in the earth [43:84]’.
فَقَالَ يَا سَدِيرُ سَمْعِي وَ بَصَرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي وَ شَعْرِي مِنْ هَؤُلَاءِ بَرَاءٌ وَ بَرِئَ اللَّهُ مِنْهُمْ مَا هَؤُلَاءِ عَلَى دِينِي وَ لَا عَلَى دِينِ آبَائِي وَ اللَّهِ لَا يَجْمَعُنِي اللَّهُ وَ إِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلَّا وَ هُوَ سَاخِطٌ عَلَيْهِمْ
So he-asws said: ‘O Sadeyr! My-asws hearing, and my-asws vision, and my-asws skin, and my-asws flesh, and my-asws blood, and my-asws hair are disavowed from those, and Allah-azwj Disavows from them. They are not upon my-asws Religion, nor upon the Religion of my-asws forefathers-asws, and Allah-azwj will not Gather me-asws and them on the Day of Judgment except that He-azwj would be Wrathful upon them’.
قَالَ قُلْتُ وَ عِنْدَنَا قَوْمٌ يَزْعُمُونَ أَنَّكُمْ رُسُلٌ يَقْرَءُونَ عَلَيْنَا بِذَلِكَ قُرْآناً يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّباتِ وَ اعْمَلُوا صالِحاً إِنِّي بِما تَعْمَلُونَ عَلِيمٌ
He (the narrator) said, ‘I said, ‘And with us there is a group of people who are claiming that you (Imams-asws) are Rasools-as, reciting that (from) the Quran upon us: O you Rasools! Eat from the good things and do righteous deeds, I am Cognizant with what you are doing [23:51]’.
فَقَالَ يَا سَدِيرُ سَمْعِي وَ بَصَرِي وَ شَعْرِي وَ بَشَرِي وَ لَحْمِي وَ دَمِي مِنْ هَؤُلَاءِ بَرَاءٌ وَ بَرِئَ اللَّهُ مِنْهُمْ وَ رَسُولُهُ مَا هَؤُلَاءِ عَلَى دِينِي وَ لَا عَلَى دِينِ آبَائِي وَ اللَّهِ لَا يَجْمَعُنِي اللَّهُ وَ إِيَّاهُمْ يَوْمَ الْقِيَامَةِ إِلَّا وَ هُوَ سَاخِطٌ عَلَيْهِمْ
So he-asws said: ‘O Sadeyr! My-asws hearing, and my-asws vision, and my-asws hair, and my-asws skin, and my-asws flesh, and my-asws blood are disavowed from those ones, and Allah-azwj Disavows from them, and (as well as) His-azwj Rasool-saww. They are neither upon my-asws Religion nor upon the Religion of my-asws forefathers-asws, and Allah-azwj will not Gather me-asws and them on the Day of Judgment except that He-azwj would be Wrathful upon them’.
قَالَ قُلْتُ فَمَا أَنْتُمْ قَالَ نَحْنُ خُزَّانُ عِلْمِ اللَّهِ نَحْنُ تَرَاجِمَةُ أَمْرِ اللَّهِ نَحْنُ قَوْمٌ مَعْصُومُونَ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى بِطَاعَتِنَا وَ نَهَى عَنْ مَعْصِيَتِنَا نَحْنُ الْحُجَّةُ الْبَالِغَةُ عَلَى مَنْ دُونَ السَّمَاءِ وَ فَوْقَ الْأَرْضِ .
He (the narrator) said, ‘I said, ‘So what are you-asws?’ He-asws said: ‘We-asws are the treasurers of the Knowledge of Allah-azwj. We-asws are translators of the Commands of Allah-azwj. We-asws are a group of infallibles. Allah-azwj Blessed and Exalted has Commanded with (you) being obedient to us-asws and Forbade (you) from disobeying us-asws. We are the eloquent Divine Authorities upon the ones below the sky and above the earth’.[20]
Appendix Point 6:
ابن شهر آشوب: من كتاب العلوي البصري: أن جماعة من اليمن أتوا إلى النبي (صلى الله عليه و آله) فقالوا: نحن بقايا الملك المقدم من آل نوح، و كان لنبينا وصي اسمه سام، و أخبر في كتابه، أن لكل نبي معجزة، و له وصي يقوم مقامه، فمن وصيك؟
Ibn Shehr Ashub, from the book of Al Alawy Al Basry that,
‘A group from Al-Yemen came to the Prophet-saww. They said, ‘We are the remainder of the previous king from the Progeny of Noah-as, and our Prophet-as had a successor-as whose name was Saam-as. In his-as Book there is news that for every Prophet-as there is a Miracle, as well as for his-as successor-as who stands in his-as place. So who is your-saww successor-asws?’
فأشار بيده نحو علي (عليه السلام)، فقالوا: يا محمد، إن سألناه أن يرينا سام بن نوح، فيفعل؟ فقال (صلى الله عليه و آله): «نعم، بإذن الله»
So he-saww gestured by his-saww in the direction of Ali-asws. They said, ‘O Muhammad-saww! We are asking him-asws to show us Saam-as Bin Noah-as, so will he-asws (be able to) do it?’ He-saww said: ‘Yes, by the Permission of Allah-azwj’.
و قال: «يا علي، قم معهم إلى داخل المسجد فصل ركعتين، و اضرب برجلك الأرض عند المحراب».
And he-saww said: ‘O Ali-asws! Go with them to the inside of the Masjid, pray two Cycles of Salat, and strike the ground with your-asws leg by the Prayer Niche’.
فذهب علي، و بأيديهم صحف، إلى أن بلغ محراب رسول الله (صلى الله عليه و آله) داخل المسجد، فصلى ركعتين، ثم قام فضرب برجله على الأرض فانشقت الأرض و ظهر لحد و تابوت، فقام من التابوت شيخ يتلألأ وجهه مثل القمر ليلة البدر، و ينفض التراب من رأسه، و له لحية إلى سرته،
So Ali-asws went, and in their hands were their Parchments, until he-asws reached the Prayer Niche of Rasool-Allah-saww inside the Masjid. Then he-asws prayed two Cycles of Salat, then stood up and struck the ground with his-asws leg. So the ground split up and a grave and a coffin became apparent. An old man arose from the coffin, his-as face shining like the moon of the night of the full moon, and shook off the dust from his-as head, and he-as had his-as beard up to his-as belly.
و صلى على علي (عليه السلام)، و قال: أشهد أن لا إله إلا الله، و أن محمدا رسول الله، سيد المرسلين، و أنك علي وصي محمد، سيد الوصيين، أنا سام بن نوح.
And he-as greeted Ali-asws and said: ‘I-as testify that there is no god except for Allah-azwj, and that Muhammad-saww is Rasool-Allah-saww, Chief of the Rasools-as, and you-asws Ali-asws are the successor-asws of Muhammad-saww, Chief of the successors-asws, and I-as am Saam-as Bin Noah-as!’
فنشروا أولئك صحفهم، فوجدوه كما وصفوه في الصحف، ثم قالوا: نريد أن يقرأ من صحفه سورة. فأخذ في قراءته حتى تمم السورة، ثم سلم على علي، و نام كما كان، فانضمت الأرض، و قالوا بأسرهم: إن الدين عند الله الإسلام. و آمنوا،
So they brought out their Parchments, and found him-as to be as he-as had been Described therein. Then they said, ‘We want him-as to recite a Chapter from the Parchment. He-as recited the Complete Chapter, then greeted Ali-asws, and went back to sleep as he-as had been. The ground converged back. And they said, ‘Surely the Religion in the Presence of Allah-azwj, is Al-Islam’. And they expressed belief.
فأنزل الله تعالى: أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِياءَ فَاللَّهُ هُوَ الْوَلِيُّ وَ هُوَ يُحْيِ الْمَوْتى إلى قوله: أُنِيبُ.
Therefore, Allah-azwj the Exalted Revealed: Or have they taken guardians from besides Him? But Allah, He is the Guardian, and He Revives the dead [42:9] up to His-azwj Words: and I turn to Him [42:10]’.[21]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ فَسَأَلَهُ عَنِ الْحَلَالَ وَ الْحَرَامِ وَ الْأَحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ فَقَالَ أَبُو قُرَّةَ إِنَّا رُوِّينَا أَنَّ اللَّهَ قَسَمَ الرُّؤْيَةَ وَ الْكَلَامَ بَيْنَ نَبِيَّيْنِ فَقَسَمَ الْكَلَامَ لِمُوسَى وَ لِمُحَمَّدٍ الرُّؤْيَةَ
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,
‘Abu Qurra the narrator asked me if I could take him over to Abu Al-Hassan Al-Reza-asws. So I sought permission for him regarding that and he permitted to me. So I took him over to him-asws. So he asked him-asws about the Permissible and the prohibitions and the regulations, until his questions reached to the Tawheed (Oneness). So Abu Qurra said, ‘We are reporting that Allah-azwj Distributed the Sighting and the Speech between two Prophets-as. So He-azwj Distributed the Speech to Musa-as and for Muhammad-saww, the Sighting’.
فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) فَمَنِ الْمُبَلِّغُ عَنِ اللَّهِ إِلَى الثَّقَلَيْنِ مِنَ الْجِنِّ وَ الْإِنْسِ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْءٌ أَ لَيْسَ مُحَمَّدٌ قَالَ بَلَى
So Abu Al-Hassan-asws said: ‘So who delivered from Allah-azwj to the two communities of the Jinn and the human beings Visions cannot comprehend Him [6:103], (and) and they do not comprehend Him in knowledge [20:110], (and) There isn’t anything like Him [42:11]? Was it not Muhammad-saww?’ He said, ‘Yes’.
قَالَ كَيْفَ يَجِيءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعاً فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَنَّهُ يَدْعُوهُمْ إِلَى اللَّهِ بِأَمْرِ اللَّهِ فَيَقُولُ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْءٌ ثُمَّ يَقُولُ أَنَا رَأَيْتُهُ بِعَيْنِي وَ أَحَطْتُ بِهِ عِلْماً وَ هُوَ عَلَى صُورَةِ الْبَشَرِ أَ مَا تَسْتَحُونَ مَا قَدَرَتِ الزَّنَادِقَةُ أَنْ تَرْمِيَهُ بِهَذَا أَنْ يَكُونَ يَأْتِي مِنْ عِنْدِ اللَّهِ بِشَيْءٍ ثُمَّ يَأْتِي بِخِلَافِهِ مِنْ وَجْهٍ آخَرَ
He-asws said: ‘How can a man-saww come over to the people and he-saww informs them that he-saww has come from Allah-azwj and that he-saww is inviting them to Allah-azwj by the Command of Allah-azwj, so he-saww is saying Visions cannot comprehend Him [6:103], (and) and they do not comprehend Him in knowledge [20:110], (and) There isn’t anything like Him [42:11], then he-saww would be saying that: ‘I-saww saw Him-azwj with my-saww own eyes and I-saww comprehended Him-azwj in knowledge and He-azwj is upon an image of the person’? Are you not ashamed of what would enable the atheists to pelt with this that he-saww happened to come from the Presence of Allah-azwj with something, then he-saww came with the opposite of it from another aspect?’
قَالَ أَبُو قُرَّةَ فَإِنَّهُ يَقُولُ وَ لَقَدْ رَآهُ نَزْلَةً أُخْرى فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ بَعْدَ هَذِهِ الْآيَةِ مَا يَدُلُّ عَلَى مَا رَأَى حَيْثُ قَالَ ما كَذَبَ الْفُؤادُ ما رَأى يَقُولُ مَا كَذَبَ فُؤَادُ مُحَمَّدٍ مَا رَأَتْ عَيْنَاهُ ثُمَّ أَخْبَرَ بِمَا رَأَى
Abu Qurra said, ‘But He-azwj is Saying: And certainly he saw it [53:13] (meaning Him-azwj) in another descent.’ So Abu Al-Hassan-asws said: ‘It is after the Verse indicating upon what he-saww saw where He-azwj Says: The heart of Muhammad did not belie what it saw [53:11]. He-azwj is Saying that the heart of Muhammad-saww did not belie what his-saww eyes saw. Then He-azwj Informed with what he-saww saw.
فَقَالَ لَقَدْ رَأى مِنْ آياتِ رَبِّهِ الْكُبْرى فَآيَاتُ اللَّهِ غَيْرُ اللَّهِ وَ قَدْ قَالَ اللَّهُ وَ لا يُحِيطُونَ بِهِ عِلْماً فَإِذَا رَأَتْهُ الْأَبْصَارُ فَقَدْ أَحَاطَتْ بِهِ الْعِلْمُ وَ وَقَعَتِ الْمَعْرِفَةُ
Then He-azwj Said: He saw of the greatest Signs of his Lord [53:18]. So the Signs of Allah-azwj are other than Allah-azwj, and He-azwj had Said: and they do not comprehend Him in knowledge [20:110]. So if the visions were to see Him-azwj, then they would have comprehended Him-azwj in knowledge, and the recognition would occur’.
فَقَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَاتِ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا كَانَتِ الرِّوَايَاتُ مُخَالِفَةً لِلْقُرْآنِ كَذَّبْتُهَا وَ مَا أَجْمَعَ الْمُسْلِمُونَ عَلَيْهِ أَنَّهُ لَا يُحَاطُ بِهِ عِلْماً وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَيْسَ كَمِثْلِهِ شَيْءٌ .
So Abu Qurra said, ‘So (then) you-asws are belying the reports’. Abu Al-Hassan-asws said: ‘When the reports were in opposition to the Quran, I-saww would belie these, and what the Muslims have formed a consensus upon is that: and they do not comprehend Him in knowledge [20:110], Visions cannot comprehend Him [6:103], (and) There isn’t anything like Him [42:11]’.[22]
اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {35}
Allah is Light of the skies and the earth. An example of His Light is like a niche wherein is a lamp, the lamp is in a glass, and the glass is as if it is a brightly shining star ignited from a Blessed tree of olives, neither eastern nor western. Its oil almost illuminates and even though fire does not touch it. Light upon Light. Allah Guides to His Light ones He so Desires to, and Allah Strikes examples for the people, and Allah is Knowing of all things [24:35]
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ ۚ إِنَّ اللَّهَ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ {74}
Therefore, do not strike resemblances for Allah; surely Allah Knows and you do not know [16:74]
VERSE 60
لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ ۖ وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {60}
For those who do not believe in the Hereafter it is an evil example, and for Allah is the Exalted Example, and He is the Mighty, the Wise [16:60]
Appendix Point 8: Hand(s) of Allah-azwj
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلَمَّا آسَفُونا انْتَقَمْنا مِنْهُمْ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَأْسَفُ كَأَسَفِنَا وَ لَكِنَّهُ خَلَقَ أَوْلِيَاءَ لِنَفْسِهِ يَأْسَفُونَ وَ يَرْضَوْنَ وَ هُمْ مَخْلُوقُونَ مَرْبُوبُونَ فَجَعَلَ رِضَاهُمْ رِضَا نَفْسِهِ وَ سَخَطَهُمْ سَخَطَ نَفْسِهِ لِأَنَّهُ جَعَلَهُمُ الدُّعَاةَ إِلَيْهِ وَ الْأَدِلَّاءَ عَلَيْهِ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: Then when they Angered Us, We Took Revenge from them [43:55]. He-asws said: ‘Allah-azwj Mighty and Majestic does not regret like we tend to regret, but He-azwj Created Friends for Himself-azwj who are regretting and being pleased, and they are creations, being Nourished. Thus, He-azwj Made their-asws pleasure as being His-azwj Pleasure, and their-asws anger as being His-azwj Anger, because He-azwj Made them-asws as the inviters to Him-azwj, and the Indicators to Him-azwj.
فَلِذَلِكَ صَارُوا كَذَلِكَ وَ لَيْسَ أَنَّ ذَلِكَ يَصِلُ إِلَى اللَّهِ كَمَا يَصِلُ إِلَى خَلْقِهِ لَكِنْ هَذَا مَعْنَى مَا قَالَ مِنْ ذَلِكَ وَ قَدْ قَالَ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ دَعَانِي إِلَيْهَا وَ قَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ وَ قَالَ إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ
So, due to that, they-asws came to be like that, and it isn’t so that it (anger) comes to Allah-azwj just as it tends to come to His-azwj creatures. But, this is the Meaning of what He-azwj Said from that, and He-azwj has Said: “The one who offends a friend of Mine-azwj, so he has duelled against Me-azwj with the battle and called Me-azwj to it”. And He-azwj Said: There is one who obeys the Rasool, so he has obeyed Allah [4:80]. And He-azwj Said: Surely, those pledging allegiance to you are rather pledging their allegiances to Allah, the Hand of Allah being Above their hands [48:10].
فَكُلُّ هَذَا وَ شِبْهُهُ عَلَى مَا ذَكَرْتُ لَكَ وَ هَكَذَا الرِّضَا وَ الْغَضَبُ وَ غَيْرُهُمَا مِنَ الْأَشْيَاءِ مِمَّا يُشَاكِلُ ذَلِكَ وَ لَوْ كَانَ يَصِلُ إِلَى اللَّهِ الْأَسَفُ وَ الضَّجَرُ وَ هُوَ الَّذِي خَلَقَهُمَا وَ أَنْشَأَهُمَا لَجَازَ لِقَائِلِ هَذَا أَنْ يَقُولَ إِنَّ الْخَالِقَ يَبِيدُ يَوْماً مَا لِأَنَّهُ إِذَا دَخَلَهُ الْغَضَبُ وَ الضَّجَرُ دَخَلَهُ التَّغْيِيرُ وَ إِذَا دَخَلَهُ التَّغْيِيرُ لَمْ يُؤْمَنْ عَلَيْهِ الْإِبَادَةُ
So, all of this and the likes of it are upon what we-asws mentioned to you, and like this is the (Divine) Pleasure, and the Anger, and other than these two from the things which are identical to that. And had it been so that the regret, and the weariness arrives to Allah-azwj, and He-azwj is the One-azwj Who Created both, it would be allowed for a speaker to say this that one day the Creator would be obliterated, because He-azwj, when the anger and the weariness enters Him-azwj, the change would enter Him-azwj, the obliteration would not be safe upon Him-azwj.
ثُمَّ لَمْ يُعْرَفِ الْمُكَوِّنُ مِنَ الْمُكَوَّنِ وَ لَا الْقَادِرُ مِنَ الْمَقْدُورِ عَلَيْهِ وَ لَا الْخَالِقُ مِنَ الْمَخْلُوقِ تَعَالَى اللَّهُ عَنْ هَذَا الْقَوْلِ عُلُوّاً كَبِيراً بَلْ هُوَ الْخَالِقُ لِلْأَشْيَاءِ لَا لِحَاجَةٍ فَإِذَا كَانَ لَا لِحَاجَةٍ اسْتَحَالَ الْحَدُّ وَ الْكَيْفُ فِيهِ فَافْهَمْ إِنْ شَاءَ اللَّهُ تَعَالَى .
Then it would not be recognised, the Bringer into being from the comer into being, nor the Powerful from the one empowered upon, nor the Creator from the Created. Exalted is Allah-azwj from this speech, Loftier, Greater. But, He-azwj is the Creator of the things, not for a need. So when there was no need, the limitation is impossible, (as well as the) ‘how’ (Qualitative State) regarding Him-azwj. Therefore, understand, if Allah-azwj the Exalted so Desires’.[23]
علي بن إبراهيم قال: فقدموا في التأليف آية الشرط على بيعة الرضوان، و إنما نزلت أولا بيعة الرضوان ثم آية الشرط عليهم فيها.
Ali Bin Ibrahim said,
‘They (Usman’s group, during the compilation of Holy Quran) placed in the composition (of this Quran) the Verse of the condition of the Pledge of Satisfaction (48:10), but rather, the Verse of the Pledge of Satisfaction (48:18) was Revealed first, then the Verse of the conditions of the Pledge of Satisfaction (48:10)’.[24]
و عنه: قال جعفر الصادق (عليه السلام): «و أبى إبليس (لعنه الله) من أن يسجد لآدم (عليه السلام) استكبارا و حسدا، فقال الله تعالى: ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعالِينَ قالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ و النار تأكل الطين،
And from him (author of Tohfat al Ikhwan), who said,
Ja’far Al-Sadiq-asws said: ‘And Iblees-la refused from doing Sajdah to Adam-as out of arrogance and envy, so Allah-azwj the Exalted Said: What prevented you from doing Sajdah to what I Created by My Hands? Were you arrogant or were you from the exalted ones?” [38:75] He said, ‘I am better than him. You Created me from fire and Created him from clay’ [38:76], and the fire consumes the clay.
و أنا الذي عبدتك دهرا طويلا قبل أن تخلقه، و أنا الذي كسوتني الريش و النور، و أنا الذي عبدتك في أكناف السماوات مع الكروبيين و الصافين و المسبحين و الروحانيين و المقربين.
And I-la and the one who worshipped You-azwj for a long time before You-azwj had even Created him-as, I-la am the one whom You-azwj Clothed in feathers and light, and I-la am the one who worshipped You-azwj in the horizons of the skies along with the ones of Proximity, and the ones arranged in rows, and the Glorifying ones, and the spiritual ones, and the close ones’.
قال الله تعالى: لقد علمت في سابق علمي من ملائكتي الطاعة و منك المعصية، فلم ينفعك طول العبادة لسابق العلم فيك، و قد أبلستك من الخير كله إلى آخر الأبد، و جعلتك مذموما مدحورا شيطانا رجيما لعينا.
Allah-azwj the Exalted Said: “I-azwj have Known in the preceding of My-azwj Knowledge, ones of My-azwj Angels of the obedience, and the disobedience from you-la, therefore the prolonged worship of yours-la will not benefit you-la due to the preceding Knowledge about you-la, and you-la have (now) despaired from the goodness, all of it up to the last, forever, and I-azwj hereby Make you-la to be Condemned, Expelled, Satan, Pelted, Accursed!”
فعند ذلك تغيرت خلقته الحسنة إلى خلقة كريهة مشوهة، فوثب عليه الملائكة بحرابها و هم يلعنونه، و يقولون له: رجيم ملعون، رجيم ملعون.
Therefore, during that, his-la beautiful appearance changed to abhorrent appearance, a deformed one. So the Angels leapt upon him with their bayonets and they were cursing him-la, and were saying to him-la: ‘Pelted, Accursed! Pelted, Accursed!’
فأول من طعنه جبرئيل، ثم ميكائيل، ثم إسرافيل، ثم عزرائيل، ثم جميع الملائكة، من كل ناحية و هو هارب من بين أيديهم، حتى ألقوه في البحر المسجور، فبادرت إليه الملائكة بحراب من نار، فلم يزالوا يطعنونه حتى بلغوه القرار، و غاب عن عيون الملائكة،
The first one to stab him-la was Jibraeel-as, then Mikaeel-as, then Israfeel-as, then Azraeel-as, then the entirety of the Angels, from every corner, and he-la was fleeing from their hands, until they threw him into the swelling sea. So the Angels rushed towards him-la with bayonets of fire, and they did not cease stabling him-la until he-la reached the bottom, and disappeared from the eyes of the Angels.
و الملائكة في اضطراب و السماوات في رجفان من جرأة إبليس اللعين و عصيانه أمر الله».
And the Angels were in turmoil, and the skies were in tremors from the audacity of Iblees-la the Accursed and his-la disobedience to the Command of Allah-azwj’’.[25]
محمد بن يعقوب: عن عدة من أصحابنا، عن أحمد بن محمد بن عيسى، عن ابن أبي عمير، عن ابن أذينة، عن الأحول، قال: سألت أبا عبد الله (عليه السلام)، عن الروح التي في آدم (عليه السلام) قوله: فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ، قال: «هذه روح مخلوقة، و الروح التي في عيسى (عليه السلام) مخلوقة».
Muhammad Bin Yaqoub, from a number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ibn Azina, from Al-Ahowl who said,
‘I asked Abu Abdullah-asws about the Spirit which was in Adam-as in His-azwj Words: So when I Complete him and Breath from My spirit into him, then fall down to him in Sajdah!” [38:72], he-asws said: ‘This is a Created Spirit, and the Spirit which was in Isa-as (was also) a Created being’.[26]
وعنه، قال: حدثنا محمد بن محمد بن عصام الكليني، قال: حدثنا محمد بن يعقوب الكليني، قال: حدثنا أحمد بن إدريس، عن أحمد بن محمد بن عيسى، عن علي بن سيف، عن محمد بن عبيد، قال: سألت الرضا (عليه السلام) عن قول الله عز و جل لإبليس: ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ؟ قال: «يعني بقدرتي [و قوتي]».
And from him, from Muhammad Bin Muhammad Bin Asaam Al-kulayni, from Muhammad Bin Yaqoub Al-Kulayni, from Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Sayf, from Muhammad Bin Ubeyd who said,
‘I asked Al-Reza-asws about the Words of Allah-azwj Mighty and Majestic to Iblees-la: What prevented you from doing Sajdah to what I Created by My Hands? Were you arrogant or were you from the exalted ones?” [38:75]. He-asws said: ‘He-azwj Means – By My-azwj Power and My-azwj Strength’.[27]
ابن بابويه: عن عبد الله بن محمد بن عبد الوهاب، عن أبي الحسن محمد بن أحمد القواريري، عن أبي الحسن محمد بن عمار، عن إسماعيل بن توبة، عن زياد بن عبد الله البكائي، عن سليمان الأعمش، عن أبي سعيد الخدري، قال: كنا جلوسا عند رسول الله (صلى الله عليه و آله) إذ أقبل إليه رجل، فقال: يا رسول الله، أخبرني عن قول الله عز و جل لإبليس: أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعالِينَ من هم يا رسول الله الذين هم أعلى من الملائكة المقربين؟
Ibn babuwayh, from Abdullah Bin Muhammad Bin Abdul Wahaab, from Abu Al-Hassan Muhammad Bin Ahmad Al-Qawariry, from Abu Al-Hassan Muhammad Bin Amaar, from Ismail Bin Towbat, from Ziyad Bin Abdullah Al-Bakai’e, from Suleyman Al-Amsh, from Abu Saeed Al-Khudry who said,
‘We were seated in the presence of Rasool-Allah-saww when a man came up to him-saww and said, ‘O Rasool-Allah-saww! Inform me about the Words of Allah-azwj Mighty and Majestic to Iblees-la: Were you arrogant or were you from the exalted ones?” [38:75]. Who are they, O Rasool-Allah-saww who are more exalted than the Angels of Proximity?’
فقال رسول الله (صلى الله عليه و آله): «أنا و علي و فاطمة و الحسن و الحسين، كنا في سرادق العرش نسبح الله، فسبحت الملائكة بتسبيحنا قبل أن يخلق الله آدم (عليه السلام) بألفي عام. فلما خلق الله عز و جل آدم (عليه السلام)، أمر الملائكة أن يسجدوا له، و لو يؤمروا بالسجود إلا لأجلنا، فسجدت الملائكة كلهم أجمعون إلا إبليس فإنه أبى أن يسجد.
Rasool-Allah-saww said: ‘I-saww, and Ali-asws, and (Syeda) Fatima-asws, and Al-Hassan-asws and Al-Husayn-asws. We-asws in the Pavilions of the Throne Glorifying Allah-azwj. The Angels had been Glorifying by our-asws Glorification for two thousand years before Allah-azwj created Adam-as. So when Allah-azwj Mighty and Majestic Created Adam-as, He-azwj Commanded the Angels that they should do Sajdah to him-as, and did not Command them for the Sajdah except for our-asws sake. So all of the Angels did Sajdah except for Iblees-la, for he-la refused to do Sajdah.
فقال الله تبارك و تعالى: يا إِبْلِيسُ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعالِينَ قال: من هؤلاء الخمسة المكتوبة أسماؤهم في سرادق العرش،
Therefore Allah-azwj Blessed and Exalted Said: “O Iblees! What prevented you from doing Sajdah to what I Created by My Hands? Were you arrogant or were you from the exalted ones?” [38:75]. The ones whose names are Inscribed in the Pavilions of the Throne”.
فنحن باب الله الذي يؤتى منه، بنا يهتدي المهتدون، فمن أحبنا أحبه الله، و أسكنه جنته، و من أبغضنا أبغضه الله، و أسكنه ناره، و لا يحبنا إلا من طاب مولده».
Thus, we-asws are the Doors of Allah-azwj which are from Him-azwj. It is by us-asws that the guided ones are guided by. The one who loves us-asws loves Allah-azwj, and He-azwj will Settle him in His-azwj Paradise, and the one who hates us-asws hates Allah-azwj, and He-azwj will Settle him in His-azwj Fire. And no one would loves us-asws except if he is of a good birth’.[28]
قَالَ: إِنَّ اللَّهَ تَعَالَى لَمَّا خَلَقَ آدَمَ، وَ سَوَّاهُ، وَ عَلَّمَهُ أَسْمَاءَ كُلِّ شَيْءٍ وَ عَرَضَهُمْ عَلَى الْمَلائِكَةِ، جَعَلَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ ع أَشْبَاحاً خَمْسَةً فِي ظَهْرِ آدَمَ، وَ كَانَتْ أَنْوَارُهُمْ تُضِيءُ فِي الْآفَاقِ- مِنَ السَّمَاوَاتِ وَ الْحُجُبِ وَ الْجِنَانِ وَ الْكُرْسِيِّ وَ الْعَرْشِ،
He-asws (Imam Hassan Al Askari-asws) said: ‘Allah-azwj The Exalted, when He-azwj Created Adam-as and Made him-as complete, and Informed him-as the names of all things and presented them to the Angels, Made Muhammad-saww and Ali-asws and (Syeda) Fatima-asws and Al-Hassan-asws and Al-Husayn-asws as five resemblances in the back of Adam-as, and it was so that their-asws Lights were shining in the horizons of the skies, and the Veils, and the Gardens and the Chair, and the Throne.
فَأَمَرَ اللَّهُ تَعَالَى الْمَلَائِكَةَ بِالسُّجُودِ لِآدَمَ، تَعْظِيماً لَهُ أَنَّهُ قَدْ فَضَّلَهُ بِأَنْ جَعَلَهُ وِعَاءً لِتِلْكَ الْأَشْبَاحِ- الَّتِي قَدْ عَمَّ أَنْوَارُهَا الْآفَاقَ.
So Allah-azwj the Exalted Commanded the Angels with the Sajdah to Adam-as as a reverence for him-as, as he-as had been Graced by him-as having been made a receptacle for those resemblances the light of which had prevailed the horizons.
فَسَجَدُوا [لِآدَمَ] إِلَّا إِبْلِيسَ أَبى أَنْ يَتَوَاضَعَ لِجَلَالِ عَظَمَةِ اللَّهِ، وَ أَنْ يَتَوَاضَعَ لِأَنْوَارِنَا أَهْلَ الْبَيْتِ، وَ قَدْ تَوَاضَعَتْ لَهَا الْمَلَائِكَةُ كُلُّهَا وَ اسْتَكْبَرَ، وَ تَرَفَّعَ وَ كانَ بِإِبَائِهِ ذَلِكَ وَ تَكَبُّرِهِ مِنَ الْكافِرِينَ.
So the Angels performed Sajdah [38:73] – to Adam-as – Except Iblees [38:73]. He-la refused to be humble to the Majesty of the Magnificence of Allah-azwj, and to humble to our-asws Lights of the People-asws of the Household, and the Angels had humbled to it, all of them, and He was arrogant, and raised (considered himself-la higher), and he was, due to that refusal of his-la and his arrogance, (became) from the Kafirs [38:74’.[29]
وعنه، قال: حدثنا علي بن الحسن، قال: حدثنا أبو محمد هارون بن موسى، قال: حدثني محمد بن همام، قال: حدثني عبد الله بن جعفر الحميري، قال: حدثني عمر بن علي العبدي، عن داود بن كثير الرقي، عن يونس بن ظبيان، قال: دخلت على الصادق جعفر بن محمد (عليه السلام)، فقلت: يا ابن رسول الله، إني دخلت على مالك و أصحابه، فسمعت بعضهم يقول: إن لله وجها كالوجوه، و بعضهم يقول: له يدان، و احتجوا في ذلك بقوله تعالى: بِيَدَيَّ أَسْتَكْبَرْتَ، و بعضهم يقول: هو كالشاب من أبناء ثلاثين سنة، فما عندك في هذا، يا ابن رسول الله؟!
And from him, from Ali Bin Al-Hasaan, from Abu Muhammad Haroun Bin Musa, from Muhammad Bin Hamaam, from Abdullah Bin Ja’far Al-Humeyri, from Umar bin Ali Al-Abdy, from Dawood Bin Kaseer Al-Raqy, from Yunus Bin Zibyan who said,
‘I came up to Al-Sadiq Ja’far-asws Bin Muhammad-asws, so I said, ‘O son-asws of Rasool-Allah-saww! I went to Maalik and his companions and I heard some of them saying, ‘Allah-azwj has a Face like the faces’, and some of them were saying, ‘He-azwj has Hands’, and they were arguing that by the Words of the Exalted: by My Hands? Were you arrogant [38:75], and some of them were saying, ‘He-azwj is like a youth like a thirty year old son’. So what is with you-asws regarding this, O son-asws of Rasool-Allah-saww?’
قال: و كان متكئا، فاستوى جالسا، و قال: «اللهم عفوك عفوك». ثم قال: «يا يونس من زعم أن لله وجها كالوجوه فقد أشرك، و من زعم أن لله جوارحا كجوارح المخلوقين فهو كافر بالله،
He-asws said, and he-asws had been reclining, so he-asws sat upright and said: ‘May Allah-azwj Pardon you, Pardon you!’ Then he-asws said: ‘O Yunus! The one who alleges that there is a Face for Allah-azwj like the faces, so he has associated, and the one who alleges that Allah-azwj has organs like the organs of the creatures, so he is a Kafir with Allah-azwj.
فلا تقبلوا شهادته، و لا تأكلوا ذبيحته، تعالى الله عما يصفه المشبهون بصفة المخلوقين، فوجه الله أنبياؤه و أولياؤه،
Thus, neither accept his testimony, nor eat his slaughtered (meat). Allah-azwj is more Elevated than what they are describing Him-azwj with the description of the creatures, for the Face of Allah-azwj are His-azwj Prophets-as, and His-azwj Guardians-asws.
و قوله تعالى: خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ فاليد القدرة، كقوله تعالى: وَ أَيَّدَكُمْ بِنَصْرِهِ
And the Words of the Exalted: by My Hands? Were you arrogant [38:75], so the Hand is the Power, just like the Words of the Exalted: and Supported you with His Help [8:26].
فمن زعم أن الله في شيء، أو على شيء، أو تحول من شيء إلى شيء، أو يخلو من شيء، أو يشغل به شيء، فقد وصفه بصفة المخلوقين، و الله خالق كل شيء، لا يقاس بالمقياس، و لا يشبه بالناس، و لا يخلو منه مكان، و لا يشغل به مكان، قريب في بعده، بعيد في قربه،
So the one who alleges that Allah-azwj is inside something, or upon something, or transfers from something to something, or empty from something, or pre-occupied by something, so he would have Described Him-azwj with the description of the creatures. And Allah-azwj is the Creator of everything, not being compared by analogies, and not resembling the people, and no place is empty from Him-azwj, nor is a place occupied by Him-azwj. He-azwj is near in His-azwj remoteness, and remote in His-azwj nearness.
ذلك الله ربنا لا إله غيره، فمن أراد الله و أحبه بهذه الصفة، فهو من الموحدين، و من أحبه بغير هذه الصفة فالله منه بريء، و نحن منه برآء».
That is our Lord-azwj, there is not god apart from Him-azwj. So the one who intends Allah-azwj and Loves Him-azwj with these Attributes, so he is from the Monotheists, and the one who Loves Him-azwj with other than these Attributes, so Allah-azwj is Disavowed from him, and we-asws are also disavowed from him’.
ثم قال: «يا يونس، إذا أردت العلم الصحيح فعندنا أهل البيت، فإنا ورثناه، و أوتينا شرح الحكمة، و فصل الخطاب». فقلت: يا ابن رسول الله، و كل من كان من أهل البيت، ورث كما ورثتم من علي و فاطمة (عليهما السلام)؟
Then he-asws said: ‘O Yunus! If you want the correct Knowledge, so it is with us-asws the People-asws of the Household, for we-asws are its inheritors, and we-asws have been Given the explanation of the Wisdom, and the Decisive Speech’.
فقال: ما ورثه إلا الأئمة الإثنا عشر».
So I said, ‘O son-asws of Rasool-Allah-saww! And does everyone from the People-asws of the Household inherit like you-asws have inherited from Ali-asws and (Syeda) Fatima-asws?’ So he-asws said: ‘It does not get inherited except by the twelve Imams-asws’.
فقلت: سمهم يا ابن رسول الله؟ فقال: «أولهم علي بن أبي طالب و بعده الحسن، و بعده الحسين، و بعده علي ابن الحسين، و بعده محمد بن علي، ثم أنا، و بعدي موسى ولدي، و بعد موسى علي ابنه، و بعد علي محمد، و بعد محمد علي، و بعد علي الحسن، و بعد الحسن الحجة، اصطفانا الله و طهرنا و آتانا ما لم يؤت أحدا من العالمين».
So I said, ‘Name them, O son-asws of Rasool-Allah-saww’. So he-asws said: ‘The first of them-asws is Ali-asws Bin Abu Talib-asws, and after him-asws is Al-Hassan-asws, and after him-asws is Al-Husayn-asws, and after him-asws is Ali Ibn Al-Husayn-asws, and after him-asws is Muhammad Bin Ali-asws, then myself-asws, and after me-asws is Musa-asws my-asws son-asws, and after Musa-asws is Ali-asws his-asws son-asws, and after Ali-asws is Muhammad-asws, and after Muhammad-asws is Ali-asws, and after Ali-asws is Al-Hassan-asws, and after Al-Hassan-asws is The Divine Authority (الحجة). Allah-azwj has Chosen us-asws, and Purified us-asws, and Gave us-asws what no one from the Worlds has been Given’.
ثم قلت: يا ابن رسول الله، إن عبد الله بن سعد دخل عليك بالأمس، فسألك عما سألتك، فأجبته بخلاف هذا؟!
Then I said, ‘O son-asws of Rasool-Allah-saww! Abdullah Bin Sa’d came up to you-asws yesterday, and he asked you-asws about what I asked you-asws, but you-asws answered him differently to this?’
فقال: «يا يونس، كل امرى و ما يحتمله، و لكل وقت حديثه، و إنك لأهل لما سألت، فاكتمه إلا عن أهله، و السلام».
So he-asws said: ‘O Yunus! Each person is with what he can bear, and for each time is its Hadeeth, and you are deserving of what you have asked, therefore conceal it, except from its deserving ones. Greetings!’’[30]
قال علي بن إبراهيم: حدثنا محمد بن أحمد بن ثابت، قال: حدثنا القاسم بن إسماعيل الهاشمي، عن محمد بن يسار، عن الحسين بن المختار، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «لو أن الله خلق الخلق كلهم بيده، لم يحتج في آدم أنه خلقه بيده، فيقول: ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَّ، أفترى الله يبعث الأشياء بيده؟».
Ali Bin Ibrahim said, ‘It was narrated to us by Muhammad Bin Ahmad bin Sabit, from Al Qasim Bin Ismail Al Hashimy, from Muhammad bin Yasaar, from Al Husayn Bin Al Mukhtar, from Abu Baseer,
From Abu Abdullah-asws having said: ‘If Allah-azwj had Created the creatures, all of them by His-azwj Hand, He-azwj would not have been needy regarding Adam-as to Created him-as by His-azwj Hand. Thus He-azwj Said: What prevented you from doing Sajdah to what I Created by My Hands? Were you arrogant or were you from the exalted ones?” [38:75]. Do you see Allah-azwj Resurrecting the things by His-azwj Hand?’’[31]
[1] Those who said Quran is sufficient for us!
[2] تفسير العيّاشي 1: 17/ 5.
[3] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 6
[4] Bihar Al Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 6
[5] Al Kafi V 1 – The Book Of Divine Authority CH 53 H 6
[6] Bihar Al Anwaar – V 3, The book of Tawheed, Ch 11 H 3
[7] الكافي 8 242 حديث القباب ….. ص : 231
[8] تفسير العيّاشي 2: 52/ 34
[9] المناقب 1: 189
[10] الاحتجاج: 250.
[11] معاني الأخبار: 15/ 8، التوحيد: 153/ 1
[12] الكافي 1: 80/ 11
[13] التوحيد: 160/ 1.
[14] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 4
[15] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 6
[16] Bihar Al Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 6
[17] Bihar Al Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 7
[18] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 7
[19] Bihar Al Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 12
[20] Al Kafi V 1 – The Book Of Divine Authority CH 53 H 6
[21] المناقب 2: 339.
[22] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 2
[23] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 6
[24] تفسير القمّي 2: 315
[25] تحفة الإخوان: 65 «مخطوط».
[26] الكافي 1: 103/ 1.
[27] التوحيد: 153/ 2.
[28] فضائل الشيعة: 49/ 7
[29] Tafseer Imam Hassan Al Askariasws – S 101
[30] كفاية الأثر: 255 (Extract)
[31] تفسير القمّي 2: 244.