Background:
It is a very delicate subject, which we have attempted to discuss in the article of Rab and its Meanings (http://hubeali.com/images/newimg/Rab-and-its-Meanings.pdfIsm) the ‘Ism’ of Allah-azwj and His-azwj Attributes. Here, a brief article is compiled in response to the use of dedicated titles of Allah-azwj for Masomeen-asws, by some momineen, an example of such an attempt is given in Appendix I. We will present some Ahadith to cover ‘جَلَّ جَلَالُهُ’ and ‘عَزَّ وَ جَلَّ’ as these Titles were exclusively used for Allah-azwj in the Ahadith of Masomeen-asws.
The first Name He-azwj Chose for His Own Self was ‘Al-Aliy al-Azim’
أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَ مُوسَى بْنِ عُمَرَ وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُثْمَانَ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع هَلْ كَانَ اللَّهُ عَزَّ وَ جَلَّ عَارِفاً بِنَفْسِهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ نَعَمْ قُلْتُ يَرَاهَا وَ يَسْمَعُهَا قَالَ مَا كَانَ مُحْتَاجاً إِلَى ذَلِكَ لِأَنَّهُ لَمْ يَكُنْ يَسْأَلُهَا وَ لَا يَطْلُبُ مِنْهَا هُوَ نَفْسُهُ وَ نَفْسُهُ هُوَ قُدْرَتُهُ نَافِذَةٌ فَلَيْسَ يَحْتَاجُ أَنْ يُسَمِّيَ نَفْسَهُ وَ لَكِنَّهُ اخْتَارَ لِنَفْسِهِ أَسْمَاءً لِغَيْرِهِ يَدْعُوهُ بِهَا لِأَنَّهُ إِذَا لَمْ يُدْعَ بِاسْمِهِ لَمْ يُعْرَفْ فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِيُّ الْعَظِيمُ لِأَنَّهُ أَعْلَى الْأَشْيَاءِ كُلِّهَا فَمَعْنَاهُ اللَّهُ وَ اسْمُهُ الْعَلِيُّ الْعَظِيمُ هُوَ أَوَّلُ أَسْمَائِهِ عَلَا عَلَى كُلِّ شَيْءٍ
Ahmad ibn Idris has narrated from al-Hussain ibn Abd Allah, who from Mohammed ibn Abd Allah and Musa ibn Umar and al-Hassan ibn Ali ibn Uthman, who from ibn Sinan, who said the following:
‘Once I asked Abu al-Hassan al-Reza-asws: Did Allah-azwj Know Himself before He Created the creation? The Imam-asws replied: ‘Yes, He-azwj Knew Himself.’ I further asked: Did He See and Hear His Own Self?’ The Imam-asws replied: ‘Allah did not Need such things; He did not Ask or Demand it. He is His Own Self and His Own Self is He. His Power is dominant and He does not Need to name His Own Self. He Chose His Own Name, for the sake of others, so that they can call Him-azwj. As until one is not called by means of his name he is not recognised (by people).
The first Name He-azwj Chose for His Own Self was ‘Al-Aliy al-Azim’ (the Most High, The Great) because He-azwj is above all things. It then means that Allah-azwj and His Name Al-Aliy al-Azim is He-azwj. The Most High, Means He is above all things.’[1]
وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنِ الِاسْمَ مَا هُوَ قَالَ صِفَةٌ لِمَوْصُوفٍ
It is narrated through the same chain of narrators (as of above Hadith) from Mohammed ibn Sinan who said the following:
I asked the Imam-asws about the name (of Allah-azwj), What is it? The Imam-asws replied: It is an Attribute of the Attributes (of Allah-azwj).
His Name Allah-azwj:
قال (عليه السلام): ثم قال إليه رجل فقال: يا ابن رسول الله أخبرني ما معنى ” بسم الله الرحمن الرحيم “؟ فقال علي بن الحسين (عليه السلام): حدثني أبي، عن أخيه، عن أمير المؤمنين (عليه السلام) أن رجلا قام إليه فقال: يا أمير المؤمنين أخبرني عن بسم ” الله الرحمن الرحيم ” ما معناه؟ فقال (عليه السلام): إن قولك: ” الله ” أعظم الاسماء ـ من أسماء الله تعالى ـ وهو الاسم الذي لا ينبغي أن يتسمى به غير الله، ولم يتسم به مخلوق.
Imam-asws said: ‘The one person said, ‘O son of the messenger of Allah-azwj, inform me what is the meaning of ‘In the Name of Allah the Beneficent the Merciful?’ Ali bin Al-Husayn-asws said: ‘My father-asws narrated to me from his brother-asws, who from the Commander of the Faithful-asws that a man stood up and asked, ‘O Commander of the Faithful-asws, inform me about ‘In the Name of Allah the Beneficent the Merciful, what is the meaning of it?’ He-asws replied: ‘The Word ‘Allah’ is the Greatest of the Names of Allah-azwj and it is a Name which is not for anyone other than Allah-azwj, and cannot be for any of the creatures.’[2]
The Ism of Allah-azwj ‘ذُو الْجَلَالِ وَالْإِكْرَامِ’:
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ {2755:}
And there will endure for ever the person of your Lord, the Lord of glory and honour (55:27).
تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (55:78)
Blessed be the name of thy Lord, full of Majesty, Bounty and Honour (55:78)
وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (55:27)
But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour.(55:27)
فس، [تفسير القمي] عَلِيُّ بْنُ الْحُسَيْنِ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ ابْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَعَالَى تَبارَكَ اسْمُ رَبِّكَ ذِي الْجَلالِ وَ الْإِكْرامِ فَقَالَ نَحْنُ جَلَالُ اللَّهِ وَ كَرَامَتُهُ الَّتِي أَكْرَمَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْعِبَادَ بِطَاعَتِنَا
In Tafseer-e-al-Qummi, Ali ibn Al-Hussein reports from al-Bariqi, who from al-Bazanti, who from Hasham ibn Salim who from Ibn Tareef who says:
About the Ism of Allah-azwj (in the Book) ‘رَبِّكَ ذِي الْجَلالِ وَ الْإِكْرامِ’ (Blessed be the name of thy Rab, full of Majesty, Bounty and Honour), Imam-asws said: We-asws are the ‘Jalal of Allah-azwj’ and Allah-azwj has raised status of people due to their submission to us-asws.[3]
For further Ahadith on this (Name of Allah-azwj ‘ذِي الْجَلالِ وَ الْإِكْرامِ’ ) see the Urdu text in Appendix I:
The Exclusivity in the Names and Titles of Allah-azwj and Masomeen-asws:
Masomeen-asws have addressed Allah-azwj in their prayers/sermons as (اللَّهَ جَلَّ جَلَالُهُ), this word cannot be found in the Holy Quran, similarly another word (اللَّهِ عَزَّ وَ جَلَّ) has also been used by the Masomeen-asws exclusively for Allah-azwj. We, therefore, have to submit to the Ahadith of Masomeen-asws, and keep on following all of their-asws instructions,
I have included below few example Ahadith on the use of اللَّهَ جَلَّ جَلَالُهُ) and (اللَّهِ عَزَّ وَ جَلَّ), out of many found in our books of Ahadith, where these words have been solely used of Allah-azwj, either by the companions of Ahl al-Bayt-asws in front of them-asws or by themselves-asws. We have been instructed not to add anything from our side even if it is true, see the famous Hadith from Kamal-u-Deen, below:
Duwa-e-Ghareeq
(Supplication of the drowning man)
و بهذا الإسناد عن محمد بن مسعود قال وجدت بخط جبرئيل بن أحمد حدثني العبيدي محمد بن عيسى عن
يونس بن عبد الرحمن عن عبد الله بن سنان قال
قال أبو عبد الله ع ستصيبكم شبهة فتبقون بلا علم يرى و لا إمام هدى و لا ينجو منها إلا من دعا بدعاء الغريق قلت كيف دعاء الغريق قال يقول يا الله يا رحمان يا رحيم يا مقلب القلوب ثبت قلبي على دينك فقلت يا الله يا رحمان يا رحيم يا مقلب القلوب و الأبصار ثبت قلبي على دينك قال إن الله عز و جل مقلب القلوب و الأبصار و لكن قل كما أقول لك يا مقلب القلوب ثبت قلبي على دينك
It is narrated that Imam Jafar-e-Sadiq-asws said: Soon people will be drowned and killed by the doubts, as they would neither be able access the (Divine) Knowledge nor would they be able to find the Deliverer-asws. During that time, no one will find salvation (from misinterpretation of religion) expect those who would be regularly reciting the following supplication:
يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ
(“YA ALLAHO YA REHMAN YA RAHEEM YA MUQALLEBAL QULOOB SABIT QALBI ALA DEENAIK”)
O Allah-azwj, the most Beneficent, the most Merciful, the One who Changes hearts (of people), Give me steady fastness in Your-azwj ‘Deen’ (religion).[4]
After repeating ‘Muqallebal Quloob’ the narrator added the word, ‘Wal absaar’ (and the vision). Upon hearing this, Imam-asws said, “Indeed Allah-azwj is the ‘One’ Who Changes the hearts and vision, but you recite the Dua as I-asws have instructed you.”
The Meanings of No ‘Ism’ can Encompass Amir-ul-Momineen-asws:
As for as the following points are concerned (see Appendix I):
(1) RASOOLULLAH s.w.w ne farmaya:
“YA ALI J.J! AAP WO NAFS HEN JIS KI MARFAT RABBB KI MARFAT HAI.”
Book =Mashariq ul anwaar, pg.32
(2) HAZRAT SALMAN a.s ne MOLA ALI j.j se sawaal kia:
“YA SEYYADI! AP KA NAAM(ISM) KIA HAI?”
MOLA ALI j.j NE FARMAYA:
“MAIN WO NAFS…. HOON JIS PER KISI ISM KA ITLAAQ NAHIN HOTA OR NA HEE SIFAT KA,MERA ZAAHIR IMAMAR HAI OR MERA BAATIN GHAIB HAI… JISKAIDRAAK MUMKIN NAHIN….”
These Ahadith are referring to the Attributes of Amir-ul-Monimeen-asws that neither any ‘Ism’ (name) will ever encompass his-asws entity nor any ‘Sifat’ (quality/aspirations) will ever touch upon the helm of his Divine characteristics. However, for the sole purpose of communication, addressing supplications, certain names and titles have been assigned to Allah-azwj as well as Masomeen-asws, some of these names are general but some are exclusively reserved, as for the latter, the exclusive names of Allah-azwj are ‘Howa’ ‘Allah’ ‘Al-Ali ul Azim’ for Prophet Mohammed is ‘Yasin, for Ali Ibn Abi Tablib-asws the title ‘Amir-ul-Momineen. See for example the following Ahadith:
مُحَمَّدُ بْنُ يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ إِبْرَاهِيمَ الدِّينَوَرِيُّ عَنْ عُمَرَ بْنِ زَاهِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلَهُ رَجُلٌ عَنِ الْقَائِمِ يُسَلَّمُ عَلَيْهِ بِإِمْرَةِ الْمُؤْمِنِينَ قَالَ لَا ذَاكَ اسْمٌ سَمَّى اللَّهُ بِهِ أَمِيرَ الْمُؤْمِنِينَ ع لَمْ يُسَمَّ بِهِ أَحَدٌ قَبْلَهُ وَ لَا يَتَسَمَّى بِهِ بَعْدَهُ إِلَّا كَافِرٌ قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ يُسَلَّمُ عَلَيْهِ قَالَ يَقُولُونَ السَّلَامُ عَلَيْكَ يَا بَقِيَّةَ اللَّهِ ثُمَّ قَرَأَ بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
Muhammad ibn Yahya has narrated from Ja’far ibn Muhammad who has said that Ishaq ibn Ibrahim al-Daynuri narrated to me from ‘Umar ibn Zahir from Abu Abd Allah-asws:
‘He (the narrator) has said that a man asked, ‘Is al-Qa ‘im (the one who will rise with Divine Authority and power) offered the greeting of peace as ‘Amir-ul-Momineen’ (the commander of the believers)?’
The Imam-asws said, ‘No, because that is the title that Allah-azwj had given to Ali-asws Ibn Abu Talib-asws. Allah-azwj had not given this title to anyone before him-asws. No one will be called by this title except an unbeliever.’
‘I then said, ‘May Allah-azwj keep my soul in service for your cause, what form of greeting of peace will be offered to him-ajfj?’ The Imam-asws said, ‘They will say, “Peace be upon you, O Baqiyyat Allah-ajfj (Allah-azwj‘s reserved power to establish His-azwj authority on Earth).” He-asws then recited from the Holy Quran: ‘If you are true believers then know that the profit which Allah has left for you is better for you (than what you may gain through deceitful ways). I am not responsible for your deeds.” (11:86).[5]
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ نَصْرِ بْنِ مُزَاحِمٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ جَرَّاحِ بْنِ عَبْدِ اللَّهِ عَنْ رَافِعِ بْنِ سَلَمَةَ قَالَ كُنْتُ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ يَوْمَ النَّهْرَوَانِ فَبَيْنَا عَلِيٌّ ع جَالِسٌ إِذْ جَاءَ فَارِسٌ فَقَالَ السَّلَامُ عَلَيْكَ يَا عَلِيُّ فَقَالَ لَهُ عَلِيٌّ ع وَ عَلَيْكَ السَّلَامُ مَا لَكَ ثَكِلَتْكَ أُمُّكَ لَمْ تُسَلِّمْ عَلَيَّ بِإِمْرَةِ الْمُؤْمِنِينَ قَالَ بَلَى سَأُخْبِرُكَ عَنْ ذَلِكَ كُنْتُ إِذْ كُنْتَ عَلَى الْحَقِّ بِصِفِّينَ فَلَمَّا حَكَّمْتَ الْحَكَمَيْنِ بَرِئْتُ مِنْكَ وَ سَمَّيْتُكَ مُشْرِكاً فَأَصْبَحْتُ لَا أَدْرِي إِلَى أَيْنَ أَصْرِفُ وَلَايَتِي وَ اللَّهِ لَأَنْ أَعْرِفَ هُدَاكَ مِنْ ضَلَالَتِكَ أَحَبُّ إِلَيَّ مِنَ الدُّنْيَا وَ مَا فِيهَا فَقَالَ لَهُ عَلِيٌّ ع ثَكِلَتْكَ أُمُّكَ قِفْ مِنِّي قَرِيباً أُرِيكَ عَلَامَاتِ الْهُدَى مِنْ عَلَامَاتِ الضَّلَالَةِ فَوَقَفَ الرَّجُلُ قَرِيباً مِنْهُ فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَقْبَلَ فَارِسٌ يَرْكُضُ حَتَّى أَتَى عَلِيّاً ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَبْشِرْ بِالْفَتْحِ أَقَرَّ اللَّهُ عَيْنَكَ قَدْ وَ اللَّهِ قُتِلَ الْقَوْمُ أَجْمَعُونَ فَقَالَ لَهُ مِنْ دُونِ النَّهَرِ أَوْ مِنْ خَلْفِهِ قَالَ بَلْ مِنْ دُونِهِ فَقَالَ كَذَبْتَ وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَا يَعْبُرُونَ أَبَداً حَتَّى يُقْتَلُوا فَقَالَ الرَّجُلُ فَازْدَدْتُ فِيهِ بَصِيرَةً فَجَاءَ آخَرُ يَرْكُضُ عَلَى فَرَسٍ لَهُ فَقَالَ لَهُ مِثْلَ ذَلِكَ فَرَدَّ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ع مِثْلَ الَّذِي رَدَّ عَلَى صَاحِبِهِ قَالَ الرَّجُلُ الشَّاكُّ وَ هَمَمْتُ أَنْ أَحْمِلَ عَلَى عَلِيٍّ ع فَأَفْلَقَ هَامَتَهُ بِالسَّيْفِ ثُمَّ جَاءَ فَارِسَانِ يَرْكُضَانِ قَدْ أَعْرَقَا فَرَسَيْهِمَا فَقَالَا أَقَرَّ اللَّهُ عَيْنَكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَبْشِرْ بِالْفَتْحِ قَدْ وَ اللَّهِ قُتِلَ الْقَوْمُ أَجْمَعُونَ فَقَالَ عَلِيٌّ ع أَ مِنْ خَلْفِ النَّهَرِ أَوْ مِنْ دُونِهِ قَالَا لَا بَلْ مِنْ خَلْفِهِ إِنَّهُمْ لَمَّا اقْتَحَمُوا خَيْلَهُمُ النَّهْرَوَانَ وَ ضَرَبَ الْمَاءُ لَبَّاتِ خُيُولِهِمْ رَجَعُوا فَأُصِيبُوا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع صَدَقْتُمَا فَنَزَلَ الرَّجُلُ عَنْ فَرَسِهِ فَأَخَذَ بِيَدِ أَمِيرِ الْمُؤْمِنِينَ ع وَ بِرِجْلِهِ فَقَبَّلَهُمَا فَقَالَ عَلِيٌّ ع هَذِهِ لَكَ آيَةٌ
Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad and abu Ali al-Ash’ari from Muhammad ibn Hassa’n. all of them from Muhammad ibn Ali from Nasr ibn Muzahim from ‘Amr ibn Said from Jarrah ibn ‘Abd Allah from Rafi’ ibn Salama who has said the following:
‘On the day of al-Nahrawan (the war at al-Nahrawan) I was in the presence of Ali-asws ibn abu Talib-asws. As we were sitting with the Imam-asws, a horseman approached and said: ‘AI- Salamu ‘Alayka ya Ali (peace be with you O Ali).’ Ali-asws replied: ‘Alayka aI-salam (with you also be peace).’ ‘May your mother weep over your dead body, why did you not address me-asws as the Amir-ul-Momineen-asws?’ He said: ‘Yes, I want to inform you about it. I was present in al-Siffin when the truth was on your side.
However, when you approved the arbitrator to settle the warring parties I disregarded you-asws and I called you-asws a polytheist. Ever since I do not know where I should turn to pledge allegiance to the Leadership of one with Divine Authority. If I can find a way to know, whether you-asws are on the right side or on the wrong side, it will be better for me than the world and all that is therein.’
Ali-asws said to him: ‘May your mother weep on your dead body. Come and stand up near me: I will show the signs of the right and the signs of the wrong side.’ As the man stood near him-asws, a horseman approached running until he came to Ali-asws and said: ‘O Amir-ul-Momineen-asws I have the glad news of victory. May Allah-azwj make it a delight to your-asws eyes (out of joy). It is certain, by Allah-azwj, that all men of the enemy are killed.’ AIi-asws asked him: ‘Did it happen before or after their crossing the river?’ He said: ‘It happened after crossing:
AIi-asws said: ‘You have lied’. I say it by the One-azwj Who makes the seed to germinate and causes the genes to develop, that they (enemy) will never cross the river until they are all killed.’ ‘The man (first horseman) has said: ‘This added to my understanding,’ Another horseman came running and said just as the one before had said and Amir-ul-Momineen-asws refused to accept his words as those of the one before. The man who had doubts about Ali-asws has said that he wanted to attack AIi-asws with his sword and chop his-asws head off. Two other men came running on horses soaked in perspiration, They said, ‘May Allah give delight and brightness to your eyes with the joy of victory Amir-ul-Momineen-asws. We have the glad news of victory for you-asws, It is certain, by Allah-azwj, that all of the people (of the enemy) are killed.’ Ali-asws then asked: ‘Did it happen before or after their crossing the river?’ They said: ‘It happened before their crossing the river. When they tried to cross it and water reached up to the mane of their horses they turned back and there they all were killed.’ Amir-ul-Momineen-asws said, ‘You have spoken the truth.’ The man then climbed down from his horse and touched Amir-ul-Momineen-asws hands and feet and kissed them.’ Amir-ul-Momineen-asws said: ‘This is the sign and evidence for you (that I am on the right side).’[6]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ زَيْدِ بْنِ الْجَهْمِ الْهِلَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ لَمَّا نَزَلَتْ وَلَايَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ كَانَ مِنْ قَوْلِ رَسُولِ اللَّهِ ص سَلِّمُوا عَلَى عَلِيٍّ بِإِمْرَةِ الْمُؤْمِنِينَ فَكَانَ مِمَّا أَكَّدَ اللَّهُ عَلَيْهِمَا فِي ذَلِكَ الْيَوْمِ يَا زَيْدُ قَوْلُ رَسُولِ اللَّهِ ص لَهُمَا قُومَا فَسَلِّمَا عَلَيْهِ بِإِمْرَةِ
الْمُؤْمِنِينَ فَقَالَا أَ مِنَ اللَّهِ أَوْ مِنْ رَسُولِهِ يَا رَسُولَ اللَّهِ فَقَالَ لَهُمَا رَسُولُ اللَّهِ ص مِنَ اللَّهِ وَ مِنْ رَسُولِهِ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ وَ لا تَنْقُضُوا الْأَيْمانَ بَعْدَ تَوْكِيدِها وَ قَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا إِنَّ اللَّهَ يَعْلَمُ ما تَفْعَلُونَ يَعْنِي بِهِ قَوْلَ رَسُولِ اللَّهِ ص لَهُمَا وَ قَوْلَهُمَا أَ مِنَ اللَّهِ أَوْ مِنْ رَسُولِهِ وَ لا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوَّةٍ أَنْكاثاً تَتَّخِذُونَ أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُونَ أَئِمَّةٌ هِيَ أَزْكَى مِنْ أَئِمَّتِكُمْ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَئِمَّةٌ قَالَ إِي وَ اللَّهِ أَئِمَّةٌ قُلْتُ فَإِنَّا نَقْرَأُ أَرْبى فَقَالَ مَا أَرْبَى وَ أَوْمَأَ بِيَدِهِ فَطَرَحَهَا إِنَّما يَبْلُوكُمُ اللَّهُ بِهِ يَعْنِي بِعَلِيٍّ ع وَ لَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيامَةِ ما كُنْتُمْ فِيهِ تَخْتَلِفُونَ. وَ لَوْ شاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً واحِدَةً وَ لكِنْ يُضِلُّ مَنْ يَشاءُ وَ يَهْدِي مَنْ يَشاءُ وَ لَتُسْئَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كُنْتُمْ تَعْمَلُونَ. وَ لا تَتَّخِذُوا أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِها يَعْنِي بَعْدَ مَقَالَةِ رَسُولِ اللَّهِ ص فِي عَلِيٍّ ع وَ تَذُوقُوا السُّوءَ بِما صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ يَعْنِي بِهِ عَلِيّاً ع وَ لَكُمْ عَذابٌ عَظِيمٌ
Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn lsmail from Mansur ibn Yunus from Zayd ibn al-Jahm al-Hilali who has said the following:
‘I heard Abu Abd Allah-asws say: ‘When Wilayah (the declaration that) Ali-asws Ibn Abu Talib-asws has (Divine Authority over the people) descended and it was in the words of the Messenger of Allah-saww, they all greeted and congratulated AIi-asws, as Amir-ul-Momineen-asws, Of the matters that Allah-azwj had stressed upon the two of them on that day, O Zayd, was what came through the words of the Messenger of Allah-saww for the two of them: ‘The two of you stand up and congratulate him (Ali-asws) as the Amir-ul-Momineen-asws,’ The two of them asked, ‘Is it from Allah-azwj or from the Messenger of Allah-saww, O the Messenger of Allah-saww?’ The Messenger of Allah-saww then said to the two of them, ‘It is from Allah-azwj and from His Messenger-saww.”
Allah-azwj then sent the following, (He commands people) to keep their established covenants with Allah and must not disregard their firm oaths; they have already appointed Allah as their Guarantor. Allah, certainly, knows what you do.”‘ (16:91)
The Imam-asws then said: ‘It refers to the words of the Messenger of Allah-saww to the two of them, It also refers to their words to the Messenger of Allah that said, “Is it from Allah-azwj or from the Messenger of Allah-saww, O the Messenger of Allah-saww?” Allah-azwj then said this: ‘Do not be like the lady behind the spinning wheel who has broken the yarn by pulling it with unnecessary force, You must not consider your oaths as means of deceit to benefit one party and inflict loss upon the other, ‘ ,.’ (16:92) just because they are such ‘A ‘immah-asws who possess and maintain higher spiritual standards than your Imam does’.
‘I (the narrator) then asked the Imam-asws, ‘May Allah-azwj keep my soul in service for your-asws cause, is the word ‘A’immah-asws (plural of Imam)? However, we read it Arba’ (meaning more beneficial),’ The Imam-asws then said, ‘What Arba’ is it that you mention?’ He made a gesture with his hand as an indication of throwing away something and read from the Holy Quran: ‘Allah tests you through him [Ali-asws]. He will, on the Day of Judgment, make clear to you who was right and who was wrong. (16:92) Had Allah Wanted, He would have made you one single nation but He guides or causes whoever He wants to go astray. You will certainly be questioned about what you have done. (16:93)
Do not take your oaths as a means of deceit lest you damage the firmness of your belief, [This may happen after what you have heard from the Messenger of Allah-saww about AIi-asws] and you may suffer from evil for creating obstacles in the way that leads to Allah, [a reference to AIi-asws] and incur a great torment upon yourselves. ‘” (16:94).[7]
The Name ‘Yasin’ is Reserved for the Prophet Mohammed-saww:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ع قَالَ هَذَا مُحَمَّدٌ أُذِنَ لَهُمْ فِي التَّسْمِيَةِ بِهِ فَمَنْ أَذِنَ لَهُمْ فِي يس يَعْنِي التَّسْمِيَةَ وَ هُوَ اسْمُ النَّبِيِّ ص
A number of our people have narrated from Ahmad ibn Khalid from Muhammad ibn ‘Isa from Safwan ibn in a marfu’ manner who has said the following:
‘Abu Ja’far-asws has stated this Hadith. ‘This is ‘Muhammad-saww‘ (the Messenger of Allah-saww) who has given them permission to name themselves with his name. However, who has given them permission to name themselves ‘Yasin’ which is the (exclusive) name of the Holy Prophet-saww?[8]
The Word Allah Jallay Jalala
The Word (اللَّهَ جَلَّ جَلَالُهُ) is not in the Holy Quran but is extensively Used by the Masomeen-asws:اللَّهَ جَلَّ جَلَالُهُ
بَابُ أَنَّهُ لَا يُعْرَفُ إِلَّا بِهِ
3- مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي نَاظَرْتُ قَوْماً فَقُلْتُ لَهُمْ إِنَّ اللَّهَ جَلَّ جَلَالُهُ أَجَلُّ وَ أَعَزُّ وَ أَكْرَمُ مِنْ أَنْ يُعْرَفَ بِخَلْقِهِ بَلِ الْعِبَادُ يُعْرَفُونَ بِاللَّهِ فَقَالَ رَحِمَكَ اللَّهُ
بَابُ أَدْنَى الْمَعْرِفَةِ
Muhammad ibn Isma’il has narrated the following from al-Fadl ibn Shadhan from Safwan ibn Yahya from Mansur ibn Hazim who said the following:
‘Once I spoke to (Imam) abu ‘Abd Allah-asws saying, ‘I debated with certain people and said to them, ‘Allah, (جَلَّ جَلَالُهُ) Glory be to Him, is Glorious, Majestic and Honourable. It is not possible to define Him by means of His creatures. In fact, the existence of the creatures is proved through the existence of Allah.’ The Imam-asws said, ‘May Allah bestow upon you blessings.’[9]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ سَمِعْتُهُ يَقُولُ وَ هُوَ اللَّطِيفُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ لَوْ كَانَ كَمَا يَقُولُ الْمُشَبِّهَةُ لَمْ يُعْرَفِ الْخَالِقُ مِنَ الْمَخْلُوقِ
الكافي ج : 1 ص : 119
وَ لَا الْمُنْشِئُ مِنَ الْمُنْشَإِ لَكِنَّهُ الْمُنْشِئُ فَرْقٌ بَيْنَ مَنْ جَسَّمَهُ وَ صَوَّرَهُ وَ أَنْشَأَهُ إِذْ كَانَ لَا يُشْبِهُهُ شَيْءٌ وَ لَا يُشْبِهُ هُوَ شَيْئاً قُلْتُ أَجَلْ جَعَلَنِيَ اللَّهُ فِدَاكَ لَكِنَّكَ قُلْتَ الْأَحَدُ الصَّمَدُ وَ قُلْتَ لَا يُشْبِهُهُ شَيْءٌ وَ اللَّهُ وَاحِدٌ وَ الْإِنْسَانُ وَاحِدٌ أَ لَيْسَ قَدْ تَشَابَهَتِ الْوَحْدَانِيَّةُ قَالَ يَا فَتْحُ أَحَلْتَ ثَبَّتَكَ اللَّهُ إِنَّمَا التَّشْبِيهُ فِي الْمَعَانِي فَأَمَّا فِي الْأَسْمَاءِ فَهِيَ وَاحِدَةٌ وَ هِيَ دَالَّةٌ عَلَى الْمُسَمَّى وَ ذَلِكَ أَنَّ الْإِنْسَانَ وَ إِنْ قِيلَ وَاحِدٌ فَإِنَّهُ يُخْبَرُ أَنَّهُ جُثَّةٌ وَاحِدَةٌ وَ لَيْسَ بِاثْنَيْنِ وَ الْإِنْسَانُ نَفْسُهُ لَيْسَ بِوَاحِدٍ لِأَنَّ أَعْضَاءَهُ مُخْتَلِفَةٌ وَ أَلْوَانَهُ مُخْتَلِفَةٌ وَ مَنْ أَلْوَانُهُ مُخْتَلِفَةٌ غَيْرُ وَاحِدٍ وَ هُوَ أَجْزَاءٌ مُجَزَّاةٌ لَيْسَتْ بِسَوَاءٍ دَمُهُ غَيْرُ لَحْمِهِ وَ لَحْمُهُ غَيْرُ دَمِهِ وَ عَصَبُهُ غَيْرُ عُرُوقِهِ وَ شَعْرُهُ غَيْرُ بَشَرِهِ وَ سَوَادُهُ غَيْرُ بَيَاضِهِ وَ كَذَلِكَ سَائِرُ جَمِيعِ الْخَلْقِ فَالْإِنْسَانُ وَاحِدٌ فِي الِاسْمِ وَ لَا وَاحِدٌ فِي الْمَعْنَى وَ اللَّهُ جَلَّ جَلَالُهُ هُوَ وَاحِدٌ لَا وَاحِدَ غَيْرُهُ لَا اخْتِلَافَ فِيهِ وَ لَا تَفَاوُتَ وَ لَا زِيَادَةَ وَ لَا نُقْصَانَ فَأَمَّا الْإِنْسَانُ الْمَخْلُوقُ الْمَصْنُوعُ الْمُؤَلَّفُ مِنْ أَجْزَاءٍ مُخْتَلِفَةٍ وَ جَوَاهِرَ شَتَّى غَيْرَ أَنَّهُ بِالِاجْتِمَاعِ شَيْءٌ وَاحِدٌ قُلْتُ جُعِلْتُ فِدَاكَ فَرَّجْتَ عَنِّي فَرَّجَ اللَّهُ عَنْكَ فَقَوْلَكَ اللَّطِيفُ الْخَبِيرُ فَسِّرْهُ لِي كَمَا فَسَّرْتَ الْوَاحِدَ فَإِنِّي أَعْلَمُ أَنَّ لُطْفَهُ عَلَى خِلَافِ لُطْفِ خَلْقِهِ لِلْفَصْلِ غَيْرَ أَنِّي أُحِبُّ أَنْ تَشْرَحَ ذَلِكَ لِي فَقَالَ يَا فَتْحُ إِنَّمَا قُلْنَا اللَّطِيفُ لِلْخَلْقِ اللَّطِيفِ وَ لِعِلْمِهِ بِالشَّيْءِ اللَّطِيفِ أَ وَ لَا تَرَى وَفَّقَكَ اللَّهُ وَ ثَبَّتَكَ إِلَى أَثَرِ صُنْعِهِ فِي النَّبَاتِ اللَّطِيفِ وَ غَيْرِ اللَّطِيفِ وَ مِنَ الْخَلْقِ اللَّطِيفِ وَ مِنَ الْحَيَوَانِ الصِّغَارِ وَ مِنَ الْبَعُوضِ وَ الْجِرْجِسِ وَ مَا هُوَ أَصْغَرُ مِنْهَا مَا لَا يَكَادُ تَسْتَبِينُهُ الْعُيُونُ بَلْ لَا يَكَادُ يُسْتَبَانُ لِصِغَرِهِ الذَّكَرُ مِنَ الْأُنْثَى وَ الْحَدَثُ الْمَوْلُودُ مِنَ الْقَدِيمِ فَلَمَّا رَأَيْنَا صِغَرَ ذَلِكَ فِي لُطْفِهِ وَ اهْتِدَاءَهُ لِلسَّفَادِ وَ الْهَرَبَ مِنَ الْمَوْتِ وَ الْجَمْعَ لِمَا يُصْلِحُهُ وَ مَا فِي لُجَجِ الْبِحَارِ وَ مَا فِي لِحَاءِ الْأَشْجَارِ وَ الْمَفَاوِزِ وَ الْقِفَارِ وَ إِفْهَامَ بَعْضِهَا عَنْ بَعْضٍ مَنْطِقَهَا وَ مَا يَفْهَمُ بِهِ أَوْلَادُهَا عَنْهَا وَ نَقْلَهَا الْغِذَاءَ إِلَيْهَا ثُمَّ تَأْلِيفَ أَلْوَانِهَا حُمْرَةٍ مَعَ صُفْرَةٍ وَ بَيَاضٍ مَعَ حُمْرَةٍ وَ أَنَّهُ مَا لَا تَكَادُ عُيُونُنَا تَسْتَبِينُهُ لِدَمَامَةِ خَلْقِهَا لَا تَرَاهُ عُيُونُنَا وَ لَا تَلْمِسُهُ أَيْدِينَا عَلِمْنَا أَنَّ خَالِقَ هَذَا الْخَلْقِ لَطِيفٌ لَطُفَ بِخَلْقِ مَا سَمَّيْنَاهُ بِلَا عِلَاجٍ وَ لَا أَدَاةٍ وَ لَا آلَةٍ وَ أَنَّ كُلَّ صَانِعِ شَيْءٍ فَمِنْ شَيْءٍ صَنَعَ وَ اللَّهُ الْخَالِقُ اللَّطِيفُ الْجَلِيلُ خَلَقَ وَ صَنَعَ لَا مِنْ شَيْءٍ
Ali ibn Ibrahim has narrated from al-Mukhtar ibn Muhammad ibn al-Mukhtar al-Hamadani and Muhammad ibn al-Hassan from ‘Abd Allah ibn al-Hassan al-‘Alawi both of them from al-Fath ibn Yazid al-Jurjani from Abu Al-Hassan-asws Al-Thani or al-Thalith who said the following:
“I heard the Imam saying, ‘He (Allah) is Subtle, All-aware, All-hearing, All-seeing, the One, the Self-sufficient, Who does not have any children. (He) is not anyone’s child and there is no one similar to Him. Had Allah been as those believing in similitude (al-Mushabbihah) say He is, no distinction would exist between the Creator and the created, the Inventor and the invented. In reality He is the Inventor. He has made a distinction between the owner of the body and its creator, the owner of the form and its designer and the one being invented and the inventor. Nothing is similar to Him and He is not similar to anything.’ I then said. ‘Yes, may Allah keep my soul in your service, but you just said, the One the Self-sufficient, that no one is similar to Him. Allah is One and a man is one. Are the two not similar in oneness?’ The Imam replied, ‘O Fath, you said something impossible. May Allah grant you stead fastness. Similarity is in meanings. In the case of names they are all the same. The names refer to the named and designated one. When it is said a ‘Man’, although (commonly) he is considered one individual, he is found in the form of one individual and not two individuals. However, in fact, man is not one thing. His parts, colours and the colour of his colours that consist of distinct parts are not equal. His blood is different from his flesh. His nerves are different from his veins; his hairs are different from his skin. The black things in him are different from the white things therein. The same is true of all other creatures, Human beings are one in name but not in meaning Allah, Whose Majesty is Great, is only One and no one other than Him is one. There is no difference, imbalance, increase or decrease in Him. Human beings are created, designed, compounded of different parts and various substances. Only when his parts are combined man becomes one individual.’
‘I then said, ‘May Allah keep my soul in service for your cause, and grant you happiness, please enlighten me about the meaning of your words (جَلَّ جَلَالُهُ) ‘Subtle and All-Aware’ Explain it as you just did with the ‘One’? I know that His subtlety or kindness is different from that of His creatures but I like more clarity.’
The Imam said: ‘O Fath, we said, ‘He is Subtle’ is because of His knowledge of the delicate creatures, may Allah give you success and steadfastness, so you would think about His creation. Consider His design in delicate and not so delicate plants and other creatures like animals, small and large such as flies and crickets and smaller ones that even the eyes cannot see. It is because of their small size that one may not know which is male and which is female, which is newborn and which is old. We find tremendously delicate things as signs of His Subtlety, in their desire for reproduction, running away from death, collecting what is good for them and what is in the depth of the oceans and on the barks of trees, in the wilderness and desolate places. We find more fastidiousness in such animals. it is found in their ability to communicate with each other and in the things that their offspring understand from them. It is in their transporting food to their young and their colours, red along with yellow, white along with red so fine that our eyes are not able to catch because of their very exquisite shape. Our eyes are not able to see them and our hands arc not able to feel them. All these show that the Creator of all such marvellous creatures is “Subtle” and is kind to all the creatures we mentioned. He has done the creating without instruments and means. Every designer and manufacturer builds and manufactures something from something else but Allah does it from nothing.’[10] ‘”
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ وَ غَيْرِهِ عَمَّنْ ذَكَرَهُ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ رَجُلٍ سَمَّاهُ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع خُطْبَةً بَعْدَ الْعَصْرِ فَعَجِبَ النَّاسُ مِنْ حُسْنِ صِفَتِهِ وَ مَا ذَكَرَهُ مِنْ تَعْظِيمِ اللَّهِ جَلَّ جَلَالُهُ قَالَ أَبُو إِسْحَاقَ فَقُلْتُ لِلْحَارِثِ أَ وَ مَا حَفِظْتَهَا قَالَ قَدْ كَتَبْتُهَا فَأَمْلَاهَا عَلَيْنَا مِنْ كِتَابِهِ الْحَمْدُ لِلَّهِ الَّذِي لَا يَمُوتُ وَ لَا تَنْقَضِي عَجَائِبُهُ لِأَنَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ مِنْ إِحْدَاثِ بَدِيعٍ لَمْ يَكُنِ الَّذِي لَمْ يَلِدْ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَ لَمْ يُولَدْ فَيَكُونَ مَوْرُوثاً هَالِكاً وَ لَمْ تَقَعْ عَلَيْهِ الْأَوْهَامُ فَتُقَدِّرَهُ شَبَحاً مَاثِلًا وَ لَمْ تُدْرِكْهُ الْأَبْصَارُ فَيَكُونَ بَعْدَ انْتِقَالِهَا حَائِلًا الَّذِي لَيْسَتْ فِي أَوَّلِيَّتِهِ نِهَايَةٌ وَ لَا لآِخِرِيَّتِهِ حَدٌّ وَ لَا غَايَةٌ الَّذِي لَمْ يَسْبِقْهُ وَقْتٌ وَ لَمْ يَتَقَدَّمْهُ زَمَانٌ وَ لَا يَتَعَاوَرُهُ زِيَادَةٌ وَ لَا نُقْصَانٌ وَ لَا يُوصَفُ بِأَيْنٍ وَ لَا بِمَ وَ لَا مَكَانٍ الَّذِي بَطَنَ مِنْ خَفِيَّاتِ الْأُمُورِ وَ ظَهَرَ فِي الْعُقُولِ بِمَا يُرَى فِي خَلْقِهِ مِنْ عَلَامَاتِ التَّدْبِيرِ الَّذِي سُئِلَتِ الْأَنْبِيَاءُ عَنْهُ فَلَمْ تَصِفْهُ بِحَدٍّ وَ لَا بِبَعْضٍ بَلْ وَصَفَتْهُ بِفِعَالِهِ وَ دَلَّتْ عَلَيْهِ بِآيَاتِهِ لَا تَسْتَطِيعُ عُقُولُ الْمُتَفَكِّرِينَ جَحْدَهُ لِأَنَّ مَنْ كَانَتِ السَّمَاوَاتُ وَ الْأَرْضُ فِطْرَتَهُ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ هُوَ الصَّانِعُ لَهُنَّ فَلَا مَدْفَعَ لِقُدْرَتِهِ الَّذِي نَأَى مِنَ الْخَلْقِ فَلَا شَيْءَ كَمِثْلِهِ الَّذِي خَلَقَ خَلْقَهُ لِعِبَادَتِهِ وَ أَقْدَرَهُمْ عَلَى طَاعَتِهِ بِمَا جَعَلَ فِيهِمْ وَ قَطَعَ عُذْرَهُمْ بِالْحُجَجِ فَعَنْ بَيِّنَةٍ هَلَكَ مَنْ هَلَكَ وَ بِمَنِّهِ نَجَا مَنْ نَجَا وَ لِلَّهِ الْفَضْلُ مُبْدِئاً وَ مُعِيداً ثُمَّ إِنَّ اللَّهَ وَ لَهُ الْحَمْدُ افْتَتَحَ الْحَمْدَ لِنَفْسِهِ وَ خَتَمَ أَمْرَ الدُّنْيَا وَ مَحَلَّ الْآخِرَةِ بِالْحَمْدِ لِنَفْسِهِ فَقَالَ وَ قَضَى بَيْنَهُمْ بِالْحَقِّ وَ قِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الْحَمْدُ لِلَّهِ اللَّابِسِ الْكِبْرِيَاءِ بِلَا تَجْسِيدٍ وَ الْمُرْتَدِي بِالْجَلَالِ بِلَا تَمْثِيلٍ وَ الْمُسْتَوِي عَلَى الْعَرْشِ بِغَيْرِ زَوَالٍ وَ الْمُتَعَالِي عَلَى الْخَلْقِ بِلَا تَبَاعُدٍ مِنْهُمْ وَ لَا مُلَامَسَةٍ مِنْهُ لَهُمْ لَيْسَ لَهُ حَدٌّ يُنْتَهَى إِلَى حَدِّهِ وَ لَا لَهُ مِثْلٌ فَيُعْرَفَ بِمِثْلِهِ ذَلَّ مَنْ تَجَبَّرَ غَيْرَهُ وَ صَغُرَ مَنْ تَكَبَّرَ دُونَهُ وَ تَوَاضَعَتِ الْأَشْيَاءُ لِعَظَمَتِهِ وَ انْقَادَتْ لِسُلْطَانِهِ وَ عِزَّتِهِ وَ كَلَّتْ عَنْ إِدْرَاكِهِ طُرُوفُ الْعُيُونِ وَ قَصُرَتْ دُونَ بُلُوغِ صِفَتِهِ أَوْهَامُ الْخَلَائِقِ الْأَوَّلِ قَبْلَ كُلِّ شَيْءٍ وَ لَا قَبْلَ لَهُ وَ الْآخِرِ بَعْدَ كُلِّ شَيْءٍ وَ لَا بَعْدَ لَهُ الظَّاهِرِ عَلَى كُلِّ شَيْءٍ بِالْقَهْرِ لَهُ وَ الْمُشَاهِدِ لِجَمِيعِ الْأَمَاكِنِ بِلَا انْتِقَالٍ إِلَيْهَا لَا تَلْمِسُهُ لَامِسَةٌ وَ لَا تَحُسُّهُ حَاسَّةٌ هُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَ فِي الْأَرْضِ إِلَهٌ وَ هُوَ الْحَكِيمُ الْعَلِيمُ أَتْقَنَ مَا أَرَادَ مِنْ خَلْقِهِ مِنَ الْأَشْبَاحِ كُلِّهَا لَا بِمِثَالٍ سَبَقَ إِلَيْهِ وَ لَا لُغُوبٍ دَخَلَ عَلَيْهِ فِي خَلْقِ مَا خَلَقَ لَدَيْهِ ابْتَدَأَ مَا أَرَادَ ابْتِدَاءَهُ وَ أَنْشَأَ مَا أَرَادَ إِنْشَاءَهُ عَلَى مَا أَرَادَ مِنَ الثَّقَلَيْنِ الْجِنِّ وَ الْإِنْسِ لِيَعْرِفُوا بِذَلِكَ رُبُوبِيَّتَهُ وَ تَمَكَّنَ فِيهِمْ طَاعَتُهُ نَحْمَدُهُ بِجَمِيعِ مَحَامِدِهِ كُلِّهَا عَلَى جَمِيعِ نَعْمَائِهِ كُلِّهَا وَ نَسْتَهْدِيهِ لِمَرَاشِدِ أُمُورِنَا وَ نَعُوذُ بِهِ مِنْ سَيِّئَاتِ أَعْمَالِنَا وَ نَسْتَغْفِرُهُ لِلذُّنُوبِ الَّتِي سَبَقَتْ مِنَّا وَ نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ بَعَثَهُ بِالْحَقِّ نَبِيّاً دَالًّا عَلَيْهِ وَ هَادِياً إِلَيْهِ فَهَدَى بِهِ مِنَ الضَّلَالَةِ وَ اسْتَنْقَذَنَا بِهِ مِنَ الْجَهَالَةِ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً وَ نَالَ ثَوَاباً جَزِيلًا وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فَقَدْ خَسِرَ خُسْرَاناً مُبِيناً وَ اسْتَحَقَّ عَذَاباً أَلِيماً فَأَنْجِعُوا بِمَا يَحِقُّ عَلَيْكُمْ مِنَ السَّمْعِ وَ الطَّاعَةِ وَ إِخْلَاصِ النَّصِيحَةِ وَ حُسْنِ الْمُؤَازَرَةِ وَ أَعِينُوا عَلَى أَنْفُسِكُمْ بِلُزُومِ الطَّرِيقَةِ الْمُسْتَقِيمَةِ وَ هَجْرِ الْأُمُورِ الْمَكْرُوهَةِ وَ تَعَاطَوُا الْحَقَّ بَيْنَكُمْ وَ تَعَاوَنُوا بِهِ دُونِي وَ خُذُوا عَلَى يَدِ الظَّالِمِ السَّفِيهِ وَ مُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ اعْرِفُوا لِذَوِي الْفَضْلِ فَضْلَهُمْ عَصَمَنَا اللَّهُ وَ إِيَّاكُمْ بِالْهُدَى وَ ثَبَّتَنَا وَ إِيَّاكُمْ عَلَى التَّقْوَى وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ
It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from Ahmad ibn al-Nadr and others whom he mentioned from ‘Aim ibn Thabit from a man whom he mentioned from abu Ishaq al- Subay’i from Harith al-A ‘war who said the following:
“Once Amir-ul-Momineen Ali-asws, gave a speech in the afternoon and people liked it very much because of the beautiful manner in which Allah (جَلَّ جَلَالُهُ), the Most Holy, the Most High, was praised thereby. Abu Ishaq has said, ‘I asked al-Harith, ‘Did you memorise the sermon?’ Al-Harith said, ‘Yes, I did write it down.’ He then dictated it to us from his book. ‘All praise is due to Allah, Who does not die and Whose wonders do not end. It is because everyday He has a task in the form of the invention of something that did not exist. It is He Who has no children so that He would share others in Majesty and He is not the child of others so that He would be inherited and Himself vanish. Imagination cannot comprehend Him to figure Him out in a certain form of similitude. The eyes have not perceived Him so that after changing position He would also change. It is He for Whose beginning there is no end, nor will there be any final destination for His being the last. It is He before Whom there is no time, and is not preceded by any previous era. He does not fall subject to defects of reduction or addition. Attributes for direction, place, and instruments do not apply to Him. It is He Who knows all the hidden matters and has surpassed all intelligence by what is evident in His creatures of plans and maintenance. It is He about Whom the prophets were asked and they did not speak of Him in terms of limits and parts. They spoke of His acts and showed people His signs. The intelligence of thinkers cannot deny Him; the One Who has created the heavens and earth and all that is in them and between them is the Creator and no one is able to stand up to His power. It is He, Who is different from the creatures and there is nothing similar to Him. It is He Who has created the creatures for His worship and has given them the ability to obey Him. He has removed all their excuses (by means of the capabilities that He has placed in them), and by sending His authority (in the prophets and ‘A’immah (pI. of Imam) among them (people) so that after knowing the authority whoever perishes, perish or gain salvation whoever likes to gain salvation. Benevolent is Allah to begin and to repeat. “Then, Allah, to whom all praise is due, introduced praise for His Own Self. He ended the affairs of the world and the coming of the next life with praise for His Own Self saying, ‘He has judged among them with the truth and it is said, . All praise is due to Allah, Lord of the worlds.’ “All praise is due to Allah, Who has dressed up with greatness but without a body, Who has the gown of Majesty and Glory which has no similarity. It is He Who has control over the Throne without losing such authority. He is exalted above the creatures but without being far from them or being in touch with them (physically). He has no limit to reach nor there is anything similar to Him to help know Him better, All things are humble before His power and might. All things, although great, are small before Him. All things respect His Greatness. They obey His authority and Majesty. Glimpses of eyes are weak and exhausted in trying to comprehend Him. The imaginations of the creatures fall far short of describing Him. He is the first before all things and there was no one before Him. He is the last after all things and there is no ‘After’ for Him. He has control over all things with might. He observes all places without moving thereto. No touching touches Him and no sense senses Him. He is the Lord in the heavens and the Lord on earth. He is All-wise and All-knowing. He has given firm shape and form to His creatures the way He willed but not with following previous examples or experiencing any fatigue in the creation of the things that He has created. In the cases of the two great and heavy creatures, mankind and Jinn, He began what He wanted to begin and invented what He wanted to invent, and the way He willed. He did what He did so that they would know through such evidence His Lordship. He made it possible for them to obey Him. “We thank Him with all of His praise for all of His bounties. We ask Him for His guidance to give us wisdom in our affairs. We seek refuge with Him from the evil of our sinful deeds and ask Him to forgive our sins that we may have committed before. We testify that no one deserves to be obeyed and worshipped except Allah and that Muhammad-asws is His servant and messenger, He sent him with truth as a prophet, as a sign of His existence and a guide to Him. We found guidance through him from straying and are saved through him from ignorance. Whoever obeys Allah and His messenger has indeed gained a great success and has earned a great reward. Whoever disobeys Allah and His messenger has indeed suffered a clear loss and is subject to a painful punishment. Do your best to succeed in obedience, listening, sincerity, good advice and proper support. Be helpful to yourselves to keep on the straight path and shun the detested matters. Deal among yourselves with truth and cooperate thereby with me. Hold back the unjust and feebleminded hands. Make others do good deeds and prevent them from committing unlawful deeds. Appreciate excellence of the excelling people. May Allah protect you and us through guidance and make you and us steadfast in piety. I ask Allah for forgiveness for myself and for you.’[11]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ جَلَّ جَلَالُهُ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَ عَمِلُوا الصَّالِحاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ قَالَ هُمُ الْأَئِمَّةُ
Al-Husayn ibn Muhammad has narrated from Mualla ibn Muhammad from al- Washsha’ from’ Abd Allah ibn Sinan who has said the following:
‘I asked abu ‘Abd Allah-asws, about the meaning of the words of Allah (جَلَّ جَلَالُهُ), the Most Holy, the Most High, ‘Allah has promised the righteously striving believers to appoint them as His deputies on earth, as He-azwj had Appointed those who lived before .. .’ (24:55) The Imam-asws said, ‘The people referred to in this verse are ‘A’immah-asws.’[12]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الْخَلْقِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ الْخَلْقَ مِنْ طِينٍ أَفَاضَ بِهَا كَإِفَاضَةِ الْقِدَاحِ فَأَخْرَجَ الْمُسْلِمَ فَجَعَلَهُ سَعِيداً وَ جَعَلَ الْكَافِرَ شَقِيّاً فَإِذَا وَقَعَتِ النُّطْفَةُ تَلَقَّتْهَا الْمَلَائِكَةُ فَصَوَّرُوهَا ثُمَّ قَالُوا يَا رَبِّ أَ ذَكَراً أَوْ أُنْثَى فَيَقُولُ الرَّبُّ جَلَّ جَلَالُهُ أَيَّ ذَلِكَ شَاءَ فَيَقُولَانِ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ثُمَّ تُوضَعُ فِي بَطْنِهَا فَتَرَدَّدُ تِسْعَةَ أَيَّامٍ فِي كُلِّ عِرْقٍ وَ مَفْصِلٍ وَ مِنْهَا لِلرَّحِمِ ثَلَاثَةُ أَقْفَالٍ قُفْلٌ فِي أَعْلَاهَا مِمَّا يَلِي أَعْلَى الصُّرَّةِ مِنَ الْجَانِبِ الْأَيْمَنِ وَ الْقُفْلُ الْآخَرُ وَسَطَهَا وَ الْقُفْلُ الْآخَرُ أَسْفَلَ مِنَ الرَّحِمِ فَيُوضَعُ بَعْدَ تِسْعَةِ أَيَّامٍ فِي الْقُفْلِ الْأَعْلَى فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ فَعِنْدَ ذَلِكَ يُصِيبُ الْمَرْأَةَ خُبْثُ النَّفْسِ وَ التَّهَوُّعُ ثُمَّ يَنْزِلُ إِلَى الْقُفْلِ الْأَوْسَطِ فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ وَ صُرَّةُ الصَّبِيِّ فِيهَا مَجْمَعُ الْعُرُوقِ وَ عُرُوقُ الْمَرْأَةِ كُلُّهَا مِنْهَا يَدْخُلُ طَعَامُهُ وَ شَرَابُهُ مِنْ تِلْكَ الْعُرُوقِ ثُمَّ يَنْزِلُ إِلَى الْقُفْلِ الْأَسْفَلِ فَيَمْكُثُ فِيهِ ثَلَاثَةَ أَشْهُرٍ فَذَلِكَ تِسْعَةُ أَشْهُرٍ ثُمَّ تُطْلَقُ الْمَرْأَةُ فَكُلَّمَا طُلِقَتْ انْقَطَعَ عِرْقٌ مِنْ صُرَّةِ الصَّبِيِّ فَأَصَابَهَا ذَلِكَ الْوَجَعُ وَ يَدُهُ عَلَى صُرَّتِهِ حَتَّى يَقَعَ إِلَى الْأَرْضِ وَ يَدُهُ مَبْسُوطَةٌ فَيَكُونُ رِزْقُهُ حِينَئِذٍ مِنْ فِيهِ
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al- Husayn ibn Said from Muhammad ibn al-Fudayl from abu Hamzah who has said the following:
‘once asked abu Ja’far-asws about the creation. The Imam-asws said: ‘When Allah, most Blessed, most High, Created the creation from clay. He poured them as arrows are poured, took out the Muslim ones, made him fortunate and made the unbeliever wicked ones. When the seed falls angels receive it and give it its shape then they ask, ‘O Lord, do You want it to be a male or female? ‘ The Lord, (الرَّبُّ جَلَّ جَلَالُهُ) most Majestic, most Glorious, then says whatever He wants,’ The two then say, ‘Blessed is Allah the best Creator.’ It then is placed inside her and it moves back and forth for nine days in every vein and joints, Inside from her to the womb there arc three locks. One lock is for tile upper side parallel to the bellybutton from the right side, the other lock is from the midsection and another lock is lower in the womb. After nine days, it is placed in the upper lock where it remains for three months and at this time, the woman experiences disgust and nausea. Thereafter it comes down to the middle lock and remains there for three months. The bellybutton of the child connects to a group of veins and all of the veins of the woman from which food enters as well as drinks by the way of these groups of veins. Then the child descends down to the third lock where the child remains for another three months and this completes nine months. The woman then undergoes child labour and with every pain a vein of the veins disconnect from the bellybutton of the child. When pain starts his hand rests on his bellybutton and he falls on the ground with his hands spread and thereafter his sustenance is by the way of his mouth.[13]
The Word Allah Aza wa Jal
The Word (اللَّهِ عَزَّ وَ جَلَّ) is not in the Holy Quran but is Extensively Used by Masomeen-asws:
الكافي 1 36 باب صفة العلماء ….. ص : 36
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 قَالَ يَعْنِي بِالْعُلَمَاءِ مَنْ صَدَّقَ فِعْلُهُ قَوْلَهُ وَ مَنْ لَمْ يُصَدِّقْ فِعْلُهُ قَوْلَهُ فَلَيْسَ بِعَالِمٍ
الكافي 1 38 باب فقد العلماء ….. ص : 38
5- عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ أَبِي كَانَ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْبِضُ الْعِلْمَ بَعْدَ مَا يُهْبِطُهُ وَ لَكِنْ يَمُوتُ الْعَالِمُ فَيَذْهَبُ بِمَا يَعْلَمُ فَتَلِيهِمُ الْجُفَاةُ فَيَضِلُّونَ وَ يُضِلُّونَ وَ لَا خَيْرَ فِي شَيْءٍ لَيْسَ لَهُ أَصْلٌ
الكافي 1 40 باب سؤال العالم و تذاكره ….. ص :
6- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ تَذَاكُرُ الْعِلْمِ بَيْنَ عِبَادِي مِمَّا تَحْيَا عَلَيْهِ الْقُلُوبُ الْمَيْتَةُ إِذَا هُمُ انْتَهَوْا فِيهِ إِلَى أَمْرِي
الكافي 1 43 باب النهي عن القول بغير علم …..
8- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي يَعْقُوبَ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ اللَّهَ خَصَّ عِبَادَهُ بِآيَتَيْنِ مِنْ كِتَابِهِ أَنْ لَا يَقُولُوا حَتَّى يَعْلَمُوا وَ لَا يَرُدُّوا مَا لَمْ يَعْلَمُوا وَ قَالَ عَزَّ وَ جَلَّ أَ لَمْ يُؤْخَذْ عَلَيْهِمْ مِيثاقُ الْكِتابِ أَنْ لا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ وَ قَالَ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمَّا يَأْتِهِمْ تَأْوِيلُهُ
الكافي 1 45 باب استعمال العلم ….. ص : 44
7- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا سَمِعْتُمُ الْعِلْمَ فَاسْتَعْمِلُوهُ وَ لْتَتَّسِعْ قُلُوبُكُمْ فَإِنَّ الْعِلْمَ إِذَا كَثُرَ فِي قَلْبِ رَجُلٍ لَا يَحْتَمِلُهُ قَدَرَ الشَّيْطَانُ عَلَيْهِ فَإِذَا خَاصَمَكُمُ الشَّيْطَانُ فَأَقْبِلُوا عَلَيْهِ بِمَا تَعْرِفُونَ فَإِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفاً فَقُلْتُ وَ مَا الَّذِي نَعْرِفُهُ قَالَ خَاصِمُوهُ بِمَا ظَهَرَ لَكُمْ مِنْ قُدْرَةِ اللَّهِ عَزَّ وَ جَلَّ
الكافي 1 47 باب لزوم الحجة على العالم و تشديد ا
4- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ هُمْ قَوْمٌ وَصَفُوا عَدْلًا بِأَلْسِنَتِهِمْ ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ
الكافي 1 49 باب النوادر ….. ص : 48
8- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلْيَنْظُرِ الْإِنْسانُ إِلى طَعامِهِ قَالَ قُلْتُ مَا طَعَامُهُ قَالَ عِلْمُهُ الَّذِي يَأْخُذُهُ عَمَّنْ يَأْخُذُهُ
الكافي 1 53 باب رواية الكتب و الحديث و فضل الكت
14- عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادِ بْنِ عُثْمَانَ وَ غَيْرِهِ قَالُوا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ع يَقُولُ حَدِيثِي حَدِيثُ أَبِي وَ حَدِيثُ أَبِي حَدِيثُ جَدِّي وَ حَدِيثُ جَدِّي حَدِيثُ الْحُسَيْنِ وَ حَدِيثُ الْحُسَيْنِ حَدِيثُ الْحَسَنِ وَ حَدِيثُ الْحَسَنِ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ ع وَ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ حَدِيثُ رَسُولِ اللَّهِ ص وَ حَدِيثُ رَسُولِ اللَّهِ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ
الكافي 1 56 باب البدع و الرأي و المقاييس …..
11- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع تَرِدُ عَلَيْنَا أَشْيَاءُ لَيْسَ نَعْرِفُهَا فِي كِتَابِ اللَّهِ وَ لَا سُنَّةٍ فَنَنْظُرُ فِيهَا فَقَالَ لَا أَمَا إِنَّكَ إِنْ أَصَبْتَ لَمْ تُؤْجَرْ وَ إِنْ أَخْطَأْتَ كَذَبْتَ عَلَى اللَّهِ عَزَّ وَ جَلَّ
الكافي 1 60 باب الرد إلى الكتاب و السنة و أنه ل
5- عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِذَا حَدَّثْتُكُمْ بِشَيْءٍ فَاسْأَلُونِي مِنْ كِتَابِ اللَّهِ ثُمَّ قَالَ فِي بَعْضِ حَدِيثِهِ إِنَّ رَسُولَ اللَّهِ ص نَهَى عَنِ الْقِيلِ وَ الْقَالِ وَ فَسَادِ الْمَالِ وَ كَثْرَةِ السُّؤَالِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَيْنَ هَذَا مِنْ كِتَابِ اللَّهِ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ وَ قَالَ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً وَ قَالَ لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ
الكافي 1 60 باب الرد إلى الكتاب و السنة و أنه ل
6- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ حَدَّثَهُ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ أَمْرٍ يَخْتَلِفُ فِيهِ اثْنَانِ إِلَّا وَ لَهُ أَصْلٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ لَكِنْ لَا تَبْلُغُهُ عُقُولُ الرِّجَالِ
الكافي 1 91 باب النسبة ….. ص : 91
3- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ قَالَ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَنِ التَّوْحِيدِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَلِمَ أَنَّهُ يَكُونُ فِي آخِرِ الزَّمَانِ أَقْوَامٌ مُتَعَمِّقُونَ فَأَنْزَلَ اللَّهُ تَعَالَى قُلْ هُوَ اللَّهُ أَحَدٌ وَ الْآيَاتِ مِنْ سُورَةِ الْحَدِيدِ إِلَى قَوْلِهِ وَ هُوَ عَلِيمٌ بِذاتِ الصُّدُورِ فَمَنْ رَامَ وَرَاءَ ذَلِكَ فَقَدْ هَلَكَ
الكافي 1 92 باب النهي عن الكلام في الكيفية ….
2- مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ أَنَّ إِلى رَبِّكَ الْمُنْتَهى فَإِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا
Appendix I:
Farman e MOLA ALI jjh
“NAHNO ISM e AZAM”
Ab Ism e Elahi kon kon say hain,Jo bhi achay naam hain sab Us kay hain i-e Ghafoor,Raheem,Kareem,Jabbar,Rehman
Meaning of (JJH)
Sura-e-Rehman Ayat # 27
“or baqi raheyga terey RAB ka wo cehra jo zul jalal wal ikram hay,bari shan or izat wala, ayat 73 ” barqat wala hay tera RAB ka wo ism jo zul jalal wal ikram hay”
Moula IMAM BAQIR (j.j) ne is ki tafseer mein farmaya k ” Khuda ney farmaya tumharey RAB ka ISM mubarak hay, jo sahib-e-jalal-o-ikraam hay, pass ham hain wo jalal-e-khuda jin ki ata’at ki waja sey allah ney bandoo ko izat bakhishe hay”
Reference : sahifa-e-sajjadia pg 58 & Tafseer-e-Burhan. RASOOLULLAH s.w.w ne farmaya:
“YA ALI J.J! AAP WO NAFS HEN JIS KI MARFAT RABBB KI MARFAT HAI.”
Book =Mashariq ul anwaar, pg.32
HAZRAT SALMAN a.s ne MOLA ALI j.j se sawaal kia:
“YA SEYYADI! AP KA NAAM(ISM) KIA HAI?”
MOLA ALI j.j NE FARMAYA:
“MAIN WO NAFS…. HOON JIS PER KISI ISM KA ITLAAQ NAHIN HOTA OR NA HEE SIFAT KA,MERA ZAAHIR IMAMAR HAI OR MERA BAATIN GHAIB HAI… JISKAIDRAAK MUMKIN NAHIN….”
ref: sharah ziaraat e jaame’a, j.3, nehjul israar, j.1, pg.92, mashareq ul anwaar) Nehjul balagha k pehle khutbay me MOLA ALI j.j farmaate hen:
US ZAAT KI MARFAT YE HAI K US KI ZAAT SE SIFAAT KI NAFEE KI JAYE YAANI.. HER SIFAT SHAHID HAI K WO MOSOOF KA GHAIR HAI.. OR HER MOSOOF SHAHID HAI K WO SIFAT K ELAWA HAI…
AB ALLAH K NAFS PER TO ISM KA ITLAAQ NAHIN HOTA.
[1] Al-Kafi, vol. 1, H 302, Ch. 15, h.2.
[2] TAFSEER IMAM HASSAN AL ASKARI (A.S.) – S 9
[3] بحارالأنوار 24 196, H. 20
[4] كمالالدين ج : 2 ص : 352
[5] Al-Kafi, Vol. 1, H 1075, Ch. 107, h 2 الكافي ج : 1 ص : 412
[6] Al-Kafi, Vol. 1, H 913, en. 8t, h 2, الكافي ج : 1 ص : 346
[7] Al-Kafi, Vol. 1, H 757, Ch. 65, h 1, الكافي 1 292
[8] Al-Kafi, Vol. 6, H 10309, Ch. 10, h 13
[9] Al-Kafi, Vol. 1, H226, Ch.3. h3
[10] Al-Kafi, Vol. 1, H 317, Ch. 17, h 1
[11] Al-Kafi, Vol. 1, H 348, en. 22, h7
[12] Al-Kafi, Vol. 1, H 508, Ch. 12, h3
[13] Al-Kafi, Vol. 6, H 10288, Ch. 6, h 5