Summary:
Some reciters and poets are not careful in their address when refereeing to Allah-azwj, as the urge to present ‘higher level’ attributes in order to become more popular and charge more for their address/poetry. This drives them to extract uncharted new material, which, although had existed for centuries, but was not cited previously by the more responsible and careful speakers. Hence it serves the purpose of dazzling the minds of those audience who lack the knowledge of Ahadith of Ahl Al-Bayt-asws.
We acknowledge the presence of some ‘unreliable statements referred to Masomeen-asws in the Books of all Muslim sects, which (Nouzobilla[1]) would attempt to describe Allah-azwj, sometimes portraying even the coming and going of Allah-azwj (from the Heavens to the earth).
Allah-azwj can only be referred to through His-azwj Attributes and one must disregards all those narrations ‘which contradict well established Ahadith and Verses of Holy Quran’ where narrators (somehow by mistake or by forgetfulness) have tried to define/address ‘Self’ (Zaat) of Allah-azwj. A narration, from this category is given Appendix I, from Kamil-ul-Ziyarat, where one of the narrators has got his words mixed up and we must disregard those words where an Image/body of Allah-azwj is perceived.
When one asks a speaker how can you say ‘Allah-azwj came and went’, he would reply it is from a book!’ As stated above, some narrations have been muddled-up and should be discarded. It is therefore, our responsibility to avoid those aspects which contradict well-established rules of the Quran and Ahadith. If we let this ‘pass’ unchecked, it will surely mislead our young ones as they listen and attend to these ‘reasoned’ speakers who have very powerful communication skills (fun-e-Khitabat) through years of experience of reciting to the public.
For example, false statements were even ascribed to some close companions of Masomeen-asws:
عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ الرُّخَّجِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَمَّا قَالَ هِشَامُ بْنُ الْحَكَمِ فِي الْجِسْمِ وَ هِشَامُ بْنُ سَالِمٍ فِي الصُّورَةِ فَكَتَبَ دَعْ عَنْكَ حَيْرَةَ الْحَيْرَانِ وَ اسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ لَيْسَ الْقَوْلُ مَا قَالَ الْهِشَامَانِ .
Ali Bin Muhammad, raising it, from Muhammad Bin Al Faraj Al Rukhajiyin who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about what Hisham Bin Al-Hakam[2] said regarding the body, and Hisham Bin Salim (said) regarding the Image. So he-asws wrote: ‘Leave from yourself the confusion of the confused ones and seek Refuge with Allah-azwj from the Satan-la. The words are not what the two Hishams have spoken’.[3]
Also some time, the words of Ahadith were tempered with, for example:
حَدَّثَنا عَلِىِّ بْنِ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ عِمْران الدَّقَّاق رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدِ بْنِ هارُون الصوفي قالَ: حَدَّثَنا عُبِيْد اللَّه بْنِ موسيبن أَيُّوب الرُّويانِيُّ عَنْ عَبْدِ العَظِيم بْنِ عَبْدِ اللَّه الحَسَنِيِّ رَضِىَ اللهُ عَنْهُ عَنْ إِبْراهيمِ بْنِ أَبي مَحْمُودِ قالَ قُلْتُ لِلرِّضَا عَلَيْهِ السَّلامُ يَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ فِي الْحَدِيثِ الَّذِي يَرْوِيهِ النَّاسُ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَنَّهُ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَنْزِلُ كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا فَقَالَ عَلَيْهِ السَّلامُ لَعَنَ اللَّهُ الْمحَرِّفِينَ لِلْكَلِمِ عَنْ مَوَاضِعِهِ وَاللَّهِ مَا قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ كَذَلِكَ إِنَّمَا قَالَ صَلَّى اللهُ عَلَيْهِ وَآلِهِ إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يُنْزِلُ مَلَكاً إِلَى السَّمَاءِ الدُّنْيَا كُلَّ لَيْلَةٍ فِي الثُّلُثِ الأَخِيرِ وَلَيْلَةَ الْجُمُعَةِ فِي أَوَّلِ اللَّيْلِ فَيَأْمُرُهُ فَيُنَادِي هَلْ مِنْ سَائِلٍ فَأُعْطِيَهُ هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ يَا طَالِبَ الْخَيْرِ أَقْبِلْ يَا طَالِبَ الشَّرِّ أَقْصِرْ فَلَا يَزَالُ يُنَادِي بِهَذَا إِلَى أَنْ يَطْلُعَ الْفَجْرُ فَإِذَا طَلَعَ الْفَجْرُ عَادَ إِلَى مَحَلِّهِ مِنْ مَلَكُوتِ السَّمَاءِ حَدَّثَنِي بِذَلِكَ أَبِي عَنْ جَدِّي عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ و سلم.
Ali ibn Ahmad ibn Muhammad ibn Imran Ad-Daqqaq – may God be pleased with him – narrated that Muhammad ibn Harun al-Sufi quoted on the authority of Ubaydillah ibn Musa ibn Ayyoub Ar-Ro’yani, on the authority of Abdul Azeem ibn Abdullah Al-Hassani – may God be pleased with him – on the authority of Ibrahim ibn Abi Mahmood, that
He (the narrator) had asked (Imam) Al-Reza-asws, ‘O son of Rasool Allah-saww! What is your-asws opinion about the tradition which the people narrate about Rasool Allah-saww having said that the Blessed the Sublime Allah-azwj Descends from the heavens to this world every Friday night?”
The Imam-asws replied, “May Allah-azwj Damn those who ‘rearrange’ the words of the traditions. By Allah-azwj, Rasool Allah-saww has not said this. However, Rasool Allah-saww said, ‘In fact, the Allah-azwj will Send down an angel-as from the Heavens to this world on the last third part of every night, and from the beginning of every Thursday night.
By Allah-azwj’s order, the angel-as will call out, ‘Are there any callers whose wants I-azwj shall Fulfil? Are there any repentant(s) whose repentance I-azwj shall Accept? Are there any people asking for forgiveness to be granted? O the ones seeking the good! Come this way. O the ones seeking evil! Step back!’ This angel-as will keep on calling out until dawn. It will return to its own location in the heavens at dawn. I have heard this tradition from my father-asws, who narrated it on the authority of my grandfather-asws, on the authority of his forefathers-asws, on the authority of Rasool Allah-saww.[4]
Also Masomeen-asws have forbidden us to speak about the ‘Self’ of Allah-azwj, for example:
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) تَكَلَّمُوا فِي خَلْقِ اللَّهِ وَ لَا تَتَكَلَّمُوا فِي اللَّهِ فَإِنَّ الْكَلَامَ فِي اللَّهِ لَا يَزْدَادُ صَاحِبَهُ إِلَّا تَحَيُّراً .
Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘You can speak regarding the creation of Allah-azwj, but do not speak regarding Allah-azwj, for the speech regarding Allah-azwj does not increase its owner except with the confusion’.
وَ فِي رِوَايَةٍ أُخْرَى عَنْ حَرِيزٍ تَكَلَّمُوا فِي كُلِّ شَيْءٍ وَ لَا تَتَكَلَّمُوا فِي ذَاتِ اللَّهِ .
And in another report, from Hareyz, ‘(He-asws said): ‘You can speak regarding everything, but do not be speaking regarding ‘ذَاتِ اللَّهِ’ the Essence (Self) of Allah-azwj’.[5]
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 ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ أَنَّ إِلى رَبِّكَ الْمُنْتَهى فَإِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjal, from Suleyman Bin Khalid who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic is Saying: And surely to your Lord is the ending (53:42), so when the speech (discussion) ends up to Allah-azwj (His-azwj Essence), so hold (stop there and refrain from further comments)’.[6]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنِ الْجِسْمِ وَ الصُّورَةِ فَكَتَبَ سُبْحَانَ مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ لَا جِسْمٌ وَ لَا صُورَةٌ .
Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Hamza Bin Muhammad who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about the body and the image. So he-asws wrote: ‘Glorious is the One-azwj, there being nothing like Him-azwj, neither a body nor an image’.
وَ رَوَاهُ مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ إِلَّا أَنَّهُ لَمْ يُسَمِّ الرَّجُلَ .
And it is reported by Muhammad Bin Abdu Abdullah, except that he did not name the man’.[7]
Further Ahadith on not discussing the ‘Self’ of Allah-azwj are given in Appendix II.
Introduction:
Allah-azwj can only be exemplifies as His Self-azwj and one cannot say that Allah-azwj comes or goes as if Allah-azwj is in the Skies or on earth or at a specific place but Allah-azwj Encompasses everything without being within or part of it. Allah-azwj Says in the Holy Quran Allah-azwj:
‘وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ’
and We are nearer to him than his jugular vein (50:16),
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ
And when My servants ask you about Me, (tell them) I am near (2:186),
ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ
then He Established upon the Throne (32:4 and 57:4),
Amir-ul-Momineen-asws says, whatever you perceive of Him-azwj (it) will only be your own creation and something other than Him-azwj[8]. It will be like worshiping an idol, if one creates an image of Allah-azwj, as some of the Muslim sects do. Similarly, establishing images of Masomeen-asws will also be our own creation and certainly not them-asws, as them being ‘Al-Noor’ of Allah-azwj, encompassing the universe. Therefore, we have categorically been asked to refrain from discussing about Him-azwj as ‘Self’ or His Divine entities-asws, see for example some traditions:
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ الْجِسْمِ وَ الصُّورَةِ فَكَتَبَ سُبْحَانَ مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ لَا جِسْمٌ وَ لَا صُورَةٌ وَ رَوَاهُ مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ إِلَّا أَنَّهُ لَمْ يُسَمِّ الرَّجُلَ
Mohammed ibn al-Hassan has narrated from Sahl ibn Ziyad, who from Hamza ibn Mohammed who said the following:
‘One I wrote to Imam Abu al-Hassan-asws (Al-Thalith, the 3rd) asking about the body and form (of Allah). Imam-asws wrote in reply, ‘Glorious is He-azwj, similar to Whom there is nothing. He-azwj neither has a body nor any form.’[9]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع تَكَلَّمُوا فِي خَلْقِ اللَّهِ وَ لَا تَتَكَلَّمُوا فِي اللَّهِ فَإِنَّ الْكَلَامَ فِي اللَّهِ لَا يَزْدَادُ صَاحِبَهُ إِلَّا تَحَيُّراً وَ فِي رِوَايَةٍ أُخْرَى عَنْ حَرِيزٍ تَكَلَّمُوا فِي كُلِّ شَيْءٍ وَ لَا تَتَكَلَّمُوا فِي ذَاتِ اللَّهِ
Mohammed ibn al-Hassan has narrated from Sahl ibn Ziyad, who from al-Hassan ibn Mahbub, who from Ali ibn Riab, who from Abu Basir, who has narrated from:
Imam Jafar-e-Sadiq-asws who said: ‘Speak about the creation of Allah-azwj but do not speak about Allah-azwj’s Self. Speaking about Allah-azwj’s Self does not add anything to one’s knowledge but instead (adds) further confusion.’ In another Hadith from Hariz it reads, speak about everything but do not speak about Allah’s Self.[10]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِيَّاكُمْ وَ التَّفَكُّرَ فِي اللَّهِ وَ لَكِنْ إِذَا أَرَدْتُمْ أَنْ تَنْظُرُوا إِلَى عَظَمَتِهِ فَانْظُرُوا إِلَى عَظِيمِ خَلْقِهِ
A number of our people have narrated from Ahmad ibn Mohammed ibn Khalid, who from Mohammed ibn Abd al-Hamid, who from al-Ala’ ibn Razin, who from Mohammed ibn Muslim, who from:
Imam Abu Jafar-asws, who said the following: ‘Beware of thinking about Allah-azwj’s Self. If you like to think about the greatness of Allah-azwj, think about His great wonderful creations.’
ما قاله الامام علي عليه السلام: ” أن العقل لاقامة رسم العبودية لا لادراك الربوبية
Amir-ul-Momineen-asws says: ‘(One) is blessed with ‘Aql’[11] to submit himself but not try to unfold the mysteries of ‘Rabubiya’ (Self of Allah-azwj).[12]
ابن بابويه، قال: حدثنا محمد بن إبراهيم بن أحمد بن يونس المعاذي، قال: حدثنا أحمد ابن محمد بن سعيد الكوفي الهمداني، قال: حدثنا علي بن الحسين بن علي بن فضال، عن أبيه، قال: سألت الرضا (عليه السلام) عن قول الله عز و جل: وَ جاءَ رَبُّكَ وَ الْمَلَكُ صَفًّا صَفًّا فقال: «إن الله عز و جل لا يوصف بالمجيء و الذهاب، تعالى الله عن الانتقال، إنما يعني بذلك و جاء أمر ربك و الملك صفا صفا».
Ibn Babuwayh said it was narrated to me by Muhammad Bin Ibrahim Bin Ahmad Bin Yunus Al Ma’azy who heard it from Ahmad Bin Muhammad Bin Sa’eed Al Kufi, who heard it from Ali Bin Al Husayn Bin Ali Bin Fazaal, who from his father who said:
I asked Al-Reza-asws about the Words of Allah-azwj: “And your Lord comes and (also) the angels in ranks” (89:22). He-asws said: ‘Surely Allah-azwj cannot be described through ‘coming and going’, High is He-azwj from the transfer (movement), it means by that, the Order (Amr-asws)[13] of your Lord-azwj and the Angels in ranks’.[14]
في كتاب الاحتجاج للطبرسي (ره) عن أمير المؤمنين عليه السلام واما قوله: ” وجاء ربك والملك صفا صفا ” وقوله: ” هل ينظرون الا أن تأتيم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك ” فذلك كله حق وليست له جثة جل ذكره كجثة خلقه وانه رب كل شئ ورب شئ من كتاب الله عزوجل يكون تأويله على غير تنزيله، ولا يشبه تأويل كلام البشر ولا فعل البشر،
‘From Amir-Al-Momineen-asws: ‘And as for His-azwj Words: And your Lord would come, and the Angel(s) would be rows (and) rows [89:22], and His-azwj Words: Are they only waiting that the Angels should come to them, or your Lord should come, or some of the Signs of your Lord should come? [6:158], so that is all true. And there is no physical (body) for Him-azwj, like the physical (body) of His-azwj creatures. And He-azwj is the Lord-azwj of everything. The interpretation (Taweel) of the Book of Allah-azwj Mighty and Majestic is upon other than its Revelation (Tanzeel). And the interpretation does not resemble the speech of the human beings, nor does it resemble the actions of the human beings.
وسأنبئك بمثال لذلك تكتفى انشاء الله وهو حكاية الله عزوجل عن ابراهيم عليه السلام حيث قال: ” انى ذاهب إلى ربى ” فذهابه إلى ربه توجيهه إلى وعبادته واجتهاده، الا ترى ان تأويله غير تنزيله ؟
And I-asws shall be giving you examples that would suffice for you, if Allah-azwj so Desires. And it is the Narration of Allah-azwj Mighty and Majestic, from Ibrahim-as where he-as said: ‘I am going to my Lord. He would be Guiding me’ [37:99]. So his-as going to his-as Lord-azwj is his-as turning his-as attention towards Him-azwj, and worshipping Him-azwj, and his-as striving. Indeed, do you see its explanation (Taweel) is other than its Revelation (Tanzeel)?’
وقال: ” انزل لكم من الانعام ثمانية ازواج ” وقال: ” وانزلنا الحديد فيه بأس شديد ” فانزاله ذلك خلقه
And Said: Sent down for you eight pairs of the cattle, and Said: and We Sent down the iron, wherein is severe violence [57:25], so the ‘Sending down’, is its creation’.
وكذلك قوله: ” ان كان للرحمن ولد فأنا اول العابدين ” أي الجاهدين فالتأويل في هذا القول باطنه مضاد لظاهره.
And similar to that are His (s.w.t.) Words: ‘If there was a son for the Beneficent, then I would be the first of the worshippers’ [43:81] – i.e. the one to fight against it. The explanation regarding these Words, its esoteric is contrary to its apparent’.[15]
ثم قال: يا عبدالله واما قولك: ” أو تاتى بالله والملائكة قبيلا يقابلوننا ونعاينهم ” فان هذا من المحال الذي لا خفاء به، إن ربنا عزوجل ليس كالمخلوقين يجئ ويذهب، ويتحرك ويقابل شيئا حتى يؤتى به، فقد سألتم بهذا المحال، وإنما هذا الذي دعوت إليه صفة أصنامكم الضعيفة المنقوصة التي لا تسمع ولا تبصر وتعلم ولا تغني عنكم شيئا ولا عن أحد.
(An extract) Then he-saww (Rasool-Allah-saww) said: ‘O Abdullah (an idol worshiper)! As for your saying: ‘Or if you-saww were to see Allah-azwj and a group of the Angels to come face to face with us’, and this is impossible to occur!
Our Lord-azwj the Almighty, is not like the creatures that, He-asws, would ‘come and go’, and move and come face to face with something or someone. What you have asked for is unattainable, and that which you have claimed are from the weak and deficient attributes of your idols who can neither hear nor see or know anything nor grant you anything, or to any one of you.[16]
و عنه: عن محمد بن يحيى، عن محمد بن الحسين، عن صفوان بن يحيى، عن عبد الرحمن بن الحجاج، قال: سألت أبا عبد الله (عليه السلام) عن قول الله عز و جل: الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فقال: «استوى في كل شيء، فليس شيء أقرب إليه من شيء، لم يبعد منه بعيد و لم يقرب منه قريب، استوى في كل شيء».
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajaj who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [20:5] The Beneficent is Established upon the Throne, so he-asws said: ‘Established in everything. So there is nothing nearer to Him-azwj than a thing, nor is anything distant from Him-azwj nor is there anything nearer to Him-azwj. He-azwj is Established in everything’ (without being part of it, see the next Hadith).[17]
و عنه: عن محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد عن النضر بن سويد، عن عاصم بن حميد، عن أبي بصير، عن أبي عبد الله (عليه السلام)، قال: «من زعم أن الله من شيء، أو في شيء، أو على شيء، فقد كفر». قلت فسر لي. قال: «أعني بالحواية من الشيء له، أو بإمساك له، أو من شيء سبقه».
And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Hameed, from Abu Baseer,
‘Abu Abdullah-asws having said: ‘The one who claims that Allah-azwj is from something, or in something, or upon something, so ‘فقد كفر ’ (which is nothing else but blasphemy)’. I said, ‘Explain it for me’. He-asws said: ‘I-asws mean by ‘the imagining’ something for Him-azwj, or Grasping Him-azwj, or something preceding Him-azwj’.
وفي رواية أخرى: «من زعم أن الله من شيء فقد جعله محدثا، و من زعم أنه في شيء فقد جعله محصورا، و من زعم أنه على شيء فقد جعله محمولا».
And in another report, he-asws said: ‘The one who thinks that Allah-azwj is from something, so he Made Him-azwj out to be something new. And the one who thinks that He-azwj is inside something, so he has made Him-azwj to be fortified (walled). And the one who thinks that He-azwj is upon something, so he has Made Him-azwj to be carried’.[18]
Never Use the ‘Attributes’ of Allah-azwj for Ascribing ‘Coming and Going’
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سَعْدٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُنَّا عِنْدَهُ ثَمَانِيَةَ رِجَالٍ فَذَكَرْنَا رَمَضَانَ فَقَالَ لَا تَقُولُوا هَذَا رَمَضَانُ وَ لَا ذَهَبَ رَمَضَانُ وَ لَا جَاءَ رَمَضَانُ فَإِنَّ رَمَضَانَ اسْمٌ مِنْ أَسْمَاءِ اللَّهِ عَزَّ وَ جَلَّ لَا يَجِيءُ وَ لَا يَذْهَبُ وَ إِنَّمَا يَجِيءُ وَ يَذْهَبُ الزَّائِلُ وَ لَكِنْ قُولُوا شَهْرُ رَمَضَانَ فَإِنَّ الشَّهْرَ مُضَافٌ إِلَى الِاسْمِ وَ الِاسْمُ اسْمُ اللَّهِ عَزَّ ذِكْرُهُ وَ هُوَ الشَّهْرُ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ جَعَلَهُ مَثَلًا وَ عِيداً .
A number of our companions, from Ahmad Bin Muhammad, from Ahmad Bin Muhammad Bin Abu Nasr, from Hisham Bin Salim, from Sa’d,
(It has been narrated) from Abu Ja’far-asws, said, ‘We were eighty men in his-asws presence, so we mentioned ‘Ramazan’’. So he-asws said: ‘Do not be saying, ‘This is Ramazan’, nor ‘Ramazan is gone’, nor ‘Ramazan has come’, for ‘Ramazan’ is a Name from the Names of Allah-azwj Mighty and Majestic.
‘It’ neither comes nor does ‘It’ go. But rather it is ‘a transient (thing)’ which comes and goes. But, you should be saying, ‘Month of Ramazan’, for the ‘Month’ is an adverb to the Name, and the Name is a Name of Allah-azwj, Mighty is His-azwj Mention, and it is the Month in which the Quran was Revealed, Made to be an example and a Festival’.[19]
Appendix I: An Example -Narrator Misquoting Hadith:
حدثني أبي رحمه الله عن سعد بن عبد الله عن محمد بن عيسى بن عبيد اليقطيني عن محمد بن سنان عن أبي سعيد القماط عن ابن أبي يعفور عن أبي عبد الله ع قال بينما رسول الله ص في منزل فاطمة ع و الحسين في حجره إذ بكى و خر ساجدا ثم قال يا فاطمة يا بنت محمد إن العلي الأعلى تراءى لي في بيتك هذا في ساعتي هذه في أحسن صورة و أهيأ هيئة و قال لي يا محمد أ تحب الحسين ع
My father narrated to me, from Sa’ad Bin Abdullah, from Muhammad Bin Isa Bin Ubeydullah Al Yaqteeni, from Muhammad Bin Sinan, from Abu Saeed Al Qamaat, from Ibn Abu Yafour,
‘From Abu Abd Allah-asws having said: ‘While Rasool-Allah-saww was in the house of Fatima-asws, and Al Husayn-asws was in his-saww lap, when he-asws wept and fell down in Sajdah, then he-saww said: ‘O Fatima-asws! O Daughter-asws of Muhammad-saww! The most Exalted appeared to me-saww in this house of yours, in this time of mine, in an excellent image, and most beautiful body and Said to me-saww: “O Muhammad-saww! Do you-saww love Al-Husayn-asws?”
فقلت نعم قرة عيني و ريحانتي و ثمرة فؤادي و جلدة ما بين عيني
So I-saww said: ‘Yes. He-asws is a delight of my-saww eyes, and my-saww aroma, and fruit of my-saww heart, and the skin of what is in front of my-saww eyes’.
فقال لي يا محمد و وضع يده على رأس الحسين ع بورك من مولود عليه بركاتي و صلواتي و رحمتي و رضواني و لعنتي و سخطي و عذابي و خزيي و نكالي على من قتله و ناصبه و ناواه و نازعه أما إنه سيد الشهداء من الأولين و الآخرين في الدنيا و الآخرة و ذكر الحديث
He-azwj Said: “O Muhammad-saww!”, and Placed His-azwj Hand upon the head of Al Husayn-asws of Blessing of his-asws birth, “Upon him-asws is My-azwj, and My-azwj Salawat, and My-azwj Mercy, and My-azwj Pleasure! And My-azwj Curse, and My-azwj Wrath, and My-azwj Punishment, and My-azwj Disgrace, and My-azwj exemplary Punishment would be upon the one who kills him-asws, and is hostile to him-asws, and grieves him-asws, and dismisses him-asws. But, he-asws is the chief of the martyrs, from the former ones and the latter ones, in the world and the Hereafter’ – and mentioned the Hadeeth.[20]
Appendix II: Additional Ahadith – Forbidding talking about ‘Self’ of Allah-azwj:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ الْمَيَّاحِ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ نَظَرَ فِي اللَّهِ كَيْفَ هُوَ هَلَكَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Al Husayn Bin Al Mayyah, from his father who said,
‘I hear Abu Abdullah-asws saying: ‘The one who inquires about Allah-azwj, how He-azwj is (His-azwj Qualitative State), would be destroyed’.[21]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِيَّاكُمْ وَ التَّفَكُّرَ فِي اللَّهِ وَ لَكِنْ إِذَا أَرَدْتُمْ أَنْ تَنْظُرُوا إِلَى عَظَمَتِهِ فَانْظُرُوا إِلَى عَظِيمِ خَلْقِهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Abdul Hameed, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Beware of the pondering regarding Allah-azwj. But whenever you intend to look into His-azwj Magnificence, so look into the Magnificence of His-azwj creation’.[22]
Allah-azwj cannot be described by His-azwj creation:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْيَعْقُوبِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يَهُودِيّاً يُقَالُ لَهُ سِبَخْتُ جَاءَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ جِئْتُ أَسْأَلُكَ عَنْ رَبِّكَ فَإِنْ أَنْتَ أَجَبْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ وَ إِلَّا رَجَعْتُ قَالَ سَلْ عَمَّا شِئْتَ
Ali Bin Ibrahim, from his father, from Al Hassan Bin Ali, from Al Yaqouby, from one of our companions, from Abdul A’ala, a slave of the family of Saam,
(It has been narrated) from Abu Abdullah-asws having said: ‘A Jew call Sibakht came over to Rasool-Allah-saww and he said, ‘O Rasool-Allah-saww! I came over to ask you-saww about your-saww Lord-azwj. So if you-saww were to answer me about what I am asking about (fine), or else I will return’. He-saww said: ‘Ask about whatever you so desire to’.
قَالَ أَيْنَ رَبُّكَ قَالَ هُوَ فِي كُلِّ مَكَانٍ وَ لَيْسَ فِي شَيْءٍ مِنَ الْمَكَانِ الْمَحْدُودِ قَالَ وَ كَيْفَ هُوَ قَالَ وَ كَيْفَ أَصِفُ رَبِّي بِالْكَيْفِ وَ الْكَيْفُ مَخْلُوقٌ وَ اللَّهُ لَا يُوصَفُ بِخَلْقِهِ
He said, ‘Where is your-saww Lord-azwj?’ He-azwj is in every place, and He-azwj is not enclosed into a thing from the limited place’. He said, ‘And how is He-azwj?’ He-saww said: ‘And how can I-saww describe my-saww Lord-azwj with the ‘how’, and the ‘how’ is a creation, and Allah-azwj cannot be described by His-azwj creation’.
قَالَ فَمِنْ أَيْنَ يُعْلَمُ أَنَّكَ نَبِيُّ اللَّهِ قَالَ فَمَا بَقِيَ حَوْلَهُ حَجَرٌ وَ لَا غَيْرُ ذَلِكَ إِلَّا تَكَلَّمَ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ يَا سِبَخْتُ إِنَّهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله )
He said, ‘So from where did you-saww come to know that you-saww are a Prophet-saww of Allah-azwj?’ He (the narrator) said, ‘So there did not remain around him-saww a tree, nor anything other than that, except that it spoke in clear Arabic language, ‘O Sibakht! He-saww is Rasool-Allah-saww!’
فَقَالَ سِبَخْتُ مَا رَأَيْتُ كَالْيَوْمِ أَمْراً أَبْيَنَ مِنْ هَذَا ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ .
So Sibakht said, ‘I have not seen like today, a matter more clear than this’. Then he said, ‘I testify that there is no god except Allah-azwj and you-saww are a Rasool-saww of Allah-azwj’.[23]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَتِيكٍ الْقَصِيرِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شَيْءٍ مِنَ الصِّفَةِ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ تَعَالَى الْجَبَّارُ تَعَالَى الْجَبَّارُ مَنْ تَعَاطَى مَا ثَمَّ هَلَكَ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Yahya Al Khas’amy, from Abdul Rahman Bin Ateyk Al Qaseyr who said,
‘I asked Abu Ja’far-asws about something from the characteristics (of Allah-azwj. So he-asws raised his-asws hand towards the sky, then said: ‘Exalted is the Compeller! Exalted is the Compeller! The one who practices (something) else, is destroyed’.[24]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ قَالَ حَضَرْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فَدَخَلَ عَلَيْهِ رَجُلٌ مِنَ الْخَوَارِجِ فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ أَيَّ شَيْءٍ تَعْبُدُ قَالَ اللَّهَ تَعَالَى قَالَ رَأَيْتَهُ قَالَ بَلْ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ لَا يُعْرَفُ بِالْقِيَاسِ وَ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُشَبَّهُ بِالنَّاسِ مَوْصُوفٌ بِالْآيَاتِ مَعْرُوفٌ بِالْعَلَامَاتِ لَا يَجُورُ فِي حُكْمِهِ ذَلِكَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ
Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Sinan, from his father who said,
‘I was present with Abu Ja’far-asws and a man from the Kharijites came over to him-asws and said to him, ‘O Abu Ja’far-asws! Which thing do you-asws worship?’ He-asws said: ‘Allah-azwj the Exalted’. He said, ‘Have you-asws seen Him-azwj?’ He-asws said: ‘But, the eyes cannot see Him-azwj with the visualizing of the visions, but the hearts seen Him-azwj by the realities of the Eman. He-azwj cannot be recognised by the analogies, nor can He-azwj be realised by the sensory perceptions, nor can He-azwj be resembled with the people. He-azwj is Described in the Verses (of the Quran), recognised by the Signs. He-azwj is not tyrannous in His-azwj Judgments. That is Allah-azwj. There is no god except Him-azwj’.
قَالَ فَخَرَجَ الرَّجُلُ وَ هُوَ يَقُولُ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ .
He (the narrator) said, ‘So the man went out and he was saying, ‘[6:124] Allah best knows where He Places His Message’.[25]
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,
(It has been narrated) from Abu Abdullah-asws having said: ‘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’.[26]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ بْنِ الْقَاسِمِ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ فَقَالَ يَا أَبَا هَاشِمٍ أَوْهَامُ الْقُلُوبِ أَدَقُّ مِنْ أَبْصَارِ الْعُيُونِ أَنْتَ قَدْ تُدْرِكُ بِوَهْمِكَ السِّنْدَ وَ الْهِنْدَ وَ الْبُلْدَانَ الَّتِي لَمْ تَدْخُلْهَا وَ لَا تُدْرِكُهَا بِبَصَرِكَ وَ أَوْهَامُ الْقُلُوبِ لَا تُدْرِكُهُ فَكَيْفَ أَبْصَارُ الْعُيُونِ .
Muhammad Bin Abu Abdullah, from the one who mentioned it, from Muhammad Bin Isa, from Dawood Bin Al Qasim Abu Hashim Al Ja’fary who said,
‘I said to Abu Ja’far-asws, ‘(What about the Verse) [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions?’. So he-asws said: ‘O Abu Hashim! Imaginations of the hearts are more sharper than the visions of the eyes. You have realised by your imaginations, Al-Sind, and Al-Hind, and the countries which you have not entered into nor seen with your vision, and the imaginations of the heart cannot comprehend Him-azwj, so how could the visions of the eyes?’[27]
Forbiddance from (describing Allah-azwj) with the body and the image
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَمَّنْ ذَكَرَهُ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ وَصَفْتُ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) قَوْلَ هِشَامِ بْنِ سَالِمٍ الْجَوَالِيقِيِّ وَ حَكَيْتُ لَهُ قَوْلَ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ جِسْمٌ فَقَالَ إِنَّ اللَّهَ تَعَالَى لَا يُشْبِهُهُ شَيْءٌ أَيُّ فُحْشٍ أَوْ خَناً أَعْظَمُ مِنْ قَوْلِ مَنْ يَصِفُ خَالِقَ الْأَشْيَاءِ بِجِسْمٍ أَوْ صُورَةٍ أَوْ بِخِلْقَةٍ أَوْ بِتَحْدِيدٍ وَ أَعْضَاءٍ تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً .
Muhammad Bin Abu Abdullah, from the one who mentioned it, from Ali Bin Al Abbas, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Hakeym who said,
‘I described to Abu Ibrahim-asws (7th Imam-asws), the words of Hisham Bin Salim Al-Jawaliqy, and related to him-asws the word of Hisham Bin Al-Hakam that He-azwj is a body’. So he-asws said: ‘Allah-azwj the Exalted cannot be resembled by anything. What can be a greater obscenity or betrayal than the words of the one who describes the Creator of the things as being with a body, or an image, or by a creature, or a limitation, or body parts? Exalted is Allah-azwj from that, Loftier, Greater’.[28]
Appendix III: Some Holy Verses on Nearness and Remoteness of Allah-azwj:
وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ {16}
And We Created the human being, and We know what his mind suggests to his self, and We are nearer to him than his jugular vein [50:16]
عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ رَأَيْتُ ابْنَكَ مُوسَى ( عليه السلام ) يُصَلِّي وَ النَّاسُ يَمُرُّونَ بَيْنَ يَدَيْهِ فَلَا يَنْهَاهُمْ وَ فِيهِ مَا فِيهِ
Ali Bin Ibrahim, raising it, from Muhammad Bin Muslim who said,
‘Abu Haneefa came over to Abu Abdullah-asws and said to him-asws, ‘I saw your-asws son-asws Musa-asws praying Salāt and the people were passing by in front of him-asws, and he-asws did not prevent them, and (the reason) in it what is in it?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) ادْعُوا لِي مُوسَى فَدُعِيَ فَقَالَ لَهُ يَا بُنَيَّ إِنَّ أَبَا حَنِيفَةَ يَذْكُرُ أَنَّكَ كُنْتَ تُصَلِّي وَ النَّاسُ يَمُرُّونَ بَيْنَ يَدَيْكَ فَلَمْ تَنْهَهُمْ
So Abu Abdullah-asws said: ‘Call Musa-asws for me-asws!’ So he-asws was called, and he-asws said to him-asws: ‘O my-asws son-asws! Abu Haneefa mentions that you-asws were praying Salāt and the people were passing by in front of you-asws, and you-asws did not forbid them’.
فَقَالَ نَعَمْ يَا أَبَةِ إِنَّ الَّذِي كُنْتُ أُصَلِّي لَهُ كَانَ أَقْرَبَ إِلَيَّ مِنْهُمْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ قَالَ فَضَمَّهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِلَى نَفْسِهِ ثُمَّ قَالَ يَا بُنَيَّ بِأَبِي أَنْتَ وَ أُمِّي يَا مُوَدَّعَ الْأَسْرَارِ .
So he-asws said: ‘Yes, O father-asws! The One Whom I-asws was praying Salāt to was closer to me-asws than them. Allah-azwj Mighty and Majestic is Saying: and We are nearer to him than his jugular vein [50:16]’. So Abu Abdullah-asws embraced him-asws to himself-asws, then said: ‘O my-asws son-asws! By my-asws father-asws and my-asws mother-asws, O the mine of the secrets!’
وَ هَذَا تَأْدِيبٌ مِنْهُ ( عليه السلام ) لَا أَنَّهُ تَرَكَ الْفَضْلَ .
And this is an education from him-asws, not that he-asws neglected the merit.[29]
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ {1862:}
And when My servants ask you about Me, I am near; I Answer the supplication of the suppliant when he supplicates to Me; so let them answer to Me and let them believe in me, perhaps they would be rightly Guided [2:186]
اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ {432:}
Allah is the One Who Created the skies and the earth and whatever is between the two in six days, then He Established upon the Throne. There is neither for you a Guardian nor an intercessor from besides Him, so will you not take heed? [32:4]
هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {457:}
He is the One Who Created the skies and the earth in six days, then He Established upon the Throne. He Knows what penetrates into the earth and what comes out from it, and what descends from the sky and what ascends into it, and He is with you wherever you may be; and Allah Sees what you are doing [57:4]
أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ مَا يَكُونُ مِنْ نَجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِنْ ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ۖ ثُمَّ يُنَبِّئُهُمْ بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ {758:}
Do you not see that Allah Knows whatever is in the skies and whatever is in the earth? There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. Then He would Inform them on the Day of Judgment of what they had been doing. Surely, Allah is a Knower of all things [58:7]
[1] God Forbid
[2] A famous companion of 6 and 7th Imamasws.
[3] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 5
[4] UYUN AKHBAR AL-REZA, Vol. 1, Ch. 11, H. 2.
[5] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 1
[6] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 2
[7] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 2
[8] Nahjul Balagha, Sermon 1, Creation of Earth and Sky and the birth of Adam
[9] الكافي ج : 1 ص : 10
[10] الكافي ج : 1 ص : 92 بَابُ النَّهْيِ عَنِ الْكَلَامِ فِي الْكَيْفِيَّةِ
[11] A quality through which, Allahazwj and His Divine Representativesasws and their commands are recognised, e.g., see Al-Kafi, vol. 1, pg. 10.
[12] Bahrul Moarif, Nahjul Israr, vol.2, pg. 380.
[13] Masomeenasws are the ‘Amr Allah’
[14] Tafseer Al Burhan – H 11607
[15] Tafseer Noor Al Saqalayn – Ch 89 H 21
[16] Tafseer Imam Hassan Al Askariasws – S 314 (Extract)
[17] الكافي 1: 99/ 7.
[18] الكافي 1: 99/ 9.
[19] Al Kafi – V 4 – The Book of Fasts Ch 4 H 2
[20] Kamil Al-Ziyarat, Ch. 21, H. 1., كاملالزيارات ص : 67
[21] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 5
[22] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 7
[23] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 9
[24] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 10
[25] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 5
[26] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 6
[27] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 11
[28] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 4
[29] Al Kafi V 3 – The Book of Salāt CH 14 H 4