الكافي
AL-KAFI
ج 1
Volume 1
Part 2 out of 8
للمحدِّث الجليل والعالم الفقيه الشيخ محمد بن يعقوب الكليني المعروف بثقة الإسلام الكليني المتوفى سنة 329 هجرية
Of the majestic narrator and the scholar, the jurist, the Sheykh Muhammad Bin Yaqoub Al-Kulayni
Well known as ‘The trustworthy of Al-Islam Al-Kulayni’
Who died in the year 329 H
AL-KAFI VOLUME 1 Part 2
Chapter 2 – Applicability of the word that He-azwj is a ‘thing’
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ التَّوْحِيدِ فَقُلْتُ أَتَوَهَّمُ شَيْئاً فَقَالَ نَعَمْ غَيْرَ مَعْقُولٍ وَ لَا مَحْدُودٍ فَمَا وَقَعَ وَهْمُكَ عَلَيْهِ مِنْ شَيْءٍ فَهُوَ خِلَافُهُ لَا يُشْبِهُهُ شَيْءٌ وَ لَا تُدْرِكُهُ الْأَوْهَامُ كَيْفَ تُدْرِكُهُ الْأَوْهَامُ وَ هُوَ خِلَافُ مَا يُعْقَلُ وَ خِلَافُ مَا يُتَصَوَّرُ فِي الْأَوْهَامِ إِنَّمَا يُتَوَهَّمُ شَيْءٌ غَيْرُ مَعْقُولٍ وَ لَا مَحْدُودٍ .
Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Abdul Rahman Bin Abu Najran who said,
‘I asked Abu Ja’far-asws about the Tawheed (Oneness of Allah-azwj), and I said, ‘Can I think of Him-azwj as a thing?’ So he-asws said: ‘Yes, without reasoning and no limit. So whatever your imagination occurs upon from a thing, so He-azwj is different to it. Nothing resembles Him-azwj, nor can the imaginations grasp Him-azwj. How can the imaginations grasp Him-azwj and He-azwj is different to what is thought of and different to what is pictured in the imaginations? But rather, you can imagine something without reasoning and no limits’.[1]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ الثَّانِي ( عليه السلام ) يَجُوزُ أَنْ يُقَالَ لِلَّهِ إِنَّهُ شَيْءٌ قَالَ نَعَمْ يُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَ حَدِّ التَّشْبِيهِ .
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Husayn Bin Saeed who said,
‘Abu Ja’far-asws the 2nd was asked, ‘Is it allowed for one to say for Allah-azwj that He-azwj is a thing?’ He-asws said: ‘Yes. Take Him-azwj out from the two limitations – the limitation of temporariness and the limit of resemblance’.[2]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْمَغْرَاءِ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ إِنَّ اللَّهَ خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْءٍ فَهُوَ مَخْلُوقٌ مَا خَلَا اللَّهَ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Magra’a, raising it,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj is Distinct of His-azwj creatures, and His-azwj creatures are distinct from Him-azwj; and everything upon what the name ‘thing’ occurs, so it is a creation, apart from Allah-azwj’.[3]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْءٍ مَا خَلَا اللَّهَ فَهُوَ مَخْلُوقٌ وَ اللَّهُ خَالِقُ كُلِّ شَيْءٍ تَبَارَكَ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid Al Barqy, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ibn Muskan, from Zurara Bin Ayn who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj is Distinct from His-azwj creation and His-azwj creation is distinct from Him-azwj, and everything the name ‘thing’ occurs upon apart from Allah-azwj, so it is a creation, and Allah-azwj is the Creator of everything. Blessed is the One Who there is nothing like Him-azwj and He-azwj is the All-Hearing, the All-Seeing’.[4]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ خَيْثَمَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْءٍ مَا خَلَا اللَّهَ تَعَالَى فَهُوَ مَخْلُوقٌ وَ اللَّهُ خَالِقُ كُلِّ شَيْءٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Khaysama,
(It has been narrated) from Abu Ja’far-asws having said: ‘Allah-azwj is Distinct from His-azwj creation and His-azwj creation is distinct from Him-azwj, and everything what the name ‘thing’ occurs upon, apart from Allah-azwj the Exalted, so it is a creation, and Allah-azwj is the Creator of everything’.[5]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لِلزِّنْدِيقِ حِينَ سَأَلَهُ مَا هُوَ قَالَ هُوَ شَيْءٌ بِخِلَافِ الْأَشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَ أَنَّهُ شَيْءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لَا تُدْرِكُهُ الْأَوْهَامُ وَ لَا تَنْقُصُهُ الدُّهُورُ وَ لَا تُغَيِّرُهُ الْأَزْمَانُ
Ali Bin Ibrahim, from his father, from Al Abbas Bin Amro Al Fuqaymi, from Hisham Bin Al Hakam,
(It has been narrated) from Abu Abdullah-asws having said to the atheist when he asked him-asws, ‘What is He-azwj?’ He-asws said: ‘He-azwj is a thing different for the things. I-asws reiterate with my-asws words to prove the meaning, and He-azwj is a thing in reality of the ‘thing-ness’ apart from that He-azwj has neither a body, nor an image, nor can He-azwj be felt, nor can He-azwj be touched, nor can He-azwj be realised by the five sensory perceptions. Neither can the imaginations grasp Him-azwj, nor can the ages reduce Him-azwj, nor can the times change Him-azwj’.
فَقَالَ لَهُ السَّائِلُ فَتَقُولُ إِنَّهُ سَمِيعٌ بَصِيرٌ قَالَ هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَ بَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَ يُبْصِرُ بِنَفْسِهِ لَيْسَ قَوْلِي إِنَّهُ سَمِيعٌ يَسْمَعُ بِنَفْسِهِ وَ بَصِيرٌ يُبْصِرُ بِنَفْسِهِ أَنَّهُ شَيْءٌ وَ النَّفْسُ شَيْءٌ آخَرُ وَ لَكِنْ أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولًا وَ إِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلًا فَأَقُولُ إِنَّهُ سَمِيعٌ بِكُلِّهِ لَا أَنَّ الْكُلَّ مِنْهُ لَهُ بَعْضٌ وَ لَكِنِّي أَرَدْتُ إِفْهَامَكَ وَ التَّعْبِيرُ عَنْ نَفْسِي وَ لَيْسَ مَرْجِعِي فِي ذَلِكَ إِلَّا إِلَى أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلَا اخْتِلَافِ الذَّاتِ وَ لَا اخْتِلَافِ الْمَعْنَى
So the questioner said to him-asws, ‘But you-asws are saying that He-azwj is Hearing, Seeing’. He-asws said: ‘He-azwj is Hearing, Seeing. He-azwj Sees without an organ and Sees without an instrument, but He-azwj is Seeing by Himself-azwj and is Hearing by Himself-azwj. My-asws words that ‘He-azwj is Seeing by Himself-azwj and is Hearing by Himself-azwj’ is not that He-azwj is a thing and His-azwj Self is another thing. But, I-asws intend as an idiom from myself-asws when I-asws was asked and as an understanding for you when you asked. Thus, I-asws am saying that He-azwj Hears by all of Him-azwj, not that the for the ‘all’ of Him-azwj there are parts, but I-asws intend to make you understand and as an idiom from myself-asws and I-asws do not re-iterate in that except that He-azwj is the All-Hearing, the All-Seeing, the All-Knowing, the All-Aware without a differentiation of the Self nor differentiation of the meaning’.
قَالَ لَهُ السَّائِلُ فَمَا هُوَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هُوَ الرَّبُّ وَ هُوَ الْمَعْبُودُ وَ هُوَ اللَّهُ وَ لَيْسَ قَوْلِي اللَّهُ إِثْبَاتَ هَذِهِ الْحُرُوفِ أَلِفٍ وَ لَامٍ وَ هَاءٍ وَ لَا رَاءٍ وَ لَا بَاءٍ وَ لَكِنِ ارْجِعْ إِلَى مَعْنًى وَ شَيْءٍ خَالِقِ الْأَشْيَاءِ وَ صَانِعِهَا وَ نَعْتِ هَذِهِ الْحُرُوفِ وَ هُوَ الْمَعْنَى سُمِّيَ بِهِ اللَّهُ وَ الرَّحْمَنُ وَ الرَّحِيمُ وَ الْعَزِيزُ وَ أَشْبَاهُ ذَلِكَ مِنْ أَسْمَائِهِ وَ هُوَ الْمَعْبُودُ جَلَّ وَ عَزَّ
The questioner said to him-asws, ‘So what is He-azwj?’ Abu Abdullah-asws said: ‘He-azwj is the Lord-azwj, and He-azwj is the worshipped, and He-azwj is Allah-azwj. And it is not my-asws word ‘Allah’ to prove these letters, ‘Alif’, and ‘Laam’, and ‘Ha’, nor ‘Ra’ nor ‘Ba’, but I re-iterate to a meaning and a thing, Creator of the things and its Maker, and the intention of these letters, and it is the meaning ‘Allah’ has been Named by, and ‘the Beneficent’, and the ‘Merciful’, and the ‘Mighty’, and the likes of that from His-azwj Names, and He-azwj is the worshipped One, Majestic and Mighty’.
قَالَ لَهُ السَّائِلُ فَإِنَّا لَمْ نَجِدْ مَوْهُوماً إِلَّا مَخْلُوقاً قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ كَانَ ذَلِكَ كَمَا تَقُولُ لَكَانَ التَّوْحِيدُ عَنَّا مُرْتَفِعاً لِأَنَّا لَمْ نُكَلَّفْ غَيْرَ مَوْهُومٍ وَ لَكِنَّا نَقُولُ كُلُّ مَوْهُومٍ بِالْحَوَاسِّ مُدْرَكٍ بِهِ تَحُدُّهُ الْحَوَاسُّ وَ تُمَثِّلُهُ فَهُوَ مَخْلُوقٌ إِذْ كَانَ النَّفْيُ هُوَ الْإِبْطَالَ وَ الْعَدَمَ وَ الْجِهَةُ
The questioner said to him-asws, ‘But we do not find our imaginations except as creations’. Abu Abdullah-asws said: ‘If it was that, just as you are saying, the Tawheed (Oneness) would be raised (negated), because we are not encumbered without imagination. But we are saying that every imagination with the senses realised with is limited by the senses, and is a resemblance, thus it is a creation. When it was the negation, so it is the invalidation, and the nothingness (non-entity) and the modality.
الثَّانِيَةُ التَّشْبِيهُ إِذْ كَانَ التَّشْبِيهُ هُوَ صِفَةَ الْمَخْلُوقِ الظَّاهِرِ التَّرْكِيبِ وَ التَّأْلِيفِ فَلَمْ يَكُنْ بُدٌّ مِنْ إِثْبَاتِ الصَّانِعِ لِوُجُودِ الْمَصْنُوعِينَ وَ الِاضْطِرَارِ إِلَيْهِمْ أَنَّهُمْ مَصْنُوعُونَ وَ أَنَّ صَانِعَهُمْ غَيْرُهُمْ وَ لَيْسَ مِثْلَهُمْ إِذْ كَانَ مِثْلُهُمْ شَبِيهاً بِهِمْ فِي ظَاهِرِ التَّرْكِيبِ وَ التَّأْلِيفِ وَ فِيمَا يَجْرِي عَلَيْهِمْ مِنْ حُدُوثِهِمْ بَعْدَ إِذْ لَمْ يَكُونُوا وَ تَنَقُّلِهِمْ مِنَ صِغَرٍ إِلَى كِبَرٍ وَ سَوَادٍ إِلَى بَيَاضٍ وَ قُوَّةٍ إِلَى ضَعْفٍ وَ أَحْوَالٍ مَوْجُودَةٍ لَا حَاجَةَ بِنَا إِلَى تَفْسِيرِهَا لِبَيَانِهَا وَ وُجُودِهَا
The second is the resemblance. When there was the resemblance, it would be a quality of the creation, the apparent, the assembled, and the composed. So it would not happen to be inevitable from proving the Maker due to the existence of the manufactured items and the necessity to them that they are manufactured and that their Maker is other than them, and is not like them. If He-azwj was like them, He-azwj would have resembled them in the apparent, and the assemblage, and the composition, with regards to what flows upon them from their coming into being afterwards when they did not exist (beforehand), and their transformation from the smallness to the largeness, and blackness to whiteness, and strength to weakness, and their existing states. There is no need for us-asws to interpret these in order to explain these and their existences’.
قَالَ لَهُ السَّائِلُ فَقَدْ حَدَدْتَهُ إِذْ أَثْبَتَّ وُجُودَهُ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَمْ أَحُدَّهُ وَ لَكِنِّي أَثْبَتُّهُ إِذْ لَمْ يَكُنْ بَيْنَ النَّفْيِ وَ الْإِثْبَاتِ مَنْزِلَةٌ
The questioner said to him-asws, ‘But you-asws would have limited Him-azwj when you proved His-azwj existence’. Abu Abdullah-asws said: ‘I-asws did not limit Him-azwj. But I-asws proved Him-azwj when there does not happen to be a stage between the negation and the proofs’.
قَالَ لَهُ السَّائِلُ فَلَهُ إِنِّيَّةٌ وَ مَائِيَّةٌ قَالَ نَعَمْ لَا يُثْبَتُ الشَّيْءُ إِلَّا بِإِنِّيَّةٍ وَ مَائِيَّةٍ
The questioner said to him-asws, ‘So, for Him-azwj there is a reality and an actuality?’ He-asws said: ‘Yes. The thing cannot be proven except in a reality and actuality’.
قَالَ لَهُ السَّائِلُ فَلَهُ كَيْفِيَّةٌ قَالَ لَا لِأَنَّ الْكَيْفِيَّةَ جِهَةُ الصِّفَةِ وَ الْإِحَاطَةِ وَ لَكِنْ لَا بُدَّ مِنَ الْخُرُوجِ مِنْ جِهَةِ التَّعْطِيلِ وَ التَّشْبِيهِ لِأَنَّ مَنْ نَفَاهُ فَقَدْ أَنْكَرَهُ وَ دَفَعَ رُبُوبِيَّتَهُ وَ أَبْطَلَهُ وَ مَنْ شَبَّهَهُ بِغَيْرِهِ فَقَدْ أَثْبَتَهُ بِصِفَةِ الْمَخْلُوقِينَ الْمَصْنُوعِينَ الَّذِينَ لَا يَسْتَحِقُّونَ الرُّبُوبِيَّةَ وَ لَكِنْ لَا بُدَّ مِنْ إِثْبَاتِ أَنَّ لَهُ كَيْفِيَّةً لَا يَسْتَحِقُّهَا غَيْرُهُ وَ لَا يُشَارِكُ فِيهَا وَ لَا يُحَاطُ بِهَا وَ لَا يَعْلَمُهَا غَيْرُهُ
The questioner said to him-asws, ‘So is there a ‘how-ness’ (Qualitative State) for Him-azwj?’ He-asws said: ‘No, because the qualitative state is an aspect of the quality, but it is inevitable from exiting from an aspect of the temporariness and the resemblance, because the one who negates Him-azwj, so he had denied Him-azwj and repulsed His-azwj Lordship and invalidated it; and the one who resembles Him-azwj with something else, so he has proved Him-azwj with a quality of the creation, the manufactured ones who are not rightful for the Lordship. But it is inevitable from the proofs that for Him-azwj there is a Qualitative State which others are not rightful of, nor does anything participate in it, nor is inter-mingled with it, nor is something else known by it.
قَالَ السَّائِلُ فَيُعَانِي الْأَشْيَاءَ بِنَفْسِهِ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هُوَ أَجَلُّ مِنْ أَنْ يُعَانِيَ الْأَشْيَاءَ بِمُبَاشَرَةٍ وَ مُعَالَجَةٍ لِأَنَّ ذَلِكَ صِفَةُ الْمَخْلُوقِ الَّذِي لَا تَجِيءُ الْأَشْيَاءُ لَهُ إِلَّا بِالْمُبَاشَرَةِ وَ الْمُعَالَجَةِ وَ هُوَ مُتَعَالٍ نَافِذُ الْإِرَادَةِ وَ الْمَشِيئَةِ فَعَّالٌ لِمَا يَشَاءُ .
The questioner said, ‘So do the (Creation of the) things tire His-azwj Self?’ Abu Abdullah-asws said: ‘He is more Majestic than that the (Creation of) things should Tire Him-azwj by the Initiating (the things) and Processing, because that is a quality of the created beings who do not come to the things except by the production and the processing, and He-azwj is most Exalted, Implementer of the Will and the Desire, Doing whatever He-azwj so Desires to’.[6]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) أَ يَجُوزُ أَنْ يُقَالَ إِنَّ اللَّهَ شَيْءٌ قَالَ نَعَمْ يُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَ حَدِّ التَّشْبِيهِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from the one who mentioned it, said,
‘Abu Abdullah-asws was asked, ‘Is it allowed for it to be said that Allah-azwj is a thing?’ He-asws said: ‘Yes, taking Him-azwj out from two limitations – the limitation of the temporariness and the limitation of the resemblance’.[7]
بَابُ أَنَّهُ لَا يُعْرَفُ إِلَّا بِهِ
Chapter 3 – He-azwj cannot be recognised except by Him-azwj
عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْفَضْلِ بْنِ السَّكَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اعْرِفُوا اللَّهَ بِاللَّهِ وَ الرَّسُولَ بِالرِّسَالَةِ وَ أُولِي الْأَمْرِ بِالْأَمْرِ بِالْمَعْرُوفِ وَ الْعَدْلِ وَ الْإِحْسَانِ .
Ali Bin Muhammad, from the one who mentioned it, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Humran, from Al Fazl Bin Al Sakan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Recognise Allah-azwj by Allah-azwj, and the Rasool-saww by the Message, and the Masters of the Command (Ul Al-Amr) by the ordering of the good, and the justice, and the favours’.[8]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عُقْبَةَ بْنِ قَيْسِ بْنِ سِمْعَانَ بْنِ أَبِي رُبَيْحَةَ مَوْلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِمَ عَرَفْتَ رَبَّكَ قَالَ بِمَا عَرَّفَنِي نَفْسَهُ قِيلَ وَ كَيْفَ عَرَّفَكَ نَفْسَهُ قَالَ لَا يُشْبِهُهُ صُورَةٌ وَ لَا يُحَسُّ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Ali Bin Uqba Bin Qays Bin Abu Rubayha,
A slave of Rasool-Allah-saww, said, ‘Amir Al-Momineen-asws was asked, ‘By what you-asws recognise your-asws Lord-azwj?’ He-asws said: ‘By what He-azwj Introduced Himself-azwj to me-asws as’. It was said, ‘And how did He-azwj Introduce Himself-azwj to you-asws?’ He-asws said: ‘Neither does an image resemble Him-azwj nor can He-azwj be sensed by the sensory perceptions, nor can He-azwj be compared with the people.
قَرِيبٌ فِي بُعْدِهِ بَعِيدٌ فِي قُرْبِهِ فَوْقَ كُلِّ شَيْءٍ وَ لَا يُقَالُ شَيْءٌ فَوْقَهُ أَمَامَ كُلِّ شَيْءٍ وَ لَا يُقَالُ لَهُ أَمَامٌ دَاخِلٌ فِي الْأَشْيَاءِ لَا كَشَيْءٍ دَاخِلٍ فِي شَيْءٍ وَ خَارِجٌ مِنَ الْأَشْيَاءِ لَا كَشَيْءٍ خَارِجٍ مِنْ شَيْءٍ سُبْحَانَ مَنْ هُوَ هَكَذَا وَ لَا هَكَذَا غَيْرُهُ وَ لِكُلِّ شَيْءٍ مُبْتَدَأٌ .
He-azwj is Near in His-azwj Remoteness and Remote in His-azwj Nearness, above everything. Nothing can be said to be above Him-azwj. He-azwj is in front of everything and it cannot be said for Him-azwj there is a front. He-azwj is inside everything not like a thing entering into a thing, and He-azwj is outside from the things, not like the thing being outside from the thing. Glorious is the One-azwj Who is like this, and nothing else is like this. And for everything, there is an Initiator’.[9]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) 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 .
Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Safwan Bin Yahya, from Mansour Bin Hazim who said,
‘I said to Abu Abdullah-asws, ‘I debated a group, so I said to them that Allah-azwj, Majestic is His-azwj Majesty is more Majestic and more Mighty, and more Benevolent than that He-azwj should be recognised through His-azwj creatures. But it is the creatures who are being recognised through Allah-azwj’. So he-asws said: ‘May Allah-azwj have Mercy on you’.[10]
بَابُ أَدْنَى الْمَعْرِفَةِ
Chapter 4 – The lowest of the recognition
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَدْنَى الْمَعْرِفَةِ فَقَالَ الْإِقْرَارُ بِأَنَّهُ لَا إِلَهَ غَيْرُهُ وَ لَا شِبْهَ لَهُ وَ لَا نَظِيرَ وَ أَنَّهُ قَدِيمٌ مُثْبَتٌ مَوْجُودٌ غَيْرُ فَقِيدٍ وَ أَنَّهُ لَيْسَ كَمِثْلِهِ شَيْءٌ .
Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alary, and Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar Al Hamdany, altogether from Al Fatah Bin Yazeed,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I asked him-asws about the lowest of the recognition. So he-asws said: ‘The acknowledgement that there is no god apart from Him-azwj, and there is neither a resemblance for Him-azwj nor a counterpart, and that He-azwj is Eternal, Affirmed, Existing without being absent, and that there is nothing like Him-azwj’.[11]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ طَاهِرِ بْنِ حَاتِمٍ فِي حَالِ اسْتِقَامَتِهِ أَنَّهُ كَتَبَ إِلَى الرَّجُلِ مَا الَّذِي لَا يُجْتَزَأُ فِي مَعْرِفَةِ الْخَالِقِ بِدُونِهِ فَكَتَبَ إِلَيْهِ لَمْ يَزَلْ عَالِماً وَ سَامِعاً وَ بَصِيراً وَ هُوَ الْفَعَّالُ لِمَا يُرِيدُ وَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنِ الَّذِي لَا يُجْتَزَأُ بِدُونِ ذَلِكَ مِنْ مَعْرِفَةِ الْخَالِقِ فَقَالَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ لَا يُشْبِهُهُ شَيْءٌ لَمْ يَزَلْ عَالِماً سَمِيعاً بَصِيراً .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Tahir Bin Hatim during a state of normality,
‘He wrote to the man-asws (Imam Reza-asws), ‘What is that without which the recognition of the Creator would be deficient?’ So he-asws wrote to him: ‘(It is that) He-azwj does not cease to be Knowing, and Hearing, and Seeing, and He-azwj Does whatever He-azwj so Desires to. And Abu Ja’far-asws was asked about that without which the recognition of the Creator would be deficient, so he-asws said: ‘(It is that) There is nothing like Him-azwj nor does anything resemble Him-azwj. He does not Cease to be Knowing, Hearing, Seeing’’.[12]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ بْنِ بَقَّاحٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ أَمْرَ اللَّهِ كُلَّهُ عَجِيبٌ إِلَّا أَنَّهُ قَدِ احْتَجَّ عَلَيْكُمْ بِمَا قَدْ عَرَّفَكُمْ مِنْ نَفْسِهِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hassan Bin Ali Bin Yusuf Bin Baqqah, from Sayf Bin Ameyra, from Ibrahim Bin Umar who said,
‘I heard Abu Abdullah-asws saying: ‘The matter of Allah-azwj, all of it is strange, except that He-azwj has Argued upon you with what He-azwj has Introduced to you all from Himself-azwj’.[13]
بَابُ الْمَعْبُودِ
Chapter 5 – The Worshipped One (Deity)
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَبَدَ اللَّهَ بِالتَّوَهُّمِ فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ أَشْرَكَ وَ مَنْ عَبَدَ الْمَعْنَى بِإِيقَاعِ الْأَسْمَاءِ عَلَيْهِ بِصِفَاتِهِ الَّتِي وَصَفَ بِهَا نَفْسَهُ فَعَقَدَ عَلَيْهِ قَلْبَهُ وَ نَطَقَ بِهِ لِسَانُهُ فِي سَرَائِرِهِ وَ عَلَانِيَتِهِ فَأُولَئِكَ أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) حَقّاً
Ali Bin Ibrahim, from Muhammad Bin Isa, Bin Ubeyd, from Al Hassan Bin Mahboub, from Ibn Ra’ib and from someone else,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who worships Allah-azwj in the imaginations so he has blasphemed (disbelieved); and the one who worships the Name besides the Meaning, so he has blasphemed; and the one who worships the Name and the Meaning, so he has associated (committed polytheism (Shirk)); and the one who worships the Meaning with the harmony of the Name with His-azwj Attributes upon Him-azwj which He-azwj Himself has Described with, so He-azwj pacts his heart upon it, and his tongue speaks with it during his privacy and his public appearances, so they would be the companions of Amir Al-Momineen-asws truly’.
وَ فِي حَدِيثٍ آخَرَ أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً .
And in another Hadeeth, ‘(He-asws said): ‘They are the Momineen, truly’.[14]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَسْمَاءِ اللَّهِ وَ اشْتِقَاقِهَا اللَّهُ مِمَّا هُوَ مُشْتَقٌّ قَالَ فَقَالَ لِي يَا هِشَامُ اللَّهُ مُشْتَقٌّ مِنْ إِلَهٍ وَ الْإِلَهُ يَقْتَضِي مَأْلُوهاً وَ الِاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ لَمْ يَعْبُدْ شَيْئاً وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ كَفَرَ وَ عَبَدَ اثْنَيْنِ وَ مَنْ عَبَدَ الْمَعْنَى دُونَ الِاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ
Ali Bin Ibrahim, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Al Hakam,
‘He asked Abu Abdullah-asws about the Names of Allah-azwj and their deriving Allah-azwj from what He-azwj is Derived’. So he-asws said to me: ‘O Hisham! Allah-azwj is derived from ‘God’ and ‘The God’, it requires its worshipper. And the name is other than the named. So the one who worships the Name besides the Meaning, so he has blasphemed and has not worshipped anything; and the one who worships the Name and the Meaning, so he has blasphemed and has worshipped two; and the one who worships the Meaning besides the Name, so that is the Tawheed (Oneness). Do you understand, O Hisham?’
قَالَ فَقُلْتُ زِدْنِي قَالَ إِنَّ لِلَّهِ تِسْعَةً وَ تِسْعِينَ اسْماً فَلَوْ كَانَ الِاسْمُ هُوَ الْمُسَمَّى لَكَانَ كُلُّ اسْمٍ مِنْهَا إِلَهاً وَ لَكِنَّ اللَّهَ مَعْنًى يُدَلُّ عَلَيْهِ بِهَذِهِ الْأَسْمَاءِ وَ كُلُّهَا غَيْرُهُ يَا هِشَامُ الْخُبْزُ اسْمٌ لِلْمَأْكُولِ وَ الْمَاءُ اسْمٌ لِلْمَشْرُوبِ وَ الثَّوْبُ اسْمٌ لِلْمَلْبُوسِ وَ النَّارُ اسْمٌ لِلْمُحْرِقِ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ وَ تُنَاضِلُ بِهِ أَعْدَاءَنَا وَ الْمُتَّخِذِينَ مَعَ اللَّهِ جَلَّ وَ عَزَّ غَيْرَهُ قُلْتُ نَعَمْ
He (Hisham) said, ‘So I said, ‘Increase it for me’. He-asws said: ‘For Allah-azwj there are ninety nine Names, and if it was such that the Name was the Named, it would be so that every Name from these would be a God. But, Allah-azwj is the Meaning which these Names Indicate upon, and all of these are other than Him-azwj. O Hisham! The bread is a name of the food, and the water is a name of the drink, and the cloth is a name of the garment, and the fire is a name of the incinerator. Do you understand, O Hisham? (It is) an understanding you can repulse and fight our-asws enemies with it and the ones who taking others along with Allah-azwj Majestic and Mighty’. I said, ‘Yes’.
قَالَ فَقَالَ نَفَعَكَ اللَّهُ بِهِ وَ ثَبَّتَكَ يَا هِشَامُ
He (Hisham) said, ‘So he-asws said: ‘May Allah-azwj Benefit you with it and Affirm you, O Hisham!’.
قَالَ هِشَامٌ فَوَ اللَّهِ مَا قَهَرَنِي أَحَدٌ فِي التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا .
Hisham said, ‘So, by Allah-azwj! No one was able to subdue me regarding the Tawheed (Oneness) until I rose to this status of mine’.[15]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَوْ قُلْتُ لَهُ جَعَلَنِي اللَّهُ فِدَاكَ نَعْبُدُ الرَّحْمَنَ الرَّحِيمَ الْوَاحِدَ الْأَحَدَ الصَّمَدَ قَالَ فَقَالَ إِنَّ مَنْ عَبَدَ الِاسْمَ دُونَ الْمُسَمَّى بِالْأَسْمَاءِ أَشْرَكَ وَ كَفَرَ وَ جَحَدَ وَ لَمْ يَعْبُدْ شَيْئاً بَلِ اعْبُدِ اللَّهَ الْوَاحِدَ الْأَحَدَ الصَّمَدَ الْمُسَمَّى بِهَذِهِ الْأَسْمَاءِ دُونَ الْأَسْمَاءِ إِنَّ الْأَسْمَاءَ صِفَاتٌ وَصَفَ بِهَا نَفْسَهُ .
Ali Bin Ibrahim, from Al Abbas Bin Marouf, from Abdul Rahman Bin Abu Najran who said,
‘I wrote to Abu Ja’far-asws, or said to him-asws, ‘May I be sacrificed for you-asws! We worship the Beneficent, the Merciful, the One, the First, the Last’. So he-asws said: ‘Surely, the one who worships the Name besides the One Named by the Names has associated (committed Shirk), and blasphemed, and denied and did not worship anything. But worship the One, the First, the Last, the Named One by these Names, besides the Names. The Name is an attribute by which He-azwj Describes Himself’.[16]
بَابُ الْكَوْنِ وَ الْمَكَانِ
Chapter 6 – Coming into being and the space
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلَ نَافِعُ بْنُ الْأَزْرَقِ أَبَا جَعْفَرٍ ( عليه السلام ) فَقَالَ أَخْبِرْنِي عَنِ اللَّهِ مَتَى كَانَ فَقَالَ مَتَى لَمْ يَكُنْ حَتَّى أُخْبِرَكَ مَتَى كَانَ سُبْحَانَ مَنْ لَمْ يَزَلْ وَ لَا يَزَالُ فَرْداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Hamza who said,
‘Naf’au Bin Arzaq asked Abu Ja’far-asws saying, ‘Inform me about Allah-azwj, when was He-azwj (from)?’ So he-asws said: ‘When was He-azwj not, and I-asws shall inform you when He-azwj was. Glorious is the One who never ceased to be and will not cease to be, Individual, Last, neither having taken a female companion nor a son’.[17]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مِنْ وَرَاءِ نَهَرِ بَلْخَ فَقَالَ إِنِّي أَسْأَلُكَ عَنْ مَسْأَلَةٍ فَإِنْ أَجَبْتَنِي فِيهَا بِمَا عِنْدِي قُلْتُ بِإِمَامَتِكَ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) سَلْ عَمَّا شِئْتَ فَقَالَ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ وَ كَيْفَ كَانَ وَ عَلَى أَيِّ شَيْءٍ كَانَ اعْتِمَادُهُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘A man came over to Abu Al-Hassan Al-Reza-asws from behind the river Balkh. So he said, ‘I want to ask you-asws a question. So if you-asws were to answer me with regards to it with what is with me, I shall speak with your-asws Imamate’. So Abu Al Hassan-asws said: ‘Ask about whatever you so desire to’. So he said, ‘Inform me about your-asws Lord-azwj, when was He-azwj (from), and how was He-azwj and upon which thing is His-azwj dependency?’
فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَيَّنَ الْأَيْنَ بِلَا أَيْنٍ وَ كَيَّفَ الْكَيْفَ بِلَا كَيْفٍ وَ كَانَ اعْتِمَادُهُ عَلَى قُدْرَتِهِ
So Abu Al-Hassan-asws said: ‘Allah-azwj Blessed and High is the ‘where’ of the ‘where’ without a ‘where’, and ‘how’ of the ‘how’ without a ‘how’, and His-azwj dependency is upon His-azwj Power’.
فَقَامَ إِلَيْهِ الرَّجُلُ فَقَبَّلَ رَأْسَهُ وَ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَنَّ عَلِيّاً وَصِيُّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْقَيِّمُ بَعْدَهُ بِمَا قَامَ بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَنَّكُمُ الْأَئِمَّةُ الصَّادِقُونَ وَ أَنَّكَ الْخَلَفُ مِنْ بَعْدِهِمْ .
So the man stood up to him-asws and kissed his-asws forehead and said, ‘I testify that there is no god except Allah-azwj, and that Muhammad-saww is His-azwj Rasool-saww, and that Ali-asws is a successor-asws of Rasool-saww, and the custodian after him-saww with whatever Rasool-Allah-saww stood with, and you-asws all (Imams-asws are the truthful ones, and that you-asws are the replacement from after them-asws’.[18]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ لَهُ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ فَقَالَ وَيْلَكَ إِنَّمَا يُقَالُ لِشَيْءٍ لَمْ يَكُنْ مَتَى كَانَ إِنَّ رَبِّي تَبَارَكَ وَ تَعَالَى كَانَ وَ لَمْ يَزَلْ حَيّاً بِلَا كَيْفٍ وَ لَمْ يَكُنْ لَهُ كَانَ وَ لَا كَانَ لِكَوْنِهِ كَوْنُ كَيْفٍ وَ لَا كَانَ لَهُ أَيْنٌ وَ لَا كَانَ فِي شَيْءٍ وَ لَا كَانَ عَلَى شَيْءٍ وَ لَا ابْتَدَعَ لِمَكَانِهِ مَكَاناً وَ لَا قَوِيَ بَعْدَ مَا كَوَّنَ الْأَشْيَاءَ وَ لَا كَانَ ضَعِيفاً قَبْلَ أَنْ يُكَوِّنَ شَيْئاً وَ لَا كَانَ مُسْتَوْحِشاً قَبْلَ أَنْ يَبْتَدِعَ شَيْئاً وَ لَا يُشْبِهُ شَيْئاً مَذْكُوراً وَ لَا كَانَ خِلْواً مِنْ الْمُلْكِ قَبْلَ إِنْشَائِهِ وَ لَا يَكُونُ مِنْهُ خِلْواً بَعْدَ ذَهَابِهِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘A man came over to Abu Ja’far-asws, and he said to him-asws, ‘Inform me about your-asws Lord-azwj, when was He-azwj (from)?’ So he-asws said: ‘Woe be unto you! But rather, it is only said to the thing which never was, when it was from. My-asws Lord-azwj, Blessed and High, always has been and will not cease to be living without a ‘how’, and there cannot happen to be a ‘was’ for Him-azwj, nor was there for His-azwj coming into being an occurrence of ‘how’, nor was there for Him-azwj a ‘where’, nor was He-azwj in anything, nor was He-azwj upon anything, nor was there a beginning for His-azwj Place a place, nor was He-azwj Strong after the coming into being of the things, nor was He-azwj weak before the things came into being, nor was He-azwj lonely before He-azwj Initiated the things, nor does anything mentionable resemble Him-azwj, nor was He-azwj Distinct from His-azwj Kingdom before He-azwj Built it, nor will there be a distinction from Him-azwj after its non-existence.
لَمْ يَزَلْ حَيّاً بِلَا حَيَاةٍ وَ مَلِكاً قَادِراً قَبْلَ أَنْ يُنْشِئَ شَيْئاً وَ مَلِكاً جَبَّاراً بَعْدَ إِنْشَائِهِ لِلْكَوْنِ فَلَيْسَ لِكَوْنِهِ كَيْفٌ وَ لَا لَهُ أَيْنٌ وَ لَا لَهُ حَدٌّ وَ لَا يُعْرَفُ بِشَيْءٍ يُشْبِهُهُ وَ لَا يَهْرَمُ لِطُولِ الْبَقَاءِ وَ لَا يَصْعَقُ لِشَيْءٍ بَلْ لِخَوْفِهِ تَصْعَقُ الْأَشْيَاءُ كُلُّهَا
He-azwj had never ceased to be living without a life and a kingdom and a Powerful King before He-azwj Built anything, and was a Compelling King after His-azwj Building the universe. So there isn’t from His-azwj coming into being, a ‘how’, nor is there a ‘where’ for Him-azwj, nor is there a (defined) limit for Him-azwj, nor can He-azwj be recognised by something resembling Him-azwj, nor does He-azwj age due to the prolonged remaining, nor is He-azwj bewildered to anything, but out of fear of Him-azwj the things are bewildered, all of them.
كَانَ حَيّاً بِلَا حَيَاةٍ حَادِثَةٍ وَ لَا كَوْنٍ مَوْصُوفٍ وَ لَا كَيْفٍ مَحْدُودٍ وَ لَا أَيْنٍ مَوْقُوفٍ عَلَيْهِ وَ لَا مَكَانٍ جَاوَرَ شَيْئاً بَلْ حَيٌّ يُعْرَفُ وَ مَلِكٌ لَمْ يَزَلْ لَهُ الْقُدْرَةُ وَ الْمُلْكُ أَنْشَأَ مَا شَاءَ حِينَ شَاءَ بِمَشِيئَتِهِ لَا يُحَدُّ وَ لَا يُبَعَّضُ وَ لَا يَفْنَى كَانَ أَوَّلًا بِلَا كَيْفٍ وَ يَكُونُ آخِراً بِلَا أَيْنٍ وَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ لَهُ الْخَلْقُ وَ الْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ
He-azwj was Living without a new (lease of) life, and occurrence of a space, nor a limitation of ‘how’, nor a ‘where’ reserved upon Him-azwj, nor a place being in the vicinity of anything. But, He-azwj is Living, recognised, and a King not having a decline for Him-azwj of the Power and the Kingdom, for as long as when He-azwj so Desires with His-azwj Desire. He-azwj can neither be limited, nor divided, nor perish. He-azwj was the First without a ‘how’ (qualitative state), and will happen to be Last without a ‘where’. And everything is perishable except for His-azwj Face. For Him-azwj is the creation and the Command. Blessed is Allah-azwj, Lord-azwj of the worlds’.
وَيْلَكَ أَيُّهَا السَّائِلُ إِنَّ رَبِّي لَا تَغْشَاهُ الْأَوْهَامُ وَ لَا تَنْزِلُ بِهِ الشُّبُهَاتُ وَ لَا يَحَارُ وَ لَا يُجَاوِزُهُ شَيْءٌ وَ لَا تَنْزِلُ بِهِ الْأَحْدَاثُ وَ لَا يُسْأَلُ عَنْ شَيْءٍ وَ لَا يَنْدَمُ عَلَى شَيْءٍ وَ لَا تَأْخُذُهُ سِنَةٌ وَ لَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرْضِ وَ مَا بَيْنَهُمَا وَ مَا تَحْتَ الثَّرَى .
Woe be unto you, O questioner! My-asws Lord-azwj is such that the imaginations cannot grasp Him-azwj, nor can the doubts descend with Him-azwj, nor confusion, nor does anything exceed Him-azwj, nor does anything new descend with Him-azwj, nor does He-azwj Ask about anything, nor does he regret upon anything, nor does slumber seize Him-azwj nor is there any sleep for Him-azwj. For Him-azwj is whatever is in the skies and whatever is in the earth and whatever is between the two and whatever is beneath the surface’.[19]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ قَالَ اجْتَمَعَتِ الْيَهُودُ إِلَى رَأْسِ الْجَالُوتِ فَقَالُوا لَهُ إِنَّ هَذَا الرَّجُلَ عَالِمٌ يَعْنُونَ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَانْطَلِقْ بِنَا إِلَيْهِ نَسْأَلْهُ فَأَتَوْهُ فَقِيلَ لَهُمْ هُوَ فِي الْقَصْرِ فَانْتَظَرُوهُ حَتَّى خَرَجَ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, raising it, said,
‘The Jews gathered around their chief Al-Jalout and they said to him, ‘This man is a knowledgeable one’, meaning Amir Al-Momineen-asws’, so come with us to him-asws, to question him-asws’. So they came over, and it was said to them, ‘He-asws is in the (government) building’. So they waited for him-asws until he-asws came out’.
فَقَالَ لَهُ رَأْسُ الْجَالُوتِ جِئْنَاكَ نَسْأَلُكَ فَقَالَ سَلْ يَا يَهُودِيُّ عَمَّا بَدَا لَكَ فَقَالَ أَسْأَلُكَ عَنْ رَبِّكَ مَتَى كَانَ فَقَالَ كَانَ بِلَا كَيْنُونِيَّةٍ كَانَ بِلَا كَيْفٍ كَانَ لَمْ يَزَلْ بِلَا كَمٍّ وَ بِلَا كَيْفٍ كَانَ لَيْسَ لَهُ قَبْلٌ هُوَ قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ لَا غَايَةٍ وَ لَا مُنْتَهًى انْقَطَعَتْ عَنْهُ الْغَايَةُ وَ هُوَ غَايَةُ كُلِّ غَايَةٍ
So chief Al-Jalout said to him-asws, ‘We came to question you-asws’. So he-asws said: ‘Ask, O Jew, about whatever comes to you’. So he said, ‘I ask you-asws about your-asws Lord-azwj, when was He-azwj (from)?’ So he-asws said: ‘He-azwj was without there being any entities. He-azwj was without a ‘how’ (qualitative state). He-azwj still exists without an extent (limit) and without a ‘how’. He-azwj was, there being no ‘before’ for Him-azwj. He-azwj was before the ‘before’, without a ‘before’, nor is there an end-point or a termination. The termination is cut off from Him-azwj, and He-azwj is an end-point of every end-point’.
فَقَالَ رَأْسُ الْجَالُوتِ امْضُوا بِنَا فَهُوَ أَعْلَمُ مِمَّا يُقَالُ فِيهِ .
So chief Al-Jalout said, ‘Lets us go, for he-asws is more knowledgeable than what is said for him-asws’.[20]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ حِبْرٌ مِنَ الْأَحْبَارِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّكَ فَقَالَ لَهُ ثَكِلَتْكَ أُمُّكَ وَ مَتَى لَمْ يَكُنْ حَتَّى يُقَالَ مَتَى كَانَ كَانَ رَبِّي قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ بَعْدَ الْبَعْدِ بِلَا بَعْدٍ وَ لَا غَايَةَ وَ لَا مُنْتَهَى لِغَايَتِهِ انْقَطَعَتِ الْغَايَاتُ عِنْدَهُ فَهُوَ مُنْتَهَى كُلِّ غَايَةٍ
And by this chain, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Al Hassan Al Nowsaly,
(It has been narrated) from Abu Abdullah-asws having said: ‘A Rabbi from the Rabbis came over to Amir Al-Momineen-asws and he said, ‘O Amir Al-Momineen-asws! When was your-asws Lord-azwj (from)?’ So he-asws said to him: ‘May your mother be bereft of you! And when did He-azwj not happen to be until it can be said when my-asws Lord-azwj was (from). My-asws Lord-azwj was before the ‘before’ without there being a ‘before’, and (will be) after the ‘after’ without there being an ‘after’. And there is neither an end-point nor a termination to His-azwj end-point cutting off the end-point in His-azwj Presence. Thus, He-azwj is the termination of every end-point’.
فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ فَنَبِيٌّ أَنْتَ فَقَالَ وَيْلَكَ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِيدِ مُحَمَّدٍ ( صلى الله عليه وآله )
So he said, ‘O Amir Al-Momineen-asws! So, are you-asws a Prophet-as?’ So he-asws said: ‘Woe be unto you! But rather, I-asws am a servant from the servants of Muhammad-saww’.
وَ رُوِيَ أَنَّهُ سُئِلَ ( عليه السلام ) أَيْنَ كَانَ رَبُّنَا قَبْلَ أَنْ يَخْلُقَ سَمَاءً وَ أَرْضاً فَقَالَ ( عليه السلام ) أَيْنَ سُؤَالٌ عَنْ مَكَانٍ وَ كَانَ اللَّهُ وَ لَا مَكَانَ .
And it is reported that he-asws was asked, ‘Where was our Lord-azwj before He-azwj Created the sky and earth? (meaning the universe)’. So he-asws said: ‘Where is a question about a place, and Allah-azwj was, and there was no place’.[21]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَأْسُ الْجَالُوتِ لِلْيَهُودِ إِنَّ الْمُسْلِمِينَ يَزْعُمُونَ أَنَّ عَلِيّاً ( عليه السلام ) مِنْ أَجْدَلِ النَّاسِ وَ أَعْلَمِهِمْ اذْهَبُوا بِنَا إِلَيْهِ لَعَلِّي أَسْأَلُهُ عَنْ مَسْأَلَةٍ وَ أُخَطِّئُهُ فِيهَا
Ali Bin Muhammad, from Sahl Bin Ziyad, from Amro Bin Usman, from Muhammad Bin Yahya, from Muhammad Bin Sama’at,
(It has been narrated) from Abu Abdullah-asws having said: ‘Chief Al-Jalout said to the Jews that the Muslims are alleging that Ali-asws is from the best of the people in the art of argumentation and their most knowledgeable. Let us go to him-asws. I shall ask him-asws a question and make him-asws err in it’.
فَأَتَاهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ قَالَ سَلْ عَمَّا شِئْتَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّنَا قَالَ لَهُ يَا يَهُودِيُّ إِنَّمَا يُقَالُ مَتَى كَانَ لِمَنْ لَمْ يَكُنْ فَكَانَ مَتَى كَانَ هُوَ كَائِنٌ بِلَا كَيْنُونِيَّةٍ كَائِنٍ كَانَ بِلَا كَيْفٍ يَكُونُ
So he came over to him-asws and he said, ‘O Amir Al-Momineen-asws! I wanted to ask you-asws a question’. He-asws said: ‘Ask about whatever you so desire to’. He said, ‘O Amir Al-Momineen-asws! When was our Lord-azwj (from)?’ He-asws said to him: ‘O Jew! But rather, it is said, ‘When was he’, for the one who did not happen to be. So He-azwj was when He-azwj was. He-azwj was existing without there being any entity. He-azwj exists without a ‘how’ (Qualitative State) happening to be.
بَلَى يَا يَهُودِيُّ ثُمَّ بَلَى يَا يَهُودِيُّ كَيْفَ يَكُونُ لَهُ قَبْلٌ هُوَ قَبْلَ الْقَبْلِ بِلَا غَايَةٍ وَ لَا مُنْتَهَى غَايَةٍ وَ لَا غَايَةَ إِلَيْهَا انْقَطَعَتِ الْغَايَاتُ عِنْدَهُ هُوَ غَايَةُ كُلِّ غَايَةٍ
Yes, O Jew! Then (again), yes O Jew! How can there be a ‘before’ for Him-azwj? He-azwj was before the ‘before’, without there being an end-point and no termination of an end-point, nor is there an end-point having a termination to it. The end-point is in His-azwj Presence. He-azwj is the end-point of all end-points’.
فَقَالَ أَشْهَدُ أَنَّ دِينَكَ الْحَقُّ وَ أَنَّ مَا خَالَفَهُ بَاطِلٌ .
So he said, ‘I testify that your-asws Religion is the Truth and that whatever is different to it, is false’.[22]
عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَ كَانَ اللَّهُ وَ لَا شَيْءَ قَالَ نَعَمْ كَانَ وَ لَا شَيْءَ قُلْتُ فَأَيْنَ كَانَ يَكُونُ قَالَ وَ كَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً وَ قَالَ أَحَلْتَ يَا زُرَارَةُ وَ سَأَلْتَ عَنِ الْمَكَانِ إِذْ لَا مَكَانَ .
Ali Bin Muhammad, raising it from Zurara who said,
‘I said to Abu Ja’far-asws, ‘Was Allah-azwj (existing) and there was nothing?’ He-asws said: ‘Yes, He-azwj was and there was nothing’. I said, ‘So where did He-azwj happen to be?’ He-asws was leaning, so he-asws sat upright and said: ‘You (speak of the) Impossibility, O Zurara, and you ask about the place when there was no place’.[23]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى حِبْرٌ مِنَ الْأَحْبَارِ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّكَ قَالَ وَيْلَكَ إِنَّمَا يُقَالُ مَتَى كَانَ لِمَا لَمْ يَكُنْ فَأَمَّا مَا كَانَ فَلَا يُقَالُ مَتَى كَانَ كَانَ قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ بَعْدَ الْبَعْدِ بِلَا بَعْدٍ وَ لَا مُنْتَهَى غَايَةٍ لِتَنْتَهِيَ غَايَتُهُ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed, from Ibn Abu Nasr, from Abu Al Hassan Al Mowsaly,
(It has been narrated) from Abu Abdullah-asws having said: ‘A Rabbi from the Rabbis came over to Amir Al-Momineen-asws and he said, ‘O Amir Al-Momineen-asws! When was your-asws Lord-azwj (from)?’ He-asws said: ‘Woe be unto you! But rather, it is said, ‘When was it’, for what did not happen to be. So, as for what always was, so you cannot say when it was (from). He-azwj was before the ‘before’ without there being a ‘before’, and (will be) after the ‘after’ without there being an ‘after’, and there is no termination to an end-point to end His-azwj end-point’.
فَقَالَ لَهُ أَ نَبِيٌّ أَنْتَ فَقَالَ لِأُمِّكَ الْهَبَلُ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِيدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .
So he said to him-asws, ‘Are you-asws a Prophet-as?’ So he-asws said: ‘For your mother be the bereavement! But rather, I-asws am a servant from the servants of Rasool-Allah-saww’.[24]
بَابُ النِّسْبَةِ
Chapter 7 – The Lineage
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْيَهُودَ سَأَلُوا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا انْسِبْ لَنَا رَبَّكَ فَلَبِثَ ثَلَاثاً لَا يُجِيبُهُمْ ثُمَّ نَزَلَتْ قُلْ هُوَ اللَّهُ أَحَدٌ إِلَى آخِرِهَا .
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Abu Ayoub, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Jews asked Rasool-Allah-saww and they said, ‘(Describe the) Lineage (of) your-saww Lord-azwj for us’. So he-saww waited for three (days) and did not answer them. Then it was Revealed [112:1] Say: He Allah is One – up to the end of it’.
وَ رَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ .
And it is (also) reported by Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub.[25]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عَمْرٍو النَّصِيبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ قُلْ هُوَ اللَّهُ أَحَدٌ فَقَالَ نِسْبَةُ اللَّهِ إِلَى خَلْقِهِ أَحَداً صَمَداً أَزَلِيّاً صَمَدِيّاً لَا ظِلَّ لَهُ يُمْسِكُهُ وَ هُوَ يُمْسِكُ الْأَشْيَاءَ بِأَظِلَّتِهَا عَارِفٌ بِالْمَجْهُولِ مَعْرُوفٌ عِنْدَ كُلِّ جَاهِلٍ فَرْدَانِيّاً لَا خَلْقُهُ فِيهِ وَ لَا هُوَ فِي خَلْقِهِ غَيْرُ مَحْسُوسٍ وَ لَا مَجْسُوسٍ لَا تُدْرِكُهُ الْأَبْصَارُ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa and Muhammad Bin Al Husayn, from Ibn Mahboub, from Hammad Bin Amro Al Naseybi,
(It has been narrated) from Abu Abdullah-asws, said, ‘I asked Abu Abdullah-asws about [112:1] Say: He Allah is One. So he-asws said: ‘Lineage of Allah-azwj to His-azwj creatures. One, Everlasting, Eternal, Perpetual, there being no support to Hold Him-azwj, and He-azwj Withholds the things by His-azwj Hold. He-azwj Recognises the unknown and is well-known with every ignorant one. An Individuality. Neither are His-azwj creatures inside Him-azwj nor is He-azwj inside His-azwj creatures. He-azwj can neither be felt nor discerned. The visions cannot envisage Him-azwj.
عَلَا فَقَرُبَ وَ دَنَا فَبَعُدَ وَ عُصِيَ فَغَفَرَ وَ أُطِيعَ فَشَكَرَ لَا تَحْوِيهِ أَرْضُهُ وَ لَا تُقِلُّهُ سَمَاوَاتُهُ حَامِلُ الْأَشْيَاءِ بِقُدْرَتِهِ دَيْمُومِيٌّ أَزَلِيٌّ لَا يَنْسَى وَ لَا يَلْهُو وَ لَا يَغْلَطُ وَ لَا يَلْعَبُ وَ لَا لِإِرَادَتِهِ فَصْلٌ وَ فَصْلُهُ جَزَاءٌ وَ أَمْرُهُ وَاقِعٌ لَمْ يَلِدْ فَيُورَثَ وَ لَمْ يُولَدْ فَيُشَارَكَ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ .
He-azwj is High, so is nearby, and close-by, so is remote, and is disboyed, so Forgives, and is obeyed, so is Grateful. Neither does His-azwj earth contain Him-azwj nor do His-azwj skies bear Him-azwj. He-azwj Carries the things by His-azwj Power forever, eternally. He-azwj neither forgets, nor plays, nor mistakes, nor is His-azwj Intention in vain. His-azwj Grace is Recompense, and His-azwj Command Occurs. He-azwj does not beget, so would leave an inheritance, and is not begotten, so He-azwj would be participated with, and there does not happen to be for Him-azwj anyone as a match’.[26]
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 ( عليه السلام ) 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 .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd who said,
‘Ali-asws Bin Al-Husayn-asws was asked about the Tawheed (Oneness), so he-asws said: ‘Allah-azwj Mighty and Majestic Knows that there would happen to be a people at the end of times who would be investigating in depth. So Allah-azwj the Exalted Revealed [112:1] Say: He Allah is One, and the Verses from Surah Al-Hadeed (Chapter 57) up to His-azwj Words [57:6], and He is Aware of what is in the chests. So whoever aims behind (any more than) that, so he is destroyed’.[27]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنِ التَّوْحِيدِ فَقَالَ كُلُّ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ آمَنَ بِهَا فَقَدْ عَرَفَ التَّوْحِيدَ قُلْتُ كَيْفَ يَقْرَأُهَا قَالَ كَمَا يَقْرَأُهَا النَّاسُ وَ زَادَ فِيهِ كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي .
Muhammad Bin Abu Abdullah, raising it from Abdul Aziz Bin Al Muhtady who said,
‘I asked Al-Reza-asws about the Tawheed (Oneness). So he-asws said: ‘The one who recites [112:1] Say: He Allah is One and believes in it, so he has recognised the Tawheed (Oneness)’. I said, ‘How should one recite it?’ He-asws said: ‘Just as the people are reciting it, and increase in it, ‘Like that is Allah-azwj my Lord-azwj, like that is Allah-azwj my Lord-azwj’’.[28]
بَابُ النَّهْيِ عَنِ الْكَلَامِ فِي الْكَيْفِيَّةِ
Chapter 8 – The Forbiddance about speaking regarding the Qualitative State (how)
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 everythings, but do not be speaking regarding ‘ذَاتِ اللَّهِ’ the Essence (Self) of Allah-azwj’.[29]
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 [53:42] And that to your Lord is the ending. so when the speech (discussion) ends up to Allah-azwj (His-azwj Essence), so hold (stop there and refrain from further comments)’.[30]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مُحَمَّدُ إِنَّ النَّاسَ لَا يَزَالُ بِهِمُ الْمَنْطِقُ حَتَّى يَتَكَلَّمُوا فِي اللَّهِ فَإِذَا سَمِعْتُمْ ذَلِكَ فَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ الْوَاحِدُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ.
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, form Muhammad Bin Muslim who said,
‘Abu Abdullah-asws said, ‘O Muhammad! Do not cease speaking with the people until they (start) speaking regarding Allah-azwj. So when you hear that, so be saying, ‘There is no god except Allah-azwj, the One Who, there is nothing like Him-azwj’’.[31]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تَهْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ بِالشَّيْءِ فَلَا يُغْفَرَ لَهُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Abu Ubeyda Al Haza’a who said,
‘Abu Ja’far-asws said: ‘O Ziyad! Beware of the disputes, for these inherit the doubt and the confiscation of the deeds and would deteriorate its performer, as he may speak with something, so it would not be Forgiven for him.
إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَ طَلَبُوا عِلْمَ مَا كُفُوهُ حَتَّى انْتَهَى كَلَامُهُمْ إِلَى اللَّهِ فَتَحَيَّرُوا حَتَّى إِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ وَ يُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ
It was so that in the past there were a people who neglected the knowledge what they had been allocated with and they sought a knowledge which did not restrain them to the extent that their speech ended up to Allah-azwj. So they got confused to the extent that the man would be called from in front of him, so he would answer from behind him, and he would be called from behind him, so he would answer from in front of him’.
وَ فِي رِوَايَةٍ أُخْرَى حَتَّى تَاهُوا فِي الْأَرْضِ .
And in another report, ‘To the extent that they wandered in the earth’.[32]
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’.[33]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مَلِكاً عَظِيمَ الشَّأْنِ كَانَ فِي مَجْلِسٍ لَهُ فَتَنَاوَلَ الرَّبَّ تَبَارَكَ وَ تَعَالَى فَفُقِدَ فَمَا يُدْرَى أَيْنَ هُوَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara Bin Ayn,
(It has been narrated) from Abu Abdullah-asws having said: ‘A king of great splendour was in a gathering of his and he discussed the Lord-azwj Blessed and High. So it is not (even) known where he is’.[34]
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’.[35]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا ابْنَ آدَمَ لَوْ أَكَلَ قَلْبَكَ طَائِرٌ لَمْ يُشْبِعْهُ وَ بَصَرُكَ لَوْ وُضِعَ عَلَيْهِ خَرْقُ إِبْرَةٍ لَغَطَّاهُ تُرِيدُ أَنْ تَعْرِفَ بِهِمَا مَلَكُوتَ السَّمَاوَاتِ وَ الْأَرْضِ إِنْ كُنْتَ صَادِقاً فَهَذِهِ الشَّمْسُ خَلْقٌ مِنْ خَلْقِ اللَّهِ فَإِنْ قَدَرْتَ أَنْ تَمْلَأَ عَيْنَيْكَ مِنْهَا فَهُوَ كَمَا تَقُولُ .
Muhammad Bin Abu Abdullah, raising it, said,
‘Abu Abdullah-asws said: ‘O son of Adam-as! If a bird was to eat your heart, it would not satiate it, and if a needle was to poke your eye, it would cover (blind) it. You are intending with these two, to recognise the kingdoms of the skies and the earth? If you are truthful, so this here is the sun, a creation from the creations of Allah-azwj. So, if you are able to fill your eyes from it, then it is as you are saying it to be’.[36]
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’.[37]
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’.[38]
باب فِي إِبْطَالِ الرُّؤْيَةِ
Chapter 9 – Regarding the invalidation of sighting
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ أَبِي الْقَاسِمِ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) أَسْأَلُهُ كَيْفَ يَعْبُدُ الْعَبْدُ رَبَّهُ وَ هُوَ لَا يَرَاهُ فَوَقَّعَ ( عليه السلام ) يَا أَبَا يُوسُفَ جَلَّ سَيِّدِي وَ مَوْلَايَ وَ الْمُنْعِمُ عَلَيَّ وَ عَلَى آبَائِي أَنْ يُرَى
Muhammad Bin Abu Abdullah, from Ali Bin Abu Al Qasim, from Yaqoub Bin Is’haq who said,
‘I wrote to Abu Muhammad-asws asking him-asws, ‘How can a servant worship his Lord-azwj and he does not see Him-azwj?’ So he-asws signed: ‘O Au Yusuf! My-asws Chief, and my-asws Master, and the Bestower upon me-asws and upon my-asws forefathers-asws is more Majestic than for He-azwj to be seen’.
قَالَ وَ سَأَلْتُهُ هَلْ رَأَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَبَّهُ فَوَقَّعَ ( عليه السلام ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرَى رَسُولَهُ بِقَلْبِهِ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ .
He (the narrator) said, ‘And I asked him-asws, ‘Did Rasool-Allah-saww see his-saww Lord-azwj?’ So he-asws signed: ‘Allah-azwj the Blessed and High Showed into the heart of His-azwj Rasool-saww, from a Light of His-azwj Magnificence what He-azwj Loved to’.[39]
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 [6:103] Visions cannot comprehend Him, (and) [20:110] and they do not comprehend Him in knowledge, (and) [42:11 nothing is a likeness of Him? 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 [6:103] Visions cannot comprehend Him, (and) [20:110] and they do not comprehend Him in knowledge, (and) [42:11 nothing is a likeness of Him, 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 Qurrat said, ‘But He-azwj is Saying [53:13] And certainly he saw it (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 [53:11] The heart did not belie what it saw. 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
So He-azwj Said [53:18] He saw of the greatest Signs of his Lord. So the Signs of Allah-azwj is other than Allah-azwj, and He-azwj had Said [20:110] and they do not comprehend Him in knowledge. So if the visions were to see Him-azwj, so 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 you-asws are belying the reports’. So 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 [20:110] and they do not comprehend Him in knowledge [6:103] Visions cannot comprehend Him, (and)(and) [42:11 nothing is a likeness of Him’.[40]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَ مَا تَرْوِيهِ الْعَامَّةُ وَ الْخَاصَّةُ وَ سَأَلْتُهُ أَنْ يَشْرَحَ لِي ذَلِكَ
Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Sayf, from Muhammad Bin Ubeyd who said,
‘I wrote to Abu Al-Hassan Al-Reza-asws asking him-asws about the sighting and what is being reported by the general Muslims and the specific ones (Shias), and asked him-asws that he-asws should explain that to me’.
فَكَتَبَ بِخَطِّهِ اتَّفَقَ الْجَمِيعُ لَا تَمَانُعَ بَيْنَهُمْ أَنَّ الْمَعْرِفَةَ مِنْ جِهَةِ الرُّؤْيَةِ ضَرُورَةٌ فَإِذَا جَازَ أَنْ يُرَى اللَّهُ بِالْعَيْنِ وَقَعَتِ الْمَعْرِفَةُ ضَرُورَةً ثُمَّ لَمْ تَخْلُ تِلْكَ الْمَعْرِفَةُ مِنْ أَنْ تَكُونَ إِيمَاناً أَوْ لَيْسَتْ بِإِيمَانٍ
So he-asws by his-asws own handwriting: ‘The recognition from an aspect of the sighting is a necessity. So when it is possible that one sees Allah-azwj with the eyes, the necessary recognition would occur. Then that recognition cannot be free from whether it happens to be with Eman or does not happen to be with Eman.
فَإِنْ كَانَتْ تِلْكَ الْمَعْرِفَةُ مِنْ جِهَةِ الرُّؤْيَةِ إِيمَاناً فَالْمَعْرِفَةُ الَّتِي فِي دَارِ الدُّنْيَا مِنْ جِهَةِ الِاكْتِسَابِ لَيْسَتْ بِإِيمَانٍ لِأَنَّهَا ضِدُّهُ فَلَا يَكُونُ فِي الدُّنْيَا مُؤْمِنٌ لِأَنَّهُمْ لَمْ يَرَوُا اللَّهَ عَزَّ ذِكْرُهُ
So if it was so that the recognition from the aspect of the sighting was Eman, then the recognition which is in the house of the world from the aspect of the attaining would not be with Eman, because it is opposite to it. Thus, there would not happen to be a (single) Momin because they are not seeing Allah-azwj, Mighty is His-azwj Mention.
وَ إِنْ لَمْ تَكُنْ تِلْكَ الْمَعْرِفَةُ الَّتِي مِنْ جِهَةِ الرُّؤْيَةِ إِيمَاناً لَمْ تَخْلُ هَذِهِ الْمَعْرِفَةُ الَّتِي مِنْ جِهَةِ الِاكْتِسَابِ أَنْ تَزُولَ وَ لَا تَزُولُ فِي الْمَعَادِ فَهَذَا دَلِيلٌ عَلَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُرَى بِالْعَيْنِ إِذِ الْعَيْنُ تُؤَدِّي إِلَى مَا وَصَفْنَاهُ .
And if that recognition which was from the aspect of the sighting does not happen to be Eman, then these recognitions which are attained from the aspect of the attaining would not be free from declining (in the world) and not declining in the Hereafter. So this is the evidence upon the fact that Allah-azwj Mighty and Majestic cannot be seen with the eyes, when the eye (sighting) would lead to what we-asws have described’.[41]
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَ مَا اخْتَلَفَ فِيهِ النَّاسُ فَكَتَبَ لَا تَجُوزُ الرُّؤْيَةُ مَا لَمْ يَكُنْ بَيْنَ الرَّائِي وَ الْمَرْئِيِّ هَوَاءٌ لَمْ يَنْفُذْهُ الْبَصَرُ فَإِذَا انْقَطَعَ الْهَوَاءُ عَنِ الرَّائِي وَ الْمَرْئِيِّ لَمْ تَصِحَّ الرُّؤْيَةُ وَ كَانَ فِي ذَلِكَ الِاشْتِبَاهُ لِأَنَّ الرَّائِيَ مَتَى سَاوَى الْمَرْئِيَّ فِي السَّبَبِ الْمُوجِبِ بَيْنَهُمَا فِي الرُّؤْيَةِ وَجَبَ الِاشْتِبَاهُ وَ كَانَ ذَلِكَ التَّشْبِيهُ لِأَنَّ الْأَسْبَابَ لَا بُدَّ مِنِ اتِّصَالِهَا بِالْمُسَبَّبَاتِ .
And from him, from Ahmad Bin Is’haq who said,
‘I wrote to Abu Al-Hassan-asws the 3rd asking him-asws about the sighting and what the people are differing in with regards to it. So he-asws wrote: ‘The sighting is not allowed (possible) for as long as there does not happen to be an atmosphere between the seeing and the seen, carrying the vision. So when the atmosphere is cut off from the seeing and the seen, the sighting would not be valid and there would be the similarity in that because the seer, when he is equal to the seen in the cause, it would obligate between the two with regards to the sighting, the obligation of the similarity, and that is the similarity because the causes, it is inevitable from these to be related with the effects’.[42]
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’.[43]
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 Muhammd 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’.[44]
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’.[45]
مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ بَلَغَ بِي جَبْرَئِيلُ مَكَاناً لَمْ يَطَأْهُ قَطُّ جَبْرَئِيلُ فَكَشَفَ لَهُ فَأَرَاهُ اللَّهُ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ .
Muhammad Bin Yahya, and someone else from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Nasr,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘When I-saww was ascended to the sky, Jibraeel-as reached with me-saww to a place which Jibraeel-as had not trodden upon at all’. So it was uncovered for him-saww, and Allah-azwj Showed him-saww, from the Light of His-azwj magnificence, whatever He-azwj so Loved to’.[46]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ لا تُدْرِكُهُ الْأَبْصارُ قَالَ إِحَاطَةُ الْوَهْمِ أَ لَا تَرَى إِلَى قَوْلِهِ قَدْ جاءَكُمْ بَصائِرُ مِنْ رَبِّكُمْ لَيْسَ يَعْنِي بَصَرَ الْعُيُونِ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ لَيْسَ يَعْنِي مِنَ الْبَصَرِ بِعَيْنِهِ وَ مَنْ عَمِيَ فَعَلَيْها لَيْسَ يَعْنِي عَمَى الْعُيُونِ إِنَّمَا عَنَى إِحَاطَةَ الْوَهْمِ كَمَا يُقَالُ فُلَانٌ بَصِيرٌ بِالشِّعْرِ وَ فُلَانٌ بَصِيرٌ بِالْفِقْهِ وَ فُلَانٌ بَصِيرٌ بِالدَّرَاهِمِ وَ فُلَانٌ بَصِيرٌ بِالثِّيَابِ اللَّهُ أَعْظَمُ مِنْ أَنْ يُرَى بِالْعَيْنِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws regarding His-azwj Words [6:103] Visions cannot comprehend Him. He-asws said: ‘The grasping of the imaginations. Do you not see His-azwj Words [6:104] There has come to you Insight from your Lord? It does not Mean the insight of the eyes whoever will therefore see, it is for his own soul, it does not Mean the visualising with his eyes and whoever will be blind, it shall be against himself, it does not mean the blindness of the eyes. But rather, it Means the grasp of the imagination, just as it is said, ‘So and so has insight in the poetry, and so and so has insight in the understanding, and so and so has insight in the Dirhams, and so and so has insight in the clothes’. Allah-azwj is more Magnificent than that He-azwj should be seen with the eye’.[47]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ اللَّهِ هَلْ يُوصَفُ فَقَالَ أَ مَا تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَ أَ مَا تَقْرَأُ قَوْلَهُ تَعَالَى لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ قُلْتُ بَلَى قَالَ فَتَعْرِفُونَ الْأَبْصَارَ قُلْتُ بَلَى قَالَ مَا هِيَ قُلْتُ أَبْصَارُ الْعُيُونِ فَقَالَ إِنَّ أَوْهَامَ الْقُلُوبِ أَكْبَرُ مِنْ أَبْصَارِ الْعُيُونِ فَهُوَ لَا تُدْرِكُهُ الْأَوْهَامُ وَ هُوَ يُدْرِكُ الْأَوْهَامَ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Abu Hashim Al Ja’fary,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws, said, ‘I asked him-asws about Allah-azwj, can He-azwj be described?’ So he-asws said: ‘Did you not read the Words of the Exalted [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions?’ I said, ‘Yes’. He-asws said: ‘So are you recognising the ‘visions’?’ I said, ‘Yes’. He-asws said: ‘What are these?’ I said, ‘Visions of the eyes’. So he-asws said: ‘The imaginations of the hearts are greater than the visions of the eyes. So He-azwj is such that the imaginations cannot comprehend Him-azwj and He-azwj Comprehends the imaginations (of the creatures)’.[48]
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?’[49]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ الْأَشْيَاءُ كُلُّهَا لَا تُدْرَكُ إِلَّا بِأَمْرَيْنِ بِالْحَوَاسِّ وَ الْقَلْبِ وَ الْحَوَاسُّ إِدْرَاكُهَا عَلَى ثَلَاثَةِ مَعَانٍ إِدْرَاكاً بِالْمُدَاخَلَةِ وَ إِدْرَاكاً بِالْمُمَاسَّةِ وَ إِدْرَاكاً بِلَا مُدَاخَلَةٍ وَ لَا مُمَاسَّةٍ
Ali Bin Ibrahim, from his father, from one of his companions, from Hisham Bin Al Hakam who said,
‘The things, all of them cannot be comprehended except by two matters – by the sensory perceptions and the heart; and the senses are such that their realisation is based upon three aids – realisation by the penetration, and realisation by the touching, and realisation without a penetration or a touch.
فَأَمَّا الْإِدْرَاكُ الَّذِي بِالْمُدَاخَلَةِ فَالْأَصْوَاتُ وَ الْمَشَامُّ وَ الطُّعُومُ وَ أَمَّا الْإِدْرَاكُ بِالْمُمَاسَّةِ فَمَعْرِفَةُ الْأَشْكَالِ مِنَ التَّرْبِيعِ وَ التَّثْلِيثِ وَ مَعْرِفَةُ اللَّيِّنِ وَ الْخَشِنِ وَ الْحَرِّ وَ الْبَرْدِ وَ أَمَّا الْإِدْرَاكُ بِلَا مُمَاسَّةٍ وَ لَا مُدَاخَلَةٍ فَالْبَصَرُ فَإِنَّهُ يُدْرِكُ الْأَشْيَاءَ بِلَا مُمَاسَّةٍ وَ لَا مُدَاخَلَةٍ فِي حَيِّزِ غَيْرِهِ وَ لَا فِي حَيِّزِهِ
So, as for the realisation which is by the penetration, so it is the sounds, and the smells, and the tastes. And as for the realisation by the touching, so it is the recognition of the shapes, from the square and the triangle, and recognition of the softness and the hardness, and the heat, and the cold. And as for the realisation without touching nor penetration, so it is the visualising, for it realises the things without touching or penetrating in a space other than it, and not in its own space.
وَ إِدْرَاكُ الْبَصَرِ لَهُ سَبِيلٌ وَ سَبَبٌ فَسَبِيلُهُ الْهَوَاءُ وَ سَبَبُهُ الضِّيَاءُ فَإِذَا كَانَ السَّبِيلُ مُتَّصِلًا بَيْنَهُ وَ بَيْنَ الْمَرْئِيِّ وَ السَّبَبُ قَائِمٌ أَدْرَكَ مَا يُلَاقِي مِنَ الْأَلْوَانِ وَ الْأَشْخَاصِ فَإِذَا حُمِلَ الْبَصَرُ عَلَى مَا لَا سَبِيلَ لَهُ فِيهِ رَجَعَ رَاجِعاً فَحَكَى مَا وَرَاءَهُ كَالنَّاظِرِ فِي الْمِرْآةِ لَا يَنْفُذُ بَصَرُهُ فِي الْمِرْآةِ فَإِذَا لَمْ يَكُنْ لَهُ سَبِيلٌ رَجَعَ رَاجِعاً يَحْكِي مَا وَرَاءَهُ وَ كَذَلِكَ النَّاظِرُ فِي الْمَاءِ الصَّافِي يَرْجِعُ رَاجِعاً فَيَحْكِي مَا وَرَاءَهُ إِذْ لَا سَبِيلَ لَهُ فِي إِنْفَاذِ بَصَرِهِ
And the realisation of the vision, for it there is a way and a cause. So its way is the atmosphere and its cause is the illumination. So when it was such that the way was continuous between it and the seen (object), and the cause existed, one would realise what one faces from the colour and the persons. So when the vision is carried upon what there is no way for it, it would return with a returning, so it would tell one what is behind him.
Like the beholder in the mirror, his vision does not go through the mirror. So when there does not happen to be a way for it, it returns with a returning, telling what is behind him. And similar to that is the beholder in the clear water, it returns with a returning, so it tells what is behind him, where there is no way for it, with regards to the penetration of his vision’.
فَأَمَّا الْقَلْبُ فَإِنَّمَا سُلْطَانُهُ عَلَى الْهَوَاءِ فَهُوَ يُدْرِكُ جَمِيعَ مَا فِي الْهَوَاءِ وَ يَتَوَهَّمُهُ فَإِذَا حُمِلَ الْقَلْبُ عَلَى مَا لَيْسَ فِي الْهَوَاءِ مَوْجُوداً رَجَعَ رَاجِعاً فَحَكَى مَا فِي الْهَوَاءِ فَلَا يَنْبَغِي لِلْعَاقِلِ أَنْ يَحْمِلَ قَلْبَهُ عَلَى مَا لَيْسَ مَوْجُوداً فِي الْهَوَاءِ مِنْ أَمْرِ التَّوْحِيدِ جَلَّ اللَّهُ وَ عَزَّ فَإِنَّهُ إِنْ فَعَلَ ذَلِكَ لَمْ يَتَوَهَّمْ إِلَّا مَا فِي الْهَوَاءِ مَوْجُودٌ كَمَا قُلْنَا فِي أَمْرِ الْبَصَرِ تَعَالَى اللَّهُ أَنْ يُشْبِهَهُ خَلْقُهُ .
So, as for the heart, so rather its authority is upon the atmosphere. So one realises the entirety of whatever is in the whims, and imagine it. So when the heart is carried upon what is not in the whims which exists, it would return with a returning, so it would tell of what is in the whims. Therefore, it is not befitting for the intellectual that he carries his heart upon what there is no existence of in the whims, from the matter of the Tawheed (Oneness) of Majestic Allah-azwj and Mighty. So if he does that, he would not imagine anything except what is existent in the desires, just as we-asws are saying regarding the matter of the visualisation of Allah-azwj that He-azwj resembles His-azwj creatures’.[50]
بَابُ النَّهْيِ عَنِ الصِّفَةِ بِغَيْرِ مَا وَصَفَ بِهِ نَفْسَهُ تَعَالَى
Chapter 10 – The Forbiddance from describing with other than what He-azwj has Described Himself-azwj with
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ بْنِ عَتِيكٍ الْقَصِيرِ قَالَ كَتَبْتُ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ قَوْماً بِالْعِرَاقِ يَصِفُونَ اللَّهَ بِالصُّورَةِ وَ بِالتَّخْطِيطِ فَإِنْ رَأَيْتَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَنْ تَكْتُبَ إِلَيَّ بِالْمَذْهَبِ الصَّحِيحِ مِنَ التَّوْحِيدِ
Ali Bin Ibrahim, from Al Abbas Bin Marouf, from Ibn Abu Najran, from Hammad Bin Usman, from Abdul Raheem Bin Ateyk Al Qaseyr who said,
‘I wrote (a letter) upon the hands of Abdul Malik Bin Ayn to Abu Abdullah-asws, that a group of people in Al-Iraq are describing Allah-azwj with the image and with the lines. So, what is your-asws view, may Allah-azwj Make me to be sacrificed for you-asws, write it to me with the correct doctrine of the Tawheed (Oneness)’.
فَكَتَبَ إِلَيَّ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ التَّوْحِيدِ وَ مَا ذَهَبَ إِلَيْهِ مَنْ قِبَلَكَ فَتَعَالَى اللَّهُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ تَعَالَى عَمَّا يَصِفُهُ الْوَاصِفُونَ الْمُشَبِّهُونَ اللَّهَ بِخَلْقِهِ الْمُفْتَرُونَ عَلَى اللَّهِ
So he-asws wrote to me: ‘You asked, may Allah-azwj have Mercy on you, about the Tawheed (Oneness) and it being indoctrinate in front of you about Him-azwj. Exalted is Allah-azwj Who, there is nothing like Him-azwj, and He-azwj is the Hearing, the Seeing, Exalted from what describers are describing, resembling Allah-azwj with His-azwj creatures, the forgers (of lies) upon Allah-azwj.
فَاعْلَمْ رَحِمَكَ اللَّهُ أَنَّ الْمَذْهَبَ الصَّحِيحَ فِي التَّوْحِيدِ مَا نَزَلَ بِهِ الْقُرْآنُ مِنْ صِفَاتِ اللَّهِ جَلَّ وَ عَزَّ فَانْفِ عَنِ اللَّهِ تَعَالَى الْبُطْلَانَ وَ التَّشْبِيهَ فَلَا نَفْيَ وَ لَا تَشْبِيهَ هُوَ اللَّهُ الثَّابِتُ الْمَوْجُودُ تَعَالَى اللَّهُ عَمَّا يَصِفُهُ الْوَاصِفُونَ وَ لَا تَعْدُوا الْقُرْآنَ فَتَضِلُّوا بَعْدَ الْبَيَانِ .
So know, may Allah-azwj have Mercy on you, that the correct doctrine regarding the Tawheed (Oneness) what the Quran Revealed with from the Attributes of Allah-azwj Majestic and Mighty. So turn away from the invalidations and the resemblances about Allah-azwj the Exalted and neither negate nor give resemblance. He-azwj is Allah-azwj, the Proved, the Existing. Exalted is Allah-azwj from what the describers are describing, and do not neglect the Quran, for you would be going astray after the clarification’.[51]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَا أَبَا حَمْزَةَ إِنَّ اللَّهَ لَا يُوصَفُ بِمَحْدُودِيَّةٍ عَظُمَ رَبُّنَا عَنِ الصِّفَةِ فَكَيْفَ يُوصَفُ بِمَحْدُودِيَّةٍ مَنْ لَا يُحَدُّ وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ هُوَ يُدْرِكُ الْأَبْصَارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ .
Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Hamza who said,
‘Ali-asws Bin Al-Husayn-asws said to me: ‘O Abu Hamza! Allah-azwj cannot be described by the limitations. Our Lord-azwj is greater than the attributes, so how can one described by limitations the One-azwj Who cannot be limited, and the [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions, and He-azwj is Aware of the subtleties, the All-Knowing?’.[52]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْخَزَّازِ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ قَالَا دَخَلْنَا عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَحَكَيْنَا لَهُ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَأَى رَبَّهُ فِي صُورَةِ الشَّابِّ الْمُوَفَّقِ فِي سِنِّ أَبْنَاءِ ثَلَاثِينَ سَنَةً وَ قُلْنَا إِنَّ هِشَامَ بْنَ سَالِمٍ وَ صَاحِبَ الطَّاقِ وَ الْمِيثَمِيَّ يَقُولُونَ إِنَّهُ أَجْوَفُ إِلَى السُّرَّةِ وَ الْبَقِيَّةُ صَمَدٌ
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Ibrahim Bin Muhammad Al Khazzaz and Muhammad Bin Al Husayn both said,
‘We went over to Abu Al-Hassan Al-Reza-asws and we both told him-asws that Muhammad-saww saw his-saww Lord-azwj in an image of a young man of approximately thirty years of age, and we said that Hisham Bin Alim and Sahib Al Taq and Al Maysami are saying that He-azwj is hollow to the navel and the rest is ‘Samad’ (Not hollow)’.
فَخَرَّ سَاجِداً لِلَّهِ ثُمَّ قَالَ سُبْحَانَكَ مَا عَرَفُوكَ وَ لَا وَحَّدُوكَ فَمِنْ أَجْلِ ذَلِكَ وَصَفُوكَ سُبْحَانَكَ لَوْ عَرَفُوكَ لَوَصَفُوكَ بِمَا وَصَفْتَ بِهِ نَفْسَكَ سُبْحَانَكَ كَيْفَ طَاوَعَتْهُمْ أَنْفُسُهُمْ أَنْ يُشَبِّهُوكَ بِغَيْرِكَ اللَّهُمَّ لَا أَصِفُكَ إِلَّا بِمَا وَصَفْتَ بِهِ نَفْسَكَ وَ لَا أُشَبِّهُكَ بِخَلْقِكَ أَنْتَ أَهْلٌ لِكُلِّ خَيْرٍ فَلَا تَجْعَلْنِي مِنَ الْقَوْمِ الظَّالِمِينَ
So he-asws fell prostrating to Allah-azwj, then said: ‘Glory be to You-azwj! They do not recognise You-azwj, nor are they (acknowledging) Your-azwj Oneness, therefore due to that, they are describing You-azwj (as such). Glory be to You-azwj! Had they recognised You-azwj, they would have described You-azwj with what You-azwj have Described Yourself-azwj with. Glory be to You-azwj! How are they obliging themselves that they are resembling You-azwj with others. O Allah-azwj! I-asws do not describe You-azwj except with what You-azwj Described Yourself-azwj with, nor do I-asws resemble You-azwj with Your-azwj creatures. You-azwj are the Rightful of every goodness, therefore do not Make me-asws to be from the unjust people’.
ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ مَا تَوَهَّمْتُمْ مِنْ شَيْءٍ فَتَوَهَّمُوا اللَّهَ غَيْرَهُ
Then he-asws turned around towards us, and he-asws said: ‘Whatever you are imagining from a thing, so imagine Allah-azwj to be other than it’.
ثُمَّ قَالَ نَحْنُ آلُ مُحَمَّدٍ النَّمَطُ الْأَوْسَطُ الَّذِي لَا يُدْرِكُنَا الْغَالِي وَ لَا يَسْبِقُنَا التَّالِي يَا مُحَمَّدُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ نَظَرَ إِلَى عَظَمَةِ رَبِّهِ كَانَ فِي هَيْئَةِ الشَّابِّ الْمُوَفَّقِ وَ سِنِّ أَبْنَاءِ ثَلَاثِينَ سَنَةً يَا مُحَمَّدُ عَظُمَ رَبِّي عَزَّ وَ جَلَّ أَنْ يَكُونَ فِي صِفَةِ الْمَخْلُوقِينَ
Then He-azwj Said: ‘We-asws, the Progeny-asws of Muhammad-saww are of the median classification which neither can the exaggerator catch-up with us-asws nor do the followers precede us-asws. O Muhammad! (You are saying that) Rasool-Allah-saww, when he-saww looked at the Magnificence of his-saww Lord-azwj, He-azwj was in a body of a youth of approximately thirty years of age. O Muhammad! My-asws Lord-azwj Mighty and Majestic is Greater than He-azwj would happen to be in a description of the creatures’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ كَانَتْ رِجْلَاهُ فِي خُضْرَةٍ قَالَ ذَاكَ مُحَمَّدٌ كَانَ إِذَا نَظَرَ إِلَى رَبِّهِ بِقَلْبِهِ جَعَلَهُ فِي نُورٍ مِثْلِ نُورِ الْحُجُبِ حَتَّى يَسْتَبِينَ لَهُ مَا فِي الْحُجُبِ إِنَّ نُورَ اللَّهِ مِنْهُ أَخْضَرُ وَ مِنْهُ أَحْمَرُ وَ مِنْهُ أَبْيَضُ وَ مِنْهُ غَيْرُ ذَلِكَ يَا مُحَمَّدُ مَا شَهِدَ لَهُ الْكِتَابُ وَ السُّنَّةُ فَنَحْنُ الْقَائِلُونَ بِهِ .
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Who was it, whose leg was in green?’ He-asws said: ‘Muhammad-saww, when he-saww looked at his-saww Lord-azwj with his-saww heart, He-saww was Made to be in Light similar to the Light of the Veils, to the extent that is was clear to him-asws what was in the Veils. The Light of Allah-azwj, from it is green, and from it is red, and from it is white, and from it is other than that. O Muhammad! Whatever the Book (Quran) testifies for Him-azwj, so we-asws are the speakers with it’.[53]
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ بَشِيرٍ الْبَرْقِيِّ قَالَ حَدَّثَنِي عَبَّاسُ بْنُ عَامِرٍ الْقَصَبَانِيُّ قَالَ أَخْبَرَنِي هَارُونُ بْنُ الْجَهْمِ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ لَوِ اجْتَمَعَ أَهْلُ السَّمَاءِ وَ الْأَرْضِ أَنْ يَصِفُوا اللَّهَ بِعَظَمَتِهِ لَمْ يَقْدِرُوا .
Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ahmad Bin Bashir Al Barqy who said, ‘Abbas Bin Aamir Al Qasbany narrated to me saying, ‘Haroun Bin Al Jahm informed me, from Abu Hamza,
(It has been narrated) from Ali-asws Bin Al-Husayn-asws having said: ‘If the inhabitants of the sky and the earth were to gather together in describing Allah-azwj by His-azwj Magnificence, they would not be able to’.[54]
سَهْلٌ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَنَّ مَنْ قِبَلَنَا مِنْ مَوَالِيكَ قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ جِسْمٌ وَ مِنْهُمْ مَنْ يَقُولُ صُورَةٌ فَكَتَبَ ( عليه السلام ) بِخَطِّهِ سُبْحَانَ مَنْ لَا يُحَدُّ وَ لَا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْعَلِيمُ أَوْ قَالَ الْبَصِيرُ .
Sahl Bin Ibrahim Bin Muhammad Al Hamdany who said,
‘I wrote to the man-asws that the ones before us from the ones in your-asws Wilayah are differing regarding the Tawheed. So, from them is one who is saying, ‘A body’, and from them is one who is saying, ‘An Image’’. So he-asws wrote in his-asws own handwriting: ‘Glorious is the One-azwj Who cannot be limited, nor can He-azwj be described. There is nothing like Him-azwj, and He-azwj is the Hearing, the All-Knowing’. Or he-asws said: ‘All-Seeing’’.[55]
سَهْلٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ كَتَبَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ( عليه السلام ) إِلَى أَبِي أَنَّ اللَّهَ أَعْلَى وَ أَجَلُّ وَ أَعْظَمُ مِنْ أَنْ يُبْلَغَ كُنْهُ صِفَتِهِ فَصِفُوهُ بِمَا وَصَفَ بِهِ نَفْسَهُ وَ كُفُّوا عَمَّا سِوَى ذَلِكَ .
Sahl, from Muhammad Bin Isa, from Ibrahim, from Muhammad Bin Hakim who said,
‘Abu Al-Hassan Musa-asws Bin Ja’far-asws wrote to my father: ‘Allah-azwj is more Exalted, and more Majestic, and more Magnificent than that His-azwj Description be reached. Therefore, described Him-azwj with what He-azwj has Described Himself-azwj with, and refrain from whatever is besides that’.[56]
سَهْلٌ عَنِ السِّنْدِيِّ بْنِ الرَّبِيعِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصٍ أَخِي مُرَازِمٍ عَنِ الْمُفَضَّلِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ شَيْءٍ مِنَ الصِّفَةِ فَقَالَ لَا تَجَاوَزْ مَا فِي الْقُرْآنِ .
Sahl, from Al Sindy Bin Al Rabi’e, from Ibn Abu Umeyr, from Hafs a brother of Marazim, from Al Mufazzal who said,
‘I asked Abu Al-Hassan-asws about something from the Attributes. So he-asws said: ‘Do not exceed what is in the Quran’.[57]
سَهْلٌ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقَاسَانِيِّ قَالَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ قَالَ فَكَتَبَ ( عليه السلام ) سُبْحَانَ مَنْ لَا يُحَدُّ وَ لَا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ .
Sahl, from Muhammad Bin Ali Al Qasany who said,
‘I wrote to him-asws that the ones before us are differing regarding the Tawheed (Oneness). So he-asws wrote: ‘Glorious is the One-azwj Who cannot be limited, nor can He-azwj be described. There is nothing like Him-azwj, and He-azwj is the Hearing, the Seeing’.[58]
سَهْلٌ عَنْ بِشْرِ بْنِ بَشَّارٍ النَّيْسَابُورِيِّ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ هُوَ جِسْمٌ وَ مِنْهُمْ مَنْ يَقُولُ هُوَ صُورَةٌ فَكَتَبَ إِلَيَّ سُبْحَانَ مَنْ لَا يُحَدُّ وَ لَا يُوصَفُ وَ لَا يُشْبِهُهُ شَيْءٌ وَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ .
Sahl, from Bishr Bin Bashhar Al Naeyshapouri who said,
‘I wrote to the man-asws that the ones before us are differing regarding the Tawheed. So, from them is one who is saying, ‘He-azwj is a body’, and from them is one who is saying, ‘He-azwj is an image’’. So he-asws wrote to me: ‘Glorious is the One-azwj Who can neither be limited, nor can He-azwj be described, nor can He-azwj be resembled with anything, and there is nothing Like Him-azwj, and He-azwj is the Hearing, the Seeing’.[59]
سَهْلٌ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) سَنَةَ خَمْسٍ وَ خَمْسِينَ وَ مِائَتَيْنِ قَدِ اخْتَلَفَ يَا سَيِّدِي أَصْحَابُنَا فِي التَّوْحِيدِ مِنْهُمْ مَنْ يَقُولُ هُوَ جِسْمٌ وَ مِنْهُمْ مَنْ يَقُولُ هُوَ صُورَةٌ فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَ لَا أَجُوزُهُ فَعَلْتَ مُتَطَوِّلًا عَلَى عَبْدِكَ
Sahl said,
‘I wrote to Abu Muhammad-asws in the year two hundred and fifty five, ‘My Chief-asws! Our companions have differed regarding the Tawheed (Oneness). From them is one who is saying, ‘He-azwj is a body’, and from them is one who is saying, ‘He-azwj is an image’. So what is your-asws view, O my Chief-asws, if you-asws could teach me from that, what I could pause upon and not exceed it. If you-asws do it, it would be a prolonged favour upon your-asws servant’.
فَوَقَّعَ بِخَطِّهِ ( عليه السلام ) سَأَلْتَ عَنِ التَّوْحِيدِ وَ هَذَا عَنْكُمْ مَعْزُولٌ اللَّهُ وَاحِدٌ أَحَدٌ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ خَالِقٌ وَ لَيْسَ بِمَخْلُوقٍ يَخْلُقُ تَبَارَكَ وَ تَعَالَى مَا يَشَاءُ مِنَ الْأَجْسَامِ وَ غَيْرِ ذَلِكَ وَ لَيْسَ بِجِسْمٍ وَ يُصَوِّرُ مَا يَشَاءُ وَ لَيْسَ بِصُورَةٍ جَلَّ ثَنَاؤُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ أَنْ يَكُونَ لَهُ شِبْهٌ هُوَ لَا غَيْرُهُ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ .
So he-asws signed in his-asws own handwriting: ‘You asked about the Tawheed (Oneness), and this is distant from you all. Allah-azwj is One, First. He-azwj neither begot nor is He-azwj begotten and there does not happen to be a match for Him-azwj. He-azwj is the Creator and is not created. He-azwj, Blessed and High, Creates whatever He-azwj so Desires to from the bodies, and other than that, and He-azwj is not with a body; and He-azwj Makes images, whatever He-azwj so Desires to and He-azwj is not with an image. Majesic is His-azwj Laudation, and Holy are His-azwj Names. If there happens to be a resemblance of Him-azwj, it would be for other than Him-azwj. There is nothing like Him-azwj, and He-azwj is the Hearing, the Seeing’.[60]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ لَا يُوصَفُ وَ كَيْفَ يُوصَفُ وَ قَدْ قَالَ فِي كِتَابِهِ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ فَلَا يُوصَفُ بِقَدَرٍ إِلَّا كَانَ أَعْظَمَ مِنْ ذَلِكَ .
Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Rabi’e Bin Abdullah, from Al Fuzayl Bin Yasar who said,
‘I heard Abu Abdullah-asws saying that Allah-azwj cannot be described, and how can one describe and He-azwj has Said in His-azwj Book [6:91] And they do not appreciate Allah with the appreciation that is due to Him. Thus, He-azwj would not be described with an appreciation except that He-azwj would be greater than that’.[61]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَنْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّ اللَّهَ عَظِيمٌ رَفِيعٌ لَا يَقْدِرُ الْعِبَادُ عَلَى صِفَتِهِ وَ لَا يَبْلُغُونَ كُنْهَ عَظَمَتِهِ لَا تُدْرِكُهُ الْأَبْصَارُ وَ هُوَ يُدْرِكُ الْأَبْصَارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ وَ لَا يُوصَفُ بِكَيْفٍ وَ لَا أَيْنٍ وَ حَيْثٍ وَ كَيْفَ أَصِفُهُ بِالْكَيْفِ وَ هُوَ الَّذِي كَيَّفَ الْكَيْفَ حَتَّى صَارَ كَيْفاً فَعُرِفَتِ الْكَيْفُ بِمَا كَيَّفَ لَنَا مِنَ الْكَيْفِ
Ali Bin Muhammad, from Sahl Bin Ziyad and from someone else, from Muhammad Bin Suleyman, from Ali Bin Ibrahim, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj is Magnificent, Lofty. The servants have no ability upon describing Him-azwj, nor would they reach His-azwj Magnificence [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions, and He-azwj is Aware of the subtleties, the Aware; and He-azwj can neither be described by the ‘how’, nor ‘where’; and ‘where’ and ‘how’ described Him-azwj with the Qualitative State, and He-azwj is the One-azwj Who Originated the ‘how’ until ‘how’ came to be. So the ‘how’ was recognised by what it was Originated for us from the Qualitative State.
أَمْ كَيْفَ أَصِفُهُ بِأَيْنٍ وَ هُوَ الَّذِي أَيَّنَ الْأَيْنَ حَتَّى صَارَ أَيْناً فَعُرِفَتِ الْأَيْنُ بِمَا أَيَّنَ لَنَا مِنَ الْأَيْنِ
Or, how can I-azwj describe Him-azwj with ‘where’, and He-azwj is the One-azwj Who Originated the ‘where’ until ‘where’ came to be. So the ‘where’ is recognised with what it was Originated for us from the ‘where’.
أَمْ كَيْفَ أَصِفُهُ بِحَيْثٍ وَ هُوَ الَّذِي حَيَّثَ الْحَيْثَ حَتَّى صَارَ حَيْثاً فَعُرِفَتِ الْحَيْثُ بِمَا حَيَّثَ لَنَا مِنَ الْحَيْثِ
Of how can I-asws describe Him-asws with a position, and He-azwj is the One-azwj Who Originated the position, until ‘position’ came to be. So the ‘position’ is recognised with that it was Originated for us from the ‘position’.
فَاللَّهُ تَبَارَكَ وَ تَعَالَى دَاخِلٌ فِي كُلِّ مَكَانٍ وَ خَارِجٌ مِنْ كُلِّ شَيْءٍ لَا تُدْرِكُهُ الْأَبْصَارُ وَ هُوَ يُدْرِكُ الْأَبْصَارَ لَا إِلَهَ إِلَّا هُوَ الْعَلِيُّ الْعَظِيمُ وَ هُوَ اللَّطِيفُ الْخَبِيرُ .
So, Allah-azwj Blessed and High is included in every place, and outside from everything. [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions. There is no god except Allah-azwj. He-azwj is the Exalted, the Magnificent, and He-azwj is Aware of the subtleties, the Aware’.[62]
بَابُ النَّهْيِ عَنِ الْجِسْمِ وَ الصُّورَةِ
Chapter 11 – The Forbiddance from (describing Allah-azwj) with the body and the image
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) سَمِعْتُ هِشَامَ بْنَ الْحَكَمِ يَرْوِي عَنْكُمْ أَنَّ اللَّهَ جِسْمٌ صَمَدِيٌّ نُورِيٌّ مَعْرِفَتُهُ ضَرُورَةٌ يَمُنُّ بِهَا عَلَى مَنْ يَشَاءُ مِنْ خَلْقِهِ فَقَالَ ( عليه السلام ) سُبْحَانَ مَنْ لَا يَعْلَمُ أَحَدٌ كَيْفَ هُوَ إِلَّا هُوَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ لَا يُحَدُّ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا الْحَوَاسُّ وَ لَا يُحِيطُ بِهِ شَيْءٌ وَ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا تَخْطِيطٌ وَ لَا تَحْدِيدٌ .
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ali Bin Abu Hamza who said,
‘I said to Abu Abdullah-asws, ‘I heard Hisham Bin Al-Hakam reporting from you-asws that Allah-azwj is (a physical) body, solid, (Made of) Light. His-azwj recognition is a necessity. He-azwj Endows with it upon the ones whom He-azwj so Desires to from His-azwj creatures’. So He-asws said: ‘Glorious is the One-azwj Whom no one knows how He-azwj is except that nothing is like Him-azwj and He-azwj is the Hearing, the Seeing. He-azwj can neither be limited, nor felt, nor touched, nor do the visions comprehend Him-azwj, nor the senses, nor can He-azwj be encompassed by anything, nor a body, nor an image, nor lines, nor boundaries’.[63]
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 Sahld 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’.[64]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ جِئْتُ إِلَى الرِّضَا ( عليه السلام ) أَسْأَلُهُ عَنِ التَّوْحِيدِ فَأَمْلَى عَلَيَّ الْحَمْدُ لِلَّهِ فَاطِرِ الْأَشْيَاءِ إِنْشَاءً وَ مُبْتَدِعِهَا ابْتِدَاعاً بِقُدْرَتِهِ وَ حِكْمَتِهِ لَا مِنْ شَيْءٍ فَيَبْطُلَ الِاخْتِرَاعُ وَ لَا لِعِلَّةٍ فَلَا يَصِحَّ الِابْتِدَاعُ خَلَقَ مَا شَاءَ كَيْفَ شَاءَ مُتَوَحِّداً بِذَلِكَ لِإِظْهَارِ حِكْمَتِهِ وَ حَقِيقَةِ رُبُوبِيَّتِهِ لَا تَضْبِطُهُ الْعُقُولُ وَ لَا تَبْلُغُهُ الْأَوْهَامُ وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا يُحِيطُ بِهِ مِقْدَارٌ عَجَزَتْ دُونَهُ الْعِبَارَةُ وَ كَلَّتْ دُونَهُ الْأَبْصَارُ وَ ضَلَّ فِيهِ تَصَارِيفُ الصِّفَاتِ احْتَجَبَ بِغَيْرِ حِجَابٍ مَحْجُوبٍ وَ اسْتَتَرَ بِغَيْرِ سِتْرٍ مَسْتُورٍ عُرِفَ بِغَيْرِ رُؤْيَةٍ وَ وُصِفَ بِغَيْرِ صُورَةٍ وَ نُعِتَ بِغَيْرِ جِسْمٍ لَا إِلَهَ إِلَّا اللَّهُ الْكَبِيرُ الْمُتَعَالِ .
Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Zayd who said,
‘I went over to Al-Reza-asws asking him-asws about the Tawheed (Oneness). So he-asws dictated unto me: ‘The Praise is for Allah-azwj, Originator of the things, their Maker and their Initiator. He-azwj Initiated these by His-azwj Power and His-azwj Wisdom.[65]
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 Bi nAbu 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’.[66]
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 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’.[67]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ سَمِعْتُ يُونُسَ بْنَ ظَبْيَانَ يَقُولُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ لَهُ إِنَّ هِشَامَ بْنَ الْحَكَمِ يَقُولُ قَوْلًا عَظِيماً إِلَّا أَنِّي أَخْتَصِرُ لَكَ مِنْهُ أَحْرُفاً فَزَعَمَ أَنَّ اللَّهَ جِسْمٌ لِأَنَّ الْأَشْيَاءَ شَيْئَانِ جِسْمٌ وَ فِعْلُ الْجِسْمِ فَلَا يَجُوزُ أَنْ يَكُونَ الصَّانِعُ بِمَعْنَى الْفِعْلِ وَ يَجُوزُ أَنْ يَكُونَ بِمَعْنَى الْفَاعِلِ
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Abdullah Bin Al Mugheira, from Muhammad Bin Ziyad who said,
‘I heard Yunus Bin Zabyan saying, ‘I went over to Abu Abdullah-asws and said to him-asws, ‘Hisham Bin Al-Hakam is saying grievous words. Indeed, I shall summarise some from it. He is alleging that Allah-azwj is a body, because the things are two things, body and deed of the body. Thus, it is not permissible that the Maker could happen to be in the meaning of the deed, and it is permissible that He-azwj could happen to the in the meaning of the performer’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَيْحَهُ أَ مَا عَلِمَ أَنَّ الْجِسْمَ مَحْدُودٌ مُتَنَاهٍ وَ الصُّورَةَ مَحْدُودَةٌ مُتَنَاهِيَةٌ فَإِذَا احْتَمَلَ الْحَدَّ احْتَمَلَ الزِّيَادَةَ وَ النُّقْصَانَ وَ إِذَا احْتَمَلَ الزِّيَادَةَ وَ النُّقْصَانَ كَانَ مَخْلُوقاً
So Abu Abdullah-asws said: ‘Weo be unto him! Does he not know that the body is limited to its end-points, and the image is limited to its end-points? So when it carries the limitation, it would carry the increase and the decrease. And when it carries the increase and the decrease, it would be a creation’.
قَالَ قُلْتُ فَمَا أَقُولُ قَالَ لَا جِسْمٌ وَ لَا صُورَةٌ وَ هُوَ مُجَسِّمُ الْأَجْسَامِ وَ مُصَوِّرُ الصُّوَرِ لَمْ يَتَجَزَّأْ وَ لَمْ يَتَنَاهَ وَ لَمْ يَتَزَايَدْ وَ لَمْ يَتَنَاقَصْ لَوْ كَانَ كَمَا يَقُولُونَ لَمْ يَكُنْ بَيْنَ الْخَالِقِ وَ الْمَخْلُوقِ فَرْقٌ وَ لَا بَيْنَ الْمُنْشِئِ وَ الْمُنْشَإِ لَكِنْ هُوَ الْمُنْشِئُ فَرْقٌ بَيْنَ مَنْ جَسَّمَهُ وَ صَوَّرَهُ وَ أَنْشَأَهُ إِذْ كَانَ لَا يُشْبِهُهُ شَيْءٌ وَ لَا يُشْبِهُ هُوَ شَيْئاً .
He (the narrator) said, ‘I said, ‘So what should I be saying?’ He-asws said: ‘Neither a body, nor an image, and He-azwj is the Sculptor of the bodies and the Artist of the images. He-azwj cannot be divided, and cannot have boundaries, and cannot be increased, and cannot be decreased. Had it been as they are saying, there would not be any difference between the Creator and the created, nor between the Constructor and the constructed. But He-azwj is the Constructor. There is a difference between the One-azwj Who Sculpts it and Images it and Constructs it, when it was so than there is nothing resembling Him-azwj, nor does He-azwj resemble anything’.[68]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ الْحِمَّانِيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) إِنَّ هِشَامَ بْنَ الْحَكَمِ زَعَمَ أَنَّ اللَّهَ جِسْمٌ لَيْسَ كَمِثْلِهِ شَيْءٌ عَالِمٌ سَمِيعٌ بَصِيرٌ قَادِرٌ مُتَكَلِّمٌ نَاطِقٌ وَ الْكَلَامُ وَ الْقُدْرَةُ وَ الْعِلْمُ يَجْرِي مَجْرَى وَاحِدٍ لَيْسَ شَيْءٌ مِنْهَا مَخْلُوقاً
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Hassan Bin Abdul Rahman Al Himmany who said,
‘I said to Abu Al-Hassan Musa Bin Ja’far-asws that Hisham Bin Al-Hakam is alleging that Allah-azwj is a body. There is nothing resembling Him-azwj. All-knowing, Hearing, Seeing, Powerful. A Speaker speaking, and the Speech, and the Power, and the Knowledge, (all) flowing as one flow, there being nothing from it being Created’.
فَقَالَ قَاتَلَهُ اللَّهُ أَ مَا عَلِمَ أَنَّ الْجِسْمَ مَحْدُودٌ وَ الْكَلَامَ غَيْرُ الْمُتَكَلِّمِ مَعَاذَ اللَّهِ وَ أَبْرَأُ إِلَى اللَّهِ مِنْ هَذَا الْقَوْلِ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا تَحْدِيدٌ وَ كُلُّ شَيْءٍ سِوَاهُ مَخْلُوقٌ إِنَّمَا تُكَوَّنُ الْأَشْيَاءُ بِإِرَادَتِهِ وَ مَشِيئَتِهِ مِنْ غَيْرِ كَلَامٍ وَ لَا تَرَدُّدٍ فِي نَفَسٍ وَ لَا نُطْقٍ بِلِسَانٍ .
So he-asws said: ‘May Allah-azwj Kill him! Does he not know that the body is limited, and the speech is other than the speaker? I-asws seek Refuge of Allah-azwj and for Allah-azwj I keep away from this speech. There is neither a body, nor an image, nor a limitation, and everything Besides Him-azwj is a creation. But rather, the things came to be by His-azwj Will, and His-azwj Desire from without a speech, or hesitation in Himself-azwj, or speaking by a tongue’.[69]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ وَصَفْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) قَوْلَ هِشَامٍ الْجَوَالِيقِيِّ وَ مَا يَقُولُ فِي الشَّابِّ الْمُوَفَّقِ وَ وَصَفْتُ لَهُ قَوْلَ هِشَامِ بْنِ الْحَكَمِ فَقَالَ إِنَّ اللَّهَ لَا يُشْبِهُهُ شَيْءٌ .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Hakeym who said,
‘I described to Abu Al-Hassan-asws the words of Hisham Al-Jawaliqy and what he is saying regarding the fully grown youth, and described to him-asws the words of Hisham Bin Al-Hakam. So he-asws said: ‘Surely Allah-azwj, nothing resembles Him-azwj’.[70]
بَابُ صِفَاتِ الذَّاتِ
Chapter 12 – Attributes of the Self
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ رَبَّنَا وَ الْعِلْمُ ذَاتُهُ وَ لَا مَعْلُومَ وَ السَّمْعُ ذَاتُهُ وَ لَا مَسْمُوعَ وَ الْبَصَرُ ذَاتُهُ وَ لَا مُبْصَرَ وَ الْقُدْرَةُ ذَاتُهُ وَ لَا مَقْدُورَ
Ali Bin Ibrahim, from Muhammad Bin Khalid Al Tayalisy, from Safwan Bin Yahya, from Ibn Muskan, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic never ceased to be our Lord-azwj; and the Knowledge is His-azwj Self and (even though) there may be nothing to be known, and the Hearing is His-azwj Self and (even though) there may be nothing to be heard, and the Seeing is His-azwj Self and (even though) there may be nothing to be seen, and the Power is His-azwj Self and (even though) there may be nothing to be empowered upon.
فَلَمَّا أَحْدَثَ الْأَشْيَاءَ وَ كَانَ الْمَعْلُومُ وَقَعَ الْعِلْمُ مِنْهُ عَلَى الْمَعْلُومِ وَ السَّمْعُ عَلَى الْمَسْمُوعِ وَ الْبَصَرُ عَلَى الْمُبْصَرِ وَ الْقُدْرَةُ عَلَى الْمَقْدُورِ
So when He-azwj Created the things, and it was the known (things), the Knowledge Occurred from Him-azwj upon the known, and the Hearing upon the heard, and the Seeing upon the seen, and the Power upon the empowered’.
قَالَ قُلْتُ فَلَمْ يَزَلِ اللَّهُ مُتَحَرِّكاً قَالَ فَقَالَ تَعَالَى اللَّهُ عَنْ ذَلِكَ إِنَّ الْحَرَكَةَ صِفَةٌ مُحْدَثَةٌ بِالْفِعْلِ قَالَ قُلْتُ فَلَمْ يَزَلِ اللَّهُ مُتَكَلِّماً قَالَ فَقَالَ إِنَّ الْكَلَامَ صِفَةٌ مُحْدَثَةٌ لَيْسَتْ بِأَزَلِيَّةٍ كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا مُتَكَلِّمَ .
He (the narrator) said, ‘I said, ‘So Allah-azwj does not cease to be moving’. So he-asws said: ‘Allah-azwj is more Exalted from that. The movement is a quality created by the deed’. I said, ‘So Allah-azwj did not cease to be Speaking’. So he-asws said: ‘The speech is a created quality, it is not with the eternality. Allah-azwj Mighty and Majestic was, and He-azwj did not Speak’.[71]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا شَيْءَ غَيْرُهُ وَ لَمْ يَزَلْ عَالِماً بِمَا يَكُونُ فَعِلْمُهُ بِهِ قَبْلَ كَوْنِهِ كَعِلْمِهِ بِهِ بَعْدَ كَوْنِهِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim,
Abu Ja’far-asws, said, ‘I heard him-asws saying: ‘Allah-azwj Mighty and Majestic was and there was nothing else apart from Him-azwj, and He-azwj has not ceased to be Knowing with what is going to occur, and He-azwj Knew of it before its occurrence, just like His-azwj Knowledge of it after its occurrence’.[72]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْكَاهِلِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) فِي دُعَاءٍ الْحَمْدُ لِلَّهِ مُنْتَهَى عِلْمِهِ فَكَتَبَ إِلَيَّ لَا تَقُولَنَّ مُنْتَهَى عِلْمِهِ فَلَيْسَ لِعِلْمِهِ مُنْتَهًى وَ لَكِنْ قُلْ مُنْتَهَى رِضَاهُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al Kahily who said,
‘I wrote to Abu Al-Hassan-asws regarding the supplication ‘The Praise is for Allah-azwj the end-point of His-azwj Knowledge’ (دُعَاءٍ الْحَمْدُ لِلَّهِ مُنْتَهَى عِلْمِهِ). So he-asws wrote back: ‘Do not be saying, ‘End-point of His-azwj Knowledge’, for there is no end-point to His-azwj Knowledge. But, say, ‘End-point of His-azwj Pleasure (for His-azwj creatures)’.[73]
مُحَمَّدُ بْنُ يَحْيَى عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَيُّوبَ بْنِ نُوحٍ أَنَّهُ كَتَبَ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) يَسْأَلُهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ أَ كَانَ يَعْلَمُ الْأَشْيَاءَ قَبْلَ أَنْ خَلَقَ الْأَشْيَاءَ وَ كَوَّنَهَا أَوْ لَمْ يَعْلَمْ ذَلِكَ حَتَّى خَلَقَهَا وَ أَرَادَ خَلْقَهَا وَ تَكْوِينَهَا فَعَلِمَ مَا خَلَقَ عِنْدَ مَا خَلَقَ وَ مَا كَوَّنَ عِنْدَ مَا كَوَّنَ
Muhammad Bin Yahya, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Ayoub Bin Nuh,
‘He wrote to Abu Al-Hassan-asws asking him-asws about Allah-azwj Mighty and Majestic, ‘Did He-azwj Know of the things before He-azwj Created the things and their occurrence (coming into being), or did He-azwj not Know that until He-azwj Created these and Intended their Creation and their coming into being, So He-azwj Knew what He-azwj Created during what He-azwj Created, and what is to come into being during what came into being’.
فَوَقَّعَ بِخَطِّهِ لَمْ يَزَلِ اللَّهُ عَالِماً بِالْأَشْيَاءِ قَبْلَ أَنْ يَخْلُقَ الْأَشْيَاءَ كَعِلْمِهِ بِالْأَشْيَاءِ بَعْدَ مَا خَلَقَ الْأَشْيَاءَ .
So he-asws signed: ‘Allah-azwj never ceased to be Knowing of the thing before He-azwj Created the things, just like His-azwj Knowledge of the things after having Created the things’.[74]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَمْزَةَ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَسْأَلُهُ أَنَّ مَوَالِيَكَ اخْتَلَفُوا فِي الْعِلْمِ فَقَالَ بَعْضُهُمْ لَمْ يَزَلِ اللَّهُ عَالِماً قَبْلَ فِعْلِ الْأَشْيَاءِ وَ قَالَ بَعْضُهُمْ لَا نَقُولُ لَمْ يَزَلِ اللَّهُ عَالِماً لِأَنَّ مَعْنَى يَعْلَمُ يَفْعَلُ فَإِنْ أَثْبَتْنَا الْعِلْمَ فَقَدْ أَثْبَتْنَا فِي الْأَزَلِ مَعَهُ شَيْئاً فَإِنْ رَأَيْتَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَ لَا أَجُوزُهُ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Bin Hamza who said,
‘I wrote to the man-asws asking him-asws, ‘The ones in your-asws Wilayah are differing regarding the Knowledge. So, some of them say, ‘Allah-azwj did not cease to be a Knower before He-azwj Doing (Creating) the things’; and some of them say, ‘We are not saying that He-azwj did not cease to be a Knower because the meaning of the knowledge is by a deed. So if we prove the Knowledge (as being eternal), so we have proved in the eternality, the things along with it’. So what is your-asws view, may I be sacrificed for you-asws, if you-asws could teach me from that what I could pause upon and not exceed it’.
فَكَتَبَ ( عليه السلام ) بِخَطِّهِ لَمْ يَزَلِ اللَّهُ عَالِماً تَبَارَكَ وَ تَعَالَى ذِكْرُهُ .
So he-asws wrote in his-asws own handwriting: ‘Allah-azwj did not cease to be a Knower. Blessed and High is His-azwj Mention’.[75]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ فُضَيْلِ بْنِ سُكَّرَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُعَلِّمَنِي هَلْ كَانَ اللَّهُ جَلَّ وَجْهُهُ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ أَنَّهُ وَحْدَهُ فَقَدِ اخْتَلَفَ مَوَالِيكَ فَقَالَ بَعْضُهُمْ قَدْ كَانَ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ شَيْئاً مِنْ خَلْقِهِ وَ قَالَ بَعْضُهُمْ إِنَّمَا مَعْنَى يَعْلَمُ يَفْعَلُ فَهُوَ الْيَوْمَ يَعْلَمُ أَنَّهُ لَا غَيْرُهُ قَبْلَ فِعْلِ الْأَشْيَاءِ فَقَالُوا إِنْ أَثْبَتْنَا أَنَّهُ لَمْ يَزَلْ عَالِماً بِأَنَّهُ لَا غَيْرُهُ فَقَدْ أَثْبَتْنَا مَعَهُ غَيْرَهُ فِي أَزَلِيَّتِهِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Abdul Samad Bin Bashir, from Fuzayl Bin sukkara who said,
‘I said to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! If you-asws see fit, if you-asws could teach me, ‘Did Allah-azwj, Majestic is His-azwj Face, Know before He-azwj Created the creation that He-azwj is One, for the ones in your-asws Wilayah are differing. So, some of them say, He-azwj was Knowing before He-azwj Creating a thing from His-azwj creation’, and some of them say, ‘But rather, the meaning of knowing is His-azwj Doing, thus today He-azwj Knows that He-azwj (is One), there being no other, before He Did (Create) the things. So they are saying, ‘It is proved for us that He-azwj did not cease to be a Knower that He-azwj (is One), there is none other, and so it is proved for us that there was other than Him-azwj (i.e., Knowledge), along with Him-azwj in His-azwj eternality’.
فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مَا لَا أَعْدُوهُ إِلَى غَيْرِهِ فَكَتَبَ ( عليه السلام ) مَا زَالَ اللَّهُ عَالِماً تَبَارَكَ وَ تَعَالَى ذِكْرُهُ .
So if you-asws see fit, O my Chief-asws, if you-asws could teach me what I do not leave it to something else’. So he-asws wrote: ‘Allah-azwj did not cease to be a Knower. Blessed and High is His-azwj Mention’.[76]
باب آخَرُ وَ هُوَ مِنَ الْبَابِ الْأَوَّلِ
Chapter 13 – Another (chapter), and it is from the first chapter
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي صِفَةِ الْقَدِيمِ إِنَّهُ وَاحِدٌ صَمَدٌ أَحَدِيُّ الْمَعْنَى لَيْسَ بِمَعَانِي كَثِيرَةٍ مُخْتَلِفَةٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ يَزْعُمُ قَوْمٌ مِنْ أَهْلِ الْعِرَاقِ أَنَّهُ يَسْمَعُ بِغَيْرِ الَّذِي يُبْصِرُ وَ يُبْصِرُ بِغَيْرِ الَّذِي يَسْمَعُ
Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Hammad, from Hareyz, from Muhammad Bin Muslim,
(It has been narrated) from Abu Ja’far-asws having said: ‘Regarding the Attribute of the eternality, He-azwj is One, Solid (not hollow), is in one meaning. It is not with many different meanings’. I said, ‘May I be sacrificed for you-asws! A group from the people of Al-Iraq are alleging that He-azwj is Hearing with other than what He-azwj is Seeing (with), and He-azwj is Seeing with other than what He-azwj is Hearing (with)?’
قَالَ فَقَالَ كَذَبُوا وَ أَلْحَدُوا وَ شَبَّهُوا تَعَالَى اللَّهُ عَنْ ذَلِكَ إِنَّهُ سَمِيعٌ بَصِيرٌ يَسْمَعُ بِمَا يُبْصِرُ وَ يُبْصِرُ بِمَا يَسْمَعُ
So he-asws said: ‘They are lying! They are limiting and resembling (with Allah-azwj) Exalted is Allah-azwj from that. He-azwj is Hearing, Seeing. He-azwj Hears with what He-azwj Sees, and Sees with what He-azwj Hears’.
قَالَ قُلْتُ يَزْعُمُونَ أَنَّهُ بَصِيرٌ عَلَى مَا يَعْقِلُونَهُ قَالَ فَقَالَ تَعَالَى اللَّهُ إِنَّمَا يَعْقِلُ مَا كَانَ بِصِفَةِ الْمَخْلُوقِ وَ لَيْسَ اللَّهُ كَذَلِكَ .
He (the narrator) said, ‘I said, ‘They are alleging that He-azwj is Seeing upon what they are comprehending (hearing and seeing to be)’. So he-asws said: ‘Exalted is Allah-azwj! But rather, they are (trying to) comprehend with that which is a quality of the creatures, and Allah-azwj is not like that’.[77]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَهُ أَ تَقُولُ إِنَّهُ سَمِيعٌ بَصِيرٌ فَقَالَ أَبُو عَبْدِ اللَّهِ هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَ بَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَ يُبْصِرُ بِنَفْسِهِ وَ لَيْسَ قَوْلِي إِنَّهُ سَمِيعٌ بِنَفْسِهِ أَنَّهُ شَيْءٌ وَ النَّفْسُ شَيْءٌ آخَرُ وَ لَكِنِّي أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولًا وَ إِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلًا
Ali Bin Ibrahim, from his father, from Al Abbas Bin Amro,
(It has been narrated) from Hisham Bin Al-Hakam who said in a Hadeeth of the atheist who asked Abu Abdullah-asws that, ‘He said to him-asws, ‘Are you-asws saying that He-azwj is Hearing, Seeing?’ So Abu Abdullah-asws said: ‘He-azwj is Hearing, Seeing, Hearing without a body part and seeing without an instrument. But, He-azwj Hears by Himself-azwj and Sees by Himself-azwj; and it is not my-asws saying that ‘He-azwj Hears by Himself-azwj’, that He-azwj is one thing and His-azwj Self is another thing. But I-asws intend it as a lesson from myself-asws when I-asws was questioned and as an understanding for you when you are the questioner.
فَأَقُولُ يَسْمَعُ بِكُلِّهِ لَا أَنَّ كُلَّهُ لَهُ بَعْضٌ لِأَنَّ الْكُلَّ لَنَا لَهُ بَعْضٌ وَ لَكِنْ أَرَدْتُ إِفْهَامَكَ وَ التَّعْبِيرُ عَنْ نَفْسِي وَ لَيْسَ مَرْجِعِي فِي ذَلِكَ كُلِّهِ إِلَّا أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلَا اخْتِلَافِ الذَّاتِ وَ لَا اخْتِلَافِ مَعْنًى .
Thus, I-asws am saying, He-azwj Hears with All of Him-azwj, not that ‘the whole of Him-azwj’ are parts, because the ‘whole’ for us, there are parts to it. But I-asws intend to make you understand and as the lesson from myself-asws, and my-asws reference regarding that ‘all of Him-azwj’, is not, except that He-azwj is the Hearing, the Seeing, the Knowing, the Aware, without there being any difference of the Self, nor difference of the meaning’.[78]
بَابُ الْإِرَادَةِ أَنَّهَا مِنْ صِفَاتِ الْفِعْلِ وَ سَائِرِ صِفَاتِ الْفِعْلِ
Chapter 14 – The Intention (Will), it is from the Attributes of the deed, and the rest of the Attributes of the deed
مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْأَشْعَرِيِّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ الْأَهْوَازِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَمْ يَزَلِ اللَّهُ مُرِيداً قَالَ إِنَّ الْمُرِيدَ لَا يَكُونُ إِلَّا لِمُرَادٍ مَعَهُ لَمْ يَزَلِ اللَّهُ عَالِماً قَادِراً ثُمَّ أَرَادَ .
Muhammad Bin Yahya Al Attar, from Ahmad Bin Muhammad Bin Isa Al Ashary, from Al Husayn Bin Saeed Al Ahwazy, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said, ‘Allah-azwj never ceased to be an Intender?’ He-asws said: ‘The Intender cannot happen to be except with an intention along with him. Allah-azwj never ceased to be a Knower, Powerful, then Intended (Willed)’.[79]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عِلْمُ اللَّهِ وَ مَشِيئَتُهُ هُمَا مُخْتَلِفَانِ أَوْ مُتَّفِقَانِ فَقَالَ الْعِلْمُ لَيْسَ هُوَ الْمَشِيئَةَ أَ لَا تَرَى أَنَّكَ تَقُولُ سَأَفْعَلُ كَذَا إِنْ شَاءَ اللَّهُ وَ لَا تَقُولُ سَأَفْعَلُ كَذَا إِنْ عَلِمَ اللَّهُ فَقَوْلُكَ إِنْ شَاءَ اللَّهُ دَلِيلٌ عَلَى أَنَّهُ لَمْ يَشَأْ فَإِذَا شَاءَ كَانَ الَّذِي شَاءَ كَمَا شَاءَ وَ عِلْمُ اللَّهِ السَّابِقُ لِلْمَشِيئَةِ .
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Ali Bin Asbaat, from Al Hassan Bin Al Jahm, from Bukeyr Bin Ayn who said,
‘I said to Abu Abu Abdullah-asws, ‘The Knowledge of Allah-azwj and His-azwj Desire are both creations or co-incidental?’ So he-asws said: ‘The Knowledge, it is not the Desire. Do you not see that you (yourself) are saying, ‘I shall do such if Allah-azwj so Desires it’, and you are not saying, ‘I shall do such if Allah-azwj Knows it’? So, your words, ‘If Allah-azwj so Desires it’ is evidence upon that He-azwj has not Desired it yet. So when He-azwj does Desire it, that which He-azwj so Desires, it would occur, that which He-azwj so Desires, and Knowledge of Allah-azwj is Precedes to the Desire’.[80]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) أَخْبِرْنِي عَنِ الْإِرَادَةِ مِنَ اللَّهِ وَ مِنَ الْخَلْقِ قَالَ فَقَالَ الْإِرَادَةُ مِنَ الْخَلْقِ الضَّمِيرُ وَ مَا يَبْدُو لَهُمْ بَعْدَ ذَلِكَ مِنَ الْفِعْلِ وَ أَمَّا مِنَ اللَّهِ تَعَالَى فَإِرَادَتُهُ إِحْدَاثُهُ لَا غَيْرُ ذَلِكَ لِأَنَّهُ لَا يُرَوِّي وَ لَا يَهُمُّ وَ لَا يَتَفَكَّرُ وَ هَذِهِ الصِّفَاتُ مَنْفِيَّةٌ عَنْهُ وَ هِيَ صِفَاتُ الْخَلْقِ
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,
‘I said to Abu Al-Hassan-asws, ‘Inform me about the Intention (Will) from Allah-azwj, and from the creature’. So he-asws said: ‘The Intention from the creature (people) is the conscience and begins for them after that from the deed, and as for (the Intention) from Allah-azwj the Exalted, so His-azwj Intention is His-azwj Creation and not other than that, because He-azwj neither narrates, nor whims, nor thinks, and these Attributes are negated from Him-azwj, and these are the attributes of the creatures.
فَإِرَادَةُ اللَّهِ الْفِعْلُ لَا غَيْرُ ذَلِكَ يَقُولُ لَهُ كُنْ فَيَكُونُ بِلَا لَفْظٍ وَ لَا نُطْقٍ بِلِسَانٍ وَ لَا هِمَّةٍ وَ لَا تَفَكُّرٍ وَ لَا كَيْفَ لِذَلِكَ كَمَا أَنَّهُ لَا كَيْفَ لَهُ .
So the Intention of Allah-azwj is the deed, not other than that. He-azwj is Saying to it, ‘Be’, so it occurs (comes into being), without a letter spoken by a tongue, nor a whim, nor thinking, nor is there a ‘where’ for that just as there is no ‘where’ (qualitative state) for Him-azwj’.[81]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَلَقَ اللَّهُ الْمَشِيئَةَ بِنَفْسِهَا ثُمَّ خَلَقَ الْأَشْيَاءَ بِالْمَشِيئَةِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Axina,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Created the Desire by itself, then Created the things with the Desire’.[82]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْمَشْرِقِيِّ حَمْزَةَ بْنِ الْمُرْتَفِعِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كُنْتُ فِي مَجْلِسِ أَبِي جَعْفَرٍ ( عليه السلام ) إِذْ دَخَلَ عَلَيْهِ عَمْرُو بْنُ عُبَيْدٍ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ مَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوى مَا ذَلِكَ الْغَضَبُ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) هُوَ الْعِقَابُ يَا عَمْرُو إِنَّهُ مَنْ زَعَمَ أَنَّ اللَّهَ قَدْ زَالَ مِنْ شَيْءٍ إِلَى شَيْءٍ فَقَدْ وَصَفَهُ صِفَةَ مَخْلُوقٍ وَ إِنَّ اللَّهَ تَعَالَى لَا يَسْتَفِزُّهُ شَيْءٌ فَيُغَيِّرَهُ .
A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Muhammad Bin Isa, from Al Mashraqy Hamza Bin Al Mutafa’a, from one of our companions who said,
‘I was in a gathering of Abu Ja’far-asws when Amro Bin Ubeyd came over to him-asws and said to him-asws, ‘May I be sacrificed for you-asws! The Words of Allah-azwj Blessed and High [20:81], and whomsoever My Anger is due upon so he has perished. What is that Anger?’ So Abu Ja’far-asws said: ‘It is the Punishment, O Amro, and he who alleges that Allah-azwj has ceased to be from a thing to a thing, so he has described Him-azwj with an attribute of a creature, and that Allah-azwj the Exalted. Nothing stirs Him-azwj, so He-azwj would change’.[83]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَكَانَ مِنْ سُؤَالِهِ أَنْ قَالَ لَهُ فَلَهُ رِضًا وَ سَخَطٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَعَمْ وَ لَكِنْ لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ مِنَ الْمَخْلُوقِينَ وَ ذَلِكَ أَنَّ الرِّضَا حَالٌ تَدْخُلُ عَلَيْهِ فَتَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لِأَنَّ الْمَخْلُوقَ أَجْوَفُ مُعْتَمِلٌ مُرَكَّبٌ لِلْأَشْيَاءِ فِيهِ مَدْخَلٌ وَ خَالِقُنَا لَا مَدْخَلَ لِلْأَشْيَاءِ فِيهِ لِأَنَّهُ وَاحِدٌ وَاحِدِيُّ الذَّاتِ وَاحِدِيُّ الْمَعْنَى فَرِضَاهُ ثَوَابُهُ وَ سَخَطُهُ عِقَابُهُ مِنْ غَيْرِ شَيْءٍ يَتَدَاخَلُهُ فَيُهَيِّجُهُ وَ يَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لِأَنَّ ذَلِكَ مِنْ صِفَةِ الْمَخْلُوقِينَ الْعَاجِزِينَ الْمُحْتَاجِينَ .
Ali Bin Ibrahim, from his father, from Al Abbas Bin Amro,
(It has been narrated) from Hisham Bin Al-Hakam in a Hadeeth of the atheist who questioned Abu Abdullah-asws. So, it was from his questions that he said to him-asws, ‘So, for Him-azwj is Pleasure and Anger?’ So Abu Abdullah-asws said: ‘Yes, but that is not upon what is found from the creatures, and that is because the pleasure is a state entered upon, so you would be transferred from a state into a state, because the creature is hollow, active, compound of the things. In him is an entrance, and our Creator has no entrance for the things in Him-azwj, because He-azwj is the One-azwj. The One-azwj in the Self and One in the Meaning. Thus, His-azwj Pleasure is His-azwj Rewarding, and His-azwj Anger is His-azwj Punishment from without anything having entered Him-azwj, so it would provoke Him-azwj and He-azwj would change from a state to a state, because that is from the attributes of the creatures, the frustrated, the needy’.[84]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَشِيئَةُ مُحْدَثَةٌ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘The Desire is a creation’.[85]
بَابُ حُدُوثِ الْأَسْمَاءِ
Chapter 15 – Occurrence (coming into being) of the Names
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ اسْماً بِالْحُرُوفِ غَيْرَ مُتَصَوَّتٍ وَ بِاللَّفْظِ غَيْرَ مُنْطَقٍ وَ بِالشَّخْصِ غَيْرَ مُجَسَّدٍ وَ بِالتَّشْبِيهِ غَيْرَ مَوْصُوفٍ وَ بِاللَّوْنِ غَيْرَ مَصْبُوغٍ مَنْفِيٌّ عَنْهُ الْأَقْطَارُ مُبَعَّدٌ عَنْهُ الْحُدُودُ مَحْجُوبٌ عَنْهُ حِسُّ كُلِّ مُتَوَهِّمٍ مُسْتَتِرٌ غَيْرُ مَسْتُورٍ
Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim Bin Umar,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Blessed and High Created the Names with the Letters without sounds, and with the words without speaking, and with the personality without a body, and with its resemblance without attributes, and with the colour without colouring. The lines are negated from Him-azwj. Remote from Him-azwj are the limitations, veiled from Him-azwj. He-azwj Senses every veiled whim without a veil.
فَجَعَلَهُ كَلِمَةً تَامَّةً عَلَى أَرْبَعَةِ أَجْزَاءٍ مَعاً لَيْسَ مِنْهَا وَاحِدٌ قَبْلَ الْآخَرِ فَأَظْهَرَ مِنْهَا ثَلَاثَةَ أَسْمَاءٍ لِفَاقَةِ الْخَلْقِ إِلَيْهَا وَ حَجَبَ مِنْهَا وَاحِداً وَ هُوَ الِاسْمُ الْمَكْنُونُ الْمَخْزُونُ فَهَذِهِ الْأَسْمَاءُ الَّتِي ظَهَرَتْ فَالظَّاهِرُ هُوَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ سَخَّرَ سُبْحَانَهُ لِكُلِّ اسْمٍ مِنْ هَذِهِ الْأَسْمَاءِ أَرْبَعَةَ أَرْكَانٍ فَذَلِكَ اثْنَا عَشَرَ رُكْناً
So He-azwj Made it to be a complete word upon four parts, along with that there is not one from these which is before the other. So He-azwj Manifested three Names from these for the desperation of the creatures towards these, and Veiled one of these, and it is the Hidden Name, the Treasured. Thus, these are the Names which are Manifest. So the Manifested is Allah-azwj, Blessed, and Exalted. And He-azwj the Glorious, Subjected four elements to every Name from these Names. So that (makes it as) twelve elements.
ثُمَّ خَلَقَ لِكُلِّ رُكْنٍ مِنْهَا ثَلَاثِينَ اسْماً فِعْلًا مَنْسُوباً إِلَيْهَا فَهُوَ الرَّحْمَنُ الرَّحِيمُ الْمَلِكُ الْقُدُّوسُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَ لَا نَوْمٌ الْعَلِيمُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْحَكِيمُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ الْعَلِيُّ الْعَظِيمُ الْمُقْتَدِرُ الْقَادِرُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْبَارِئُ الْمُنْشِئُ الْبَدِيعُ الرَّفِيعُ الْجَلِيلُ الْكَرِيمُ الرَّازِقُ الْمُحْيِي الْمُمِيتُ الْبَاعِثُ الْوَارِثُ
Then He-azwj Created for every element from these, thirty Names, a deed linked to these. So He-azwj is the Beneficent, the Merciful, the King, the Holy, the Creator, the Maker, the Fashioner, the Living, the Eternal. Neither does slumber seize Him-azwj nor sleep. The Knower, the Aware, the Hearing, the Seeing, the Wise, the Mighty, the Compeller, the Supreme, the Exalted, the Magnificent, the Dominant, the Powerful, the Grantor of safety, the Securer, the Controller, the Maker, the Builder, the Initiator, the Lofty, the Majestic, the Benevolent, the Sustainer, the Life-Giver, the Causer of death, the Resurrector, the Inheritor.
فَهَذِهِ الْأَسْمَاءُ وَ مَا كَانَ مِنَ الْأَسْمَاءِ الْحُسْنَى حَتَّى تَتِمَّ ثَلَاثَ مِائَةٍ وَ سِتِّينَ اسْماً فَهِيَ نِسْبَةٌ لِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ وَ هَذِهِ الْأَسْمَاءُ الثَّلَاثَةُ أَرْكَانٌ وَ حَجَبَ الِاسْمَ الْوَاحِدَ الْمَكْنُونَ الْمَخْزُونَ بِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ وَ ذَلِكَ قَوْلُهُ تَعَالَى قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الْأَسْماءُ الْحُسْنى .
So these are the Names, and whatever was from the Good Names until three hundred and sixty (360) Names are complete. So it is a link to these three Names, and these Names are (of) three elements, and One Name is Veiled, the Hidden, the Treasured by these three Names; and these are the Words of the Exalted [17:110] Say: Call upon Allah or call upon the Beneficent; whichever (Name) you call upon, for Him are the best Names’.[86]
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 ( عليه السلام ) هَلْ كَانَ اللَّهُ عَزَّ وَ جَلَّ عَارِفاً بِنَفْسِهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ نَعَمْ
Ahmad Bin Idrees, from Al Husayn Bin Abdullah, from Muhammad Bin Abdullah, and Musa Bin Umar, and Al Hassan Bin Ali Bin Usman, from Ibn Sinan who said,
‘I asked Abu Al-Hassan Al-Reza-asws, ‘Was it that Allah-azwj Mighty and Majestic Aware of Himself-azwj before He-azwj Created the creation?’ He-asws said: ‘Yes’.
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
I said, ‘He-azwj Saw it (His-azwj Self) and Heard (Himself-azwj)?’ He-asws said: ‘He-azwj was not needy to that, because He-azwj did not happen to ask it nor seek from it. He-azwj is His-azwj Self, and His-azwj Self is He-azwj. He-azwj is His-azwj Power Implemented. Thus, He-azwj is not needy that He-azwj Hears Himself-azwj, but He-azwj Chose Names for others to call Him-azwj with these, because He-azwj, when not called by His-azwj Name, would not be recognised (by the creators).
فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِيُّ الْعَظِيمُ لِأَنَّهُ أَعْلَى الْأَشْيَاءِ كُلِّهَا فَمَعْنَاهُ اللَّهُ وَ اسْمُهُ الْعَلِيُّ الْعَظِيمُ هُوَ أَوَّلُ أَسْمَائِهِ عَلَا عَلَى كُلِّ شَيْءٍ .
Thus, the first of what He-azwj Chose for Himself-azwj was the Exalted, the Magnificent (الْعَلِيُّ الْعَظِيمُ) because He-azwj is Loftier (than) the things, all of them. So its Meaning is Allah-azwj, and His-azwj Name is the Exalted, the Magnificent (الْعَلِيُّ الْعَظِيمُ). It is the first of His-azwj Names, Loftier upon every thing’.[87]
وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنِ الِاسْمَ مَا هُوَ قَالَ صِفَةٌ لِمَوْصُوفٍ .
And by this chain, from Muhammad Bin Sinan who said,
‘I asked him-asws about the Name, ‘What is it?’ He-asws said: ‘An attribute of the described’.[88]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَلِيِّ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ خَالِدِ بْنِ يَزِيدَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اسْمُ اللَّهِ غَيْرُهُ وَ كُلُّ شَيْءٍ وَقَعَ عَلَيْهِ اسْمُ شَيْءٍ فَهُوَ مَخْلُوقٌ مَا خَلَا اللَّهَ
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from one of his companions, from Bakr Bin Salih, from Ali Bin Salih, from Al Hassan Bin Muhammad Bin Khalid Bin Yazeed, from Abdul A’ala,
(It has been narrated) from Abu Abdullah-asws having said: ‘A Name of Allah-azwj is other than Him-azwj, and everything upon which a name occurs, is a thing, so it would be a creature, apart from Allah-azwj.
فَأَمَّا مَا عَبَّرَتْهُ الْأَلْسُنُ أَوْ عَمِلَتِ الْأَيْدِي فَهُوَ مَخْلُوقٌ وَ اللَّهُ غَايَةٌ مِنْ غَايَاتِهِ وَ الْمُغَيَّا غَيْرُ الْغَايَةِ وَ الْغَايَةُ مَوْصُوفَةٌ وَ كُلُّ مَوْصُوفٍ مَصْنُوعٌ وَ صَانِعُ الْأَشْيَاءِ غَيْرُ مَوْصُوفٍ بِحَدٍّ مُسَمًّى لَمْ يَتَكَوَّنْ فَيُعْرَفَ كَيْنُونِيَّتُهُ بِصُنْعِ غَيْرِهِ وَ لَمْ يَتَنَاهَ إِلَى غَايَةٍ إِلَّا كَانَتْ غَيْرَهُ
So, as for what the tongues express, or the hands perform, so it is a creation, and Allah-azwj is an end-point from His-azwj (Created) end-points, and the end-point without the ending; and the end-point is an attribute, and every attribute is a creation, and the Creator of the things is other than the attribute by the limitation of the named. He-azwj did not come into being so His-azwj coming into being would be recognised by the creation of someone else, and one would not end up to an end-point except that it would be other than Him-azwj.
لَا يَزِلُّ مَنْ فَهِمَ هَذَا الْحُكْمَ أَبَداً وَ هُوَ التَّوْحِيدُ الْخَالِصُ فَارْعَوْهُ وَ صَدِّقُوهُ وَ تَفَهَّمُوهُ بِإِذْنِ اللَّهِ مَنْ زَعَمَ أَنَّهُ يَعْرِفُ اللَّهَ بِحِجَابٍ أَوْ بِصُورَةٍ أَوْ بِمِثَالٍ فَهُوَ مُشْرِكٌ لِأَنَّ حِجَابَهُ وَ مِثَالَهُ وَ صُورَتَهُ غَيْرُهُ وَ إِنَّمَا هُوَ وَاحِدٌ مُتَوَحِّدٌ فَكَيْفَ يُوَحِّدُهُ مَنْ زَعَمَ أَنَّهُ عَرَفَهُ بِغَيْرِهِ
Do not stumble from understanding this rule, and it is the pure Tawheed (Oneness). Therefore, recognise it, and ratify it, and understand it by the Permission of Allah-azwj. The one who claims that he recognises Allah-azwj by veils, or by an image, or by a resemblance, so he is a Polytheists, because His-azwj veil, and His-azwj resemblance, and His-azwj image, is other than Him-azwj, and rather He-azwj is One, with Oneness. So how can one consider Him-azwj as One-azwj, the one who claims that he is recognising Him-azwj with something else?.
وَ إِنَّمَا عَرَفَ اللَّهَ مَنْ عَرَفَهُ بِاللَّهِ فَمَنْ لَمْ يَعْرِفْهُ بِهِ فَلَيْسَ يَعْرِفُهُ إِنَّمَا يَعْرِفُ غَيْرَهُ لَيْسَ بَيْنَ الْخَالِقِ وَ الْمَخْلُوقِ شَيْءٌ وَ اللَّهُ خَالِقُ الْأَشْيَاءِ لَا مِنْ شَيْءٍ كَانَ وَ اللَّهُ يُسَمَّى بِأَسْمَائِهِ وَ هُوَ غَيْرُ أَسْمَائِهِ وَ الْأَسْمَاءُ غَيْرُهُ .
And rather, he has recognised Allah-azwj, the one who recognises him by Allah-azwj. So the one who does not recognise Him-azwj by Him-azwj, so he has not recognised Him-azwj, but he has recognised other than Him-azwj. There isn’t between the Creator and the Created, a thing, and Allah-azwj is the Creator of the things, not from a thing which was (beforehand). And Allah-azwj is Named with His-azwj Names, and He-azwj is other than His-azwj Names, and the Names are other than Him-azwj’.[89]
بَابُ مَعَانِي الْأَسْمَاءِ وَ اشْتِقَاقِهَا
Chapter 16 – The Meaning of the Names and their derivatives
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ تَفْسِيرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قَالَ الْبَاءُ بَهَاءُ اللَّهِ وَ السِّينُ سَنَاءُ اللَّهِ وَ الْمِيمُ مَجْدُ اللَّهِ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about the interpretation of ‘In the Name of Allah-azwj the Beneficent, the Merciful’. He-asws said: ‘He-asws said: ‘The ‘Ba’ is Beauty of Allah-azwj, and the ‘Seen’ is the Sublimity of Allah-azwj, and the ‘Meem’ is Glory of Allah-azwj’.
وَ رَوَى بَعْضُهُمْ الْمِيمُ مُلْكُ اللَّهِ وَ اللَّهُ إِلَهُ كُلِّ شَيْءٍ الرَّحْمَنُ بِجَمِيعِ خَلْقِهِ وَ الرَّحِيمُ بِالْمُؤْمِنِينَ خَاصَّةً .
And some of them reported, ‘(He-asws said): ‘The ‘Meem’ is Kingdom of Allah-azwj, and Allah-azwj is God of everything, the Beneficent to the entirety of His-azwj creatures, and being Merciful with the Momineen in particular’.[90]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَسْمَاءِ اللَّهِ وَ اشْتِقَاقِهَا اللَّهُ مِمَّا هُوَ مُشْتَقٌّ فَقَالَ يَا هِشَامُ اللَّهُ مُشْتَقٌّ مِنْ إِلَهٍ وَ إِلَهٌ يَقْتَضِي مَأْلُوهاً وَ الِاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ لَمْ يَعْبُدْ شَيْئاً وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ أَشْرَكَ وَ عَبَدَ اثْنَيْنِ وَ مَنْ عَبَدَ الْمَعْنَى دُونَ الِاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ
Ali Bin Ibrahim, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Al Hakam, that,
‘He asked Abu Abdullah-asws about the Names of Allah-azwj and their derivatives of Allah-azwj from what He-azwj is derived. So he-asws said: ‘O Hisham! ‘Allah’ is derived from ‘God’, and God requires its worshipper, and the name is other than the named. So the one who worships the Name besides the Meaning, so he has blasphemed and has not worshipped anything; and the one who worships the Name and the Meaning, so he has associated (committed Shirk) and worship two; and the one who worships the Meaning besides the Name, so that is the Tawheed. Do you understand, O Hisham?’
قَالَ قُلْتُ زِدْنِي قَالَ لِلَّهِ تِسْعَةٌ وَ تِسْعُونَ اسْماً فَلَوْ كَانَ الِاسْمُ هُوَ الْمُسَمَّى لَكَانَ كُلُّ اسْمٍ مِنْهَا إِلَهاً وَ لَكِنَّ اللَّهَ مَعْنًى يُدَلُّ عَلَيْهِ بِهَذِهِ الْأَسْمَاءِ وَ كُلُّهَا غَيْرُهُ يَا هِشَامُ الْخُبْزُ اسْمٌ لِلْمَأْكُولِ وَ الْمَاءُ اسْمٌ لِلْمَشْرُوبِ وَ الثَّوْبُ اسْمٌ لِلْمَلْبُوسِ وَ النَّارُ اسْمٌ لِلْمُحْرِقِ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ وَ تُنَاضِلُ بِهِ أَعْدَاءَنَا الْمُتَّخِذِينَ مَعَ اللَّهِ عَزَّ وَ جَلَّ غَيْرَهُ قُلْتُ نَعَمْ
He (Hisham) said, ‘I said, ‘Increase for me’. He-asws said: ‘For Allah-azwj there are ninety-nine Names. So, if it was such that the Name was the Named, then it would be so that every Name from these would be a God. But, Allah-azwj is the Meaning, these Names indicate upon, and all of these are other than Him-azwj. O Hisham! The bread is a name of the food, and the water is a name of the drink, and the cloth is a name of the garment, and the fire is a name of the incinerator. Do you understand, O Hisham? (It is) an understanding you can repulse and fight our-asws enemies with and the ones who taking others along with Allah-azwj Majestic and Mighty’. I said, ‘Yes’.
فَقَالَ نَفَعَكَ اللَّهُ بِهِ وَ ثَبَّتَكَ يَا هِشَامُ
He (Hisham) said, ‘So he-asws said: ‘May Allah-azwj Benefit you with it and Affirm you, O Hisham!’.
قَالَ فَوَ اللَّهِ مَا قَهَرَنِي أَحَدٌ فِي التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا .
Hisham said, ‘So, by Allah-azwj! No one was able to subdue me regarding the Tawheed (Oneness) until I rose to this status of mine’.[91]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ سُئِلَ عَنْ مَعْنَى اللَّهِ فَقَالَ اسْتَوْلَى عَلَى مَا دَقَّ وَ جَلَّ .
A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,
(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws, said, ‘He-asws was asked about the Meaning of ‘Allah’. So he-asws said: ‘The One Who Conquers upon whatever is slight and majestic’.[92]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْعَبَّاسِ بْنِ هِلَالٍ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنْ قَوْلِ اللَّهِ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ فَقَالَ هَادٍ لِأَهْلِ السَّمَاءِ وَ هَادٍ لِأَهْلِ الْأَرْضِ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Al Abbas Bin Hilal who said,
‘I asked Al-Reza-asws about the Words of Allah-azwj [24:35] Allah is Light of the skies and the earth. So he-asws said: ‘A Guide for the inhabitants of the sky and a Guide for the inhabitants of the earth’.
وَ فِي رِوَايَةِ الْبَرْقِيِّ هُدَى مَنْ فِي السَّمَاءِ وَ هُدَى مَنْ فِي الْأَرْضِ .
And in a report of Al-Barqy, ‘(He-asws said): ‘A Guidance for the ones in the sky and a Guidance for the ones in the earth’.[93]
أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ هُوَ الْأَوَّلُ وَ الْآخِرُ وَ قُلْتُ أَمَّا الْأَوَّلُ فَقَدْ عَرَفْنَاهُ وَ أَمَّا الْآخِرُ فَبَيِّنْ لَنَا تَفْسِيرَهُ
Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Fuzayl Bin Usman, from Ibn Abu Yafour who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [57:3] He is the First and the Last, and I said, ‘As for ‘the First’, so we recognise it, and as for ‘the Last’, so clarify its interpretation for us’.
فَقَالَ إِنَّهُ لَيْسَ شَيْءٌ إِلَّا يَبِيدُ أَوْ يَتَغَيَّرُ أَوْ يَدْخُلُهُ التَّغَيُّرُ وَ الزَّوَالُ أَوْ يَنْتَقِلُ مِنْ لَوْنٍ إِلَى لَوْنٍ وَ مِنْ هَيْئَةٍ إِلَى هَيْئَةٍ وَ مِنْ صِفَةٍ إِلَى صِفَةٍ وَ مِنْ زِيَادَةٍ إِلَى نُقْصَانٍ وَ مِنْ نُقْصَانٍ إِلَى زِيَادَةٍ إِلَّا رَبَّ الْعَالَمِينَ فَإِنَّهُ لَمْ يَزَلْ وَ لَا يَزَالُ بِحَالَةٍ وَاحِدَةٍ هُوَ الْأَوَّلُ قَبْلَ كُلِّ شَيْءٍ وَ هُوَ الْآخِرُ عَلَى مَا لَمْ يَزَلْ
So he-asws said: ‘There is nothing except that it perishes, or changes, or there enters into it the change and the decline, or transfers from a colour to a colour, and from a form to a form, and from an attribute to an attribute, and from an increase to a decrease, and from a decrease to an increase, except for the Lord-azwj of the worlds. So He-azwj has never ceased to be or will cease to be in one state. He-azwj was first before everything and He-azwj would be Last for as long as eternity.
وَ لَا تَخْتَلِفُ عَلَيْهِ الصِّفَاتُ وَ الْأَسْمَاءُ كَمَا تَخْتَلِفُ عَلَى غَيْرِهِ مِثْلُ الْإِنْسَانِ الَّذِي يَكُونُ تُرَاباً مَرَّةً وَ مَرَّةً لَحْماً وَ دَماً وَ مَرَّةً رُفَاتاً وَ رَمِيماً وَ كَالْبُسْرِ الَّذِي يَكُونُ مَرَّةً بَلَحاً وَ مَرَّةً بُسْراً وَ مَرَّةً رُطَباً وَ مَرَّةً تَمْراً فَتَتَبَدَّلُ عَلَيْهِ الْأَسْمَاءُ وَ الصِّفَاتُ وَ اللَّهُ جَلَّ وَ عَزَّ بِخِلَافِ ذَلِكَ .
The attributes and the Names are not different upon Him-azwj just as they would be upon others, like the human being who happened to be dust one time, and flesh and blood at one time, and one time would be decaying and bones, and like the date which happens to be raw, and one time ripe, and one time mature, and one time dried up. Thus, the names and the attributes change upon it and Allah-azwj Majestic and Mighty is opposite to that’.[94]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مَيْمُونٍ الْبَانِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ سُئِلَ عَنِ الْأَوَّلِ وَ الْآخِرِ فَقَالَ الْأَوَّلُ لَا عَنْ أَوَّلٍ قَبْلَهُ وَ لَا عَنْ بَدْءٍ سَبَقَهُ وَ الْآخِرُ لَا عَنْ نِهَايَةٍ كَمَا يُعْقَلُ مِنْ صِفَةِ الْمَخْلُوقِينَ وَ لَكِنْ قَدِيمٌ أَوَّلٌ آخِرٌ لَمْ يَزَلْ وَ لَا يَزُولُ بِلَا بَدْءٍ وَ لَا نِهَايَةٍ لَا يَقَعُ عَلَيْهِ الْحُدُوثُ وَ لَا يَحُولُ مِنْ حَالٍ إِلَى حَالٍ خَالِقُ كُلِّ شَيْءٍ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Hakeym, from Maymoun Alban who said,
‘I heard Abu Abdullah-asws, and he-asws had been asked about the First and the Last. So he-asws said: ‘The First is neither from a first before Him-azwj nor from a beginning preceding Him-azwj; and the Last is not from an end-point just as it is said of an attribute of the creatures, but, He-azwj is eternally First, Last, not from a non-existence nor will be non-existent, without a beginning and without an end. The occurrences do not befall Him-azwj, nor does He-azwj Change from a state to a state. (He-azwj) is the Creator of all things’.[95]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ إِلَى أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) فَسَأَلَهُ رَجُلٌ فَقَالَ أَخْبِرْنِي عَنِ الرَّبِّ تَبَارَكَ وَ تَعَالَى لَهُ أَسْمَاءٌ وَ صِفَاتٌ فِي كِتَابِهِ وَ أَسْمَاؤُهُ وَ صِفَاتُهُ هِيَ هُوَ
Muhammad Bin Abu Abdullah, raising it to Abu Hashim Al Ja’fary who said,
‘I was in the presence of Abu Ja’far-asws the 2nd, so a man asked him-asws saying, ‘Inform me about the Lord-azwj, Blessed and High. There are Names and Attributes for Him-azwj in His-azwj Book, and His-azwj Names and His-azwj Attributes, are these Him-azwj?’
فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ لِهَذَا الْكَلَامِ وَجْهَيْنِ إِنْ كُنْتَ تَقُولُ هِيَ هُوَ أَيْ إِنَّهُ ذُو عَدَدٍ وَ كَثْرَةٍ فَتَعَالَى اللَّهُ عَنْ ذَلِكَ وَ إِنْ كُنْتَ تَقُولُ هَذِهِ الصِّفَاتُ وَ الْأَسْمَاءُ لَمْ تَزَلْ فَإِنَّ لَمْ تَزَلْ مُحْتَمِلٌ مَعْنَيَيْنِ فَإِنْ قُلْتَ لَمْ تَزَلْ عِنْدَهُ فِي عِلْمِهِ وَ هُوَ مُسْتَحِقُّهَا فَنَعَمْ وَ إِنْ كُنْتَ تَقُولُ لَمْ يَزَلْ تَصْوِيرُهَا وَ هِجَاؤُهَا وَ تَقْطِيعُ حُرُوفِهَا فَمَعَاذَ اللَّهِ أَنْ يَكُونَ مَعَهُ شَيْءٌ غَيْرُهُ
So Abu Ja’far-asws said: ‘For this speech, there are two aspects. If you are saying, these (Names) are Him-azwj, i.e., He-azwj is with a number and multiplicity, so Exalted is Allah-azwj from that; and if you are saying these are Attributes, and the Names would never cease to be, so ‘never cease to be’ carries two meaning. So if you say, ‘They will not cease to be in His-azwj Presence in His-azwj Knowledge and He-azwj is Rightful, so yes; but if you are saying these will not cease to be, their images, and their spellings, and their syllables, and their letters, then we-asws seek Refuge with Allah-azwj that there happens to be with Him-azwj, something other than Him-azwj.
بَلْ كَانَ اللَّهُ وَ لَا خَلْقَ ثُمَّ خَلَقَهَا وَسِيلَةً بَيْنَهُ وَ بَيْنَ خَلْقِهِ يَتَضَرَّعُونَ بِهَا إِلَيْهِ وَ يَعْبُدُونَهُ وَ هِيَ ذِكْرُهُ وَ كَانَ اللَّهُ وَ لَا ذِكْرَ وَ الْمَذْكُورُ بِالذِّكْرِ هُوَ اللَّهُ الْقَدِيمُ الَّذِي لَمْ يَزَلْ وَ الْأَسْمَاءُ وَ الصِّفَاتُ مَخْلُوقَاتٌ وَ الْمَعَانِي وَ الْمَعْنِيُّ بِهَا هُوَ اللَّهُ الَّذِي لَا يَلِيقُ بِهِ الِاخْتِلَافُ وَ لَا الِائْتِلَافُ وَ إِنَّمَا يَخْتَلِفُ وَ يَأْتَلِفُ الْمُتَجَزِّئُ
But, Allah-azwj was and had not Created. Then He-azwj Created these as a means between Him-azwj and His-azwj creatures – being desperately (dependant) upon Him-azwj, and they are worshipping Him-azwj, and these are His-azwj Mention. And Allah-azwj was and there was no Mention, and the Mentioned One-azwj is with the Mention. He-azwj is Allah-azwj, the eternal Who does not cease to be; and the Names and the Attributes are creations, and the Meaning Meant by these, He-azwj is Allah-azwj with Whom neither befits the variances nor the combinations, and rather (that) variates and combines, (which is) fragmented.
فَلَا يُقَالُ اللَّهُ مُؤْتَلِفٌ وَ لَا اللَّهُ قَلِيلٌ وَ لَا كَثِيرٌ وَ لَكِنَّهُ الْقَدِيمُ فِي ذَاتِهِ لِأَنَّ مَا سِوَى الْوَاحِدِ مُتَجَزِّئٌ وَ اللَّهُ وَاحِدٌ لَا مُتَجَزِّئٌ وَ لَا مُتَوَهَّمٌ بِالْقِلَّةِ وَ الْكَثْرَةِ وَ كُلُّ مُتَجَزِّئٍ أَوْ مُتَوَهَّمٍ بِالْقِلَّةِ وَ الْكَثْرَةِ فَهُوَ مَخْلُوقٌ دَالُّ عَلَى خَالِقٍ لَهُ
So Allah-azwj will not be said to be combined, nor Allah-azwj as little nor more, but the eternality is regarding His-azwj Self, because whatever is besides the One-azwj, is a fragment, and Allah-azwj is the One-azwj, not fragmented, nor can He-azwj be imagined with the less and the more, and everything which is fragmented or imagined with the less and the more, so it is a creation evidencing upon its Creator.
فَقَوْلُكَ إِنَّ اللَّهَ قَدِيرٌ خَبَّرْتَ أَنَّهُ لَا يُعْجِزُهُ شَيْءٌ فَنَفَيْتَ بِالْكَلِمَةِ الْعَجْزَ وَ جَعَلْتَ الْعَجْزَ سِوَاهُ وَ كَذَلِكَ قَوْلُكَ عَالِمٌ إِنَّمَا نَفَيْتَ بِالْكَلِمَةِ الْجَهْلَ وَ جَعَلْتَ الْجَهْلَ سِوَاهُ وَ إِذَا أَفْنَى اللَّهُ الْأَشْيَاءَ أَفْنَى الصُّورَةَ وَ الْهِجَاءَ وَ التَّقْطِيعَ وَ لَا يَزَالُ مَنْ لَمْ يَزَلْ عَالِماً
So, your words that ‘Allah-azwj is Powerful’, informs you that He-azwj is not frustrated by anything. Thus you, negate the frustration by the speech and make the frustration to be other than Him-azwj. And similar to that are your words, ‘Knower’. But rather the ignorance is negated by the speech, and the ignorance is made to be besides Him-azwj. And when Allah-azwj Annihilates the things, the image, and the spelling, and the syllables get annihilated, and He-azwj does not cease to be, the One-azwj who will not cease to be a Knower’.
فَقَالَ الرَّجُلُ فَكَيْفَ سَمَّيْنَا رَبَّنَا سَمِيعاً فَقَالَ لِأَنَّهُ لَا يَخْفَى عَلَيْهِ مَا يُدْرَكُ بِالْأَسْمَاعِ وَ لَمْ نَصِفْهُ بِالسَّمْعِ الْمَعْقُولِ فِي الرَّأْسِ وَ كَذَلِكَ سَمَّيْنَاهُ بَصِيراً لِأَنَّهُ لَا يَخْفَى عَلَيْهِ مَا يُدْرَكُ بِالْأَبْصَارِ مِنْ لَوْنٍ أَوْ شَخْصٍ أَوْ غَيْرِ ذَلِكَ وَ لَمْ نَصِفْهُ بِبَصَرِ لَحْظَةِ الْعَيْنِ
So the man said, ‘So how come we are Naming our Lord-azwj as ‘All-Hearing’?’ So he-asws said: ‘Because it is not Hidden upon Him-azwj whatever is being comprehended by the ears, and we-asws do not describe Him-azwj with the Hearing situated in the head. Like that, we-asws Name Him-azwj as ‘All-Seeing’, because it is not Hidden upon Him-azwj whatever is comprehended by the visions, from the colour or persons or other than that; and we-asws do not describe Him-azwj with the vision of the movement of the eye.
وَ كَذَلِكَ سَمَّيْنَاهُ لَطِيفاً لِعِلْمِهِ بِالشَّيْءِ اللَّطِيفِ مِثْلِ الْبَعُوضَةِ وَ أَخْفَى مِنْ ذَلِكَ
And similar to that we-asws Name Him-azwj as the ‘Aware of subtleties’ due to His-azwj Knowledge of the subtle things, like the mosquito, and (things) more concealed than that.
وَ مَوْضِعِ النُّشُوءِ مِنْهَا وَ الْعَقْلِ وَ الشَّهْوَةِ لِلسَّفَادِ وَ الْحَدَبِ عَلَى نَسْلِهَا وَ إِقَامِ بَعْضِهَا عَلَى بَعْضٍ وَ نَقْلِهَا الطَّعَامَ وَ الشَّرَابَ إِلَى أَوْلَادِهَا فِي الْجِبَالِ وَ الْمَفَاوِزِ وَ الْأَوْدِيَةِ وَ الْقِفَارِ فَعَلِمْنَا أَنَّ خَالِقَهَا لَطِيفٌ بِلَا كَيْفٍ وَ إِنَّمَا الْكَيْفِيَّةُ لِلْمَخْلُوقِ الْمُكَيَّفِ
And the subject of the growth is from these, and the intelligence, and the desires for the marital relations, and the leniency upon their offspring, and their watching out for each other, and their transference of the food and the drink to their children in the mountains, and wilderness, and the valleys, and the wastelands. Thus, we know that their Creator is Aware of the subtleties without a ‘how’, and rather the ‘how’ is for the creations, the ones subject to ‘how’.
وَ كَذَلِكَ سَمَّيْنَا رَبَّنَا قَوِيّاً لَا بِقُوَّةِ الْبَطْشِ الْمَعْرُوفِ مِنَ الْمَخْلُوقِ وَ لَوْ كَانَتْ قُوَّتُهُ قُوَّةَ الْبَطْشِ الْمَعْرُوفِ مِنَ الْمَخْلُوقِ لَوَقَعَ التَّشْبِيهُ وَ لَاحْتَمَلَ الزِّيَادَةَ وَ مَا احْتَمَلَ الزِّيَادَةَ احْتَمَلَ النُّقْصَانَ وَ مَا كَانَ نَاقِصاً كَانَ غَيْرَ قَدِيمٍ وَ مَا كَانَ غَيْرَ قَدِيمٍ كَانَ عَاجِزاً
And similar to that, we Name our Lord-azwj as Strong, not due to the strength of the violence well-known from the creatures. And if it was so that His-azwj Strength was the strength of the well-known violence from the creatures, a resemblance would occur for Him-azwj and an increase would be tolerated. And whatever tolerates the increase, would tolerate the decrease; and whatever was deficient would be without eternity; and whatever was without eternity would be frustrated.
فَرَبُّنَا تَبَارَكَ وَ تَعَالَى لَا شِبْهَ لَهُ وَ لَا ضِدَّ وَ لَا نِدَّ وَ لَا كَيْفَ وَ لَا نِهَايَةَ وَ لَا تَبْصَارَ بَصَرٍ وَ مُحَرَّمٌ عَلَى الْقُلُوبِ أَنْ تُمَثِّلَهُ وَ عَلَى الْأَوْهَامِ أَنْ تَحُدَّهُ وَ عَلَى الضَّمَائِرِ أَنْ تُكَوِّنَهُ جَلَّ وَ عَزَّ عَنْ أَدَاةِ خَلْقِهِ وَ سِمَاتِ بَرِيَّتِهِ وَ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً .
So our Lord-azwj, Blessed and High, there is neither a resemblance for Him-azwj, nor an opposite, nor a match, nor a ‘how’, nor an end-point, nor can be envisaged by visions. And it is Prohibited unto the hearts to conceive His-azwj resemblance, and upon the imaginations that they limit Him-azwj, and upon the consciences that they form Him-azwj. Majestic and Mighty is He-azwj from the instruments of His-azwj creatures, and features of His-azwj Created beings; and Exalted is He-azwj from that, Loftier, Greater’.[96]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَجُلٌ عِنْدَهُ اللَّهُ أَكْبَرُ فَقَالَ اللَّهُ أَكْبَرُ مِنْ أَيِّ شَيْءٍ فَقَالَ مِنْ كُلِّ شَيْءٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَدَّدْتَهُ فَقَالَ الرَّجُلُ كَيْفَ أَقُولُ قَالَ قُلْ اللَّهُ أَكْبَرُ مِنْ أَنْ يُوصَفَ .
Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibn Mahboub, from the one who mentioned it,
(It has been narrated) from Abu Abdullah-asws, said, ‘A man in his-asws presence said, ‘Allah-azwj is the Greatest!’. So he-asws said: ‘Allah-azwj is Greater than which thing?’ So he said, ‘From everything’. So Abu Abdullah-asws said: ‘You have limited Him-azwj’. So the man said, ‘How should I be saying it?’ He-asws said: ‘Say, ‘Allah-azwj is Greatest, beyond description’’.[97]
وَ رَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ جُمَيْعِ بْنِ عُمَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ شَيْءٍ اللَّهُ أَكْبَرُ فَقُلْتُ اللَّهُ أَكْبَرُ مِنْ كُلِّ شَيْءٍ فَقَالَ وَ كَانَ ثَمَّ شَيْءٌ فَيَكُونُ أَكْبَرَ مِنْهُ فَقُلْتُ وَ مَا هُوَ قَالَ اللَّهُ أَكْبَرُ مِنْ أَنْ يُوصَفَ .
And it is reported by Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Marwak Bin Ubeyd, from Jumie Bin Umeyr who said,
‘Abu Abdullah-asws said: ‘Which thing is Allah-azwj Greater than?’ So I said, ‘Allah-azwj is Greater than everything’. So he-asws said: ‘He-azwj was, then there was a thing, so He-azwj came to be Greater than it?’ So I said, ‘And what is it (which is correct to say)?’ He-asws: ‘Allah-azwj is Greatest, beyond description’.[98]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ سُبْحَانَ اللَّهِ فَقَالَ أَنَفَةٌ لِلَّهِ .
Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Hisham Bin Al Hakam who said,
‘I asked Abu Abdullah-asws about ‘Glorious is Allah-azwj’’. So he-asws said: ‘Respect of Allah-azwj’.[99]
أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ مَوْلَى طِرْبَالٍ عَنْ هِشَامٍ الْجَوَالِيقِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ سُبْحانَ اللَّهِ مَا يُعْنَى بِهِ قَالَ تَنْزِيهُهُ .
Ahmad Bin Mihran, from Abdul Azeem Bin Abdullah Al Hasany, from Ali Bin Asbat, from Suleyman, a slave of Tirbal, from Hisham Al Jawaliqy who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [23:91] Glory be to Allah, what is the Meaning of it?’ He-asws said: ‘His-azwj Transcendence’.[100]
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ ( عليه السلام ) مَا مَعْنَى الْوَاحِدِ فَقَالَ إِجْمَاعُ الْأَلْسُنِ عَلَيْهِ بِالْوَحْدَانِيَّةِ كَقَوْلِهِ تَعَالَى وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ .
Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Abu Hashim Al Ja’fary who said,
‘I asked Abu Ja’far-asws the 2nd, ‘What is the meaning of ‘The One’?’ So he-asws said: ‘The consensus of the tongues upon Him-azwj with the Oneness like His-azwj Words, the Exalted [43:87] And if you should ask them who Created them, they would certainly say: Allah’.[101]
باب آخَرُ وَ هُوَ مِنَ الْبَابِ الْأَوَّلِ إِلَّا أَنَّ فِيهِ زِيَادَةً وَ هُوَ الْفَرْقُ مَا بَيْنَ الْمَعَانِي الَّتِي تَحْتَ أَسْمَاءِ اللَّهِ وَ أَسْمَاءِ الْمَخْلُوقِينَ
Chapter 17 – Another Chapter and it is from the first, except that in it is an addition, and it is the difference between the meaning which is beneath the Names of Allah-azwj and the names of the creatures
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 ( عليه السلام ) 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 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
Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar Al Hamdany and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether from Al Fatah Bin Yazeed Al Jurjany,
(It has been narrated) from Abu Al-Hassan-asws, said, ‘I heard him-asws saying: ‘And He-azwj is Aware of the subtleties, the Aware, the Hearing, the Seeing, the One, the First, the Solid (not hollow), not begetting and not being begotten and there not being anyone a match for Him-azwj. Had He-azwj been just as the resemblers are saying, the Creator would not be recognised from the Created, nor the Builder from the Built. But He-azwj is the Builder. There is (certainly) a difference between the One-azwj Who Shapes it, and Images it, and Builds it, when it was so that nothing resembles Him-azwj, nor does He-azwj resemble anything’.
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
I said, ‘Certainly, may I be sacrificed for you-asws! But, you-asws said, ‘The First, the Solid (not hollow)’, and you-asws said, ‘Nothing resembles Him-azwj’; and Allah-azwj is the One, and the human being is one. Isn’t there a resemblance of the oneness?’
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
He-asws said: ‘O Fatah! You (have spoken an) impossibility, may Allah-azwj Affirm you! But rather, the resemblance is in the meaning. So, as for regarding the Names, so these are One, and they Indicate upon the Named, and that is because the human being, if he is said to be one, so he knows that he is one individual, and is not with two, and the human being himself is not with one, because his body parts are different, and his colours are difference, and the one whose colours are difference is without oneness, and he is a fragment of fragmentary bits. He isn’t with the equal-ness. His blood is other than his flesh, and his flesh is other than his blood, his nerves are other than his veins, and his hair is other than his skin, and his blackness is other than his whiteness. And similar to that are the entirety of the creatures.
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
So the human being is one in the name and is not one in the meaning; and Allah-azwj, Majestic is His-azwj Majesty, He-azwj is One, not being one of theirs, neither there being any differentials in Him-azwj, nor discrepancies, nor an increase, nor a decrease. But, as for the human being, the Created, the Made, the Composed from different parts, and of various body parts, apart from that he is with the gathering of things as one’.
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
I said, ‘May I be sacrificed for you-asws! You have relieved me, may Allah-azwj Relieve you-asws! So, your-asws words, ‘Aware of the subtleties, the Informed’, interpret it for me just as you-asws interpreted the ‘One’, for I know that His-azwj being Aware of the subtleties is difference from the awareness of His-azwj creatures, apart from that I would love it if you-asws could explain that for me’.
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
So he-asws said: ‘O Fatah! But rather, we-asws say: ‘The Aware of subtleties’, is for the subtleties of His-azwj creation, and due to His-azwj Knowledge of the subtle things. Or, do you not see, may Allah-azwj Harmonise you and Affirm you, to the impacts of His-azwj Making, regarding the vegetation, the delicate and non-delicate, and from the delicate creatures, and from the small beasts, and from the mosquito, and the bird, and what is smaller than these what is almost not clear to the eyes, and is almost not clear due to its smallness, the male from the female, and the new born from the old.
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
So when we see that smallness in His-azwj Awareness of the subtleties, and their desire for the reproduction, and the fleeing from the death, and the gathering to what is correct for it, and what is in the tossing of the seas, and what is in the bark of the trees, and in the wilderness and the wastelands, and their understanding each other, their speaking (communicating) and what their children understand by it from them, and their transferring the meal to them.
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 .
Then the synthesis of their colours, red along with the yellow, and white along with red, and it is what the eyes can almost not clarify it due to the variance of its creation. Neither have our eyes seen it, nor have our hands touched it. We know that the Creator of these creatures is Aware of the subtleties, the Kind with the creatures what we-asws specified, without (Using a) process, nor a tool, nor a machine; and that every maker of a thing, so (he makes it) from a thing, and Allah-azwj is the Creator, the Aware of the subtleties, the Majestic Creates and Makes, not from anything’.[102]
عَلِيُّ بْنُ مُحَمَّدٍ مُرْسَلًا عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ اعْلَمْ عَلَّمَكَ اللَّهُ الْخَيْرَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدِيمٌ وَ الْقِدَمُ صِفَتُهُ الَّتِي دَلَّتِ الْعَاقِلَ عَلَى أَنَّهُ لَا شَيْءَ قَبْلَهُ وَ لَا شَيْءَ مَعَهُ فِي دَيْمُومِيَّتِهِ فَقَدْ بَانَ لَنَا بِإِقْرَارِ الْعَامَّةِ مُعْجِزَةُ الصِّفَةِ أَنَّهُ لَا شَيْءَ قَبْلَ اللَّهِ وَ لَا شَيْءَ مَعَ اللَّهِ فِي بَقَائِهِ وَ بَطَلَ قَوْلُ مَنْ زَعَمَ أَنَّهُ كَانَ قَبْلَهُ أَوْ كَانَ مَعَهُ شَيْءٌ
Ali Bin Muhammad, with an unbroken chain,
(It has been narrated) from Abu Al-Hassan Al-Reza-asws having said: ‘Learn! May Allah-azwj Teach you the good. Allah-azwj Blessed and High is eternal, and the eternality is His-azwj Attribute which Indicates the intellectual upon that there was nothing before Him-azwj, nor was there a thing with Him-azwj in His-azwj eternality. So it is clear for us with the acknowledgement with the general Muslims of the miraculous-ness of the Attribute that there was nothing before Allah-azwj, nor is there anything with Him-azwj during His-azwj remaining, and the invalidation of the words of the one who alleges that there was something before Him-azwj, or there is something with Him-azwj.
وَ ذَلِكَ أَنَّهُ لَوْ كَانَ مَعَهُ شَيْءٌ فِي بَقَائِهِ لَمْ يَجُزْ أَنْ يَكُونَ خَالِقاً لَهُ لِأَنَّهُ لَمْ يَزَلْ مَعَهُ فَكَيْفَ يَكُونُ خَالِقاً لِمَنْ لَمْ يَزَلْ مَعَهُ وَ لَوْ كَانَ قَبْلَهُ شَيْءٌ كَانَ الْأَوَّلَ ذَلِكَ الشَّيْءُ لَا هَذَا وَ كَانَ الْأَوَّلُ أَوْلَى بِأَنْ يَكُونَ خَالِقاً لِلْأَوَّلِ
And that is because, had there been something with Him-azwj during His-azwj remaining, it would not be allowed that He-azwj would happen to be a Creator of it, because it would have been eternally with Him-azwj. So how could He-azwj be a Creator of the one who existed eternally with Him-azwj. And had there been something before Him-azwj, that thing would be first not this, and the first one would be closer of it being a Creator due to it being first.
ثُمَّ وَصَفَ نَفْسَهُ تَبَارَكَ وَ تَعَالَى بِأَسْمَاءٍ دَعَا الْخَلْقَ إِذْ خَلَقَهُمْ وَ تَعَبَّدَهُمْ وَ ابْتَلَاهُمْ إِلَى أَنْ يَدْعُوهُ بِهَا فَسَمَّى نَفْسَهُ سَمِيعاً بَصِيراً قَادِراً قَائِماً نَاطِقاً ظَاهِراً بَاطِناً لَطِيفاً خَبِيراً قَوِيّاً عَزِيزاً حَكِيماً عَلِيماً وَ مَا أَشْبَهَ هَذِهِ الْأَسْمَاءَ
Then, He-azwj the Blessed and High Described Himself-azwj with Names the creatures could call with, and Enslaved them and Tried them that they should be supplicating to Him-azwj with these. So He-azwj Named Himself-azwj as Hearing, Seeing, Powerful, Eternal, Speaking, Manifest, Hidden, Aware of subtleties, Informed, Wise, Knower, and what resembles these Names.
فَلَمَّا رَأَى ذَلِكَ مِنْ أَسْمَائِهِ الْقَالُونَ الْمُكَذِّبُونَ وَ قَدْ سَمِعُونَا نُحَدِّثُ عَنِ اللَّهِ أَنَّهُ لَا شَيْءَ مِثْلُهُ وَ لَا شَيْءَ مِنَ الْخَلْقِ فِي حَالِهِ قَالُوا أَخْبِرُونَا إِذَا زَعَمْتُمْ أَنَّهُ لَا مِثْلَ لِلَّهِ وَ لَا شِبْهَ لَهُ كَيْفَ شَارَكْتُمُوهُ فِي أَسْمَائِهِ الْحُسْنَى فَتَسَمَّيْتُمْ بِجَمِيعِهَا فَإِنَّ فِي ذَلِكَ دَلِيلًا عَلَى أَنَّكُمْ مِثْلُهُ فِي حَالَاتِهِ كُلِّهَا أَوْ فِي بَعْضِهَا دُونَ بَعْضٍ إِذْ جَمَعْتُمُ الْأَسْمَاءَ الطَّيِّبَةَ
So when the speakers of the lies saw that from His-azwj Names and that we were Naming Him-azwj when discussing about Allah-azwj that there is nothing like Him-azwj, nor is there anything from the creatures in His-azwj State, they said, ‘Inform us, when you are alleging that there is no likeness for Allah-azwj and no resemblance for him, how come you all are participating Him-azwj in His-azwj Good Names so you are naming (yourselves) with the entirety of these, for in that is evidence upon that you all are like Him-azwj regarding all of His-azwj States, or in some of these besides the other when you gather the good names?’
قِيلَ لَهُمْ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَلْزَمَ الْعِبَادَ أَسْمَاءً مِنْ أَسْمَائِهِ عَلَى اخْتِلَافِ الْمَعَانِي وَ ذَلِكَ كَمَا يَجْمَعُ الِاسْمُ الْوَاحِدُ مَعْنَيَيْنِ مُخْتَلِفَيْنِ وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُ النَّاسِ الْجَائِزُ عِنْدَهُمُ الشَّائِعُ وَ هُوَ الَّذِي خَاطَبَ اللَّهُ بِهِ الْخَلْقَ فَكَلَّمَهُمْ بِمَا يَعْقِلُونَ لِيَكُونَ عَلَيْهِمْ حُجَّةً فِي تَضْيِيعِ مَا ضَيَّعُوا
It would be said to them, ‘Allah-azwj Blessed and High Necessitated the servants with names from His-azwj Names upon a difference of the meaning, and that is just as the gathering of two different meanings upon the one name, and the evidence upon that are the words of the people commonly allowed in their presence, and it is which Allah-azwj Addressed the creatures with. So He-azwj Spoke to them with what they are speaking with in order for it to become an argument upon them regarding the wastage of what they are wasting.
فَقَدْ يُقَالُ لِلرَّجُلِ كَلْبٌ وَ حِمَارٌ وَ ثَوْرٌ وَ سُكَّرَةٌ وَ عَلْقَمَةٌ وَ أَسَدٌ كُلُّ ذَلِكَ عَلَى خِلَافِهِ وَ حَالَاتِهِ لَمْ تَقَعِ الْأَسَامِي عَلَى مَعَانِيهَا الَّتِي كَانَتْ بُنِيَتْ عَلَيْهِ لِأَنَّ الْإِنْسَانَ لَيْسَ بِأَسَدٍ وَ لَا كَلْبٍ فَافْهَمْ ذَلِكَ رَحِمَكَ اللَّهُ وَ إِنَّمَا سُمِّيَ اللَّهُ تَعَالَى بِالْعِلْمِ بِغَيْرِ عِلْمٍ حَادِثٍ عَلِمَ بِهِ الْأَشْيَاءَ اسْتَعَانَ بِهِ عَلَى حِفْظِ مَا يُسْتَقْبَلُ مِنْ أَمْرِهِ وَ الرَّوِيَّةِ فِيمَا يَخْلُقُ مِنْ خَلْقِهِ وَ يُفْسِدُ مَا مَضَى مِمَّا أَفْنَى مِنْ خَلْقِهِ مِمَّا لَوْ لَمْ يَحْضُرْهُ ذَلِكَ الْعِلْمُ وَ يَغِيبُهُ كَانَ جَاهِلًا ضَعِيفاً كَمَا أَنَّا لَوْ رَأَيْنَا عُلَمَاءَ الْخَلْقِ
So it is said for the man, (he is) a dog, and a donkey, and a bull, and sweet, and bitter, and a lion. All of that is upon different to him and his state. The Name does not fall upon its meaning which it had been built upon, because the human being is neither a lion, nor a dog. Therefore understand that, may Allah-azwj have Mercy on you, and rather Allah-azwj the Exalted has been Named with the knowledge without any new knowledge He-azwj learns being assisted by the things upon the preservation of what is to be in the future from His-azwj Commands and the process regarding what He-azwj Creates from His-azwj creatures. And Spoils from what is past from what perishes from His-azwj creatures, from what if that knowledge was not present and was absent, He-azwj would have been ignorant, weak, just as us, when we see the knowledgeable ones of the people.
إِنَّمَا سُمُّوا بِالْعِلْمِ لِعِلْمٍ حَادِثٍ إِذْ كَانُوا فِيهِ جَهَلَةً وَ رُبَّمَا فَارَقَهُمُ الْعِلْمُ بِالْأَشْيَاءِ فَعَادُوا إِلَى الْجَهْلِ وَ إِنَّمَا سُمِّيَ اللَّهُ عَالِماً لِأَنَّهُ لَا يَجْهَلُ شَيْئاً فَقَدْ جَمَعَ الْخَالِقَ وَ الْمَخْلُوقَ اسْمُ الْعَالِمِ وَ اخْتَلَفَ الْمَعْنَى عَلَى مَا رَأَيْتَ
But rather, they have been named with the knowledge due to the newly occurring knowledge, when they used to be ignorant beforehand. Sometimes the knowledge separates from them and they return back to be ignorance. But rather, Allah-azwj is Named as a Knower because He-azwj is not ignorant of anything. So the Creator and the Created are gathered upon the name ‘Knower’, and the meaning is difference upon what you can see.
وَ سُمِّيَ رَبُّنَا سَمِيعاً لَا بِخَرْتٍ فِيهِ يَسْمَعُ بِهِ الصَّوْتَ وَ لَا يُبْصِرُ بِهِ كَمَا أَنَّ خَرْتَنَا الَّذِي بِهِ نَسْمَعُ لَا نَقْوَى بِهِ عَلَى الْبَصَرِ وَ لَكِنَّهُ أَخْبَرَ أَنَّهُ لَا يَخْفَى عَلَيْهِ شَيْءٌ مِنَ الْأَصْوَاتِ لَيْسَ عَلَى حَدِّ مَا سُمِّينَا نَحْنُ فَقَدْ جَمَعْنَا الِاسْمَ بِالسَّمْعِ وَ اخْتَلَفَ الْمَعْنَى
And our Lord-azwj is Hearing, not by a perforation in Him-azwj Hearing the sounds with it, nor does He-azwj See by it, just as we have perforations by which we hear not being strong upon seeing with it. But, He-azwj is All-Informed, there being nothing hidden from Him-azwj from the sound. He-azwj is not bound by a limit of what we can hear. So we are gathered in name with the name, and the meaning is different.
وَ هَكَذَا الْبَصَرُ لَا بِخَرْتٍ مِنْهُ أَبْصَرَ كَمَا أَنَّا نُبْصِرُ بِخَرْتٍ مِنَّا لَا نَنْتَفِعُ بِهِ فِي غَيْرِهِ وَ لَكِنَّ اللَّهَ بَصِيرٌ لَا يَحْتَمِلُ شَخْصاً مَنْظُوراً إِلَيْهِ فَقَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى
And similar to this is the sight. He-azwj does not see by a perforation from Him-azwj just as we tend to see by a perforation from us, not benefitting by it with something else. But Allah-azwj is Seeing, not by looking towards a person. So we are gathered in the name and the meaning is different.
وَ هُوَ قَائِمٌ لَيْسَ عَلَى مَعْنَى انْتِصَابٍ وَ قِيَامٍ عَلَى سَاقٍ فِي كَبَدٍ كَمَا قَامَتِ الْأَشْيَاءُ وَ لَكِنْ قَائِمٌ يُخْبِرُ أَنَّهُ حَافِظٌ كَقَوْلِ الرَّجُلِ الْقَائِمُ بِأَمْرِنَا فُلَانٌ وَ اللَّهُ هُوَ الْقَائِمُ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ وَ الْقَائِمُ أَيْضاً فِي كَلَامِ النَّاسِ الْبَاقِي وَ الْقَائِمُ أَيْضاً يُخْبِرُ عَنِ الْكِفَايَةِ كَقَوْلِكَ لِلرَّجُلِ قُمْ بِأَمْرِ بَنِي فُلَانٍ أَيِ اكْفِهِمْ وَ الْقَائِمُ مِنَّا قَائِمٌ عَلَى سَاقٍ فَقَدْ جَمَعْنَا الِاسْمَ وَ لَمْ نَجْمَعِ الْمَعْنَى
And He-azwj is Standing, not being upon the meaning of an uprightness and standing upon a leg in the middle just as the things stand. But He-azwj Stands Informed, being a Preserver, unlike the words of the man, ‘Standing with our matters over so and so’. And Allah-azwj, He-azwj is the Stander upon every soul with what it has earned. And the standing as well in the speech of the people is the remaining. And the standing as well, informs about the responsibility, like your words to a man, ‘Stand with the matter of the Clan of so and so’, i.e., suffice them. And the standing one from us stands upon a leg. So we are gathered in the name, and we are not gathered in the meaning.
وَ أَمَّا اللَّطِيفُ فَلَيْسَ عَلَى قِلَّةٍ وَ قَضَافَةٍ وَ صِغَرٍ وَ لَكِنْ ذَلِكَ عَلَى النَّفَاذِ فِي الْأَشْيَاءِ وَ الِامْتِنَاعِ مِنْ أَنْ يُدْرَكَ كَقَوْلِكَ لِلرَّجُلِ لَطُفَ عَنِّي هَذَا الْأَمْرُ وَ لَطُفَ فُلَانٌ فِي مَذْهَبِهِ وَ قَوْلِهِ يُخْبِرُكَ أَنَّهُ غَمَضَ فِيهِ الْعَقْلُ وَ فَاتَ الطَّلَبُ وَ عَادَ مُتَعَمِّقاً مُتَلَطِّفاً لَا يُدْرِكُهُ الْوَهْمُ فَكَذَلِكَ لَطُفَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْ أَنْ يُدْرَكَ بِحَدٍّ أَوْ يُحَدَّ بِوَصْفٍ وَ اللَّطَافَةُ مِنَّا الصِّغَرُ وَ الْقِلَّةُ فَقَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى
And as for the (Name) Subtle, so is not upon scarceness, and delicateness, and smallness, but that is upon the implementation regarding the things which are hard to perceive, like your words to the man, ‘This matter is delicate upon me, and so and so is subtle in his approach’. And his words inform you that intellect is shut with regards to it and the subtleness is lost, as it is so profound, so subtle, that the imagination cannot realise it. So, similar to that is the Subtleness of Allah-azwj Blessed and High from being comprehended by a limit, or limited by an attribute. And the subtleness from us is the smallness, and scarcity. Thus, we are gathered in the name but different in the meaning.
وَ أَمَّا الْخَبِيرُ فَالَّذِي لَا يَعْزُبُ عَنْهُ شَيْءٌ وَ لَا يَفُوتُهُ لَيْسَ لِلتَّجْرِبَةِ وَ لَا لِلِاعْتِبَارِ بِالْأَشْيَاءِ فَعِنْدَ التَّجْرِبَةِ وَ الِاعْتِبَارِ عِلْمَانِ وَ لَوْ لَا هُمَا مَا عُلِمَ لِأَنَّ مَنْ كَانَ كَذَلِكَ كَانَ جَاهِلًا وَ اللَّهُ لَمْ يَزَلْ خَبِيراً بِمَا يَخْلُقُ وَ الْخَبِيرُ مِنَ النَّاسِ الْمُسْتَخْبِرُ عَنْ جَهْلٍ الْمُتَعَلِّمُ فَقَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى
And as for the Informed (All-Aware), so it is which the thing is recognised from, and nothing is missed out from Him-azwj. It is not due to the experimentation, nor by learning of lessons with the things, for during the experimentation and the learning of lessons, are the two pieces of knowledge, and had it not been for the two, it would not be known, because the one who was like that, would have been ignorant, and Allah-azwj has not ceased to be Informed with what He-azwj Created, and the ‘informed’ from the people is the choice (chosen) by the ignorant to learn. So we are gathered in the name and the meaning is different.
وَ أَمَّا الظَّاهِرُ فَلَيْسَ مِنْ أَجْلِ أَنَّهُ عَلَا الْأَشْيَاءَ بِرُكُوبٍ فَوْقَهَا وَ قُعُودٍ عَلَيْهَا وَ تَسَنُّمٍ لِذُرَاهَا وَ لَكِنْ ذَلِكَ لِقَهْرِهِ وَ لِغَلَبَتِهِ الْأَشْيَاءَ وَ قُدْرَتِهِ عَلَيْهَا كَقَوْلِ الرَّجُلِ ظَهَرْتُ عَلَى أَعْدَائِي وَ أَظْهَرَنِي اللَّهُ عَلَى خَصْمِي يُخْبِرُ عَنِ الْفَلْجِ وَ الْغَلَبَةِ فَهَكَذَا ظُهُورُ اللَّهِ عَلَى الْأَشْيَاءِ
And as for the Overcomer, so it is not from a reason that He-azwj is upon the things by riding above them, and seated upon these, ascending to their peaks. But, that is due to His-azwj Subduing and His-azwj Overcoming the things and His-azwj Power upon these, like the words of the man, ‘I overcame upon my enemy and Allah-azwj Made me overcome upon my adversary’, inform about the cleaving and the overcoming. So this is how Allah-azwj Overcomes upon the things.
وَ وَجْهٌ آخَرُ أَنَّهُ الظَّاهِرُ لِمَنْ أَرَادَهُ وَ لَا يَخْفَى عَلَيْهِ شَيْءٌ وَ أَنَّهُ مُدَبِّرٌ لِكُلِّ مَا بَرَأَ فَأَيُّ ظَاهِرٍ أَظْهَرُ وَ أَوْضَحُ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى لِأَنَّكَ لَا تَعْدَمُ صَنْعَتَهُ حَيْثُمَا تَوَجَّهَتْ وَ فِيكَ مِنْ آثَارِهِ مَا يُغْنِيكَ وَ الظَّاهِرُ مِنَّا الْبَارِزُ بِنَفْسِهِ وَ الْمَعْلُومُ بِحَدِّهِ فَقَدْ جَمَعَنَا الِاسْمُ وَ لَمْ يَجْمَعْنَا الْمَعْنَى
And another aspect is that He-azwj is the Manifest to the one who wants Him-azwj and nothing is Hidden from Him-azwj, and He-azwj is the Designer of everything what He-azwj Designed. So which manifestation is more apparent and clear than Allah-azwj Blessed and High, because you cannot execute His-azwj Making wherever you may divert your face to, and inside you are its effects what makes you independent. And the Manifestation is more than ours, transcendental by Himself-azwj, and the known by His-azwj Sharpness. So we have gathered in the name and we are not gathered in the meaning.
وَ أَمَّا الْبَاطِنُ فَلَيْسَ عَلَى مَعْنَى الِاسْتِبْطَانِ لِلْأَشْيَاءِ بِأَنْ يَغُورَ فِيهَا وَ لَكِنْ ذَلِكَ مِنْهُ عَلَى اسْتِبْطَانِهِ لِلْأَشْيَاءِ عِلْماً وَ حِفْظاً وَ تَدْبِيراً كَقَوْلِ الْقَائِلِ أَبْطَنْتُهُ يَعْنِي خَبَّرْتُهُ وَ عَلِمْتُ مَكْتُومَ سِرِّهِ وَ الْبَاطِنُ مِنَّا الْغَائِبُ فِي الشَّيْءِ الْمُسْتَتِرُ وَ قَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى
And as for the Hidden (Esoteric), so it is not upon the meaning of the hidden-ness of the things, with being immersed into them, but that from Him-azwj is upon the Knowledge of the hidden things, and Preserving these, and their regulation, like the words of the man, ‘I know his inside, meaning I am informed of him and know the concealed secrets of his’. And the hidden from us is the absent regarding the things, the veiled, and we are gathered in the name and differ in the meaning.
وَ أَمَّا الْقَاهِرُ فَلَيْسَ عَلَى مَعْنَى عِلَاجٍ وَ نَصَبٍ وَ احْتِيَالٍ وَ مُدَارَاةٍ وَ مَكْرٍ كَمَا يَقْهَرُ الْعِبَادُ بَعْضُهُمْ بَعْضاً وَ الْمَقْهُورُ مِنْهُمْ يَعُودُ قَاهِراً وَ الْقَاهِرُ يَعُودُ مَقْهُوراً وَ لَكِنْ ذَلِكَ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى عَلَى أَنَّ جَمِيعَ مَا خَلَقَ مُلَبَّسٌ بِهِ الذُّلُّ لِفَاعِلِهِ وَ قِلَّةُ الِامْتِنَاعِ لِمَا أَرَادَ بِهِ لَمْ يَخْرُجْ مِنْهُ طَرْفَةَ عَيْنٍ أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ وَ الْقَاهِرُ مِنَّا عَلَى مَا ذَكَرْتُ وَ وَصَفْتُ فَقَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى
And as for the Subduer, so it is not upon the meaning of a process, and establishing hostility, and fraud, and deceit, and plotting, just as the servants would do to subdue each other, and the subdued from them reverts to be the subdue, and the subduer reverts to be a subdued. But that, from Allah-azwj Blessed and High is upon the entirety of what He-azwj Created are clothed by the humility to its Performer, and scarcity of the obstacles to whatever He-azwj intends with. It does not emerge in even the blink of an eye if He-azwj is Saying to it: “Be”, so it comes into being, while the subdue from us is upon what we-asws mentioned and described. So we are gathered in the name, and differ in the meaning’.
وَ هَكَذَا جَمِيعُ الْأَسْمَاءِ وَ إِنْ كُنَّا لَمْ نَسْتَجْمِعْهَا كُلَّهَا فَقَدْ يَكْتَفِي الِاعْتِبَارُ بِمَا أَلْقَيْنَا إِلَيْكَ وَ اللَّهُ عَوْنُكَ وَ عَوْنُنَا فِي إِرْشَادِنَا وَ تَوْفِيقِنَا .
And like that are the entirety of the Names, and if even though we-asws have not gathered all of these, so these would suffice as the lesson with what we-asws have cast to you, and Allah-azwj would Assist you, and Assist us-asws in Guiding us and Harmonising us’.[103]
بَابُ تَأْوِيلِ الصَّمَدِ
Chapter 18 – Explanation of Al-Samad
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ وَ لَقَبُهُ شَبَابٌ الصَّيْرَفِيُّ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا الصَّمَدُ قَالَ السَّيِّدُ الْمَصْمُودُ إِلَيْهِ فِي الْقَلِيلِ وَ الْكَثِيرِ .
Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed, and his title is The Young exchanger, from Dawood Bin Al Qasim Al Ja’fary who said,
‘I said to Abu Ja’far-asws the 2nd, ‘May I be sacrificed for you-asws! What is Al-Samad?’ He-asws said: ‘The Master of the turners to Him-azwj regarding the little and the more’.[104]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شَيْءٍ مِنَ التَّوْحِيدِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَتْ أَسْمَاؤُهُ الَّتِي يُدْعَا بِهَا وَ تَعَالَى فِي عُلُوِّ كُنْهِهِ وَاحِدٌ تَوَحَّدَ بِالتَّوْحِيدِ فِي تَوَحُّدِهِ ثُمَّ أَجْرَاهُ عَلَى خَلْقِهِ فَهُوَ وَاحِدٌ صَمَدٌ قُدُّوسٌ يَعْبُدُهُ كُلُّ شَيْءٍ وَ يَصْمُدُ إِلَيْهِ كُلُّ شَيْءٍ وَ وَسِعَ كُلَّ شَيْءٍ عِلْماً .
A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Al Hassan Bin Al Sarry, from Jabir Bin Yazeed Al Ju’fy who said,
‘I asked Abu Ja’far-asws about something from the Tawheed (Oneness). So he-asws said: ‘Allah-azwj, Blessed are His-azwj Names which He-azwj is called with, and Exalted is He-azwj, Lofty is His-azwj Being. He-azwj is Unique by the Oneness in His-azwj Uniqueness. Then Flowed it upon His-azwj creatures. So He-azwj is One, Samad, Holy. Everything worships Him-azwj and turns towards Him-azwj, and He-azwj has Capacious Knowledge of everything’.[105]
بَابُ الْحَرَكَةِ وَ الِانْتِقَالِ
Chapter 19 – The Motion and the Transformation (Change of state to a state)
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ عَبَّاسٍ الْخَرَاذِينِيِّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ ذُكِرَ عِنْدَهُ قَوْمٌ يَزْعُمُونَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَنْزِلُ إِلَى السَّمَاءِ الدُّنْيَا
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Abbas Al Kharaziny, from Al Hassan Bin Rashid, from Yaqoub Bin Ja’far Al Ja’fary,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws), said, ‘It was mentioned in his-asws presence that a group of people are claiming that Allah-azwj Blessed and High-azwj Descends to the sky of the earth’.
فَقَالَ إِنَّ اللَّهَ لَا يَنْزِلُ وَ لَا يَحْتَاجُ إِلَى أَنْ يَنْزِلَ إِنَّمَا مَنْظَرُهُ فِي الْقُرْبِ وَ الْبُعْدِ سَوَاءٌ لَمْ يَبْعُدْ مِنْهُ قَرِيبٌ وَ لَمْ يَقْرُبْ مِنْهُ بَعِيدٌ وَ لَمْ يَحْتَجْ إِلَى شَيْءٍ بَلْ يُحْتَاجُ إِلَيْهِ وَ هُوَ ذُو الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
So he-asws said: ‘Allah-azwj does not descend, nor is He-azwj needy to that He-azwj should descend. But rather His-azwj Viewing regarding the near and the far is the same. A close by (thing) is not far from Him-azwj, nor is a remote (thing) close to Him, and He-azwj is not needy to anything, but He-azwj is what (things) are needy to. He-azwj is with the Power. There is no god except Him-azwj, the Mighty, the Wise’.
أَمَّا قَوْلُ الْوَاصِفِينَ إِنَّهُ يَنْزِلُ تَبَارَكَ وَ تَعَالَى فَإِنَّمَا يَقُولُ ذَلِكَ مَنْ يَنْسُبُهُ إِلَى نَقْصٍ أَوْ زِيَادَةٍ وَ كُلُّ مُتَحَرِّكٍ مُحْتَاجٌ إِلَى مَنْ يُحَرِّكُهُ أَوْ يَتَحَرَّكُ بِهِ فَمَنْ ظَنَّ بِاللَّهِ الظُّنُونَ هَلَكَ
As for the words of the describers, that He-azwj the Blessed and High Descends, so rather they are saying that for the one who is linked to the decrease of increase, and every mover is needy to the one who moves it, or moves with it. So the one who thinks of Allah-azwj with the conjectures is destroyed.
فَاحْذَرُوا فِي صِفَاتِهِ مِنْ أَنْ تَقِفُوا لَهُ عَلَى حَدٍّ تَحُدُّونَهُ بِنَقْصٍ أَوْ زِيَادَةٍ أَوْ تَحْرِيكٍ أَوْ تَحَرُّكٍ أَوْ زَوَالٍ أَوِ اسْتِنْزَالٍ أَوْ نُهُوضٍ أَوْ قُعُودٍ فَإِنَّ اللَّهَ جَلَّ وَ عَزَّ عَنْ صِفَةِ الْوَاصِفِينَ وَ نَعْتِ النَّاعِتِينَ وَ تَوَهُّمِ الْمُتَوَهِّمِينَ وَ تَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ الَّذِي يَرَاكَ حِينَ تَقُومُ وَ تَقَلُّبَكَ فِي السَّاجِدِينَ .
Therefore, be cautions with regards to His-azwj Attributes from that you should be pausing to Him-azwj upon a limitation, limiting Him-azwj by a decrease or an increase, or moving or being moved, or decline, or descent, or advancement, or failure, for Allah-azwj is more Majestic and Mightier than the description of the describers, and characteristics of the characterisers, and the imaginations of the imaginers; and rely upon the Mighty, the Wise who Sees you when you are standing (for the Salat), and your turnings among the prostrators’.[106]
وَ عَنْهُ رَفَعَهُ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) أَنَّهُ قَالَ لَا أَقُولُ إِنَّهُ قَائِمٌ فَأُزِيلُهُ عَنْ مَكَانِهِ وَ لَا أَحُدُّهُ بِمَكَانٍ يَكُونُ فِيهِ وَ لَا أَحُدُّهُ أَنْ يَتَحَرَّكَ فِي شَيْءٍ مِنَ الْأَرْكَانِ وَ الْجَوَارِحِ وَ لَا أَحُدُّهُ بِلَفْظِ شَقِّ فَمٍ وَ لَكِنْ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى كُنْ فَيَكُونُ بِمَشِيئَتِهِ مِنْ غَيْرِ تَرَدُّدٍ فِي نَفْسٍ صَمَداً فَرْداً لَمْ يَحْتَجْ إِلَى شَرِيكٍ يَذْكُرُ لَهُ مُلْكَهُ وَ لَا يَفْتَحُ لَهُ أَبْوَابَ عِلْمِهِ .
And from him, from Al Hassan Bin Rashid, from Yaqoub Bin Ja’far,
(It has been narrated) from Abu Ibrahim-asws (7th Imam-asws that he-asws said: ‘I-asws am not saying that He-azwj is Standing, So I-asws decline Him-azwj from His-azwj place, nor am I-asws limiting Him-azwj by a place for Him-azwj to be in, nor am I-asws limiting Him-azwj that He-azwj moves into something from the elements and the body parts, nor am I limiting Him-azwj by words piercing a mouth, but just as Allah-azwj Blessed and High Says: “Be!”, so it comes into being by His-azwj Desire, from without a hesitation from Himself-azwj. He-azwj is Samad, Individual, not needy to an associate to mention His-azwj Kingdom to Him-azwj not to open for Him-azwj the doors of His-azwj Knowledge’.[107]
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ دَاوُدَ بْنِ عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يُونُسَ قَالَ قَالَ ابْنُ أَبِي الْعَوْجَاءِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي بَعْضِ مَا كَانَ يُحَاوِرُهُ ذَكَرْتَ اللَّهَ فَأَحَلْتَ عَلَى غَائِبٍ فَقَالَ أَبُو عَبْدِ اللَّهِ وَيْلَكَ كَيْفَ يَكُونُ غَائِباً مَنْ هُوَ مَعَ خَلْقِهِ شَاهِدٌ وَ إِلَيْهِمْ أَقْرَبُ مِنْ حَبْلِ الْوَرِيدِ يَسْمَعُ كَلَامَهُمْ وَ يَرَى أَشْخَاصَهُمْ وَ يَعْلَمُ أَسْرَارَهُمْ
And from him, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Dawood Bin Abdullah, from Amro Bin Muhammad, from Isa Bin Yunus who said,
‘Ibn Abu Al-Awja’a said to Abu Abdullah-asws in what was one of his dialogues with him-asws, ‘You-asws mentioned Allah-azwj, so you-asws referred to a Hidden’. So Abu Abdullah-asws said: ‘Woe be unto you-asws! How can He-azwj happen to be hidden, the One-azwj Who is with His-azwj creatures as a Witness, and is closer to them than the jugular vein? He-azwj Hears their speech and Sees their persons, and Knows their secrets?’
فَقَالَ ابْنُ أَبِي الْعَوْجَاءِ أَ هُوَ فِي كُلِّ مَكَانٍ أَ لَيْسَ إِذَا كَانَ فِي السَّمَاءِ كَيْفَ يَكُونُ فِي الْأَرْضِ وَ إِذَا كَانَ فِي الْأَرْضِ كَيْفَ يَكُونُ فِي السَّمَاءِ
So Ibn Abu Al-Awja’a said, ‘Is He-azwj is in every place? Is it not so that if He-azwj was in the sky, how could He-azwj happen to be in the earth, and when He-azwj was in the earth, how could He-azwj happen to be in the sky?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا وَصَفْتَ الْمَخْلُوقَ الَّذِي إِذَا انْتَقَلَ عَنْ مَكَانٍ اشْتَغَلَ بِهِ مَكَانٌ وَ خَلَا مِنْهُ مَكَانٌ فَلَا يَدْرِي فِي الْمَكَانِ الَّذِي صَارَ إِلَيْهِ مَا يَحْدُثُ فِي الْمَكَانِ الَّذِي كَانَ فِيهِ فَأَمَّا اللَّهُ الْعَظِيمُ الشَّأْنِ الْمَلِكُ الدَّيَّانُ فَلَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَشْتَغِلُ بِهِ مَكَانٌ وَ لَا يَكُونُ إِلَى مَكَانٍ أَقْرَبَ مِنْهُ إِلَى مَكَانٍ .
So Abu Abdullah-asws said: ‘But rather, you are describing the created being who, when he transfers from a place, a place is occupied by him and a space is empty from him, so he does not know (when he) is in the place in which he came to be in, what occurs in the place which he was in. But, as for Allah-azwj, the Magnificent of Glory, the King, the Judge. So, neither is a place empty from Him-azwj nor is a space occupied by Him-azwj, nor does He-azwj happen to be nearer to a place than to a (another) place’.[108]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ( عليه السلام ) جَعَلَنِيَ اللَّهُ فِدَاكَ يَا سَيِّدِي قَدْ رُوِيَ لَنَا أَنَّ اللَّهَ فِي مَوْضِعٍ دُونَ مَوْضِعٍ عَلَى الْعَرْشِ اسْتَوَى وَ أَنَّهُ يَنْزِلُ كُلَّ لَيْلَةٍ فِي النِّصْفِ الْأَخِيرِ مِنَ اللَّيْلِ إِلَى السَّمَاءِ الدُّنْيَا وَ رُوِيَ أَنَّهُ يَنْزِلُ عَشِيَّةَ عَرَفَةَ ثُمَّ يَرْجِعُ إِلَى مَوْضِعِهِ
Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Isa who said,
‘I wrote to Abu Al-Hassan Ali-asws Bin Muhammad-asws, ‘May I be sacrificed for you-asws! O my master-asws! It has been reported to us that Allah-azwj is in a place besides a (another) place, established upon the Throne, and He-azwj Descends every night during the latter half from the night to the sky of the world, and it is reported that He-azwj Descend on the evening of Arafaat, then He-azwj Returns back to His-azwj place’.
فَقَالَ بَعْضُ مَوَالِيكَ فِي ذَلِكَ إِذَا كَانَ فِي مَوْضِعٍ دُونَ مَوْضِعٍ فَقَدْ يُلَاقِيهِ الْهَوَاءُ وَ يَتَكَنَّفُ عَلَيْهِ وَ الْهَوَاءُ جِسْمٌ رَقِيقٌ يَتَكَنَّفُ عَلَى كُلِّ شَيْءٍ بِقَدْرِهِ فَكَيْفَ يَتَكَنَّفُ عَلَيْهِ جَلَّ ثَنَاؤُهُ عَلَى هَذَا الْمِثَالِ
So, some of the ones in your-asws Wilayah said with regards to that, ‘If it was so that He-azwj was in a place besides a (another) place, so the atmosphere would have come across Him-azwj and would surround upon him, and the atmosphere is a light body surrounding upon everything by its measurement. So how could it surround upon Him-azwj, Majestic is His-azwj Laudation, upon this example?’
فَوَقَّعَ ( عليه السلام ) عِلْمُ ذَلِكَ عِنْدَهُ وَ هُوَ الْمُقَدِّرُ لَهُ بِمَا هُوَ أَحْسَنُ تَقْدِيراً وَ اعْلَمْ أَنَّهُ إِذَا كَانَ فِي السَّمَاءِ الدُّنْيَا فَهُوَ كَمَا هُوَ عَلَى الْعَرْشِ وَ الْأَشْيَاءُ كُلُّهَا لَهُ سَوَاءٌ عِلْماً وَ قُدْرَةً وَ مُلْكاً وَ إِحَاطَةً .
So he-asws signed: ‘The Knowledge of that is with Him-azwj, and He-azwj is the Evaluater for it with what is the best of the measurements, and know that when He-azwj was in the sky of the world, so He-azwj it just as He-azwj is upon the Throne, and the thing, all of these are the same to Him-azwj in Knowledge, and measurement, and domain, and control’.
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى مِثْلَهُ .
And from him, from Muhammad BinJa’far Al Kufy, from Muhammad Bin Isa – similar to it.[109]
فِي قَوْلِهِ تَعَالَى ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ .
Regarding the Words of the Exalted [58:7] Nowhere is there a secret counsel occurring between three persons but He is the fourth of them
عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ تَعَالَى ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ
From him, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Azina,
(It has been narrated) from Abu Abdullah-asws regarding the Words of the Exalted [58:7] Nowhere is there a secret counsel occurring between three persons but He is the fourth of them, nor (between) five but He is the sixth of them.
فَقَالَ هُوَ وَاحِدٌ وَاحِدِيُّ الذَّاتِ بَائِنٌ مِنْ خَلْقِهِ وَ بِذَاكَ وَصَفَ نَفْسَهُ وَ هُوَ بِكُلِّ شَيْءٍ مُحِيطٌ بِالْإِشْرَافِ وَ الْإِحَاطَةِ وَ الْقُدْرَةِ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ وَ لا أَصْغَرُ مِنْ ذلِكَ وَ لا أَكْبَرُ بِالْإِحَاطَةِ وَ الْعِلْمِ لَا بِالذَّاتِ لِأَنَّ الْأَمَاكِنَ مَحْدُودَةٌ تَحْوِيهَا حُدُودٌ أَرْبَعَةٌ فَإِذَا كَانَ بِالذَّاتِ لَزِمَهَا الْحَوَايَةُ .
So he-asws said: ‘He-azwj is the One, One of the Self separate from His-azwj creatures, and with that He-azwj Described Himself-azwj, and He-azwj Encompasses everything by the Supervision, and the Control, and the Power. Nothing escapes from Him-azwj, (even if it is) an atom’s weight in the skies nor in the earth, nor anything smaller than that, nor bigger, due to the Control. And the Knowledge is not with the Self because the places are limited by the extent of its four limits. So when that was with the Self, the calling would necessitate it’.[110]
فِي قَوْلِهِ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى
Regarding the Words of the [20:5] The Beneficent is Even upon the Throne
عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى عَلَى كُلِّ شَيْءٍ فَلَيْسَ شَيْءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْءٍ .
Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Al Hassan Bin Musa Al Khashaab, from one of his men,
(It has been narrated) from Abu Abdullah-asws that he-asws was asked about the Words of Allah-azwj Mighty and Majestic [20:5] The Beneficent is Even upon the Throne. So he-asws said: ‘Even upon everything. So there isn’t anything more closer to Him-azwj than a (another) thing’.[111]
وَ بِهَذَا الْإِسْنَادِ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى مِنْ كُلِّ شَيْءٍ فَلَيْسَ شَيْءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْءٍ .
And by this chain, from Sahl, from Al Hassan Bin Mahboub, from Muhamad Bin Marid,
‘Abu Abdullah-asws was asked about the Words of Allah-azwj Mighty and Majestic [20:5] The Beneficent is Even upon the Throne. So he-asws said: ‘Even from everything. So there isn’t anything closer to Him-azwj than a (another) thing’.[112]
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَعَالَى الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى فِي كُلِّ شَيْءٍ فَلَيْسَ شَيْءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْءٍ لَمْ يَبْعُدْ مِنْهُ بَعِيدٌ وَ لَمْ يَقْرُبْ مِنْهُ قَرِيبٌ اسْتَوَى فِي كُلِّ شَيْءٍ .
And from him, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,
‘Abu Abdullah-asws was asked about the Words of Allah-azwj the Exalted [20:5] The Beneficent is Even upon the Throne. So he-asws said: ‘Even with regards to everything. So there isn’t anything closer to Him-azwj than a (another) thing. The remote is not far from Him-azwj, and the close-by is not closer to Him-azwj. He-azwj is Even with regards to everything’.[113]
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَعَمَ أَنَّ اللَّهَ مِنْ شَيْءٍ أَوْ فِي شَيْءٍ أَوْ عَلَى شَيْءٍ فَقَدْ كَفَرَ قُلْتُ فَسِّرْ لِي قَالَ أَعْنِي بِالْحَوَايَةِ مِنَ الشَّيْءِ لَهُ أَوْ بِإِمْسَاكٍ لَهُ أَوْ مِنْ شَيْءٍ سَبَقَهُ
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 Humeyd, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The one who claims that Allah-azwj is from a thing, or in a thing, or upon a thing, so he has Blasphemed’. I said, ‘Explain it to me’. He-asws said: ‘I-asws mean by the emerging from the thing for Him-azwj, of by the attachment to it, or from a thing preceding Him-azwj’.
وَ فِي رِوَايَةٍ أُخْرَى مَنْ زَعَمَ أَنَّ اللَّهَ مِنْ شَيْءٍ فَقَدْ جَعَلَهُ مُحْدَثاً وَ مَنْ زَعَمَ أَنَّهُ فِي شَيْءٍ فَقَدْ جَعَلَهُ مَحْصُوراً وَ مَنْ زَعَمَ أَنَّهُ عَلَى شَيْءٍ فَقَدْ جَعَلَهُ مَحْمُولًا .
And in another report, ‘(He-asws said): ‘The one who claims that Allah-azwj is from a thing, so he has Made Him-azwj as an occurrence; and the one who claims that He-azwj is in a thing, so he has Made Him-azwj as contained; and the one who claims that He-azwj is upon a thing, so he has Made Him-azwj to be a Carried One’.[114]
فِي قَوْلِهِ تَعَالَى وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ
Regarding the Words of the Exalted [43:84] And He is That Who is God in the skies and God in the earth
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو شَاكِرٍ الدَّيَصَانِيُّ إِنَّ فِي الْقُرْآنِ آيَةً هِيَ قَوْلُنَا قُلْتُ مَا هِيَ فَقَالَ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ فَلَمْ أَدْرِ بِمَا أُجِيبُهُ
Ali Bin Ibrahim, from his father, from Abu Umeyr, from Hisham Bin Al Hakam who said,
‘Abu Shakir Al-Daysani said, ‘In the Quran there is a Verse which is our speech’. I said, ‘And what is it?’ So he said, ‘[43:84] And He is That Who is God in the skies and God in the earth’. So I did not know what to answer him with.
فَحَجَجْتُ فَخَبَّرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ هَذَا كَلَامُ زِنْدِيقٍ خَبِيثٍ إِذَا رَجَعْتَ إِلَيْهِ فَقُلْ لَهُ مَا اسْمُكَ بِالْكُوفَةِ فَإِنَّهُ يَقُولُ فُلَانٌ فَقُلْ لَهُ مَا اسْمُكَ بِالْبَصْرَةِ فَإِنَّهُ يَقُولُ فُلَانٌ فَقُلْ كَذَلِكَ اللَّهُ رَبُّنَا فِي السَّمَاءِ إِلَهٌ وَ فِي الْأَرْضِ إِلَهٌ وَ فِي الْبِحَارِ إِلَهٌ وَ فِي الْقِفَارِ إِلَهٌ وَ فِي كُلِّ مَكَانٍ إِلَهٌ
So I went for Hajj and informed Abu Abdullah-asws. So he-asws said: ‘This is a speech of a wicked atheist. When you return to him, so say to him, ‘What is your name in Al-Kufa?’ So he would be saying, ‘So and so’. So say to him, ‘What is your name in Al-Basra?’ So he would be saying, ‘So and so’. So say, ‘Similar to that is Allah-azwj, our Lord-azwj, God-azwj in the sky and God-azwj in the earth, and God-azwj in the oceans, and God-azwj in the wilderness, and in every place, God-azwj’.
قَالَ فَقَدِمْتُ فَأَتَيْتُ أَبَا شَاكِرٍ فَأَخْبَرْتُهُ فَقَالَ هَذِهِ نُقِلَتْ مِنَ الْحِجَازِ .
He (the narrator) said, ‘So I proceeded and went over to Abu Shakir and informed him. So he said, ‘This has been transmitted from Al-Hijaz’.[115]
بَابُ الْعَرْشِ وَ الْكُرْسِيِّ
Chapter 20 – The Throne (الْعَرْشِ ) and the Chair (الْكُرْسِيِّ)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ رَفَعَهُ قَالَ سَأَلَ الْجَاثَلِيقُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ يَحْمِلُ الْعَرْشَ أَمِ الْعَرْشُ يَحْمِلُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُ عَزَّ وَ جَلَّ حَامِلُ الْعَرْشِ وَ السَّمَاوَاتِ وَ الْأَرْضِ وَ مَا فِيهِمَا وَ مَا بَيْنَهُمَا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا وَ لَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كانَ حَلِيماً غَفُوراً
A number of our companions, from Ahmad Bin Muhammad Al Barqy, raising it, said,
‘Al-Jasaleyq (The Catholic) asked Amir Al-Momineen-asws saying, ‘Inform me about Allah-azwj Mighty and Majestic, does He-azwj carry the Throne (الْعَرْشَ) or does the Throne (الْعَرْشَ) carry Him-azwj?’ So Amir Al-Momineen-asws said: ‘Allah-azwj Mighty and Majestic is the Carrier of the Throne (الْعَرْشَ), and the skies and the earth and whatever is between the two, and these are the Words of Allah-azwj Mighty and Majestic [35:41] Surely Allah Upholds the skies and the earth lest they come to naught; and if they should come to naught, there Is none who can uphold them after Him; surely He is the Forbearing, the Forgiving’.
قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ فَكَيْفَ قَالَ ذَلِكَ وَ قُلْتَ إِنَّهُ يَحْمِلُ الْعَرْشَ وَ السَّمَاوَاتِ وَ الْأَرْضَ
He said, ‘So inform me about His-azwj (Words) [69:17] and above them eight shall bear on that Day the Throne of your Lord. So how come He-azwj Said that, and you-asws said that He-azwj Carries the Throne (الْعَرْشَ) and the skies and the earth?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ الْعَرْشَ خَلَقَهُ اللَّهُ تَعَالَى مِنْ أَنْوَارٍ أَرْبَعَةٍ نُورٍ أَحْمَرَ مِنْهُ احْمَرَّتِ الْحُمْرَةُ وَ نُورٍ أَخْضَرَ مِنْهُ اخْضَرَّتِ الْخُضْرَةُ وَ نُورٍ أَصْفَرَ مِنْهُ اصْفَرَّتِ الصُّفْرَةُ وَ نُورٍ أَبْيَضَ مِنْهُ ابْيَضَّ الْبَيَاضُ وَ هُوَ الْعِلْمُ الَّذِي حَمَّلَهُ اللَّهُ الْحَمَلَةَ وَ ذَلِكَ نُورٌ مِنْ عَظَمَتِهِ
So Amir Al-Momineen-asws said: ‘The Throne (الْعَرْشَ), Allah-azwj the Exalted Created it from the four Lights – the red from it reddens the red, and the green Light from it greens the green, and the yellow from it yellows the yellow, and the white from it whitens the white; and it is the Knowledge which Allah-azwj Loaded upon the carriers, and that is a Light from His-azwj Magnificence.
فَبِعَظَمَتِهِ وَ نُورِهِ أَبْصَرَ قُلُوبُ الْمُؤْمِنِينَ وَ بِعَظَمَتِهِ وَ نُورِهِ عَادَاهُ الْجَاهِلُونَ وَ بِعَظَمَتِهِ وَ نُورِهِ ابْتَغَى مَنْ فِي السَّمَاوَاتِ وَ الْأَرْضِ مِنْ جَمِيعِ خَلَائِقِهِ إِلَيْهِ الْوَسِيلَةَ بِالْأَعْمَالِ الْمُخْتَلِفَةِ وَ الْأَدْيَانِ الْمُشْتَبِهَةِ
Thus, it is due to His-azwj Magnificence and His-azwj Light do the hearts of the Momineen see, and due to His-azwj Magnificence and His-azwj Light the ignorant ones are inimical to Him-azwj, and due to His-azwj Magnificence and His-azwj Light do the ones in the skies and the earth seek the Means to Him-azwj, with the different deeds and the mixed Religions.
فَكُلُّ مَحْمُولٍ يَحْمِلُهُ اللَّهُ بِنُورِهِ وَ عَظَمَتِهِ وَ قُدْرَتِهِ لَا يَسْتَطِيعُ لِنَفْسِهِ ضَرّاً وَ لَا نَفْعاً وَ لَا مَوْتاً وَ لَا حَيَاةً وَ لَا نُشُوراً فَكُلُّ شَيْءٍ مَحْمُولٌ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْمُمْسِكُ لَهُمَا أَنْ تَزُولَا وَ الْمُحِيطُ بِهِمَا مِنْ شَيْءٍ وَ هُوَ حَيَاةُ كُلِّ شَيْءٍ وَ نُورُ كُلِّ شَيْءٍ سُبْحَانَهُ وَ تَعَالَى عَمَّا يَقُولُونَ عُلُوّاً كَبِيراً
Thus, every carried one, Allah-azwj Carries it by His-azwj Light and His-azwj Magnificence and His-azwj Power. These have neither a capacity to harm by itself, nor benefit, nor death, nor life, nor Resurrection. So everything is Carried, and Allah-azwj Blessed and High is the Grasper of the two (skies and the earth) if they were to decline, and the Encompasser of the two from things, and He-azwj is the Life of everything and Light of everything. Glorious is He-azwj and Exalted from what they are saying, Loftier, Greater’.
قَالَ لَهُ فَأَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَيْنَ هُوَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هُوَ هَاهُنَا وَ هَاهُنَا وَ فَوْقُ وَ تَحْتُ وَ مُحِيطٌ بِنَا وَ مَعَنَا وَ هُوَ قَوْلُهُ ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ وَ لا أَدْنى مِنْ ذلِكَ وَ لا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ ما كانُوا
He said to him-asws, ‘So inform me about Allah-azwj Mighty and Majestic, where is He-azwj?’ So Amir Al-Momineen-asws said: ‘He-azwj is over here and over there, and above, and beneath, and surround us, and with us, and [58:7] Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them wherever they may be.
فَالْكُرْسِيُّ مُحِيطٌ بِالسَّمَاوَاتِ وَ الْأَرْضِ وَ مَا بَيْنَهُمَا وَ مَا تَحْتَ الثَّرَى وَ إِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَ أَخْفَى وَ ذَلِكَ قَوْلُهُ تَعَالَى وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ وَ لا يَؤُدُهُ حِفْظُهُما وَ هُوَ الْعَلِيُّ الْعَظِيمُ
So the Chair (الْكُرْسِيُّ) encompasses the skies and the earth and what is between the two, and what is beneath the soil; and if you aloud with the speech, so He-azwj Knows the secrets and the concealed, and these are the Words of the Exalted [2:255] His Chair extends over the skies and the earth, and the preservation of them both does not tire Him, and He is the Exalted, the Magnificent, and the preservation of them both does not tire Him, and He is the Exalted, the Magnificent.
فَالَّذِينَ يَحْمِلُونَ الْعَرْشَ هُمُ الْعُلَمَاءُ الَّذِينَ حَمَّلَهُمُ اللَّهُ عِلْمَهُ وَ لَيْسَ يَخْرُجُ عَنْ هَذِهِ الْأَرْبَعَةِ شَيْءٌ خَلَقَ اللَّهُ فِي مَلَكُوتِهِ الَّذِي أَرَاهُ اللَّهُ أَصْفِيَاءَهُ وَ أَرَاهُ خَلِيلَهُ ( عليه السلام ) فَقَالَ وَ كَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ وَ لِيَكُونَ مِنَ الْمُوقِنِينَ
[40:7] So those who are bearing the Throne, they are the knowledgeable ones-asws, those upon whom-asws Allah-azwj Loaded His-azwj Knowledge, and nothing comes out from these four which Allah-azwj Created in His-azwj Kingdom which Allah-azwj Showed to His-azwj Elites and Showed it to His-azwj Friend (Ibrahim-as), so He-azwj Said [6:75] And thus did We Show Ibrahim the Kingdom of the skies and the earth and that he might be of those who are certain.
وَ كَيْفَ يَحْمِلُ حَمَلَةُ الْعَرْشِ اللَّهَ وَ بِحَيَاتِهِ حَيِيَتْ قُلُوبُهُمْ وَ بِنُورِهِ اهْتَدَوْا إِلَى مَعْرِفَتِهِ .
And how can the carriers of the Throne (الْعَرْشِ ) carry Allah-azwj and their-asws hearts are Encompassed by His-azwj Life and His-azwj Light, being Guided to His-azwj recognition’.[116]
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 فَأَذِنَ لِي فَدَخَلَ فَسَأَلَهُ عَنِ الْحَلَالِ وَ الْحَرَامِ ثُمَّ قَالَ لَهُ أَ فَتُقِرُّ أَنَّ اللَّهَ مَحْمُولٌ
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 to see Abu Al-Hassan Al-Reza-asws. So I sought permission for him and he-asws permitted it for me. So he came over and asked him-asws about the Permissible and the Prohibitions, then said to him-asws, ‘So do you-asws acknowledge that Allah-azwj is carried?’
فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) كُلُّ مَحْمُولٍ مَفْعُولٌ بِهِ مُضَافٌ إِلَى غَيْرِهِ مُحْتَاجٌ وَ الْمَحْمُولُ اسْمُ نَقْصٍ فِي اللَّفْظِ وَ الْحَامِلُ فَاعِلٌ وَ هُوَ فِي اللَّفْظِ مِدْحَةٌ وَ كَذَلِكَ قَوْلُ الْقَائِلِ فَوْقَ وَ تَحْتَ وَ أَعْلَى وَ أَسْفَلَ وَ قَدْ قَالَ اللَّهُ وَ لِلَّهِ الْأَسْماءُ الْحُسْنى فَادْعُوهُ بِها وَ لَمْ يَقُلْ فِي كُتُبِهِ إِنَّهُ الْمَحْمُولُ بَلْ قَالَ إِنَّهُ الْحَامِلُ فِي الْبَرِّ وَ الْبَحْرِ وَ الْمُمْسِكُ السَّمَاوَاتِ وَ الْأَرْضَ أَنْ تَزُولَا وَ الْمَحْمُولُ مَا سِوَى اللَّهِ وَ لَمْ يُسْمَعْ أَحَدٌ آمَنَ بِاللَّهِ وَ عَظَمَتِهِ قَطُّ قَالَ فِي دُعَائِهِ يَا مَحْمُولُ
So Abu Al-Hassan-asws said: ‘Every carried is performed with as an addition to something else, needy, and the carried is deficient regarding the word, and the carrier is the performer, and he is praiseworthy regarding the word; and similar to that are the words of the speaker, ‘Above’, and ‘Under’, and ‘Higher’, and ‘Lower’; and Allah-azwj has Said [7:180] And Allah’s are the Best Names, therefore call on Him by these, and did not Say in His-azwj Books that He-azwj is the carried One. But He-azwj Said that He-azwj is the Carrier in the land and the sea and the Upholder of the skies and the earth lest they decline; and the carried is what is besides Allah-azwj, and it is not heard from anyone who believes in Allah-azwj and His-azwj Magnificence at all that he says in his supplication, ‘O Carried One!’’.
قَالَ أَبُو قُرَّةَ فَإِنَّهُ قَالَ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ وَ قَالَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) الْعَرْشُ لَيْسَ هُوَ اللَّهَ وَ الْعَرْشُ اسْمُ عِلْمٍ وَ قُدْرَةٍ وَ عَرْشٍ فِيهِ كُلُّ شَيْءٍ
Abu Qurra said, ‘But He-azwj Says [69:17] and above them eight shall bear on that Day the Throne of your Lord, and Said [40:7] Those who are bearing the Throne!’ So Abu Al-Hassan-asws said: ‘The Throne (الْعَرْشَ), it is not Allah-azwj, and the ‘Throne’ is a name of ‘Knowledge and Power’, and the Throne (الْعَرْشَ), in it is everything.
ثُمَّ أَضَافَ الْحَمْلَ إِلَى غَيْرِهِ خَلْقٍ مِنْ خَلْقِهِ لِأَنَّهُ اسْتَعْبَدَ خَلْقَهُ بِحَمْلِ عَرْشِهِ وَ هُمْ حَمَلَةُ عِلْمِهِ وَ خَلْقاً يُسَبِّحُونَ حَوْلَ عَرْشِهِ وَ هُمْ يَعْمَلُونَ بِعِلْمِهِ وَ مَلَائِكَةً يَكْتُبُونَ أَعْمَالَ عِبَادِهِ وَ اسْتَعْبَدَ أَهْلَ الْأَرْضِ بِالطَّوَافِ حَوْلَ بَيْتِهِ وَ اللَّهُ عَلَى الْعَرْشِ اسْتَوَى كَمَا قَالَ
Then He-azwj Supplemented the carriers to others He-azwj Created from His-azwj creatures because He-azwj Enslaved His-azwj by the carriers of His-azwj Throne (الْعَرْشَ), and they-asws carry His-azwj Knowledge, and creatures are Glorifying Him around His-azwj Throne (الْعَرْشَ), and they are performing by His-azwj Knowledge, and the Angels are recording the deeds of His-azwj servants, and the people of the earth are worshipping by the Tawaaf around His-azwj House (Kabah), and Allah-azwj is Even upon the Throne (الْعَرْشِ), Even just as He-azwj Said.
وَ الْعَرْشُ وَ مَنْ يَحْمِلُهُ وَ مَنْ حَوْلَ الْعَرْشِ وَ اللَّهُ الْحَامِلُ لَهُمُ الْحَافِظُ لَهُمُ الْمُمْسِكُ الْقَائِمُ عَلَى كُلِّ نَفْسٍ وَ فَوْقَ كُلِّ شَيْءٍ وَ عَلَى كُلِّ شَيْءٍ وَ لَا يُقَالُ مَحْمُولٌ وَ لَا أَسْفَلُ قَوْلًا مُفْرَداً لَا يُوصَلُ بِشَيْءٍ فَيَفْسُدُ اللَّفْظُ وَ الْمَعْنَى
And (as for) the Throne (الْعَرْشِ) and the ones who are carrying it, and the ones around the Throne (الْعَرْشِ), and Allah-azwj is the Carrier of them, the Preserver of them, the Upholder, the Standing One upon every soul, and above everything, and upon everything, and He-azwj cannot be called ‘The Carried One’, nor by a lower solitary word, nor can He-azwj be arrived to anything. So it would spoil the word and the meaning’.
قَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَةِ الَّتِي جَاءَتْ أَنَّ اللَّهَ إِذَا غَضِبَ إِنَّمَا يُعْرَفُ غَضَبُهُ أَنَّ الْمَلَائِكَةَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ يَجِدُونَ ثِقْلَهُ عَلَى كَوَاهِلِهِمْ فَيَخِرُّونَ سُجَّداً فَإِذَا ذَهَبَ الْغَضَبُ خَفَّ وَ رَجَعُوا إِلَى مَوَاقِفِهِمْ
Abu Qurra said, ‘So you-asws are belying the report which have come that Allah-azwj, when He-azwj is Angry, rather His-azwj Anger is recognised. The Angels who are carrying the Throne (الْعَرْشِ) are finding its weight upon their shoulders, so they fall down prostrate. So when the Anger subsides, it becomes lighter, and they return to their places’.
فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) أَخْبِرْنِي عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى مُنْذُ لَعَنَ إِبْلِيسَ إِلَى يَوْمِكَ هَذَا هُوَ غَضْبَانُ عَلَيْهِ فَمَتَى رَضِيَ وَ هُوَ فِي صِفَتِكَ لَمْ يَزَلْ غَضْبَانَ عَلَيْهِ وَ عَلَى أَوْلِيَائِهِ وَ عَلَى أَتْبَاعِهِ كَيْفَ تَجْتَرِئُ أَنْ تَصِفَ رَبَّكَ بِالتَّغْيِيرِ مِنْ حَالٍ إِلَى حَالٍ وَ أَنَّهُ يَجْرِي عَلَيْهِ مَا يَجْرِي عَلَى الْمَخْلُوقِينَ
So Abu Al-Hassan-asws said: ‘Inform me-asws about Allah-azwj Blessed and High, since He-azwj Cursed Iblees-la up to this day of yours, He-azwj is Angry upon him-la, so when is He-azwj Pleased, and He-azwj is in your description, does not cease to be Angry upon him-la and upon his-la followers. How can you be so audacious that you are describing your Lord-azwj with the alteration from a state to a state, and that it flows upon Him-azwj what flows upon the creatures?
سُبْحَانَهُ وَ تَعَالَى لَمْ يَزُلْ مَعَ الزَّائِلِينَ وَ لَمْ يَتَغَيَّرْ مَعَ الْمُتَغَيِّرِينَ وَ لَمْ يَتَبَدَّلْ مَعَ الْمُتَبَدِّلِينَ وَ مَنْ دُونَهُ فِي يَدِهِ وَ تَدْبِيرِهِ وَ كُلُّهُمْ إِلَيْهِ مُحْتَاجٌ وَ هُوَ غَنِيٌّ عَمَّنْ سِوَاهُ .
Glorious is He-azwj and Exalted, not declining along with the decliners, and does not alter with the altering ones, and does not change with the changing ones, and the ones besides Him-azwj are in His-azwj Hands, and His-azwj Management, and all of them are needy to Him-azwj, and He-azwj is Needless from the ones besides Him-azwj’.[117]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ وَ عَزَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ فَقَالَ يَا فُضَيْلُ كُلُّ شَيْءٍ فِي الْكُرْسِيِّ السَّمَاوَاتُ وَ الْأَرْضُ وَ كُلُّ شَيْءٍ فِي الْكُرْسِيِّ .
Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Majestic and Mighty [2:255] His Chair extends over the skies and the earth. So he-asws said: ‘O Fuzayl! Everything is in the Chair (الْكُرْسِيِّ). The skies, and the earth and everything, is in the Chair (الْكُرْسِيِّ)’.[118]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ وَ عَزَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ السَّمَاوَاتُ وَ الْأَرْضُ وَسِعْنَ الْكُرْسِيَّ أَمِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَ الْأَرْضَ فَقَالَ بَلِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَ الْأَرْضَ وَ الْعَرْشُ وَ كُلَّ شَيْءٍ وَسِعَ الْكُرْسِيُّ .
Muhamad Bin Yahya, from Ahmad in Muhammad Bin Isa, from Al Hajjal, from Sa’alba Bin Maymoun, from Zurara Bin Ayn who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Majestic and Mighty [2:255] His Chair extends over the skies and the earth, ‘Are the skies and the earth more extensive than the Chair (الْكُرْسِيِّ) or is the Chair (الْكُرْسِيِّ) more extensive than the skies and the earth?’. So he-asws said: ‘But, the Chair (الْكُرْسِيِّ) is more extensive than the skies and the earth and the Throne (الْعَرْشُ) and everything. The Chair (الْكُرْسِيِّ) is more extensive’.[119]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ السَّمَاوَاتُ وَ الْأَرْضُ وَسِعْنَ الْكُرْسِيَّ أَوِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَ الْأَرْضَ فَقَالَ إِنَّ كُلَّ شَيْءٍ فِي الْكُرْسِيِّ .
Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Bukeyr, from Zurara Bin Ayn who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [2:255] His Chair extends over the skies and the earth, ‘Are the skies and the earth more extensive than the Chair (الْكُرْسِيِّ) or is the Chair (الْكُرْسِيِّ) more extensive than the skies and the earth?’. So he-asws said: ‘Everything is in the Chair (الْكُرْسِيِّ)’.[120]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَمَلَةُ الْعَرْشِ وَ الْعَرْشُ الْعِلْمُ ثَمَانِيَةٌ أَرْبَعَةٌ مِنَّا وَ أَرْبَعَةٌ مِمَّنْ شَاءَ اللَّهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Al Fuzayl, from Abu Hamza,
(It has been narrated) from Abu Abdullah-asws having said: ‘The carriers of the Throne (الْعَرْشُ), and the Throne (الْعَرْشُ) is the Knowledge, are eight – four from us-asws and four from the one Allah-azwj so Desires’.[121]
مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ كانَ عَرْشُهُ عَلَى الْماءِ فَقَالَ مَا يَقُولُونَ قُلْتُ يَقُولُونَ إِنَّ الْعَرْشَ كَانَ عَلَى الْمَاءِ وَ الرَّبُّ فَوْقَهُ فَقَالَ كَذَبُوا مَنْ زَعَمَ هَذَا فَقَدْ صَيَّرَ اللَّهَ مَحْمُولًا وَ وَصَفَهُ بِصِفَةِ الْمَخْلُوقِ وَ لَزِمَهُ أَنَّ الشَّيْءَ الَّذِي يَحْمِلُهُ أَقْوَى مِنْهُ
Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdul Rahman Bin Kaseer, from Dawood Al Raqqy who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [11:7] and His Throne was upon the water. So he-asws said: ‘What are they (people) saying?’ I said, ‘They are saying that the Throne (الْعَرْشُ) was upon the water and the Lord-azwj above it’. So he-asws said: ‘They are lying! The one who claim this, so he has rendered Allah-azwj as a carried One, and described Him-azwj by a description of the creatures, and necessitated it that the thing which is carrying Him-azwj is stronger than Him-azwj’.
قُلْتُ بَيِّنْ لِي جُعِلْتُ فِدَاكَ فَقَالَ إِنَّ اللَّهَ حَمَّلَ دِينَهُ وَ عِلْمَهُ الْمَاءَ قَبْلَ أَنْ يَكُونَ أَرْضٌ أَوْ سَمَاءٌ أَوْ جِنٌّ أَوْ إِنْسٌ أَوْ شَمْسٌ أَوْ قَمَرٌ فَلَمَّا أَرَادَ اللَّهُ أَنْ يَخْلُقَ الْخَلْقَ نَثَرَهُمْ بَيْنَ يَدَيْهِ فَقَالَ لَهُمْ مَنْ رَبُّكُمْ فَأَوَّلُ مَنْ نَطَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ الْأَئِمَّةُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَقَالُوا أَنْتَ رَبُّنَا
I said, ‘Clarify it for me, may I be sacrificed for you-asws!’ So he-asws said: ‘Allah-azwj Loaded His-azwj Religion and His-azwj Knowledge upon the water, before the coming into being of the earth, or sky, or Jinn, or humans, or sun, or moon. So when Allah-azwj Intended that He-azwj Creates the creatures, Scattered them in front of Him-azwj, and Said to them: “Who is your Lord-azwj?” So the first one to speak was Rasool-Allah-saww and Amir Al-Momineen-asws, and the Imams-asws, so they said: ‘You-azwj are our-asws Lord-azwj’.
فَحَمَّلَهُمُ الْعِلْمَ وَ الدِّينَ ثُمَّ قَالَ لِلْمَلَائِكَةِ هَؤُلَاءِ حَمَلَةُ دِينِي وَ عِلْمِي وَ أُمَنَائِي فِي خَلْقِي وَ هُمُ الْمَسْئُولُونَ
So He-azwj Loaded the Knowledge and the Religion, then Said to the Angels: “They-asws are the carriers of My-azwj Religion, and My-azwj Knowledge, and My-azwj Trustees among My-azwj creatures, and they would be asked from’.
ثُمَّ قَالَ لِبَنِي آدَمَ أَقِرُّوا لِلَّهِ بِالرُّبُوبِيَّةِ وَ لِهَؤُلَاءِ النَّفَرِ بِالْوَلَايَةِ وَ الطَّاعَةِ فَقَالُوا نَعَمْ رَبَّنَا أَقْرَرْنَا فَقَالَ اللَّهُ لِلْمَلَائِكَةِ اشْهَدُوا فَقَالَتِ الْمَلَائِكَةُ شَهِدْنَا عَلَى أَنْ لَا يَقُولُوا غَداً إِنَّا كُنَّا عَنْ هذا غافِلِينَ.
Then He-azwj Said to the Children of Adam-as: “Acknowledge to Allah-azwj with the Lordship, and to these persons-asws with the Wilayah and the obedience!” So they said, ‘Yes, our Lord-azwj, we acknowledge’. So Allah-azwj Said to the Angels: “Bear witness!” So the Angels said: ‘We bear witness upon that they cannot be saying tomorrow that we were ignorant of this’.
أَوْ تَقُولُوا إِنَّما أَشْرَكَ آباؤُنا مِنْ قَبْلُ وَ كُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَ فَتُهْلِكُنا بِما فَعَلَ الْمُبْطِلُونَ يَا دَاوُدُ وَلَايَتُنَا مُؤَكَّدَةٌ عَلَيْهِمْ فِي الْمِيثَاقِ .
Or you should be saying, ‘But rather, it was our fathers who associated (committed Shirk), and we were the offspring from after them, so should we be destroyed with what the false ones did?’ O Dawood! Our-asws Wilayah is confirmed upon them in the Covenant’.[122]
بَابُ الرُّوحِ
Chapter 21 – The Spirit
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الْأَحْوَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرُّوحِ الَّتِي فِي آدَمَ ( عليه السلام ) قَوْلُهُ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي قَالَ هَذِهِ رُوحٌ مَخْلُوقَةٌ وَ الرُّوحُ الَّتِي فِي عِيسَى مَخْلُوقَةٌ .
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 inside Adam-as as per His-azwj Words [15:29] So when I have Made him complete and Blown into him from My Spirit. He-asws said: ‘This is a Created Spirit, and the Spirit which was inside Isa-as, was (also) a Created being’.[123]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ رُوحٌ مِنْهُ قَالَ هِيَ رُوحُ اللَّهِ مَخْلُوقَةٌ خَلَقَهَا اللَّهُ فِي آدَمَ وَ عِيسَى .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Sa’alba, from Humran who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [4:171] and a Spirit from Him. He-asws said: ‘It is a Spirit of Allah-azwj, a Created being. Allah-azwj Created it in Adam-as and Isa-as’.[124]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي كَيْفَ هَذَا النَّفْخُ فَقَالَ إِنَّ الرُّوحَ مُتَحَرِّكٌ كَالرِّيحِ وَ إِنَّمَا سُمِّيَ رُوحاً لِأَنَّهُ اشْتَقَّ اسْمَهُ مِنَ الرِّيحِ وَ إِنَّمَا أَخْرَجَهُ عَنْ لَفْظَةِ الرِّيحِ لِأَنَّ الْأَرْوَاحَ مُجَانِسَةٌ لِلرِّيحِ وَ إِنَّمَا أَضَافَهُ إِلَى نَفْسِهِ لِأَنَّهُ اصْطَفَاهُ عَلَى سَائِرِ الْأَرْوَاحِ كَمَا قَالَ لِبَيْتٍ مِنَ الْبُيُوتِ بَيْتِي وَ لِرَسُولٍ مِنَ الرُّسُلِ خَلِيلِي وَ أَشْبَاهِ ذَلِكَ وَ كُلُّ ذَلِكَ مَخْلُوقٌ مَصْنُوعٌ مُحْدَثٌ مَرْبُوبٌ مُدَبَّرٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwa, from Abdul Hameed Al Taiy, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic [15:29] and Blown into him from My Spirit. How was this Blowing?’ So he-asws said: ‘The Spirit (Rooh) moves like the wind (Reeh), and rather it is named as ‘Rooh’ because it derived its name from the wind (Reeh), and rather it is extracted from the word ‘Reeh’, because the spirits (Arwaah) are the genus of the ‘Reeh’ (wind), and rather He-azwj Supplemented it to His-azwj Own Self, because He-azwj Chose it over the rest of the spirits, just as He-azwj Said for a House (Kabah) from the houses, ‘My house’, and for a Rasool-as from the Rasools-as, ‘My-azwj Friend’, and the likes of that; and all of that is a Created being, newly occurred, Nourished, Regulated’.[125]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَمَّا يَرْوُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ فَقَالَ هِيَ صُورَةٌ مُحْدَثَةٌ مَخْلُوقَةٌ وَ اصْطَفَاهَا اللَّهُ وَ اخْتَارَهَا عَلَى سَائِرِ الصُّوَرِ الْمُخْتَلِفَةِ فَأَضَافَهَا إِلَى نَفْسِهِ كَمَا أَضَافَ الْكَعْبَةَ إِلَى نَفْسِهِ وَ الرُّوحَ إِلَى نَفْسِهِ فَقَالَ بَيْتِيَ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Bahr, from Abu Ayoub Al Khazzaz, from Muahammad Bin Muslim who said,
‘I asked Abu Ja’far-asws about what they (reporters) are reporting, that Allah-azwj Created Adam-as upon His-azwj Image’. So he-asws said: ‘It was a newly occurring image, Created, and Allah-azwj Chose it and Selected it over the rest of the different images. So He-azwj Chose it to Himself-azwj just as He-azwj Supplemented the Kabah to Himself-azwj, and the Spirit to Himself-azwj, so He-azwj Said:[15:29] and Blown into him from My Spirit’.[126]
بَابُ جَوَامِعِ التَّوْحِيدِ
Chapter 22 – Comprehensive of the Tawheed (Oneness)
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً رَفَعَاهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) اسْتَنْهَضَ النَّاسَ فِي حَرْبِ مُعَاوِيَةَ فِي الْمَرَّةِ الثَّانِيَةِ فَلَمَّا حَشَدَ النَّاسُ قَامَ خَطِيباً فَقَالَ الْحَمْدُ لِلَّهِ الْوَاحِدِ الْأَحَدِ الصَّمَدِ الْمُتَفَرِّدِ الَّذِي لَا مِنْ شَيْءٍ كَانَ وَ لَا مِنْ شَيْءٍ خَلَقَ مَا كَانَ قُدْرَةٌ بَانَ بِهَا مِنَ الْأَشْيَاءِ وَ بَانَتِ الْأَشْيَاءُ مِنْهُ
Muhammad Bin Abu Abdullah and Muhammad Bin Yahya altogether,
(It has been narrated) raising it to Abu Abdullah-asws that Amir Al-Momineen-asws mobilised the people regarding battling against Mawiya for the second time. So when the people assembled, he-asws stood to address, and he-asws said: ‘The Praise is for Allah-azwj the One, the First, the Samad, the Individual Who was neither from a thing nor created from a thing. He-azwj Created what was Determined distinct from the things, and the things are distinct from Him-azwj.
فَلَيْسَتْ لَهُ صِفَةٌ تُنَالُ وَ لَا حَدٌّ تُضْرَبُ لَهُ فِيهِ الْأَمْثَالُ كَلَّ دُونَ صِفَاتِهِ تَحْبِيرُ اللُّغَاتِ وَ ضَلَّ هُنَاكَ تَصَارِيفُ الصِّفَاتِ وَ حَارَ فِي مَلَكُوتِهِ عَمِيقَاتُ مَذَاهِبِ التَّفْكِيرِ وَ انْقَطَعَ دُونَ الرُّسُوخِ فِي عِلْمِهِ جَوَامِعُ التَّفْسِيرِ وَ حَالَ دُونَ غَيْبِهِ الْمَكْنُونِ حُجُبٌ مِنَ الْغُيُوبِ تَاهَتْ فِي أَدْنَى أَدَانِيهَا طَامِحَاتُ الْعُقُولِ فِي لَطِيفَاتِ الْأُمُورِ
So there isn’t an attribute for Him-azwj you can attain Him-azwj with, nor a limit wherein you can strike examples for Him-azwj. All are below His-azwj Attributes by the composition of the languages, and over there strayed the declensions of the attributes, with regards to His-azwj Kingdom, the profundities of the doctrines and thoughts are confused, and the comprehensive of the interpretation get cut short before the firmness with regards to His-azwj Knowledge, and the barriers of the unseen prevented the concealed (Secrets). The intellects got lost with regards to the lowest of the low of the subtleties of the matters.
فَتَبَارَكَ اللَّهُ الَّذِي لَا يَبْلُغُهُ بُعْدُ الْهِمَمِ وَ لَا يَنَالُهُ غَوْصُ الْفِطَنِ وَ تَعَالَى الَّذِي لَيْسَ لَهُ وَقْتٌ مَعْدُودٌ وَ لَا أَجَلٌ مَمْدُودٌ وَ لَا نَعْتٌ مَحْدُودٌ سُبْحَانَ الَّذِي لَيْسَ لَهُ أَوَّلٌ مُبْتَدَأٌ وَ لَا غَايَةٌ مُنْتَهًى وَ لَا آخِرٌ يَفْنَى سُبْحَانَهُ هُوَ كَمَا وَصَفَ نَفْسَهُ وَ الْوَاصِفُونَ لَا يَبْلُغُونَ نَعْتَهُ
So Blessed is Allah-azwj Who, neither can the far reaching motivations reach Him-azwj, nor can the astute profundities attain Him-azwj. And Exalted is the One Who, there is neither a numbered time for Him-azwj nor an extended term, nor a limit to Attributes. Glorious is He-azwj Who, there is no first beginning for Him-azwj nor an end-point to a termination, nor an end to annihilation. Glorious is He-azwj. He-azwj is just as He-azwj Described Himself-azwj as, and the describers are not reaching His-azwj description.
وَ حَدَّ الْأَشْيَاءَ كُلَّهَا عِنْدَ خَلْقِهِ إِبَانَةً لَهَا مِنْ شِبْهِهِ وَ إِبَانَةً لَهُ مِنْ شِبْهِهَا لَمْ يَحْلُلْ فِيهَا فَيُقَالَ هُوَ فِيهَا كَائِنٌ وَ لَمْ يَنْأَ عَنْهَا فَيُقَالَ هُوَ مِنْهَا بَائِنٌ وَ لَمْ يَخْلُ مِنْهَا فَيُقَالَ لَهُ أَيْنَ لَكِنَّهُ سُبْحَانَهُ أَحَاطَ بِهَا عِلْمُهُ وَ أَتْقَنَهَا صُنْعُهُ وَ أَحْصَاهَا حِفْظُهُ
And the limit of all things are in its creation, being dissimilar from resembling Him-azwj and dissimilarity for Him-azwj to resemble these. He-azwj is not permeated in these so it could be said, ‘He-azwj happens to be in these’, and He-azwj is not far from these so it could be said, ‘He-azwj is remote from these’. And He-azwj is not isolated from these so it could be said for Him-azwj, ‘where’. But, Glorious is He-azwj, Encompassing all these in His-azwj Knowledge, Masterminded their making and numbered their preservation.
لَمْ يَعْزُبْ عَنْهُ خَفِيَّاتُ غُيُوبِ الْهَوَاءِ وَ لَا غَوَامِضُ مَكْنُونِ ظُلَمِ الدُّجَى وَ لَا مَا فِي السَّمَاوَاتِ الْعُلَى إِلَى الْأَرَضِينَ السُّفْلَى لِكُلِّ شَيْءٍ مِنْهَا حَافِظٌ وَ رَقِيبٌ وَ كُلُّ شَيْءٍ مِنْهَا بِشَيْءٍ مُحِيطٌ وَ الْمُحِيطُ بِمَا أَحَاطَ مِنْهَا الْوَاحِدُ الْأَحَدُ الصَّمَدُ الَّذِي لَا يُغَيِّرُهُ صُرُوفُ الْأَزْمَانِ وَ لَا يَتَكَأَّدُهُ صُنْعُ شَيْءٍ كَانَ إِنَّمَا قَالَ لِمَا شَاءَ كُنْ فَكَانَ ابْتَدَعَ مَا خَلَقَ بِلَا مِثَالٍ سَبَقَ وَ لَا تَعَبٍ وَ لَا نَصَبٍ وَ كُلُّ صَانِعِ شَيْءٍ فَمِنْ شَيْءٍ صَنَعَ وَ اللَّهُ لَا مِنْ شَيْءٍ صَنَعَ مَا خَلَقَ
They do not escape from Him-azwj, the unseen secrets of the atmosphere, nor the inner-most mysteries of the dark obscurities, nor whatever is in the high skies to the lowest firmaments. For everything from these is a Preserves and a Guard, and from everything from these is encompassed by a thing. And the encompassed is with what it has been encompassed with by the One, the First, the Samad, Whom the times do not change, nor did the Making of things overburden Him-azwj. But rather He-azwj Said to whatever He-azwj so Desired: “Be!”, so it came into being. He-azwj Initiated what He-azwj Created without a preceding example, nor exhaustion, nor toil. And every maker makes something, so it is from something that he makes, and Allah-azwj Makes a thing, not from a thing.
وَ كُلُّ عَالِمٍ فَمِنْ بَعْدِ جَهْلٍ تَعَلَّمَ وَ اللَّهُ لَمْ يَجْهَلْ وَ لَمْ يَتَعَلَّمْ أَحَاطَ بِالْأَشْيَاءِ عِلْماً قَبْلَ كَوْنِهَا فَلَمْ يَزْدَدَ بِكَوْنِهَا عِلْماً عِلْمُهُ بِهَا قَبْلَ أَنْ يُكَوِّنَهَا كَعِلْمِهِ بَعْدَ تَكْوِينِهَا لَمْ يُكَوِّنْهَا لِتَشْدِيدِ سُلْطَانٍ وَ لَا خَوْفٍ مِنْ زَوَالٍ وَ لَا نُقْصَانٍ وَ لَا اسْتِعَانَةٍ عَلَى ضِدٍّ مُنَاوٍ وَ لَا نِدٍّ مُكَاثِرٍ وَ لَا شَرِيكٍ مُكَابِرٍ لَكِنْ خَلَائِقُ مَرْبُوبُونَ وَ عِبَادٌ دَاخِرُونَ
And every knower, so he learns from after ignorance but Allah-azwj was not ignorant and did not learn. He-azwj Comprehended the things in Knowledge before their coming into being. So the knowledge of their coming into being did not increase the Knowledge. His-azwj Knowledge of these before their coming into being is the same as His-azwj Knowledge after their coming into being. He-azwj did not Bring these into being for the intensification of the Authority, nor out of fear from the decline, nor loss, nor as an assistance against an adversary to prevent him, nor for a propagated end, nor for an arrogant associate. But the creatures are Nourished and the servants are Subdued.
فَسُبْحَانَ الَّذِي لَا يَئُودُهُ خَلْقُ مَا ابْتَدَأَ وَ لَا تَدْبِيرُ مَا بَرَأَ وَ لَا مِنْ عَجْزٍ وَ لَا مِنْ فَتْرَةٍ بِمَا خَلَقَ اكْتَفَى عَلِمَ مَا خَلَقَ وَ خَلَقَ مَا عَلِمَ لَا بِالتَّفْكِيرِ فِي عِلْمٍ حَادِثٍ أَصَابَ مَا خَلَقَ وَ لَا شُبْهَةٍ دَخَلَتْ عَلَيْهِ فِيمَا لَمْ يَخْلُقْ لَكِنْ قَضَاءٌ مُبْرَمٌ وَ عِلْمٌ مُحْكَمٌ وَ أَمْرٌ مُتْقَنٌ
So, Glorious is the One-azwj Whom did not Tire, the Creation of what He-azwj Began, nor the Management what He-azwj Created, nor from frustration, nor from an interval. He-azwj Suffices with whatever He-azwj Created, Knows what He-azwj Created and Creates what He-azwj Knows, not by the pondering regarding the newly occurred knowledge of what He-azwj Created, nor does doubt enter upon Him-azwj with regards to what He-azwj did not Create. But, (it is) an unchanging Judgment, and Wise Knowledge, and a Convincing Command.
تَوَحَّدَ بِالرُّبُوبِيَّةِ وَ خَصَّ نَفْسَهُ بِالْوَحْدَانِيَّةِ وَ اسْتَخْلَصَ بِالْمَجْدِ وَ الثَّنَاءِ وَ تَفَرَّدَ بِالتَّوْحِيدِ وَ الْمَجْدِ وَ السَّنَاءِ وَ تَوَحَّدَ بِالتَّحْمِيدِ وَ تَمَجَّدَ بِالتَّمْجِيدِ وَ عَلَا عَنِ اتِّخَاذِ الْأَبْنَاءِ وَ تَطَهَّرَ وَ تَقَدَّسَ عَنْ مُلَامَسَةِ النِّسَاءِ وَ عَزَّ وَ جَلَّ عَنْ مُجَاوَرَةِ الشُّرَكَاءِ
He-azwj is Unique with the Lordship and Specialised His-azwj Own Self with the Oneness, and is Pure with the Glory and the Laudation, and Individualised with the Tawheed (Onenes) and the Glory and the Laudation. And He-azwj is Unique with the Praise and Glorified with the Glorification, and Loftier from taking sons, and Cleaner and Holier from touching the women, and Mightier and more Majestic from being in the vicinity of the associates.
فَلَيْسَ لَهُ فِيمَا خَلَقَ ضِدٌّ وَ لَا لَهُ فِيمَا مَلَكَ نِدٌّ وَ لَمْ يَشْرَكْهُ فِي مُلْكِهِ أَحَدٌ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الْمُبِيدُ لِلْأَبَدِ وَ الْوَارِثُ لِلْأَمَدِ الَّذِي لَمْ يَزَلْ وَ لَا يَزَالُ وَحْدَانِيّاً أَزَلِيّاً قَبْلَ بَدْءِ الدُّهُورِ وَ بَعْدَ صُرُوفِ الْأُمُورِ الَّذِي لَا يَبِيدُ وَ لَا يَنْفَدُ
So there is no adversary for Him-azwj with regards to what He-azwj Created, nor is there a match for Him regarding what He-azwj Possesses, and no one participates with Him-azwj in His-azwj Kingdom. The First, the Samad, the Terminator of the time which does not cease, and His-azwj Oneness will not cease to be, being before the beginning of the times and after the implementations of the Commands which neither get eradicated nor depleted.
بِذَلِكَ أَصِفُ رَبِّي فَلَا إِلَهَ إِلَّا اللَّهُ مِنْ عَظِيمٍ مَا أَعْظَمَهُ وَ مِنْ جَلِيلٍ مَا أَجَلَّهُ وَ مِنْ عَزِيزٍ مَا أَعَزَّهُ وَ تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً .
With that, I-asws describe my-asws Lord-azwj. So there is no god except Allah-azwj, more Magnificent than what He-azwj is magnified by, and more Majestic than what He-azwj is Glorified by, and Mightier than what I Revere Him-azwj as, and Exalted is He-azwj from what the unjust ones are saying, the Loftier, the Greater’.[127]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ اسْمُهُ وَ تَعَالَى ذِكْرُهُ وَ جَلَّ ثَنَاؤُهُ سُبْحَانَهُ وَ تَقَدَّسَ وَ تَفَرَّدَ وَ تَوَحَّدَ وَ لَمْ يَزَلْ وَ لَا يَزَالُ وَ هُوَ الْأَوَّلُ وَ الْآخِرُ وَ الظَّاهِرُ وَ الْبَاطِنُ
Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj, Blessed is His-azwj Name, and Exalted is His-azwj Mention, and Majestic is His-azwj Laudation. Glorious is He-azwj, and Holy, and Individual, and Unique, and He-azwj did not Cease to be and will not Cease to be, and He-azwj is the First, and the Last, and the Manifest, and the Hidden.
فَلَا أَوَّلَ لِأَوَّلِيَّتِهِ رَفِيعاً فِي أَعْلَى عُلُوِّهِ شَامِخُ الْأَرْكَانِ رَفِيعُ الْبُنْيَانِ عَظِيمُ السُّلْطَانِ مُنِيفُ الْآلَاءِ سَنِيُّ الْعَلْيَاءِ الَّذِي عَجَزَ الْوَاصِفُونَ عَنْ كُنْهِ صِفَتِهِ وَ لَا يُطِيقُونَ حَمْلَ مَعْرِفَةِ إِلَهِيَّتِهِ وَ لَا يَحُدُّونَ حُدُودَهُ لِأَنَّهُ بِالْكَيْفِيَّةِ لَا يُتَنَاهَى إِلَيْهِ .
So there is no first to His-azwj being First, Raised in His-azwj High Loftiness. Lofty of the elements, Raiser of the Structures, Magnificent of the Authority, of High Eminence, Sublime Highness which the describers are unable from describing His-azwj Essence, nor are they enduring the bearing of recognising His-azwj God-ness, nor are they reaching its limits, because He-azwj, by the qualitative states, cannot be reached.[128]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ ضَمَّنِي وَ أَبَا الْحَسَنِ ( عليه السلام ) الطَّرِيقُ فِي مُنْصَرَفِي مِنْ مَكَّةَ إِلَى خُرَاسَانَ وَ هُوَ سَائِرٌ إِلَى الْعِرَاقِ فَسَمِعْتُهُ يَقُولُ مَنِ اتَّقَى اللَّهَ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ فَتَلَطَّفْتُ فِي الْوُصُولِ إِلَيْهِ فَوَصَلْتُ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ ثُمَّ قَالَ يَا فَتْحُ مَنْ أَرْضَى الْخَالِقَ لَمْ يُبَالِ بِسَخَطِ الْمَخْلُوقِ وَ مَنْ أَسْخَطَ الْخَالِقَ فَقَمَنٌ أَنْ يُسَلِّطَ اللَّهُ عَلَيْهِ سَخَطَ الْمَخْلُوقِ
Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether from Al Fatah Bin Yazeed Al Jurjany who said,
‘I came across Abu Al-Hassan-asws in the road during my going from Makkah to Khurasan, and he-asws was travelling to Al-Iraq, and I head him-asws saying: ‘The one who fears Allah-azwj would be feared, and the one who obeys Allah-azwj would be obeyed’. So I was subtle regarding the arrival to him-asws, and I arrived and greeted upon him-asws. So he-as responded the greeting upon me, then said: ‘O Fatah! The one who Pleases the Creator would not care about the anger of the creatures, and the one who Angers the Creator, so he would be deserving that Allah-azwj Causes the angers of the people to overcome him.
وَ إِنَّ الْخَالِقَ لَا يُوصَفُ إِلَّا بِمَا وَصَفَ بِهِ نَفْسَهُ وَ أَنَّى يُوصَفُ الَّذِي تَعْجِزُ الْحَوَاسُّ أَنْ تُدْرِكَهُ وَ الْأَوْهَامُ أَنْ تَنَالَهُ وَ الْخَطَرَاتُ أَنْ تَحُدَّهُ وَ الْأَبْصَارُ عَنِ الْإِحَاطَةِ بِهِ جَلَّ عَمَّا وَصَفَهُ الْوَاصِفُونَ وَ تَعَالَى عَمَّا يَنْعَتُهُ النَّاعِتُونَ
And the Creator cannot be described except with what He-azwj Described with Himself-azwj as, and what is the description of the One-azwj Whom the sensory perceptions are unable from realizing, and the imaginations of Grasping Him-azwj, and the passing thoughts to limit Him-azwj, and the visions from envisaging Him-azwj. He-azwj is more Majestic from what the describers are describing Him-azwj as, and more Exalted from what the characterisers are characterising.
نَأَى فِي قُرْبِهِ وَ قَرُبَ فِي نَأْيِهِ فَهُوَ فِي نَأْيِهِ قَرِيبٌ وَ فِي قُرْبِهِ بَعِيدٌ كَيَّفَ الْكَيْفَ فَلَا يُقَالُ كَيْفَ وَ أَيَّنَ الْأَيْنَ فَلَا يُقَالُ أَيْنَ إِذْ هُوَ مُنْقَطِعُ الْكَيْفُوفِيَّةِ وَ الْأَيْنُونِيَّةِ .
He is remote in His-azwj closeness and close by in His-azwj remoteness, so He-azwj is close by in His-azwj remoteness and remote in His-azwj nearness. He-azwj Positioned the ‘how’, so it cannot be said, ‘How’, and He-azwj Positioned the ‘where’, so it cannot be said, ‘Where’, when He-azwj is cut-off from the how-ness and the where-ness’.[129]
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’.[130]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ شَبَابٍ الصَّيْرَفِيِّ وَ اسْمُهُ مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ قُتَيْبَةَ قَالَ دَخَلْتُ أَنَا وَ عِيسَى شَلَقَانُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَابْتَدَأَنَا فَقَالَ عَجَباً لِأَقْوَامٍ يَدَّعُونَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَا لَمْ يَتَكَلَّمْ بِهِ قَطُّ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النَّاسَ بِالْكُوفَةِ فَقَالَ
Ali Bin Muhammad, from Sahl Bin Ziyad, from The Young exchanger, and his name is Muhammad Bin Al Waleed, from Ali Bin Sayf Bin Ameyra who said, ‘Ismail Bin Quteyba narrated to me saying,
‘I and Isa Shalqan went over to Abu Abdullah-asws. So he-asws initiated us both by saying, ‘How strange of a people claiming upon Amir Al-Momineen-asws what he-asws never spoke with at all. Amir Al-Momineen-asws addressed the people at Al-Kufa, so he-asws said: –
الْحَمْدُ لِلَّهِ الْمُلْهِمِ عِبَادَهُ حَمْدَهُ وَ فَاطِرِهِمْ عَلَى مَعْرِفَةِ رُبُوبِيَّتِهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى أَزَلِهِ وَ بِاشْتِبَاهِهِمْ عَلَى أَنْ لَا شِبْهَ لَهُ الْمُسْتَشْهِدِ بِآيَاتِهِ عَلَى قُدْرَتِهِ الْمُمْتَنِعَةِ مِنَ الصِّفَاتِ ذَاتُهُ وَ مِنَ الْأَبْصَارِ رُؤْيَتُهُ وَ مِنَ الْأَوْهَامِ الْإِحَاطَةُ بِهِ
The Praise is for Allah-azwj, the Inspirer of His-azwj servants to Praise Him-azwj, and Natured them upon the recognition of His-azwj Lordship, the Indicator upon His-azwj Existence by His-azwj creation and by the newly occurring creation of His-azwj (Indicating) upon His-azwj eternality, by Making them resemble each other, that there is no resemblance for him, the testification by His-azwj Signs upon His-azwj Power. There are Prohibitions from describing His-azwj Self, and from the sights to see Him-azwj, and from the imaginations to Grasp Him-azwj by it.
لَا أَمَدَ لِكَوْنِهِ وَ لَا غَايَةَ لِبَقَائِهِ لَا تَشْمُلُهُ الْمَشَاعِرُ وَ لَا تَحْجُبُهُ الْحُجُبُ وَ الْحِجَابُ بَيْنَهُ وَ بَيْنَ خَلْقِهِ خَلْقُهُ إِيَّاهُمْ لِامْتِنَاعِهِ مِمَّا يُمْكِنُ فِي ذَوَاتِهِمْ وَ لِإِمْكَانٍ مِمَّا يَمْتَنِعُ مِنْهُ وَ لِافْتِرَاقِ الصَّانِعِ مِنَ الْمَصْنُوعِ وَ الْحَادِّ مِنَ الْمَحْدُودِ وَ الرَّبِّ مِنَ الْمَرْبُوبِ
There is neither a time factor for His-azwj existence nor any end-point to His-azwj remaining. Neither can the awarenesses comprehend Him-azwj nor can the veil cover Him-azwj, and the veiling is between Him-azwj and His-azwj creatures. He-azwj Created them for Preventing it from what is possible in their persons and the possibility from what they are prevented from Him-azwj, and for the differentiation between the Maker from the Made, and the Limitless from the limited, and the Lord-azwj from the Nourished.
الْوَاحِدُ بِلَا تَأْوِيلِ عَدَدٍ وَ الْخَالِقُ لَا بِمَعْنَى حَرَكَةٍ وَ الْبَصِيرُ لَا بِأَدَاةٍ وَ السَّمِيعُ لَا بِتَفْرِيقِ آلَةٍ وَ الشَّاهِدُ لَا بِمُمَاسَّةٍ وَ الْبَاطِنُ لَا بِاجْتِنَانٍ وَ الظَّاهِرُ الْبَائِنُ لَا بِتَرَاخِي مَسَافَةٍ
The One, without an explanation of a number, and the Creator, not with a prevention of movement, and the Seeing, not by tools, and the Hearing, not by a separate instrument, the Witness, not by the touching, and the Hidden, not by the covering, and the Manifest, the Remote, not by the lapsing of distance.
أَزَلُهُ نُهْيَةٌ لِمَجَاوِلِ الْأَفْكَارِ وَ دَوَامُهُ رَدْعٌ لِطَامِحَاتِ الْعُقُولِ قَدْ حَسَرَ كُنْهُهُ نَوَافِذَ الْأَبْصَارِ وَ قَمَعَ وُجُودُهُ جَوَائِلَ الْأَوْهَامِ
His-azwj eternality is an end-point for the aims of thought, and His-azwj, and His-azwj Permanence is a determent to the enthusiasms of the intellects. His-azwj being has Blinded the windows of the sights, and His-azwj Existence has Suppressed the wanderings of the imaginations.
فَمَنْ وَصَفَ اللَّهَ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَ مَنْ قَالَ أَيْنَ فَقَدْ غَيَّاهُ وَ مَنْ قَالَ عَلَامَ فَقَدْ أَخْلَى مِنْهُ وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ .
So the one who described Allah-azwj, so he has limited Him-azwj, and the one who limits Him-azwj so he has numbered Him-azwj, and the one who numbers Him-azwj so he has negated His-azwj eternality, and the one who says, ‘where’, so he has ascribed an end-point to Him-azwj, and the one who says, ‘Upon what’, so he has isolated from Him-azwj, and the one who says, ‘In what’, so he has contained Him-azwj’’.[131]
وَ رَوَاهُ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ فَتْحِ بْنِ عَبْدِ اللَّهِ مَوْلَى بَنِي هَاشِمٍ قَالَ كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ ( عليه السلام ) أَسْأَلُهُ عَنْ شَيْءٍ مِنَ التَّوْحِيدِ فَكَتَبَ إِلَيَّ بِخَطِّهِ الْحَمْدُ لِلَّهِ الْمُلْهِمِ عِبَادَهُ حَمْدَهُ .
And Muhammad Bin Al Husayn reported, from Salih Bin Hamza, from Fatah Bin Abdullah, a slave of the Clan of Hashim who said,
‘I wrote to Abu Ibrahim-asws (7th Imam-asws) asking him-asws about something from the Tawheed (Oneness). So he-asws wrote to me in his-asws own handwriting: ‘The Praise is for Allah-azwj, the Inspirer of His-azwj servants to praise Him-azwj’.
وَ ذَكَرَ مِثْلَ مَا رَوَاهُ سَهْلُ بْنُ زِيَادٍ إِلَى قَوْلِهِ وَ قَمَعَ وُجُودُهُ جَوَائِلَ الْأَوْهَامِ ثُمَّ زَادَ فِيهِ أَوَّلُ الدِّيَانَةِ بِهِ مَعْرِفَتُهُ وَ كَمَالُ مَعْرِفَتِهِ تَوْحِيدُهُ وَ كَمَالُ تَوْحِيدِهِ نَفْيُ الصِّفَاتِ عَنْهُ بِشَهَادَةِ كُلِّ صِفَةٍ أَنَّهَا غَيْرُ الْمَوْصُوفِ وَ شَهَادَةِ الْمَوْصُوفِ أَنَّهُ غَيْرُ الصِّفَةِ وَ شَهَادَتِهِمَا جَمِيعاً بِالتَّثْنِيَةِ الْمُمْتَنِعِ مِنْهُ الْأَزَلُ
He (the narrator) mentioned similar to what Sahl Bin Ziyad narrated (Previous Hadeeth), up to his-asws words: ‘and His-azwj Existence has Suppressed the wanderings of the imaginations’. Then there is an increase in it: ‘The first (matter) to make a Religion with is to recognise Him-azwj, and the perfection of His-azwj recognition is His-azwj Tawheed (Oneness), and the perfection of His-azwj Tawheed (Oneness) is the negation of the descriptions from Him-azwj by testifying that every description, it is other than the described, and the testimony of the describer that He-azwj is other than the description, and the two testimonies together with the impossibility of the second from Him-azwj (existing) in the eternity.
فَمَنْ وَصَفَ اللَّهَ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَ مَنْ قَالَ كَيْفَ فَقَدِ اسْتَوْصَفَهُ وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ وَ مَنْ قَالَ عَلَامَ فَقَدْ جَهِلَهُ وَ مَنْ قَالَ أَيْنَ فَقَدْ أَخْلَى مِنْهُ وَ مَنْ قَالَ مَا هُوَ فَقَدْ نَعَتَهُ وَ مَنْ قَالَ إِلَامَ فَقَدْ غَايَاهُ
So the one who describes Allah-azwj, so he has limited Him-azwj, and the one who limits Him-azwj, so he has numbered Him-azwj, and the one who numbers Him-azwj so he has negated His-azwj eternality, and the one who says, ‘How’, so he has described Him-azwj, and the one who says, ‘In what’, so he has contained Him-azwj, and the one who says, ‘Upon what’, so he has been ignorant of Him-azwj, and the one who says, ‘Where’, so he has isolated from Him-azwj, and the one who says, ‘What is He-azwj’, so he has attributed Him-azwj, and the one who says, ‘To what’, so he has given Him-azwj an end-point.
عَالِمٌ إِذْ لَا مَعْلُومَ وَ خَالِقٌ إِذْ لَا مَخْلُوقَ وَ رَبٌّ إِذْ لَا مَرْبُوبَ وَ كَذَلِكَ يُوصَفُ رَبُّنَا وَ فَوْقَ مَا يَصِفُهُ الْوَاصِفُونَ .
He-azwj was a Knower when there was nothing to be known, and a Creator when there was no creation, and a Lord-azwj where there was nothing being Nourished. And that is how our-asws Lord-azwj is described, and He-azwj is Above what the describers are describing Him-azwj as’.[132]
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 ( عليه السلام ) 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
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ahmad Bin Al Nazar, and someone else, from the one who mentioned it, from Amro Bin Sabit, from a man whom he named, from Abu Is’haq,
(It has been narrated) from Al-Haris Al-Awr who said, ‘Amir Al-Momineen-asws addressed (the people) after Al-Asr, and the people were astounded from the Excellency of his-asws description and what he-asws mentioned from the reverence of Allah-azwj, Majestic is His-azwj Majesty’. So I said to Al-Haris, ‘Did you not preserve it?’ He said, ‘I wrote it down’. So he dictated it to us from his book: –
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
The Praise is for Allah-azwj Who will not be dying nor would His-azwj Wonders cease, because He-azwj is in a State of Glory every day from the Initiation of a new creation which had not come into being before. He-azwj does not beget so He-azwj would happen to have an associate in the Might, and is not begotten so He-azwj would happen to be an inheritor, perishable.
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
And the imaginations do not occur upon Him-azwj so a resemblance, an example could be set up, and the visions do not envisage Him-azwj so He-azwj would happen to be after their transformation, in a State. There isn’t an end-point for His-azwj being First nor a limit for His-azwj being Last, nor an end-point. The One-azwj Whom time did not precede, and a period was not before Him-azwj, nor is He-azwj subject to an increase nor a decrease, nor can He-azwj be described by a ‘where’, nor by ‘what’, nor a place.
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
The One-azwj Who is esoteric of the concealed matters and apparent in the intellects with what can be seen in His-azwj creature from the signs of the Regulations which the Prophets-as were asked about Him-azwj. So they-as did not describe Him-azwj by a limit, nor by parts, but they-as described Him-azwj by His-azwj Deeds and Indicated towards him-azwj by His-azwj Signs.
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
There is no capacity in the intellects of the thinkers to deny Him-azwj, because the One-azwj Who Brought into being the skies and the earth, Natured it and whatever is within these, and whatever is in between these, and He-azwj is the Maker of these. So there is no repelling to His-azwj Power Which the creatures can withstand. So there is nothing like Him-azwj. The One-azwj Who Created His-azwj creatures to worship Him-azwj, and Enabled them upon His-azwj obedience with what He-azwj Made to be within them, and Cut-off their excuses with the Proofs-asws. So (it is) about the evidence, he was destroyed the one who was destroyed, and by His-azwj Favour he was Saved the one who was Saved, and for Allah-azwj is the (Giving of) Grace, to Initiate and to Repeat’.
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
Furthermore, Allah-azwj, for Him-azwj is the Praise. He-azwj Began the Praise for Himself-azwj, and Ended the matter of the world and Placed the Hereafter with the Praise for Himself-azwj, so He-azwj Said: “And He-azwj Judges between them with the Truth’, and it is said, ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’. The Praise is for Allah-azwj, the One-azwj Clothed in Greatness without having a body, and the Wearer of the Majesty without having a resemblance, and the Evenly Placed upon the Throne without being subject to a decline, and the Elevated One-azwj over the creatures without being remote from them, nor having any physical contact from Him-azwj to them.
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
There is no limit for Him-azwj to end up to His-azwj limit, nor is there an example for Him-azwj to be recognised by His-azwj example. Humiliated are the ones (non-believers make out as) compulsive besides Him-azwj, and small are the ones who are proud, besides Him-azwj, and the things revere to His-azwj Magnificence, and are obedient to His-azwj Authority and His-azwj Might, and the blinking of the eyes tire from realising Him-azwj, and the imaginations of the creatures fall short below reaching His-azwj Attributes.
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
He-azwj was the First before everything, and there is no ‘before’ for Him-azwj, and the Last after everything, and there is no ‘after’ for Him-azwj. The Manifest upon every thing by the Subjugation of it, and the Witness to the entirety of the places without transferring to these. Neither can the touches touch Him-azwj not can the senses sense Him-azwj. [43:84] And He is That Who is God in the skies and God in the earth; and He is the Wise, the Knowing.
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
He-azwj Mastered whatever He-azwj so Intended from His-azwj creatures, from all of the shapes, not by an example which preceded to it, not did weariness enter upon Him-azwj regarding the creation of what He-azwj Created. For His-azwj Side, He-azwj Began what He-azwj Intended, Beginning it, and Desired whatever He-azwj so Intended, Desiring it upon what He-azwj Intended from the two communities of the Jinn and the people, in order for His-azwj Lordship to be recognised by that, and Enabled His-azwj obedience among them.
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
We praise Him-azwj with the entirety of His-azwj Praises, upon the entirety of His-azwj Bounties, all of them, and we take Him-azwj as a Guide to rightly Guide our affairs, and we seek Refuge with Him-azwj from the evil of our deeds, and we seek His-azwj Forgiveness for the sins which preceded from us, and we testify that there is no god except for Allah-azwj, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-azwj Sent Him-azwj with the Truth as a Prophet-saww, Indicating towards Him-azwj and as a guide to Him-azwj. So He-azwj Guided by him-saww from the straying, and Benefitted us by him-saww from the ignorance.
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
The one who obeys Allah-azwj and His-azwj Rasool-saww, so he has succeeded with a great success, and attained abundant Rewards; and the one who disobeys Allah-azwj and His-azwj Rasool-saww, so he has lost with evident losses and is deserving of the Painful Punishment.
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 .
Therefore, rescue yourselves with what is rightful upon you, from the listening, and obedience, and sincerity of the advice, and the goodly sustenance, and assist upon yourselves by necessitating the straightway, and flee from the abhorrent matters, and give the rights between you, and be collaborating with me-asws, and seize upon the hands of the unjust ones, his foolishness, and enjoin with the goodness and forbid from the evil, and recognise the ones with the merits of their merits. May Allah-azwj Protect us-asws and you all with the Guidance, and may He-azwj Affirm us-asws and you all upon the piety, and I-asws seek Forgiveness for myself-asws and for you all’.[133]
بَابُ النَّوَادِرِ
Chapter 23 – The Miscellaneous
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ ذَكَرَهُ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى كُلُّ شَيْءٍ هالِكٌ إِلَّا وَجْهَهُ فَقَالَ مَا يَقُولُونَ فِيهِ قُلْتُ يَقُولُونَ يَهْلِكُ كُلُّ شَيْءٍ إِلَّا وَجْهَ اللَّهِ فَقَالَ سُبْحَانَ اللَّهِ لَقَدْ قَالُوا قَوْلًا عَظِيماً إِنَّمَا عَنَى بِذَلِكَ وَجْهَ اللَّهِ الَّذِي يُؤْتَى مِنْهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Sayf Bin Ameyra, from the one who mentioned it, from Al Haris Bin Al Mugheira Al Nasry who said,
‘Abu Abdullah-asws was asked about the Words of Allah-azwj Blessed and High [28:88] everything will perish except for His Face. So he-asws said: ‘What are they (people) saying with regards to it?’ I said, ‘They are saying, ‘Everything shall perish except for the Face of Allah-azwj’’. So he-asws said: ‘Glory be to Allah-azwj! They have spoken a grievous speech! But rather, it Means by that the Face (Perspective) of Allah-azwj Which Came from Him-azwj’.[134]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ كُلُّ شَيْءٍ هالِكٌ إِلَّا وَجْهَهُ قَالَ مَنْ أَتَى اللَّهَ بِمَا أُمِرَ بِهِ مِنْ طَاعَةِ مُحَمَّدٍ ( صلى الله عليه وآله ) فَهُوَ الْوَجْهُ الَّذِي لَا يَهْلِكُ وَ كَذَلِكَ قَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [28:88] everything will perish except for His Face. He-asws said: ‘The one who comes to Allah-azwj with what He-azwj Commanded with from being obedient to Muhammad-saww, so it is the Face (Perspective) of Allah-azwj which will not perish, and for that He-azwj Said [4:80] Whoever obeys the Rasool, so he has obeyed Allah’.[135]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَلَّامٍ النَّخَّاسِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ نَحْنُ الْمَثَانِي الَّذِي أَعْطَاهُ اللَّهُ نَبِيَّنَا مُحَمَّداً ( صلى الله عليه وآله ) وَ نَحْنُ وَجْهُ اللَّهِ نَتَقَلَّبُ فِي الْأَرْضِ بَيْنَ أَظْهُرِكُمْ وَ نَحْنُ عَيْنُ اللَّهِ فِي خَلْقِهِ وَ يَدُهُ الْمَبْسُوطَةُ بِالرَّحْمَةِ عَلَى عِبَادِهِ عَرَفَنَا مَنْ عَرَفَنَا وَ جَهِلَنَا مَنْ جَهِلَنَا وَ إِمَامَةَ الْمُتَّقِينَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Sallam Al Nakhhas, from one of our companions,
(It has been narrated) from Abu Ja’far-asws having said: ‘We-asws are ‘الْمَثَانِي’ the double which Allah-azwj Gave to our Prophet Muhammad-saww, and we-asws are the Face of Allah-azwj. We-azwj turn over between you apparently, and we-asws are the Eye of Allah-azwj among His-azwj creatures, and His-azwj Hand Extended with the Mercy upon His-azwj servants. The one who recognised us-asws, recognised us-asws, and the one who is ignorant of us-asws is ignorant of us-asws, and (we-asws are) the Imams-asws of the pious’.[136]
لْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ الْأَسْماءُ الْحُسْنى فَادْعُوهُ بِها قَالَ نَحْنُ وَ اللَّهِ الْأَسْمَاءُ الْحُسْنَى الَّتِي لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ عَمَلًا إِلَّا بِمَعْرِفَتِنَا .
Al Husayn Bin Muhammad Al Ashary and Muhammad Bin Yahya, altogether from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Muawiya Bin Ammar,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [7:180] And Allah’s are the Best Names, therefore call on Him by these. He-asws said: ‘We-asws, by Allah-azwj, are ‘الْأَسْماءُ الْحُسْنى’ the good names which Allah-azwj will not be Accepting the deeds from the servants except (if they are) with our-asws recognition’.[137]
مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْهَيْثَمِ بْنِ عَبْدِ اللَّهِ عَنْ مَرْوَانَ بْنِ صَبَّاحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ خَلَقَنَا فَأَحْسَنَ خَلْقَنَا وَ صَوَّرَنَا فَأَحْسَنَ صُوَرَنَا وَ جَعَلَنَا عَيْنَهُ فِي عِبَادِهِ وَ لِسَانَهُ النَّاطِقَ فِي خَلْقِهِ وَ يَدَهُ الْمَبْسُوطَةَ عَلَى عِبَادِهِ بِالرَّأْفَةِ وَ الرَّحْمَةِ وَ وَجْهَهُ الَّذِي يُؤْتَى مِنْهُ وَ بَابَهُ الَّذِي يَدُلُّ عَلَيْهِ وَ خُزَّانَهُ فِي سَمَائِهِ وَ أَرْضِهِ
Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Al Haysam Bin Abdullah, from Marwan Bin Sabbah who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Created us-asws, so Optimised our-asws creation; and He-azwj Imaged us-asws, so Optimised our-asws images, and Made us-asws to be His-azwj Eye among His-azwj servants, and His-azwj Speaking Tongue among His-azwj creatures, and His-azwj Extended Hand upon His-azwj creatures with the Leniency and the Mercy, and the Face (Perspective) which Came from Him-azwj, and His-azwj Door which He-azwj can be come to, and His-azwj Treasurers in His-azwj sky and His-azwj earth.
بِنَا أَثْمَرَتِ الْأَشْجَارُ وَ أَيْنَعَتِ الثِّمَارُ وَ جَرَتِ الْأَنْهَارُ وَ بِنَا يَنْزِلُ غَيْثُ السَّمَاءِ وَ يَنْبُتُ عُشْبُ الْأَرْضِ وَ بِعِبَادَتِنَا عُبِدَ اللَّهُ وَ لَوْ لَا نَحْنُ مَا عُبِدَ اللَّهُ .
Due to us-asws the trees are bearing fruit and the fruits are ripening, and the rivers are flowing, and due to us-asws descend the rains of the sky and the vegetation of the earth is growing, and due to our-asws worshipping Allah-azwj. And, had it not been for us-asws, Allah-azwj would not be worshipped’.[138]
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,
(It has been narrated) from Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic [43:55] Then when they displeased Us, We Inflicted a retribution on them. So 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 [4:80] Whoever obeys the Rasool, so he has obeyed Allah. And He-azwj Said [48:10] Surely, those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands.
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 recognied, 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’.[139]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَسْوَدَ بْنِ سَعِيدٍ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَأَنْشَأَ يَقُولُ ابْتِدَاءً مِنْهُ مِنْ غَيْرِ أَنْ أَسْأَلَهُ نَحْنُ حُجَّةُ اللَّهِ وَ نَحْنُ بَابُ اللَّهِ وَ نَحْنُ لِسَانُ اللَّهِ وَ نَحْنُ وَجْهُ اللَّهِ وَ نَحْنُ عَيْنُ اللَّهِ فِي خَلْقِهِ وَ نَحْنُ وُلَاةُ أَمْرِ اللَّهِ فِي عِبَادِهِ .
A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Muhammad Bin Humran, from Aswad Bin Saeed who said,
‘I was in the presence of Abu Ja’far-asws, so he-asws initiated saying from without having been questioned: ‘We-asws are the Proof-asws of Allah-azwj, and we-asws are the Door of Allah-azwj, and we-asws are the tongue of Allah-azwj, and we-asws are the Face of Allah-azwj, and we-asws are the eye of Allah-azwj among His-azwj creatures, and we-asws are the Masters of the Command of Allah-azwj among His-azwj servants’.[140]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَسَّانَ الْجَمَّالِ قَالَ حَدَّثَنِي هَاشِمُ بْنُ أَبِي عُمَارَةَ الْجَنْبِيُّ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ أَنَا عَيْنُ اللَّهِ وَ أَنَا يَدُ اللَّهِ وَ أَنَا جَنْبُ اللَّهِ وَ أَنَا بَابُ اللَّهِ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Hassan Al Jammal who said, ‘Hashim Bin Abu Umara Al Junbiyyi narrated to me saying,
‘I heard Amir Al-Momineen-asws saying: ‘I-asws am an eye of Allah-azwj, and I-asws am a Hand of Allah-azwj, and I-asws am a Side of Allah-azwj, and I-asws am a Door of Allah-azwj’.[141]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا حَسْرَتى عَلى ما فَرَّطْتُ فِي جَنْبِ اللَّهِ قَالَ جَنْبُ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَذَلِكَ مَا كَانَ بَعْدَهُ مِنَ الْأَوْصِيَاءِ بِالْمَكَانِ الرَّفِيعِ إِلَى أَنْ يَنْتَهِيَ الْأَمْرُ إِلَى آخِرِهِمْ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie, from Ali Bin Suweyd,
(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws regarding the Words of Allah-azwj Mighty and Majestic [39:56] O regret, for what I wasted regarding the Side of Allah. He-asws said: ‘Side of Allah-azwj, is Amir Al-Momineen-asws, and similar to that are the ones from after him-asws from the successors-asws, with the high place up to the matter ending to the last of them-asws’.[142]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْحَكَمِ وَ إِسْمَاعِيلَ ابْنَيْ حَبِيبٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ بِنَا عُبِدَ اللَّهُ وَ بِنَا عُرِفَ اللَّهُ وَ بِنَا وُحِّدَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ مُحَمَّدٌ حِجَابُ اللَّهِ تَبَارَكَ وَ تَعَالَى .
Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Ali Bin Al Salt, from Al Hakam and Ismail, two sone of Habeeb, from Bureyd Al Ijaly who said,
‘I heard Abu Ja’far-asws saying: ‘Due to us-azwj Allah-azwj is worshipped, and due to us-asws Allah-azwj is recognised, and due to us-asws Allah-azwj the Blessed and High is regarded as One, and Muhammad-saww is a veil of Allah-azwj Blessed and High’.[143]
بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الْوَهَّابِ بْنِ بِشْرٍ عَنْ مُوسَى بْنِ قَادِمٍ عَنْ سُلَيْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما ظَلَمُونا وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ قَالَ إِنَّ اللَّهَ تَعَالَى أَعْظَمُ وَ أَعَزُّ وَ أَجَلُّ وَ أَمْنَعُ مِنْ أَنْ يُظْلَمَ وَ لَكِنَّهُ خَلَطَنَا بِنَفْسِهِ فَجَعَلَ ظُلْمَنَا ظُلْمَهُ وَ وَلَايَتَنَا وَلَايَتَهُ حَيْثُ يَقُولُ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا يَعْنِي الْأَئِمَّةَ مِنَّا ثُمَّ قَالَ فِي مَوْضِعٍ آخَرَ وَ ما ظَلَمُونا وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ ثُمَّ ذَكَرَ مِثْلَهُ .
One of our companions, from Muhammad Bin Abdullah, from Abdul Wahhab Bin Bishr, from Musa Bin Wadam, from Suleyman, from Zurara,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj Might and Majestic [2:57] and they were not unjust to Us but they were unjust to themselves. He-asws said: ‘Allah-azwj the Exalted is Greater, and Mightier, and more Majestic, and more Impregnable than to be oppressed. But, He-azwj Combined us-asws with Himself-azwj, so He-azwj Made our-asws being oppressed as Him-azwj being oppressed, and our-asws friendship as being His-azwj friendship where He-azwj is Saying [5:55] But rather, only Allah is your Guardian and His Rasool and those who believe, Meaning the Imams-asws from us-asws. Then He-azwj Said in another place [2:57] and they were not unjust to Us but they were unjust to themselves’. Then he-asws mentioned similar to that’.[144]
بَابُ الْبَدَاءِ
Chapter 24 – The Changing of Allah-azwj’s Decision (الْبَدَاءِ)
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْءٍ مِثْلِ الْبَدَاءِ
Muhammad Bin Yahya, from Ahmad Bin Ahmad Muhammad Bin Isa, from Al Hajjal, from Abu Is’haq Sa’alba, from Zurara Bin Ayn,
(It has been narrated) from one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj has not been worshipped by anything like The Changing of Allah-azwj’s Decision (الْبَدَاءِ)’.
وَ فِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا عُظِّمَ اللَّهُ بِمِثْلِ الْبَدَاءِ .
And in another report of Ibn Abu Umeyr, from Hisham Bin Salim,
(It has been narrated) from Abu Abdullah-asws (having said): ‘Allah-azwj has not been revered with the likes of The Changing of Allah-azwj’s Decision (الْبَدَاءِ)’.[145]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي هَذِهِ الْآيَةِ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ قَالَ فَقَالَ وَ هَلْ يُمْحَى إِلَّا مَا كَانَ ثَابِتاً وَ هَلْ يُثْبَتُ إِلَّا مَا لَمْ يَكُنْ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Hafs Bin Al Bakhtary and someone else,
(It has been narrated) from Abu Abdullah-asws having said regarding this Verse [13:39] Allah Obliterates whatever He so Desires to and Establishes: ‘And does He-azwj Obliterate except what was (previously) Established, and does He-azwj Establish except what had not occurred?[146]
عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَ خِصَالٍ الْإِقْرَارَ لَهُ بِالْعُبُودِيَّةِ وَ خَلْعَ الْأَنْدَادِ وَ أَنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ .
Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj did not Send a Prophet-as until He-azwj Took three characteristics to be upon him-as – The acknowledgement to Him-azwj of His-azwj Lordship, and Keeping away from the idols, and that Allah-azwj Brings forwards whatever He-azwj so Desires to, and Delays whatever He-azwj so Desires to’.[147]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ قَالَ هُمَا أَجَلَانِ أَجَلٌ مَحْتُومٌ وَ أَجَلٌ مَوْقُوفٌ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Humran,
(It has been narrated) from Abu Ja’far-asws, said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic [6:2] then He Decreed a term; and there is a term Named with Him. He-asws said: ‘These are two terms – A Determined term and a suspended term’.[148]
أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَعَالَى أَ وَ لَمْ يَرَ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً قَالَ فَقَالَ لَا مُقَدَّراً وَ لَا مُكَوَّناً
Ahmad Bin Mihran, from Abdul Azeem Bin Abdullah Al Hasanni, from Ali Bin Asbat, from Khalaf Bin Hammad, from Ibn Muskan, from Malik Al Juhny who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj the Exalted [19:67] Or does not the human being remember that We Created him before, when he was nothing? So he-asws said: ‘Neither Measured nor Configured’.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِهِ هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً فَقَالَ كَانَ مُقَدَّراً غَيْرَ مَذْكُورٍ .
He (the narrator) said, ‘And I asked him-asws about His-azwj Words [76:1] There surely came over the human being a period of time when he had not become a thing worthy of mention. So he-asws said: ‘Ordained without being Mentioned’.[149]
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عِنْدَ اللَّهِ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ
Muhammad Bin Ismail, from Al Fazl Bin Shazaqn, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar who said,
‘I heard Abu Ja’far-asws saying: ‘The Knowledge is of (two types of) knowledge – A Knowledge Treasured with Allah-azwj, not having Notified to anyone from His-azwj creatures, and a Knowledge He-azwj Taught His-azwj Angels, and His-azwj Rasools-as.
فَمَا عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ سَيَكُونُ لَا يُكَذِّبُ نَفْسَهُ وَ لَا مَلَائِكَتَهُ وَ لَا رُسُلَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ .
So, as for what He-azwj Taught His-azwj Angels and His-azwj Rasools-as, so it is going to happen. Neither did He-azwj Lie Himself-azwj, nor did His-azwj Angels, nor did His-azwj Rasools-as; and the Knowledge which is Treasured with Him-azwj, He-azwj Brings forwards from it whatever He-azwj so Desires to, and Delays from it whatever He-azwj so Desires to, and He-azwj Affirms whatever He-azwj so Desires to’.[150]
وَ بِهَذَا الْإِسْنَادِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مِنَ الْأُمُورِ أُمُورٌ مَوْقُوفَةٌ عِنْدَ اللَّهِ يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهَا مَا يَشَاءُ .
And, by this chain, from Hammad, from Rabie, from Al Fuzayl who said,
‘I heard Abu Ja’far-asws saying: ‘From the matters is a matter suspended in the Presence of Allah-azwj. He-azwj Brings forward from these whatever He-azwj so Desires to, and Delays from these whatever He-azwj so Desires to’.[151]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ مَكْنُونٌ مَخْزُونٌ لَا يَعْلَمُهُ إِلَّا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ وَ أَنْبِيَاءَهُ فَنَحْنُ نَعْلَمُهُ .
A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at, from Abu Baseer, and Wuheyb Bin Hafs, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘For Allah-azwj there are two (types of) Knowledge – a Knowledge Concealed, Treasured, none know it except for Him-azwj. From that is the occurrence of the Changing of Allah-azwj’s Decision; and a Knowledge Taught to His-azwj Angels and His-azwj Rasools-as, and His-azwj Prophets. So we-asws know it’.[152]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَدَا لِلَّهِ فِي شَيْءٍ إِلَّا كَانَ فِي عِلْمِهِ قَبْلَ أَنْ يَبْدُوَ لَهُ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj did not Change (His-azwj Decision) regarding anything except that it was always in His-azwj Knowledge before that He-azwj would be Changing it’.[153]
عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ الْجُهَنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَمْ يَبْدُ لَهُ مِنْ جَهْلٍ .
From him, from Ahmad, from Al Hassan Bin Ali Bin Fazzal, from Dawood Bin Farqad, from Amro Bin Usman Al Juhny,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj, (His-azwj Decision) does not change for Him-azwj due to ignorance’.[154]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَكُونُ الْيَوْمَ شَيْءٌ لَمْ يَكُنْ فِي عِلْمِ اللَّهِ بِالْأَمْسِ قَالَ لَا مَنْ قَالَ هَذَا فَأَخْزَاهُ اللَّهُ قُلْتُ أَ رَأَيْتَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ فِي عِلْمِ اللَّهِ قَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ .
Ali Bin Ibrahim, fromMuhammad Bin Isa, from Yunus, from Mansour Bin Hazim who said,
‘I asked Abu Abdullah-asws, ‘Would something happen today which did not happen to be in the Knowledge of Allah-azwj yesterday?’ He-asws said: ‘No. The one who says this, so Allah-azwj would Disgrace him’. I said, ‘What is your-asws view of what has happened, and what is going to happen up to the Day of Judgment. Isn’t it in the Knowledge of Allah-azwj?’ He-asws said: ‘But, (even) before He-azwj Created the creatures’.[155]
عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَوْ عَلِمَ النَّاسُ مَا فِي الْقَوْلِ بِالْبَدَاءِ مِنَ الْأَجْرِ مَا فَتَرُوا عَنِ الْكَلَامِ فِيهِ .
Ali Bin Muhammad, from Yunus, from Malik Al Juhny who said,
‘I heard Abu Abdullah-asws saying: ‘If the people knew what Recompense would be in the speech with The Changing of Allah-azwj’s Decision (الْبَدَاءِ), they would not languish from the speaking with regards to it’.[156]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكُوفِيِّ أَخِي يَحْيَى عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا تَنَبَّأَ نَبِيٌّ قَطُّ حَتَّى يُقِرَّ لِلَّهِ بِخَمْسِ خِصَالٍ بِالْبَدَاءِ وَ الْمَشِيئَةِ وَ السُّجُودِ وَ الْعُبُودِيَّةِ وَ الطَّاعَةِ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Muhammad Bin Amro Al Kufy, a brother of Yahya, from Murazim Bin Hakeym who said,
‘I heard Abu Abdullah-asws saying: ‘No Prophet-saww was Granted Prophet-hood at all until he-as acknowled to Allah-azwj with five characteristics – The Changing of Allah-azwj’s Decision (الْبَدَاءِ), and the Desire, and the Prostrations, and the servitude, and the obedience’.[157]
وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ جَهْمِ بْنِ أَبِي جَهْمَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَخْبَرَ مُحَمَّداً ( صلى الله عليه وآله ) بِمَا كَانَ مُنْذُ كَانَتِ الدُّنْيَا وَ بِمَا يَكُونُ إِلَى انْقِضَاءِ الدُّنْيَا وَ أَخْبَرَهُ بِالْمَحْتُومِ مِنْ ذَلِكَ وَ اسْتَثْنَى عَلَيْهِ فِيمَا سِوَاهُ .
And by this chain, from Ahmad Bin Muhammad, from Ja’far Bin Muhammad, from Yunus, from Jahm Bin Abu Jahma, from the one who narrated it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Informed Muhammad-saww with whatever had happened since the coming into being of the world, and with whatever was going to happen up to the expiry of the world, and Informed him-saww with the Ordained (matters) from that, and Excluded upon him-saww with regards to what was besides it’.[158]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ مَا بَعَثَ اللَّهُ نَبِيّاً قَطُّ إِلَّا بِتَحْرِيمِ الْخَمْرِ وَ أَنْ يُقِرَّ لِلَّهِ بِالْبَدَاءِ .
Ali Bin Ibrahim, from his father, from al Rayyan Bin Al Salt who said,
‘I heard Al-Reza-asws saying: ‘Allah-azwj did not Send a Prophet-as at all except with the Prohibition of the wine and that he-as acknowledges to Allah-azwj with the Changing of Allah-azwj’s Decision (الْبَدَاءِ)’.[159]
الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ سُئِلَ الْعَالِمُ ( عليه السلام ) كَيْفَ عِلْمُ اللَّهِ قَالَ عَلِمَ وَ شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى وَ أَمْضَى فَأَمْضَى مَا قَضَى وَ قَضَى مَا قَدَّرَ وَ قَدَّرَ مَا أَرَادَ فَبِعِلْمِهِ كَانَتِ الْمَشِيئَةُ وَ بِمَشِيئَتِهِ كَانَتِ الْإِرَادَةُ وَ بِإِرَادَتِهِ كَانَ التَّقْدِيرُ وَ بِتَقْدِيرِهِ كَانَ الْقَضَاءُ وَ بِقَضَائِهِ كَانَ الْإِمْضَاءُ
Al Husayn Bin Muhammad, from Moalla Bin Muhammad who said,
‘The Knowledgeable one-asws was asked, ‘How does Allah-azwj Know?’ He-asws said: ‘He-azwj Knows, and Desires, and Intends, and Determines, and Ordains, and Accomplishes. So He-azwj Accomplishes what He-azwj Ordains, and Ordains what He-azwj Determines, and Determines what He-azwj Intends. So, in His-azwj Knowledge was the Desire, and in His-azwj Desire was the Intention, and in His-azwj Intention was the Pre-Determination, and in His-azwj Pre-determination was the Ordainment, and in His-azwj Ordainment was the Accomplishment.
وَ الْعِلْمُ مُتَقَدِّمٌ عَلَى الْمَشِيئَةِ وَ الْمَشِيئَةُ ثَانِيَةٌ وَ الْإِرَادَةُ ثَالِثَةٌ وَ التَّقْدِيرُ وَاقِعٌ عَلَى الْقَضَاءِ بِالْإِمْضَاءِ
And the Knowledge was precedent upon the Desire, and the Desire is second, and the Intention is third, and the Pre-determination occurs upon the Ordainment by the Accomplishment.
فَلِلَّهِ تَبَارَكَ وَ تَعَالَى الْبَدَاءُ فِيمَا عَلِمَ مَتَى شَاءَ وَ فِيمَا أَرَادَ لِتَقْدِيرِ الْأَشْيَاءِ فَإِذَا وَقَعَ الْقَضَاءُ بِالْإِمْضَاءِ فَلَا بَدَاءَ فَالْعِلْمُ فِي الْمَعْلُومِ قَبْلَ كَوْنِهِ وَ الْمَشِيئَةُ فِي الْمُنْشَإِ قَبْلَ عَيْنِهِ وَ الْإِرَادَةُ فِي الْمُرَادِ قَبْلَ قِيَامِهِ وَ التَّقْدِيرُ لِهَذِهِ الْمَعْلُومَاتِ قَبْلَ تَفْصِيلِهَا وَ تَوْصِيلِهَا عِيَاناً وَ وَقْتاً
Thus, for Allah-azwj Blessed and High is the Change of Allah-azwj’s Decision (الْبَدَاءُ) with regards to what He-azwj Knows when He-azwj Desires. Regarding what He-azwj Intends for the Pre-determination of the things, so there is no Change in the Decision. Thus the knowledge regarding the known is before its coming into being, and the Desire regarding the desired is before its reality, and the Intention regarding the intended is before its establishment, and the Determination of these information is before it detail and it’s arriving into visibility and time.
وَ الْقَضَاءُ بِالْإِمْضَاءِ هُوَ الْمُبْرَمُ مِنَ الْمَفْعُولَاتِ ذَوَاتِ الْأَجْسَامِ الْمُدْرَكَاتِ بِالْحَوَاسِّ مِنْ ذَوِي لَوْنٍ وَ رِيحٍ وَ وَزْنٍ وَ كَيْلٍ وَ مَا دَبَّ وَ دَرَجَ مِنْ إِنْسٍ وَ جِنٍّ وَ طَيْرٍ وَ سِبَاعٍ وَ غَيْرِ ذَلِكَ مِمَّا يُدْرَكُ بِالْحَوَاسِّ
And the Ordainment is by the Accomplishment, the conclusion from the deeds with the embodiments which can be felt by the sensory perception from the ones with the colours, and smell, and weight, and measurement, and what creeps and crawls from the humans, and Jinn, and birds, and wild animals and other than that from what can be felt by the sensory perceptions.
فَلِلَّهِ تَبَارَكَ وَ تَعَالَى فِيهِ الْبَدَاءُ مِمَّا لَا عَيْنَ لَهُ فَإِذَا وَقَعَ الْعَيْنُ الْمَفْهُومُ الْمُدْرَكُ فَلَا بَدَاءَ وَ اللَّهُ يَفْعَلُ مَا يَشَاءُ
So, for the Blessed and High there is the Change of Decision (الْبَدَاءُ) in it from what there is no physical reality to it. So when the physical reality occurs, the concept of the sensed, so there is no Change of Decision (الْبَدَاءُ), and Allah-azwj Does whatever He-azwj so Desires to.
فَبِالْعِلْمِ عَلِمَ الْأَشْيَاءَ قَبْلَ كَوْنِهَا وَ بِالْمَشِيئَةِ عَرَّفَ صِفَاتِهَا وَ حُدُودَهَا وَ أَنْشَأَهَا قَبْلَ إِظْهَارِهَا وَ بِالْإِرَادَةِ مَيَّزَ أَنْفُسَهَا فِي أَلْوَانِهَا وَ صِفَاتِهَا وَ بِالتَّقْدِيرِ قَدَّرَ أَقْوَاتَهَا وَ عَرَّفَ أَوَّلَهَا وَ آخِرَهَا وَ بِالْقَضَاءِ أَبَانَ لِلنَّاسِ أَمَاكِنَهَا وَ دَلَّهُمْ عَلَيْهَا وَ بِالْإِمْضَاءِ شَرَحَ عِلَلَهَا وَ أَبَانَ أَمْرَهَا
So by the Knowledge, the things are known before their coming into being; and by the Desire are recognised their qualities, and their limits, and He-azwj Established these before their manifestations; and by the Intention He-azwj Distinguished their selves with regards to their colours and their qualities; and by the Determination Measured out their strengths, and Recognised their beginnings, and their endings; and by the Ordainment, He-azwj Clarified to the people of their places and Indicated upon these; and by the Accomplishment, Explained their reasons, and Clarified their matters.
وَ ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ .
And that is the Determination of the Mighty, the Wise.[160]
باب فِي أَنَّهُ لَا يَكُونُ شَيْءٌ فِي السَّمَاءِ وَ الْأَرْضِ إِلَّا بِسَبْعَةٍ
Chapter 25 – Regarding that there is nothing coming into being in the skies and the earth except with seven (characteristics)
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ وَ عَبْدِ اللَّهِ بْنِ مُسْكَانَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا يَكُونُ شَيْءٌ فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ إِلَّا بِهَذِهِ الْخِصَالِ السَّبْعِ بِمَشِيئَةٍ وَ إِرَادَةٍ وَ قَدَرٍ وَ قَضَاءٍ وَ إِذْنٍ وَ كِتَابٍ وَ أَجَلٍ فَمَنْ زَعَمَ أَنَّهُ يَقْدِرُ عَلَى نَقْضِ وَاحِدَةٍ فَقَدْ كَفَرَ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeer and Muhammad Bin Khalid, altogether from Fazalat Bin Ayoub, from Muhammad Bin Umara, from Hareyz Bin Abdullah and Abdullah Bin Muskan, altogether,
(It has been narrated) from Abu Abdullah-asws having said: ‘There does not coming into being anything in the earth nor in the sky except with these seven characteristics – By (Allah-azwj’s) Desire, and (Allah-azwj’s) Intention, and (Allah-azwj’s) Determination, and (Allah-azwj’s) Ordainment, and (Allah-azwj’s) Permission, and the (Allah-azwj’s) Writing (Decreeing), and (Allah-azwj’s) Term. So the one who claims that he has power (ability) upon violating one (of these), so he has disbelieved’.
وَ رَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ وَ ابْنِ مُسْكَانَ مِثْلَهُ .
And Ali Bin Ibrahim reported, from his father, from Muhammad Bin Hafs, from Muhammad Bin Umara, from HAreyz, from Abdullah and Ibn Muskan – similar to it.[161]
وَ رَوَاهُ أَيْضاً عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ زَكَرِيَّا بْنِ عِمْرَانَ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَكُونُ شَيْءٌ فِي السَّمَاوَاتِ وَ لَا فِي الْأَرْضِ إِلَّا بِسَبْعٍ بِقَضَاءٍ وَ قَدَرٍ وَ إِرَادَةٍ وَ مَشِيئَةٍ وَ كِتَابٍ وَ أَجَلٍ وَ إِذْنٍ فَمَنْ زَعَمَ غَيْرَ هَذَا فَقَدْ كَذَبَ عَلَى اللَّهِ أَوْ رَدَّ عَلَى اللَّهِ عَزَّ وَ جَلَّ .
And he (Ali Bin Ibrahim) reported from his father as weel, from Muhammad Bin Khalid, from Zakariyya Bin Imran,
(It has been narrated) from Abu Al-Hassan Musa-asws Bin Ja’far-asws having said: ‘Nothing comes into being in the skies nor in the earth except by seven – By (Allah-azwj’s) Ordainment, and (Allah-azwj’s) Determination, and (Allah-azwj’s) Intention, and (Allah-azwj’s) Desire, and (Allah-azwj’s) Writing (Decreeing), and (Allah-azwj’s) Term and Permission. So the one who claims other than this, so he has lied against Allah-azwj or rejected upon Allah-azwj Mighty and Majestic’.[162]
بَابُ الْمَشِيئَةِ وَ الْإِرَادَةِ
Chapter 26 – The Desire and the Intention
عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَكُونُ شَيْءٌ إِلَّا مَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى قُلْتُ مَا مَعْنَى شَاءَ قَالَ ابْتِدَاءُ الْفِعْلِ قُلْتُ مَا مَعْنَى قَدَّرَ قَالَ تَقْدِيرُ الشَّيْءِ مِنْ طُولِهِ وَ عَرْضِهِ قُلْتُ مَا مَعْنَى قَضَى قَالَ إِذَا قَضَى أَمْضَاهُ فَذَلِكَ الَّذِي لَا مَرَدَّ لَهُ .
Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Suleyman Al Dalaymi, from Ali Bin Ibrahim Al Hashimy who said,
‘I heard Abu Al-Hassan Musa-asws Bin Ja’far-asws saying: ‘Nothing comes into being except what Allah-azwj so Desires, and Intends, and Determines, and Ordains’. I said, ‘What is the meaning of Desire?’ He-asws said: ‘Initiating the deed’. I said, ‘What is the meaning of determination?’ He-asws said: ‘Determining the things, from its length, and its width’. I said, ‘What is the meaning of Ordaining?’ He-asws said: ‘When it is Ordained, it is accomplished. So that is which, there is no averting for it’.[163]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى قَالَ نَعَمْ قُلْتُ وَ أَحَبَّ قَالَ لَا قُلْتُ وَ كَيْفَ شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى وَ لَمْ يُحِبَّ قَالَ هَكَذَا خَرَجَ إِلَيْنَا .
Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Aban, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘(He-azwj) ‘شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى’ Desires, and Intends, and Determines and Ordains?’ He-asws said: ‘Yes’. I said, ‘And He-azwj Loves?’ He-asws said: ‘No’. I said, ‘And how does He-azwj Desires, and Intends, and Determines, and Ordains, and He-azwj does not Love?’ He-asws said: ‘This is how it has come out to us-asws’.[164]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَمَرَ اللَّهُ وَ لَمْ يَشَأْ وَ شَاءَ وَ لَمْ يَأْمُرْ أَمَرَ إِبْلِيسَ أَنْ يَسْجُدَ لآِدَمَ وَ شَاءَ أَنْ لَا يَسْجُدَ وَ لَوْ شَاءَ لَسَجَدَ وَ نَهَى آدَمَ عَنْ أَكْلِ الشَّجَرَةِ وَ شَاءَ أَنْ يَأْكُلَ مِنْهَا وَ لَوْ لَمْ يَشَأْ لَمْ يَأْكُلْ .
Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Wasil Bin Suleyman, from Abdullah Bin Sinan,
(It has been narrated) from Abu Abdullah-asws, said, ‘I heard him-asws saying: ‘Allah-azwj Commands and does not Desire, and Desires and does not Command. He-azwj Commanded Iblees-la that he-la should prostrate to Adam-as and Desired that he-la does not prostrate, and had He-azwj Desired so, he-la would have prostrated; and He-azwj Forbade Adam-as from eating from the tree, and Desired that he-as eats from eat, and had He-azwj not Desired so, he-as would not have eaten’.[165]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ إِرَادَتَيْنِ وَ مَشِيئَتَيْنِ إِرَادَةَ حَتْمٍ وَ إِرَادَةَ عَزْمٍ يَنْهَى وَ هُوَ يَشَاءُ وَ يَأْمُرُ وَ هُوَ لَا يَشَاءُ أَ وَ مَا رَأَيْتَ أَنَّهُ نَهَى آدَمَ وَ زَوْجَتَهُ أَنْ يَأْكُلَا مِنَ الشَّجَرَةِ وَ شَاءَ ذَلِكَ وَ لَوْ لَمْ يَشَأْ أَنْ يَأْكُلَا لَمَا غَلَبَتْ مَشِيئَتُهُمَا مَشِيئَةَ اللَّهِ تَعَالَى
Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Al Hamadany and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether, from Al Fatah Bin Yazeed Al Jurjany,
(It has been narrated) from Abu Al-Hassan-asws having said: ‘For Allah-azwj there are two Intentions and two Desires – an Absolute Intention and a Determined Intention. He-azwj Forbids while He-azwj Desires, and He-azwj Commands while He-azwj does not Desire. Or did you not see that He-azwj Forbade Adam-as and his-as wife-as from eating from the tree, and He-azwj Desired that, and had He-azwj not Desired that they-as both eat, their-as both desires would not have prevailed over the Desire of Allah-azwj the Exalted.
وَ أَمَرَ إِبْرَاهِيمَ أَنْ يَذْبَحَ إِسْحَاقَ وَ لَمْ يَشَأْ أَنْ يَذْبَحَهُ وَ لَوْ شَاءَ لَمَا غَلَبَتْ مَشِيئَةُ إِبْرَاهِيمَ مَشِيئَةَ اللَّهِ تَعَالَى .
And He-azwj Commanded Ibrahim-as that he-as slaughers Is’haq-as (Ismail-as) and did not Desire that he-as slaughters him-as. And had He-azwj so Desired, the desire of Ibrahim-as would not have prevailed over the Desire of Allah-azwj the Exalted’.[166]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ شَاءَ وَ أَرَادَ وَ لَمْ يُحِبَّ وَ لَمْ يَرْضَ شَاءَ أَنْ لَا يَكُونَ شَيْءٌ إِلَّا بِعِلْمِهِ وَ أَرَادَ مِثْلَ ذَلِكَ وَ لَمْ يُحِبَّ أَنْ يُقَالَ ثَالِثُ ثَلَاثَةٍ وَ لَمْ يَرْضَ لِعِبَادِهِ الْكُفْرَ .
Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Dorost Bin Abu Mansour, from Fuzayl Bin Yasaar who said,
‘I heard Abu Abdullah-asws saying: ‘He-azwj Desires and Intends, and He-azwj does not Love and does not get Pleased. He-azwj Desires that a thing does not come into being except in His-azwj Knowledge, and He-azwj Intends similar to that, and He-azwj does not Love for it to said He-azwj is third of three, and is not Pleased of the disbelief for His-azwj servants’.[167]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ اللَّهُ يَا ابْنَ آدَمَ بِمَشِيئَتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ لِنَفْسِكَ مَا تَشَاءُ وَ بِقُوَّتِي أَدَّيْتَ فَرَائِضِي وَ بِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي جَعَلْتُكَ سَمِيعاً بَصِيراً قَوِيّاً مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَ مَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَ ذَاكَ أَنِّي أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي وَ ذَاكَ أَنَّنِي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْأَلُونَ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘Allah-azwj Said: “O son of Adam-as! By My-azwj Desire you came into being. You desire for your own self whatever you so desire; and by My-azwj Strength you are fulfilling My-azwj Obligations, and by My-azwj Favour I-azwj Given you the Strength (so you may) disobey My-azwj. I-azwj Made you to be hearing, seeing, strong. Whatever you attain from a goodness, so (it is) from Allah-azwj, and whatever you attain from evil, so it is from yourself, and that is because I-azwj am closer with your good deeds than you are, and you are closer with your evil deeds than I-azwj am, and that I-azwj will not be Questioned about what I-azwj Do, but they would be questioned’.[168]
بَابُ الِابْتِلَاءِ وَ الِاخْتِبَارِ
Chapter 27 – The Trial and the Testing
عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ قَبْضٍ وَ لَا بَسْطٍ إِلَّا وَ لِلَّهِ فِيهِ مَشِيئَةٌ وَ قَضَاءٌ وَ ابْتِلَاءٌ .
Ali Bin Ibrahim Bin Hashim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Hamza Bin Muhammad Al Tayyar,
(It has been narrated) from Abu Abdullah-asws having said: ‘There is no constriction (of sustenance) nor an extension (of sustenance) except for Allah-azwj therein is a Desire, and Ordainment, and a Trial’.[169]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ لَيْسَ شَيْءٌ فِيهِ قَبْضٌ أَوْ بَسْطٌ مِمَّا أَمَرَ اللَّهُ بِهِ أَوْ نَهَى عَنْهُ إِلَّا وَ فِيهِ لِلَّهِ عَزَّ وَ جَلَّ ابْتِلَاءٌ وَ قَضَاءٌ .
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Hamza Bin Muhammad Al Tayyar,
(It has been narrated) from Abu Abdullah-asws havin said: ‘There is nothing wherein is either a constriction or an extension from what Allah-azwj Commanded with or Forbade from, except therein, for Allah-azwj Mighty and Majestic, is a Trial and an Ordainment’.[170]
بَابُ السَّعَادَةِ وَ الشَّقَاءِ
Chapter 28 – The Happiness and the Misery
مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ السَّعَادَةَ وَ الشَّقَاءَ قَبْلَ أَنْ يَخْلُقَ خَلْقَهُ فَمَنْ خَلَقَهُ اللَّهُ سَعِيداً لَمْ يُبْغِضْهُ أَبَداً وَ إِنْ عَمِلَ شَرّاً أَبْغَضَ عَمَلَهُ وَ لَمْ يُبْغِضْهُ
Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Safwan Bin Yahya, from Mansour Bin Hazim,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Created ‘السَّعَادَةَ وَ الشَّقَاءَ’ the happiness and the misery before He-azwj Created His-azwj creatures. So the one whom Allah-azwj Created as happy, He-azwj would not Hate him ever, and even if he performs evil deeds. He-azwj would Hate his deed, and would not Hate him.
وَ إِنْ كَانَ شَقِيّاً لَمْ يُحِبَّهُ أَبَداً وَ إِنْ عَمِلَ صَالِحاً أَحَبَّ عَمَلَهُ وَ أَبْغَضَهُ لِمَا يَصِيرُ إِلَيْهِ فَإِذَا أَحَبَّ اللَّهُ شَيْئاً لَمْ يُبْغِضْهُ أَبَداً وَ إِذَا أَبْغَضَ شَيْئاً لَمْ يُحِبَّهُ أَبَداً .
And if he was (Created) ‘شَقِيّاً’ miserable, He-azwj would not Love him ever, and even if performed righteous deeds. He-azwj would Love his deed and Hate him due to what he would be coming to. So when Allah-azwj Loves something, He-azwj would not Hate it, ever, and when He-azwj Hates a thing, He-azwj would not Love it, ever’.[171]
عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ قَالَ كُنْتُ بَيْنَ يَدَيْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَالِساً وَ قَدْ سَأَلَهُ سَائِلٌ فَقَالَ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ مِنْ أَيْنَ لَحِقَ الشَّقَاءُ أَهْلَ الْمَعْصِيَةِ حَتَّى حَكَمَ اللَّهُ لَهُمْ فِي عِلْمِهِ بِالْعَذَابِ عَلَى عَمَلِهِمْ
Ali Bin Muhammad, raising it, from Shuayb Al Aqarquqy, from Abu Baseer who said,
‘I was seated in front of Abu Abdullah-asws and a questioner asked saying, ‘May I be sacrificed for you-asws, O son-asws of Rasool-Allah-saww! From where did the misery come upon the people of disobedience until Allah-azwj Decided for them in His-azwj Knowledge with the Punishment upon their deeds?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّهَا السَّائِلُ حُكْمُ اللَّهِ عَزَّ وَ جَلَّ لَا يَقُومُ لَهُ أَحَدٌ مِنْ خَلْقِهِ بِحَقِّهِ فَلَمَّا حَكَمَ بِذَلِكَ وَهَبَ لِأَهْلِ مَحَبَّتِهِ الْقُوَّةَ عَلَى مَعْرِفَتِهِ وَ وَضَعَ عَنْهُمْ ثِقْلَ الْعَمَلِ بِحَقِيقَةِ مَا هُمْ أَهْلُهُ
So Abu Abdullah-asws said: ‘O you questioner! A Decision of Allah-azwj Mighty and Majestic is such that no one from His-azwj creatures can stand up to it by his right. So when Allah-azwj Decided with that, Endowed for the people of His-azwj Love, the strength upon recognising Him-azwj and Staved off from them the weight of the deeds by a reality for what they are rightful of.
وَ وَهَبَ لِأَهْلِ الْمَعْصِيَةِ الْقُوَّةَ عَلَى مَعْصِيَتِهِمْ لِسَبْقِ عِلْمِهِ فِيهِمْ وَ مَنَعَهُمْ إِطَاقَةَ الْقَبُولِ مِنْهُ فَوَافَقُوا مَا سَبَقَ لَهُمْ فِي عِلْمِهِ وَ لَمْ يَقْدِرُوا أَنْ يَأْتُوا حَالًا تُنْجِيهِمْ مِنْ عَذَابِهِ لِأَنَّ عِلْمَهُ أَوْلَى بِحَقِيقَةِ التَّصْدِيقِ وَ هُوَ مَعْنَى شَاءَ مَا شَاءَ وَ هُوَ سِرُّهُ .
And He-azwj Endowed to the people of the disobedience, the strength upon their disobedience due to the precedence of His-azwj Knowledge regarding them, and He-azwj Prevented from them the tolerance of the acceptance. So they harmonised themselves what preceded for them in His-azwj Knowledge and they have no ability that they should come to a state which would save them from His-azwj Punishment, because His-azwj Knowledge is closer with the realities of the ratification. And it is what is meant by, ‘He-azwj Desired’, and ‘What He-azwj so Desires’, it is His-azwj Secret’ (Beyond one’s comprehension).[172]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُعَلَّى بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ يُسْلَكُ بِالسَّعِيدِ فِي طَرِيقِ الْأَشْقِيَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ السَّعَادَةُ وَ قَدْ يُسْلَكُ بِالشَّقِيِّ فِي طَرِيقِ السُّعَدَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ الشَّقَاءُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Moalla Bin Usman, from Ali Bin Hanzala,
(It has been narrated) from Abu Abdullah-asws having said: ‘The happy one is made to travel in a path of the miserable until the people are saying, ‘How he resembles with them’. But, he is (not) from them. Then the happiness rectifies him. And, the miserable one is made to be on the path of the happy ones until the people are saying, ‘How he resembles with them’. But, he is (not) from them. Then the misery rectifies him.
إِنَّ مَنْ كَتَبَهُ اللَّهُ سَعِيداً وَ إِنْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلَّا فُوَاقُ نَاقَةٍ خَتَمَ لَهُ بِالسَّعَادَةِ .
Verily, the one whom Allah-azwj has Written (Decreed) as happy, and even if he does not remain except (a duration of) milking a she-camel, Allah-azwj would End it for him with the happiness’.[173]
[1] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 2 H 1
[2] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 2 H 2
[3] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 2 H 3
[4] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 2 H 4
[5] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 2 H 5
[6] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 2 H 6
[7] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 2 H 7
[8] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 3 H 1
[9] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 3 H 2
[10] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 3 H 3
[11] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 4 H 1
[12] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 4 H 2
[13] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 4 H 3
[14] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 5 H 1
[15] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 5 H 2
[16] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 5 H 3
[17] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 1
[18] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 2
[19] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 3
[20] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 4
[21] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 5
[22] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 6
[23] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 7
[24] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 6 H 8
[25] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 7 H 1
[26] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 7 H 2
[27] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 7 H 3
[28] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 7 H 4
[29] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 1
[30] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 2
[31] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 3
[32] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 4
[33] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 5
[34] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 6
[35] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 7
[36] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 8
[37] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 9
[38] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 8 H 10
[39] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 1
[40] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 2
[41] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 3
[42] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 4
[43] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 5
[44] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 6
[45] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 7
[46] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 8
[47] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 9
[48] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 10
[49] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 11
[50] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 9 H 12
[51] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 1
[52] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 2
[53] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 3
[54] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 4
[55] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 5
[56] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 6
[57] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 7
[58] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 8
[59] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 9
[60] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 10
[61] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 11
[62] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 10 H 12
[63] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 1
[64] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 2
[65] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 3
[66] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 4
[67] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 5
[68] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 6
[69] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 7
[70] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 11 H 8
[71] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 12 H 1
[72] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 12 H 2
[73] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 12 H 3
[74] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 12 H 4
[75] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 12 H 5
[76] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 12 H 6
[77] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 13 H 1
[78] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 13 H 2
[79] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 14 H 1
[80] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 14 H 2
[81] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 14 H 3
[82] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 14 H 4
[83] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 14 H 5
[84] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 14 H 6
[85] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 14 H 7
[86] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 15 H 1
[87] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 15 H 2
[88] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 15 H 3
[89] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 15 H 4
[90] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 1
[91] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 2
[92] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 3
[93] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 4
[94] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 5
[95] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 6
[96] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 7
[97] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 8
[98] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 9
[99] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 10
[100] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 11
[101] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 16 H 12
[102] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 17 H 1
[103] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 17 H 2
[104] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 18 H 1
[105] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 18 H 2
[106] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 1
[107] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 2
[108] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 3
[109] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 4
[110] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 5
[111] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 6
[112] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 7
[113] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 8
[114] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 9
[115] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 19 H 10
[116] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 20 H 1
[117] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 20 H 2
[118] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 20 H 3
[119] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 20 H 4
[120] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 20 H 5
[121] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 20 H 6
[122] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 20 H 7
[123] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 21 H 1
[124] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 21 H 2
[125] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 21 H 3
[126] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 21 H 4
[127] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 1
[128] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 2
[129] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 3
[130] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 4
[131] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 5
[132] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 6
[133] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 22 H 7
[134] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 1
[135] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 2
[136] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 3
[137] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 4
[138] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 5
[139] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 6
[140] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 7
[141] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 8
[142] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 9
[143] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 10
[144] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 23 H 11
[145] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 1
[146] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 2
[147] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 3
[148] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 4
[149] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 5
[150] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 6
[151] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 7
[152] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 8
[153] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 9
[154] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 10
[155] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 11
[156] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 12
[157] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 13
[158] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 14
[159] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 15
[160] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 24 H 16
[161] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 25 H 1
[162] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 25 H 2
[163] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 26 H 1
[164] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 26 H 2
[165] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 26 H 3
[166] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 26 H 4
[167] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 26 H 5
[168] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 26 H 6
[169] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 27 H 1
[170] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 27 H 2
[171] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 28 H 1
[172] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 28 H 2
[173] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 28 H 3