Part 3 out of 3
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
كتاب التوحيد
THE BOOK OF TAWHEED (ONENESS)
باب 6 التوحيد و نفي الشريك و معنى الواحد و الأحد و الصمد و تفسير سورة التوحيد
CHAPTER 6 – THE TAWHEED (ONENESS), AND NEGATION OF THE ASSOCIATE, AND MEANING OF ‘THE ONE’, AND ‘THE FIRST’, AND ‘THE SAMAD’, AND INTERPRETATION OF SURAH AL TAWHEED
الآيات البقرة وَ إِلهُكُمْ إِلهٌ واحِدٌ لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ
The Verses – (Surah) Al-Baqarah: And your God is one God! There is no god except Him; He is the Beneficent, the Merciful [2:163]
و قال تعالى وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَ الَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
And the Exalted Said: And from the people there are ones who take rivals besides Allah. They are loving them like the love for Allah; and those who are believing are more intense in love for Allah [2:165]
و قال سبحانه اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
And the Glorious Said: Allah, there is no god except He, the Living, the Eternal; [2:255]
و قال تعالى لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ
And the Exalted Said: For Allah is whatever is in the skies and whatever is in the earth [2:284]
آل عمران وَ ما مِنْ إِلهٍ إِلَّا اللَّهُ
(Surah) Aal-e-Imran – and there is none from a god except Allah [3:62]
و قال تعالى قُلْ يا أَهْلَ الْكِتابِ تَعالَوْا إِلى كَلِمَةٍ سَواءٍ بَيْنَنا وَ بَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَ لا نُشْرِكَ بِهِ شَيْئاً وَ لا يَتَّخِذَ بَعْضُنا بَعْضاً أَرْباباً مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
And the Exalted Said: Say: ‘O People of the Book! Come to an equitable word between us and you that we shall not worship any except Allah and (that) we shall not associate anything with Him, and (that) some of us shall not take others as lords besides Allah’; but if they turn back, then say: ‘Bear witness that we are the submitting ones (Muslims)’ [3:64]
النساء إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَ يَغْفِرُ ما دُونَ ذلِكَ لِمَنْ يَشاءُ وَ مَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرى إِثْماً عَظِيماً
(Surah) Al Nisaa – Allah does not Forgive if He is associated with, and He Forgives whatever is besides that to the one He so Desires to; and the one who associates with Allah, so he has fabricated a grievous sin [4:48]
و قال تعالى وَ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلالًا بَعِيداً إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِناثاً وَ إِنْ يَدْعُونَ إِلَّا شَيْطاناً مَرِيداً
And the Exalted Said: They are not calling to the one besides Him except for females (deities), and that they are not calling to anyone except a rebellious Satan [4:117]
و قال وَ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ كَفى بِاللَّهِ وَكِيلًا
And Said: And for Allah is whatever is in the skies and whatever is in the earth, and Suffice with Allah as a Protector [4:132]
أنعام قُلْ أَ رَأَيْتَكُمْ إِنْ أَتاكُمْ عَذابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَ غَيْرَ اللَّهِ تَدْعُونَ إِنْ كُنْتُمْ صادِقِينَ بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ ما تَدْعُونَ إِلَيْهِ إِنْ شاءَ وَ تَنْسَوْنَ ما تُشْرِكُونَ
(Surah) Anaam – Say: ‘What is your view if Punishment of Allah comes to you or the Hour comes to you, is it other than Allah you would be calling to if you were truthful?’ [6:40] But, it is Him you would be calling (upon), so He would Remove whatever you are calling to Him for if He so Desires to, and you would be forgetting what you were associating [6:41]
و قال تعالى قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ
And the Exalted Said: Say: ‘I am Forbidden to worship those who are being called upon from besides Allah’. [6:56]
الأعراف ما لَكُمْ مِنْ إِلهٍ غَيْرُهُ
(Surah) Al A’raaf – There is no god for you other than Him [7:59]
يونس وَ ما يَتَّبِعُ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ شُرَكاءَ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَ إِنْ هُمْ إِلَّا يَخْرُصُونَ
(Surah) Yunus – and they do not follow those who are calling on the ones besides Allah as associates, except they are only following the conjecture, and surely they are only lying [10:66]
و قال تعالى قُلْ يا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي شَكٍّ مِنْ دِينِي فَلا أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ وَ لكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ وَ أُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ وَ أَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً وَ لا تَكُونَنَّ مِنَ الْمُشْرِكِينَ وَ لا تَدْعُ مِنْ دُونِ اللَّهِ ما لا يَنْفَعُكَ وَ لا يَضُرُّكَ فَإِنْ فَعَلْتَ فَإِنَّكَ إِذاً مِنَ الظَّالِمِينَ
And the Exalted Said: Say: ‘O you people! If you are in doubt of my Religion, so I do not worship those whom you are worshipping from the ones besides Allah, but I worship Allah, the One Who will Cause you to die; and I am Commanded that I become from the Momineen [10:104] And that you should set your face towards the correct Religion; and you should not become of the Polytheists [10:105] And do not supplicate to the ones besides Allah who can neither benefit you nor harm you, for it you do so, then you would be from the unjust ones [10:106]
هود أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنَّنِي لَكُمْ مِنْهُ نَذِيرٌ وَ بَشِيرٌ
(Surah) Hud-as – That you will not be worshipping except Allah. I am a Warner to you all from Him and a giver of glad tidings [11:2]
يوسف ما كانَ لَنا أَنْ نُشْرِكَ بِاللَّهِ مِنْ شَيْءٍ
(Surah) Yusuf-as – It is not for us not that we associate anything with Allah [12:38]
و قال يا صاحِبَيِ السِّجْنِ أَ أَرْبابٌ مُتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْواحِدُ الْقَهَّارُ ما تَعْبُدُونَ مِنْ دُونِهِ إِلَّا أَسْماءً سَمَّيْتُمُوها أَنْتُمْ وَ آباؤُكُمْ ما أَنْزَلَ اللَّهُ بِها مِنْ سُلْطانٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ذلِكَ الدِّينُ الْقَيِّمُ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
And Said: [12:39] O my two companions of the prison! Are sundry lords better or Allah the One, the Supreme? You are not worshipping besides Him except names which you have named, you and your forefathers. Allah did not Send down any authority for these; Surely the Deciding is only for Allah. He has Commanded that you shall not worship except Him. This is the Straight Religion but most people do not know [12:40]
و قال وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ
And Said: And most of them do not believe in Allah except and they are associating [12:106]
الرعد لَهُ دَعْوَةُ الْحَقِّ وَ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَسْتَجِيبُونَ لَهُمْ بِشَيْءٍ إِلَّا كَباسِطِ كَفَّيْهِ إِلَى الْماءِ لِيَبْلُغَ فاهُ وَ ما هُوَ بِبالِغِهِ وَ ما دُعاءُ الْكافِرِينَ إِلَّا فِي ضَلالٍ
(Surah) Al Ra’ad – To Him is the true supplication; and those who are being supplicated to from the ones besides Him are not answering to them with anything, but it’s like the one who extends his hands to the water to make it reach his mouth, and it does not reach it, and what is a supplication of the Kafirs except for straying? [13:14]
وَ لِلَّهِ يَسْجُدُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ ظِلالُهُمْ بِالْغُدُوِّ وَ الْآصالِ
And to Allah perform Sajdah, ones in the skies and the earth, willingly and unwillingly, and (so do) their shadows, in the morning and evening [13:15]
قُلْ مَنْ رَبُّ السَّماواتِ وَ الْأَرْضِ قُلِ اللَّهُ قُلْ أَ فَاتَّخَذْتُمْ مِنْ دُونِهِ أَوْلِياءَ لا يَمْلِكُونَ لِأَنْفُسِهِمْ نَفْعاً وَ لا ضَرًّا قُلْ هَلْ يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُماتُ وَ النُّورُ أَمْ جَعَلُوا لِلَّهِ شُرَكاءَ خَلَقُوا كَخَلْقِهِ فَتَشابَهَ الْخَلْقُ عَلَيْهِمْ قُلِ اللَّهُ خالِقُ كُلِّ شَيْءٍ وَ هُوَ الْواحِدُ الْقَهَّارُ
Say: ‘Who is the Lord of the skies and the earth?’ Say: ‘Allah’. Say: ‘So (why) are you taking guardians from besides Him who neither control for themselves any benefit nor harm?’ Say: ‘Are they equal, the blind and the seeing one? Or is it equal, the darkness and the light? Or are they making associates to be for Allah who created like He Created, so the creation was confusing upon them?’ Say: ‘Allah is the Creator of all things, and He is the One, the Supreme’ [13:16]
و قال قُلْ هُوَ رَبِّي لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ إِلَيْهِ مَتابِ
And Said: Say: ‘He is my Lord! There is no god except Him. Upon Him I rely and to Him is the return’ [13:30]
و قال أَ فَمَنْ هُوَ قائِمٌ عَلى كُلِّ نَفْسٍ بِما كَسَبَتْ وَ جَعَلُوا لِلَّهِ شُرَكاءَ قُلْ سَمُّوهُمْ أَمْ تُنَبِّئُونَهُ بِما لا يَعْلَمُ فِي الْأَرْضِ أَمْ بِظاهِرٍ مِنَ الْقَوْلِ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا مَكْرُهُمْ وَ صُدُّوا عَنِ السَّبِيلِ
And Said: So Who is the One Watching upon all souls with what they are earning? And they are making associates to be for Allah. Say: ‘Name them’. Or will you inform Him with what He does not Know of in the earth, or by the apparent from the words? But, for those who commit Kufr, their plots are adorned for them and they are hindering from the Way [13:33]
و قال قُلْ إِنَّما أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَ لا أُشْرِكَ بِهِ إِلَيْهِ أَدْعُوا وَ إِلَيْهِ مَآبِ
And Said: Say: ‘But rather, I am Commanded that I should worship Allah and not associate with Him. To Him do I invite and to Him is the return [13:36]
إبراهيم وَ لِيَعْلَمُوا أَنَّما هُوَ إِلهٌ واحِدٌ
(Surah) Ibrahim-as – and for them to know that rather, He is One God, [14:52]
النحل يُنَزِّلُ الْمَلائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلى مَنْ يَشاءُ مِنْ عِبادِهِ أَنْ أَنْذِرُوا أَنَّهُ لا إِلهَ إِلَّا أَنَا فَاتَّقُونِ خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ تَعالى عَمَّا يُشْرِكُونَ
(Surah) Al Nahl – He Sends down the Angels with the Spirit from His Command upon one He so Desires to from His servants that they should be warning, that there is no god except Me, therefore fear Me [16:2] He Created the skies and the earth with the Truth. Exalted is He from what they are associating [16:3]
و قال تعالى وَ قالَ اللَّهُ لا تَتَّخِذُوا إِلهَيْنِ اثْنَيْنِ إِنَّما هُوَ إِلهٌ واحِدٌ فَإِيَّايَ فَارْهَبُونِ
And the Exalted Said: And Allah Said: “Do not take to two gods, but rather He is One God, so it is Me you should fear” [16:51]
وَ لَهُ ما فِي السَّماواتِ وَ الْأَرْضِ وَ لَهُ الدِّينُ واصِباً أَ فَغَيْرَ اللَّهِ تَتَّقُونَ
And for Him is whatever there is in the skies and the earth, and for Him is the Religion of constant obedience. So is it other than Allah you would fear? [16:52]
وَ ما بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْئَرُونَ
And whatever is with you from a Favour, so it is from Allah. Then when the harm touches you, so it is to Him you should be supplicating [16:53]
ثُمَّ إِذا كَشَفَ الضُّرَّ عَنْكُمْ إِذا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ يُشْرِكُونَ
Then, when He Removes the harm from you, so a group from you associates with their Lord [16:54]
لِيَكْفُرُوا بِما آتَيْناهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ
Committing Kufr with what We Gave them. So enjoy yourselves, for soon you would come to know [16:55]
وَ يَجْعَلُونَ لِما لا يَعْلَمُونَ نَصِيباً مِمَّا رَزَقْناهُمْ تَاللَّهِ لَتُسْئَلُنَّ عَمَّا كُنْتُمْ تَفْتَرُونَ
And they are assigning a share for what they don’t even know, from what We Sustained them. By Allah! You will be Questioned about what you had been fabricating! [16:56]
وَ يَجْعَلُونَ لِلَّهِ الْبَناتِ سُبْحانَهُ وَ لَهُمْ ما يَشْتَهُونَ
And they are ascribing daughters to Allah? Glorious is He! And for them is what they are desiring? [16:57]
الإسراء لا تَجْعَلْ مَعَ اللَّهِ إِلهاً آخَرَ فَتَقْعُدَ مَذْمُوماً مَخْذُولًا وَ قَضى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ
(Surah) Al Asra – Do not make another god to be with Allah [17:23] And your Lord has Decreed that you shall not worship except Him [17:23]
و قال تعالى وَ لا تَجْعَلْ مَعَ اللَّهِ إِلهاً آخَرَ فَتُلْقى فِي جَهَنَّمَ مَلُوماً مَدْحُوراً
And the Exalted Said: and do not Make another god to be with Allah so you will be Thrown into Hell, Blamed, Forsaken [17:39]
و قال تعالى قُلْ لَوْ كانَ مَعَهُ آلِهَةٌ كَما يَقُولُونَ إِذاً لَابْتَغَوْا إِلى ذِي الْعَرْشِ سَبِيلًا سُبْحانَهُ وَ تَعالى عَمَّا يَقُولُونَ عُلُوًّا كَبِيراً
Say: ‘If there was another god with Him just as they are saying, then he would have sought a way to the One with the Throne [17:42] Glorified is He, and Exalted from what they are saying, Exalted, Great! [17:43]
و قال تعالى قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا
And the Exalted Said: Say: ‘Call those you are claiming (to be gods) from besides Him! But, they can neither control removal of the harm from you nor a transformation [17:56]
أُولئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَ يَرْجُونَ رَحْمَتَهُ وَ يَخافُونَ عَذابَهُ إِنَّ عَذابَ رَبِّكَ كانَ مَحْذُوراً
They, those they are calling, seeking the means to their Lord, which of them is closest? And they are hoping for His Mercy and fearing His Punishment. Surely the Punishment of your Lord was always feared [17:57]
الكهف فَقالُوا رَبُّنا رَبُّ السَّماواتِ وَ الْأَرْضِ لَنْ نَدْعُوَا مِنْ دُونِهِ إِلهاً لَقَدْ قُلْنا إِذاً شَطَطاً
(Surah) Al Kahf – and said, ‘Our Lord is the Lord of the skies and the earth. We will never supplicate to a god besides Him. So if we were to say it, then it would be an enormity (evil) [18:14]
هؤُلاءِ قَوْمُنَا اتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَوْ لا يَأْتُونَ عَلَيْهِمْ بِسُلْطانٍ بَيِّنٍ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرى عَلَى اللَّهِ كَذِباً
These people of ours are taking a god from Besides Him. So why are they not coming to them with a clear authorisation? Then who is more unjust than the one who fabricates a lie upon Allah?’ [18:15]
و قال الله تعالى لكِنَّا هُوَ اللَّهُ رَبِّي وَ لا أُشْرِكُ بِرَبِّي أَحَداً
And Said: But as for me, He is Allah, my Lord, and I do not associate anyone with my Lord [18:38]
و قال تعالى وَ يَقُولُ يا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَداً
and he was saying, ‘Woe be unto me! Had I not associated anyone with my Lord!’ [18:42]
و قال تعالى أَ فَحَسِبَ الَّذِينَ كَفَرُوا أَنْ يَتَّخِذُوا عِبادِي مِنْ دُونِي أَوْلِياءَ
And the Exalted Said: Do they reckon, those who commit Kufr, that they can take My servants as guardians from besides Me? [18:102]
و قال تعالى قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ يُوحى إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً
And the Exalted Said: Say: ‘But rather, I am a human being like you. He Reveals unto me. But rather, your God is One God. So the one who wishes to meet his Lord, so let him do (the) righteous deed and he should not associate anyone with the worship of his Lord’ [18:110]
مريم وَ اتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا
(Surah) Maryam-as – And they are taking gods from besides Allah for them to be a (source of) strength for them [19:81]
كَلَّا سَيَكْفُرُونَ بِعِبادَتِهِمْ وَ يَكُونُونَ عَلَيْهِمْ ضِدًّا
Never! They will be denying their worshipping them and would become adversaries against them [19:82]
الأنبياء وَ لَهُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ وَ مَنْ عِنْدَهُ لا يَسْتَكْبِرُونَ عَنْ عِبادَتِهِ وَ لا يَسْتَحْسِرُونَ
(Surah) Al Anbiya – And for him are the ones in the skies and the earth; and the ones in His Presence are neither being arrogant from worshipping Him nor are they tiring [21:19]
يُسَبِّحُونَ اللَّيْلَ وَ النَّهارَ لا يَفْتُرُونَ
They are Glorifying by the night and the day. They are not slackening [21:20]
أَمِ اتَّخَذُوا آلِهَةً مِنَ الْأَرْضِ هُمْ يُنْشِرُونَ
Or are they taking gods from the earth who are raising (the dead)? [21:21]
لَوْ كانَ فِيهِما آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتا فَسُبْحانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
If there had been a god in them (skies and the earth) except Allah, it (universe) would have been spoilt. Therefore, Glorious is Allah, Lord of the Throne, from what they are ascribing [21:22]
لا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُونَ
He cannot be questioned about what He Does, and they would be Questioned [21:23]
أَمِ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً قُلْ هاتُوا بُرْهانَكُمْ هذا ذِكْرُ مَنْ مَعِيَ وَ ذِكْرُ مَنْ قَبْلِي بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ الْحَقَّ فَهُمْ مُعْرِضُونَ
Or, are they taking god from besides Him? Say: ‘Bring your proof! This is a Zikr of the one (who is) with me, and a Zikr of the ones (who were) before me. But, most of them are not knowing the Truth, so they are turning aside’ [21:24]
وَ ما أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لا إِلهَ إِلَّا أَنَا فَاعْبُدُونِ
And We did not Send before you any Rasool except We Revealed unto him that: “There is no god except Me, therefore worship Me!” [21:25]
و قال تعالى وَ إِذا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُواً أَ هذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَ هُمْ بِذِكْرِ الرَّحْمنِ هُمْ كافِرُونَ
And the Exalted Said: And when those who commit Kufr see you they are not taking you except as a mockery, ‘Is this the one who mentions your gods?’ And they, with the Zikr of the Beneficent, they are committing Kufr [21:36]
و قال تعالى قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ وَ النَّهارِ مِنَ الرَّحْمنِ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُعْرِضُونَ
And the Exalted Said: Say: ‘Who can protect you by the night and the day from the Beneficent? But, they, from the Zikr of their Lord, are turning aside [21:42]
أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُمْ مِنْ دُونِنا لا يَسْتَطِيعُونَ نَصْرَ أَنْفُسِهِمْ وَ لا هُمْ مِنَّا يُصْحَبُونَ
Or, are there gods for them defending them from besides Us? They are not even able to help themselves nor can they be defended from Us [21:43]
و قال تعالى إِنَّكُمْ وَ ما تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَها وارِدُونَ
And the Exalted Said: You, and whatever you are worshipping from besides Allah, would be the fuel of Hell. You would be coming to it [21:98]
لَوْ كانَ هؤُلاءِ آلِهَةً ما وَرَدُوها وَ كُلٌّ فِيها خالِدُونَ
If they had been gods, they would not be coming to it, and they would all be in it eternally [21:99]
لَهُمْ فِيها زَفِيرٌ وَ هُمْ فِيها لا يَسْمَعُونَ
For them therein shall be sighing, and they would not be hearing therein [21:100]
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنى أُولئِكَ عَنْها مُبْعَدُونَ
And the Exalted Said: Surely those for whom the good has preceded from Us, they would be remote from it [21:101]
و قال تعالى قُلْ إِنَّما يُوحى إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ فَهَلْ أَنْتُمْ مُسْلِمُونَ
And the Exalted Said: Say: ‘But rather, It is Revealed unto me, your God is One God. So, will you be submitters?’ [21:108]
الحج حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَ مَنْ يُشْرِكْ بِاللَّهِ فَكَأَنَّما خَرَّ مِنَ السَّماءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكانٍ سَحِيقٍ
(Surah) Al Hajj – Being upright for Allah, not associating anything with Him; and one who associates with Allah, so it is as if he has fallen from the sky, and the birds snatch him or is carried off by the wind in a remote place [22:31]
و قال وَ يَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لَمْ يُنَزِّلْ بِهِ سُلْطاناً وَ ما لَيْسَ لَهُمْ بِهِ عِلْمٌ وَ ما لِلظَّالِمِينَ مِنْ نَصِيرٍ
And Said: And they are worshipping from besides Allah what He did not Send any Authorisation with, and what there isn’t any knowledge for them of it; and for the unjust, there shall not be any helper [22:71]
المؤمنون مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَ ما كانَ مَعَهُ مِنْ إِلهٍ إِذاً لَذَهَبَ كُلُّ إِلهٍ بِما خَلَقَ وَ لَعَلا بَعْضُهُمْ عَلى بَعْضٍ سُبْحانَ اللَّهِ عَمَّا يَصِفُونَ عالِمِ الْغَيْبِ وَ الشَّهادَةِ فَتَعالى عَمَّا يُشْرِكُونَ
(Surah) Al Mominoun – Allah did not Take a son and there was not god along with Him – then each god would have gone away with what it had created, and some of them would have been higher over the others. Glorious is Allah from what they are ascribing [23:91] Knower of the unseen and the seen, so Exalted is He from what they are associating [23:92]
و قال عز و جل فَتَعالَى اللَّهُ الْمَلِكُ الْحَقُّ لا إِلهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ وَ مَنْ يَدْعُ مَعَ اللَّهِ إِلهاً آخَرَ لا بُرْهانَ لَهُ بِهِ فَإِنَّما حِسابُهُ عِنْدَ رَبِّهِ إِنَّهُ لا يُفْلِحُ الْكافِرُونَ
And the Mighty and Majestic Said: Exalted is Allah, the True King. There is no god except Him, Lord of the Honourable Throne [23:116] And one who supplicates to another god along with Allah, there is no proof for him of it, then rather is account is in the Presence of his Lord. Indeed, the Kafirs will not be successful [23:117]
الفرقان وَ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً لا يَخْلُقُونَ شَيْئاً وَ هُمْ يُخْلَقُونَ وَ لا يَمْلِكُونَ لِأَنْفُسِهِمْ ضَرًّا وَ لا نَفْعاً وَ لا يَمْلِكُونَ مَوْتاً وَ لا حَياةً وَ لا نُشُوراً
(Surah) Al Furqan – And they are taking gods from besides Him who are not creating anything while they are Created, nor are they controlling for themselves a harm nor a benefit, and are neither controlling death nor life nor Resurrection [25:3]
الشعراء فَلا تَدْعُ مَعَ اللَّهِ إِلهاً آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ
(Surah) Al Shoara – Therefore do not supplicate to another god along with Allah, for you would happen to be from the Punished ones [26:213]
النمل اللَّهُ لا إِلهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
(Surah) Al Naml – Allah, there is no god except Him. He is Lord of the Magnificent Throne [27:26]
و قال تعالى قُلِ الْحَمْدُ لِلَّهِ وَ سَلامٌ عَلى عِبادِهِ الَّذِينَ اصْطَفى آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ
And the Exalted Said: Say: ‘The Praise is for Allah and greetings be upon His servants, those He Chose. Is Allah better or what they are associating? [27:59]
أَمَّنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ أَنْزَلَ لَكُمْ مِنَ السَّماءِ ماءً فَأَنْبَتْنا بِهِ حَدائِقَ ذاتَ بَهْجَةٍ ما كانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَها أَ إِلهٌ مَعَ اللَّهِ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ
Or, One Who Created the skies and the earth, and Sent down for you water from the sky? Then We Grow by it gardens with delight. It was not for you that you should be growing the trees. Is there a god along with Allah? But they are a people equating (others with Allah) [27:60]
أَمَّنْ جَعَلَ الْأَرْضَ قَراراً وَ جَعَلَ خِلالَها أَنْهاراً وَ جَعَلَ لَها رَواسِيَ وَ جَعَلَ بَيْنَ الْبَحْرَيْنِ حاجِزاً أَ إِلهٌ مَعَ اللَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ
Or, One Who Made the earth to be a resting place, and Made rivers in the midst of it, and Made mountains for it, and Made a barrier to be between the two seas? Is there a god along with Allah? But, most of them do not know [27:61]
أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذا دَعاهُ وَ يَكْشِفُ السُّوءَ وَ يَجْعَلُكُمْ خُلَفاءَ الْأَرْضِ أَ إِلهٌ مَعَ اللَّهِ قَلِيلًا ما تَذَكَّرُونَ
Or, One Who Answers the distressed one when he supplicates to Him and He Removes the evil, and He will Make you to be Caliphs of the earth! Is there a god along with Allah? Little is what you heed [27:62]
أَمَّنْ يَهْدِيكُمْ فِي ظُلُماتِ الْبَرِّ وَ الْبَحْرِ وَ مَنْ يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ أَ إِلهٌ مَعَ اللَّهِ تَعالَى اللَّهُ عَمَّا يُشْرِكُونَ
Or, One Who Guides you in multiple darkness of the land and the sea, and One Who Sends the winds as glad tidings before His Mercy. Is there a god along with Allah? Exalted is Allah Exalted from what they are associating [27:63]
أَمَّنْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ وَ مَنْ يَرْزُقُكُمْ مِنَ السَّماءِ وَ الْأَرْضِ أَ إِلهٌ مَعَ اللَّهِ قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ
Or, One Who Initiates the creation, then Repeats it, and One Who Sustains you from the skies and the earth. Is there a god along with Allah? Say: ‘Come with your proof if you were truthful [27:64]
القصص وَ يَوْمَ يُنادِيهِمْ فَيَقُولُ أَيْنَ شُرَكائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ
(Surah) Al Qasas – And on the Day He will Call out to them: “Where are those whom you were alleging to be My associates?” [28:62]
قالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنا هؤُلاءِ الَّذِينَ أَغْوَيْنا أَغْوَيْناهُمْ كَما غَوَيْنا تَبَرَّأْنا إِلَيْكَ ما كانُوا إِيَّانا يَعْبُدُونَ
Those upon whom the Word of our Lord would be Proven True would say, ‘Our Lord! They are those whom we misled. We misled them just as we were misled. We disassociate (from them) for You. It was not us they were worshipping’ [28:63]
وَ قِيلَ ادْعُوا شُرَكاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَ رَأَوُا الْعَذابَ لَوْ أَنَّهُمْ كانُوا يَهْتَدُونَ
And it will be said, ‘Call your associates!’ So, they will call out, but they will not be responding to them, and they will see the Punishment. If only they had been Guided [28:64]
و قال تعالى وَ لا تَكُونَنَّ مِنَ الْمُشْرِكِينَ
And the Exalted Said: and do not happen to be among the Polytheists [28:87]
وَ لا تَدْعُ مَعَ اللَّهِ إِلهاً آخَرَ لا إِلهَ إِلَّا هُوَ كُلُّ شَيْءٍ هالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَ إِلَيْهِ تُرْجَعُونَ
And do not supplicate to another god along with Allah. There is no god except Him. All things will perish except for His Face. For Him is the Decision and to Him you will be Returning [28:88]
العنكبوت وَ إِنْ جاهَداكَ لِتُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ
(Surah) Al Ankabout – And if they contend with you for you to associate with Me but (regarding) that you do not have knowledge with you, then do not obey them. To Me is your return, and I will Inform you with what you had been doing [29:8]
و قال عز و جل مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِياءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتاً وَ إِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ لَوْ كانُوا يَعْلَمُونَ
And the Mighty and Majestic Said: An example of those who are taking guardians from besides Allah is like an example of the spider taking a house (for itself). And surely, the frailest of the houses is the house of the spider, if only they knew [29:41]
إِنَّ اللَّهَ يَعْلَمُ ما يَدْعُونَ مِنْ دُونِهِ مِنْ شَيْءٍ وَ هُوَ الْعَزِيزُ الْحَكِيمُ
Surely, Allah knows whatever from a thing they are supplicating to, and He is the Mighty, the Wise [29:42]
وَ تِلْكَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ
And these examples, We Strike these for the people, and none understand these except for the learned ones [29:43]
الروم وَ لا تَكُونُوا مِنَ الْمُشْرِكِينَ
(Surah) Al Roum – and do not become from the associators, [30:31]
مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَ كانُوا شِيَعاً كُلُّ حِزْبٍ بِما لَدَيْهِمْ فَرِحُونَ
From those who divided their religion and became sects, each party rejoicing in what they had with them [30:32]
وَ إِذا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُمْ مُنِيبِينَ إِلَيْهِ ثُمَّ إِذا أَذاقَهُمْ مِنْهُ رَحْمَةً إِذا فَرِيقٌ مِنْهُمْ بِرَبِّهِمْ يُشْرِكُونَ
And when harm touches the people, they supplicate to their Lord, turning to Him. Then, when He Makes them taste Mercy from Him, then a group from them associate with their Lord [30:33]
لِيَكْفُرُوا بِما آتَيْناهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ
In order to commit Kufr with what We Gave them. Therefore, enjoy yourselves, for soon you will come to know [30:34]
أَمْ أَنْزَلْنا عَلَيْهِمْ سُلْطاناً فَهُوَ يَتَكَلَّمُ بِما كانُوا بِهِ يُشْرِكُونَ
Or, did We Send down a (Divine) Authority, so he spoke of what they were associating with Him? [30:35]
و قال تعالى اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ هَلْ مِنْ شُرَكائِكُمْ مَنْ يَفْعَلُ مِنْ ذلِكُمْ مِنْ شَيْءٍ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ
Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then He will Revive you. Is there anyone from your associate-gods who can do anything from that? Glorious is He, and Exalted from what they are associating [30:40]
لقمان يا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(Surah) Luqman-as – And when Luqman said to his son, and he was advising him: ‘O my son! Do not associate with Allah, surely, the association is a gross injustice [31:13]
و قال وَ إِنْ جاهَداكَ عَلى أَنْ تُشْرِكَ بِي ما لَيْسَ لَكَ بِهِ عِلْمٌ فَلا تُطِعْهُما
And if they both strive against you upon that you should associate with Me, what there isn’t any knowledge for you of it, then do not obey them [31:15]
سبأ قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ لا يَمْلِكُونَ مِثْقالَ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ وَ ما لَهُمْ فِيهِما مِنْ شِرْكٍ وَ ما لَهُ مِنْهُمْ مِنْ ظَهِيرٍ
(Surah) Saba – Say: ‘Supplicate to those you are alleging (as gods) from besides Allah. They do not control the weight of a particle in the skies and in the earth, and there is partnership for them in these two, and there is no reliance for Him from them’ [34:22]
و قال تعالى قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكاءَ كَلَّا بَلْ هُوَ اللَّهُ الْعَزِيزُ الْحَكِيمُ
And the Exalted Said: Say: ‘Show me those whom you are linking with Him as partners. Never! But, He is Allah the Mighty, the Wise’ [34:27]
و قال سبحانه وَ يَوْمَ يَحْشُرُهُمْ جَمِيعاً ثُمَّ يَقُولُ لِلْمَلائِكَةِ أَ هؤُلاءِ إِيَّاكُمْ كانُوا يَعْبُدُونَ
And the Glorious Said: And on the Day He will Gather them all together, then He would be Saying to the Angels: “Are these who were worshipping you?” [34:40]
قالُوا سُبْحانَكَ أَنْتَ وَلِيُّنا مِنْ دُونِهِمْ بَلْ كانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ
They shall say: ‘Glory be to You! You are our Guardian from besides them. But, they were worshipping the Jinn (Iblees). Most of them were believing in them [34:41]
فاطر يا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ هَلْ مِنْ خالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُمْ مِنَ السَّماءِ وَ الْأَرْضِ لا إِلهَ إِلَّا هُوَ فَأَنَّى تُؤْفَكُونَ
(Surah) Fatir – O you people! Recall the Favour of Allah upon you. Is there a Creator other than Allah who Sustains you from the sky and the earth? There is no god except He, then why are you being deluded? [35:3]
و قال سبحانه وَ ما يَسْتَوِي الْبَحْرانِ هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَ هذا مِلْحٌ أُجاجٌ وَ مِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَها وَ تَرَى الْفُلْكَ فِيهِ مَواخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَ لَعَلَّكُمْ تَشْكُرُونَ
And the Glorious Said: And the two seas are not alike – this one pleasant, sweet, palatable to drink, and this one salty, bitter. And from each you are eating fresh meat and are extracting ornament (for) you to wear, and you see the ships cleaving therein in order to seek from His Grace, and perhaps you would be thankful [35:12]
يُولِجُ اللَّيْلَ فِي النَّهارِ وَ يُولِجُ النَّهارَ فِي اللَّيْلِ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ذلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ وَ الَّذِينَ تَدْعُونَ مِنْ دُونِهِ ما يَمْلِكُونَ مِنْ قِطْمِيرٍ
He Merges the night into the day and He Merges the day into the night, and Subdues the sun and the moon each to flow to a specified term. That is Allah, your Lord. For Him is the Kingdom, and those of you who are supplicating to from besides Him are not even controlling a pellicle [35:13]
إِنْ تَدْعُوهُمْ لا يَسْمَعُوا دُعاءَكُمْ وَ لَوْ سَمِعُوا مَا اسْتَجابُوا لَكُمْ وَ يَوْمَ الْقِيامَةِ يَكْفُرُونَ بِشِرْكِكُمْ وَ لا يُنَبِّئُكَ مِثْلُ خَبِيرٍ
If you supplicate to them, they are not hearing your supplication, and even if they could hear, they would not (be able to) answer you; and on the Day of Qiyamah they would be denying your association of them (with Allah). And none can inform you like the All-Aware can [35:14]
و قال تعالى قُلْ أَ رَأَيْتُمْ شُرَكاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي ما ذا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّماواتِ أَمْ آتَيْناهُمْ كِتاباً فَهُمْ عَلى بَيِّنَةٍ مِنْهُ بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضاً إِلَّا غُرُوراً
And the Exalted Said: Say: ‘Have you considered your associates, those you are supplicating to from besides Allah? Show me what they have created from the earth, or are there associates for them in the skies, or did We Give them a Book so they are upon a proof from it? But, the promises of the unjust ones to each other are only a deception’ [35:40]
يس وَ اتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لَعَلَّهُمْ يُنْصَرُونَ
(Surah) Yaseen – And they are taking gods from besides Allah (thinking) perhaps they would be helped [36:74]
لا يَسْتَطِيعُونَ نَصْرَهُمْ وَ هُمْ لَهُمْ جُنْدٌ مُحْضَرُونَ
(But) these do not have the ability to help them, and they (worshippers) would be an army displayed to them (worshipped idols) [36:75]
و الصافات وَ الصَّافَّاتِ صَفًّا فَالزَّاجِراتِ زَجْراً فَالتَّالِياتِ ذِكْراً
(Surah) Al Safaat – By the ones lined out in rows [37:1] And the rebuking (Angels) rebuking [37:2] And the reciters of the Zikr [37:3]
إِنَّ إِلهَكُمْ لَواحِدٌ رَبُّ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُما وَ رَبُّ الْمَشارِقِ
Surely, your God is One [37:4] Lord of the skies and the earth and what is between them, and Lord of the Easts [37:5]
ص وَ ما مِنْ إِلهٍ إِلَّا اللَّهُ الْواحِدُ الْقَهَّارُ رَبُّ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُمَا الْعَزِيزُ الْغَفَّارُ
(Surah) Suad – and there is no god except Allah, the One, the Subduer (of all) [38:65] Lord of the skies and the earth and what is between them, the Mighty, the Forgiving’ [38:66]
الزمر ذلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لا إِلهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ
(Surah) Al Zumar – That is Allah, your Lord! For Him is the kingdom. There is no god except Him, so why are you turning away? [39:6]
و قال تعالى وَ إِذا مَسَّ الْإِنْسانَ ضُرٌّ دَعا رَبَّهُ مُنِيباً إِلَيْهِ ثُمَّ إِذا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ ما كانَ يَدْعُوا إِلَيْهِ مِنْ قَبْلُ وَ جَعَلَ لِلَّهِ أَنْداداً لِيُضِلَّ عَنْ سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحابِ النَّارِ
And when harm touches the human being, he supplicates to his Lord being penitent to Him. Then when He Bestows a Favour from Him, he forgets whatever he had been supplicating from before, and makes rivals to Allah in order to stray (others) from His Way. Say: ‘Enjoy with your Kufr for a little while! You will be from the inmates of the Fire’ [39:8]
و قال تعالى قُلِ اللَّهَ أَعْبُدُ مُخْلِصاً لَهُ دِينِي فَاعْبُدُوا ما شِئْتُمْ مِنْ دُونِهِ
And the Exalted Said: Say: ‘I worship Allah, being sincere to Him in my Religion, [39:14] So, worship what you like besides Him [39:15]
و قال سبحانه ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكاءُ مُتَشاكِسُونَ وَ رَجُلًا سَلَماً لِرَجُلٍ هَلْ يَسْتَوِيانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ
And the Glorious Said: Allah Strikes an example of a man regarding whom are (several) partners differing with one another, and a man wholly for one man. Are the two alike in example? The Praise is for Allah, however, most of them do not know [39:29]
و قال تعالى قُلْ أَ فَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجاهِلُونَ
And the Exalted Said: Say: ‘Is it other than Allah that you are instructing me to worship, O you ignoramuses?’ [39:64]
وَ لَقَدْ أُوحِيَ إِلَيْكَ وَ إِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَ لَتَكُونَنَّ مِنَ الْخاسِرِينَ
And it has been Revealed to you (people) and to those from before you, if you (people) were to associate, your deeds would be Confiscated and you would happen to be from the losers [39:65]
بَلِ اللَّهَ فَاعْبُدْ وَ كُنْ مِنَ الشَّاكِرِينَ
But you (people) should worship Allah and be from the grateful ones’ [39:66]
المؤمن ذلِكُمْ بِأَنَّهُ إِذا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ وَ إِنْ يُشْرَكْ بِهِ تُؤْمِنُوا
(Surah) Al Momin – That is because when you are called to Allah Alone, you disbelieve, and if He is associated with, you are believing [40:12]
و قال وَ اللَّهُ يَقْضِي بِالْحَقِّ وَ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَقْضُونَ بِشَيْءٍ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ
And Allah Judges with the Truth, and those from besides Him who are being supplicated to are not judging with anything. Surely, He is the Hearing, the Seeing [40:20]
و قال تعالى وَ يا قَوْمِ ما لِي أَدْعُوكُمْ إِلَى النَّجاةِ وَ تَدْعُونَنِي إِلَى النَّارِ
And, O my people! What is the matter, I call you to the salvation and (but) you are calling me to the Fire? [40:41]
تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَ أُشْرِكَ بِهِ ما لَيْسَ لِي بِهِ عِلْمٌ وَ أَنَا أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ
You call on me to disbelieve in Allah and associate with Him, what there isn’t any knowledge of with it for me, and I call you to the Mighty, the Forgiving [40:42]
و قال تعالى ذلِكُمُ اللَّهُ رَبُّكُمْ خالِقُ كُلِّ شَيْءٍ لا إِلهَ إِلَّا هُوَ فَأَنَّى تُؤْفَكُونَ
And Words of the Exalted: That is Allah, your Lord, the Creator of all things. There is no god except Him, so why are you deluded? [40:62]
إلى قوله تعالى هُوَ الْحَيُّ لا إِلهَ إِلَّا هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ
Up to Words of the Exalted: He is the Living. There is no god except Him, therefore supplicate to Him, being sincere to Him in Religion [40:65]
إلى قوله تعالى فَلَمَّا رَأَوْا بَأْسَنا قالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَ كَفَرْنا بِما كُنَّا بِهِ مُشْرِكِينَ
But when they saw Our Punishment, they said, ‘We believe in Allah alone and we deny what we had been associating with Him’ [40:84]
فصلت قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ يُوحى إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَ اسْتَغْفِرُوهُ وَ وَيْلٌ لِلْمُشْرِكِينَ
(Surah) Al Sajdah (Fussilat) – Say: ‘But rather, I am a person like you. He Reveals unto me. But rather, your God is One God, therefore take a Straight Path to Him and seek His Forgiveness. And woe be unto those who associate!’ [41:6]
إلى قوله تعالى قُلْ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَ تَجْعَلُونَ لَهُ أَنْداداً ذلِكَ رَبُّ الْعالَمِينَ
Up to His-azwj Words: Say: ‘You are disbelieving in the One Who Created the earth in two periods, and you are setting up equals to Him? That is Lord of the worlds [41:9]
و قال تعالى إِذْ جاءَتْهُمُ الرُّسُلُ مِنْ بَيْنِ أَيْدِيهِمْ وَ مِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ
And the Exalted Said: When their Rasools came to them from before them and from after them (saying): ‘Do not worship except Allah’. [41:14]
و قال تعالى وَ يَوْمَ يُنادِيهِمْ أَيْنَ شُرَكائِي قالُوا آذَنَّاكَ ما مِنَّا مِنْ شَهِيدٍ
And the Exalted Said: And on the Day He would Call out to them: “Where are My associates?” They would say, ‘We hereby declare to You that none of us can testify’ [41:47]
وَ ضَلَّ عَنْهُمْ ما كانُوا يَدْعُونَ مِنْ قَبْلُ وَ ظَنُّوا ما لَهُمْ مِنْ مَحِيصٍ
And they would be lost from them, whatever they had been worshipping beforehand, and they would think there is no escape for them [41:48]
و قال تعالى وَ مِنْ آياتِهِ اللَّيْلُ وَ النَّهارُ وَ الشَّمْسُ وَ الْقَمَرُ لا تَسْجُدُوا لِلشَّمْسِ وَ لا لِلْقَمَرِ وَ اسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
And the Exalted Said: And from His Signs are the night and the day, and the sun and the moon. Neither do Sajdah to the sun nor to the moon, and do Sajdah to Allah Who Created you, if it is Him you are worshipping [41:37]
فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَ النَّهارِ وَ هُمْ لا يَسْأَمُونَ
But if they are being arrogant, then those in the Presence of your Lord are Glorifying to Him by the night and the day, and they are not getting tired [41:38]
حمعسق أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِياءَ فَاللَّهُ هُوَ الْوَلِيُّ وَ هُوَ يُحْيِ الْمَوْتى وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
(Surah) Shura – Or have they taken guardians from besides Him? But Allah, He is the Guardian, and He Revives the dead, and He is Able upon all things [42:9]
و قال تعالى كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ
Greatly difficult it is upon those who associate what you are calling them to [42:13]
الزخرف وَ إِذْ قالَ إِبْراهِيمُ لِأَبِيهِ وَ قَوْمِهِ إِنَّنِي بَراءٌ مِمَّا تَعْبُدُونَ إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ
(Surah) Al Zukhruf – And when Ibrahim said to his (adopted) father and his people: ‘Surely I disavow from what you are worshipping [43:26] Except the One Who Originated me, so He would be Guiding me’ [43:27]
و قال تعالى وَ سْئَلْ مَنْ أَرْسَلْنا مِنْ قَبْلِكَ مِنْ رُسُلِنا أَ جَعَلْنا مِنْ دُونِ الرَّحْمنِ آلِهَةً يُعْبَدُونَ
And the Exalted Said: And ask ones We Sent from before you from Our Rasools, did We Make from besides the Beneficent, a God they should be worshipping? [43:45]
و قال تعالى وَ لَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذا قَوْمُكَ مِنْهُ يَصِدُّونَ
And the Exalted Said: And when an example is struck for the son of Maryam, then your people are laughing loudly [43:57]
وَ قالُوا أَ آلِهَتُنا خَيْرٌ أَمْ هُوَ ما ضَرَبُوهُ لَكَ إِلَّا جَدَلًا بَلْ هُمْ قَوْمٌ خَصِمُونَ
And they are saying, ‘Are our gods better or him?’ They are not striking (an example of) him to you except for quarrelling. But, they are a disputing people [43:58]
الجاثية وَ لا يُغْنِي عَنْهُمْ ما كَسَبُوا شَيْئاً وَ لا مَا اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِياءَ وَ لَهُمْ عَذابٌ عَظِيمٌ
(Surah) Jaasiyah – (Coming up) behind them is Hell, and what they had earned would not avail them of anything, nor what they had taken as guardians from besides Allah, and for them would be a mighty Punishment [45:10]
محمد فَاعْلَمْ أَنَّهُ لا إِلهَ إِلَّا اللَّهُ
(Surah) Muhammad-saww – So, know that there is no god except Allah [47:19]
ق الَّذِي جَعَلَ مَعَ اللَّهِ إِلهاً آخَرَ فَأَلْقِياهُ فِي الْعَذابِ الشَّدِيدِ
(Surah) Qaf – The one who Makes another god to be with Allah, therefore both of you, throw him into the severe Punishment! [50:26]
الذاريات وَ لا تَجْعَلُوا مَعَ اللَّهِ إِلهاً آخَرَ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ
(Surah) Al Zariyaat – And do not make another god to be with Allah. I am a clear warner to you from Him [51:51]
الطور أَمْ لَهُمْ إِلهٌ غَيْرُ اللَّهِ سُبْحانَ اللَّهِ عَمَّا يُشْرِكُونَ
Or is there a god for them other than Allah? Glorious is Allah from what they are associating! [52:43]
الممتحنة قَدْ كانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْراهِيمَ وَ الَّذِينَ مَعَهُ إِذْ قالُوا لِقَوْمِهِمْ إِنَّا بُرَآؤُا مِنْكُمْ وَ مِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ
(Surah) Al Mumtahana – There has been a beautiful example for you in Ibrahim and those with him when they said to their people: We disavow from you all and from what you are worshipping from besides Allah. [60:4]
الجن قُلْ إِنَّما أَدْعُوا رَبِّي وَ لا أُشْرِكُ بِهِ أَحَداً
(Surah) Al Jinn – Say: ‘But rather, I call my Lord and I do not associate anyone with Him’ [72:20]
المزمل رَبُّ الْمَشْرِقِ وَ الْمَغْرِبِ لا إِلهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا
Lord of the East and the West – there is no god except Him, therefore take Him as a Protector [73:9]
التوحيد قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
(Surah) Al Tawheed – Say: ‘He, Allah, is One [112:1] Allah is Al-Samad [112:2] He does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4].
1- يد، التوحيد ل، الخصال الطَّالَقَانِيُّ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ يَحْيَى عَنْ إِبْرَاهِيمَ بْنِ الْهَيْثَمِ الْبَلَدِيِّ عَنْ أَبِيهِ عَنِ الْمُعَافَى بْنِ عِمْرَانَ عَنْ إِسْرَائِيلَ عَنِ الْمِقْدَامِ بْنِ شُرَيْحِ بْنِ هَانِي عَنْ أَبِيهِ قَالَ: إِنَّ أَعْرَابِيّاً قَامَ يَوْمَ الْجَمَلِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ تَقُولُ إِنَّ اللَّهَ وَاحِدٌ
‘Al Tawheed’ – Al Talaqany, from Muhammad Bin Saeed Bin Yahya, from Ibrahim Bin Al Haysam Al Baldy, from his father, from Al Ma’afy Bin Imran, from Israeel, from Al Maqdam Bin Shareeh Bin Hany, from his father, who said,
‘A Bedouin stood up on the day of (the battle of) the camel, to Amir Al-Momineen-asws and he said, ‘O Amir Al-Momineen-asws! Are you-asws saying that Allah-azwj is one?’
قَالَ فَحَمَلَ النَّاسُ عَلَيْهِ وَ قَالُوا يَا أَعْرَابِيُّ أَ مَا تَرَى مَا فِيهِ أَمِيرُ الْمُؤْمِنِينَ مِنْ تَقَسُّمِ الْقَلْبِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع دَعُوهُ فَإِنَّ الَّذِي يُرِيدُهُ الْأَعْرَابِيُّ هُوَ الَّذِي نُرِيدُهُ مِنَ الْقَوْمِ
He (the narrator) said, ‘The people attacked him, and they said, ‘O Bedouin! Do you not see what Amir Al-Momineen-asws is engrossed in from the division of the hearts?’ Amir Al-Momineen-asws said: ‘Leave him, for that which the Bedouin wants, it is which we want from the people’.
ثُمَّ قَالَ يَا أَعْرَابِيُّ إِنَّ الْقَوْلَ فِي أَنَّ اللَّهَ وَاحِدٌ عَلَى أَرْبَعَةِ أَقْسَامٍ فَوَجْهَانِ مِنْهَا لَا يَجُوزُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ وَجْهَانِ يَثْبُتَانِ فِيهِ
Then he-asws said: ‘O Bedouin! The word regarding that Allah-azwj is One is upon four sections. Two aspects from these are not allowed upon Allah-azwj Mighty and Majesty, and two aspects are proving regarding Him-azwj.
فَأَمَّا اللَّذَانِ لَا يَجُوزَانِ عَلَيْهِ فَقَوْلُ الْقَائِلِ وَاحِدٌ يَقْصِدُ بِهِ بَابَ الْأَعْدَادِ فَهَذَا مَا لَا يَجُوزُ لِأَنَّ مَا لَا ثَانِيَ لَهُ لَا يَدْخُلُ فِي بَابِ الْأَعْدَادِ أَ مَا تَرَى أَنَّهُ كَفَرَ مَنْ قَالَ إِنَّهُ ثَالِثُ ثَلَاثَةٍ
As for those two which are not allowed upon Him-azwj is the word of the speaker, ‘One’, intending by it an issue of the counting. Thus, this is not allowed, because there is no second for Him-azwj. Do not enter into the issue of counting. Do you not see that he would commit Kufr, one who says that He-azwj is a third of the three?
وَ قَوْلُ الْقَائِلِ هُوَ وَاحِدٌ مِنَ النَّاسِ يُرِيدُ بِهِ النَّوْعَ مِنَ الْجِنْسِ فَهَذَا مَا لَا يَجُوزُ لِأَنَّهُ تَشْبِيهٌ وَ جَلَّ رَبُّنَا وَ تَعَالَى عَنْ ذَلِكَ
And (secondly), the words of the speaker, ‘He is one from the people’, intend by it the type from the genus. Thus, this is (also) not allowed, because He-azwj cannot be resembled, and Majestic is our Lord-azwj, and Exalted from that.
وَ أَمَّا الْوَجْهَانِ اللَّذَانِ يَثْبُتَانِ فِيهِ فَقَوْلُ الْقَائِلِ هُوَ وَاحِدٌ لَيْسَ لَهُ فِي الْأَشْيَاءِ شِبْهٌ كَذَلِكَ رَبُّنَا
And, as for the two aspects which prove regarding Him-azwj, are the words of the speaker, ‘He-azwj is One. There isn’t a resemblance from Him-azwj among the things. Like that is our Lord-azwj’.
وَ قَوْلُ الْقَائِلِ إِنَّهُ عَزَّ وَ جَلَّ أَحَدِيُّ الْمَعْنَى يَعْنِي بِهِ أَنَّهُ لَا يَنْقَسِمُ فِي وُجُودٍ وَ لَا عَقْلٍ وَ لَا وَهْمٍ كَذَلِكَ رَبُّنَا عَزَّ وَ جَلَّ
And the words of the speaker, ‘He-azwj is the Mighty and Majestic of one meaning’, meaning by it that He-azwj cannot be divided in His-azwj existence, nor intellect, nor imagination. Like that is our Lord-azwj Mighty and Majestic’’.[1]
2- يد، التوحيد مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ ع مَا مَعْنَى الْوَاحِدِ قَالَ الْمُجْتَمَعُ عَلَيْهِ بِجَمِيعِ الْأَلْسُنِ بِالْوَحْدَانِيَّةِ
‘Al Tawheed’ – My father, from Muhammad Al Ataar, from Ibn Isa, from Abu Hashim Al Ja’fary who said,
‘I asked Abu Ja’far-asws the 2nd, ‘What is the meaning of the ‘One’?’ He-asws said: ‘The gathering upon it with the entirety of the tongues with the Oneness’’.[2]
3- ج، الإحتجاج عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ع قُلْ هُوَ اللَّهُ أَحَدٌ مَا مَعْنَى الْأَحَدِ
‘Al Ihtijaj’ – From Abu Hashim Al Ja’fary who said,
‘I said to Abu Ja’far-asws the 2nd, ‘Say: ‘He, Allah, is One [112:1], what is the meaning of ‘One’?’
قَالَ الْمُجْمَعُ عَلَيْهِ بِالْوَحْدَانِيَّةِ أَ مَا سَمِعْتَهُ يَقُولُ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ لَيَقُولُنَّ اللَّهُ بَعْدَ ذَلِكَ لَهُ شَرِيكٌ وَ صَاحِبَةٌ
He-asws said: ‘The gathering upon it with the Oneness. Have you not heard Him-azwj Saying: And if you were to ask them: ‘Who Created the skies and the earth and Subjugated the sun and the moon? They would be saying, ‘Allah’. [29:61], after that would there be an associate and a female companion for Him-azwj?’’.[3]
4- يد، التوحيد ابْنُ عِصَامٍ وَ الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ جَمِيعاً عَنْ سَهْلٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ ع مَا مَعْنَى الْوَاحِدِ قَالَ الَّذِي اجْتِمَاعُ الْأَلْسُنِ عَلَيْهِ بِالتَّوْحِيدِ كَمَا قَالَ عَزَّ وَ جَلَ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ
‘Al Tawheed’ – Ibn Asaam and Al Daqaq both together, from Al Kulayni, from Ali Bin Muhammad, and Muhammad Bin Al Hassan altogether, from Sahl, from Abu Hashim Al Ja’fary who said,
‘I asked Abu Ja’far-asws the 2nd, ‘What is the meaning of the ‘One’?’ He-asws said: ‘That which the tongues are united upon with the Oneness, just as Allah-azwj Mighty and Majestic Said: And if you were to ask them: ‘Who Created the skies and the earth and Subjugated the sun and the moon? They would be saying, ‘Allah’. [29:61]’’.[4]
5- ج، الإحتجاج عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ الزِّنْدِيقُ الصَّادِقَ ع عَنْ قَوْلِ مَنْ زَعَمَ أَنَّ اللَّهَ لَمْ يَزَلْ مَعَهُ طِينَةٌ مُوذِيَةٌ فَلَمْ يَسْتَطِعِ التَّفَصِّيَ مِنْهَا إِلَّا بِامْتِزَاجِهِ بِهَا وَ دُخُولِهِ فِيهَا فَمِنْ تِلْكَ الطِّينَةِ خَلَقَ الْأَشْيَاءَ
‘Al Ihtijaj’ – From Hisham Bin Al Hakam –
‘The atheist asked Al-Sadiq-asws about the words of the one who claims that Allah-azwj did not cease to be with an annoying clay, and was not able upon being finishing off from it except by the mingling with it and entering into it. Therefore, from that clay the things were created.
قَالَ سُبْحَانَ اللَّهِ وَ تَعَالَى مَا أَعْجَزَ إِلَهاً يُوصَفُ بِالْقُدْرَةِ لَا يَسْتَطِيعُ التَّفَصِّيَ مِنَ الطِّينَةِ إِنْ كَانَتِ الطِّينَةُ حَيَّةً أَزَلِيَّةً فَكَانَا إِلَهَيْنِ قَدِيمَيْنِ فَامْتَزَجَا وَ دَبَّرَا الْعَالَمَ مِنْ أَنْفُسِهِمَا فَإِنْ كَانَ ذَلِكَ كَذَلِكَ فَمِنْ أَيْنَ جَاءَ الْمَوْتُ وَ الْفَنَاءُ وَ إِنْ كَانَتِ الطِّينَةُ مَيِّتَةً فَلَا بَقَاءَ لِلْمَيِّتِ مَعَ الْأَزَلِيِّ الْقَدِيمِ وَ الْمَيِّتُ لَا يَجِيءُ مِنْهُ حَيٌ
Glorious is Allah-azwj and Exalted, how frustrated is a god described as being with power, not being able to finish off from the clay! If the clay was alive from eternity, there would be two ancient gods, so they merged and managed the universe from their own selves, if that was like that. From where comes the death, and the perishing? If the clay was dead, then there is no remaining for the dead along with the eternal, the ancient, and the dead is such that life cannot come from it.
هَذِهِ مَقَالَةُ الدَّيَصَانِيَّةِ أَشَدِّ الزَّنَادِقَةِ قَوْلًا وَ أَهْمَلِهِمْ مَثَلًا نَظَرُوا فِي كُتُبٍ قَدْ صَنَّفَتْهَا أَوَائِلُهُمْ وَ حَبَّرُوهَا لَهُمْ بِأَلْفَاظٍ مُزَخْرَفَةٍ مِنْ غَيْرِ أَصْلٍ ثَابِتٍ وَ لَا حُجَّةٍ تُوجِبُ إِثْبَاتَ مَا ادَّعَوْا كُلُّ ذَلِكَ خِلَافاً عَلَى اللَّهِ وَ عَلَى رُسُلِهِ وَ تَكْذِيباً بِمَا جَاءُوا بِهِ عَنِ اللَّهِ
These are the words of the Daisanites, the evilest of the atheists in words, and the most forsaken of them in example. They looked into the books which their former ones had classified, and improved these for them with decorative words of pupils of non-fixed origins, nor any argument obligating proof of what they are claiming. All of that was in opposition to Allah-azwj and to His-azwj Rasool-saww, and a belying with whatever he-saww had come with from Allah-azwj.
فَأَمَّا مَنْ زَعَمَ أَنَّ الْأَبْدَانَ ظُلْمَةٌ وَ الْأَرْوَاحَ نُورٌ وَ أَنَّ النُّورَ لَا يَعْمَلُ الشَّرَّ وَ الظُّلْمَةَ لَا تَعْمَلُ الْخَيْرَ فَلَا يَجِبُ عَلَيْهِمْ أَنْ يَلُومُوا أَحَداً عَلَى مَعْصِيَةٍ وَ لَا رُكُوبِ حُرْمَةٍ وَ لَا إِتْيَانِ فَاحِشَةٍ وَ إِنَّ ذَلِكَ عَلَى الظُّلْمَةِ غَيْرُ مُسْتَنْكَرٍ لِأَنَّ ذَلِكَ فِعْلُهَا وَ لَا لَهُ أَنْ يَدْعُوَ رَبّاً وَ لَا يَتَضَرَّعَ إِلَيْهِ لِأَنَّ النُّورَ رَبٌّ وَ الرَّبُّ لَا يَتَضَرَّعُ إِلَى نَفْسِهِ وَ لَا يَسْتَعِيذُ بِغَيْرِهِ
As for the one who claims that the bodies are darkness and the souls are light, and the light cannot do the evil, and the darkness cannot do the good, so it is not a must for them that they accuse anyone upon an act of disobedience, nor indulging in a prohibition, nor coming to an immorality; and that is not condemnable upon the darkness because that is what is does, nor it is for it that it should supplicate to a Lord-azwj nor beseech to Him-azwj because the Light is Lord-azwj and He-azwj does not beseech to Himself, nor seek refuge with someone else.
وَ لَا لِأَحَدٍ مِنْ أَهْلِ هَذِهِ الْمَقَالَةِ أَنْ يَقُولَ أَحْسَنْتُ وَ أَسَأْتُ لِأَنَّ الْإِسَاءَةَ مِنْ فِعْلِ الظُّلْمَةِ وَ ذَلِكَ فِعْلُهَا وَ الْإِحْسَانُ مِنَ النُّورِ وَ لَا يَقُولُ النُّورُ لِنَفْسِهِ أَحْسَنْتَ يَا مُحْسِنُ وَ لَيْسَ هُنَاكَ ثَالِثٌ فَكَانَتِ الظُّلْمَةُ عَلَى قِيَاسِ قَوْلِهِمْ أَحْكَمَ فِعْلًا وَ أَتْقَنَ تَدْبِيراً وَ أَعَزَّ أَرْكَاناً مِنَ النُّورِ لِأَنَّ الْأَبْدَانَ مُحْكَمَةٌ
And it is not for anyone from the people of these words that he should be saying, ‘I did good, and I did bad’, because the evil is from a deed of the darkness, and that is what it does, and the good deed is from the Light, and the Light will not say to itself, ‘well done, O favouring one’, and there isn’t a third one over there. The darkness is upon a measurement of their words, ‘Wisest of deeds, and of precise arrangement, and strongest of the elements from the Light, because the bodies are robust.
فَمَنْ صَوَّرَ هَذَا الْخَلْقَ صُورَةً وَاحِدَةً عَلَى نُعُوتٍ مُخْتَلِفَةٍ وَ كُلَّ شَيْءٍ يُرَى ظَاهِراً مِنَ الظَّهْرِ وَ الْأَشْجَارِ وَ الثِّمَارِ وَ الطَّيْرِ وَ الدَّوَابِّ يَجِبُ أَنْ يَكُونَ إِلَهاً ثُمَّ حَبَسَتِ النُّورَ فِي حَبْسِهَا وَ الدَّوْلَةُ لَهَا وَ مَا ادَّعَوْا بِأَنَّ الْعَاقِبَةَ سَوْفَ تَكُونُ لِلنُّورِ فَدَعْوَى
So, the One-azwj Who Images the creatures in one image upon different labels, and everything sees an apparent from the apparent, and the trees, and the fruits, and the birds, and the animals, it is inevitable that there happens to be a God. Then He-azwj Withheld the light in its body and the state for it, and what they claimed with that the punishment would soon happen for the light, therefore supplicate.
وَ يَنْبَغِي عَلَى قِيَاسِ قَوْلِهِمْ أَنْ لَا يَكُونَ لِلنُّورِ فِعْلٌ لِأَنَّهُ أَسِيرٌ وَ لَيْسَ لَهُ سُلْطَانٌ فَلَا فِعْلَ لَهُ وَ لَا تَدْبِيرَ وَ إِنْ كَانَ لَهُ مَعَ الظُّلْمَةِ تَدْبِيرٌ
And it is befitting upon a measurement of their words that there does not happen any deed for the light because it is a prisoner (inside the body), and there is no authority for it, therefore there is neither a deed for it nor a management, and that there was a management for it along with the darkness.
فَمَا هُوَ بِأَسِيرٍ بَلْ هُوَ مُطْلَقٌ عَزِيزٌ فَإِنْ لَمْ يَكُنْ كَذَلِكَ وَ كَانَ أَسِيرَ الظُّلْمَةِ فَإِنَّهُ يَظْهَرُ فِي هَذَا الْعَالَمِ إِحْسَانٌ وَ خَيْرٌ مَعَ فَسَادٍ وَ شَرٍّ فَهَذَا يَدُلُّ عَلَى أَنَّ الظُّلْمَةَ تُحْسِنُ الْخَيْرَ وَ تَفْعَلُهُ كَمَا تُحْسِنُ الشَّرَّ وَ تَفْعَلُهُ
So, it is not with imprisonment, but it is absolute, dear. If, it does not happen to be like that, and it was a prisoner of the darkness, it would appear in this world as favour, and goodness along with corruption and evil. Therefore, this points upon that the darkness thinks of the goodness and does it, just as the evil things of the evil and does it.
فَإِنْ قَالُوا مُحَالٌ ذَلِكَ فَلَا نُورَ يُثْبَتُ وَ لَا ظُلْمَةَ وَ بَطَلَتْ دَعْوَاهُمْ وَ يَرْجِعُ الْأَمْرُ إِلَى أَنَّ اللَّهَ وَاحِدٌ وَ مَا سِوَاهُ بَاطِلٌ فَهَذِهِ مَقَالَةُ مَانِي الزِّنْدِيقِ وَ أَصْحَابِهِ
If they say, ‘That is impossible’, then neither is alight proved nor a darkness, and their claim is invalidated, and the matter returns to that Allah-azwj is One, and whatever besides it is false. These are the words of the atheist Mani and his companions.
وَ أَمَّا مَنْ قَالَ النُّورُ وَ الظُّلْمَةُ بَيْنَهُمَا حَكَمٌ فَلَا بُدَّ مِنْ أَنْ يَكُونَ أَكْبَرَ الثَّلَاثَةِ الْحَكَمُ لِأَنَّهُ لَا يَحْتَاجُ إِلَى الْحَاكِمِ إِلَّا مَغْلُوبٌ أَوْ جَاهِلٌ أَوْ مَظْلُومٌ وَ هَذِهِ مَقَالَةُ الْمَدْقُونِيَّةِ وَ الْحِكَايَةُ عَنْهُمْ تَطُولُ
And as for the one who says, ‘The light and the darkness, between the two is a rule’, then there is no escape that the rule happens to be the greater of the three, because no one is needy to the ruler except the overcomes, or an ignorant, or an oppressed. And these are the words of the Al-Madquniyya, and the narrative about them is lengthy.
قَالَ فَمَا قِصَّةُ مَانِي قَالَ مُتَفَحِّصٌ أَخَذَ بَعْضَ الْمَجُوسِيَّةِ فَشَابَهَا بِبَعْضِ النَّصْرَانِيَّةِ فَأَخْطَأَ الْمِلَّتَيْنِ وَ لَمْ يُصِبْ مَذْهَباً وَاحِداً مِنْهُمَا وَ زَعَمَ أَنَّ الْعَالَمَ دُبِّرَ مِنْ إِلَهَيْنِ نُورٍ وَ ظُلْمَةٍ وَ أَنَّ النُّورَ فِي حِصَارٍ مِنَ الظُّلْمَةِ عَلَى مَا حَكَيْنَا مِنْهُ فَكَذَّبَتْهُ النَّصَارَى وَ قَبِلَتْهُ الْمَجُوسُ الْخَبَرَ
He (the narrator) said, ‘And what is the story of Mani?’ He-asws said: ‘And investigator who took part of Zoroastrianism and resembled it with part of Christianity, and he erred in both the two nations and did not hit even one of the doctrines from these two, and he alleged that the universe is managed from two gods – light and darkness, and that the light is in a siege from the darkness upon what we-asws narrated from him. The Christians belied him and the Zoroastrians accepted him’ – the Hadeeth’.[5]
6- فس، تفسير القمي ثُمَّ رَدَّ عَلَى الثَّنَوِيَّةِ الَّذِينَ قَالُوا بِإِلَهَيْنِ فَقَالَ تَعَالَى مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَ ما كانَ مَعَهُ مِنْ إِلهٍ إِذاً لَذَهَبَ كُلُّ إِلهٍ بِما خَلَقَ وَ لَعَلا بَعْضُهُمْ عَلى بَعْضٍ
‘Tafseer Al Qummi’ – Then he-asws rebutted upon the dualists, those who say with two gods: ‘So the Exalted Said: Allah did not Take a son and there was not god along with Him – then each god would have gone away with what it had created, and some of them would have been higher over the others [23:91].
قَالَ لَوْ كَانَ إِلَهَيْنِ كَمَا زَعَمْتُمْ لَكَانَا يَخْلُقَانِ فَيَخْلُقُ هَذَا وَ لَا يَخْلُقُ هَذَا وَ يُرِيدُ هَذَا وَ لَا يُرِيدُ هَذَا وَ لَطَلَبَ كُلُّ وَاحِدٍ مِنْهُمَا الْغَلَبَةَ وَ إِذَا أَرَادَ أَحَدُهُمَا خَلْقَ إِنْسَانٍ وَ أَرَادَ الْآخَرُ خَلْقَ بَهِيمَةٍ فَيَكُونُ إِنْسَاناً وَ بَهِيمَةً فِي حَالَةٍ وَاحِدَةٍ وَ هَذَا غَيْرُ مَوْجُودٍ
He-asws said: ‘If there were two gods as you are claiming, there would have been two creations. So, this one would create, and this one would not create, and this one would want, and this one would not want, and each one of the two would seek the prevalence. And when one of the two intends to create the human being, and the other one intends to create the animals, then the human beings and the animals would be in one state, and this does not exist.
فَلَمَّا بَطَلَ هَذَا ثَبَتَ التَّدْبِيرُ وَ الصُّنْعُ لِوَاحِدٍ وَ دَلَّ أَيْضاً التَّدْبِيرُ وَ ثَبَاتُهُ وَ قِوَامُ بَعْضِهِ بِبَعْضٍ عَلَى أَنَّ الصَّانِعَ وَاحِدٌ جَلَّ جَلَالُهُ وَ ذَلِكَ قَوْلُهُ مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ الْآيَةَ ثُمَّ قَالَ أَنَفاً سُبْحانَ اللَّهِ عَمَّا يَصِفُونَ
When this is invalidated, the management is proven, and the Maker is One. And the management, and its proof, and the standing of part of it with part points as well upon that the Maker is one, Majestic is His-azwj Majesty, and that is in His-azwj Words: Allah did not Take a son [23:91] – the Verse. Then He-azwj Said on top: Glorious is Allah from what they are ascribing [23:91]’’.[6]
7- يد، التوحيد مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع وَ سُئِلَ عَنِ الصَّمَدِ فَقَالَ الصَّمَدُ الَّذِي لَا جَوْفَ لَهُ
‘Al Tawheed’ – My father, from Sa’ad, from Muhammad Bin Isa, from Yunus, from Al Rabie Bin Muhammad who said,
‘I heard Abu Al-Hassan-asws, and he-asws had been asked about ‘Al-Samad’, so he-asws said: ‘Al-Samad is that which there is no hollowness for it’’.[7]
8- يد، التوحيد مع، معاني الأخبار الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانٍ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ وَلِيدٍ وَ لَقَبُهُ شَبَابٌ الصَّيْرَفِيُّ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ مَا الصَّمَدُ قَالَ السَّيِّدُ الْمَصْمُودُ إِلَيْهِ فِي الْقَلِيلِ وَ الْكَثِيرِ
‘Al Tawheed’ (and) ‘Ma’any Al Akhbar’ – Al Daqaqm from Al Kulayni, from Alan, from Sahl, from Muhammad Bin Waleed, and his teknonym is Shabab Al Sayrafi, from Dawood Bin Al Qasim Al Ja’fary who said,
‘I said to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! What is Al-Samad?’ He-asws said: ‘The Chief, aimed to, regarding the little and the more.[8]
9- يد، التوحيد ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْمِيثَمِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْيَهُودَ سَأَلُوا رَسُولَ اللَّهِ ص فَقَالُوا انْسُبْ لَنَا رَبَّكَ فَلَبِثَ ثَلَاثاً لَا يُجِيبُهُمْ ثُمَّ نَزَلَتْ هَذِهِ السُّورَةُ إِلَى آخِرِهَا
‘Al Tawheed’ – Ibn Al Waleed, from Muhammad Al Ataar, from Al Sha’ary, from Al Maysami, from Safwan Bin Yahya, from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘The Jews asked Rasool-Allah-saww and they said, ‘Lineage your-saww Lord-azwj for us’. He-saww waited for three (days) not answering them. Then this Surah (Al Tawheed – Ch 112) was Revealed up to its end’.
فَقُلْتُ مَا الصَّمَدُ فَقَالَ الَّذِي لَيْسَ بِمُجَوَّفٍ
I said, ‘What is ‘Al-Samad’?’ He-asws said: ‘That which isn’t with hollowness.[9]
10- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحَسَنِ بْنِ أَبِي السَّرِيِّ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ شَيْءٍ مِنَ التَّوْحِيدِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَتْ أَسْمَاؤُهُ الَّتِي يُدْعَى بِهَا وَ تَعَالَى فِي عُلُوِّ كُنْهِهِ وَاحِدٌ تَوَحَّدَ بِالتَّوْحِيدِ فِي عُلُوِّ تَوْحِيدِهِ ثُمَّ أَجْرَاهُ عَلَى خَلْقِهِ فَهُوَ وَاحِدٌ صَمَدٌ قُدُّوسٌ يَعْبُدُهُ كُلُّ شَيْءٍ وَ يَصْمِدُ إِلَيْهِ كُلُّ شَيْءٍ وَ وَسِعَ كُلَّ شَيْءٍ عِلْماً
‘Al Tawheed’ – My father, from Sa’ad, from Muhammad Bin Isa, from Yunus, from Al Hassan Bin Abu Al Sary, from Jabi Bin Yazeed who said,
‘I asked Abu Ja’far-asws about something from the Tawheed, so he-asws said: ‘Allah-azwj, Blessed are His-azwj Names which He-azwj is called upon with these, and Exalted in the loftiness of His-azwj Essence, One with the Oneness in the loftiness of His-azwj Tawheed. Then He-azwj Flowed it upon His-azwj creatures, so He-azwj is One, Samad, Holy. Everything worships Him-azwj, and all things aim to Him-azwj, and He-azwj encompasses all things in knowledge’’.[10]
11- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ: دَخَلْتُ عَلَى الرِّضَا ع فَقَالَ لِي قُلْ لِلْعَبَّاسِ يَكُفُّ عَنِ الْكَلَامِ فِي التَّوْحِيدِ وَ غَيْرِهِ وَ يُكَلِّمُ النَّاسَ بِمَا يَعْرِفُونَ وَ يَكُفُّ عَمَّا يُنْكِرُونَ وَ إِذَا سَأَلُوكَ عَنِ التَّوْحِيدِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ali Bin Sayf Bin Umeyra, from Muhammad Bin Ubeyd who said,
‘I went to Al-Reza-asws, and he-asws said to me: ‘Say to the Abbaside to stop from the speech regarding the Tawheed, and he should speak to the people so that they are understanding, and stop from what they are denying. And when they ask you about the Tawheed, then say just as Allah-azwj Mighty and Majestic has Said: Say: ‘He, Allah, is One [112:1] Allah is Al-Samad [112:2] He does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4].
وَ إِذَا سَأَلُوكَ عَنِ الْكَيْفِيَّةِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ لَيْسَ كَمِثْلِهِ شَيْءٌ
And when they ask you about the Qualitative state, then say just as Allah-azwj Mighty and Majestic Said: There isn’t anything like Him [42:11].
وَ إِذَا سَأَلُوكَ عَنِ السَّمْعِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ هُوَ السَّمِيعُ الْعَلِيمُ كَلِّمِ النَّاسَ بِمَا يَعْرِفُونَ
And when they ask you about the Hearing, then say just as Allah-azwj Mighty and Majestic Said: and He is the Hearing, the Knowing [2:137]. Speak to the people with what they are recognising’’.[11]
12- يد، التوحيد حَدَّثَنَا أَبُو مُحَمَّدٍ جَعْفَرُ بْنُ عَلِيِّ بْنِ أَحْمَدَ الْفَقِيهُ الْقُمِّيُّ ثُمَّ الْإِيلَاقِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا أَبُو سَعِيدٍ عَبْدَانُ بْنُ الْفَضْلِ قَالَ حَدَّثَنِي أَبُو الْحَسَنِ مُحَمَّدُ بْنُ يَعْقُوبَ بْنِ مُحَمَّدِ بْنِ يُوسُفَ بْنِ جَعْفَرِ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ بِمَدِينَةِ خُجَنْدَةَ قَالَ حَدَّثَنِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ شُجَاعٍ الْفَرْغَانِيُّ قَالَ حَدَّثَنِي أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ حَمَّادٍ الْقَبْرِيُّ بِمِصْرَ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ عَبْدِ الْجَلِيلِ الْبَرْقِيُّ عَنْ أَبِي الْبَخْتَرِيِّ وَهْبِ بْنِ وَهْبٍ الْقُرَشِيِّ
‘Al Tawheed’ – It was narrated to us by Abu Muhammad Ja’far Bin Ali Bin Ahmad Al Faqeeh Al Qummi, then al Aylaqi, from Abu Saeed Abdan Bin Al Fazl, from Abu Al Hassan Muhammad Bin Yaqoub Bin Muhammad Bin Yusuf Bin Ja’far Bin Ibrahim Bin Muhammad Bin Ali Bin Abdullah Bin Ja’far Bin Abu Talib in the city of Khajandat, from Abu Bak Muhammad Bin Ahmad Bin Shuja’a Al Faragany, from Abu Muhammad Al Hassan Bin Hamad Al Qabry at Egypt, from Ismail Bin Abdul Jaleel Al Barqy, from Abu Al Bakhtary Wahab Bin Wahab Al Qarshy,
عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ قُلْ هُوَ اللَّهُ أَحَدٌ
‘From Abu Abdullah Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father Muhammad-asws Bin Ali Al-Baqir-asws regarding the Words of Allah-azwj Mighty and Majestic: Say: ‘He, Allah, is One [112:1].
قَالَ قُلْ أَيْ أَظْهِرْ مَا أَوْحَيْنَا إِلَيْكَ وَ نَبَّأْنَاكَ بِهِ بِتَأْلِيفِ الْحُرُوفِ الَّتِي قَرَأْنَاهَا لَكَ لِيَهْتَدِيَ بِهَا مَنْ أَلْقَى السَّمْعَ وَ هُوَ شَهِيدٌ
He-asws said: ‘Say:’, i.e., Manifest what We-azwj Revealed to you-saww and Informed you-saww with, with the composition of the letter which We-azwj Recited to you-saww, for you-saww to guide with the ones who casts the ear and he-saww is a witness.
وَ هُوَ اسْمٌ مُشَارٌ وَ مَكْنِيٌّ إِلَى غَائِبٍ فَالْهَاءُ تَنْبِيهٌ عَنْ مَعْنًى ثَابِتٍ وَ الْوَاوُ إِشَارَةٌ إِلَى الْغَائِبِ عَنِ الْحَوَاسِّ كَمَا أَنَّ قَوْلَكَ هَذَا إِشَارَةٌ إِلَى الشَّاهِدِ عِنْدَ الْحَوَاسِّ وَ ذَلِكَ أَنَ الْكُفَّارَ نَبَّهُوا عَنْ آلِهَتِهِمْ بِحَرْفِ إِشَارَةِ الشَّاهِدِ الْمُدْرَكِ فَقَالُوا هَذِهِ آلِهَتُنَا الْمَحْسُوسَةُ الْمُدْرَكَةُ بِالْأَبْصَارِ
And ‘He,’ is a Name of a Consultant titled to an absentee. So, the (letter), ‘Ha’ is an alert about the static meaning, and the (letter) ‘Waw’ is an indication to the unseen from the senses just like your words, ‘this’, is an indication to the present with the senses, and that is because the Kafirs alerted about their gods with letter indicating the present, the perceptible, and they said, ‘These are our gods, the sensed, the realised with the sights.
فَأَشِرْ أَنْتَ يَا مُحَمَّدُ إِلَى إِلَهِكَ الَّذِي تَدْعُو إِلَيْهِ حَتَّى نَرَاهُ وَ نُدْرِكَهُ وَ لَا نَأْلَهَ فِيهِ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى قُلْ هُوَ اللَّهُ أَحَدٌ فَالْهَاءُ تَثْبِيتٌ لِلثَّابِتِ وَ الْوَاوُ إِشَارَةٌ إِلَى الْغَائِبِ عَنْ دَرْكِ الْأَبْصَارِ وَ لَمْسِ الْحَوَاسِّ وَ اللَّهُ تَعَالَى عَنْ ذَلِكَ بَلْ هُوَ مُدْرِكُ الْأَبْصَارِ وَ مُبْدِعُ الْحَوَاسِّ
Therefore, you-saww indicate, O Muhammad-saww, to your-saww God-azwj Whom you-saww supplicate to until we see Him-azwj, and realise Him-azwj and do not carve Him-azwj in it. Allah-azwj Blessed and Exalted Revealed: Say: ‘He, Allah, is One [112:1]. Thus, the (letter) ‘Ha’ proves the fixed, and the (letter) ‘Waw’ is an indication to the hidden from the realisations of the sights and the senses of a touch, and Allah-azwj is Exalted from that, But, He-azwj is the Realiser of the sights and the Initiator of the senses’’.
حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: رَأَيْتُ الْخَضِرَ ع فِي الْمَنَامِ قَبْلَ بَدْرٍ بِلَيْلَةٍ فَقُلْتُ لَهُ عَلِّمْنِي شَيْئاً أُنْصَرْ بِهِ عَلَى الْأَعْدَاءِ فَقَالَ قُلْ يَا هُوَ يَا مَنْ لَا هُوَ إِلَّا هُوَ فَلَمَّا أَصْبَحْتُ قَصَصْتُهَا عَلَى رَسُولِ اللَّهِ ص فَقَالَ لِي يَا عَلِيُّ عُلِّمْتَ الِاسْمَ الْأَعْظَمَ وَ كَانَ عَلَى لِسَانِي يَوْمَ بَدْرٍ
My father narrated to me –
‘From Amir Al-Momineen-asws having said: ‘I-asws saw Al-Khizr-as in the dream one night before (the battle of) Badr, and I-asws said to him-as: ‘Tell me-asws something I-asws can be helped with against the enemies’. He-as said: ‘Say: ‘O He, O One, there is no He except He’. So when it was morning, I-asws related it to Rasool-Allah-saww, and he-saww said: ‘O Ali-asws! You-asws learnt the Magnificent Name’, and it was upon my-asws tongue on the Day of Badr’.
وَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ فَلَمَّا فَرَغَ قَالَ يَا هُوَ يَا مَنْ لَا هُوَ إِلَّا هُوَ اغْفِرْ لِي وَ انْصُرْنِي عَلَى الْقَوْمِ الْكَافِرِينَ
And that Amir Al-Momineen-asws recited Say: ‘He, Allah, is One [112:1], and when he-asws was free, said: ‘O He, O One, there is no He except He. Forgive me-asws and Help me-asws against the Kafir people’.
وَ كَانَ عَلِيٌّ ع يَقُولُ ذَلِكَ يَوْمَ صِفِّينَ وَ هُوَ يُطَارِدُ فَقَالَ لَهُ عَمَّارُ بْنُ يَاسِرٍ يَا أَمِيرَ الْمُؤْمِنِينَ مَا هَذِهِ الْكِنَايَاتُ قَالَ اسْمُ اللَّهِ الْأَعْظَمُ وَ عِمَادُ التَّوْحِيدِ لِلَّهِ لَا إِلَهَ إِلَّا هُوَ
And Ali-asws was saying that on the Day of (the battle of) Siffeen, and he-asws was attacking. Ammar Bin Yaser-ra said, ‘O Amir Al-Momineen-asws! What are these aliases?’ He-asws said: ‘The Magnificent Name of Allah-azwj, and pillars of the Tawheed of Allah-azwj, there is no god except He-azwj’.
ثُمَّ قَرَأَ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ أَوَاخِرَ الْحَشْرِ ثُمَّ نَزَلَ فَصَلَّى أَرْبَعَ رَكَعَاتٍ قَبْلَ الزَّوَالِ
Then he-asws recited: ‘Allah Testifies that there is no god except Him [3:18], and the last part of (Surah) Al-Hashr. Then he-asws descended and prayed four units (of Salaat before the midday’.
قَالَ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اللَّهُ مَعْنَاهُ الْمَعْبُودُ الَّذِي يَأْلَهُ فِيهِ الْخَلْقُ وَ يُؤْلَهُ إِلَيْهِ وَ اللَّهُ هُوَ الْمَسْتُورُ عَنْ دَرْكِ الْأَبْصَارِ الْمَحْجُوبُ عَنِ الْأَوْهَامِ وَ الْخَطَرَاتِ
He (the narrator) said, ‘And Amir Al-Momineen-asws said: ‘(The Word) ‘Allah’, its meaning is the worshipped One to whom the creatures deify and inspire to Him-azwj. And Allah-azwj, He-azwj is the veiled from the realisations of the sights, and veiled from the imaginations of the mind’.
قَالَ الْبَاقِرُ ع اللَّهُ مَعْنَاهُ الْمَعْبُودُ الَّذِي أَلِهَ الْخَلْقُ عَنْ دَرْكِ مَائِيَّتِهِ وَ الْإِحَاطَةِ بِكَيْفِيَّتِهِ
Al-Baqir-asws said: ‘(The Word) ‘Allah’, its meaning is the worshipped One to Whom the creatures deify from realising His-azwj meaning and encompassing His-azwj qualitative state’.
وَ يَقُولُ الْعَرَبُ أَلِهَ الرَّجُلُ إِذَا تَحَيَّرَ فِي الشَّيْءِ فَلَمْ يُحِطْ بِهِ عِلْماً وَ وَلِهَ إِذَا فَزِعَ إِلَى شَيْءٍ مِمَّا يَحْذَرُهُ وَ يَخَافُهُ فَالْإِلَهُ هُوَ الْمَسْتُورُ عَنْ حَوَاسِّ الْخَلْقِ
And the Arabs are saying, ‘God of a man – when he is confused regarding the thing and cannot encompass with him in knowledge, and make him a ruler when they panic to a thing from what he is cautious of and fears. So, the god, he is the veil from the senses of the creatures’.
قَالَ الْبَاقِرُ ع الْأَحَدُ الْفَرْدُ الْمُتَفَرِّدُ وَ الْأَحَدُ وَ الْوَاحِدُ بِمَعْنًى وَاحِدٍ وَ هُوَ الْمُتَفَرِّدُ الَّذِي لَا نَظِيرَ لَهُ وَ التَّوْحِيدُ الْإِقْرَارُ بِالْوَحْدَةِ وَ هُوَ الِانْفِرَادُ وَ الْوَاحِدُ الْمُتَبَايِنُ الَّذِي لَا يَنْبَعِثُ مِنْ شَيْءٍ وَ لَا يَتَّحِدُ بِشَيْءٍ
And Al-Baqir-asws said: ‘The One, the Individual, the Lone, and the One and the Alone is with one meaning, and He-azwj is the Lone for Whom there is no peer for Him-azwj. And the Tawheed, is the acceptance with the Oneness, and He-azwj is the Individual. And the One is the Manifest Who is neither emitted from a thing nor united with a thing’.
وَ مِنْ ثَمَّ قَالُوا إِنِّ بِنَاءَ الْعَدَدِ مِنَ الْوَاحِدِ وَ لَيْسَ الْوَاحِدُ مِنَ الْعَدَدِ لِأَنَّ الْعَدَدَ لَا يَقَعُ عَلَى الْوَاحِدِ بَلْ يَقَعُ عَلَى الِاثْنَيْنِ فَمَعْنَى قَوْلِهِ اللَّهُ أَحَدٌ أَيِ الْمَعْبُودُ الَّذِي يَأْلَهُ الْخَلْقُ عَنْ إِدْرَاكِهِ وَ الْإِحَاطَةِ بِكَيْفِيَّتِهِ فَرْدٌ بِإِلَهِيَّتِهِ مُتَعَالٍ عَنْ صِفَاتِ خَلْقِهِ
And from them, they said, ‘The numbers are built from the one, and the One isn’t from the numbers, because the numbers cannot occur upon the one, but occur upon the two. Therefore, the meaning of His-azwj Words: Allah, is One [112:1], i.e. the worshipped One Whom the creatures deify, from realising Him-azwj and the encompassing with His-azwj qualitative state as an Individual with His-azwj Godship, Exalted from the ascription of His-azwj creatures’.
قَالَ الْبَاقِرُ ع وَ حَدَّثَنِي أَبِي زَيْنُ الْعَابِدِينَ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: الصَّمَدُ الَّذِي لَا جَوْفَ لَهُ وَ الصَّمَدُ الَّذِي قَدِ انْتَهَى سُؤْدُدُهُ وَ الصَّمَدُ الَّذِي لَا يَأْكُلُ وَ لَا يَشْرَبُ وَ الصَّمَدُ الَّذِي لَا يَنَامُ وَ الصَّمَدُ الدَّائِمُ الَّذِي لَمْ يَزَلْ وَ لَا يَزَالُ
Al-Baqir-asws said: ‘And it was narrated to me-asws by my-asws father-asws Zayn Al-Abideen-asws, from his-asws father Al-Husayn-asws Bin Ali-asws having said: ‘Al-Samad is that which there is no hollowness for it. And Al-Samad is what end point of glory. And Al-Samad is that which neither eats nor drinks. And Al-Samad is what which does not sleep. And Al-Samad is the perpetual Who neither ceases to be nor will cease to be’.
5- قَالَ الْبَاقِرُ ع كَانَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ رَضِيَ اللَّهُ عَنْهُ يَقُولُ الصَّمَدُ الْقَائِمُ بِنَفْسِهِ الْغَنِيُّ عَنْ غَيْرِهِ
Al-Baqir-asws said: ‘Muhammad Bin Al-Hanafiyya-ra was saying, ‘Al-Samad by Himself is needless of others’.
وَ قَالَ غَيْرُهُ الصَّمَدُ الْمُتَعَالِي عَنِ الْكَوْنِ وَ الْفَسَادِ وَ الصَّمَدُ الَّذِي لَا يُوصَفُ بِالتَّغَايُرِ
And others said, ‘Al-Samad is the Exalted from the occurrences and the corruption. And Al-Samad is cannot be described by the change’.
قَالَ الْبَاقِرُ ع الصَّمَدُ السَّيِّدُ الْمُطَاعُ الَّذِي لَيْسَ فَوْقَهُ آمِرٌ وَ نَاهٍ
Al-Baqir-asws said: ‘Al-Samad is the Chief of the obeyed ones, Who, there isn’t any commander or forbidder above Him-azwj’.
قَالَ: وَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ ع عَنِ الصَّمَدِ فَقَالَ الصَّمَدُ الَّذِي لَا شَرِيكَ لَهُ وَ لَا يَئُودُهُ حِفْظُ شَيْءٍ وَ لَا يَعْزُبُ عَنْهُ شَيْءٌ
He said, ‘And Ali-asws Bin Al-Husayn-asws Zayn Al-Abideen-asws said about Al-Samad: ‘One Who there is no associate for Him-azwj, nor does the preservation of anything tires Him-azwj, nor is anything distant from Him-azwj’’.[12]
13- قَالَ وَهْبُ بْنُ وَهْبٍ الْقُرَشِيُّ قَالَ زَيْدُ بْنُ عَلِيٍّ ع الصَّمَدُ الَّذِي إِذَا أَرَادَ شَيْئاً قَالَ لَهُ كُنْ فَيَكُونُ وَ الصَّمَدُ الَّذِي أَبْدَعَ الْأَشْيَاءَ فَخَلَقَهَا أَضْدَاداً وَ أَشْكَالًا وَ أَزْوَاجاً وَ تَفَرَّدَ بِالْوَحْدَةِ بِلَا ضِدٍّ وَ لَا شَكْلٍ وَ لَا مِثْلٍ وَ لَا نِدٍّ
Wahab Bin Wahab Al-Qarshy said, ‘Zayd, son of Ali-asws said, ‘Al-Samad is One Who, whenever He-azwj Wants something, Says to it: “Be!” and it comes into being. And Al-Samad is One Who Began the things, and Created their opposites, and similarities, and its pairs, and He-azwj is Individualised by the Oneness with there being an opposite, not a similarity, nor an example nor an adversary’. [13]
14- قَالَ وَهْبُ بْنُ وَهْبٍ الْقُرَشِيُّ وَ حَدَّثَنِي الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ الْبَاقِرِ عَنْ أَبِيهِ ع أَنَّ أَهْلَ الْبَصْرَةِ كَتَبُوا إِلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع يَسْأَلُونَهُ عَنِ الصَّمَدِ فَكَتَبَ إِلَيْهِمْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ فَلَا تَخُوضُوا فِي الْقُرْآنِ وَ لَا تُجَادِلُوا فِيهِ وَ لَا تَتَكَلَّمُوا فِيهِ بِغَيْرِ عِلْمٍ
Wahab Bin Wahab Al Qarshy said,
‘It was narrated to me by Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws Al-Baqir-asws, from his-asws father-asws, that the people of Basra wrote to Al-Husayn-asws asking him-asws about Al-Samad. He-asws wrote to them: ‘In the Name of Allah-azwj the Beneficent, the Merciful. Having said this, do not run in the Quran and do not hold arguments in it and do not speak regarding it without knowledge.
فَقَدْ سَمِعْتُ جَدِّي رَسُولَ اللَّهِ ص يَقُولُ مَنْ قَالَ فِي الْقُرْآنِ بِغَيْرِ عِلْمٍ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
I-asws have heard from my-asws grandfather Rasool-Allah-saww saying: ‘One who speaks regarding the Quran without knowledge has reserved a seat for himself in the Fire’.
وَ إِنَّهُ سُبْحَانَهُ قَدْ فَسَّرَ الصَّمَدَ فَقَالَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ ثُمَّ فَسَّرَهُ فَقَالَ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
And surely. Allah-azwj, Glorious is He-azwj, has Explained ‘Al-Samad’, so He-azwj Said: Allah, is One [112:1] Allah is Al-Samad [112:2]. Then He-azwj Explained it, and He-azwj Said: ‘He does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4].
لَمْ يَلِدْ لَمْ يَخْرُجْ مِنْهُ شَيْءٌ كَثِيفٌ كَالْوَلَدِ وَ سَائِرِ الْأَشْيَاءِ الْكَثِيفَةِ الَّتِي تَخْرُجُ مِنَ الْمَخْلُوقِينَ وَ لَا شَيْءٌ لَطِيفٌ كَالنَّفْسِ وَ لَا يَتَشَعَّبُ مِنْهُ الْبَدَاوَاتُ كَالسِّنَةِ وَ النَّوْمِ وَ الْخَطْرَةِ وَ الْهَمِّ وَ الْحَزَنِ وَ الْبَهْجَةِ وَ الضَّحِكِ وَ الْبُكَاءِ وَ الْخَوْفِ وَ الرَّجَاءِ وَ الرَّغْبَةِ وَ السَّأْمَةِ وَ الْجُوعِ وَ الشِّبَعِ
He does not beget – (means), there does not come out from Him-azwj anything turbid like the new-born which tends to come out from the creatures, and there is nothing subtle like the soul. And do not be confused from Him-azwj of the attributes like the slumber, and the sleep, and the danger, and the, and the worry, and the grief, and the jubilation, and the laughter, and the crying, and the fear, and the hope, and the desire, and being fed-up, and the hunger, and the satiation.
تَعَالَى أَنْ يَخْرُجَ مِنْهُ شَيْءٌ وَ أَنْ يَتَوَلَّدَ مِنْهُ شَيْءٌ كَثِيفٌ أَوْ لَطِيفٌ
He-azwj is Exalted (Above) to assume something coming out from Him-azwj, and something is born from Him-azwj, be it thick or subtle.
وَ لَمْ يُولَدْ لَمْ يَتَوَلَّدْ مِنْ شَيْءٍ وَ لَمْ يَخْرُجْ مِنْ شَيْءٍ كَمَا تَخْرُجُ الْأَشْيَاءُ الْكَثِيفَةُ مِنْ عَنَاصِرِهَا كَالشَّيْءِ مِنَ الشَّيْءِ وَ الدَّابَّةِ مِنَ الدَّابَّةِ وَ النَّبَاتِ مِنَ الْأَرْضِ وَ الْمَاءِ مِنَ الْيَنَابِيعِ وَ الثِّمَارِ مِنَ الْأَشْجَارِ
And is not begotten [112:3] (means), He-azwj was not born from something, and did not come out from something, just as the turbid things tend to come out from their components, like the thing from the thing, and the animal from the animal, and the plants from the ground, and the water from the springs, and the fruits from the trees.
وَ لَا كَمَا تَخْرُجُ الْأَشْيَاءُ اللَّطِيفَةُ مِنْ مَرَاكِزِهَا كَالْبَصَرِ مِنَ الْعَيْنِ وَ السَّمْعِ مِنَ الْأُذُنِ وَ الشَّمِّ مِنَ الْأَنْفِ وَ الذَّوْقِ مِنَ الْفَمِ وَ الْكَلَامِ مِنَ اللِّسَانِ وَ الْمَعْرِفَةِ وَ التَّمْيِيزِ مِنَ الْقَلْبِ وَ كَالنَّارِ مِنَ الْحَجَرِ
Nor like the subtle things coming out from their locations, like the sight from the eyes, and the hearing from the ears, and the smell from the nose, and the taste from the mouth, and the speech from the tongue, and the recognition and the discernment from the heart, and like the fire from the rock.
لَا بَلْ هُوَ اللَّهُ الصَّمَدُ الَّذِي لَا مِنْ شَيْءٍ وَ لَا فِي شَيْءٍ وَ لَا عَلَى شَيْءٍ مُبْدِعُ الْأَشْيَاءِ وَ خَالِقُهَا وَ مُنْشِئُ الْأَشْيَاءِ بِقُدْرَتِهِ يَتَلَاشَى مَا خَلَقَ لِلْفَنَاءِ بِمَشِيئَتِهِ وَ يَبْقَى مَا خَلَقَ لِلْبَقَاءِ بِعِلْمِهِ
And no! But, He-azwj is Allah-azwj, Al-Samad, Who is neither from a thing, nor in anything, nor upon anything. Initiator of the things and their Creator, and Grower of the things by His-azwj Power. It fades to perish what He-azwj Creates by His-azwj Desire, and there remain what He-azwj Creates for the remaining by His-azwj Knowledge.
فَذَلِكُمُ اللَّهُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ عالِمُ الْغَيْبِ وَ الشَّهادَةِ الْكَبِيرُ الْمُتَعالِ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
So that is Allah-azwj, Al-Samad, Who does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4]’’.[14]
15- قَالَ وَهْبُ بْنُ وَهْبٍ الْقُرَشِيُّ سَمِعْتُ الصَّادِقَ ع يَقُولُ قَدِمَ وَفْدٌ مِنْ فِلَسْطِينَ عَلَى الْبَاقِرِ ع فَسَأَلُوهُ عَنْ مَسَائِلَ فَأَجَابَهُمْ ثُمَّ سَأَلُوهُ عَنِ الصَّمَدِ فَقَالَ تَفْسِيرُهُ فِيهِ الصَّمَدُ خَمْسَةُ أَحْرُفٍ
Wahab Bin Wahab Al Qarshy said,
‘‘I heard Al-Sadiq-asws saying: ‘A delegation from the people of Palestine came to Al-Baqir-asws, and they asked him-asws certain questions. He-asws answered them. Then they asked him-asws about Al-Samad, and he-asws said: ‘Its interpretation is upon five letters: –
فَالْأَلِفُ دَلِيلٌ عَلَى إِنِّيَّتِهِ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ ذَلِكَ تَنْبِيهٌ وَ إِشَارَةٌ إِلَى الْغَائِبِ عَنْ دَرْكِ الْحَوَاسِّ
The (letter) ‘Alif’ is evidence upon His-azwj Self-Attribution, and these are the Words of the Mighty and Majestic: Allah Testifies that there is no god except Him [3:18], and that is His-azwj Admonition, and an indication to the hidden from the realisation of the sensory perceptions.
وَ اللَّامُ دَلِيلٌ عَلَى إِلَهِيَّتِهِ بِأَنَّهُ هُوَ اللَّهُ
And (the letter) ‘Lam’ evidences upon His-azwj Divinity, that indeed He-azwj is Allah-azwj.
وَ الْأَلِفُ وَ اللَّامُ مُدْغَمَانِ لَا يَظْهَرَانِ عَلَى اللِّسَانِ وَ لَا يَقَعَانِ فِي السَّمْعِ وَ يَظْهَرَانِ فِي الْكِتَابَةِ دَلِيلَانِ عَلَى أَنَّ إِلَهِيَّتَهُ لَطِيفَةٌ خَافِيَةٌ لَا يُدْرَكُ بِالْحَوَاسِّ
And the (letter) ‘Alif’, and the (letter) ‘Lam’ are both embedded, not appearing upon the tongue nor occurring in the hearing, and they both appear in the writing, both evidencing upon that His-azwj Divinity, by His-azwj Subtleness cannot be realised by the sensory perceptions.
وَ لَا يَقَعُ فِي لِسَانِ وَاصِفٍ وَ لَا أُذُنِ سَامِعٍ لِأَنَّ تَفْسِيرَ الْإِلَهِ هُوَ الَّذِي أَلِهَ الْخَلْقُ عَنْ دَرْكِ مَائِيَّتِهِ وَ كَيْفِيَّتِهِ بِحِسٍّ أَوْ بِوَهْمٍ لَا بَلْ هُوَ مُبْدِعُ الْأَوْهَامِ وَ خَالِقُ الْحَوَاسِّ
And they do not occur in the tongue of the describer nor an ear of the listener, because the interpretation of the God – He-azwj is the God, the Creator (being more Exalted) from His-azwj Instincts and His-azwj Qualitative State being realised by sensory perceptions of imaginations. No! But, He-azwj is the Initiation of the imaginations and the Creator of the sensory perceptions.
وَ إِنَّمَا يَظْهَرُ ذَلِكَ عِنْدَ الْكِتَابَةِ فَهُوَ دَلِيلٌ عَلَى أَنَّ اللَّهَ سُبْحَانَهُ أَظْهَرَ رُبُوبِيَّتَهُ فِي إِبْدَاعِ الْخَلْقِ وَ تَرْكِيبِ أَرْوَاحِهِمُ اللَّطِيفَةِ فِي أَجْسَادِهِمُ الْكَثِيفَةِ فَإِذَا نَظَرَ عَبْدٌ إِلَى نَفْسِهِ لَمْ يَرَ رُوحَهُ كَمَا أَنَّ لَامَ الصَّمَدِ لَا تَتَبَيَّنُ وَ لَا تَدْخُلُ فِي حَاسَّةٍ مِنْ حَوَاسِّهِ الْخَمْسِ
And rather, that appears during the writing, evidencing upon that Allah-azwj, Glorious is He-azwj, His-azwj Lordship appears in the Initiation of the creation and the Installation of their subtle souls into their coarse bodies. When the servant looks at himself, he does not see his own soul, just as the (letter) ‘Lam’ in (the word) ‘Al-Samad’ is not discerned, and does not enter into a sensory perception of the five senses.
فَإِذَا نَظَرَ إِلَى الْكِتَابَةِ ظَهَرَ لَهُ مَا خَفِيَ وَ لَطُفَ فَمَتَى تَفَكَّرَ الْعَبْدُ فِي مائية [مَاهِيَّةِ] الْبَارِئِ وَ كَيْفِيَّتِهِ أَلِهَ فِيهِ وَ تَحَيَّرَ وَ لَمْ تُحِطْ فِكْرَتُهُ بِشَيْءٍ يَتَصَوَّرُ لَهُ لِأَنَّهُ عَزَّ وَ جَلَّ خَالِقُ الصُّوَرِ فَإِذَا نَظَرَ إِلَى خَلْقِهِ ثَبَتَ لَهُ أَنَّهُ عَزَّ وَ جَلَّ خَالِقُهُمْ وَ مُرَكِّبُ أَرْوَاحِهِمْ فِي أَجْسَادِهِمْ
But, when he looks as the writing, it appears to him what was hidden and subtle. So, when the servant ponders regarding the essence of the Creator and His-azwj Qualitative state, he would be stupefied and confused, and his thinking would not encompass anything he images for Him-azwj, because the Mighty and the Majestic is the Creator of the images. Therefore, when he looks into his own creation, it would be proved to him that He-azwj, Mighty and Majestic is their Creator, and their souls have been Installed into their bodies.
وَ أَمَّا الصَّادُ فَدَلِيلٌ عَلَى أَنَّهُ عَزَّ وَ جَلَّ صَادِقٌ وَ قَوْلُهُ صِدْقٌ وَ كَلَامُهُ صِدْقٌ وَ دَعَا عِبَادَهُ إِلَى اتِّبَاعِ الصِّدْقِ بِالصِّدْقِ وَ وَعَدَ بِالصِّدْقِ دَارَ الصِّدْقِ
And, as for the (letter) ‘Saad’, it evidences that He-azwj, Mighty and Majestic, is True (Sadiq), and His-azwj Words are True, and His-azwj Speech is Truth, and He-azwj Calls His-azwj servants to follow the Truth with the Truth, and Promised with the Truth, a House of the Truth.
وَ أَمَّا الْمِيمُ فَدَلِيلٌ عَلَى مُلْكِهِ وَ أَنَّهُ الْمَلِكُ الْحَقُّ لَمْ يَزَلْ وَ لَا يَزَالُ وَ لَا يَزُولُ مُلْكُهُ
And as for the (letter) ‘Meem’, it evidences upon His-azwj Kingdom (Mulk), and He-azwj is the True King, neither having declined, nor declining, nor will be declining (ever), His-azwj Kingdom’’.
وَ أَمَّا الدَّالُ فَدَلِيلٌ عَلَى دَوَامِ مُلْكِهِ وَ أَنَّهُ عَزَّ وَ جَلَّ دَائِمٌ تَعَالَى عَنِ الْكَوْنِ وَ الزَّوَالِ بَلْ هُوَ اللَّهُ عَزَّ وَ جَلَّ مُكَوِّنُ الْكَائِنَاتِ الَّذِي كَانَ بِتَكْوِينِهِ كُلُّ كَائِنٍ
And as for the (letter) ‘Daal’, it evidences upon the permanence of His-azwj Kingdom, and He-azwj, Mighty and Majestic, is Permanent, Exalted from the coming into being and the non-existence. But, He-azwj, Mighty and Majestic is the Creator of existence, which, by His-azwj Existence, everything exists.
ثُمَّ قَالَ ع لَوْ وَجَدْتُ لِعِلْمِيَ الَّذِي آتَانِيَ اللَّهُ عَزَّ وَ جَلَّ حَمَلَةً لَنَشَرْتُ التَّوْحِيدَ وَ الْإِسْلَامَ وَ الْإِيمَانَ وَ الدِّينَ وَ الشَّرَائِعَ مِنَ الصَّمَدِ
Then he-asws said: ‘If I-asws were to find a bearer for my-asws knowledge which Allah-azwj Mighty and Majestic has Given me-asws, I-asws would publicise the Tawheed, and Al Islam, and the Eman, and the Religion, and the Laws, (all from) ‘Al-Samad’.
وَ كَيْفَ لِي بِذَلِكَ وَ لَمْ يَجِدْ جَدِّي أَمِيرُ الْمُؤْمِنِينَ ع حَمَلَةً لِعِلْمِهِ حَتَّى كَانَ يَتَنَفَّسُ الصُّعَدَاءَ وَ يَقُولُ عَلَى الْمِنْبَرِ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي فَإِنَّ بَيْنَ الْجَوَانِحِ مِنِّي عِلْماً جَمّاً هَاهْ هَاهْ أَلَا لَا أَجِدُ مَنْ يَحْمِلُهُ أَلَا وَ إِنِّي عَلَيْكُمْ مِنَ اللَّهِ الْحُجَّةُ الْبَالِغَةُ فَ لا تَتَوَلَّوْا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَما يَئِسَ الْكُفَّارُ مِنْ أَصْحابِ الْقُبُورِ
And how can it happen to be for me-asws with that, and my-asws grandfather-asws, Amir Al-Momineen-asws could not find a bearer of his-asws knowledge until he-asws breathed a sigh and he-asws was saying from the Pulpit: ‘Ask me-asws before you all lose me-asws, for in between the two wings of mine-asws is immense knowledge. ‘Haah’ ‘Haah’ (pay attention) I-asws cannot, cannot find one to bear it. Indeed, and I-asws am the conclusive Proof from Allah-azwj. So not people turned away, Allah-azwj being Wrathful upon them, and they despaired from the Hereafter just as the Kafirs despair from the occupants of the graves’.
ثُمَّ قَالَ الْبَاقِرُ ع الْحَمْدُ لِلَّهِ الَّذِي مَنَّ عَلَيْنَا وَ وَفَّقَنَا لِعِبَادَتِهِ الْأَحَدِ الصَّمَدِ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ وَ جَنَّبَنَا عِبَادَةَ الْأَوْثَانِ حَمْداً سَرْمَداً وَ شُكْراً وَاصِباً
Then Al-Baqir-asws said: ‘The Praise is for Allah-azwj, Who Conferred upon us-asws and Harmonised us-asws to worship the One, the Samad, Who does not beget and is not begotten, and there does not happen to be anyone a match for Him-azwj, and Kept us-asws aside from worshipping the idols – continuous Praise and constant thanks.
وَ قَوْلُهُ عَزَّ وَ جَلَ لَمْ يَلِدْ وَ لَمْ يُولَدْ يَقُولُ اللَّهُ عَزَّ وَ جَلَ لَمْ يَلِدْ فَيَكُونَ لَهُ وَلَدٌ يَرِثُهُ مُلْكَهُ وَ لَمْ يُولَدْ فَيَكُونَ لَهُ وَالِدٌ يَشْرَكُهُ فِي رُبُوبِيَّتِهِ وَ مُلْكِهِ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ فَيَعَازَّهُ فِي سُلْطَانِهِ
And the Words of the Mighty and Majestic: He does not beget and is not begotten [112:3] – He-azwj is Saying, that He-azwj, the Mighty and Majestic does not beget, so there would happen to be a son for Him-azwj to inherit His-azwj Kingdom, and He-azwj is not begotten for a parent to be for Him-azwj, associating Him-azwj in His-azwj Lordship and His-azwj Kingdom, and there does not happen to be anyone a match for Him-azwj, so he could oppose Him-azwj in His-azwj Authority’’.[15]
وَ رَوَتِ الْعَامَّةُ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ قَالُوا مَا الصَّمَدُ قَالَ ص هُوَ السَّيِّدُ الَّذِي يُصْمَدُ إِلَيْهِ فِي الْحَوَائِجِ
Notes –
And the general Muslims have reported from Ibn Abbas, ‘When this Verse was Revealed, they said, ‘What is Al-Ssamad?’ He-saww said: ‘It is the chief to whom the needs are raised to’’.
سَأَلَ الصَّادِقَ ع عَنْ رِضَا اللَّهِ وَ سَخَطِهِ فَقَالَ: لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ مِنَ الْمَخْلُوقِينَ وَ ذَلِكَ أَنَّ الرِّضَا دِخَالٌ يَدْخُلُ عَلَيْهِ فَيَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لِأَنَّ الْمَخْلُوقَ أَجْوَفُ مُعْتَمِلٌ مُرَكَّبٌ لِلْأَشْيَاءِ فِيهِ مَدْخَلٌ وَ خَالِقُنَا لَا مَدْخَلَ لِلْأَشْيَاءِ فِيهِ لِأَنَّهُ وَاحِدٌ وَ أَحَدِيُّ الذَّاتِ وَ أَحَدِيُّ الْمَعْنَى
Al-Sadiq-asws was asked about the Pleasure of Allah-azwj and His Wrath. He said: ‘That isn’t based upon what is found in Created beings, and that is because the pleasure is something which enters into him, so it transforms him from a state to a state, because the Created being is hollow, active, composes for the things to be entering into him, while our Creator, there is no entrance for the things into Him-azwj, because He-azwj is One, and Singular of the Self and Singular of the meaning’’.
16- يد، التوحيد ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ بَزِيعٍ عَنْ يُونُسَ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ جَابِرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ تَبَارَكَتْ أَسْمَاؤُهُ وَ تَعَالَى فِي عُلُوِّ كُنْهِهِ أَحَدٌ تَوَحَّدَ بِالتَّوْحِيدِ فِي تَوَحُّدِهِ ثُمَّ أَجْرَاهُ عَلَى خَلْقِهِ فَهُوَ أَحَدٌ صَمَدٌ مَلِكٌ قُدُّوسٌ يَعْبُدُهُ كُلُّ شَيْءٍ وَ يَصْمِدُ إِلَيْهِ وَ فَوْقَ الَّذِي عَسَيْنَا أَنْ نَبْلُغَ رَبَّنَا وَسِعَ كُلَّ شَيْءٍ عِلْماً
‘Al Tawheed’ – Ibn Idrees, from his father, from Ibn Hashim, from Ibn Bazie, from Yunus, from Al Hassan Bin Al Sary, from Jabir who said,
‘Abu Ja’far-asws said: ‘Allah-azwj Mighty and Majestic – Blessed are His-azwj Names and Exalted in Loftiness of His-azwj Existence – is One, one with the Tawheed in His-azwj Oneness. Then He-azwj Flowed it upon His-azwj creatures. He-azwj is One, Samad, King, Holy. All things worship Him-azwj and aim to Him-azwj, and above what we-asws can communicate. Our-asws Lord-azwj Encompasses all things in knowledge’’.[16]
17- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ الْحَلَبِيِّ وَ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَدٌ صَمَدٌ لَيْسَ لَهُ جَوْفٌ وَ إِنَّمَا الرُّوحُ خَلْقٌ مِنْ خَلْقِهِ نَصْرٌ وَ تَأْيِيدٌ وَ قُوَّةٌ يَجْعَلُهُ اللَّهُ فِي قُلُوبِ الرُّسُلِ وَ الْمُؤْمِنِينَ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa, from Ibn Fazal, from Al Halby, and Zurara,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted is One, Samad, there being no hollowness for Him-azwj. And rather, the (Holy) Spirit is a creature from His-azwj creatures, as a help, assistance, strength, Allah-azwj Made to be in the hearts of the Rasools-as and the Momineen’’.[17]
18- يد، التوحيد ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ قَالَ: سَأَلَ رَجُلٌ مِنَ الثَّنَوِيَّةِ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا ع وَ أَنَا حَاضِرٌ فَقَالَ لَهُ إِنِّي أَقُولُ إِنَّ صَانِعَ الْعَالَمِ اثْنَانِ فَمَا الدَّلِيلُ عَلَى أَنَّهُ وَاحِدٌ
‘Al Tawheed’ – Ibn Abdous, from Ibn Quteyba, from Al Fazl Bin Shazan who said,
‘A man from the dualists asked Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws, and I was present, saying to him-asws, ‘I am saying that the Makers of the universe are two, so what is the evidence upon that is it one?’
فَقَالَ قَوْلُكَ إِنَّهُ اثْنَانِ دَلِيلٌ عَلَى أَنَّهُ وَاحِدٌ لِأَنَّكَ لَمْ تَدَّعِ الثَّانِيَ إِلَّا بَعْدَ إِثْبَاتِكَ الْوَاحِدَ فَالْوَاحِدُ مُجْمَعٌ عَلَيْهِ وَ أَكْثَرُ مِنْ وَاحِدٍ مُخْتَلَفٌ فِيهِ
He-asws said: ‘Your words that there are two, (itself) evidences upon that it is one, because you cannot call the second except after your proving the one, for the one is added upon it, and more than one, there would be a difference in it. [18]
19- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا الدَّلِيلُ عَلَى أَنَّ اللَّهَ وَاحِدٌ قَالَ اتِّصَالُ التَّدْبِيرِ وَ تَمَامُ الصُّنْعِ كَمَا قَالَ عَزَّ وَ جَلَ لَوْ كانَ فِيهِما آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتا
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who said,
‘I said to Abu Abdullah-asws, ‘What is the evidence upon that Allah-azwj is one?’ He-asws said: ‘Connection of the arrangement and completeness of the making, just as the Mighty and Majestic Said: If there had been a god in them (skies and the earth) except Allah, it (universe) would have been spoilt. [21:22]’’.[19]
20- ف، تحف العقول عَنْ دَاوُدَ بْنِ الْقَاسِمِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الصَّمَدِ فَقَالَ الَّذِي لَا سُرَّةَ لَهُ قُلْتُ فَإِنَّهُمْ يَقُولُونَ إِنَّهُ الَّذِي لَا جَوْفَ لَهُ فَقَالَ كُلُّ ذِي جَوْفٍ لَهُ سُرَّةٌ
‘Tuhaf Al Uqoul’ – From Dawood Bin Al Qasim who said,
‘I asked Abu Ja’far-asws about Al-Samad, and he-asws said: ‘That which there is navel for him’. I said, ‘But they are saying, it is the one which there is no hollowness for it?’ He-asws said: ‘Every thing with hollowness, there is a navel for it’.[20]
21- جع، جامع الأخبار سُئِلَ ابْنُ الْحَنَفِيَّةِ عَنِ الصَّمَدِ فَقَالَ قَالَ عَلِيٌّ ع تَأْوِيلُ الصَّمَدِ لَا اسْمٌ وَ لَا جِسْمٌ وَ لَا مِثْلٌ وَ لَا شِبْهٌ وَ لَا صُورَةٌ وَ لَا تِمْثَالٌ وَ لَا حَدٌّ وَ لَا حُدُودٌ وَ لَا مَوْضِعٌ وَ لَا مَكَانٌ وَ لَا كَيْفٌ وَ لَا أَيْنٌ وَ لَا هُنَا وَ لَا ثَمَّةَ وَ لَا مَلَأٌ وَ لَا خَلَأٌ وَ لَا قِيَامٌ وَ لَا قُعُودٌ وَ لَا سُكُونٌ وَ لَا حَرَكَةٌ وَ لَا ظُلْمَانِيٌّ وَ لَا نُورَانِيٌّ وَ لَا رُوحَانِيٌّ وَ لَا نَفْسَانِيٌّ وَ لَا يَخْلُو مِنْهُ مَوْضِعٌ وَ لَا يَسَعُهُ مَوْضِعٌ وَ لَا عَلَى لَوْنٍ وَ لَا عَلَى خَطَرِ قَلْبٍ وَ لَا عَلَى شَمِّ رَائِحَةٍ مَنْفِيٌّ عَنْهُ هَذِهِ الْأَشْيَاءُ
‘Jamie Al Akhbaar’ – Ibn Al-Hanafiyya-ra was asked about Al-Samad, and he said, ‘Ali-asws said: ‘Explanation of Al-Samad is – No name, nor body, nor example, nor resemblance, nor image, nor replica, nor limit, nor limitations, nor place, nor house, nor how, nor where, nor here, nor there, nor filled, nor empty, nor standing, nor sitting, nor stillness, nor movement, nor darkness, nor light, nor spiritual, nor self, nor any place being empty from Him-azwj, nor any space wide enough for Him-azwj, nor upon a colour, nor upon an occurrence of a hear, nor upon an aromatic smell. These things are negated from Him-azwj’’.[21]
22- ج، الإحتجاج عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ قَالَ: مِنْ سُؤَالِ الزِّنْدِيقِ عَنِ الصَّادِقِ ع أَنْ قَالَ لِمَ لَا يَجُوزُ أَنْ يَكُونَ صَانِعُ الْعَالَمِ أَكْثَرَ مِنْ وَاحِدٍ
From Hisham Bin Al Hakam having said,
‘From the questions of the atheist asking Al-Sadiq-asws, is that he said, ‘Why is it not allowed that there should happen to be more than one makers of the universe?’
قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَخْلُو قَوْلُكَ إِنَّهُمَا اثْنَانِ مِنْ أَنْ يَكُونَا قَدِيمَيْنِ قَوِيَّيْنِ أَوْ يَكُونَا ضَعِيفَيْنِ أَوْ يَكُونَ أَحَدُهُمَا قَوِيّاً وَ الْآخَرُ ضَعِيفاً فَإِنْ كَانَا قَوِيَّيْنِ فَلِمَ لَا يَدْفَعُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَ يَتَفَرَّدُ بِالرُّبُوبِيَّةِ
Abu Abdullah-asws said: ‘You are not free from your words that there are two (gods). Either they are both eternally from before, both strong, or they are both weak, and one of them happens to be strong and the other one weak. So, if they were both strong, so why doesn’t each one of the two repulse his companion and be alone with the Lordship?
وَ إِنْ زَعَمْتَ أَنَّ أَحَدَهُمَا قَوِيٌّ وَ الْآخَرَ ضَعِيفٌ ثَبَتَ أَنَّهُ وَاحِدٌ كَمَا نَقُولُ لِلْعَجْزِ الظَّاهِرِ فِي الثَّانِي
And if you are alleging that one of the two is strong and the other one is weak, it would be proven that He-azwj is One just as we are saying due to the inability of the second one being apparent.
وَ إِنْ قُلْتَ إِنَّهُمَا اثْنَانِ لَمْ يَخْلُ مِنْ أَنْ يَكُونَا مُتَّفِقَيْنِ مِنْ كُلِّ جِهَةٍ أَوْ مُفْتَرِقَيْنِ مِنْ كُلِّ جِهَةٍ فَلَمَّا رَأَيْنَا الْخَلْقَ مُنْتَظِماً وَ الْفَلَكَ جَارِياً وَ اخْتِلَافَ اللَّيْلِ وَ النَّهَارِ وَ الشَّمْسِ وَ الْقَمَرِ دَلَّ صِحَّةُ الْأَمْرِ وَ التَّدْبِيرِ وَ ائْتِلَافُ الْأَمْرِ عَلَى أَنَّ الْمُدَبِّرَ وَاحِدٌ
So if you were to say that there are two (gods), and that they are both concordant from every aspect, or separate from every aspect, so when we see the creation being regulated and the planets flowing, and the night and the day, and the sun and the moon, are evidence to the wellbeing of the order and the strategy, and the coalition of the matters evidences upon that the Regulator is One’’.
يد، التوحيد الدَّقَّاقُ عَنْ أَبِي الْقَاسِمِ الْعَلَوِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ الْقُمِّيِّ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ مِثْلَهُ وَ زَادَ فِيهِ
‘Al Tawheed’ – Al Daqaq, from Abu Al Qasim Al Alawy, from Al Barmakky, from Al Husayn Bin Al Hassan, from Ibrahim Bin Hashim Al Qummi, from Al Abbas Bin Amro Al Faqeymi, from Hisham Bin Al Hakam,
– similar to it, and there is an increase in it:
ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ فَلَا بُدَّ مِنْ فُرْجَةٍ بَيْنَهُمَا حَتَّى يَكُونَا اثْنَيْنِ فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلَاثَةٌ
Then it would necessitate you, if you claim two (gods) that there should be a gap between the two in what is between them until they can happen to be two. Thus, the gap would come to be the third (entity) between the two (gods), being eternally from before, along with the two of them. Thus, it would necessitate a third (entity).
وَ إِنِ ادَّعَيْتَ ثَلَاثَةً لَزِمَكَ مَا قُلْنَا فِي الِاثْنَيْنِ حَتَّى يَكُونَ بَيْنَهُمْ فُرْجَتَانِ فَيَكُونُوا خَمْسَةً ثُمَّ يَتَنَاهَى فِي الْعَدَدِ إِلَى مَا لَا نِهَايَةَ لَهُ فِي الْكَثْرَةِ
So, if you were to claim three, it would necessitate you what you said regarding the two, until there can happen to be a gap between them until they can happen to be five. Then you would end up in the numbering to what there is no end to it regarding the multitude’’.[22]
Notes –
قَالَ ع وَ اعْلَمْ أَنَّهُ لَوْ كَانَ لِرَبِّكَ شَرِيكٌ لَأَتَتْكَ رُسُلُهُ وَ لَرَأَيْتَ آثَارَ مُلْكِهِ وَ سُلْطَانِهِ وَ لَعَرَفْتَ صِفَتَهُ وَ فِعَالَهُ وَ لَكِنَّهُ إِلَهٌ وَاحِدٌ كَمَا وَصَفَ نَفْسَهُ لَا يُضَادُّهُ فِي ذَلِكَ أَحَدٌ وَ لَا يُحَاجُّهُ وَ أَنَّهُ خَالِقُ كُلِّ شَيْءٍ
He-asws said: ‘And know that if there was an associate for your Lord-azwj, His-azwj Messenger-sa would have come to you and you would have seen the traces of his kingdom and his authority, and you would have recognised his description, but God-azwj is One just as He-azwj has Described Himself-azwj. No one contradict Him-azwj regarding that nor argue, and He-azwj is Creator of all things!’
23- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ التَّوْحِيدِ فَقَالَ هُوَ الَّذِي أَنْتُمْ عَلَيْهِ
‘Al Tawheed’ – Ibn Al Waleed, from Al Safar, from Abad Bin Suleyman, from Sa’ad Bin Sa’ad who said,
‘I asked Abu Al-Hassan Al-Reza-asws about the Tawheed, and he-asws said: ‘It is that which you are upon (Wilayah)’’.[23]
24- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ وَ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ وَ هُوَ يَقُولُ فِي قَوْلِهِ عَزَّ وَ جَلَ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً قَالَ هُوَ تَوْحِيدُهُمْ لِلَّهِ عَزَّ وَ جَلَّ
‘Al Tawheed’ – My father, from Sa’d, from Ibrahim Bin Hashim, and Yaqoub Bin Yazeed, from Ibn Fazal, from Ibn Bakeyr, from Zurara,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying, regarding the Words of the Mighty and Majestic: And to Him submit the ones in the skies and the earth, willingly and unwillingly [3:83]: ‘It is their Tawheed of Allah-azwj Mighty and Majestic’’.[24]
25- يد، التوحيد الْأُشْنَانِيُّ عَنِ ابْنِ مَهْرَوَيْهِ عَنِ الْفَرَّاءِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص التَّوْحِيدُ نِصْفُ الدِّينِ وَ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ
‘Al Tawheed’ – Al Ashany, from Ibn Mahrawiya, from Al Fara’a,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘The Tawheed is half the Religion, and bring down the sustenance with the charity’’.[25]
باب 7 عبادة الأصنام و الكواكب و الأشجار و النيرين و علة حدوثها و عقاب من عبدها أو قرب إليها قربانا
CHAPTER 7 – WORSHIPPING THE IDOLS, AND THE STARS, AND THE TREES, AND THE FIRES, AND REASON FOR THEIR INNOVATION, AND PUNISHMENT OF THE ONE WHO WORSHIPS THESE, OR OFFERS AN OFFERING TO THESE
الآيات الأنعام قُلْ أَ نَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَنْفَعُنا وَ لا يَضُرُّنا
The Verses – (Surah) Al-Anaam: Say: ‘Should we be supplicating to the ones besides Allah what can neither benefit us nor harm us [6:71].
الأعراف أَ يُشْرِكُونَ ما لا يَخْلُقُ شَيْئاً وَ هُمْ يُخْلَقُونَ
(Surah) Al Araaf: Are they associating (with Him) what cannot create anything while they have been created? [7:191]
وَ لا يَسْتَطِيعُونَ لَهُمْ نَصْراً وَ لا أَنْفُسَهُمْ يَنْصُرُونَ
And there is no ability for them to help nor can they help themselves [7:192]
وَ إِنْ تَدْعُوهُمْ إِلَى الْهُدى لا يَتَّبِعُوكُمْ سَواءٌ عَلَيْكُمْ أَ دَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صامِتُونَ
And if you invite them to the Guidance they will not follow you. It is the same upon you whether you invite them or you are silent [7:193]
إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبادٌ أَمْثالُكُمْ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِنْ كُنْتُمْ صادِقِينَ
Surely, those whom you are calling from besides Allah are servants like you all, therefore call them and let them answer you all if you were truthful [7:194]
أَ لَهُمْ أَرْجُلٌ يَمْشُونَ بِها أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِها أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِها أَمْ لَهُمْ آذانٌ يَسْمَعُونَ بِها قُلِ ادْعُوا شُرَكاءَكُمْ ثُمَّ كِيدُونِ فَلا تُنْظِرُونِ
Are there feet for them to be walking with, or hands for them to be holding with, or ears for them to be hearing with? Say: ‘Call your associates, then plot (against me) and do not respite’ [7:195]
إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتابَ وَ هُوَ يَتَوَلَّى الصَّالِحِينَ
Surely, my Guardian is Allah Who Revealed the Book, and He Befriends the righteous [7:196]
وَ الَّذِينَ تَدْعُونَ مِنْ دُونِهِ لا يَسْتَطِيعُونَ نَصْرَكُمْ وَ لا أَنْفُسَهُمْ يَنْصُرُونَ
And those you are calling from besides Him, they are not able to help you nor can they help themselves [7:197]
وَ إِنْ تَدْعُوهُمْ إِلَى الْهُدى لا يَسْمَعُوا وَ تَراهُمْ يَنْظُرُونَ إِلَيْكَ وَ هُمْ لا يُبْصِرُونَ
And even if you do invite them to Guidance, they will not be listening, and you will see them looking towards you and they are not seeing [7:198]
يونس وَ يَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُمْ وَ لا يَنْفَعُهُمْ وَ يَقُولُونَ هؤُلاءِ شُفَعاؤُنا عِنْدَ اللَّهِ قُلْ أَ تُنَبِّئُونَ اللَّهَ بِما لا يَعْلَمُ فِي السَّماواتِ وَ لا فِي الْأَرْضِ سُبْحانَهُ وَ تَعالى عَمَّا يُشْرِكُونَ
(Surah) Yunus-as – And they are worshipping from besides Allah what can neither harm them nor benefit them, and they are saying: ‘These would be our intercessors in the Presence of Allah. Say: ‘Are you informing Allah of what He does not know of in the skies or in the earth? Glory be to Him, and Exalted is He from what they are associating’ [10:18]
و قال تعالى قُلْ هَلْ مِنْ شُرَكائِكُمْ مَنْ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ قُلِ اللَّهُ يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ فَأَنَّى تُؤْفَكُونَ
And the Exalted Said: Say: ‘Is there from your associates anyone who can begin the creation and then repeat it?’ Say: ‘Allah Begins the creation then He Repeats it. How come you are being deluded?’ [10:34]
قُلْ هَلْ مِنْ شُرَكائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ أَ فَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لا يَهِدِّي إِلَّا أَنْ يُهْدى فَما لَكُمْ كَيْفَ تَحْكُمُونَ
Say: ‘Is there from your associates any one who can guide to the Truth?’ Say: ‘Allah Guides to the Truth. Is the one who guides to the Truth more rightful to be followed or the one who does not guide unless if he is Guided? So, what is the matter with you all? How are you judging?’ [10:35]
هود فَلا تَكُ فِي مِرْيَةٍ مِمَّا يَعْبُدُ هؤُلاءِ ما يَعْبُدُونَ إِلَّا كَما يَعْبُدُ آباؤُهُمْ مِنْ قَبْلُ وَ إِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنْقُوصٍ
(Surah) Hud-as: So do not fall into doubt from what these ones worship. They are not worshipping except like what their forefathers worshipped from before, and We will Fulfil their share without deficiency [11:109]
النحل أَ فَمَنْ يَخْلُقُ كَمَنْ لا يَخْلُقُ أَ فَلا تَذَكَّرُونَ
(Surah) Al Nahl – Is He then Who Creates, like the one who does not create? Are you not then minding? [16:17]
و قال تعالى وَ الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لا يَخْلُقُونَ شَيْئاً وَ هُمْ يُخْلَقُونَ
And the Exalted Said: And those whom they are calling upon from besides Allah did not create anything, and they are Created [16:20]
أَمْواتٌ غَيْرُ أَحْياءٍ وَ ما يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
(They are) dead, not living, and they are not aware when they would be Resurrected [16:21]
إِلهُكُمْ إِلهٌ واحِدٌ فَالَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ قُلُوبُهُمْ مُنْكِرَةٌ وَ هُمْ مُسْتَكْبِرُونَ
Your God is one God, so (as for) those who are not believing in the Hereafter, their hearts are in denial and they are being arrogant [16:22]
و قال تعالى وَ اللَّهُ فَضَّلَ بَعْضَكُمْ عَلى بَعْضٍ فِي الرِّزْقِ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلى ما مَلَكَتْ أَيْمانُهُمْ فَهُمْ فِيهِ سَواءٌ أَ فَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ
And the Exalted Said: And Allah has Preferred some of you over the others regarding the Sustenance, but those who have been Preferred will not hand over their sustenance to what their right hands possess so they would be equal in it. Is it the Favour of Allah they are denying? [16:71]
و قال تعالى وَ يَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لا يَمْلِكُ لَهُمْ رِزْقاً مِنَ السَّماواتِ وَ الْأَرْضِ شَيْئاً وَ لا يَسْتَطِيعُونَ
And the Exalted Said: And they are worshipping ones besides Allah what neither controls for them any sustenance from the skies and the earth by anything nor are they able to [16:73]
فَلا تَضْرِبُوا لِلَّهِ الْأَمْثالَ إِنَّ اللَّهَ يَعْلَمُ وَ أَنْتُمْ لا تَعْلَمُونَ
Therefore, do not strike resemblances for Allah; surely Allah Knows and you do not know [16:74]
ضَرَبَ اللَّهُ مَثَلًا عَبْداً مَمْلُوكاً لا يَقْدِرُ عَلى شَيْءٍ وَ مَنْ رَزَقْناهُ مِنَّا رِزْقاً حَسَناً فَهُوَ يُنْفِقُ مِنْهُ سِرًّا وَ جَهْراً هَلْ يَسْتَوُونَ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ
Allah Strikes an example of an owned slave, not being able upon anything; and one We Graced from Us a googly sustenance, so he spends from it secretly and openly, are they equal? The Praise is for Allah! But, most of them do not know [16:75]
وَ ضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُما أَبْكَمُ لا يَقْدِرُ عَلى شَيْءٍ وَ هُوَ كَلٌّ عَلى مَوْلاهُ أَيْنَما يُوَجِّهْهُ لا يَأْتِ بِخَيْرٍ هَلْ يَسْتَوِي هُوَ وَ مَنْ يَأْمُرُ بِالْعَدْلِ وَ هُوَ عَلى صِراطٍ مُسْتَقِيمٍ
And Allah Strikes an example of two men – one of them being dumb, not being able upon anything, and he is a burden upon his master. Wherever he sends him, he does not come with any good. Are they equal, him and the one who orders with the justice, and he is upon the Straight Path? [16:76]
مريم يا أَبَتِ لِمَ تَعْبُدُ ما لا يَسْمَعُ وَ لا يُبْصِرُ وَ لا يُغْنِي عَنْكَ شَيْئاً
(Surah) Maryam-as – When he said to his father: ‘O father! Why do you worship what neither hears nor sees, nor does it avail you of anything?’ [19:42]
الحج يَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُ وَ ما لا يَنْفَعُهُ ذلِكَ هُوَ الضَّلالُ الْبَعِيدُ
(Surah) Al Hajj – He calls from besides Allah what cannot harm him and what cannot benefit him. That, is the far straying [22:12]
يَدْعُوا لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ لَبِئْسَ الْمَوْلى وَ لَبِئْسَ الْعَشِيرُ
He supplicates to one whose harm is nearer than his benefit. Evil is the guardian and evil is the associate [22:13]
و قال يا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُباباً وَ لَوِ اجْتَمَعُوا لَهُ وَ إِنْ يَسْلُبْهُمُ الذُّبابُ شَيْئاً لا يَسْتَنْقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَ الْمَطْلُوبُ
And Said: O you people! An example is Struck, therefore listen intently to it. Surely those you are calling upon from besides Allah will never (be able to) create a fly and even if they were to gather for it; and if the fly were to snatch something, they will not (be able to) retrieve it from it. Weak is the seeker and the sought [22:73]
ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ
They are not appreciating Allah with the right of His appreciation. Surely Allah is Strong, Mighty [22:74]
الفرقان وَ إِذا رَأَوْكَ إِنْ يَتَّخِذُونَكَ إِلَّا هُزُواً أَ هذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا
(Surah) Furqan: And when they see you, they only take you as a mockery, ‘Is this the one Allah Sent as a Rasool? [25:41]
إِنْ كادَ لَيُضِلُّنا عَنْ آلِهَتِنا لَوْ لا أَنْ صَبَرْنا عَلَيْها وَ سَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذابَ مَنْ أَضَلُّ سَبِيلًا
He almost strayed us away from our gods, if we had not been patient upon these’. And soon they will know when they see the Punishment, who is more straying from the Way [25:42]
أَ رَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ أَ فَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا
Do you see the one who takes his own desires as a god? So, will you happen to be a protector upon him? [25:43]
و قال الله تعالى وَ يَعْبُدُونَ مِنْ دُونِ اللَّهِ ما لا يَنْفَعُهُمْ وَ لا يَضُرُّهُمْ وَ كانَ الْكافِرُ عَلى رَبِّهِ ظَهِيراً
And they are worshipping besides Allah what neither benefits them nor harms them; and the Kafir has always been a backer against his Lord [25:55]
الشعراء وَ اتْلُ عَلَيْهِمْ نَبَأَ إِبْراهِيمَ إِذْ قالَ لِأَبِيهِ وَ قَوْمِهِ ما تَعْبُدُونَ
(Surah) Al Shoara – And recite to them the news of Ibrahim [26:69] When he said to his (adopted) father and his people: ‘What are you worshipping?’ [26:70]
قالُوا نَعْبُدُ أَصْناماً فَنَظَلُّ لَها عاكِفِينَ قالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ
They said, ‘We worship idols, then remain devoted to these’ [26:71] He said: ‘Are they listening to you when you are supplicating? [26:72]
أَوْ يَنْفَعُونَكُمْ أَوْ يَضُرُّونَ قالُوا بَلْ وَجَدْنا آباءَنا كَذلِكَ يَفْعَلُونَ
Or are they benefitting you or harming you? [26:73] They said, ‘But, we found our forefathers doing like that’ [26:74]
قالَ أَ فَرَأَيْتُمْ ما كُنْتُمْ تَعْبُدُونَ أَنْتُمْ وَ آباؤُكُمُ الْأَقْدَمُونَ فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعالَمِينَ
He said: ‘Have you then considered what you have been worshipping? [26:75] You and your forefathers before you [26:76] So these are enemies to me, except Lord of the Worlds [26:77]
إلى قوله تعالى وَ بُرِّزَتِ الْجَحِيمُ لِلْغاوِينَ وَ قِيلَ لَهُمْ أَيْنَ ما كُنْتُمْ تَعْبُدُونَ
Up to His-azwj Words: And the Blazing Fire will emerge for the straying ones [26:91] And it shall be said to them: ‘Where are what you had been worshipping [26:92]
مِنْ دُونِ اللَّهِ هَلْ يَنْصُرُونَكُمْ أَوْ يَنْتَصِرُونَ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ
Besides Allah? Can they help you or even help themselves?’ [26:93] So they would be flung into it, they and the straying ones [26:94]
وَ جُنُودُ إِبْلِيسَ أَجْمَعُونَ قالُوا وَ هُمْ فِيها يَخْتَصِمُونَ
And armies of Iblees altogether [26:95] They would be saying while they quarrel therein, [26:96]
تَاللَّهِ إِنْ كُنَّا لَفِي ضَلالٍ مُبِينٍ إِذْ نُسَوِّيكُمْ بِرَبِّ الْعالَمِينَ
‘By Allah! We were in clear error, [26:97] When we equated you all with Lord of the Worlds [26:98]
وَ ما أَضَلَّنا إِلَّا الْمُجْرِمُونَ فَما لَنا مِنْ شافِعِينَ
And none strayed us except the criminals [26:99] So, there is none for us from the intercessors [26:100]
وَ لا صَدِيقٍ حَمِيمٍ فَلَوْ أَنَّ لَنا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ
Nor an intimate friend [26:101] If only there was one more chance for us, we would be from the Momineen [26:102]
النمل وَجَدْتُها وَ قَوْمَها يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَ زَيَّنَ لَهُمُ الشَّيْطانُ أَعْمالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لا يَهْتَدُونَ
(Surah) Al Naml: I found her and her people doing Sajdah to the sun instead of Allah, and the Satan has adorned their deeds for them. Thus, he blocked them from the Way, so they are not going aright [27:24]
أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّماواتِ وَ الْأَرْضِ وَ يَعْلَمُ ما تُخْفُونَ وَ ما تُعْلِنُونَ
They are not doing Sajdah to Allah Who Extracts the cache in the skies and the earth, and He Knows what you are concealing and what you are proclaiming [27:25]
اللَّهُ لا إِلهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
Allah, there is no god except Him. He is Lord of the Magnificent Throne [27:26]
العنكبوت إِنَّما تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَوْثاناً وَ تَخْلُقُونَ إِفْكاً إِنَّ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ لا يَمْلِكُونَ لَكُمْ رِزْقاً فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ وَ اعْبُدُوهُ وَ اشْكُرُوا لَهُ إِلَيْهِ تُرْجَعُونَ
(Surah) Al Ankabout: But rather, you are worshipping idols from besides Allah and creating a falsehood. Surely, the ones you are worshipping from besides Allah are not controlling any sustenance for you, therefore seek the sustenance with Allah and worship Him, and be thankful to Him. You will be returning to Him [29:17]
إلى قوله تعالى وَ قالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَياةِ الدُّنْيا ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَ يَلْعَنُ بَعْضُكُمْ بَعْضاً وَ مَأْواكُمُ النَّارُ وَ ما لَكُمْ مِنْ ناصِرِينَ
Up to the Words of the Exalted: And he said: ‘But rather, you took to idols from besides Allah as a cordiality amongst you in the life of the world. Then, on the Day of Qiyamah, some of you would be denying others and would be cursing each other, and your abode is the Fire, and there would not be any helpers for you all’ [29:25]
الروم وَ يَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ وَ لَمْ يَكُنْ لَهُمْ مِنْ شُرَكائِهِمْ شُفَعاءُ وَ كانُوا بِشُرَكائِهِمْ كافِرِينَ
(Surah) Al Roum: And on the Day the Hour would be Established, the criminals will be in despair [30:12] And there will not happen to be for them any intercession from their associates, and they will be denying their associates [30:13]
إلى قوله تعالى ضَرَبَ لَكُمْ مَثَلًا مِنْ أَنْفُسِكُمْ هَلْ لَكُمْ مِنْ ما مَلَكَتْ أَيْمانُكُمْ مِنْ شُرَكاءَ فِي ما رَزَقْناكُمْ فَأَنْتُمْ فِيهِ سَواءٌ تَخافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْقِلُونَ
Up to His-azwj Words: He Strikes for you an example from yourselves. Is there for you, from what your right hands possess, any associates in what We Grace you, so you would be equal with regards to it, fearing them as you fear yourselves? Like that do We Details the Signs for a people using their intellects [30:28]
يس أَ أَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمنُ بِضُرٍّ لا تُغْنِ عَنِّي شَفاعَتُهُمْ شَيْئاً وَ لا يُنْقِذُونِ إِنِّي إِذاً لَفِي ضَلالٍ مُبِينٍ
(Surah) Yaseen: Should I take god from besides Him, if the Beneficent were to Intend harm, neither would their intercession avail me of anything nor would they be rescuing me? [36:23] Then I would be in clear straying [36:24]
الصافات إِنَّهُمْ كانُوا إِذا قِيلَ لَهُمْ لا إِلهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ وَ يَقُولُونَ أَ إِنَّا لَتارِكُوا آلِهَتِنا لِشاعِرٍ مَجْنُونٍ
(Surah) Al Saafat: They, when it was said to them, ‘There is no god except Allah’, were being arrogant [37:35] And they were saying, ‘Should we leave our gods for an insane poet?’ [37:36]
و قال تعالى أَ إِفْكاً آلِهَةً دُونَ اللَّهِ تُرِيدُونَ فَما ظَنُّكُمْ بِرَبِّ الْعالَمِينَ
And the Exalted: Is it a falsehood – gods besides Allah – that you want? [37:86] What are then your thoughts about the Lord of the worlds?’ [37:87]
إلى قوله أَ تَعْبُدُونَ ما تَنْحِتُونَ وَ اللَّهُ خَلَقَكُمْ وَ ما تَعْمَلُونَ
Up to His-azwj Words: He said: ‘Are you worshipping what you (yourselves) are carving? [37:95] And Allah Created you, and what are you doing? [37:96]
و قال تعالى أَ تَدْعُونَ بَعْلًا وَ تَذَرُونَ أَحْسَنَ الْخالِقِينَ اللَّهَ رَبَّكُمْ وَ رَبَّ آبائِكُمُ الْأَوَّلِينَ
And the Exalted Said: You are supplicating to Ba’al and forsaking the most excellent Creator, [37:125] Allah, your Lord and Lord of your forefathers, the former ones?’ [37:126]
ص أَ جَعَلَ الْآلِهَةَ إِلهاً واحِداً إِنَّ هذا لَشَيْءٌ عُجابٌ
(Surah) Suad: Is he making the gods to be One God? Surely this is a strange thing!’ [38:5]
وَ انْطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَ اصْبِرُوا عَلى آلِهَتِكُمْ إِنَّ هذا لَشَيْءٌ يُرادُ
And the chiefs from them went (on saying), ‘Walk away and be steadfast upon your gods, this is something aimed against you [38:6]
ما سَمِعْنا بِهذا فِي الْمِلَّةِ الْآخِرَةِ إِنْ هذا إِلَّا اخْتِلاقٌ
We did not hear of this being in other nations. Surely this is only a fabrication’ [38:7]
الزمر فَاعْبُدِ اللَّهَ مُخْلِصاً لَهُ الدِّينَ أَلا لِلَّهِ الدِّينُ الْخالِصُ وَ الَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِياءَ ما نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونا إِلَى اللَّهِ زُلْفى إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي ما هُمْ فِيهِ يَخْتَلِفُونَ
(Surah) Zumar: therefore, worship Allah, being sincere to Him in the Religion [39:2] Indeed! The sincere Religion is for the Sake of Allah, and those who are taking guardians from besides Allah (say), ‘We do not worship them except they draw us closer to Allah’. Surely, Allah will Decide between them regarding what they were differing in [39:3]
و قال عز و جل وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلْ أَ فَرَأَيْتُمْ ما تَدْعُونَ مِنْ دُونِ اللَّهِ إِنْ أَرادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كاشِفاتُ ضُرِّهِ أَوْ أَرادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكاتُ رَحْمَتِهِ قُلْ حَسْبِيَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ
And the Mighty and Majestic Said: And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. Say: ‘So have you considered, what you are supplicating to from besides Allah, that if Allah were to Intend harm, would these be able to Remove its harm? Or if He Intends to be Merciful to me, would these be able to withhold His Mercy?’ Say: ‘Allah Suffices me. Upon Him should the relying ones rely’ [39:38]
و قال تعالى أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعاءَ قُلْ أَ وَ لَوْ كانُوا لا يَمْلِكُونَ شَيْئاً وَ لا يَعْقِلُونَ
And the Exalted Said: Or are they taking intercessors from besides Allah? Say: ‘Or even if they did not control anything nor do they understand?’ [39:43]
قُلْ لِلَّهِ الشَّفاعَةُ جَمِيعاً لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ
Say: ‘For Allah is the intercession altogether. For Him is the Kingdom of the skies and the earth, then to Him you will be returning’ [39:44]
وَ إِذا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ وَ إِذا ذُكِرَ الَّذِينَ مِنْ دُونِهِ إِذا هُمْ يَسْتَبْشِرُونَ
And when Allah Alone is mentioned, the hearts of those who do not believe in the Hereafter shrink, and when those from besides Him are mentioned, then they are joyful [39:45]
المؤمن قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَمَّا جاءَنِي الْبَيِّناتُ مِنْ رَبِّي وَ أُمِرْتُ أَنْ أُسْلِمَ لِرَبِّ الْعالَمِينَ
Say: ‘I am Forbidden to worship those you are supplicating to from besides Allah, when the clear proofs from my Lord have already come to me, and I am Commanded to submit to the Lord of the Worlds [40:66]
إلى قوله تعالى إِذِ الْأَغْلالُ فِي أَعْناقِهِمْ وَ السَّلاسِلُ يُسْحَبُونَ فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ
Up to His-azwj Words: When the shackles and the chains shall be in their necks, they would be dragged [40:71] Into the boiling water, then they would be set ablaze in the Fire [40:72]
ثُمَّ قِيلَ لَهُمْ أَيْنَ ما كُنْتُمْ تُشْرِكُونَ مِنْ دُونِ اللَّهِ قالُوا ضَلُّوا عَنَّا بَلْ لَمْ نَكُنْ نَدْعُوا مِنْ قَبْلُ شَيْئاً كَذلِكَ يُضِلُّ اللَّهُ الْكافِرِينَ
Then it would be said to them: ‘Where are what you were associating [40:73] Besides Allah?’ They shall say, ‘They are lost from us. But, we did not supplicate to anything beforehand’. Like that Allah Lets the Kafirs to stray [40:74]
السجدة لا تَسْجُدُوا لِلشَّمْسِ وَ لا لِلْقَمَرِ وَ اسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
(Surah) Al Sajdah (Fussilat): And from His Signs are the night and the day, and the sun and the moon. Neither do Sajdah to the sun nor to the moon, and do Sajdah to Allah Who Created you, if it is Him you are worshipping [41:37]
حمعسق وَ الَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِياءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ
(Surah) Al Shura: And those who are taking guardians from besides Him, Allah is a Watcher over them, and you are not a custodian over them [42:6]
الزخرف وَ لا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفاعَةَ إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَ هُمْ يَعْلَمُونَ
(Surah) Al Zukhruf: And those they are supplicating to from besides Allah cannot control intercession, except one who testifies with the Truth and they know (him) [43:86]
وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
And if you were to ask them who created them, they would certainly say, ‘Allah’. Then why are they deluded? [43:87]
الجاثية أَ فَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ
(Surah) Al Jaasiya: So, do you see one who takes his desires as a god, [45:23]
الأحقاف قُلْ أَ رَأَيْتُمْ ما تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي ما ذا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّماواتِ ائْتُونِي بِكِتابٍ مِنْ قَبْلِ هذا أَوْ أَثارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صادِقِينَ
(Surah) Al Ahqaq: Say: ‘Have you considered what you are supplicating to from besides Allah? Show me what they have created of the earth. Or do they have a share in the skies? Come to me with a Book from before this or traces of knowledge, if you were truthful’ [46:4]
وَ مَنْ أَضَلُّ مِمَّنْ يَدْعُوا مِنْ دُونِ اللَّهِ مَنْ لا يَسْتَجِيبُ لَهُ إِلى يَوْمِ الْقِيامَةِ وَ هُمْ عَنْ دُعائِهِمْ غافِلُونَ
And who is more straying than one who supplicates to ones from besides Allah who cannot answer him up to the Day of Qiyamah, and they are heedless from their supplications? [46:5]
وَ إِذا حُشِرَ النَّاسُ كانُوا لَهُمْ أَعْداءً وَ كانُوا بِعِبادَتِهِمْ كافِرِينَ
And when the people are gathered, they would be enemies to them (idols), and they would be denying their having worshipped them [46:6]
و قال تعالى أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخافُ عَلَيْكُمْ عَذابَ يَوْمٍ عَظِيمٍ
And the Exalted Said: You shall not be worshipping anyone except Allah! I fear upon you the Punishment of a mighty Day’ [46:21]
قالُوا أَ جِئْتَنا لِتَأْفِكَنا عَنْ آلِهَتِنا فَأْتِنا بِما تَعِدُنا إِنْ كُنْتَ مِنَ الصَّادِقِينَ
They said, ‘Have you come to turn us away from our gods? Then come to us with what you are threatening us with if you were from the truthful’ [46:22]
إلى قوله تعالى فَلَوْ لا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ قُرْباناً آلِهَةً بَلْ ضَلُّوا عَنْهُمْ وَ ذلِكَ إِفْكُهُمْ وَ ما كانُوا يَفْتَرُونَ
Up to His-azwj Words: So why didn’t they help them, those they had taken from besides Allah, to draw closer to Allah? But they are lost from them, and that is their lie and what they had been fabricating [46:28]
النجم أَ فَرَأَيْتُمُ اللَّاتَ وَ الْعُزَّى وَ مَناةَ الثَّالِثَةَ الْأُخْرى
(Surah) Al Najm: So have you considered Al-Laat and Al-Uzza, [53:19] And Al-Manat, the third, the other? [53:20]
أَ لَكُمُ الذَّكَرُ وَ لَهُ الْأُنْثى تِلْكَ إِذاً قِسْمَةٌ ضِيزى إِنْ هِيَ إِلَّا أَسْماءٌ سَمَّيْتُمُوها أَنْتُمْ وَ آباؤُكُمْ ما أَنْزَلَ اللَّهُ بِها مِنْ سُلْطانٍ
Is the male for you and for him the female? [53:21] Then that is an unfair division [53:22] Surely, these are only names (which) you and your fathers have named. Allah did not Send any Authorisation of it. [53:23]
الجحد قُلْ يا أَيُّهَا الْكافِرُونَ لا أَعْبُدُ ما تَعْبُدُونَ إلى آخر السورة
(Surah) Al Jahad (Kafiroun): Say: ‘O you Kafirs!’ [109:1] I do not worship what you are worshipping [109:2] – up to the end of the Chapter.
أقول سيأتي الآيات الكثيرة في ذلك في كتاب النبوة و كتاب الاحتجاج و كتاب المعاد.
I (Majlisi) say, ‘I shall becoming with a lot of Verses regarding that in the book of Prophet-hood, and the book of argumentation, and the book of the Hereafter’.
1- فس، تفسير القمي قَوْلُهُ وَ قالُوا لا تَذَرُنَّ آلِهَتَكُمْ وَ لا تَذَرُنَّ وَدًّا وَ لا سُواعاً وَ لا يَغُوثَ وَ يَعُوقَ وَ نَسْراً قَالَ كَانَ قَوْمٌ مُؤْمِنُونَ قَبْلَ نُوحٍ ع فَمَاتُوا فَحَزِنَ عَلَيْهِمُ النَّاسُ فَجَاءَ إِبْلِيسُ فَاتَّخَذَ لَهُمْ صُوَرَهُمْ لِيَأْنَسُوا بِهَا فَأَنِسُوا بِهَا فَلَمَّا جَاءَهُمُ الشِّتَاءُ أَدْخَلُوهُمُ الْبُيُوتَ
‘Tafseer Al Qummi’ – His-azwj Words: And they said, ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a, nor Yagous and Yaouq and Nasra’ [71:23] – He-asws said: ‘There was a group of believers before Noah-as. They died, so the people grieved upon them. Then Iblees-la came and took their images for them to be cordial with these. When winter came, they brought these into the houses.
فَمَضَى ذَلِكَ الْقَرْنُ وَ جَاءَ الْقَرْنُ الْآخَرُ فَجَاءَهُمْ إِبْلِيسُ فَقَالَ لَهُمْ إِنَّ هَؤُلَاءِ آلِهَةٌ كَانُوا آبَاؤُكُمْ يَعْبُدُونَهَا فَعَبَدُوهُمْ وَ ضَلَّ مِنْهُمْ بَشَرٌ كَثِيرٌ فَدَعَا عَلَيْهِمْ نُوحٌ فَأَهْلَكَهُمُ اللَّهُ
That generation passed away, and another generation came, so Iblees-la came and said to them, ‘They are your gods. Your fathers were worshipping these, therefore you should worship these. And a lot of people from them strayed, so Noah-as supplicated against them, and Allah-azwj Destroyed them.[26]
2 فس، تفسير القمي وَ لا تَذَرُنَّ وَدًّا وَ لا سُواعاً وَ لا يَغُوثَ وَ يَعُوقَ وَ نَسْراً قَالَ كَانَتْ وَدٌّ صَنَماً لِكَلْبٍ وَ كَانَتْ سُوَاعٌ لِهُذَيْلٍ وَ يَغُوثُ لِمُرَادٍ وَ كَانَتْ يَعُوقُ لِهَمْدَانَ وَ كَانَتْ نَسْرٌ لِحُصَيْنٍ
‘Tafseer Al Qummi’ – ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a, nor Yagous and Yaouq and Nasra’ [71:23]. He-asws said: ‘Wadd was an idol of the dog, and Suwa’a was for (clan of) Hazeyl, and Yagous was for (clan of) Murad, and Yaouq was for (clan of) Hamdan, and Nasr was for (clan of) Haseyn’’.[27]
3- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ سُئِلَ عَنْ أَسَافٍ وَ نَائِلَةَ وَ عِبَادَةِ قُرَيْشٍ لَهُمَا فَقَالَ نَعَمْ كَانَا شَابَّيْنِ صَبِيحَيْنِ وَ كَانَ بِأَحَدِهِمَا تَأْنِيثٌ وَ كَانَا يَطُوفَانِ بِالْبَيْتِ فَصَادَفَا مِنَ الْبَيْتِ خَلْوَةً فَأَرَادَ أَحَدُهُمَا صَاحِبَهُ فَفَعَلَ فَمَسَخَهُمَا اللَّهُ حَجَرَيْنِ
‘Qurb al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws that Ali-asws was asked about (the idols) Asaf and Naila, and the Quraysh worshipping these two. He-asws said: ‘Yes. These were two young men, and one of them was with femininity, and they were performing Tawaaf of the House (Kabah), and they separated from the House and were alone. One of them intended his companion, and he did so, so Allah-azwj Morphed them into two rocks.
فَقَالَتْ قُرَيْشٌ لَوْ لَا أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رَضِيَ أَنْ يُعْبَدَا مَعَهُ مَا حَوَّلَهُمَا عَنْ حَالِهِمَا
Quraysh said, ‘If Allah-azwj Blessed and Exalted was not Pleased they both be worshipped along with Him-azwj, He-azwj would not have transformed them from their (previous) state’’.[28]
4- ع، علل الشرائع فِي أَسْئِلَةِ الشَّامِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ سُئِلَ عَنْ أَوَّلِ مَنْ كَفَرَ وَ أَنْشَأَ الْكُفْرَ فَقَالَ ع إِبْلِيسُ لَعَنَهُ اللَّهُ
Among the questions of the Syrian from Amir Al-Momineen-asws, he asked about the first one to commit Kufr and publicise the Kufr, so he-asws said: ‘Iblees-la’’.[29]
5- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ وَ كَرَّامِ بْنِ عَمْرٍو عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الدَّيْلَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ قَابِيلَ لَمَّا رَأَى النَّارَ قَدْ قَبِلَتْ قُرْبَانَ هَابِيلَ قَالَ لَهُ إِبْلِيسُ إِنَّ هَابِيلَ كَانَ يَعْبُدُ تِلْكَ النَّارَ
My father, from Sa’ad, from Ibn Abu Al Khattab and Ibn Isa, from Muhammad Bin Sinan, from Ismail Bin Jabir, and Karam Bin Amro, from Abdul Hameed Bin Abu Al Daylam,
‘From Abu Abdullah-asws said: ‘When Qabeel-la saw that the fire had accepted the offering of Habeel-as, Iblees-la said to him-la, ‘Habeel-as was worshipping that fire’.
فَقَالَ قَابِيلُ لَا أَعْبُدُ النَّارَ الَّتِي عَبَدَهَا هَابِيلُ وَ لَكِنْ أَعْبُدُ نَاراً أُخْرَى وَ أُقَرِّبُ قُرْبَاناً لَهَا فَتَقَبَّلُ قُرْبَانِي
So, Qabeel-la said, ‘I-la will not worship the fire which Habeel-as worshipped, but I-la shall worship another fire, and offer offerings to it, and my-la offering would be accepted’.
فَبَنَى بُيُوتَ النَّارِ فَقَرَّبَ وَ لَمْ يَكُنْ لَهُ عِلْمٌ بِرَبِّهِ عَزَّ وَ جَلَّ وَ لَمْ يَرِثْ مِنْهُ وُلْدُهُ إِلَّا عِبَادَةَ النِّيرَانِ
Then, he-la built houses of the fire (worship), and there did not happen to be for him-la any knowledge of His-azwj Lord-azwj Mighty and Majestic, and he-la did not inherit any children from it, except for the fire worshippers’’.[30]
6- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ النُّعْمَانِ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا سُمِّيَ الْعُوْدُ خِلَافاً لِأَنَّ إِبْلِيسَ عَمِلَ صُورَةَ سُوَاعٍ عَلَى خِلَافِ صُورَةِ وَدٍّ فَسُمِّيَ الْعُودُ خِلَافاً
‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Ibn Al Numan, from Bureyd Al Ajaly, who said,
‘Abu Ja’far-asws said: ‘But rather, Al-Wudd was named in opposition because Iblees-la worked an image of Suwa’a different than the image of Wadd, so Al-Wadd was named in opposition’’.[31]
7- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ قالُوا لا تَذَرُنَّ آلِهَتَكُمْ وَ لا تَذَرُنَّ وَدًّا وَ لا سُواعاً وَ لا يَغُوثَ وَ يَعُوقَ وَ نَسْراً قَالَ كَانُوا يَعْبُدُونَ اللَّهَ عَزَّ وَ جَلَّ فَمَاتُوا فَضَجَّ قَوْمُهُمْ وَ شَقَّ ذَلِكَ عَلَيْهِمْ
‘Ilal’ Al Sharaie – My father, from Sa’ad, from Ibn Isa, from Muhammad al Barqy, from Hamad Bin Isa, from Hareyz,
‘From Ja’far-asws Bin Muhammad-asws regarding the Words of Allah-azwj Mighty and Majestic: And they said, ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a, nor Yagous and Yaouq and Nasra’ [71:23]. He-asws said: ‘They were worshipping Allah-azwj Mighty and Majestic. Then they died, and their people were in uproar, and that was grievous upon them.
فَجَاءَهُمْ إِبْلِيسُ لَعَنَهُ اللَّهُ فَقَالَ لَهُمْ أَتَّخِذُ لَكُمْ أَصْنَاماً عَلَى صُوَرِهِمْ فَتَنْظُرُونَ إِلَيْهِمْ وَ تَأْنِسُونَ بِهِمْ وَ تَعْبُدُونَ اللَّهَ فَأَعَدَّ لَهُمْ أَصْنَاماً عَلَى مِثَالِهِمْ فَكَانُوا يَعْبُدُونَ اللَّهَ عَزَّ وَ جَلَّ وَ يَنْظُرُونَ إِلَى تِلْكَ الْأَصْنَامِ
Iblees-la, may Allah-azwj Curse him-la, came to them and said to them, ‘I-la shall take idols for you upon their images, so you could be looking at them and being cordial with them and worshipping Allah-azwj’. Then, he-la prepared idols for them according to their resemblances, and they were worshipping Allah-azwj Mighty and Majestic, and were looking towards those idols.
فَلَمَّا جَاءَهُمُ الشِّتَاءُ وَ الْأَمْطَارُ أَدْخَلُوا الْأَصْنَامَ الْبُيُوتَ فَلَمْ يَزَالُوا يَعْبُدُونَ اللَّهَ عَزَّ وَ جَلَّ حَتَّى هَلَكَ ذَلِكَ الْقَرْنُ وَ نَشَأَ أَوْلَادُهُمْ فَقَالُوا إِنَّ آبَاءَنَا كَانُوا يَعْبُدُونَ هَؤُلَاءِ فَعَبَدُوهُمْ مِنْ دُونِ اللَّهِ عَزَّ وَ جَلَّ فَذَلِكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ لا تَذَرُنَّ وَدًّا وَ لا سُواعاً الْآيَةَ
When the winter and the rains came upon them, they entered the idols into the houses, and they did not cease to worship Allah-azwj Mighty and Majestic, until that generation died off, and their children grew up, and they said, ‘Our fathers were worshipping these’, and they worshipped them from besides Allah-azwj Mighty and Majestic. That is in the Words of Allah-azwj Blessed and Exalted: ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a, [71:23] – the Verse’’.[32]
8- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ عَنِ الصَّدُوقِ رَحِمَهُ اللَّهُ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْأَحْوَلِ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ فِي مَسْجِدِ النَّبِيِّ ص إِنَّ إِبْلِيسَ اللَّعِينَ هُوَ أَوَّلُ مَنْ صَوَّرَ صُورَةً عَلَى مِثَالِ آدَمَ ع لِيَفْتِنَ بِهِ النَّاسَ وَ يُضِلَّهُمْ عَنْ عِبَادَةِ اللَّهِ تَعَالَى
‘Qasas Al-Anbiya-sa’ – By the chain from Al Sadouq, from Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Al Ahowl, from Bureyd Bin Muawiya who said,
‘I heard Abu Ja’far-asws saying in Masjid of the Prophet-saww: ‘Iblees-la the Accursed, he-la was the first one to draw a picture upon a resemblance of Adam-as in order to tempt the people with it, and stray them from worship of Allah-azwj the Exalted.
وَ كَانَ وَدٌّ فِي وُلْدِ قَابِيلَ وَ كَانَ خَلِيفَةَ قَابِيلَ عَلَى وُلْدِهِ وَ عَلَى مَنْ بِحَضْرَتِهِمْ فِي سَفْحِ الْجَبَلِ يُعَظِّمُونَهُ وَ يُسَوِّدُونَهُ فَلَمَّا أَنْ مَاتَ وَدٌّ جَزِعَ عَلَيْهِ إِخْوَتُهُ وَ خَلَّفَ عَلَيْهِمْ ابْناً يُقَالُ لَهُ سُوَاعٌ
And Wadd was a son of Qabeel-la and Qabeel-la had made him a caliph upon his-la children, and upon the ones in their presence at the base of the mountain, revering him and make him prevail. When Wadd died, his brothers panicked as he had left behind upon them a son called Suwa’a.
فَلَمْ يُغْنِ غَنَاءَ أَبِيهِ مِنْهُمْ فَأَتَاهُمْ إِبْلِيسُ فِي صُورَةِ شَيْخٍ فَقَالَ قَدْ بَلَغَنِي مَا أُصِبْتُمْ بِهِ مِنْ مَوْتِ وَدٍّ عَظِيمِكُمْ فَهَلْ لَكُمْ فِي أَنْ أُصَوِّرَ لَكُمْ عَلَى مِثَالِ وَدٍّ صُورَةً تَسْتَرِيحُونَ إِلَيْهَا وَ تَأْنِسُونَ بِهَا قَالُوا افْعَلْ
But he did not sing the songs of his father from them, so Iblees-la came to them in the image of an old man and said, ‘It has reached me-la what you have been hit with from the death of Wadd, your great one. Is it for agreeable for you if I-la draw for you upon a resemblance of Wadd in image, you can be happy to it and be cordial with it?’ They said, ‘Do so’.
فَعَمَدَ الْخَبِيثُ إِلَى الْآنُكِ فَأَذَابَهُ حَتَّى صَارَ مِثْلَ الْمَاءِ ثُمَّ صَوَّرَ لَهُمْ صُورَةً مِثَالَ وَدٍّ فِي بَيْتِهِ فَتَدَافَعُوا عَلَى الصُّورَةِ يَلْثِمُونَهَا وَ يَضَعُونَ خُدُودَهُمْ عَلَيْهَا وَ يَسْجُدُونَ لَهَا وَ أَحَبَّ سُوَاعٌ أَنْ يَكُونَ التَّعْظِيمُ وَ السُّجُودُ لَهُ فَوَثَبَ عَلَى صُورَةِ وَدٍّ فَحَكَّهَا حَتَّى لَمْ يَدَعْ مِنْهَا شَيْئاً وَ هَمُّوا بِقَتْلِ سُوَاعٍ
So, the wicked one deliberated on the material and melted it until it became like water, and he imagined for them an image resembling Wadd in his house. So, they were falling upon the image, revering it and placing their cheeks upon it and prostrating to it, and Suwa’a loved it that there should happen to be the reverence and the prostration to him (instead). He leapt upon the image of Wadd and picked it (with an axe) until he did not leave anything from it, and they (people) thought of killing Suwa’a.
فَوَعَظَهُمْ وَ قَالَ أَنَا أَقُومُ لَكُمْ بِمَا كَانَ يَقُومُ بِهِ وَدٌّ وَ أَنَا ابْنُهُ فَإِنْ قَتَلْتُمُونِي لَمْ يَكُنْ لَكُمْ رَئِيسٌ فَمَالُوا إِلَى السُّوَاعِ بِالطَّاعَةِ وَ التَّعْظِيمِ فَلَمْ يَلْبَثْ سُوَاعٌ أَنْ مَاتَ وَ خَلَّفَ ابْناً يُقَالُ لَهُ يَغُوثُ
He preached to them and said, ‘I am standing for you all with what Wadd had stood with, and I am his son, so if you were to kill me, there would not happen to be a chief for you all’. Then they inclined towards Suwa’a with obedience and reverence. Suwa’a did not remain (for long), and he died, leaving behind a son called Yagous.
فَجَزِعُوا عَلَى سُوَاعٍ فَأَتَاهُمْ إِبْلِيسُ وَ قَالَ أَنَا الَّذِي صَوَّرْتُ لَكُمْ صُورَةَ وَدٍّ فَهَلْ لَكُمْ أَنْ أَجْعَلَ لَكُمْ مِثَالَ سُوَاعٍ عَلَى وَجْهٍ لَا يَسْتَطِيعُ أَحَدٌ أَنْ يُغَيِّرَهُ قَالُوا فَافْعَلْ
They panicked upon Suwa’a, and Iblees-la came to them and said, ‘I-la the one who imaged the image of Wadd for you, so is it for you that I make for you a resemblance of Suwa’a upon an aspect no one would be able to change it?’ They said, ‘Do so’.
فَعَمَدَ إِلَى عُودٍ فَنَجَرَهُ وَ نَصَبَهُ لَهُمْ فِي مَنْزِلِ سُوَاعٍ وَ إِنَّمَا سُمِّيَ ذَلِكَ الْعُوْدُ خِلَافاً لِأَنَّ إِبْلِيسَ عَمِلَ صُورَةَ سُوَاعٍ عَلَى خِلَافِ صُورَةِ وَدٍّ قَالَ فَسَجَدُوا لَهُ وَ عَظَّمُوهُ وَ قَالُوا لِيَغُوثَ مَا نَأْمَنُكَ عَلَى هَذَا الصَّنَمِ أَنْ تَكِيدَهُ كَمَا كَادَ أَبُوكَ مِثَالَ وَدٍّ فَوَضَعُوا عَلَى الْبَيْتِ حُرَّاساً وَ حُجَّاباً
He-la deliberated to wood and carved it and installed it for them in the house of Suwa’a, and we name that Al-Oud in opposition because Iblees-la worked an image of Suwa’a upon opposition of the image of Wadd. So, they prostrated to it and revered it, and they said to Yagous, ‘We do not trust you upon this idol that you might plot against it just as your father plotted against the resemblance of Wadd’, and they placed a siege and a barrier upon the house.
ثُمَّ كَانُوا يَأْتُونَ الصَّنَمَ فِي يَوْمٍ وَاحِدٍ وَ يُعَظِّمُونَهُ أَشَدَّ مَا كَانُوا يُعَظِّمُونَ سُوَاعاً فَلَمَّا رَأَى ذَلِكَ يَغُوثُ قَتَلَ الْحَرَسَةَ وَ الْحُجَّابَ لَيْلًا وَ جَعَلَ الصَّنَمَ رَمِيماً فَلَمَّا بَلَغَهُمْ ذَلِكَ أَقْبَلُوا لِيَقْتُلُوهُ فَتَوَارَى مِنْهُمْ إِلَى أَنْ طَلَبُوهُ وَ رَأَّسُوهُ وَ عَظَّمُوهُ ثُمَّ مَاتَ وَ خَلَّفَ ابْناً يُقَالُ لَهُ يَعُوقُ
Then they were coming to the idol during one day, and revering it as intensely as they would revere Suwa’a. When Yagous saw that, he killed the siege men and the guards at night and had the idol destroyed. When that reached them, they turned to kill him and went around to seek him to make him their chief, and revere him. Then he died and left behind a son called Yaouq.
فَأَتَاهُمْ إِبْلِيسُ فَقَالَ قَدْ بَلَغَنِي مَوْتُ يَغُوثُ وَ أَنَا جَاعِلٌ لَكُمْ مِثَالَهُ فِي شَيْءٍ لَا يَقْدِرُ أَحَدٌ أَنْ يُغَيِّرَهُ قَالُوا فَافْعَلْ فَعَمَدَ الْخَبِيثُ إِلَى حَجَرٍ أَبْيَضَ فَنَقَرَهُ بِالْحَدِيدِ حَتَّى صَوَّرَ لَهُمْ مِثَالَ يَغُوثَ فَعَظَّمُوهُ أَشَدَّ مِمَّا مَضَى وَ بَنَوْا عَلَيْهِ بَيْتاً مِنْ حَجَرٍ وَ تَبَايَعُوا أَنْ لَا يَفْتَحُوا بَابَ ذَلِكَ الْبَيْتِ إِلَّا فِي رَأْسِ كُلِّ سَنَةٍ وَ سُمِّيَتِ الْبَيْعَةَ يَوْمَئِذٍ لِأَنَّهُمْ تَبَايَعُوا وَ تَعَاقَدُوا عَلَيْهِ
Iblees-la came to them and said, ‘It has reached me-la the death of Yagous, and I-asws will make his resemblance for you in something no one would be able to change it’. They said, ‘Do so’. So, the wicked one-la deliberated to a white rock and sculpted it with the iron until he-la imaged a resemblance of Yagous for them. They revered it more intensely than in the past, and built a house upon it, from stones, and pledged that the house of that house will not be opened except in the beginning of every year, and the pledge was named in those days because they pledge and packed upon it.
فَاشْتَدَّ ذَلِكَ عَلَى يَعُوقَ فَعَمَدَ إِلَى رَيْطَةٍ وَ خَلَقٍ فَأَلْقَاهَا فِي الْحَائِرِ ثُمَّ رَمَاهَا بِالنَّارِ لَيْلًا فَأَصْبَحَ الْقَوْمُ وَ قَدِ احْتَرَقَ الْبَيْتُ وَ الصَّنَمُ وَ الْحَرَسُ وَ ارْفَضَّ الصَّنَمُ مُلْقًى فَجَزِعُوا وَ هَمُّوا بِقَتْلِ يَعُوقَ فَقَالَ لَهُمْ إِنْ قَتَلْتُمْ رَئِيسَكُمْ فَسَدَتْ أُمُورُكُمْ فَكَفُّوا فَلَمْ يَلْبَثْ أَنْ مَاتَ يَعُوقُ وَ خَلَّفَ ابْناً يُقَالُ لَهُ نَسْرٌ
That was grievous upon Yaouq, and he deliberated to a rod wrapped in clothes and threw it amid the confusion, then threw fired at it at night. The people came in the morning, and the house had burnt down, and the idol, and the farm, and found the idol lying down. They panicked and thought of killing Yaouq, but he said to them, ‘If you kill your chief, your affairs would be spoilt’. They refrained. It was not long before Yaouq died and left a son called Nasr.
فَأَتَاهُمْ إِبْلِيسُ فَقَالَ بَلَغَنِي مَوْتُ عَظِيمِكُمْ فَأَنَا جَاعِلٌ لَكُمْ مِثَالَ يَعُوقَ فِي شَيْءٍ لَا يَبْلَى فَقَالُوا افْعَلْ فَعَمَدَ إِلَى الذَّهَبِ وَ أَوْقَدَ عَلَيْهِ النَّارَ حَتَّى صَارَ كَالْمَاءِ وَ عَمِلَ مِثَالًا مِنَ الطِّينِ عَلَى صُورَةِ يَعُوقَ ثُمَّ أَفْرَغَ الذَّهَبَ فِيهِ ثُمَّ نَصَبَهُ لَهُمْ فِي دَيْرِهِمْ وَ اشْتَدَّ ذَلِكَ عَلَى نَسْرٍ وَ لَمْ يَقْدِرْ عَلَى دُخُولِ تِلْكَ الدَّيْرِ
Iblees-la came to the and said, ‘It reached me the death of your great one, so I-la shall make a resemblance of Yaouq for you all in something which will not wear off’. They said, ‘Do so’. He-la deliberated to the gold and ignited the fire upon it until it became like water, and worked a resemblance from clay upon the image of Yaouq, then poured the gold into it, then established for them in their monastery.
فَانْحَازَ عَنْهُمْ فِي فِرْقَةٍ قَلِيلَةٍ مِنْ إِخْوَتِهِ يَعْبُدُونَ نَسْراً وَ الْآخَرُونَ يَعْبُدُونَ الصَّنَمَ حَتَّى مَاتَ نَسْرٌ وَ ظَهَرَتْ نُبُوَّةُ إِدْرِيسَ فَبَلَغَهُ حَالُ الْقَوْمِ وَ أَنَّهُمْ يَعْبُدُونَ جِسْماً عَلَى مِثَالِ يَعُوقَ وَ أَنَّ نَسْراً كَانَ يُعْبَدُ مِنْ دُونِ اللَّهِ
And that was grievous upon Nasr, and he was not able upon entering that monastery, so, he aligned with a small sect from his brothers worshipping Nasr, and the others were worshipping the diol until Nasr died, and the Prophet-hood of Idrees-as appeared. The state of the people reached him-as and they were worshipping a body upon a resemblance of Yaouq, and that Nasr had worshipped one besides Allah-azwj.
فَسَارَ إِلَيْهِمْ بِمَنْ مَعَهُ حَتَّى نَزَلَ مَدِينَةَ نَسْرٍ وَ هُمْ فِيهَا فَهَزَمَهُمْ وَ قُتِلَ مَنْ قُتِلَ وَ هَرَبَ مَنْ هَرَبَ فَتَفَرَّقُوا فِي الْبِلَادِ وَ أَمَرَ بِالصَّنَمِ فَحُمِلَ وَ أُلْقِيَ فِي الْبَحْرِ فَاتَّخَذَتْ كُلُّ فِرْقَةٍ مِنْهُمْ صَنَماً وَ سَمَّوْهَا بِأَسْمَائِهَا
He-as travelled to them with ones with him-as until he-as encamped at the city of Nasr and they were in it, and he-as defeated them, and killed the ones who were killed, and fled the ones who fled. They dispersed in the city, and ordered with the idol to be carried and thrown into the sea. Every sect of them took an idol, and named it with their name.
فَلَمْ يَزَالُوا بَعْدَ ذَلِكَ قَرْناً بَعْدَ قَرْنٍ لَا يَعْرِفُونَ إِلَّا تِلْكَ الْأَسْمَاءَ ثُمَّ ظَهَرَتْ نُبُوَّةُ نُوحٍ ع فَدَعَاهُمْ إِلَى عِبَادَةِ اللَّهِ وَحْدَهُ وَ تَرْكِ مَا كَانُوا يَعْبُدُونَ مِنَ الْأَصْنَامِ فَقَالَ بَعْضُهُمْ لا تَذَرُنَّ آلِهَتَكُمْ وَ لا تَذَرُنَّ وَدًّا وَ لا سُواعاً وَ لا يَغُوثَ وَ يَعُوقَ وَ نَسْراً
They did not cease after that, generation after generation not recognising except for those names. Then the Prophet-hood of Noah-as appeared, and he-as called them to the worship of Allah-azwj Alone, and leave whatever from the idols they had been worshipping. Some of them said, ‘Neither abandon your gods, nor abandon Wadd, nor Suwa’a, nor Yagous and Yaouq and Nasra’ [71:23]’’.[33]
9- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْجَوْزَاءِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ مُنْذِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ذَكَرَ أَنَّ سَلْمَانَ قَالَ إِنَّ رَجُلًا دَخَلَ الْجَنَّةَ فِي ذُبَابٍ وَ آخَرَ دَخَلَ النَّارَ فِي ذُبَابٍ فَقِيلَ لَهُ وَ كَيْفَ ذَلِكَ يَا أَبَا عَبْدِ اللَّهِ قَالَ مَرَّا عَلَى قَوْمٍ فِي عِيدٍ لَهُمْ وَ قَدْ وَضَعُوا أَصْنَاماً لَهُمْ لَا يَجُوزُ بِهِمْ أَحَدٌ حَتَّى يُقَرِّبَ إِلَى أَصْنَامِهِمْ قُرْبَاناً قَلَّ أَمْ كَثُرَ
‘Sawab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from Abu Al Jowza’a, from Al Husayn Bin Ulwan, from Manzar,
‘From Abu Abdullah-asws having said: ‘Remember that Salman-ra said, ‘A man entered the Paradise regarding a fly and another entered the Fire regarding a fly’. It was said to him-ra, ‘And how is that, O Abu Abdullah?’ He-ra said, ‘Two (men) passed by a people during a festival of theirs, and they had placed idols of theirs, not letting anyone cross until he offers an offering to their idols, little or more.
فَقَالُوا لَهُمَا لَا تَجُوزَا حَتَّى تُقَرِّبَا كَمَا يُقَرِّبُ كُلُّ مَنْ مَرَّ فَقَالَ أَحَدُهُمَا مَا مَعِي شَيْءٌ أُقَرِّبُهُ وَ أَخَذَ أَحَدُهُمَا ذُبَاباً فَقَرَّبَهُ وَ لَمْ يُقَرِّبِ الْآخَرُ فَقَالَ لَا أُقَرِّبُ إِلَى غَيْرِ اللَّهِ جَلَّ وَ عَزَّ شَيْئاً فَقَتَلُوهُ فَدَخَلَ الْجَنَّةَ وَ دَخَلَ الْآخَرُ النَّارَ
They said to them both, ‘You are not allowed to cross until you offer just as everone who passes by is offering’. One of them said, ‘There is nothing with me I can offer’, and one of them took a fly and offered it. And the other one did not offer (anything), and he said, ‘I will not offer anything to other than Allah-azwj Mighty and Majestic’. They killed him and he entered the Paradise, and the other one entered the Fire’’.[34]
10- شي، تفسير العياشي عَنِ الزُّهْرِيِّ قَالَ: أَتَى رَجُلٌ أَبَا عَبْدِ اللَّهِ ع فَسَأَلَهُ عَنْ شَيْءٍ فَلَمْ يُجِبْهُ فَقَالَ لَهُ الرَّجُلُ فَإِنْ كُنْتَ ابْنَ أَبِيكَ فَإِنَّكَ مِنْ أَبْنَاءِ عَبَدَةِ الْأَصْنَامِ فَقَالَ لَهُ كَذَبْتَ إِنَّ اللَّهَ أَمَرَ إِبْرَاهِيمَ أَنْ يُنْزِلَ إِسْمَاعِيلَ بِمَكَّةَ
‘Tafseer Al Ayyashi’ – From Al Zuhry who said,
‘A man came to Abu Abdullah-asws and asked him-asws about something, but he-asws did not answer him. So, the man said to him-asws, ‘If only you-asws were a son-asws of your-asws father-asws, but you-asws are from the son of idol worshippers’.
فَفَعَلَ فَ قالَ إِبْراهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِناً وَ اجْنُبْنِي وَ بَنِيَّ أَنْ نَعْبُدَ الْأَصْنامَ فَلَمْ يَعْبُدْ أَحَدٌ مِنْ وُلْدِ إِسْمَاعِيلَ صَنَماً قَطُّ وَ لَكِنَّ الْعَرَبَ عَبَدَةُ الْأَصْنَامِ وَ قَالَتْ بَنُو إِسْمَاعِيلَ هؤُلاءِ شُفَعاؤُنا عِنْدَ اللَّهِ فَكَفَرَتْ وَ لَمْ تَعْبُدِ الْأَصْنَامَ
He-asws said to him: ‘You are lying! Allah-azwj Commanded Ibrahim-as that he-as descends Ismail-as at Makkah, and he-as did so. Ibrahim-as said: ‘‘Lord! Make this city secure, and Keep me and my sons away from worshiping the idols [14:35]. Thus, no one from the children of Ismail-as ever worshipped an idol at all. But, the Arabs worshipped idols, and the children of Ismail-as said: ‘These would be our intercessors in the Presence of Allah [10:18]. So, they committed Kufr, but did not worship the idols’’.[35]
11- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَشَلِّ بَيَّاعِ الْأَنْمَاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَتْ قُرَيْشٌ تُلَطِّخُ الْأَصْنَامَ الَّتِي كَانَتْ حَوْلَ الْكَعْبَةِ بِالْمِسْكِ وَ الْعَنْبَرِ وَ كَانَ يَغُوثُ قُبَالَةَ الْبَابِ وَ كَانَ يَعُوقُ عَنْ يَمِينِ الْكَعْبَةِ وَ كَانَ نَسْرٌ عَنْ يَسَارِهَا وَ كَانُوا إِذَا دَخَلُوا خَرُّوا سُجَّداً لِيَغُوثَ وَ لَا يَنْحَنُونَ
‘Al Kafi’ – Muhammad Bin Yahya, from one of his companions, from Al Abbas Bin Aamir, from Ahmad Bin Razaq Al Gamshany, from Abdul Rahman Bin Al Ashal, a slave of Al Anmat,
‘From Abu Abdullah-asws having said: ‘‘The Quraysh used to apply upon the idols which were around the Kabah, the musk and the amber, and Yagous (an idol) was facing the Door (of the Kabah), and Yaouq (an idol) was on the right of the Kabah, and Nasr (an idol) was from its left. And, whenever they entered, they would prostrate to Yagous, and were bowing.
ثُمَّ يَسْتَدِيرُونَ بِحِيَالِهِمْ إِلَى يَعُوقَ ثُمَّ يَسْتَدِيرُونَ بِحِيَالِهِمْ إِلَى نَسْرٍ ثُمَّ يُلَبُّونَ فَيَقُولُونَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لَا شَرِيكَ لَكَ إِلَّا شَرِيكٌ هُوَ لَكَ تَمْلِكُهُ وَ مَا مَلَكَ
Then they would turn around with their ornaments towards Yaouq, then they would turn around with their ornaments towards Nasr. Then they were exclaiming Talbiyya, so were saying, ‘O Allah-azwj! (The God) Here I am! Here I am! There is no associate for You-azwj, except for an associate who is for You-azwj, and You-azwj Own him, and whatever he owns.
قَالَ فَبَعَثَ اللَّهُ ذُبَاباً أَخْضَرَ لَهُ أَرْبَعَةُ أَجْنِحَةٍ فَلَمْ يَبْقَ مِنْ ذَلِكَ الْمِسْكِ وَ الْعَنْبَرِ شَيْئاً إِلَّا أَكَلَهُ وَ أَنْزَلَ اللَّهُ عَزَّ وَ جَلَ يا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُباباً وَ لَوِ اجْتَمَعُوا لَهُ وَ إِنْ يَسْلُبْهُمُ الذُّبابُ شَيْئاً لا يَسْتَنْقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَ الْمَطْلُوبُ
He-asws said: ‘So Allah-azwj Sent a green fly which had four wings, and there did not remain anything from that musk and the amber except that it (the fly) consumed it. And, Allah-azwj the Exalted Revealed: O you people! An example is Struck, therefore listen intently to it. Surely those you are calling upon from besides Allah will never (be able to) create a fly and even if they were to gather for it; and if the fly were to snatch something, they will not (be able to) retrieve it from it. Weak is the seeker and the sought [22:73]’’.[36]
12- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ فِي قَوْلِهِ أَ فَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ قَالَ نَزَلَتْ فِي قُرَيْشٍ وَ ذَلِكَ أَنَّهُ ضَاقَ عَلَيْهِمُ الْمَعَاشُ فَخَرَجُوا مِنْ مَكَّةَ وَ تَفَرَّقُوا وَ كَانَ الرَّجُلُ إِذَا رَأَى شَجَرَةً حَسَنَةً أَوْ حَجَراً حَسَناً هَوَاهُ فَعَبَدَهُ وَ كَانُوا يَنْحَرُونَ لَهَا النَّعَمَ وَ يُلَطِّخُونَهَا بِالدَّمِ وَ يُسَمُّونَهَا سَعْدَ صَخْرَةٍ وَ كَانَ إِذَا أَصَابَهُمْ دَاءٌ فِي إِبِلِهِمْ وَ أَغْنَامِهِمْ جَاءُوا إِلَى الصَّخْرَةِ فَيَتَمَسَّحُونَ بِهَا الْغَنَمَ وَ الْإِبِلَ
‘Tafseer Al Qummi’ – Ali Bin Ibrahim said regarding His-azwj Words: So, do you see one who takes his desires as a god, [45:23]: ‘It was Revealed regarding Quraysh, and that is, the livelihood was constricted upon them, so they went out from Makkah and dispersed. And it was so that whenever a man from them saw a beautiful tree, or a beautiful rock, considered it a god and worshipped it; and they were offering bounties to it, and smearing it with the blood, and naming it Sa’ad the rock. And it was so that whenever a disease struck them regarding their camels and their sheep, they would come with it to the rock and smear the sheep and the camel with it.
فَجَاءَ رَجُلٌ مِنَ الْعَرَبِ بِإِبِلٍ لَهُ يُرِيدُ أَنْ يَتَمَسَّحَ بِالصَّخْرَةِ إِبِلَهُ وَ يُبَارِكَ عَلَيْهَا فَنَفَرَتْ إِبِلُهُ وَ تَفَرَّقَتْ فَقَالَ الرَّجُلُ شِعْراً
| أَتَيْتُ إِلَى سَعْدٍ لِيَجْمَعَ شَمْلَنَا- | فَشَتَّتَنَا سَعْدٌ فَمَا نَحْنُ مِنْ سَعْدٍ | |
| وَ مَا سَعْدٌ إِلَّا صَخْرَةٌ مُسَوَدَّةٌ | مِنَ الْأَرْضِ لَا تَهْدِي لِغَيٍّ وَ لَا رُشْدٍ |
A man from the Arabs came with a camel of his, intending to wipe his camel with the rock and to be blessed upon it, but the camel fled and separated. The man said in prose, ‘I came to Sa’ad to gather our affairs, but Sa’ad dispersed us. So, what do we have to do from Sa’ad, and what is Sa’ad except a sketched rock from the ground, neither guiding a straying one, nor a right path’.
وَ مَرَّ بِهِ رَجُلٌ مِنَ الْعَرَبِ وَ الثَّعْلَبُ يَبُولُ عَلَيْهِ فَقَالَ شِعْراً
| أَ رَبٌّ يَبُولُ الثُّعْلُبَانُ بِرَأْسِهِ- | لَقَدْ ذَلَّ مَنْ بَالَتْ عَلَيْهِ الثَّعَالِبُ. |
And a man from the Arabs passed by and a fox urinated upon him, so he said in prose, ‘Is it a Lord the fox is urinating upon its head? He is disgraced, one the fox urinates upon’’.[37] (P.s. – This is not a Hadeeth)
باب 8 نفي الولد و الصاحبة
CHAPTER 8 – NEGATION OF THE SON AND THE FEMALE COMPANION
الآيات النساء يا أَهْلَ الْكِتابِ لا تَغْلُوا فِي دِينِكُمْ وَ لا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَ كَلِمَتُهُ أَلْقاها إِلى مَرْيَمَ وَ رُوحٌ مِنْهُ فَآمِنُوا بِاللَّهِ وَ رُسُلِهِ وَ لا تَقُولُوا ثَلاثَةٌ انْتَهُوا خَيْراً لَكُمْ إِنَّمَا اللَّهُ إِلهٌ واحِدٌ سُبْحانَهُ أَنْ يَكُونَ لَهُ وَلَدٌ لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ كَفى بِاللَّهِ وَكِيلًا
The Verses – (Surah) Al Nisaa: O People of the Book! Do not exaggerate in your Religion, nor should you be speaking upon Allah except the Truth. But rather, the Messiah Isa Bin Maryam is a Rasool of Allah and His Word which He Cast to Maryam and a Spirit from Him. Therefore believe in Allah and His Rasool, and do not be saying, ‘Three (gods)’. Desist, it would be better for you. But rather, Allah is one God. Glorious is He (from) there being a son for Him. For Him is whatever is in the skies and whatever is in the earth; and Suffice with Allah as a Protector [4:171]
لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْداً لِلَّهِ وَ لَا الْمَلائِكَةُ الْمُقَرَّبُونَ
The Messiah never disdained that he happens to be a servant of Allah, nor do the Angels of Proximity [4:172]
المائدة لَقَدْ كَفَرَ الَّذِينَ قالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئاً إِنْ أَرادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَ أُمَّهُ وَ مَنْ فِي الْأَرْضِ جَمِيعاً وَ لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُما يَخْلُقُ ما يَشاءُ وَ اللَّهُ عَلى كُلِّ شَيْءٍ قَدِيرٌ
(Surah) Al Ma’idah: They have committed Kufr, those who are saying, ‘Surely Allah, He is the Messiah Isa Bin Maryam’. Say, ‘So who can control anything from Allah if He Intends to Destroy the Messiah, son of Maryam and his mother, and the ones in the earth altogether? And for Allah is the Kingdom of the skies and the earth and whatever is between the two. He Creates whatever He so Desires to, and Allah is Able upon all things’ [5:17]
وَ قالَتِ الْيَهُودُ وَ النَّصارى نَحْنُ أَبْناءُ اللَّهِ وَ أَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ يَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ وَ لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُما وَ إِلَيْهِ الْمَصِيرُ
And the Jews and the Christians say, ‘We are the children of Allah and His Beloved ones’. Say, ‘So why does He Punish you for your sins? But you are mortals from the ones He Created. He Forgives the one He so Desires to and He Punishes the one He so Desires to, and for Allah is the Kingdom of the skies and the earth and whatever is between the two, and to Him is the destiny’ [5:18]
التوبة وَ قالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَ قالَتِ النَّصارى الْمَسِيحُ ابْنُ اللَّهِ ذلِكَ قَوْلُهُمْ بِأَفْواهِهِمْ يُضاهِؤُنَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ قاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ
And the Jews say: ‘Uzayr is the son of Allah’; and the Christians say: ‘The Messiah is the son of Allah’. These are the words of their mouths; they are imitating the words of those from before who committed Kufr. May Allah Fight them! How deluded they are [9:30]
اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ وَ الْمَسِيحَ ابْنَ مَرْيَمَ وَ ما أُمِرُوا إِلَّا لِيَعْبُدُوا إِلهاً واحِداً لا إِلهَ إِلَّا هُوَ سُبْحانَهُ عَمَّا يُشْرِكُونَ
They are taking their Rabbis and their Monks as lords besides Allah, and (also) the Messiah son of Marium (as a Lord), and they were not Commanded except for worshipping One God. There is no god except Him. Glorious is He from what they are associating [9:31]
يونس قالُوا اتَّخَذَ اللَّهُ وَلَداً سُبْحانَهُ هُوَ الْغَنِيُّ لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ إِنْ عِنْدَكُمْ مِنْ سُلْطانٍ بِهذا أَ تَقُولُونَ عَلَى اللَّهِ ما لا تَعْلَمُونَ
(Surah) Yunus: They are saying, ‘Allah has Taken a son (for Himself)’. Glory be to Him, He is the Needless. For him is whatever is in the skies and whatever is in the earth. Is there any authorisation with you for (saying) this? Are you saying upon Allah what you are not knowing? [10:68]
الإسراء أَ فَأَصْفاكُمْ رَبُّكُمْ بِالْبَنِينَ وَ اتَّخَذَ مِنَ الْمَلائِكَةِ إِناثاً إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيماً
(Surah) Al Asra: Has then your Lord Distinguished you with the sons, and Taken daughters from the Angels? You are speaking a grievous word [17:40]
الكهف وَ يُنْذِرَ الَّذِينَ قالُوا اتَّخَذَ اللَّهُ وَلَداً ما لَهُمْ بِهِ مِنْ عِلْمٍ وَ لا لِآبائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْواهِهِمْ إِنْ يَقُولُونَ إِلَّا كَذِباً
(Surah) Al Kahf: And warn those who are saying: ‘Allah has Taken a son’ [18:4] There is neither any knowledge of it for them nor their forefathers. Grievous words come from their mouths. Surely, they are only speaking a lie! [18:5]
مريم ما كانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحانَهُ إِذا قَضى أَمْراً فَإِنَّما يَقُولُ لَهُ كُنْ فَيَكُونُ
(Surah) Maryam: It was not for Allah that He should Take a son; Glorious is He. Whenever He Decrees a matter, He says to it “Be,” so it comes into being [19:35]
و قال تعالى وَ قالُوا اتَّخَذَ الرَّحْمنُ وَلَداً لَقَدْ جِئْتُمْ شَيْئاً إِدًّا
And the Exalted Said: And they are saying: ‘The Beneficent has Taken a son’ [19:88] You have come with an abominable thing [19:89]
تَكادُ السَّماواتُ يَتَفَطَّرْنَ مِنْهُ وَ تَنْشَقُّ الْأَرْضُ وَ تَخِرُّ الْجِبالُ هَدًّا أَنْ دَعَوْا لِلرَّحْمنِ وَلَداً
The skies may almost be torn apart from it, and the earth be rent asundered, and the mountains fall down crumbling [19:90] That they are ascribing a son to be for the Beneficent [19:91]
وَ ما يَنْبَغِي لِلرَّحْمنِ أَنْ يَتَّخِذَ وَلَداً إِنْ كُلُّ مَنْ فِي السَّماواتِ وَ الْأَرْضِ إِلَّا آتِي الرَّحْمنِ عَبْداً لَقَدْ أَحْصاهُمْ وَ عَدَّهُمْ عَدًّا
And it is not befitting for the Beneficent that He should Take a son [19:92] Verily, everyone in the skies and the earth, but he would come to the Beneficent as a servant [19:93] He has Counted them and has Counted them with a numbering [19:94]
الأنبياء وَ قالُوا اتَّخَذَ الرَّحْمنُ وَلَداً سُبْحانَهُ بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ
(Surah) Al Anbiyaa: And they are saying, ‘The Beneficent has Taken a son!’ Glorious is He! But, they (Prophets) are honoured servants [21:26] They do not precede Him in speech and they are only acting by His Command [21:27]
يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ وَ لا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضى وَ هُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ
He Knows what is in front of them and what is behind them, and they will not be interceding except for the one He Approves of, and they are trembling from His fear [21:28]
وَ مَنْ يَقُلْ مِنْهُمْ إِنِّي إِلهٌ مِنْ دُونِهِ فَذلِكَ نَجْزِيهِ جَهَنَّمَ كَذلِكَ نَجْزِي الظَّالِمِينَ
And one from them who says, ‘I am a god besides Him’, so that one We will Recompense him with Hell. Like that do We Recompense the unjust one [21:29]
الصافات فَاسْتَفْتِهِمْ أَ لِرَبِّكَ الْبَناتُ وَ لَهُمُ الْبَنُونَ أَمْ خَلَقْنَا الْمَلائِكَةَ إِناثاً وَ هُمْ شاهِدُونَ
Then ask them: ‘Are there daughters for your Lord and for them are the sons?’ [37:149] Or did We Create the Angels as females and they are witnesses? [37:150]
أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ وَلَدَ اللَّهُ وَ إِنَّهُمْ لَكاذِبُونَ أَصْطَفَى الْبَناتِ عَلَى الْبَنِينَ
Indeed! It is from their own falsehood they are saying, [37:151] ‘Allah has begotten, and they are lying’ [37:152] Did He Choose the daughter over the sons? [37:153]
ما لَكُمْ كَيْفَ تَحْكُمُونَ أَ فَلا تَذَكَّرُونَ أَمْ لَكُمْ سُلْطانٌ مُبِينٌ فَأْتُوا بِكِتابِكُمْ إِنْ كُنْتُمْ صادِقِينَ
What is the matter with you all? How are you judging? [37:154] Will you not then not heed? [37:155] Or is there a clear Authorisation for you? [37:156] Then come with your Book, if you are truthful [37:157]
وَ جَعَلُوا بَيْنَهُ وَ بَيْنَ الْجِنَّةِ نَسَباً وَ لَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ سُبْحانَ اللَّهِ عَمَّا يَصِفُونَ إِلَّا عِبادَ اللَّهِ الْمُخْلَصِينَ
And they are asserting a link between Him and the Jinn, and the Jinn do know that they would be presented (before their Lord) [37:158] Glory be to Allah from what they are ascribing [37:159] Except the sincere servants of Allah [37:160]
فَإِنَّكُمْ وَ ما تَعْبُدُونَ ما أَنْتُمْ عَلَيْهِ بِفاتِنِينَ إِلَّا مَنْ هُوَ صالِ الْجَحِيمِ
So, you and what you are worshipping [37:161] You cannot cause discord against Him [37:162] Except one who would be arriving to the Blazing Fire [37:163]
وَ ما مِنَّا إِلَّا لَهُ مَقامٌ مَعْلُومٌ وَ إِنَّا لَنَحْنُ الصَّافُّونَ وَ إِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(Jibraeel said): ‘And there is none of us except for him is a known place [37:164] And indeed we are the ones arranged in rows [37:165] And indeed were the ones Glorifying’ [37:166]
الزمر لَوْ أَرادَ اللَّهُ أَنْ يَتَّخِذَ وَلَداً لَاصْطَفى مِمَّا يَخْلُقُ ما يَشاءُ سُبْحانَهُ هُوَ اللَّهُ الْواحِدُ الْقَهَّارُ
(Surah) Al Zumar: If Allah Intended to take a son for Himself, He would have Chosen from what He has Created whoever He so Desires. Glory be to Him! He is Allah, the One, the Subduer [39:4]
الزخرف وَ جَعَلُوا لَهُ مِنْ عِبادِهِ جُزْءاً إِنَّ الْإِنْسانَ لَكَفُورٌ مُبِينٌ أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَناتٍ وَ أَصْفاكُمْ بِالْبَنِينَ
(Surah) Al Zukhruf: And they are assigning to Him a part from His servant. The human being is clearly ungrateful [43:15] Or did He Take daughters from what He Created and Chose sons for you all (instead)? [43:16]
وَ إِذا بُشِّرَ أَحَدُهُمْ بِما ضَرَبَ لِلرَّحْمنِ مَثَلًا ظَلَّ وَجْهُهُ مُسْوَدًّا وَ هُوَ كَظِيمٌ أَ وَ مَنْ يُنَشَّؤُا فِي الْحِلْيَةِ وَ هُوَ فِي الْخِصامِ غَيْرُ مُبِينٍ
And when one of them is given glad tidings (of a daughter) with what he is striking a likeness for the Beneficent, his face becomes black and he is grieved [43:17] Or one who manufactures in ornaments (idols) while he is in contention, is without speech [43:18]
وَ جَعَلُوا الْمَلائِكَةَ الَّذِينَ هُمْ عِبادُ الرَّحْمنِ إِناثاً أَ شَهِدُوا خَلْقَهُمْ سَتُكْتَبُ شَهادَتُهُمْ وَ يُسْئَلُونَ
And they are making the Angels, those who are servants of the Beneficent, as daughters. Did they witness their creation? Their testimonies would be recorded and they would be Questioned [43:19]
وَ قالُوا لَوْ شاءَ الرَّحْمنُ ما عَبَدْناهُمْ ما لَهُمْ بِذلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَخْرُصُونَ
And they say, ‘If the Beneficent had so Desired, we would not have worshipped them’. There is no knowledge of that with them. Surely, they are only guessing [43:20]
أَمْ آتَيْناهُمْ كِتاباً مِنْ قَبْلِهِ فَهُمْ بِهِ مُسْتَمْسِكُونَ بَلْ قالُوا إِنَّا وَجَدْنا آباءَنا عَلى أُمَّةٍ وَ إِنَّا عَلى آثارِهِمْ مُهْتَدُونَ
Or did We Give them a Book from before it, so they are adhering with it? [43:21] But they are saying, ‘We found our fathers upon a religion, and we are being rightly guided upon their footsteps’ [43:22]
و قال تعالى قُلْ إِنْ كانَ لِلرَّحْمنِ وَلَدٌ فَأَنَا أَوَّلُ الْعابِدِينَ سُبْحانَ رَبِّ السَّماواتِ وَ الْأَرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
And the Exalted Said: Say: ‘If there was a son for the Beneficent, then I would be the first of the worshippers’ [43:81] Glorious is the Lord of the skies and the earth, Lord of the Throne, from what they are ascribing [43:82]
الطور أَمْ لَهُ الْبَناتُ وَ لَكُمُ الْبَنُونَ
(Surah) Al Toor: Or are the daughters for Him and the sons for you all? [52:39]
النجم أَ لَكُمُ الذَّكَرُ وَ لَهُ الْأُنْثى تِلْكَ إِذاً قِسْمَةٌ ضِيزى
(surah) Al Najam: Is the male for you and for him the female? [53:21] Then that is an unfair division [53:22]
و قال تعالى إِنَّ الَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلائِكَةَ تَسْمِيَةَ الْأُنْثى
And the Exalted Said: Surely, those who are not believing in the Hereafter tend to name the Angels with female names [53:27]
وَ ما لَهُمْ بِهِ مِنْ عِلْمٍ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَ إِنَّ الظَّنَّ لا يُغْنِي مِنَ الْحَقِّ شَيْئاً
And there is no knowledge for them of it. Surely, they are not following except the conjecture, and surely the conjecture does not avail anything from the Truth [53:28]
الجن وَ أَنَّهُ تَعالى جَدُّ رَبِّنا مَا اتَّخَذَ صاحِبَةً وَ لا وَلَداً
(Surah) Al Jinn: And that He – Exalted be the Majesty of our Lord – has neither taken a female companion, nor a son [72:3]
1- فس، تفسير القمي جَعْفَرُ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ قَوْلُهُ تَعَالَى وَ قالُوا اتَّخَذَ الرَّحْمنُ وَلَداً قَالَ هَذَا حَيْثُ قَالَتْ قُرَيْشٌ إِنَّ لِلَّهِ وَلَداً وَ إِنَّ الْمَلَائِكَةَ إِنَاثٌ فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى رَدّاً عَلَيْهِمْ لَقَدْ جِئْتُمْ شَيْئاً إِدًّا أَيْ عَظِيماً
‘Tafseer Al Qummi’ – Ja’far Bin Ahmad, from Ubeydullah Bin Musa, from Al Hassan Bin Ali Bin Abu Hamza, from his father, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘His-azwj Words of the Mighty and Majestic: And they are saying: ‘The Beneficent has Taken a son’ [19:88]’. He-asws said: ‘This is where the Quraysh said, ‘For Allah-azwj Mighty and Majestic there is a son, and that the Angels are females’. Allah-azwj Blessed and Exalted Said in Rebuttal upon them: You have come with an abominable thing [19:89] – i.e., grievous.
تَكادُ السَّماواتُ يَتَفَطَّرْنَ مِنْهُ مِمَّا قَالُوا أَنْ دَعَوْا لِلرَّحْمنِ وَلَداً
The skies may almost be torn apart from it – meaning, from what they are saying and from what they are asserting with, and the earth be rent asunder, and the mountains fall down crumbling [19:90] – from what they are saying and from what they are asserting with that they are ascribing a son to be for the Beneficent [19:91].
فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ ما يَنْبَغِي لِلرَّحْمنِ أَنْ يَتَّخِذَ وَلَداً إِنْ كُلُّ مَنْ فِي السَّماواتِ وَ الْأَرْضِ إِلَّا آتِي الرَّحْمنِ عَبْداً لَقَدْ أَحْصاهُمْ وَ عَدَّهُمْ عَدًّا وَ كُلُّهُمْ آتِيهِ يَوْمَ الْقِيامَةِ فَرْداً وَاحِداً وَاحِداً
Allah-azwj Blessed and Exalted Said: And it is not befitting for the Beneficent that He should Take a son [19:92] Verily, everyone in the skies and the earth, but he would come to the Beneficent as a servant [19:93] He has Counted them and has Counted them with a numbering [19:94] And every one of them would come to Him on the Day of Judgement individually [19:95] – one by one’’.[38]
2- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ الْيَقْطِينِيِّ عَنْ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ أَبِيهِ عَنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَلِدْ فَيُورَثَ وَ لَمْ يُولَدْ فَيُشَارَكَ
‘Al Tawheed’ – Majaylawiya, from his uncle, from Al Barqy, from Al Yaqteeny, from Suleyman Bin Rusheyd, from his father, from Al Mufazzal who said,
‘I heard Abu Abdullah-asws saying: ‘The Praise is for Allah-azwj Who did not beget so he would inherit, and was not begotten, so he would be an associate’’.[39]
3- فس، تفسير القمي قَوْلُهُ قُلْ إِنْ كانَ لِلرَّحْمنِ وَلَدٌ فَأَنَا أَوَّلُ الْعابِدِينَ يَعْنِي أَوَّلَ الْآنِفِينَ لَهُ أَنْ يَكُونَ لَهُ وَلَدٌ
‘Tafseer Al Qummi’ – His-azwj Words: Say: ‘If there was a son for the Beneficent, then I would be the first of the worshippers’ [43:81] – it means the first one to rub the nose to him, if there happened to be a son for him’’.[40] (P.s. – This is not a Hadeeth)
باب 9 النهي عن التفكر في ذات الله تعالى و الخوض في مسائل التوحيد و إطلاق القول بأنه شيء
CHAPTER 9 – THE FORBIDDANCE FROM THE THINKING REGARDING THE ESSENCE OF ALLAH-azwj THE EXALTED, AND THE DIVING INTO THE QUESTIONS OF TAWHEED, AND THE EXONERATION OF THE WORD THAT HE-azwj IS A THING
الآيات الزمر وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ
The Verses – (Surah) Al Zumar: And they are not appreciating Allah with the appreciation that is due to Him [39:67]
1- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ أَنَّ رَجُلًا قَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع هَلْ تَصِفُ رَبَّنَا نَزْدَادُ لَهُ حُبّاً وَ بِهِ مَعْرِفَةً
‘Tafseer Al Ayyashi’ – From Mas’ada Bin Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws that a man said to Ami Al-Momineen-asws, ‘Can you-asws describe our Lord-azwj that we can increase love for Him-azwj, and by it, the recognition?’
فَغَضِبَ وَ خَطَبَ النَّاسَ فَقَالَ فِيمَا قَالَ عَلَيْكَ يَا عَبْدَ اللَّهِ بِمَا دَلَّكَ عَلَيْهِ الْقُرْآنُ مِنْ صِفَتِهِ وَ تَقَدَّسَكَ فِيهِ الرَّسُولُ مِنْ مَعْرِفَتِهِ فَائْتَمَّ بِهِ وَ اسْتَضِئْ بِنُورِ هِدَايَتِهِ فَإِنَّمَا هِيَ نِعْمَةٌ وَ حِكْمَةٌ أُوتِيتَهَا فَخُذْ مَا أُوتِيتَ وَ كُنْ مِنَ الشَّاكِرِينَ
He-asws got unhappy and addressed the people and said, among what he-asws said: ‘It is upon you, O servant of Allah-azwj with that what the Quran has Described from His-azwj Description, and the Rasools-as sanctified you with regards to it, from recognising Him-azwj, therefore be aspired with it and be illuminated with the light of its guidance, for rather, it is a Favour and Wisdom given out, so take what is given and become from the grateful ones.
وَ مَا كَلَّفَكَ الشَّيْطَانُ عِلْمَهُ مِمَّا لَيْسَ عَلَيْكَ فِي الْكِتَابِ فَرْضُهُ وَ لَا فِي سُنَّةِ الرَّسُولِ وَ أَئِمَّةِ الْهُدَاةِ أَثَرُهُ فَكِلْ عِلْمَهُ إِلَى اللَّهِ وَ لَا تُقَدِّرْ عَلَيْهِ عَظَمَةَ اللَّهِ
And what the Satan-la encumbers you to know, from what there isn’t an Obligation for you in the Book, nor in a Sunnah of the Rasool-saww, and the Imams-asws of Guidance of their-asws Ahadeeth, so all of its knowledge is to Allah-azwj and the Magnificence of Allah-azwj did not Ordain upon it.
وَ اعْلَمْ يَا عَبْدَ اللَّهِ أَنَّ الرَّاسِخِينَ فِي الْعِلْمِ هُمُ الَّذِينَ أَغْنَاهُمُ اللَّهُ عَنِ الِاقْتِحَامِ عَلَى السُّدَدِ الْمَضْرُوبَةِ دُونَ الْغُيُوبِ إِقْرَاراً بِجَهْلِ مَا جَهِلُوا تَفْسِيرَهُ مِنَ الْغَيْبِ الْمَحْجُوبِ
And know, O Abdullah that the ones immersed in the knowledge, they-asws are those Allah-azwj has Made to be needless from the storming upon the blocked varieties below the unseen, accepting the ignorance of what they-asws are ignorant of its interpretation from the unseen, the veiled’.
فَقَالُوا آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَ قَدْ مَدَحَ اللَّهُ اعْتِرَافَهُمْ بِالْعَجْزِ عَنْ تَنَاوُلِ مَا لَمْ يُحِيطُوا بِهِ عِلْماً وَ سَمَّى تَرْكَهُمُ التَّعَمُّقَ فِيمَا لَمْ يُكَلِّفْهُمُ الْبَحْثَ عَنْ كُنْهِهِ رُسُوخاً
They-asws said: ‘We believe in it all as being from the Presence of our-asws Lord-azwj; and Allah-azwj has Praised their acknowledgement of being with the frustration from attaining what cannot be encompassed with in knowledge, and Named their-asws leaving the depths regarding what the investigation was not encumbered upon them, about immersing into His-azwj Essence’’.[41]
2- ج، الإحتجاج رُوِيَ عَنْ هِشَامٍ أَنَّهُ سَأَلَ الزِّنْدِيقُ عَنِ الصَّادِقِ ع أَنَّ اللَّهَ تَعَالَى مَا هُوَ فَقَالَ ع هُوَ شَيْءٌ بِخِلَافِ الْأَشْيَاءِ أَرْجِعُ بِقَوْلِي شَيْءٌ إِلَى شَيْءٍ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا يُحَسُّ وَ لَا يُجَسُ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لَا تُدْرِكُهُ الْأَوْهَامُ وَ لَا تَنْقُصُهُ الدُّهُورُ وَ لَا تُغَيِّرُهُ الْأَزْمَانُ الْخَبَرَ
‘Al Ihtijaj’ – It is reported from Hisham –
‘An atheist asked Al-Sadiq-asws, ‘Allah-azwj the Exalted, what is He-azwj?’ He-asws said: ‘He-azwj is a thing opposite to the things. Return to my-asws words: ‘A thing’, up to that He-azwj is a thing with the reality of the thingness, apart from that He-azwj is neither a body, nor an image, nor be senses, nor touched, nor realised by the five sensory perception. The imaginations cannot realise Him-azwj, nor can the times reduce Him-azwj, nor can the periods change Him-azwj’ – the Hadeeth’.[42]
3- لي، الأمالي للصدوق أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تُحْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ الرَّجُلُ بِالشَّيْءِ لَا يُغْفَرُ لَهُ
‘Al Amaali’ of Al Sadouq – My father, from Al Humeyri, from Ibn Isa, from his father, from Ibn Abu Umeyr, from Muhammad Ibn Humran, from Abu Ubeyda Al Haza’a who said,
‘Abu Ja’far-asws said: ‘O Ziyad! Beware of the deductions, for these inherit the doubt and confiscate the deeds, and reneges its owner, and perhaps the man would speak of a thing, he would not be Forgiven for it.
يَا زِيَادُ إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَ طَلَبُوا عِلْمَ مَا كُفُّوهُ حَتَّى انْتَهَى بِهِمُ الْكَلَامُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَتَحَيَّرُوا فَإِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ أَوْ يُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ
O Ziyad! In the past, there have been people who had left the knowledge of what they had been allocated with, and sought the knowledge of what they had been stopped from, to the extent that the speech ended with them to Allah-azwj Mighty and Majestic, and they were confused. The man would be called from his front, and he would answer from behind him, and he would be called from behind him, and he would answer from his front’’.[43]
4- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْيَسَعِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِيَّاكُمْ وَ التَّفَكُّرَ فِي اللَّهِ فَإِنَّ التَّفَكُّرَ فِي اللَّهِ لَا يَزِيدُ إِلَّا تَيْهاً إِنَّ اللَّهَ عَزَّ وَ جَلَ لا تُدْرِكُهُ الْأَبْصارُ وَ لَا يُوصَفُ بِمِقْدَارٍ
‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Safwan Bin Yahya, from Abu Al Yas’a, from Suleyman Bin Khalid who said,
‘Abu Abdullah-asws said: ‘Beware of the thinking regarding Allah-azwj, for the thinking regarding Allah-azwj does not increase in anything except bewilderment. Allah-azwj Mighty and Majestic cannot be realised by the sights, nor can He-azwj be described by a measurement’’.[44]
5- ن، عيون أخبار الرضا عليه السلام ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ بُنْدَارَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْخُرَاسَانِيِّ خَادِمِ الرِّضَا ع قَالَ: قَالَ بَعْضُ الزَّنَادِقَةِ لِأَبِي الْحَسَنِ ع هَلْ يُقَالُ لِلَّهِ إِنَّهُ شَيْءٌ فَقَالَ نَعَمْ وَ قَدْ سَمَّى نَفْسَهُ بِذَلِكَ فِي كِتَابِهِ فَقَالَ قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَ بَيْنَكُمْ فَهُوَ شَيْءٌ لَيْسَ كَمِثْلِهِ شَيْءٌ
‘Uyoun Akhbar Al-Reza-asws – Ibn Idrees, from his father, from Ibn Bandar, from Muhammad Bin Ali Al Kufy, from Muhammad Ibn Abdullah Al Khurasany,
‘A servant of Al-Reza-asws said, ‘One of the atheists said to Abu Al-Hassan-asws, ‘Can it be said for Allah-azwj, that He-azwj is a thing’. He-asws said: ‘Yes, and He-azwj has Named Himself-azwj with that in His-azwj, and He-azwj Said: ‘Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is a Witness between me and you [6:19]. He-azwj is a thing, there isn’t anything like Him-azwj’’.[45]
6- فس، تفسير القمي قَوْلُهُ وَ أَنَّ إِلى رَبِّكَ الْمُنْتَهى حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا وَ تَكَلَّمُوا فِيمَا دُونَ الْعَرْشِ وَ لَا تَكَلَّمُوا فِيمَا فَوْقَ الْعَرْشِ فَإِنَّ قَوْماً تَكَلَّمُوا فِيمَا فَوْقَ الْعَرْشِ فَتَاهَتْ عُقُولُهُمْ حَتَّى كَانَ الرَّجُلُ يُنَادَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ وَ يُنَادَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ
‘Tafseer Al Qumimi’ – My father narrated to me, from Ibn Abu Umeyr, from Jameel,
‘From Abu Abdullah-asws having said regarding His-azwj Words: And surely to your Lord is the ending [53:42]: ‘When the speech (discussion) ends up to Allah-azwj, so hold, and speak (only) regarding what is underneath the Throne, for there was a people who spoke regarding what was above the Throne, so their intellects were lost, to the extent that there was the man who was called from in front of him, so he answered from his back, and he was called from his back, so he answered from his front’’.[46]
7- شي، تفسير العياشي عَنْ رِبْعِيٍّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا قَالَ الْكَلَامُ فِي اللَّهِ وَ الْجِدَالُ فِي الْقُرْآنِ فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ قَالَ مِنْهُمُ الْقُصَّاصُ
From Rabie, from one who mentioned it,
‘From Abu Ja’far-asws regarding the Words of Allah-azwj: And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion [6:68]. He-asws said: ‘From them (vanities) is the story-telling’’.[47]
8- يد، التوحيد مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لِلزِّنْدِيقِ حِينَ سَأَلَهُ عَنِ اللَّهِ مَا هُوَ قَالَ هُوَ شَيْءٌ بِخِلَافِ الْأَشْيَاءِ أَرْجِعُ بِقَوْلِي شَيْءٌ إِلَى إِثْبَاتِ مَعْنًى وَ أَنَّهُ شَيْءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لَا جِسْمٌ وَ لَا صُورَةٌ
‘Al Tawheed’ – My father, from Ali, from his father, from Al Abbas Bin Amro Al Faqeymi, from Hisham Ibn Al Hakam,
‘From Abu Abdullah-asws having said to the atheist, when he had asked him-asws about Allah-azwj, ‘What is He-azwj?’ He-asws said: ‘He-azwj is a thing opposite to the things. Return to my-asws word, ‘thing’ to prove the meaning, and He-azwj is a thing in reality of the thingness, apart from that He-azwj is neither a body nor an image’’.[48]
9- يد، التوحيد مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع أَنَّهُ سُئِلَ أَ يَجُوزُ أَنْ يُقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ شَيْءٌ قَالَ نَعَمْ تُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَ حَدِّ التَّشْبِيهِ
My father, from Sa’ad, from Al Barqy, from Muhammad Bin Isa, from one who mentioned it,
‘Raising it to Abu Ja’far-asws having been asked, ‘Is it allowed to say that Allah-azwj Mighty and Majestic is a ‘thing’?’ He-asws said: ‘Yes, exit him from the two limitations – a limit of the temporariness and the resemblance.[49]
10- يد، التوحيد الْعَطَّارُ عَنْ أَبِيهِ عَنْ سَهْلٍ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع 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
‘Al Tawheed’ – Al Attar, from his father, from Sahl who said,
‘I wrote to Abu Muhammad-asws in the year two hundred and fifty-five, ‘They have differed, O my Master-asws, our companions, regarding the Tawheed. 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, if you-asws see fit, O my Master-asws, teach me from that what I can pause upon and not exceed it, for the pain is prolonged upon your-asws servant’.
فَوَقَّعَ بِخَطِّهِ ع سَأَلْتَ عَنِ التَّوْحِيدِ وَ هَذَا عَنْكُمْ مَعْزُولٌ اللَّهُ تَعَالَى وَاحِدٌ أَحَدٌ صَمَدٌ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ خَالِقٌ وَ لَيْسَ بِمَخْلُوقٍ
He-asws signed in his-asws handwriting: ‘You asked about the Tawheed, and this is dispelled from you all. Allah-azwj the Exalted is One, First, Samad, does not beget, and is not begotten, and there does not happen to be anyone a match for Him-azwj. A Creator, and He-azwj isn’t with creation.
يَخْلُقُ تَبَارَكَ وَ تَعَالَى مَا يَشَاءُ مِنَ الْأَجْسَامِ وَ غَيْرِ ذَلِكَ وَ يُصَوِّرُ مَا يَشَاءُ وَ لَيْسَ بِمُصَوَّرٍ جَلَّ ثَنَاؤُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ وَ تَعَالَى عَنْ أَنْ يَكُونَ لَهُ شِبْهٌ هُوَ لَا غَيْرُهُ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ
He-azwj, Blessed and Exalted Created whatever He-azwj so Desires to from the bodies and other than that, and Images whatever He-azwj so Desires, and He-azwj isn’t an artist. Majestic is His-azwj Praise, and Holy are His-azwj Names, and Exalted from any resemblance happen to be for Him-azwj. He-azwj is not someone else. There isn’t anything like Him-azwj, and He-azwj is Seeing, Seeing’’.[50]
11- سر، السرائر السَّيَّارِيُ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّوْمِ وَ الصَّلَاةِ إِنَّمَا الْعِبَادَةُ فِي التَّفَكُّرِ فِي اللَّهِ
‘Al Saraair’ – Al Sayyari said,
‘I heard Al-Reza-asws saying: ‘The worship isn’t the frequency of the Fasts and the Salats. But rather, the worship is in thinking regarding (Attributes of) Allah-azwj.[51]
12- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ: كَتَبْتُ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ اللَّهِ ع بِمَسَائِلَ فِيهَا أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ هَلْ يُوصَفُ بِالصُّورَةِ وَ بِالتَّخْطِيطِ فَإِنْ رَأَيْتَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَنْ تَكْتُبَ إِلَيَّ بِالْمَذْهَبِ الصَّحِيحِ مِنَ التَّوْحِيدِ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Abu Najran, from Hamad Bin Usman, from Abdul Raheem Al Qaseyr who said,
‘I wrote upon the hands of Abdul Malik Bin Ayn, to Abu Abdullah-asws with questions, among these was, ‘Inform me about Allah-azwj Mighty and Majestic. Can He-azwj be described as being with the Eman and with the drawing, for if you-asws see fit – may Allah-azwj Make me to be sacrificed for you-asws – you could write to me with the correct doctrine of the Tawheed’.
فَكَتَبَ صَلَّى اللَّهُ عَلَيْهِ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ التَّوْحِيدِ وَ مَا ذَهَبَ فِيهِ مَنْ قِبَلَكَ فَتَعَالَى اللَّهُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ تَعَالَى اللَّهُ عَمَّا يَصِفُهُ الْوَاصِفُونَ الْمُشَبِّهُونَ اللَّهَ تَبَارَكَ وَ تَعَالَى بِخَلْقِهِ الْمُفْتَرُونَ عَلَى اللَّهِ
He-asws wrote upon the hands of Abdul Malik Bin Ayn, ‘May Allah-azwj have Mercy on you! You asked about the Tawheed and what has gone regarding the ones before you. Allah-azwj is Exalted, there isn’t anything like Him-azwj, and He-azwj is the Hearing, the Seeing. Exalted is Allah-azwj from what the describers are describing, and resembling Allah-azwj Blessed and Exalted with His-azwj creatures, the fabricators upon Allah-azwj.
وَ اعْلَمْ رَحِمَكَ اللَّهُ أَنَّ الْمَذْهَبَ الصَّحِيحَ فِي التَّوْحِيدِ مَا نَزَلَ بِهِ الْقُرْآنُ مِنْ صِفَاتِ اللَّهِ عَزَّ وَ جَلَّ فَانْفِ عَنِ اللَّهِ الْبُطْلَانَ وَ التَّشْبِيهَ فَلَا نَفْيَ وَ لَا تَشْبِيهَ هُوَ اللَّهُ الثَّابِتُ الْمَوْجُودُ تَعَالَى اللَّهُ عَمَّا يَصِفُهُ الْوَاصِفُونَ وَ لَا تَعْدُ الْقُرْآنَ فَتَضِلَّ بَعْدَ الْبَيَانِ
And know, may Allah-azwj have Mercy on you, that the correct doctrine regarding the Tawheed is what the Quran descended with, from the Attributes of Allah-azwj Mighty and Majestic, therefore abstain from the imperfections, and the resemblances. So, neither negate nor resemble. He-azwj is Allah-azwj, the Affirmed, the Existing. Exalted is Allah-azwj from what the describers are describing, and do not exceed the Quran for you will stray after the explanation’’.[52]
13- ضا، فقه الرضا عليه السلام إِيَّاكَ وَ الْخُصُومَةَ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تُحْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ بِشَيْءٍ لَا يُغْفَرُ لَهُ
‘Fiqh Al-Reza-asws’ – Beware of the deducing, for it inherits the doubt, and confiscates the deed, and reneges its does, and perhaps he would speak with something, he would not be Forgiven for’’.[53] (See reference 115 above)
14- وَ نَرْوِي أَنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ انْتَهَى بِهِمُ الْكَلَامُ إِلَى اللَّهِ جَلَّ وَ عَزَّ فَتَحَيَّرُوا فَإِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ
And we are reporting that among what has passed, there was a people the speech ended with them to Allah-azwj, Mighty and Majestic, and they got confused. It was so that if the man was called from his front, he would answer from behind him’’.[54] (See reference 115 above)
15- وَ أَرْوِي تَكَلَّمُوا فِيمَا دُونَ الْعَرْشِ فَإِنَّ قَوْماً تَكَلَّمُوا فِي اللَّهِ جَلَّ وَ عَزَّ فَتَاهُوا
And it is reported, ‘Speak regarding what is below the Throne, for a people spoke regarding Allah-azwj Mighty and Majestic, and they were bewildered’’.[55]
16- وَ أَرْوِي عَنِ الْعَالِمِ ع وَ سَأَلْتُهُ عَنْ شَيْءٍ مِنَ الصِّفَاتِ فَقَالَ لَا تَتَجَاوَزْ مِمَّا فِي الْقُرْآنِ
And it is reported from the Scholar-asws, and he-asws had been asked about something from the Attributes, so he-asws said: ‘Do not exceed from what is in the Quran’’.[56]
17- وَ أَرْوِي أَنَّهُ قُرِئَ بَيْنَ يَدَيِ الْعَالِمِ ع قَوْلُهُ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ فَقَالَ إِنَّمَا عَنَى أَبْصَارَ الْقُلُوبِ وَ هِيَ الْأَوْهَامُ فَقَالَ لَا تُدْرِكُ الْأَوْهَامُ كَيْفِيَّتَهُ وَ هُوَ يُدْرِكُ كُلَّ وَهْمٍ وَ أَمَّا عُيُونُ الْبَشَرِ فَلَا تَلْحَقُهُ لِأَنَّهُ لَا يُحَدُّ فَلَا يُوصَفُ هَذَا مَا نَحْنُ عَلَيْهِ كُلُّنَا
It is reported that it was recited in front of the Scholar-asws, His-azwj Words: Visions cannot comprehend Him, and He Comprehends the visions [6:103], so he-asws said: ‘But rather, it means the insights of the hearts, and these are the imaginations, so He-azwj Said: “The imaginations do not realise His-azwj Qualitative State, and He-azwj Realises every imagination”. And, as for the eyes of the mortals, you cannot grasp Him-azwj, because He-azwj cannot be limited, therefore do not describe. This is what we-asws are upon, all of us-asws’’.[57]
18- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ: سُئِلَ أَبُو جَعْفَرٍ الثَّانِي ع يَجُوزُ أَنْ يُقَالَ لِلَّهِ إِنَّهُ شَيْءٌ فَقَالَ نَعَمْ تُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَ حَدِّ التَّشْبِيهِ
‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, 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 to be said for Allah-azwj, He-azwj is a thing?’ He-asws said: ‘Take Him-azwj out from the two limits – limit of the temporariness and the resemblance’’.[58]
19- يد، التوحيد ابْنُ مَسْرُورٍ عَنِ ابْنِ بُطَّةَ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنِ الْيَقْطِينِيِّ قَالَ: قَالَ لِي أَبُو الْحَسَنِ ع مَا تَقُولُ إِذَا قِيلَ لَكَ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَ شَيْءٌ هُوَ أَمْ لَا شَيْءٌ هُوَ
‘Al Tawheed’ – Ibn Masrour, from Ibn Bata, from a number of his companions, from Al Yaqtiny who said,
‘Abu Al-Hassan-asws said to me: ‘What are you saying when it is said to you, ‘Inform me about Allah-azwj Mighty and Majestic, is He-azwj a thing or He-azwj is not a thing?’
قَالَ فَقُلْتُ لَهُ قَدْ أَثْبَتَ عَزَّ وَ جَلَّ نَفْسَهُ شَيْئاً حَيْثُ يَقُولُ قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهادَةً قُلِ اللَّهُ شَهِيدٌ بَيْنِي وَ بَيْنَكُمْ فَأَقُولُ إِنَّهُ شَيْءٌ لَا كَالْأَشْيَاءِ إِذْ فِي نَفْيِ الشَّيْئِيَّةِ عَنْهُ إِبْطَالُهُ وَ نَفْيُهُ قَالَ لِي صَدَقْتَ وَ أَصَبْتَ
He (the narrator) said, ‘I said to him-asws, ‘It has been proved that Mighty and Majestic, His-azwj Self is a thing where He-azwj is Saying: Say: ‘Which thing is the greatest in testimony?’ Say: ‘Allah is a Witness between me and you [6:19]. I am saying, He-azwj is a thing, not like the things, when there is a negation of the thingness about Him-azwj, its invalidation and its negation’. He-asws said to me: ‘You have spoken the truth, and are correct’.
ثُمَّ قَالَ الرِّضَا ع لِلنَّاسِ فِي التَّوْحِيدِ ثَلَاثَةُ مَذَاهِبَ نَفْيٌ وَ تَشْبِيهٌ وَ إِثْبَاتٌ بِغَيْرِ تَشْبِيهٍ فَمَذْهَبُ النَّفْيِ لَا يَجُوزُ وَ مَذْهَبُ التَّشْبِيهِ لَا يَجُوزُ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُشْبِهُهُ شَيْءٌ وَ السَّبِيلُ فِي الطَّرِيقَةِ الثَّالِثَةِ إِثْبَاتٌ بِلَا تَشْبِيهٍ
Then Al-Reza-asws said: ‘For the people, regarding the Tawheed, there are three doctrines – negation, and His-azwj resemblance, and proving without His-azwj resemblance. The doctrine of the negation, is not allowed, and the doctrine of the resemblance is not allowed, because Allah-azwj Blessed and Exalted is such that nothing resembles Him-azwj, and the way in the third path is proving without His-azwj resemblance’’.[59]
20- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْءٍ مَا خَلَا اللَّهَ عَزَّ وَ جَلَّ فَهُوَ مَخْلُوقٌ وَ اللَّهُ خالِقُ كُلِّ شَيْءٍ تَبَارَكَ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ
’Al Tawheed’ – bn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Al Nazar, from Yahya Al Halby, from Ibn Muskan, from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Blessed and Exalted is vacant from His-azwj creations, and His-azwj creation is vacant from Him-azwj. And, every time a name of a thing occurs upon Him-azwj, apart from Allah-azwj Mighty and Majestic, then it is a created being, and Allah-azwj is the Creator of all things. Blessed is the One-azwj Who, there is nothing like Him-azwj’’.[60]
21- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ ابْنِ حُمَيْدٍ رَفَعَهُ قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَنِ التَّوْحِيدِ فَقَالَ إِنَّ اللَّهَ تَعَالَى عَلِمَ أَنَّهُ يَكُونُ فِي آخِرِ الزَّمَانِ أَقْوَامٌ مُتَعَمِّقُونَ فَأَنْزَلَ اللَّهُ تَعَالَى قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ وَ الْآيَاتِ مِنْ سُورَةِ الْحَدِيدِ إِلَى قَوْلِهِ وَ هُوَ عَلِيمٌ بِذاتِ الصُّدُورِ فَمَنْ رَامَ مَا وَرَاءَ ذَلِكَ فَقَدْ هَلَكَ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Husayn Bin Saeed, from Al Nazar, from Ibn Humeyd, raising it, said,
‘Ali-asws Bin Al-Husayn-asws was asked about the Tawheed, so he-asws said: ‘Allah-azwj the Exalted Knew that there would be coming into being at the end of times, of in-depth thinking, therefore Allah-azwj the Exalted Revealed: Say: ‘He, Allah, is One [112:1] Allah is Al-Samad [112:2], and the Verses from Surah Al-Hadeed up to His-azwj Words: and He is a Knower of the contents of the chests [57:6]. Whoever aims for what is behind that, so he is destroyed’’.[61]
22- سن، المحاسن أَبِي عَنْ صَفْوَانَ وَ ابْنِ أَبِي عُمَيْرٍ مَعاً عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا سُلَيْمَانُ إِنَّ اللَّهَ يَقُولُ وَ أَنَّ إِلى رَبِّكَ الْمُنْتَهى فَإِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا
‘Al Mahasin’ – My father, from Safwan, and Ibn Abu Umeyr both together, from Abdul Rahman Bin Al Hajjaj, from Suleyman Bin Khalid who said,
‘Abu Abdullah-asws said: ‘O Suleyman! Allah-azwj is Saying: And surely to your Lord is the ending [53:42], so when the speech ends to Allah-azwj, then refrain’’.[62]
23- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ شَيْءٍ مِنَ الصِّفَةِ فَقَالَ فَرَفَعَ يَدَيْهِ إِلَى السَّمَاءِ ثُمَّ قَالَ تَعَالَى اللَّهُ الْجَبَّارُ إِنَّهُ مَنْ تَعَاطَى مَا ثَمَّ هَلَكَ يَقُولُهَا مَرَّتَيْنِ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Muhammad Bin Yahya, from Abdul Raheem Al Qaseyr who said,
‘I asked Abu Abdullah-asws about something from the Attributes, so he-asws raised his-asws hands towards the sky, then said: ‘Exalted is Allah-azwj, the Compeller. The one who practices transgression is destroyed’’.[63]
24- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ حُسَيْنِ بْنِ مَيَّاحٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ نَظَرَ فِي اللَّهِ كَيْفَ هُوَ هَلَك
‘Al Mahasin’ – One of our companions, from Husayn Bin Miyah, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘One who considers regarding Allah-azwj, ‘how’, he is destroyed’’.[64]
25- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا مُحَمَّدُ إِنَّ النَّاسَ لَا يَزَالُ لَهُمُ الْمَنْطِقُ حَتَّى يَتَكَلَّمُوا فِي اللَّهِ فَإِذَا سَمِعْتُمْ ذَلِكَ فَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ الْوَاحِدُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Abu Ayoub Bin Al Khazaz, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws said: ‘O Muhammad! The people, the talking will not cease for them until they talk regarding Allah-azwj. So when you hear that, then say, ‘There is no god except Allah-azwj, the One Who, the thing isn’t like Him-azwj’’.[65]
26- سن، المحاسن ابْنُ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنِ الْحَسَنِ الصَّيْقَلِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: تَكَلَّمُوا فِيمَا دُونَ الْعَرْشِ وَ لَا تَكَلَّمُوا فِيمَا فَوْقَ الْعَرْشِ فَإِنَّ قَوْماً تَكَلَّمُوا فِي اللَّهِ فَتَاهُوا حَتَّى كَانَ الرَّجُلُ يُنَادَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ
‘Al Mahasin’ – Ibn Fazal, from Sa’alba, from Al Hassan Al Sayqal, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Speak regarding what is below the Throne, and do not speak regarding what is above the Throne, for a people spoke regarding Allah-azwj and they were bewildered, until it was so that the man would be called from his front, and he would answer from his back’’.[66]
27- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصٍ أَخِي مُرَازِمٍ عَنِ الْفَضْلِ بْنِ يَحْيَى قَالَ: سَأَلَ أَبِي أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع عَنْ شَيْءٍ مِنَ الصِّفَةِ فَقَالَ لَا تَجَاوَزْ عَمَّا فِي الْقُرْآنِ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hafs, brother of Marazam, from Al Fazal Bin Yahya who said,
‘Abu Al-Hassan Musa-asws Bin Ja’far-asws was asked about something from the Attributes, so he-asws said: ‘Do not exceed from what is in the Quran’’.[67]
28- سن، المحاسن أَبُو أَيُّوبَ الْمَدَنِيُّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مَلِكاً كَانَ فِي مَجْلِسِهِ فَتَنَاوَلَ الرَّبَّ تَبَارَكَ وَ تَعَالَى فَفُقِدَ فَمَا يُدْرَى أَيْنَ هُوَ
‘Al Mahasin’ – Abu Ayoub Al Madany, from Ibn Abu Umeyr, from Ibn Bakeyr, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘A king was in his gathering, and he discussed the Lord-azwj Blessed and Exalted, so he was lost and it was not known where he is’’.[68]
29- سن، المحاسن مُحَمَّدُ بْنُ عِيسَى عَمَّنْ ذَكَرَهُ رَفَعَهُ قَالَ: سُئِلَ أَبُو جَعْفَرٍ ع أَ يَجُوزُ أَنْ يُقَالَ لِلَّهِ إِنَّهُ مَوْجُودٌ قَالَ نَعَمْ تُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ الْإِبْطَالِ وَ حَدِّ التَّشْبِيهِ
‘Al Mahasin’ – Muhammad Bin Isa, from the one who mentioned it, raising it said,
‘Abu Ja’far-asws was asked, ‘Is it allow to say for Allah-azwj that He-azwj is present?’ He-asws said: ‘Yes, take Him-azwj out from limitations – a limit of the temporariness and a limit for the resemblance’’.[69]
30- م، تفسير الإمام عليه السلام لَقَدْ مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع عَلَى قَوْمٍ مِنْ أَخْلَاطِ الْمُسْلِمِينَ لَيْسَ فِيهِمْ مُهَاجِرِيٌّ وَ لَا أَنْصَارِيٌّ وَ هُمْ قُعُودٌ فِي بَعْضِ الْمَسَاجِدِ فِي أَوَّلِ يَوْمٍ مِنْ شَعْبَانَ وَ إِذَا هُمْ يَخُوضُونَ فِي أَمْرِ الْقَدَرِ وَ غَيْرِهِ مِمَّا اخْتَلَفَ النَّاسُ فِيهِ قَدِ ارْتَفَعَتْ أَصْوَاتُهُمْ وَ اشْتَدَّ فِيهِ جِدَالُهُمْ
‘Tafseer of the Imam (Hassan Al-Askari-asws) – Amir Al-Momineen-asws passed by a people mingling with the Muslims; there wasn’t among them any Emigrant nor a Helper, and they were seated in one of the Masjids during the first day of Shaban. And when they were engaged in the matter of the free-will and other such matters from what the people had differed in, their voices were raised and their arguments intensified with regards to it.
فَوَقَفَ عَلَيْهِمْ وَ سَلَّمَ فَرَدُّوا عَلَيْهِ وَ وَسَّعُوا لَهُ وَ قَامُوا إِلَيْهِ يَسْأَلُونَهُ الْقُعُودَ إِلَيْهِمْ فَلَمْ يَحْفِلْ بِهِمْ ثُمَّ قَالَ لَهُمْ وَ نَادَاهُمْ يَا مَعَاشِرَ الْمُتَكَلِّمِينَ أَ لَمْ تَعْلَمُوا أَنَّ لِلَّهِ عِبَاداً قَدْ أَسْكَتَتْهُمْ خَشْيَتُهُ مِنْ غَيْرِ عِيٍّ وَ لَا بَكَمٍ
He-asws paused by them and greeted, and they returned (the greetings) upon him-asws, and made space for him-asws, and they rose up to him-asws asking him-asws to be seated with them, but he-asws did not care of them. He-asws said to them, and called them: ‘O group of speakers! Do you not know that there are servants of Allah-azwj whose fear has silenced them, from without inability or muteness?
وَ أَنَّهُمْ هُمُ الْفُصَحَاءُ الْبُلَغَاءُ الْأَلِبَّاءُ الْعَالِمُونَ بِاللَّهِ وَ أَيَّامِهِ وَ لَكِنَّهُمْ إِذَا ذَكَرُوا عَظَمَةَ اللَّهِ انْكَسَرَتْ أَلْسِنَتُهُمْ وَ انْقَطَعَتْ أَفْئِدَتُهُمْ وَ طَاشَتْ عُقُولُهُمْ وَ تَاهَتْ حُلُومُهُمْ إِعْزَازاً لِلَّهِ وَ إِعْظَاماً وَ إِجْلَالًا
And they, they are the verbalists, the eloquent, the intelligent ones, the knowers with Allah-azwj and His-azwj days. But they, when the Magnificence of Allah-azwj is mentioned, their tongues get cut off, and their hearts are rent asunder, and their intellects bow down, and their wisdoms faded, in Honour of Allah-azwj and Reverence and Majesty.
فَإِذَا أَفَاقُوا مِنْ ذَلِكَ اسْتَبَقُوا إِلَى اللَّهِ بِالْأَعْمَالِ الزَّاكِيَةِ يَعُدُّونَ أَنْفُسَهُمْ مَعَ الظَّالِمِينَ وَ الْخَاطِئِينَ وَ أَنَّهُمْ بُرَآءُ مِنَ الْمُقَصِّرِينَ وَ الْمُفَرِّطِينَ
So, when they wake up from that, they remain to Allah-azwj with the pure deeds, counting themselves as being with the unjust ones and the sinners, and they disavowed from the reducers, and the fabricators.
أَلَا إِنَّهُمْ لَا يَرْضَوْنَ اللَّهَ بِالْقَلِيلِ وَ لَا يَسْتَكْثِرُونَ لِلَّهِ الْكَثِيرَ وَ لَا يُدِلُّونَ عَلَيْهِ بِالْأَعْمَالِ فَهُمْ إِذَا رَأَيْتَهُمْ مُهَيَّمُونَ مُرَوَّعُونَ خَائِفُونَ مُشْفِقُونَ وَجِلُونَ فَأَيْنَ أَنْتُمْ مِنْهُمْ يَا مَعْشَرَ الْمُبْتَدِعِينَ أَ لَمْ تَعْلَمُوا أَنَّ أَعْلَمَ النَّاسِ بِالضَّرَرِ أَسْكَتُهُمْ عَنْهُ وَ أَنَّ أَجْهَلَ النَّاسِ بِالضَّرَرِ أَنْطَقُهُمْ فِيهِ
Indeed! They are not pleased with the little for Allah-azwj, nor are they considering it a lot for Allah-azwj, nor are they pointing upon Him-azwj with the deeds. They, when you seem them would be as terrified, and appalled, fearful, awed. So, where are you, O group of innovators! Do you not know that the most knowledgeable of the people with the harm, is the most silent from it, and that the most ignorant of the people with the harm is the most talkative with regards to it?’’.[70]
– 31- كش، رجال الكشي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ مُوسَى الْهَمْدَانِيِّ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ غَيْرِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ الْخَثْعَمِيِّ قَالَ: اجْتَمَعَ ابْنُ سَالِمٍ وَ هِشَامُ بْنُ الْحَكَمِ وَ جَمِيلُ بْنُ دَرَّاجٍ وَ عَبْدُ الرَّحْمَنِ بْنُ الْحَجَّاجِ وَ مُحَمَّدُ بْنُ حُمْرَانَ وَ سَعِيدُ بْنُ غَزْوَانَ وَ نَحْوٌ مِنْ خَمْسَةَ عَشَرَ مِنْ أَصْحَابِنَا فَسَأَلُوا هِشَامَ بْنَ الْحَكَمِ أَنْ يُنَاظِرَ هِشَامَ بْنَ سَالِمٍ فِيمَا اخْتَلَفُوا فِيهِ مِنَ التَّوْحِيدِ وَ صِفَةِ اللَّهِ عَزَّ وَ جَلَّ وَ عَنْ غَيْرِ ذَلِكَ لِيَنْظُرُوا أَيُّهُمْ أَقْوَى حُجَّةً
‘Rijal’ of Al Kashi – Ali Bin Muhammad, from Muhammad Bin Musa Al Hamdany, from Al Hassan Bin Musa Al Khashab, from someone else, Ja’far Bin Muhammad Bin Hakeem Al Khash’amy who said,
‘Ibn Salim, and Hisham Bin Al Hakam, and Jameel Bin Darraj, and Abdul Rahman Bin Al Hajjaj, and Muhammad Bin Humran, and Saeed Bin Gazwan, and around fifteen of our companions gathered, and they asked Hisham Bin Al Hakam that he debates Hisham Bin Salim regarding what they are differing in, about the Tawheed, and Attributes of Allah-azwj Mighty and Majestic, and about other than that, for them to which of them is stronger in argument.
فَرَضِيَ هِشَامُ بْنُ سَالِمٍ أَنْ يَتَكَلَّمَ عِنْدَ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ وَ رَضِيَ هِشَامُ بْنُ الْحَكَمِ أَنْ يَتَكَلَّمَ عِنْدَ مُحَمَّدِ بْنِ هِشَامٍ فَتَكَالَمَا وَ سَاقَا مَا جَرَى بَيْنَهُمَا وَ قَالَ
Hisham Bin Salim agreed that he would speak in the presence of Muhammad Bin Abu Umeyr, and Hisham Bin Al Hakam agreed that he would speak in the presence of Muhammad Bin Hisham. So, they both spoke and the gist of what transpired between the two and said, was: –
قَالَ عَبْدُ الرَّحْمَنِ بْنُ حَجَّاجٍ لِهِشَامِ بْنِ الْحَكَمِ كَفَرْتَ وَ اللَّهِ بِاللَّهِ الْعَظِيمِ وَ أَلْحَدْتَ فِيهِ وَيْحَكَ مَا قَدَرْتَ أَنْ تُشَبِّهَ بِكَلَامِ رَبِّكَ إِلَّا الْعُودَ يُضْرَبُ بِهِ
Abdullah Rahman Bin Al Hajjaj said to Hisham Bin Al Hakam, ‘By Allah-azwj! You have blasphemed with Allah-azwj the Magnificent, and innovated regarding Him-azwj. Woe be unto you! Your Lord-azwj did not Decree that you resemble Him-azwj with the speech except the stick you hit with’.
قَالَ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ حَكِيمٍ فَكَتَبَ إِلَى أَبِي الْحَسَنِ مُوسَى ع يَحْكِي لَهُ مُخَاطَبَتَهُمْ وَ كَلَامَهُمْ وَ يَسْأَلُهُ أَنْ يُعَلِّمَهُمْ مَا الْقَوْلُ الَّذِي يَنْبَغِي أَنْ يَدِينَ اللَّهَ بِهِ مِنْ صِفَةِ الْجَبَّارِ
Ja’far Bin Muhammad Bin Hakeem said, ‘I wrote to Abu Al Hassan Musa-asws relating it to him-asws, their addressing and their speech, and asked him-asws to teach them what the word is which is befitting that one can make a Religion of Allah-azwj with it, from the Attributes of the Compelller.
فَأَجَابَهُ فِي عَرْضِ كِتَابِهِ فَهِمْتُ رَحِمَكَ اللَّهُ وَ اعْلَمْ رَحِمَكَ اللَّهُ أَنَّ اللَّهَ أَجَلُّ وَ أَعْلَى وَ أَعْظَمُ مِنْ أَنْ يُبْلَغَ كُنْهُ صِفَتِهِ فَصِفُوهُ بِمَا وَصَفَ بِهِ نَفْسَهُ وَ كُفُّوا عَمَّا سِوَى ذَلِكَ
He-asws answered in the presentation of his-asws letter: ‘I-asws understood, may Allah-azwj have Mercy on you, and know, may Allah-azwj have Mercy on you, that Allah-azwj is more Majestic, and Loftier, and more Magnificent than for one to reach His-azwj Essence. Therefore, describe Him-azwj with what He-azwj has Described Himself-azwj with, and stop from what is besides that’’.[71]
32- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ ع 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.
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Ibn Abu Najran who said,
‘I asked Abu Ja’far-asws the 2nd about the Tawheed and I said, ‘Can I imagine Him-azwj as a thing?’ He-asws said: ‘Yes, unimaginable, and without any limitations. So, whatever occurs upon your imagination of anything, He-azwj is its opposite. Nothing resembles Him-azwj nor can the imaginations realise Him-azwj. How can the imaginations realise Him-azwj and He-azwj is opposite of what can be understood, and opposite what can be imaged in the imaginations? But rather, you imagine a thing unimaginable and not limitations’’.[72]
باب 10 أدنى ما يجزي من المعرفة في التوحيد و أنه لا يعرف الله إلا به
CHAPTER 10 – THE LEAST WHAT SUFFICES FROM THE RECOGNITION REGARDING THE TAWHEED, AND IT IS SO THAT ALLAH-azwj CANNOT BE RECOGNISED EXCEPT BY IT
1- يد، التوحيد ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُخْتَارِ بْنِ مُحَمَّدِ بْنِ مُخْتَارٍ الْهَمْدَانِيِّ عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنْ أَدْنَى الْمَعْرِفَةِ فَقَالَ الْإِقْرَارُ بِأَنَّهُ لَا إِلَهَ غَيْرُهُ وَ لَا شِبْهَ لَهُ وَ لَا نَظِيرَ لَهُ وَ أَنَّهُ قَدِيمٌ مُثْبَتٌ مَوْجُودٌ غَيْرُ فَقِيدٍ وَ أَنَّهُ لَيْسَ كَمِثْلِهِ شَيْءٌ
‘Al Tawheed’ – Majaylawiya, from Ali Bin Ibrahim, from Mukhtar Bin Muhammad Bin Mukhtar al Hamdany, from Al Fatah Bin Yazeed Al Jarjany,
‘From Abu Al-Hassan-asws. He (the narrator) said, ‘I asked him-asws about the least of the recognition, so he-asws said: ‘The acknowledgement that there is God apart from Him-azwj, nor is there any resemblance for Him-azwj, nor a peer for Him-azwj, and He-azwj is Ancient (eternally) existing, present without bounds, and there isn’t anything like Him-azwj’’.[73]
2- يد، التوحيد ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنْ مُحَمَّدٍ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ زِيَادٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ: سَأَلْتُ الرِّضَا ع عَنِ التَّوْحِيدِ فَقَالَ كُلُّ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ آمَنَ بِهَا فَقَدْ عَرَفَ التَّوْحِيدَ قُلْتُ كَيْفَ يَقْرَؤُهَا قَالَ كَمَا يَقْرَؤُهَا النَّاسُ وَ زَادَ فِيهِ كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي
‘Al Tawheed’ – Al Daqaq, from Muhammad Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, from Bakr Bin Ziyad, from Abdul Aziz Bin Al Muhtady who said,
‘I asked Al-Reza-asws about the Tawheed, so he-asws said: ‘Everyone who recites Say: ‘He, Allah, is One [112:1] (Surah Al Tawheed) and believes in it, so he has acknowledged the Tawheed’. I said, ‘How should he recite it’. He-asws said: ‘Just as the people recite it, and increase in it: ‘Like that is my-asws Lord-azwj, Like that is my-asws Lord-azwj, Like that is my-asws Lord-azwj’’.[74]
3- يد، التوحيد الدَّقَّاقُ وَ الْوَرَّاقُ مَعاً عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ قَالَ: دَخَلْتُ عَلَى سَيِّدِي عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَلَمَّا بَصُرَ بِي قَالَ لِي مَرْحَباً بِكَ يَا أَبَا الْقَاسِمِ أَنْتَ وَلِيُّنَا حَقّاً
‘Al Tawheed’ – Al Daqaq and Al Waraq both together, from Al Sowf, from Al Rawiyan, from Abdul Azeem Al Hasny who said,
‘I went over to my Master Ali-asws Bin Muhammad-asws bin Ali-asws Bin Musa-asws Bin Ja’far-asws Bin Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws. So, when he-asws saw me, said to me: ‘Welcome to you, O Abu Al Qasim! You are our-asws true friend’.
قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُرِيدُ أَنْ أَعْرِضَ عَلَيْكَ دِينِي فَإِنْ كَانَ مَرْضِيّاً ثبتت [ثَبَتُ] عَلَيْهِ حَتَّى أَلْقَى اللَّهَ عَزَّ وَ جَلَّ فَقَالَ هَاتِهَا أَبَا الْقَاسِمِ
He (the narrator) said, ‘I said to him-asws, ‘O son-asws of Rasool-Allah-saww! I want to present my Religion to you-asws, and if it was agreeable, I shall affirm it upon me until I meet Allah-azwj Mighty and Majestic’. He-asws said: ‘Give it, Abu Al-Qasim’.
فَقُلْتُ إِنِّي أَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى وَاحِدٌ لَيْسَ كَمِثْلِهِ شَيْءٌ خَارِجٌ مِنَ الْحَدَّيْنِ حَدِّ الْإِبْطَالِ وَ حَدِّ التَّشْبِيهِ وَ إِنَّهُ لَيْسَ بِجِسْمٍ وَ لَا صُورَةٍ وَ لَا عَرَضٍ وَ لَا جَوْهَرٍ بَلْ هُوَ مُجَسِّمُ الْأَجْسَامِ وَ مُصَوِّرُ الصُّوَرِ وَ خَالِقُ الْأَعْرَاضِ وَ الْجَوَاهِرِ وَ رَبُّ كُلِّ شَيْءٍ وَ مَالِكُهُ وَ جَاعِلُهُ وَ مُحْدِثُهُ وَ إِنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ خَاتَمُ النَّبِيِّينَ فَلَا نَبِيَّ بَعْدَهُ إِلَى يَوْمِ الْقِيَامَةِ
I said, ‘I am saying that Allah-azwj Blessed and Exalted, is One. There is nothing like Him-azwj, outside from the two limitations – limit of the temporariness and limit of the resemblance, and He-azwj isn’t with a body, nor an image, nor a presentation, nor a substance, but He-azwj Embodied the bodies, and Imaged the images, and Created the displays and the substances, and is the Lord-azwj of all things, and its King, and its Sender, and its Initiator, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and Seal of the Prophets-as, and there is no Prophet-as after him-saww up to the Day of Qiyamah.
وَ أَقُولُ إِنَّ الْإِمَامَ وَ الْخَلِيفَةَ وَ وَلِيَّ الْأَمْرِ بَعْدَهُ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ثُمَّ الْحَسَنُ ثُمَّ الْحُسَيْنُ ثُمَّ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ جَعْفَرُ بْنُ مُحَمَّدٍ ثُمَّ مُوسَى بْنُ جَعْفَرٍ ثُمَّ عَلِيُّ بْنُ مُوسَى ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ أَنْتَ يَا مَوْلَايَ
And I am saying that the Imam-asws and the Caliph and one with the Command after him-saww is Amir Al-Momineen Ali-asws Bin Abu Talib-asws, then Al-Hassan-asws, then Al-Husayn-asws, then Ali-asws Bin Al-Husayn-asws, then Muhammad-asws Bin Ali-asws, then Ja’far-asws Bin Muhammad-asws, then Musa-asws Bin Ja’far-asws, then Ali-asws Bin Musa-asws, then Muhammad-asws Bin Ali-asws, then you-asws, O my Master-asws’.
فَقَالَ ع وَ مِنْ بَعْدِي الْحَسَنُ ابْنِي فَكَيْفَ لِلنَّاسِ بِالْخَلَفِ مِنْ بَعْدِهِ
He-asws said: ‘And from after me-asws, would be Al-Hassan-asws, my-asws son-asws, but how would it be for the people with the Caliph from after him-asws?’
قَالَ فَقُلْتُ وَ كَيْفَ ذَلِكَ يَا مَوْلَايَ قَالَ لِأَنَّهُ لَا يُرَى شَخْصُهُ وَ لَا يَحِلُّ ذِكْرُهُ بِاسْمِهِ حَتَّى يَخْرُجَ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً
He (the narrator) said, ‘I said, ‘And how would that be, O my Master-asws?’ He-asws said: ‘Because his-asws person would not be seen, nor would his-asws mention by name would be permissible until he-asws comes out (from Occultation), and he-asws fills the earth with equity and justice just as it had been filled with injustice and tyranny’.
قَالَ فَقُلْتُ أَقْرَرْتُ وَ أَقُولُ إِنَّ وَلِيَّهُمْ وَلِيُّ اللَّهِ وَ عَدُوَّهُمْ عَدُوُّ اللَّهِ وَ طَاعَتَهُمْ طَاعَةُ اللَّهِ وَ مَعْصِيَتَهُمْ مَعْصِيَةُ اللَّهِ
He (the narrator) said, ‘I said, ‘I accept and I am saying that their-asws friend is a friend of Allah-azwj, and their-asws enemy is an enemy of Allah-azwj, and obedient to them-asws is obedience to Allah-azwj, and disobedience to them is disobedience to Allah-azwj.
وَ أَقُولُ إِنَّ الْمِعْرَاجَ حَقٌّ وَ الْمُسَاءَلَةَ فِي الْقَبْرِ حَقٌّ وَ إِنَ الْجَنَّةَ حَقٌّ وَ النَّارَ حَقٌّ وَ الصِّرَاطَ حَقٌّ وَ الْمِيزَانَ حَقٌ وَ أَنَّ السَّاعَةَ آتِيَةٌ لا رَيْبَ فِيها وَ أَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ
And, I am saying that the ascension (Mi’raj) is true, and the questioning in the grave is true, and that the Paradise is true, and the Fire is true, and the Bridge is true, and the Scale is true, and that the Hour would come, there being no doubt in it, and that Allah-azwj would Resurrect the ones in the grave.
وَ أَقُولُ إِنَّ الْفَرَائِضَ الْوَاجِبَةَ بَعْدَ الْوَلَايَةِ الصَّلَاةُ وَ الزَّكَاةُ وَ الصَّوْمُ وَ الْحَجُّ وَ الْجِهَادُ وَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ
And I am saying that the Ordinances are Obligatory after the Wilayah – the Salat, and the Zakat, and the Fast, and the Hajj, and the Zakat, and the Jihad, and the enjoining of the goodness, and the forbidding from the evil’.
فَقَالَ عَلِيُّ بْنُ مُحَمَّدٍ ع يَا أَبَا الْقَاسِمِ هَذَا وَ اللَّهِ دِينُ اللَّهِ الَّذِي ارْتَضَاهُ لِعِبَادِهِ فَاثْبُتْ عَلَيْهِ ثَبَّتَكَ اللَّهُ بِالْقَوْلِ الثَّابِتِ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ
So, Ali-asws Bin Muhammad-asws said: ‘O Abu Al-Qasim! By Allah-azwj, this is the Religion of Allah-azwj He-azwj is Pleased with for His-azwj servants, therefore be steadfast upon it. May Allah-azwj Affirm you with the Firm Word in the life of the world and in the Hereafter [14:27]’’.[75]
4- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقُرَشِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ يَعْلَى الْكُوفِيِّ عَنْ جُوَيْبِرٍ عَنِ الضَّحَّاكِ عَنِ ابْنِ عَبَّاسٍ قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي مِنْ غَرَائِبِ الْعِلْمِ قَالَ مَا صَنَعْتَ فِي رَأْسِ الْعِلْمِ حَتَّى تَسْأَلَ عَنْ غَرَائِبِهِ قَالَ الرَّجُلُ مَا رَأْسُ الْعِلْمِ يَا رَسُولَ اللَّهِ
‘Al Tawheed’ – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Qarshy, from Muhammad Bin Sinan, from Muhammad Bin Ya’la Al Kufy, from Juweybir, from Al Zahak, from Ibn Abbas who said,
‘A Bedouin came to the Prophet-saww and he said, ‘O Rasool-Allah-saww! Teach me from the oddities of the knowledge’. He-saww said: ‘And what did you do with the head of the knowledge until you are asking about its oddities?’ The man said, ‘And what is the head of the knowledge, O Rasool-Allah-saww?’
قَالَ مَعْرِفَةُ اللَّهِ حَقَّ مَعْرِفَتِهِ قَالَ الْأَعْرَابِيُّ وَ مَا مَعْرِفَةُ اللَّهِ حَقَّ مَعْرِفَتِهِ قَالَ تَعْرِفُهُ بِلَا مِثْلٍ وَ لَا شِبْهٍ وَ لَا نِدٍّ وَ أَنَّهُ وَاحِدٌ أَحَدٌ ظَاهِرٌ بَاطِنٌ أَوَّلٌ آخِرٌ لَا كُفْوَ لَهُ وَ لَا نَظِيرَ فَذَلِكَ حَقُّ مَعْرِفَتِهِ
He-saww said: ‘Recognise Allah-azwj as is right of His-azwj recognition’. The Bedouin said, ‘And what is the recognition of Allah-azwj, as is right of His-azwj recognition?’ He-saww said: ‘You recognise Him-azwj as being without an example, nor a resemblance, nor an adversary, and He-azwj is Alone, One, Apparent, Hidden, First, Last, there is no match for Him-azwj nor a peer, so that is a right of His-azwj recognition’’.[76]
5- يد، التوحيد أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الطاحن [الطَّاحِيِ] عَنْ طَاهِرِ بْنِ حَاتِمِ بْنِ مَاهَوَيْهِ قَالَ: كَتَبْتُ إِلَى الطَّيِّبِ يَعْنِي أَبَا الْحَسَنِ ع مَا الَّذِي لَا يُجْتَزَأُ فِي مَعْرِفَةِ الْخَالِقِ جَلَّ جَلَالُهُ بِدُونِهِ فَكَتَبَ ع لَيْسَ كَمِثْلِهِ شَيْءٌ لَمْ يَزَلْ سَمِيعاً وَ عَلِيماً وَ بَصِيراً وَ هُوَ الْفَعَّالُ لِمَا يُرِيدُ
‘Al Tawheed’ – My father and Ibn Al Waleed both together, from Muhammad Bin Attar, and Ahmad Bin Idrees both together, from Al Ash’ary, from one of our companions, from Muhammad Bin Ali Al Tahan, from Zahir Bin Hatim Bin Mahaqiya who said,
‘I wrote to the Doctor-asws – meaning Abu Al-Hassan-asws – What is that which is insufficient besides it, regarding the recognition of the Creator, Majestic is His-azwj Majesty?’ He-asws wrote: ‘There isn’t anything like Him-azwj. He-azwj does not cease to be Hearing, and Knowing, and Seeing, and He-azwj is the Doer with whatever He-azwj so Wants’’.[77]
6- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي نَاظَرْتُ قَوْماً فَقُلْتُ لَهُمْ إِنَّ اللَّهَ أَكْرَمُ وَ أَجَلُّ مِنْ أَنْ يُعْرَفَ بِخَلْقِهِ بَلِ الْعِبَادُ يُعْرَفُونَ بِاللَّهِ فَقَالَ رَحِمَكَ اللَّهُ
‘Al Tawheed’ – Al Daqaq, from Al Kulayni, from Muhammad Bin Ismail, from Fazl Bin Zhazan, from Safwan Bin Yahya, from Mansour Bin Hazim who said,
‘I said to Abu Abdullah-asws, ‘I debated a people and said to them, ‘Allah-azwj is more Benevolent and more Majestic than that He-azwj can be understood by His-azwj creatures, but the servants are being understood with Allah-azwj’. He-asws said: ‘May Allah-azwj have Mercy on you!’’.[78]
7- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْفَضْلِ بْنِ السَّكَنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اعْرِفُوا اللَّهَ بِاللَّهِ وَ الرَّسُولَ بِالرِّسَالَةِ وَ أُولِي الْأَمْرِ بِالْمَعْرُوفِ وَ الْعَدْلِ وَ الْإِحْسَانِ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Al Fazl Bin Al Sakan,
‘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 ones-asws with the Command, with the good deeds, and the justice and the favours’’.[79]
8- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عُقْبَةَ رَفَعَهُ قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع بِمَ عَرَفْتَ رَبَّكَ فَقَالَ بِمَا عَرَّفَنِي نَفْسَهُ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from one of our companions, from Ali Bin Aqaba, raising it, said,
‘Amir Al-Momineen-asws was asked, ‘By what do you-asws recognise your-asws Lord-azwj?’ So, he-asws said: ‘With what He-azwj Introduced Himself-azwj with to me-asws’.
قِيلَ وَ كَيْفَ عَرَّفَكَ نَفْسَهُ فَقَالَ لَا تُشْبِهُهُ صُورَةٌ وَ لَا يُحَسُّ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ 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 فِي شَيْءٍ دَاخِلٍ وَ خَارِجٌ مِنَ الْأَشْيَاءِ لَا كَشَيْءٍ مِنْ شَيْءٍ خَارِجٍ سُبْحَانَ مَنْ هُوَ هَكَذَا وَ لَا هَكَذَا غَيْرُهُ وَ لِكُلِّ شَيْءٍ مَبْدَأٌ
It was said, ‘And how did He-azwj Introduce Himself-azwj to you-asws?’ He-asws said: ‘Not to resemble Him-azwj as an image, nor feel with the senses, nor compare with the people, near in His-azwj Remoteness, and remote in His-azwj Nearness, above all things, nor can a thing be said to be above Him-azwj, in front of all things, nor can it be said to Him-azwj, ‘Front’, inside the things not like a thing entered inside a thing, and outside from the things, not like a thing from a thing outside. Glorious is the One-azwj Who is like this, and no one else is like this, but things are originated’’.[80]
9- يد، التوحيد مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْفَارِسِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ النَّسَوِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الصُّغْدِيِّ بِمَرْوَ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْحَكَمِ الْعَسْكَرِيِّ وَ أَخِيهِ مُعَاذِ بْنِ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ الْحَنْظَلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَاصِمٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ قَيْسٍ عَنِ ابْنِ هَاشِمٍ الرُّمَّانِيِّ عَنْ زَاذَانَ
‘Al Tawheed’ – Muhammad Bin Ibrahim Bin Is’haq Al Farsi, from Ahmad Bin Muhammad Bin Saeed Al Nasawy, from Ahmad Bin Muhammad Bin Abdullah Al Sugdy at Merv, from Muhammad Bin Yaqoub Al Hakam Al-Askari, and his brother Muaw Bin Yaqoub, from Muhammad Bin Sinan Al Hanzali, from Abdullah Bin Aasim, from Abdul Rahman Bin Qays, from Ibn Hashim Al Rummani, from Zazan,
عَنْ سَلْمَانَ الْفَارِسِيِّ رَضِيَ اللَّهُ عَنْهُ فِي حَدِيثٍ طَوِيلٍ يَذْكُرُ فِيهِ قُدُومَ الْجَاثَلِيقِ الْمَدِينَةَ مَعَ مِائَةٍ مِنَ النَّصَارَى وَ مَا سَأَلَ عَنْهُ أَبَا بَكْرٍ فَلَمْ يُجِبْهُ
From Salman Al Farsi-ra, may Allah be Pleased with him-ra, in a lengthy Hadeeth mentioning in it the arrival of the Bishop along with a hundred Christians, and he had asked Abu Bakr about (issues) but he could not answer him.
ثُمَّ أُرْشِدَ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَسَأَلَهُ عَنْ مَسَائِلَ فَأَجَابَهُ عَنْهَا وَ كَانَ فِيمَا سَأَلَهُ أَنْ قَالَ لَهُ أَخْبِرْنِي عَرَفْتَ اللَّهَ بِمُحَمَّدٍ أَمْ عَرَفْتَ مُحَمَّداً بِاللَّهِ
The he was directed to Amir Al Momineen Ali-asws Bin Abu Talib-asws, so he asked him-asws about issues, and he-asws answered him about these, and it was among what he had asked him-asws that he said, ‘Inform me! Did you-asws recognise Allah-azwj through Muhammad-saww, or did you-asws recognise Muhammad-saww through Allah-azwj?’
فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَا عَرَفْتُ اللَّهُ عَزَّ وَ جَلَّ بِمُحَمَّدٍ ص وَ لَكِنْ عَرَفْتُ مُحَمَّداً بِاللَّهِ عَزَّ وَ جَلَّ حِينَ خَلَقَهُ وَ أَحْدَثَ فِيهِ الْحُدُودَ مِنْ طُولٍ وَ عَرْضٍ
Ali-asws Bin Abu Talib-asws said: ‘I-asws did not recognise Allah-azwj Mighty and Majestic through Muhammad-saww, but I-asws recognised Muhammad-saww through Allah-azwj Mighty and Majestic when He-azwj Created him-saww and Brought the limitations of the length and the breadth in him-saww.
فَعَرَفْتُ أَنَّهُ مُدَبَّرٌ مَصْنُوعٌ بِاسْتِدلَالٍ وَ إِلْهَامٍ مِنْهُ وَ إِرَادَةٍ كَمَا أَلْهَمَ الْمَلَائِكَةَ طَاعَتَهُ وَ عَرَّفَهُمْ نَفْسَهُ بِلَا شِبْهٍ وَ لَا كَيْفٍ
Thus, I-asws recognised that he-saww is Managed, Made through the evidence and the inspiration and Will from Him-azwj, just as He-azwj Inspired the Angels to obey Him-azwj, and Introduced Himself-azwj to them as being without resemblance nor howness (qualitative state)’’.[81]
باب 11 الدين الحنيف و الفطرة و صبغة الله و التعريف في الميثاق
CHAPTER 11 – THE UPRIGHT RELIGION, AND THE NATURE, AND DYEING BY ALLAH-azwj, AND THE INTRODUCTION DURING THE COVENANT
الآيات البقرة صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً وَ نَحْنُ لَهُ عابِدُونَ
The Verses – (Surah) Al Baqarah: A Dyeing of Allah; and who is better than Allah in dyeing? And we are worshipping Him [2:138]
الروم فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها لا تَبْدِيلَ لِخَلْقِ اللَّهِ ذلِكَ الدِّينُ الْقَيِّمُ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ
(Surah) Al Roum: Then set your face for the upright Religion – the nature of Allah which He has Natured the people upon. There is no replacement to Allah’s creation. That is the Religion of the Custodian, but most people do not know [30:30]
1- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ فَقُلْتُ مَا الْحَنِيفِيَّةُ قَالَ هِيَ الْفِطْرَةُ
‘Ma’any Al Akhbaar’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic: Being upright for Allah, not associating anything with Him [22:31]. I said, ‘What is the uprightness?’ He-asws said: ‘It is the nature’’.[82]
2 فس، تفسير القمي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً قَالَ الْوَلَايَةُ
‘Tafseer Al Qummi’ – Al Husayn Bin Muhammad, from Moala Bin Muhammad, from Muhammad Bin Jamhour, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Ja’far-asws regarding His-azwj Words: Then set your face for the upright Religion [30:30]. He-asws said: ‘The Wilayah’’.[83]
3 فس، تفسير القمي الْحَسَنُ بْنُ عَلِيِّ بْنِ زَكَرِيَّا عَنِ الْهَيْثَمِ بْنِ عَبْدِ اللَّهِ الرُّمَّانِيِّ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ أَبِيهِ عَنْ جَدِّهِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي قَوْلِهِ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ هُوَ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ص عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى هَاهُنَا التَّوْحِيدُ
‘Tafseer Al Qummi’ – Al Hassan Bin Ali Bin Zakariya, from Al Haysam Bin Abdullah Al Ramany,
‘From Ali-asws Ibn Musa Al-Reza-asws, from his-asws father-asws, from his-asws grandfather-asws Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws regarding His-asws Words: the nature of Allah which He has Natured the people upon. [30:30]. He-asws said: ‘It is, ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj, Ali-asws is Emir of the Momineen’, up to here is the Tawheed’’.[84]
4- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ التَّوْحِيدُ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa, from Muhammad Bin Sinan, from Ala’a Bin Al Fazeyl,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30]. He-asws said: ‘The Tawheed’’.[85]
– 5- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ التَّوْحِيدُ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘the nature of Allah which He has Natured the people upon. [30:30]. He-asws said: ‘The Tawheed’’.[86]
6- يد، التوحيد بِالْإِسْنَادِ عَنِ ابْنِ هَاشِمٍ وَ ابْنِ يَزِيدَ مَعاً عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ عَلَى التَّوْحِيدِ
‘Al Tawheed’ – By the chain from Ibn Hashim, and Ibn Yazeed, both together, from Ibn Fazal, from Ibn Bakeyr, from Zurara,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30]. He-asws said: ‘Natured them upon the Tawheed’’.[87]
7- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها مَا تِلْكَ الْفِطْرَةُ قَالَ هِيَ الْإِسْلَامُ فَطَرَهُمُ اللَّهُ حِينَ أَخَذَ مِيثَاقَهُمْ عَلَى التَّوْحِيدِ فَقَالَ أَ لَسْتُ بِرَبِّكُمْ وَ فِيهِمُ الْمُؤْمِنُ وَ الْكَافِرُ
‘Al Tawheed’ – Ibn Al Mutawakkal, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30], ‘What is that nature?’ He-asws said: ‘It is Al-Islam. Allah-azwj Natured them when He-azwj Took their Covenant upon the Tawheed and He-azwj Said: ‘“Am I not your Lord?” [7:172], and among them was the Momin and the Kafir’’.[88]
8- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ جَمِيعاً عَلَى التَّوْحِيدِ
‘Al Tawheed’ – My father, from Sa’ad, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ibn Mahboub, from Ibn Ra’ib, from Zurara who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30]. He-asws said: ‘He-azwj Natured them all upon the Tawheed’’.[89]
9- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَلِيِّ بْنِ حصان [حَسَّانَ] عَنِ الْحَسَنِ بْنِ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ التَّوْحِيدُ وَ مُحَمَّدٌ رَسُولُ اللَّهِ وَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ali Bin Hasaan, from Al Hassan Bin Yunus, from Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30]. He-asws said: ‘The Tawheed, and Muhammad-saww is Rasool-saww of Allah-azwj, and Ali-asws is Emir of the Momineen’’.[90]
10- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَصْلَحَكَ اللَّهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ عَلَى التَّوْحِيدِ عِنْدَ الْمِيثَاقِ عَلَى مَعْرِفَتِهِ أَنَّهُ رَبُّهُمْ قُلْتُ وَ خَاطَبُوهُ
‘Al Tawheed’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Ibn Al Mugheira, from Ibn Muskan, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘May Allah-azwj Keep you-asws well! The Words of Allah-azwj Mighty and Majestic in His-azwj Book: the nature of Allah which He has Natured the people upon. [30:30]’. He-asws said: ‘Natured them upon the Tawheed during the Covenant upon His-azwj recognition that He-azwj is their Lord-azwj’. I said, ‘And they addressed Him-azwj?’
قَالَ فَطَأْطَأَ رَأْسَهُ ثُمَّ قَالَ لَوْ لَا ذَلِكَ لَمْ يَعْلَمُوا مَنْ رَبُّهُمْ وَ لَا مَنْ رَازِقُهُمْ
He (the narrator) said, ‘He-asws lowered his-asws head, then said: ‘Had it not been that, they would not have known who their Lord-azwj is, nor who sustains them’’.[91]
11- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ وَ ابْنِ أَبِي الْخَطَّابِ وَ ابْنِ يَزِيدَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَ عَنِ الْحَنِيفِيَّةِ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Hashim, and Ibn Abu Al Khattab, and Ibn Yazeed, altogether from Ibn Abu Umeyr, from Ibn Azina, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the Words of Allah-azwj Mighty and Majestic: Being upright for Allah, not associating anything with Him [22:31], and about the uprightness. He-asws said: ‘the nature of Allah which He has Natured the people upon. There is no replacement to Allah’s creation [30:30]. Allah-azwj Natured upon the recognition’.
فَقَالَ هِيَ الْفِطْرَةُ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لا تَبْدِيلَ لِخَلْقِ اللَّهِ قَالَ فَطَرَهُمُ اللَّهُ عَلَى الْمَعْرِفَةِ قَالَ زُرَارَةُ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ الْآيَةَ قَالَ أَخْرَجَ مِنْ ظَهْرِ آدَمَ ذُرِّيَّتَهُ إِلَى يَوْمِ الْقِيَامَةِ فَخَرَجُوا كَالذَّرِّ فَعَرَّفَهُمْ وَ أَرَاهُمْ صُنْعَهُ وَ لَوْ لَا ذَلِكَ لَمْ يَعْرِفْ أَحَدٌ رَبَّهُ
Zurara said, ‘And I asked him-asws about the Words of Allah-azwj: And when your Lord Seized from the Children of Adam, their offspring from their backs [7:172] – the Verse. He-asws said: ‘Extracted from the forehead of Adam-as, his-asws offspring up to the Day of Qiyamah, and they came out like the particles. So, He-azwj Made them recognise, and Showed them His-azwj Making, and had it not been that, no one would recognise his Lord-azwj’.
وَ قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ يَعْنِي عَلَى الْمَعْرِفَةِ بِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَالِقُهُ فَذَلِكَ قَوْلُهُ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ
And he-asws said: ‘Rasool-Allah-saww said: ‘Every new-born is born upon the nature – meaning upon the recognition that Allah-azwj Mighty and Majestic Created him, and that is in His-azwj Words: And if you were to ask them: ‘Who Created the skies and the earth?’ They would be saying, ‘Allah’. [39:38]’’.[92]
– 12- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع مِنْ قَوْلِ اللَّهِ حُنَفاءَ لِلَّهِ غَيْرَ مُشْرِكِينَ مَا الْحَنِيفِيَّةُ قَالَ هِيَ الْفِطْرَةُ الَّتِي فَطَرَ النَّاسَ عَلَيْها فَطَرَ اللَّهُ الْخَلْقَ عَلَى مَعْرِفَتِهِ
‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Ibn Azina, from Zurara who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj: Being upright for Allah, not associating anything with Him [22:31], ‘What is the uprightness?’ He-asws said: ‘It is the nature which the people are natured upon. Allah-azwj Natured the creatures upon recognising Him-azwj’’.[93]
13- سن، المحاسن أَبِي عَنْ عَلِيِّ بْنِ نُعْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ فَطَرَهُمْ عَلَى مَعْرِفَتِهِ أَنَّهُ رَبُّهُمْ وَ لَوْ لَا ذَلِكَ لَمْ يَعْلَمُوا إِذَا سُئِلُوا مَنْ رَبُّهُمْ وَ لَا مَنْ رَازِقُهُمْ
‘Al Mahasin’ – My father, from Ali Bin Al Numan, from Ibn Muskan, from Zurara who said,
‘I asked Abu Ja’far-asws about the Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30]. He-asws said: ‘Natured them upon recognising Him-azwj that He-azwj is their Lord-azwj, and had it not been that, they would not have known – when asked – who is their Lord-azwj and who is their Sustainer’’.[94]
14- سن، المحاسن الْمُحَسِّنُ بْنُ أَحْمَدَ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: عُرْوَةُ اللَّهِ الْوُثْقَى التَّوْحِيدُ وَ الصِّبْغَةُ الْإِسْلَامُ
‘Al Mahasin’ – Al Mohsin Bin Ahmad, from Aban Al Ahmar, from Abu Ja’far Al Ahowl, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘The firmest Handhold of Allah-azwj, is the Tawheed, and the Dyeing [2:138], is Al-Islam’’.[95]
15- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ هِيَ الْإِسْلَامِ
‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Fazalat, from Aban,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: A Dyeing of Allah; and who is better than Allah in dyeing? [2:138]. He-asws said: ‘It is Al-Islam’’.[96]
16- سن، المحاسن ابْنُ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى قَالَ ثَبَتَتِ الْمَعْرِفَةُ فِي قُلُوبِهِمْ وَ نَسَوُا الْمَوْقِفَ وَ سَيَذْكُرُونَهُ يَوْماً وَ لَوْ لَا ذَلِكَ لَمْ يَدْرِ أَحَدٌ مَنْ خَالِقُهُ وَ لَا مَنْ رَازِقُهُ
‘Al Mahasin’ – Ibn Fazal, from Ibn Bakeyr, from Zurara who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. He-asws said: ‘The recognition was affirmed in their hearts, and they forgot the pausing, and they will be remembering it one day, and had it not been that, no one would know who is his Creator, nor who Sustains him’’.[97]
17- سن، المحاسن الْبَزَنْطِيُّ عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ إِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَ أَشْهَدَهُمْ عَلى أَنْفُسِهِمْ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى قَالَ نَعَمْ لِلَّهِ الْحُجَّةُ عَلَى جَمِيعِ خَلْقِهِ أَخَذَهُمْ يَوْمَ أَخَذَ الْمِيثَاقَ هَكَذَا وَ قَبَضَ يَدَهُ
‘Al Mahasin’ – Al Bazanty, from Rafa’at,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: And when your Lord Seized from the Children of Adam, their offspring from their foreheads and Made them testify against their own selves: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]. He-asws said: ‘Yes. For Allah is the argument upon the entirety of His-azwj creatures. He-azwj Seized them on the day He-azwj Took the Covenant like this’ – and he-asws grabbed his-asws hand’’.[98]
18- شف، كشف اليقين مِنْ كِتَابِ الْقَاضِي الْقَزْوِينِيِّ عَنْ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْها قَالَ هِيَ التَّوْحِيدُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص وَ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ ع.
From the book Al Qazy of Al Qazwiny, from Haroun Bin Musa Al Tal’akbary, from Muhammad Bin Sahl, from Al Humeyri, from Ibn Yazeed, from Ali Bin Hasaan, from Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj Mighty and Majestic: the nature of Allah which He has Natured the people upon. [30:30]. He-asws said: ‘It is the Tawheed, and that Muhammad-saww is a Rasool-saww of Allah-azwj, and that Ali-asws is Emir of the Momineen’’.[99]
19- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصِّبْغَةُ الْإِسْلَامُ
‘Tafseer Al Ayyashi’ – From Zurara, from Abu Ja’far and Humran,
‘From Abu Abdullah-asws having said: ‘The Dyeing [2:138], is Al-Islam’’.[100]
20- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ صِبْغَةَ اللَّهِ وَ مَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً قَالَ الصِّبْغَةُ مَعْرِفَةُ أَمِيرِ الْمُؤْمِنِينَ ع بِالْوَلَايَةِ فِي الْمِيثَاقِ
‘Tafseer Al Ayyashi’ – From Abdul Rahman Bin Kaseer,
‘From Abu Abdullah-asws regarding the Words of Allah-azwj: A Dyeing of Allah; and who is better than Allah in dyeing? [2:138]. He-asws said: ‘The Dyeing, is recognition of Amir Al-Momineen-asws with the Wilayah during the Covenant’’.[101]
21- شي، تفسير العياشي عَنِ الْوَلِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْحَنِيفِيَّةَ هِيَ الْإِسْلَامُ
‘Tafseer Al Ayyashi’ – From Al Waleed,
‘From Abu Abdullah-asws having said: ‘The uprightness, it is Al-Islam’’.[102]
22- غو، غوالي اللئالي قَالَ النَّبِيُّ ص كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ حَتَّى يَكُونَ أَبَوَاهُ يُهَوِّدَانِهِ وَ يُنَصِّرَانِهِ
The Prophet-saww said: ‘Every new-born is born upon the nature, until his parents make him a Jew and a Christian’’.[103]
باب 12 إثبات قدمه تعالى و امتناع الزوال عليه
CHAPTER 12 – PROOF OF HIS-azwj ANCIENTNESS, THE EXALTED, AND ABSTENTION OF THE DECLINE BEING UPON HIM-azwj
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: جَاءَ حِبْرٌ مِنَ الْأَحْبَارِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّكَ
‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkal, from Al Sa’ad Al Abady, from Al Barqy, from Al Bazanty, from Abu Al Hassan Al Mowsaly,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘A monk from the monks came to Amir Al-Momineen-asws, and he said, ‘O Amir Al-Momineen-asws! (From) when was the existence of your-asws Lord-azwj?’
فَقَالَ لَهُ ثَكِلَتْكَ أُمُّكَ وَ مَتَى لَمْ يَكُنْ حَتَّى يُقَالَ مَتَى كَانَ كَانَ رَبِّي قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ يَكُونُ بَعْدَ الْبَعْدِ بِلَا بَعْدٍ وَ لَا غَايَةَ وَ لَا مُنْتَهَى لِغَايَتِهِ انْقَطَعَتِ الْغَايَاتُ عَنْهُ فَهُوَ مُنْتَهَى كُلِّ غَايَةٍ
He-asws said to him: ‘May your mother be bereaved of you! And when did He-azwj not exist until it could be said, ‘When He-azwj was? My-asws Lord-azwj existed the ‘before’ without there being a ‘before’, and He-azwj will be existing after the ‘after’, without there being an after; and there is neither a peak nor an end-point to His-azwj Peak. The peaks are cut-off from Him-azwj, so He-azwj is the end-point of all peaks’.
ج، الإحتجاج مُرْسَلًا بِزِيَادَةِ قَوْلِهِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَ فَنَبِيٌّ أَنْتَ فَقَالَ وَيْلَكَ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِيدِ مُحَمَّدٍ ص
‘Al Ihtijaj’ – By an unbroken chain with an increase to his words. He said, ‘O Amir Al-Momineen-asws! So, are you-asws a Prophet-as?’ He-asws said: ‘Woe be unto you-asws! But rather, I-asws am a servant from the servants of Muhammad-saww’’.[104]
2- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مَيْمُونٍ الْبَانِ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ قَدْ سُئِلَ عَنْ قَوْلِهِ جَلَّ وَ عَزَّ هُوَ الْأَوَّلُ وَ الْآخِرُ فَقَالَ الْأَوَّلُ لَا عَنْ أَوَّلٍ قَبْلَهُ وَ لَا عَنْ بَدْءٍ سَبَقَهُ وَ آخِرٌ لَا عَنْ نِهَايَةٍ كَمَا يُعْقَلُ مِنْ صِفَاتِ الْمَخْلُوقِينَ وَ لَكِنْ قَدِيمٌ أَوَّلٌ آخِرٌ لَمْ يَزَلْ وَ لَا يَزَالُ بِلَا بَدْءٍ وَ لَا نِهَايَةٍ لَا يَقَعُ عَلَيْهِ الْحُدُوثُ وَ لَا يُحَوَّلُ مِنْ حَالٍ إِلَى حَالٍ خَالِقُ كُلِّ شَيْءٍ
‘Ma’any Al Akhbaar’ – Ibn Al Mutawakkal, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Hakeem, from Maymoun Al Ban who said,
‘I heard Abu Abdullah-asws – and he-asws had been asked about the Words of the Mighty and Majestic: He is the First and the Last [57:3], so he-asws said: ‘‘The First – There was no first before Him-azwj, nor did any beginning precede Him-azwj. And the Last – There is no annihilation for Him-azwj like the qualities of the created things, but He-azwj is Eternal, First, Last. He-azwj has always Been and will always Be, without any beginning or an end. Changes do not occur to Him-azwj, nor does He-azwj Change from one state to another. He-azwj is the Creator of all things’’.[105]
3- ج، الإحتجاج سَأَلَ نَافِعُ بْنُ الْأَزْرَقِ أَبَا جَعْفَرٍ ع قَالَ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ مَتَى كَانَ فَقَالَ لَهُ وَيْلَكَ أَخْبِرْنِي أَنْتَ مَتَى لَمْ يَكُنْ حَتَّى أُخْبِرَكَ مَتَى كَانَ سُبْحَانَ مَنْ لَمْ يَزَلْ وَ لَا يَزَالُ فَرْداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً.
‘Al Ihtijaj’ – Nafau Bin Al-Azraq asked Abu Ja’far-asws, saying, ‘Inform me about Allah-azwj Mighty and Majestic, when was (the beginning of) His-azwj existence?’ He-asws said to him: ‘Woe be unto you! You tell me-asws, when He-azwj did not exist, until I-asws tell you when He-azwj (began to) exist. Glorious is He-azwj Who did not decline nor will be declining, individual, Samad, neither Took a female companion, nor a son’’.[106]
4- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ حَارِثٍ عَنْ أَبِي بَصِيرٍ قَالَ: أَخْرَجَ أَبُو عَبْدِ اللَّهِ ع حُقّاً فَأَخْرَجَ مِنْهُ وَرَقَةً فَإِذَا فِيهَا سُبْحَانَ الْوَاحِدِ الَّذِي لَا إِلَهَ غَيْرُهُ الْقَدِيمُ الْمُبْدِئُ الَّذِي لَا بَدْءَ لَهُ الدَّائِمُ الَّذِي لَا نَفَادَ لَهُ الْحَيُّ الَّذِي لَا يَمُوتُ الْخَالِقُ مَا يُرَى وَ مَا لَا يُرَى الْعَالِمُ كُلَّ شَيْءٍ بِغَيْرِ تَعْلِيمٍ ذَلِكَ اللَّهُ الَّذِي لَا شَرِيكَ لَهُ
‘Al Tawheed’ – My father, from Sa’ad, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Is’haq Bin Hars, from Abu Baseer who said,
‘Abu Abdullah-asws brought out a wooden bowl and took out a paper from it, and in it was: Glorious is the One Who, there is no god apart from Him-azwj, the Ancient, the Initiator Who there is no beginning for Him-azwj, the perpetual Who there is no termination for Him-azwj, the Living Who will not be dying, the Creator of what is seen and what is not see, the Knower of all things without being taught. That is Allah-azwj Who, there is no associate for Him-azwj’’.[107]
5- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: كَتَبَ أَبُو جَعْفَرٍ ع إِلَى رَجُلٍ بِخَطِّهِ وَ قَرَأْتُهُ فِي دُعَاءٍ كَتَبَ بِهِ أَنْ يَقُولَ يَا ذَا الَّذِي كَانَ قَبْلَ كُلِّ شَيْءٍ ثُمَّ خَلَقَ كُلَّ شَيْءٍ ثُمَّ يَبْقَى وَ يَفْنَى كُلُّ شَيْءٍ وَ يَا ذَا الَّذِي لَيْسَ فِي السَّمَاوَاتِ الْعُلَى وَ لَا فِي الْأَرَضِينَ السُّفْلَى وَ لَا فَوْقَهُنَّ وَ لَا بَيْنَهُنَّ وَ لَا تَحْتَهُنَّ إِلَهٌ يُعْبَدُ غَيْرُهُ
‘Al Tawheed’ – Ibn Al Mutawakkal, from Muhammad Al Attar, from Muhammad Bin Ahmad, from Abdullah Bin Muhammad, from Ali Bin Mahziyar who said,
‘Abu Ja’far-asws wrote to a man with his-asws own handwriting – and I read it – a supplication he-asws wrote with saying: ‘O the One-azwj Who was before all things, then He-azwj Created all things, then He-azwj would remain and all things would perish! And, O One-azwj Who, there isn’t in the lofty skies, nor in the low firmaments, nor above these, nor between these, nor under these, any god being worshipped apart from Him-azwj!’’[108]
6- يد، التوحيد مُحَمَّدُ بْنُ الْفَضْلِ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ الْمُذَكِّرُ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ عَنْ عَلِيِّ بْنِ سَلَمَةَ اللبقي [اللِّيفِيِ] عَنْ إِسْمَاعِيلَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ سَعْدِ بْنِ سِنَانٍ عَنِ الضَّحَّاكِ عَنِ النَّزَّالِ بْنِ سَبْرَةَ قَالَ: جَاءَ يَهُودِيٌّ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّنَا
‘Al Tawheed’ – Muhammad Bin Al Fazal Bin Muhammad Bin Is’haq Al Mazkar, from Ibrahim Bin Muhammad Bin Sufyan, from Ali Bin Salmat Al Labqy, from Ismail Bin Yahya, from Abdullah Bin Abdullah Bin Talha, from Sa’ad Bin Sinan, from Al Zahak, from Al Nazal Bin Sabrat who said,
‘A Jew came to Ali-asws Bin Abu Talib-asws and he said, ‘O Amir Al-Momineen-asws! When was (the beginning of) the existence of our Lord-azwj?’
قَالَ فَقَالَ لَهُ عَلِيٌّ ع إِنَّمَا يُقَالُ مَتَى كَانَ لِشَيْءٍ لَمْ يَكُنْ فَكَانَ وَ رَبُّنَا هُوَ كَائِنٌ بِلَا كَيْنُونَةِ كَائِنٍ كَانَ بِلَا كَيْفٍ يَكُونُ كَانَ لَمْ يَزَلْ بِلَا لَمْ يَزَلْ وَ بِلَا كَيْفٍ يَكُونُ تَبَارَكَ وَ تَعَالَى لَيْسَ لَهُ قَبْلٌ هُوَ قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ بِلَا غَايَةٍ وَ لَا مُنْتَهَى غَايَةٍ وَ لَا غَايَةٍ إِلَيْهَا غَايَةٌ انْقَطَعَتِ الْغَايَاتُ عَنْهُ فَهُوَ غَايَةُ كُلِّ غَايَةٍ
He (the narrator) said, ‘Ali-asws said to him: ‘But rather, it is said, ‘when did it exist’ for a thing which did not exist before and then it existed, and our Lord, He-azwj is existing without pre-existence, He-azwj was existing without a ‘how’ existing, He-azwj was eternal without there being an eternity, and without a ‘how’ existing. Blessed and Exalted, there is no ‘before’ for Him-azwj, He-azwj was before the ‘before’ without there being a ‘before’, and without a peak or an ending peak, nor a peak to a peak. The peaks are cut off from Him-azwj, for He-azwj is the peak of every peak’’.[109]
7- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَأْسُ الْجَالُوتِ لِلْيَهُودِ إِنَّ الْمُسْلِمِينَ يَزْعُمُونَ أَنَّ عَلِيّاً مِنْ أَجْدَلِ النَّاسِ وَ أَعْلَمِهِمْ اذْهَبُوا بِنَا إِلَيْهِ لَعَلِّي أَسْأَلُهُ عَنْ مَسْأَلَةٍ أُخَطِّئْهُ فِيهَا
‘Al Tawheed’ – Ibn Al Mutawakkal, from Muhammad Al Attar, from Sahl, from Amro Bin Usman, from Muhammad Bin Yahya Al Khazaz, from Muhammad Bin Sama’at,
‘From Abu Abdullah-asws having said: ‘Ra’s Al-Jalout said to the Jews, ‘The Muslims are claiming that Ali-asws is from the most debating of the people and their most knowledgeable. Come with us to him, so I may ask him-asws about issues he-asws would err regarding these’.
فَأَتَاهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ قَالَ سَلْ عَمَّا شِئْتَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّنَا
He came to him-asws and said, ‘O Amir Al-Momineen-asws! I want to ask you-asws about certain issues’. He-asws said: ‘Ask about whatever you so like to’. He said, ‘O Amir Al-Momineen-asws! (From) when was the existence of our Lord-azwj?’
قَالَ يَا يَهُودِيُّ إِنَّمَا يُقَالُ مَتَى كَانَ لِمَنْ لَمْ يَكُنْ فَكَانَ هُوَ كَائِنٌ بِلَا كَيْنُونَةِ كَائِنٍ كَانَ بِلَا كَيْفٍ يَا يَهُودِيُّ كَيْفَ يَكُونُ لَهُ قَبْلٌ وَ هُوَ قَبْلَ الْقَبْلِ بِلَا غَايَةٍ وَ لَا مُنْتَهَى غَايَةٍ وَ لَا غَايَةٍ إِلَيْهَا غَايَةٌ انْقَطَعَتِ الْغَايَاتُ عَنْهُ فَهُوَ غَايَةُ كُلِّ غَايَةٍ
He-asws said: ‘O Jew! But rather, it would be said, ‘When did he exist’, for one who did not exist, then he existed. He-azwj is existing without pre-existence, existence without ‘how’. O Jew! How can a ‘before’ happen to be for Him-azwj and He-azwj is before the ‘before’?’ Without a peak nor an end-point, nor a peak having a peak to it. The peaks are cut-off from Him-azwj, for He-azwj is a peak of all peaks.
فَقَالَ أَشْهَدُ أَنَّ دِينَكَ الْحَقُّ وَ أَنَّ مَا خَالَفَهُ بَاطِلٌ
(The Jew said), ‘I testify that your-asws Religion is the Truth, and that whatever opposes it is false’’.[110]
باب 13 نفي الجسم و الصورة و التشبيه و الحلول و الاتحاد و أنه لا يدرك بالحواس و الأوهام و العقول و الأفهام
CHAPTER 13 – NEGATION OF THE BODY, AND THE IMAGE, AND THE RESEMBLANCE, AND THE INCARNATION, AND THE INTEGRATION, AND HE-azwj CANNOT BE REALISED BY THE SENSES AND THE IMAGINATIONS, AND THE INTELLECT, AND THE UNDERSTANDING
الآيات الأنعام و الحج 74 و الزمر 67 ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ
The Verses – (Surahs) Al Anaam V 91, and Al Hajj V 74, and Al Zumar V 67: And they are not appreciating Allah with the appreciation He is Rightful of [6:91]
حمعسق لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِير
(Surah) Al Shura: There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]
1- ما، الأمالي للشيخ الطوسي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ شَاذَانَ الْقُمِّيُّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ بِلَالٍ عَنْ مُحَمَّدِ بْنِ بَشِيرٍ الدَّهَّانِ عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ قَالَ: سَأَلَ بَعْضُ أَصْحَابِنَا الصَّادِقَ ع فَقَالَ لَهُ أَخْبِرْنِي أَيُّ الْأَعْمَالِ أَفْضَلُ قَالَ تَوْحِيدُكَ لِرَبِّكَ قَالَ فَمَا أَعْظَمُ الذُّنُوبِ قَالَ تَشْبِيهُكَ لِخَالِقِكَ
‘Al Amaali’ of the sheykh Al Tusi – Muhammad Bin Ahmad Bin Shazan Al Qummy, from his father, from Muhammad Bin Al Hassan, from Sa’ad, from Muhammad Bin Isa, from Ali Bin Bilal, from Muhammad Bin Bashir Al Dahn, from Muhammad Bin Sama’at who said,
‘One of our companions asked Al-Sadiq-asws, saying to him-asws, ‘Inform me, which of the deeds is the most superior?’ He-asws said: ‘You Tawheed to your Lord-azwj’. He said, ‘The most grieves of the sins?’ He-asws said: ‘Your (giving a) resemblance to your Creator’’.[111]
2- نص، كفاية الأثر عَلِيُّ بْنُ الْحُسَيْنِ عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنْ عُمَرَ بْنِ عَلِيٍّ الْعَبْدِيِّ عَنْ دَاوُدَ بْنِ كَثِيرٍ الرَّقِّيِّ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ: دَخَلْتُ عَلَى الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي دَخَلْتُ عَلَى مَالِكٍ وَ أَصْحَابِهِ فَسَمِعْتُ بَعْضَهُمْ يَقُولُ إِنَّ لِلَّهِ وَجْهاً كَالْوُجُوهِ وَ بَعْضُهُمْ يَقُولُ لَهُ يَدَانِ وَ احْتَجُّوا لِذَلِكَ بِقَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى بِيَدَيَّ أَسْتَكْبَرْتَ وَ بَعْضُهُمْ يَقُولُ هُوَ كَالشَّابِّ مِنْ أَبْنَاءِ ثَلَاثِينَ سَنَةً فَمَا عِنْدَكَ فِي هَذَا يَا ابْنَ رَسُولِ اللَّهِ
‘Kifayat Al Aser’ – Ali Bin Al Husayn, from Haroun Bin Musa, from Muhammad Bin Hamam, from Al Humeyri, from Umar Bin Ali Al Abdy, from Dawood Bin Kaseer Al Raqy, from Yunus Bin Zabyan who said,
‘I went to Al-Sadiq Ja’far-asws Bin Muhammad-asws, and I said, ‘O son-asws of Rasool-Allah-saww! I went to (imam) Malik and his companions and I heard one of them saying that there is a face for Allah-azwj like the faces, and one of them was saying there are two hands for Him-azwj, and they were arguing for that by the Words of Allah-azwj Blessed and Exalted: Created by My Hands? Were you arrogant [38:75], and one of them was saying He-azwj is like a youth from the ones of thirty years! What is there with you-asws regarding this, O son-asws of Rasool-Allah-saww?’
قَالَ وَ كَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً وَ قَالَ اللَّهُمَّ عَفْوَكَ عَفْوَكَ ثُمَّ قَالَ يَا يُونُسُ مَنْ زَعَمَ أَنَّ لِلَّهِ وَجْهاً كَالْوُجُوهِ فَقَدْ أَشْرَكَ وَ مَنْ زَعَمَ أَنَّ لِلَّهِ جَوَارِحَ كَجَوَارِحِ الْمَخْلُوقِينَ فَهُوَ كَافِرٌ بِاللَّهِ فَلَا تَقْبَلُوا شَهَادَتَهُ وَ لَا تَأْكُلُوا ذَبِيحَتَهُ
He (the narrator) said, ‘And he-asws had been reclining, so sat up straight and said: ‘O Allah-azwj Pardon him! Pardon him!’ Then he-asws said: ‘O Yunus! One who claims that there is a face for Allah-azwj like the faces of the people, so he has associated, and one who claims that there are limbs for Allah-azwj like the limbs of the creatures, so he is a Kafir with Allah-azwj, therefore you should not accept his testimony, nor eat his slaughter.
تَعَالَى اللَّهُ عَمَّا يَصِفُهُ الْمُشَبِّهُونَ بِصِفَةِ الْمَخْلُوقِينَ فَوَجْهُ اللَّهِ أَنْبِيَاؤُهُ وَ أَوْلِيَاؤُهُ وَ قَوْلُهُ خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ الْيَدُ الْقُدْرَةُ كَقَوْلِهِ وَ أَيَّدَكُمْ بِنَصْرِهِ
Allah-azwj is Exalted from what the resemblers are describing Him-azwj with the attributes of the creatures, for the Face of Allah-azwj are His-azwj Prophets-as and His-azwj Guardians-asws. And His-azwj Words: Created by My Hands? Were you arrogant [38:75], the Hand is the Power, like His-azwj Words: ‘and Supported you with His Help [8:26].
فَمَنْ زَعَمَ أَنَّ اللَّهَ فِي شَيْءٍ أَوْ عَلَى شَيْءٍ أَوْ يَحُولُ مِنْ شَيْءٍ إِلَى شَيْءٍ أَوْ يَخْلُو مِنْهُ شَيْءٌ أَوْ يَشْتَغِلُ بِهِ شَيْءٌ فَقَدْ وَصَفَهُ بِصِفَةِ الْمَخْلُوقِينَ وَ اللَّهُ خَالِقُ كُلِّ شَيْءٍ لَا يُقَاسُ بِالْقِيَاسِ وَ لَا يُشَبَّهُ بِالنَّاسِ لَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَشْتَغِلُ بِهِ مَكَانٌ قَرِيبٌ فِي بُعْدِهِ بَعِيدٌ فِي قُرْبِهِ
The one who claims that Allah-azwj is in a thing, or upon a thing, or incarnates from a thing to a thing, or a thing is empty from Him-azwj, or a thing is occupied by Him-azwj, so he has described Him-azwj with an attribute of the creatures, and Allah-azwj is the Creator of all things. He-azwj can neither be compared by the analogies, nor resembled with the people, nor is a place empty from Him-azwj, nor is a place occupied by Him-azwj. He-azwj is near in His-azwj remoteness, and is remote in His-azwj nearness.
ذَلِكَ اللَّهُ رَبُّنَا لَا إِلَهَ غَيْرُهُ فَمَنْ أَرَادَ اللَّهَ وَ أَحَبَّهُ بِهَذِهِ الصِّفَةِ فَهُوَ مِنَ الْمُوَحِّدِينَ وَ مَنْ أَحَبَّهُ بِغَيْرِ هَذِهِ الصِّفَةِ فَاللَّهُ مِنْهُ بَرِيءٌ وَ نَحْنُ مِنْهُ بُرَءَاءُ
That is Allah-azwj, our Lord-azwj. There is no god apart from Him-azwj. The one who intends Allah-azwj and adores Him-azwj with these Attributes, then he is from the Unitarians, and one who adores Him-azwj with other than these attributes, then Allah-azwj is Disavowed from him, and we-asws disavow from him’’.[112]
3- لي، الأمالي للصدوق مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ عَاصِمٍ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانٍ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ الرُّخَّجِيِ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع أَسْأَلُهُ عَمَّا قَالَ هِشَامُ بْنُ الْحَكَمِ فِي الْجِسْمِ وَ هِشَامُ بْنُ سَالِمٍ فِي الصُّورَةِ فَكَتَبَ ع دَعْ عَنْكَ حَيْرَةَ الْحَيْرَانِ وَ اسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ لَيْسَ الْقَوْلُ مَا قَالَ الْهِشَامَانِ
‘Al Amaali’ of Al Sadouq – Muhammad Bin Muhammad Bin Aasim, from Al Kulayni, from Alaan, from Muhammad Bin Al Faraj Al Rakhjy who said,
‘I wrote to Abu Al-Hassan Ali-asws Bin Muhammad-asws about what Hisham Bin Al-Hakam said regarding the body, and Hisham Bin Salim regarding the image. He-asws wrote: ‘Leave from you the confusion of the confused ones, and seek Refuge with Allah-azwj from the Satan-la. The word isn’t what the two Hishams are saying’’.[113]
4- عَنِ الصَّادِقِ ع أَنَّهُ قَالَ لِهِشَامٍ إِنَّ اللَّهَ تَعَالَى لَا يُشْبِهُ شَيْئاً وَ لَا يُشْبِهُهُ شَيْءٌ وَ كُلُّ مَا وَقَعَ فِي الْوَهْمِ فَهُوَ بِخِلَافِهِ
From Al-Sadiq-asws, he-asws said to Hisham: ‘Allah-azwj the Exalted, nothing resembles Him-azwj nor does He-azwj resemble anything, and all what occurs in the imagination, so He-azwj is opposite to it’’.[114]
5- وَ رُوِيَ عَنْهُ أَيْضاً أَنَّهُ قَالَ: سُبْحَانَ مَنْ لَا يَعْلَمُ أَحَدٌ كَيْفَ هُوَ إِلَّا هُوَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ لَا يُحَدُّ وَ لَا يُحَسُّ وَ لَا يُدْرِكُهُ الْأَبْصَارُ وَ لَا يُحِيطُ بِهِ شَيْءٌ وَ لَا هُوَ جِسْمٌ وَ لَا صُورَةٌ وَ لَا بِذِي تَخْطِيطٍ وَ لَا تَحْدِيدٍ
And it is reported from him-asws as well having said: ‘Glorious is the One-azwj Whom no one knows how He-azwj is except He-azwj. There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]. He-azwj can neither be limited nor sensed, nor can the sights realise Him-azwj, nor can anything encompass Him-azwj, neither is He-azwj a body, nor an image, nor with an illustration nor limitation’’.[115]
6- شي، تفسير العياشي عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ ع يَا جَابِرُ مَا أَعْظَمَ فِرْيَةَ أَهْلِ الشَّامِ عَلَى اللَّهِ يَزْعُمُونَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَيْثُ صَعِدَ إِلَى السَّمَاءِ وَضَعَ قَدَمَهُ عَلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ وَ لَقَدْ وَضَعَ عَبْدٌ مِنْ عِبَادِ اللَّهِ قَدَمَهُ عَلَى حَجَرٍ فَأَمَرَنَا اللَّهُ تَبَارَكَ وَ تَعَالَى أَنْ نَتَّخِذَهَا مُصَلًّى
‘Tafseer Al Ayyashi – From Jabir Al Jufy who said, ‘
‘Muhammad-asws Bin Ali-asws said: ‘O Jabir! How grievous is the libel of the people of Syria upon Allah-azwj! They are claiming that Allah-azwj Blessed and Exalted, when He-azwj ascended to the sky, placed His-azwj foot upon the rock of Bayt Al-Maqdis, and a servant from the servants of Allah-azwj had placed his foot upon a rock, therefore Allah-azwj the Blessed and Exalted Commanded us to take is as a praying place.
يَا جَابِرُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا نَظِيرَ لَهُ وَ لَا شَبِيهَ تَعَالَى عَنْ صِفَةِ الْوَاصِفِينَ وَ جَلَّ عَنْ أَوْهَامِ الْمُتَوَهِّمِينَ وَ احْتَجَبَ عَنْ عَيْنِ النَّاظِرِينَ وَ لَا يَزُولُ مَعَ الزَّائِلِينَ وَ لَا يَأْفِلُ مَعَ الْآفِلِينَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْعَلِيمُ
O Jabir! Allah-azwj Blessed and Exalted, there is no peer for Him-azwj nor a resemblance. Exalted is He-azwj from the descriptions of the describers, and more Majestic than imaginations of the imaginers, and veiled from the eyes of the beholders, and He-azwj does not decline along with the decliners, nor does He-azwj go with the goers. There is nothing like Him-azwj and He-azwj is the Hearing, the Knowing’’.[116]
7- شي، تفسير العياشي عَنْ هِشَامٍ الْمَشْرِقِيِ عَنْ أَبِي الْحَسَنِ الْخُرَاسَانِيِّ قَالَ: إِنَّ اللَّهَ كَمَا وَصَفَ نَفْسَهُ أَحَدٌ صَمَدٌ نُورٌ ثُمَّ قَالَ بَلْ يَداهُ مَبْسُوطَتانِ فَقُلْتُ لَهُ أَ فَلَهُ يَدَانِ هَكَذَا وَ أَشَرْتُ بِيَدِي إِلَى يَدِهِ فَقَالَ لَوْ كَانَ هَكَذَا كَانَ مَخْلُوقاً
‘Tafseer Al Ayyashi’ – From Hisham Al Mashraqy, from Abu Al Hassan Al Khurasany who said,
‘Allah-azwj is as He-azwj has Described Himself-azwj – One, Samad, Light’. Then he said, ‘But His-azwj Hands are Extended’. I said to him, ‘Is there for Him-azwj, two hands like this? – and I gestures by my hands to his hand. He said, ‘If it had been like that, he would be a creature’’.[117] (P.s. – This is not a Hadeeth).
8- ج، الإحتجاج فِي سُؤَالِ الزِّنْدِيقِ بِرِوَايَةِ هِشَامٍ عَنِ الصَّادِقِ ع 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 الْخَبَرَ
‘Al-Ihtijaj’ – Among the questions of the atheist by a report of Hisham, from Al-Sadiq-asws, ‘He-azwj is neither a body, nor an image, nor be felt, nor probed, nor realised by the five senses, nor do the imaginations realise Him-azwj, nor do the times reduce Him-azwj, nor do the ages change Him-azwj’ – the Hadeeth’.[118]
9- ج، الإحتجاج قَالَ الرِّضَا ع إِنَّ النَّبِيَّ ص قَالَ: قَالَ اللَّهُ جَلَّ جَلَالُهُ مَا آمَنَ بِي مَنْ فَسَّرَ بِرَأْيِهِ كَلَامِي وَ مَا عَرَفَنِي مَنْ شَبَّهَنِي بِخَلْقِي وَ لَا عَلَى دِينِي مَنِ اسْتَعْمَلَ الْقِيَاسَ فِي دِينِي
‘Al Ihtijaj’ – Al-Reza-asws said: ‘The Prophet-saww said: ‘Allah-azwj, Majestic is His-azwj Majesty Said: ‘He has not believed in Me-azwj, the one who interprets My-azwj Speech by his opinion, and he has not recognised Me-azwj, one who resembles Me-azwj with My-azwj creation, nor is he upon My-azwj Religion, one who utilises the analogy in My-azwj Religion”’.[119]
10- يد، التوحيد لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الصَّقْرِ بْنِ دُلَفَ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُحَمَّدٍ ع عَنِ التَّوْحِيدِ وَ قُلْتُ لَهُ إِنِّي أَقُولُ بِقَوْلِ هِشَامِ بْنِ الْحَكَمِ فَغَضِبَ ع ثُمَّ قَالَ مَا لَكُمْ وَ لِقَوْلِ هِشَامٍ إِنَّهُ لَيْسَ مِنَّا مَنْ زَعَمَ أَنَّ اللَّهَ جِسْمٌ وَ نَحْنُ مِنْهُ بُرَءَاءُ فِي الدُّنْيَا وَ الْآخِرَةِ يَا ابْنَ دُلَفَ إِنَّ الْجِسْمَ مُحْدَثٌ وَ اللَّهُ مُحْدِثُهُ وَ مُجَسِّمُهُ
‘Al Tawheed’, ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkal, from Ali, from his father, from Saqar Bin Dalaf who said,
‘I asked Abu Al-Hassan Ali-asws Bin Muhammad-asws about the Tawheed, and I said to him-asws, ‘I am saying the words of Hisham Bin Al-Hakam’. He-asws got angered, then said: ‘What is to you all and the words of Hisham? He isn’t from us-asws, one who claims that Allah-azwj is a body, and we-asws are disavowed from him in the world and the Hereafter! O Ibn Dalaf! The body is an innovation, and Allah-azwj Innovated it and Embodied it’’.[120]
11- كش، رجال الكشي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ ابْنِ يَزِيدَ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ عَنْ يُونُسَ بْنِ بَهْمَنَ قَالَ: قَالَ لِي يُونُسُ اكْتُبْ إِلَى أَبِي الْحَسَنِ ع فَاسْأَلْهُ عَنْ آدَمَ هَلْ فِيهِ مِنْ جَوْهَرِيَّةِ اللَّهِ شَيْءٌ قَالَ فَكَتَبْتُ إِلَيْهِ فَأَجَابَ هَذِهِ الْمَسْأَلَةُ مَسْأَلَةُ رَجُلٍ عَلَى غَيْرِ السُّنَّةِ فَقُلْتُ لِيُونُسَ فَقَالَ لَا يَسْمَعُ ذَا أَصْحَابُنَا فَيَبْرَءُونَ مِنْكَ قَالَ قُلْتُ لِيُونُسَ يَتَبَرَّءُونَ مِنِّي أَوْ مِنْكَ
‘Rijal’ of Al Kashi – Ali Bin Muhammad, from Muhammad Bin Ahmad, from Ibn Yazeed, from Al Husayn Bin Bahsar, from Yunus Bin Bahman who said,
‘Yunus said to me, ‘Write to Abu Al-Hassan-asws asking him-asws about Adam-as, was there something in him-as from the Essence of Allah-azwj?’ I wrote to him-asws, and he-asws answered: ‘This question is an issue of a man upon other than the Sunnah’. I said (it) to Yunus, and he said, ‘Do not tell that to our companions for they would be disavowing from you’. I said to Yunus, ‘Disavowing from me or from you?’’.[121]
– 12- كش، رجال الكشي طَاهِرُ بْنُ عِيسَى عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنِ الشُّجَاعِيِ عَنِ ابْنِ يَزِيدَ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ عَنِ الْوَشَّاءِ عَنْ يُونُسَ بْنِ بَهْمَنَ قَالَ قَالَ يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع سَأَلْتُهُ عَنْ آدَمَ هَلْ كَانَ فِيهِ مِنْ جَوْهَرِيَّةِ الرَّبِّ شَيْءٌ فَكَتَبَ إِلَيَّ جَوَابَ كِتَابِي لَيْسَ صَاحِبُ هَذِهِ الْمَسْأَلَةِ عَلَى شَيْءٍ مِنَ السُّنَّةِ زِنْدِيقٌ
‘Rijal’ of Al Kashi – Tahir Bin Isa, from Ja’far Bin Ahmad, from Al Shujaie, from Ibn Yazeed, from Al Husayn Bin Bashar, from Al Washa, from Yunus Bin Bahman who said, ‘Yunus Bin Abdul Rahman said,
‘I wrote to Abu Al-Hassan Al-Reza-asws asking him-asws about Adam-as, ‘Was there anything in him-as from the essence of the Lord-azwj?’ He-asws wrote to answer my letter: ‘The owner of this question isn’t upon anything from the Sunnah, (he is) an atheist’’.[122]
13- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: كَتَبْتُ إِلَى أَبِي جَعْفَرٍ الثَّانِي ع جُعِلْتُ فِدَاكَ أُصَلِّي خَلْفَ مَنْ يَقُولُ بِالْجِسْمِ وَ مَنْ يَقُولُ بِقَوْلِ يُونُسَ يَعْنِي ابْنَ عَبْدِ الرَّحْمَنِ فَكَتَبَ ع لَا تُصَلُّوا خَلْفَهُمْ وَ لَا تُعْطُوهُمْ مِنَ الزَّكَاةِ وَ ابْرَءُوا مِنْهُمْ بَرِئَ اللَّهُ مِنْهُمْ
‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ali Bin Mahziyar who said,
‘I wrote to Abu Ja’far-asws the 2nd, ‘May I be sacrificed for you-asws! Can I pray salat behind one who is saying with the body (being for Allah-azwj), and one saying with the words of Yunus – meaning Ibn Abdul Rahman?’ He-asws wrote: ‘Do not pray Salat behind them, nor give them from the Zakat, and disavow from them. Allah-azwj is Disavowed from them’’.[123]
14- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ مُوسَى الرِّضَا ع يَقُولُ إِلَهِي بَدَتْ قُدْرَتُكَ وَ لَمْ تَبْدُ هَيْئَتُهُ فَجَهِلُوكَ وَ بِهِ قَدَّرُوكَ وَ التَّقْدِيرُ عَلَى غَيْرِ مَا بِهِ وَصَفُوكَ وَ إِنِّي بَرِيءٌ يَا إِلَهِي مِنَ الَّذِينَ بِالتَّشْبِيهِ طَلَبُوكَ لَيْسَ كَمِثْلِكَ شَيْءٌ
‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Abu Hashim Al Ja’fary who said,
‘I heard Ali-asws Bin Musa Al-Reza-asws saying: ‘My-asws God-azwj! Your-azwj Power appeared and its embodiment did not appear, so they didn’t know You-azwj, and by it they appreciated You-azwj and the Determination upon other than what they described You-azwj as, and I-asws am disavowed, O my-asws God-azwj, from those with the resemblances seeking You-azwj. There isn’t anything like You-azwj.
إِلَهِي وَ لَنْ يُدْرِكُوكَ وَ ظَاهِرُ مَا بِهِمْ مِنْ نِعَمِكَ دَلِيلُهُمْ عَلَيْكَ لَوْ عَرَفُوكَ
My-asws God-azwj! And they will never realise You-azwj, and the apparent of what is with them from Your-azwj Bounties, and in Your-azwj creation, would point them upon You-azwj, had they recognised You-azwj.
وَ فِي خَلْقِكَ يَا إِلَهِي مَنْدُوحَةٌ أَنْ يَتَنَاوَلُوكَ بَلْ سَوَّوْكَ بِخَلْقِكَ فَمِنْ ثَمَّ لَمْ يَعْرِفُوكَ وَ اتَّخَذُوا بَعْضَ آيَاتِكَ رَبّاً فَبِذَلِكَ وَصَفُوكَ تَعَالَيْتَ رَبِّي عَمَّا بِهِ الْمُشَبِّهُونَ نَعَتُوكَ
O my-asws God-azwj, and regarding Your-azwj creatures had an option to attain You-azwj, but they equated You-azwj with Your-azwj creatures. So, from then, they did not recognise You-azwj and took one of Your-azwj Signs as a Lord, and by that they described You-azwj. You-azwj Exalted my-asws Lord-azwj from what the resemblers are evaluating You-azwj with’’.[124]
يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ: مَرَّ أَبُو الْحَسَنِ الرِّضَا ع بِقَبْرٍ مِنْ قُبُورِ أَهْلِ بَيْتِهِ فَوَضَعَ يَدَهُ عَلَيْهِ ثُمَّ قَالَ إِلَهِي بَدَتْ قُدْرَتُكَو ذكر نحوه
‘Al-Tawheed’ – Ibn Al Waleed, from Al Saddar, from one of our companions who said, ‘Abu Al Hassan Al-Reza-asws passed by a grave from graves of his-asws family members. He-asws placed his-asws hand upon it, then said: ‘My-asws God-azwj! Your-azwj Power is manifest’ – and mentioned approximate to it’.
15- شا، الإرشاد جَاءَتِ الرِّوَايَةُ أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ ع كَانَ فِي مَسْجِدِ رَسُولِ اللَّهِ ص ذَاتَ يَوْمٍ إِذْ سَمِعَ قَوْماً يُشَبِّهُونَ اللَّهَ بِخَلْقِهِ فَفَزِعَ لِذَلِكَ وَ ارْتَاعَ لَهُ وَ نَهَضَ حَتَّى أَتَى قَبْرَ رَسُولِ اللَّهِ ص فَوَقَفَ عِنْدَهُ وَ دفع [رَفَعَ] صَوْتَهُ يُنَاجِي رَبَّهُ فَقَالَ فِي مُنَاجَاتِهِ لَهُ إِلَهِي بَدَتْ قُدْرَتُكَ وَ لَمْ تَبْدُ هَيْئَتُهُ فَجَهِلُوكَ وَ قَدَّرُوكَ بِالتَّقْدِيرِ عَلَى غَيْرِ مَا بِهِ أَنْتَ شَبَّهُوكَ إِلَى آخِرِ مَا مَرَّ
The report has come that Ali Bin Al-Husayn-asws was in the Masjid of Rasool-Allah-saww one day, when he-asws heard a people resembling Allah-azwj with His-azwj creatures. He-asws was alarmed to that and he-asws got up to it and went until he-asws came to the grave of Rasool-Allah-saww and paused at it, and raised his-asws voice whispering to His-azwj Lord-azwj, and he-asws said in his-asws whispering to Him-azwj: ‘My-asws God-azwj! Your-asws Power appeared and its embodiment did not appear, so they did not know You-azwj and evaluated You-azwj with the Determination upon other than what You-azwj are with, by resembling You-azwj’ – up to end of what has passed’.[125]
16- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الصَّقْرِ بْنِ دُلَفَ عَنْ يَاسِرٍ الْخَادِمِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا ع يَقُولُ مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَهُوَ مُشْرِكٌ وَ مَنْ نَسَبَ إِلَيْهِ مَا نَهَى عَنْهُ فَهُوَ كَافِرٌ
‘Uyoun Akhbar Al-Reza-asws – Ibn Al Mutawakkal, from Ali Bin Ibrahim, from Al Saqar Bin Dalaf, from Yasar Al Khadim who said,
‘I heard Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws saying: ‘Whoever resembles Allah-azwj with His-azwj creatures, so he is a Polytheist, and one who links to Him-azwj what he has been Forbidden from, he is a Kafir’’.[126]
17- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانٍ عَنْ سَهْلٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَدَانِيِّ قَالَ: كَتَبْتُ إِلَى الرَّجُلِ يَعْنِي أَبَا الْحَسَنِ ع أَنَّ مَنْ قِبَلَنَا مِنْ مَوَالِيكَ قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ جِسْمٌ وَ مِنْهُمْ مَنْ يَقُولُ صُورَةٌ فَكَتَبَ ع بِخَطِّهِ سُبْحَانَ مَنْ لَا يُحَدُّ وَ لَا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْعَلِيمُ أَوْ قَالَ الْبَصِيرُ
‘Al Tawheed’ – Al Daqaq, from Al Kulayni, from Alaan, from Sahl, from Ibrahim Bin Muhammad Al Hamdany who said,
‘I wrote to the man-asws – meaning Abu Al-Hassan-asws that from the ones before us from ones in your-asws Wilayah are differing regarding the Tawheed. From them is one who is saying, body, and from them is one who is saying, image’. He-asws wrote in his-asws handwriting: ‘Glorious is the One-azwj Who can neither be limited nor described. There isn’t anything like Him-azwj, and He-azwj is the Hearing, the Knowing’, or said: ‘Seeing’’.[127]
18- يد، التوحيد ن، عيون أخبار الرضا عليه السلام الْفَامِيُّ فِي مَسْجِدِ الْكُوفَةِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ: قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ النَّاسَ يَنْسُبُونَّا إِلَى الْقَوْلِ بِالتَّشْبِيهِ وَ الْجَبْرِ لِمَا رُوِيَ مِنَ الْأَخْبَارِ فِي ذَلِكَ عَنْ آبَائِكَ الْأَئِمَّةِ ع
‘Al Tawheed’, ‘Uyoun Akhbar Al-Reza-asws’ – Al Famy – in Masjid Al Kufa – from Muhammad al Humeyri, from his father, from Ibrahim Ibn Hashim, from Ali Bin Ma’bad, from Al Husayn Bin Khalid,
‘From Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws, he (the narrator) said, ‘I said to him-asws, ‘O son-asws of Rasool-Allah-saww! The people are linking to the word with the resemblance, and the Compulsion due to what is reported from the Ahadeeth regarding that, from your-asws forefathers-asws, the Imams-asws’.
فَقَالَ يَا ابْنَ خَالِدٍ أَخْبِرْنِي عَنِ الْأَخْبَارِ الَّتِي رُوِيَتْ عَنْ آبَائِيَ الْأَئِمَّةِ ع فِي التَّشْبِيهِ وَ الْجَبْرِ أَكْثَرُ أَمِ الْأَخْبَارُ الَّتِي رُوِيَتْ عَنِ النَّبِيِّ ص فِي ذَلِكَ فَقُلْتُ بَلْ مَا رُوِيَ عَنِ النَّبِيِّ ص فِي ذَلِكَ أَكْثَرُ
He-asws said: ‘O Ibn Khalid! Tell me-asws about the Ahadeeth which are being reported from my-asws forefathers-asws, the Imams-asws, regarding the resemblance and the Compulsion, are they more or the Ahadeeth which are reported from the Prophet-saww regarding that?’ I said, ‘But, what is being reported from the Prophet-saww are more with regards to that’.
قَالَ فَلْيَقُولُوا إِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ فِي التَّشْبِيهِ وَ الْجَبْرِ إِذاً فَقُلْتُ لَهُ إِنَّهُمْ يَقُولُونَ إِنَّ رَسُولَ اللَّهِ ص لَمْ يَقُلْ مِنْ ذَلِكَ شَيْئاً وَ إِنَّمَا رُوِيَ عَلَيْهِ قَالَ فَلْيَقُولُوا فِي آبَائِيَ الْأَئِمَّةِ ع إِنَّهُمْ لَمْ يَقُولُوا مِنْ ذَلِكَ شَيْئاً وَ إِنَّمَا رُوِيَ عَلَيْهِمْ
He-asws said: ‘Let them say that Rasool-Allah-saww was saying regarding the resemblance and the Compulsion then’. I said to him-asws, ‘They are saying that Rasool-Allah-saww did not say anything from that, and rather it is being reported upon him-saww’. He-asws said: ‘So, let them be saying regarding my-asws forefathers, the Imams-asws, that they-asws did not say anything from that, and rather it is being reported upon them’.
ثُمَّ قَالَ ع مَنْ قَالَ بِالتَّشْبِيهِ وَ الْجَبْرِ فَهُوَ كَافِرٌ مُشْرِكٌ وَ نَحْنُ مِنْهُ بُرَءَاءُ فِي الدُّنْيَا وَ الْآخِرَةِ يَا ابْنَ خَالِدٍ إِنَّمَا وَضَعَ الْأَخْبَارَ عَنَّا فِي التَّشْبِيهِ وَ الْجَبْرِ الْغُلَاةُ الَّذِينَ صَغَّرُوا عَظَمَةَ اللَّهِ تَعَالَى
Then he-asws said: ‘One who says with the resemblance and the Compulsion, he is a Kafir, and we-asws are disavowed from him in the world and the Hereafter. O Ibn Khalid! But rather, the Ahadeeth are placed from us-asws regarding the resemblance and the Compulsion by the exaggerators, those who are belittling the Magnificence of Allah-azwj the Exalted.
فَمَنْ أَحَبَّهُمْ فَقَدْ أَبْغَضَنَا وَ مَنْ أَبْغَضَهُمْ فَقَدْ أَحَبَّنَا وَ مَنْ وَالاهُمْ فَقَدْ عَادَانَا وَ مَنْ عَادَاهُمْ فَقَدْ وَالانَا وَ مَنْ وَصَلَهُمْ فَقَدْ قَطَعَنَا وَ مَنْ قَطَعَهُمْ فَقَدْ وَصَلَنَا وَ مَنْ جَفَاهُمْ فَقَدْ بَرَّنَا وَ مَنْ بَرَّهُمْ فَقَدْ جَفَانَا وَ مَنْ أَكْرَمَهُمْ فَقَدْ أَهَانَنَا وَ مَنْ أَهَانَهُمْ فَقَدْ أَكْرَمَنَا
The one who loves them, so he has hated us-asws, and one who hates them, so he has loved us-asws, and one who befriends them so he has been inimical to us-asws, and one who is inimical to them so he has befriended us-asws, and one who helps them so he has cut us-asws off, and one who cuts them off has helped us-asws, and one who is disloyal to them so he has been loyal to us-asws, and one who is loyal with them so he has been disloyal to us-asws, one who honours them so he has dishonoured us-asws, and one who dishonours them has honoured us-asws,
وَ مَنْ قَبِلَهُمْ فَقَدْ رَدَّنَا وَ مَنْ رَدَّهُمْ فَقَدْ قَبِلَنَا وَ مَنْ أَحْسَنَ إِلَيْهِمْ فَقَدْ أَسَاءَ إِلَيْنَا وَ مَنْ أَسَاءَ إِلَيْهِمْ فَقَدْ أَحْسَنَ إِلَيْنَا وَ مَنْ صَدَّقَهُمْ فَقَدْ كَذَّبَنَا وَ مَنْ كَذَّبَهُمْ فَقَدْ صَدَّقَنَا وَ مَنْ أَعْطَاهُمْ فَقَدْ حَرَمَنَا وَ مَنْ حَرَمَهُمْ فَقَدْ أَعْطَانَا
and one who accepts them so he has repelled us-asws, and one who repels them so he has accepted us-asws, and one who is good to them so he has been evil to us-asws, and one who is evil to them so he has been good to us-asws, and one who ratifies them so he has belied us-asws, and one who belies them so he has ratified us-asws, and one who gives them so he has deprives us-asws, and one who deprives them so he has given us-asws.
يَا ابْنَ خَالِدٍ مَنْ كَانَ مِنْ شِيعَتِنَا فَلَا يَتَّخِذَنَّ مِنْهُمْ وَلِيّاً وَ لَا نَصِيراً
O Ibn Khalid! One who was from our-asws Shias, he should not take from them, neither a friend nor a helper’’.[128]
19- ج، الإحتجاج الْحَسَنُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمَّانِيُّ قَالَ: قُلْتُ لِأَبِي إِبْرَاهِيمَ ع إِنَّ هِشَامَ بْنَ الْحَكَمِ زَعَمَ أَنَّ اللَّهَ تَعَالَى جِسْمٌ لَيْسَ كَمِثْلِهِ شَيْءٌ عَالِمٌ سَمِيعٌ بَصِيرٌ قَادِرٌ مُتَكَلِّمٌ نَاطِقٌ وَ الْكَلَامُ وَ الْقُدْرَةُ وَ الْعِلْمُ يَجْرِي مَجْرَى وَاحِدٍ لَيْسَ شَيْءٌ مِنْهَا مَخْلُوقاً
‘Al Ihtijaj’ – Al Hassan Bin Abdul Rahman Al Hamany who said,
‘I said to Abu Ibrahim-asws, ‘Hisham Bin Al-Hakam claims that Allah-azwj the Exalted has a body. There isn’t anything like Him-azwj. A Knowing, Hearing, Seeing, Able, Speaker, Talker, and the Speech and the power, and the Knowledge flow one flow, there isn’t a creation from these’.
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 وَ إِنَّمَا تَكُونُ الْأَشْيَاءُ بِإِرَادَتِهِ وَ مَشِيئَتِهِ مِنْ غَيْرِ كَلَامٍ وَ لَا تَرَدُّدٍ فِي نَفَسٍ وَ لَا نُطْقٍ بِلِسَانٍ
He-asws said: ‘May Allah-azwj Curse him! Does he not know that the body is limited and the speech is other than the speaker? Allah-azwj Forbid, and I-asws disavow to Allah-azwj from this word. There is neither a body, nor an image, nor limitations, and all things besides Him-azwj are creations, and rather the things come into existence by His-azwj Intention and His-azwj Desire from without a speech, nor any hesitation in a self, nor anything spoken by a tongue’’.[129]
20- ج، الإحتجاج عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ عَنْ أَبِي إِبْرَاهِيمَ ع أَنَّهُ قَالَ: لَا أَقُولُ إِنَّهُ قَائِمٌ فَأُزِيلَهُ عَنْ مَكَانٍ 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 عَزَّ وَ جَلَ إِنَّما أَمْرُهُ إِذا أَرادَ شَيْئاً أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ بِمَشِيئَتِهِ مِنْ غَيْرِ تَرَدُّدٍ فِي نَفَسٍ صَمَداً فَرْداً لَمْ يَحْتَجْ إِلَى شَرِيكٍ يُدَبِّرُ لَهُ مُلْكَهُ وَ لَا يَفْتَحُ لَهُ أَبْوَابَ عِلْمِهِ
‘Al Ihtijaj’ – From Yaqoub Bin Ja’far,
‘From Abu Ibrahim-asws (7th Imam-asws) having said: ‘I-asws am not saying He-azwj is standing, so I-asws remove Him-azwj from a place, nor do I-asws limit Him-azwj with a place to be existing in, nor do I-asws limit Him-azwj that He-azwj moved in something from the elements and the body parts, nor do I-asws limit Him-azwj by a letter splitting a mouth, but He-azwj is just as the Mighty and Majestic Said: But rather, He Commands it, whenever He Intends a thing, Saying to it: “Be!”, so it comes into being [36:82], from His-azwj Desire without any hesitation in a self. He-azwj is Samad, Individual, not needy to an associate to manage His-azwj Kingdom for Him-azwj, no open for Him-azwj a door of His-azwj Knowledge’’.[130]
21- فس، تفسير القمي مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ أُسَيْدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ عَلَى عَبْدِهِ مُحَمَّدٍ ص أَنَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَ يُسَمَّى بِهَذِهِ الْأَسْمَاءِ الرَّحْمَنِ الرَّحِيمِ الْعَزِيزِ الْجَبَّارِ الْعَلِيِّ الْعَظِيمِ
‘Tafseer Al Qummi’ – Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Ja’far Bin Muhammad, from Al Hassan Bin Aseyd, from Yaqoub Bin Ja’far who said,
‘I heard Musa-asws Bin Ja’far-asws saying: ‘Allah-azwj Blessed and Exalted Revealed unto His-azwj servant Muhammad-saww that, there is no god except He-azwj, the Living, the Eternal, and He-azwj is Named by these Names, the Beneficent, the Merciful, the Mighty, the Compeller, the Exalted, the Magnificent.
فَتَاهَتْ هُنَالِكَ عُقُولُهُمْ وَ اسْتَخَفَّتْ حُلُومُهُمْ فَضَرَبُوا لَهُ الْأَمْثَالَ وَ جَعَلُوا لَهُ أَنْدَاداً وَ شَبَّهُوهُ بِالْأَمْثَالِ وَ مَثَّلُوهُ أَشْبَاهاً وَ جَعَلُوهُ يَزُولُ وَ يَحُولُ فَتَاهُوا فِي بَحْرٍ عَمِيقٍ لَا يَدْرُونَ مَا غَوْرُهُ وَ لَا يُدْرِكُونَ كَمِّيَّةَ بُعْدِهِ
Over there, their intellects were stupefied, and their forbearances were lightened, and they struck examples for Him-azwj, and Made rivals for Him-azwj, and resembled Him-azwj by the examples, and they exampled Him-azwj by resemblances, and Made Him-azwj as being declining and transforming. They strayed in a deep ocean, not knowing what its depth it nor realising the magnitude of its distance’’.[131]
22- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِي قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ هُمْ يَقُولُونَ فِي الصِّفَةِ فَقَالَ لِي هُوَ ابْتِدَاءً إِنَّ رَسُولَ اللَّهِ ص لَمَّا أُسْرِيَ بِهِ أَوْقَفَهُ جَبْرَئِيلُ ع مَوْقِفاً لَمْ يَطَأْهُ أَحَدٌ قَطُّ فَمَضَى النَّبِيُّ ص فَأَرَاهُ اللَّهُ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ فَوَقَّفْتُهُ عَلَى التَّشْبِيهِ فَقَالَ سُبْحَانَ اللَّهِ دَعْ ذَا لَا يَنْفَتِحُ عَلَيْكَ مِنْهُ أَمْرٌ عَظِيمٌ
‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘I said to him-asws, ‘May I be sacrificed for you-asws! They (people) are saying regarding the Attributes’, so he-asws said to me – and he-asws was initiating: ‘Rasool-Allah-saww, when there was an ascension with him-saww, Jibraeel-as paused him-saww at a pausing stop, none had trodden it at all. The Prophet-saww went ahead and Allah-azwj Showed him-saww a Light of His-azwj Magnificence what he-saww loved, and stopped him-saww upon resembling Him-azwj, so he-saww said: ‘Glory be to Allah-azwj!’ Leave that from opening upon you a grievous matter from it’’.[132]
23- يد، التوحيد الْمُفَسِّرُ بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: قَامَ رَجُلٌ إِلَى الرِّضَا ع قَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ صِفْ لَنَا رَبَّكَ فَإِنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا عَلَيْنَا
‘Al Tawheed’ – Al-Mufassir, by his chain going up to Abu Muhammad Al-Askari-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘A man stood up to Al-Reza-asws and said to him-asws, ‘O son-asws of Rasool-Allah-saww! Describe your-asws Lord-azwj to us, for our hearts have differed upon us’.
فَقَالَ الرِّضَا ع إِنَّهُ مَنْ يَصِفُ رَبَّهُ بِالْقِيَاسِ لَا يَزَالُ الدَّهْرَ فِي الِالْتِبَاسِ مَائِلًا عَنِ الْمِنْهَاجِ ظَاعِناً فِي الِاعْوِجَاجِ ضَالًّا عَنِ السَّبِيلِ قَائِلًا غَيْرَ الْجَمِيلِ أُعَرِّفُهُ بِمَا عَرَّفَ بِهِ نَفْسَهُ مِنْ غَيْرِ رَوِيَّةٍ وَ أَصِفُهُ بِمَا وَصَفَ بِهِ نَفْسَهُ مِنْ غَيْرِ صُورَةٍ
Al-Reza-asws said: ‘It is so that one who described his Lord-azwj by the analogy will not cease to be in confusion all his life, inclining away from the Manifesto, deaf in the abominations, straying from the way, speaker of non-pleasant things. Recognise Him-azwj with what He-azwj has Introduced Himself-azwj with from without a report, and describe Him-azwj with what He-azwj Described Himself-azwj from without an image.
لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ مَعْرُوفٌ بِغَيْرِ تَشْبِيهٍ وَ مُتَدَانٍ فِي بُعْدِهِ لَا بِنَظِيرٍ لَا يُمَثَّلُ بِخَلِيقَتِهِ وَ لَا يَجُوزُ فِي قَضِيَّتِهِ
He-azwj cannot be realised by the senses, nor compared with the people, recognised without a resemblance, and nearby in His-azwj remoteness not by a co-ordinate, nor can He-azwj be exampled by His-azwj creatures, nor does He-azwj exceed in His-azwj Judgment.
الْخَلْقُ إِلَى مَا عَلِمَ مُنْقَادُونَ وَ عَلَى مَا سَطَرَ فِي الْمَكْنُونِ مِنْ كِتَابِهِ مَاضُونَ لَا يَعْمَلُونَ خِلَافَ مَا عَلِمَ مِنْهُمْ وَ لَا غَيْرَهُ يُرِيدُونَ فَهُوَ قَرِيبٌ غَيْرُ مُلْتَزِقٍ وَ بَعِيدٌ غَيْرُ مُتَقَصٍّ يُحَقَّقُ وَ لَا يُمَثَّلُ وَ يُوَحَّدُ وَ لَا يُبَعَّضُ يُعْرَفُ بِالْآيَاتِ وَ يُثْبَتُ بِالْعَلَامَاتِ فَلَا إِلَهَ غَيْرُهُ الْكَبِيرُ الْمُتَعالِ
The people are submissive to What He-azwj Knows, and He-azwj Knows what is veiled in the esoteric from His-azwj past Book, not doing anything against what is known from them, nor are their intending someone else, for He-azwj near without being attached, and remote without being detached. His-azwj reality cannot be represented by an example, and He-azwj is United and cannot divided into parts, He-azwj is recognised by the Signs and proven by the Flags (Imams-asws). There is no God apart from Him-azwj, the Great, the Lofty’.
ثُمَّ قَالَ ع بَعْدَ كَلَامٍ آخَرَ تَكَلَّمَ بِهِ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ ع عَنْ رَسُولِ اللَّهِ ص قَالَ مَا عَرَفَ اللَّهَ مَنْ شَبَّهَهُ بِخَلْقِهِ وَ لَا وَصَفَهُ بِالْعَدْلِ مَنْ نَسَبَ إِلَيْهِ ذُنُوبَ عِبَادِهِ
Then he-asws said – after another speech he-asws spoke with: ‘My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from his-asws father-asws, from Rasool-Allah-saww having said: ‘Allah-azwj cannot be recognised from being resembled with His-azwj creatures, nor can He-azwj be described with justice by one who links to Him-azwj the sins of His-azwj creatures’’.[133]
24- ضه، روضة الواعظين رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ لَهُ رَجُلٌ أَيْنَ الْمَعْبُودُ فَقَالَ ع لَا يُقَالُ لَهُ أَيْنَ لِأَنَّهُ أَيَّنَ الْأَيْنِيَّةَ وَ لَا يُقَالُ لَهُ كَيْفَ لِأَنَّهُ كَيَّفَ الْكَيْفِيَّةَ وَ لَا يُقَالُ لَهُ مَا هُوَ لِأَنَّهُ خَلَقَ الْمَاهِيَّةَ سُبْحَانَهُ مِنْ عَظِيمٍ تَاهَتِ الْفِطَنُ فِي تَيَّارِ أَمْوَاجِ عَظَمَتِهِ وَ حَصِرَتِ الْأَلْبَابُ عِنْدَ ذِكْرِ أَزَلِيَّتِهِ وَ تَحَيَّرَتِ الْعُقُولُ فِي أَفْلَاكِ مَلَكُوتِهِ
‘Rowzat Al Waizeen’ – It is reported from Amir Al-Momineen-asws that a man said to him-asws, ‘Where is the worshipped One-azwj?’ He-asws said: ‘It cannot be said to Him-azwj, ‘Where’, because He-azwj is ‘where’ of the ‘where-ness’, and it cannot be said for Him-azwj, ‘how, because He-azwj ‘how’ of ‘how-ness’, and it cannot be said for Him-azwj, ‘What is He-azwj’, because He-azwj Created the quiddity. Glorious is He-azwj from the great straying of the strife in the stream of the waves of His-azwj Magnificence, and the re-great of the ones of understanding at the mention of the eternalism, and confusion of the intellects in the spheres of His-azwj Kingdom’’.[134]
25- وَ رُوِيَ عَنْهُ أَيْضاً ع أَنَّهُ قَالَ: اتَّقُوا أَنْ تُمَثِّلُوا بِالرَّبِّ الَّذِي لَا مِثْلَ لَهُ أَوْ تُشَبِّهُوهُ مِنْ خَلْقِهِ أَوْ تُلْقُوا عَلَيْهِ الْأَوْهَامَ أَوْ تُعْمِلُوا فِيهِ الْفِكَرَ وَ تَضْرِبُوا لَهُ الْأَمْثَالَ أَوْ تَنْعَتُوهُ بِنُعُوتِ الْمَخْلُوقِينَ فَإِنَّ لِمَنْ فَعَلَ ذَلِكَ نَاراً
And it is reported from him-asws as well that he-asws said: ‘I-asws am saying, if you make a resemblance with the Lord-azwj Who, there is no example for Him-azwj, or resemble Him-azwj from His-azwj creatures, or cast the imaginations upon Him-azwj, or utilise the thoughts regarding Him-azwj, and strike the examples for Him-azwj, or label Him-azwj with labels of the creatures, for the one who does that, is Fire (of Hell)’’.[135]
26- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ إِبْرَاهِيمَ بْنِ الْحَكَمِ بْنِ ظُهَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ جَرِيرٍ الْعَبْدِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ كَانَ يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُمَسُّ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ وَ لَا يَقَعُ عَلَيْهِ الْوَهْمُ وَ لَا تَصِفُهُ الْأَلْسُنُ فَكُلُّ شَيْءٍ حَسَّتْهُ الْحَوَاسُّ أَوْ جَسَّتْهُ الْجَوَاسُ أَوْ لَمَسَتْهُ الْأَيْدِي فَهُوَ مَخْلُوقٌ
‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ibrahim Bin Al Hakam Bin Zaheyr, from Abdullah Bin Jareer Al Abady,
‘Fom Ja’far-asws Bin Muhammad-asws having said: ‘The Praise is for Allah-azwj Who can neither be felt, nor probed, nor touched, nor realised by the five senses, nor can the imagination occur upon Him-azwj, nor can the tongue describe Him-azwj, for every thing which the senses sense, or the probes probe, o the hands touch, it is a creature
وَ اللَّهُ هُوَ الْعَلِيُّ حَيْثُ مَا يُبْتَغَى يُوجَدُ وَ الْحَمْدُ لِلَّهِ الَّذِي كَانَ قَبْلَ أَنْ يَكُونَ كَانَ لَمْ يُوجَدْ لِوَصْفِهِ كَانَ بَلْ كَانَ أَزَلًا كَانَ كَائِنا لَمْ يُكَوِّنْهُ مُكَوِّنٌ جَلَّ ثَنَاؤُهُ بَلْ كَوَّنَ الْأَشْيَاءَ قَبْلَ كَوْنِهَا فَكَانَتْ كَمَا كَوَّنَهَا عَلِمَ مَا كَانَ وَ مَا هُوَ كَائِنٌ كَانَ إِذْ لَمْ يَكُنْ شَيْءٌ وَ لَمْ يَنْطِقْ فِيهِ نَاطِقٌ فَكَانَ إِذْ لَا كَانَ
And Allah-azwj, He-azwj is the Exalted, wherever is sought, would be found. And the Praise for Allah-azwj Who existed before they existed, an existence the description of which is not found. But, He-azwj was eternally pre-existing, His-azwj existence is not from non-existence, Majestic is His-azwj Praise. But the things existed before their existence just as they came into existence. He-azwj Knew what was and what would be coming into being, when nothing had come into being, and He-azwj did not Speak with regards to it, so it existed when it had not existed (before)’’.[136]
27- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ سَهْلٍ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِلَهِي تَاهَتْ أَوْهَامُ الْمُتَوَهِّمِينَ وَ قَصُرَ طُرَفُ الطَّارِفِينَ وَ تَلَاشَتْ أَوْصَافُ الْوَاصِفِينَ وَ اضْمَحَلَّتْ أَقَاوِيلُ الْمُبْطِلِينَ عَنِ الدَّرْكِ لِعَجِيبِ شَأْنِكَ أَوِ الْوُقُوعِ بِالْبُلُوغِ إِلَى عُلُوِّكَ
‘Al Tawheed’ – Al Daqaq, from Al Asady, from Muhammad Bin Ja’far Al Baghdady, from Sahl,
‘From Abu Al-Hassan Ali-asws Bin Muhammad-asws having said: ‘My God-azwj! The imaginations of the imaginers have strayed, and the extremes of the extremities are deficient, and the descriptions of the describers have faded away, and the words of the invalidators have disappeared from the realisations due to the wondrous nature of Your-azwj Glory, or the falling short of the accomplishment to Your-azwj Loftiness.
فَأَنْتَ الَّذِي لَا تَتَنَاهَى وَ لَمْ يَقَعْ عَلَيْكَ عُيُونٌ بِإِشَارَةٍ وَ لَا عِبَارَةٍ هَيْهَاتَ ثُمَّ هَيْهَاتَ يَا أَوَّلِيُّ يَا وَحْدَانِيُّ يَا فَرْدَانِيُّ شَمَخْتَ فِي الْعُلُوِّ بِعِزِّ الْكِبْرِ وَ ارْتَفَعْتَ مِنْ وَرَاءِ كُلِّ غَوْرَةٍ وَ نِهَايَةٍ بِجَبَرُوتِ الْفَخْرِ
You-azwj are the One-azwj Who has no ending, and the eyes do not fall upon You-azwj by a gesture nor does can a phrase. Far be it! The, far be it, O First, O Alone, O Individual! You-azwj are Majestic in the Loftiness without the arrogance, and Raised from behind every trough and peak by the Grandeur of the Pride’’.[137]
28- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ دَاوُدَ بْنِ الْقَاسِمِ قَالَ سَمِعْتُ عَلِيَّ بْنَ مُوسَى الرِّضَا ع يَقُولُ مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَهُوَ مُشْرِكٌ وَ مَنْ وَصَفَهُ بِالْمَكَانِ فَهُوَ كَافِرٌ وَ مَنْ نَسَبَ إِلَيْهِ مَا نَهَى عَنْهُ فَهُوَ كَاذِبٌ
‘Al Tawheed’ – Ibn Al Mutawakkal, from Al Sa’ad Al Abady, from Al Barqy, from Dawood Bin Al Qasim who said,
‘I heard Ali-asws Bin Musa Al-Reza-asws saying: ‘One who resembles Allah-azwj with His-azwj creatures, he is a Polytheist, and one who described Him-azwj with the place, he is a Kafir, and one who links to Him-azwj what is Forbidden from Him-azwj, he is a liar’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ إِنَّما يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ بِآياتِ اللَّهِ وَ أُولئِكَ هُمُ الْكاذِبُونَ
Then he-asws recited this Verse: But rather, the lie is fabricated by those who do not believe in the Signs (Imams) of Allah, and these, they are the liars [16:105]’’.[138]
29- يد، التوحيد الْفَامِيُّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَهُوَ مُشْرِكٌ وَ مَنْ أَنْكَرَ قُدْرَتَهُ فَهُوَ كَافِرٌ
‘Al Tawheed’ – Al Famy, from Muhammad al Humeyri, from his father, from Ibn Isa, from his father, from Ibn Abu Umeyr, from someone else,
‘From Abu Abdullah-asws having said: ‘One who resembles Allah-azwj with His-azwj creatures, he is a Polytheist, and one who denies His-azwj, Power, he is a Kafir’’.[139]
30- يد، التوحيد الْفَامِيُّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَهُوَ مُشْرِكٌ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُشْبِهُ شَيْئاً وَ لَا يُشْبِهُهُ شَيْءٌ وَ كُلُّ مَا وَقَعَ فِي الْوَهْمِ فَهُوَ بِخِلَافِهِ
‘Al Tawheed’ – Al Famy, from Muhammad Al Humeyri, from his father, from Ibn Isa, from Muhammad Al Barqy, from Ibn Abu Umeyr, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘One who resembles Allah-azwj with His-azwj creatures, he is a Polytheist. Allah-azwj Blessed and Exalted, nothing resembles Him-azwj nor does He-azwj resemble anything, and all that which occurs in the imagination, He-azwj is opposite to it.[140]
31- يد، التوحيد ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ إِبْرَاهِيمَ بْنِ الْحَكَمِ بْنِ ظُهَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ جُوَيْنٍ الْعَبْدِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَانَ يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُمَسُّ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ وَ لَا يَقَعُ عَلَيْهِ الْوَهْمُ وَ لَا تَصِفُهُ الْأَلْسُنُ وَ كُلُّ شَيْءٍ حَسَّتْهُ الْحَوَاسُّ أَوْ لَمَسَتْهُ الْأَيْدِي فَهُوَ مَخْلُوقٌ الْحَمْدُ لِلَّهِ الَّذِي كَانَ إِذْ لَمْ يَكُنْ شَيْءٌ غَيْرُهُ وَ كَوَّنَ الْأَشْيَاءَ فَكَانَتْ كَمَا كَوَّنَهَا وَ عَلِمَ مَا كَانَ وَ مَا هُوَ كَائِنٌ
‘Al Tawheed’ – Ibn Al Waleed, from Muhammad Al Attar, from Ibn Aban, from Ibn Awramat, from Ibrahim Ibn Al Hakam Bin Zaheer, from Abdullah Bin Juweyn Al Abady,
‘From Abu Abdullah-asws, he-asws was saying: ‘The Praise is for Allah-azwj Who can neither be felt, nor probed, nor touched, nor realised by the five senses, nor can the imagination occur upon Him-azwj, nor can the tongue describe Him-azwj; and everything the senses sense, or the hands touch, so it is a creation. The Praise is for Allah-azwj Who existed when there did not exist anything apart from Him-azwj, and the coming into being of the things were just as they existed, and He-azwj Knows what existed and what was going to exist’’.[141]
32- يد، التوحيد الْهَمَذَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ عَنْ جَدِّهِ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ قَالَ: سَمِعْتُ أَبَا إِبْرَاهِيمَ مُوسَى بْنَ جَعْفَرٍ ع وَ هُوَ يُكَلِّمُ رَاهِباً مِنَ النَّصَارَى فَقَالَ لَهُ فِي بَعْضِ مَا نَاظَرَهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَجَلُّ وَ أَعْظَمُ مِنْ أَنْ يُحَدَّ بِيَدٍ أَوْ رِجْلٍ أَوْ حَرَكَةٍ أَوْ سُكُونٍ أَوْ يُوصَفَ بِطُولٍ أَوْ قِصَرٍ أَوْ تَبْلُغَهُ الْأَوْهَامُ أَوْ تُحِيطَ بِصِفَتِهِ الْعُقُولُ
‘Al Tawheed’ – Al Hamdany, from Ali, from his father, from Al Qasim, from his grandfather, from Yaqoub Ibn Ja’far who said,
‘I heard Abu Ibrahim Musa-asws Bin Ja’far-asws – and he-asws was speaking to a monk from the Christians, saying to him in one of what he-asws debated him: ‘Allah-azwj Blessed and Exalted is more Majestic and more Magnificent than to be limited by having a hand, or a leg, or movement, or stillness, or described as being tall, or short, or reached by the imaginations, or the intellects grasping His-azwj Attributes.
أَنْزَلَ مَوَاعِظَهُ وَ وَعْدَهُ وَ وَعِيدَهُ أَمَرَ بِلَا شَفَةٍ وَ لَا لِسَانٍ وَ لَكِنْ كَمَا شَاءَ أَنْ يَقُولَ كُنْ فَكَانَ خَيْراً كَمَا أَرَادَ فِي اللَّوْحِ
He-azwj Sent down His-azwj Preaching, and His-azwj Promise, and His-azwj Appointment, (issuing a) Command without having any lips nor a tongue. But, as whatever He-azwj so Desires, He-azwj Says: “Be!” It comes into being as goodly as He-azwj had Wanted in the Tablet’’.[142]
33- يد، التوحيد حَمْزَةُ بْنُ مُحَمَّدٍ الْعَلَوِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: وَصَفْتُ لِأَبِي الْحَسَنِ ع قَوْلَ هِشَامٍ الْجَوَالِيقِيِّ وَ مَا يَقُولُ فِي الشَّابِّ الْمُوفِقِ وَ وَصَفْتُ لَهُ قَوْلَ هِشَامِ بْنِ الْحَكَمِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُشْبِهُهُ شَيْءٌ
‘Al Tawheed’ – Hamza Bin Muhammad Al Alawy, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Hakeem who said,
‘I described to Abu Al-Hassan-asws, the words of Hisham Al-Jawaliqy and what he is saying regarding the young fit (Allah-azwj), and I described to him-asws the words of Hisham Bin Al-Hakam. He-asws said: ‘Allah-azwj Mighty and Majestic, nothing resembles Him-azwj’’.[143]
34- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ سَهْلٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ الْجِسْمِ وَ الصُّورَةِ فَكَتَبَ ع سُبْحَانَ مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ لَا جِسْمٌ وَ لَا صُورَةٌ
‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Sahl, from Hamza Bin Muhammad who said,
‘I wrote to Abu Al-Hassan-asws, asking him-asws about the body, and the image. He-asws wrote back: ‘Glorious is the One-azwj, there is nothing like Him-azwj, neither a body nor an image’’.[144]
35- يد، التوحيد أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع سَمِعْتُ هِشَامَ بْنَ الْحَكَمِ يَرْوِي عَنْكُمْ أَنَّ اللَّهَ جَلَّ وَ عَزَّ جِسْمٌ صَمَدِيٌّ نُورِيٌّ مَعْرِفَتُهُ ضَرُورَةٌ يَمُنُّ بِهَا عَلَى مَنْ يَشَاءُ مِنْ خَلْقِهِ
‘Al Tawheed’ – My father, from 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 Mighty and Majestic is a solid body of light. His-azwj recognition is necessary, He-azwj Favours with it upon one He-azwj so Desires from His-azwj creatures’.
فَقَالَ ع سُبْحَانَ مَنْ لَا يَعْلَمُ كَيْفَ هُوَ إِلَّا هُوَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ لَا يُحَدُّ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُمَسُّ وَ لَا يُدْرِكُهُ الْحَوَاسُّ وَ لَا يُحِيطُ بِهِ شَيْءٌ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا تَخْطِيطٌ وَ لَا تَحْدِيدٌ
He-asws said: ‘Glorious is the One-azwj Who no one know How He-azwj is except He-azwj. There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]. He-azwj cannot be limited, nor felt, nor probed, nor touched, nor can the senses sense Him-azwj, nor can anything encompass with Him-azwj, nor a body, nor an image, nor temporariness, nor limitations’’.[145]
36- يد، التوحيد الدَّقَّاقُ عَنْ مُحَمَّدٍ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ وَ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ سَمِعْتُ يُونُسَ بْنَ ظَبْيَانَ يَقُولُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ إِنَّ هِشَامَ بْنَ الْحَكَمِ يَقُولُ قَوْلًا عَظِيماً إِلَّا أَنِّي أَخْتَصِرُ لَكَ مِنْهُ أَحْرُفاً يَزْعُمُ أَنَّ اللَّهَ جِسْمٌ لِأَنَّ الْأَشْيَاءَ شَيْئَانِ جِسْمٌ وَ فِعْلُ الْجِسْمِ فَلَا يَجُوزُ أَنْ يَكُونَ الصَّانِعُ بِمَعْنَى الْفِعْلِ وَ يَجُوزُ أَنْ يَكُونَ بِمَعْنَى الْفَاعِلِ
‘Al Tawheed’ – Al Daqaq, from Muhammad Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, and Al Husayn Bin Ali, from Salih Bin Abu Hamad, from Bakr Bin Salih, from al Husayn Bin Saeed, from Abdullah Bin Al Mugeira, from Muhammad Bin Ziyad who said,
‘I hear Yunus Bin Zabyan saying, ‘I went to Abu Abdullah-asws and I said to him-asws, ‘Hisham Bin Al-Hakam is saying grievous words, except I shall shorten some of it for you-asws. He is claiming that Allah-azwj is a body, because the things are two things – a body and the deed of the body. Therefore, it is not allowed the Maker be with a meaning of the deed, and it is allowed that He-azwj happens to be with a meaning of the Doer’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع وَيْلَهُ 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
Abu Abdullah-asws said: ‘Woe be unto him! But know that the body its dimensions are limited, and the image, its dimensions are limited. So, when the limit is carried, it carries the increase and the decrease. And when the increase and the decrease are carried, it would be a creation’.
قَالَ قُلْتُ فَمَا أَقُولُ قَالَ ع 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 يَقُولُ 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, ‘What should I say?’ He-asws said: ‘Neither a body nor an image, and He-azwj is the Embodier of the bodies, and Formulator of the images. He-azwj is not divisible, and does not end, and does not increase, and does not decrease. If it were as they say, there would not be any difference between the Creator and the creation, nor between the Desirer and the desired. But, He-azwj is the Desirer. There is a difference between One-azwj Who embodied it, and Imaged it, and Desired it, where nothing can resemble Him-azwj, nor does He-azwj resemble a thing’’.[146]
37- يد، التوحيد عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ عَنِ الْبَزَنْطِيِّ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: وَصَفْتُ لِأَبِي إِبْرَاهِيمَ ع قَوْلَ هِشَامٍ الْجَوَالِيقِيِّ وَ حَكَيْتُ لَهُ قَوْلَ هِشَامِ بْنِ الْحَكَمِ إِنَّهُ جِسْمٌ فَقَالَ إِنَّ اللَّهَ لَا يُشْبِهُهُ شَيْءٌ أَيُّ فُحْشٍ أَوْ خَنًا أَعْظَمُ مِنْ قَوْلِ مَنْ يَصِفُ خَالِقَ الْأَشْيَاءِ بِجِسْمٍ أَوْ صُورَةٍ أَوْ بِخِلْقَةٍ أَوْ بِتَحْدِيدٍ وَ أَعْضَاءٍ تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً
‘Al Tawheed’ – Ali Bin Ahmad Bin Abdullah Bin Ahmad Bin Abu Abdullah Al Barqy, from his father, from his grandfather Ahmad, from Al bazanty, from Muhammad Bin Hakeem who said,
‘I described to Abu Ibrahim-asws (7th Imam-asws), the words of Hisham Al Jawaliqy, and related to him-asws the words of Hisham Bin Al-Hakam that He-azwj is a body. He-asws said: ‘Allah-azwj, nothing resembled Him-azwj. Which immorality or crime is more grievous than the words of one who described the Creator of the things as being with a body, or an image, or with a creature, or with a limitation, or body parts. Exalted is Allah-azwj from that, Lofty, Great’’.[147]
38- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقَاسَانِيِّ قَالَ: كَتَبْتُ إِلَيْهِ ع أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ قَالَ فَكَتَبَ ع سُبْحَانَ مَنْ لَا يُحَدُّ وَ لَا يُوصَفُ وَ لَا يُشْبِهُهُ شَيْءٌ وَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ
‘Al Tawheed’ – Ibn Al Mutawakkal, from Muhammad Al Attar, from Sahl, from Muhammad Bin Ali Al Qasany who said,
‘I wrote to him-asws that the ones before us have differed regarding the Tawheed’. So, he-asws wrote: ‘Glorious is the One-azwj can neither be limited, nor described, nor can anything resemble Him-azwj, and There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]’’.[148]
39- يد، التوحيد مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ جَرِيشٍ الرَّازِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الطَّيِّبِ يَعْنِي عَلِيَّ بْنَ مُحَمَّدٍ وَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُمَا قَالا مَنْ قَالَ بِالْجِسْمِ فَلَا تُعْطُوهُ مِنَ الزَّكَاةِ وَ لَا تُصَلُّوا وَرَاءَهُ
‘Al Tawheed’ – Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Imran Bin Musa, from Al Hassan Bin Jareesh Al Razy, from one of our companions,
‘From the good one – meaning Ali-asws Bin Muhammad-asws, and from Abu Ja’far-asws, both having said: ‘One who says with the body, do not give to him from the Zakat, nor pray Salat behind him’’.[149]
40- نص، كفاية الأثر أَبُو الْمُفَضَّلِ الشَّيْبَانِيُّ عَنْ أَحْمَدَ بْنِ مُطَوَّقِ بْنِ سَوَّارٍ عَنِ الْمُغِيرَةِ بْنِ مُحَمَّدِ بْنِ الْمُهَلَّبِ عَنْ عَبْدِ الْغَفَّارِ بْنِ كَثِيرٍ عَنْ إِبْرَاهِيمَ بْنِ حُمَيْدٍ عَنْ أَبِي هَاشِمٍ عَنْ مُجَاهِدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: قَدِمَ يَهُودِيٌّ عَلَى رَسُولِ اللَّهِ ص يُقَالُ لَهُ نَعْثَلٌ فَقَالَ يَا مُحَمَّدُ إِنِّي سَائِلُكَ عَنْ أَشْيَاءَ تَلَجْلَجُ فِي صَدْرِي مُنْذُ حِينٍ فَإِنْ أَنْتَ أَجَبْتَنِي عَنْهَا أَسْلَمْتُ عَلَى يَدِكَ قَالَ سَلْ يَا أَبَا عُمَارَةَ فَقَالَ يَا مُحَمَّدُ صِفْ لِي رَبَّكَ
‘Kifayat Al Aser’ – Abu Al Mufazzal Al Shaybani, from Ahmad Bin Matouq Bin Suwar, from Al Mugheira Bin Muhammad Bin Al Mahlab, from Abdul Ghaffar Bin Kaseer, from Ibrahim Bin Humeyd, from Abu Hashim, from Mujahid, fom Ibn Abbas who said,
‘A Jew called No’sal came to Rasool-Allah-saww and he said, ‘O Muhammad-saww! I want to ask you-saww about things which are sputtering in my chest for a while now. So, if you-saww were to answer me about these, I shall profess Islam upon your-saww hands’. He-saww said: ‘Ask, O Abu Amara’. He said, ‘O Muhammad-saww! Describe your-saww Lord-azwj to me’.
فَقَالَ ع إِنَّ الْخَالِقَ لَا يُوصَفُ إِلَّا بِمَا وَصَفَ بِهِ نَفْسَهُ وَ كَيْفَ يُوصَفُ الْخَالِقُ الَّذِي يَعْجِزُ الْحَوَاسُّ أَنْ تُدْرِكَهُ وَ الْأَوْهَامُ أَنْ تَنَالَهُ وَ الْخَطَرَاتُ أَنْ تَحُدَّهُ وَ الْأَبْصَارُ عَنِ الْإِحَاطَةِ بِهِ
He-saww said: ‘The Creator cannot be described except with what He-azwj has Described with Himself-azwj. And, how can one describe the Creator Who Frustrates the sensory perception from realising Him-azwj, and the imaginations from attaining Him-azwj, and the thoughts from limiting Him-azwj, and the sights from the encompassing with Him-azwj?
جَلَّ عَمَّا يَصِفُهُ الْوَاصِفُونَ نَأَى فِي قُرْبِهِ وَ قَرُبَ فِي نَأْيِهِ كَيَّفَ الْكَيْفِيَّةَ فَلَا يُقَالُ لَهُ كَيْفَ وَ أَيَّنَ الْأَيْنَ فَلَا يُقَالُ لَهُ أَيْنَ هُوَ مُنْقَطِعُ الْكَيْفُوفِيَّةِ وَ الْأَيْنُونِيَّةِ فَهُوَ الْأَحَدُ الصَّمَدُ كَمَا وَصَفَ نَفْسَهُ وَ الْوَاصِفُونَ لَا يَبْلُغُونَ نَعْتَهُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ
He-azwj is more Majestic from what the describers are describing Him-azwj, being distant in His-azwj nearness, and near in His-azwj remoteness; being ‘how’ of the how-ness (Qualitative State), therefore it cannot be said to Him-azwj, ‘How’; and ‘where’ of the where-ness, so it cannot be said to Him-azwj, ‘where’. He-azwj is the Terminator of the how-ness and the where-ness. So, He-azwj is the Samad just as He-azwj Described Himself-azwj, and the describers are not reaching to His-azwj Attributes. Who does not beget and is not begotten, and there does not happen to be anyone a match for Him-azwj’.
قَالَ صَدَقْتَ يَا مُحَمَّدُ أَخْبِرْنِي عَنْ قَوْلِكَ إِنَّهُ وَاحِدٌ لَا شَبِيهَ لَهُ أَ لَيْسَ اللَّهُ وَاحِدٌ وَ الْإِنْسَانُ وَاحِدٌ فَوَحْدَانِيَّتُهُ أَشْبَهَتْ وَحْدَانِيَّةَ الْإِنْسَانِ
He said, ‘You-saww have spoken the truth, O Muhammad-saww! Inform me about your-saww words: ‘He-azwj is One, there being no resemblance for Him-azwj’. Isn’t Allah-azwj One and the human being is (also) one? His-azwj Oneness resembles the oneness of the human being.
فَقَالَ ع اللَّهُ وَاحِدٌ وَ أَحَدِيُّ الْمَعْنَى وَ الْإِنْسَانُ وَاحِدٌ ثَنَوِيُّ الْمَعْنَى جِسْمٌ وَ عَرَضٌ وَ بَدَنٌ وَ رُوحٌ فَإِنَّمَا التَّشْبِيهُ فِي الْمَعَانِي لَا غَيْرُ قَالَ صَدَقْتَ يَا مُحَمَّدُ
He-asws said: ‘Allah-azwj is One, and the meaning is one; and the human being is one, the meaning is dual – a body and a dimension, and a body and soul. So, rather, the resemblance is in the meaning not something else’. He said, ‘You-saww spoke the truth, O Muhammad-saww’’.[150]
41- يد، التوحيد ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ هِشَامِ بْنِ إِبْرَاهِيمَ الْعَبَّاسِيِّ قَالَ: قُلْتُ لَهُ يَعْنِي أَبَا الْحَسَنِ ع جُعِلْتُ فِدَاكَ أَمَرَنِي بَعْضُ مَوَالِيكَ أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ قَالَ وَ مَنْ هُوَ قُلْتُ الْحَسَنُ بْنُ سَهْلٍ قَالَ وَ فِي أَيِّ شَيْءٍ الْمَسْأَلَةُ قُلْتُ فِي التَّوْحِيدِ قَالَ وَ أَيُّ شَيْءٍ مِنَ التَّوْحِيدِ قَالَ يَسْأَلُكَ عَنْ اللَّهِ جِسْمٌ أَوْ لَا جِسْمٌ
‘Al Tawheed’ – Ibn Al Waleed, from Muhammad al Attar, from Al Ash’ary, from Muhammad Bin Isa, from Hisham Bin Ibrahim Al Abbasy who said,
‘I said to him-asws – meaning Abu Al-Hassan-asws, ‘May I be sacrificed for you-asws! One of your-asws friends instructed me that I ask you-asws about an issue’. He-asws said: ‘And who is he?’ I said, ‘Al Hassan Bin Sahl’. He-asws said: ‘And regarding which thing is the question?’ I said, ‘Regarding the Tawheed’. He-asws said: ‘And which thing from the Tawheed?’ He (the narrator) said, ‘He asks you-asws about Allah-azwj, whether He-azwj is a body or not a body?’
فَقَالَ لِي إِنَّ لِلنَّاسِ فِي التَّوْحِيدِ ثَلَاثَةَ مَذَاهِبَ إِثْبَاتٌ بِتَشْبِيهٍ وَ مَذْهَبُ النَّفْيِ وَ مَذْهَبُ إِثْبَاتٍ بِلَا تَشْبِيهٍ فَمَذْهَبُ الْإِثْبَاتِ بِتَشْبِيهٍ لَا يَجُوزُ وَ مَذْهَبُ النَّفْيِ لَا يَجُوزُ وَ الطَّرِيقُ فِي الْمَذْهَبِ الثَّالِثِ إِثْبَاتٌ بِلَا تَشْبِيهٍ
He-asws said to me: ‘The people regarding the Tawheed are of three doctrines – Proving with resembling Him-azwj, and a doctrine of the negation, and a doctrine of proving without resembling Him-azwj. The doctrine of the proving with resemblance is not allowed, and the doctrine of the negation is not allowed, and the path in the third doctrines is proving without resembling Him-azwj’’.[151]
42- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع- إِنَّ بَعْضَ أَصْحَابِنَا يَزْعُمُ أَنَّ لِلَّهِ صُورَةً مِثْلَ الْإِنْسَانِ وَ قَالَ آخَرُ إِنَّهُ فِي صُورَةِ أَمْرَدَ جَعْدٍ قَطَطٍ
‘Al Tawheed’ – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Yaqoub Al Saraj who said,
‘I said to Abu Abdullah-asws, ‘One of our companions claims that there is an image for Allah-azwj like the human being, and another said He-azwj is in an image of a red-headed cat’.
فَخَرَّ أَبُو عَبْدِ اللَّهِ ع سَاجِداً ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ سُبْحَانَ اللَّهِ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ وَ لا تُدْرِكُهُ الْأَبْصارُ وَ لَا يُحِيطُ بِهِ عِلْمٌ لَمْ يَلِدْ لِأَنَّ الْوَلَدَ يُشْبِهُ أَبَاهُ وَ لَمْ يُولَدْ فَيُشْبِهَ مَنْ كَانَ قَبْلَهُ وَ لَمْ يَكُنْ لَهُ مِنْ خَلْقِهِ كُفُواً أَحَدٌ تَعَالَى عَنْ صِفَةِ مَنْ سِوَاهُ عُلُوّاً كَبِيراً
Abu Abdullah-asws fell down in Sajdah, then raised his-asws head and said: ‘Glory be to Allah-azwj Who, there is nothing like Him-azwj, nor can the sights realise Him-azwj, nor can a knowledge encompass with Him-azwj. He-azwj does not beget because the child resembles its father, and He-azwj is not begotten, so He-azwj would resemble the one who was before Him-azwj, and there does not happen to be anyone from His-azwj creatures a match for Him-azwj. Exalted is He-azwj from the description of the ones besides Him-azwj, Lofty, Great’’.[152]
– 43- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقُمِّيِّ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ عِيسَى عَنْ إِسْكِيبِ بْنِ أَحْمَدَ الْكَيْسَانِيِ عَنْ عَبْدِ الْمَلِكِ بْنِ هِشَامٍ الْخَيَّاطِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع أَسْأَلُكَ جَعَلَنِيَ اللَّهُ فِدَاكَ قَالَ سَلْ يَا جَبَلِيُّ عَمَّا ذَا تَسْأَلُنِي فَقُلْتُ جُعِلْتُ فِدَاكَ زَعَمَ هِشَامُ بْنُ سَالِمٍ أَنَّ لِلَّهِ عَزَّ وَ جَلَّ صُورَةً وَ أَنَّ آدَمَ خُلِقَ عَلَى مِثَالِ الرَّبِّ فَيَصِفُ هَذَا وَ يَصِفُ هَذَا وَ أَوْمَأْتُ إِلَى جَانِبِي وَ شَعْرِ رَأْسِي
‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Ali Bin Muhammad Al Qummi, from Al Barqy, from Muhammad Bin Musa Ibn Isa, from Askeyb Bin Ahmad Al Kaysani, from Abdul Malik Bin Hisham Al Khayat who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘May I be sacrificed for you-asws! Can I ask you-asws?’ He-asws said: ‘Ask, O Jabaly, about what you want to ask me-asws?’ I said, ‘May I be sacrificed for you-asws! Hisham Bin Salim claims that there is an image for Allah-azwj, and that Adam-as was Created like the Lord-azwj. He describes this and he describes this’ – and I gestured to my two sides, and hair of my head.
وَ زَعَمَ يُونُسُ مَوْلَى آلِ يَقْطِينٍ وَ هِشَامُ بْنُ الْحَكَمِ أَنَّ اللَّهَ شَيْءٌ لَا كَالْأَشْيَاءِ وَ أَنَّ الْأَشْيَاءَ بَائِنَةٌ مِنْهُ وَ أَنَّهُ بَائِنٌ مِنَ الْأَشْيَاءِ وَ زَعَمَا أَنَّ إِثْبَاتَ الشَّيْءِ أَنْ يُقَالَ جِسْمٌ فَهُوَ جِسْمٌ لَا كَالْأَجْسَامِ شَيْءٌ لَا كَالْأَشْيَاءِ ثَابِتٌ مَوْجُودٌ غَيْرُ مَفْقُودٍ وَ لَا مَعْدُومٍ خَارِجٌ عَنِ الْحَدَّيْنِ حَدِّ الْإِبْطَالِ وَ حَدِّ التَّشْبِيهِ فَبِأَيِّ الْقَوْلَيْنِ أَقُولُ
And Yunus, freed slave of the family of Yaqteen, and Hisham Bin Al-Hakam claim that Allah-azwj is a thing, not like the things, and that the things appeared from Him-azwj, and He-azwj appears from the things, and they both claim that the proof of the thing is that it is said, ‘body’. So, He-azwj is a body, not like the bodies, a thing not like the things, proven, present without being lost nor becoming non-existent, outside from the two limits – limitation of the invalidation, and limitation of the resemblance. So, by which of the two words, should I be saying?’
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَرَادَ هَذَا الْإِثْبَاتَ وَ هَذَا شَبَّهَ رَبَّهُ تَعَالَى بِمَخْلُوقٍ تَعَالَى اللَّهُ الَّذِي لَيْسَ لَهُ شِبْهٌ وَ لَا مِثْلٌ وَ لَا عِدْلٌ وَ لَا نَظِيرٌ وَ لَا هُوَ بِصِفَةِ الْمَخْلُوقِينَ لَا تَقُلْ بِمِثْلِ مَا قَالَ هِشَامُ بْنُ سَالِمٍ وَ قُلْ بِمَا قَالَ مَوْلَى آلِ يَقْطِينٍ وَ صَاحِبْهُ
He (the narrator) said, ‘Abu Abdullah-asws said: ‘Intend this proof, and this one resembles his Exalted Lord-azwj with creatures. Exalted is Allah-azwj Who, there isn’t anything like Him-azwj, nor an example, nor an equal, nor a peer, nor is He-azwj with the descriptions of the creatures. Do not spay with the like of what Hisham Bin Salim says, and say with what the slave of the family of Yaqteen and his companion says’.
قَالَ فَقُلْتُ يُعْطَى الزَّكَاةَ مَنْ خَالَفَ هِشَاماً فِي التَّوْحِيدِ فَقَالَ بِرَأْسِهِ لَا
He (the narrator) said, ‘I said, ‘Should I give the Zakat to one who opposes Hisham regarding the Tawheed?’ He-asws said by (gesture of) his-asws head: ‘No’’.[153]
44- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُقْدَرُ قُدْرَتُهُ وَ لَا يَقْدِرُ الْعِبَادُ عَلَى صِفَتِهِ وَ لَا يَبْلُغُونَ كُنْهَ عِلْمِهِ وَ لَا مَبْلَغَ عَظَمَتِهِ وَ لَيْسَ شَيْءٌ غَيْرَهُ وَ هُوَ نُورٌ لَيْسَ فِيهِ ظُلْمَةٌ وَ صِدْقٌ لَيْسَ فِيهِ كَذِبٌ وَ عَدْلٌ لَيْسَ فِيهِ جَوْرٌ وَ حَقٌّ لَيْسَ فِيهِ بَاطِلٌ
‘Al Tawheed’ – Majaylawiya, from his uncle, from Muhammad Bin Ali Al Sayrafi, from Ali Bin Hamad, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted did not Determine His-azwj Determination, nor Determined the servants upon His-azwj description, nor can they reach the essence of His-azwj Knowledge, nor can His-azwj Magnificence be reached, and there isn’t anything apart from Him-azwj, and He-azwj is a Light wherein isn’t any darkness, and a Truth wherein isn’t any lie, and a Justice wherein there isn’t any tyranny, and a Truth wherein there isn’t any falsehood.
كَذَلِكَ لَمْ يَزَلْ وَ لَا يَزَالُ أَبَدَ الْآبِدِينَ وَ كَذَلِكَ كَانَ إِذْ لَمْ تَكُنْ أَرْضٌ وَ لَا سَمَاءٌ وَ لَا لَيْلٌ وَ لَا نَهَارٌ وَ لَا شَمْسٌ وَ لَا قَمَرٌ وَ لَا نُجُومٌ وَ لَا سَحَابٌ وَ لَا مَطَرٌ وَ لَا رِيَاحٌ
Similar to that, He-azwj did not decline nor will He-azwj be declining forever and ever. And, similar to that, He-azwj existed when there didn’t exist an earth, nor a sky, nor night, nor day, nor a sun, nor a moon, nor stars, nor clouds, nor rain, nor wind.
ثُمَّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَبَّ أَنْ يَخْلُقَ خَلْقاً يُعَظِّمُونَ عَظَمَتَهُ وَ يُكَبِّرُونَ كِبْرِيَاءَهُ وَ يُجِلُّونَ جَلَالَهُ فَقَالَ كُونَا ظِلَّيْنِ فَكَانَا كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى
Then Allah-azwj Blessed and Exalted Loved that He-azwj Created creatures revering His-azwj Magnificence, and extolling His-azwj Greatness, and extolling His-azwj Majesty, He-azwj Said: “Be shadows!” They came into being just as Allah-azwj Blessed and Exalted Said’’.[154]
Note –
وَ يُؤَيِّدُهُ مَا سَيَأْتِي فِي بَابِ بَدْءِ خَلْقِ أَرْوَاحِ الْأَئِمَّةِ ع عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ اللَّهُ وَ لَا شَيْءَ غَيْرُهُ فَأَوَّلُ مَا ابْتَدَأَ مِنْ خَلْقٍ خَلَقَهُ أَنْ خَلَقَ مُحَمَّداً وَ خَلَقَنَا أَهْلَ الْبَيْتِ مَعَهُ مِنْ نُورِ عَظَمَتِهِ
And it is supported by what I (Majlisi) shall come with in the chapter on the beginning of creation, souls of the Imams-asws, from Jabir, from Abu Ja’far-asws having said: ‘Allah-azwj Existed and there was nothing other than Him-azwj. The first of what He-azwj began from Creating His-azwj creation was that He-azwj Created Muhammad-saww, and Created us-asws, People-asws of the Household along with him-saww from the Noor of His-azwj Magnificence.
فَأَوْقَفَنَا أَظِلَّةً خَضْرَاءَ بَيْنَ يَدَيْهِ حَيْثُ لَا سَمَاءَ وَ لَا أَرْضَ وَ لَا مَكَانَ وَ لَا لَيْلَ وَ لَا نَهَارَ وَ لَا شَمْسَ وَ لَا قَمَرَ الْخَبَرَ
He-azwj Made us-asws stand in the green shade in front of Him whereby there was neither any sky, nor earth, nor place, nor night, nor day, nor sun, nor moon’ – the Hadeeth’.
وَ عَنْ صَفْوَانَ عَنِ الصَّادِقِ ع قَالَ: لَمَّا خَلَقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرَضِينَ اسْتَوَى عَلَى الْعَرْشِ فَأَمَرَ نُورَيْنِ مِنْ نُورِهِ فَطَافَا حَوْلَ الْعَرْشِ سَبْعِينَ مَرَّةً فَقَالَ عَزَّ وَ جَلَّ هَذَانِ نُورَانِ لِي مُطِيعَانِ فَخَلَقَ اللَّهُ مِنْ ذَلِكَ النُّورِ مُحَمَّداً وَ عَلِيّاً وَ الْأَصْفِيَاءَ مِنْ وُلْدِهِ ع
And from Safwan, from Al Sadiq-asws having said: ‘When Allah-azwj Created the skies and the earths, He-azwj was even upon the Throne. He-azwj Commanded two lights (Noors) from His-azwj Light (Noor). These two circled (performed Tawaaf) of the Throne seventy time. The Mighty and Majestic Said: “These two lights are obedient to Me-azwj!” So He-azwj Created the lights (Noors) of Muhammad-saww, and Ali-asws, and the elites from his-asws sons-asws’’.
وَ عَنِ الثُّمَالِيِّ قَالَ: دَخَلَتْ حَبَابَةُ الْوَالِبِيَّةُ عَلَى أَبِي جَعْفَرٍ ع فَقَالَتْ أَخْبِرْنِي يَا ابْنَ رَسُولِ اللَّهِ أَيَّ شَيْءٍ كُنْتُمْ فِي الْأَظِلَّةِ فَقَالَ ع كُنَّا نُوراً بَيْنَ يَدَيِ اللَّهِ قَبْلَ خَلْقِ خَلْقِهِ الْخَبَرَ
And from Al-Sumali who said, ‘Hababat Al-Walibiya entered to see Abu Ja’far-asws. She said, ‘Inform me, O son-asws of Rasool-Allah-saww, which thing were you-asws all in the shadows?’ He-asws said: ‘We-asws were Noor (lights) in front of Allah-azwj before He-azwj Created the creation!’ – the Hadeeth’.
45- فس، تفسير القمي أَبِي عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: قَالَ لِي يَا أَحْمَدُ مَا الْخِلَافُ بَيْنَكُمْ وَ بَيْنَ أَصْحَابِ هِشَامِ بْنِ الْحَكَمِ فِي التَّوْحِيدِ فَقُلْتُ جُعِلْتُ فِدَاكَ قُلْنَا نَحْنُ بِالصُّورَةِ لِلْحَدِيثِ الَّذِي رُوِيَ أَنَّ رَسُولَ اللَّهِ ص رَأَى رَبَّهُ فِي صُورَةِ شَابٍّ فَقَالَ هِشَامُ بْنُ الْحَكَمِ بِالنَّفْيِ بِالْجِسْمِ
‘Tafseer Al Qummi’ – My father, from Al Bazanty,
‘From Al-Reza-asws, he (the narrator) said, ‘He-asws said to me: ‘O Ahmad! What is the differing between you and the companions of Hisham Bin Al-Hakam regarding the Tawheed?’ I said, ‘May I be sacrificed for you-asws! We say with the image due to the Hadeed being reported that Rasool-Allah-saww saw his-saww Lord-azwj in the image of a young man. Hisham Al-Kaham says with the negation of the body’.
فَقَالَ يَا أَحْمَدُ إِنَّ رَسُولَ اللَّهِ ص لَمَّا أُسْرِيَ بِهِ إِلَى السَّمَاءِ وَ بَلَغَ عِنْدَ سِدْرَةِ الْمُنْتَهَى خُرِقَ لَهُ فِي الْحُجُبِ مِثْلُ سَمِّ الْإِبْرَةِ فَرَأَى مِنْ نُورِ الْعَظَمَةِ مَا شَاءَ اللَّهُ أَنْ يَرَى وَ أَرَدْتُمْ أَنْتُمُ التَّشْبِيهَ دَعْ هَذَا يَا أَحْمَدُ لَا يَنْفَتِحُ عَلَيْكَ مِنْهُ أَمْرٌ عَظِيمٌ
He-asws said: ‘O Ahmad! Rasool-Allah-saww, when he-saww was ascended with to the sky, and reached at Sidrat Al-Muntaha (The Lote Tree), there was a crack for him-saww in the veils like an eye of the needle, and he-saww saw from the Light of the Magnificence whatever Allah-azwj so Desired that he-saww sees, and you are intending the resemblance. Leave this, O Ahmad! Do not open you a grievous matter from it’’.[155]
46- سن، المحاسن مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ أَخْبَرَنِي الْأَشْعَثُ بْنُ حَاتِمٍ أَنَّهُ سَأَلَ الرِّضَا ع عَنْ شَيْءٍ مِنَ التَّوْحِيدِ فَقَالَ أَ لَا تَقْرَأُ الْقُرْآنَ قُلْتُ نَعَمْ قَالَ اقْرَأْ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ فَقَرَأْتُ فَقَالَ وَ مَا الْأَبْصَارُ قُلْتُ أَبْصَارُ الْعَيْنِ قَالَ لَا إِنَّمَا عَنَى الْأَوْهَامَ لَا تُدْرِكُ الْأَوْهَامُ كَيْفِيَّتَهُ وَ هُوَ يُدْرِكُ كُلَّ فَهْمٍ
‘Al Mahasin’ – Muhammad Bin Isa, from Abu Hashim Al Ja’fary who said,
‘Al-Ash’as Bin Hatim informed him that he asked Al-Reza-asws about something from the Tawheed, so he-asws said: ‘Do you not read the Quran?’ I said, ‘Yes’. He-asws said: ‘Read: Visions cannot comprehend Him, and He Comprehends the visions [6:103]’. So, I read. He-asws said: ‘And what are the visions?’ I said, ‘Visions of the eyes’. He-asws said: ‘No. But rather, it means the imaginations. The imaginations do not realise His-azwj Qualitative State, and He-azwj Realises every understanding’’.[156]
Note –
سن، المحاسن مُحَمَّدُ بْنُ عِيسَى عَنْ أَبِي هَاشِمٍ عَنْ أَبِي جَعْفَرٍ ع نَحْوَهُ إِلَّا أَنَّهُ قَالَ الْأَبْصَارُ هَاهُنَا أَوْهَامُ الْعِبَادِ وَ الْأَوْهَامُ أَكْثَرُ مِنَ الْأَبْصَارِ وَ هُوَ يُدْرِكُ الْأَوْهَامَ وَ لَا تُدْرِكُهُ الْأَوْهَامُ
‘Al Mahasin’ – Muhammad Bin Isa, from Abu Hashim, from Abu Ja’far-asws – approximate to it except he-asws said: ‘The ‘visions’ over here are imaginations of the servants, and the imaginations are more than the visions, and He-azwj Realisesd the imaginations while the imaginations cannot realise Him-azwj’.
47- شي، تفسير العياشي عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ سَمِعْتُهُ يَقُولُ لَا يُوصَفُ اللَّهُ بِمُحْكَمِ وَحْيِهِ عَظُمَ رَبُّنَا عَنِ الصِّفَةِ وَ كَيْفَ يُوصَفُ مَنْ لَا يُحَدُّ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ اللَّطِيفُ الْخَبِيرُ
‘Tafseer Al Ayyashi’ – From Al Sumaly,
‘From Ali Bin al Husayn-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Allah-azwj cannot be described as per the Decisive of His-azwj Revelation. More Magnificent is our Lord-azwj than the description. And how can one describe One having no limitation, and He-azwj Realises the visions and the visions do not realise Him-azwj, and He-azwj is the Subtle, the Informed?’’.[157]
باب 14 نفي الزمان و المكان و الحركة و الانتقال عنه تعالى و تأويل الآيات و الأخبار في ذلك
CHAPTER 14 – NEGATION OF THE TIME, AND THE PLACE, AND THE MOVEMENT, AND THE TRANSITION ABOUT HIM-azwj, THE EXALTED, AND EXPLANATION OF THE VERSES AND THE AHADEETH REGARDING THAT
1- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنْ عَمِّهِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُوصَفُ بِزَمَانٍ وَ لَا مَكَانٍ وَ لَا حَرَكَةٍ وَ لَا انْتِقَالٍ وَ لَا سُكُونٍ بَلْ هُوَ خَالِقُ الزَّمَانِ وَ الْمَكَانِ وَ الْحَرَكَةِ وَ السُّكُونِ وَ الِانْتِقَالِ تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً
‘Al Amaali’ of Al Sadouq – Al Sinany, from Al Asady, from Al Nakhaie, from his uncle Al Nowfaly, from Ali Bin Salim, from Abu Baseer,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘Allah-azwj Blessed and Exalted can neither be described by the time, nor a place, nor movement, nor transfer, nor transition, nor sleep. But, He-azwj is the Creator of the time, and the place, and the movement, and the sleep, and the transition. Exalted is He-azwj from what the unjust ones are saying, Lofty, Great’’.[158]
2- شا، الإرشاد ج، الإحتجاج رُوِيَ أَنَّ بَعْضَ أَحْبَارِ الْيَهُودِ جَاءَ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ أَنْتَ خَلِيفَةُ رَسُولِ اللَّهِ عَلَى الْأُمَّةِ فَقَالَ نَعَمْ فَقَالَ إِنَّا نَجِدُ فِي التَّوْرَاةِ أَنَّ خُلَفَاءَ الْأَنْبِيَاءِ أَعْلَمُ أُمَمِهِمْ فَخَبِّرْنِي عَنِ اللَّهِ أَيْنَ هُوَ فِي السَّمَاءِ هُوَ أَمْ فِي الْأَرْضِ فَقَالَ لَهُ أَبُو بَكْرٍ فِي السَّمَاءِ عَلَى الْعَرْشِ
‘Al Irshad’, ‘Al Ihtijaj’ – It is reported that one of the Jewish Rabbis came to Abu Bakr and said to him, ‘Are you the Caliph of Rasool-Allah-saww upon the community?’ He said, ‘Yes’. He said, ‘We find in the Torah that the Caliphs of the Prophets-as are the most knowledgeable of their-as communities, so tell me about Allah-azwj, where is He-azwj? Is He-azwj in the sky or in the earth?’ Abu Bakr said to him, ‘In the sky upon the Throne’.
قَالَ الْيَهُودِيُّ فَأَرَى الْأَرْضَ خَالِيَةً مِنْهُ فَأَرَاهُ عَلَى هَذَا الْقَوْلِ فِي مَكَانٍ دُونَ مَكَانٍ فَقَالَ لَهُ أَبُو بَكْرٍ هَذَا كَلَامُ الزَّنَادِقَةِ اعْزُبْ عَنِّي وَ إِلَّا قَتَلْتُكَ فَوَلَّى الرَّجُلُ مُتَعَجِّباً يَسْتَهْزِئُ بِالْإِسْلَامِ
The Jew said, ‘But (then) I see the earth empty from Him-azwj, and I see Him-azwj, based upon this word, to be in a place besides a place!’ Abu Bakr said to him, ‘This is a speech of the atheists. Be distant from me or else I will kill you!’ So, the man turned around wondering, mocking with Al-Islam.
فَاسْتَقْبَلَهُ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ لَهُ يَا يَهُودِيُّ قَدْ عَرَفْتُ مَا سَأَلْتَ عَنْهُ وَ مَا أُجِبْتَ بِهِ وَ إِنَّا نَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَيَّنَ الْأَيْنَ فَلَا أَيْنَ لَهُ وَ جَلَّ مِنْ أَنْ يَحْوِيَهُ مَكَانٌ وَ هُوَ فِي كُلِّ مَكَانٍ بِغَيْرِ مُمَاسَّةٍ وَ لَا مُجَاوَرَةٍ يُحِيطُ عِلْماً بِمَا فِيهَا وَ لَا يَخْلُو شَيْءٌ مِنْ تَدْبِيرِهِ تَعَالَى وَ إِنِّي مُخْبِرُكَ بِمَا جَاءَ فِي كِتَابٍ مِنْ كُتُبِكُمْ يُصَدِّقُ بِمَا ذَكَرْتُهُ لَكَ فَإِنْ عَرَفْتَهُ أَ تُؤْمِنُ بِهِ
Amir Al-Momineen-asws faced him and said to him: ‘O Jew! I-asws have recognised what you asked about and what you have been answered with, and we are saying that Allah-azwj Mighty and Majestic is ‘where’ of the whereness, therefore there is no ‘where’ for Him-azwj, and He-azwj is more Majestic than for a place to contain Him-azwj, and He-azwj is in every place without an adjacency nor a vicinity. He-azwj Encompasses knowledge with whatever there is in it, and there is nothing empty from the arrangement of the Exalted, and I-asws shall inform you with whatever has come in a Book from your Books, ratifying with what I-asws have mentioned to you. So, if you recognise it, will you believe in it?’
قَالَ الْيَهُودِيُّ نَعَمْ قَالَ أَ لَسْتُمْ تَجِدُونَ فِي بَعْضِ كُتُبِكُمْ أَنَّ مُوسَى بْنَ عِمْرَانَ كَانَ ذَاتَ يَوْمٍ جَالِساً إِذْ جَاءَهُ مَلَكٌ مِنَ الْمَشْرِقِ فَقَالَ لَهُ مِنْ أَيْنَ جِئْتَ قَالَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ جَاءَهُ مَلَكٌ مِنَ الْمَغْرِبِ فَقَالَ لَهُ مِنْ أَيْنَ جِئْتَ قَالَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ
The Jew said, ‘Yes’. He-asws said: ‘Aren’t you finding in one of your books that Musa-as Bin Imran-as was seated one day when an Angel came from the east, so he-as said to him: ‘Where are you coming from?’ He said, ‘From the Presence of Allah-azwj Mighty and Majestic’. Then an Angel came from the west, and he-as said to him: ‘Where are you coming from?’ He said, ‘From the Presence of Allah-azwj Mighty and Majestic’.
ثُمَّ جَاءَهُ مَلَكٌ آخَرُ فَقَالَ لَهُ مِنْ أَيْنَ جِئْتَ قَالَ قَدْ جِئْتُكَ مِنَ السَّمَاءِ السَّابِعَةِ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ وَ جَاءَهُ مَلَكٌ آخَرُ فَقَالَ مِنْ أَيْنَ جِئْتَ قَالَ قَدْ جِئْتُكَ مِنَ الْأَرْضِ السَّابِعَةِ السُّفْلَى مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ
Then another Angel came, and he-as said to him: ‘Where are you coming from?’ He said, ‘I am coming from the seventh sky from the Presence of Allah-azwj Mighty and Majestic’. And another Angel came and he-as said: ‘Where are you coming from?’ He said, ‘I have come from the seventh lowest firmament from the Presence of Allah-azwj Mighty and Majestic’.
فَقَالَ مُوسَى ع سُبْحَانَ مَنْ لَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَكُونُ إِلَى مَكَانٍ أَقْرَبَ مِنْ مَكَانٍ فَقَالَ الْيَهُودِيُّ أَشْهَدُ أَنَّ هَذَا هُوَ الْحَقُّ الْمُبِينُ وَ أَنَّكَ أَحَقُّ بِمَقَامِ نَبِيِّكَ مِمَّنِ اسْتَوْلَى عَلَيْهِ
Musa-as said: ‘Glorious is the One-azwj Who, there is no place empty from Him-azwj, nor does He-azwj happen to be closer to a place than a (another) place’. The Jew said, ‘I testify that this, it is the manifest Truth, and you-asws are more deserving of a place of your-asws Prophet-as than the one who is ruling over it’’.[159]
3- شا، الإرشاد ج، الإحتجاج رَوَى الشَّعْبِيُ أَنَّهُ سَمِعَ أَمِيرُ الْمُؤْمِنِينَ ع رَجُلًا يَقُولُ وَ الَّذِي احْتَجَبَ بِسَبْعِ طِبَاقٍ فَعَلَاهُ بِالدِّرَّةِ ثُمَّ قَالَ لَهُ يَا وَيْلَكَ إِنَّ اللَّهَ أَجَلُّ مِنْ أَنْ يَحْتَجِبَ عَنْ شَيْءٍ أَوْ يَحْتَجِبَ عَنْهُ شَيْءٌ سُبْحَانَ الَّذِي لَا يَحْوِيهِ مَكَانٌ وَ لَا يَخْفَى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ
‘Al Irshad’, ‘Al Ihtijaj’ – It is reported by Al-Sha’aby that Amir Al-Momineen-asws heard a man saying, ‘By the one who is veiled by seven layers, so his loftiness is worthless’. Then he-asws said to him: ‘O woe be unto you! Allah-azwj is more Majestic than to be veiled from a thing, or a thing to be veiled from Him-azwj. Glorious is the One-azwj Who, no place contains Him-azwj, nor is there anything hidden from Him-azwj neither in the earth nor in the sky’.
فَقَالَ الرَّجُلُ أَ فَأُكَفِّرُ عَنْ يَمِينِي يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ لَا لَمْ تَحْلِفْ بِاللَّهِ فَيَلْزَمَكَ الْكَفَّارَةُ وَ إِنَّمَا حَلَفْتَ بِغَيْرِهِ
The man said, ‘Shall I expiate (pay the penalty) for my oath, O Amir Al-Momineen-asws?’ He-asws said: ‘No, you did not swear by Allah-azwj for the penalty to be necessitated on you, but rather you swore with someone else’’.[160]
4- ج، الإحتجاج فِي جَوَابِ أَسْئِلَةِ الزِّنْدِيقِ الْمُنْكِرِ لِلْقُرْآنِ- عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ مَعْنَى قَوْلِهِ هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آياتِ رَبِّكَ فَإِنَّمَا خَاطَبَ نَبِيَّنَا ص هَلْ يَنْتَظِرُ الْمُنَافِقُونَ وَ الْمُشْرِكُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلائِكَةُ فَيُعَايِنُوهُمْ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آياتِ رَبِّكَ
‘Al Ihtijaj’ – In answer to a question of an atheist, the denier of the Quran, questioning Ami Al-Momineen-asws, he-asws said: ‘The meaning of His-azwj Words: ‘Are they only waiting that the Angels should come to them, or your Lord should come, or some of the Signs of your Lord should come? [6:158], so rather our Prophet-saww has been Addressed, ‘Are the hypocrites and the Polytheists waiting only that the Angels should come to them so they could see them, or your Lord-azwj should come, or there should come one of the Signs of your Lord-azwj?
يَعْنِي بِذَلِكَ أَمْرَ رَبِّكَ وَ الْآيَةُ هِيَ الْعَذَابُ فِي دَارِ الدُّنْيَا كَمَا عَذَّبَ الْأُمَمَ السَّالِفَةَ وَ الْقُرُونَ الْخَالِيَةَ
It Means by that the Command of your Lord-azwj, and the Sign, it is the Punishment in the house of the world just as the previous communities have been Punished, and the past generations.
وَ قَالَ أَ وَ لَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُها مِنْ أَطْرافِها يَعْنِي بِذَلِكَ مَا يَهْلِكُ مِنَ الْقُرُونَ فَسَمَّاهُ إِتْيَاناً
And Said: Do they not see Us Aiming for the land, Reducing it from its outskirts? [13:41], it means by that, what was destroyed from the centuries, so He-azwj Named is as ‘Aiming’.
وَ قَوْلُهُ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى يَعْنِي اسْتَوَى تَدْبِيرُهُ وَ عَلَا أَمْرُهُ
And His-azwj Words: The Beneficent, Established upon the Throne [20:5] – meaning, Established His-azwj arrangement and upon His-azwj Command.
وَ قَوْلُهُ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ وَ قَوْلُهُ وَ هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ
And His-azwj Word: And He is the One Who is God in the sky and God in the earth [43:84].
وَ قَوْلُهُ ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ فَإِنَّمَا أَرَادَ بِذَلِكَ اسْتِيلَاءَ أُمَنَائِهِ بِالْقُدْرَةِ الَّتِي رَكَّبَهَا فِيهِمْ عَلَى جَمِيعِ خَلْقِهِ وَ أَنَّ فِعْلَهُمْ فِعْلُهُ الْخَبَرَ
And His-azwj Words: There does not happen to be a secret counsel of three, except He is their fourth one [58:7], so rather He-azwj Intends by that, the seizure by His-azwj Trustees-asws by the power which He-azwj Installed in them-asws upon the entirety of His-azwj creatures, and that their-asws deed is His-azwj Deed’ – the Hadeeth’.[161]
Note –
يد، التوحيد فِي هَذَا الْخَبَرِ وَ قَالَ فِي آيَةٍ أُخْرَى فَأَتاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا يَعْنِي أَرْسَلَ عَلَيْهِمْ عَذَاباً وَ كَذَلِكَ إِتْيَانُهُ بُنْيَانَهُمْ وَ قَالَ اللَّهُ عَزَّ وَ جَلَ فَأَتَى اللَّهُ بُنْيانَهُمْ مِنَ الْقَواعِدِ فَإِتْيَانُهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ إِرْسَالُ الْعَذَابِ
‘Al Tawheed’ – Regarding this Hadeeth: ‘In another Verse: But, Allah Came to them from where they had not reckoned [59:2] – meaning Sent Punishment upon them, and like that He-azwj Came to their buildings; and Allah-azwj Mighty and Majestic Said: Allah Demolished their building from the foundations [16:26]. Thus, His-azwj Coming to their buildings from the foundations is Sending of the Punishment’.
5- ج، الإحتجاج عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي إِبْرَاهِيمَ مُوسَى ع قَالَ: ذُكِرَ عِنْدَهُ قَوْمٌ زَعَمُوا أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَنْزِلُ إِلَى السَّمَاءِ الدُّنْيَا 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
‘Al Ihtijaj’ – Yaqoub Bin Ja’far Al Ja’fary,
‘From Abu Ibrahim Musa-asws, he (the narrator) said, ‘It was mentioned in his-asws presence, a people are alleging that Allah-azwj Blessed and Exalted descended to the sky of the world. so, he-asws said: ‘Allah-azwj neither descends nor is He-azwj needy to descend. But rather, His-azwj Beholding in the near and the far is the same. A near (thing) is not far from Him-azwj, and a far (thing) is not near to Him-azwj, and He-azwj is not needy to anything, but it is needy to Him-azwj, and He-azwj is with Power. There is no god except He-azwj, the Mighty, the Wise.
أَمَّا قَوْلُ الْوَاصِفِينَ إِنَّهُ يَنْزِلُ تَبَارَكَ وَ تَعَالَى عَنْ ذَلِكَ فَإِنَّمَا يَقُولُ ذَلِكَ مَنْ يَنْسُبُهُ إِلَى نَقْصٍ أَوْ زِيَادَةٍ وَ كُلُّ مُتَحَرِّكٍ مُحْتَاجٌ إِلَى مَنْ يُحَرِّكُهُ أَوْ يَتَحَرَّكُ بِهِ
As for the words of the describers that He-azwj descends, He-azwj is more Blessed and Exalted from that. But rather, he would be saying that the one who links Him-azwj to a deficiency or an increase, and every mover is needy to one who moves him, or he moves with it.
فَمَنْ ظَنَّ بِاللَّهِ الظُّنُونَ فَقَدْ هَلَكَ وَ أَهْلَكَ فَاحْذَرُوا فِي صِفَاتِهِ مِنْ أَنْ تَقِفُوا لَهُ عَلَى حَدٍّ مِنْ نَقْصٍ أَوْ زِيَادَةٍ أَوْ تَحْرِيكٍ أَوْ تَحَرُّكٍ أَوْ زَوَالٍ أَوِ اسْتِنْزَالٍ أَوْ نُهُوضٍ أَوْ قُعُودٍ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ عَنْ صِفَةِ الْوَاصِفِينَ وَ نَعْتِ النَّاعِتِينَ وَ تَوَهُّمِ الْمُتَوَهِّمِينَ
So, one who thinks assumptions with Allah-azwj so he is destroyed and destroys (others), therefore be cautious regarding His-azwj Attributes from pausing to it upon a limit from either a deficiently or an increase, or movement, or moved, or decline, or taking off, or getting up, or sitting down, for Allah-azwj is Mighty and Majestic from the description of the describers, and attributes of the attributers, and imaginations of the imaginers’’.[162]
6- ج، الإحتجاج عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ: سَأَلَ رَجُلٌ يُقَالُ لَهُ عَبْدُ الْغَفَّارِ السُّلَمِيُّ أَبَا إِبْرَاهِيمَ مُوسَى بْنَ جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ تَعَالَى ثُمَّ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى فَقَالَ أَرَى هَاهُنَا خُرُوجاً مِنْ حُجُبٍ وَ تَدَلِّياً إِلَى الْأَرْضِ وَ أَرَى مُحَمَّداً ص رَأَى رَبَّهُ بِقَلْبِهِ وَ نُسِبَ إِلَى بَصَرِهِ وَ كَيْفَ هَذَا
‘Al Ihtijaj’ – From Yaqoub Bin Ja’far Al Ja’fary who said,
‘A man called Abdul Gaffar Al-Salmy asked Abu Ibrahim Musa-asws Bin Ja’far-asws about the Words of Allah-azwj the Exalted: Then he approached, so he bowed [53:8] So he was (at a distance of) two bows or nearer [53:9], he said, ‘I see over here being outside from the veils and bowed to the earth, and I see Muhammad-saww saw his-saww Lord-azwj by his-saww heart, and it is linked to his-saww eyes, and how is this?’
فَقَالَ أَبُو إِبْرَاهِيمَ ع دَنا فَتَدَلَّى فَإِنَّهُ لَمْ يدل [يَتَدَلَ] عَنْ مَوْضِعٍ وَ لَمْ يَتَدَلَّ بِبَدَنٍ فَقَالَ عَبْدُ الْغَفَّارِ أَصِفُهُ بِمَا وَصَفَ بِهِ نَفْسَهُ حَيْثُ قَالَ دَنا فَتَدَلَّى فَلَمْ يَتَدَلَّ عَنْ مَجْلِسِهِ إِلَّا قَدْ زَالَ عَنْهُ وَ لَوْ لَا ذَلِكَ لَمْ يَصِفْ بِذَلِكَ نَفْسَهُ
Abu Ibrahim-asws said: ‘Then he approached, so he bowed [53:8], so he-saww did not bow from a place, and did not bow by body’. Abdul Gaffar said, ‘I describe it with what He-azwj Himself-azwj Described with where He-azwj Said: ‘Then he approached, so he bowed [53:8], so he-saww did not approach from his-saww seat except he-saww would have gone away from it, and had it not been that, He-azwj would not Himself-azwj Describe with that’.
فَقَالَ أَبُو إِبْرَاهِيمَ ع إِنَّ هَذِهِ لُغَةٌ فِي قُرَيْشٍ إِذَا أَرَادَ الرَّجُلُ مِنْهُمْ أَنْ يَقُولَ قَدْ سَمِعْتُ يَقُولُ قَدْ تَدَلَّيْتُ وَ إِنَّمَا التَّدَلِّي الْفَهْمُ
Abu Ibrahim-asws said: ‘This is a language among Quraysh when the man from them intends to be saying, ‘I have heard’, he is saying, ‘I have approached’, and rather the approach, is the understanding’’.[163]
7- لي، الأمالي للصدوق يد، التوحيد ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ: قُلْتُ لِلرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ فِي الْحَدِيثِ الَّذِي يَرْوِيهِ النَّاسُ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَنْزِلُ كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا
‘Al Tawheed’ – Al Daqaq, from Al Sowfy, from Al Rowyani, from Abdul Azeem Al Hasny, from Ibrahim Bin Abu Mahmoun who said,
‘I said to Al-Reza-asws, ‘O son-asws of Rasool-Allah-saww! What are you-asws saying regarding the Hadeeth which the people are reporting from Rasool-Allah-saww, that he-saww said that Allah-azwj Blessed and Exalted descends during every night to the sky of the world?’
فَقَالَ ع لَعَنَ اللَّهُ الْمُحَرِّفِينَ لِلْكَلِمِ عَنْ مَوَاضِعِهِ وَ اللَّهِ مَا قَالَ رَسُولُ اللَّهِ ص كَذَلِكَ إِنَّمَا قَالَ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُنْزِلُ مَلَكاً إِلَى السَّمَاءِ الدُّنْيَا كُلَّ لَيْلَةٍ فِي الثُّلُثِ الْأَخِيرِ وَ لَيْلَةَ الْجُمُعَةِ فِي أَوَّلِ اللَّيْلِ فَيَأْمُرُهُ فَيُنَادِي هَلْ مِنْ سَائِلٍ فَأُعْطِيَهُ هَلْ مِنْ تَائِبٍ فَأَتُوبَ عَلَيْهِ هَلْ مِنْ مُسْتَغْفِرٍ فَأَغْفِرَ لَهُ يَا طَالِبَ الْخَيْرِ أَقْبِلْ يَا طَالِبَ الشَّرِّ أَقْصِرْ
He-asws said: ‘May Allah-azwj Curse the distorters of the speech from its place. By Allah-azwj! Rasool-Allah-saww did not say it like that. But rather, he-saww said: ‘Allah-azwj Blessed and Exalted Sends down an Angel during every night to the sky of the world, in the last third (of it), and the night of the Friday during the beginning of the night, and Commands him to call out, ‘Is there one who would ask, so I-azwj would Give him? Is there one who would repent so I-azwj would Turn to him? Is there one who would seek Forgiveness, so I-azwj would Forgive him? O seeker of the good! Come! O seeker of the evil! Curtail (your evil deeds)!’
فَلَا يَزَالُ يُنَادِي بِهَذَا إِلَى أَنْ يَطْلُعَ الْفَجْرُ فَإِذَا طَلَعَ الْفَجْرُ عَادَ إِلَى مَحَلِّهِ مِنْ مَلَكُوتِ السَّمَاءِ حَدَّثَنِي بِذَلِكَ أَبِي عَنْ جَدِّي عَنْ آبَائِهِ عَنْ رَسُولِ اللَّهِ ص
He does not cease to call out with this up to the emergence of the dawn. When the dawn emerges, he returns to his place from the kingdom of the skies. My-asws father-asws narrated to me-asws with that, from his-asws grandfather-asws, from his-asws forefathers-asws, from Rasool-Allah-saww’’.[164]
8- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ سَالِمٍ عَنْ أَبِيهِ عَنْ ثَابِتِ بْنِ دِينَارٍ قَالَ: سَأَلْتُ زَيْنَ الْعَابِدِينَ عَلِيَّ بْنَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ اللَّهِ جَلَّ جَلَالُهُ هَلْ يُوصَفُ بِمَكَانٍ فَقَالَ تَعَالَى اللَّهُ عَنْ ذَلِكَ
Al Sinany, from Al Asady, from Al Nakhaie, from al Nowfaly, from Ali Bin Salim, from his father, from Sabit Bin Dinar who said,
‘I asked Zayn Al-Abideen Ali-asws Bin Al-Husayn-asws Bin Ali-asws Bin Abu Talib-asws about Allah-azwj Majestic is His-azwj Majesty, ‘Can He-azwj be described with a place?’ He-asws said: ‘Allah-azwj is Exalted from that’.
قُلْتُ فَلِمَ أُسْرِيَ نَبِيُّهُ مُحَمَّدٌ ص إِلَى السَّمَاءِ قَالَ لِيُرِيَهُ مَلَكُوتَ السَّمَاءِ وَ مَا فِيهَا مِنْ عَجَائِبِ صُنْعِهِ وَ بَدَائِعِ خَلْقِهِ
I said, ‘So, why did He-azwj Ascend His-azwj Prophet-saww to the sky?’ He-asws said: ‘To show him-saww the kingdoms of the sky and what is therein from the wonders of His-azwj creation, and the inventions of His-azwj creation’.
قُلْتُ فَقَوْلُ اللَّهِ عَزَّ وَ جَلَ ثُمَّ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى قَالَ ذَاكَ رَسُولُ اللَّهِ ص دَنَا مِنْ حُجُبِ النُّورِ فَرَأَى مَلَكُوتَ السَّمَاوَاتِ ثُمَّ تَدَلَّى ص فَنَظَرَ مِنْ تَحْتِهِ إِلَى مَلَكُوتِ الْأَرْضِ حَتَّى ظَنَّ أَنَّهُ فِي الْقُرْبِ مِنَ الْأَرْضِ كَقَابِ قَوْسَيْنِ أَوْ أَدْنَى
I said, ‘(What about) the Words of Allah-azwj Mighty and Majestic: Then he approached, so he bowed [53:8] So he was (at a distance of) two bows or nearer [53:9]. He-asws said: ‘That is Rasool-Allah-saww, approaching the veils of light, so, he-saww saw the kingdoms of the skies, then he-saww bowed, and looked beneath him-saww to the kingdoms of the earth until he-saww thought that in the nearness from the earth, is like (a distance of) two bows or nearer’’.[165]
9- فس، تفسير القمي أَبِي عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّبَّ تَبَارَكَ وَ تَعَالَى يَنْزِلُ كُلَّ لَيْلَةِ جُمُعَةٍ إِلَى سَمَاءِ الدُّنْيَا مِنْ أَوَّلِ اللَّيْلِ وَ فِي كُلِّ لَيْلَةٍ فِي الثُّلُثِ الْأَخِيرِ وَ أَمَامَهُ مَلَكٌ يُنَادِي هَلْ مِنْ تَائِبٍ يُتَابُ عَلَيْهِ هَلْ مِنْ مُسْتَغْفِرٍ فَيُغْفَرَ لَهُ هَلْ مِنْ سَائِلٍ فَيُعْطَى سُؤْلَهُ اللَّهُمَّ أَعْطِ كُلَّ مُنْفِقٍ خَلَفاً وَ كُلَّ مُمْسِكٍ تَلَفاً
‘Tafseer Al Qummi’ – My father, from Hamad, from Hareyz,
‘From Abu Abdullah-asws having said: ‘The Lord-azwj Blessed and Exalted Descends every night of Friday to the sky of the world from the beginning of the night, and during every night in the last third (of it), and in front of Him-azwj is an Angel calling out: ‘Is there one who would repent so He-azwj would Turn to him? Is there one seeking Forgiveness so He-azwj would Forgive him? Is there one who would ask, so He-azwj would Grant his request? O Allah-azwj! Give every spender, a replacement, and every withholder, its damage’.
فَإِذَا طَلَعَ الْفَجْرُ عَادَ الرَّبُّ إِلَى عَرْشِهِ فَيُقَسِّمُ الْأَرْزَاقَ بَيْنَ الْعِبَادِ
When the dawn emerges, the Lord-azwj Returns to His-azwj Throne and Distributes the sustenances between the servants’.
ثُمَّ قَالَ لِلْفُضَيْلِ بْنِ يَسَارٍ يَا فُضَيْلُ نَصِيبَكَ مِنْ ذَلِكَ وَ هُوَ قَوْلُ اللَّهِ وَ ما أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ إِلَى قَوْلِهِ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ
Then he-asws said to Al Mufazzal Bin Yasaar: ‘O Fazeyl! Your share from that, and it is in the Words of Allah-azwj: And whatever you spend from anything, He will Replace it [34:39], up to His-azwj Words: Most of them were believing in them [34:41]’’.[166] (P.s. – This Hadeeth has not been reported correctly. See Hadeeth 7 (ref 235 above and 34 reference 263 below)
10- ع، علل الشرائع الْمُكَتِّبُ وَ الْوَرَّاقُ وَ الْهَمَذَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ وَ صَالِحِ بْنِ السِّنْدِيِّ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع لِأَيِّ عِلَّةٍ عَرَجَ اللَّهُ بِنَبِيِّهِ ص إِلَى السَّمَاءِ وَ مِنْهَا إِلَى سِدْرَةِ الْمُنْتَهَى وَ مِنْهَا إِلَى حُجُبِ النُّورِ وَ خَاطَبَهُ وَ نَاجَاهُ هُنَاكَ وَ اللَّهُ لَا يُوصَفُ بِمَكَانٍ
‘Ilal Al Sharaie’ – Al Maktab and Al Waraq and Al Hamdany, from Ali, from his father, from Yahya Bin Abu Imran, and Salih Bin Al Sindy, from Yunus Bin Abdul Rahman who said,
‘I said to Al-Hassan Musa-asws Bin Ja’far-asws, ‘For which reason did Allah-azwj Raise His-azwj Prophet-saww to the sky, and from it to Sidrat Al-Muntaha, and from it to the veils of Light, and Addressed him-saww and Whispered to him-saww over there, and Allah-azwj cannot be described with a place?’
فَقَالَ ع إِنَّ اللَّهَ لَا يُوصَفُ بِمَكَانٍ وَ لَا يَجْرِي عَلَيْهِ زَمَانٌ وَ لَكِنَّهُ عَزَّ وَ جَلَّ أَرَادَ أَنْ يُشَرِّفَ بِهِ مَلَائِكَتَهُ وَ سُكَّانَ سَمَاوَاتِهِ وَ يُكْرِمَهُمْ بِمُشَاهَدَتِهِ وَ يُرِيَهُ مِنْ عَجَائِبِ عَظَمَتِهِ مَا يُخْبِرُ بِهِ بَعْدَ هُبُوطِهِ وَ لَيْسَ ذَلِكَ عَلَى مَا يَقُولُهُ الْمُشَبِّهُونَ سُبْحَانَ اللَّهِ وَ تَعَالَى عَمَّا يَصِفُونَ
He-asws said: ‘Allah-azwj cannot be described with a place, nor does the time flow upon Him-azwj, but the Mighty and Majestic Wanted to Ennoble His-azwj Angels and the dwellers of the skies by him-saww, and Honour them by witnessing him-saww, and Show him-saww from the wonders of His-azwj Magnificence what he-saww informed with after his-saww descent, and that isn’t upon what the resemblers are saying. Glorious is Allah-azwj and Exalted from what they are describing’’.[167]
11- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عُيَيْنَةَ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِهِ عَزَّ وَ جَلَ ثُمَّ دَنا فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى فَأَوْحى إِلى عَبْدِهِ ما أَوْحى فَقَالَ لِي يَا حَبِيبُ لَا تَقْرَأْ هَكَذَا اقْرَأْ ثُمَّ دَنَا فَتَدَانَى فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى فَأَوْحَى اللَّهُ إِلَى عَبْدِهِ يَعْنِي رَسُولَ اللَّهِ ص ما أَوْحى
‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Malik Bin Ayayna, from Habib Al Sajastany who said,
‘I asked Abu Ja’far-asws about the Words of the Mighty and Majestic: Then he approached, so he bowed [53:8] So he was (at a distance of) two bows or nearer [53:9] And He Revealed unto His servant what He Revealed [53:10]. He-asws said to me: ‘O Habib! Do not read it like that. Read: He-saww approached, and went closer, so he was (at a distance) of two bows or nearer, and Allah-azwj Revealed to His-azwj servant, meaning Rasool-Allah-saww, what He-azwj Revealed.
يَا حَبِيبُ إِنَّ رَسُولَ اللَّهِ ص لَمَّا فَتَحَ مَكَّةَ أَتْعَبَ نَفْسَهُ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ وَ الشُّكْرِ لِنِعَمِهِ فِي الطَّوَافِ بِالْبَيْتِ وَ كَانَ عَلِيٌّ ع مَعَهُ فَلَمَّا غَشِيَهُمُ اللَّيْلُ انْطَلَقَا إِلَى الصَّفَا وَ الْمَرْوَةِ يُرِيدَانِ السَّعْيَ
O Habib! Rasool-Allah-saww, when he-saww conquered Makkah, tired himself-saww in worship of Allah-azwj Mighty and Majestic, and the thanks for His-azwj Bounties, during the Tawaaf of the House (Kaaba), and Ali-asws used to be with him-saww. When the night came upon them-asws, they-asws went to Al Safa and al Marwa intending the Saee’.
قَالَ فَلَمَّا هَبَطَا مِنَ الصَّفَا إِلَى الْمَرْوَةِ وَ صَارَا فِي الْوَادِي دُونَ الْعَلَمِ الَّذِي رَأَيْتَ غَشِيَهُمَا مِنَ السَّمَاءِ نُورٌ فَأَضَاءَتْ لَهُمَا جِبَالُ مَكَّةَ وَ خَسَأَتْ أَبْصَارُهُمَا
He (the narrator) said, ‘When they-asws descended from Al-Safa to Al-Marwa and came to be in the valley besides the flag which you see, a light from the sky overwhelmed them-asws and illuminated for them-asws a mountain of Makkah, and their-asws sights were dazzled’.
قَالَ فَفَزِعَا لِذَلِكَ فَزَعاً شَدِيداً قَالَ فَمَضَى رَسُولُ اللَّهِ ص حَتَّى ارْتَفَعَ مِنَ الْوَادِي وَ تَبِعَهُ عَلِيٌّ ع فَرَفَعَ رَسُولُ اللَّهِ ص رَأْسَهُ إِلَى السَّمَاءِ فَإِذَا هُوَ بِرُمَّانَتَيْنِ عَلَى رَأْسِهِ
He (the narrator) said, ‘They-asws were alarmed at that with intense alarm. Rasool-Allah-saww went until he-saww was higher than the valley, and Ali-asws followed him-saww, and Rasool-Allah-saww raised his-saww head towards the sky, and there were two pomegranates above his-saww head’.
قَالَ فَتَنَاوَلَهُمَا رَسُولُ اللَّهِ ص فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُحَمَّدٍ يَا مُحَمَّدُ إِنَّهَا مِنْ قِطْفِ الْجَنَّةِ فَلَا يَأْكُلْ مِنْهَا إِلَّا أَنْتَ وَ وَصِيُّكَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع قَالَ فَأَكَلَ رَسُولُ اللَّهِ ص إِحْدَاهُمَا وَ أَكَلَ عَلِيٌّ ع الْأُخْرَى ثُمَّ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُحَمَّدٍ ص مَا أَوْحَى
He (the narrator) said, ‘Rasool-Allah-saww took these and Allah-azwj Mighty and Majestic Revealed unto Muhammad-saww: “O Muhammad-saww! These are from the fruits of the Paradise. None should eat from these except you-saww and your-saww successor Ali-asws Bin Abu Talib-asws”. Rasool-Allah-saww ate one of them, and Ali-asws ate the other. Then Allah-azwj Mighty and Majestic Revealed unto Muhammad-saww what He-azwj Revealed.
قَالَ أَبُو جَعْفَرٍ ع يَا حَبِيبُ وَ لَقَدْ رَآهُ نَزْلَةً أُخْرى عِنْدَ سِدْرَةِ الْمُنْتَهى عِنْدَها جَنَّةُ الْمَأْوى يَعْنِي عِنْدَهَا وَافَى بِهِ جَبْرَئِيلُ حِينَ صَعِدَ إِلَى السَّمَاءِ
Abu Ja’far-asws said: O Habib! And he had seen him in another descent [53:13] At the Lote Tree [53:14] By the Garden of abode [53:15], it means at it, and Jibraeel-as met him-saww when he-saww ascended to the sky’.
قَالَ فَلَمَّا انْتَهَى إِلَى مَحَلِّ السِّدْرَةِ وَقَفَ جَبْرَئِيلُ دُونَهَا وَ قَالَ يَا مُحَمَّدُ إِنَّ هَذَا مَوْقِفِيَ الَّذِي وَضَعَنِيَ اللَّهُ عَزَّ وَ جَلَّ فِيهِ وَ لَنْ أَقْدِرَ عَلَى أَنْ أَتَقَدَّمَهُ وَ لَكِنِ امْضِ أَنْتَ أَمَامَكَ إِلَى السِّدْرَةِ فَوَقَفَ عِنْدَهَا
He-asws said: ‘So, when he-saww ended up to the place of Al-Sidra, Jibraeel-as stopped below it and said: ‘O Muhammad-saww! This is my-as stop which Allah-azwj Mighty and Majestic Placed me-as in, and I-as will never be able upon going ahead, but you-saww go ahead in front of you-saww up to Al Sidra, and pause at it’.
قَالَ فَتَقَدَّمَ رَسُولُ اللَّهِ ص إِلَى السِّدْرَةِ وَ تَخَلَّفَ جَبْرَئِيلُ ع
He-asws said: ‘So, Rasool-Allah-saww went to Al Sidra and Jibraeel-as stayed behind.
قَالَ أَبُو جَعْفَرٍ ع إِنَّمَا سُمِّيَتْ سِدْرَةَ الْمُنْتَهَى لِأَنَّ أَعْمَالَ أَهْلِ الْأَرْضِ تَصْعَدُ بِهَا الْمَلَائِكَةُ الْحَفَظَةُ إِلَى مَحَلِّ السِّدْرَةِ وَ الْحَفَظَةُ الْكِرَامُ الْبَرَرَةُ دُونَ السِّدْرَةِ يَكْتُبُونَ مَا تَرْفَعُ إِلَيْهِمُ الْمَلَائِكَةُ مِنْ أَعْمَالِ الْعِبَادِ فِي الْأَرْضِ قَالَ فَيَنْتَهُونَ بِهَا إِلَى مَحَلِّ السِّدْرَةِ
Abu Ja’far-asws said: ‘But rather it is named as Sidrat Al-Muntaha because the deeds of the people of the earth, the preserving Angels ascend with these to a place of Al Sidra, and the honourable righteous preservers below Al-Sidra are writing whatever the Angels raise to them, from the deeds of the servants in the earth. So, they are ending with these to a place of Al-Sidra’.
قَالَ فَنَظَرَ رَسُولُ اللَّهِ ص فَرَأَى أَغْصَانَهَا تَحْتَ الْعَرْشِ وَ حَوْلَهُ قَالَ فَتَجَلَّى لِمُحَمَّدٍ ص نُورُ الْجَبَّارِ عَزَّ وَ جَلَّ فَلَمَّا غَشِيَ مُحَمَّداً ص النُّورُ شَخَصَ بِبَصَرِهِ وَ ارْتَعَدَتْ فَرَائِصُهُ قَالَ فَشَدَّ اللَّهُ عَزَّ وَ جَلَّ لِمُحَمَّدٍ قَلْبَهُ وَ قَوَّى لَهُ بَصَرَهُ حَتَّى رَأَى مِنْ آيَاتِ رَبِّهِ مَا رَأَى
He-asws said: ‘Rasool-Allah-saww looked and saw its branches beneath the Throne and around it. There was for Muhammad-saww, a manifestation of the Light of the Compeller Mighty and Majestic. When the Light overwhelmed Muhammad-saww, his-saww sight was dazzled, and his-saww limbs trembled. Allah-azwj Mighty and Majestic Strengthened for Muhammad-saww, his-saww heart, and Strengthened his-saww sight for him-saww until he-saww saw from the Signs of His-azwj Lord-azwj what he-saww saw.
وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ لَقَدْ رَآهُ نَزْلَةً أُخْرى عِنْدَ سِدْرَةِ الْمُنْتَهى عِنْدَها جَنَّةُ الْمَأْوى قَالَ يَعْنِي الْمُوَافَاةَ قَالَ فَرَأَى مُحَمَّدٌ ص مَا رَأَى بِبَصَرِهِ مِنْ آياتِ رَبِّهِ الْكُبْرى يَعْنِي أَكْبَرَ الْآيَاتِ
And these are the Words of Allah-azwj Mighty and Majestic: And he had seen him in another descent [53:13] At the Lote Tree [53:14] By the Garden of abode [53:15], meaning the arrival. Muhammad-saww saw what he-saww saw, from the great Signs of his-saww Lord-azwj, meaning the greatest of the Signs’.
قَالَ أَبُو جَعْفَرٍ ع وَ إِنَّ غِلَظَ السِّدْرَةِ بِمَسِيرَةِ مِائَةِ عَامٍ مِنْ أَيَّامِ الدُّنْيَا وَ إِنَ الْوَرَقَةَ مِنْهَا تُغَطِّي أَهْلَ الدُّنْيَا وَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ مَلَائِكَةً وَكَّلَهُمْ بِنَبَاتِ الْأَرْضِ مِنَ الشَّجَرِ وَ النَّخْلِ فَلَيْسَ مِنْ شَجَرَةٍ وَ لَا نَخْلَةٍ إِلَّا وَ مَعَهَا مِنَ اللَّهِ عَزَّ وَ جَلَّ مَلَكٌ يَحْفَظُهَا وَ مَا كَانَ فِيهَا وَ لَوْ لَا أَنَّ مَعَهَا مَنْ يَمْنَعُهَا لَأَكَلَهَا السِّبَاعُ وَ هَوَامُّ الْأَرْضِ إِذَا كَانَ فِيهَا ثَمَرُهَا
Abu Ja’far-asws said: ‘And that the denseness of Al-Sidra is of a travel distance of a hundred years from the days of the world, and that the leaf from it would cover the people of the world, and that for Allah-azwj Mighty and Majestic are Angels and He-azwj Allocated them with the vegetation of the earth, from the tree, and the palm trees. There isn’t from a tree nor a palm tree except and with it is an Angel from Allah-azwj mighty and Majestic protecting it and whatever was in it; and had it not been with these one defending it, it would have been eaten up by the predators, and insects of the earth, where there were fruits in these’.
قَالَ وَ إِنَّمَا نَهَى رَسُولُ اللَّهِ ص أَنْ يَضْرِبَ أَحَدٌ مِنَ الْمُسْلِمِينَ خَلَاهُ تَحْتَ شَجَرَةٍ أَوْ نَخْلَةٍ قَدْ أَثْمَرَتْ لِمَكَانِ الْمَلَائِكَةِ الْمُوَكَّلِينَ بِهَا قَالَ وَ لِذَلِكَ يَكُونُ الشَّجَرُ وَ النَّخْلُ أُنْساً إِذَا كَانَ فِيهِ حَمْلُهُ لِأَنَّ الْمَلَائِكَةَ تَحْضُرُهُ
He-asws said: ‘And rather, Rasool-Allah-saww forbade anyone from the Muslims to defecate beneath a tree or a palm tree which had fruits due to place of the Angels Allocated with it; and due to that the tree and the palm tree is lovely when there was its burden (fruit) in it, because the Angels display it’’.[168]
12- فس، تفسير القمي قَوْلُهُ وَ هُوَ بِالْأُفُقِ الْأَعْلى يَعْنِي رَسُولَ اللَّهِ ص ثُمَّ دَنا يَعْنِي رَسُولَ اللَّهِ ص مِنْ رَبِّهِ عَزَّ وَ جَلَ فَتَدَلَّى
‘Tafseer Al Qummi’ – His-azwj Words: And he was in the highest horizon [53:7], meaning Rasool-Allah-saww. Then he approached [53:8], meaning Rasool-Allah-saww his Lord-azwj Mighty and Majestic, so he bowed [53:8].
قَالَ إِنَّمَا أُنْزِلَتْ ثُمَّ دَنَا فَتَدَانَى فَكَانَ قَابَ قَوْسَيْنِ قَالَ كَانَ مِنَ اللَّهِ كَمَا بَيْنَ مَقْبِضِ الْقَوْسِ إِلَى رَأْسِ السِّيَةِ أَوْ أَدْنى قَالَ بَلْ أَدْنَى مِنْ ذَلِكَ فَأَوْحى إِلى عَبْدِهِ ما أَوْحى قَالَ وَحْيَ الْمُشَافَهَةِ
He-asws said: ‘But rather it was Revealed as: Then he approached, so he went closer [53:8] So he was (at a distance of) two bows or nearer [53:9]. He-saww was from Allah-azwj just as between the grip of the bow to the head of its tip, or closer. But, closer than that. And He Revealed unto His servant what He Revealed [53:10] – the verbal Revelation’’.[169]
13- ل، الخصال فِي مَسَائِلِ الْيَهُودِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ لَهُ فَرَبُّكَ يَحْمِلُ أَوْ يُحْمَلُ قَالَ إِنَّ رَبِّي عَزَّ وَ جَلَّ يَحْمِلُ كُلَّ شَيْءٍ بِقُدْرَتِهِ وَ لَا يَحْمِلُهُ شَيْءٌ قَالَ فَكَيْفَ قَوْلُهُ عَزَّ وَ جَلَ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ
Among the questions of the Jew questioning Amir Al-Momineen-asws, said to him-asws, ‘So, is your-asws Lord-azwj carried, or carries?’ He-asws said: ‘My-asws Lord-azwj Mighty and Majestic Carries all things by His-azwj Power, and nothing carries Him-azwj’. He said, ‘Then, how are His-azwj Words: ‘and eight shall hold above them the Throne of your Lord on that Day [69:17]?’
قَالَ يَا يَهُودِيُّ أَ لَمْ تَعْلَمْ أَنَّ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى فَكُلُّ شَيْءٍ عَلَى الثَّرَى وَ الثَّرَى عَلَى الْقُدْرَةِ وَ الْقُدْرَةُ تَحْمِلُ كُلَّ شَيْءٍ الْخَبَرَ
He-asws said: ‘O Jew! Do you not know that for Allah-azwj is whatever is in the skies and whatever it in the earth and what is between the two, and what is beneath the soil? All things are upon the soil and the soil is upon the Power, and the Power carries all things’’.[170]
14- يد، التوحيد ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ قَالَ: سَأَلَ الْمَأْمُونُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ كانَ عَرْشُهُ عَلَى الْماءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
‘Al Tawheed’ – Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Al Harwy who said,
‘Al-Mamoun asked Abu Al-Hassan Ali-asws Bin Musa Al-Reza-asws about the Words of Allah-azwj Mighty and Majestic: And He is the One Who Created the skies and the earth in six days and His Throne was upon the water, in order to Try you, which one of you is better in deeds. [11:7].
فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْعَرْشَ وَ الْمَاءَ وَ الْمَلَائِكَةَ قَبْلَ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ وَ كَانَتِ الْمَلَائِكَةُ تَسْتَدِلُّ بِأَنْفُسِهَا وَ بِالْعَرْشِ وَ الْمَاءِ عَلَى اللَّهِ عَزَّ وَ جَلَّ ثُمَّ جَعَلَ عَرْشَهُ عَلَى الْمَاءِ لِيُظْهِرَ بِذَلِكَ قُدْرَتَهُ لِلْمَلَائِكَةِ فَتَعْلَمَ أَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ثُمَّ رَفَعَ الْعَرْشَ بِقُدْرَتِهِ وَ نَقَلَهُ وَ جَعَلَهُ فَوْقَ السَّمَاوَاتِ السَّبْعِ
He-asws said: ‘Allah-azwj Blessed and Exalted Created the Throne, and the water, and the Angels before He-azwj Created the skies, and the earth; and the Angels used to evidence (point) with themselves and with the Throne and the water, upon Allah-azwj Mighty and Majestic. Then He-azwj Made His-azwj Throne to be upon the water in order to Manifest His-azwj Power with that to the Angels, to know that He-azwj is Able upon all things. Then He-azwj Raised the Throne by His-azwj Power and its transition, and Made it to be above the seven skies.
ثُمَّ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ هُوَ مُسْتَوْلٍ عَلَى عَرْشِهِ وَ كَانَ قَادِراً عَلَى أَنْ يَخْلُقَهَا فِي طَرْفَةِ عَيْنٍ وَ لَكِنَّهُ عَزَّ وَ جَلَّ خَلَقَهَا فِي سِتَّةِ أَيَّامٍ لِيَظْهَرَ لِلْمَلَائِكَةِ مَا يَخْلُقُهُ مِنْهَا شَيْئاً بَعْدَ شَيْءٍ
Then He-azwj Created the skies and the earth in six days, and it is stretched upon His-azwj Throne, and He-azwj was Able upon Creating these in the blink of an eye, but He-azwj, Mighty and Majestic Created these in six days in order to Manifest to the Angels what He-azwj Created from these, a thing after a thing.
فَيُسْتَدَلَّ بِحُدُوثِ مَا يَحْدُثُ عَلَى اللَّهِ تَعَالَى ذِكْرُهُ مَرَّةً بَعْدَ مَرَّةٍ وَ لَمْ يَخْلُقِ اللَّهُ الْعَرْشَ لِحَاجَةٍ بِهِ إِلَيْهِ لِأَنَّهُ غَنِيٌّ عَنِ الْعَرْشِ وَ عَنْ جَمِيعِ مَا خَلَقَ لَا يُوصَفُ بِالْكَوْنِ عَلَى الْعَرْشِ لِأَنَّهُ لَيْسَ بِجِسْمٍ تَعَالَى عَنْ صِفَةِ خَلْقِهِ عُلُوّاً كَبِيراً
Thus, it was evidenced by the occurrences of what occurred, upon Allah-azwj, Exalted is His-azwj Mention, time after time, and Allah-azwj did not Create the Throne for a need with Him-azwj to it, because it signifies about the Throne and about the entirety of what He-azwj Created, He-azwj cannot be described with the existing upon the Throne because He-azwj is not with a body. Exalted is He-azwj from the attributes of His-azwj creatures, Lofty, Great’’.[171]
15- يد، التوحيد مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام الْمُعَاذِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ كَلَّا إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُوصَفُ بِمَكَانٍ يَحُلُّ فِيهِ فَيُحْجَبَ عَنْهُ فِيهِ عِبَادُهُ وَ لَكِنَّهُ يَعْنِي أَنَّهُمْ عَنْ ثَوَابِ رَبِّهِمْ مَحْجُوبُونَ
‘Al Tawheed’, ‘Ma’any Al Akhbaar’, ‘Uyoun Akhbar Al-Reza-asws’ – – Al Ma’azy, from Ahmad Al Hamdany, from Ali Bin Fazal, from his father who said,
‘I asked Al-Reza-asws about the Words of Allah-azwj Mighty and Majestic: Never! On that Day they would be Veiled from their Lord [83:15]. He-asws said: ‘Allah-azwj Blessed and Exalted cannot be described with a place being in it, so He-azwj would Veil Himself-azwj from His-azwj servants, but it means, they would be veiled from the Rewards of their Lord-azwj’.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ جاءَ رَبُّكَ وَ الْمَلَكُ صَفًّا صَفًّا فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُوصَفُ بِالْمَجِيءِ وَ الذَّهَابِ تَعَالَى عَنِ الِانْتِقَالِ إِنَّمَا يَعْنِي بِذَلِكَ وَ جَاءَ أَمْرُ رَبِّكَ وَ الْمَلَكُ صَفّاً صَفّاً
He (the narrator) said, ‘And I asked him-asws about the Words of Allah-azwj Mighty and Majestic: And your Lord would come, and the Angel(s) would be (in) rows (and) rows [89:22]. He-asws said: ‘Allah-azwj Mighty and Majestic cannot be described by the coming and the going. Exalted is He-azwj from the transition. But rather, it means by that, and there would come a Command of your Lord-azwj, and the Angels would be in rows and rows.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمامِ وَ الْمَلائِكَةُ قَالَ يَقُولُ هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمْ بِالْمَلَائِكَةِ فِي ظُلَلٍ مِنَ الْغَمَامِ وَ هَكَذَا نَزَلَتْ
He (the narrator) said, ‘And I asked him-asws about the Words of Allah-azwj Mighty and Majestic: Are they waiting, except that Allah would come to them in the shadows of the clouds and (so would) the Angels [2:210]. He-asws said: ‘He-azwj is Saying: “Are they waiting only that Allah-azwj would come to them with the Angels in a shade from the clouds?’ This is how it was Revealed.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ سَخِرَ اللَّهُ مِنْهُمْ وَ عَنْ قَوْلِ اللَّهِ يَسْتَهْزِئُ بِهِمْ وَ عَنْ قَوْلِهِ تَعَالَى وَ مَكَرُوا وَ مَكَرَ اللَّهُ وَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يُخادِعُونَ اللَّهَ وَ هُوَ خادِعُهُمْ
He (the narrator) said, ‘And I asked him-asws about the Words of Allah-azwj Mighty and Majestic: Allah will Ridicule them [9:79]; and about the Words of Allah-azwj: Allah will be Mocking with them [2:15]; and about the Words of the Exalted: And they planned and Allah (also) Planned [3:54]; and about the Words of Allah-azwj Mighty and Majestic: seeking to deceive Allah and He is Deceiving them [4:142].
فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَسْخَرُ وَ لَا يَسْتَهْزِئُ وَ لَا يَمْكُرُ وَ لَا يُخَادِعُ وَ لَكِنَّهُ عَزَّ وَ جَلَّ يُجَازِيهِمْ جَزَاءَ السُّخْرِيَّةِ وَ جَزَاءَ الِاسْتِهْزَاءِ وَ جَزَاءَ الْمَكْرِ وَ الْخَدِيعَةِ تَعَالَى اللَّهُ عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً
He-asws said: ‘Allah-azwj neither ridicules, nor mocks, nor plots, nor deceives, but He-azwj Mighty and Majestic would Recompense them a recompense of the ridicule, and a recompense of the mocking, and a recompense of the plotting and the deceiving. Allah-azwj is Exalted from what the unjust ones are saying, Lofty, Great’’.[172]
16- ج، الإحتجاج عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ فِي جَوَابِ الْيَهُودِيِّ الَّذِي سَأَلَ عَنْ مُعْجِزَاتِ الرَّسُولِ ص إِنَّهُ أُسْرِيَ بِهِ مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى مَسِيرَةَ شَهْرٍ وَ عُرِجَ بِهِ فِي مَلَكُوتِ السَّمَاوَاتِ مَسِيرَةَ خَمْسِينَ أَلْفَ عَامٍ فِي أَقَلَّ مِنْ ثُلُثِ لَيْلَةٍ حَتَّى انْتَهَى إِلَى سَاقِ الْعَرْشِ
‘Al Ihtijaj’ – Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws that Amir Al-Momineen-asws said in an answer to the Jew who asked about the miracles of the Rasool-saww: ‘He-saww was ascended with from the Sacred Masjid to Masjid Al-Aqsa, a travel distance of a month, and was ascended with in the kingdoms of the skies a travel distance of fifty thousand years in less than a third of the night, until he-saww ended up at the base of the Throne.
فَدَنَا بِالْعِلْمِ فَتَدَلَّى فَدُلِّيَ لَهُ مِنَ الْجَنَّةِ رَفْرَفٌ أَخْضَرُ وَ غَشِيَ النُّورُ بَصَرَهُ فَرَأَى عَظَمَةَ رَبِّهِ بِفُؤَادِهِ وَ لَمْ يَرَهَا بِعَيْنِهِ فَكَانَ كَقَابِ قَوْسَيْنِ بَيْنَهَا وَ بَيْنَهُ أَوْ أَدْنَى الْخَبَرَ
He-saww approached with the knowledge, and he-saww bowed, and there lowered down to him-asws from the Paradise a green rug and the Light engulfed his-saww sight, and he-saww saw the Magnificence of his-saww Lord-azwj by his-saww heart, and did not see Him-azwj by his-saww eyes, and it was like a (distance of) two bows between him-saww and Him-azwj, or less’ – the Hadeeth’.[173]
17- يد، التوحيد ع، علل الشرائع ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ التَّمِيمِيِّ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ قَالَ: سَأَلْتُ أَبِي سَيِّدَ الْعَابِدِينَ ع فَقُلْتُ لَهُ يَا أَبَتِ أَخْبِرْنِي عَنْ جَدِّنَا رَسُولِ اللَّهِ ص لَمَّا عُرِجَ بِهِ إِلَى السَّمَاءِ وَ أَمَرَهُ رَبُّهُ عَزَّ وَ جَلَّ بِخَمْسِينَ صَلَاةً كَيْفَ لَمْ يَسْأَلْهُ التَّخْفِيفَ عَنْ أُمَّتِهِ حَتَّى قَالَ لَهُ مُوسَى بْنُ عِمْرَانَ ع ارْجِعْ إِلَى رَبِّكَ فَاسْأَلِ التَّخْفِيفَ فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ
‘Al Tawheed’, ‘Ilal Al Sharaie’ – Ibn Asaam, from Al Kulayni, from Ali Bin Muhammad Bin Suleyman, from Ismail Ibn Ibrahim, from Ja’far Bin Muhammad Al Taymi, from Al Husayn Bin Ulwan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws who said, ‘I asked my father-asws, Syed Al-Abideen-asws, saying to him-asws, ‘‘O father-asws! Inform me about our-asws grandfather-saww Rasool-Allah-saww when he-saww was ascended with to the sky, and his-saww Lord-azwj Mighty and Majestic Commanded him-saww with fifty (daily) Salats. How come he-saww did not ask Him-azwj to Lighten these from his-saww community until Musa-as Bin Imran-as said to him: ‘Return to your-saww Lord-azwj, and ask Him-azwj for the Lightening, for your-saww community would not be able to tolerate that?’
فَقَالَ يَا بُنَيَّ إِنَّ رَسُولَ اللَّهِ ص كَانَ لَا يَقْتَرِحُ عَلَى رَبِّهِ عَزَّ وَ جَلَّ وَ لَا يُرَاجِعُهُ فِي شَيْءٍ يَأْمُرُهُ بِهِ فَلَمَّا سَأَلَهُ مُوسَى ع ذَلِكَ فَكَانَ شَفِيعاً لِأُمَّتِهِ إِلَيْهِ لَمْ يَجُزْ لَهُ رَدُّ شَفَاعَةِ أَخِيهِ مُوسَى فَرَجَعَ إِلَى رَبِّهِ فَسَأَلَهُ التَّخْفِيفَ إِلَى أَنْ رَدَّهَا إِلَى خَمْسِ صَلَوَاتٍ
He-asws said: ‘O my-asws son! Rasool-Allah-saww did not suggest (anything) to his-saww Lord-azwj nor did he-saww return (disagree with) anything with what He-azwj Commanded him-saww with. When Musa-as asked him-saww to do that, it became an intercession for his-saww community, and it was not proper for him-saww that he-saww should reject the intercession of his-saww brother Musa-as Bin Imran-as. Thus, he-saww returned to his-saww Lord-azwj Mighty and Majestic, asked Him-azwj for the Lightening, to it being five Salats (daily)’.
قَالَ قُلْتُ لَهُ يَا أَبَتِ فَلِمَ لَا يَرْجِعُ إِلَى رَبِّهِ عَزَّ وَ جَلَ وَ يَسْأَلُهُ التَّخْفِيفَ عَنْ خَمْسِ صَلَوَاتٍ وَ قَدْ سَأَلَهُ مُوسَى ع أَنْ يَرْجِعَ إِلَى رَبِّهِ وَ يَسْأَلَهُ التَّخْفِيفَ
He (the narrator) said, ‘I said to him-asws, ‘O father-asws! Why did he-saww not return to his-saww Lord-azwj Mighty and Majestic and ask Him-azwj for the lightening from the five Salads and Musa-as had asked him-saww that he-saww returns to his-saww Lord-azwj and ask Him-azwj for the lightening?’
فَقَالَ يَا بُنَيَّ أَرَادَ ص أَنْ يُحَصِّلَ لِأُمَّتِهِ التَّخْفِيفَ مَعَ أَجْرِ خَمْسِينَ صَلَاةً يَقُولُ اللَّهُ عَزَّ وَ جَلَ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها أَ لَا تَرَى أَنَّهُ ص لَمَّا هَبَطَ إِلَى الْأَرْضِ نَزَلَ عَلَيْهِ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ إِنَّهَا خَمْسٌ بِخَمْسِينَ ما يُبَدَّلُ الْقَوْلُ لَدَيَّ وَ ما أَنَا بِظَلَّامٍ لِلْعَبِيدِ
He-asws said: ‘O my-asws son! He-saww wanted to achieve the lightening for his-saww community along with the Recompense of fifty Salats. Allah-azwj Mighty and Majestic is Saying: One who comes with the good deed, then for him would be ten the likes of it [6:160]. Do you not see the when he-saww descended to the earth, Jibraeel-as descended unto him-saww and said: ‘O Muhammad-saww! Your-saww Lord-azwj Conveys the Greetings and is Saying: “These are five with fifty, My Word will not change in My Presence, and I am not the least unjust to the servants!” [50:29].
قَالَ فَقُلْتُ لَهُ يَا أَبَتِ أَ لَيْسَ اللَّهُ تَعَالَى ذِكْرُهُ لَا يُوصَفُ بِمَكَانٍ قَالَ تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً
He (the narrator) said, ‘I said to him-asws, ‘O father-asws! Isn’t it so that Allah-azwj, Exalted is His-azwj Mention, cannot be described with a place?’ He-asws said: ‘Allah-azwj is Exalted from that, Lofty, Great’.
قُلْتُ فَمَا مَعْنَى قَوْلِ مُوسَى ع لِرَسُولِ اللَّهِ ص ارْجِعْ إِلَى رَبِّكَ فَقَالَ مَعْنَاهُ مَعْنَى قَوْلِ إِبْرَاهِيمَ ع إِنِّي ذاهِبٌ إِلى رَبِّي سَيَهْدِينِ وَ مَعْنَى قَوْلِ مُوسَى ع وَ عَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضى وَ مَعْنَى قَوْلِهِ عَزَّ وَ جَلَ فَفِرُّوا إِلَى اللَّهِ يَعْنِي حُجُّوا إِلَى بَيْتِ اللَّهِ
I said, ‘So, what is the meaning of the words of Musa-as to Rasool-Allah-saww: ‘Return to your-saww Lord-azwj?’ He-asws said: ‘Its meaning is the meaning of the words of Ibrahim-as: ‘I am going to my Lord. He would be Guiding me’ [37:99], and the meaning of the words of Musa-as: and I hastened on to You, Lord, for You to be Pleased’ [20:84], and the meaning of the Words of the Mighty and Majestic: Therefore flee to Allah [51:50], meaning perform Hajj of the House of Allah-azwj.
يَا بُنَيَّ إِنَّ الْكَعْبَةَ بَيْتُ اللَّهِ تَعَالَى فَمَنْ حَجَّ بَيْتَ اللَّهِ فَقَدْ قَصَدَ إِلَى اللَّهِ وَ الْمَسَاجِدُ بُيُوتُ اللَّهِ فَمَنْ سَعَى إِلَيْهَا فَقَدْ سَعَى إِلَى اللَّهِ وَ قَصَدَ إِلَيْهِ وَ الْمُصَلِّي مَا دَامَ فِي صَلَاتِهِ فَهُوَ وَاقِفٌ بَيْنَ يَدَيِ اللَّهِ جَلَّ جَلَالُهُ وَ أَهْلُ مَوْقِفِ عَرَفَاتٍ هُمْ وُقُوفٌ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ
O my-asws son! The Kabah is a House of Allah-azwj the Exalted, so one who performs Hajj of the House of Allah-azwj, he has aimed to Allah-azwj; and the Masjids are houses of Allah-azwj, so one who strives to these, so he has strived to Allah-azwj and aimed to Him-azwj; and the prayer mat, so long as he is in his Salat, then he is pausing in front of Allah-azwj, Majestic is His-azwj Majesty; and the people of the pausing stop at Arafaat, they are pausing in front of Allah-azwj Mighty and Majestic.
وَ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى بِقَاعاً فِي سَمَاوَاتِهِ فَمَنْ عُرِجَ بِهِ إِلَى بُقْعَةٍ مِنْهَا فَقَدْ عُرِجَ بِهِ إِلَيْهِ أَ لَا تَسْمَعُ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ تَعْرُجُ الْمَلائِكَةُ وَ الرُّوحُ إِلَيْهِ وَ يَقُولُ فِي قِصَّةِ عِيسَى ع بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ وَ يَقُولُ عَزَّ وَ جَلَ إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ
And, for Allah-azwj Blessed and Exalted, there are spots in the skies, so one who He-azwj Ascends with to a spot from these, so he has ascended to Him-azwj. Do you not hear Allah-azwj Mighty and Majestic Saying: The Angels and the Spirit ascend to Him [70:4], and by the Words in the story of Isa-as: ‘But! Allah Raised him to Him [4:158], and by the Words of the Mighty and Majestic: To Him ascend the good words, and the righteous deeds raise it. [35:10]’’.[174]
18- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْمَغْرَاءِ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَعَالَى خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْءٍ فَهُوَ مَخْلُوقٌ مَا خَلَا اللَّهَ عَزَّ وَ جَلَّ
‘Al Tawheed’ – Majaylawiya, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Magra, raising it,
‘From Abu Ja’far-asws having said: ‘Allah-azwj the Exalted is vacant from His-azwj creatures and His-azwj creatures are vacant from Him-azwj, and all upon what a name of a thing occurs, it is a creation, apart from Allah-azwj Mighty and Majestic’’.[175]
19- يد، التوحيد حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ عَزَّ وَ جَلَ 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 فَقَالَ هُوَ وَاحِدٌ أَحَدِيُّ الذَّاتِ بَائِنٌ مِنْ خَلْقِهِ وَ بِذَلِكَ وَصَفَ نَفْسَهُ وَ هُوَ بِكُلِّ شَيْءٍ مُحِيطٌ بِالْإِشْرَافِ وَ الْإِحَاطَةِ وَ الْقُدْرَةِ
‘Al Tawheed’ – Hamza Al Alawy, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina,
‘From Abu Abdullah-asws regarding the Words of the Mighty and Majestic: There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. [58:7], he-asws said: ‘He-azwj is One, One Self, Manifester of the ones He-azwj Created. He-azwj Described Himself-azwj with that, and He-azwj is encompassing with all things with the Supervision, and the Awareness and the Power.
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 لَزِمَهُ الْحَوَايَةُ
Nothing escapes from Him-azwj, (even) the weight of a particle in the skies, nor in the earth, nor smaller than that, nor larger, by the Supervision, and the Knowledge, not by the Self, because the places are limited, containing four limits. When it was with the Self, it would necessitate it the containment’’.[176]
20- يد، التوحيد الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي جَعْفَرٍ أَظُنُّهُ مُحَمَّدَ بْنَ النُّعْمَانِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ هُوَ اللَّهُ فِي السَّماواتِ وَ فِي الْأَرْضِ
‘Al Tawheed’ – Al Attar, from Sa’ad, from Ibn Yazeed, from Al Hassan Bin Ali Al Khazaz, from Masny Al Hanat, from Abu Ja’far – I think Muhammad Bin Al Numan who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: And He is Allah in the skies and in the earth [6:3].
قَالَ كَذَلِكَ هُوَ فِي كُلِّ مَكَانٍ قُلْتُ بِذَاتِهِ قَالَ وَيْحَكَ إِنَّ الْأَمَاكِنَ أَقْدَارٌ فَإِذَا قُلْتَ فِي مَكَانٍ بِذَاتِهِ لَزِمَكَ أَنْ تَقُولَ فِي أَقْدَارٍ وَ غَيْرِ ذَلِكَ
I said, ‘By His-azwj Self?’ He-asws said: ‘Woe be unto you! If He-azwj Occupied a place, He-azwj would have been measured. So, if you were to say that He-azwj is in a particular place by His-azwj Self, it would necessitate that you should be saying, ‘In a measured (place), and other things like that.
وَ لَكِنْ هُوَ بَائِنٌ مِنْ خَلْقِهِ مُحِيطٌ بِمَا خَلَقَ عِلْماً وَ قُدْرَةً وَ إِحَاطَةً وَ سُلْطَاناً وَ لَيْسَ عِلْمُهُ بِمَا فِي الْأَرْضِ بِأَقَلَّ مِمَّا فِي السَّمَاءِ لَا يَبْعُدُ مِنْهُ شَيْءٌ وَ الْأَشْيَاءُ لَهُ سَوَاءٌ عِلْماً وَ قُدْرَةً وَ سُلْطَاناً وَ مُلْكاً وَ إِحَاطَةً
But, He-azwj is Separate from His-azwj creation, Encompassing what He-azwj Created by Knowledge, and Power, and Supervision, and Authority, and Kingship. And it is not the case that His-azwj Knowledge of what is in the earth is less than what is in the sky, nor is anything distant from Him-azwj. And the things are equal to Him-azwj, in Knowledge, and Power, and Authority, and Kingship, and Supervision’’.[177]
21- يد، التوحيد أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: قَالَ أَبُو شَاكِرٍ الدَّيَصَانِيُّ إِنَّ فِي الْقُرْآنِ آيَةً هِيَ قُوَّةٌ لَنَا قُلْتُ وَ مَا هِيَ فَقَالَ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ فَلَمْ أَدْرِ بِمَا أُجِيبُهُ فَحَجَجْتُ فَخَبَّرْتُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ هَذَا كَلَامُ زِنْدِيقٍ خَبِيثٍ إِذَا رَجَعْتَ إِلَيْهِ فَقُلْ لَهُ مَا اسْمُكَ بِالْكُوفَةِ فَإِنَّهُ يَقُولُ فُلَانٌ فَقُلْ مَا اسْمُكَ بِالْبَصْرَةِ فَإِنَّهُ يَقُولُ فُلَانٌ فَقُلْ كَذَلِكَ اللَّهُ رَبُّنَا فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ وَ فِي الْبِحَارِ إِلَهٌ وَ فِي كُلِّ مَكَانٍ إِلَهٌ
‘Al Tawheed’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam who said,
Abu Shakir Al-Daysani (atheist) said, ‘In the Quran there is a Verse which is a strong-point for us’. I said, ‘And what is it?’ He said, ‘And He is the One Who is God in the sky and God in the earth [43:84]’. I did not know what to answer him, so I performed Hajj and I informed Abu Abdullah-asws. He-asws said: ‘This is a speech of a wicked atheist. When you return to him, ‘What is your name in Al-Kufa?’ If he says, ‘So and so’, then say, ‘What is your name in Al-Basra?’ If he says, ‘So and so’, then say, ‘Similar to that is Allah-azwj, our Lord-azwj, a God in the sky and a God in the earth, and a God in the oceans, and a God in every place’.
قَالَ فَقَدِمْتُ فَأَتَيْتُ أَبَا شَاكِرٍ فَأَخْبَرْتُهُ فَقَالَ هَذِهِ نُقِلَتْ مِنَ الْحِجَازِ
He (the narrator) said, ‘I proceeded and went to Abu Shakir, and informed him’. He said, ‘This is transmitted from Al-Hijaz’’.[178]
22- يد، التوحيد الْقَطَّانُ وَ الدَّقَّاقُ مَعاً عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَسْوَدَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: كَانَ لِرَسُولِ اللَّهِ ص صَدِيقَانِ يَهُودِيَّانِ قَدْ آمَنَا بِمُوسَى رَسُولِ اللَّهِ وَ أَتَيَا مُحَمَّداً ص وَ سَمِعَا مِنْهُ وَ قَدْ كَانَا قَرَءَا التَّوْرَاةَ وَ صُحُفَ إِبْرَاهِيمَ ع وَ عَلِمَا عِلْمَ الْكُتُبِ الْأُولَى
‘Al Tawheed’ – Al Qatan, and Al Daqaq both together, from Ibn Zakariya Al Qatan, fom Ibn Habib, from Muhammad Bin Ubeydullah, from Ali Bin Al Hakam, from Abdul Rahman Bin Aswad,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘There were two Jews friendly with Rasool-Allah-saww who had believed in Musa-as as being a Rasool-as of Allah-azwj, and they came to Muhammad-saww and heard from him-saww, and they had read the Torah, and Parchments of Ibrahim-as, and knew the Knowledge of the former Books.
فَلَمَّا قَبَضَ اللَّهُ تَبَارَكَ وَ تَعَالَى رَسُولَهُ ص أَقْبَلَا يَسْأَلَانِ عَنْ صَاحِبِ الْأَمْرِ بَعْدَهُ وَ قَالا إِنَّهُ لَمْ يَمُتْ نَبِيٌّ قَطُّ إِلَّا وَ لَهُ خَلِيفَةٌ يَقُومُ بِالْأَمْرِ فِي أُمَّتِهِ مِنْ بَعْدِهِ قَرِيبُ الْقَرَابَةِ إِلَيْهِ مِنْ أَهْلِ بَيْتِهِ عَظِيمُ الْقَدْرِ جَلِيلُ الشَّأْنِ
When Allah-azwj Blessed and Exalted Caused His-azwj Rasool-saww to pass away, they came asking about the master of the command after him-saww and they said, ‘A Prophet-as does not die at all except and there is a Caliph for him-as standing with the command among his-as community from after him-as, and near one of the relatives from the people of his-as household, of great ability, and majestic glory’.
فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ هَلْ تَعْرِفُ صَاحِبَ الْأَمْرِ مِنْ بَعْدِ هَذَا النَّبِيِّ قَالَ الْآخَرُ لَا أَعْلَمُهُ إِلَّا بِالصِّفَةِ الَّتِي أَجِدُهَا فِي التَّوْرَاةِ هُوَ الْأَصْلَعُ الْمُصَفَّرُ فَإِنَّهُ كَانَ أَقْرَبَ الْقَوْمِ مِنْ رَسُولِ اللَّهِ ص
One of them said to his companion, ‘Do you know the master of the command from after this Prophet-saww?’ The other said, ‘I do not know him except by the description which I found in the Torah – he would be of short front hair, yellowish, and he would be the closest of the people from Rasool-Allah-saww’.
فَلَمَّا دَخَلَا الْمَدِينَةَ وَ سَأَلَا عَنِ الْخَلِيفَةِ أُرْشِدَا إِلَى أَبِي بَكْرٍ فَلَمَّا نَظَرَا إِلَيْهِ قَالا لَيْسَ هَذَا صَاحِبَنَا ثُمَّ قَالا لَهُ مَا قَرَابَتُكَ مِنْ رَسُولِ اللَّهِ ص قَالَ إِنِّي رَجُلٌ مِنْ عَشِيرَتِهِ وَ هُوَ زَوْجُ ابْنَتِي عَائِشَةَ قَالا هَلْ غَيْرُ هَذَا قَالَ لَا قَالا لَيْسَتْ هَذِهِ بِقَرَابَةٍ فَأَخْبِرْنَا أَيْنَ رَبُّكَ
When they entered Al-Medina and they asked about the Caliph, they were guided to Abu Bakr. But, when they looked at him, they said, ‘This one isn’t our master’. Then, they said to him, ‘What is your relationship from Rasool-Allah-saww?’ He said, ‘I am a man from his-saww relatives, and he-saww married my daughter Ayesha’. They said, ‘Is there other than this?’ He said, ‘No’. They said, ‘This isn’t with closeness. Tell us, where is your Lord-azwj?’
قَالَ فَوْقَ سَبْعِ سَمَاوَاتٍ قَالا هَلْ غَيْرُ هَذَا قَالَ لَا قَالا دُلَّنَا عَلَى مَنْ هُوَ أَعْلَمُ مِنْكَ فَإِنَّكَ أَنْتَ لَسْتَ بِالرَّجُلِ الَّذِي نَجِدُ فِي التَّوْرَاةِ أَنَّهُ وَصِيُّ هَذَا النَّبِيِّ وَ خَلِيفَتُهُ
He said, ‘Above the seven skies!’ They said, ‘Is it other than this?’ He said, ‘No’. They said, ‘Point us to one who is more knowledgeable than you, for you aren’t the man whom we find to be in the Torah that he would be the successor of this Prophet-as and his-saww Caliph’.
قَالَ فَتَغَيَّظَ مِنْ قَوْلِهِمَا وَ هَمَّ بِهِمَا ثُمَّ أَرْشَدَهُمَا إِلَى عُمَرَ وَ ذَلِكَ أَنَّهُ عَرَفَ مِنْ عُمَرَ أَنَّهُمَا إِنِ اسْتَقْبَلَاهُ بِشَيْءٍ بَطَشَ بِهِمَا فَلَمَّا أَتَيَاهُ قَالا مَا قَرَابَتُكَ مِنْ هَذَا النَّبِيِّ قَالَ أَنَا مِنْ عَشِيرَتِهِ وَ هُوَ زَوْجُ ابْنَتِي حَفْصَةَ قَالا هَلْ غَيْرُ هَذَا قَالَ لَا قَالا لَيْسَتْ هَذِهِ بِقَرَابَةٍ وَ لَيْسَتْ هَذِهِ الصِّفَةَ الَّتِي نَجِدُهَا فِي التَّوْرَاةِ
He (the narrator) said, ‘He got angered from their words and thought of killing them, then guided them to Umar, and that is because he knew from Umar, it these two were to face him with anything, he would assault them both. When they came to him, they said, ‘What is your relationship from this Prophet-saww?’ He said, ‘I am from his-saww relatives, and he-saww married my daughter Hafsa’. They said, ‘Is there other than this?’ He said, ‘No’. They said, ‘This isn’t with relationship, and isn’t the description we find to be in the Torah’.
ثُمَّ قَالا لَهُ فَأَيْنَ رَبُّكَ قَالَ فَوْقَ سَبْعِ سَمَاوَاتٍ قَالا هَلْ غَيْرُ هَذَا قَالَ لَا قَالَ دُلَّنَا عَلَى مَنْ هُوَ أَعْلَمُ مِنْكَ فَأَرْشَدَهُمَا إِلَى عَلِيٍّ ع
Then they said to him, ‘So, where is your Lord-azwj?’ He said, ‘Above the seven skies!’ They said, ‘Is there other than this?’ He said, ‘No’. They said, ‘Point us to one who is more knowledgeable than you’. So, he guided them to Ali-asws’.
فَلَمَّا جَاءَاهُ فَنَظَرَا إِلَيْهِ قَالَ أَحَدُهُمَا لِصَاحِبِهِ إِنَّهُ الرَّجُلُ الَّذِي صِفَتُهُ فِي التَّوْرَاةِ إِنَّهُ وَصِيُّ هَذَا النَّبِيِّ وَ خَلِيفَتُهُ وَ زَوْجُ ابْنَتِهِ وَ أَبُو السِّبْطَيْنِ وَ الْقَائِمُ بِالْحَقِّ مِنْ بَعْدِهِ
When they came to him-asws, and looked at him-asws, one of them said to his companion, ‘He-asws is the man who is described in the Torah, that would be the successor-asws of this Prophet-saww, and his-saww Caliph, and husband of his-saww daughter, and father-asws of the two grandchildren-asws, and the one-asws standing by the Truth from after him-saww’.
ثُمَّ قَالا لِعَلِيٍّ ع أَيُّهَا الرَّجُلُ مَا قَرَابَتُكَ مِنْ رَسُولِ اللَّهِ ص قَالَ هُوَ أَخِي وَ أَنَا وَارِثُهُ وَ وَصِيُّهُ وَ أَوَّلُ مَنْ آمَنَ بِهِ وَ أَنَا زَوْجُ ابْنَتِهِ
Then they said to Ali-asws, ‘O you-asws man! What is your-asws relationship from Rasool-Allah-saww?’ He-asws said: ‘He-saww is my-asws brother and I-asws am his-saww inheritor and his-saww successor, and the first one to have believed in him-saww, and I-asws am married to his-saww daughter-asws’.
قَالا هَذِهِ الْقَرَابَةُ الْفَاخِرَةُ وَ الْمَنْزِلَةُ الْقَرِيبَةُ وَ هَذِهِ الصِّفَةُ الَّتِي نَجِدُهَا فِي التَّوْرَاةِ فَأَيْنَ رَبُّكَ عَزَّ وَ جَلَّ قَالَ لَهُمَا عَلِيٌّ ع إِنْ شِئْتُمَا أَنْبَأْتُكُمَا بِالَّذِي كَانَ عَلَى عَهْدِ نَبِيِّكُمَا مُوسَى ع وَ إِنْ شِئْتُمَا أَنْبَأْتُكُمَا بِالَّذِي كَانَ عَلَى عَهْدِ نَبِيِّنَا مُحَمَّدٍ ص قَالا أَنْبِئْنَا بِالَّذِي كَانَ عَلَى عَهْدِ نَبِيِّنَا مُوسَى ع
They said, ‘This is the pride-worthy relationship, and the status of the relationship, and these are the descriptions which we find in the Torah. Where is your-asws Lord-azwj Mighty and Majestic?’ Ali-asws said to them: ‘If you so like, I-asws can inform you with which was upon the era of your Prophet Musa-asws, and if you so like I-asws can inform you with which was upon the era of our Prophet Muhammad-saww’. They said, ‘Inform us with that which was upon the era of our Prophet Musa-as’.
قَالَ عَلِيٌّ ع أَقْبَلَ أَرْبَعَةُ أَمْلَاكٍ مَلَكٌ مِنَ الْمَشْرِقِ وَ مَلَكٌ مِنَ الْمَغْرِبِ وَ مَلَكٌ مِنَ السَّمَاءِ وَ مَلَكٌ مِنَ الْأَرْضِ فَقَالَ صَاحِبُ الْمَشْرِقِ لِصَاحِبِ الْمَغْرِبِ مِنْ أَيْنَ أَقْبَلْتَ قَالَ أَقْبَلْتُ مِنْ عِنْدِ رَبِّي وَ قَالَ صَاحِبُ الْمَغْرِبِ لِصَاحِبِ الْمَشْرِقِ مِنْ أَيْنَ أَقْبَلْتَ قَالَ أَقْبَلْتُ مِنْ عِنْدِ رَبِّي
Ali-asws said: ‘Four Angels came, an Angel from the east, and an Angel from the west, and an Angel from the sky, and an Angel from the earth, and the one from the east said to the one from the west, ‘Where are you coming from?’ He said, ‘I come from the Presence of my Lord-azwj’. And the one from the west said to the one from the east, ‘Where are you coming from?’ He said, ‘I come from the Presence of my Lord-azwj’.
وَ قَالَ النَّازِلُ مِنَ السَّمَاءِ لِلْخَارِجِ مِنَ الْأَرْضِ مِنْ أَيْنَ أَقْبَلْتَ قَالَ أَقْبَلْتُ مِنْ عِنْدِ رَبِّي وَ قَالَ الْخَارِجُ مِنَ الْأَرْضِ لِلنَّازِلِ مِنَ السَّمَاءِ مِنْ أَيْنَ أَقْبَلْتَ قَالَ أَقْبَلْتُ مِنْ عِنْدِ رَبِّي فَهَذَا مَا كَانَ عَلَى عَهْدِ نَبِيِّكُمَا مُوسَى ع
And the on descending from the sky said to the one coming out from the earth, ‘Where are you coming from?’ He said, ‘From the Presence of my Lord-azwj’. And the one coming out from the earth said to the one descending from the sky, ‘Where are you coming from?’ He said, ‘I come from the Presence of my Lord-azwj’. So, this is what transpired upon the era of your Prophet Musa-as.
وَ أَمَّا مَا كَانَ عَلَى عَهْدِ نَبِيِّنَا فَذَلِكَ قَوْلُهُ فِي مُحْكَمِ كِتَابِهِ 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 الْآيَةَ
And, as for what happened upon the era of our Prophet-saww, so these are His-azwj Words in the Decisive of His-azwj Book: There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. [58:7] – the Verse.
قَالَ الْيَهُودِيَّانِ فَمَا مَنَعَ صَاحِبَيْكَ أَنْ يَكُونَا جَعَلَاكَ فِي مَوْضِعِكَ الَّذِي أَنْتَ أَهْلُهُ فَوَ الَّذِي أَنْزَلَ التَّوْرَاةَ عَلَى مُوسَى إِنَّكَ لَأَنْتَ الْخَلِيفَةُ حَقّاً نَجِدُ صِفَتَكَ فِي كُتُبِنَا وَ نَقْرَؤُهُ فِي كَنَائِسِنَا وَ إِنَّكَ لَأَنْتَ أَحَقُّ بِهَذَا الْأَمْرِ وَ أَوْلَى بِهِ مِمَّنْ قَدْ غَلَبَكَ عَلَيْهِ
The two Jews said, ‘So what prevented your two companions (Abu Bakr and Umar) from making you-asws to be in your-asws place which you-asws are rightful of? For, by the One-azwj Who Revealed the Torah upon Musa-as, you-asws are the true Caliph. We find your-asws description in our book and we read it in our Synagogues, and you are more rightful with this matter and foremost with it than the ones who have overcome you-asws upon it’.
فَقَالَ عَلِيٌّ ع قَدَّمَا وَ أَخَّرَا وَ حِسَابُهُمَا عَلَى اللَّهِ عَزَّ وَ جَلَّ يُوقَفَانِ وَ يُسْأَلَانِ
Ali-asws said: ‘They went ahead, and delayed (my-asws Caliphate), and their Reckoning is upon Allah-azwj Mighty and Majestic. They would both be paused and questioned.[179]
23- يد، التوحيد الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ
‘Al Tawheed’ – Al Attar, from his father, from Ibn Isa, from Al Husayn Bin Saeed, from Al Qasim Ibn Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘A man came to Abu Ja’far-asws and said to him-asws, ‘O Abu Ja’far-asws! Inform me about your-asws Lord-azwj, (from) when did He-azwj exist?’
فَقَالَ وَيْلَكَ إِنَّمَا يُقَالُ لِشَيْءٍ لَمْ يَكُنْ فَكَانَ مَتَى كَانَ إِنَّ رَبِّي تَبَارَكَ وَ تَعَالَى كَانَ لَمْ يَزَلْ حَيّاً بِلَا كَيْفٍ وَ لَمْ يَكُنْ لَهُ كَانَ وَ لَا كَانَ لِكَوْنِهِ كَيْفٌ وَ لَا كَانَ لَهُ أَيْنٌ وَ لَا كَانَ فِي شَيْءٍ وَ لَا كَانَ عَلَى شَيْءٍ وَ لَا ابْتَدَعَ لِكَانَهُ مَكَاناً الْخَبَرَ
He-asws said: ‘Woe be unto you! But rather, it is said for a thing which did not exist, and then it existed, ‘(From) when did it exist?’ My-asws Lord-azwj Blessed and Exalted did not cease to be alive without a ‘how’, and an existence did not come to be for Him-azwj, nor was there a ‘how’ for His-azwj existence, nor was there a ‘where’ for Him-azwj, nor wat He-azwj in a thing, nor was He-azwj upon a thing, nor is there a place for the beginning for His-azwj existence’ – the Hadeeth’.[180]
24- يد، التوحيد وَ رُوِيَ أَنَّهُ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيْنَ كَانَ رَبُّنَا قَبْلَ أَنْ يَخْلُقَ سَمَاءً وَ أَرْضاً فَقَالَ ع أَيْنَ سُؤَالٌ عَنْ مَكَانٍ وَ كَانَ اللَّهُ وَ لَا مَكَانَ
‘Al Tawheed’ – And it is reported that Amir Al-Momineen-asws was asked, ‘Where was our Lord-azwj before He-azwj Created sky and earth?’ He-asws said: ‘(The term) ‘where’ is a question about a place, and Allah-azwj existed and there was no place’’.[181]
25- يد، التوحيد ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ أَبَانٍ عَنْ أَسَدٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ زَعَمَ أَنَّ اللَّهَ فِي شَيْءٍ أَوْ مِنْ شَيْءٍ أَوْ عَلَى شَيْءٍ فَقَدْ أَشْرَكَ لَوْ كَانَ عَزَّ وَ جَلَّ عَلَى شَيْءٍ لَكَانَ مَحْمُولًا وَ لَوْ كَانَ فِي شَيْءٍ لَكَانَ مَحْصُوراً وَ لَوْ كَانَ مِنْ شَيْءٍ لَكَانَ مُحْدَثاً
‘Al Tawheed’ – Ibn Al Waleed, from Muhammad Al Attar, from Aban, from Ibn Awrama, from Ibn Mahboub, from Salih Bin Hamza, from Aban, from Asad, from al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘One who claims that Allah-azwj is in a thing, or from a thing, or upon a thing, so he has associated. If the Mighty and Majestic was upon a thing, He-azwj would be carried, and if He-azwj was in a thing, He-azwj would be contained, and if He-azwj was from a thing, He-azwj would be an occurrence’’.[182]
26- يد، التوحيد أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: كَذَبَ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ فِي شَيْءٍ أَوْ مِنْ شَيْءٍ أَوْ عَلَى شَيْءٍ
‘Al Tawheed’ – My father, from Ali, from his father, from Ibn Mahboub, from Hamad Bin Amro,
‘From Abu Abdullah-asws having said: ‘He lies, the one who claims that Allah-azwj Mighty and Majestic is in a thing, or from a thing, or upon a thing’’.[183]
Note –
مَا حَدَّثَنَا بِهِ الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْمَرْوَزِيِّ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ قَالَ: قُلْتُ لِجَعْفَرِ بْنِ مُحَمَّدٍ ع هَلْ يَجُوزُ أَنْ نَقُولَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فِي مَكَانٍ فَقَالَ سُبْحَانَ اللَّهِ وَ تَعَالَى عَنْ ذَلِكَ إِنَّهُ لَوْ كَانَ فِي مَكَانٍ لَكَانَ مُحْدَثاً لِأَنَّ الْكَائِنَ فِي مَكَانٍ مُحْتَاجٌ إِلَى الْمَكَانِ وَ الِاحْتِيَاجُ مِنْ صِفَاتِ الْحَدَثِ لَا مِنْ صِفَاتِ الْقَدِيمِ
What is narrated with by Al Qattan, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Bahloul, from his father, from Suleyman Al Marouzy, from Suleyman Bin Mihran who said,
‘I said to Ja’far Bin Muhammad-asws, ‘Is it allowed for us to say that Allah-azwj Mighty and Majestic is in a place?’ He-asws said: ‘Glorious is Allah-azwj and Exalted from that! If He-azwj was in a place, He-azwj would be an occurrence (i.e. came into existence after the place), because the one existent in a place would be needy to the place, and the neediness is from the attribution of the occurrence, not from attributes of the ancient’’.
27- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ عَبَّاسٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي إِبْرَاهِيمَ مُوسَى بْنِ جَعْفَرٍ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَانَ لَمْ يَزَلْ بِلَا زَمَانٍ وَ لَا مَكَانٍ وَ هُوَ الْآنَ كَمَا كَانَ لَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَشْتَغِلُ بِهِ مَكَانٌ وَ لَا يَحِلُّ فِي مَكَانٍ
‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Ali Bin Abbas, from Al Hassan Ibn Rashid, from Yaqoub Bin Ja’far Al Ja’fary,
‘From Abu Ibrahim Musa-asws Bin Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted existed, without there being a time, nor a place, and now He-azwj is as He-azwj was. No place is vacant from Him-azwj, nor is a place occupied by Him-azwj, nor does He-azwj permeate into a place.
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 لَيْسَ بَيْنَهُ وَ بَيْنَ خَلْقِهِ حِجَابٌ غَيْرُ خَلْقِهِ احْتَجَبَ بِغَيْرِ حِجَابٍ مَحْجُوبٍ وَ اسْتَتَرَ بِغَيْرِ سِتْرٍ مَسْتُورٍ لَا إِلَهَ إِلَّا هُوَ الْكَبِيرُ الْمُتَعالِ
There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. [58:7]. There isn’t a veil between Him-azwj and His-azwj creation other than His-azwj creation. He-azwj is Veiled without a covering veil, and Curtained without a curtain curtaining. There is no god except He-azwj, the Great, the Lofty.[184]
28- يد، التوحيد مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْفَارِسِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ النَّشَوِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الصَّفَدِيِّ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْعَسْكَرِيِّ وَ أَخِيهِ مُعَاذٍ مَعاً عَنْ مُحَمَّدِ بْنِ سِنَانٍ الْحَنْظَلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَاصِمٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ قَيْسٍ عَنْ أَبِي هَاشِمٍ الرُّمَّانِيِّ عَنْ زَاذَانَ عَنْ سَلْمَانَ الْفَارِسِيِ فِي حَدِيثٍ طَوِيلٍ يَذْكُرُ فِيهِ قُدُومَ الْجَاثَلِيقِ الْمَدِينَةَ مَعَ مِائَةٍ مِنَ النَّصَارَى بَعْدَ وَفَاةِ النَّبِيِّ ص وَ سُؤَالَهُ أَبَا بَكْرٍ عَنْ مَسَائِلَ لَمْ يُجِبْهُ عَنْهَا ثُمَّ أُرْشِدَ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَسَأَلَهُ عَنْهَا فَأَجَابَهُ
‘Al Tawheed’ – Muhammad Bin Ibrahim Bin Is’haq Al Farsy, from Ahmad Bin Muhammad Al Nashwy, from Ahmad Ibn Muhammad Al Safady, from Muhammad Bin Yaqoub Al-Askari and his brother Muaz both together, from Muhammad Bin Sinan Al Hanzala, from Abdullah Bin Aasim, from Abdul Rahman Bin Qays, from Abu Hashim Al Ramany, from Zazan,
‘From Salman Al-Farsi-ra in a lengthy Hadeeth mentioning in it the advent of the Catholic (priest) of Al Medina along with one hundred from the Christians after the passing away of the Prophet-saww, and his questioning Abu Bakr about issues which he did not answer these, then he was guided to Amir Al-Momineen Ali-asws Bin Abu Talib-asws, and asked him-asws about these, and he-asws answered it.
فَكَانَ فِيمَا سَأَلَهُ أَنْ قَالَ لَهُ أَخْبِرْنِي عَنْ وَجْهِ الرَّبِّ تَبَارَكَ وَ تَعَالَى فَدَعَا عَلِيٌّ ع بِنَارٍ وَ حَطَبٍ فَأَضْرَمَهُ فَلَمَّا اشْتَعَلَتْ قَالَ عَلِيٌّ ع أَيْنَ وَجْهُ هَذِهِ النَّارِ قَالَ النَّصْرَانِيُّ هِيَ وَجْهٌ مِنْ جَمِيعِ حُدُودِهَا
It was from among what he asked him-asws, that he said to him-asws, ‘Inform me about the face of the Lord-azwj Blessed and Exalted’. So, Ali-asws called for fire and firewood, and ignited it. When it was inflamed, Ali-asws said: ‘Where is the face of this fire?’ The Christian said, ‘It is its face from the entirety of its limits’.
قَالَ عَلِيٌّ ع هَذِهِ النَّارُ مُدَبَّرَةٌ مَصْنُوعَةٌ لَا تَعْرِفُ وَجْهَهَا وَ خَالِقُهَا لَا يُشْبِهُهَا وَ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ لَا يَخْفَى عَلَى رَبِّنَا خَافِيَةٌ وَ الْحَدِيثُ طَوِيلٌ أَخَذْنَا مِنْهُ مَوْضِعَ الْحَاجَةِ
Ali-asws said: ‘This is the fire, managed, made, its face cannot be recognised, and its creator does not resemble it? And for Allah is the East and the West; therefore, wherever you turn to, so there would be the Face of Allah [2:115]. A hidden thing is not hidden unto our Lord-azwj’ – And the Hadeeth is lengthy and we have taken from it the needed subject matter’’.[185]
29- يد، التوحيد الْأُشْنَانِيُّ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مُوسَى بْنَ عِمْرَانَ لَمَّا نَاجَى رَبَّهُ قَالَ يَا رَبِّ أَ بَعِيدٌ أَنْتَ مِنِّي فَأُنَادِيَكَ أَمْ قَرِيبٌ فَأُنَاجِيَكَ
‘Al Tawheed’ – Al Shanany, from Ali Bin Mahraqiya, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Musa-asws Bin Imran-as, when he whispered to his-as Lord-azwj, said: ‘O Lord-azwj! Are you distant from me-as, so I-as should call out, or near, so I-as should whisper to You-azwj?’
فَأَوْحَى اللَّهُ جَلَّ جَلَالُهُ إِلَيْهِ أَنَا جَلِيسُ مَنْ ذَكَرَنِي
Allah-azwj, Majestic is His-azwj Majesty Revealed to him-as: “I-azwj am a Friend of the one who mentions Me-azwj”.
فَقَالَ مُوسَى يَا رَبِّ إِنِّي أَكُونُ فِي حَالٍ أُجِلُّكَ أَنْ أَذْكُرَكَ فِيهَا فَقَالَ يَا مُوسَى اذْكُرْنِي عَلَى كُلِّ حَالٍ
Musa-as said: ‘O Lord-azwj! (Sometimes) I happen to be in a state, too awed that I-as mention You-azwj in it’. He-azwj Said: “O Musa-as! Mention Me-azwj in all situations![186]
30- يد، التوحيد مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْفَارِسِيُّ عَنْ أَبِي سَعِيدٍ الرُّمْحِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى الْوَاسِطِيِّ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْمَكِّيِّ قَالَ أَخْبَرَنِي مُنِيفٌ مَوْلَى جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنِي سَيِّدِي جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: كَانَ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يُصَلِّي فَمَرَّ بَيْنَ يَدَيْهِ رَجُلٌ فَنَهَاهُ بَعْضُ جُلَسَائِهِ فَلَمَّا انْصَرَفَ مِنْ صَلَاتِهِ قَالَ لَهُ لِمَ نَهَيْتَ الرَّجُلَ
‘Al Tawheed’ – Muhammad Bin Ibrahim Al Farsi, from Abu Saeed Al Rahman, from Muhammad Bin Isa al Wasity, from Muhammad Bin Zakariyya Al Makky who said,
‘I was informed by Maleyf – a slave of Ja’far-asws Bin Muhammad-asws – who said, ‘My Master Ja’far-asws Bin Muhammad narrated to me, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws was praying Salat, and a man passed by in front of him-asws, so one of his-asws companions forbid him. When he-asws was finished from his-asws Salat, he-asws said to him: ‘Why did you forbid him?’
قَالَ يَا ابْنَ رَسُولِ اللَّهِ حَظَرَ فِيمَا بَيْنَكَ وَ بَيْنَ الْمِحْرَابِ فَقَالَ وَيْحَكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَقْرَبُ إِلَيَّ مِنْ أَنْ يَحْظُرَ فِيمَا بَيْنِي وَ بَيْنَهُ أَحَدٌ
He said, ‘O son-asws of Rasool-Allah-saww! He was an obstruction in what is between you-asws and the (Prayer) Niche’. He-asws said: ‘Woe be unto you! Allah-azwj Mighty and Majestic is closer to me-asws than anyone to obstruct in what is between me-asws and Him-azwj.[187]
31- يد، التوحيد الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ إِشْكِيبَ عَنْ هَارُونَ بْنِ عُقْبَةَ عَنْ أَسَدِ بْنِ سَعِيدٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ قَالَ الْبَاقِرُ ع يَا جَابِرُ مَا أَعْظَمَ فِرْيَةَ أَهْلِ الشَّامِ عَلَى اللَّهِ عَزَّ وَ جَلَّ يَزْعُمُونَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَيْثُ صَعِدَ إِلَى السَّمَاءِ وَضَعَ قَدَمَهُ عَلَى صَخْرَةِ بَيْتِ الْمَقْدِسِ وَ لَقَدْ وَضَعَ عَبْدٌ مِنْ عِبَادِ اللَّهِ قَدَمَهُ عَلَى حَجَرٍ فَأَمَرَنَا اللَّهُ تَبَارَكَ وَ تَعَالَى أَنْ نَتَّخِذَهُ مُصَلًّى
‘Al Tawheed’ – Al Muzaffar Al Alawy, from Ibn Al Ayyash, from his father, from Al Husayn Bin Ashkeyb, from Haroun Bin Aqaba, from Asad Bin Saeed, from Amro Bin Shimr, from Jabir who said,
‘Al-Baqir-asws said: ‘O Jabir! How grievous is the libelling of the people of Syria upon Allah-azwj Mighty and Majestic. They are claiming that Allah-azwj Blessed and Exalted, when He-azwj Ascended to the sky and Placed His-azwj Foot upon a rock of Bayt Al-Maqdis, and a servant from the servants of Allah-azwj had placed his foot upon a rock, therefore Allah-azwj Blessed and Exalted Commanded us that we take is as a praying place.
يَا جَابِرُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا نَظِيرَ لَهُ وَ لَا شَبِيهَ تَعَالَى عَنْ صِفَةِ الْوَاصِفِينَ وَ جَلَّ عَنْ أَوْهَامِ الْمُتَوَهِّمِينَ وَ احْتَجَبَ عَنْ أَعْيُنِ النَّاظِرِينَ لَا يَزُولُ مَعَ الزَّائِلِينَ وَ لَا يَأْفِلُ مَعَ الْآفِلِينَ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ هُوَ السَّمِيعُ الْعَلِيمُ
O Jabir! Allah-azwj Blessed and Exalted, there is neither a peer for Him-azwj, nor a resemblance. Exalted is He-azwj from the descriptions of the describers, and more Majestic than the imaginations of the imaginers, and is veiled from the eyes of the beholders. He-azwj does not decline along with the decliners, and does He-azwj go with the goers. There is nothing like Him-azwj, and He-azwj is the Hearing, the knowing’’.[188]
32- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ عَيَّاشٍ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ عَنْ أَبِي إِبْرَاهِيمَ ع أَنَّهُ قَالَ: لَا أَقُولُ إِنَّهُ قَائِمٌ فَأُزِيلَهُ 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
‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Ali Bin Ayyash, from Al Hassan Ibn Rashid, from Yaqoub Bin Ja’far,
‘From Abu Ibrahim-asws (7th Imam-asws) having said: ‘I-asws no saying that He-azwj is standing, so I-asws remove Him-azwj from a place, nor do I-asws limit Him-azwj with a place to be existing in, nor do I-asws limit Him-azwj that He-azwj moved in something from the elements and the body parts, nor do I-asws limit Him-azwj by a letter splitting a mouth.
وَ لَكِنْ كَمَا قَالَ تَبَارَكَ وَ تَعَالَى كُنْ فَيَكُونُ بِمَشِيئَتِهِ مِنْ غَيْرِ تَرَدُّدٍ فِي نَفَسٍ فَرْدٌ صَمَدٌ لَمْ يَحْتَجْ إِلَى شَرِيكٍ يَكُونُ لَهُ فِي مُلْكِهِ وَ لَا يَفْتَحُ لَهُ أَبْوَابَ عِلْمِهِ
But He-azwj is just as the Mighty and Majestic Said: But rather, He Commands it, whenever He Intends a thing, Saying to it: “Be!”, so it comes into being [36:82], from His-azwj Desire without any hesitation in a self. He-azwj is Samad, Individual, not needy to an associate to manage His-azwj Kingdom for Him-azwj, no open for Him-azwj a door of His-azwj Knowledge.[189]
33- يد، التوحيد السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُوصَفُ بِزَمَانٍ وَ لَا مَكَانٍ وَ لَا حَرَكَةٍ وَ لَا انْتِقَالٍ وَ لَا سُكُونٍ بَلْ هُوَ خَالِقُ الزَّمَانِ وَ الْمَكَانِ وَ الْحَرَكَةِ وَ السُّكُونِ تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً
‘Al Tawheed’ – Al Sinany, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ali Bin Salim, from Abu Baseer,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘Allah-azwj Blessed and Exalted can neither be described with a time, nor a place, nor movement, nor transition, nor stillness, but He-azwj is the Creator of the time, and the place, and the movement, and the stillness. He-azwj is Exalted from what the unjust ones are saying, Lofty, Great’’.[190]
34- يد، التوحيد مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْعَزَائِمِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ رُمَيْحٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ إِسْحَاقَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ خَلَفٍ عَنْ بِشْرِ بْنِ الْحَسَنِ عَنْ عَبْدِ الْقُدُّوسِ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ دَخَلَ السُّوقَ فَإِذَا هُوَ بِرَجُلٍ مُوَلِّيهِ ظَهْرَهُ يَقُولُ لَا وَ الَّذِي احْتَجَبَ بِالسَّبْعِ فَضَرَبَ عَلِيٌّ ع ظَهْرَهُ ثُمَّ قَالَ مَنِ الَّذِي احْتَجَبَ بِالسَّبْعِ قَالَ اللَّهُ يَا أَمِيرَ الْمُؤْمِنِينَ
‘Al Tawheed’ – Muhammad Bin Ibrahim Bin Is’haq Al Azaimy, from Ahmad Bin Muhammad Bin Rameeh, from Abdul Aziz Bin Is’haq, from Ja’far Bin Muhammad Al Hasny, from Muhammad Bin Ali Bin Khalaf, from Bishr Ibn Al Hassan, from Abdul Qudoos, from Abu Is’haq Al Sabaie, from Al Haris Al Awr,
‘From Ali-asws Bin Abu Talib-asws having entered the market, and there was a man who turned his back saying, ‘By the One-azwj Who is veiled by the seven (veils)’. So, Ali-asws struck his back, then said, ‘Who is the one who is veiled by the seven?’ He said, ‘Allah-azwj, O Amir Al-Momineen-asws’.
قَالَ أَخْطَأْتَ ثَكِلَتْكَ أُمُّكَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيْسَ بَيْنَهُ وَ بَيْنَ خَلْقِهِ حِجَابٌ لِأَنَّهُ مَعَهُمْ أَيْنَ ما كانُوا
He-asws said: ‘You are mistaken, may your mother be bereaved of you! Allah-azwj Mighty and Majestic, there is no veil between Him-azwj and His-azwj creatures because He-azwj is with them wherever they may happen to be’.
قَالَ مَا كَفَّارَةُ مَا قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ أَنْ تَعْلَمَ أَنَّ اللَّهَ مَعَكَ حَيْثُ كُنْتَ قَالَ أُطْعِمُ الْمَسَاكِينَ قَالَ لَا إِنَّمَا حَلَفْتَ بِغَيْرِ رَبِّكَ
He said, ‘What is the expiation (penalty) of what I said, ‘O Amir Al Momineen-asws?’ He-asws said: ‘That you know that Allah-azwj is with you wherever you may happen to be’. He said, ‘Shall I feed the poor?’ He-asws said: ‘No, but rather, you swore with other than your Lord-azwj’’.[191]
35- يد، التوحيد الدَّقَّاقُ عَنْ أَبِي الْقَاسِمِ الْعَلَوِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ الْقُمِّيِّ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي أَتَى أَبَا عَبْدِ اللَّهِ ع قَالَ سَأَلَهُ عَنْ قَوْلِهِ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى قَالَ أَبُو عَبْدِ اللَّهِ ع بِذَلِكَ وَصَفَ نَفْسَهُ وَ كَذَلِكَ هُوَ مُسْتَوْلٍ عَلَى الْعَرْشِ بَائِنٌ مِنْ خَلْقِهِ مِنْ غَيْرِ أَنْ يَكُونَ الْعَرْشُ حَامِلًا لَهُ وَ لَا أَنْ يَكُونَ الْعَرْشُ حَاوِياً لَهُ وَ لَا أَنَّ الْعَرْشَ مُحْتَازٌ لَهُ
‘Al Tawheed’ – Al Daqaq, from Abu Al Qasim Al Alawy, from Al Barmakky, from Al Husayn Bin Al Hassan Bin Ibrahim Bin Hashim Al Qummi, from Al Abbas Bin Amro Al Faqeymi, from Hisham Bin Al Hakam,
‘In a Hadeeth of the atheist who came to Abu Abdullah-asws asking him-asws about His-azwj Words: The Beneficent, Established upon the Throne [20:5], Abu Abdullah-asws said: ‘By that He-azwj Described Himself-azwj, and like that He-azwj is Stretched upon the Throne Manifester of the ones He-azwj Created from without the Throne happen to be a carrier for Him-azwj, nor the Throne happen to be a container for Him-azwj, nor that the Throne being possessive of Him-azwj.
وَ لَكِنَّا نَقُولُ هُوَ حَامِلُ الْعَرْشِ وَ مُمْسِكُ الْعَرْشِ وَ نَقُولُ مِنْ ذَلِكَ مَا قَالَ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ فَثَبَّتْنَا مِنَ الْعَرْشِ وَ الْكُرْسِيِّ مَا ثَبَّتَهُ وَ نَفَيْنَا أَنْ يَكُونَ الْعَرْشُ أَوِ الْكُرْسِيُّ حَاوِياً لَهُ وَ أَنْ يَكُونَ عَزَّ وَ جَلَّ مُحْتَاجاً إِلَى مَكَانٍ أَوْ إِلَى شَيْءٍ مِمَّا خَلَقَ بَلْ خَلْقُهُ مُحْتَاجُونَ إِلَيْهِ
But, we are saying, He-azwj is a carrier of the Throne, and Withholder of the Throne, and we are saying from that what He-azwj Said: His Chair contains the skies and the earth [2:255], so we-asws affirm from the Throne and the Chair what He-azwj Affirmed, and we-asws negate that the Throne of the Chair happens to be a container for Him-azwj, and that the Mighty and Majestic happens to be needy to a place, or to a thing from what He-azwj Created. But He-azwj Created it for the ones needy to it’.
قَالَ السَّائِلُ فَمَا الْفَرْقُ بَيْنَ أَنْ تَرْفَعُوا أَيْدِيَكُمْ إِلَى السَّمَاءِ وَ بَيْنَ أَنْ تَخْفِضُوهَا نَحْوَ الْأَرْضِ قَالَ أَبُو عَبْدِ اللَّهِ ع ذَلِكَ فِي عِلْمِهِ وَ إِحَاطَتِهِ وَ قُدْرَتِهِ سَوَاءٌ وَ لَكِنَّهُ عَزَّ وَ جَلَّ أَمَرَ أَوْلِيَاءَهُ وَ عِبَادَهُ بِرَفْعِ أَيْدِيهِمْ إِلَى السَّمَاءِ نَحْوَ الْعَرْشِ لِأَنَّهُ جَعَلَهُ مَعْدِنَ الرِّزْقِ
The questioner said, ‘What is the difference between your-asws raising your-asws hands towards the sky, and your-asws lowering these to around the ground?’ Abu Abdullah-asws said: ‘That is the same in His-azwj Knowledge, and His-azwj Supervision, and His-azwj Power, but He-azwj Mighty and Majestic Commanded His-azwj Guardians-asws and His-azwj servants with raising their hands towards the sky, around the Throne, because He-azwj Made it to be a Mine of the sustenance.
فَثَبَّتْنَا مَا ثَبَّتَهُ الْقُرْآنُ وَ الْأَخْبَارُ عَنِ الرَّسُولِ ص حِينَ قَالَ ارْفَعُوا أَيْدِيَكُمْ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ هَذَا يُجْمِعُ عَلَيْهِ فِرَقُ الْأُمَّةِ كُلُّهَا
Thus, we affirm what the Quran Affirmed, and the Ahadeeth from the Rasool-saww where he-saww said: ‘Raise your hands to Allah-azwj Mighty and Majestic. And this is (something which) the entirety of the sects of the community are united upon.
قَالَ السَّائِلُ فَتَقُولُ إِنَّهُ يَنْزِلُ إِلَى السَّمَاءِ الدُّنْيَا قَالَ أَبُو عَبْدِ اللَّهِ ع نَقُولُ ذَلِكَ لِأَنَّ الرِّوَايَاتِ قَدْ صَحَّتْ بِهِ وَ الْأَخْبَارَ
The questioner said, ‘Are you-asws saying that He-azwj Descends to the sky of the world?’ Abu Abdullah-asws said: ‘We-asws are saying that, because the reports and the Ahadeeth are correct with it’.
قَالَ السَّائِلُ وَ إِذَا نَزَلَ أَ لَيْسَ قَدْ حَالَ عَنِ الْعَرْشِ وَ حَوْلُهُ عَنِ الْعَرْشِ انْتِقَالٌ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ مِنَ الْمَخْلُوقِ الَّذِي يَنْتَقِلُ بِاخْتِلَافِ الْحَالِ عَلَيْهِ وَ الْمَلَالَةِ وَ السَّأْمَةِ وَ نَاقِلٍ يَنْقُلُهُ وَ يُحَوِّلُهُ مِنْ حَالٍ إِلَى حَالٍ بَلْ هُوَ تَبَارَكَ وَ تَعَالَى لَا يَحْدُثُ عَلَيْهِ الْحَالُ وَ لَا يَجْرِي عَلَيْهِ الْحُدُوثُ
The questioner said, ‘And when He-azwj Descend, wouldn’t He-azwj have transited from the Throne and around it from the Throne?’ Abu Abdullah-asws said: ‘That isn’t upon what is found from the creatures who transfer by interchange of the state upon it, and the filling, and the vacating, and a mover moving it, and transfer it from a state to a state. But, He-azwj is Blessed and Exalted, there is not occurrence of the state upon Him-azwj, nor does the occurrences flow upon Him-azwj.
فَلَا يَكُونُ نُزُولُهُ كَنُزُولِ الْمَخْلُوقِ الَّذِي مَتَى تَنَحَّى عَنْ مَكَانٍ خَلَا مِنْهُ الْمَكَانُ الْأَوَّلُ وَ لَكِنَّهُ يَنْزِلُ إِلَى سَمَاءِ الدُّنْيَا بِغَيْرِ مُعَانَاةٍ وَ لَا حَرَكَةٍ فَيَكُونُ هُوَ كَمَا فِي السَّمَاءِ السَّابِعَةِ عَلَى الْعَرْشِ كَذَلِكَ هُوَ فِي سَمَاءِ الدُّنْيَا
Therefore, His-azwj Descent does not happen like the descent of the creatures who, when they step aside from a place, they vacate the first place from it, but He-azwj Descends to the sky of the world without passing through or movement’. Thus, He-azwj would happen to be just as in the seventh sky upon the Throne, like that He-azwj would be in the sky of the world.
إِنَّمَا يَكْشِفُ عَنْ عَظَمَتِهِ وَ يُرِي أَوْلِيَاءَهُ نَفْسَهُ حَيْثُ شَاءَ وَ يَكْشِفُ مَا شَاءَ مِنْ قُدْرَتِهِ وَ مَنْظَرُهُ فِي الْقُرْبِ وَ الْبُعْدِ سَوَاءٌ
But rather, there is an uncovering from His-azwj Magnificence, and He-azwj Shows His-azwj Guardians His-azwj Self where He-azwj so Desires, and Covers whatever He-azwj so Desires from His-azwj Power, and His-azwj looking in the near and the far is the same.[192]
36- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى وَ ابْنِ هَاشِمٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ دَاوُدَ بْنِ عَلِيٍّ الْيَعْقُوبِيِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى رَسُولَ اللَّهِ ص يَهُودِيٌّ يُقَالُ لَهُ سبحت [سُبَّخْتُ] فَقَالَ لَهُ يَا مُحَمَّدُ جِئْتُ أَسْأَلُكَ عَنْ رَبِّكَ فَإِنْ أَجَبْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ وَ إِلَّا رَجَعْتُ فَقَالَ لَهُ سَلْ عَمَّا شِئْتَ فَقَالَ أَيْنَ رَبُّكَ
‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa and Ibn Hisham, from Al Hassan Bin Ali, fom Dawood Bin Ali Al Yaqouby, from one of our companions, from Abdul A’Ala, a slave of the family of Sam,
‘From Abu Abdullah-asws having said: ‘A Jew called Sab’hat came to Rasool-Allah-saww and said to him-saww, ‘O Muhammad-saww! I come to ask you-saww about your-saww Lord-azwj, so if you-saww were to answer me about what I ask you-saww of, or else I shall return’. He-saww said: ‘Ask whatever you like’. He said, ‘Where is your-saww Lord-azwj?’
فَقَالَ هُوَ فِي كُلِّ مَكَانٍ وَ لَيْسَ هُوَ فِي شَيْءٍ مِنَ الْمَكَانِ بِمَحْدُودٍ قَالَ فَكَيْفَ هُوَ فَقَالَ وَ كَيْفَ أَصِفُ رَبِّي بِالْكَيْفِ وَ الْكَيْفُ مَخْلُوقٌ وَ اللَّهُ لَا يُوصَفُ بِخَلْقِهِ
He-saww said: ‘He-azwj is in every place, and He-azwj isn’t in anything from the place by a presence’. He said, ‘Then how is He-azwj?’ He-saww said: ‘And how can I-saww describe my-saww Lord-azwj with the ‘how’, and the ‘how’ would be a created being? And Allah-azwj cannot be described by His-azwj creation’.
قَالَ فَمَنْ يَعْلَمُ أَنَّكَ نَبِيٌّ قَالَ فَمَا بَقِيَ حَوْلَهُ حَجَرٌ وَ لَا مَدَرٌ وَ لَا غَيْرُ ذَلِكَ إِلَّا تَكَلَّمَ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ يَا شَيْخُ إِنَّهُ رَسُولُ اللَّهِ فَقَالَ سبحت [سُبَّخْتُ] بِاللَّهِ مَا رَأَيْتُ كَالْيَوْمِ أَبْيَنَ ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ ص
He said, ‘Who knows that you-saww are a Prophet-saww?’ He (the narrator) said: ‘There did not remain around him, neither a stone, nor a clod, nor other than that except it spoke in clear Arabic language: ‘O Sheykh! He-saww is a Rasool-saww of Allah-azwj!’ Sab’hat said, ‘By Allah-azwj! I have not seen a day clearer like today’. Then he said, ‘I testify that there is no god except Allah-azwj, and you-saww are a Rasool-saww of Allah-azwj.[193]
37- ص، قصص الأنبياء عليهم السلام الصَّدُوقُ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ رُمَيْحٍ عَنْ أَحْمَدَ بْنِ جَعْفَرٍ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْخُزَاعِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ مِثْلَهُ- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنِ الْحَسَنِ بْنِ عَلِيٍ مِثْلَهُ.
‘Qasas Al-Anbiya-as’ – Al Sadouq, from Muhammad Bin Ibrahim Bin Is’haq, from Ahmad Bin Muhammad Bin Rameeh, from Ahmad Bin Ja’far, from Ahmad Bin Ali, from Muhammad Bin Ali Khuzaie,
‘From Abdullah son of Ja’far-asws, from his father-asws Al-Sadiq-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws – similar to it’’.[194]
38- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَذَبَ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ مِنْ شَيْءٍ أَوْ فِي شَيْءٍ أَوْ عَلَى شَيْءٍ
‘Al Tawheed’ – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Hamad,
‘From Abu Abdullah-asws having said: ‘He has lied, the one who claims that Allah-azwj Mighty and Majestic is from a thing, nor in a thing, or upon a thing.[195]
39- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ مِنْ شَيْءٍ أَوْ فِي شَيْءٍ فَقَدْ أَشْرَكَ ثُمَّ قَالَ مَنْ زَعَمَ أَنَّ اللَّهَ مِنْ شَيْءٍ فَقَدْ جَعَلَهُ مُحْدَثاً وَ مَنْ زَعَمَ أَنَّهُ فِي شَيْءٍ فَقَدْ زَعَمَ أَنَّهُ مَحْصُورٌ وَ مَنْ زَعَمَ أَنَّهُ عَلَى شَيْءٍ فَقَدْ جَعَلَهُ مَحْمُولًا
‘Al Tawheed’ – Majaylawiya, from his uncle, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘One who claims that Allah-azwj Mighty and Majestic is from a thing, or in a thing, so he has associated’. Then he-asws said: ‘One who claims that Allah-azwj is from a thing, so he has Made Him-azwj to be an occurrence, and one who claims that He-azwj is in a thing, so he has claim that He-azwj is contained, and one who claims that He-azwj is upon a thing, so he has Made Him-azwj carried’’.[196]
40- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ ابْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ 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
‘Al Tawheed’ – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Al Nazar, from Ibn Humeyd, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘One who claims that Allah-azwj Mighty and Majestic is from a thing, or in a thing, or upon a thing, so he has committed Kufr’. I said, ‘Explain to me’. He-asws said: ‘I-asws mean, with the containment from the thing to Him-azwj, by a withholding to Him-azwj, or from a thing preceding Him-azwj.[197]
41- وَ فِي رِوَايَةٍ أُخْرَى قَالَ: 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: ‘One who claims that Allah-azwj is from a thing, so he has Made Him-azwj to be an occurrence; and one who claims that He-azwj is in a thing, so he has made Him-azwj to be contained; and one who claims that He-azwj is upon a thing, so he has Made Him-azwj to be carried’’.[198]
42- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ جُذْعَانَ بْنِ نَصْرٍ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ عَزَّ وَ جَلَ وَ كانَ عَرْشُهُ عَلَى الْماءِ فَقَالَ لِي مَا يَقُولُونَ قُلْتُ يَقُولُونَ إِنَّ الْعَرْشَ كَانَ عَلَى الْمَاءِ وَ الرَّبُّ فَوْقَهُ فَقَالَ فَقَدْ كَذَبُوا مَنْ زَعَمَ هَذَا فَقَدْ صَيَّرَ اللَّهَ مَحْمُولًا وَ وَصَفَهُ بِصِفَةِ الْمَخْلُوقِينَ وَ أَلْزَمَهُ أَنَّ الشَّيْءَ الَّذِي يَحْمِلُهُ أَقْوَى مِنْهُ
‘Al Tawheed’ – Al Daqaq, from Al Asdy, from Al Barmaky, from Juz’an Bin Nasr, from Sahl, from Ibn Mahboub, from Abdul Rahman Bin Jaseer, from Dawood Al Raqy who said,
‘I asked Abu Abdullah-asws about the Words of the Mighty and Majestic: and His Throne was upon the water [11:7], so he-asws said to me: ‘What are they (people) saying?’ I said, ‘They are saying that the Throne was upon the water and the Lord-azwj was above it’. 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 عَزَّ وَ جَلَّ حَمَّلَ دِينَهُ وَ عِلْمَهُ الْمَاءَ قَبْلَ أَنْ تَكُونَ أَرْضٌ أَوْ سَمَاءٌ أَوْ جِنٌّ أَوْ إِنْسٌ أَوْ شَمْسٌ أَوْ قَمَرٌ فَلَمَّا أَنْ أَرَادَ أَنْ يَخْلُقَ الْخَلْقَ نَثَرَهُمْ بَيْنَ يَدَيْهِ فَقَالَ لَهُمْ مَنْ رَبُّكُمْ فَكَانَ أَوَّلُ مَنْ نَطَقَ رَسُولَ اللَّهِ وَ أَمِيرَ الْمُؤْمِنِينَ وَ الْأَئِمَّةَ ع فَقَالُوا أَنْتَ رَبُّنَا
I said, ‘Clarify it for me, may I be sacrificed for you-asws!’ 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. 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?” 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 عِلْمِي وَ دِينِي وَ أُمَنَائِي فِي خَلْقِي وَ هُمُ الْمَسْئُولُونَ
He-azwj Loaded the Knowledge and the Religion (upon them-asws), 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 قِيلَ لِبَنِي آدَمَ أَقِرُّوا لِلَّهِ بِالرُّبُوبِيَّةِ وَ لِهَؤُلَاءِ النَّفَرِ بِالطَّاعَةِ فَقَالُوا رَبَّنَا أَقْرَرْنَا فَقَالَ لِلْمَلَائِكَةِ اشْهَدُوا فَقَالَتِ الْمَلَائِكَةُ شَهِدْنَا عَلَى أَنْ لَا يَقُولُوا 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!” They said, ‘Yes, our Lord-azwj, we acknowledge’. Allah-azwj Said to the Angels: “Bear witness!” The Angels said: ‘We bear witness’, upon that they cannot be saying tomorrow that we were ignorant of this’.
أَوْ يَقُولُوا 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.[199]
43- سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ قَالَ: اجْتَمَعَتِ الْيَهُودُ إِلَى رَأْسِ الْجَالُوتِ فَقَالُوا إِنَّ هَذَا الرَّجُلَ عَالِمٌ يَعْنُونَ بِهِ عَلِيَّ بْنَ أَبِي طَالِبٍ ع فَانْطَلِقْ بِنَا إِلَيْهِ لِنَسْأَلَهُ فَأَتَوْهُ فَقِيلَ لَهُ هُوَ فِي الْقَصْرِ فَانْتَظَرُوهُ حَتَّى خَرَجَ فَقَالَ لَهُ رَأْسُ الْجَالُوتِ يَا أَمِيرَ الْمُؤْمِنِينَ جِئْنَا نَسْأَلُكَ قَالَ سَلْ يَا يَهُودِيُّ عَمَّا بَدَا لَكَ قَالَ أَسْأَلُكَ عَنْ رَبِّنَا مَتَى كَانَ
‘Al Mahasin’ – My father, from the one who mentioned it, said,
‘The Jews gathered to Ra’s Al-Jalout, and they said, ‘This is a knowledgeable man’ – meaning by it Ali-asws Bin Abu Talib-asws – ‘Come with us to him-asws for us to ask him-asws’. They came to him-asws and it was said to them, ‘He-asws is in the office’. They waited until he-asws came out, and Ra’s Al-Jalout said to him-asws, ‘O Amir Al-Momineen-asws! We came to ask you-asws’. He-asws said: ‘Ask, O Jew, about whatever comes to you’. He said, ‘I ask you about our Lord-azwj, (from) when did He-azwj exist?’
فَقَالَ كَانَ بِلَا كَيْنُونَةٍ 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 مُنْتَهَى غَايَةٍ وَ لَا غَايَةَ إِلَيْهَا انْقَطَعَتْ عَنْهُ الْغَايَاتُ فَهُوَ غَايَةُ كُلِّ غَايَةٍ
He-asws said: ‘He-azwj existence without an entity, He-azwj existed without a ‘how’, He-azwj did not cease to be without ‘how much’ and without ‘how’, He-azwj existed and there isn’t a ‘before’ for Him-azwj. He-azwj was before the ‘before’ without there being a ‘before’, nor a peak, nor an end-point of a peak, nor a peak to it. The peaks are cut-off from Him-azwj, as He-azwj is the peak of all peaks’.
قَالَ فَقَالَ رَأْسُ الْجَالُوتِ لِلْيَهُودِ امْضُوا بِنَا فَهَذَا أَعْلَمُ مِمَّا يُقَالُ فِيهِ
He (the narrator) said, ‘He-asws said: ‘Ra’s Al-Jalout said to the Jews, ‘Let us go away, this one-asws is indeed more knowledgeable than what is said regarding him-asws’’.[200]
45- سن، المحاسن الْقَاسِمُ بْنُ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنْ أَبِي الْحَسَنِ مُوسَى ع وَ سُئِلَ عَنْ مَعْنَى قَوْلِ اللَّهِ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوْلَى عَلَى مَا دَقَّ وَ جَلَّ
‘Al Mahasin’ – Al Qasim Bin Yahya, from his grandfather Al Hassan,
‘From Abu Al-Hassan Musa-asws, and he-asws was asked about the meaning of the Words of Allah-azwj: Established upon the Throne [20:5], he-asws said: ‘Established upon what was infinitesimal and majestic.[201]
45- يد، التوحيد مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى قَالَ اسْتَوَى مِنْ كُلِّ شَيْءٍ فَلَيْسَ شَيْءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْءٍ
‘Al Tawheed’ – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Maqatil Bin Suleyman who said,
‘I asked Ja’far-asws Bin Muhammad-asws about the Words of Allah-azwj Mighty and Majestic: The Beneficent, Established upon the Throne [20:5]. He-asws said: ‘Established (equally) from all things, so there isn’t any (particular) thing closer to Him-azwj than a (another) thing.[202]
46- فس، تفسير القمي مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ أَنَّ أَبَا عَبْدِ اللَّهِ ع سُئِلَ عَنْ مَعْنَى قَوْلِ اللَّهِ عَزَّ وَ جَلَ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى مِنْ كُلِّ شَيْءٍ فَلَيْسَ شَيْءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْءٍ
‘Tafseer Al Qummi’ – Muhammad Bin Abu Abdullah, from Sahl, from Ibn Mahboub, from Muhammad Bin Marad,
‘Abu Abdullah-asws was asked about the meaning of the Words of Allah-azwj Mighty and Majestic: The Beneficent, Established upon the Throne [20:5], so he-asws said: ‘Established (equally) from all things, so there isn’t a thing closer to Him-azwj than a (another) thing.[203]
47- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى مِنْ كُلِّ شَيْءٍ فَلَيْسَ شَيْءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْءٍ لَمْ يَبْعُدْ مِنْهُ بَعِيدٌ وَ لَمْ يَقْرُبْ مِنْهُ قَرِيبٌ اسْتَوَى مِنْ كُلِّ شَيْءٍ
‘Al Tawheed’ – My father, from Sa’ad, from Muhammad Bin Al-Husayn, from Safwan Bin Yahya, from Abdul Rahman Ibn Al-Hajjaj who said, ‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic: The Beneficent, Established upon the Throne [20:5], so he-asws said: ‘Established (equally) from all things, so, there isn’t a thing closer to Him-azwj than a (another) thing. A far (thing) is not far from Him-azwj, and a nearby (thing) is not near from Him-azwj. He-azwj is Equal from all things’’.[204]
إلى هنا تم الجزء الثالث من كتاب بحار الانوار
Up to here completes the third volume from the book Bihar Al Anwaar
[1] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 1
[2] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 2
[3] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 3
[4] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 4
[5] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 5
[6] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 6
[7] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 7
[8] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 8
[9] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 9
[10] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 10
[11] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 11
[12] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 12
[13] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 13
[14] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 14
[15] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 15
[16] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 16
[17] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 17
[18] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 18
[19] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 19
[20] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 20
[21] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 21
[22] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 22
[23] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 23
[24] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 24
[25] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 6 H 25
[26] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 1
[27] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 2
[28] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 3
[29] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 4
[30] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 5
[31] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 6
[32] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 7
[33] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 8
[34] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 9
[35] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 10
[36] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 11
[37] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 7 H 12
[38] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 8 H 1
[39] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 8 H 2
[40] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 8 H 3
[41] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 1
[42] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 2
[43] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 3
[44] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 4
[45] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 5
[46] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 6
[47] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 7
[48] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 8
[49] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 9
[50] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 10
[51] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 11
[52] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 12
[53] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 13
[54] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 14
[55] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 15
[56] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 16
[57] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 17
[58] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 18
[59] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 19
[60] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 20
[61] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 21
[62] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 22
[63] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 23
[64] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 24
[65] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 25
[66] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 26
[67] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 27
[68] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 28
[69] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 29
[70] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 30
[71] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 31
[72] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 32
[73] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 1
[74] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 2
[75] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 3
[76] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 4
[77] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 5
[78] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 6
[79] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 7
[80] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 8
[81] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 10 H 9
[82] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 1
[83] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 2
[84] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 3
[85] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 4
[86] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 5
[87] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 6
[88] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 7
[89] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 8
[90] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 9
[91] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 10
[92] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 11
[93] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 12
[94] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 13
[95] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 14
[96] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 15
[97] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 16
[98] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 17
[99] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 18
[100] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 19
[101] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 20
[102] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 21
[103] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 11 H 22
[104] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 12 H 1
[105] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 12 H 2
[106] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 12 H 3
[107] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 12 H 4
[108] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 12 H 5
[109] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 12 H 6
[110] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 12 H 7
[111] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 1
[112] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 2
[113] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 3
[114] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 4
[115] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 5
[116] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 6
[117] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 7
[118] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 8
[119] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 9
[120] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 10
[121] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 11
[122] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 12
[123] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 13
[124] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 14
[125] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 15
[126] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 16
[127] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 17
[128] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 18
[129] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 19
[130] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 20
[131] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 21
[132] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 22
[133] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 23
[134] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 24
[135] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 25
[136] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 26
[137] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 27
[138] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 28
[139] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 29
[140] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 30
[141] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 31
[142] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 32
[143] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 33
[144] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 34
[145] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 35
[146] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 36
[147] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 37
[148] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 38
[149] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 39
[150] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 40
[151] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 41
[152] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 42
[153] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 43
[154] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 44
[155] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 45
[156] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 46
[157] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 13 H 47
[158] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 1
[159] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 2
[160] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 3
[161] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 4
[162] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 5
[163] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 6
[164] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 7
[165] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 8
[166] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 9
[167] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 10
[168] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 11
[169] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 12
[170] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 13
[171] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 14
[172] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 15
[173] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 16
[174] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 17
[175] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 18
[176] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 19
[177] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 20
[178] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 21
[179] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 22
[180] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 23
[181] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 24
[182] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 25
[183] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 26
[184] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 27
[185] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 28
[186] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 29
[187] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 30
[188] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 31
[189] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 32
[190] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 33
[191] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 34
[192] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 35
[193] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 36
[194] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 37
[195] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 38
[196] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 39
[197] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 40
[198] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 41
[199] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 42
[200] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 43
[201] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 44
[202] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 45
[203] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 46
[204] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 14 H 47