BIHAR AL-ANWAAR Vol. 4 part 1 of 2

بحار الأنوار

BIHAR AL-ANWAAR

 

 

 

الجزء الرابع‏

Volume 4

Part 1 out of 2

 

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

SECTION 1 – CHAPTERS OF THE INTERPRETATIONS OF THE VERSES AND THE IMPORTANT AHADEETH DIFFERENT TO WHAT PRECEDED

باب 1 تأويل قوله تعالى‏ خَلَقْتُ بِيَدَيَ‏ و جَنْبِ اللَّهِ‏ و وَجْهُ اللَّهِ‏ و يَوْمَ يُكْشَفُ عَنْ ساقٍ‏ و أمثالها

CHAPTER 1 – INTERPRETATION OF THE WORDS OF THE EXALTED: Created by My Hands? [38:75], AND the Side of Allah [39:56], AND the Face of Allah [2:115], AND On the Day He would Uncover from a leg [68:42], AND THE LIKES OF THESE

1- فس، تفسير القمي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ ثَابِتٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ الْهَاشِمِيِّ عَنْ مُحَمَّدِ بْنِ سَيَّارٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ أَنَّ اللَّهَ خَلَقَ الْخَلْقَ كُلَّهُمْ بِيَدِهِ لَمْ يَحْتَجَّ فِي آدَمَ أَنَّهُ خَلَقَهُ بِيَدِهِ فَيَقُولَ‏ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَ‏ أَ فَتَرَى اللَّهَ يَبْعَثُ الْأَشْيَاءَ بِيَدِهِ

‘Rafseer Al-Qummi’ – Muhammad Bin Ahmad Bin Sabit, from Al Qasim Ismail Al Hashimy, from Muhammad Bin Sayyar, from Al Husayn Bin Al Mukhtar, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘If Allah^-azwj Created the creatures, all of them by His^-azwj Hands, He^-azwj would not have been needy regarding Adam^-as that He^-azwj Creates him^-as by His^-azwj Hands, so He^-azwj would be Saying: What prevented you from doing Sajdah to what I Created by My Hands? [38:75]? Do you see Allah^-azwj Resurrecting the things by His^-azwj Hands?’’.[1]

2- يد، التوحيد مع، معاني الأخبار ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنِ الْعَلَّانِ عَنِ الْيَقْطِينِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُحَمَّدٍ الْعَسْكَرِيَّ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ الْأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيامَةِ وَ السَّماواتُ مَطْوِيَّاتٌ بِيَمِينِهِ‏ فَقَالَ ذَلِكَ تَعْيِيرُ اللَّهِ تَبَارَكَ وَ تَعَالَى لِمَنْ شَبَّهَهُ بِخَلْقِهِ أَ لَا تَرَى أَنَّهُ قَالَ‏ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ‏

;Al Tawheed’ – Ibn Asaam, from Al Kulayni, from Al Alaan, from Al Yaqteeny who said,

‘I asked Abu Al-Hassan Ali Bin Muhammad Al-Askari^-asws about the Words of Allah^-azwj Mighty and Majestic: and the whole of the earth would be in His Grip on the Day of Qiyamah, and the skies having been rolled up in His Right Hand [39:67], so he^-asws said: ‘That is the taunting (of people) to Allah^-azwj Blessed and Exalted as the one who resembles His^-azwj creatures. Do you not see that He^-azwj Says: And they are not appreciating Allah with the appreciation that is due to Him [39:67]?

وَ مَعْنَاهُ إِذْ قَالُوا إِنَّ الْأَرْضَ‏ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيامَةِ وَ السَّماواتُ مَطْوِيَّاتٌ بِيَمِينِهِ‏

And its Meaning is that they are saying, ‘And the whole of the earth shall be in His^-azwj Grip on the Day of Qiyamah and the skies having been rolled up in His Right Hand?

كَمَا قَالَ عَزَّ وَ جَلَ‏ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قالُوا ما أَنْزَلَ اللَّهُ عَلى‏ بَشَرٍ مِنْ شَيْ‏ءٍ ثُمَّ نَزَّهَ عَزَّ وَ جَلَّ نَفْسَهُ عَنِ الْقَبْضَةِ وَ الْيَمِينِ فَقَالَ‏ سُبْحانَهُ وَ تَعالى‏ عَمَّا يُشْرِكُونَ‏

(it is) just as Allah^-azwj Mighty and Majestic Says: And they are not appreciating Allah with the appreciation He is Rightful of when they are saying, ‘Allah did not Reveal anything upon a person’ [6:91], then He^-azwj Distanced Himself^-azwj from the Grip and the Right Hand (having limbs), so He^-azwj Said: Glorious is He and Exalted from what they are associating [39:67]’.[2]

3- يد، التوحيد أَحْمَدُ بْنُ الْهَيْثَمِ الْعِجْلِيُّ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ الْأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيامَةِ فَقَالَ يَعْنِي مِلْكَهُ لَا يَمْلِكُهَا مَعَهُ أَحَدٌ وَ الْقَبْضُ مِنَ اللَّهِ تَعَالَى فِي مَوْضِعٍ آخَرَ الْمَنْعُ وَ الْبَسْطُ مِنْهُ الْإِعْطَاءُ وَ التَّوْسِيعُ كَمَا قَالَ عَزَّ وَ جَلَ‏ وَ اللَّهُ يَقْبِضُ وَ يَبْصُطُ وَ إِلَيْهِ تُرْجَعُونَ‏ يَعْنِي يُعْطِي وَ يُوَسِّعُ وَ يَمْنَعُ وَ يُضَيِّقُ

‘Al Tawheed’ – Ahmad Bin Al Haysam Al Ajaly, from Ibn Zakariya Al Qatan, from Ibn Habeeb, from Ibn Bahlool, from his father, from Abu Al Hassan Al Abdy, from Suleyman Bin Mihran who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: and the whole of the earth would be in His Grip on the Day of Qiyamah [39:67], so he^-asws said: ‘It means His^-azwj Kingdom, no one owns it along with Him^-azwj, and the ‘Grip’ from Allah^-azwj the Exalted in another place is the prevention; and the Extending (of the Hand) from it is the favour, giving, and the expansion (of the sustenance), just as the Mighty and Majestic Said: And Allah Straitens and Amplifies, and to Him you shall be returning [2:245], meaning He^-azwj Gives, and He^-azwj Amplifies, and He^-azwj Prevents, and He^-azwj Straitens.

وَ الْقَبْضُ مِنْهُ عَزَّ وَ جَلَّ فِي وَجْهٍ آخَرَ الْأَخْذُ فِي وَجْهِ الْقَبُولِ مِنْهُ كَمَا قَالَ‏ وَ يَأْخُذُ الصَّدَقاتِ‏ أَيْ يَقْبَلُهَا مِنْ أَهْلِهَا وَ يُثِيبُ عَلَيْهَا

And the Grip from Him^-azwj, Mighty and Majestic, in another aspect is the taking in a perspective of the acceptance from Him^-azwj just as He^-azwj Said: ‘and He Takes the charities [9:104], i.e., He^-azwj Accepts it from its rightful ones and Rewards upon it’.

قُلْتُ فَقَوْلُهُ عَزَّ وَ جَلَ‏ وَ السَّماواتُ مَطْوِيَّاتٌ بِيَمِينِهِ‏ قَالَ الْيَمِينُ الْيَدُ وَ الْيَدُ الْقُدْرَةُ وَ الْقُوَّةُ يَقُولُ عَزَّ وَ جَلَّ وَ السَّمَوَاتُ مَطْوِيَّاتٌ بِقُدْرَتِهِ وَ قُوَّتِهِ‏ سُبْحانَهُ وَ تَعالى‏ عَمَّا يُشْرِكُونَ‏

I said, ‘His^-azwj Words, Mighty and Majestic: and the skies having been rolled up in His Right Hand [39:67]?’ He^-asws said: ‘The Right Hand, and the Hand is the Power and the Strength. The Mighty and Majestic is Saying: And the skies would be rolled up by His^-azwj Power and His^-azwj Strength, Glorious is He and Exalted from what they are associating [39:67]’’.[3]

4- يد، التوحيد ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْهَرَوِيِّ قَالَ: قُلْتُ لِعَلِيِّ بْنِ مُوسَى الرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ فِي الْحَدِيثِ الَّذِي يَرْوِيهِ أَهْلُ الْحَدِيثِ أَنَّ الْمُؤْمِنِينَ يَزُورُونَ رَبَّهُمْ مِنْ مَنَازِلِهِمْ فِي الْجَنَّةِ

‘Al Tawheed’ – Al Hamdany, from Ali, from his father, from Al Harwy who said,

‘I said to Ali^-asws Bin Musa Al-Reza^-asws, ‘O son^-asws of Rasool-Allah^-saww! What are you^-asws saying regarding the Hadeeth which the people of the Hadeeth are reporting, that the Momineen would be visiting their Lord^-azwj from their houses in the Paradise?’

فَقَالَ ع يَا أَبَا الصَّلْتِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَضَّلَ نَبِيَّهُ مُحَمَّداً ص عَلَى جَمِيعِ خَلْقِهِ مِنَ النَّبِيِّينَ وَ الْمَلَائِكَةِ وَ جَعَلَ طَاعَتَهُ طَاعَتَهُ وَ مُبَايَعَتَهُ مُبَايَعَتَهُ وَ زِيَارَتَهُ فِي الدُّنْيَا وَ الْآخِرَةِ زِيَارَتَهُ

He^-asws said: ‘O Abu Salt! Allah^-azwj Blesses and Exalted merited His^-azwj Prophet Muhammad^-saww over the entirety of His^-azwj creatures from the Prophets^-as and the Angels, and Made obedience to him^-saww, as being obedience to Him^-azwj, and pledging allegiance to him^-saww and having pledged allegiance to Him^-azwj, and visiting him^-saww in the world and the Hereafter as visiting Him^-azwj.

فَقَالَ عَزَّ وَ جَلَ‏ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏ وَ قَالَ‏ إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ‏ وَ قَالَ النَّبِيُّ ص مَنْ زَارَنِي فِي حَيَاتِي أَوْ بَعْدَ مَوْتِي فَقَدْ زَارَ اللَّهَ وَ دَرَجَةُ النَّبِيِّ ص فِي الْجَنَّةِ أَرْفَعُ الدَّرَجَاتِ فَمَنْ زَارَهُ إِلَى دَرَجَتِهِ فِي الْجَنَّةِ مِنْ مَنْزِلِهِ فَقَدْ زَارَ اللَّهَ تَبَارَكَ وَ تَعَالَى

The Mighty and Majestic Said: ‘There is one who obeys the Rasool, so he has obeyed Allah [4:80], and Said: Surely, those pledging allegiance to you are rather pledging their allegiances to Allah, the Hand of Allah being Above their hands. [48:10], and the Prophet^-saww said: ‘One who visits me^-saww during my^-saww lifetime or after my^-saww death, so he has visited Allah^-azwj’. And the level of the Prophet^-saww in the Paradise is the highest of the levels, therefore the one who visits him^-saww to his^-saww level, so he has visited Allah^-azwj Blessed and Exalted’.

قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا مَعْنَى الْخَبَرِ الَّذِي رَوَوْهُ أَنَّ ثَوَابَ لَا إِلَهَ إِلَّا اللَّهُ النَّظَرُ إِلَى وَجْهِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! What is the meaning of the Hadeeth which is reported that the Reward of (saying) ‘There is no god except Allah^-azwj’ would be looking at the Face of Allah^-azwj?’

فَقَالَ ع يَا أَبَا الصَّلْتِ مَنْ وَصَفَ اللَّهَ بِوَجْهٍ كَالْوُجُوهِ فَقَدْ كَفَرَ وَ لَكِنَّ وَجْهَ اللَّهِ أَنْبِيَاؤُهُ وَ رُسُلُهُ وَ حُجَجُهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ هُمُ الَّذِينَ بِهِمْ يُتَوَجَّهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى دِينِهِ وَ مَعْرِفَتِهِ

He^-asws said: ‘O Abu Salt! One who described Allah^-azwj with a face like the faces so he has committed Kufr. But, the Face of Allah^-azwj is His^-azwj Prophets^-as, and His^-azwj Rasools^-as, and His^-azwj Divine Authorities^-asws. They^-as are those, by them^-as one is diverted towards Allah^-azwj Mighty and Majestic, and to His^-azwj Religion and His^-azwj recognition.

وَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ كُلُّ مَنْ عَلَيْها فانٍ وَ يَبْقى‏ وَجْهُ رَبِّكَ‏ وَ قَالَ عَزَّ وَ جَلَ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ فَالنَّظَرُ إِلَى أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ وَ حُجَجِهِ ع فِي دَرَجَاتِهِمْ ثَوَابٌ عَظِيمٌ لِلْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ

And Allah^-azwj Mighty and Majestic Said: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27], and the Mighty and Majestic Said: All things will perish except for His Face [28:88]. Therefore, the looking towards the Prophets^-as of Allah^-azwj, and His^-azwj Rasools^-as, and His^-azwj Divine Authorities^-asws in their^-as levels is a great Reward for the Momineen on the Day of Qiyamah.

وَ قَدْ قَالَ النَّبِيُّ ص مَنْ أَبْغَضَ أَهْلَ بَيْتِي وَ عِتْرَتِي‏ لَمْ يَرَنِي وَ لَمْ أَرَهُ يَوْمَ الْقِيَامَةِ وَ قَالَ ص إِنَّ فِيكُمْ مَنْ لَا يَرَانِي بَعْدَ أَنْ يُفَارِقَنِي يَا أَبَا الصَّلْتِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُوصَفُ بِمَكَانٍ وَ لَا يُدْرَكُ بِالْأَبْصَارِ وَ الْأَوْهَامِ

And the Prophet^-saww has said: ‘One who hates the People^-asws of my^-saww Household, and my^-saww offspring, will not see me^-saww, and I^-saww will not see him on the Day of Qiyamah’. And he^-saww said: ‘Among you is one who will not see me^-saww after separating from me^-saww’. O Abu Al-Salt! Allah^-azwj Blessed and Exalted cannot be described with a place, nor can He^-azwj be realised by the sights and the imaginations.

قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَأَخْبِرْنِي عَنِ الْجَنَّةِ وَ النَّارِ أَ هُمَا الْيَوْمَ مَخْلُوقَتَانِ فَقَالَ نَعَمْ وَ إِنَّ رَسُولَ اللَّهِ ص قَدْ دَخَلَ الْجَنَّةَ وَ رَأَى النَّارَ لَمَّا عُرِجَ بِهِ إِلَى السَّمَاءِ

He (the narrator) said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Inform me about the Paradise and the Fire, are they both already Created?’ He^-asws said: ‘Yes, and Rasool-Allah^-saww had entered the Paradise and saw the Fire when he^-saww ascended to the sky’.

قَالَ فَقُلْتُ لَهُ إِنَّ قَوْماً يَقُولُونَ إِنَّهُمَا الْيَوْمَ مُقَدَّرَتَانِ غَيْرُ مَخْلُوقَتَيْنِ

He (the narrator) said, ‘I said to him^-asws, ‘There is a people who are saying, today these two (Paradise and Hell) are Ordained, without being Created (yet)’.

فَقَالَ ع مَا أُولَئِكَ مِنَّا وَ لَا نَحْنُ مِنْهُمْ مَنْ أَنْكَرَ خَلْقَ الْجَنَّةِ وَ النَّارِ فَقَدْ كَذَّبَ النَّبِيَّ ص وَ كَذَّبَنَا وَ لَيْسَ مِنْ وَلَايَتِنَا عَلَى شَيْ‏ءٍ وَ يُخَلَّدُ فِي نَارِ جَهَنَّمَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ هذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ يَطُوفُونَ بَيْنَها وَ بَيْنَ حَمِيمٍ آنٍ‏

He^-asws said: ‘They are not from us^-asws nor are we^-asws from them. One who denies the Paradise and the Fire, so he has belied the Prophet^-saww and belied us^-asws, and he isn’t from our^-asws Wilayah upon anything, and he would abide eternally in the Fire of Hell. Allah^-azwj Mighty and Majestic Said: This here is Hell which the criminals belied with [55:43] They will circle between it and the spring of scalding water [55:44].

وَ قَالَ النَّبِيُّ ص لَمَّا عُرِجَ بِي إِلَى السَّمَاءِ أَخَذَ بِيَدِي جَبْرَئِيلُ فَأَدْخَلَنِي الْجَنَّةَ فَنَاوَلَنِي مِنْ رُطَبِهَا فَأَكَلْتُهُ فَتَحَوَّلَ ذَلِكَ نُطْفَةً فِي صُلْبِي فَلَمَّا هَبَطْتُ إِلَى الْأَرْضِ وَاقَعْتُ خَدِيجَةَ فَحَمَلَتْ بِفَاطِمَةَ فَفَاطِمَةُ حَوْرَاءُ إِنْسِيَّةٌ فَكُلَّمَا اشْتَقْتُ إِلَى رَائِحَةِ الْجَنَّةِ شَمِمْتُ رَائِحَةَ ابْنَتِي فَاطِمَةَ

And the Prophet^-saww said: ‘When there was an ascension with me^-saww to the sky, Jibraeel^-as grabbed me^-saww by my^-saww hand and entered me^-saww into the Paradise, and gave me from its dates. I^-saww ate these, and that transformed to an essence in my^-saww back. When I^-saww descended to the earth and went to Khadeeja^-asws, she^-asws was blessed with Fatima^-asws, thus, Fatima^-asws is a human Hourie. Every time I^-saww desire to the aroma of the Paradise, I^-saww smell the aroma of my^-saww daughter^-asws (Syeda) Fatima^-asws’.[4]

5- يد، التوحيد مع، معاني الأخبار الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع فَقُلْتُ قَوْلُهُ عَزَّ وَ جَلَ‏ يا إِبْلِيسُ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَ‏ فَقَالَ الْيَدُ فِي كَلَامِ الْعَرَبِ الْقُوَّةُ وَ النِّعْمَةُ قَالَ اللَّهُ‏ وَ اذْكُرْ عَبْدَنا داوُدَ ذَا الْأَيْدِ وَ قَالَ‏ وَ السَّماءَ بَنَيْناها بِأَيْدٍ أَيْ بِقُوَّةٍ وَ قَالَ‏ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ‏ أَيْ قَوَّاهُمْ وَ يُقَالُ لِفُلَانٍ عِنْدِي أَيَادِي كَثِيرَةٌ أَيْ فَوَاضِلُ وَ إِحْسَانٌ وَ لَهُ عِنْدِي يَدٌ بَيْضَاءُ أَيْ نِعْمَةٌ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, from Bakr, from Abdu Abdullah Al Barqy, from Abdullah Bin Yahya, from Abu Ayoub Al Khazaz, from Muhammad Ibn Muslim who said,

‘I asked Abu Ja’far^-asws saying, ‘The Words of the Mighty and Majestic: “O Iblees! What prevented you from doing Sajdah to what I Created by My Hands? [38:75]. He^-asws said: ‘The ‘Hand’ in the speech of the Arabs, is the strength and the favour. Allah^-azwj Said: and remember Our servant Dawood, possessor of the hand (strength), [38:17], and He^-azwj Said: And the sky, We Built it by Hand [51:47], and it is said, ‘For so and so there are a lot of hands upon me’, i.e. graces and favours’, and ‘For him there is a white hand upon me’, i.e., bounty’’.[5]

6- يد، التوحيد مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْمَشْرِقِيِّ عَنْ عَبْدِ اللَّهِ بْنِ قَيْسٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ سَمِعْتُهُ يَقُولُ‏ بَلْ يَداهُ مَبْسُوطَتانِ‏ فَقُلْتُ لَهُ يَدَانِ هَكَذَا وَ أَشَرْتُ بِيَدِي إِلَى يَدَيْهِ فَقَالَ لَا لَوْ كَانَ هَكَذَا لَكَانَ مَخْلُوقاً

‘Al Tawheed’ – Ibn Waleed, from Al Saffar, from Muhammad Bin Isa, from Mashraqy, from Abdullah Bin Qays,

‘From Abu Al-Hassan Al-Reza^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘But, both His Hands are Extended [5:64], so I said to him^-asws, ‘Hands like these?’ – and I gestured with my hands towards his^-asws hands. He^-asws said: ‘No. If it was like this, He^-azwj would be a creature’’.[6]

7- فس، تفسير القمي‏ كُلُّ مَنْ عَلَيْها فانٍ وَ يَبْقى‏ وَجْهُ رَبِّكَ‏ قَالَ دِينُ رَبِّكَ وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع نَحْنُ الْوَجْهُ الَّذِي يُؤْتَى اللَّهُ مِنْهُ

‘Tafseer Al-Qummi’ – Everyone upon it will perish [55:26] And there will remain the Face of your Lord, [55:27], he said, ‘Religion of your Lord^-azwj. And Ali^-asws Bin Al-Husayn^-asws said: ‘We^-asws are the Face which Allah^-azwj can be come to, from it’’.[7]

8- يد، التوحيد مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ جَلِيسٍ لِأَبِي حَمْزَةَ عَنْ أَبِي حَمْزَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ قَالَ فَيَهْلِكُ كُلُّ شَيْ‏ءٍ وَ يَبْقَى الْوَجْهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْظَمُ مِنْ أَنْ يُوصَفَ بِالْوَجْهِ وَ لَكِنَّ مَعْنَاهُ كُلُّ شَيْ‏ءٍ هَالِكٌ إِلَّا دِينَهُ وَ الْوَجْهُ الَّذِي يُؤْتَى مِنْهُ

‘Al Tawheed’, ‘Ma’any Al Akhbaar’ – My father, from Ibn Isa, from Ibn Bazie, from Mansour Bin Yunus, from a companion of Abu Hamza, from Abu Hamza who said,

‘I said to Abu Ja’far^-asws, ‘The Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88]’. He^-asws said: ‘Everything will perish, and there would remain the Face. Allah^-azwj Mighty and Majestic is Greater than to be described with a face, but its meaning is – everything will perish except His^-azwj Religion, and the Face is which He^-azwj can be come to, from it’’.[8]

9- ير، بصائر الدرجات أَحْمَدُ عَنِ الْحُسَيْنِ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ الْمُغِيرَةِ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَسَأَلَهُ رَجُلٌ عَنْ قَوْلِ اللَّهِ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ قَالَ مَا يَقُولُونَ فِيهِ قُلْتُ يَقُولُونَ يَهْلِكُ كُلُّ شَيْ‏ءٍ إِلَّا وَجْهَهُ فَقَالَ يَهْلِكُ كُلُّ شَيْ‏ءٍ إِلَّا وَجْهَهُ الَّذِي يُؤْتَى مِنْهُ وَ نَحْنُ وَجْهُ اللَّهِ الَّذِي يُؤْتَى مِنْهُ

‘Basaair Al Darajaat’ – Ahmad, from Al Husayn, from one of our companions, from Ibn Umeyra, from Ibn Al Mugheira who said,

‘We were in the presence of Abu Abdullah^-asws, and a man asked him^-saww about the Words of Allah^-azwj: All things will perish except for His Face [28:88]. He^-saww said: ‘What are they saying with regards to it?’ I said, ‘They are saying, all things will perish except His^-azwj Face’. So, he^-saww said: ‘All things will perish except His^-azwj Face which He^-azwj Refers to, from it, and we^-asws are the Face of Allah^-azwj (and that to which) He^-azwj Refers to’’.[9]

10- يد، التوحيد مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ رَبِيعٍ الْوَرَّاقِ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ قَالَ نَحْنُ

‘Al Tawheed’ – Ibn Al Mutawakkal, from Al Sa’ad Al Abady, from Al Barqy, from his father, from Rabie Al Waraq, from Salih Bin Sahl,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88]. He^-asws said: ‘Us^-asws’’.[10]

11- يد، التوحيد مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنِ الْبَزَنْطِيِّ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ قَالَ مَنْ أَتَى اللَّهَ بِمَا أَمَرَ بِهِ مِنْ طَاعَةِ مُحَمَّدٍ وَ الْأَئِمَّةِ مِنْ بَعْدِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَهُوَ الْوَجْهُ الَّذِي لَا يَهْلِكُ ثُمَّ قَرَأَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏.

‘Al Tawheed’ – Majaylawiya, from Muhammad al Attar, from Sahl, from Al Bazanty, from Safwan Al Jamal,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88]. He^-asws said: ‘One who comes to Allah^-azwj with what He^-azwj has Commanded with, from the obedience to Muhammad^-saww and the Imams^-asws from after him^-saww, so it is the Face which will not perish’. Then he^-asws recited: There is one who obeys the Rasool, so he has obeyed Allah [4:80]’’.[11]

12 وَ بِهَذَا الْإِسْنَادِ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ نَحْنُ وَجْهُ اللَّهِ الَّذِي لَا يَهْلِكُ

And by this chain, he said, ‘Abu Abdullah^-asws said: ‘We^-asws are the Face of Allah^-azwj not to perish’’.[12]

13- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي سَعِيدٍ الْمُكَارِي‏ عَنْ أَبِي بَصِيرٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِ‏ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ قَالَ كُلُّ شَيْ‏ءٍ هَالِكٌ إِلَّا مَنْ أَخَذَ طَرِيقَ الْحَقِّ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Safwan Bin Yahya, from Abu Saeed Al Makary, from Abu Baseer, from Al Haris Bin Al Mugheira who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88]. He^-asws said: ‘All thing will perish except one who takes the road of the Truth’’.[13]

14- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ أَبِيهِ سَيْفِ بْنِ عَمِيرَةَ النَّخَعِيِّ عَنْ خثيمة [خَيْثَمَةَ] قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ قَالَ دِينَهُ وَ كَانَ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ ع دِينَ اللَّهِ وَ وَجْهَهُ وَ عَيْنَهُ فِي عِبَادِهِ وَ لِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَ يَدَهُ عَلَى خَلْقِهِ وَ نَحْنُ وَجْهُ اللَّهِ الَّذِي يُؤْتَى مِنْهُ لَنْ نَزَالَ فِي عِبَادِهِ مَا دَامَتْ لِلَّهِ فِيهِمْ رَوِيَّةٌ

‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa, from Ali Bin Sayf, from his brother Al Husayn, from his father Sayd Bin Umeyra Al Nakhaie, from Khaseyma who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: All things will perish except for His Face [28:88]. He^-asws said: ‘His^-azwj Religion, Rasool-Allah^-saww and Amir Al-Momineen^-asws were the Religion of Allah^-azwj, and His^-azwj Face, and His^-azwj Eyes among His^-azwj servants, and His^-azwj Tongue He^-azwj Spoke with, and His^-saww Hand upon His^-azwj creatures, and we^-asws are the Face of Allah^-azwj which He^-azwj Refers to. We^-asws will never cease to be among His^-azwj (Preferred) servants for long as there is an Observing (eye) of Allah^-azwj among them.

قُلْتُ وَ مَا الرَّوِيَّةُ قَالَ الْحَاجَةُ فَإِذَا لَمْ يَكُنْ لِلَّهِ فِيهِمْ حَاجَةٌ رَفَعَنَا إِلَيْهِ فَصَنَعَ مَا أَحَبَّ

I said, ‘And what is the Observing?’ He^-asws said: ‘The need (to monitor and guide people). So, when there does not happen to be a need for Allah^-azwj regarding them, Allah^-azwj will Raise us^-asws to Him^-azwj. Then He^-azwj would Do what He^-azwj likes’’.[14]

15- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ يَوْمَ يُكْشَفُ عَنْ ساقٍ‏ قَالَ تَبَارَكَ الْجَبَّارُ ثُمَّ أَشَارَ إِلَى سَاقِهِ فَكَشَفَ عَنْهَا الْإِزَارَ

‘Al Tawheed’ – My father, from Sa’ad, from Ibn Hisham, from Ibn Fazal, from Abu Jameela, from Muhammad Ibn Ali Al Halby,

‘From Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: On the Day He would Uncover from a leg [68:42]. He^-asws said: ‘Blessed is the Compeller (from having a limb)’ – then he^-asws gestured to a leg, and uncovered the outfit from it.

قَالَ‏ وَ يُدْعَوْنَ إِلَى السُّجُودِ فَلا يَسْتَطِيعُونَ‏

He (the narrator) said: ‘and they would be called to do the Sajdah, but they will not be able to [68:42]’.

قَالَ أُفْحِمَ الْقَوْمُ وَ دَخَلَتْهُمُ الْهَيْبَةُ وَ شَخَصَتِ الْأَبْصَارُ وَ بَلَغَتِ الْقُلُوبُ الْحَناجِرَ شَاخِصَةً أَبْصَارُهُمْ تَرْهَقُهُمُ الذِّلَّةُ وَ قَدْ كانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَ هُمْ سالِمُونَ‏

He^-asws said: ‘The people would be confounded (confused), and the awe would enter into them, and the sights would be dazzled, and the hearts would reach to the throats Their visions humbled, humiliation having tired them, and they had been called to the Sajdah while they were safe (and sound) [68:43]’’.[15]

16- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يَوْمَ يُكْشَفُ عَنْ ساقٍ‏ قَالَ كَشَفَ إِزَارَهُ عَنْ سَاقِهِ وَ يَدُهُ الْأُخْرَى عَلَى رَأْسِهِ فَقَالَ سُبْحَانَ رَبِّيَ الْأَعْلَى

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al Bazanty, from Al Husayn Ibn Musa, from Ubeyd Bin Zurara,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic: ‘On the Day He would Uncover from a leg [68:42]. He^-asws uncovered the trouser from his^-asws leg, and his^-asws other hand was upon his^-asws head, and he^-asws said: ‘Glorious is my^-asws Lord^-azwj, the Exalted (from having a limb)’’.[16]

17- يد، التوحيد ن، عيون أخبار الرضا عليه السلام الْمُكَتِّبُ وَ الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ أَبِي الْحَسَنِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ يَوْمَ يُكْشَفُ عَنْ ساقٍ‏ قَالَ حِجَابٌ مِنْ نُورٍ يُكْشَفُ فَيَقَعُ الْمُؤْمِنُونَ سُجَّداً أو [وَ] تُدْمَجُ أَصْلَابُ الْمُنَافِقِينَ فَلَا يَسْتَطِيعُونَ السُّجُودَ

‘Al Tawheed’ – Al Maktab and al Daqaq, from Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed,

‘Abu Al-Hassan^-asws regarding the Words of the Mighty and Majestic: On the Day He would Uncover from a leg [68:42]. He^-asws said: ‘A veil of Light would be uncovered, and the Momineen would fall in Sajdah, while the backbones of the hypocrites would stiffen, and they would not be able upon the Sajdah.[17]

Note –

وَ رُوِيَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّهُمَا قَالا فِي هَذِهِ الْآيَةِ أُفْحِمَ الْقَوْمُ وَ دَخَلَتْهُمُ الْهَيْبَةُ وَ شَخَصَتِ الْأَبْصَارُ وَ بَلَغَتِ الْقُلُوبُ الْحَناجِرَ لِمَا رَهِقَهُمْ مِنَ النَّدَامَةِ وَ الْخِزْيِ وَ الْمَذَلَّةِ وَ قَدْ كانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَ هُمْ سالِمُونَ‏ أَيْ يَسْتَطِيعُونَ الْأَخْذَ بِمَا أُمِرُوا بِهِ وَ التَّرْكَ لِمَا نُهُوا عَنْهُ وَ لِذَلِكَ ابْتُلُوا

And it is reported from Abu Ja’far^-asws and Abu Abdullah^-asws, they both said regarding this Verse: ‘The people were dumnbstruck and the awe entered them and when the eyes stunned and the hearts reached the throats [33:10] due to what exhaustion had hit them from the regret, and the disgrace, and the humiliation, and they had been called to the Sajdah while they were safe (and sound) [68:43] – i.e. while they were able to take with what they had been Commanded with, and leaving of what they had been Forbidden from, and for that they were Tried’.

18- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ ابْنِ‏ سِنَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ أَنَا الْهَادِي وَ أَنَا الْمُهْتَدِي وَ أَنَا أَبُو الْيَتَامَى وَ الْمَسَاكِينِ وَ زَوْجُ الْأَرَامِلِ وَ أَنَا مَلْجَأُ كُلِّ ضَعِيفٍ وَ مَأْمَنُ كُلِّ خَائِفٍ وَ أَنَا قَائِدُ الْمُؤْمِنِينَ إِلَى الْجَنَّةِ وَ أَنَا حَبْلُ اللَّهِ الْمَتِينُ وَ أَنَا عُرْوَةُ اللَّهِ الْوُثْقَى وَ كَلِمَةُ التَّقْوَى وَ أَنَا عَيْنُ اللَّهِ وَ لِسَانُهُ الصَّادِقُ وَ يَدُهُ

‘Al Tawheed’ – Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Al Nazar, from Ibn Sinan, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said in a sermon: ‘I^-asws am the guide, and I^-asws am the Guided, and I^-asws am a father of the orphans and the poor and guardian of the widows, and I^-asws am a shelter for every weak one, and a security for every fearful one, and I^-asws am a guide of the Momineen to the Paradise, and I^-asws am the strong Rope of Allah^-azwj, and I^-asws am the Firm Handhold of Allah^-azwj, and the Pious Words, and I^-asws am the Eye of Allah^-azwj and His^-azwj Truthful Tongue and His^-azwj Hand.

وَ أَنَا جَنْبُ اللَّهِ الَّذِي يَقُولُ‏ أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى‏ عَلى‏ ما فَرَّطْتُ فِي جَنْبِ اللَّهِ‏ وَ أَنَا يَدُ اللَّهِ الْمَبْسُوطَةُ عَلَى عِبَادِهِ بِالرَّحْمَةِ وَ الْمَغْفِرَةِ وَ أَنَا بَابُ حِطَّةٍ مَنْ عَرَفَنِي وَ عَرَفَ حَقِّي فَقَدْ عَرَفَ رَبَّهُ لِأَنِّي وَصِيُّ نَبِيِّهِ فِي أَرْضِهِ وَ حُجَّتُهُ عَلَى خَلْقِهِ لَا يُنْكِرُ هَذَا إِلَّا رَادٌّ عَلَى اللَّهِ وَ رَسُولِهِ

And I^-asws am the Side of Allah^-azwj which He^-azwj is Saying: ‘‘Lest a soul should be saying, O regret, upon what I wasted regarding the Side of Allah [39:56], and I^-asws am the Hand of Allah^-azwj Extended upon His^-azwj servants with the Mercy and the Forgiveness, and I^-asws am the door of Hitta. One who recognises my^-asws rights so he has recognised my^-asws Lord^-azwj, because I^-asws am a successor^-asws of His^-azwj Prophet^-saww in His^-azwj earth, and His^-azwj Divine Authority upon His^-azwj creatures. None would deny this except a repeller to Allah^-azwj and His^-azwj Rasool^-saww’’.

رُوِيَ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: مَعْنَى جَنْبِ اللَّهِ أَنَّهُ لَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَى اللَّهِ مِنْ رَسُولِهِ وَ لَا أَقْرَبَ إِلَى رَسُولِهِ مِنْ وَصِيِّهِ فَهُوَ فِي الْقُرْبِ كَالْجَنْبِ وَ قَدْ بَيَّنَ اللَّهُ تَعَالَى ذَلِكَ فِي كِتَابِهِ بِقَوْلِهِ‏ أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى‏ عَلى‏ ما فَرَّطْتُ فِي جَنْبِ اللَّهِ‏ يَعْنِي فِي وَلَايَةِ أَوْلِيَائِهِ

It is reported from Al-Baqir^-asws having said: ‘The meaning of the ‘Side’ of Allah^-azwj is that there is nothing closer to Allah^-azwj than His^-azwj Rasool^-saww, nor closer to His^-azwj Rasool^-saww than a successor^-asws. He^-azwj is in the closeness like the side, and Allah^-azwj has Explained that in His^-azwj Book by His^-azwj Words: ‘‘Lest a soul should be saying, O regret, upon what I wasted regarding the Side of Allah [39:56], meaning regarding the Wilayah of His^-azwj Guardians^-asws.[18]

19- شي، تفسير العياشي عَنْ أَبِي مَعْمَرٍ السَّعْدِيِ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏ فِي قَوْلِهِ‏ وَ لا يَنْظُرُ إِلَيْهِمْ‏ يَعْنِي لَا يَنْظُرُ إِلَيْهِمْ بِخَيْرٍ لِمَنْ لَا يَرْحَمُهُمْ وَ قَدْ يَقُولُ الْعَرَبُ لِلرَّجُلِ السَّيِّدِ أَوْ لِلْمَلِكِ لَا تَنْظُرُ إِلَيْنَا يَعْنِي أَنَّكَ لَا تُصِيبُنَا بِخَيْرٍ وَ ذَلِكَ النَّظَرُ مِنَ اللَّهِ إِلَى خَلْقِهِ

From Abu Mo’mar Al Sa’ady who said,

‘Ali^-asws Bin Abu Talib^-asws said regarding His^-azwj Words: nor will He Look at them [3:77], meaning He^-azwj would not Look at them with goodness to the ones He^-azwj would not be Merciful to them; and (an example) the Arab says to man (regarding) the chief of the king, ‘He does not look at us’, meaning he does not consider us with goodness, and that is the Look from Allah^-azwj to His^-azwj creatures’’.[19]

20- يد، التوحيد ن، عيون أخبار الرضا عليه السلام ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدَةَ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ لِإِبْلِيسَ‏ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ بِيَدَيَ‏ قَالَ يَعْنِي بِقُدْرَتِي وَ قُوَّتِي

‘Al Tawheed’ – Ibn Asaam, from Al Kulayni, from Ahmad Bin Idrees, from Ibn Isa, from Ali Bin Sayf, from Muhammad Bin Ubeyda who said,

‘I asked Al-Reza^-asws about the Words of Allah^-azwj Mighty and Majestic to Iblees^-la: ‘What prevented you from doing Sajdah to what I Created by My Hands? [38:75]. He^-asws said: ‘Meaning, by My^-azwj Power and My^-azwj Strength’’.[20]

باب 2 تأويل قوله تعالى‏ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي‏ و رُوحٌ مِنْهُ‏ و قوله ص خلق الله آدم على صورته‏

CHAPTER 2 – INTERPRETATION OF THE WORDS OF THE EXALTED: and Blow into him from My Spirit [15:29], and a Spirit from Him [4:171], and his^-saww words: ‘Allah^-azwj Created Adam^-as upon his Image’

1- يد، التوحيد ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ: قُلْتُ لِلرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ إِنَّ النَّاسَ يَرْوُونَ أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ

‘Al Tawheed’ – Al Hamdany, from Ali, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid who said,

‘I said to Al-Reza^-asws, ‘O son^-asws of Rasool-Allah^-azwj! The people are reporting that Rasool-Allah^-saww said: ‘Allah^-azwj Created Adam^-as upon His^-azwj Image’.

فَقَالَ قَاتَلَهُمُ اللَّهُ لَقَدْ حَذَفُوا أَوَّلَ الْحَدِيثِ إِنَّ رَسُولَ اللَّهِ ص مَرَّ بِرَجُلَيْنِ يَتَسَابَّانِ فَسَمِعَ أَحَدَهُمَا يَقُولُ لِصَاحِبِهِ قَبَّحَ اللَّهُ وَجْهَكَ وَ وَجْهَ مَنْ يُشْبِهُكَ فَقَالَ ع يَا عَبْدَ اللَّهِ لَا تَقُلْ هَذَا لِأَخِيكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ عَلَى صُورَتِهِ

He^-asws said: ‘May Allah^-azwj Fight (Curse) them! They have deleted the first (part) of the Hadeeth that Rasool-Allah^-saww passed by two men insulting each other. He^-saww heard one of them saying to his companions, ‘May Allah^-azwj Deface you and the face of the one who resembles you’. He^-saww said: ‘O servant of Allah^-azwj! Do not say this to your brother, for Allah^-azwj Mighty and Majestic Created Adam^-as upon his (this man’s) Image’’.[21]

2- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي‏ قَالَ رُوحٌ اخْتَارَهُ اللَّهُ وَ اصْطَفَاهُ وَ خَلَقَهُ وَ أَضَافَهُ إِلَى نَفْسِهِ وَ فَضَّلَهُ عَلَى جَمِيعِ الْأَرْوَاحِ فَأَمَرَ فَنُفِخَ مِنْهُ فِي آدَمَ ع

‘Ma’any Al Akhbaar’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Musalim who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: and Blow into him from My Spirit [15:29]. He^-asws said: ‘A Spirit Allah^-azwj Chose and Created and Added it to Himself^-azwj, and Merited it upon the entirety of the spirits. He^-azwj Commanded and Blew from it into Adam^-as’’.[22]

3- يد، التوحيد مع، معاني الأخبار غَيْرُ وَاحِدٍ مِنْ أَصْحَابِنَا عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي‏ كَيْفَ هَذَا النَّفْخُ‏

‘Al Tawheed’ – Someone else from our companions, from Al Asady, from Al Barmakky, from Al Husayn Ibn Al Hassan, from Bakr, from Al Qasim Bin Urwat, from Abdul Hameed Al Tai’e, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: and Blow into him from My Spirit [15:29], ‘How was this blowing?’

فَقَالَ إِنَّ الرُّوحَ مُتَحَرِّكٌ كَالرِّيحِ وَ إِنَّمَا سُمِّيَ رُوحاً لِأَنَّهُ اشْتُقَّ اسْمُهُ مِنَ الرِّيحِ وَ إِنَّمَا أَخْرَجَهُ عَلَى لَفْظَةِ الرُّوحِ لِأَنَّ الرُّوحَ مُجَانِسٌ لِلرِّيحِ وَ إِنَّمَا أَضَافَهُ إِلَى نَفْسِهِ لِأَنَّهُ اصْطَفَاهُ عَلَى سَائِرِ الْأَرْوَاحِ كَمَا اصْطَفَى بَيْتاً مِنَ الْبُيُوتِ فَقَالَ بَيْتِي وَ قَالَ لِرَسُولٍ مِنَ الرُّسُلِ خَلِيلِي وَ أَشْبَاهِ ذَلِكَ وَ كُلُّ ذَلِكَ مَخْلُوقٌ مَصْنُوعٌ مُحْدَثٌ مَرْبُوبٌ مُدَبَّرٌ

He^-asws said: ‘The spirit (soul) tends to move like the wind, and rather it has been named as ‘Rooh’ because its name is derived from the ‘Al-Reeh’ (the wind); and rather I^-asws brought it upon a word ‘Al-Rooh’ because the ‘Rooh’ is akin to the ‘Reeh’, and rather He^-azwj Added to Himself^-azwj because He^-azwj Chose it over the rest of the souls just as He^-azwj Chose a House from the houses, so He^-azwj Said: “My House (Kabah)”, and Said to a Rasool^-as from the Rasools^-as: ‘My^-azwj Friend”’, and the likes of that; and all that is a creation, a made, an occurrence, and nourished, and managed’’.[23]

4- ج، الإحتجاج حُمْرَانُ بْنُ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ رُوحٌ مِنْهُ‏ قَالَ هِيَ مَخْلُوقَةٌ خَلَقَهَا اللَّهُ بِحِكْمَتِهِ فِي آدَمَ وَ فِي عِيسَى ع

‘Al Ihtijaj’ – Humran Bin Ayn who said,

‘I said to Abu Ja’far^-asws about the Words of Allah^-azwj Mighty and Majestic: and a Spirit from Him [4:171]. He^-asws said: ‘It is a creation. Allah^-azwj Created it by His^-azwj Wisdom, to be in Adam^-as and in Isa^-as.[24]

5- مع، معاني الأخبار غَيْرُ وَاحِدٍ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي‏ قَالَ مِنْ قُدْرَتِي

‘Ma’any Al Akhbaar’ – Someone else, from Al Asady, from Al Barmakky, from Ali Bin Al Abbas, from Isa Ibn Hisham, from Abdul Kareem Bin Amro,

‘From Abu Abdullah^-asws regarding the Words of Mighty and Majestic:  So, when I Complete him and Blow into him from My Spirit [15:29]. He^-asws said: ‘From My^-azwj Power.[25]

6- يد، التوحيد الْقَطَّانُ عَنِ السُّكَّرِيِّ عَنِ الْحَكَمِ بْنِ أَسْلَمَ عَنِ ابْنِ عُيَيْنَةَ عَنِ الْجَرِيرِيِّ عَنْ أَبِي الْوَرْدِ بْنِ ثُمَامَةَ عَنْ عَلِيٍّ ع قَالَ: سَمِعَ النَّبِيُّ ص رَجُلًا يَقُولُ لِرَجُلٍ قَبَّحَ اللَّهُ وَجْهَكَ وَ وَجْهَ مَنْ يُشْبِهُكَ فَقَالَ ع مَهْ لَا تَقُلْ هَذَا فَإِنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ

‘Al Tawheed’ – Al Qatan, from Al Sakry, from Al Hakam Bin Aslam, from Ibn Ayayna, from Al Jareyri, from Abu Al Ward Bin Samamat,

‘From Ali^-asws having said: ‘The Prophet^-saww heard a man saying to a man, ‘May Allah^-azwj Deface your face and the face of one who resembles you!’ He^-saww said: ‘Shh! Do not say this, for Allah^-azwj Created Adam^-as upon his (the man he was condemning) image.[26]

7- يد، التوحيد السِّنَانِيُّ وَ الْمُكَتِّبُ وَ الدَّقَّاقُ جَمِيعاً عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي‏ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً وَ خَلَقَ رُوحاً ثُمَّ أَمَرَ مَلَكاً فَنَفَخَ فِيهِ وَ لَيْسَتْ بِالَّتِي نَقَصَتْ مِنْ قُدْرَةِ اللَّهِ شَيْئاً هِيَ مِنْ قُدْرَتِهِ

‘Al Tawheed’ – Al Sinany and Al Maktab and al Daqaq altogether, from Al Asadi, from Al Barmakky, from Ali Ibn Abbas, from Isa Bin Hisham, from Abdul Kareem Ibn Amro,

‘From Abu Abdullah^-asws regarding the Words of Mighty and Majestic: So, when I Complete him and Blow into him from My Spirit [15:29]. He^-asws said: ‘Allah^-azwj Mighty and Majestic Created a creature and Created its spirit (soul), then Commanded an Angel to blow into him^-as (Adam^-as), and it isn’t by which there would be a reduction of anything from the Power of Allah^-azwj, it is from His^-azwj Power’’.[27]

8- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي جَعْفَرٍ الْأَصَمِّ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ الرُّوحِ الَّتِي فِي آدَمَ وَ الَّتِي فِي عِيسَى مَا هُمَا قَالَ رُوحَانِ مَخْلُوقَانِ اخْتَارَهُمَا وَ اصْطَفَاهُمَا رُوحُ آدَمَ وَ رُوحُ عِيسَى صَلَوَاتُ اللَّهِ عَلَيْهِمَا

‘Al Tawheed’ – Ibn Mutawakkal, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Abu Ja’far Al Asim who said,

‘I asked Abu Ja’far^-asws about the Spirit which was in Adam^-as and which was in Isa^-as, what were these two?’ He^-asws said: ‘Two created spirits. He^-azwj Chose them and Selected them, a spirit of Adam^-as and a spirit of Isa^-as’’.[28]

9- 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, from Zurara,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and Exalted is One, Samad, there isn’t any hollowness for Him^-azwj, and rather the spirit is a creature from His^-azwj creatures, being a help and an assistance and strength Allah^-azwj Made to be in the hearts of the Rasools^-as and the Momineen’’.[29]

10- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ تَعَالَى‏ يَسْئَلُونَكَ عَنِ الرُّوحِ‏ قَالا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى وَ ذَكَرَ مِثْلَهُ

‘Tafseer Al Ayyashi’ – From Zurara and Humran,

‘From Abu Ja’far^-asws and Abu Abdullah^-asws regarding the Words of the Exalted: And they are asking you about the Spirit. [17:85], they^-asws both said: ‘Allah^-azwj Blessed and Exalted’ – and mentioned similar to it (above Hadeeth)’’.[30]

11- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ‏ قَالَ رُوحٌ خَلَقَهَا اللَّهُ فَنَفَخَ فِي آدَمَ مِنْهَا

‘Tafseer Al Ayyashi – From Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj: and Blow into him from My Spirit, then fall down towards him in Sajdah” [15:29]. He^-asws said: ‘A spirit Allah^-azwj Created, and Blew it into Adam^-as from it’’.[31]

12- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرُّوحِ الَّتِي فِي آدَمَ قَوْلِهِ‏ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي‏ قَالَ هَذِهِ رُوحٌ مَخْلُوقَةٌ لِلَّهِ وَ الرُّوحُ الَّتِي فِي عِيسَى بْنِ مَرْيَمَ مَخْلُوقَةٌ لِلَّهِ

‘Tafseer Al Ayyashi’ – From Muhammad Bin Awrama, from Abu Ja’far Al Ahowl,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the spirit which was in Adam^-as, His^-azwj Words: So, when I Complete him and Blow into him from My Spirit [15:29]. He^-asws said: ‘This spirit is a creation of Allah^-azwj, and the spirit which was in Isa^-as Bin Maryam^-as was a creation of Allah^-azwj’’.[32]

13- شي، تفسير العياشي فِي رِوَايَةِ سَمَاعَةَ عَنْهُ ع‏ خَلَقَ آدَمَ فَنَفَخَ فِيهِ وَ سَأَلْتُهُ عَنِ الرُّوحِ قَالَ هِيَ مِنْ قُدْرَتِهِ مِنَ الْمَلَكُوتِ

‘Tafseer Al Ayyashi’ – In a report of Sama’at,

From him^-asws: ‘He^-azwj Created Adam^-as and Blew into him^-as’. And I asked him^-asws about the spirit, he^-asws said: ‘It is from His^-azwj Power from the Kingdoms.[33]

14- يد، التوحيد ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَمَّا يَرْوُونَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ عَلَى صُورَتِهِ فَقَالَ هِيَ صُورَةٌ مُحْدَثَةٌ مَخْلُوقَةٌ اصْطَفَاهَا اللَّهُ وَ اخْتَارَهَا عَلَى سَائِرِ الصُّوَرِ الْمُخْتَلِفَةِ فَأَضَافَهَا إِلَى نَفْسِهِ كَمَا أَضَافَ الْكَعْبَةَ إِلَى نَفْسِهِ وَ الرُّوحَ إِلَى نَفْسِهِ فَقَالَ بَيْتِي وَ قَالَ‏ نَفَخْتُ فِيهِ مِنْ رُوحِي‏

‘Al Tawheed’ – Ibn Al Barqy, from his father, from his grandfather Ahmad, from his father, from Abdullah Bin Bahr, from Abu Ayoub, from Muhammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about what is being reported that Allah^-azwj Created Adam^-as upon His^-azwj image. He^-asws said: ‘It was a newly occurring image, a creation Allah^-azwj Chose it over the rest of the different images, so He^-azwj Added it to His^-azwj (Creation) just as He^-azwj Added the Kabah to Himself^-azwj, and the Spirit to Himself^-azwj, so He^-azwj Said: ‘My^-azwj House”, and Said: “and Blow into him from My Spirit [15:29]”’.

الزُّهْرِيَّ رَوَى عَنِ الْحَسَنِ أَنَّهُ كَانَ يَقُولُ‏ مَرَّ رَسُولُ اللَّهِ ص بِرَجُلٍ مِنَ الْأَنْصَارِ وَ هُوَ يَضْرِبُ وَجْهَ غُلَامٍ لَهُ وَ يَقُولُ قَبَّحَ اللَّهُ وَجْهَكَ وَ وَجْهَ مَنْ تُشْبِهُهُ فَقَالَ النَّبِيُّ ص بِئْسَ مَا قُلْتَ فَإِنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ

Al Zuhry reported, from Al Hassan having said,

‘Rasool-Allah^-saww by a man from the Helpers and he was striking the face of a slave of his and saying, ‘May Allah^-azwj Deface your face and face of the ones who resembles you’, so the Prophet^-saww said: ‘Evil is what you said, for Allah^-azwj Created Adam^-as upon his image’ – (meaning the image of the struck one)’’.[34]

باب 3 تأويل آية النور

CHAPTER 3 – INTERPRETATION OF THE VERSE OF THE ‘Al-NOOR’ (THE DIVINE LIGHT) (24:35)

1- يد، التوحيد مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ الْعَبَّاسِ بْنِ هِلَالٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ‏ فَقَالَ هَادٍ لِأَهْلِ السَّمَاءِ وَ هَادٍ لِأَهْلِ الْأَرْضِ

‘Al Tawheed’ – My father, from Sa’ad, from Ibn Yazeed, from Al Abbas Bin Hilal who said,

‘I asked Al-Reza^-asws about the Words of Allah^-azwj Mighty and Majestic: ‘Allah is ‘Al-Noor’ (Light) of the skies and the earth [24:35], so he^-asws said: ‘A Guide of the inhabitants of the sky and a Guide for the inhabitants of the earth’’.[35]

2- وَ فِي رِوَايَةِ الْبَرْقِيِ‏ هُدَى مَنْ فِي السَّمَاوَاتِ وَ هُدَى مَنْ فِي الْأَرْضِ

And in a report of Al Barqy –

‘A Guide for the ones in the skies, and a Guide of the ones in the earth’’.[36]

3- ج، الإحتجاج عَنِ الْعَبَّاسِ بْنِ هِلَالٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ‏ فَقَالَ ع هَادِي مَنْ فِي السَّمَاوَاتِ وَ هَادِي مَنْ فِي الْأَرْضِ‏

‘Al Ihtijaj’ – From Al Abbas Bin Hilal who said,

‘I asked Abu Al-Hassan^-asws about the Words of Allah^-azwj Mighty and Majestic: Allah is Light of the skies and the earth [24:35], so he^-asws said: ‘A Guide of the ones in the skies and a Guide of the ones in the earth’’.[37]

4- يد، التوحيد مع، معاني الأخبار إِبْرَاهِيمُ بْنُ هَارُونَ الهيستي [الْهِيتِيُ‏] عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي الثَّلْجِ عَنِ الْحُسَيْنِ بْنِ أَيُّوبَ عَنْ مُحَمَّدِ بْنِ غَالِبٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ الذُّهْلِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ الصَّادِقِ ع‏ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ‏ قَالَ كَذَلِكَ اللَّهُ عَزَّ وَ جَلَّ

‘Al Tawheed’, ‘Ma’any Al Akhbaar’ – Ibrahim Bin Haroun Al Haysati, from Muhammad Bin Ahmad Bin Abu Al Salf, from Al Husayn Bn Ayoub, from Muhammad Bin Ghalib, from Ali Bin Al Husayn, from Al Hassan Bin Ayoub, from Al Husayn Bin Suleyman, from Muhammad Bin Marwan al Zahly, from Al Fazeyl Bin Yasar who said,

‘I said to Abu Abdullah Al-Sadiq^-asws, ‘Allah is Light of the skies and the earth [24:35]. He^-asws said: ‘Like that is Allah^-azwj Mighty and Majestic’.

قَالَ قُلْتُ‏ مَثَلُ نُورِهِ‏ قَالَ لِي مُحَمَّدٌ ص قُلْتُ‏ كَمِشْكاةٍ قَالَ صَدْرُ مُحَمَّدٍ ص قُلْتُ‏ فِيها مِصْباحٌ‏ قَالَ فِيهِ نُورُ الْعِلْمِ يَعْنِي النُّبُوَّةَ قُلْتُ‏ الْمِصْباحُ فِي زُجاجَةٍ قَالَ عِلْمُ رَسُولِ اللَّهِ ص صَدَرَ إِلَى قَلْبِ عَلِيٍّ ع‏ ‏

He (the narrator) said, ‘I said, ‘An example of His Light [24:35]’. He^-asws said: ‘Muhammad^-saww’. I said, ‘is like a niche’. He^-asws said: ‘Chest of Muhammad^-saww’. I said, ‘wherein is a lamp. He^-asws said: ‘In him^-saww is the light of Knowledge, meaning the Prophet-hood’. I said, ‘the lamp is in a glass’. He^-asws said: ‘Knowledge of Rasool-Allah^-saww goes to the heart of Ali^-asws’.

قُلْتُ‏ كَأَنَّها قَالَ لِأَيِّ شَيْ‏ءٍ تَقْرَأُ كَأَنَّهَا قُلْتُ وَ كَيْفَ جُعِلْتُ فِدَاكَ قَالَ كَأَنَّهُ كَوْكَبٌ دُرِّيٌّ قُلْتُ‏ يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ زَيْتُونَةٍ لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ قَالَ ذَاكَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع لَا يَهُودِيٌّ وَ لَا نَصْرَانِيٌّ

I said, ‘as if it’. He^-asws said: ‘For which thing would you read ‘As if it’?’ I said, ‘And how, may I be sacrificed for you^-asws?’ He^-asws said: ‘as if he is a brightly shining star’. I said, ‘ignited from a Blessed olive tree neither eastern nor western’. He^-asws said: ‘That is Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws, neither a Jew nor a Christian’.

قُلْتُ‏ يَكادُ زَيْتُها يُضِي‏ءُ وَ لَوْ لَمْ تَمْسَسْهُ نارٌ قَالَ يَكَادُ الْعِلْمُ يَخْرُجُ مِنْ فَمِ الْعَالِمِ مِنْ آلِ مُحَمَّدٍ مِنْ قَبْلِ أَنْ يَنْطِقَ بِهِ قُلْتُ‏ نُورٌ عَلى‏ نُورٍ قَالَ الْإِمَامُ عَلَى أَثَرِ الْإِمَامِ

I said, ‘Its oil almost illuminates and even though fire does not touch it’. He^-asws said: ‘The knowledge almost comes out from the mouth of the Scholar^-asws from the Progeny^-asws of Muhammad^-saww, from before He^-azwj even speaks with it’. I said, ‘Light upon Light’. He^-asws said: ‘The Imam^-asws upon ‘أثر’ (footsteps – the Ahadeeth) of the (previous) Imam^-asws’’.[38]

Note –

وَ قَدْ رُوِيَ عَنِ الصَّادِقِ ع‏ أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ مَثَلُ نُورِهِ كَمِشْكاةٍ فِيها مِصْباحٌ‏ فَقَالَ هُوَ مَثَلٌ ضَرَبَهُ اللَّهُ لَنَا

And it has been reported from Al Sadiq^-asws, he^-asws was asked about Words of Allah^-azwj Mighty and Majestic: Allah is Light of the skies and the earth An example of His Light is like a niche wherein is a lamp [24:35]. He^-asws said: ‘It is an example Allah^-azwj has Struck for us^-asws!’’

5- فس، تفسير القمي حُمَيْدُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع‏ فِي هَذِهِ الْآيَةِ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ‏ قَالَ بَدَأَ بِنُورِ نَفْسِهِ تَعَالَى‏ مَثَلُ نُورِهِ‏ مَثَلُ هُدَاهُ فِي قَلْبِ الْمُؤْمِنِ قَوْلُهُ‏ كَمِشْكاةٍ فِيها مِصْباحٌ‏ الْمِشْكَاةُ جَوْفُ الْمُؤْمِنِ وَ الْقِنْدِيلُ قَلْبُهُ وَ الْمِصْبَاحُ النُّورُ الَّذِي جَعَلَهُ اللَّهُ فِيهِ‏ يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ قَالَ الشَّجَرَةُ الْمُؤْمِنُ‏

‘Tafseer Al-Qummi’ – Humeyd Bin Ziyad, from Muhammad Bin Al Husayn, from Muhammad Bin Yahya, from Talha Bin Zayd,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws regarding this Verse: Allah is Light of the skies and the earth [24:35]. He^-asws said: ‘He^-azwj Began with His^-azwj Own Light, the Exalted: An example of His Light [24:35], is an example of His^-azwj Guidance in the heart of the Momin. His^-azwj Words: is like a niche wherein is a lamp, ‘the niche’ is the inside of the Momin, and the ‘lamp is his heart, and the lamp, is the light which Allah^-azwj Made to be inside him, ignited from a Blessed olive tree, the ‘tree’ is the Momin.

زَيْتُونَةٍ لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ قَالَ عَلَى سَوَاءِ الْجَبَلِ لَا غَرْبِيَّةٍ أَيْ لَا شَرْقَ لَهَا وَ لَا شَرْقِيَّةٍ أَيْ لَا غَرْبَ لَهَا إِذَا طَلَعَتِ الشَّمْسُ طَلَعَتْ عَلَيْهَا وَ إِذَا غَرَبَتْ غَرَبَتْ عَلَيْهَا يَكادُ زَيْتُها يَعْنِي يَكَادُ النُّورُ الَّذِي جَعَلَهُ اللَّهُ فِي قَلْبِهِ‏ يُضِي‏ءُ وَ إِنْ لَمْ يَتَكَلَّمْ‏ نُورٌ عَلى‏ نُورٍ فَرِيضَةٌ عَلَى فَرِيضَةٍ وَ سُنَّةٌ عَلَى سُنَّةٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ يَهْدِي اللَّهُ لِفَرَائِضِهِ وَ سُنَنِهِ مَنْ يَشَاءُ وَ يَضْرِبُ اللَّهُ الْأَمْثالَ لِلنَّاسِ‏ وَ هَذَا مَثَلٌ ضَرَبَهُ اللَّهُ لِلْمُؤْمِنِ

Olive tree neither eastern nor western, upon the evenness of (the mountain – highland), neither western i.e., there not being an east for it, nor eastern, i.e., there being no west for it. (It is such that) when the sun emerges, does so upon it, and when it sets, does so upon it. Its oil almost, meaning the light which Allah^-azwj Made to be in his heart, illuminates, and even if he does not speak. Light upon Light, an Obligatory act upon an Obligatory act, a Sunnah upon a Sunnah, Allah Guides to His Light ones He so Desires to – Allah^-azwj Guides to His^-azwj Obligation and His^-azwj Sunnah ones He^-azwj so Desires to, and Allah Strikes examples for the people, and this is an example Allah^-azwj Strikes for the Momin’.

ثُمَّ قَالَ فَالْمُؤْمِنُ مَنْ يَتَقَلَّبُ فِي خَمْسَةٍ مِنَ النُّورِ مَدْخَلُهُ نُورٌ وَ مَخْرَجُهُ نُورٌ وَ عِلْمُهُ نُورٌ وَ كَلَامُهُ نُورٌ وَ مَصِيرُهُ يَوْمَ الْقِيَامَةِ إِلَى الْجَنَّةِ نُورٌ

Then he^-asws said: ‘The Momin is one who turns in five of ‘Noor’ (lights). His entry is light, and exit is light, and his knowledge is light, and his speech is light, and his journey on the Day of Qiyamah to the Paradise is light’.

قُلْتُ لِجَعْفَرٍ ع جُعِلْتُ فِدَاكَ يَا سَيِّدِي إِنَّهُمْ يَقُولُونَ مَثَلُ نُورِ الرَّبِّ قَالَ سُبْحَانَ اللَّهِ لَيْسَ لِلَّهِ بِمَثَلٍ مَا قَالَ اللَّهُ‏ فَلا تَضْرِبُوا لِلَّهِ الْأَمْثالَ‏

I said to Ja’far^-asws, ‘May I be sacrificed for you^-asws! O my Master^-asws! They are saying, ‘An example of light is the Lord^-azwj’. He^-asws said: ‘Glory be to Allah^-azwj! There isn’t a resemblance for Allah^-azwj. Did not Allah^-azwj Say: Therefore, do not strike resemblances for Allah [16:74]’’.[39]

6- فس، تفسير القمي مُحَمَّدُ بْنُ هَمَّامٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّائِغِ‏ عَنِ الْحَسَنِ بْنِ عَلِيٍ‏ عَنْ صَالِحِ بْنِ سَهْلٍ الْهَمْدَانِيِ‏ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ مَثَلُ نُورِهِ كَمِشْكاةٍ فَاطِمَةُ ع‏ فِيها مِصْباحٌ‏ الْحَسَنُ وَ الْمِصْباحُ‏ الْحُسَيْنُ‏ فِي زُجاجَةٍ الزُّجاجَةُ كَأَنَّها كَوْكَبٌ دُرِّيٌ‏ كَأَنَّ فَاطِمَةَ كَوْكَبٌ دُرِّيٌّ بَيْنَ نِسَاءِ أَهْلِ الدُّنْيَا يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ يُوقَدُ مِنْ إِبْرَاهِيمَ ع‏ لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ لَا يَهُودِيَّةٍ وَ لَا نَصْرَانِيَّةٍ

‘Tafseer Al-Qummi’ – Muhammad Bin Hamam, form Ja’far Bin Muhammad, from Muhammad Bin Al Hassan Al Saig, from Al Hassan Ibn Ali, from Salih Bin Sahl Al Hamdani who said,

‘I heard Abu Abdullah^-asws saying regarding the Words of Allah^-azwj Mighty and Majestic: Allah is Light of the skies and the earth. An example of His Light is like a niche [24:35] – (Syeda) Fatima^-asws, wherein is a lamp – Al-Hassan^-asws, the lamp is in a glass, Al-Husayn^-asws, and the glass is as if it is a brightly shining star – (Syeda) Fatima^-asws is the brightly shining star between the women of the world, ignited from a Blessed olive tree – ignited from Ibrahim^-as, neither eastern nor western – neither Jewish nor Christian.

يَكادُ زَيْتُها يَكَادُ الْعِلْمُ يَنْفَجِرُ مِنْهَا وَ لَوْ لَمْ تَمْسَسْهُ نارٌ نُورٌ عَلى‏ نُورٍ إِمَامٌ بَعْدَ إِمَامٍ‏ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ يَهْدِي اللَّهُ بِالْأَئِمَّةِ ع مَنْ يَشَاءُ

Its oil almost illuminates – illumination of the knowledge, which almost explodes from her^-asws, and even though fire does not touch it. Light upon Light – an Imam^-asws after an Imam^-asws. Allah Guides to His Light ones He so Desires to – Allah^-azwj Guides to the Imam^-asws ones He^-azwj so Desires to’’.[40]

7- كا، الكافي عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ وَضَعَ الْعِلْمَ الَّذِي كَانَ عِنْدَهُ عِنْدَ الْوَصِيِّ وَ هُوَ قَوْلُ اللَّهِ‏ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ‏ يَقُولُ أَنَا هَادِي السَّمَاوَاتِ وَ الْأَرْضِ مَثَلُ الْعِلْمِ الَّذِي أَعْطَيْتُهُ وَ هُوَ نُورِيَ الَّذِي يُهْتَدَى بِهِ مَثَلُ الْمِشْكَاةِ فِيهَا الْمِصْبَاحُ فَالْمِشْكَاةُ قَلْبُ مُحَمَّدٍ ص وَ الْمِصْبَاحُ النُّورُ الَّذِي فِيهِ الْعِلْمُ

‘Al Kafi’ – Ali Bin Muhammad, from Ali Bin al Abbas, from Ali Bin Hamad, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws: ‘Allah^-azwj placed the Knowledge which was in His^-azwj Present, to be with the successor^-asws, and these are the Words of Allah^-azwj Mighty and Majestic: Allah is Light of the skies and the earth [24:35]. He^-azwj is Saying: “I^-azwj am the Guide of the Heavens and the earth. The Example of the Knowledge which I^-azwj Gave out, and it is My^-azwj Light with which I^-azwj Guide by, An example of His Light is like a niche wherein is a lamp [24:35], so the niche is the heart of Muhammad^-saww, and the lamp is the Light in which is the Knowledge.

وَ قَوْلُهُ‏ الْمِصْباحُ فِي زُجاجَةٍ يَقُولُ إِنِّي أُرِيدُ أَنْ أَقْبِضَكَ فَاجْعَلِ الَّذِي عِنْدَكَ عِنْدَ الْوَصِيِّ كَمَا يُجْعَلُ الْمِصْبَاحُ فِي الزُّجَاجَةِ كَأَنَّها كَوْكَبٌ دُرِّيٌ‏ فَأَعْلَمَهُمْ فَضْلَ الْوَصِيِ‏ يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ فَأَصْلُ الشَّجَرَةِ الْمُبَارَكَةِ إِبْرَاهِيمُ صَلَّى اللَّهُ عَلَيْهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ رَحْمَتُ اللَّهِ وَ بَرَكاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَجِيدٌ

And His^-azwj Words: the lamp is in a glass, He^-azwj is Saying: “I^-azwj Wanted to Make you^-saww pass away, and Make that which is with you^-saww to be with the successor^-asws just as the lamp is made to be in a glass, and the glass is as if it is a brightly shining star, ignited from a Blessed tree of olives. So, the origin of the Blessed tree is Ibrahim^-as and these are the Words of the Mighty and Majestic: The Mercy of Allah and His Blessings are upon you, the People of the Household, surely He is Praised, Glorious [11:73].

وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهِيمَ وَ آلَ عِمْرانَ عَلَى الْعالَمِينَ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

And these are the Words of Allah^-azwj Mighty and Majestic: Surely Allah chose Adam and Noah and the progeny of Ibrahim and the progeny of Imran above the worlds [3:33] Offspring, one being from the other; and Allah is Hearing, Knowing [3:34].

لا شَرْقِيَّةٍ وَ لا غَرْبِيَّةٍ يَقُولُ لَسْتُمْ بِيَهُودَ فَتُصَلُّوا قِبَلَ الْمَغْرِبِ وَ لَا نَصَارَى فَتُصَلُّوا قِبَلَ الْمَشْرِقِ وَ أَنْتُمْ عَلَى مِلَّةِ إِبْرَاهِيمَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ ما كانَ إِبْراهِيمُ يَهُودِيًّا وَ لا نَصْرانِيًّا وَ لكِنْ كانَ حَنِيفاً مُسْلِماً وَ ما كانَ مِنَ الْمُشْرِكِينَ‏

(As for): neither eastern nor western [24:35]  – He^-azwj is saying: “You are neither Jews so that you pray in the direction of the west, nor are you Christians, so that you pray in the direction of the east, but you are the nation of Ibrahim^-as”, and Allah^-azwj Mighty and Majestic has Said: Ibrahim was neither a Jew nor a Christian, but he was (an) upright (man), a Muslim (submitter), and he was not from the Polytheists [3:67].

وَ قَوْلُهُ عَزَّ وَ جَلَ‏ يَكادُ زَيْتُها يُضِي‏ءُ وَ لَوْ لَمْ تَمْسَسْهُ نارٌ نُورٌ عَلى‏ نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ يَقُولُ مَثَلُ أَوْلَادِكُمُ الَّذِينَ يُولَدُونَ مِنْكُمْ كَمَثَلِ الزَّيْتِ الَّذِي يُعْصَرُ مِنَ الزَّيْتُونِ‏ يَكادُ زَيْتُها يُضِي‏ءُ يَقُولُ يَكَادُونَ أَنْ يَتَكَلَّمُوا بِالنُّبُوَّةِ وَ لَوْ لَمْ يُنْزَلْ عَلَيْهِمْ مَلَكٌ‏

And the Words of the Mighty and Majestic: Its oil almost illuminates and even though fire does not touch it. Light upon Light. Allah Guides to His Light ones He so Desires to [24:35], He^-azwj is Saying: “The example of your^-asws children from you^-asws, those who are born unto you^-asws, is like the example of the oil which comes out from the olive, Its oil almost illuminates and even though fire does not touch it. Light upon Light. Allah Guides to His Light ones He so Desires to [24:35]. He^-azwj is saying that they^-asws almost speak with the Prophet-hood even though an Angel has not descended unto them^-asws’’.[41]

باب 4 معنى حجزة الله عز و جل‏

CHAPTER 4 – MEANING OF ‘HUJZAT’ OF ALLAH^-azwj MIGHTY AND MAJESTIC

1- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ مُحَمَّدِ بْنِ بِشْرٍ الْهَمْدَانِيِ‏ قَالَ سَمِعْتُ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ يَقُولُ حَدَّثَنِي أَمِيرُ الْمُؤْمِنِينَ ع‏ أَنَّ رَسُولَ اللَّهِ ص يَوْمَ الْقِيَامَةِ آخِذٌ بِحُجْزَةِ اللَّهِ وَ نَحْنُ آخِذُونَ بِحُجْزَةِ نَبِيِّنَا وَ شِيعَتُنَا آخِذُونَ بِحُجْزَتِنَا

‘Al Tawheed’ – Majaylawiya, from his uncle, from Al Barqy, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud, from Muhammad Bin Bashr Al Hamdany who said,

‘I heard Muhammad Bin Al-Hanafiyya saying, ‘It was narrated to me by Amir Al-Momineen^-asws that Rasool-Allah^-saww, one the Day of Qiyamah, would grab the ‘Hujzat’ (Mid-part) of Allah^-azwj, and we^-asws would be grabbing the Hujzat of our^-asws Prophet^-saww, and our^-asws Shias would be grabbing the our^-asws Hujzat’.

قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا الْحُجْزَةُ قَالَ اللَّهُ أَعْظَمُ مِنْ أَنْ يُوصَفَ بِحُجْزَةٍ أَوْ غَيْرِ ذَلِكَ وَ لَكِنَّ رَسُولَ اللَّهِ ص آخِذٌ بِأَمْرِ اللَّهِ وَ نَحْنُ آلَ مُحَمَّدٍ آخِذُونَ بِأَمْرِ نَبِيِّنَا وَ شِيعَتُنَا آخِذُونَ بِأَمْرِنَا

I^-asws said, ‘O Amir Al-Momineen^-asws! And what is the ‘Hujzat’?’ He^-asws said: ‘Allah^-azwj is Greater than to be described with having a mid-part or other than that, but Rasool-Allah^-saww would grab the Command of Allah^-azwj, and we^-asws the Progeny^-asws of Muhammad^-saww would be grabbing with the order of our^-asws Prophet^-saww, and our^-asws Shias would be grabbing with our instructions’’.[42]

2- يد، التوحيد ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص يَوْمَ الْقِيَامَةِ آخِذٌ بِحُجْزَةِ اللَّهِ وَ نَحْنُ‏ آخِذُونَ بِحُجْزَةِ نَبِيِّنَا وَ شِيعَتُنَا آخِذُونَ بِحُجْزَتِنَا ثُمَّ قَالَ الْحُجْزَةُ النُّورُ

‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa, from Al Hassan Bin Ali Al Khazaz,

‘From Abu Al-Hassan Al-Reza^-asws having said: ‘Rasool-Allah^-saww, on the Day of Qiyamah, would grab with the ‘Hujzat’ of Allah^-azwj, and we^-asws would be grabbing with the ‘Hujzat’ of our^-asws Prophet^-saww, and our^-asws Shias would be grabbing with our^-asws ‘Hujzat’’. Then he^-asws said: ‘The ‘Hujzat’- ‘النور’ the Light’’.[43]

3- ن، عيون أخبار الرضا عليه السلام يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ‏ عَنِ الْحَسَنِ بْنِ يُوسُفَ‏ عَنْ عَبْدِ السَّلَامِ عَنْ عَمَّارٍ عَنْ أَبِي الْيَقْظَانِ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَجِي‏ءُ رَسُولُ اللَّهِ ص يَوْمَ الْقِيَامَةِ آخِذاً بِحُجْزَةِ رَبِّهِ وَ نَحْنُ آخِذُونَ بِحُجْزَةِ نَبِيِّنَا وَ شِيعَتُنَا آخِذُونَ بِحُجْزَتِنَا فَنَحْنُ وَ شِيعَتُنَا حِزْبُ اللَّهِ وَ حِزْبُ اللَّهِ‏ هُمُ الْغالِبُونَ

‘Uyoun Akhbar Al-Reza^-asws’, ‘Al Tawheed’ – Al Dqaqaq, from Al Asady, from Al Barmakky, from Ali Bin Al Abbas, from Al Hassan Bin Yusuf, from Abdul Salam, from Ammar, from Abu Al Yaqzan,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww would come on the Day of Qiyamah grabbing with the ‘Hujzat’ of his^-saww Lord^-azwj, and we^-asws would be grabbing with the ‘Hujzat’ of our^-asws Prophet^-saww, and our^-asws Shias would be grabbing with our^-asws ‘Hujzat’. Thus, us^-asws and our^-asws Shias are the party of Allah^-azwj, and the party of Allah, they would be triumphant [5:56].

‏ وَ اللَّهِ مَا نَزْعُمُ أَنَّهَا حُجْزَةُ الْإِزَارِ وَ لَكِنَّهَا أَعْظَمُ مِنْ ذَلِكَ يَجِي‏ءُ رَسُولُ اللَّهِ ص آخِذاً بِدِينِ اللَّهِ وَ نَجِي‏ءُ نَحْنُ آخِذِينَ بِدِينِ نَبِيِّنَا وَ يَجِي‏ءُ شِيعَتُنَا آخِذِينَ بِدِينِنَا

By Allah^-azwj! We^-asws do not claim that it is a mid-part of the trouser, but it is greater than that. Rasool-Allah^-saww would come grabbing with the Religion of Allah^-azwj, and we^-asws would come grabbing with the Religion of our^-asws Prophet^-saww, and our^-asws Shias would come grabbing with our^-asws Religion’’.[44]

4- وَ قَدْ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: الصَّلَاةُ حُجْزَةُ اللَّهِ وَ ذَلِكَ أَنَّهَا تَحْجُزُ الْمُصَلِّيَ عَنِ الْمَعَاصِي مَا دَامَ فِي صَلَاتِهِ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ إِنَّ الصَّلاةَ تَنْهى‏ عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ

And it has been reported from Al-Sadiq^-asws having said: ‘Al-Salat is a ‘Hujzat’ of Allah^-azwj, and that is it detains the praying one from the acts of disobedience for as long as he is in his Salat. Allah^-azwj Mighty and Majestic Says: Surely, the Salat prevents from the immoralities and the evil [29:45]’’.[45]

باب 5 نفي الرؤية و تأويل الآيات فيها

CHAPTER 5 – NEGATION OF SIGHTING (ALLAH^-azwj) AND INTERPRETATION OF THE VERSES REGARDING IT

الآيات النساء يَسْئَلُكَ أَهْلُ الْكِتابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتاباً مِنَ السَّماءِ فَقَدْ سَأَلُوا مُوسى‏ أَكْبَرَ مِنْ ذلِكَ فَقالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ‏

The Verses – (Surah) Al-Nisaa: The People of the Book ask you to bring down to them a Book from the sky; so indeed they had demanded of Musa (a thing) greater than that, for they were saying, ‘Show us Allah manifestly’; so the lightning seized them due to their injustice. [4:153]

الأنعام‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ

(Surah) Al-Anaam: Visions cannot comprehend Him, and He Comprehends the visions; and He is the Knower of the subtleties, the Aware [6:103]

1- لي، الأمالي للصدوق أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ قَالَ: حَضَرْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ ع وَ دَخَلَ عَلَيْهِ رَجُلٌ مِنَ الْخَوَارِجِ فَقَالَ يَا أَبَا جَعْفَرٍ أَيَّ شَيْ‏ءٍ تَعْبُدُ قَالَ اللَّهَ قَالَ رَأَيْتَهُ

‘Al Amaali’ of Al Sadouq – Ahmad Bin Ali Bin Ibrahim Bin Hashim, from Ali Bin Ma’bad, from Wasil, from Abdullah Bin Sinan, from his father who said,

‘I was present with Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws, and a man from the Kharijites came and said, ‘O Abu Ja’far^-asws! Which thing is do you worship?’ He^-asws said: ‘Allah^-azwj’. He said, ‘Have you^-asws seen Him^-azwj?’

قَالَ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْعِيَانِ وَ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ لَا يُعْرَفُ بِالْقِيَاسِ وَ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُشَبَّهُ بِالنَّاسِ مَوْصُوفٌ بِالْآيَاتِ مَعْرُوفٌ بِالْعَلَامَاتِ لَا يَجُورُ فِي حُكْمِهِ ذَلِكَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ

He^-asws: ‘The eyes do not seen Him^-azwj with the witnessing of the eyes, and the hearts see Him^-azwj with the realities of the Eman. He^-azwj cannot be recognised by the analogies, nor realised by the senses, nor resembled with the people. He^-azwj is described by the Signs, and recognised by the Sign posts (Imams^-asws). He^-azwj does not Transgress in His^-azwj Judgment. That is Allah^-azwj. There is no god except He^-azwj’.

قَالَ فَخَرَجَ الرَّجُلُ وَ هُوَ يَقُولُ‏ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ‏

He (the narrator) said, ‘The man went out and he was saying, ‘Allah^-azwj is Allah is more Knowing of where to Place His Message. [6:124]’’.[46]

2- يد، التوحيد لي، الأمالي للصدوق الْقَطَّانُ وَ الدَّقَّاقُ وَ السِّنَانِيُّ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ أَبِي السَّرِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنِ ابْنِ طَرِيفٍ عَنِ الْأَصْبَغِ فِي حَدِيثٍ قَالَ: قَامَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ ذِعْلِبٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ فَقَالَ وَيْلَكَ يَا ذِعْلِبُ لَمْ أَكُنْ بِالَّذِي أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ فَكَيْفَ رَأَيْتَهُ صِفْهُ لَنَا

‘Al Tawheed’, ‘Al Amaali’ of Al Sadouq – Al Qatan, and Al Daqaq, and Al Sinany, from Ibn Zakariyya Al Qatan, from Muhammad Ibn Al Abbas, from Muhammad Bin Abu Al Sary, from Ahmad Bin Abdullah Bin Yunus, from Ibn Tareyf, from Al Asbagh – in a Hadeeth, said,

‘A man called Za’lab stood to him^-asws (Amir Al-Momineen^-asws) and said, ‘O Amir Al-Momineen^-asws! Have you^-asws seen your^-asws Lord^-azwj?’ He^-asws said: ‘Woe be unto you, O Za’lab! Why would I^-asws happen to worship the One Lord^-azwj I do not see?’ He said, ‘How do you^-asws see Him^-azwj? Describe Him^-azwj to us’.

قَالَ وَيْلَكَ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ وَيْلَكَ يَا ذِعْلِبُ إِنَّ رَبِّي لَا يُوصَفُ بِالْبُعْدِ وَ لَا بِالْحَرَكَةِ وَ لَا بِالسُّكُونِ وَ لَا بِالْقِيَامِ قِيَامِ انْتِصَابٍ وَ لَا بِجَيْئَةٍ وَ لَا بِذَهَابٍ

He^-asws said: ‘Woe be unto you! The eyes do not see Him^-azwj with the witnessing of the sights, but the hearts see Him^-azwj with the realities of the Eman. Woe be unto you, O Za’lab! My Lord^-azwj cannot be described with remoteness nor with the movement, nor with the stillness, nor with the standing, standing of the installation, nor by coming nor by going.

لَطِيفُ اللَّطَافَةِ لَا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لَا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لَا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلَالَةِ لَا يُوصَفُ بِالْغِلَظِ رَءُوفُ الرَّحْمَةِ لَا يُوصَفُ بِالرِّقَّةِ مُؤْمِنٌ لَا بِعِبَادَةٍ مُدْرِكٌ لَا بِمَجَسَّةٍ قَائِلٌ لَا بِلَفْظٍ

A Subtle, the subtleness cannot be described by the subtlety; A Magnificent, the magnificence cannot be described by the magnificence; A Great, the Greatness cannot be described by the greatness; A Majestic, the Majesty cannot be described by the exaggeration; A Kind, the Mercy cannot be described by the kindness; A Securer, not by worship, A released, not by probing; A Sayer, not by words.

هُوَ فِي الْأَشْيَاءِ عَلَى غَيْرِ مُمَازَجَةٍ خَارِجٌ مِنْهَا عَلَى غَيْرِ مُبَايَنَةٍ 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 مِنْهَا لَا كَشَيْ‏ءٍ مِنْ شَيْ‏ءٍ خَارِجٍ فَخَرَّ ذِعْلِبٌ مَغْشِيّاً عَلَيْهِ الْخَبَرَ

He^-azwj is in the things upon without a mixture, outside from it upon without being manifest, above all things and no thing can be said to be above Him^-azwj; in front of all things, and a ‘front’ cannot be said to Him^-azwj; Entered into the things, not like a thing entered into a thing, and outside from these, not like a thing outside from a thing’. Za’lab fell down with unconsciousness upon him’ – the Hadeeth’.[47]

3- لي، الأمالي للصدوق عَلِيُّ بْنُ أَحْمَدَ بْنِ مُوسَى عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قَالَ عَلِيُّ بْنُ مُوسَى الرِّضَا ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وُجُوهٌ يَوْمَئِذٍ ناضِرَةٌ إِلى‏ رَبِّها ناظِرَةٌ قَالَ يَعْنِي مُشْرِقَةٌ تَنْتَظِرُ ثَوَابَ رَبِّهَا

‘Al Amaali’ of Al Sadouq – Ali Bin Ahmad Bin Musa, from Al Sowfy, from Al Ruyani, from Abdul Azeem Al Hasny, from Ibrahim Bin Abu Mahmoud who said,

‘I asked Ali^-asws Bin Musa Al-Reza^-asws regarding the Words of Allah^-azwj Mighty and Majestic: (Some) faces on that Day would be radiant [75:22] Looking at their Lord [75:23]. He^-asws said: ‘Meaning bright (faces) awaiting the Rewards of their Lord^-azwj’’.[48]

4 لي، الأمالي للصدوق الْمُكَتِّبُ عَنْ مُحَمَّدٍ الْأَسَدِيِّ عَنِ ابْنِ بَزِيعٍ عَنِ الرِّضَا ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ قَالَ لَا تُدْرِكُهُ أَوْهَامُ الْقُلُوبُ فَكَيْفَ تُدْرِكُهُ أَبْصَارُ الْعُيُونِ

‘Al Amaali’ – Al Maktab, from Muhammad al Asady, from Ibn Yazie,

‘From Al-Reza^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Visions cannot comprehend Him, and He Comprehends the visions [6:103]. He^-asws said: ‘The imaginations of the heart cannot comprehend Him^-azwj, so how can the sights of the eyes comprehend Him^-azwj’’.[49]

5- لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنِ ابْنِ عُقْدَةَ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمِيثَمِيِّ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ‏ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ ع عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى هَلْ يُرَى فِي الْمَعَادِ فَقَالَ سُبْحَانَ اللَّهِ وَ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً يَا ابْنَ الْفَضْلِ إِنَّ الْأَبْصَارَ لَا تُدْرِكُ إِلَّا مَا لَهُ لَوْنٌ وَ كَيْفِيَّةٌ وَ اللَّهُ خَالِقُ الْأَلْوَانِ وَ الْكَيْفِيَّةِ

‘Al Amaali’ of al Sadouq – Al Talaqany, from Inn Aqdat, from Al Manzar Bin Muhammad, from Ali Bin Ismail Al Maysami, from Ismail Bin Al Fazal who said,

‘I asked Abu Abdullah Ja’far^-asws Bin Muhammad Al-Sadiq^-asws about Allah^-azwj Blessed and Exalted, ‘Would He^-azwj be seen in the Hereafter?’ He^-asws said: ‘Glorious is Allah^-azwj and Exalted from that, Loftier, Greater. O ibn Fazal! The sights cannot realise except what has a colour and a qualitative state for it, and Allah^-azwj is the Creator of the colours and the qualitative states.[50]

6- يد، التوحيد ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْهَرَوِيِّ قَالَ: قُلْتُ لِعَلِيِّ بْنِ مُوسَى الرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ فِي الْحَدِيثِ الَّذِي يَرْوِيهِ أَهْلُ الْحَدِيثِ أَنَّ الْمُؤْمِنِينَ يَزُورُونَ رَبَّهُمْ مِنْ مَنَازِلِهِمْ فِي الْجَنَّةِ

‘Al Tawheed’ – Al Hamdany, from Ali, from his father, from Al Harwy who said,

‘I said to Ali^-asws Bin Musa Al-Reza^-asws, ‘O son^-asws of Rasool-Allah^-saww! ‘I said to Ali^-asws Bin Musa Al-Reza^-asws, ‘O son^-asws of Rasool-Allah^-saww! What are you^-asws saying regarding the Hadeeth which the people of the Hadeeth are reporting, that the Momineen would be visiting their Lord^-azwj from their houses in the Paradise?’

فَقَالَ ع يَا أَبَا الصَّلْتِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى فَضَّلَ نَبِيَّهُ مُحَمَّداً ص عَلَى جَمِيعِ خَلْقِهِ مِنَ النَّبِيِّينَ وَ الْمَلَائِكَةِ وَ جَعَلَ طَاعَتَهُ طَاعَتَهُ وَ مُبَايَعَتَهُ مُبَايَعَتَهُ وَ زِيَارَتَهُ فِي الدُّنْيَا وَ الْآخِرَةِ زِيَارَتَهُ

He^-asws said: ‘O Abu Salt! Allah^-azwj Blesses and Exalted merited His^-azwj Prophet Muhammad^-saww over the entirety of His^-azwj creatures from the Prophets^-as and the Angels, and Made obedience to him^-saww, as being obedience to Him^-azwj, and pledging allegiance to him^-saww as having pledged allegiance to Him^-azwj, and visiting him^-saww in the world and the Hereafter as visiting Him^-azwj.

فَقَالَ اللَّهُ عَزَّ وَ جَلَ‏ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏ وَ قَالَ‏ إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ‏ وَ قَالَ النَّبِيُّ ص مَنْ زَارَنِي فِي حَيَاتِي أَوْ بَعْدَ مَوْتِي فَقَدْ زَارَ اللَّهَ جَلَّ جَلَالُهُ وَ دَرَجَةُ النَّبِيِّ ص فِي الْجَنَّةِ أَرْفَعُ الدَّرَجَاتِ فَمَنْ زَارَهُ إِلَى دَرَجَتِهِ فِي الْجَنَّةِ مِنْ مَنْزِلِهِ فَقَدْ زَارَ اللَّهَ تَبَارَكَ وَ تَعَالَى

The Mighty and Majestic Said: ‘There is one who obeys the Rasool, so he has obeyed Allah [4:80], and Said: Surely, those pledging allegiance to you are rather pledging their allegiances to Allah, the Hand of Allah being Above their hands. [48:10], and the Prophet^-saww said: ‘One who visits me^-saww during my^-saww lifetime or after my^-saww death, so he has visited Allah^-azwj’. And the level of the Prophet^-saww in the Paradise is the highest of the levels, therefore the one visits him^-saww to his^-saww level, so he has visited Allah^-azwj Blessed and Exalted’.

قَالَ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَمَا مَعْنَى الْخَبَرِ الَّذِي رَوَوْهُ أَنَّ ثَوَابَ لَا إِلَهَ إِلَّا اللَّهُ النَّظَرُ إِلَى وَجْهِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! What is the meaning of the Hadeeth which is reported that the Reward of (saying) ‘There is no god except Allah^-azwj’ would be looking at the Face of Allah^-azwj?’

فَقَالَ ع يَا أَبَا الصَّلْتِ مَنْ وَصَفَ اللَّهَ بِوَجْهٍ كَالْوُجُوهِ فَقَدْ كَفَرَ وَ لَكِنَّ وَجْهَ اللَّهِ أَنْبِيَاؤُهُ وَ رُسُلُهُ وَ حُجَجُهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ هُمُ الَّذِينَ بِهِمْ يُتَوَجَّهُ إِلَى اللَّهِ وَ إِلَى دِينِهِ وَ مَعْرِفَتِهِ

He^-asws said: ‘O Abu Salt! One who described Allah^-azwj with a face like the faces so he has committed Kufr. But, the Face of Allah^-azwj is His^-azwj Prophets, and His^-azwj Rasools^-as, and His^-azwj Divine Authorities^-asws. They^-as are those, by them^-as one is diverted towards Allah^-azwj Mighty and Majestic, and to His^-azwj Religion and His^-azwj recognition.

وَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ كُلُّ مَنْ عَلَيْها فانٍ وَ يَبْقى‏ وَجْهُ رَبِّكَ‏ وَ قَالَ عَزَّ وَ جَلَ‏ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ فَالنَّظَرُ إِلَى أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ‏ وَ حُجَجِهِ ع فِي دَرَجَاتِهِمْ ثَوَابٌ عَظِيمٌ لِلْمُؤْمِنِينَ يَوْمَ الْقِيَامَةِ

And Allah^-azwj Mighty and Majestic Said: Everyone upon it will perish [55:26] And there will remain the Face of your Lord, with the Majesty and the Honour [55:27], and the Mighty and Majestic Said: All things will perish except for His Face [28:88]. Therefore, the looking towards the Prophets^-as of Allah^-azwj, and His^-azwj Rasools^-as, and His^-azwj Divine Authorities^-asws in their^-as levels is a great Reward for the Momineen on the Day of Qiyamah.

وَ قَدْ قَالَ النَّبِيُّ ص مَنْ أَبْغَضَ أَهْلَ بَيْتِي وَ عِتْرَتِي لَمْ يَرَنِي وَ لَمْ أَرَهُ يَوْمَ الْقِيَامَةِ وَ قَالَ ص إِنَّ فِيكُمْ مَنْ لَا يَرَانِي بَعْدَ أَنْ يُفَارِقَنِي يَا أَبَا الصَّلْتِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُوصَفُ بِمَكَانٍ وَ لَا يُدْرَكُ بِالْأَبْصَارِ وَ الْأَوْهَامِ الْخَبَرَ

And the Prophet^-saww has said: ‘One who hates the People^-asws of my^-saww Household, and my^-saww offspring, will not see me^-asws, and I^-saww will not see him on the Day of Qiyamah’. And he^-saww said: ‘Among you is one will not see me^-saww separating from me^-saww’. O Abu Al-Salt! Allah^-azwj Blessed and Exalted cannot be describe with a place, nor can He^-azwj be realised by the sights and the imaginations’ – the Hadeeth’.[51]

7- لي، الأمالي للصدوق ابْنُ نَاتَانَةَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ قَالَ: قُلْتُ لِلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع إِنَّ رَجُلًا رَأَى رَبَّهُ عَزَّ وَ جَلَّ فِي مَنَامِهِ فَمَا يَكُونُ ذَلِكَ فَقَالَ ذَلِكَ رَجُلٌ لَا دِينَ لَهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُرَى فِي الْيَقَظَةِ وَ لَا فِي الْمَنَامِ وَ لَا فِي الدُّنْيَا وَ لَا فِي الْآخِرَةِ

‘Al Amaali’ of Al Sadouq – Ibn Natanat, from Ali, from his father, from Ibn AbuUmeyr, from Ibrahim Al Karkhy who said,

‘I said to Al-Sadiq Ja’far^-asws Bin Muhammad^-asws: ‘A man saw his Lord^-azwj Mighty and Majestic in his dream, so what can that happen to be?’ He^-asws said: ‘That is a man not having any Religion to Him^-azwj. Allah^-azwj Blessed and Exalted can neither be seen during the wakefulness, nor in the dream, nor in the world, nor in the Hereafter’’.[52]

8- شا، الإرشاد ج، الإحتجاج رَوَى أَهْلُ السِّيَرِ أَنَّ رَجُلًا جَاءَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنِي عَنِ اللَّهِ أَ رَأَيْتَهُ حِينَ عَبَدْتَ اللَّهَ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ لَمْ أَكُ بِالَّذِي أَعْبُدُ مَنْ لَمْ أَرَهُ فَقَالَ كَيْفَ رَأَيْتَهُ يَا أَمِيرَ الْمُؤْمِنِينَ

‘Al Irshad’, ‘Al Ihtijaj’ – It is reported by the travelling people that a man came to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! Inform me about Allah^-azwj, do you^-asws see him when you^-asws worship Allah^-azwj?’ Amir Al-Momineen^-asws said to him: ‘I^-asws do not worship the one I^-asws do not see’. He^-asws said: ‘How do you^-asws see Him^-azwj, O Amir Al-Momineen^-asws?’

فَقَالَ لَهُ وَيْحَكَ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْعِيَانِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ مَعْرُوفٌ بِالدَّلَالاتِ مَنْعُوتٌ بِالْعَلَامَاتِ لَا يُقَاسُ بِالنَّاسِ وَ لَا يُدْرَكُ بِالْحَوَاسِّ

He^-asws said to him: ‘Woe be unto you! The eyes do not see Him^-azwj with the witnessing of the eyes, but the hearts see Him^-azwj by the realities of the Eman. He^-azwj is well known through the evidences, described by the Signals (Imams^-asws). He^-azwj cannot be compared with the people, nor can He^-azwj be realised by the senses’.

فَانْصَرَفَ الرَّجُلُ وَ هُوَ يَقُولُ‏ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ‏

The man went out and he was saying, ‘Allah^-azwj is Allah is more Knowing of where to Place His Message. [6:124]’’.[53]

9- ج، الإحتجاج‏ فِي خَبَرِ الزِّنْدِيقِ الَّذِي سَأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَمَّا تَوَهَّمَهُ مِنَ التَّنَاقُضِ فِي الْقُرْآنِ قَالَ ع وَ أَمَّا قَوْلُهُ تَعَالَى‏ وُجُوهٌ يَوْمَئِذٍ ناضِرَةٌ إِلى‏ رَبِّها ناظِرَةٌ ذَلِكَ فِي مَوْضِعٍ يَنْتَهِي فِيهِ أَوْلِيَاءُ اللَّهِ عَزَّ وَ جَلَّ بَعْدَ مَا يَفْرُغُ مِنَ الْحِسَابِ إِلَى نَهَرٍ يُسَمَّى الْحَيَوَانَ فَيَغْتَسِلُونَ فِيهِ وَ يَشْرَبُونَ مِنْ آخَرَ فَتَبْيَضُّ وُجُوهُهُمْ فَيَذْهَبُ عَنْهُمْ كُلُّ قَذًى وَ وَعْثٍ

‘Al Ihtijaj’ – In a Hadeeth of the atheist who asked Amir Al-Momineen^-asws about what he thought as being the contradiction in the Quran, he^-asws said: ‘(Some) faces on that Day would be radiant [75:22] Looking at their Lord [75:23] – that is in which the friends of Allah^-azwj Mighty and Majestic would end up after being free from the Reckoning up to a river named as Al-Haywaan. They would be washing in it and drinking from another, and their faces would whiten, and every mote and mite (imperfections) would be removed from them.

ثُمَّ يُؤْمَرُونَ بِدُخُولِ الْجَنَّةِ فَمِنْ هَذَا الْمَقَامِ يَنْظُرُونَ إِلَى رَبِّهِمْ كَيْفَ يُثِيبُهُمْ وَ مِنْهُ يَدْخُلُونَ الْجَنَّةَ فَذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ فِي تَسْلِيمِ الْمَلَائِكَةِ عَلَيْهِمْ‏ سَلامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوها خالِدِينَ‏

Then they would be Command with entering the Paradise. From this place they would be looking at their Lord^-azwj how He^-azwj has Rewarded them, and from it they would be entering the Paradise. Thus, that is the Words of the Mighty and Majestic during the greetings of the Angels upon them: ‘Peace be upon you! You are good, therefore enter it to abide eternally [39:73].

فَعِنْدَ ذَلِكَ أُثِيبُوا بِدُخُولِ الْجَنَّةِ وَ النَّظَرِ إِلَى مَا وَعَدَهُمُ اللَّهُ عَزَّ وَ جَلَّ فَذَلِكَ قَوْلُهُ‏ إِلى‏ رَبِّها ناظِرَةٌ وَ النَّاظِرَةُ فِي بَعْضِ اللُّغَةِ هِيَ الْمُنْتَظِرَةُ أَ لَمْ تَسْمَعْ إِلَى قَوْلِهِ تَعَالَى‏ فَناظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ‏ أَيْ مُنْتَظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ

During that, they would be Rewarded by the entering the Paradise and looking at what Allah^-azwj Mighty and Majestic had Promised them, and these are His^-azwj Words: Looking at their Lord [75:23]. And the ‘looking’ in some of the meanings, it is the awaiting. Did you not listen to the Words of the Exalted: then we shall see what the messengers return with’ [27:35], i.e. awaiting with what the messengers would be coming back with.

وَ أَمَّا قَوْلُهُ‏ وَ لَقَدْ رَآهُ نَزْلَةً أُخْرى‏ عِنْدَ سِدْرَةِ الْمُنْتَهى‏ يَعْنِي مُحَمَّداً ص حِينَ كَانَ عِنْدَ سِدْرَةِ الْمُنْتَهَى حَيْثُ لَا يُجَاوِزُهَا خَلْقٌ مِنْ خَلْقِ اللَّهِ عَزَّ وَ جَلَّ

And as for His^-azwj Words: And he had seen him in another descent [53:13] At the Lote Tree [53:14], meaning Muhammad^-saww, when he^-saww was by the Lote Tree, where no creature from the creatures of Allah^-azwj Mighty and Majestic had exceeded it.

وَ قَوْلُهُ فِي آخِرِ الْآيَةِ ما زاغَ الْبَصَرُ وَ ما طَغى‏ لَقَدْ رَأى‏ مِنْ آياتِ رَبِّهِ الْكُبْرى‏ رَأَى جَبْرَئِيلَ ع فِي صُورَتِهِ مَرَّتَيْنِ هَذِهِ الْمَرَّةَ وَ مَرَّةً أُخْرَى وَ ذَلِكَ أَنَّ خَلْقَ جَبْرَئِيلَ عَظِيمٌ فَهُوَ مِنَ الرُّوحَانِيِّينَ الَّذِينَ لَا يُدْرِكُ خَلْقَهُمْ وَ صُورَتَهُمْ‏ إِلَّا رَبُّ الْعَالَمِينَ الْخَبَرَ

And His^-azwj Words in another Verse: Neither did the sight deviate nor did it exceed [53:17] He saw from the greatest Signs of his Lord [53:18] – he^-saww saw Jibraeel^-as in his^-as image, twice – this time and another time, and that is that the creation of Jibraeel^-as is magnificent, and he^-as is from the spiritual ones, those whose creation (bodies/images) cannot be realised by anyone except the Lord^-azwj of the worlds’ – the Hadeeth’.[54] 

10- ج، الإحتجاج يُونُسُ بْنُ ظَبْيَانَ قَالَ: دَخَلَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ع قَالَ أَ رَأَيْتَ اللَّهَ حِينَ عَبَدْتَهُ قَالَ لَهُ مَا كُنْتُ أَعْبُدُ شَيْئاً لَمْ أَرَهُ قَالَ وَ كَيْفَ رَأَيْتَهُ قَالَ لَمْ تَرَهُ الْأَبْصَارُ بِمُشَاهَدَةِ الْعِيَانِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ مَعْرُوفٌ بِغَيْرِ تَشْبِيهٍ

‘Al Ihtijaj’ – Yunus Bin Zabyan who said, ‘A man came to Abu Abdullah^-asws and said, ‘Do you^-asws see Allah^-azwj when you^-asws worship Him^-azwj?’ He^-asws said to him: ‘I^-asws would not worship anything I^-asws do not see’. He said, ‘And how do you^-asws see Him^-azwj?’ He^-asws said: ‘The sights do not see Him^-azwj with the witnessing of the eyes, but the hearts see Him^-azwj through the realities of the Eman. He^-azwj can neither be realised by the senses, nor can He^-azwj be compared with the people. He^-azwj is well known without any resemblances’’.[55]

11- ج، الإحتجاج عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ لا تُدْرِكُهُ الْأَبْصارُ قَالَ إِحَاطَةُ الْوَهْمِ أَ لَا تَرَى إِلَى قَوْلِهِ‏ قَدْ جاءَكُمْ بَصائِرُ مِنْ رَبِّكُمْ‏ لَيْسَ يَعْنِي بَصَرَ الْعُيُونِ‏ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ‏ لَيْسَ يَعْنِي مِنَ الْبَصَرِ بِعَيْنِهِ‏ وَ مَنْ عَمِيَ فَعَلَيْها لَيْسَ يَعْنِي عَمَى الْعُيُونِ

‘Al Ihtijaj’ – From Abdullah Bin Sinan,

‘From Abu Abdullah^-asws regarding His^-azwj Words: Visions cannot comprehend Him [6:103]. He^-asws said: ‘Encompassing of the imagination. Do you not see His^-azwj Words: There has come to you Insight from your Lord [6:104]. It does not Mean the insight of the eyes, so the one who visualises, then it is for his soul, it does not Mean the visualising with his eyes, and the one who is blind, then it is against it, it does not mean the blindness of the eyes.

إِنَّمَا عَنَى إِحَاطَةَ الْوَهْمِ كَمَا يُقَالُ فُلَانٌ بَصِيرٌ بِالشِّعْرِ وَ فُلَانٌ بَصِيرٌ بِالْفِقْهِ‏ وَ فُلَانٌ بَصِيرٌ بِالدَّرَاهِمِ وَ فُلَانٌ بَصِيرٌ بِالثِّيَابِ اللَّهُ أَعْظَمُ مِنْ أَنْ يُرَى بِالْعَيْنِ

But rather, it Means the grasp of the imagination, just as it is said, ‘So and so has insight in the poetry, and so and so has insight in the understanding, and so and so has insight in the Dirhams, and so and so has insight in the clothes’. Allah^-azwj is more Magnificent than that He^-azwj should be seen with the eye’’.[56]

12- ج، الإحتجاج أَحْمَدُ بْنُ إِسْحَاقَ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَ مَا فِيهِ الْخَلْقُ فَكَتَبَ ع لَا تَجُوزُ الرُّؤْيَةُ مَا لَمْ يَكُنْ بَيْنَ الرَّائِي وَ الْمَرْئِيِّ هَوَاءٌ يَنْفُذُهُ الْبَصَرُ فَمَتَى انْقَطَعَ الْهَوَاءُ وَ عُدِمَ الضِّيَاءُ لَمْ تَصِحَّ الرُّؤْيَةُ وَ فِي وُجُوبِ اتِّصَالِ الضِّيَاءِ بَيْنَ الرَّائِي وَ الْمَرْئِيِّ وُجُوبُ الِاشْتِبَاهِ وَ تَعَالَى اللَّهُ عَنِ الِاشْتِبَاهِ فَثَبَتَ أَنَّهُ لَا تَجُوزُ عَلَيْهِ سُبْحَانَهُ الرُّؤْيَةُ بِالْأَبْصَارِ لِأَنَّ الْأَسْبَابَ لَا بُدَّ مِنِ اتِّصَالِهَا بِالْمُسَبَّبَاتِ

‘Al Ihtijaj’ – Ahmad Bin Is’haq who said,

‘I wrote to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws asking him^-asws about the sighting (Allah^-azwj), and what the people are in. He^-asws wrote: ‘The sighting is not allowed for as long as between the seer and the seen there does not happen to be air implemented by the sight. When the air is cut off, and the illumination is negated, the sighting is not correct, and among the necessities of the arrival of the illumination between the seer and the seen is the necessity of the resemblance – and Allah^-azwj is Exalted from the resemblance – Thus it is established that the sighting by the sights is not allowed upon Him^-azwj, Glorious is He^-azwj, because it is inevitable for the reasons to be connected with the causes’’.[57]

13- يد، التوحيد ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ‏ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ع أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَ مَا فِيهِ النَّاسُ فَكَتَبَ لَا تَجُوزُ الرُّؤْيَةُ مَا لَمْ يَكُنْ بَيْنَ الرَّائِي وَ الْمَرْئِيِّ هَوَاءٌ يَنْفُذُهُ الْبَصَرُ فَإِذَا انْقَطَعَ الْهَوَاءُ وَ عُدِمَ الضِّيَاءُ عَنِ الرَّائِي وَ الْمَرْئِيِّ لَمْ تَصِحَّ الرُّؤْيَةُ وَ كَانَ فِي ذَلِكَ الِاشْتِبَاهُ لِأَنَّ الرَّائِيَ مَتَى سَاوَى الْمَرْئِيَّ فِي السَّبَبِ الْمُوجِبِ بَيْنَهُمَا فِي الرُّؤْيَةِ وَجَبَ الِاشْتِبَاهُ وَ كَانَ فِي ذَلِكَ التَّشْبِيهُ لِأَنَّ الْأَسْبَابَ لَا بُدَّ مِنِ اتِّصَالِهَا بِالْمُسَبَّبَاتِ

‘Al Tawheed’ – Ibn Idrees, from his father, from Ahmad Bin Is’haq who said,

‘I wrote to Al-Hassan^-asws the 3^rd asking him^-asws about the sighting (Allah^-azwj) and what the people are in (general Muslims believe in sighting of Allah^-azwj), so he^-asws wrote: ‘The sighting is not allowed for as long as between the seer and the seen there does not happen to be air implemented by the air. When the air is cut off, and the illumination is negated from the seer and the seen, the sighting would not be correct; and there would be the resemblance in that because the seer, when he equates the seen in the necessary cause between them in the sighting, the resemblance is necessitated, and there would be the resemblance in that, because it is inevitable for the reasons to be connected with the causes’’.[58]

14- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ فَسَأَلَهُ عَنِ الْحَلَالِ وَ الْحَرَامِ وَ الْأَحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ التَّوْحِيدَ

‘Al Tawheed’ – Al Daqaq, from Al Kulayni, from Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,

‘Abu Qarat the narrator of Hadeeth asked me to get him permission to see Abu Al-Hassan Al-Reza^-asws. So, I sought his^-asws permission regarding that and he^-asws permitted for me, and I took him to him^-asws, and he asked him^-asws about the Permissible(s) and the Prohibitions and the Ordinances, until his questions reached the Tawheed.

فَقَالَ أَبُو قُرَّةَ إِنَّا رُوِّينَا أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَسَمَ الرُّؤْيَةَ وَ الْكَلَامَ بَيْنَ اثْنَيْنِ فَقَسَمَ لِمُوسَى ع الْكَلَامَ وَ لِمُحَمَّدٍ ص الرُّؤْيَةَ

Abu Qarat said, ‘We are reporting that Allah^-azwj Mighty and Majestic Apportioned the sighting and the Speech between two. He^-azwj Apportioned the Speech to be for Musa^-as, and the sighting for Muhammad^-saww’.

فَقَالَ أَبُو الْحَسَنِ ع فَمَنِ الْمُبَلِّغُ عَنِ اللَّهِ عَزَّ وَ جَلَّ إِلَى الثَّقَلَيْنِ الْجِنِّ وَ الْإِنْسِ‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ لا يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ أَ لَيْسَ مُحَمَّدٌ ص قَالَ بَلَى

Abu Al-Hassan^-asws said: ‘Who delivered from Allah^-azwj Mighty and Majestic to the two communities, the Jinn and the human beings (the Verse) Visions cannot comprehend Him, and He Comprehends the visions [6:103] (and) and they do not comprehend Him in knowledge [20:110], (and) nothing is a likeness of Him [42:11]? Was it not Muhammad^-saww?’ He said, ‘Yes’.

قَالَ فَكَيْفَ يَجِي‏ءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعاً فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَنَّهُ يَدْعُوهُمْ إِلَى اللَّهِ بِأَمْرِ اللَّهِ وَ يَقُولُ‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ لا يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ ثُمَّ يَقُولُ أَنَا رَأَيْتُهُ بِعَيْنِي وَ أَحَطْتُ بِهِ عِلْماً وَ هُوَ عَلَى صُورَةِ الْبَشَرِ أَ مَا يَسْتَحْيُونَ مَا قَدَرَتِ الزَّنَادِقَةُ أَنْ تَرْمِيَهُ بِهَذَا أَنْ يَكُونَ يَأْتِي عَنِ اللَّهِ بِشَيْ‏ءٍ ثُمَّ يَأْتِي بِخِلَافِهِ مِنْ وَجْهٍ آخَرَ

He^-asws said: ‘How can a man^-saww come over to the people and he^-saww informs them that he^-saww has come from Allah^-azwj and that he^-saww is inviting them to Allah^-azwj by the Command of Allah^-azwj, so he^-saww is saying Visions cannot comprehend Him [6:103], (and) and they do not comprehend Him in knowledge [20:110], (and) nothing is a likeness of Him [42:11], then he^-saww would be saying that: ‘I^-saww saw Him^-azwj with my^-saww own eyes and I^-saww comprehended Him^-azwj in knowledge and He^-azwj is upon an image of the person’? Are you not ashamed of what would enable the atheists to pelt with this that he^-saww happened to come from the Presence of Allah^-azwj with something, then he^-saww came with the opposite of it from another aspect?’

قَالَ أَبُو قُرَّةَ فَإِنَّهُ يَقُولُ‏ وَ لَقَدْ رَآهُ نَزْلَةً أُخْرى‏ فَقَالَ أَبُو الْحَسَنِ ع إِنَّ بَعْدَ هَذِهِ الْآيَةِ مَا يَدُلُّ عَلَى مَا رَأَى حَيْثُ قَالَ‏ ما كَذَبَ الْفُؤادُ ما رَأى‏ يَقُولُ مَا كَذَبَ فُؤَادُ مُحَمَّدٍ ص مَا رَأَتْ عَيْنَاهُ ثُمَّ أَخْبَرَ بِمَا رَأَى

Abu Qarat said, ‘But He^-azwj is Saying: And certainly he saw it [53:13] (meaning Him^-azwj) in another descent.’ Abu Al-Hassan^-asws said: ‘It is after the Verse indicating upon what he^-saww saw where He^-azwj Says: The heart of Muhammad did not belie what it saw [53:11]. He^-azwj is Saying that the heart of Muhammad^-saww did not belie what his^-saww eyes saw. Then He^-azwj Informed with what he^-saww saw.

فَقَالَ‏ لَقَدْ رَأى‏ مِنْ آياتِ رَبِّهِ الْكُبْرى‏ فَآيَاتُ اللَّهِ غَيْرُ اللَّهِ وَ قَدْ قَالَ‏ وَ لا يُحِيطُونَ بِهِ عِلْماً فَإِذَا رَأَتْهُ الْأَبْصَارُ فَقَدْ أَحَاطَتْ بِهِ الْعِلْمَ وَ وَقَعَتِ الْمَعْرِفَةُ

Then He^-azwj Said: He saw of the greatest Signs of his Lord [53:18]. The Signs of Allah^-azwj is other than Allah^-azwj, and He^-azwj had Said: and they do not comprehend Him in knowledge [20:110]. So, if the visions were to see Him^-azwj, then they would have comprehended Him^-azwj in knowledge, and the recognition would occur’.

فَقَالَ أَبُو قُرَّةَ فَتُكَذِّبُ الرِّوَايَاتِ فَقَالَ أَبُو الْحَسَنِ ع إِذَا كَانَتِ الرِّوَايَاتُ مُخَالِفَةً لِلْقُرْآنِ كَذَّبْتُ بِهَا وَ مَا أَجْمَعَ الْمُسْلِمُونَ عَلَيْهِ‏ أَنَّهُ لَا يُحِيطُ بِهِ عِلْمٌ وَ لا تُدْرِكُهُ الْأَبْصارُ وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ

So, Abu Qarat said, ‘So (then) you^-asws are belying the reports’. Abu Al-Hassan^-asws said: ‘When the reports were in opposition to the Quran, I^-saww would belie these, and what the Muslims have formed a consensus upon is that: and they do not comprehend Him in knowledge [20:110], Visions cannot comprehend Him [6:103], (and) nothing is a likeness of Him [42:11]’’.[59]

Note –

سُئِلَ ع هَلْ رَأَيْتَ رَبَّكَ فَقَالَ رَأَيْتُهُ بِفُؤَادِي

He^-asws was asked, ‘Have you^-asws seen your Lord?’ He^-asws said, ‘I^-asws have seen Him^-azwj with my^-asws heart’.

وَ رَوَى مُسْلِمٌ فِي صَحِيحِهِ بِإِسْنَادِهِ عَنْ زُرْعَةَ عَنْ عَبْدِ اللَّهِ‏ ما كَذَبَ الْفُؤادُ ما رَأى‏ قَالَ رَأَى جَبْرَئِيلَ ع لَهُ سِتُّمِائَةِ جَنَاحٍ

And it is reported by Muslim in his ‘Saheeh’ by his chain from Zur’a, from Abdullah (regarding): The heart did not belie what it saw [53:11]. He said: ‘He^-saww saw Jibraeel^-as, there were six hundred wings for him^-as’.

وَ رَوَى أَيْضاً بِإِسْنَادِهِ عَنْ أَبِي هُرَيْرَةَ وَ لَقَدْ رَآهُ نَزْلَةً أُخْرى‏ قَالَ‏ رَأَى جَبْرَئِيلَ ع بِصُورَتِهِ الَّتِي لَهُ فِي الْخِلْقَةِ الْأَصْلِيَّةِ

And it is reported as well by his chain from Abu Hureyra (regarding), And he had seen him in another descent [53:13]. He said, ‘He^-saww saw Jibraeel^-as in his^-as image which was his^-as in the original creation’.

15- يد، التوحيد أَبِي عَنْ مُحَمَّدِ بْنِ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ بَلَغَ بِي جَبْرَئِيلُ ع مَكَاناً لَمْ يَطَأْهُ‏ جَبْرَئِيلُ قَطُّ فَكَشَفَ لِي فَأَرَانِيَ اللَّهُ عَزَّ وَ جَلَّ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ

‘Al Tawheed’ – My father, from Muhammad Al Attar, from Ibn Isa, from Al Bazanty,

‘From Al-Reza^-asws having said: ‘Rasool-Allah^-saww said: ‘When I^-saww was ascended with to the sky, Jibraeel^-as reached with me^-saww to a place Jibraeel^-as had not trodden it at all. Then it was uncovered for me^-saww and Allah^-azwj Mighty and Majestic Showed me from the Light of His^-azwj Magnificence what He^-azwj Loved to’’.[60]

16- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: سَأَلْتُهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ هَلْ يُوصَفُ فَقَالَ أَ مَا تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَ أَ مَا تَقْرَأُ قَوْلَهُ عَزَّ وَ جَلَ‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ قُلْتُ بَلَى قَالَ فَتَعْرِفُونَ الْأَبْصَارَ قُلْتُ بَلَى قَالَ وَ مَا هِيَ قُلْتُ أَبْصَارُ الْعُيُونِ فَقَالَ إِنَّ أَوْهَامَ الْقُلُوبِ أَكْثَرُ مِنْ أَبْصَارِ الْعُيُونِ فَهُوَ لَا تُدْرِكُهُ الْأَوْهَامُ وَ هُوَ يُدْرِكُ الْأَوْهَامَ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Abu Hashim Al Ja’fary,

‘From Abu Al-Hassan Al-Reza^-asws, he (the narrator) said, ‘I asked him^-asws about Allah^-azwj mighty and Majestic, ‘Can He^-azwj be described?’ But, do you not read the Quran?’ I said, ‘Yes (I do)’. He^-asws said: ‘Have you not read His^-azwj Words, Mighty and Majestic: Visions cannot comprehend Him, and He Comprehends the visions [6:103]?’ I said, ‘Yes (I have)’. He^-asws said: ‘Do you recognise the visions?’ I said, ‘Yes’. He^-asws said: ‘And what are these?’ I said, ‘Visions of the eyes’. He^-asws said: ‘The imaginations of the hearts are more than the visions of the eyes, it is, the imaginations cannot realise Him^-azwj and He^-azwj Comprehends the imaginations’’.[61]

17- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرِ بْنِ عَلِيٍّ الرِّضَا ع‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ فَقَالَ يَا أَبَا هَاشِمٍ أَوْهَامُ الْقُلُوبِ أَدَقُّ مِنْ أَبْصَارِ الْعُيُونِ أَنْتَ قَدْ تُدْرِكُ بِوَهْمِكَ السِّنْدَ وَ الْهِنْدَ وَ الْبُلْدَانَ الَّتِي لَمْ تَدْخُلْهَا وَ لَمْ تُدْرِكْهَا بِبَصَرِكَ‏ فَأَوْهَامُ الْقُلُوبِ لَا تُدْرِكُهُ فَكَيْفَ أَبْصَارُ الْعُيُونِ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from the one who mentioned it, from Muhammad Bin Isa, from Abu Hashim Al Ja’fary who said,

‘I said to Abu Ja’far Ali^-asws Bin Al-Reza^-asws, Visions cannot comprehend Him, and He Comprehends the visions [6:103]. So, he^-asws said: ‘O Abu Hashim! Imaginations of the hearts are more delicate than the visions of the eyes. You have realised by your imaginations, Al-Sind (Pakistan), and Al-Hind (India), and the cities which you did not enter and your eyes did not see. So, (if) the imaginations of the hearts cannot realise Him^-azwj, then how can the visions of the eyes (be able to)?’’.[62]

18- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ ابْنِ أَبَانٍ عَنْ بَكْرِ بْنِ صَالِحٍ‏ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْخَزَّازِ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ قَالا دَخَلْنَا عَلَى أَبِي الْحَسَنِ الرِّضَا ع فَحَكَيْنَا لَهُ مَا رُوِيَ أَنَّ مُحَمَّداً ص رَأَى رَبَّهُ فِي هَيْئَةِ الشَّابِّ الْمُوفِقِ فِي سِنِّ أَبْنَاءِ ثَلَاثِينَ سَنَةً رِجْلَاهُ فِي خُضْرَةٍ وَ قُلْنَا إِنَّ هِشَامَ بْنَ سَالِمٍ‏ وَ صَاحِبَ الطَّاقِ‏ وَ الْمِيثَمِيَ‏ يَقُولُونَ إِنَّهُ أَجْوَفُ إِلَى السُّرَّةِ وَ الْبَاقِي صَمَدٌ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Ibn Aban, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Ibrahim Bin Muhammad Al Khazaz and Muhammad Bin Al Husayn both said,

‘We went to see Abu Al-Hassan Al-Reza^-asws and they related to him^-asws what is being reported that Muhammad^-saww saw his^-saww Lord^-azwj in the body of the youth compatible to a man of thirty years of age, his legs being in green, and we said, ‘Hisham Bin Salim and a companion Al-Taaq, and Al-Maysami are saying that He^-azwj is hollow up to the navel and the rest is solid (Samad)’.

فَخَرَّ سَاجِداً ثُمَّ قَالَ سُبْحَانَكَ مَا عَرَفُوكَ وَ لَا وَحَّدُوكَ فَمِنْ أَجْلِ ذَلِكَ وَصَفُوكَ سُبْحَانَكَ لَوْ عَرَفُوكَ لَوَصَفُوكَ بِمَا وَصَفْتَ بِهِ نَفْسَكَ

He^-asws fell in Sajdah, then said: ‘Glory be to You^-azwj! Had they recognised You^-azwj they would not have limited You^-azwj, therefore from that reason they described You^-azwj. Glory be to You^-azwj! If only they would have recognised You^-azwj. If only they would have described You^-azwj with what You^-azwj Described Yourself^-azwj with.

سُبْحَانَكَ كَيْفَ طَاوَعَتْهُمْ أَنْفُسُهُمْ أَنْ شَبَّهُوكَ بِغَيْرِكَ إِلَهِي لَا أَصِفُكَ إِلَّا بِمَا وَصَفْتَ بِهِ نَفْسَكَ وَ لَا أُشَبِّهُكَ بِخَلْقِكَ أَنْتَ أَهْلٌ لِكُلِّ خَيْرٍ فَلَا تَجْعَلْنِي مِنَ الْقَوْمِ الظَّالِمِينَ

Glory be to You^-azwj! How they obeyed their own selves and resembled You^-azwj with someone else. My^-asws God! I^-asws do not describe You^-azwj except with what You^-azwj Described Yourself^-azwj with, nor do I^-asws resemble You^-azwj with Your^-azwj creatures. You^-azwj are rightful of every good, therefore do not Make me^-asws to be from the unjust people’.

ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ مَا تَوَهَّمْتُمْ مِنْ شَيْ‏ءٍ فَتَوَهَّمُوا اللَّهَ غَيْرَهُ

Then he^-asws turned towards us and he^-asws said: ‘Whatever you imagine from a thing, to imagine Allah^-azwj (its going) to be other than Him^-azwj’.

ثُمَّ قَالَ نَحْنُ آلَ مُحَمَّدٍ النَّمَطُ الْوُسْطَى الَّذِي لَا يُدْرِكُنَا الْغَالِي وَ لَا يَسْبِقُنَا التَّالِي يَا مُحَمَّدُ إِنَّ رَسُولَ اللَّهِ ص حِينَ نَظَرَ إِلَى عَظَمَةِ رَبِّهِ كَانَ فِي هَيْئَةِ الشَّابِّ الْمُوفِقِ وَ سِنِّ أَبْنَاءِ ثَلَاثِينَ سَنَةً يَا مُحَمَّدُ عَظُمَ رَبِّي وَ جَلَّ أَنْ يَكُونَ فِي صِفَةِ الْمَخْلُوقِينَ

Then he^-asws said: ‘We^-asws, the Progeny^-asws of Muhammad^-saww of the central modality which neither can the exaggerator realise us^-asws nor can the one lagging behind precede us^-asws, O Muhammad, that Rasool-Allah^-saww, when he^-saww looked at the Magnificence of his^-saww Lord^-azwj, He^-azwj would be in a body of the youth compatible of a man of thirty years of age. O Muhammad! My^-asws Lord^-azwj is more Magnificent and more Majestic than to happen to be in a description of the creatures’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ كَانَتْ رِجْلَاهُ فِي خُضْرَةٍ قَالَ ذَاكَ مُحَمَّدٌ ص كَانَ إِذَا نَظَرَ إِلَى رَبِّهِ بِقَلْبِهِ جَعَلَهُ فِي نُورٍ مِثْلِ نُورِ الْحُجُبِ حَتَّى يَسْتَبِينَ لَهُ مَا فِي الْحُجُبِ إِنَّ نُورَ اللَّهِ‏ مِنْهُ اخْضَرَّ مَا اخْضَرَّ وَ مِنْهُ احْمَرَّ مَا احْمَرَّ وَ مِنْهُ ابْيَضَّ مَا ابْيَضَّ وَ مِنْهُ غَيْرُ ذَلِكَ يَا مُحَمَّدُ مَا شَهِدَ بِهِ الْكِتَابُ وَ السُّنَّةُ فَنَحْنُ الْقَائِلُونَ بِهِ

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! Who would it be whose legs were in green?’ He^-asws said: ‘That is Muhammad^-saww, when he^-saww looked at his^-saww Lord^-azwj through his^-saww heart, He^-azwj Made him^-saww to be (engulfed) in light like the light of the veils until it became clear to him^-asws that Allah^-azwj was in the veils. The Light of Allah^-azwj (is such that), from it is green whatever is green, and from it is red whatever is red, and from it is white whatever is white, and from it is other than that. O Muhammad! Whatever the Book and the Sunnah testify with, so we^-asws are the speakers with it’’.[63]

Note –

فِي حَدِيثِ عَلِيٍّ ع‏ خَيْرُ هَذِهِ الْأُمَّةِ النَّمَطُ الْأَوْسَطُ

In a Hadeeth of Ali^-asws: ‘The best of this community is the moderate, the middle path’.

قَالَ ع‏ النَّاسُ نِيَامٌ فَإِذَا مَاتُوا انْتَبَهُوا

He^-asws said: ‘The people are asleep. When they die, they will wake up’.

19- يد، التوحيد ابْنُ الْوَلِيدِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ رَأَى رَسُولُ اللَّهِ ص رَبَّهُ عَزَّ وَ جَلَّ يَعْنِي بِقَلْبِهِ

‘Al Tawheed’ – Ibn Al Waleed, from Ibrahim Bin Hashim, from Ibn Abu Umeyr, from Marazim,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Rasool-Allah^-saww saw his^-saww Lord^-azwj Mighty and Majestic – by his heart’.

وَ تَصْدِيقُ ذَلِكَ مَا حَدَّثَنَا بِهِ ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع هَلْ رَأَى رَسُولُ اللَّهِ ص رَبَّهُ عَزَّ وَ جَلَّ فَقَالَ نَعَمْ بِقَلْبِهِ رَآهُ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ ما كَذَبَ الْفُؤادُ ما رَأى‏ لَمْ يَرَهُ بِالْبَصَرِ وَ لَكِنْ رَآهُ بِالْفُؤَادِ

And the verification of that is what Ibn Al Waleed narrated to us with, from Al Saffar, from Ibn Abu Al Khattab, from Muhammad Bin Al Fazeyl who said,

‘I asked Abu Al-Hassan^-asws, ‘Did Rasool-Allah^-saww see his^-saww Lord^-azwj Mighty and Majestic?’ He^-asws said: ‘He^-saww saw Him^-azwj by his^-saww heart. Have you not heard Allah^-azwj Mighty and Majestic Saying: The heart did not belie what it saw [53:11]. He^-saww did not see Him^-azwj with the sight, but he^-saww saw Him^-azwj by the heart’’.[64]

20- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ أَوْ غَيْرِهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ لَقَدْ رَأى‏ مِنْ آياتِ رَبِّهِ الْكُبْرى‏ قَالَ رَأَى جَبْرَئِيلَ عَلَى سَاقِهِ الدُّرُّ مِثْلُ الْقَطْرِ عَلَى الْبَقْلِ لَهُ سِتُّمِائَةِ جَنَاحٍ قَدْ مَلَأَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ

‘Al Tawheed’ – My father, from Sa’ad, from Al Isfahany, from Al Manqary, from Hafs or someone else who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: He saw from the greatest Signs of his Lord [53:18]. He^-asws said: ‘He^-saww saw Jibraeel^-as. Upon his^-as left was the gem lie the drop upon a vegetable. For him^-saww were six hundred wings (which) could have filled whatever is between the sky and the earth.[65] 

21- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنْ عَلِيِّ بْنِ أَبِي الْقَاسِمِ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ‏ قَالَ: كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ع أَسْأَلُهُ كَيْفَ يَعْبُدُ الْعَبْدُ رَبَّهُ وَ هُوَ لَا يَرَاهُ فَوَقَّعَ ع يَا أَبَا يُوسُفَ جَلَّ سَيِّدِي وَ مَوْلَايَ وَ الْمُنْعِمُ عَلَيَّ وَ عَلَى آبَائِي أَنْ يُرَى

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Ali Bin Abu Al Qasim, from Yaqoub Bin Is’haq who said,

‘I wrote to Abu Muhammad^-asws asking him^-asws, ‘How can one worship his Lord^-azwj and he cannot see Him^-azwj?’ He^-asws signed (wrote): ‘O Abu Yusuf! My^-azwj Chief and my^-asws Master^-azwj and the Benefactor upon me^-asws and upon my^-asws forefathers^-asws, is more Majestic than to be seen’.

قَالَ وَ سَأَلْتُهُ هَلْ رَأَى رَسُولُ اللَّهِ ص رَبَّهُ فَوَقَّعَ ع أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرَى رَسُولَهُ بِقَلْبِهِ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ

He (the narrator) said, ‘And I asked him^-asws, ‘Did Rasool-Allah^-saww see his^-saww Lord^-azwj?’ He^-azwj signed (wrote): ‘Allah^-azwj Blessed and Exalted Showed His^-azwj Rasool^-saww through his^-saww heart, from a Light of His^-azwj Magnificence what He^-azwj Loved to’’.[66]

22- يد، التوحيد ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ ابْنِ حُمَيْدٍ قَالَ: ذَاكَرْتُ أَبَا عَبْدِ اللَّهِ ع فِيمَا يَرْوُونَ مِنَ الرُّؤْيَةِ فَقَالَ الشَّمْسُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْكُرْسِيِّ وَ الْكُرْسِيُّ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْعَرْشِ وَ الْعَرْشُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْحِجَابِ وَ الْحِجَابُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ السِّرِّ فَإِنْ كَانُوا صَادِقِينَ فَلْيَمْلَئُوا أَعْيُنَهُمْ مِنَ الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ

‘Al Tawheed’ – Ibn Idrees, from his father, from Muhammad Bin Abdul Jabbar, from Safwan, from Ibn Humeyd who said,

‘I reminded Abu Abdullah^-asws regarding what is being reported from the sighting (Allah^-azwj), so he^-asws said: ‘The sun is one part of seventy parts of the light of the Chair, and the Chair is one part from seventy parts from the light of the Throne, and the Throne is one part from the seventy parts from the light of the veils, and the veils are one part from the seventy parts of the Secret. If they are truthful, then let them fill their eyes from the sun (shine), when there isn’t any cloud besides it.[67]

23- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ حِبْرٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ حِينَ عَبَدْتَهُ فَقَالَ وَيْلَكَ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ وَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ لَا تُدْرِكُهُ الْعُيُونُ فِي مُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ

‘Al Tawheed’ – My father, from Sa’ad, from Ibn Isa, from Al Bazanty, from Abu Al Hassan Al Mowsaly,

‘From Abu Abdullah^-asws having said: ‘A high priest came to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! Do you^-asws see your^-asws Lord^-azwj when you^-asws worship Him^-azwj?’ He^-asws said: ‘Woe be unto you! I^-asws would not worship a Lord^-azwj I^-asws do not see’. He said, ‘And how do you^-asws see Him^-azwj?’ He^-asws said: ‘Woe be unto you! The eyes do not realise Him^-azwj regarding the witnessing of the sights, but the hearts see Him^-azwj through the realities or the Eman’’.[68]

24- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ هَلْ يَرَاهُ الْمُؤْمِنُونَ يَوْمَ الْقِيَامَةِ قَالَ نَعَمْ وَ قَدْ رَأَوْهُ قَبْلَ يَوْمِ الْقِيَامَةِ فَقُلْتُ مَتَى قَالَ حِينَ قَالَ لَهُمْ‏ أَ لَسْتُ بِرَبِّكُمْ قالُوا بَلى‏

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Nakhair, from al Nowfaly, from Al Batainy, from Abu Baseer,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘Inform me about Allah^-azwj Mighty and Majestic, would the Momineen see Him^-azwj on the Day of Qiyamah?’ He^-asws said: ‘Yes, and they have (already) seen Him^-azwj before the Day of Qiyamah’. I said, ‘When?’ He^-asws said: ‘When He^-azwj Said to them: “Am I not your Lord?” They said, ‘Yes, we testify’. [7:172]’.

ثُمَّ سَكَتَ سَاعَةً ثُمَّ قَالَ وَ إِنَّ الْمُؤْمِنِينَ لَيَرَوْنَهُ فِي الدُّنْيَا قَبْلَ يَوْمِ الْقِيَامَةِ أَ لَسْتَ تَرَاهُ فِي وَقْتِكَ هَذَا

Then he^-asws was silent for a while, then said: ‘And the Momineen tend to see Him^-azwj in the world, before the Hereafter. Don’t you see Him^-azwj during this time of yours?’’.

قَالَ أَبُو بَصِيرٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَأُحَدِّثُ بِهَذَا عَنْكَ فَقَالَ لَا فَإِنَّكَ إِذَا حَدَّثْتَ بِهِ فَأَنْكَرَهُ مُنْكِرٌ جَاهِلٌ بِمَعْنَى مَا تَقُولُهُ ثُمَّ قَدَّرَ أَنَّ ذَلِكَ تَشْبِيهٌ وَ كَفْرٌ وَ لَيْسَتِ الرُّؤْيَةُ بِالْقَلْبِ كَالرُّؤْيَةِ بِالْعَيْنِ تَعَالَى اللَّهُ عَمَّا يَصِفُهُ الْمُشَبِّهُونَ وَ الْمُلْحِدُونَ

Abu Baseer said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! Shall I narrate with this from you^-asws?’ He^-asws said: ‘No, for if you were to narrate with it, an ignorant denier would deny the meaning of what you are saying, then he would evaluate that, that is a resemblance, and he would commit Kufr; and the sighting with the heart is not like the sighting with the eyes. Allah^-azwj is Exalted from what the resemblers and the atheists are describing’’.[69]

25- مَا حَدَّثَنَا بِهِ تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْجَهْمِ قَالَ: حَضَرْتُ مَجْلِسَ الْمَأْمُونِ وَ عِنْدَهُ الرِّضَا عَلِيُّ بْنُ مُوسَى ع فَقَالَ لَهُ الْمَأْمُونُ يَا ابْنَ رَسُولِ اللَّهِ أَ لَيْسَ مِنْ قَوْلِكَ أَنَّ الْأَنْبِيَاءَ مَعْصُومُونَ قَالَ بَلَى فَسَأَلَهُ عَنْ آيَاتٍ مِنَ الْقُرْآنِ فَكَانَ فِيمَا سَأَلَ أَنْ قَالَ لَهُ

It was narrated to us by Tameem Al Qarshy, from his father, from Hamdan Bin Suleyman, from Ali Bin Muhammad Bin Al Jahm who said,

‘I attended a gathering of Al-Mamoun (the Caliph), and in his presence was Al-Reza Ali^-asws Bin Musa^-asws. Mamoun said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Isn’t is from your^-asws words that the Prophets^-as are infallible?’ He^-asws said: ‘Yes’. He asked him^-asws about Verses from the Quran with regards to the Prophets^-as, and from what he said to him^-asws was –

فَمَا مَعْنَى قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لَمَّا جاءَ مُوسى‏ لِمِيقاتِنا وَ كَلَّمَهُ رَبُّهُ قالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قالَ لَنْ تَرانِي‏ الْآيَةَ كَيْفَ يَجُوزُ أَنْ يَكُونَ كَلِيمُ اللَّهِ مُوسَى بْنُ عِمْرَانَ ع لَا يَعْلَمُ أَنَّ اللَّهَ تَعَالَى ذِكْرُهُ لَا يَجُوزُ عَلَيْهِ الرُّؤْيَةُ حَتَّى يَسْأَلَهُ عَنْ هَذَا السُّؤَالِ

‘What is the Meaning of the Words of Allah^-azwj Mighty and Majestic And when Musa came to Our Appointment and his Lord Spoke to him, he said, ‘Lord! Show me (Yourself), to look at You’. He Said: “You can never see Me, but look at the mountain [7:143]? How is it that ‘The Speaker with Allah^-azwj (Kaleemullah) Musa^-as Ibn Imran^-as did not know that it is not possible for him^-as to see Allah^-azwj Mighty and Majestic, to the extent that he^-as asked his^-as Lord^-azwj, this question?’

فَقَالَ الرِّضَا ع إِنَّ كَلِيمَ اللَّهِ مُوسَى بْنَ عِمْرَانَ ع عَلِمَ أَنَّ اللَّهَ تَعَالَى عَنْ أَنْ يُرَى بِالْأَبْصَارِ وَ لَكِنَّهُ لَمَّا كَلَّمَهُ اللَّهُ عَزَّ وَ جَلَّ وَ قَرَّبَهُ نَجِيّاً رَجَعَ إِلَى قَوْمِهِ فَأَخْبَرَهُمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ كَلَّمَهُ وَ قَرَّبَهُ وَ نَاجَاهُ فَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى نَسْمَعَ كَلَامَهُ كَمَا سَمِعْتَ

Al-Reza^-asws said: ‘Surely the ‘Speaker with Allah^-azwj’ Musa^-as Bin Imran^-as knew that Allah^-azwj is Mightier than that He^-azwj should be seen with the eyes, but, when Allah^-azwj Mighty and Majestic Spoke to him^-as, and Made him^-as to come close, he^-as returned to his^-as people and informed them that Allah^-azwj Mighty and Majestic Spoke to him^-as and Made him^-as come close and Whispered to him^-as, so they said, ‘We will never believe you^-as until we hear His^-azwj Speech just as you^-as heard.

وَ كَانَ الْقَوْمُ سَبْعَمِائَةِ أَلْفِ رَجُلٍ فَاخْتَارَ مِنْهُمْ سَبْعِينَ أَلْفاً ثُمَّ اخْتَارَ مِنْهُمْ سَبْعَةَ آلَافٍ ثُمَّ اخْتَارَ مِنْهُمْ سَبْعَمِائَةٍ ثُمَّ اخْتَارَ مِنْهُمْ سَبْعِينَ رَجُلًا لِمِيقَاتِ رَبِّهِ

And his people were seven hundred thousand, so he chose seventy thousand from them. Then he^-as chose from these, seven thousand. Then he^-as chose from these seven hundred. Then chose from these, seventy men for the appointment with his^-as Lord^-azwj’.

فَخَرَجَ بِهِمْ إِلَى طُورِ سَيْنَاءَ فَأَقَامَهُمْ فِي سَفْحِ الْجَبَلِ وَ صَعِدَ مُوسَى ع إِلَى الطُّورِ وَ سَأَلَ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْ يُكَلِّمَهُ وَ يُسْمِعَهُمْ كَلَامَهُ فَكَلَّمَهُ اللَّهُ تَعَالَى ذِكْرُهُ وَ سَمِعُوا كَلَامَهُ مِنْ فَوْقُ وَ أَسْفَلُ وَ يَمِينُ وَ شِمَالُ وَ وَرَاءُ وَ أَمَامُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ أَحْدَثَهُ فِي الشَّجَرَةِ ثُمَّ جَعَلَهُ مُنْبَعِثاً مِنْهَا حَتَّى سَمِعُوهُ مِنْ جَمِيعِ الْوُجُوهِ

He^-as went out with them to the (mount) Toor of Sinai. He^-as encamped them at the low part of the mountain, and Musa^-as ascended to Al-Toor, and he asked Allah^-azwj Blessed and Exalted that He^-azwj should Speak to him^-as so that they would hear His^-azwj Speech. Thus, Allah^-azwj, Exalted is His^-azwj Mention, Spoke to him^-as and they heard His^-azwj Speech from the top, and bottom, and right, and left, and back, and front, because Allah^-azwj the Exalted Made it to be in the tree, then Made it to be broadcast from it until it could be heard from all the directions.

فَقَالُوا لَنْ نُؤْمِنَ لَكَ‏ بِأَنَّ هَذَا الَّذِي سَمِعْنَاهُ كَلَامُ اللَّهِ‏ حَتَّى نَرَى اللَّهَ جَهْرَةً فَلَمَّا قَالُوا هَذَا الْقَوْلَ الْعَظِيمَ وَ اسْتَكْبَرُوا وَ عَتَوْا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِمْ صَاعِقَةً فَأَخَذَتْهُمْ بِظُلْمِهِمْ فَمَاتُوا

But, they said to him^-as, ‘We will never believe you^-as that we heard the Speech of Allah^-azwj until we see Allah^-azwj openly. When they said this grievous speech, and were arrogant, and revolted, Allah^-azwj Mighty and Majestic Sent against them a thunderbolt which Seized them for their injustice, and they died.

فَقَالَ مُوسَى يَا رَبِّ مَا أَقُولُ لِبَنِي إِسْرَائِيلَ إِذَا رَجَعْتُ إِلَيْهِمْ وَ قَالُوا إِنَّكَ ذَهَبْتَ بِهِمْ فَقَتَلْتَهُمْ لِأَنَّكَ لَمْ تَكُنْ صَادِقاً فِيمَا ادَّعَيْتَ مِنْ مُنَاجَاةِ اللَّهِ إِيَّاكَ فَأَحْيَاهُمُ اللَّهُ وَ بَعَثَهُمْ مَعَهُ فَقَالُوا إِنَّكَ لَوْ سَأَلْتَ اللَّهَ أَنْ يُرِيَكَ‏ تَنْظُرُ إِلَيْهِ لَأَجَابَكَ وَ كُنْتَ تُخْبِرُنَا كَيْفَ هُوَ فَنَعْرِفُهُ حَقَّ مَعْرِفَتِهِ

Musa^-as said: ‘O Lord^-azwj! What shall I^-as say to the Children of Israel when I^-as return back to them and they would say, ‘You^-as went out with them and killed them because you^-as were not truthful with regards to your^-as claim of Allah^-azwj the Exalted having Spoken to you^-as?’ Therefore, Allah^-azwj Revived them and Sent them with him^-as. They said, ‘If only you would ask Allah^-azwj that He^-azwj Should Show Himself^-azwj so that you^-as could look at Him^-azwj and you^-as would informed us how He^-azwj so that we can recognise Him^-azwj as He^-azwj deserves to be’.

فَقَالَ مُوسَى ع يَا قَوْمِ إِنَّ اللَّهَ لَا يُرَى بِالْأَبْصَارِ وَ لَا كَيْفِيَّةَ لَهُ وَ إِنَّمَا يُعْرَفُ بِآيَاتِهِ وَ يُعْلَمُ بِأَعْلَامِهِ فَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّى تَسْأَلَهُ فَقَالَ مُوسَى ع يَا رَبِّ إِنَّكَ قَدْ سَمِعْتَ مَقَالَةَ بَنِي إِسْرَائِيلَ وَ أَنْتَ أَعْلَمُ بِصَلَاحِهِمْ فَأَوْحَى اللَّهُ جَلَّ جَلَالُهُ إِلَيْهِ يَا مُوسَى اسْأَلْنِي مَا سَأَلُوكَ فَلَنْ أُؤَاخِذَكَ بِجَهْلِهِمْ

Musa^-as said: ‘O people! Surely, Allah^-azwj cannot be seen by the eyes, nor is His^-azwj Quality as such. But rather, He^-azwj is recognised by His^-azwj Signs and is Known by what He^-azwj Makes Known’. They said, we will never believer you^-as until you^-as ask Him^-azwj’. So Musa^-as said: ‘O Lord^-azwj! You^-azwj have Heard the speech of the Children of Israel, and You^-azwj are more Knowing of their righteousness. Allah^-azwj Majestic is His^-azwj Majestic Revealed unto him^-as: “O Musa^-as! Ask Me^-azwj whatever you^-as want to ask, for I^-azwj would never Seize you^-as due to their ignorance”.

فَعِنْدَ ذَلِكَ قَالَ مُوسَى ع‏ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قالَ لَنْ تَرانِي وَ لكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكانَهُ‏ وَ هُوَ يَهْوِي‏ فَسَوْفَ تَرانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ‏ بِآيَاتِهِ‏ جَعَلَهُ دَكًّا وَ خَرَّ مُوسى‏ صَعِقاً فَلَمَّا أَفاقَ قالَ سُبْحانَكَ تُبْتُ إِلَيْكَ‏ يَقُولُ رَجَعْتُ إِلَى مَعْرِفَتِي بِكَ عَنْ جَهْلِ قَوْمِي‏ وَ أَنَا أَوَّلُ الْمُؤْمِنِينَ‏ مِنْهُمْ بِأَنَّكَ لَا تُرَى

Therefore, it was during that, Musa^-as said: And when Musa came to Our Appointment and his Lord Spoke to him, he said, ‘Lord! Show me (Yourself), to look at You’. He Said: “You can never see Me, but look at the mountain, so if it remains steady in its place, then you would see Me”. So when His Lord  Manifest (His Glory) to the mountain, it went on to crumble, and Musa fell down unconscious. So when he awoke, he said, ‘Glorious are You! I turn to You – I^-as hereby return to my^-as recognition of You^-azwj from the ignorance of my^-as people and I am the first of the Momineen’ [7:143] – from them that You^-azwj cannot be seen’.

فَقَالَ الْمَأْمُونُ لِلَّهِ دَرُّكَ‏ يَا أَبَا الْحَسَنِ الْخَبَرَ

Al-Mamoun said, ‘For Allah^-azwj is the Provision of understanding, O Abu Al-Hassan^-asws’ – the Hadeeth’.[70]

26- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ زَاهِرٍ عَنِ الْحُسَيْنِ بْنِ يَحْيَى الْكُوفِيِّ عَنْ قُثَمَ بْنِ قَتَادَةَ عَنْ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع يَخْطُبُ عَلَى مِنْبَرِ الْكُوفَةِ إِذْ قَامَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ ذِعْلِبٌ ذَرِبُ اللِّسَانِ بَلِيغٌ فِي الْخِطَابِ شُجَاعُ الْقَلْبِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ فَقَالَ وَيْلَكَ يَا ذِعْلِبُ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ رَأَيْتَهُ قَالَ يَا ذِعْلِبُ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ‏

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, from Abdullah Bin Zahir, from Al Husayn Bin Yahya Al Kufy, from Fasam Bin Qatada, from Abdullah Bin Yunus,

‘From Abu Abdullah^-asws having said: ‘While Amir Al-Momineen^-asws was preaching upon the pulpit of Al-Kufa when a man called Za’lab stood up to him^-asws, being of elusive tongue, eloquent in the addressing, brave of heart, and he said, ‘O Amir Al-Momineen^-asws! Have you^-asws seen your^-asws Lord^-azwj?’ He^-asws said: ‘Woe be unto you^-asws! O Za’lab! I^-asws have not worshipped a Lord^-azwj I^-asws did not see’. He said, ‘O Amir Al-Momineen^-asws! How do you see Him^-azwj?’ He^-asws said: ‘Za’lab! The eyes do not see Him^-azwj with the witnessing of the sights, but the hearts see Him^-azwj through the realities of the Eman’’.[71]

27- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع‏ وَ قَدْ سَأَلَهُ ذِعْلِبٌ الْيَمَانِيُّ فَقَالَ هَلْ رَأَيْتَ رَبَّكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ ع أَ فَأَعْبُدُ مَا لَا أَرَى‏ قَالَ وَ كَيْفَ تَرَاهُ قَالَ لَا تُدْرِكُهُ الْعُيُونُ بِمُشَاهَدَةِ الْعِيَانِ وَ لَكِنْ تُدْرِكُهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ‏ قَرِيبٌ مِنَ الْأَشْيَاءِ غَيْرَ

‘Nahj Al Balagah’ –

‘From his^-asws speech – and Za’lab Al-Yamani had asked him^-asws saying, ‘Have you^-asws seen your^-asws Lord^-azwj, O Amir Al-Momineen^-asws?’ He^-asws said: ‘Would I^-asws worship a Lord^-azwj I^-asws do not see?’ He said, ‘And how do you^-asws see him?’ He^-asws said: ‘The eyes do not realise Him^-azwj with the witnessing of the eyes, but the hearts realise Him^-azwj by the realities of the Eman.

مُلَامِسٍ بَعِيدٌ مِنْهَا غَيْرَ مُبَايِنٍ مُتَكَلِّمٌ لَا بِرَوِيَّةٍ وَ مَرِيدٌ بِلَا هِمَّةٍ صَانِعٌ لَا بِجَارِحَةٍ لَطِيفٌ لَا يُوصَفُ بِالْخَفَاءِ كَبِيرٌ لَا يُوصَفُ بِالْجَفَاءِ بَصِيرٌ لَا يُوصَفُ بِالْحَاسَّةِ رَحِيمٌ لَا يُوصَفُ بِالرِّقَّةِ تَعْنُو الْوُجُوهُ لِعَظَمَتِهِ وَ تَجِبُ الْقُلُوبُ مِنْ مَخَافَتِهِ

He^-azwj is near to the things without attachment, far from these without detachment, a Speaker not with reflection, an Intender without preparation, a Maker not with limbs, Subtle Who cannot be described with the concealment, Great Who cannot be described with the haughtiness, Seeing Who cannot be described with the senses, Merciful Who cannot be described with the tenderness. The faces lower to His^-azwj Magnificence, and the hearts tremble from fearing Him^-azwj’’.[72]

28- سن، المحاسن الْبَزَنْطِيُّ عَنْ رَجُلٍ مِنْ أَهْلِ الْجَزِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ أَنَّ رَجُلًا مِنَ الْيَهُودِ أَتَى أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ يَا عَلِيُّ هَلْ رَأَيْتَ رَبَّكَ فَقَالَ مَا كُنْتُ بِالَّذِي أَعْبُدُ إِلَهاً لَمْ أَرَهُ ثُمَّ قَالَ لَمْ تَرَهُ الْعُيُونُ فِي مُشَاهَدَةِ الْأَبْصَارِ غَيْرَ أَنَّ الْإِيمَانَ بِالْغَيْبِ مِنْ عَقْدِ الْقُلُوبِ

‘Al Mahasin’ – Al Bazanty, from a man from the people of the island,

‘From Abu Abdullah^-asws, that a man from the Jews came to Amir Al-Momineen^-asws and he said, ‘O Ali^-asws! Have you^-asws seen your^-asws Lord^-azwj?’ He^-asws said: ‘I^-asws would not be worshipping a God^-azwj I^-asws do not see’. Then he^-asws said: ‘The eyes do not see Him^-azwj in the witnessing of the sights, apart from that the belief in the unseen from the bond of the hearts’’.[73]

29- شي، تفسير العياشي عَنِ الْأَشْعَثِ بْنِ حَاتِمٍ قَالَ قَالَ ذُو الرِّئَاسَتَيْنِ‏ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع جُعِلْتُ فِدَاكَ أَخْبِرْنِي عَمَّا اخْتَلَفَ فِيهِ النَّاسُ مِنَ الرُّؤْيَةِ فَقَالَ بَعْضُهُمْ لَا يُرَى

‘Tafseer Al Ayyashi’ – From Al Ash’as Bin Hatim who said,

‘One with the two governor-ships said, ‘I said to Abu Al-Hassan Al-Reza^-asws, ‘May I be sacrificed for you^-asws! Inform me about what the people are differing in from the sighting (Allah^-azwj), for some of the say He^-azwj cannot be seen’.

فَقَالَ يَا أَبَا الْعَبَّاسِ مَنْ وَصَفَ اللَّهَ بِخِلَافِ مَا وَصَفَ بِهِ نَفْسَهُ فَقَدْ أَعْظَمَ الْفِرْيَةَ عَلَى‏ اللَّهِ قَالَ اللَّهُ‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ هَذِهِ الْأَبْصَارُ لَيْسَتْ هِيَ الْأَعْيُنَ إِنَّمَا هِيَ الْأَبْصَارُ الَّتِي فِي الْقُلُوبِ لَا تَقَعُ عَلَيْهِ الْأَوْهَامُ وَ لَا يُدْرَكُ كَيْفَ هُوَ

He^-asws said: ‘O Abu Al-Abbas! One who described Allah^-azwj with opposite to what He^-azwj has Described Himself^-azwj with, then he has a grievous libel upon Allah^-azwj. Allah^-azwj Says: Visions cannot comprehend Him, and He Comprehends the visions; and He is the Knower of the subtleties, the Aware [6:103]. These visions aren’t of the eyes, but rather these are vision which are in the hearts. Neither can the imaginations occur upon Him^-azwj not can He^-azwj be realised how He^-azwj is’’.[74]

30- ضه، روضة الواعظين‏ سَأَلَ مُحَمَّدٌ الْحَلَبِيُّ الصَّادِقَ ع فَقَالَ رَأَى رَسُولُ اللَّهِ ص رَبَّهُ قَالَ نَعَمْ رَآهُ بِقَلْبِهِ فَأَمَّا رَبُّنَا جَلَّ جَلَالُهُ فَلَا تُدْرِكُهُ أَبْصَارُ حَدَقِ النَّاظِرِينَ وَ لَا يُحِيطُ بِهِ أَسْمَاعُ السَّامِعِينَ

Muhammad Al-Halby asked Al-Sadiq^-asws saying, ‘Did Rasool-Allah^-saww see his^-saww Lord^-azwj?’ He^-asws said: ‘Yes, he^-saww saw Him^-azwj with his^-saww heart. As for our Lord^-azwj, Majestic is His^-azwj Majesty, so neither doe the gazing sights of the beholder realise Him^-azwj nor do the hearings of the listeners encompass with Him^-azwj’’.[75]

31 وَ سُئِلَ الصَّادِقُ ع هَلْ يُرَى اللَّهُ فِي الْمَعَادِ فَقَالَ سُبْحَانَهُ تَبَارَكَ وَ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً إِنَّ الْأَبْصَارَ لَا تُدْرِكُ إِلَّا مَا لَهُ لَوْنٌ وَ كَيْفِيَّةٌ وَ اللَّهُ خَالِقُ الْأَلْوَانِ وَ الْكَيْفِيَّةِ

And Al-Sadiq^-asws was asked, ‘Would Allah^-azwj be seen in the Hereafter?’ He^-asws said: ‘Glorious is He^-azwj, Blessed and Exalted from that, Loftier, Greater. The sights cannot realise except what has a colour for it and a qualitative state, and Allah^-azwj is the Creator of the colours and the qualitative states’’.[76]

32- نص، كفاية الأثر الْحُسَيْنُ بْنُ عَلِيٍّ عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الصَّفَّارِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ قَالَ: كُنْتُ عِنْدَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع إِذْ دَخَلَ عَلَيْهِ مُعَاوِيَةُ بْنُ وَهْبٍ وَ عَبْدُ الْمَلِكِ بْنُ أَعْيَنَ فَقَالَ لَهُ مُعَاوِيَةُ بْنُ وَهْبٍ يَا ابْنَ رَسُولِ اللَّهِ مَا تَقُولُ فِي الْخَبَرِ الَّذِي رُوِيَ أَنَّ رَسُولَ اللَّهِ ص رَأَى رَبَّهُ عَلَى أَيِّ صُورَةٍ رَآهُ وَ عَنِ الْحَدِيثِ الَّذِي رَوَوْهُ أَنَّ الْمُؤْمِنِينَ يَرَوْنَ رَبَّهُمْ فِي الْجَنَّةِ عَلَى أَيِّ صُورَةٍ يَرَوْنَهُ

Al Husayn Bin Ali, from Haroun Bin Musa, from Muhammad Bin Al Hassan, from Al Safar, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Hisham who said,

‘I was in the presence of Al-Sadiq Ja’far^-asws Bin Muhammad^-asws when Muawiya Bin Wahab and Abdul Malik Bin Ayn entered. Muawiya Ibn Wahab said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! What are you^-asws saying regarding the Hadeeth which reports that Rasool-Allah^-saww saw his^-saww Lord^-azwj, upon which image did he^-saww see Him^-azwj? And about the Hadeeth that the Momineen would be seeing their Lord^-azwj in the Paradise, upon which image would they see Him^-azwj?’

فَتَبَسَّمَ ع ثُمَّ قَالَ يَا مُعَاوِيَةُ مَا أَقْبَحَ بِالرَّجُلِ يَأْتِي عَلَيْهِ سَبْعُونَ سَنَةً أَوْ ثَمَانُونَ سَنَةً يَعِيشُ فِي مُلْكِ اللَّهِ وَ يَأْكُلُ مِنْ نِعَمِهِ ثُمَّ لَا يَعْرِفُ اللَّهَ حَقَّ مَعْرِفَتِهِ

He^-asws smiled, then said: ‘O Muawiya! How ugly it is with the man upon whom seventy years have come, or eighty years, living in the Kingdom of Allah^-azwj and eating from His^-azwj bounties, then he does not recognise Allah^-azwj as is the right of recognising Him^-azwj.

ثُمَّ قَالَ ع يَا مُعَاوِيَةُ إِنَّ مُحَمَّداً ص لَمْ يَرَ الرَّبَّ تَبَارَكَ وَ تَعَالَى بِمُشَاهَدَةِ الْعِيَانِ وَ إِنَّ الرُّؤْيَةَ عَلَى وَجْهَيْنِ رُؤْيَةُ الْقَلْبِ وَ رُؤْيَةُ الْبَصَرِ فَمَنْ عَنَى بِرُؤْيَةِ الْقَلْبِ فَهُوَ مُصِيبٌ وَ مَنْ عَنَى بِرُؤْيَةِ الْبَصَرِ فَقَدْ كَفَرَ بِاللَّهِ وَ بِآيَاتِهِ لِقَوْلِ رَسُولِ اللَّهِ ص مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَقَدْ كَفَرَ

Then he^-asws said: ‘O Muawiya! Muhammad^-saww did not see the Lord^-azwj with the witnessing of the eyes, and the sighting is upon two aspects – visualisation of the heart and visualising of the sight. So, the one who mean the visualisation of the heart, then he is correct, and one who mean the visualisation of the sight, then he has disbelieved in Allah^-azwj and His^-azwj Verses, as per the words of Rasool-Allah^-saww: ‘One who resembles Allah^-azwj with His^-azwj creatures, so he has committed Kufr’.

وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع فَقِيلَ يَا أَخَا رَسُولِ اللَّهِ هَلْ رَأَيْتَ رَبَّكَ فَقَالَ وَ كَيْفَ أَعْبُدُ مَنْ لَمْ أَرَهُ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْعِيَانِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ

And my^-asws father^-asws has narrated to me^-asws, from his father, from Al-Husayn^-asws Bin Ali^-asws who said: ‘Amir Al-Momineen^-asws was asked, and it was said, ‘O brother^-asws of Rasool-Allah^-saww! Have you^-asws seen your^-asws Lord^-azwj?’ He^-asws said: ‘And how can I^-asws worship One^-azwj I^-asws do not see? However, the eyes do not see Him^-azwj with the witnessing of the eye, but the hearts see Him^-azwj with the realities of the Eman’.

فَإِذَا كَانَ الْمُؤْمِنُ يَرَى رَبَّهُ بِمُشَاهَدَةِ الْبَصَرِ فَإِنَّ كُلَّ مَنْ جَازَ عَلَيْهِ الْبَصَرُ وَ الرُّؤْيَةُ فَهُوَ مَخْلُوقٌ وَ لَا بُدَّ لِلْمَخْلُوقِ مِنَ الْخَالِقِ فَقَدْ جَعَلْتَهُ إِذاً مُحْدَثاً مَخْلُوقاً وَ مَنْ شَبَّهَهُ بِخَلْقِهِ فَقَدِ اتَّخَذَ مَعَ اللَّهِ شَرِيكاً وَيْلَهُمْ أَ وَ لَمْ يَسْمَعُوا يَقُولُ اللَّهُ تَعَالَى‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ

When the Momin sees his Lord^-azwj with the witnessing of the sight, then everyone the sight allows upon, he is a creature, and it is inevitable for the creature to have a Creator Who would have Made him, when a creature was an occurrence. And one who resembles Him^-azwj with His^-azwj creatures, so he has taken an associate with Allah^-azwj. Allah^-azwj the Exalted is Saying: Visions cannot comprehend Him, and He Comprehends the visions; and He is the Knower of the subtleties, the Aware [6:103].

وَ قَوْلُهُ‏ لَنْ تَرانِي وَ لكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكانَهُ فَسَوْفَ تَرانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَ إِنَّمَا طَلَعَ مِنْ نُورِهِ عَلَى الْجَبَلِ كَضَوْءٍ يَخْرُجُ مِنْ سَمِّ الْخِيَاطِ فَدَكْدَكَتِ الْأَرْضُ وَ صَعِقَتِ الْجِبَالُ فَ خَرَّ مُوسى‏ صَعِقاً أَيْ مَيِّتاً فَلَمَّا أَفاقَ‏ وَ رُدَّ عَلَيْهِ رُوحُهُ‏ قالَ سُبْحانَكَ تُبْتُ إِلَيْكَ‏ مِنْ قَوْلِ مَنْ زَعَمَ أَنَّكَ تُرَى وَ رَجَعْتُ إِلَى مَعْرِفَتِي بِكَ أَنَّ الْأَبْصَارَ لَا تُدْرِكُكَ‏ وَ أَنَا أَوَّلُ الْمُؤْمِنِينَ‏ وَ أَوَّلُ الْمُقِرِّينَ بِأَنَّكَ تَرَى وَ لَا تُرَى وَ أَنْتَ بِالْمَنْظَرِ الْأَعْلَى

And His^-azwj Words: “You can never see Me, but look at the mountain, so if it remains steady in its place, then you would see Me”. So when His Lord Manifested (His Glory) to the mountain, it went on to crumble [7:143]. And rather there was an emergence from His^-azwj Light upon the mountain like an illumination coming out from an eye of the needle, and the ground crumbled and the mountain shook, and Musa fell down unconscious, i.e., dead. So when he awoke, and his^-as soul returned to him^-as, he said, ‘Glorious are You! I repent to You, from the word of one who claims that You^-azwj can be seen, and I^-as return to my^-as recognition with You^-azwj that the sights cannot realise You^-azwj, and I am the first of the Momineen’ [7:143], and the first of the acknowledger that You^-azwj See and cannot be seen, and You^-azwj are Exalted from the beholding’.

ثُمَّ قَالَ ع إِنَّ أَفْضَلَ الْفَرَائِضِ وَ أَوْجَبَهَا عَلَى الْإِنْسَانِ مَعْرِفَةُ الرَّبِّ وَ الْإِقْرَارُ لَهُ بِالْعُبُودِيَّةِ وَ حَدُّ الْمَعْرِفَةِ أَنْ يَعْرِفَ أَنَّهُ لَا إِلَهَ غَيْرُهُ وَ لَا شَبِيهَ لَهُ وَ لَا نَظِيرَ وَ أَنْ يَعْرِفَ أَنَّهُ قَدِيمٌ مُثْبَتٌ مَوْجُودٌ غَيْرُ فَقِيدٍ مَوْصُوفٌ مِنْ غَيْرِ شَبِيهٍ وَ لَا مُبْطِلٍ‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ

Then he^-asws said: ‘The most superior of the Obligations and the most Obligatory of these upon the human being is recognising the Lord^-azwj and the acknowledgment with the servitude; and a limit of the recognition is that he recognises that there is no god apart from Him^-azwj, nor is there a resemblance for Him^-azwj nor a peer, and that he should recognise that He^-azwj is Ancient, Affirmed, Present, without absence. He^-azwj is described from without a resemblance, or useless. There isn’t anything like Him^-azwj and He^-azwj is the Hearing, the Seeing.

وَ بَعْدَهُ مَعْرِفَةُ الرَّسُولِ وَ الشَّهَادَةُ بِالنُّبُوَّةِ وَ أَدْنَى مَعْرِفَةِ الرَّسُولِ الْإِقْرَارُ بِنُبُوَّتِهِ وَ أَنَّ مَا أَتَى بِهِ مِنْ كِتَابٍ أَوْ أَمْرٍ أَوْ نَهْيٍ فَذَلِكَ مِنَ اللَّهِ عَزَّ وَ جَلَّ

And after it is the recognition of the Rasool^-saww and the testimony with the Prophet-hood; and the least of the recognition of the Rasool^-saww is the acknowledgment with His^-azwj Prophet-hood, and that whatever he^-saww came with from a Book, or a Command, or a Forbiddance, so that is from Allah^-azwj Mighty and Majestic.

وَ بَعْدَهُ مَعْرِفَةُ الْإِمَامِ الَّذِي بِهِ تَأْتَمُّ بِنَعْتِهِ وَ صِفَتِهِ وَ اسْمِهِ فِي حَالِ الْعُسْرِ وَ الْيُسْرِ وَ أَدْنَى مَعْرِفَةِ الْإِمَامِ أَنَّهُ عِدْلُ النَّبِيِّ إِلَّا دَرَجَةَ النُّبُوَّةِ وَ وَارِثُهُ وَ أَنَّ طَاعَتَهُ طَاعَةُ اللَّهِ وَ طَاعَةُ رَسُولِ اللَّهِ وَ التَّسْلِيمُ لَهُ فِي كُلِّ أَمْرٍ وَ الرَّدُّ إِلَيْهِ وَ الْأَخْذُ بِقَوْلِهِ

And after it is the recognition of the Imam^-asws by which it completes His^-azwj Attribute, and His^-azwj Description, and His^-azwj Name; and the least recognition of the Imam^-asws is that he^-asws is an equal of the Prophet^-saww except for the rank of the Prophet-hood, and is his^-saww inheritor, and that obedience to him^-asws is obedience of Allah^-azwj and obedience to Rasool-Allah^-saww, and the submission to him^-asws in every matter, and the referring to him^-asws, and the taking with his^-asws words.

وَ يَعْلَمُ أَنَّ الْإِمَامَ بَعْدَ رَسُولِ اللَّهِ ص عَلِيُّ بْنُ أَبِي طَالِبٍ وَ بَعْدَهُ الْحَسَنُ ثُمَّ الْحُسَيْنُ ثُمَّ عَلِيُّ بْنُ الْحُسَيْنِ ثُمَّ مُحَمَّدُ بْنُ عَلِيٍّ ثُمَّ أَنَا ثُمَّ بَعْدِي مُوسَى ابْنِي وَ بَعْدَهُ عَلِيٌّ ابْنُهُ وَ بَعْدَ عَلِيٍّ مُحَمَّدٌ ابْنُهُ وَ بَعْدَ مُحَمَّدٍ عَلِيٌّ ابْنُهُ وَ بَعْدَ عَلِيٍّ الْحَسَنُ ابْنُهُ وَ الْحُجَّةُ مِنْ وُلْدِ الْحَسَنِ

And he should know that the Imam^-asws after Rasool-Allah^-saww is Ali^-asws Bin Abu Talib^-asws, and after him^-asws is Al-Hassan^-asws, then Al-Husayn^-asws, then Ali^-asws Bin Al-Husayn^-asws, then Muhammad^-asws Bin Ali^-asws, then I^-asws, then after me^-asws would be Musa^-asws my^-asws son^-asws, then after him^-asws Ali^-asws his^-asws son^-asws, and after Ali^-asws would be Muhammad^-asws his^-asws son^-asws, and after Muhammad^-asws would be Ali^-asws his^-asws son^-asws, and after Ali^-asws would be Al-Hassan^-asws his^-asws son^-asws, and the Divine Authority from the son^-asws of Al-Hassan^-asws’.

ثُمَّ قَالَ يَا مُعَاوِيَةُ جَعَلْتُ لَكَ أَصْلًا فِي هَذَا فَاعْمَلْ عَلَيْهِ فَلَوْ كُنْتَ تَمُوتُ عَلَى مَا كُنْتَ عَلَيْهِ لَكَانَ حَالُكَ أَسْوَأَ الْأَحْوَالِ فَلَا يَغُرَّنَّكَ قَوْلُ مَنْ زَعَمَ أَنَّ اللَّهَ تَعَالَى يُرَى بِالْبَصَرِ

Then he^-asws said: ‘O Muawiya! I^-asws have made a base for you in this, therefore act upon it, and if you were to die upon what you were upon, your state would be the eviler of the states, therefore do not let yourself be deceived by the words of the one who claims that Allah^-azwj the Exalted can be seen with the sight’.

قَالَ وَ قَدْ قَالُوا أَعْجَبَ مِنْ هَذَا أَ وَ لَمْ يَنْسُبُوا آدَمَ ع إِلَى الْمَكْرُوهِ أَ وَ لَمْ يَنْسُبُوا إِبْرَاهِيمَ ع إِلَى مَا نَسَبُوهُ أَ وَ لَمْ يَنْسُبُوا دَاوُدَ ع إِلَى مَا نَسَبُوهُ مِنْ حَدِيثِ الطَّيْرِ أَ وَ لَمْ يَنْسُبُوا يُوسُفَ الصِّدِّيقَ إِلَى مَا نَسَبُوهُ مِنْ حَدِيثِ زَلِيخَا أَ وَ لَمْ يَنْسُبُوا مُوسَى ع إِلَى مَا نَسَبُوهُ مِنَ الْقَتْلِ أَ وَ لَمْ يَنْسُبُوا رَسُولَ اللَّهِ ص إِلَى مَا نَسَبُوهُ مِنْ حَدِيثِ زَيْدٍ أَ وَ لَمْ يَنْسُبُوا عَلِيَّ بْنَ أَبِي طَالِبٍ ع إِلَى‏ مَا نَسَبُوهُ مِنْ حَدِيثِ الْقَطِيفَةِ

He^-asws said, ‘And they have said even stranger than this. Or, did they not link Adam^-as to the abhorrence? Or, did they not link Ibrahim^-as to what they linked him^-as to? Or, did not they link Dawood^-as to what they linked from the Hadeeth of the bird? Or, did they not link Yusuf^-as the truthful to what they linked him^-asws from the Hadeeth of Zuleykha? Or, did they not link Musa^-as to what they linked him^-saww, from the murder? Or, did they not link Rasool-Allah^-saww to what they linked him^-saww from the Hadeeth of Zayd? Or, did they not link Ali^-asws Bin Abu Talib^-asws to what they linked him^-as, from the Hadeeth of the Qateyfa?

أَنَّهُمْ أَرَادُوا بِذَلِكَ تَوْبِيخَ الْإِسْلَامِ لِيَرْجِعُوا عَلَى أَعْقَابِهِمْ أَعْمَى اللَّهُ أَبْصَارَهُمْ كَمَا أَعْمَى قُلُوبَهُمْ تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً

They intended with that, the rebuke of Al-Islam in order to return upon their heels. Allah^-azwj Blinded their sights as He^-azwj Blinded their hearts. Allah^-azwj is Exalted from that, Loftier, Greater’’.[77]

33- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدَةَ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَ مَا تَرْوِيهِ الْعَامَّةُ وَ الْخَاصَّةُ وَ سَأَلْتُهُ أَنْ يَشْرَحَ لِي ذَلِكَ فَكَتَبَ ع بِخَطِّهِ اتَّفَقَ الْجَمِيعُ لَا تَمَانُعَ بَيْنَهُمْ أَنَّ الْمَعْرِفَةَ مِنْ جِهَةِ الرُّؤْيَةِ ضَرُورَةٌ فَإِذَا جَازَ أَنْ يُرَى اللَّهُ عَزَّ وَ جَلَّ بِالْعَيْنِ وَقَعَتِ الْمَعْرِفَةُ ضَرُورَةً ثُمَّ لَمْ تَخْلُ تِلْكَ الْمَعْرِفَةُ مِنْ أَنْ تَكُونَ إِيمَاناً أَوْ لَيْسَتْ بِإِيمَانٍ

‘Al Tawheed’ – Al Daqaq, from Al Kulayni, from Ahmad Bin Idrees, from Ibn Isa, from Ali Ibn Sayf, from Muhammad Bin Ubeysa who said,

‘I wrote to Abu Al-Hassan Al-Reza^-asws about the sighting (Allah^-azwj) and what is being reported by the general Muslims and the special ones (Shias), and I asked him^-asws to explain that for me. He^-asws wrote by his^-asws handwriting: ‘The entirety of them have agreed, there being no forbiddance between them that the recognition from the aspect of the sighting is necessary. When it is allowed that Allah^-azwj Mighty and Majestic can be seen with the eyes, the necessary recognition would occur, then that recognition would not be empty from either being Eman or it isn’t Eman.

فَإِنْ كَانَتْ تِلْكَ الْمَعْرِفَةُ مِنْ جِهَةِ الرُّؤْيَةِ إِيمَاناً فَالْمَعْرِفَةُ الَّتِي فِي دَارِ الدُّنْيَا مِنْ جِهَةِ الِاكْتِسَابِ لَيْسَتْ بِإِيمَانٍ لِأَنَّهَا ضِدُّهُ فَلَا يَكُونُ فِي الدُّنْيَا أَحَدٌ مُؤْمِناً لِأَنَّهُمْ لَمْ يَرَوُا اللَّهَ عَزَّ وَ جَلَّ

If that recognition from the aspect of the sighting was belief, then the recognition which is in the house of the world from an aspect of the acquisition isn’t Eman, because it is its opposite. Then no one in the world would be a Momin, because they did not see Allah^-azwj Mighty and Majestic.

وَ إِنْ لَمْ تَكُنْ تِلْكَ الْمَعْرِفَةُ الَّتِي مِنْ جِهَةِ الرُّؤْيَةِ إِيمَاناً لَمْ تَخْلُ هَذِهِ الْمَعْرِفَةُ الَّتِي مِنْ جِهَةِ الِاكْتِسَابِ أَنْ تَزُولَ أَوْ لَا تزال [تَزُولَ‏] فِي الْمَعَادِ فَهَذَا دَلِيلٌ عَلَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُرَى بِالْعَيْنِ إِذِ الْعَيْنُ يُؤَدِّي إِلَى مَا وَصَفْنَاهُ

And if that recognition which is from an aspect of the sighting, would not happen to be Eman, (then) this recognition which is from an aspect of the acquisition would not be empty from either declining or nor declining in the Hereafter. Thus, this is evidence upon that Allah^-azwj Mighty and Majestic cannot be seen by the eyes, when the eye leads to what we^-asws described’’.[78]

أبواب الصفات‏

SECTION 2 – CHAPTERS ON ATTRIBUTES

باب 1 نفي التركيب و اختلاف المعاني و الصفات و أنه ليس محلا للحوادث و التغييرات و تأويل الآيات فيها و الفرق بين صفات الذات و صفات الأفعال‏

CHAPTER 1 – NEGATION OF THE COMPOSITION, AND DIFFERINGS IN THE MEANINGS AND THE DESCRIPTION, AND HE^-azwj ISN’T A PLACE OF OCCURENCES AND THE CHANGES, AND INTERPRETATION OF THE VERSES REGARDING IT, AND THE DIFFERENCE BETWEEN THE ATTRIBUTES OF THE SELF AND ATTRIBUTES OF THE DEED

1- ن، عيون أخبار الرضا عليه السلام يد، التوحيد لي، الأمالي للصدوق الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْفَضْلِ بْنِ سُلَيْمَانَ الْكُوفِيِّ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ سَمِعْتُ الرِّضَا عَلِيَّ بْنَ مُوسَى ع يَقُولُ‏ لَمْ يَزَلِ اللَّهُ تَبَارَكَ وَ تَعَالَى عَالِماً قَادِراً حَيّاً قَدِيماً سَمِيعاً بَصِيراً فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ قَوْماً يَقُولُونَ إِنَّهُ عَزَّ وَ جَلَّ لَمْ يَزَلْ عَالِماً بِعِلْمٍ وَ قَادِراً بِقُدْرَةٍ وَ حَيّاً بِحَيَاةٍ وَ قَدِيماً بِقِدَمٍ وَ سَمِيعاً بِسَمْعٍ وَ بَصِيراً بِبَصَرٍ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Al Fazl Bin Suleyman Al Kufy, from Al Husayn Bin Khalid who said,

‘I heard Al-Reza Ali^-asws Bin Musa^-asws saying: ‘Allah^-azwj did not cease to be Knowing, Able, Living, Ancient, Hearing, Seeing’. I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! There are a people who are saying that He^-azwj Mighty and Majestic did not cease to be a Knower with knowledge, and Able with ability, and Living with life, and Ancient with ancientness, and Hearing with ears, and Seeing with eyes’.

فَقَالَ ع مَنْ قَالَ بِذَلِكَ وَ دَانَ بِهِ فَقَدِ اتَّخَذَ مَعَ اللَّهِ آلِهَةً أُخْرَى وَ لَيْسَ مِنْ وَلَايَتِنَا عَلَى شَيْ‏ءٍ

He^-asws said: ‘One who says with that and makes a Religion with it, so he has taken another god with Allah^-azwj, and he isn’t upon anything from our^-asws Wilayah’.

ثُمَّ قَالَ ع لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ عَالِماً قَادِراً حَيّاً قَدِيماً سَمِيعاً بَصِيراً لِذَاتِهِ تَعَالَى عَمَّا يَقُولُ الْمُشْرِكُونَ وَ الْمُشَبِّهُونَ عُلُوّاً كَبِيراً

Then he^-asws said: ‘Allah^-azwj Mighty and Majestic did not cease to be a Knower, Able, Living, Ancient, Hearing, Seeing for His^-azwj Self. He^-azwj is Exalted from what the polytheists and the resemblers are saying, Loftier, Greater’’.[79]

2- يد، التوحيد لي، الأمالي للصدوق ابْنُ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبَانٍ الْأَحْمَرِ قَالَ: قُلْتُ لِلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَخْبِرْنِي عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ سَمِيعاً بَصِيراً عَلِيماً قَادِراً قَالَ نَعَمْ فَقُلْتُ لَهُ إِنَّ رَجُلًا يَنْتَحِلُ مُوَالاتَكُمْ أَهْلَ الْبَيْتِ يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ سَمِيعاً بِسَمْعٍ وَ بَصِيراً بِبَصَرٍ وَ عَلِيماً بِعِلْمٍ وَ قَادِراً بِقُدْرَةٍ

‘Al Tawheed’, ‘Al Amaali’ of Al Sadouq – Ibn Majaylawiya, from his uncle, from al Kufy, form Muhammad Bin Sinan, from Aban Al Ahmar who said,

‘I said to Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, ‘Inform me about Allah^-azwj Blessed and Exalted, He^-azwj did not cease to be Hearing, Seeing, Knowing, Able?’ He^-asws said: ‘Yes’. I said, ‘(Some) Men impersonating ones in your^-asws Wilayah, of the People^-asws of the Household are saying that Allah^-azwj Blessed and Exalted did not cease to be Hearing with ears, and Seeing with eyes, and Knowing with knowledge, and Able with ability’.

قَالَ فَغَضِبَ ع ثُمَّ قَالَ مَنْ قَالَ ذَلِكَ وَ دَانَ بِهِ فَهُوَ مُشْرِكٌ وَ لَيْسَ مِنْ وَلَايَتِنَا عَلَى شَيْ‏ءٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى ذَاتٌ عَلَّامَةٌ سَمِيعَةٌ بَصِيرَةٌ قَادِرَةٌ

He (the narrator) said, ‘He^-asws got distressed (being angry is not a good quality), then said: ‘One who says that and makes it a Religion with it, he is a Polytheist, and he isn’t upon anything from our^-asws Wilayah. Allah^-azwj Blessed and Exalted’s Self is Knowing, Hearing, Seeing, Able’’.[80]

3- يد، التوحيد لي، الأمالي للصدوق الْقَطَّانُ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ أَبِيهِ قَالَ: سَأَلْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَنِ اللَّهِ هَلْ لَهُ رِضًى وَ سَخَطٌ فَقَالَ نَعَمْ وَ لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ مِنَ الْمَخْلُوقِينَ وَ لَكِنَّ غَضَبَ اللَّهِ عِقَابُهُ وَ رِضَاهُ ثَوَابُهُ

‘Al Tawheed’, ‘Al Amaali’ of Al Sadouq – Al Qatan, from Al Sakry, from Al Jowhary, from Muhammad Bin Amara, from his father who said,

‘I asked Al-Sadiq Ja’far^-asws Bin Muhammad^-asws saying to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Inform me about Allah^-azwj, is there Pleasure and Anger for Him^-azwj?’ He^-asws said: ‘Yes, and that isn’t what you find the creatures being upon, but the Anger of Allah^-azwj is His^-azwj Wrath (Punishment), and His^-azwj Pleasure is His^-azwj Rewards’.[81]

4- يد، التوحيد ن، عيون أخبار الرضا عليه السلام ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنِ الْعَلَّانِ عَنْ عِمْرَانَ بْنِ مُوسَى عَنِ‏ الْحَسَنِ بْنِ الْقَاسِمِ عَنِ الْقَاسِمِ بْنِ مُسْلِمٍ عَنْ أَخِيهِ عَبْدِ الْعَزِيزِ قَالَ: سَأَلْتُ الرِّضَا عَلِيَّ بْنَ مُوسَى ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ نَسُوا اللَّهَ فَنَسِيَهُمْ‏ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَنْسَى وَ لَا يَسْهُو وَ إِنَّمَا يَنْسَى وَ يَسْهُو الْمَخْلُوقُ الْمُحْدَثُ أَ لَا تَسْمَعُهُ عَزَّ وَ جَلَّ يَقُولُ‏ وَ ما كانَ رَبُّكَ نَسِيًّا

‘Al Tawheed’, ‘Uyoun Akhbar Al-Reza^-asws’ – Ibn Asaam, from Al Kulayni, from Al Alaan, from Imran Bin Musa, from Al Hassan Bin Al Qasim, from Al Qasim Bin Muslim, from his brother Abdul Aziz who said,

‘I asked Al-Reza Ali^-asws Ibn Musa^-asws about the Words of Allah^-azwj Mighty and Majestic: They have forgotten Allah, so He has Forgotten them [9:67]. So he^-asws said: ‘Allah^-azwj Blessed and Exalted, neither forgets nor does He^-azwj slip, but rather it is the creatures who forget and have slip of mind. Have you not heard the Mighty and Majestic Saying: and your Lord was not forgetful [19:64]?

وَ إِنَّمَا يُجَازِي مَنْ نَسِيَهُ وَ نَسِيَ لِقَاءَ يَوْمِهِ بِأَنْ يُنْسِيَهُمْ أَنْفُسَهُمْ كَمَا قَالَ اللَّهُ تَعَالَى‏ لا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ أُولئِكَ هُمُ الْفاسِقُونَ‏ وَ قَالَ تَعَالَى‏ فَالْيَوْمَ نَنْساهُمْ كَما نَسُوا لِقاءَ يَوْمِهِمْ هذا أَيْ نَتْرُكُهُمْ كَمَا تَرَكُوا الِاسْتِعْدَادَ لِلِقَاءِ يَوْمِهِمْ هَذَا

But rather, He^-azwj Recompenses the one who forgets Him^-azwj and forgets his meeting Him^-azwj on the Day (of Judgement) by Making them forget themselves, just as the Mighty and Majestic Said: And do not become like those who forgot Allah so He Made them forget themselves. Those, they are the mischief-makers [59:19], and the Words of the Mighty and Majestic: So, today We will Forsake them just as they forgot the meeting of this Day of theirs [7:51]’’.[82]

5- يد، التوحيد مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْبَرْقِيِّ عَنِ الْيَقْطِينِيِّ عَنْ حَمْزَةَ بْنِ الرَّبِيعِ عَمَّنْ ذَكَرَهُ قَالَ: كُنْتُ فِي مَجْلِسِ أَبِي جَعْفَرٍ ع‏ إِذْ دَخَلَ عَلَيْهِ‏ عَمْرُو بْنُ عُبَيْدٍ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ وَ مَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوى‏ مَا ذَلِكَ الْغَضَبُ

My father, from Ahmad Bin Idrees, from al Barqy, from Al Yaqteeny, from Hamza Bin Al Rabie, from one who mentioned it who said,

‘I was in a gathering of Abu Ja’far^-asws when Amro Bin Ubeyd entered and said to him^-asws, ‘May I be sacrificed for you^-asws! The Words of Allah^-azwj Mighty and Majestic: And the one My Wrath is Released upon, so he has perished [20:81], what is that Wrath?’

فَقَالَ أَبُو جَعْفَرٍ ع هُوَ الْعِقَابُ يَا عَمْرُو إِنَّهُ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ زَالَ مِنْ شَيْ‏ءٍ إِلَى شَيْ‏ءٍ فَقَدْ وَصَفَهُ صِفَةَ مَخْلُوقٍ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَسْتَفِزُّهُ شَيْ‏ءٌ وَ لَا يُغَيِّرُهُ‏

Abu Ja’far^-asws said: ‘It is the Punishment, O Amro. One who claims that Allah^-azwj Mighty and Majestic has declined from a thing to a thing, so he has described Him^-azwj with a description of a creature. Allah^-azwj Mighty and Majestic neither does anything provoke Him^-azwj nor change Him^-azwj’’.[83]

6- يد، التوحيد مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ فَلَمَّا آسَفُونا انْتَقَمْنا مِنْهُمْ‏ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَأْسَفُ كَأَسَفِنَا وَ لَكِنَّهُ خَلَقَ أَوْلِيَاءَ لِنَفْسِهِ يَأْسَفُونَ وَ يَرْضَوْنَ وَ هُمْ مَخْلُوقُونَ مُدَبَّرُونَ فَجَعَلَ رِضَاهُمْ لِنَفْسِهِ رِضًى وَ سَخَطَهُمْ لِنَفْسِهِ سَخَطاً

‘Al Tawheed’ – By this chain from Al Barqy, from his father,

‘Raising it to Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: Then when they Angered Us, We Took Revenge from them, so We Drowned them altogether [43:55]. He^-asws said: ‘Allah^-azwj Blessed and Exalted does not get Angered like our anger, but He^-azwj Created Guardians^-asws for Himself^-azwj, they^-asws are getting angry and pleased, they^-asws are Managed creatures. He^-azwj Made their^-asws pleasure as being His^-azwj Pleasure, and their^-asws anger as being His^-azwj Anger.

وَ ذَلِكَ لِأَنَّهُ جَعَلَهُمُ الدُّعَاةَ إِلَيْهِ وَ الْأَدِلَّاءَ عَلَيْهِ وَ لِذَلِكَ صَارُوا كَذَلِكَ وَ لَيْسَ أَنَّ ذَلِكَ يَصِلُ إِلَى اللَّهِ عَزَّ وَ جَلَّ كَمَا يَصِلُ إِلَى خَلْقِهِ وَ لَكِنَّ هَذَا مَعْنَى مَا قَالَ مِنْ ذَلِكَ

And that is because He^-azwj Made them^-asws as the callers to Him^-azwj and the pointers towards Him^-azwj, and for that they^-asws came to be like that, and it isn’t that arriving to Allah^-azwj Mighty and Majestic as it arrives to His^-azwj creatures, but this is the meaning of what He^-azwj Meant from that.

وَ قَدْ قَالَ أَيْضاً مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ دَعَانِي إِلَيْهَا وَ قَالَ أَيْضاً مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ‏ وَ قَالَ أَيْضاً إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ‏ وَ كُلُّ هَذَا وَ شِبْهُهُ عَلَى مَا ذَكَرْتُ لَكَ وَ هَكَذَا الرِّضَا وَ الْغَضَبُ وَ غَيْرُهُمَا مِنَ الْأَشْيَاءِ مِمَّا يُشَاكِلُ ذَلِكَ

And He^-azwj has Said as well: “One who offends a Guardian^-asws to Me^-azwj, so he has duelled Me^-azwj with the war and called Me^-azwj to it”. And Said as well: “There is one who obeys the Rasool, so he has obeyed Allah [4:80]. And Said as well: Surely, those pledging allegiance to you are rather pledging their allegiances to Allah [48:10].; and all this and its like are upon what we^-asws mentioned to you, and like this is the Pleasure and the Wrath and others from the things from what resembles that.

وَ لَوْ كَانَ يَصِلُ إِلَى الْمُكَوِّنِ الْأَسَفُ وَ الضَّجَرُ وَ هُوَ الَّذِي أَحْدَثَهُمَا وَ أَنْشَأَهُمَا لَجَازَ لِقَائِلٍ أَنْ يَقُولَ إِنَّ الْمُكَوِّنَ يَبِيدُ يَوْماً لِأَنَّهُ إِذَا دَخَلَهُ الضَّجَرُ وَ الْغَضَبُ دَخَلَهُ التَّغْيِيرُ وَ إِذَا دَخَلَهُ التَّغْيِيرُ لَمْ يُؤْمَنْ عَلَيْهِ الْإِبَادَةُ وَ لَوْ كَانَ ذَلِكَ كَذَلِكَ لَمْ يُعْرَفِ الْمُكَوِّنُ مِنَ الْمُكَوَّنِ وَ لَا الْقَادِرُ مِنَ الْمَقْدُورِ وَ لَا الْخَالِقُ مِنَ الْمَخْلُوقِ

And if He^-azwj Arrives to the component of the Wrath and the Rebuke, and He^-azwj is the One^-azwj Who Brought them into being and Grew them, it would be allowed for a speaker to be saying that the component began one day, because when the Rebuke and the Wrath entered into Him^-azwj, the change took place, and when the change entered Him^-azwj, the worship is not safe upon Him^-azwj, and had that been like that the component would not be recognised from the component, nor the Determiner from the determined, nor the Creator from the created.

تَعَالَى اللَّهُ عَنْ هَذَا الْقَوْلِ عُلُوّاً كَبِيراً هُوَ الْخَالِقُ لِلْأَشْيَاءِ لَا لِحَاجَةٍ فَإِذَا كَانَ لَا لِحَاجَةٍ اسْتَحَالَ الْحَدُّ وَ الْكَيْفُ فِيهِ فَافْهَمْ ذَلِكَ إِنْ شَاءَ اللَّهُ

Allah^-azwj is Exalted from this Word, Loftier, Greater. He^-azwj is the Creator of the things, not for a need. When that was not for a need, the limitation and the ‘howness’ would be impossible regarding Him^-azwj. You will understand that, if Allah^-azwj so Desires’’.[84]

7- يد، التوحيد مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ‏ أَنَّ رَجُلًا سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى لَهُ رِضًى وَ سَخَطٌ

‘Al Tawheed’ – Ibn Al Mutawakkal, from Ali, from his father, from Al Abbas Bin Amro Al Faqeymi, from Hisham Bin Al Hakam –

‘A man asked Abu Abdullah^-asws about Allah^-azwj Blessed and Exalted, ‘Is there Pleasure and Anger for Him^-azwj?’

قَالَ نَعَمْ وَ لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ مِنَ الْمَخْلُوقِينَ وَ ذَلِكَ لِأَنَّ الرِّضَا وَ الْغَضَبَ دِخَالٌ يَدْخُلُ عَلَيْهِ فَيَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ مُعْتَمِلٌ مُرَكَّبٌ لِلْأَشْيَاءِ فِيهِ مَدْخَلٌ وَ خَالِقُنَا لَا مَدْخَلَ لِلْأَشْيَاءِ فِيهِ وَاحِدٌ أَحَدِيُّ الذَّاتِ وَ أَحَدِيُّ الْمَعْنَى

He^-asws said: ‘Yes, and that isn’t what you find the creatures to be upon, and that is because the pleasure and the anger are two entering ones entering upon him, and he changes from a state to a state being a compound, a composite of the things entered into him, and our Creator is not an entrance for the things to enter into Him^-azwj. He^-azwj is One, One of the Self, One of the Meaning.

فَرِضَاهُ ثَوَابُهُ وَ سَخَطُهُ عِقَابُهُ مِنْ غَيْرِ شَيْ‏ءٍ يَتَدَاخَلُهُ فَيُهَيِّجُهُ وَ يَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ فَإِنَّ ذَلِكَ صِفَةُ الْمَخْلُوقِينَ الْعَاجِزِينَ الْمُحْتَاجِينَ وَ هُوَ تَبَارَكَ وَ تَعَالَى الْقَوِيُّ الْعَزِيزُ لَا حَاجَةَ بِهِ إِلَى شَيْ‏ءٍ مِمَّا خَلَقَ وَ خَلْقُهُ جَمِيعاً مُحْتَاجُونَ إِلَيْهِ إِنَّمَا خَلَقَ الْأَشْيَاءَ لَا مِنْ حَاجَةٍ وَ لَا سَبَبٍ اخْتِرَاعاً وَ ابْتِدَاعاً

Thus, His^-azwj Pleasure is His^-azwj Rewarding, and His^-azwj Anger is His^-azwj Punishing, from without anything entering Him^-azwj, agitating Him^-azwj and transforming Him^-azwj from a state to a state, for that is an attribute of the created beings, the frustrated, the needy, and He^-azwj is Blessed and Exalted, the Strong, the Mighty. There is no need with Him^-azwj to anything from what He^-azwj Created, and His^-azwj creatures in their entirety are needy to Him^-azwj. But rather, He^-azwj Created the things, not from there being a need, nor a cause for invention and innovation’’.[85]

8- ج، الإحتجاج عَنْ هِشَامِ بْنِ الْحَكَمِ‏ أَنَّهُ سَأَلَ الزِّنْدِيقُ عَنِ الصَّادِقِ ع فَقَالَ فَلَمْ يَزَلْ صَانِعُ الْعَالَمِ عَالِماً بِالْأَحْدَاثِ الَّتِي أَحْدَثَهَا قَبْلَ أَنْ يُحْدِثَهَا قَالَ لَمْ يَزَلْ يَعْلَمُ فَخَلَقَ قَالَ أَ مُخْتَلِفٌ هُوَ أَمْ مُؤْتَلِفٌ

Hisham Bin Al Hakam –

‘The atheist asked Al-Sadiq^-asws saying, ‘The Maker of the universe did not cease to be a Knower with the occurrences which He^-azwj Made to occur before He^-azwj Brought these into being?’ He^-asws said: ‘He^-azwj did not cease to Know, so He^-azwj Created’. He said, ‘Is He^-azwj separate or composed?’

قَالَ لَا يَلِيقُ بِهِ الِاخْتِلَافُ وَ لَا الايتِلَافُ إِنَّمَا يَخْتَلِفُ الْمُتَجَزِّي وَ يَأْتَلِفُ الْمُتَبَعِّضُ فَلَا يُقَالُ لَهُ مُؤْتَلِفٌ وَ لَا مُخْتَلِفٌ

He^-asws said: ‘It is not appropriate with Him^-azwj, neither the separation nor the composition. But rather, separate is the part, and composed is the sectioned, therefore it cannot be said for Him^-azwj, ‘separate nor composed’’.

قَالَ فَكَيْفَ هُوَ اللَّهُ الْوَاحِدُ قَالَ وَاحِدٌ فِي ذَاتِهِ فَلَا وَاحِدَ كَوَاحِدٍ لِأَنَّ مَا سِوَاهُ مِنَ الْوَاحِدِ مُتَجَزِّئٌ وَ هُوَ تَبَارَكَ وَ تَعَالَى وَاحِدٌ لَا مُتَجَزِّئٌ وَ لَا يَقَعُ عَلَيْهِ الْعَدُّ

He^-asws said: ‘Then how is Allah^-azwj the One?’ He^-asws said: ‘One in His^-azwj Self. He^-azwj is not one like anyone because whatever is besides Him^-azwj from the one, is a part, and He^-azwj Blessed and Exalted is One, not being a part, nor does a number occur upon Him^-azwj’’.[86]

9- ج، الإحتجاج رَوَى بَعْضُ أَصْحَابِنَا أَنَّ عَمْرَو بْنَ عُبَيْدٍ دَخَلَ عَلَى الْبَاقِرِ ع فَقَالَ لَهُ جُعِلْتُ فِدَاكَ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ مَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوى‏ مَا ذَلِكَ الْغَضَبُ

‘Al Ihtijaj’ – It is reported by one of our companions,

‘Amro Bin Ubeyd went to Al-Baqir^-asws and said to him^-asws, ‘May I be sacrificed for you^-asws! Allah^-azwj Mighty and Majestic Said: And the one My Wrath is Released upon, so he has perished [20:81], and what is the Wrath?’

قَالَ الْعَذَابُ يَا عَمْرُو إِنَّمَا يَغْضَبُ الْمَخْلُوقُ الَّذِي يَأْتِيهِ الشَّيْ‏ءُ فَيَسْتَفِزُّهُ وَ يُغَيِّرُهُ عَنِ الْحَالِ الَّتِي هُوَ بِهَا إِلَى غَيْرِهَا فَمَنْ زَعَمَ أَنَّ اللَّهَ يُغَيِّرُهُ الْغَضَبُ وَ الرِّضَا وَ يَزُولُ عَنْهُ مِنْ هَذَا فَقَدْ وَصَفَهُ بِصِفَةِ الْمَخْلُوقِ‏

He^-asws said:’ The Punishment, O Amr! And rather, the created being gets angered to whom a thing comes, so it provokes him and changes him from the state which he is with to another one. So, one who claims that Allah^-azwj is changed by the Wrath and the Pleasure, and this declines from Him^-azwj, so he has described Him^-azwj with a description of the created beings’’.[87]

10- ج، الإحتجاج رُوِيَ‏ أَنَّ عَمْرَو بْنَ عُبَيْدٍ وَفَدَ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع لِامْتِحَانِهِ بِالسُّؤَالِ عَنْهُ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ مَا مَعْنَى قَوْلِهِ تَعَالَى‏ أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما مَا هَذَا الرَّتْقُ وَ الْفَتْقُ

It is reported that Amro Bin Ubeyd led a delegation to Muhammad^-asws Bin Ali Al-Baqir^-asws to test him^-asws with the questions, and said to him^-asws, ‘What is the meaning of the Words of the Exalted: Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? [21:30], what is this joining the separating?’

فَقَالَ أَبُو جَعْفَرٍ ع كَانَتِ السَّمَاءُ رَتْقاً لَا تُنْزِلُ الْقَطْرَ وَ كَانَتِ الْأَرْضُ رَتْقاً لَا تُخْرِجُ النَّبَاتَ فَفَتَقَ اللَّهُ السَّمَاءَ بِالْقَطْرِ وَ فَتَقَ الْأَرْضَ بِالنَّبَاتِ

Abu Ja’far^-asws said: ‘The sky was joined up, not sending down a drop, and the earth was joined up, no vegetation came out, so Allah^-azwj Split the sky with the drops, and Split the earth with the vegetation’.

فَانْطَلَقَ عَمْرٌو وَ لَمْ يَجِدِ اعْتِرَاضاً وَ مَضَى ثُمَّ عَادَ إِلَيْهِ فَقَالَ‏ أَخْبِرْنِي جُعِلْتُ فِدَاكَ عَنْ قَوْلِهِ تَعَالَى‏ وَ مَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوى‏ مَا غَضَبُ اللَّهِ فَقَالَ لَهُ أَبُو جَعْفَرٍ ع غَضَبُ اللَّهِ تَعَالَى عِقَابُهُ يَا عَمْرُو مَنْ ظَنَّ أَنَّ اللَّهَ يُغَيِّرُهُ شَيْ‏ءٌ فَقَدْ كَفَرَ

Amro went and could not find any objection, then returned to him^-asws, ‘May I be sacrificed for you^-asws! Inform me about the Words of the Exalted: And the one My Wrath is Released upon, so he has perished [20:81], and what is Wrath of Allah^-azwj?’ Abu Ja’far^-asws said: ‘Wrath of Allah^-azwj the Exalted is His^-azwj Punishment. O Amro! One who thinks that Allah^-azwj changes by something, so he has committed Kufr’’.[88]

11- ما، الأمالي للشيخ الطوسي شَيْخُ الطَّائِفَةِ عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الطَّيَالِسِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ‏ لَمْ يَزَلِ اللَّهُ جَلَّ اسْمُهُ عَالِماً بِذَاتِهِ وَ لَا مَعْلُومَ‏ وَ لَمْ يَزَلْ قَادِراً بِذَاتِهِ وَ لَا مَقْدُورَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ فَلَمْ يَزَلْ مُتَكَلِّماً قَالَ الْكَلَامُ مُحْدَثٌ كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَيْسَ بِمُتَكَلِّمٍ ثُمَّ أَحْدَثَ الْكَلَامَ

‘Al Amaali’ – Sheykh Al Taifa, from Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Al Tayalasi, from Safwan Bin Yahya, from Ibn Muskan, from Abu Abseer who said,

‘I head Abu Abdullah^-asws Ja’far^-asws Bin Muhammad^-asws saying: ‘Allah^-azwj, Majestic is His^-azwj Majesty did not cease to be a Knower by His^-azwj Self and not known, and did not cease to be Able by His^-azwj Self and not a Determiner’. I said to him^-asws, ‘May I be sacrificed for you^-asws! Why did He^-azwj not cease to be a Speaker?’ He^-asws said: ‘The Speech is an occurrence. Allah^-azwj Mighty and Majestic existed, and He^-azwj wasn’t speaking, then the Speech occurred’’.[89]

12- يد، التوحيد الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هَارُونَ بْنِ عَبْدِ الْمَلِكِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنِ التَّوْحِيدِ فَقَالَ هُوَ عَزَّ وَ جَلَّ مُثْبَتٌ مَوْجُودٌ لَا مُبْطَلٌ وَ لَا مَعْدُودٌ وَ لَا فِي شَيْ‏ءٍ مِنْ صِفَةِ الْمَخْلُوقِينَ وَ لَهُ عَزَّ وَ جَلَّ نُعُوتٌ وَ صِفَاتٌ

‘Al Tawheed’ – Al Hamdany, from Ali, from his father, from Ibn Abu Umeyr, from Haroun Bin Abdul Malik who said,

‘Abu Abdullah^-asws was asked about the Tawheed, so he^-asws said: ‘He^-azwj is the Mighty and Majestic, Affirmed, Present, neither obsolete, nor numbered, nor in anything from the descriptions of the created beings. For Him^-azwj, Mighty and Majestic, there are Attributes and Descriptions.

فَالصِّفَاتُ لَهُ وَ أَسْمَاؤُهَا جَارِيَةٌ عَلَى الْمَخْلُوقِينَ مِثْلُ السَّمِيعِ وَ الْبَصِيرِ وَ الرَّءُوفِ وَ الرَّحِيمِ وَ أَشْبَاهِ ذَلِكَ وَ النُّعُوتُ نُعُوتُ الذَّاتِ لَا يَلِيقُ إِلَّا بِاللَّهِ تَبَارَكَ وَ تَعَالَى وَ اللَّهُ نُورٌ لَا ظَلَامَ فِيهِ وَ حَيٌّ لَا مَوْتَ فِيهِ وَ عَالِمٌ لَا جَهْلَ فِيهِ وَ صَمَدٌ لَا مَدْخَلَ فِيهِ رَبُّنَا نُورِيُّ الذَّاتِ حَيُّ الذَّاتِ عَالِمُ الذَّاتِ صَمَدِيُّ الذَّاتِ

The Attributes for Him^-azwj and its names are flowing upon the created beings, like the hearing, the seeing, and the kind, and the merciful and the likes of that; and the Attributes are the descriptions of the Self, not appropriate except with Allah^-azwj Blessed and Exalted; and Allah^-azwj is Light (and) there is no darkness in it, and Living (and) there is death in it, and a Knower (and) there is no ignorance in it, and Samad (and) there is nothing entered into it. Our Lord^-azwj, the Self is Light, the Self is Alive, the Self is Knower, the Self is Samad (solid)’’.[90]

13- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَانَ وَ لَا شَيْ‏ءَ غَيْرُهُ نُوراً لَا ظَلَامَ فِيهِ وَ صَادِقاً لَا كَذِبَ فِيهِ وَ عَالِماً لَا جَهْلَ فِيهِ وَ حَيّاً لَا مَوْتَ فِيهِ وَ كَذَلِكَ هُوَ الْيَوْمَ وَ كَذَلِكَ لَا يَزَالُ أَبَداً

‘Al Tawheed’ – Majaylawiya, from his uncle, from Al Barqy, form his father, from Ahmad Bin Nazar, from Amro Bin Shimr, from Jabir,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Blessed and Exalted existed and there was nothing apart from Him^-azwj, a Light having no darkness in it, and a Truthful nor having a lie in it, and a Knower there being no ignorance in it, and Alive there being no death in it, and light that He^-azwj is till today, and like that He^-azwj will be not declining for ever’’.[91]

14- يد، التوحيد حَمْزَةُ بْنُ مُحَمَّدٍ الْعَلَوِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ أَنَّهُ قَالَ فِي صِفَةِ الْقَدِيمِ إِنَّهُ وَاحِدٌ أَحَدٌ صَمَدٌ أَحَدِيُّ الْمَعْنَى لَيْسَ بِمَعَانٍ كَثِيرَةٍ مُخْتَلِفَةٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ يَزْعُمُ قَوْمٌ مِنْ أَهْلِ الْعِرَاقِ أَنَّهُ يَسْمَعُ بِغَيْرِ الَّذِي يُبْصِرُ وَ يُبْصِرُ بِغَيْرِ الَّذِي يَسْمَعُ

‘Al Tawheed’ – Hamza Bin Muhammad Al Alawy, from Ali Bin Ibrahim, from Al Yaqtany, from Hamad, from Hareyz, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said regarding the Attribute of the Ancient: ‘He^-azwj is Alone, One, Samad of one meaning. He^-azwj isn’t with a lot of different meanings’. I said, ‘May I be sacrificed for you^-asws! There is a group from the people of Al Iraq claiming that He^-azwj is Hearing with other than which He^-azwj Sees with, and Sees with other than which He^-azwj Hears with’.

قَالَ فَقَالَ كَذَبُوا وَ أَلْحَدُوا وَ شَبَّهُوا تَعَالَى اللَّهُ عَنْ ذَلِكَ إِنَّهُ سَمِيعٌ بَصِيرٌ يَسْمَعُ بِمَا يُبْصِرُ وَ يُبْصِرُ بِمَا يَسْمَعُ

He (the narrator) said, ‘He^-asws said: ‘They are lying, and have reneged, and are resembling. Allah^-azwj is Exalted from that. He^-azwj is Hearing, Seeing. He^-azwj Hears with what He^-azwj sees, and Sees with what He^-azwj Hears’.

قَالَ قُلْتُ يَزْعُمُونَ أَنَّهُ بَصِيرٌ عَلَى مَا يَعْقِلُونَهُ قَالَ فَقَالَ تَعَالَى اللَّهُ إِنَّمَا يَعْقِلُ مَا كَانَ بِصِفَةِ الْمَخْلُوقِ وَ لَيْسَ اللَّهُ كَذَلِكَ

He (the narrator) said, ‘I said, ‘They are claiming that He^-azwj Sees based upon what He^-azwj Understands’. Allah^-azwj is Exalted. But rather, understanding was from the attributes of the created beings, and Allah^-azwj isn’t like that’’.[92]

15- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَهُ أَ تَقُولُ إِنَّهُ‏ سَمِيعٌ بَصِيرٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ع هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَ بَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَ يُبْصِرُ بِنَفْسِهِ

‘Al Tawheed’ – Ibn Al Mutawakkal, from Ali, from his father, from Al Abbas Bin Amro, from Hisham Bin Al Hakam who said,

‘In a Hadeeth of the atheist who asked Abu Abdullah^-asws, he said to him^-asws, ‘Are you^-asws saying that He^-azwj is Hearing, Seeing?’ Abu Abdullah^-asws said: ‘He^-azwj is Hearing, Seeing; Hearing without a body part, and Seeing without a tool. But He^-azwj is Hears by Himself^-azwj, and He Sees by Himself^-azwj.

وَ لَيْسَ قَوْلِي إِنَّهُ يَسْمَعُ بِنَفْسِهِ أَنَّهُ شَيْ‏ءٌ وَ النَّفْسُ شَيْ‏ءٌ آخَرُ وَ لَكِنِّي أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولًا وَ إِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلًا فَأَقُولُ يَسْمَعُ بِكُلِّهِ لَا أَنَّ كُلَّهُ لَهُ بَعْضٌ وَ لَكِنِّي أَرَدْتُ إِفْهَامَكَ وَ التَّعْبِيرُ عَنْ نَفْسِي وَ لَيْسَ مَرْجِعِي فِي ذَلِكَ إِلَّا إِلَى أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلَا اخْتِلَافِ الذَّاتِ وَ لَا اخْتِلَافِ مَعْنًى

And it isn’t my^-asws words that He^-azwj Sees by Himself^-azwj that He^-azwj is a thing and the Self is another thing, but I^-asws wanted (to teach) a lesson from my^-asws own self when I^-asws am asked, and an understanding to be for you when you are a questioner. I^-asws am saying, He^-azwj Hears with all of Him^-azwj, not that all of Him^-azwj there is a part, but I^-asws wanted you to understand, and the expression from myself^-asws. And there isn’t a flow in that except to the fact that He^-azwj is the Hearing, the Seeing, the Knower, the Informed, without there being any conflict of the Self, nor conflict of meaning’’.[93]

16- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ وَ سَعْدٍ مَعاً عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ وَ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدٍ الْبَرْقِيِ‏ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي أَ تَنْعَتُ اللَّهَ قُلْتُ نَعَمْ قَالَ هَاتِ فَقُلْتُ هُوَ السَّمِيعُ الْبَصِيرُ قَالَ هَذِهِ صِفَةٌ يَشْتَرِكُ فِيهَا الْمَخْلُوقُونَ قُلْتُ فَكَيْفَ نَنْعَتُهُ فَقَالَ هُوَ نُورٌ لَا ظُلْمَةَ فِيهِ وَ حَيَاةٌ لَا مَوْتَ فِيهِ وَ عِلْمٌ لَا جَهْلَ فِيهِ وَ حَقٌّ لَا بَاطِلَ فِيهِ فَخَرَجْتُ مِنْ عِنْدِهِ وَ أَنَا أَعْلَمُ النَّاسِ بِالتَّوْحِيدِ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar and Sa’ad both together, from Ibn Isa, from his father, and Al Husayn Ibn Saeed, and Muhammad Al Barqy, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘I went over to Abu Abdullah^-asws and he^-asws said to me: ‘Can you Attribute Allah^-azwj?’ I said ‘Yes’. He^-asws said: ‘Give!’ I said, ‘He^-azwj is the Hearing, the Seeing’. He^-asws said: ‘These are description the created beings participate in’. I said, ‘How shall I attribute Him^-azwj?’ He^-asws said: ‘He^-azwj is a Light not having darkness in it, and a Life having no death in it, and a Knower having no ignorance in it, and a Truth having no falsehood in it’. I went out from him^-asws and I was the most knowledgeable of the people with the Tawheed’’.[94]

17- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص قَالَ: اللَّهُ تَعَالَى‏ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ‏ فَإِنَّ مِنْ شَأْنِهِ أَنْ يَغْفِرَ ذَنْباً وَ يُفَرِّجَ كَرْباً وَ يَرْفَعَ قَوْماً وَ يَضَعَ آخَرِينَ

‘Al Amaali’ of the sheykh Al Tusi – By a chain of Al Majashaie,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws that the Prophet^-saww said: ‘Allah^-azwj the Exalted, every day He^-azwj is in an occupation. From His^-azwj occupation is that He^-azwj Forgives sins, and Relieves the worries, and Raises a people and Drops others’’.[95]

18- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الطَّيَالِسِيِّ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَمْ يَزَلِ اللَّهُ جَلَّ وَ عَزَّ رَبَّنَا وَ الْعِلْمُ ذَاتُهُ وَ لَا مَعْلُومَ وَ السَّمْعُ ذَاتُهُ وَ لَا مَسْمُوعَ وَ الْبَصَرُ ذَاتُهُ وَ لَا مُبْصَرَ وَ الْقُدْرَةُ ذَاتُهُ وَ لَا مَقْدُورَ فَلَمَّا أَحْدَثَ الْأَشْيَاءَ وَ كَانَ الْمَعْلُومُ وَقَعَ الْعِلْمُ مِنْهُ عَلَى الْمَعْلُومِ‏ وَ السَّمْعُ عَلَى‏ الْمَسْمُوعِ وَ الْبَصَرُ عَلَى الْمُبْصَرِ وَ الْقُدْرَةُ عَلَى الْمَقْدُورِ

‘Al Tawheed’ – Majaylawiya, from Ali Bin Ibrahim, from Al Tayalasi, from Safwan, from Ibn Muskan, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic did not cease to be our Lord^-azwj, and the Knower by His^-azwj Self and not known, and the Hearer by His^-azwj Self and not heart, and the Seer by His^-azwj Self and not seen, and the Power by His^-azwj Self and not empowered. So, when He^-azwj Brought the things into being, and He^-azwj was known, the knowledge from Him^-azwj occurred upon the known, and the heard upon the listener, and the sight upon the seen, and the power upon the empowered’.

قَالَ قُلْتُ فَلَمْ يَزَلِ اللَّهُ مُتَكَلِّماً قَالَ إِنَّ الْكَلَامَ صِفَةٌ مُحْدَثَةٌ لَيْسَتْ بِأَزَلِيَّةٍ كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا مُتَكَلِّمَ‏

He (the narrator) said, ‘I said, ‘Why did Allah^-azwj cease to be a Speaker?’ He^-asws said: ‘The speech is an attribute of a new occurrence. It isn’t with eternality. Allah^-azwj Mighty and Majestic existed, and was not a Speaker’’.[96]

19- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ‏ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ لَمْ يَزَلِ اللَّهُ يَعْلَمُ قَالَ أَنَّى يَكُونُ يَعْلَمُ وَ لَا مَعْلُومَ قَالَ قُلْتُ فَلَمْ يَزَلِ اللَّهُ يَسْمَعُ قَالَ أَنَّى يَكُونُ ذَلِكَ وَ لَا مَسْمُوعَ قَالَ قُلْتُ فَلَمْ يَزَلْ يُبْصِرُ قَالَ أَنَّى يَكُونُ ذَلِكَ وَ لَا مُبْصَرَ

‘Al Tawheed’ – My father, from Sa’ad, from Muhammad Bin Isa, from Ismail Bin Sahl, from Hamad Ibn Isa who said,

‘I asked Abu Abdullah^-asws, I said, ‘Allah^-azwj did not cease to be a Knower?’ He^-asws said: ‘How can knowing happen and there is nothing to be known?’ I said, ‘Why did Allah^-azwj not cease to be a Hearer?’ He^-asws said: ‘How can that happen and there is nothing to be heard?’ I said, ‘So why did Allah^-azwj not cease to be a Seer?’ He^-asws said: ‘How can that happen and there is nothing to be seen?’

قَالَ ثُمَّ قَالَ لَمْ يَزَلِ اللَّهُ عَلِيماً سَمِيعاً بَصِيراً ذَاتٌ عَلَّامَةٌ سَمِيعَةٌ بَصِيرَةٌ

He (the narrator) said, ‘Then he^-asws said: ‘Allah^-azwj did not cease to be a Knower, a Hearer, a Seer by Self, Knowing, hearing, Seeing’’.[97]

باب 2 العلم و كيفيته و الآيات الواردة فيه‏

CHAPTER 2 – THE KNOWLEDGE, AND HIS^-azwj QUALITATIVE STATE, AND THE VERSES, AND THE (NEWS) RECEIVED REGARDING IT

الآيات البقرة وَ هُوَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

The Verses – (Surah) Al-Baqarah: and He is a Knower of all things [2:29].

و قال تعالى‏ وَ ما تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ‏

And the Exalted Said: and whatever good you do, Allah Knows it [2:197]

و قال تعالى‏ وَ ما تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ‏ و قال تعالى‏ وَ اللَّهُ يَعْلَمُ وَ أَنْتُمْ لا تَعْلَمُونَ‏ في موضعين و قال تعالى‏ وَ اللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ‏ و قال تعالى‏ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏ و قال تعالى‏ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ‏ و قال تعالى‏ وَ اعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏ و قال‏ وَ اعْلَمُوا أَنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ و قال تعالى‏ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ و قال تعالى‏ وَ اعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ ما فِي أَنْفُسِكُمْ فَاحْذَرُوهُ‏ و قال‏ إِنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ و قال‏ وَ اعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ‏ و قال‏ وَ اللَّهُ واسِعٌ عَلِيمٌ‏ و قال‏ يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ وَ لا يُحِيطُونَ بِشَيْ‏ءٍ مِنْ عِلْمِهِ إِلَّا بِما شاءَ و قال‏ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ و قال تعالى‏ وَ ما أَنْفَقْتُمْ مِنْ نَفَقَةٍ أَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ‏ و قال‏ وَ ما تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ‏ و قال‏ وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏ و قال‏ وَ اللَّهُ بِما تَعْمَلُونَ عَلِيمٌ‏ آل عمران‏ وَ اللَّهُ بَصِيرٌ بِالْعِبادِ مرتين و قال تعالى‏ قُلْ إِنْ تُخْفُوا ما فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ وَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ‏ و قال‏ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏ و قال‏ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ‏ و قال‏ وَ ما تُنْفِقُوا مِنْ شَيْ‏ءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ‏ و قال‏ وَ اللَّهُ عَلِيمٌ بِالْمُتَّقِينَ‏ و قال‏ إِنَّ اللَّهَ عَلِيمٌ بِذاتِ الصُّدُورِ و قال‏ إِنَّ اللَّهَ بِما يَعْمَلُونَ مُحِيطٌ و قال‏ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏ و قال‏ وَ اللَّهُ خَبِيرٌ بِما تَعْمَلُونَ‏ و قال‏ وَ لِيَعْلَمَ الْمُؤْمِنِينَ وَ لِيَعْلَمَ الَّذِينَ نافَقُوا النساء إِنَّ اللَّهَ كانَ عَلِيماً حَكِيماً و قال‏ إِنَّ اللَّهَ كانَ بِكُلِّ شَيْ‏ءٍ عَلِيماً و قال‏ إِنَّ اللَّهَ كانَ عَلى‏ كُلِّ شَيْ‏ءٍ شَهِيداً و قال‏ إِنَّ اللَّهَ كانَ عَلِيماً خَبِيراً و قال‏ وَ كانَ اللَّهُ بِهِمْ عَلِيماً و قال‏ إِنَّ اللَّهَ كانَ سَمِيعاً بَصِيراً و قال‏ وَ كَفى‏ بِاللَّهِ عَلِيماً و قال‏ يَسْتَخْفُونَ مِنَ النَّاسِ وَ لا يَسْتَخْفُونَ مِنَ اللَّهِ وَ هُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ ما لا يَرْضى‏ مِنَ الْقَوْلِ وَ كانَ اللَّهُ بِما يَعْمَلُونَ مُحِيطاً و قال‏ وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏ المائدة ذلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ أَنَّ اللَّهَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏ و قال تعالى‏ وَ اللَّهُ يَعْلَمُ ما تُبْدُونَ وَ ما تَكْتُمُونَ‏ الأنعام‏ وَ عِنْدَهُ مَفاتِحُ الْغَيْبِ لا يَعْلَمُها إِلَّا هُوَ وَ يَعْلَمُ ما فِي الْبَرِّ وَ الْبَحْرِ وَ ما تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُها وَ لا حَبَّةٍ فِي ظُلُماتِ الْأَرْضِ وَ لا رَطْبٍ وَ لا يابِسٍ إِلَّا فِي كِتابٍ مُبِينٍ وَ هُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَ يَعْلَمُ ما جَرَحْتُمْ بِالنَّهارِ و قال‏ إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَنْ يَضِلُّ عَنْ سَبِيلِهِ وَ هُوَ أَعْلَمُ بِالْمُهْتَدِينَ‏ الأعراف‏ وَسِعَ رَبُّنا كُلَّ شَيْ‏ءٍ عِلْماً الأنفال‏ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ و قال‏ وَ اللَّهُ بِما يَعْمَلُونَ مُحِيطٌ التوبة وَ اللَّهُ عَلِيمٌ بِالْمُتَّقِينَ‏ و قال‏ وَ اللَّهُ عَلِيمٌ بِالظَّالِمِينَ‏ و قال تعالى‏ أَ لَمْ يَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَ نَجْواهُمْ وَ أَنَّ اللَّهَ عَلَّامُ الْغُيُوبِ‏ و قال‏ إِنَّ اللَّهَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏ يونس‏ وَ ما تَكُونُ فِي شَأْنٍ وَ ما تَتْلُوا مِنْهُ مِنْ قُرْآنٍ وَ لا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُوداً إِذْ تُفِيضُونَ فِيهِ وَ ما يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقالِ ذَرَّةٍ فِي الْأَرْضِ وَ لا فِي السَّماءِ وَ لا أَصْغَرَ مِنْ ذلِكَ وَ لا أَكْبَرَ إِلَّا فِي كِتابٍ مُبِينٍ‏ هود وَ يَعْلَمُ مُسْتَقَرَّها وَ مُسْتَوْدَعَها كُلٌّ فِي كِتابٍ مُبِينٍ‏ و قال‏ إِنَّهُ بِما تَعْمَلُونَ بَصِيرٌ و قال‏ وَ لِلَّهِ غَيْبُ السَّماواتِ وَ الْأَرْضِ وَ إِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَ تَوَكَّلْ عَلَيْهِ وَ ما رَبُّكَ بِغافِلٍ عَمَّا تَعْمَلُونَ‏ الرعد اللَّهُ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى‏ وَ ما تَغِيضُ الْأَرْحامُ وَ ما تَزْدادُ وَ كُلُّ شَيْ‏ءٍ عِنْدَهُ بِمِقْدارٍ عالِمُ الْغَيْبِ وَ الشَّهادَةِ الْكَبِيرُ الْمُتَعالِ سَواءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ وَ مَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَ سارِبٌ بِالنَّهارِ و قال‏ يَعْلَمُ ما تَكْسِبُ كُلُّ نَفْسٍ‏ الحجر وَ لَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَ لَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ‏ النحل‏ وَ اللَّهُ يَعْلَمُ ما تُسِرُّونَ وَ ما تُعْلِنُونَ‏

And the Exalted Said: and whatever you are doing from good, so Allah is Knows of it’ [2:215]

و قال تعالى‏ وَ اللَّهُ يَعْلَمُ وَ أَنْتُمْ لا تَعْلَمُونَ‏

And the Exalted Said: and Allah Knows, while you do not Know [2:217]

في موضعين و قال تعالى‏ وَ اللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ‏ ‏

In two places – And the Exalted Said: and Allah Knows the spoiler from the corrector [2:220]

و قال تعالى‏ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

And the Exalted Said: and Allah is Hearing, Knowing [2:224]

و قال تعالى‏ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ‏

And the Exalted Said: then Allah is surely Hearing, Knowing [2:227]

و قال تعالى‏ وَ اعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

And the Exalted Said: and know that Allah is Knower of all things [2:231]

و قال‏ وَ اعْلَمُوا أَنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ

And Said: and know that Allah is Seeing what you are doing [2:233] 

و قال تعالى‏ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ

And the Exalted Said: and Allah is Informed of what you are doing [2:234]

و قال تعالى‏ وَ اعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ ما فِي أَنْفُسِكُمْ فَاحْذَرُوهُ‏

And the Exalted Said: and know that Allah Is Forgiving, Forbearing [2:235]

و قال‏ إِنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ

And Said: Allah is Seeing what you are doing [2:237]

و قال‏ وَ اعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ‏

And Said: and know that Allah is Hearing, Knowing [2:244]

و قال‏ وَ اللَّهُ واسِعٌ عَلِيمٌ‏

And Said: and Allah is Capacious, Knowing [2:247]

و قال‏ يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ وَ لا يُحِيطُونَ بِشَيْ‏ءٍ مِنْ عِلْمِهِ إِلَّا بِما شاءَ

And Said: He Knows what is in front of them and what is behind them while they are not encompassing anything from His Knowledge except with whatever He so Desires [2:255]

و قال‏ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ

And the Exalted Said: and Allah Sees what you are doing [2:265]

و قال تعالى‏ وَ ما أَنْفَقْتُمْ مِنْ نَفَقَةٍ أَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ‏

And Said: And whatever you spend from the provisions, or you vow from the vows, so Allah Knows it [2:270] 

و قال‏ وَ ما تُنْفِقُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ‏

And Said: and whatever you are spending from the good, so Allah Knows of it [2:273]

و قال‏ وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

And Said: and Allah is a Knower of all things [2:282]

و قال‏ وَ اللَّهُ بِما تَعْمَلُونَ عَلِيمٌ‏

And Said: and Allah is a Knower of what you are doing [2:283]

آل عمران‏ وَ اللَّهُ بَصِيرٌ بِالْعِبادِ مرتين

(Surah) Aal-e-Imran: and Allah Sees the servants [3:15] – twice.

و قال تعالى‏ قُلْ إِنْ تُخْفُوا ما فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ وَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ‏

And the Exalted Said: Say: ‘Whether you are hiding in your chests or you are manifesting it, Allah Knows it; and He Knows whatever is in the skies and whatever is in the earth [3:29]

و قال‏ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

And Said: and Allah is Hearing, Knowing [3:34]

و قال‏ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ‏

And Said: surely You are the Hearing, the Knowing’ [3:35]

و قال‏ وَ ما تُنْفِقُوا مِنْ شَيْ‏ءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ‏

And Said: and whatever you are spending from anything, so Allah is more Knowing with it [3:92]

و قال‏ وَ اللَّهُ عَلِيمٌ بِالْمُتَّقِينَ‏

And Said: and Allah Knows the pious [3:115]

و قال‏ إِنَّ اللَّهَ عَلِيمٌ بِذاتِ الصُّدُورِ

And Said: Allah is Knowing with the contents of the chests [3:119]

و قال‏ إِنَّ اللَّهَ بِما يَعْمَلُونَ مُحِيطٌ

And Said: Allah Encompasses with what they are doing [3:120]

و قال‏ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

And Said: and Allah is Hearing, Knowing [3:121]

و قال‏ وَ اللَّهُ خَبِيرٌ بِما تَعْمَلُونَ‏

And Said: and Allah is well-Informed with what you are doing [3:153]

و قال‏ وَ لِيَعْلَمَ الْمُؤْمِنِينَ وَ لِيَعْلَمَ الَّذِينَ نافَقُوا

And Said: and that He would Make known the Momineen [3:166] And that He might Make known those who are hypocrites [3:167]

النساء إِنَّ اللَّهَ كانَ عَلِيماً حَكِيماً

(Surah) Al Nisaa: Surely Allah would always be most-Knowing, most-Wise” [4:11]

و قال‏ إِنَّ اللَّهَ كانَ بِكُلِّ شَيْ‏ءٍ عَلِيماً

And Said: Allah would always be Knowing with everything [4:32]

و قال‏ إِنَّ اللَّهَ كانَ عَلى‏ كُلِّ شَيْ‏ءٍ شَهِيداً

And Said: surely Allah would always be a Witness over all things [4:33]

و قال‏ إِنَّ اللَّهَ كانَ عَلِيماً خَبِيراً

And Said: Allah was always most-Knowing, Informed [4:35]

و قال‏ وَ كانَ اللَّهُ بِهِمْ عَلِيماً

And Said: And Allah was always Knowing with them [4:39]

و قال‏ إِنَّ اللَّهَ كانَ سَمِيعاً بَصِيراً

And Said: Allah was always Hearing, Seeing [4:58]

و قال‏ وَ كَفى‏ بِاللَّهِ عَلِيماً

And Said: and Suffice with Allah as a Knower [4:70]

و قال‏ يَسْتَخْفُونَ مِنَ النَّاسِ وَ لا يَسْتَخْفُونَ مِنَ اللَّهِ وَ هُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ ما لا يَرْضى‏ مِنَ الْقَوْلِ وَ كانَ اللَّهُ بِما يَعْمَلُونَ مُحِيطاً

And Said: They are concealing from the people, and they cannot conceal from Allah, and He is with them when they are spending the nights in what does not Please Him from the words; and Allah was always Encompassing with what they were doing [4:108]

و قال‏ وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

And Said: and Allah is a Knower of all things [4:176]

المائدة ذلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ أَنَّ اللَّهَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

(Surah) Al Maida: That is for you to know that Allah Knows what is in the skies and what is in the earth, and that Allah is most-Knowing with all things [5:97]

و قال تعالى‏ وَ اللَّهُ يَعْلَمُ ما تُبْدُونَ وَ ما تَكْتُمُونَ‏

And the Exalted Said: and Allah Knows what you are manifesting and what you are concealing [5:99]

الأنعام‏ وَ عِنْدَهُ مَفاتِحُ الْغَيْبِ لا يَعْلَمُها إِلَّا هُوَ وَ يَعْلَمُ ما فِي الْبَرِّ وَ الْبَحْرِ وَ ما تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُها وَ لا حَبَّةٍ فِي ظُلُماتِ الْأَرْضِ وَ لا رَطْبٍ وَ لا يابِسٍ إِلَّا فِي كِتابٍ مُبِينٍ

(Surah) Al Anaam: And with Him are the keys of the unseen – none knows it except Him, and He Knows what is in the land and the sea, and there does not fall a leaf except He Knows it, nor a seed in the darkness of the earth, nor any wet nor dry except it is in an apparent Book [6:59]

‏ وَ هُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَ يَعْلَمُ ما جَرَحْتُمْ بِالنَّهارِ

And Said: And He it is Who Causes you to die at night and He Knows what you committed in the day [6:60]

و قال‏ إِنَّ رَبَّكَ هُوَ أَعْلَمُ مَنْ يَضِلُّ عَنْ سَبِيلِهِ وَ هُوَ أَعْلَمُ بِالْمُهْتَدِينَ

And Said: Surely your Lord, He is more Knowing of the one who strays from His Way, and He is more Knowing with the rightly Guided ones [6:117]

الأعراف‏ وَسِعَ رَبُّنا كُلَّ شَيْ‏ءٍ عِلْماً

(Surah) Al Araaf: and our Lord Comprehends all things in Knowledge [7:89]

الأنفال‏ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ

(Surah) Al Anfaal: He is the Knower of the contents of the chests [8:43]

و قال‏ وَ اللَّهُ بِما يَعْمَلُونَ مُحِيطٌ

And Said: and Allah is Cognizant with what they are doing [8:47]

التوبة وَ اللَّهُ عَلِيمٌ بِالْمُتَّقِينَ‏

(Surah) Al Tawba: and Allah is Knowing the pious [9:44]

و قال‏ وَ اللَّهُ عَلِيمٌ بِالظَّالِمِينَ‏

And Said: and Allah is Knowing of the unjust ones [9:47]

و قال تعالى‏ أَ لَمْ يَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَ نَجْواهُمْ وَ أَنَّ اللَّهَ عَلَّامُ الْغُيُوبِ‏

And the Exalted Said: Are they not knowing that Allah Knows their secrets and their whisperings, and that Allah is a Knower of the hidden matters? [9:78]

و قال‏ إِنَّ اللَّهَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

And Said: surely Allah is a Knower of all things [9:115]

يونس‏ وَ ما تَكُونُ فِي شَأْنٍ وَ ما تَتْلُوا مِنْهُ مِنْ قُرْآنٍ وَ لا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُوداً إِذْ تُفِيضُونَ فِيهِ وَ ما يَعْزُبُ عَنْ رَبِّكَ مِنْ مِثْقالِ ذَرَّةٍ فِي الْأَرْضِ وَ لا فِي السَّماءِ وَ لا أَصْغَرَ مِنْ ذلِكَ وَ لا أَكْبَرَ إِلَّا فِي كِتابٍ مُبِينٍ‏

(Surah) Yunus^-as: And you do not happen to be occupied in a matter, and you do not recite from it of the Quran, nor are you doing from any deed, except We are Witnesses upon you all when you are engaging in it, and there isn’t hidden from your Lord the weight of a particle in the earth nor in the sky, nor smaller than that nor greater, except (it is) in a ‘Clear Book’ [10:61]

هود وَ يَعْلَمُ مُسْتَقَرَّها وَ مُسْتَوْدَعَها كُلٌّ فِي كِتابٍ مُبِينٍ‏

(Surah) Hud^-as: and He Knows its resting place and its depository. All things are in a Clarifying Book [11:6]

و قال‏ إِنَّهُ بِما تَعْمَلُونَ بَصِيرٌ

And Said: He Sees what you are doing [11:112]

و قال‏ وَ لِلَّهِ غَيْبُ السَّماواتِ وَ الْأَرْضِ وَ إِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَ تَوَكَّلْ عَلَيْهِ وَ ما رَبُّكَ بِغافِلٍ عَمَّا تَعْمَلُونَ‏

And Said: And for Allah is the unseen of the skies and the earth and to Him return the matters, all of it. Therefore, worship Him and rely upon Him, and your Lord is not Heedless from what you are doing [11:123]

الرعد اللَّهُ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى‏ وَ ما تَغِيضُ الْأَرْحامُ وَ ما تَزْدادُ وَ كُلُّ شَيْ‏ءٍ عِنْدَهُ بِمِقْدارٍ

(Surah) Al Ra’ad: Allah Knows what every female bears, and what the wombs fall short of (completion) and what they increase; and all things are with a measure in His Presence [13:8]

عالِمُ الْغَيْبِ وَ الشَّهادَةِ الْكَبِيرُ الْمُتَعالِ

The Knower of the unseen and the seen, the Great, the Most Exalted [13:9]

سَواءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ وَ مَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَ سارِبٌ بِالنَّهارِ

Equal from you is the one who kept (his) words a secret and the one who is aloud with it, and the one who hides at night and is visible at daytime [13:10]

و قال‏ يَعْلَمُ ما تَكْسِبُ كُلُّ نَفْسٍ‏

And Said: He Knows what each soul earns [13:42]

الحجر وَ لَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَ لَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ‏

(Surah Al Hijr: And We Knew of the preceding ones from you and We Know of the delayed ones [15:24]

النحل‏ وَ اللَّهُ يَعْلَمُ ما تُسِرُّونَ وَ ما تُعْلِنُونَ

(Surah) Al Nahl: And Allah Knows what you are keeping as secret and what you are announcing [16:19]

و قال‏ لا جَرَمَ أَنَّ اللَّهَ يَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ‏

And Said: There is no doubt that Allah Knows what they are keeping as a secret and what they are announcing [16:23]

و قال تعالى‏ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَ هُوَ أَعْلَمُ بِالْمُهْتَدِينَ‏

And the Exalted Said: surely your Lord is more Knowing with ones who stray from His Way, and He is more Knowing with ones Guided aright [16:125]

الإسراء وَ كَفى‏ بِرَبِّكَ بِذُنُوبِ عِبادِهِ خَبِيراً بَصِيراً

(Surah) Al Asra: And Sufficient is your Lord with the sins of His servants as Informed, Insightful [17:17]

و قال تعالى‏ رَبُّكُمْ أَعْلَمُ بِما فِي نُفُوسِكُمْ إِنْ تَكُونُوا صالِحِينَ‏

And the Exalted Said: Your Lord is more Knowing with what is within your selves; if you become righteous [17:25]

و قال تعالى‏ وَ رَبُّكَ أَعْلَمُ بِمَنْ فِي السَّماواتِ وَ الْأَرْضِ

And the Exalted Said: And your Lord is more Knowing of the ones in the skies and the earth [17:55]

‏ و قال تعالى‏ قُلْ كَفى‏ بِاللَّهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ إِنَّهُ كانَ بِعِبادِهِ خَبِيراً بَصِيراً

And the Exalted Said: Say: ‘Allah Suffices as a Witness between me and you; surely He was always Aware of His servants, Insightful’ [17:96]

مريم‏ لَقَدْ أَحْصاهُمْ وَ عَدَّهُمْ عَدًّا

(Surah) Maryam^-as: He has Counted them and has Counted them with a numbering [19:94]

طه‏ يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ وَ لا يُحِيطُونَ بِهِ عِلْماً

(Surah) Ta Ha: He Knows what is before them and what is behind them, while they do not comprehend Him in knowledge [20:110]

الأنبياء قالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّماءِ وَ الْأَرْضِ وَ هُوَ السَّمِيعُ الْعَلِيمُ‏

(Surah) Al Anbiya: He said: ‘My Lord Knows the speech in the sky and the earth, and He is the Hearing, the Knowing’ [21:4]

و قال تعالى‏ يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ‏

And the Exalted Said: He Knows what is in front of them and what is behind them, [21:28]

و قال تعالى‏ إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَ يَعْلَمُ ما تَكْتُمُونَ‏

And the Exalted Said: Surely He Knows what is spoken loudly from the speech, and He Knows what you are concealing [21:110]

الحج‏ أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماءِ وَ الْأَرْضِ إِنَّ ذلِكَ فِي كِتابٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ

(Surah) Al Hajj: Do you not know that Allah Knows whatever is in the sky and the earth? Surely that is in a Book. Surely that is easy upon Allah [22:70]

المؤمنين‏ عالِمِ الْغَيْبِ وَ الشَّهادَةِ

(Surah) Al Momineen: Knower of the unseen and the seen [23:92]

النور وَ اللَّهُ يَعْلَمُ ما تُبْدُونَ وَ ما تَكْتُمُونَ‏

(Surah) Al Noor: and Allah Knows what you are manifesting and what you are concealing [24:29]

و قال تعالى‏ إِنَّ اللَّهَ خَبِيرٌ بِما يَصْنَعُونَ‏

And the Exalted Said: surely Allah is Aware of what they are doing [24:30]

و قال‏ وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

And Said: and Allah is Knowing of all things [24:35]

الفرقان‏ قُلْ أَنْزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّماواتِ وَ الْأَرْضِ‏ ‏

(Surah) Al Furqan: Say: ‘He Revealed it, the One Who Knows the secrets in the skies and the earth. [25:6]

النمل‏ وَ إِنَّ رَبَّكَ لَيَعْلَمُ ما تُكِنُّ صُدُورُهُمْ وَ ما يُعْلِنُونَ وَ ما مِنْ غائِبَةٍ فِي السَّماءِ وَ الْأَرْضِ إِلَّا فِي كِتابٍ مُبِينٍ‏

(Surah) Al Naml: And surely, your Lord Knows what their chests are concealing and what they are manifesting [27:74] And there is nothing from the unseen in the sky and the earth except it is in a Clarifying Book [27:75]

العنكبوت‏ أَ وَ لَيْسَ اللَّهُ بِأَعْلَمَ بِما فِي صُدُورِ الْعالَمِينَ وَ لَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَ لَيَعْلَمَنَّ الْمُنافِقِينَ‏

(Surah) Al Ankabout: Or, isn’t Allah more Knowing of what is in the chests (conscience) of the (people of the) worlds? [29:10] And Allah will Make known those who believe and He will (also) Make known the hypocrites [29:11]

و قال تعالى‏ قُلْ كَفى‏ بِاللَّهِ بَيْنِي وَ بَيْنَكُمْ شَهِيداً يَعْلَمُ ما فِي السَّماواتِ وَ الْأَرْضِ‏

And the Exalted Said: Say: ‘I suffice with Allah between me and you as a Witness. He Knows whatever is in the skies and the earth. [29:52]

لقمان‏ إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَ يُنَزِّلُ الْغَيْثَ وَ يَعْلَمُ ما فِي الْأَرْحامِ وَ ما تَدْرِي نَفْسٌ ما ذا تَكْسِبُ غَداً وَ ما تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

(Surah) Luqman^-as: Surely, Allah, with Him is the Knowledge of the Hour, and He Sends down the rain, and He Knows what is in the wombs; and no soul knows what it would be earning the next day; and no soul knows in which land it shall die. Surely Allah is Knowing, Aware [31:34]

أحزاب‏ وَ اللَّهُ يَعْلَمُ ما فِي قُلُوبِكُمْ وَ كانَ اللَّهُ عَلِيماً حَلِيماً

(Surah) Ahzaab: and Allah Knows what is in their hearts, and Allah would always be, Knowing, Forbearing [33:51]

و قال تعالى وَ كانَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ رَقِيباً

And the Exalted Said: and Allah was always Watchful upon all things [33:52]

و قال عز و جل‏ إِنْ تُبْدُوا شَيْئاً أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كانَ بِكُلِّ شَيْ‏ءٍ عَلِيماً

And the Mighty and Majestic Said: Whether you reveal a thing or conceal it, indeed Allah is a Knower of all things [33:54]

و قال سبحانه‏ إِنَّ اللَّهَ كانَ عَلى‏ كُلِّ شَيْ‏ءٍ شَهِيداً

And the Glorious Said: And fear Allah, surely Allah would always be a Witness over all things [33:55]

سبأ يَعْلَمُ ما يَلِجُ فِي الْأَرْضِ وَ ما يَخْرُجُ مِنْها وَ ما يَنْزِلُ مِنَ السَّماءِ وَ ما يَعْرُجُ فِيها وَ هُوَ الرَّحِيمُ الْغَفُورُ

(Surah) Saba: He Knows what enters into the earth and what comes out from it, and what descends from the sky and what ascends to it, and He is the Merciful, the Forgiving [34:2]

و قال عز و جل‏ عالِمِ الْغَيْبِ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ وَ لا أَصْغَرُ مِنْ ذلِكَ وَ لا أَكْبَرُ إِلَّا فِي كِتابٍ مُبِينٍ‏

And the Mighty and Majestic Said: the Knower of the unseen! It will come to you. Neither is the weight of a particle in the sky hidden from Him nor in the earth, neither anything smaller than that nor bigger, except it is in a Clarifying Book [34:3]

و قال تعالى‏ إِنَّهُ سَمِيعٌ قَرِيبٌ‏

And the Exalted Said: Surely, He is Hearing, Nearby’ [34:50]

فاطر إِنَّ اللَّهَ عَلِيمٌ بِما يَصْنَعُونَ‏

(Surah) Fatir: Surely, Allah is a Knower of what they are doing [35:8]

و قال تعالى‏ إِنَّ اللَّهَ بِعِبادِهِ لَخَبِيرٌ بَصِيرٌ

And the Exalted Said: most surely with respect to His servants Allah is Aware, Seeing [35:31]

و قال تعالى‏ إِنَّ اللَّهَ عالِمُ غَيْبِ السَّماواتِ وَ الْأَرْضِ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ

And the Exalted Said: Surely, Allah is the Knower of unseen of the skies and the earth. He is Aware of the contents of the chests [35:38]

يس‏ وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ‏

(Surah) Yaseen: and We have Enumerated all things in a clarifying Imam [36:12]

و قال تعالى‏ فَلا يَحْزُنْكَ قَوْلُهُمْ إِنَّا نَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ‏

And the Exalted Said: We Know what they are doing secretly and what they are doing openly [36:76]

المؤمن‏ يَعْلَمُ خائِنَةَ الْأَعْيُنِ وَ ما تُخْفِي الصُّدُورُ

(Surah) Al Momin: He Knows the treachery of the eyes and what the chests conceal [40:19] 

السجدة إِنَّ الَّذِينَ يُلْحِدُونَ فِي آياتِنا لا يَخْفَوْنَ عَلَيْنا

(Surah) Fussilat: Surely, those distorting Our Verses, they are not hidden from Us. [41:40]

و قال تعالى‏ اعْمَلُوا ما شِئْتُمْ إِنَّهُ بِما تَعْمَلُونَ بَصِيرٌ

And the Exalted Said: Do whatever you like, He Sees what you are doing [41:40]

و قال سبحانه‏ إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ وَ ما تَخْرُجُ مِنْ ثَمَراتٍ مِنْ أَكْمامِها وَ ما تَحْمِلُ مِنْ أُنْثى‏ وَ لا تَضَعُ إِلَّا بِعِلْمِهِ‏

And the Glorious Said: To Him is referred the knowledge of the Hour, and there does not come out any fruit from its covering, nor does a female bear nor give birth except (it is) with His Knowledge. [41:47] 

الزخرف‏ أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَ نَجْواهُمْ بَلى‏ وَ رُسُلُنا لَدَيْهِمْ يَكْتُبُونَ‏

(Surah) Al Zukhruf: Or are they reckoning that We cannot Hear their secrets and their whisperings? Yes! And our Messengers (who are) with them, are recording [43:80]

محمد وَ اللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَ مَثْواكُمْ‏

(Surah) Muhammad^-saww: and Allah Knows the place of your returning and the place of your abiding [47:19]

و قال‏ وَ اللَّهُ يَعْلَمُ إِسْرارَهُمْ‏ ‏

And Said: and Allah Knows their secrets [47:26]

الفتح‏ فَعَلِمَ ما فِي قُلُوبِهِمْ‏

(Surah) Al Fat’h: and He Knew what was in their hearts [48:18]

و قال تعالى‏ وَ كانَ اللَّهُ بِما تَعْمَلُونَ بَصِيراً

And the Exalted Said: and Allah was always Seeing with what you do [48:24] 

و قال تعالى‏ وَ كانَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيماً

And the Exalted Said: and Allah was always Knowing of all things [48:26]

و قال تعالى‏ وَ كَفى‏ بِاللَّهِ شَهِيداً

And the Exalted Said: and Suffice with Allah as a Witness [48:28]

الحجرات‏ وَ اللَّهُ عَلِيمٌ حَكِيمٌ‏

(Surah) Al Hujuraat: and Allah is Knowing, Wise [49:8]

و قال تعالى‏ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

And the Exalted Said: Surely Allah is Knowing, Informed [49:13]

و قال‏ قُلْ أَ تُعَلِّمُونَ اللَّهَ بِدِينِكُمْ وَ اللَّهُ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

And Said: Say: ‘Are you notifying Allah of your Religion, and Allah Knows what is in the skies and what is in the earth, and Allah is Aware of all things?’ [49:16]

و قال سبحانه‏ إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّماواتِ وَ الْأَرْضِ وَ اللَّهُ بَصِيرٌ بِما تَعْمَلُونَ‏

And the Glorious Said: Surely, Allah knows the unseen matters of the skies and the earth; and Allah Sees what you do [49:18]

ق‏ وَ لَقَدْ خَلَقْنَا الْإِنْسانَ وَ نَعْلَمُ ما تُوَسْوِسُ بِهِ نَفْسُهُ وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

(Surah) Qaf: And We Created the human being, and We know what his mind suggests to his self, and We are nearer to him than his jugular vein [50:16]

و قال تعالى‏ نَحْنُ أَعْلَمُ بِما يَقُولُونَ

And the Exalted Said: We are more Knowing of what they are saying [50:45]

النجم‏ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَ هُوَ أَعْلَمُ بِمَنِ اهْتَدى‏

(Surah) Al Najam: Surely your Lord, He is more Knowing of one who strays from His Way, and He is more Knowing of one who follows rightful Guidance [53:30]

و قال تعالى‏ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَ إِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهاتِكُمْ فَلا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقى‏

And the Exalted Said: He is more Knowing of you when He Produced you from the earth, and when you were embryos in the bellies of your mothers. Therefore, do no attribute purity to yourselves, He is more Knowing of the one who fears [53:32]

المجادلة وَ اللَّهُ يَسْمَعُ تَحاوُرَكُما إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ

(Surah) Al Mujadilah: and Allah Heard both your dialogues; surely Allah is Hearing, Seeing [58:1]

و قال تعالى‏ أَ لَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ 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 ثُمَّ يُنَبِّئُهُمْ بِما عَمِلُوا يَوْمَ الْقِيامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

And the Exalted Said: Do you not see that Allah Knows whatever is in the skies and whatever is in the earth? There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. Then He would Inform them on the Day of Qiyamah of what they had been doing. Surely, Allah is a Knower of all things [58:7]

الممتحنة وَ أَنَا أَعْلَمُ بِما أَخْفَيْتُمْ وَ ما أَعْلَنْتُمْ‏

(Surah) Al Mumtahana: and I am more Knowing of what you conceal and what you reveal [60:1]

و قال تعالى‏ اللَّهُ أَعْلَمُ بِإِيمانِهِنَ‏

And the Exalted Said: Allah is more Knowing of their Eman [60:10]

الملك‏ وَ أَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ

(Surah) Al Mulk: And whether you are secretive with your words or are loud with it, He is Knowing with the contents of the chests [67:13] 

أَ لا يَعْلَمُ مَنْ خَلَقَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ

Indeed! He Knows the ones He Created, and He is the Knower of the subtleties, the Aware [67:14]

ن‏ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَ هُوَ أَعْلَمُ بِالْمُهْتَدِينَ‏

(Surah) Noon: Surely, your Lord, He is more Knowing with one who strays from His Way and He is more Knowing with the rightly guided [68:7]

الجن‏ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى‏ غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى‏ مِنْ رَسُولٍ‏

(Surah) Al Jinn: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool [72:27]

و قال‏ وَ أَحاطَ بِما لَدَيْهِمْ وَ أَحْصى‏ كُلَّ شَيْ‏ءٍ عَدَداً

And Said: and He Encompasses whatever is with them, and He Counts the number of all things [72:28]

الأعلى‏ إِنَّهُ يَعْلَمُ الْجَهْرَ وَ ما يَخْفى‏ ‏

(Surah) Al A’ala: He Knows the declared, and what is hidden (remains undeclared) [87:7]

العلق‏ أَ لَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرى

(Surah) Al Alaq: Does he not know that Allah Sees? [96:14].

1- يد، التوحيد ن، عيون أخبار الرضا عليه السلام عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ الْقُرَشِيُّ عَنْ أَحْمَدَ بْنِ الْفَضْلِ بْنِ الْمُغِيرَةِ عَنْ مَنْصُورِ بْنِ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْأَصْفَهَانِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا ع قَالَ: سَأَلْتُهُ أَ يَعْلَمُ اللَّهُ الشَّيْ‏ءَ الَّذِي لَمْ يَكُنْ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ أَوْ لَا يَعْلَمُ إِلَّا مَا يَكُونُ

‘Al Tawheed’ – Abdullah Bin Muhammad Bin Abdul Wahab Al Qarshy, from Ahmad Bin Al Fazal Bin Al Mugheira, from Mansour Bin Abdullah Bin Ibrahim Al Isfahany, from Ali Bin Abdullah, from Al Husayn Bin Bashaar,

‘From Abu Al-Hassan Ali^-asws Bin Musa Al-Reza^-asws, he (the narrator) said, ‘I asked him^-asws, ‘Does Allah^-azwj Know the thing which had yet to happen, that if it were to come into being how it would happen to be, or does He^-azwj not know except what does come into being?’

فَقَالَ إِنَّ اللَّهَ تَعَالَى هُوَ الْعَالِمُ بِالْأَشْيَاءِ قَبْلَ كَوْنِ الْأَشْيَاءِ قَالَ عَزَّ وَ جَلَ‏ إِنَّا كُنَّا نَسْتَنْسِخُ ما كُنْتُمْ تَعْمَلُونَ‏ وَ قَالَ لِأَهْلِ النَّارِ وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ وَ إِنَّهُمْ لَكاذِبُونَ‏ فَقَدْ عَلِمَ عَزَّ وَ جَلَّ أَنَّهُ لَوْ رَدَّهُمْ لَعَادُوا لِمَا نُهُوا عَنْهُ ‏

He^-asws said: ‘Allah^-azwj the Exalted, He^-azwj is the Knower with the things before the existence of the things. Allah^-azwj Mighty and Majestic Said: Surely, We would be Replicating whatever you would have done [45:29], and Said to the inhabitants of the Fire: And if they were to be returned, they would repeat what they had been Forbidden from; and they (would still) be lying [6:28]. The Mighty and Majestic has Known that if they were to be returned, they would repeat what they had been Forbidden from.

وَ قَالَ لِلْمَلَائِكَةِ لَمَّا قَالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ قالَ إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ‏

And He^-azwj Said to the Angels when they Said: Are You going to Make in it one who will make mischief therein and shed the blood, and we Glorify with Your Praise and we extol Your Holiness? He said: I Know what you do not know [2:30].

فَلَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ عِلْمُهُ سَابِقاً لِلْأَشْيَاءِ قَدِيماً قَبْلَ أَنْ يَخْلُقَهَا فَتَبَارَكَ رَبُّنَا وَ تَعَالَى عُلُوّاً كَبِيراً خَلَقَ الْأَشْيَاءَ وَ عِلْمُهُ بِهَا سَابِقٌ لَهَا كَمَا شَاءَ كَذَلِكَ لَمْ يَزَلْ رَبُّنَا عَلِيماً سَمِيعاً بَصِيراً

Thus, Allah^-azwj Mighty and Majestic did not cease to Know in the precedence of His^-azwj Knowledge of the things, well before He^-azwj Created these. Blessed is our Lord^-azwj, and Exalted, Loftier, Greater, Created the things and His^-azwj Knowledge with these preceded to these whatever He^-azwj so Desired. Similar to that, our Lord^-azwj did not cease being a Knower, Hearing, Seeing’’.[98]

2- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُوسَى بْنِ سَعْدَانَ الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يَعْلَمُ السِّرَّ وَ أَخْفى‏ قَالَ السِّرُّ مَا كَتَمْتَهُ فِي نَفْسِكَ وَ أَخْفَى مَا خَطَرَ بِبَالِكَ ثُمَّ أُنْسِيتَهُ

‘Ma’any Al Akhbar’ – Majaylawiya, from his uncle, from Al Kufy, from Musa Bin Sa’dan Al Hanat, from Abdullah Bin Al Qasim, from Abdullah Bin Muskan, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: so, He Knows the secret and the concealed (matters) [20:7], he^-asws said: ‘The secret is what you conceal in yourself, and the concealed (matters) is what you think with your mind, then you forget it’’.[99]

3- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ‏ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ عَزَّ وَ جَلَ‏ عالِمُ الْغَيْبِ وَ الشَّهادَةِ فَقَالَ الْغَيْبُ مَا لَمْ يَكُنْ وَ الشَّهَادَةُ مَا قَدْ كَانَ

‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Ahmad Bin Isa, from Ibn Fazal, from Sa’alba Bin Maymoun, from one of our companions,

‘From Abu Abdullah^-asws regarding the Words of the Mighty and Majestic: Knower of the unseen and the seen [6:73]. He^-asws said: ‘The unseen is what has yet to happen, and the seen is what has already happened.[100]

4- مع، معاني الأخبار بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ ثَعْلَبَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَلَمَةَ الْحَرِيرِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ عَزَّ وَ جَلَ‏ يَعْلَمُ خائِنَةَ الْأَعْيُنِ‏ فَقَالَ أَ لَمْ تَرَ إِلَى الرَّجُلِ يَنْظُرُ إِلَى الشَّيْ‏ءِ وَ كَأَنَّهُ لَا يَنْظُرُ إِلَيْهِ فَذَلِكَ خَائِنَةُ الْأَعْيُنِ

‘Ma’any Al Akhbaar’ – By the preceding chain, from Sa’albat, from Abdul Rahman Bin Salma Al Hareyri who said,

‘I asked Abu Abdullah^-asws about the Words of the Mighty and Majestic: He Knows the treachery of the eyes [40:19], so he^-asws said: ‘Do you not see the man looking at something, and it is as if he is not looking at it. That is a treachery of the eyes’’.[101] 

5- يد، التوحيد ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنِ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ قَالَ: قَالَ الْمَأْمُونُ الرِّضَا ع فِي خَبَرٍ طَوِيلٍ عَنْ قَوْلِهِ تَعَالَى‏ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا فَقَالَ ع إِنَّهُ عَزَّ وَ جَلَّ خَلَقَ خَلْقَهُ لِيَبْلُوَهُمْ بِتَكْلِيفِ طَاعَتِهِ وَ عِبَادَتِهِ لَا عَلَى سَبِيلِ الِامْتِحَانِ وَ التَّجْرِبَةِ لِأَنَّهُ لَمْ يَزَلْ عَلِيماً بِكُلِّ شَيْ‏ءٍ

‘Al Tawheed’ – Tameem Al Qarshy, from his father, from Al Ansary, from Al Harwy who said,

‘Al-Mamoun said to Al-Reza^-asws – in a lengthy Hadeeth – about the Words of the Exalted: in order to Try you, which of you is best in deeds [67:2]. So, he^-asws said: ‘The Mighty and Majestic Created His^-azwj creation in order to Try them with encumberment of His^-azwj obedience and His^-azwj worship, not upon a way of the examination and the experimenting, because He^-azwj did not cease to be Knowing of all things.[102]

6- مع، معاني الأخبار مُحَمَّدُ بْنُ الْحَسَنِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ عَزَّ وَ جَلَ‏ وَ ما تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُها وَ لا حَبَّةٍ فِي ظُلُماتِ الْأَرْضِ وَ لا رَطْبٍ وَ لا يابِسٍ إِلَّا فِي كِتابٍ مُبِينٍ‏

‘Ma’any Al Akhbaar’ – Muhammad Bin Al Hassan, from Al Husayn Bin Al Hassan Bin Aban, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Abu Baseer who said,

‘I asked him^-asws about the Mighty and Majestic: and there does not fall a leaf except He Knows it, nor a seed in the darkness of the earth, nor any wet nor dry except it is in an apparent Book [6:59].

قَالَ فَقَالَ الْوَرَقَةُ السِّقْطُ وَ الْحَبَّةُ الْوَلَدُ وَ ظُلُمَاتُ الْأَرْضِ الْأَرْحَامُ وَ الرَّطْبُ مَا يَحْيَا وَ الْيَابِسُ مَا يَغِيضُ‏ وَ كُلٌّ فِي كِتَابٍ مُبِينٍ

He (the narrator) said, ‘He^-asws said: ‘The leaf is the miscarriage, and the seed is the new-born, and the darkness of the earth is the wombs, and the wet is what lives, and the dry is what is deficient (disabled), and everything is in an apparent Book’’.[103]

7- فس، تفسير القمي‏ قَوْلُهُ تَعَالَى‏ اللَّهُ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى‏ وَ ما تَغِيضُ الْأَرْحامُ وَ ما تَزْدادُ وَ كُلُّ شَيْ‏ءٍ عِنْدَهُ بِمِقْدارٍ ما تَغِيضُ‏ أَيْ مَا تَسْقُطُ قَبْلَ التَّمَامِ‏ وَ ما تَزْدادُ يَعْنِي عَلَى تِسْعَةِ أَشْهُرٍ كُلَّ مَا رَأَتِ الْمَرْأَةُ مِنْ حَيْضٍ فِي أَيَّامِ حَمْلِهَا زَادَ ذَلِكَ عَلَى حَمْلِهَا

‘Tafseer Al-Qummi’ – The Words of the Exalted: Allah Knows what every female bears, and what the wombs fall short of (completion) and what they increase; and all things are with a measure in His Presence [13:8]. What the wombs fall short of, i.e. what miscarried before the completion, and what they increase, meaning over nine months. Allah what the woman sees from menstruation during the days of her pregnancy, that increases upon her pregnancy’’.[104] (P.S. – This is not a Hadeeth)

8- وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ سَواءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَ مَنْ جَهَرَ بِهِ‏ السِّرُّ وَ الْعَلَانِيَةُ عِنْدَهُ سَوَاءٌ وَ قَوْلُهُ‏ وَ مَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ‏ أَيْ مُسْتَخْفٍ فِي جَوْفِ بَيْتِهِ

And in a report of Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding His^-azwj Words: Equal from you is the one who kept (his) words a secret and the one who is aloud with it, [13:10]: The secret and the proclamation are the same with Him^-azwj. And His^-azwj Words: and the one who hides at night [13:10], i.e. hidden in the inside of his house’’.[105]

9- فس، تفسير القمي‏ قَوْلُهُ‏ إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَ يُنَزِّلُ الْغَيْثَ وَ يَعْلَمُ ما فِي الْأَرْحامِ وَ ما تَدْرِي نَفْسٌ ما ذا تَكْسِبُ غَداً وَ ما تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

‘Tafseer Al-Qummi’ – His^-azwj Words: Surely, Allah, with Him is the Knowledge of the Hour, and He Sends down the rain, and He Knows what is in the wombs; and no soul knows what it would be earning the next day; and no soul knows in which land it shall die. Surely Allah is Knowing, Aware [31:34].

قَالَ الصَّادِقُ ع هَذَا الْخَمْسَةُ أَشْيَاءَ لَمْ يَطَّلِعْ عَلَيْهَا مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ هِيَ مِنْ صِفَاتِ اللَّهِ عَزَّ وَ جَلَّ

Al-Sadiq^-asws said: ‘These are five things He^-azwj did not Notify these upon an Angel of Proximity, nor a Mursil (Messenger) Prophet^-as, and these are from the Attributes of Allah^-azwj Mighty and Majestic’’.[106]

10- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ بُرْدَةَ عَنِ الْفُقَيْمِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ فَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ: قُلْتُ لَهُ يَعْلَمُ الْقَدِيمُ الشَّيْ‏ءَ الَّذِي لَمْ يَكُنْ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan Bin Barada, from Al Faqeymi, from Ibrahim Bin Muhammad Al Alawy, from Fatah Bin Yazeed Al Jarjany,

‘From Abu Al-Hassan^-asws, he (the narrator) said, ‘I said to him^-asws, ‘Does the Ancient One^-azwj Know the thing which has yet to exist that if it were to exist, how it would happen to be?’

قَالَ وَيْحَكَ إِنَّ مَسْأَلَتَكَ لَصَعْبَةٌ أَ مَا سَمِعْتَ اللَّهَ يَقُولُ‏ لَوْ كانَ فِيهِما آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتا وَ قَوْلَهُ‏ وَ لَعَلا بَعْضُهُمْ عَلى‏ بَعْضٍ‏ وَ قَالَ يَحْكِي قَوْلَ أَهْلِ النَّارِ أَخْرِجْنا نَعْمَلْ صالِحاً غَيْرَ الَّذِي كُنَّا نَعْمَلُ

He^-asws said: ‘Woe be unto you! Your question is problematic. Have you not heard Allah^-azwj Saying: If there had been a god in them (skies and the earth) except Allah, it (universe) would have been spoilt. [21:22]? And His^-azwj Words: and some of them would have been higher over the others. [23:91].

‏ وَ قَالَ‏ وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ‏ فَقَدْ عَلِمَ الشَّيْ‏ءَ الَّذِي لَمْ يَكُنْ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ الْخَبَرَ

And Said: Relating the Words of the people of the Fire: ‘Our Lord! Return us. We will do righteous deeds, other than which we used to do!’ [35:37]; and Said: And if they were to be returned, they would repeat what they had been Forbidden from [6:28]. He^-azwj has Known the thing which had not yet happened that if it were to happen how it would be happening’ – the Hadeeth’.[107]

11- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنْ عَمِّهِ النَّوْفَلِيِّ عَنْ سُلَيْمَانَ بْنِ سُفْيَانَ عَنْ أَبِي عَلِيٍّ الْقَصَّابِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ الْحَمْدُ لِلَّهِ مُنْتَهَى عِلْمِهِ فَقَالَ لَا تَقُلْ ذَلِكَ فَإِنَّهُ لَيْسَ لِعِلْمِهِ مُنْتَهًى.

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Nakhaie, from his uncle Al Nowfaly, from Suleyman Ibn Sufyan, from Abu Ali Al Qasab who said,

‘I was in the presence of Abu Abdullah^-asws and I said, ‘The Praise is for Allah^-azwj to the end-point of His^-azwj Knowledge’. So, he^-asws said: ‘Do not say that, for there isn’t an end-point for His^-azwj Knowledge’’.[108]

12- يد، التوحيد أَبِي وَ ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ عَنِ الْكَاهِلِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع فِي دُعَاءٍ الْحَمْدُ لِلَّهِ مُنْتَهَى عِلْمِهِ فَكَتَبَ إِلَيَّ لَا تَقُولَنَّ مُنْتَهَى عِلْمِهِ وَ لَكِنْ قُلْ مُنْتَهَى رِضَاهُ

‘Al Tawheed’ – My father and Ibn Al Waleed, from Muhammad Bin Attar, and Ahmad Bin Idrees both together, from Al Ashary, from Ali Bin Ismail, from Safwan, from Al Kahily who said,

‘I wrote to Abu Al-Hassan^-asws regarding a supplication, ‘The Praise is for Allah^-azwj to the end-point of His^-azwj Knowledge’. He^-asws wrote: ‘Do not be saying, ‘End-point of His^-azwj Knowledge’, but say, ‘End-point of His^-azwj Pleasure’’.[109]

13- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعِلْمُ هُوَ مِنْ كَمَالِهِ‏

‘Al Tawheed’ – Al-Daqaq, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,

‘From Abu Abdullah^-asws having said: ‘The knowledge, it is from His^-azwj Perfection’’.

يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْحَسَنِ الصَّيْرَفِيِّ عَنْ بَكَّارٍ الْوَاسِطِيِّ عَنِ الثُّمَالِيِّ عَنْ حُمْرَانَ‏ عَنْ أَبِي جَعْفَرٍ ع فِي الْعِلْمِ قَالَ هُوَ كَيَدِكَ

‘Al Tawheed’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Abu Umeyr, from Abu Al Hassan Al Sayrafi, from Bakar Al Wasity, from Al Sumaly, from Humran,

‘From Abu Ja’far^-asws regarding the knowledge. He^-asws said: ‘It is your planning’’.[110]

14- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَ رَأَيْتَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ كَانَ فِي عِلْمِ اللَّهِ تَعَالَى قَالَ فَقَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرْضَ

‘Al Tawheed’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Abu Umeyr, from Ibn Hazim,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘What is your^-asws view of what has happened and what is to happen up to the Day of Qiyamah, isn’t it in the Knowledge of Allah^-azwj the Exalted?’ He^-asws said: ‘Yes, before He^-azwj Created the skies and the earth’’.[111]

15- يد، التوحيد ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ وَ ابْنِ إِبْرَاهِيمَ مَعاً عَنْ صَفْوَانَ عَنِ ابْنِ حَازِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع هَلْ يَكُونُ الْيَوْمَ شَيْ‏ءٌ لَمْ يَكُنْ فِي عِلْمِ اللَّهِ عَزَّ وَ جَلَّ قَالَ لَا بَلْ كَانَ فِي عِلْمِهِ قَبْلَ أَنْ يُنْشِئَ السَّمَاوَاتِ وَ الْأَرْضَ

‘Al Tawheed’ – Ibn Idrees, from his father, from Al Ashary, from Ali Bin Ismail, and Ibn Ibrahim both together, from Safwan, from Ibn Hazim who said,

‘I asked Abu Abdullah^-asws, ‘Can a thing existing today, did not happen to be in the Knowledge of Allah^-azwj Mighty and Majestic?’ He^-asws said: ‘No, but it was in His^-azwj Knowledge before He^-azwj Created the skies and the earth’’.[112]

16 يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنِ الصَّيْقَلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عِلْمٌ لَا جَهْلَ فِيهِ حَيَاةٌ لَا مَوْتَ فِيهِ نُورٌ لَا ظُلْمَةَ فِيهِ

‘Al Tawheed’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Al sayqal,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj is Knowledge, there is no ignorance in it, Life, there is not death in it, Light, there is no darkness in it’’.[113]

17- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع رُوِّينَا أَنَّ اللَّهَ عِلْمٌ لَا جَهْلَ فِيهِ حَيَاةٌ لَا مَوْتَ فِيهِ نُورٌ لَا ظُلْمَةَ فِيهِ قَالَ كَذَلِكَ هُوَ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Yaqziny, from Yunus who said,

‘I said to Abu Al-Hassan Al-Reza^-asws, ‘We are reporting that Allah^-azwj is Knowledge, there is not ignorance in it, Life, there is no death in it, Light, there is no darkness in it’. He^-asws said: ‘Like that is He^-azwj’’.[114]

18- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ عَنْ جَابِرٍ الْجُعْفِيِ‏ عَنْ أَبِي جَعْفَرٍ ع قَالَ‏ سَمِعْتُهُ يَقُولُ‏ إِنَّ اللَّهَ نُورٌ لَا ظُلْمَةَ فِيهِ وَ عِلْمٌ لَا جَهْلَ فِيهِ وَ حَيَاةٌ لَا مَوْتَ فِيهِ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Ibn Abu Umeyr, from Hisham Ibn Al Hakam, from Isa Bin Abu Mansour, from Jabir Al Ju’fy,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj is Light, there is no darkness in it, and Knowledge, there is no ignorance in it, and Life, there is no death in it’’.[115]

19- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: إِنَّ لِلَّهِ عِلْماً خَاصّاً وَ عِلْماً عَامّاً فَأَمَّا الْعِلْمُ الْخَاصُّ فَالْعِلْمُ الَّذِي لَمْ يُطْلِعْ عَلَيْهِ مَلَائِكَتَهُ الْمُقَرَّبِينَ وَ أَنْبِيَاءَهُ الْمُرْسَلِينَ وَ أَمَّا عِلْمُهُ الْعَامُّ فَإِنَّهُ عِلْمُهُ الَّذِي أَطْلَعَ عَلَيْهِ مَلَائِكَتَهُ الْمُقَرَّبِينَ وَ أَنْبِيَاءَهُ الْمُرْسَلِينَ وَ قَدْ وَقَعَ إِلَيْنَا مِنْ رَسُولِ اللَّهِ ص

‘Al Tawheed’ – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Sinan,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘For Allah^-azwj there is a special Knowledge, and the general Knowledge. As for the special Knowledge, it is the Knowledge, which He^-azwj did not Notify upon His^-azwj Angels of Proximity, and His^-azwj Mursil (Messenger) Prophets^-as. As for His^-azwj general Knowledge, it is His^-azwj Knowledge which He^-azwj Notified upon His^-azwj Angels of Proximity, and His^-azwj Mursil Prophets^-as, and it has fallen to us from Rasool-Allah^-saww’’.[116]

20- يد، التوحيد عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ مَنْصُورِ بْنِ عَبْدِ اللَّهِ الْأَصْفَهَانِيِّ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى أَ كَانَ يَعْلَمُ الْمَكَانَ قَبْلَ أَنْ يَخْلُقَ الْمَكَانَ أَمْ عَلِمَهُ عِنْدَ مَا خَلَقَهُ وَ بَعْدَ مَا خَلَقَهُ

‘Al Tawheed’ – Abdullah Bin Muhammad Bin Abdul Wahab, from Ahmad Bin Al Fazal, from Mansour Bin Abdullah Al Isfahany, from Safwan, from Ibn Muskan who said,

‘I asked Abu Abdullah^-asws about Allah^-azwj Blessed and Exalted, ‘Did He^-azwj Know the place before He^-azwj Created the place, or did He^-azwj Know it during what He^-azwj Created and after He^-azwj had Created it?’

فَقَالَ تَعَالَى اللَّهُ بَلْ لَمْ يَزَلْ عَالِماً بِالْمَكَانِ قَبْلَ تَكْوِينِهِ كَعِلْمِهِ بِهِ بَعْدَ مَا كَوَّنَهُ وَ كَذَلِكَ عِلْمُهُ بِجَمِيعِ الْأَشْيَاءِ كَعِلْمِهِ بِالْمَكَانِ

He^-asws said: ‘Exalted is Allah^-azwj! But He^-azwj did not cease to be a Knower of the place before its coming into being, Like His^-azwj Knowledge of it after it had come into being, and like that is His^-azwj Knowledge of the entirety of the things, like His^-azwj Knowledge of the place’’.

حَدَّثَنَا بِهِ ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ قَالَ: سَمِعْتُ الرِّضَا عَلِيَّ بْنَ مُوسَى ع يَقُولُ فِي دُعَائِهِ سُبْحَانَ مَنْ خَلَقَ الْخَلْقَ بِقُدْرَتِهِ أَتْقَنَ مَا خَلَقَ بِحِكْمَتِهِ وَ وَضَعَ كُلَّ شَيْ‏ءٍ مِنْهُ مَوْضِعَهُ بِعِلْمِهِ سُبْحَانَ مَنْ‏ يَعْلَمُ خائِنَةَ الْأَعْيُنِ وَ ما تُخْفِي الصُّدُورُ وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ

It is narrated to us by Ibn Abdous, from Ibn Quteyba, from Al Fazl who said,

‘I heard Al-Reza Ali^-asws Bin Musa^-asws saying in his^-asws supplication: ‘Glorious is the One^-azwj Who Created the creation by His^-azwj Power, Mastery of what He^-azwj Created by His^-azwj Wisdom, and Placed all things from it in its place by His^-azwj Knowledge. Glorious is the One^-azwj Who Knows the treachery of the eyes and what the chests conceal [40:19]’’.[117]

21- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ زَيْدِ بْنِ الْمُعَدِّلِ‏ النُّمَيْرِيِ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ لِلَّهِ لَعِلْماً لَا يَعْلَمُهُ غَيْرُهُ وَ عِلْماً يَعْلَمُهُ مَلَائِكَتُهُ الْمُقَرَّبُونَ وَ أَنْبِيَاؤُهُ الْمُرْسَلُونَ وَ نَحْنُ نَعْلَمُهُ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Zayd Bin Al Ma’dal Al Numeiri, and Abdullah Bin Sinan, from Jabir,

‘From Abu Ja’far^-asws having said: ‘For Allah^-azwj there is a Knowledge He^-azwj does not Teach it to others, and a Knowledge He^-azwj does Teach it to His^-azwj Angels of Proximity, and His^-azwj Mursil Prophets^-as, and we^-asws know it’’.[118]

22- يد، التوحيد بِهَذَا الْإِسْنَادِ عَنِ النَّوْفَلِيِّ عَنْ يَحْيَى بْنِ أَبِي يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ الصَّامِتِ عَنْ عَبْدِ الْأَعْلَى عَنِ الْعَبْدِ الصَّالِحِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: عِلْمُ اللَّهِ لَا يُوصَفُ اللَّهُ مِنْهُ بِأَيْنٍ وَ لَا يُوصَفُ الْعِلْمُ مِنَ اللَّهِ بِكَيْفٍ وَ لَا يُفْرَدُ الْعِلْمُ مِنَ اللَّهِ وَ لَا يُبَانُ اللَّهُ مِنْهُ وَ لَيْسَ بَيْنَ اللَّهِ وَ بَيْنَ عِلْمِهِ حَدٌّ

‘Al Tawheed’ – By this chain, from Al Nowfaly, from Yahya Bin Abu Yahya, from Abdullah Bin Al Samit, from Abdul A’ala,

‘From Al-Abd Al-Salih Musa^-asws Bin Ja’far^-asws having said: ‘Knowledge of Allah^-azwj – do not describe Allah^-azwj from it with ‘where’, nor describe the Knowledge from Allah^-azwj with ‘how’, nor isolate the Knowledge from Allah^-azwj, nor is Allah^-azwj Manifested from it, and there isn’t a limit between Allah^-azwj and His^-azwj Knowledge’’.[119]

23- يد، التوحيد أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ كَانَ اللَّهُ وَ لَا شَيْ‏ءَ غَيْرُهُ وَ لَمْ يَزَلِ اللَّهُ عَالِماً بِمَا كَوَّنَ‏ فَعِلْمُهُ بِهِ قَبْلَ كَوْنِهِ كَعِلْمِهِ بِهِ بَعْدَ مَا كَوَّنَهُ

‘Al Tawheed’ – My father, from Muhammad al Attar, from Ibn Abu Al Khattab, from Ibn Abu Umeyr, from hisham Bin Salim, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘Allah^-azwj existed and there was nothing apart from Him^-azwj, and Allah^-azwj did not cease to be a Knower with what was going to come into existence, so He^-azwj Knew of it before its existence, like His^-azwj Knowledge of it after what came into being’’.[120]

24- يد، التوحيد الْعَطَّارُ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ فُضَيْلِ بْنِ سُكَّرَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُعَلِّمَنِي هَلْ كَانَ اللَّهُ جَلَّ ذِكْرُهُ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ أَنَّهُ وَحْدَهُ فَقَدِ اخْتَلَفَ مَوَالِيكَ فَقَالَ بَعْضُهُمْ قَدْ كَانَ يَعْلَمُ تَبَارَكَ وَ تَعَالَى أَنَّهُ وَحْدَهُ قَبْلَ أَنْ يَخْلُقَ شَيْئاً مِنْ خَلْقِهِ

‘Al Tawheed’ – Al Attar, from his father, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Abdul Samad Bin Bashir, from Fazeyl Bin Sakrat who said,

‘I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! If you^-asws see fit then teach me, ‘Did Allah^-azwj, Majestic is His^-azwj Mention Know before He^-azwj Created the creation that He^-azwj is Alone? The ones in your^-asws Wilayah have differed, so some of them said, ‘Allah^-azwj Blessed and Exalted Knew that Allah^-azwj is Alone before He^-azwj Created a thing from His^-azwj creation’.

وَ قَالَ بَعْضُهُمْ إِنَّمَا مَعْنَى يَعْلَمُ يَفْعَلُ فَهُوَ الْيَوْمَ يَعْلَمُ أَنَّهُ لَا غَيْرُهُ قَبْلَ فِعْلِ الْأَشْيَاءِ وَ قَالُوا إِنْ أَثْبَتْنَا أَنَّهُ لَمْ يَزَلْ عَالِماً بِأَنَّهُ لَا غَيْرُهُ فَقَدْ أَثْبَتْنَا مَعَهُ غَيْرَهُ فِي أَزَلِيَّتِهِ فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مَا لَا أَعْدُوهُ إِلَى غَيْرِهِ

And some of them said, ‘But rather the meaning of ‘He^-azwj Knew’ is ‘He^-azwj Did’, so today He^-azwj Knows that there is no one else before He^-azwj Did the things’, and they said, ‘We have proved that He^-azwj did not cease to be a Knower of that there is no one else, so we have Proved that there is someone with Him^-azwj in the eternality’. If you^-asws see fit, O my Master^-asws, then teach me what I should not pass on to someone else’.

فَكَتَبَ ع مَا زَالَ اللَّهُ عَالِماً تَبَارَكَ وَ تَعَالَى ذِكْرُهُ

He^-asws wrote: ‘Allah^-azwj did not cease to be a Knower. Blessed and Exalted is His^-azwj Mention’’.[121]

25- يد، التوحيد الْعَطَّارُ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ‏ أَنَّهُ كَتَبَ إِلَى أَبِي الْحَسَنِ ع يَسْأَلُهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ أَ كَانَ يَعْلَمُ الْأَشْيَاءَ قَبْلَ أَنْ يَخْلُقَ الْأَشْيَاءَ وَ كَوَّنَهَا أَوْ لَمْ يَعْلَمْ ذَلِكَ حَتَّى خَلَقَهَا وَ أَرَادَ خَلْقَهَا وَ تَكْوِينَهَا فَعَلِمَ مَا خَلَقَ عِنْدَ مَا خَلَقَ وَ مَا كَوَّنَ عِنْدَ مَا كَوَّنَ

‘Al Tawheed’ – Al Attar, from Sa’ad, from Ayoub Bin Nuh,

‘He wrote to Abu Al-Hassan^-asws asking him^-asws about Allah^-azwj mighty and Majestic, ‘Did He^-azwj Know the thing before He^-azwj Created the things and their coming into being? Or, He^-azwj did not Know that until He^-azwj Created it and Intended its creation and its coming into being, so He^-azwj Knew what was Created during what He^-azwj Created, and what came into being during what came into being?’

فَوَقَّعَ ع بِخَطِّهِ لَمْ يَزَلِ اللَّهُ عَالِماً بِالْأَشْيَاءِ قَبْلَ أَنْ يَخْلُقَ الْأَشْيَاءَ كَعِلْمِهِ بِالْأَشْيَاءِ بَعْدَ مَا خَلَقَ الْأَشْيَاءَ

He^-asws signed (wrote) in his^-asws own handwriting: ‘Allah^-azwj did not cease to be a Knower of the things before He^-azwj Created the things, like His^-azwj Knowledge of the things after what things were created’’.[122]

26- يد، التوحيد مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عُبَيْدِ اللَّهِ‏ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَ مُوسَى بْنِ عَمْرٍو وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ‏ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع هَلْ كَانَ اللَّهُ عَارِفاً بِنَفْسِهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ نَعَمْ قُلْتُ يَرَاهَا وَ يَسْمَعُهَا قَالَ مَا كَانَ مُحْتَاجاً إِلَى ذَلِكَ لِأَنَّهُ لَمْ يَكُنْ يَسْأَلُهَا وَ لَا يَطْلُبُ مِنْهَا هُوَ نَفْسُهُ وَ نَفْسُهُ هُوَ

‘Al Tawheed’ – My father, from Ahmad Bin Idrees, from Al Husayn Bin Ubeydullah, from Muhammad Ibn Abdullah and Musa Bin Amro, and Al Hassan Bin Ali Bin Abu Usman, from Muhammad bin Sinan who said,

‘I asked Abu Al-Hassan Al-Reza^-asws, ‘Did Allah^-azwj recognise Himself^-azwj (the creation) before He^-azwj Created the creation?’ He^-asws said: ‘Yes’. I said, ‘Saw it and Heard it?’ He^-asws said: ‘He^-azwj was not has a need to that, because He^-azwj did not happen to ask there, nor seek from these. He^-azwj is His^-azwj Self, and His^-azwj Self is He^-azwj.

قُدْرَتُهُ نَافِذَةٌ فَلَيْسَ يَحْتَاجُ إِلَى أَنْ يُسَمِّيَ نَفْسَهُ وَ لَكِنَّهُ اخْتَارَ لِنَفْسِهِ أَسْمَاءً لِغَيْرِهِ يَدْعُوهُ بِهَا لِأَنَّهُ إِذَا لَمْ يُدْعَ بِاسْمِهِ لَمْ يُعْرَفْ فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِيُّ الْعَظِيمُ لِأَنَّهُ أَعْلَى الْأَسْمَاءِ كُلِّهَا فَمَعْنَاهُ اللَّهُ وَ اسْمُهُ الْعَلِيُّ الْعَظِيمُ هُوَ أَوَّلُ أَسْمَائِهِ لِأَنَّهُ عَلِيٌّ عَلَا كُلَّ شَيْ‏ءٍ

His^-azwj Determination is implemented, so He^-azwj isn’t needy to Name Himself^-azwj, because He^-azwj Chose Names for Himself^-azwj, for others to call Him^-azwj with these, because if He^-azwj is not called by His^-azwj Name, He^-azwj would not be recognised. Thus, the first what He^-azwj Chose for Himself^-azwj was, ‘The Exalted, the Magnificent’, because it is the Highest of all the Names, and its meaning is, ‘Allah^-azwj and His^-azwj Name is the Exalted, the Magnificent, as an interpretation of His^-azwj Names, because He^-azwj is Exalted, above all things’’.[123]

27- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْأَصْفَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ‏ قَالَ عِلْمُهُ

‘Al Tawheed’ – My father, from Sa’ad, from Al Isfahany, from Al Minqary, from Hafs who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: His Chair contains the skies and the earth [2:255], he^-asws said: ‘His^-azwj Knowledge’’.[124]

28- يد، التوحيد أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ‏ فَقَالَ السَّمَاوَاتُ وَ الْأَرْضُ وَ مَا بَيْنَهُمَا فِي الْكُرْسِيِّ وَ الْعَرْشُ هُوَ الْعِلْمُ الَّذِي لَا يَقْدِرُ أَحَدٌ قَدْرَهُ

‘Al Tawheed’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic: His Chair contains the skies and the earth [2:255]. He^-asws said: ‘The skies and the earth and whatever is between the two is in the Chair, and the Throne, it is the Knowledge which no one is able to measure it’’.[125]

29- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنِ ابْنِ حَازِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع هَلْ يَكُونُ الْيَوْمَ شَيْ‏ءٌ لَمْ يَكُنْ فِي عِلْمِ اللَّهِ بِالْأَمْسِ قَالَ لَا مَنْ قَالَ هَذَا فَأَخْزَاهُ اللَّهُ قُلْتُ أَ رَأَيْتَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ فِي عِلْمِ اللَّهِ قَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ

‘Al Tawheed’ – Al Daqaq, from Al Kulayni, from Ali Bin Ibrahim, from Al Yaqteeny, form Yunus, from Ibn Hazim who said,

‘I asked Abu Abdullah^-asws, ‘Does there happen to be anything today which did not happen to be in the Knowledge of Allah^-azwj yesterday?’ He^-asws said: ‘No. One who says this, Allah^-azwj would Seize him’. I said, ‘What is your^-asws view of whatever has happened and whatever is going to happen up to the Day of Qiyamah, isn’t it in the Knowledge of Allah^-azwj?’ He^-asws said: ‘Yes, before He^-azwj Created the creation’’.[126]

30- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ عَامِرٍ عَنِ الرَّبِيعِ بْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ ضُرَيْسٍ‏ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ لِلَّهِ عِلْمَيْنِ عِلْماً مَبْذُولًا وَ عِلْماً مَكْفُوفاً فَأَمَّا الْمَبْذُولُ فَإِنَّهُ لَيْسَ مِنْ شَيْ‏ءٍ يَعْلَمُهُ الْمَلَائِكَةُ وَ الرُّسُلُ إِلَّا نَحْنُ نَعْلَمُهُ وَ أَمَّا الْمَكْفُوفُ فَهُوَ الَّذِي عِنْدَ اللَّهِ فِي أُمِّ الْكِتَابِ

‘Basaair Al Darajaat’ – Abdullah Bin Aamir, from Al Rabi’e Bin Abu Al Khattab, from Ja’far Bin Bashir, from Zareys,

‘From Abu Ja’far^-asws having said: ‘There are two (types of) Knowledge for Allah^-azwj – A Knowledge Given out and a Knowledge Withheld. As for the (knowledge) Given out, there is none from a thing He^-azwj Taught the Angels, and the Rasools^-as, except we^-asws know it; and as for the (knowledge) Withheld, it is which is in the Presence of Allah^-azwj in the Mother of the Book’’.[127]

31- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ عِلْماً يَعْلَمُهُ مَلَائِكَتُهُ وَ أَنْبِيَاؤُهُ وَ رُسُلُهُ أَلَا وَ نَحْنُ نَعْلَمُهُ وَ لِلَّهِ عِلْمٌ لَا يَعْلَمُهُ مَلَائِكَتُهُ وَ أَنْبِيَاؤُهُ وَ رُسُلُهُ

‘Basaair Al Darajaat’ – Abdullah Bin Ja’far, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Rabie, from Al Fazeyl,

‘From Abu Abdullah^-asws having said: ‘For Allah^-azwj there is a Knowledge He^-azwj Taught His^-azwj Angels, and His^-azwj Prophets^-as, and His^-azwj Rasools^-as, and we^-asws know it; and for Allah^-azwj there is a Knowledge He^-azwj did not Teach to His^-azwj Angels, and His^-azwj Prophets^-as, and His^-azwj Rasools^-as’’.[128]

32 ير، بصائر الدرجات ابْنُ هَاشِمٍ عَنِ الْبَرْقِيِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ تَعْلَمُهُ مَلَائِكَتُهُ وَ رُسُلُهُ وَ عِلْمٌ لَا يَعْلَمُهُ غَيْرُهُ فَمَا كَانَ مِمَّا يَعْلَمُهُ مَلَائِكَتُهُ وَ رُسُلُهُ فَنَحْنُ‏ نَعْلَمُهُ وَ مَا خَرَجَ مِنَ الْعِلْمِ الَّذِي لَا يَعْلَمُ غَيْرُهُ فَإِلَيْنَا يَخْرُجُ

‘Basaair Al Darajaat’ – Ibn Hashim, from Al Barqy, raising it, said,

‘Abu Abdullah^-asws said: ‘For Allah^-azwj there are two (types) of Knowledge – a Knowledge He^-azwj Taught His^-azwj Angels, and His^-azwj Rasools^-as; and a Knowledge He^-azwj did not Teach others. Thus, whatever was from what He^-azwj Taught His^-azwj Angels, and His^-azwj Angels, and His^-azwj Rasools^-as, we^-asws know it, and whatever came out from the Knowledge which He^-azwj did not Teach others, it came out to us^-asws’’.[129]

33- يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ الْجَعْفَرِيُ‏ سَأَلَ مُحَمَّدُ بْنُ صَالِحٍ الْأَرْمَنِيُّ أَبَا مُحَمَّدٍ ع عَنْ قَوْلِهِ تَعَالَى‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏ فَقَالَ هَلْ يَمْحُو إِلَّا مَا كَانَ وَ هَلْ يُثْبِتُ إِلَّا مَا لَمْ يَكُنْ

‘Al Kharaij Wa Al Jaraih’ – Abu Hashim Al Ja’fary said,

‘Muhammad Bin Salih Al-Armani asked Abu Muhammad^-asws about the Words of the Exalted: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39], so he^-asws said: ‘Would He^-azwj Delete except what had come into being? And would He^-azwj Affirm except what had yet to come into being?’

فَقُلْتُ فِي نَفْسِي هَذَا خِلَافُ قَوْلِ هِشَامِ بْنِ الْحَكَمِ إِنَّهُ لَا يَعْلَمُ بِالشَّيْ‏ءِ حَتَّى يَكُونَ‏ فَنَظَرَ إِلَيَّ فَقَالَ تَعَالَى الْجَبَّارُ الْحَاكِمُ الْعَالِمُ بِالْأَشْيَاءِ قَبْلَ كَوْنِهَا قُلْتُ أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ

I said to myself, ‘This is opposite to the word of Hisham Bin Al-Hakam that He^-azwj does not Know of a thing until it comes into being’. He^-asws looked at me and he^-asws said: ‘Exalted is the Compeller, the Judge, the Knower of the things before their coming into being’. I said, ‘I testify that you^-asws are indeed a Divine Authority of Allah^-azwj’’.[130]

34- كشف، كشف الغمة مِنْ دَلَائِلِ الْحِمْيَرِيِّ عَنِ الْجَعْفَرِيِ‏ مِثْلَهُ وَ فِي آخِرِهِ تَعَالَى الْجَبَّارُ الْعَالِمُ بِالْأَشْيَاءِ قَبْلَ كَوْنِهَا الْخَالِقُ إِذْ لَا مَخْلُوقٌ وَ الرَّبُّ إِذْ لَا مَرْبُوبٌ وَ الْقَادِرُ قَبْلَ الْمَقْدُورِ عَلَيْهِ‏ فَقُلْتُ أَشْهَدُ أَنَّكَ وَلِيُّ اللَّهِ وَ حُجَّتُهُ وَ الْقَائِمُ بِقِسْطِهِ وَ أَنَّكَ عَلَى مِنْهَاجِ أَمِيرِ الْمُؤْمِنِينَ وَ عِلْمِهِ

‘Kashf Al Ghumma’ – From the evidence of Al-Humeyri, from Al-Ja’fary is similar to it, and at its end is: ‘Exalted is the Compeller, the Knower of the things before their coming into being, the Creator (even) when there was no creation, and the Lord^-azwj (Nourisher) when there was none being nourished, and the Determiner before the determined upon’. I said, ‘I testify that you^-asws are a Guardian^-asws of Allah^-azwj, and His^-azwj Divine Authority, and the Stander with His^-azwj Equity, and you^-asws are upon the Manifesto (belief) of Amir Al-Momineen^-asws and his^-asws knowledge’’.[131]

35- شي، تفسير العياشي عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ‏ أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَ لَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جاهَدُوا مِنْكُمْ‏ قَالَ إِنَّ اللَّهَ هُوَ أَعْلَمُ بِمَا هُوَ مُكَوِّنُهُ قَبْلَ أَنْ يُكَوِّنَهُ وَ هُمْ ذَرٌّ وَ عَلِمَ مَنْ يُجَاهِدُ مِمَّنْ لَا يُجَاهِدُ كَمَا عَلِمَ أَنَّهُ يُمِيتُ خَلْقَهُ قَبْلَ أَنْ يُمِيتَهُمْ وَ لَمْ يُرِهِمْ مَوْتَى وَ هُمْ أَحْيَاءٌ

‘Tafseer Al Ayyashi’ – From Dawood Al Raqy who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: Do you reckon that you would be entering the Paradise when Allah has not yet (Made) Known those who strive hard from among you [3:142]. He^-asws said: ‘Allah^-azwj, He^-azwj is more Knowing with He^-azwj would be bringing into being before its coming into being, and they were particles, and He^-azwj Knew who would be striving from the ones who would not be striving, just as He^-azwj Knew He^-azwj would be Causing His^-azwj creatures to die, before He^-azwj Caused them to die, and Had not Seen them as dead, and they were (still) alive’’.[132]

36- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع‏ عَنْ قَوْلِ اللَّهِ‏ ما تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُها وَ لا حَبَّةٍ فِي ظُلُماتِ الْأَرْضِ وَ لا رَطْبٍ وَ لا يابِسٍ إِلَّا فِي كِتابٍ مُبِينٍ‏ فَقَالَ الْوَرَقُ السِّقْطُ يَسْقُطُ مِنْ بَطْنِ أُمِّهِ مِنْ قَبْلِ أَنْ يُهِلَّ الْوَلَدُ

From Al-Husayn Bin Khalid who said, ‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: and there does not fall a leaf except He Knows it, nor a seed in the darkness of the earth, nor any wet nor dry except it is in an apparent Book [6:59]. He^-asws said: ‘The leaf is the miscarriage falling from the belly of its mother because the release of the birth’.

قَالَ فَقُلْتُ وَ قَوْلُهُ‏ وَ لا حَبَّةٍ قَالَ يَعْنِي الْوَلَدَ فِي بَطْنِ أُمِّهِ إِذَا أَهَلَّ وَ يَسْقُطُ مِنْ قَبْلِ الْوِلَادَةِ قَالَ‏ قُلْتُ قَوْلُهُ‏ وَ لا رَطْبٍ‏ قَالَ يَعْنِي الْمُضْغَةَ إِذَا اسْتَكَنَّتْ فِي الرَّحِمِ قَبْلَ أَنْ يَتِمَّ خَلْقُهَا قَبْلَ أَنْ يَنْتَقِلَ

He (the narrator) said, ‘I said, ‘And His^-azwj Words: nor a seed?’ He^-asws said: ‘It means child in the belly of its mother when it is a person and falls from before the birth’. I said, ‘His^-azwj Words: nor any wet?’ He^-asws said: ‘It means the lump when it settles in the womb before its creation is complete, before it is transformed’.

قَالَ قَوْلُهُ‏ وَ لا يابِسٍ‏ قَالَ الْوَلَدُ التَّامُّ قَالَ قُلْتُ‏ فِي كِتابٍ مُبِينٍ‏ قَالَ فِي إِمَامٍ مُبِينٍ

He (the narrator) said, ‘His^-azwj Words: nor dry?’ He^-asws said: ‘The complete child’. I said, ‘in an apparent Book?’ He^-asws said: ‘In an apparent Imam^-asws’’.[133]

37- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع‏ نَسُوا اللَّهَ‏ قَالَ تَرَكُوا طَاعَةَ اللَّهِ‏ فَنَسِيَهُمْ‏ قَالَ فَتَرَكَهُمْ

‘Tafseer Al Ayyashi’ – From Jabir,

‘From Abu Ja’far^-asws: ‘They have forgotten Allah, [9:67], he^-asws said: ‘They left the obedience of Allah^-azwj’. so He has Forgotten them [9:67], he^-asws said: ‘So He^-azwj Left them (in the darkness of disbelief)’’.[134]

38- شي، تفسير العياشي عَنْ أَبِي مَعْمَرٍ السَّعْدِيِّ قَالَ: قَالَ عَلِيٌّ ع فِي قَوْلِ اللَّهِ‏ نَسُوا اللَّهَ فَنَسِيَهُمْ‏ فَإِنَّمَا يَعْنِي أَنَّهُمْ نَسُوا اللَّهَ فِي دَارِ الدُّنْيَا فَلَمْ يَعْمَلُوا لَهُ بِالطَّاعَةِ وَ لَمْ يُؤْمِنُوا بِهِ وَ بِرَسُولِهِ فَنَسِيَهُمْ فِي الْآخِرَةِ أَيْ لَمْ يَجْعَلْ لَهُمْ فِي ثَوَابِهِ نَصِيباً فَصَارُوا مَنْسِيِّينَ مِنَ الْخَيْرِ

‘Tafseer Al Ayyashi’ – From Abu Mo’mar Al Sa’azy who said,

‘Ali^-asws said regarding the Words of Allah^-azwj: They have forgotten Allah, so He has Forgotten them [9:67]. So, rather it means, they forgot Allah^-azwj in the house of the world, and they did not work for Him^-azwj with the obedience, and did not believe in Him^-azwj, and in His^-azwj Rasool^-saww, so He^-azwj would Forget them in the Hereafter, i.e. would not Make for them any share in His^-azwj Rewards, thus they would be Forsaken from the good (Rewards – Paradise)’’.[135]

39- شي، تفسير العياشي عَنْ حَرِيزٍ رَفَعَهُ إِلَى أَحَدِهِمَا ع‏ فِي قَوْلِ اللَّهِ‏ اللَّهُ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى‏ وَ ما تَغِيضُ الْأَرْحامُ وَ ما تَزْدادُ قَالَ الْغَيْضُ كُلُّ حَمْلٍ دُونَ تِسْعَةِ أَشْهُرٍ وَ ما تَزْدادُ كُلُّ شَيْ‏ءٍ يَزْدَادُ عَلَى تِسْعَةِ أَشْهُرٍ وَ كُلَّمَا رَأَتِ الدَّمَ فِي حَمْلِهَا مِنَ الْحَيْضِ يَزْدَادُ بِعَدَدِ الْأَيَّامِ الَّتِي رَأَتْ فِي حَمْلِهَا مِنَ الدَّمِ

‘Tafseer Al Ayyashi’ – From Hareyz,

‘Raising it to one of the two (5^th or 6^th Imam^-asws) regarding the Words of Allah^-azwj: Allah Knows what every female bears, and what the wombs fall short of (completion) and what they increase [13:8], he^-asws said: ‘The falling short, in every pregnancy below nine months, and what they increase is all thing increasing upon nine months, and every blood she sees during her pregnancy from the menstruation, would increase by the number of the days, which she saw from the blood during her pregnancy’’.[136]

40- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ تَعَالَى‏ ما تَحْمِلُ كُلُّ أُنْثى‏ يَعْنِي الذَّكَرَ وَ الْأُنْثَى‏ وَ ما تَغِيضُ الْأَرْحامُ‏ قَالَ الْغَيْضُ مَا كَانَ أَقَلَّ مِنَ الْحَمْلِ‏ وَ ما تَزْدادُ مَا زَادَ عَلَى الْحَمْلِ فَهُوَ مَكَانَ مَا رَأَتْ مِنَ الدَّمِ فِي حَمْلِهَا

‘Tafseer Al Ayyashi’ – From Zurara,

‘From Abu Ja’far^-asws or Abu Abdullah^-asws regarding the Words of the Exalted: what every female bears [13:8], meaning the male and the female. what the wombs fall short of, is whatever was less from the pregnancy, and what they increase, is what increases upon the pregnancy, so it would be whatever she saw from the blood during her pregnancy’’.[137]

41- شي، تفسير العياشي مُحَمَّدُ بْنُ مُسْلِمٍ وَ حُمْرَانُ وَ زُرَارَةُ عَنْهُمَا قَالَ: ما تَحْمِلُ كُلُّ أُنْثى‏ أُنْثَى أَوْ ذَكَرٍ وَ ما تَغِيضُ الْأَرْحامُ‏ الَّتِي لَا تَحْمِلُ‏ وَ ما تَزْدادُ مِنْ أُنْثَى أَوْ ذَكَرٍ

‘Tafseer Al Ayyashi’ – Muhammad Bin Muslim, and Humran and Zurara,

‘From one of the two (5^th or 6^th Imam^-asws) having said: what every female bears [13:8] – male or female, what the wombs fall short of, which she did not carry, and what they increase, from a female or a male’’.[138]

42- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ‏ ما تَحْمِلُ كُلُّ أُنْثى‏ وَ ما تَغِيضُ الْأَرْحامُ‏ قَالَ مَا لَمْ يَكُنْ حَمْلًا وَ ما تَزْدادُ قَالَ الذَّكَرُ وَ الْأُنْثَى جَمِيعاً

‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: what every female bears, and what the wombs fall short of (completion) [13:8]. He^-asws said: ‘What does not happen to be carried. and what they increase, he^-asws said: ‘The male and the female both together’’.[139]

43- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ اللَّهُ يَعْلَمُ ما تَحْمِلُ كُلُّ أُنْثى‏ قَالَ الذَّكَرُ وَ الْأُنْثَى‏ وَ ما تَغِيضُ الْأَرْحامُ‏ قَالَ مَا كَانَ دُونَ التِّسْعَةِ وَ هُوَ غَيْضٌ‏ وَ ما تَزْدادُ قَالَ مَا رَأَتِ الدَّمَ فِي حَالِ حَمْلِهَا ازْدَادَ بِهِ عَلَى التِّسْعَةِ الْأَشْهُرِ إِنْ كَانَ رَأَتِ الدَّمَ خَمْسَةَ أَيَّامٍ أَوْ أَقَلَّ أَوْ أَكْثَرَ زَادَ ذَلِكَ عَلَى التِّسْعَةِ الْأَشْهُرِ

‘Tafseer Al Ayyashi’ – From Zurara,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj: Allah Knows what every female bears [13:8]. He^-asws said: ‘The male and the female’. and what the wombs fall short of (completion), he^-asws said: ‘Whatever was below the nine (month), and it is short’. and what they increase, he^-asws said: ‘Whatever she sees from the blood during the state of her pregnancy, increases with it upon the nine months. If she saw the blood for five days, or less, or more, that would increase upon the nine months’’.[140]

44- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ يَعْلَمُ عَجِيجَ الْوُحُوشِ فِي الْفَلَوَاتِ وَ مَعَاصِيَ الْعِبَادِ فِي الْخَلَوَاتِ وَ اخْتِلَافَ النِّينَانِ فِي الْبِحَارِ الْغَامِرَاتِ‏ وَ تَلَاطُمَ الْمَاءِ بِالرِّيَاحِ الْعَاصِفَاتِ

‘Nahj Al Balagah’ –

‘From a sermon of his^-asws: ‘He^-azwj Knows the cries of the beasts in the wilderness, and the acts of disobedience of the servants in the private, and the interchange of the fishes in the deep oceans, and the rising of the water by the stormy winds’’.[141]

باب 3 البداء و النسخ‏

CHAPTER 3 – THE CHANGE OF DECISION AND THE ABROGATION ‘BADAH’

الآيات البقرة ما نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِها نَأْتِ بِخَيْرٍ مِنْها أَوْ مِثْلِها أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

The Verses – (Surah) Al-Baqarah: Whatever We Abrogate from a Verse or Cause it to be forgotten, We Come with better than it or similar to it. Do you not know that Allah is Able upon all things? [2:106].

المائدة وَ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَ لُعِنُوا بِما قالُوا بَلْ يَداهُ مَبْسُوطَتانِ يُنْفِقُ كَيْفَ يَشاءُ

(Surah) Al Maida: And the Jews say: ‘The Hand of Allah is tied up!’ Their hands shall be Shackled and they would be Cursed for what they are saying. But, both His Hands are Extended. He Expends however He so Desires to. [5:64]

الأنعام‏ هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضى‏ أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ ثُمَّ أَنْتُمْ تَمْتَرُونَ‏

(Surah) Al Anaam: He is Who Created you from clay, then He Ordained a term; and there is a Specified term with Him; then (how come) you are doubting [6:2]

الرعد لِكُلِّ أَجَلٍ كِتابٌ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

(Surah) Al Ra’ad: For every term there is an Ordainment [13:38] Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]

1- لي، الأمالي للصدوق عَلِيُّ بْنُ عِيسَى عَنْ مَاجِيلَوَيْهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ الْمُجَاوِرِ عَنْ أَحْمَدَ بْنِ نَصْرٍ الطَّحَّانِ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع‏ أَنَّ عِيسَى رُوحَ اللَّهِ مَرَّ بِقَوْمٍ مُجَلِّبِينَ فَقَالَ مَا لِهَؤُلَاءِ قِيلَ يَا رُوحَ اللَّهِ إِنَّ فُلَانَةَ بِنْتَ فُلَانٍ تُهْدَى إِلَى فُلَانِ بْنِ فُلَانٍ فِي لَيْلَتِهَا هَذِهِ قَالَ يُجَلِّبُونَ الْيَوْمَ وَ يَبْكُونَ غَداً فَقَالَ قَائِلٌ مِنْهُمْ وَ لِمَ يَا رَسُولَ اللَّهِ

‘Al Amaali’ of Al Sadouq – Ali Bin Isa, from Majaylawiya, from Al Barqy, from his father, from Muhammad Bin Sinan Al Nujawar, from Ahmad Bin Nasr al Tahan, from Abu Baseer who said,

‘I heard Abu Abdullah Al-Sadiq Ja’far^-asws Bin Muhammad^-asws that Isa^-as, Spirit of Allah^-azwj, passed by a people clamouring, so he^-asws said: ‘What is with them?’ It was said, ‘O Spirit of Allah^-azwj! So and so, daughter of so and so was guided to so and so son of so and so (bride to her husband), during this night of hers’. He^-as said: ‘They are clamouring today and they would be wailing tomorrow’. A speaker from them said, ‘And why, O Rasool^-as of Allah^-azwj?’

قَالَ لِأَنَّ صَاحِبَتَهُمْ مَيِّتَةٌ فِي لَيْلَتِهَا هَذِهِ فَقَالَ الْقَائِلُونَ بِمَقَالَتِهِ صَدَقَ اللَّهُ وَ صَدَقَ رَسُولُهُ وَ قَالَ أَهْلُ النِّفَاقِ مَا أَقْرَبَ غَداً فَلَمَّا أَصْبَحُوا جَاءُوا فَوَجَدُوهَا عَلَى حَالِهَا لَمْ يَحْدُثْ بِهَا شَيْ‏ءٌ فَقَالُوا يَا رُوحَ اللَّهِ إِنَّ الَّتِي أَخْبَرْتَنَا أَمْسِ أَنَّهَا مَيِّتَةٌ لَمْ تَمُتْ

He^-as said: ‘Because the bride would be dead during this night of hers!’ So, the speaker said with their words, ‘Allah^-azwj is Truthful, and His^-azwj Rasool^-as is truthful’. And the hypocritical people said, ‘How near is tomorrow’. When it was morning, they came and found her upon her state, nothing had occurred with her, so they said, ‘O Spirit of Allah^-azwj! That which you^-as informed us yesterday that she would be dead, she did not die!’

فَقَالَ عِيسَى عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ يَفْعَلُ اللَّهُ مَا يَشَاءُ فَاذْهَبُوا بِنَا إِلَيْهَا فَذَهَبُوا يَتَسَابَقُونَ حَتَّى قَرَعُوا الْبَابَ فَخَرَجَ زَوْجُهَا فَقَالَ لَهُ عِيسَى ع اسْتَأْذِنْ لِي عَلَى صَاحِبَتِكَ قَالَ فَدَخَلَ عَلَيْهَا فَأَخْبَرَهَا أَنَّ رُوحَ اللَّهِ وَ كَلِمَتَهُ بِالْبَابِ مَعَ عِدَّةٍ قَالَ فَتَخَدَّرَتْ فَدَخَلَ عَلَيْهَا فَقَالَ لَهَا مَا صَنَعْتِ لَيْلَتَكِ هَذِهِ

Isa^-as, our Prophet^-as said: ‘Allah^-azwj Does whatever He^-azwj so Desires to. Let us go to her’. They went and remained until he^-as knocked upon the door, and her husband came out. Isa^-as said to him: ‘Permit me^-as to see your spouse’. He entered and informed her that Spirit of Allah^-azwj would like to speak at the door along with a number’. She was numbed, so he^-as came to her and said to her: ‘What did you do this night of yours?’

قَالَتْ لَمْ أَصْنَعْ شَيْئاً إِلَّا وَ قَدْ كُنْتُ أَصْنَعُهُ فِيمَا مَضَى إِنَّهُ كَانَ يَعْتَرِينَا سَائِلٌ فِي كُلِّ لَيْلَةِ جُمُعَةٍ فَنُنِيلُهُ مَا يَقُوتُهُ إِلَى مِثْلِهَا وَ إِنَّهُ جَاءَنِي فِي لَيْلَتِي هَذِهِ وَ أَنَا مَشْغُولَةٌ بِأَمْرِي وَ أَهْلِي فِي مَشَاغِلَ فَهَتَفَ فَلَمْ يُجِبْهُ أَحَدٌ ثُمَّ هَتَفَ فَلَمْ يُجَبْ حَتَّى هَتَفَ مِرَاراً فَلَمَّا سَمِعْتُ مَقَالَتَهُ قُمْتُ مُتَنَكِّرَةً حَتَّى نلته [أَنَلْتُهُ‏] كَمَا كُنَّا نُنِيلُهُ

She said, ‘I did not do anything except and I had done in during what has passed. We used to satiate a beggar every night of Friday, and I would give him whatever is his subsistence to the like of it, and he came to me during this night, and I was busy with my affairs and my family were pre-occupied. He shouted, but no one answered him. Then he shouted (again), but he was not answered, until he had shouted time and again. So, when I heard his words, I stood up in disguise until I gave him just as I used to give him’.

فَقَالَ لَهَا تَنَحَّيْ عَنْ مَجْلِسِكِ فَإِذَا تَحْتَ ثِيَابِهَا أَفْعًى مِثْلُ جِذْعَةٍ عَاضٌّ عَلَى ذَنَبِهِ فَقَالَ ع بِمَا صَنَعْتِ صُرِفَ عَنْكِ هَذَا

He^-as said to her: ‘Move away from your seat!’ And there was a snake under her clothes like a trunk, biting upon its tail. He^-as said: ‘Due to what you did, this was turned away from you’’.[142]

2- ن، عيون أخبار الرضا عليه السلام جَعْفَرُ بْنُ عَلِيِّ بْنِ أَحْمَدَ الْفَقِيهُ عَنْ حَسَنِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ صَدَقَةَ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَمَّنْ سَمِعَ الْحَسَنَ بْنَ مُحَمَّدٍ النَّوْفَلِيَّ يَقُولُ‏ قَالَ الرِّضَا ع لِسُلَيْمَانَ الْمَرْوَزِيِ‏ مَا أَنْكَرْتَ مِنَ الْبَدَاءِ يَا سُلَيْمَانُ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ‏ أَ وَ لا يَذْكُرُ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً وَ يَقُولُ عَزَّ وَ جَلَ‏ وَ هُوَ الَّذِي يَبْدَؤُا الْخَلْقَ ثُمَّ يُعِيدُهُ‏ وَ يَقُولُ‏ بَدِيعُ السَّماواتِ وَ الْأَرْضِ

‘Uyoun Akhbar Al-Reza^-asws’ – Ja’far Bin Ali Bin Ahmad Al Faqeeh, from Hassan Bin Muhammad Bin Ali Bin Sadaqa, from Muhammad Bin Umar Bin Abdul Aziz, from the one who heard Al Hassan Bin Muhammad Al Nowfaly saying,

‘Al-Reza^-asws said to Suleyman Al-Maruzy, ‘What are you denying from the change of Decision (of Allah^-azwj), O Suleyman, and Allah^-azwj Mighty and Majestic is Saying: Or does not the human being remember that We Created him before, and he was nothing? [19:67], and the Mighty and Majestic is Saying: And He is the One Who Began the creation, then He will Repeat it, [30:27]; And He^-azwj is Saying: Originator of the skies and the earth [2:117];

‏ وَ يَقُولُ عَزَّ وَ جَلَ‏ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ وَ يَقُولُ‏ وَ بَدَأَ خَلْقَ الْإِنْسانِ مِنْ طِينٍ‏ وَ يَقُولُ عَزَّ وَ جَلَ‏ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ‏ وَ يَقُولُ عَزَّ وَ جَلَ‏ وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ وَ لا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ‏

And the Mighty and Majestic is Saying: He Increases in the creation whatever He so Desires to [35:1], and He^-azwj is Saying: Who Made excellent everything He Created, and He Began the creation of the human being from clay [32:7]; and the Mighty and Majestic is Saying: And others are waiting hopefully for the Command of Allah. Either He would Punish them or He would Turn to them (Mercifully), [9:106]; and the Mighty and Majestic is Saying: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book [35:11]?’

قَالَ سُلَيْمَانُ هَلْ رُوِّيتَ فِيهِ عَنْ آبَائِكَ شَيْئاً

Suleyman said, ‘Has anything been reported from your^-asws forefathers^-asws?’

قَالَ نَعَمْ رُوِّيتُ عَنْ أَبِي عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِلْمَيْنِ عِلْماً مَخْزُوناً مَكْنُوناً لَا يَعْلَمُهُ إِلَّا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَ عِلْماً عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَالْعُلَمَاءُ مِنْ أَهْلِ بَيْتِ نَبِيِّكَ يَعْلَمُونَهُ

He^-asws said: ‘Yes. It is reported from my^-asws father^-asws, from Abu Abdullah^-asws having said: ‘For Allah^-azwj Mighty and Majestic there are two (types) of Knowledge – a Knowledge Treasured, Hidden, none know it except Him^-azwj. From that, the change of Decision takes place. And there is a Knowledge He^-azwj Taught it to His^-azwj Angels, and His^-azwj Rasools^-as. So, the Scholars^-asws from the People^-asws of the Household of your Prophet^-saww, know it’.

قَالَ سُلَيْمَانُ أُحِبُّ أَنْ تَنْزِعَهُ لِي مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ

Suleyman said, ‘I would love it if you could extract it for me from the Book of Allah^-azwj Mighty and Majestic’.

قَالَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ لِنَبِيِّهِ‏ فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ‏ أَرَادَ إِهْلَاكَهُمْ ثُمَّ بَدَا فَقَالَ‏ وَ ذَكِّرْ فَإِنَّ الذِّكْرى‏ تَنْفَعُ الْمُؤْمِنِينَ‏

He^-asws said: ‘The Words of Allah^-azwj Mighty and Majestic to His^-azwj Prophet^-saww: So, turn away from them, for you are not with a blame [51:54]. He^-azwj Wanted to destroy them, then changed His^-azwj Decision, and He^-azwj Said: And continue to remind, for surely the Zikr benefits the Momineen [51:55]’.

قَالَ سُلَيْمَانُ زِدْنِي جُعِلْتُ فِدَاكَ

Suleyman said, ‘Increase for me, may I be sacrificed for you^-asws’.

قَالَ الرِّضَا ع لَقَدْ أَخْبَرَنِي أَبِي عَنْ آبَائِهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ أَنْ أَخْبِرْ فُلَانَ الْمَلِكِ أَنِّي مُتَوَفِّيهِ إِلَى كَذَا وَ كَذَا فَأَتَاهُ ذَلِكَ النَّبِيُّ فَأَخْبَرَهُ فَدَعَا اللَّهَ الْمَلِكُ وَ هُوَ عَلَى سَرِيرِهِ حَتَّى سَقَطَ مِنَ السَّرِيرِ وَ قَالَ يَا رَبِّ أَجِّلْنِي حَتَّى يَشِبَّ طِفْلِي وَ أَقْضِيَ أَمْرِي

Al-Reza^-asws said: ‘My^-asws father^-asws had informed me^-asws, from his^-asws forefathers^-asws that Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Revealed to a Prophet^-as from His^-azwj Prophets^-as: “Tell so and so king that I^-azwj shall Cause him to die to such a such (time)’. He^-as went to that so and so king and informed him, and the king supplicated to Allah^-azwj and he was upon his bed, unto he fell off from the bed, and said, ‘O Lord^-azwj! Respite me until my young children become adults and I fulfil my affairs’.

فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى ذَلِكَ النَّبِيِّ أَنِ ائْتِ فُلَانَ الْمَلِكِ فَأَعْلِمْهُ أَنِّي قَدْ أَنْسَيْتُ أَجَلَهُ وَ زِدْتُ فِي عُمُرِهِ خَمْسَ عَشْرَةَ سَنَةً فَقَالَ ذَلِكَ النَّبِيُ‏ يَا رَبِّ إِنَّكَ لَتَعْلَمُ أَنِّي لَمْ أَكْذِبْ قَطُّ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ إِنَّمَا أَنْتَ عَبْدٌ مَأْمُورٌ فَأَبْلِغْهُ ذَلِكَ وَ اللَّهُ‏ لا يُسْئَلُ عَمَّا يَفْعَلُ‏

Allah^-azwj Mighty and Majestic Revealed to that Prophet^-as: “Go to so and so king, and let him know that I^-azwj have Ignored his term and Increased in his life-span by fifteen years”. That Prophet^-as said: ‘O Lord^-azwj! You^-azwj Know that I^-as do not lie, at all!’ Allah^-azwj Mighty and Majestic Revealed to him^-as: “But rather, you^-asws are a Commanded servant, therefore deliver that to him; and Allah^-azwj will not be questioned about what He^-azwj Does”.

ثُمَّ الْتَفَتَ إِلَى سُلَيْمَانَ فَقَالَ لَهُ أَحْسَبُكَ ضَاهَيْتَ الْيَهُودَ فِي هَذَا الْبَابِ قَالَ أَعُوذُ بِاللَّهِ مِنْ ذَلِكَ وَ مَا قَالَتِ الْيَهُودُ قَالَ‏ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ يَعْنُونَ أَنَّ اللَّهَ قَدْ فَرَغَ مِنَ الْأَمْرِ فَلَيْسَ يُحْدِثُ شَيْئاً فَقَالَ اللَّهُ عَزَّ وَ جَلَ‏ غُلَّتْ أَيْدِيهِمْ وَ لُعِنُوا بِما قالُوا

Then he^-asws turned towards Suleyman and said to him: ‘Would it suffice you the approach of the Jews regarding this subject?’ He said, ‘I seek Refuge with Allah^-azwj from that; and what did the Jews say?’ He^-asws said: ‘The Jews said, ‘The Hand of Allah is tied up!’, meaning that Allah^-azwj has Freed Himself^-azwj from the Command and He^-azwj isn’t Bringing anything into being. So, Allah^-azwj Mighty and Majestic Said: Their hands shall be Shackled and they would be Cursed for what they are saying. [5:64].

وَ لَقَدْ سَمِعْتُ قَوْماً سَأَلُوا أَبِي مُوسَى بْنَ جَعْفَرٍ ع عَنِ الْبَدَاءِ فَقَالَ وَ مَا يُنْكِرُ النَّاسُ مِنَ الْبَدَاءِ وَ أَنْ يَقِفَ اللَّهُ قَوْماً يُرْجِئُهُمْ لِأَمْرِهِ

And I^-asws have heard a group asking my^-asws father Musa^-asws Bin Ja’far^-asws about the change of Decision (of Allah^-azwj), and he^-asws said: ‘And what can the people deny from the change of the Decision, and Allah^-azwj Stopped a people Returning them to His^-azwj Command’.

قَالَ سُلَيْمَانُ أَ لَا تُخْبِرُنِي عَنْ‏ إِنَّا أَنْزَلْناهُ فِي لَيْلَةِ الْقَدْرِ فِي أَيِّ شَيْ‏ءٍ أُنْزِلَتْ

Suleyman said, ‘Will you^-asws inform me about Surely, We Revealed it during the Night of Pre-determination [97:1], regarding which thing (reason) was it Revealed?’

قَالَ يَا سُلَيْمَانُ لَيْلَةُ الْقَدْرِ يُقَدِّرُ اللَّهُ عَزَّ وَ جَلَّ فِيهَا مَا يَكُونُ مِنَ السَّنَةِ إِلَى السَّنَةِ مِنْ حَيَاةٍ أَوْ مَوْتٍ أَوْ خَيْرٍ أَوْ شَرٍّ أَوْ رِزْقٍ فَمَا قَدَّرَهُ فِي تِلْكَ اللَّيْلَةِ فَهُوَ مِنَ الْمَحْتُومِ

He^-asws said: ‘O Suleyman! The Night of Pre-determination, Allah^-azwj Mighty and Majestic Determines during it what is to transpire during the year to the year, from a life, or death, or good, or evil, or sustenance. So, whatever He^-azwj Determines during that year, it would be from the inevitable’.

قَالَ سُلَيْمَانُ الْآنَ قَدْ فَهِمْتُ جُعِلْتُ فِدَاكَ فَزِدْنِي

Suleyman said, ‘Now I have understood, May I be sacrificed for you^-asws, so increase it for me’.

قَالَ يَا سُلَيْمَانُ إِنَّ مِنَ الْأُمُورِ أُمُوراً مَوْقُوفَةً عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ

He^-asws said: ‘O Suleyman! From the Commands, there are Commands paused with Allah^-azwj Blessed and Exalted. He^-azwj Brings forwards from these whatever He^-azwj so Desires to, and Delays whatever He^-azwj so Desires to.

يَا سُلَيْمَانُ إِنَّ عَلِيّاً ع كَانَ يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عَلَّمَهُ اللَّهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَمَا عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ يَكُونُ وَ لَا يُكَذِّبُ نَفْسَهُ وَ لَا مَلَائِكَتَهُ وَ لَا رُسُلَهُ

O Suleyman! Ali^-asws was saying: ‘The Knowledge (of Allah^-azwj) are two (types of) Knowledge. Allah^-azwj Taught a knowledge to His^-azwj Angels and His^-azwj Rasool^-as, and whatever He^-azwj Taught His^-azwj Angels and His^-azwj Rasool^-as, so it would be happening and He^-azwj would not Belie Himself^-azwj, nor His^-azwj Angels, nor His^-azwj Rasools^-as.

وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ وَ يَمْحُو وَ يُثْبِتُ مَا يَشَاءُ

And there is a Knowledge Treasured with Him^-azwj, He^-azwj did not Notify anyone from His^-azwj creatures upon it. He^-azwj Brings forwards from it whatever He^-azwj so Desires and Delays whatever He^-azwj so Desires, and He^-azwj Deletes and Affirms whatever He^-azwj so Desires’.

قَالَ سُلَيْمَانُ لِلْمَأْمُونِ يَا أَمِيرَ الْمُؤْمِنِينَ لَا أُنْكِرُ بَعْدَ يَوْمِي هَذَا الْبَدَاءَ وَ لَا أُكَذِّبُ بِهِ إِنْ شَاءَ اللَّهُ

Suleyman said to Al-Mamoun, ‘O commander of the faithful! I will not deny the change of Decision (of Allah^-azwj) after this day of mine, and I will not be belying it, if Allah^-azwj so Desires’’.[143]

3- ن، عيون أخبار الرضا عليه السلام الْهَمْدَانِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏ مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً إِلَّا بِتَحْرِيمِ الْخَمْرِ وَ أَنْ يُقِرَّ لَهُ بِأَنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ وَ أَنْ يَكُونَ فِي تُرَاثِهِ الْكُنْدُرُ

‘Uyou Akhbar Al-Reza^-asws’ – Al Hamdany, from Ali Bin Ibrahim, from Al Rayan Bin Al Salt who said,

‘I heard Al-Reza^-asws saying: ‘Allah^-azwj Mighty and Majestic did not Send a Prophet^-as except with a Prohibition of the wine, and that he^-as should acknowledge to Him^-azwj that Allah^-azwj does whatever He^-azwj so Desires to, and that the frankincense would be in his inheritance’’.[144]

4- ج، الإحتجاج عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: لَوْ لَا آيَةٌ فِي كِتَابِ اللَّهِ لَأَخْبَرْتُكُمْ بِمَا كَانَ وَ بِمَا يَكُونُ وَ بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ هِيَ هَذِهِ الْآيَةُ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

‘Al Ihtijaj’ – From Amir Al-Momineen^-asws having said: ‘Had it not been for a Verse in the Book of Allah^-azwj, I^-asws would inform you all with what has happened, and with what is happening, and with what would be happening up to the Day of Qiyamah, and it is this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[145]

5- ب، قرب الإسناد أَحْمَدُ عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع إِنَّ رَجُلًا مِنْ أَصْحَابِنَا سَمِعَنِي وَ أَنَا أَقُولُ إِنَّ مَرْوَانَ بْنَ مُحَمَّدٍ لَوْ سُئِلَ عَنْهُ صَاحِبُ الْقَبْرِ مَا كَانَ عِنْدَهُ مِنْهُ عِلْمٌ فَقَالَ الرَّجُلُ إِنَّمَا عُنِيَ بِذَلِكَ أَبُو بَكْرٍ وَ عُمَرُ فَقَالَ لَقَدْ جَعَلَهُمَا فِي مَوْضِعِ صِدْقٍ

‘Qurb Al Isnaad’ – Ahmad, from Al Bazanty who said,

‘I said to Al-Reza^-asws, ‘A man from our companions heard me and I was saying that Marwan Bin Muhammad, if only he had asked about it the occupant of the grave, what knowledge was with him of it’. The man said, ‘But rather he meant by that, Abu Bakr and Umar’. He^-asws said: ‘He had made them both to be in the place of truthfulness!’

قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ إِنَّ مَرْوَانَ بْنَ مُحَمَّدٍ لَوْ سُئِلَ عَنْهُ مُحَمَّدٌ رَسُولُ اللَّهِ ص مَا كَانَ عِنْدَهُ مِنْهُ عِلْمٌ لَمْ يَكُنْ مِنَ الْمُلُوكِ الَّذِينَ سُمُّوا لَهُ وَ إِنَّمَا كَانَ لَهُ أَمْرٌ طَرَأَ

Ja’far^-asws Bin Muhammad^-asws said: ‘Marwan Bin Muhammad, if he has asked about it Muhammad^-saww Rasool-Allah^-saww what knowledge was with him^-saww of it, there would not been from the kings those who were named as gods, and rather for him would have been a fresh matter’.

قَالَ أَبُو عَبْدِ اللَّهِ وَ أَبُو جَعْفَرٍ وَ عَلِيُّ بْنُ الْحُسَيْنِ وَ الْحُسَيْنُ بْنُ عَلِيٍّ وَ الْحَسَنُ بْنُ عَلِيٍّ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ اللَّهِ لَوْ لَا آيَةٌ فِي كِتَابِ اللَّهِ لَحَدَّثْنَاكُمْ بِمَا يَكُونُ إِلَى أَنْ تَقُومَ السَّاعَةُ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

Abu Abdullah^-asws, and Abu Ja’far^-asws, and Ali^-asws Bin Al-Husayn^-asws, and Al-Husayn^-asws Bin Ali^-asws, and Al-Hassan^-asws Bin Ali^-asws, and Ali^-asws Bin Abu Talib^-asws said: ‘By Allah^-azwj! Had there not been a Verse in the Book of Allah^-azwj, I^-asws would have narrated to you all with what is to transpire up to the Establishment of the Hour: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[146]

6- فس، تفسير القمي‏ قَوْلِهِ‏ وَ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَ لُعِنُوا بِما قالُوا بَلْ يَداهُ مَبْسُوطَتانِ‏ قَالَ قَالُوا قَدْ فَرَغَ اللَّهُ مِنَ الْأَمْرِ لَا يُحْدِثُ اللَّهُ غَيْرَ مَا قَدَّرَهُ فِي التَّقْدِيرِ الْأَوَّلِ فَرَدَّ اللَّهُ عَلَيْهِمْ فَقَالَ‏ بَلْ يَداهُ مَبْسُوطَتانِ يُنْفِقُ كَيْفَ يَشاءُ أَيْ يُقَدِّمُ وَ يُؤَخِّرُ وَ يَزِيدُ وَ يَنْقُصُ وَ لَهُ الْبَدَاءُ وَ الْمَشِيئَةُ

‘Tafseer Al-Qummi’ – His^-azwj Words: And the Jews say: ‘The Hand of Allah is tied up!’ Their hands shall be Shackled and they would be Cursed for what they are saying. But, both His Hands are Extended. [5:64]. He^-asws said: ‘They said, ‘Allah^-azwj has freed Himself^-azwj from the Command. Allah^-azwj does not Bring anything new into existence what He^-azwj had already Determined in the beginning. So, Allah^-azwj Rebutted upon them, Saying: ‘But, both His Hands are Extended. He Expends however He so Desires to. [5:64], i.e., Brings forwards, and Delays, and Increases, and Reduces, and for Him^-azwj is the change of Decision, and the Desire’’.[147]

7- فس، تفسير القمي‏ قَوْلُهُ‏ هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضى‏ أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ‏ فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْأَجَلُ الْمَقْضِيُّ هُوَ الْمَحْتُومُ الَّذِي قَضَاهُ اللَّهُ وَ حَتَمَهُ وَ الْمُسَمَّى هُوَ الَّذِي فِيهِ الْبَدَاءُ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ وَ الْمَحْتُومُ لَيْسَ فِيهِ تَقْدِيمٌ وَ لَا تَأْخِيرٌ

‘Tafseer Al-Qummi’ – My father narrated to me, from Al Naza Bin Suweyd, from Al Halby, from Abdullah Bin Muskan,

‘From Abu Abdullah^-asws having said regarding He is Who Created you from clay, then He Ordained a term; and there is a Specified term with Him; then (how come) you are doubting [6:2]: ‘The Ordained term, it is the inevitable which Allah^-azwj Ordained and Made it inevitable. The specified, it is in which there is the change of Decision. He^-azwj Brings forward whatever He^-azwj so Desires and Delays whatever He^-azwj so Desires, and the inevitable, there is neither a bringing forward nor a delaying in it’’.

وَ حَدَّثَنِي يَاسِرٌ عَنِ الرِّضَا ع قَالَ مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا بِتَحْرِيمِ الْخَمْرِ وَ أَنْ يُقِرَّ لَهُ بِالْبَدَاءِ أَنْ‏ يَفْعَلُ اللَّهُ ما يَشاءُ وَ أَنْ يَكُونَ فِي تُرَاثِهِ الْكُنْدُرُ

And it was narrated to me from Al-Reza^-asws having said: ‘Allah^-azwj did not Send a Prophet^-as except with the Prohibition of the wine, and that should acknowledge to Him^-azwj with the change of Decision, and that Allah^-azwj Does whatever He^-azwj so Desires to, and that the frankincense would happen to be in his inheritance’’.[148]

8- فس، تفسير القمي أَبِي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ بَلَغَنَا أَنَّ لِآلِ جَعْفَرٍ رَايَةً وَ لِآلِ الْعَبَّاسِ رَايَتَيْنِ فَهَلِ انْتَهَى إِلَيْكَ مِنْ عِلْمِ ذَلِكَ شَيْ‏ءٌ

‘Tafseer Al-Qummi’ – My father, from Muhammad Bin Fazeyl, form his father,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! It reached us that for the family of Ja’far there is a flag (rule), and for Al-Abbas there are two flags (rules). So, did anything end up to you from the knowledge of that?’

قَالَ أَمَّا آلُ جَعْفَرٍ فَلَيْسَ بِشَيْ‏ءٍ وَ لَا إِلَى شَيْ‏ءٍ وَ أَمَّا آلُ الْعَبَّاسِ فَإِنَّ لَهُمْ مُلْكاً مُبْطِئاً يُقَرِّبُونَ فِيهِ الْبَعِيدَ وَ يُبَاعِدُونَ فِيهِ الْقَرِيبَ وَ سُلْطَانُهُمْ عُسْرٌ لَيْسَ فِيهِ يُسْرٌ حَتَّى إِذَا أَمِنُوا مَكْرَ اللَّهِ وَ أَمِنُوا عِقَابَهُ صِيحَ فِيهِمْ صَيْحَةٌ لَا يَبْقَى لَهُمْ مَالٌ يَجْمَعُهُمْ وَ لَا رِجَالٌ يَمْنَعُهُمْ وَ هُوَ قَوْلُ اللَّهِ‏ حَتَّى إِذا أَخَذَتِ الْأَرْضُ زُخْرُفَها وَ ازَّيَّنَتْ‏ الْآيَةَ

He^-asws said: ‘As for the family of Ja’far, so it isn’t with anything or to anything, and as for the family of Al-Abbas, so, for them would be a delayed kingdom, during which they would be drawing closer the far ones, and distancing the near ones during it, the difficulties would overcome them, there wouldn’t be any ease during it until when they are secure from the Plan of Allah^-azwj and feel safe from His^-azwj Punishment, a shriek would be shrieked among them, there would not remain for them any wealth they had amassed, nor any men defending them, and these are the Words of Allah^-azwj: until when earth takes its garnish and its adornment [10:24] – the Verse.

قُلْتُ جُعِلْتُ فِدَاكَ فَمَتَى يَكُونُ ذَلِكَ

I said, ‘May I be sacrificed for you^-asws! When would that happen?’

قَالَ أَمَا إِنَّهُ لَمْ يُوَقَّتْ لَنَا فِيهِ وَقْتٌ وَ لَكِنْ إِذَا حَدَّثْنَاكُمْ بِشَيْ‏ءٍ فَكَانَ كَمَا نَقُولُ فَقُولُوا صَدَقَ اللَّهُ وَ رَسُولُهُ وَ إِنْ كَانَ بِخِلَافِ ذَلِكَ فَقُولُوا صَدَقَ اللَّهُ وَ رَسُولُهُ تُؤْجَرُوا مَرَّتَيْنِ وَ لَكِنْ إِذَا اشْتَدَّتِ الْحَاجَةُ وَ الْفَاقَةُ وَ أَنْكَرَ النَّاسُ بَعْضُهُمْ بَعْضاً فَعِنْدَ ذَلِكَ تَوَقَّعُوا هَذَا الْأَمْرَ صَبَاحاً وَ مَسَاءً

He^-asws said: ‘But one cannot time a time for its implementation, but when we^-asws narrate how much with something, and it transpires just as we^-asws say, and they would be saying, ‘Allah^-azwj and His^-azwj Rasool^-saww spoke the truth’, and if it transpires differently to that, and they (still) say, ‘Allah^-azwj and His^-azwj Rasool^-saww spoke the truth’, they would be Recompensed twice, but when the need and the destitution intensifies, and the people deny each other, then, during that this command would occur, morning and evening’.

قُلْتُ جُعِلْتُ فِدَاكَ الْحَاجَةُ وَ الْفَاقَةُ قَدْ عَرَفْنَاهُمَا فَمَا إِنْكَارُ النَّاسِ بَعْضُهُمْ بَعْضاً قَالَ يَأْتِي الرَّجُلُ أَخَاهُ فِي حَاجَةٍ فَيَلْقَاهُ بِغَيْرِ الْوَجْهِ الَّذِي كَانَ يَلْقَاهُ فِيهِ وَ يُكَلِّمُهُ بِغَيْرِ الْكَلَامِ الَّذِي كَانَ يُكَلِّمُهُ

I said, ‘May I be sacrificed for you^-asws! The need and the destitution, we recognise these, but what is the people denying each other?’ He^-asws said: ‘The man would come to his brother during a need, but he will meet him with another face which he used to meet him with regards to it (before), and would speak to him with other than the speech which he used to speak to him (before)’’.[149]

9- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ‏ فِي قَوْلِهِ‏ لِكُلِّ أَجَلٍ كِتابٌ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏ فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِذَا كَانَ لَيْلَةُ الْقَدْرِ نَزَلَتِ الْمَلَائِكَةُ وَ الرُّوحُ وَ الْكَتَبَةُ إِلَى سَمَاءِ الدُّنْيَا فَيَكْتُبُونَ مَا يَكُونُ مِنْ قَضَاءِ اللَّهِ تَعَالَى فِي تِلْكَ السَّنَةِ

‘Tafseer Al-Qummi’ – Ali Bin Ibrahim said, ‘My father narrated to me, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abdullah Ibn Muskan,

‘From Abu Abdullah^-asws said regarding His^-azwj Words: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]: ‘Whenever it was the Night of Pre-determination, the Angels, and the Spirit, and the recorders, descend up to the sky of the world, and they are recording what would be happening from the Ordainment of Allah^-azwj Exalted during that year.

فَإِذَا أَرَادَ اللَّهُ أَنْ يُقَدِّمَ شَيْئاً أَوْ يُؤَخِّرَهُ أَوْ يَنْقُصَ شَيْئاً أَمَرَ الْمَلَكَ أَنْ يَمْحُوَ مَا يَشَاءُ ثُمَّ أَثْبَتَ الَّذِي أَرَادَ

When Allah^-azwj Intends to Bring forward something, or Delay it, or Reduce something, Commands the Angel to Delete whatever He^-azwj so Desires, then Affirms that which He^-azwj Wants’.

قُلْتُ وَ كُلُّ شَيْ‏ءٍ هُوَ عِنْدَ اللَّهِ مُثْبَتٌ فِي كِتَابٍ قَالَ نَعَمْ قُلْتُ فَأَيُّ شَيْ‏ءٍ يَكُونُ بَعْدَهُ قَالَ سُبْحَانَ اللَّهِ ثُمَّ يُحْدِثُ اللَّهُ أَيْضاً مَا يَشَاءُ تَبَارَكَ وَ تَعَالَى

I said, ‘And all things which is with Allah^-azwj is Affirmed in a Book?’ He^-asws said: ‘Yes’. I said, ‘So, which thing happens after it?’ He^-asws said: ‘Glory be to Allah^-azwj! Then Allah^-azwj Brings into being as well, whatever He^-azwj Blessed and Exalted so Desires’’.[150]

10- فس، تفسير القمي‏ الم غُلِبَتِ الرُّومُ فِي أَدْنَى الْأَرْضِ وَ هُمْ مِنْ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ فِي بِضْعِ سِنِينَ‏ فَإِنَّهُ حَدَّثَنِي أَبِي عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ الم غُلِبَتِ الرُّومُ فِي أَدْنَى الْأَرْضِ‏ قَالَ يَا أَبَا عُبَيْدَةَ إِنَّ لِهَذَا تَأْوِيلًا لَا يَعْلَمُهُ إِلَّا اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ مِنَ الْأَئِمَّةِ

‘Tafseer Al-Qummi’ – My father narrated to me, from Muhammad Bin Abu Umeyr, from Jameel, from Abu Ubeyda,

‘From Abu Ja’far^-asws, regarding: Alif Lam Meem [30:1] The Romans are defeated [30:2] In a nearby land, and they (Persians), after their victory, would be defeated [30:3] Within a few years. [30:4], said: ‘Alif Lam Meem [30:1] The Romans are defeated [30:2]. O Abu Ubeyda! There is an interpretation for this, And none knows its interpretation except Allah, and those who are firmly rooted in the Knowledge. [3:7], from the Imams^-asws.

إِنَّ رَسُولَ اللَّهِ ص لَمَّا هَاجَرَ إِلَى الْمَدِينَةِ وَ قَدْ ظَهَرَ الْإِسْلَامُ كَتَبَ إِلَى مَلِكِ الرُّومِ كِتَاباً وَ بَعَثَ إِلَيْهِ رَسُولًا يَدْعُوهُ إِلَى الْإِسْلَامِ وَ كَتَبَ إِلَى مَلِكِ فَارِسَ كِتَاباً وَ بَعَثَ إِلَيْهِ رَسُولًا يَدْعُوهُ إِلَى الْإِسْلَامِ

When Rasool-Allah^-saww emigrated to Al Medina – and Al-Islam had appeared – wrote a letter to the king of Rome and sent a messenger to him inviting him to Al Islam, and he^-saww wrote a letter to the king of Persia and sent a messenger to him inviting him to Al Islam.

فَأَمَّا مَلِكُ الرُّومِ فَإِنَّهُ عَظَّمَ كِتَابَ رَسُولِ اللَّهِ ص وَ أَكْرَمَ رَسُولَهُ وَ أَمَّا مَلِكُ فَارِسَ فَإِنَّهُ مَزَّقَ كِتَابَهُ وَ اسْتَخَفَّ بِرَسُولِ رَسُولِ اللَّهِ ص

As for the king of Rome, he respected the letter and honoured his^-saww messenger, and as for the king of Persia, he tore his^-saww letter and belittled the messenger of Rasool-Allah^-saww.

وَ كَانَ مَلِكُ فَارِسَ يَوْمَئِذٍ يُقَاتِلُ مَلِكَ الرُّومِ وَ كَانَ الْمُسْلِمُونَ يَهْوَوْنَ أَنْ يَغْلِبَ مَلِكُ الرُّومِ مَلِكَ فَارِسَ وَ كَانُوا لِنَاحِيَةِ مَلِكِ الرُّومِ أَرْجَى مِنْهُمْ لِمَلِكِ فَارِسَ فَلَمَّا غَلَبَ مَلِكُ فَارِسَ مَلِكَ الرُّومِ بَكَى لِذَلِكَ الْمُسْلِمُونَ وَ اغْتَمُّوا

And it was so that the king of Persia in those days was at war with the king of Rome, and the Muslims were desirous that the king of Rome should overcome the king of Persia, and they were siding with him wishing (victory over) the king of Persia. So, when the king of Persia overcame the king of Rome, the Muslims disliked that and were gloomy due to it.

فَأَنْزَلَ اللَّهُ‏ الم غُلِبَتِ الرُّومُ فِي أَدْنَى الْأَرْضِ‏ يَعْنِي غَلَبَتْهَا فَارِسُ فِي أَدْنَى الْأَرْضِ وَ هِيَ الشَّامَاتُ وَ مَا حَوْلَهَا

Therefore, Allah^-azwj Mighty and Majestic Revealed: Alif Lam Meem [30:1] The Romans are defeated [30:2] In a nearby land [30:3] – Meaning, Persia has overcome it in a nearby land, and it is the Syrian lands and what is around it.

ثُمَّ قَالَ وَ فَارِسُ‏ مِنْ بَعْدِ غَلَبِهِمْ‏ الرُّومَ‏ سَيَغْلِبُونَ فِي بِضْعِ سِنِينَ‏ قَوْلُهُ‏ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ‏ أَنْ يَأْمُرَ وَ مِنْ بَعْدُ أَنْ يَقْضِيَ بِمَا يَشَاءُ قَوْلُهُ‏ وَ يَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشاءُ

Then Said: And Persians, after their victory – over the Romans, would be defeated [30:3] Within a few years. His^-azwj Words: For Allah is the Command from before and from afterwards [30:4] that He^-azwj Ordains whatever He^-azwj so Desire. His^-azwj Words: and on that day the Momineen shall rejoice [30:4] With the Help of Allah. He – the Mighty and Majestic, Helps ones He so Desires to [30:5]’.

قُلْتُ أَ لَيْسَ اللَّهُ يَقُولُ‏ فِي بِضْعِ سِنِينَ‏ وَ قَدْ مَضَى لِلْمُسْلِمِينَ سِنُونَ كَثِيرَةٌ مَعَ رَسُولِ اللَّهِ ص وَ فِي إِمَارَةِ أَبِي بَكْرٍ وَ إِنَّمَا غَلَبَ الْمُؤْمِنُونَ فَارِسَ فِي إِمَارَةِ عُمَرَ

He (the narrator) said, ‘I said, ‘Isn’t Allah^-azwj Mighty and Majestic Saying: Within a few years [30:4], although many years had passed by with Rasool-Allah^-saww, and during the rule of Abu Bakr, and rather the Momineen overcame Persia during the rule of Umar?’

فَقَالَ أَ لَمْ أَقُلْ لَكَ إِنَّ لِهَذَا تَأْوِيلًا وَ تَفْسِيراً وَ الْقُرْآنُ يَا أَبَا عُبَيْدَةَ نَاسِخٌ وَ مَنْسُوخٌ أَ مَا تَسْمَعُ قَوْلَهُ‏ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ يَعْنِي إِلَيْهِ الْمَشِيئَةُ فِي الْقَوْلِ أَنْ يُؤَخِّرَ مَا قَدَّمَ وَ يُقَدِّمَ مَا أَخَّرَ إِلَى يَوْمٍ يَحْتِمُ الْقَضَاءَ بِنُزُولِ النَّصْرِ فِيهِ عَلَى الْمُؤْمِنِينَ

He^-asws said: ‘Did I^-asws not say to you that for this, there is an explanation and an interpretation? O Abu Ubeyda! The Quran (Verses) Abrogates and gets Abrogated. Have you not heard the Words of Allah^-azwj Mighty and Majestic: For Allah is the Command from before and from afterwards [30:4]? Meaning, to Him^-azwj is the Desire in the (final) Word, that He^-azwj can Delay what is forward and Bring forward what is to be delayed in the (final) Word for the Ordainment of the Judgment, up to the Day of Qiyamah, with the Descent of the Help upon the Momineen with regards to it.

وَ ذَلِكَ قَوْلُهُ‏ وَ يَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ يَنْصُرُ مَنْ يَشاءُ

Thus, these are His^-azwj Words: and on that day the Momineen shall rejoice [30:4] With the Help of Allah. He Helps ones He so Desires to [30:5]’’.[151]

11- فس، تفسير القمي قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ‏ فِي قَوْلِهِ‏ وَ ما يُعَمَّرُ مِنْ مُعَمَّرٍ وَ لا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ‏ يَعْنِي يُكْتَبُ فِي كِتَابٍ وَ هُوَ رَدٌّ عَلَى مَنْ يُنْكِرُ الْبَدَاءَ

‘Tafseer Al-Qummi’ – Ali Bin Ibrahim said regarding His^-azwj Words: and for no one is there a prolongation from his life-span, nor a reduction from his life-span, except it is in a Book. [35:11] – meaning written in a Book, and it is a rebuttal upon one who denies the change of Decision’’.[152] (P.s. – This is not a Hadeeth)

12- فس، تفسير القمي‏ فِيها يُفْرَقُ‏ فِي لَيْلَةِ الْقَدْرِ كُلُّ أَمْرٍ حَكِيمٍ‏ أَيْ يُقَدِّرُ اللَّهُ كُلَّ أَمْرٍ مِنَ الْحَقِّ وَ مِنَ الْبَاطِلِ وَ مَا يَكُونُ فِي تِلْكَ السَّنَةِ وَ لَهُ فِيهِ الْبَدَاءُ وَ الْمَشِيئَةُ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ مِنَ الْآجَالِ وَ الْأَرْزَاقِ وَ الْبَلَايَا وَ الْأَعْرَاضِ وَ الْأَمْرَاضِ وَ يَزِيدُ فِيهَا مَا يَشَاءُ وَ يَنْقُصُ مَا يَشَاءُ

‘Tafseer Al-Qummi’ – During it, – the Night of Pre-determination, every wise matter is made distinct [44:4], i.e. Allah^-azwj Determines every matter from the truth and the falsehood, and what would be happening during that year, and for Him^-azwj there is change of Decision regarding it. He^-azwj can Bring forward whatever He^-azwj so Desires and Delays whatever He^-azwj so Desires, from the terms (life-spans), and the sustenances, and the afflictions, and the obstacles and the illnesses, and Increases in it whatever He^-azwj so Desires and Reduces whatever He^-azwj so Desires.

وَ يُلْقِيهِ رَسُولُ اللَّهِ ص إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ يُلْقِيهِ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى الْأَئِمَّةِ ع حَتَّى يَنْتَهِيَ ذَلِكَ إِلَى صَاحِبِ الزَّمَانِ عَجَّلَ اللَّهُ فَرَجَهُ وَ يَشْتَرِطُ لَهُ فِيهِ الْبَدَاءَ وَ الْمَشِيئَةَ وَ التَّقْدِيمَ وَ التَّأْخِيرَ

And Rasool-Allah^-saww casts it to Amir Al-Momineen^-asws, and Amir Al-Momineen^-asws casts it to the Imams^-asws until that ends up to the Master^-asws of the time, may Allah^-azwj Hasten his^-asws relief, and He^-azwj Stipulates the change of Decision in it, and the bringing forwards and the delaying’.

قَالَ حَدَّثَنِي بِذَلِكَ أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ- عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ وَ أَبِي الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ

He said, ‘My father narrated with that to me, from Ibn Abu Umeyr,

From Abdullah Ibn Muskan, from Abu Ja’far and Abu Abdullah^-asws, and Abu Al-Hassan^-asws’’.[153]

13- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ‏ وَ لَنْ يُؤَخِّرَ اللَّهُ نَفْساً إِذا جاءَ أَجَلُها قَالَ إِنَّ عِنْدَ اللَّهِ كُتُباً مَوْقُوتَةً يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ فَإِذَا كَانَ لَيْلَةُ الْقَدْرِ أَنْزَلَ اللَّهُ فِيهَا كُلَّ شَيْ‏ءٍ يَكُونُ إِلَى لَيْلَةٍ مِثْلِهَا وَ ذَلِكَ قَوْلُهُ‏ لَنْ يُؤَخِّرَ اللَّهُ نَفْساً إِذا جاءَ أَجَلُها إِذَا أَنْزَلَ وَ كَتَبَهُ كُتَّابُ السَّمَاوَاتِ وَ هُوَ الَّذِي لَا يُؤَخِّرُهُ

‘Tafseer Al-Qummi’ – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Ibn Suweyd, from Yahya Al Halby, from Haroun Bin Kharjat, from Abu Baseer,

‘From Abu Ja’far^-asws regarding the Words of Allah^-azwj: And never Respites a soul when its term comes, [63:11], he^-asws said: ‘There is a timed Book with Allah^-azwj. He^-azwj Brings forward whatever He^-azwj so Desires, and Delays. Whenever it was the Night of Pre-determination, Allah^-azwj Reveals during it everything that is to happen up to the Night like it (next year), and these are His^-azwj Words: And never Respites a soul when its term comes, [63:11], when it descends, and the recorders of the skies record it, and it is which is not delayed’’.[154]

14- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ قَالَ: سُئِلَ أَبُو جَعْفَرٍ ع عَنْ لَيْلَةِ الْقَدْرِ فَقَالَ تَنَزَّلُ فِيهَا الْمَلَائِكَةُ وَ الْكَتَبَةُ إِلَى سَمَاءِ الدُّنْيَا فَيَكْتُبُونَ مَا هُوَ كَائِنٌ فِي أَمْرِ السَّنَةِ وَ مَا يُصِيبُ الْعِبَادَ فِيهَا قَالَ وَ أَمْرٌ مَوْقُوفٌ لِلَّهِ تَعَالَى فِيهِ الْمَشِيئَةُ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ وَ هُوَ قَوْلُهُ تَعَالَى‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Al A’ala, from Muhammad who said,

‘Abu Ja’far^-asws was asked about the Night of Pre-determination, so he^-asws said: ‘The Angels, and the recorder descend during it to the sky of the world, and they are recording what is to happen regarding the matters of the year, and what the servants would be attaining during it. There is a marked matter for Allah^-azwj the Exalted in which is the Desire. He^-azwj Brings forwards from it whatever He^-azwj so Desires and Delays whatever He^-azwj so Desires, and these are the Words of the Exalted: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[155]

15- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَرَضَ عَلَى آدَمَ أَسْمَاءَ الْأَنْبِيَاءِ وَ أَعْمَارَهُمْ قَالَ فَمَرَّ بِآدَمَ اسْمُ دَاوُدَ النَّبِيِّ فَإِذَا عُمُرُهُ فِي الْعَالَمِ أَرْبَعُونَ سَنَةً فَقَالَ آدَمُ يَا رَبِّ مَا أَقَلَّ عُمُرَ دَاوُدَ وَ مَا أَكْثَرَ عُمُرِي يَا رَبِّ إِنْ أَنَا زِدْتُ دَاوُدَ مِنْ عُمُرِي ثَلَاثِينَ سَنَةً أَ تُثْبِتُ ذَلِكَ لَهُ قَالَ نَعَمْ يَا آدَمُ قَالَ فَإِنِّي قَدْ زِدْتُهُ مِنْ عُمُرِي ثَلَاثِينَ سَنَةً فَأَنْفِذْ ذَلِكَ لَهُ وَ أَثْبِتْهَا لَهُ عِنْدَكَ وَ اطْرَحْهَا مِنْ عُمُرِي

‘Ilal Al Sharaie’ – Ibn Al Mutawakkal, from Al Humeyri, from Ibn Isa, from Ibn Mahboub, from Malik Ibn Atiya, from Abu Hamza Al Sumaly,

‘From Abu Ja’far Al-Baqir^-asws having said: ‘Allah^-azwj Mighty and Majestic Presented to Adam^-as the names of the Prophets^-as and their^-as ages. So Adam^-as passed by the name of the Prophet Dawood^-as, and his^-as age in the Knowledge was Forty years. So Adam^-as said: ‘O Lord^-azwj! How little is the age of Dawood^-as and how more is my^-as age! O Lord^-azwj! I^-as am more in my^-as age than Dawood^-as by thirty years, is that Established for him^-as?’ He^-azwj Said: “Yes, O Adam^-as”. He^-as said: ‘Since I^-as am more in my^-as age than him^-asws by thirty years, Add that to him^-as, and Establish it for him^-as with You^-azwj, and Subtract it from my^-as age’.

قَالَ أَبُو جَعْفَرٍ ع فَأَثْبَتَ اللَّهُ عَزَّ وَ جَلَّ لِدَاوُدَ فِي عُمُرِهِ ثَلَاثِينَ سَنَةً وَ كَانَتْ لَهُ عِنْدَ اللَّهِ مُثْبَتَةٌ فَذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏ قَالَ فَمَحَا اللَّهُ مَا كَانَ عِنْدَهُ مُثْبَتاً لِآدَمَ وَ أَثْبَتَ لِدَاوُدَ مَا لَمْ يَكُنْ عِنْدَهُ مُثْبَتاً

Abu Ja’far^-asws said: ‘So Allah^-azwj Mighty and Majestic Established for Dawood^-as in his^-as age (and increase of) thirty years, and it was Established before with Allah^-azwj, and these are the Words of Allah^-azwj Mighty and Majestic: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. Thus, Allah^-azwj Deleted what was Established with Him^-azwj for Adam^-as, and Established for Dawood^-as what was not Established (before) with Him^-azwj’.

قَالَ فَمَضَى عُمُرُ آدَمَ فَهَبَطَ مَلَكُ الْمَوْتِ لِقَبْضِ رُوحِهِ فَقَالَ لَهُ آدَمُ يَا مَلَكَ الْمَوْتِ إِنَّهُ قَدْ بَقِيَ مِنْ عُمُرِي ثَلَاثُونَ سَنَةً فَقَالَ لَهُ مَلَكُ الْمَوْتِ يَا آدَمُ أَ لَمْ تَجْعَلْهَا لِابْنِكَ دَاوُدَ النَّبِيِّ وَ طَرَحْتَهَا مِنْ عُمُرِكَ حِينَ عُرِضَ‏ عَلَيْكَ أَسْمَاءُ الْأَنْبِيَاءِ مِنْ ذُرِّيَّتِكَ وَ قَدْ عُرِضَتْ عَلَيْكَ أَعْمَارُهُمْ وَ أَنْتَ يَوْمَئِذٍ بِوَادِي الدَّخْيَاءِ

He^-asws said: ‘And so the age of Adam^-as came to an end, and the Angel of Death descended unto him^-as to capture his^-as soul. So Adam^-as said to him: ‘O Angel of Death! There still remain from my^-as age, thirty years’. So the Angel of Death said to him^-as: ‘O Adam^-as! Did you^-as not make it to be for your^-as son^-as Dawood^-as, the Prophet^-as, and had it Subtracted from your^-as age where you^-as were Presented with the names of the Prophets^-as to be from your^-as offspring, and were Presented with their^-as ages, and in those days you^-as were in the valley of Al-Dakhya?’

قَالَ فَقَالَ لَهُ آدَمُ مَا أَذْكُرُ هَذَا قَالَ فَقَالَ لَهُ مَلَكُ الْمَوْتِ يَا آدَمُ لَا تَجْحَدْ أَ لَمْ تَسْأَلِ اللَّهَ عَزَّ وَ جَلَّ أَنْ يُثْبِتَهَا لِدَاوُدَ وَ يَمْحُوَهَا مِنْ عُمُرِكَ فَأَثْبَتَهَا لِدَاوُدَ فِي الزَّبُورِ وَ مَحَاهَا مِنْ عُمُرِكَ فِي الذِّكْرِ قَالَ آدَمُ حَتَّى أَعْلَمَ ذَلِكَ

He^-asws said: ‘But Adam^-as said to him: ‘I do not remember this’. So, the Angel of Death said to him: ‘O Adam^-as! Do not repudiate. Did you^-as not ask Allah^-azwj Mighty and Majestic that He^-azwj should Establish it for Dawood^-as, and Obliterate it from your^-as age, so He^-azwj Established it for Dawood^-as in the Psalms, and Obliterated it from your^-as age in the Remembrance?’ Adam^-as said: ‘Until (Now) I^-as know that’.

قَالَ أَبُو جَعْفَرٍ ع وَ كَانَ آدَمُ صَادِقاً لَمْ يَذْكُرْ وَ لَمْ يَجْحَدْ فَمِنْ ذَلِكَ الْيَوْمِ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْعِبَادَ أَنْ يَكْتُبُوا بَيْنَهُمْ إِذَا تَدَايَنُوا وَ تَعَامَلُوا إِلَى أَجَلٍ مُسَمًّى لِنِسْيَانِ آدَمَ وَ جُحُودِهِ مَا جَعَلَ عَلَى نَفْسِهِ

Abu Ja’far^-asws said: ‘And Adam^-as was truthful. He^-as did not remember, and did not repudiate. So from that day onwards, Allah^-azwj Blessed and Exalted Commanded the servants that they should write down between them whenever they lend (to each other) and work to an appointed term, due to the forgetfulness of Adam^-as, and his^-as struggling (against) is what he^-as made upon himself ^-as’’.[156]

16- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي إِسْحَاقَ الْأَرَّجَانِيِ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِمَنْ جَعَلَ لَهُ سُلْطَاناً مُدَّةً مِنْ لَيَالٍ وَ أَيَّامٍ وَ سِنِينَ وَ شُهُورٍ فَإِنْ عَدَلُوا فِي النَّاسِ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ صَاحِبَ الْفَلَكِ أَنْ يُبْطِئَ بِإِدَارَتِهِ فَطَالَتْ أَيَّامُهُمْ وَ لَيَالِيهِمْ وَ سِنُوهُمْ وَ شُهُورُهُمْ

‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Usman Bin Isa, from Abu Is’haq Al Arjany,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Made for one whom made the authority to be for him, a term from nights and days, and years and months (for his rule). So, if he is just regarding the people, Allah^-azwj Mighty and Majestic Command the one (Angel) in charge of the orbits that he slows down its management, and it prolongs their days and their nights, and their years and their months.

وَ إِنْ هُمْ جَارُوا فِي النَّاسِ وَ لَمْ يَعْدِلُوا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ صَاحِبَ الْفَلَكِ فَأَسْرَعَ إِدَارَتَهُ وَ أَسْرَعَ فَنَاءَ لَيَالِيهِمْ وَ أَيَّامِهِمْ وَ سِنِيهِمْ وَ شُهُورِهِمْ وَ قَدْ وَفَى تَبَارَكَ وَ تَعَالَى لَهُمْ بِعَدَدِ اللَّيَالِي وَ الْأَيَّامِ وَ الشُّهُورِ

And if he thinks of being tyrannous among the people and does not do justice, Allah^-azwj Mighty and Majestic Commands the one (Angel) in charge of the orbits, so he quickens its management, and quickens the perishing of their nights and their days, and their years and their months, and the Blessed and Exalted would have Fulfilled for them with the numbers of the nights and the days and the months’’.[157]

17- يد، التوحيد مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ عَمَّنْ سَمِعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ لَمْ يَعْنُوا أَنَّهُ هَكَذَا وَ لَكِنَّهُمْ قَالُوا قَدْ فَرَغَ مِنَ الْأَمْرِ فَلَا يَزِيدُ وَ لَا يَنْقُصُ فَقَالَ اللَّهُ جَلَّ جَلَالُهُ تَكْذِيباً لِقَوْلِهِمْ‏ غُلَّتْ أَيْدِيهِمْ وَ لُعِنُوا بِما قالُوا بَلْ يَداهُ مَبْسُوطَتانِ يُنْفِقُ كَيْفَ يَشاءُ

‘Al Tawheed’, ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from his father, from Ali Bin Al Numan, from Is’haq, from one who heard it,

‘From Abu Abdullah^-asws having said regarding the Words of Allah^-azwj Mighty and Majestic: And the Jews say: ‘The Hand of Allah is tied up!’ [5:64]. They did not mean it like this, but they said, ‘He^-azwj has Finished from the Command, and He^-azwj will neither Increase nor Reduce’. So, Allah^-azwj, Majestic is His^-azwj Majesty Said in falsification of their words: Their hands shall be Shackled and they would be Cursed for what they are saying. But, both His Hands are Extended. [5:64] He Expends however He so Desires to. [5:64].

أَ لَمْ تَسْمَعِ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

Did you hear Allah^-azwj Mighty and Majestic Saying: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]?’’.[158]

18- م، تفسير الإمام عليه السلام‏ قَوْلُهُ عَزَّ وَ جَلَ‏ ما نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِها نَأْتِ بِخَيْرٍ مِنْها أَوْ مِثْلِها أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ ما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَ لا نَصِيرٍ

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – The Words of the Mighty and Majestic: Whatever We Abrogate from a Verse or Cause it to be forgotten, We Come with better than it or similar to it. Do you not know that Allah is Able upon all things? [2:106] Do you not know that Allah, for Him is the Kingdom of the skies and the earth? And there is none for you from besides Allah, from a Guardian nor a Helper [2:107].

قَالَ الْإِمَامُ ع قَالَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُوسَى الرِّضَا ع‏ ما نَنْسَخْ مِنْ آيَةٍ بِأَنْ نَرْفَعَ حُكْمَهَا أَوْ نُنْسِها بِأَنْ نَرْفَعَ رَسْمَهَا وَ قَدْ تُلِيَ وَ عَنِ الْقُلُوبِ حِفْظَهَا وَ عَنْ قَلْبِكَ يَا مُحَمَّدُ كَمَا قَالَ‏ سَنُقْرِئُكَ فَلا تَنْسى‏ إِلَّا ما شاءَ اللَّهُ‏ أَنْ يُنْسِيَكَ فَرَفَعَ عَنْ قَلْبِكَ ذِكْرَهُ‏

The Imam (Hassan Al-Askari^-asws) said: ‘Muhammad^-asws Bin Ali^-asws Bin Musa Al-Reza^-asws said: ‘Whatever We Abrogate from a Verse – if We^-azwj Lift its Ordinance, or Cause it to be forgotten – or Lift its tradition, and Remove its memorisation from the hearts, and from your^-saww heart, O Muhammad^-saww, just as Allah^-azwj the Exalted Said: We will Make you read, so you will not forget [87:6] except what Allah so Desires [87:7], if We^-azwj Make you^-saww forget, so We^-azwj Lift its remembrance from your^-saww heart.

نَأْتِ بِخَيْرٍ مِنْها يَعْنِي بِخَيْرٍ لَكُمْ فَهَذِهِ الثَّانِيَةُ أَعْظَمُ لِثَوَابِكُمْ وَ أَجَلُّ لِصَلَاحِكُمْ مِنَ الْآيَةِ الْأُولَى الْمَنْسُوخَةِ أَوْ مِثْلِها أَيْ مِثْلِهَا فِي الصَّلَاحِ لَكُمْ لِأَنَّا لَا نَنْسَخُ وَ لَا نُبَدِّلُ إِلَّا وَ غَرَضُنَا فِي ذَلِكَ مَصَالِحُكُمْ

We Come with better than it – meaning, better for you all. Thus, this second one is greater for your Rewards, and more immediate for your correction that the first Verse, the Abrogated one, or similar to it – from the correction for you – i.e., We^-azwj neither Abrogate nor do We^-azwj Replace except Our^-azwj Purpose in that is your correction (betterment).  

ثُمَّ قَالَ يَا مُحَمَّدُ أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ فَلِأَنَّهُ قَدِيرٌ يَقْدِرُ عَلَى النَّسْخِ وَ غَيْرِهِ‏

Then He^-azwj Said: Do you not know that Allah is Able upon all things? [2:106]. So, if He^-azwj is All-Powerful, He^-azwj is Able upon the Abrogation and something else.

أَ لَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ‏ وَ هُوَ الْعَالِمُ بِتَدْبِيرِهَا وَ مَصَالِحِهَا هُوَ يُدَبِّرُكُمْ بِعِلْمِهِ‏ وَ ما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍ‏ بِإِصْلَاحِكُمْ إِذْ كَانَ الْعَالِمُ بِالْمَصَالِحِ هُوَ اللَّهَ عَزَّ وَ جَلَّ دُونَ غَيْرِهِ‏ وَ لا نَصِيرٍ وَ مَا لَكُمْ نَاصِرٌ يَنْصُرُكُمْ مِنْ مَكْرِهِ إِنْ أَرَادَ اللَّهُ إِنْزَالَهُ بِكُمْ أَوْ عَذَابِهِ إِنْ أَرَادَ إِحْلَالَهُ لَكُمْ

Do you not know – O Muhammad^-saww – that Allah, for Him is the Kingdom of the skies and the earth? – And He^-azwj is the Knower of its management and its correction. Thus, He^-azwj Manages you all by His^-azwj Knowledge, And there is none for you from besides Allah, from a Guardian – to guard your correction when He^-azwj was the Knower with the correction. He^-azwj is Allah^-azwj Mighty and Majestic, besides others, nor a Helper [2:107] – And there is none for you – from – a helper helping you all from His^-azwj Abhorrence if He^-azwj – Allah^-azwj – Descends it with you, or a Punishment that He^-azwj Intends to Release it with you.

وَ قَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ وَ مِمَّا قَدَّرَ اللَّهُ عَلَيْهِ النَّسْخُ وَ التَّنْزِيلُ لِمَصَالِحِكُمْ وَ مَنَافِعِكُمْ لِتُؤْمِنُوا وَ يَتَوَفَّرَ عَلَيْكُمُ الثَّوَابُ بِالتَّصْدِيقِ بِهَا فَهُوَ يَفْعَلُ مَا يَشَاءُ مِمَّا فِيهِ صَلَاحُكُمْ وَ الْخِيَرَةُ لَكُمْ

And Muhammad^-asws Bin Ali^-asws Al-Baqir said: ‘And sometimes He^-azwj Ordains upon it the Abrogation and the Replacement for your correction and your benefit, in order for you to believing in it, and Confer the Rewards upon you due to your ratification of it. So He^-azwj Does that wherein is your correction and the betterment for you all.

ثُمَّ قَالَ‏ أَ لَمْ تَعْلَمْ‏ يَا مُحَمَّدُ أَنَّ اللَّهَ لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ‏ فَهُوَ يَمْلِكُهُمَا بِقُدْرَتِهِ وَ يَصْرِفُهُمَا تَحْتَ مَشِيئَتِهِ لَا مُقَدِّمَ لِمَا أَخَّرَ وَ لَا مُؤَخِّرَ لِمَا قَدَّمَ

Then, He^-azwj Said: Do you not know – O Muhammad^-saww – that Allah, for Him is the Kingdom of the skies and the earth? So He^-azwj Controls it by His^-azwj Power and Disburses it by a reckoning of His^-azwj desires, neither Preceding of what is to be delayed, nor delaying what is to precede.

ثُمَّ قَالَ اللَّهُ تَعَالَى‏ وَ ما لَكُمْ‏ يَا مَعْشَرَ الْيَهُودِ وَ الْمُكَذِّبِينَ بِمُحَمَّدٍ ص وَ الْجَاحِدِينَ نَسْخَ الشَّرَائِعِ‏ مِنْ دُونِ اللَّهِ‏ سِوَى اللَّهِ تَعَالَى‏ مِنْ وَلِيٍ‏ يَلِي مَصَالِحَكُمْ إِنْ لَمْ يَدُلَّكُمْ رَبُّكُمْ لِلْمَصَالِحِ‏ وَ لا نَصِيرٍ يَنْصُرُكُمْ مِنَ اللَّهِ يَدْفَعُ عَنْكُمْ عَذَابَهُ‏

Then He^-azwj Said: And there is none for you – O group of the Jews and the beliers with Muhammad^-saww, and the rejecters with the Abrogation of the Laws, from besides Allah – besides Allah^-azwj, from a Guardian – guarding your correction, if He^-azwj your Lord^-azwj, does not Guard the correction for you, nor a Helper [2:107] – helping you from besides Allah^-azwj, so he would repel His^-azwj Punishment from you’.

قَالَ ع وَ ذَلِكَ أَنَّ رَسُولَ اللَّهِ ص لَمَّا كَانَ بِمَكَّةَ أَمَرَهُ اللَّهُ تَعَالَى أَنْ يَتَوَجَّهَ نَحْوَ الْبَيْتِ الْمُقَدَّسِ‏ فِي صَلَاتِهِ وَ يَجْعَلَ الْكَعْبَةَ بَيْنَهُ وَ بَيْنَهَا إِذَا أَمْكَنَ وَ إِذَا لَمْ يَتَمَكَّنْ اسْتَقْبَلَ الْبَيْتَ الْمُقَدَّسَ كَيْفَ كَانَ

He (Imam Hassan Al-Askari^-asws) said: ‘And that is, that when Rasool-Allah^-saww was in Makkah, Allah^-azwj the Exalted Commanded him^-saww that he^-saww diverts towards Bayt Al-Maqdis during his^-saww Salat, and make the Kabah to be between him^-saww and it, whenever possible. And when it is not possible, he^-saww should face Bayt Al-Maqdis however he^-saww can.

فَكَانَ رَسُولُ اللَّهِ ص يَفْعَلُ ذَلِكَ طُولَ مُقَامِهِ بِهَا ثَلَاثَ عَشْرَةَ سَنَةً

And Rasool-Allah^-saww used to do that – for the length of his^-saww stay in it for ten years.

فَلَمَّا كَانَ بِالْمَدِينَةِ وَ كَانَ مُتَعَبِّداً بِاسْتِقْبَالِ بَيْتِ الْمَقْدِسِ اسْتَقْبَلَهُ وَ انْحَرَفَ عَنِ الْكَعْبَةِ سَبْعَةَ عَشَرَ شَهْراً أَوْ سِتَّةَ عَشَرَ شَهْراً وَ جَعَلَ قَوْمٌ مِنْ مَرَدَةِ الْيَهُودِ يَقُولُونَ وَ اللَّهِ مَا دَرَى مُحَمَّدٌ كَيْفَ صَلَّى حَتَّى صَارَ يَتَوَجَّهُ إِلَى قِبْلَتِنَا وَ يَأْخُذُ فِي صَلَاتِهِ بِهُدَانَا وَ نُسُكِنَا

When he^-saww was in Al-Medina, and was worshipping by facing towards Bayt Al-Maqdis, faced it and away from the Kabah for seventeen months, and a group of the renegade Jews went on saying, ‘By Allah^-azwj! Muhammad^-saww does not know how to pray, until he^-saww becomes facing towards our direction, and he takes to, during his^-saww Salat, by our ways and our rituals’.

فَاشْتَدَّ ذَلِكَ عَلَى رَسُولِ اللَّهِ ص لِمَا اتَّصَلَ بِهِ عَنْهُمْ وَ كَرِهَ قِبْلَتَهُمْ وَ أَحَبَّ الْكَعْبَةَ فَجَاءَهُ جَبْرَئِيلُ ع فَقَالَ لَهُ رَسُولُ اللَّهِ ص يَا جَبْرَئِيلُ لَوَدِدْتُ لَوْ صَرَفَنِيَ اللَّهُ تَعَالَى عَنْ بَيْتِ الْمَقْدِسِ إِلَى الْكَعْبَةِ فَقَدْ تَأَذَّيْتُ بِمَا يَتَّصِلُ بِي مِنْ قِبَلِ الْيَهُودِ مِنْ قِبْلَتِهِمْ

That was grievous upon Rasool-Allah^-saww when it was transmitted with to him^-saww, from them, and he^-saww disliked their direction and loved the Kabah. So Jibraeel^-as came to him^-saww. So Rasool-Allah^-saww said to him: ‘O Jibraeel^-as! I^-saww would love it if Allah^-azwj would Change me^-saww away from Bayt Al-Maqdis to the Kabah, for I^-saww have been hurt by what has been transmitted to be from the direction of the Jews, of their direction’.

فَقَالَ جَبْرَئِيلُ فَاسْأَلْ رَبَّكَ أَنْ يُحَوِّلَكَ إِلَيْهَا فَإِنَّهُ لَا يَرُدُّكَ عَنْ طَلِبَتِكَ وَ لَا يُخَيِّبُكَ مِنْ بُغْيَتِكَ‏

Jibraeel^-as said: ‘I^-as shall ask your^-saww Lord^-azwj to Transfer you^-saww towards it, for He^-azwj will neither Reject you^-saww from your^-saww seeking nor Disappoint you^-saww from your^-saww wish’.

فَلَمَّا اسْتَتَمَّ دُعَاؤُهُ صَعِدَ جَبْرَئِيلُ ثُمَّ عَادَ مِنْ سَاعَتِهِ فَقَالَ اقْرَأْ يَا مُحَمَّدُ قَدْ نَرى‏ تَقَلُّبَ وَجْهِكَ فِي السَّماءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ‏ الْآيَاتِ

When his^-saww supplication was completed, Jibraeel^-as ascended, then returned within a moment and he^-as said: ‘O Muhammad^-saww! Read: We have Seen the turning of your face towards the sky, so We will be Turning you towards a Qiblah you will be pleased with; So turn then your face towards the Sacred Masjid; and wherever you are, turn your face towards it. [2:144] – the Verses.

فَقَالَتِ الْيَهُودُ عِنْدَ ذَلِكَ‏ ما وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها فَأَجَابَهُمُ اللَّهُ أَحْسَنَ جَوَابٍ فَقَالَ‏ قُلْ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ‏ وَ هُوَ يَمْلِكُهُمَا وَ تَكْلِيفُهُ التَّحَوُّلَ إِلَى جَانِبٍ كَتَحْوِيلِهِ لَكُمْ إِلَى جَانِبٍ آخَرَ يَهْدِي مَنْ يَشاءُ إِلى‏ صِراطٍ مُسْتَقِيمٍ‏ هُوَ مَصْلَحَتُهُمْ وَ تُؤَدِّيهِمْ طَاعَتُهُمْ إِلَى جَنَّاتِ النَّعِيمِ

The Jews said during that, ‘‘What has turned them away from their Qiblah which they were upon?’. – So Allah^-azwj Answered them (with) an excellent Answer, so He^-azwj Said: Say: ‘For Allah is the East and the West; – and He^-azwj Owns both of them, and His^-azwj Encumbering the transfer to a side is like His^-azwj Transferring it for you to another side, He Guides the one He so Desires to, to the Straight Path [2:142] – and it is their betterment and their obedience leading them to the Gardens of Bliss.

فَقَالَ أَبُو مُحَمَّدٍ ع وَ جَاءَ قَوْمٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا يَا مُحَمَّدُ هَذِهِ الْقِبْلَةُ بَيْتُ الْمَقْدِسِ قَدْ صَلَّيْتَ إِلَيْهَا أَرْبَعَ عَشْرَةَ سَنَةً ثُمَّ تَرَكْتَهَا الْآنَ أَ فَحَقّاً كَانَ مَا كُنْتَ عَلَيْهِ فَقَدْ تَرَكْتَهُ إِلَى بَاطِلٍ فَإِنَّمَا يُخَالِفُ الْحَقُّ الْبَاطِلَ أَوْ بَاطِلًا كَانَ ذَلِكَ فَقَدْ كُنْتَ عَلَيْهِ طُولَ هَذِهِ الْمُدَّةِ فَمَا يُؤْمِنُنَا أَنْ تَكُونَ الْآنَ عَلَى بَاطِلٍ

Abu Muhammad^-asws said: ‘And a group of Jews came over to Rasool-Allah^-azwj and they said, ‘O Muhammad^-saww! This Qiblah, Bayt Al-Maqdas, you^-saww have prayed Salat towards it for fourteen years, then you^-saww are leaving it now? Was is Truth that you^-saww were upon? Then you^-saww have left it to a falsehood, for whatever opposes the Truth, so it is false. Or was that falsehood before? Then you^-saww were upon it for this lengthy period. So, what must we believe in, that you^-saww have come to be now, were upon the falsehood (before)?’

فَقَالَ‏ رَسُولُ اللَّهِ ص بَلْ ذَلِكَ كَانَ حَقّاً وَ هَذَا حَقٌّ يَقُولُ اللَّهُ‏ قُلْ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ يَهْدِي مَنْ يَشاءُ إِلى‏ صِراطٍ مُسْتَقِيمٍ‏ إِذَا عَرَفَ صَلَاحَكُمْ يَا أَيُّهَا الْعِبَادُ فِي اسْتِقْبَالِ الْمَشْرِقِ أَمَرَكُمْ بِهِ وَ إِذَا عَرَفَ صَلَاحَكُمْ فِي اسْتِقْبَالِ الْمَغْرِبِ أَمَرَكُمْ بِهِ وَ إِنْ عَرَفَ صَلَاحَكُمْ فِي غَيْرِهِمَا أَمَرَكُمْ بِهِ فَلَا تُنْكِرُوا تَدْبِيرَ اللَّهِ فِي عِبَادِهِ وَ قَصْدَهُ إِلَى مَصَالِحِكُمْ

Rasool-Allah^-saww said: ‘But that was right, and this is right (as well). Allah^-azwj is Saying Say: ‘For Allah is the East and the West; He Guides the one He so Desires to, to the Straight Path [2:142]. When He^-azwj Recognises your betterment, O you servants, in facing the east, He^-azwj would Command you with it, and when He^-azwj Recognises your betterment in facing the west, He^-azwj would Command you with it, and if He^-azwj Recognises your betterment in something else, He^-azwj would Command you with it. Therefore, you should not be denying the Management of Allah^-azwj the Exalted regarding His^-azwj servants, and His^-azwj Purpose to their betterment’.

فَقَالَ رَسُولُ اللَّهِ ص لَقَدْ تَرَكْتُمُ الْعَمَلَ فِي يَوْمِ السَّبْتِ ثُمَّ عَمِلْتُمْ بَعْدَهُ سَائِرَ الْأَيَّامِ ثُمَّ تَرَكْتُمُوهُ فِي السَّبْتِ ثُمَّ عَمِلْتُمْ بَعْدَهُ أَ فَتَرَكْتُمُ الْحَقَّ إِلَى بَاطِلٍ أَوِ الْبَاطِلَ إِلَى حَقٍّ أَوِ الْبَاطِلَ إِلَى بَاطِلٍ أَوِ الْحَقَّ إِلَى حَقٍّ قُولُوا كَيْفَ شِئْتُمْ فَهُوَ قَوْلُ مُحَمَّدٍ ص وَ جَوَابُهُ لَكُمْ

Then Rasool-Allah^-saww said to them: ‘You had left the work on Saturday, then you worked after if from the rest of the days, then you left it during the Saturday, then you worked after it. Were you leaving the truth to the falsehood, or the falsehood to a truth? Or the falsehood to a falsehood, or the truth to a truth? Therefore, turn wherever you so like to, for it is the speech of Muhammad^-saww and his^-saww answer to you all’.

قَالُوا بَلْ تَرْكُ الْعَمَلِ فِي السَّبْتِ حَقٌّ وَ الْعَمَلُ بَعْدَهُ حَقٌّ فَقَالَ رَسُولُ اللَّهِ ص فَكَذَلِكَ قِبْلَةُ بَيْتِ الْمَقْدِسِ فِي وَقْتِهِ حَقٌّ ثُمَّ قِبْلَةُ الْكَعْبَةِ فِي وَقْتِهِ حَقٌّ

They said, ‘But, leaving the work during the Saturday was right, and the working after it was right’. So Rasool-Allah^-saww said: ‘Similar to that is the Qiblah of Bayt Al-Maqdas during its time, was right, then Qiblah of the Kabah during its time is right’.

فَقَالُوا يَا مُحَمَّدُ أَ فَبَدَا لِرَبِّكَ فِيمَا كَانَ أَمَرَكَ بِهِ بِزَعْمِكَ مِنَ الصَّلَاةِ إِلَى بَيْتِ الْمَقْدِسِ حَتَّى نَقَلَكَ إِلَى الْكَعْبَةِ

They said, ‘O Muhammad^-saww! Was there a change of mind for your^-saww Lord^-azwj in what He^-azwj has Commanded with, by your^-saww claim, from the Salat towards Bayt Al-Maqdas when He^-azwj Transferred you^-saww toward the Kabah?’

فَقَالَ رَسُولُ اللَّهِ ص مَا بَدَا لَهُ عَنْ ذَلِكَ فَإِنَّهُ الْعَالِمُ بِالْعَوَاقِبِ وَ الْقَادِرُ عَلَى الْمَصَالِحِ لَا يَسْتَدْرِكُ عَلَى نَفْسِهِ غَلَطاً وَ لَا يَسْتَحْدِثُ رَأْياً يُخَالِفُ الْمُتَقَدِّمَ جَلَّ عَنْ ذَلِكَ وَ لَا يَقَعُ عَلَيْهِ أَيْضاً مَانِعٌ يَمْنَعُهُ مِنْ مُرَادِهِ وَ لَيْسَ يَبْدُو إِلَّا لِمَا كَانَ هَذَا وَصْفَهُ وَ هُوَ عَزَّ وَ جَلَّ مُتَعَالٍ عَنْ هَذِهِ الصِّفَاتِ عُلُوّاً كَبِيراً

Rasool-Allah^-azwj said: ‘There was no change of mind for Him^-azwj about that, for He^-azwj is the Knower of the consequences, and the Powerful upon the betterment. A mistake cannot be comprehended upon Himself^-azwj, nor does He^-azwj have a new opinion with opposite to the preceding one. He^-azwj is more Majestic than that; and there does not occur upon Him^-azwj, as well, a preventer preventing Him^-azwj from His^-azwj Purpose, and it isn’t a change of mind except for the one who was upon these qualities, and He^-azwj is Mightier, and more Majestic and Exalted from these qualities, Loftier, Greater’.

ثُمَّ قَالَ لَهُمْ رَسُولُ اللَّهِ ص أَيُّهَا الْيَهُودُ أَخْبِرُونِي عَنِ اللَّهِ أَ لَيْسَ يُمْرِضُ ثُمَّ يُصِحُّ وَ يُصِحُّ ثُمَّ يُمْرِضُ أَ بَدَا لَهُ فِي ذَلِكَ أَ لَيْسَ يُحْيِي وَ يُمِيتُ أَ بَدَا لَهُ فِي كُلِّ وَاحِدٍ مِنْ ذَلِكَ فَقَالُوا لَا

Then Rasool-Allah^-saww said to them: ‘O you Jews! Inform me about Allah^-azwj. Doesn’t He^-azwj Cause illness then Grants health, and Grants health then Causes illness? Is there a change of mind for Him^-azwj regarding that? Doesn’t He^-azwj Cause to live and Cause to die, is it a change of mind for Him^-azwj? Doesn’t He^-azwj Come with the night in the footsteps of the day, and the day in the footsteps of the night? Is it a change of mind for Him^-azwj in each one from that?’ They said, ‘No’.

قَالَ فَكَذَلِكَ اللَّهُ تَعَبَّدَ نَبِيَّهُ مُحَمَّداً بِالصَّلَاةِ إِلَى الْكَعْبَةِ بَعْدَ أَنْ تَعَبَّدَهُ بِالصَّلَاةِ إِلَى بَيْتِ الْمَقْدِسِ وَ مَا بَدَا لَهُ فِي الْأَوَّلِ

He^-saww said: ‘Similar to that is Allah^-azwj the Exalted. His^-azwj Prophet^-saww, Muhammad^-saww worshipped with the Salat towards the Kabah after having worshipped Him^-azwj with the Salat towards Bayt Al-Maqdas, and there was no change of mind for Him^-azwj regarding the first’.

ثُمَّ قَالَ أَ لَيْسَ اللَّهُ يَأْتِي بِالشِّتَاءِ فِي أَثَرِ الصَّيْفِ وَ الصَّيْفِ فِي أَثَرِ الشِّتَاءِ أَ بَدَا لَهُ فِي كُلِّ وَاحِدٍ مِنْ ذَلِكَ قَالُوا لَا قَالَ رَسُولُ اللَّهِ ص فَكَذَلِكَ لَمْ يَبْدُ لَهُ فِي الْقِبْلَةِ

Then he^-saww said: ‘Doesn’t Allah^-azwj Come with the winter in the footsteps of the summer, and the summer in the footsteps of the winter? Is it a change of mind for Him^-azwj in each of that?’ They said, ‘No’. Rasool-Allah^-saww said: ‘Similar to that, there was no change of mind for Him^-azwj regarding the Qiblah’.

قَالَ ثُمَّ قَالَ أَ لَيْسَ قَدْ أَلْزَمَكُمْ فِي الشِّتَاءِ أَنْ تَحْتَرِزُوا مِنَ الْبَرْدِ بِالثِّيَابِ الْغَلِيظَةِ وَ أَلْزَمَكُمْ فِي الصَّيْفِ أَنْ تَحْتَرِزُوا مِنَ الْحَرِّ فَبَدَا لَهُ فِي الصَّيْفِ حَتَّى أَمَرَكُمْ بِخِلَافِ مَا كَانَ أَمَرَكُمْ بِهِ فِي الشِّتَاءِ قَالُوا لَا

He^-asws said: ‘Then he^-saww said: ‘Hasn’t Allah^-azwj Necessitated you during the winter, or you should be protecting from the cold with the thick clothes? And necessitated you during the summer that you should be protecting from the heat? Is it a change of mind for Him^-azwj during the summer until He^-azwj Commanded you with the opposite of what He^-azwj had Commanded you with during the winter?’ They said, ‘No’.

قَالَ رَسُولُ اللَّهِ ص فَكَذَلِكَ اللَّهُ تَعَبَّدَكُمْ فِي وَقْتٍ لِصَلَاحٍ يَعْلَمُهُ بِشَيْ‏ءٍ ثُمَّ تَعَبَّدَكُمْ فِي وَقْتٍ آخَرَ لِصَلَاحٍ آخَرَ يَعْلَمُهُ بِشَيْ‏ءٍ آخَرَ وَ إِذَا أَطَعْتُمُ اللَّهَ فِي الْحَالَتَيْنِ اسْتَحْقَقْتُمْ ثَوَابَهُ وَ أَنْزَلَ اللَّهُ‏ وَ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ‏ يَعْنِي إِذَا تَوَجَّهْتُمْ بِأَمْرِهِ فَثَمَّ الْوَجْهُ الَّذِي‏ تَقْصِدُونَ مِنْهُ اللَّهَ وَ تَأْمُلُونَ ثَوَابَهُ

Rasool-Allah^-saww said: ‘Similar to that, Allah^-azwj the Exalted Wanted your worship during a time for betterment, He^-azwj Taught something, then after it, during another time, for another betterment, Taught something other. When you obey Allah^-azwj in both the states, you would be deserving of His^-azwj Rewards. And Allah^-azwj Revealed And for Allah is the East and the West; therefore wherever you turn to, so there would be the Face of Allah [2:115]. When you are diverting by His^-azwj Command, so there would be the Face of Allah^-azwj you are aiming Allah^-azwj from, and are working for His^-azwj Rewards’.

ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا عِبَادَ اللَّهِ أَنْتُمْ كَالْمَرْضَى وَ اللَّهُ رَبُّ الْعَالَمِينَ كَالطَّبِيبِ فَصَلَاحُ الْمَرْضَى فِيمَا يَعْلَمُهُ الطَّبِيبُ وَ يُدَبِّرُهُ بِهِ لَا فِيمَا يَشْتَهِيهِ الْمَرِيضُ وَ يَقْتَرِحُهُ أَلَا فَسَلِّمُوا لِلَّهِ أَمْرَهُ تَكُونُوا مِنَ الْفَائِزِينَ

Then Rasool-Allah^-saww said: ‘O servants of Allah^-azwj! You are like patients, and the Lord^-azwj of the world is like the doctor. The wellbeing of the patient is in what the doctor knows and plans with it. It is not in what the patient desires and suggests it. Indeed! Be submitting to Allah^-azwj to His^-azwj Commands, you will become from the successful ones’’.

فَقِيلَ يَا ابْنَ رَسُولِ اللَّهِ فَلِمَ أَمَرَ بِالْقِبْلَةِ الْأُولَى فَقَالَ لِمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها وَ هِيَ بَيْتُ الْمَقْدِسِ‏ إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى‏ عَقِبَيْهِ‏ إِلَّا لِنَعْلَمَ ذَلِكَ مِنْهُ وُجُوداً بَعْدَ أَنْ عَلِمْنَاهُ سَيُوجَدُ

It was said, ‘O son^-asws of Rasool-Allah^-saww! So why did He^-azwj Commanded with the first Qiblah?’ He^-asws said: ‘When Allah^-azwj Mighty and Majestic Said: And We did not Make the Qiblah which you were upon  – and it is Bayt Al-Maqdas – except for Us to Know who follows the Rasool from the one turns upon his heels [2:143]  except for Us^-azwj to Know that – from it – they remain after having Taught them, so they would be found to be on it.

وَ ذَلِكَ أَنَّ هَوَى أَهْلِ مَكَّةَ كَانَ فِي الْكَعْبَةِ فَأَرَادَ اللَّهُ أَنْ يُبَيِّنَ مُتَّبِعَ مُحَمَّدٍ ص مِنْ مُخَالِفِيهِ بِاتِّبَاعِ الْقِبْلَةِ الَّتِي كَرِهَهَا وَ مُحَمَّدٌ ص يَأْمُرُ بِهَا وَ لَمَّا كَانَ هَوَى أَهْلِ الْمَدِينَةِ فِي بَيْتِ الْمَقْدِسِ أَمَرَهُمْ بِمُخَالَفَتِهَا وَ التَّوَجُّهِ إِلَى الْكَعْبَةِ لِيُبَيِّنَ مَنْ يُوَافِقُ مُحَمَّداً فِيمَا يَكْرَهُهُ فَهُوَ مُصَدِّقُهُ وَ مُوَافِقُهُ

And that was, that the desire of the people of Makkah was regarding the Kabah. Allah^-azwj Intended that it be manifested for Muhammad^-saww, the one who opposes him^-as, by following the Qiblah, which they disliked it, and Muhammad^-saww ordered with it. And when it was the desire of the people of Al-Medina regarding Bayt Al-Maqdas, He^-azwj Commanded them with the opposite to it and to divert towards the Kabah in order to manifest the one who is concordant with Muhammad^-saww in what he dislikes, so his ratification would be his concordance.

ثُمَّ قَالَ‏ وَ إِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ‏ إِنَّمَا كَانَ التَّوَجُّهُ إِلَى بَيْتِ الْمَقْدِسِ فِي ذَلِكَ الْوَقْتِ كَبِيرَةً إِلَّا عَلَى مَنْ يَهْدِي اللَّهُ فَعَرَفَ أَنَّ اللَّهَ يُتَعَبَّدُ بِخِلَافِ مَا يُرِيدُهُ الْمَرْءُ لِيَبْتَلِيَ طَاعَتَهُ فِي مُخَالَفَةِ هَوَاهُ

Then He^-azwj Said: And even though it may be grievous, except upon those Guided by Allah. [2:143] – It was so that the turning (facing) towards Bayt Al-Maqdas during that time was grievous, except upon the one Guided by Allah^-azwj, for he recognised that Allah^-azwj would be worshipped with opposite to what the man is intending, in order to Test him of his obedience in opposing his own desires’’.[159]

19- يد، التوحيد أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنِ الْحَجَّالِ‏ عَنْ ثَعْلَبَةَ عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع قَالَ: مَا عُبِدَ اللَّهُ عَزَّ وَ جَلَّ بِشَيْ‏ءٍ مِثْلِ الْبَدَاءِ

‘Al Tawheed’ – My father, from Muhammad al Attar, from Ibn Isa, from Al Hajal, from Sa’albat, from Zurara,

‘From one of the two (5^th or 6^th Imam^-asws) having said: ‘Allah^-azwj Mighty and Majestic has not been worshipped like the (acknowledgment with) change of Decision’’.[160]

20- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا عُظِّمَ اللَّهُ عَزَّ وَ جَلَّ بِمِثْلِ الْبَدَاءِ

‘Al Tawheed’ – Ibn Al Waleed, from Al Safar, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from hisham Bin Salim,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic has not been Magnified with the likes of (acknowledgment with) change of Decision’’.[161]

21- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا بَعَثَ اللَّهُ عَزَّ وَ جَلَّ نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَ خِصَالٍ الْإِقْرَارَ بِالْعُبُودِيَّةِ وَ خَلْعَ الْأَنْدَادِ وَ أَنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ.

‘Al Tawheed’ – Majaylawiya, from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic did not Send a Prophet^-as until He^-azwj Took three characteristics upon him – the acknowledgment with the Lordship, and getting rid of the rival (gods/idols), and that Allah^-azwj Brings forward whatever He^-azwj so Desires, and Delays whatever He^-azwj so Desires’’.[162]

22- يد، التوحيد بِهَذَا الْإِسْنَادِ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي هَذِهِ الْآيَةِ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ‏ قَالَ فَقَالَ وَ هَلْ يَمْحُو اللَّهُ مَا كَانَ وَ هَلْ يُثْبِتُ إِلَّا مَا لَمْ يَكُنْ

‘Al Tawheed’ – By this chain, from Hisham Bin Salim and Hafs Bin Al Bakhtary, and others,

‘From Abu Abdullah^-asws regarding this Verse: Allah Deletes and Affirms whatever He so Desires to, [13:39]. So, he^-asws said: ‘And does Allah^-azwj Delete except what has come into being? And does He^-azwj Affirm except what has not yet come into being?’’.[163]

23- يد، التوحيد حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَا تَنَبَّأَ نَبِيٌّ قَطُّ حَتَّى يُقِرَّ لِلَّهِ تَعَالَى بِخَمْسٍ بِالْبَدَاءِ وَ الْمَشِيئَةِ وَ السُّجُودِ وَ الْعُبُودِيَّةِ وَ الطَّاعَةِ

‘Al Tawheed’ – Hamza Al Alawy, from Ali, from his father, from Ibn Abu Umeyr, from Marazam Bin Hakeem who said,

‘I heard Abu Abdullah^-asws saying: ‘A Prophet^-as was not Sent at all until he^-as acknowledged for Allah^-azwj with five – the change of Decision, and the Desire, and the Sajdah, and the servitude (total submission), and the obedience’’.[164]

24- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا بَعَثَ اللَّهُ نَبِيّاً قَطُّ حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثاً الْإِقْرَارَ لِلَّهِ بِالْعُبُودِيَّةِ وَ خَلْعَ الْأَنْدَادِ وَ أَنَّ اللَّهَ يَمْحُو مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ

‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Zurara and Muhammad Bin Muslim,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj did not Send a Prophet^-as at all until He^-azwj Took three (covenants) upon him^-as – acknowledgement for Allah^-azwj with the servitude, and removal of the rivals (gods/idols), and that Allah^-azwj Deletes whatever He^-azwj so Desires, and Affirms whatever He^-azwj so Desires’’.[165]

25- يد، التوحيد حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الرَّيَّانِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏ مَا بَعَثَ اللَّهُ نَبِيّاً قَطُّ إِلَّا بِتَحْرِيمِ الْخَمْرِ وَ أَنْ يُقِرَّ لَهُ بِالْبَدَاءِ

‘Al Tawheed’ – Hamza Al Alawy, from Ali Bin Ibrahim, from Al Rayan who said,

‘I heard Al-Reza^-asws saying: ‘Allah^-azwj did not Send a Prophet^-as at all except with the Prohibition of the wine, and that he^-as would acknowledge to Him^-azwj with the change of Decision’’.[166]

26- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ لَوْ يَعْلَمُ النَّاسُ مَا فِي الْقَوْلِ بِالْبَدَاءِ مِنَ الْأَجْرِ مَا فَتَرُوا عَنِ الْكَلَامِ فِيهِ

‘Al Tafseer’ – Al Daqaq, from Al Kulayni, from Ali Bin Ibrahim, from Al Yaqteeni, from Yunus, from Malik Al Jahny who said,

‘I heard Abu Abdullah^-asws saying: ‘If the people knew what Recompense is in the word with the change of Decision, they would not trivialise talking about it’’.[167]

Notes –

قَوْلُ الصَّادِقِ ع‏ مَا بَدَا لِلَّهِ بَدَاءٌ كَمَا بَدَا لَهُ فِي إِسْمَاعِيلَ ابْنِي يَقُولُ مَا ظَهَرَ لِلَّهِ أَمْرٌ كَمَا ظَهَرَ لَهُ فِي إِسْمَاعِيلَ ابْنِي إِذِ اخْتَرَمَهُ‏ قَبْلِي لِيُعْلِمَ بِذَلِكَ أَنَّهُ لَيْسَ بِإِمَامٍ بَعْدِي

The words of Al Sadiq^-asws: ‘There has not been a change of Decision for Allah^-azwj like what was a change for Him^-azwj regarding my^-asws son Ismail’. He^-asws is saying, ‘No matter has become manifest for Allah^-azwj like what had become manifest for Him^-azwj regading my^-asws son Ismail when He^-azwj Caused him to die before me for it to be known by that that he isn’t an Imam after me^-asws!’

و قد روي لي من طريق أبي الحسين الأسدي رضوان الله عليه في ذلك شي‏ء غريب‏ وَ هُوَ أَنَّهُ رُوِيَ أَنَّ الصَّادِقَ ع قَالَ: مَا بَدَا لِلَّهِ بَدَاءٌ كَمَا بَدَا لَهُ فِي إِسْمَاعِيلَ أَبِي إِذَا أَمَرَ أَبَاهُ بِذَبْحِهِ ثُمَّ فَدَاهُ بِذِبْحٍ عَظِيمٍ

And a strange thing has been reported to me from a path of Abu Al Hassan Al Asady, may the Pleasure of Allah^-azwj be upon him, and it is, he reported that Al Sadiq^-asws said: ‘There has not been a change of Decision for Allah^-azwj like what had changed for Him^-azwj regarding my^-asws father Ismail^-as (the Prophet) when He^-azwj Commanded his^-as father^-as to slaughter him^-as, then Ransomed him^-as with a mighty slaughter’.

27- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ أَوْ عَمَّنْ رَوَاهُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ وَهْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ مَكْنُونٌ مَخْزُونٌ لَا يَعْلَمُهُ إِلَّا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ وَ أَنْبِيَاءَهُ وَ نَحْنُ نَعْلَمُهُ

‘Basaair Al Darajaat’ – 7Ahmad Bin Muhammad, from Ibn Abu Umeyr, from the one who reported it, from Ibn Abu Umeyr, from Ja’far Ibn Usman, from Sama’at, from Abu Baseer, and Wahab, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘There are two (types of) knowledge for Allah^-azwj – a Knowledge, hidden, Treasured, none know it except He^-azwj; the change of Decision happens from that; and a knowledge He^-azwj Taught His^-azwj Angels, and His^-azwj Rasools^-as, and His^-azwj Prophets^-as, and we^-asws know it’’.[168]

28- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ لِنَبِيِّهِ‏ فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ‏ أَرَادَ أَنْ يُعَذِّبَ أَهْلَ الْأَرْضِ ثُمَّ بَدَا لِلَّهِ فَنَزَلَتِ الرَّحْمَةُ فَقَالَ ذَكِّرْ يَا مُحَمَّدُ فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ

‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Qasim Bin Muhammad, from Abu Hamza, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and Exalted Said to His^-azwj Prophet^-as: ‘So, turn away from them, for you are not with a blame [51:54], Intending to Punish the people of the earth. Then there was a change of Decision for Allah^-azwj and the Mercy descended, so He^-azwj Said: And continue to remind, for surely the Zikr benefits the Momineen [51:55]’.

فَرَجَعْتُ مِنْ قَابِلٍ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنِّي حَدَّثْتُ أَصْحَابَنَا فَقَالُوا بَدَا لِلَّهِ مَا لَمْ يَكُنْ فِي عِلْمِهِ‏

I returned the following years and I said to Abu Abdullah^-asws, ‘May I be sacrificed for you^-asws! I narrated to our companions, and they said, ‘Change of Decision of Allah^-azwj is what does not happen in His^-azwj Knowledge?’

قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ عِنْدَهُ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ عِلْمٌ نَبَذَهُ إِلَى مَلَائِكَتِهِ وَ رُسُلِهِ فَمَا نَبَذَهُ إِلَى مَلَائِكَتِهِ فَقَدِ انْتَهَى إِلَيْنَا

He (the narrator) said, ‘Abu Abdullah^-asws said: ‘There are two (types of) Knowledge for Allah^-azwj – a Knowledge with Him^-azwj He^-azwj did not Notify anyone from His^-azwj creatures upon it, and a Knowledge He^-azwj Gave it to His^-azwj Angels, and His^-azwj Rasool^-as. Whatever He^-azwj Gave to His^-azwj, it has ended to us^-asws’’.[169]

29- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ سَدِيرٍ قَالَ: سَأَلَ حُمْرَانُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِهِ تَعَالَى‏ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى‏ غَيْبِهِ أَحَداً فَقَالَ لَهُ أَبُو جَعْفَرٍ ع‏ إِلَّا مَنِ ارْتَضى‏ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ رَصَداً وَ كَانَ وَ اللَّهِ مُحَمَّدٌ مِمَّنِ ارْتَضَاهُ

‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Raib, from Sadeyr who said,

‘Humran asked Abu Ja’far^-asws about the Words of the Exalted: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26], Abu Ja’far^-asws said to him: ‘Except one He Chooses from a Rasool, for He would Make a guard to travel in front of him and from behind him [72:27], and, by Allah^-azwj, Muhammad^-saww was from the ones^-as He^-azwj Chose. 

وَ أَمَّا قَوْلُهُ‏ عالِمُ الْغَيْبِ‏ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَالِمٌ بِمَا غَابَ عَنْ خَلْقِهِ بِمَا يُقَدِّرُ مِنْ شَيْ‏ءٍ وَ يَقْضِيهِ فِي عِلْمِهِ فَذَلِكَ يَا حُمْرَانُ عِلْمٌ مَوْقُوفٌ عِنْدَهُ إِلَيْهِ فِيهِ الْمَشِيئَةُ فَيَقْضِيهِ إِذَا أَرَادَ وَ يَبْدُو لَهُ فِيهِ فَلَا يُمْضِيهِ

And as for His^-azwj Words: (He is) Knower of the unseen [72:26], so Allah^-azwj Blessed and Exalted is a Knower with what is unseen from His^-azwj creation with what He^-azwj Determined from a thing and Ordained it in His^-azwj Knowledge. So, that, O Humran, is a Knowledge paused with Him^-azwj, in it here is the Desire to it, and He^-azwj Ordains it when He^-azwj Wants, and Change of Decision for Him^-azwj in it and He^-azwj does not Implement it.

فَأَمَّا الْعِلْمُ الَّذِي يُقَدِّرُهُ اللَّهُ وَ يَقْضِيهِ وَ يُمْضِيهِ فَهُوَ الْعِلْمُ الَّذِي انْتَهَى إِلَى رَسُولِ اللَّهِ ص ثُمَّ إِلَيْنَا

As for the Knowledge which Allah^-azwj Determines, and Ordains it, and Implements it, so it is which ended up to Rasool-Allah^-saww, then to us^-asws.

وَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ بِهَذَا الْإِسْنَادِ وَ زَادَ فِيهِ فَمَا يُقَدِّرُ مِنْ شَيْ‏ءٍ وَ يَقْضِيهِ فِي عِلْمِهِ أَنْ يَخْلُقَهُ وَ قَبْلَ أَنْ يَقْضِيَهُ إِلَى مَلَائِكَتِهِ فَذَلِكَ يَا حُمْرَانُ عِلْمٌ مَوْقُوفٌ عِنْدَهُ غَيْرُ مَقْضِيٍّ لَا يَعْلَمُهُ غَيْرُهُ إِلَيْهِ فِيهِ الْمَشِيئَةُ فَيَقْضِيهِ إِذَا أَرَادَ إِلَى آخِرِ الْحَدِيثِ

And it was narrated to us by Abdullah Bin Muhammad, from Ibn Mahboub by this chain, and there is an increase in it: ‘Whatever He^-azwj Determines from a thing and Ordains it in His^-azwj Knowledge that He^-azwj would Create it, and before He Gives it to His^-azwj Angels, so that, O Humran, is a Knowledge paused with Him^-azwj without implementation, none know it apart from Him^-azwj, to it is the Desire regarding it, So, He^-azwj Implements it whenever He^-azwj Wants’’.[170]

30- ك، إكمال الدين أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْجَامُورَانِيِّ عَنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارٍ عَنْ أَبِي بَصِيرٍ وَ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَبْدُو لَهُ فِي شَيْ‏ءٍ لَمْ يَعْلَمْهُ أَمْسِ فَابْرَءُوا مِنْهُ‏

‘Ikmal Al Deen’ – My father, from Muhammad Al Attar, from Al Ashary, from Al Jamourany, from Al lului, from Muhammad Bin Sinan, from Ammar, from Abu Baseer and Sama’at,

‘From Abu Abdullah^-asws having said: ‘One who claims that Allah^-azwj Mighty and Majestic, there is a change of Decision for Him^-azwj regarding something, He^-azwj did not Know the day before, so we^-asws disavow from him’’.[171]

31- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ سُوقَةَ عَنْ عِيسَى الْفَرَّاءِ وَ أَبِي عَلِيٍّ الْعَطَّارِ عَنْ رَجُلٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَا دَاوُدُ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ جَالِسٌ وَ عِنْدَهُ شَابٌّ رَثُّ الْهَيْئَةِ يُكْثِرُ الْجُلُوسَ عِنْدَهُ وَ يُطِيلُ الصَّمْتَ إِذْ أَتَاهُ مَلَكُ الْمَوْتِ فَسَلَّمَ عَلَيْهِ وَ أَحَدَّ مَلَكُ الْمَوْتِ النَّظَرَ إِلَى الشَّابِ‏ فَقَالَ دَاوُدُ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ نَظَرْتَ إِلَى هَذَا فَقَالَ نَعَمْ إِنِّي أُمِرْتُ بِقَبْضِ رُوحِهِ إِلَى سَبْعَةِ أَيَّامٍ فِي هَذَا الْمَوْضِعِ

‘Qasas Al Anbiya^-as’ – By the chain to Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Al Washa, from Ali Bin Sowqat, from Isa Al Fara’a and Abu Ali Al Attar, from a man, from Al Sumaly,

‘From Abu Ja’far^-asws having said: ‘While Dawood^-as was seated and with him^-as was a youth of shabby body who used to frequently sit with him^-as, and the silence was prolonged, when the Angel of death came and greeted upon him^-as, and the Angel of death glanced once at the youth, so Dawood^-as said: ‘You are looking at this one?’ He said, ‘Yes, I am Commanded with capturing his soul in seven days in this place’.

فَرَحَّمَهُ دَاوُدُ فَقَالَ يَا شَابُّ هَلْ لَكَ امْرَأَةٌ قَالَ لَا وَ مَا تَزَوَّجْتُ قَطُّ قَالَ دَاوُدُ فَأْتِ فُلَاناً رَجُلًا كَانَ عَظِيمَ الْقَدْرِ فِي بَنِي إِسْرَائِيلَ فَقُلْ لَهُ إِنَّ دَاوُدَ يَأْمُرُكَ أَنْ تُزَوِّجَنِي ابْنَتَكَ وَ تُدْخِلَهَا اللَّيْلَةَ وَ خُذْ مِنَ النَّفَقَةِ مَا تَحْتَاجُ إِلَيْهِ وَ كُنْ عِنْدَهَا فَإِذَا مَضَتْ سَبْعَةُ أَيَّامٍ فَوَافِنِي فِي هَذَا الْمَوْضِعِ

Dawood^-as felt pity on him and he^-as said: ‘O youth! Is there a wife for you?’ He said, ‘No, and I have not been married at all’. Dawood^-as said, ‘Go to son of so and so’ – a man who was of great worth among the children of Israel – ‘and say to him, ‘Dawood^-as orders you that you marry your daughter to me’ and go to her at night, and take from the expense monies whatever you are needy to, and be with her. When seven days pass by, meet me^-as in this place’.

فَمَضَى الشَّابُّ بِرِسَالَةِ دَاوُدَ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ فَزَوَّجَهُ الرَّجُلُ ابْنَتَهُ وَ أَدْخَلُوهَا عَلَيْهِ وَ أَقَامَ عِنْدَهَا سَبْعَةَ أَيَّامٍ ثُمَّ وَافَى دَاوُدَ يَوْمَ الثَّامِنِ فَقَالَ لَهُ دَاوُدُ يَا شَابُّ كَيْفَ رَأَيْتَ مَا كُنْتَ فِيهِ قَالَ مَا كُنْتُ فِي نِعْمَةٍ وَ لَا سُرُورٍ قَطُّ أَعْظَمَ مِمَّا كُنْتُ فِيهِ قَالَ دَاوُدُ اجْلِسْ فَجَلَسَ

The youth went with the message of Dawood^-as, and the man got him married to his daughter, and he went to her and he stayed with her for seven days, then he met Dawood^-as on the eight day. Dawood^-as said to him: ‘O youth! How do you view what you were in?’ He said, ‘I have not been in any Bounty nor joy at all greater than what I have been in (the last seven days)’. Dawood^-as said: ‘Be seated’. He sat down.

وَ دَاوُدُ يَنْتَظِرُ أَنْ يُقْبَضَ رُوحُهُ فَلَمَّا طَالَ قَالَ انْصَرِفْ إِلَى مَنْزِلِكَ فَكُنْ مَعَ أَهْلِكَ فَإِذَا كَانَ يَوْمُ الثَّامِنِ فَوَافِنِي هَاهُنَا فَمَضَى الشَّابُّ ثُمَّ وَافَاهُ يَوْمَ الثَّامِنِ وَ جَلَسَ عِنْدَهُ ثُمَّ انْصَرَفَ أُسْبُوعاً آخَرَ ثُمَّ أَتَاهُ وَ جَلَسَ

Dawood^-as awaited the capture of his soul. But, when it was prolonged, he^-as said: ‘Go to your house, and be with your wife, and when it would be the eight days, then meet me^-as over here’. So, the youth went, and met him^-as on the eight days and sat in his^-as presence. Then another week went by, then came (back) to him^-as and sat down.

فَجَاءَ مَلَكُ الْمَوْتِ دَاوُدَ فَقَالَ دَاوُدُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَ لَسْتَ حَدَّثْتَنِي بِأَنَّكَ أُمِرْتَ بِقَبْضِ رُوحِ هَذَا الشَّابِّ إِلَى سَبْعَةِ أَيَّامٍ قَالَ بَلَى فَقَالَ قَدْ مَضَتْ ثَمَانِيَةٌ وَ ثَمَانِيَةٌ وَ ثَمَانِيَةٌ قَالَ يَا دَاوُدُ إِنَّ اللَّهَ تَعَالَى رَحِمَهُ بِرَحْمَتِكَ لَهُ فَأَخَّرَ فِي أَجَلِهِ ثَلَاثِينَ سَنَةً

The Angel of death came to Dawood^-as, and Dawood^-as said: ‘Didn’t you narrated to me^-as and you^-as had been Commanded with the capture of the soul of this youth in seven days?’ He said, ‘Yes’. He^-as said: ‘Eight (days) have already passed, and eight (more) and eight (more)!’ He said, ‘O Dawood^-as! Allah^-azwj the Exalted Mercied him with His^-azwj Mercy, and Delayed in his term for thirty years’’.[172]

32 كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، لِعَلِيِّ بْنِ بَابَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ نَبِيٌّ وَعَدَهُ اللَّهُ أَنْ يَنْصُرَهُ إِلَى خَمْسَ عَشْرَةَ لَيْلَةً فَأَخْبَرَ بِذَلِكَ قَوْمَهُ فَقَالُوا وَ اللَّهِ إِذَا كَانَ لَيَفْعَلَنَّ وَ لَيَفْعَلَنَّ فَأَخَّرَهُ اللَّهُ إِلَى خَمْسَ عَشْرَةَ سَنَةً

The book ‘Al Imamat Wa Al Tabsira’ of Ali Bin Babuwayh, from Muhammad bin Yahya and Ahmad Bin Idrees, from Muhammad Bin Ahmad, from one who mentioned it, from Muhammad Bin Al Fazeyl, from Is’haq Bin Ammar,

‘From Abu Abdullah^-asws having said: ‘There was a Prophet^-as among the children of Israel, and Allah^-azwj Promised him^-as that He^-azwj would Help him in fifteen nights time, so he informed his people with that. They said, ‘By Allah^-azwj! When it was that, so let Him^-azwj Do it (now), let Him^-azwj Do it (now)!’ Allah^-azwj Delayed it to fifteen years.

وَ كَانَ فِيهِمْ مَنْ وَعَدَهُ اللَّهُ النُّصْرَةَ إِلَى خَمْسَ عَشْرَةَ سَنَةً فَأَخْبَرَ بِذَلِكَ النَّبِيُّ قَوْمَهُ فَقَالُوا مَا شَاءَ اللَّهُ فَعَجَّلَهُ اللَّهُ لَهُمْ فِي خَمْسَ عَشْرَةَ لَيْلَةً

And there was among them one (Prophet^-as) Allah^-azwj Promised him^-as the help in fifteen years, and he^-as informed his^-as people, and they said, ‘Whatever Allah^-azwj so Desires’. Therefore Allah^-azwj Hastened it for them to fifteen nights’’.[173]

33- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: سَأَلَ عَبْدُ الْأَعْلَى مَوْلَى بَنِي سَامٍ الصَّادِقَ ع وَ أَنَا عِنْدَهُ حَدِيثٌ يَرْوِيهِ النَّاسُ فَقَالَ وَ مَا هُوَ قَالَ يَرْوُونَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى حِزْقِيلَ‏ النَّبِيِّ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنْ أَخْبِرْ فُلَانَ الْمَلِكِ أَنِّي مُتَوَفِّيكَ يَوْمَ كَذَا فَأَتَى حِزْقِيلُ الْمَلِكَ فَأَخْبَرَهُ بِذَلِكَ قَالَ فَدَعَا اللَّهَ وَ هُوَ عَلَى سَرِيرِهِ حَتَّى سَقَطَ مَا بَيْنَ الْحَائِطِ وَ السَّرِيرِ فَقَالَ يَا رَبِّ أَخِّرْنِي حَتَّى يَشِبَّ طِفْلِي وَ أَقْضِيَ أَمْرِي

‘Qasas Al Anbiya^-as’ – By the chain going up to Al Sadouq, from his father, from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘Abdul A’ala, a slave of the clan of Saam asked Al-Sadiq^-asws – and I was in his^-asws presence, ‘There is a Hadeeth being reported by the people’. He^-asws said: ‘What is it?’ He said, ‘They are reported that Allah^-azwj Mighty and Majestic Revealed to the Prophet Hizkeel^-as: “Inform so and so king that I^-azwj would be Causing him to dies on such and such a day”. Hizkeel^-as went to the king and informed him with that. So, he supplicated to Allah^-azwj and he was upon his bed until he fell down, what is between the wall and the bed, and he said, ‘O Lord^-azwj! Respite me until my child grows up and I complete my affairs’.

فَأَوْحَى اللَّهُ إِلَى ذَلِكَ النَّبِيِ‏ أَنِ ائْتِ فُلَاناً وَ قُلْ إِنِّي أَنْسَأْتُ فِي عُمُرِهِ خَمْسَ عَشْرَةَ سَنَةً فَقَالَ النَّبِيُّ يَا رَبِّ وَ عِزَّتِكَ إِنَّكَ تَعْلَمُ أَنِّي لَمْ أَكْذِبْ كَذِبَةً قَطُّ فَأَوْحَى اللَّهُ إِلَيْهِ إِنَّمَا أَنْتَ عَبْدٌ مَأْمُورٌ فَأَبْلِغْهُ

Allah^-azwj Revealed unto that Prophet^-as: “Go to so and so and say: “I^-azwj had Increased in his life-span by fifteen years”. The Prophet^-as said: ‘O Lord^-azwj! By You^-azwj Might, You^-azwj Know that I^-as do not speak a lie at all’. Allah^-azwj Revealed unto him: “But rather, you^-as are a Commanded servant, so, deliver it!”’.[174] (P.s. – See Ch 3 H 2 for complete Hadeeth)

34- ير، بصائر الدرجات عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ ابْنِ مُسَافِرٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع فِي الْعَشِيَّةِ الَّتِي اعْتَلَّ فِيهَا مِنْ لَيْلَتِهَا الْعِلَّةَ الَّتِي تُوُفِّيَ مِنْهَا يَا عَبْدَ اللَّهِ مَا أَرْسَلَ اللَّهُ نَبِيّاً مِنْ أَنْبِيَائِهِ إِلَى أَحَدٍ حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَةَ أَشْيَاءَ قُلْتُ وَ أَيُّ شَيْ‏ءٍ هُوَ يَا سَيِّدِي قَالَ الْإِقْرَارُ بِاللَّهِ بِالْعُبُودِيَّةِ وَ الْوَحْدَانِيَّةِ وَ أَنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ نَحْنُ قَوْمٌ أَوْ نَحْنُ مَعْشَرٌ إِذَا لَمْ يَرْضَ اللَّهُ لِأَحَدِنَا الدُّنْيَا نَقَلَنَا إِلَيْهِ

‘Basaair Al Darajaat’ – Abdullah Bin Muhamad, from Ali Bin Mahziyar, from Ibn Musafar who said,

Abu Ja’far^-asws said to me during the night in which he^-asws fell sick, the illness from which he^-asws passed away: ‘O Abdullah! Allah^-azwj did not Send a Prophet^-as from His^-azwj Prophets^-as to anyone until He^-azwj Took three things upon him^-as’. I said, ‘And which thing is it, O my Master^-asws?’ He^-asws said: ‘The acknowledgement with Allah^-azwj of the Lordship and the Oneness, and that Allah^-azwj Brings forward whatever He^-azwj Desires, and we^-asws are a people’ – or: ‘We^-asws are a community, when Allah^-azwj is not Pleased for one of us^-asws (to have) the world, we^-asws relocate to Him^-azwj’’.[175]

35 ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ الْقَزْوِينِيُّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنْ أَبِيهِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ تَعَالَى‏ وَ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ فَقَالَ كَانُوا يَقُولُونَ قَدْ فَرَغَ مِنَ الْأَمْرِ

‘Al Amaali’ of the sheykh Al Tusi – Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al Hassan Bin Alil Al Zafrany, from Ahmad Al Barqy, from his father Muhammad, from Ibn Abu Umeyr, from Hisham Ibn Salim,

‘From Abu Abdullah^-asws regarding the Words of Allah^-azwj the Exalted: And the Jews say: ‘The Hand of Allah is tied up!’ [5:64]. They were saying, ‘Allah^-azwj has finished from the Command’’.[176]

36- سن، المحاسن أَبِي عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ الْعِلْمُ عِلْمَانِ عِلْمٌ عِنْدَ اللَّهِ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ

Al Mahasin’ – My father, from Hamad, from Rabie, from Al Fazeyl who said,

‘I heard Abu Ja’far^-asws saying: ‘The Knowledge (of Allah^-azwj) are two (types of) Knowledge – A Knowledge with Allah^-azwj, Treasured, He^-azwj did not Notify anyone from the creatures upon it, and a Knowledge He^-azwj Taught His^-azwj Angels and His^-azwj Rasools^-as.

فَأَمَّا مَا عَلَّمَ مَلَائِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ سَيَكُونُ لَا يُكَذِّبُ نَفْسَهُ وَ لَا مَلَائِكَتَهُ وَ لَا رُسُلَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ فِيهِ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ

As for what He^-azwj Taught His^-azwj Angels, and His^-azwj Rasools^-as, so it will happen. He^-azwj will not Belie Himself^-azwj, nor His^-azwj Angels, nor His^-azwj Rasools^-as. And Knowledge is Treasured with Him^-azwj. He^-azwj Brings forward in it whatever He^-azwj so Desires, and Delays whatever He^-azwj so Desires, and Affirms whatever He^-azwj so Desires’’.[177]

37- سن، المحاسن بِهَذَا الْإِسْنَادِ عَنْ فُضَيْلٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ مِنَ الْأُمُورِ أُمُورٌ مَوْقُوفَةٌ عِنْدَ اللَّهِ يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهَا مَا يَشَاءُ وَ يُثْبِتُ مِنْهَا مَا يَشَاءُ

‘Al Mahasin’ – By this chain from Fazeyl who said,

‘I heard Abu Ja’far^-asws saying: ‘From the matters are matters which are paused with Allah^-azwj. He^-azwj Brings forwards from these whatever He^-azwj so Desires and Delays from these whatever He^-azwj Desires, and Affirms from these whatever He^-azwj so Desires’’.[178]

38- غط، الغيبة للشيخ الطوسي الْفَضْلُ بْنُ شَاذَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لَهُ أَ لِهَذَا الْأَمْرِ أَمَدٌ تُرِيحُ إِلَيْهِ أَبْدَانُنَا وَ نَنْتَهِي إِلَيْهِ قَالَ بَلَى وَ لَكِنَّكُمْ أَذَعْتُمْ فَزَادَ اللَّهُ فِيهِ

‘Al Ghayba’ of the sheykh Al Tusi – Al Fazl Bin Shazan, from Muhammad Bin Ali, from Sa’dan Bin Muslim, from Abu Baseer who said,

‘I said to him^-asws, ‘Is there for this command (Rising), a command (time) our bodies are easing towards and we would be ending to it?’ He^-asws said: ‘Yes, but you all broadcast it, so Allah^-azwj Increased in it’’.[179]

39- غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ عَلِيّاً ع كَانَ يَقُولُ إِلَى السَّبْعِينَ بَلَاءٌ وَ كَانَ يَقُولُ بَعْدَ الْبَلَاءِ رَخَاءٌ وَ قَدْ مَضَتِ السَّبْعُونَ وَ لَمْ نَرَ رَخَاءً

‘Al Ghayba’ of the sheykh Al Tusi – Al Fazl, from Al Hassan Bin Mahboub, from Abu Hamza Al Sumaly who said,

‘I said to Abu Ja’far^-asws, ‘Ali^-asws was saying: ‘Up to seventy (years) would be ordeals’. And he^-asws saying: ‘After the ordeals would be opulence’, and seventy years have already passed and we did not see any prosperity’.

فَقَالَ أَبُو جَعْفَرٍ ع يَا ثَابِتُ إِنَّ اللَّهَ تَعَالَى كَانَ وَقَّتَ هَذَا الْأَمْرَ فِي السَّبْعِينَ فَلَمَّا قُتِلَ الْحُسَيْنُ اشْتَدَّ غَضَبُ اللَّهِ عَلَى أَهْلِ الْأَرْضِ فَأَخَّرَهُ إِلَى أَرْبَعِينَ وَ مِائَةِ سَنَةٍ فَحَدَّثْنَاكُمْ فَأَذَعْتُمُ الْحَدِيثَ وَ كَشَفْتُمْ قِنَاعَ السِّرِّ فَأَخَّرَهُ اللَّهُ وَ لَمْ يَجْعَلْ لَهُ بَعْدَ ذَلِكَ وَقْتاً عِنْدَنَا وَ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

Abu Ja’far^-asws said: ‘O Sabit! Allah^-azwj the Exalted had Timed this matter (rising) in the seventy (years), but, when Al-Husayn^-asws was killed, the Wrath of Allah^-azwj Intensified upon the people of the earth, so He^-azwj Delayed it to one hundred and forty years. We^-asws narrate to you all, but you broadcast the Hadeeth and uncover the veil of the secret. Allah^-azwj Delayed it and after that He^-azwj did not Make a time for it with us^-asws, Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’.

قَالَ أَبُو حَمْزَةَ وَ قُلْتُ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ قَدْ كَانَ ذَلِكَ

Abu Hamza said, ‘And I said, ‘That (rising) would have been for Abu Abdullah^-asws’. He^-asws said: ‘That may have been so’’.[180]

40 غط، الغيبة للشيخ الطوسي الْفَضْلُ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي يَحْيَى التَّمْتَامِ‏ السُّلَمِيِّ عَنْ عُثْمَانَ النَّوَّاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ كَانَ هَذَا الْأَمْرُ فِيَّ فَأَخَّرَهُ اللَّهُ وَ يَفْعَلُ بَعْدُ فِي ذُرِّيَّتِي مَا يَشَاءُ

‘Al Ghayba’ of the sheykh Al Tusi – Al Fazl, from Muhammad Bin Ismail, from Muhammad Bin Sinan, from Abu Yahya Al Tameemi Al Salmy, from Usman al Nawa who said,

‘I heard Abu Abdullah^-asws saying: This matter (of rising) was regarding me^-asws, but Allah^-azwj Delayed it, and He^-azwj would Do afterwards in my^-asws offspring whatever He^-azwj so Desires to’’.[181]

Notes –

رَوَاهُ سَعْدٌ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع‏ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ وَ عَلِيُّ بْنُ أَبِي طَالِبٍ قَبْلَهُ وَ مُحَمَّدُ بْنُ عَلِيٍّ وَ جَعْفَرُ بْنُ مُحَمَّدٍ ع كَيْفَ لَنَا بِالْحَدِيثِ مَعَ هَذِهِ الْآيَةِ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏ فَأَمَّا مَنْ قَالَ بِأَنَّ اللَّهَ تَعَالَى لَا يَعْلَمُ الشَّيْ‏ءَ إِلَّا بَعْدَ كَوْنِهِ فَقَدْ كَفَرَ وَ خَرَجَ عَنِ التَّوْحِيدِ

It is reported by Sa’ad, from Ibn Isa, from Al Bazanty, from Abu Al Hassan Al-Reza^-asws: ‘Ali Bin Al Husayn^-asws and Ali Bin Abu Talib^-asws before him, and Muhammad Bin Ali^-asws, and Ja’far Bin Muhammad^-asws said: ‘How can it be with the narrating for us^-asws with this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]? As for the one who says that Allah^-azwj the Exalted does not Know the thing except after its coming into being has committed Kufr and has exited from the Tawheed’’.

وَ قَدْ رَوَى سَعْدُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: سَأَلَ مُحَمَّدُ بْنُ صَالِحٍ الْأَرْمَنِيُّ أَبَا مُحَمَّدٍ الْعَسْكَرِيَّ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ

And it has been reported by Sa’ad Bin Abdullah, from Abu Hashim Al Ja’fari who said, ‘Muhammad Bin Salih Al Armany asked Abu Muhammad Al-Askari^-asws about the Words of Allah Mighty and Majestic: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39].

فَقَالَ أَبُو مُحَمَّدٍ وَ هَلْ يَمْحُو إِلَّا مَا كَانَ وَ يُثْبِتُ إِلَّا مَا لَمْ يَكُنْ

Abu Muhammad^-asws said: ‘And can He^-azwj Delete except what has already come into existence and Affirm except has not yet come into existence?’

فَقُلْتُ فِي نَفْسِي هَذَا خِلَافُ مَا يَقُولُ هِشَامُ بْنُ الْحَكَمِ إِنَّهُ لَا يَعْلَمُ الشَّيْ‏ءَ حَتَّى يَكُونَ فَنَظَرَ إِلَيَّ أَبُو مُحَمَّدٍ فَقَالَ تَعَالَى الْجَبَّارُ الْعَالِمُ بِالْأَشْيَاءِ قَبْلَ كَوْنِهَا

I said within myself, ‘This is opposite to what Hisham Bin Al Hakam says that He^-azwj does not Know until it does come into existence!’ Abu Muhammad^-asws looked at me and said: ‘Exalted is the Subduer, Knower of the things before their coming into existence!’’

41- يج، الخرائج و الجرائح قَالَ أَبُو هَاشِمٍ‏ سَأَلَ مُحَمَّدُ بْنُ صَالِحٍ أَبَا مُحَمَّدٍ ع عَنْ قَوْلِهِ تَعَالَى‏ لِلَّهِ الْأَمْرُ مِنْ قَبْلُ وَ مِنْ بَعْدُ فَقَالَ لَهُ الْأَمْرُ مِنْ قَبْلِ أَنْ يَأْمُرَ بِهِ وَ لَهُ الْأَمْرُ مِنْ بَعْدِ أَنْ يَأْمُرَ بِهِ بِمَا يَشَاءُ

‘Al Kharaij Wa Al Jaraih’ – Abu Hashim said,

‘Muhammad Bin Salih asked Abu Muhammad^-asws about the Words of the Exalted: For Allah is the Command from before and from afterwards [30:4], so he^-asws said: ‘From Him^-azwj is the Command from before He^-azwj Commands with it, and from Him^-azwj is the Command from after He^-azwj Commands with it with whatever He^-azwj so Desires’.

فَقُلْتُ فِي نَفْسِي هَذَا قَوْلُ اللَّهِ‏ أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ‏ فَأَقْبَلَ عَلَيَّ فَقَالَ هُوَ كَمَا أَسْرَرْتَ فِي نَفْسِكَ‏ أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ‏

I said within myself, ‘These are the Words of Allah^-azwj: Indeed, for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54]’. He^-asws turned towards me and he^-asws said: ‘It is just as you kept a secret within yourself: Indeed, for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54]’.

قُلْتُ أَشْهَدُ أَنَّكَ حُجَّةُ اللَّهِ وَ ابْنُ حُجَّتِهِ فِي خَلْقِهِ

I said, ‘I testify that you^-asws are a Divine Authority of Allah^-azwj, and a son^-asws of His^-azwj divine Authority among His^-azwj creatures’’.[182]

42- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ ما نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِها نَأْتِ بِخَيْرٍ مِنْها أَوْ مِثْلِها قَالَ النَّاسِخُ مَا حُوِّلَ وَ مَا يُنْسِيهَا مِثْلُ الْغَيْبِ الَّذِي لَمْ يَكُنْ بَعْدُ كَقَوْلِهِ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

‘Tafseer Al Ayyashi’ – From Muhammad Bin Muslim,

‘From Abu Ja’far^-asws regarding His^-azwj Words: Whatever We Abrogate from a Verse or Cause it to be forgotten, We Come with better than it or similar to it. [2:106]. He^-asws said: ‘The Abrogation is what is around, and is forgotten is like the unseen which did not happen afterwards, like His^-azwj Words: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’.

قَالَ فَيَفْعَلُ اللَّهُ مَا يَشَاءُ وَ يُحَوِّلُ مَا يَشَاءُ مِثْلُ قَوْمِ يُونُسَ إِذَا بَدَا لَهُ فَرَحِمَهُمْ وَ مِثْلُ قَوْلِهِ‏ فَتَوَلَّ عَنْهُمْ فَما أَنْتَ بِمَلُومٍ‏ قَالَ أَدْرَكَهُمْ رَحْمَتُهُ

He^-asws said: ‘Allah^-azwj Does whatever He^-azwj so Desires and Transform whatever He^-azwj so Desires, like the people of Yunus^-as, when there was a change of Decision for Him^-azwj so He^-azwj Mercied upon them, and like His^-azwj Words: So, turn away from them, for you are not with a blame [51:54] – They came across His^-azwj Mercy (instead)’’.[183] (P.S. see Ch 3 H 29 for full Hadeeth)

43- شي، تفسير العياشي عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ‏ ما نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِها نَأْتِ بِخَيْرٍ مِنْها أَوْ مِثْلِها فَقَالَ كَذَبُوا مَا هَكَذَا هِيَ إِذَا كَانَ يُنْسِي وَ يَنْسَخُهَا وَ يَأْتِي بِمِثْلِهَا لَمْ يَنْسَخْهَا قُلْتُ هَكَذَا قَالَ اللَّهُ قَالَ لَيْسَ هَكَذَا قَالَ تَبَارَكَ وَ تَعَالَى قُلْتُ فَكَيْفَ قَالَ قَالَ لَيْسَ فِيهَا أَلِفٌ وَ لَا وَاوٌ

‘Tafseer Al Ayyashi’ – From Umar Bin Yazeed who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: Whatever We Abrogate from a Verse or Cause it to be forgotten, We Come with better than it or similar to it. [2:106]. He^-asws said: ‘They are lying! It is not like this. It is, ‘Whatever We have Caused it to be forgotten and Abrogated it, and We Come with similar to it, We do not abrogate’. I said, ‘Allah^-azwj Said it like this’. He^-asws said: Allah^-azwj Blessed and Exalted didn’t Say it like this’. I said, ‘And how did He^-azwj Say it?’ He^-asws said: ‘There isn’t an ‘Alif’ and the ‘Waw’ in it’.

قَالَ مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا مِثْلِهَا يَقُولُ مَا نميت [نُمِتْ‏] مِنْ إِمَامٍ أَوْ نُنْسِ ذِكْرَهُ نَأْتِ بِخَيْرٍ مِنْهُ مِنْ صُلْبِهِ مِثْلِهِ

He^-asws said: ‘Whatever We Abrogate from a Verse or Cause it to be forgotten, We Come with better than it or similar to it. [2:106], He^-azwj is Saying: “We^-azwj do not Cause and Imam^-asws to pass away from an Imam^-asws, or Cause his^-asws mention to be forgotten, We^-azwj Come with better than him^-asws from his^-asws lineage, similar to him^-asws’’.[184]

44- شي، تفسير العياشي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ ثُمَّ قَضى‏ أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ‏ قَالَ الْأَجَلُ الَّذِي غَيْرُ مُسَمًّى مَوْقُوفٌ يُقَدِّمُ مِنْهُ مَا شَاءَ وَ يُؤَخِّرُ مِنْهُ مَا شَاءَ وَ أَمَّا الْأَجَلُ الْمُسَمَّى فَهُوَ الَّذِي يُنْزَلُ مِمَّا يُرِيدُ أَنْ يَكُونَ مِنْ لَيْلَةِ الْقَدْرِ إِلَى مِثْلِهَا مِنْ قَابِلٍ فَذَلِكَ قَوْلُ اللَّهِ‏ فَإِذا جاءَ أَجَلُهُمْ لا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ‏

‘Tafseer Al Ayyashi’ – From Mas’ada Bin Sadaqa,

‘From Abu Abdullah^-asws regarding His^-azwj Words: then He Ordains a term; and there is a Specified term with Him [6:2]. He^-asws said: ‘The term which is unspecified is paused. He^-azwj Brings forwards from it whatever He^-azwj so Desires, and Delays from it whatever He^-azwj so Desires. And as for the specified term, so it is which He^-azwj Sends down from what He^-azwj Wants to happen, from a Night of Pre-determination to its like from the next years, and these are the Words of Allah^-azwj: So, when their term comes, they can neither delay it for a moment, nor can they bring it forward [7:34]’’.[185]

45- شي، تفسير العياشي عَنْ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ‏ ثُمَّ قَضى‏ أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ‏ قَالَ الْمُسَمَّى مَا سُمِّيَ لِمَلَكِ الْمَوْتِ فِي تِلْكَ اللَّيْلَةِ وَ هُوَ الَّذِي قَالَ اللَّهُ‏ إِذا جاءَ أَجَلُهُمْ فَلا يَسْتَأْخِرُونَ ساعَةً وَ لا يَسْتَقْدِمُونَ‏ وَ هُوَ الَّذِي سُمِّيَ لِمَلَكِ الْمَوْتِ فِي لَيْلَةِ الْقَدْرِ وَ الْآخَرُ لَهُ فِيهِ الْمَشِيئَةُ إِنْ شَاءَ قَدَّمَهُ وَ إِنْ شَاءَ أَخَّرَهُ

‘Tafseer Al Ayyashi’ – From Humran,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the Words of Allah^-azwj: then He Ordains a term; and there is a Specified term with Him [6:2]. He^-asws said: ‘The specified is what is specified to the Angel of death during that night, and it is which Allah^-azwj Said: So, when their term comes, they can neither delay it for a moment, nor can they bring it forward [7:34], and it is which is specified to the Angel of death during the Night of Pre-determination, and there is another for Him^-azwj in which is the Desires, if He^-azwj so Desired He^-azwj Brings it forwards, and if He^-azwj so Desires, He^-azwj Delays it’’.[186]

46- شي، تفسير العياشي عَنْ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ‏ ثُمَّ قَضى‏ أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ‏ قَالَ فَقَالَ هُمَا أَجَلَانِ أَجَلٌ مَوْقُوفٌ يَصْنَعُ اللَّهُ مَا يَشَاءُ وَ أَجَلٌ مَحْتُومٌ

‘Tafseer Al Ayyashi’ – From Humran who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: then He Ordains a term; and there is a Specified term with Him [6:2]. He^-asws said: ‘These are two terms – a term paused, Allah^-azwj whatever He^-azwj so Desires, and an Ordained term’’.

وَ فِي رِوَايَةِ حُمْرَانَ عَنْهُ أَمَّا الْأَجَلُ الَّذِي غَيْرُ مُسَمًّى عِنْدَهُ فَهُوَ أَجَلٌ مَوْقُوفٌ يُقَدِّمُ‏ فِيهِ مَا يَشَاءُ وَ يُؤَخِّرُ فِيهِ مَا يَشَاءُ وَ أَمَّا الْأَجَلُ الْمُسَمَّى هُوَ الَّذِي يُسَمَّى فِي لَيْلَةِ الْقَدْرِ

And in a report of Humran from him^-asws: ‘As for the term which is unspecified with Him^-azwj, so it is a paused term, He^-azwj Brings forward whatever He^-azwj so Desires and Delays in it whatever He^-azwj so Desires; and as for the specified term, it is which He^-azwj Specifies during the Night of Pre-determination’’.[187]

47- شي، تفسير العياشي عَنْ حُصَيْنٍ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ ثُمَّ قَضى‏ أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ‏ قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع الْأَجَلُ الْأَوَّلُ هُوَ مَا نَبَذَهُ إِلَى الْمَلَائِكَةِ وَ الرُّسُلِ وَ الْأَنْبِيَاءِ وَ الْأَجَلُ الْمُسَمَّى عِنْدَهُ هُوَ الَّذِي سَتَرَهُ اللَّهُ عَنِ الْخَلَائِقِ

‘Tafseer Al Ayyashi’ – From Haseyn,

‘From Abu Abdullah^-asws regarding His^-azwj Words: then He Ordains a term; and there is a Specified term with Him [6:2]. He (the narrator) said, ‘Then Abu Abdullah^-asws said: ‘The first term, it is what is Given to the Angels, and the Rasools^-as, and the Prophets^-as; and the specified term with Him^-azwj, it is which Allah^-azwj Veiled it from the people’’.[188]

48- شي، تفسير العياشي عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ‏ قالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ‏ قَالَ فَقَالَ لَيْسَ كَذَا وَ قَالَ بِيَدِهِ إِلَى عُنُقِهِ وَ لَكِنَّهُ قَالَ قَدْ فَرَغَ مِنَ الْأَشْيَاءِ وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ قَوْلُهُمْ فَرَغَ مِنَ الْأَمْرِ

‘Tafseer Al Ayyashi’ – From Yaqoub Bin Shuayb who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj: And the Jews say: ‘The Hand of Allah is tied up!’ Their hands shall be Shackled [5:64]. He^-asws said: ‘It isn’t like this’ – and he^-asws gestured by his^-asws hands to his^-asws neck – but they said, ‘He^-azwj has finished from the things’’.[189]

49- شي، تفسير العياشي عَنْ حَمَّادٍ عَنْهُ‏ فِي قَوْلِ اللَّهِ‏ يَدُ اللَّهِ مَغْلُولَةٌ يَعْنُونَ قَدْ فَرَغَ مِمَّا هُوَ كَائِنٌ‏ لُعِنُوا بِما قالُوا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ بَلْ يَداهُ مَبْسُوطَتانِ‏

‘Tafseer Al Ayyashi’ – From Hamad,

‘From him^-asws regarding the Words of Allah^-azwj: And the Jews say: ‘The Hand of Allah is tied up!’ [5:64], meaning He^-azwj has finished from what He^-azwj would be Bringing into being. They were Cursed due to what they said. Allah^-azwj Mighty and Majestic Said: But, both His Hands are Extended. [5:64]’’.[190]

50- شي، تفسير العياشي عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ أَوْحَى اللَّهُ إِلَى إِبْرَاهِيمَ أَنَّهُ سَيُولَدُ لَكَ فَقَالَ لِسَارَةَ فَقَالَتْ أَ أَلِدُ وَ أَنَا عَجُوزٌ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّهَا سَتَلِدُ وَ يُعَذَّبُ أَوْلَادُهَا أَرْبَعَمِائَةِ سَنَةٍ بِرَدِّهَا الْكَلَامَ عَلَيَّ

‘Tafseer Al Ayyashi’ – From Al Fazl Bin Abu Qurrat who said,

‘I heard Abu Abdullah^-asws saying: Allah^-azwj Revealed to Ibrahim^-as: “There would be a birth for you^-as!” So, he^-as said it to Sarah^-as, and she^-as said: Shall I bear a son when I am a very old woman [11:72]?’ Allah^-azwj Revealed unto him^-as: “She^-as will be giving birth and her^-as children would be Punished for four hundred years due to her rebuttal of the speech unto Me^-azwj”.

قَالَ فَلَمَّا طَالَ عَلَى بَنِي إِسْرَائِيلَ الْعَذَابُ ضَجُّوا وَ بَكَوْا إِلَى اللَّهِ أَرْبَعِينَ صَبَاحاً فَأَوْحَى اللَّهُ إِلَى مُوسَى وَ هَارُونَ يُخَلِّصُهُمْ مِنْ فِرْعَوْنَ فَحَطَّ عَنْهُمْ سَبْعِينَ وَ مِائَةَ سَنَةٍ

He^-asws said: ‘When Punishment was prolonged upon the children of Israel, they clamoured and cried to Allah^-azwj for forty mornings. Then Allah^-azwj Revealed unto Musa^-as and Haroun^-as that He^-azwj Would Finish them off from Pharaoh^-la, so one hundred and seventy years were removed from them’.

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع هَكَذَا أَنْتُمْ لَوْ فَعَلْتُمْ لَفَرَّجَ اللَّهُ عَنَّا فَأَمَّا إِذَا لَمْ تَكُونُوا فَإِنَّ الْأَمْرَ يَنْتَهِي إِلَى مُنْتَهَاهُ

He (the narrator) said, ‘And Abu Abdullah^-asws said: ‘This is how you all are. If you were to do (the same), Allah^-azwj would Relieve from us, but when you do not become (clamouring and crying), then the matter (rising of Al-Qaim^-asws) would end up to its extreme point’’.[191]

51- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ مَرْوَانَ عَنْ أَيُّوبَ بْنِ نُوحٍ قَالَ: قَالَ لِي أَبُو الْحَسَنِ الْعَسْكَرِيُّ ع وَ أَنَا وَاقِفٌ بَيْنَ يَدَيْهِ بِالْمَدِينَةِ ابْتِدَاءً مِنْ غَيْرِ مَسْأَلَةٍ يَا أَيُّوبُ إِنَّهُ مَا نَبَّأَ اللَّهُ مِنْ نَبِيٍّ إِلَّا بَعْدَ أَنْ يَأْخُذَ عَلَيْهِ ثَلَاثَ خِلَالٍ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ خَلْعَ الْأَنْدَادِ مِنْ دُونِ اللَّهِ وَ أَنَّ الْمَشِيئَةَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ

‘Tafseer Al Ayyashi’ – From Ali Bin Abdullah Bin Marwan, from Ayoub Bin Nuh who said,

‘Abu Al Hassan Al-Askari^-asws said to me, and I was standing in front of him^-asws at Al-Medina, initiating from without a question: ‘O Ayoub! It is so that Allah^-azwj did not Send a Prophet^-saww except after Taking three characteristics upon him^-as – Testimony that there is no god except Allah^-azwj, and removal of the rival (gods/idols) from besides Allah^-azwj, and that the Desire, He^-azwj Brings forwards whatever He^-azwj so Desires and Delays whatever He^-azwj so Desires.

أَمَا إِنَّهُ إِذَا جَرَى الِاخْتِلَافُ بَيْنَهُمْ لَمْ يَزَلِ الِاخْتِلَافُ بَيْنَهُمْ إِلَى أَنْ يَقُومَ صَاحِبُ هَذَا الْأَمْرِ

But, when the differing flows between them, the differing would not cease between them up to the rising of the Master^-asws of this Command’’.[192]

52- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ‏ لَوْ لَا آيَةٌ فِي كِتَابِ اللَّهِ لَحَدَّثْتُكُمْ بِمَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ فَقُلْتُ أَيَّةُ آيَةٍ قَالَ قَوْلُ اللَّهِ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

‘Tafseer Al Ayyashi’ – From Zurara,

‘From Abu Ja’far^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘Had it not been for a Verse from the Book of Allah^-azwj, I^-asws would have narrated to you all with what would be happening up to the Day of Qiyamah’. I said, ‘Which Verse?’ He^-asws said: ‘The Words of Allah^-azwj: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[193]

53 شي، تفسير العياشي عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏ قَالَ هَلْ يُثْبِتُ إِلَّا مَا لَمْ يَكُنْ وَ هَلْ يَمْحُو إِلَّا مَا كَانَ

‘Tafseer Al Ayyashi’ – From Jameel Bin Darraj,

From Abu Abdullah^-asws regarding His^-azwj Words: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. He^-asws said: ‘Would He^-azwj Affirm except what has yet to happen, and would He^-azwj Delete except what has already happened?’’.[194]

54- شي، تفسير العياشي عَنِ الْفَضْلِ بْنِ بَشَّارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ لَمْ يَدَعْ شَيْئاً كَانَ أَوْ يَكُونُ إِلَّا كَتَبَهُ فِي كِتَابٍ فَهُوَ مَوْضُوعٌ بَيْنَ يَدَيْهِ يَنْظُرُ إِلَيْهِ‏ فَمَا شَاءَ مِنْهُ قَدَّمَ‏ وَ مَا شَاءَ مِنْهُ أَخَّرَ وَ مَا شَاءَ مِنْهُ مَحَا وَ مَا شَاءَ مِنْهُ كَانَ وَ مَا لَمْ يَشَأْ لَمْ يَكُنْ.

‘Tafseer Al Ayyashi’ – From Al Fazl Bin Bashar,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj did not Leave anything which has happened or is going to happen, except He^-azwj Wrote it in a Book, and it is placed in front of Him^-azwj. He^-azwj looks at it. So, whatever He^-azwj so Desires from it, He^-azwj Brings it forward, and whatever He^-azwj so Desires from it, He^-azwj Delays, and whatever He^-azwj so Desires from it He^-azwj Deletes, and whatever He^-azwj so Desires from it, happens, and whatever He^-azwj does not Desires from it, does not happen’’.[195]

55- شي، تفسير العياشي عَنْ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏ فَقَالَ يَا حُمْرَانُ إِنَّهُ إِذَا كَانَ لَيْلَةُ الْقَدْرِ وَ نَزَلَتِ الْمَلَائِكَةُ الْكَتَبَةُ إِلَى السَّمَاءِ الدُّنْيَا فَيَكْتُبُونَ مَا يُقْضَى فِي تِلْكَ السَّنَةِ مِنْ أَمْرٍ فَإِذَا أَرَادَ اللَّهُ أَنْ يُقَدِّمَ شَيْئاً أَوْ يُؤَخِّرَهُ أَوْ يَنْقُصَ مِنْهُ أَوْ يَزِيدَ أَمَرَ الْمَلَكَ فَمَحَا مَا شَاءَ ثُمَّ أَثْبَتَ الَّذِي أَرَادَ

‘Tafseer Al Ayyashi’ – From Humran who said,

‘I asked Abu Abdullah^-asws, ‘Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. He^-asws said: ‘O Humran! Whenever it is the Night of Pre-determination, and the recording Angels descend to the sky of the world, and they are writing whatever matter He^-azwj has Ordained during that year. When Allah^-azwj Wants to Bring forward anything, or Delay anything, or Reduce from it, or Increase a matter, Commands the Angel, and he deletes whatever He^-azwj had Desired, then He^-azwj Affirms that which He^-azwj Wants’.

قَالَ فَقُلْتُ لَهُ عِنْدَ ذَلِكَ فَكُلُّ شَيْ‏ءٍ يَكُونُ فَهُوَ عِنْدَ اللَّهِ فِي كِتَابٍ قَالَ نَعَمْ فَقُلْتُ فَيَكُونُ كَذَا وَ كَذَا ثُمَّ كَذَا وَ كَذَا حَتَّى يَنْتَهِيَ إِلَى آخِرِهِ قَالَ نَعَمْ قُلْتُ فَأَيَّ شَيْ‏ءٍ يَكُونُ بِيَدِهِ بَعْدَهُ قَالَ سُبْحَانَ اللَّهِ ثُمَّ يُحْدِثُ اللَّهُ أَيْضاً مَا شَاءَ تَبَارَكَ وَ تَعَالَى

He (the narrator) said, ‘I said to him^-asws at that, ‘So, every thing that is happening, it is with Allah^-azwj in a Book?’ He^-asws said: ‘Yes’. I said, ‘Such and such takes place, then such and such, until it ends up to its end?’ He^-asws said: ‘Yes’. I said, ‘Then which thing would be happing by His^-azwj Hands after it?’ He^-asws said: ‘Glorious is Allah^-azwj! Then Allah^-azwj Brings into being a new occurrence as well, whatever He^-azwj, the Blessed and Exalted so Desires’’.[196]

56- شي، تفسير العياشي عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ الْعِلْمُ عِلْمَانِ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ وَ أَنْبِيَاءَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ آخَرَ يُحْدِثُ فِيهِ مَا يَشَاءُ

‘Tafseer Al Ayyashi’ – From Al Fazeyl who said,

‘I heard Abu Ja’far^-asws saying: ‘The Knowledge (of Allah^-azwj) are two (types of) Knowledge – a Knowledge He^-azwj Taught to His^-azwj Angels, and His^-azwj Rasools^-as, and His^-azwj Prophets^-as, and a Knowledge Treasured with Him^-azwj, not having Notified it upon another. He^-azwj Brings a new occurrence into being in it, whatever He^-azwj so Desires’’.[197]

57- شي، تفسير العياشي عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ كَتَبَ كِتَاباً فِيهِ مَا كَانَ وَ مَا هُوَ كَائِنٌ فَوَضَعَهُ بَيْنَ يَدَيْهِ فَمَا شَاءَ مِنْهُ قَدَّمَ وَ مَا شَاءَ مِنْهُ أَخَّرَ وَ مَا شَاءَ مِنْهُ مَحَا وَ مَا شَاءَ مِنْهُ أَثْبَتَ وَ مَا شَاءَ مِنْهُ كَانَ وَ مَا لَمْ يَشَأْ مِنْهُ لَمْ يَكُنْ

‘Tafseer Al Ayyashi’ – From Al Fazeyl Bin Yasar,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Wrote a Book in which is whatever has happened and what is going to happen, and He^-azwj Placed it in front of Him^-azwj. So, whatever He^-azwj so Desires from it, He^-azwj Brings forward, and whatever He^-azwj so Desires from it, He^-azwj Delays, and whatever He^-azwj so Desires from it, He^-azwj Delete, and whatever He^-azwj so Desires from it, He^-azwj Affirms, and whatever He^-azwj so Desires from it, happens, and whatever He^-azwj does not Desires from it, does not happen’’.[198]

58- شي، تفسير العياشي عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ مِنَ الْأُمُورِ أُمُورٌ مَحْتُومَةٌ جَائِيَةٌ لَا مَحَالَةَ وَ مِنَ الْأُمُورِ أَمْرٌ مَوْقُوفَةٌ عِنْدَ اللَّهِ يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يَمْحُو مِنْهَا مَا يَشَاءُ يُثْبِتُ مِنْهَا مَا يَشَاءُ لَمْ يُطْلِعْ عَلَى ذَلِكَ أَحَداً يَعْنِي الْمَوْقُوفَةَ فَأَمَّا مَا جَاءَتْ بِهِ الرُّسُلُ فَهِيَ كَائِنَةٌ لَا يُكَذِّبُ نَفْسَهُ وَ لَا نَبِيَّهُ وَ لَا مَلَائِكَتَهُ

‘Tafseer Al Ayyashi’ – From Al Fazeyl who said,

‘I heard Abu Ja’far^-asws saying: ‘From the matters there are Determined matters which would come inevitably, and from the matters there are matters paused with Allah^-azwj. He^-azwj Brings forward from these whatever He^-azwj so Desires, and Deletes from these whatever He^-azwj so Desires. He^-azwj does not Notify anyone upon that – meaning the paused (matters). As for what the Rasools^-as came with, so these would be happening. He^-azwj will not Belie Himself^-azwj, nor His^-azwj Prophets^-as, nor His^-azwj Angels’’.[199]

59- شي، تفسير العياشي عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ وَ أَبُو عَبْدِ اللَّهِ ع‏ يَا أَبَا حَمْزَةَ إِنْ حَدَّثْنَاكَ بِأَمْرٍ أَنَّهُ يَجِي‏ءُ مِنْ هَاهُنَا فَجَاءَ مِنْ هَاهُنَا فَإِنَّ اللَّهَ يَصْنَعُ مَا يَشَاءُ وَ إِنْ حَدَّثْنَاكَ الْيَوْمَ بِحَدِيثٍ وَ حَدَّثْنَاكَ غَداً بِخِلَافِهِ فَإِنَّ اللَّهَ يَمْحُو مَا يَشَاءُ وَ يُثْبِتُ

‘Tafseer Al Ayyashi’ – From Abu Hamza Al Sumali who said,

‘Abu Abdullah^-asws said: ‘O Abu Hamza! If we^-asws were to narrate to you with a matter that it would be coming from over here, and it comes from over there, then Allah^-azwj does whatever He^-azwj so Desires to, and if we^-asws were to narrate to you with a Hadeeth, and we^-asws narrate to you with the opposite of it, Allah Deletes and Affirms whatever He so Desires to, [13:39]’’.[200]

60- شي، تفسير العياشي عَنْ عَمْرِو بْنِ الْحَمِقِ‏ قَالَ: دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ ع حِينَ ضُرِبَ‏ عَلَى قَرْنِهِ فَقَالَ لِي يَا عَمْرُو إِنِّي مُفَارِقُكُمْ ثُمَّ قَالَ سَنَةُ السَّبْعِينَ فِيهَا بَلَاءٌ قَالَهَا ثَلَاثاً فَقُلْتُ فَهَلْ بَعْدَ الْبَلَاءِ رَخَاءٌ فَلَمْ يُجِبْنِي وَ أُغْمِيَ عَلَيْهِ

‘Tafseer Al Ayyashi’ – From Amro Bin Al Hamaq who said,

‘I went to Amir Al-Momineen^-asws when he^-asws was struck upon his^-asws head, and he^-asws said to me: ‘O Amro! I^-asws am separating from you all’. Then he^-asws said: ‘In the year seventy, there is calamity’ – saying it three times. I said, ‘Would there be opulence (relief) after the calamity?’ But, he^-asws did not answer me, and there was faintness upon him^-asws.

فَبَكَتْ أُمُّ كُلْثُومٍ فَأَفَاقَ فَقَالَ يَا أُمَّ كُلْثُومٍ لَا تُؤْذِينِي فَإِنَّكِ لَوْ قَدْ تَرَيْنَ مَا أَرَى لَمْ تَبْكِي إِنَّ الْمَلَائِكَةَ فِي السَّمَاوَاتِ السَّبْعِ بَعْضُهُمْ خَلْفَ بَعْضٍ وَ النَّبِيُّونَ خَلْفَهُمْ وَ هَذَا مُحَمَّدٌ ص آخِذٌ بِيَدِي يَقُولُ انْطَلِقْ يَا عَلِيُّ فَمَا أَمَامَكَ خَيْرٌ لَكَ مِمَّا أَنْتَ فِيهِ

Umm Kulsoom^-as cried, and he^-asws woke up and said: ‘O Umm Kulsoom^-as! Do not hurt me^-asws, for if you^-as were able (to see) what I^-asws see, you^-as will not cry. The Angels in the seven skies are behind each other, and the Prophets^-as are behind them, and this here is Muhammad^-saww, grabbing my^-asws hand, saying: ‘Let’s go, O Ali^-asws, for what is in front of you^-asws is better for you^-asws than what you^-asws are in’.

فَقُلْتُ بِأَبِي أَنْتَ وَ أُمِّي قُلْتَ إِلَى السَّبْعِينَ بَلَاءٌ فَهَلْ بَعْدَ السَّبْعِينَ رَخَاءٌ قَالَ نَعَمْ يَا عَمْرُو إِنَّ بَعْدَ الْبَلَاءِ رَخَاءٌ وَ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

I said, ‘May my father and my mother be (sacrificed) for you^-as. You^-as said: ‘Up to (the year) seventy, there would be calamities. Would there be opulence after the (year) seventy?’ He^-asws said: ‘Yes, O Amro! After the calamities would be opulence, Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[201]

61- قَالَ أَبُو حَمْزَةَ فَقُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ عَلِيّاً ع كَانَ يَقُولُ إِلَى السَّبْعِينَ بَلَاءٌ وَ بَعْدَ السَّبْعِينَ رَخَاءٌ فَقَدْ مَضَتِ السَّبْعُونَ وَ لَمْ يَرَوْا رَخَاءً

Abu Hamza said,

‘I said to Abu Ja’far^-asws, ‘Ali^-asws was saying: ‘Up to the (year) seventy there would be calamities, and after the (year) seventy, there would be opulence, and the (year) seventy has passed and we did not see any opulence’.

فَقَالَ لِي أَبُو جَعْفَرٍ ع يَا ثَابِتُ إِنَّ اللَّهَ كَانَ قَدْ وَقَّتَ هَذَا الْأَمْرَ فِي السَّبْعِينَ فَلَمَّا قُتِلَ الْحُسَيْنُ ع اشْتَدَّ غَضَبُ اللَّهِ عَلَى أَهْلِ الْأَرْضِ فَأَخَّرَهُ إِلَى أَرْبَعِينَ وَ مِائَةِ سَنَةٍ فَحَدَّثْنَاكُمْ فَأَذَعْتُمُ الْحَدِيثَ وَ كَشَفْتُمْ قِنَاعَ السِّرِّ فَأَخَّرَهُ اللَّهُ وَ لَمْ يَجْعَلْ لِذَلِكَ عِنْدَنَا وَقْتاً ثُمَّ قَالَ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

Abu Ja’far^-asws said to me: ‘O Sabit! Allah^-azwj had Timed a time for this matter (rising) in the year seventy. But, when Al-Husayn^-asws was killed, the Wrath of Allah^-azwj Intensified upon the people of the earth, and He^-azwj Delayed it to the year one hundred and forty. We^-asws narrate to you all, but you broadcast the Hadeeth and uncover the veil of the secret. Allah^-azwj Delayed it and after that He^-azwj did not Make a time for it with us^-asws, Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[202]

62- شي، تفسير العياشي عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ إِذَا أَرَادَ فَنَاءَ قَوْمٍ أَمَرَ الْفَلَكَ فَأَسْرَعَ الدَّوْرُ بِهِمْ فَكَانَ مَا يُرِيدُ مِنَ النُّقْصَانِ فَإِذَا أَرَادَ اللَّهُ بَقَاءَ قَوْمٍ أَمَرَ الْفَلَكَ فَأَبْطَأَ الدَّوْرُ بِهِمْ فَكَانَ مَا يُرِيدُ مِنَ الزِّيَادَةِ فَلَا تُنْكِرُوا فَإِنَّ اللَّهَ يَمْحُو ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

‘Tafseer Al Ayyashi’ – From Abu Al Jaoud,

‘From Abu Ja’far^-asws having said: ‘When Allah^-azwj Wants to terminate a people, Commands the orbit, so it quickens the circling with them, and it transpires, what He^-azwj Wanted from the losses. And when Allah^-azwj Wants a survival of a people, Commands the orbit, and it Delays the circling with them, so it transpires, what He^-azwj Wanted with them of the increase. Therefore, do not be denying, for Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[203]

63- شي، تفسير العياشي عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ وَ يَمْحُو مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

‘Tafseer Al Ayyashi’ – From Ibn Sinan,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj brings forwards whatever He^-azwj so Desires, and Delays whatever He^-azwj so Desires, Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’.

وَ قَالَ فَكُلُّ أَمْرٍ يُرِيدُهُ اللَّهُ فَهُوَ فِي عِلْمِهِ قَبْلَ أَنْ يَصْنَعَهُ لَيْسَ شَيْ‏ءٌ يَبْدُو لَهُ إِلَّا وَ قَدْ كَانَ فِي عِلْمِهِ إِنَّ اللَّهَ لَا يَبْدُو لَهُ مِنْ جَهْلٍ

And he^-asws said: ‘Every matter Allah^-azwj Wants, so it is in His^-azwj Knowledge before He^-azwj Makes it (happen). There isn’t anything He^-azwj Changes His^-azwj Decision for it, except and it has been in His^-azwj Knowledge. Allah^-azwj does not Change His^-azwj Decision for it out of ignorance’’.[204]

64- شي، تفسير العياشي عَنْ أَبِي مِيثَمِ بْنِ أَبِي يَحْيَى‏ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَا مِنْ مَوْلُودٍ يُولَدُ إِلَّا وَ إِبْلِيسٌ مِنَ الْأَبَالِسَةِ بِحَضْرَتِهِ فَإِنْ عَلِمَ اللَّهُ أَنَّهُ مِنْ شِيعَتِنَا حَجَبَهُ مِنْ ذَلِكَ الشَّيْطَانِ وَ إِنْ لَمْ يَكُنْ مِنْ شِيعَتِنَا أَثْبَتَ الشَّيْطَانُ إِصْبَعَهُ السَّبَّابَةَ فِي دُبُرِهِ فَكَانَ مَأْبُوناً فَإِنْ كَانَ امْرَأَةً أَثْبَتَ فِي فَرْجِهَا فَكَانَتْ فَاجِرَةً فَعِنْدَ ذَلِكَ يَبْكِي الصَّبِيُّ بُكَاءً شَدِيداً إِذَا هُوَ خَرَجَ مِنْ بَطْنِ أُمِّهِ وَ اللَّهُ بَعْدَ ذَلِكَ يَمْحُو ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

‘Tafseer Al Ayyashi’ – From Abu Maysam Bin Abu Yahya,

‘From Ja’far^-asws Bin Muhammad^-asws having said: ‘There is none from a new-born being born except and Iblees^-la from the satans is in his presence. So, when Allah^-azwj Knows that he is from our^-asws Shias, Guards him from that satan^-la. And if he does not happen to be from our^-asws Shias, the satan inserts his index finger in his behind and he becomes a passive homosexual, and if it was a woman, he^-la inserts it in her private part and she becomes an immoral one. Therefore, during that, the child cries intensely, when he comes out from the belly of his mother. And Allah^-azwj, after that, Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’.[205]

65- شي، تفسير العياشي عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اللَّهِ ع‏ سُئِلَ عَنْ قَوْلِ اللَّهِ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏ قَالَ إِنَّ ذَلِكَ الْكِتَابَ كِتَابٌ يَمْحُو اللَّهُ مَا يَشَاءُ وَ يُثْبِتُ فَمِنْ ذَلِكَ الَّذِي يَرُدُّ الدُّعَاءُ الْقَضَاءَ وَ ذَلِكَ الدُّعَاءُ مَكْتُوبٌ عَلَيْهِ الَّذِي يُرَدُّ بِهِ الْقَضَاءُ حَتَّى إِذَا صَارَ إِلَى أُمِّ الْكِتَابِ لَمْ يُغْنِ الدُّعَاءُ فِيهِ شَيْئاً

‘Tafseer Al Ayyashi’ – From Amaar Bin Musa,

‘From Abu Abdullah^-asws having been asked about the Words of Allah^-azwj: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]. He^-asws said: ‘That is the Book, is a Book (from which) Allah^-azwj Deletes and Affirms whatever He^-azwj so Desires. So, from that is which requires the supplication for the implementation, and the supplication is written upon it, which is required with it for the implementation, until when it come to the Mother of the Book, the supplication does not avail anything in it’’.[206]

66- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ الْمَرْءَ لَيَصِلُ رَحِمَهُ وَ مَا بَقِيَ مِنْ عُمُرِهِ إِلَّا ثَلَاثُ سِنِينَ فَيَمُدُّهَا اللَّهُ إِلَى ثَلَاثٍ وَ ثَلَاثِينَ سَنَةً وَ إِنَّ الْمَرْءَ لَيَقْطَعُ رَحِمَهُ وَ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثٌ وَ ثَلَاثُونَ سَنَةً فَيَقْصُرُهَا اللَّهُ إِلَى ثَلَاثِ سِنِينَ أَوْ أَدْنَى

‘Tafseer Al Ayyashi’ – From Al Husayn Bin Zayd Bin Ali,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws having said: ‘Rasool-Allah^-saww said: ‘A person maintains relationships, and there does not remain from his life-span except thirty years, so Allah^-azwj Extends it to thirty-three years; and the person cuts off his relationships (with relatives), and there had remained thirty-three years from his life-span, so Allah^-azwj Cuts it short to three years or less’’.

قَالَ الْحُسَيْنُ وَ كَانَ جَعْفَرٌ يَتْلُو هَذِهِ الْآيَةَ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏

Al-Husayn (the narrator) said, ‘And Ja’far^-asws used to recite this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39]’’.[207]

67- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ يَهُودِيٌّ بِالنَّبِيِّ ص فَقَالَ السَّامُ عَلَيْكَ فَقَالَ النَّبِيُّ ص عَلَيْكَ فَقَالَ أَصْحَابُهُ إِنَّمَا سَلَّمَ عَلَيْكَ بِالْمَوْتِ فَقَالَ الْمَوْتُ عَلَيْكَ فَقَالَ النَّبِيُّ ص وَ كَذَلِكَ رَدَدْتُ

‘Al Kafi’ – Ali Bin Ibrahim, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Al Asady, from Salim Bin Makram,

‘From Abu Abdullah^-asws having said: ‘A Jew passed by the Prophet^-saww and he said, ‘Al-Saam Alayka’ (Poison be upon you)’. So, the Prophet^-saww said: ‘(And) upon you’. His^-saww companions said, ‘But rather he greeted upon you^-saww with the death, so he said, ‘The death be upon you’. The Prophet^-saww said: ‘And like that I^-saww replied’.

ثُمَّ قَالَ النَّبِيُّ ص إِنَّ هَذَا الْيَهُودِيَّ يَعَضُّهُ أَسْوَدُ فِي قَفَاهُ فَيَقْتُلُهُ قَالَ فَذَهَبَ الْيَهُودِيُّ فَاحْتَطَبَ حَطَباً كَثِيراً فَاحْتَمَلَهُ‏ ثُمَّ لَمْ يَلْبَثْ أَنِ انْصَرَفَ فَقَالَ لَهُ رَسُولُ اللَّهِ ص ضَعْهُ فَوَضَعَ الْحَطَبَ فَإِذَا أَسْوَدُ فِي جَوْفِ الْحَطَبِ عَاضٌّ عَلَى عُودٍ

Then the Prophet^-saww said: ‘This Jews, a black (snake) would sting him in his back and kill him’. The Jew went away, and collected a lot of firewood and carried it. Then it wasn’t long before he left. Rasool-Allah^-saww said: ‘Place it (the firewood down)’. He placed the firewood down, and there was a black (snake) in the middle of the firewood, lying on a stick.

فَقَالَ يَا يَهُودِيُّ مَا عَمِلْتَ الْيَوْمَ قَالَ مَا عَمِلْتُ عَمَلًا إِلَّا حَطَبِي هَذَا حَمَلْتُهُ فَجِئْتُ بِهِ وَ كَانَ مَعِي كَعْكَتَانِ فَأَكَلْتُ وَاحِدَةً وَ تَصَدَّقْتُ بِوَاحِدَةٍ عَلَى مِسْكِينٍ فَقَالَ رَسُولُ اللَّهِ ص بِهَا دَفَعَ اللَّهُ عَنْهُ وَ قَالَ إِنَّ الصَّدَقَةَ تَدْفَعُ مِيتَةَ السَّوْءِ عَنِ الْإِنْسَانِ

He^-saww said: ‘O Jew! What did you do today?’ He said, ‘I did not do any work except this firewood of mine which I carried and came with it, and there were two rusks with me, and I ate one and gave in charity with one to a poor person’. Rasool-Allah^-saww said: ‘Due to it, Allah^-azwj Repelled (the death) from him’. And He^-saww said: ‘The charity repels the evil death from the human being’’.[208]

68 كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ كَانَتِ الدُّنْيَا قَطُّ مُنْذُ كَانَتْ وَ لَيْسَ فِي الْأَرْضِ حُجَّةٌ

The book of Zayd Al Narsy, from Muhammad Bin Ali Al Halby,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘Has the world ever been at all, since it has existed, and there wasn’t a Divine Authority in the earth?’

قَالَ قَدْ كَانَتِ الْأَرْضُ وَ لَيْسَ فِيهَا رَسُولٌ وَ لَا نَبِيٌّ وَ لَا حُجَّةٌ وَ ذَلِكَ بَيْنَ آدَمَ وَ نُوحٍ فِي الْفَتْرَةِ وَ لَوْ سَأَلْتَ هَؤُلَاءِ عَنْ هَذَا لَقَالُوا لَنْ تَخْلُوَ الْأَرْضُ مِنَ الْحُجَّةِ وَ كَذَبُوا إِنَّمَا ذَلِكَ شَيْ‏ءٌ بَدَا لِلَّهِ عَزَّ وَ جَلَّ فِيهِ

He^-asws said: ‘The earth had been such and there wasn’t in it neither a Rasool^-as, nor a Prophet^-as, nor a Divine Authority, and that was the period between Adam^-as and Noah^-as, and if they were to be asked about this, they would be saying, ‘The earth was never empty from the Divine Authority, and they would be lying. But rather, it is a thing Allah^-azwj Mighty and Majestic Changed His^-azwj Decision regarding it.

فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ وَ قَدْ كَانَ بَيْنَ عِيسَى وَ مُحَمَّدٍ ص فَتْرَةٌ مِنَ الزَّمَانِ لَمْ يَكُنْ فِي الْأَرْضِ نَبِيٌّ وَ لَا رَسُولٌ وَ لَا عَالِمٌ فَبَعَثَ اللَّهُ مُحَمَّداً ص بَشِيراً وَ نَذِيراً وَ دَاعِياً إِلَيْهِ

Allah^-azwj Sent the two Prophets^-as as givers of glad tidings and as warners. And there has been a period between Isa^-as and Muhammad^-saww, from the eras, there did not happen to be in the earth, neither a Prophet^-as, nor a Rasool^-saww, nor a scholar. Then Allah^-azwj Sent Muhammad^-saww as a giver of glad tidings and as a warner, and a caller to Him^-azwj’’.[209]

69- وَ مِنْ كِتَابِ الْمَذْكُورِ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا بَدَا لِلَّهِ بَدَاءٌ أَعْظَمُ مِنْ بَدَاءٍ بَدَا لَهُ فِي إِسْمَاعِيلَ ابْنِي

And from the mentioned book, from Ubeyd Bin Zurara,

‘From Abu Abdullah^-asws having said: ‘There is no change of Decision of Allah^-azwj Changed greater than a change of Decision for Him regarding my^-asws son Ismail’’.[210] (There are no narrators, a problematic Hadith which is publicised by the 6 Imamis)

– 70 كِتَابُ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سُلَيْمَانَ الطَّلْحِيِ‏ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَخْبِرْنِي عَمَّا أَخْبَرَتْ بِهِ الرُّسُلُ عَنْ رَبِّهَا وَ أَنْهَتْ ذَلِكَ إِلَى قَوْمِهَا أَ يَكُونُ لِلَّهِ الْبَدَاءُ فِيهِ

The book of Husayn Bin Usman, from Suleyman Al Talhy who said,

‘I said to Ja’far^-asws, ‘Inform me about what the Rasools^-as were informed with from their Lord^-azwj, and that ended up to their people. Did there happen to be the change of Decision for Allah^-azwj in it?’

قَالَ أَمَا إِنِّي لَا أَقُولُ لَكَ إِنَّهُ يَفْعَلُ وَ لَكِنْ إِنْ شَاءَ فَعَلَ

He^-asws said: ‘But, I^-asws am not saying to you that He^-azwj Did it, but if He^-azwj so Desires, Does’’.[211]

وَ رَوَى الْكُلَيْنِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السَّيَّارِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ الْحُسَيْنِ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: قَالَ لِي أَبُو الْحَسَنِ ع الشِّيعَةُ تُرَبَّى بِالْأَمَانِيِّ مُنْذُ مِائَتَيْ سَنَةٍ

Notes –

And it is reported by Al Kulayni, from Muhammad Bin Yahya and Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Al Sayyari, from Al Hassan Bin Ali Bin Yaqteen, from his brother Al Husayn, from his father Ali Bin Yaqteen who said, ‘Abu Al Hassan said to me: ‘The Shias have been nourished on the hopes since two hundred years!’

وَ قَالَ يَقْطِينٌ لِابْنِهِ عَلِيِّ بْنِ يَقْطِينٍ مَا بَالُنَا قِيلَ لَنَا فَكَانَ وَ قِيلَ لَكُمْ فَلَمْ يَكُنْ

And Yaqteen said to his son Ali Bin Yaqteen, ‘What is the matter (something) was said to us (our generation) so it happened, and it was said to you (your generation) but it did not happen?’

فَقَالَ لَهُ عَلِيٌّ إِنَّ الَّذِي قِيلَ لَنَا وَ لَكُمْ كَانَ مِنْ مَخْرَجٍ وَاحِدٍ غَيْرَ أَنَّ أَمْرَكُمْ حَضَرَ فَأُعْطِيتُمْ مَحْضَةً فَكَانَ كَمَا قِيلَ لَكُمْ وَ أَنَّ أَمْرَنَا لَمْ يَحْضُرْ فَعُلِّلْنَا بِالْأَمَانِيِّ

Ali said to him, ‘That which has been said to us and you was from one outlet, apart from that your matter was imminent, so it happened just as it was said to you while our matter was not imminent, so we were sustained with the hopes.

فَلَوْ قِيلَ لَنَا إِنَّ هَذَا الْأَمْرَ لَا يَكُونُ إِلَّا إِلَى مِائَتَيْ سَنَةٍ أَوْ ثَلَاثِمِائَةِ سَنَةٍ لَقَسَتِ الْقُلُوبُ وَ لَرَجَعَ عَامَّةُ النَّاسِ عَنِ الْإِسْلَامِ وَ لَكِنْ قَالُوا مَا أَسْرَعَهُ وَ مَا أَقْرَبَهُ تَأْلِيفاً لِقُلُوبِ النَّاسِ وَ تَقْرِيباً لِلْفَرَجِ

Had it been said to us that this matter will not be happening except after two hundred year or three hundred years, the hearts would have hardened and generality of the people would have returned from Al Islam, but they^-asws said how swift it is and how near it is, it united hearts of the people drew these closer to the relief.

و قوله قيل لنا أي في خلافة العباسية و كان من شيعتهم أو في دولة آل يقطين و قيل لكم أي في أمر القائم و ظهور فرج الشيعة.

And his^-asws words were said to us regarding the caliphate of the Abbasides, and they were from their^-asws Shias or during the government of the progeny of Yaqteen, while it was said to you regarding the matter of Al Qaim^-ajfj and appearance of relief of the Shias’.

وَ رُوِيَ أَيْضاً عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لِهَذَا الْأَمْرِ وَقْتٌ

And it is reported as well from Al Husayn Bin Muhammd, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Khazaz, from Abdul Kareem Bin Amro Al Khus’amy, from Al Fuzeyl Bin Yasaar,

From Abu Ja’far^-asws, he (the narrator) said, ‘I said, ‘Is there any timing for this matter (appearance of Al Qaim^-azwj)?’

فَقَالَ كَذَبَ الْوَقَّاتُونَ كَذَبَ الْوَقَّاتُونَ كَذَبَ الْوَقَّاتُونَ إِنَّ مُوسَى عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ لَمَّا خَرَجَ وَافِداً إِلَى رَبِّهِ وَاعَدَهُمْ ثَلَاثِينَ يَوْماً فَلَمَّا زَادَ اللَّهُ إِلَى الثَّلَاثِينَ عَشْراً قَالَ قَوْمُهُ قَدْ أَخْلَفَنَا مُوسَى فَصَنَعُوا مَا صَنَعُوا

He^-asws said: ‘The timers are lying! The timers are lying! The timers are lying! Musa^-as, may the greeting be upon his^-as family and him^-as, when he^-as went out as a delegate to his^-as Lord^-azwj, promised them (people) thirty days. When Allah^-azwj Increased ten to the thirty, his^-as people said, ‘Musa^-as has broken his promise to us!’ So they did what they did.

فَإِذَا حَدَّثْنَاكُمُ الْحَدِيثَ فَجَاءَ عَلَى مَا حَدَّثْنَاكُمْ فَقُولُوا صَدَقَ اللَّهُ وَ إِذَا حَدَّثْنَاكُمُ الْحَدِيثَ فَجَاءَ عَلَى خِلَافِ مَا حَدَّثْنَاكُمْ بِهِ فَقُولُوا صَدَقَ اللَّهُ تُؤْجَرُوا مَرَّتَيْنِ

Thus, whenever we^-asws narrate to you all, so it come upon what we^-asws had narrated to you, then say, ‘Allah^-azwj Spoke the truth!’, and whenever we^-asws narrate the Hadeeth to you, but it comes upon opposite to what we^-asws had narrated to you, then say, ‘Allah^-azwj Spoke the truth!’ You will be Rewarded twice’.

[1] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 1

[2] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 2

[3] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 3

[4] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 4

[5] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 5

[6] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 6

[7] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 7

[8] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 8

[9] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 9

[10] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 10

[11] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 11

[12] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 12

[13] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 13

[14] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 14

[15] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 15

[16] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 16

[17] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 17

[18] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 18

[19] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 19

[20] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 1 H 20

[21] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 1

[22] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 2

[23] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 3

[24] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 4

[25] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 5

[26] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 6

[27] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 7

[28] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 8

[29] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 9

[30] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 10

[31] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 11

[32] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 12

[33] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 13

[34] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 2 H 15

[35] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 3 H 1

[36] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 3 H 2

[37] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 3 H 3

[38] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 3 H 4

[39] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 3 H 5

[40] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 3 H 6

[41] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 3 H 7

[42] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 4 H 1

[43] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 4 H 2

[44] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 4 H 3

[45] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 4 H 4

[46] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 1

[47] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 2

[48] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 3

[49] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 4

[50] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 5

[51] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 6

[52] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 7

[53] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 8

[54] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 9

[55] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 10

[56] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 11

[57] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 12

[58] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 13

[59] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 14

[60] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 15

[61] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 16

[62] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 17

[63] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 18

[64] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 19

[65] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 20

[66] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 21

[67] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 22

[68] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 23

[69] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 24

[70] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 25

[71] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 26

[72] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 27

[73] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 28

[74] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 29

[75] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 30

[76] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 31

[77] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 32

[78] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 33

[79] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 1

[80] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 2

[81] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 3

[82] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 4

[83] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 5

[84] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 6

[85] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 7

[86] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 8

[87] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 9

[88] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 10

[89] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 11

[90] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 12

[91] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 13

[92] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 14

[93] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 15

[94] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 16

[95] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 17

[96] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 18

[97] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 19

[98] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 1

[99] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 2

[100] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 3

[101] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 4

[102] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 5

[103] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 6

[104] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 7

[105] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 8

[106] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 9

[107] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 10

[108] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 11

[109] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 12

[110] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 13

[111] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 14

[112] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 15

[113] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 16

[114] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 17

[115] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 18

[116] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 19

[117] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 20

[118] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 21

[119] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 22

[120] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 23

[121] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 24

[122] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 25

[123] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 26

[124] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 27

[125] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 28

[126] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 29

[127] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 30

[128] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 31

[129] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 32

[130] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 33

[131] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 34

[132] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 35

[133] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 36

[134] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 37

[135] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 38

[136] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 39

[137] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 40

[138] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 41

[139] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 42

[140] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 43

[141] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 44

[142] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 1

[143] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 2

[144] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 3

[145] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 4

[146] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 5

[147] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 6

[148] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 7

[149] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 8

[150] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 9

[151] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 10

[152] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 11

[153] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 12

[154] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 13

[155] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 14

[156] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 15

[157] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 16

[158] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 17

[159] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 18

[160] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 19

[161] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 20

[162] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 21

[163] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 22

[164] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 23

[165] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 24

[166] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 25

[167] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 26

[168] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 27

[169] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 28

[170] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 29

[171] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 30

[172] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 31

[173] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 32

[174] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 33

[175] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 34

[176] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 35

[177] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 36

[178] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 37

[179] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 38

[180] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 39

[181] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 40

[182] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 41

[183] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 42

[184] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 43

[185] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 44

[186] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 45

[187] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 46

[188] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 47

[189] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 48

[190] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 49

[191] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 50

[192] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 51

[193] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 52

[194] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 53

[195] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 54

[196] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 55

[197] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 56

[198] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 57

[199] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 58

[200] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 59

[201] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 60

[202] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 61

[203] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 62

[204] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 63

[205] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 64

[206] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 65

[207] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 66

[208] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 67

[209] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 68

[210] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 69

[211] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 70