BIHAR AL-ANWAAR Vol. 4 Part 2

BIHAR AL-ANWAAR Vol. 4 Part 2

بحار الأنوار

BIHAR AL-ANWAAR

 

 

 

الجزء الرابع‏

Volume 4

Part 2 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

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’’.[1]

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’’.[2]

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’’.[3]

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]’’.[4]

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]’’.[5]

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’.[6]

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’’.[7]

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’’.[8]

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.[9]

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’.[10]

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’’.[11]

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]’’.[12]

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’.[13] 

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’’.[14]

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’’.[15]

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’’.[16]

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’’.[17]

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]’’.[18]

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’’.[19]

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’’.[20]

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)?’’.[21]

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’’.[22]

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’’.[23]

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.[24] 

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’’.[25]

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.[26]

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’’.[27]

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’’.[28]

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’.[29]

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’’.[30]

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’’.[31]

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’’.[32]

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’’.[33]

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’’.[34]

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’’.[35]

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’’.[36]

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’’.[37]

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’’.[38]

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’’.[39]

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’.[40]

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]’’.[41]

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’’.[42]

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’’.[43]

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’’.[44]

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’’.[45]

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’’.[46]

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’’.[47]

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’’.[48]

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)’’.[49]

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’’.[50]

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’’.[51]

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’’.[52]

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’’.[53]

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’’.[54]

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’’.[55]

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’’.[56]

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’’.[57]

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’’.[58]

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.[59]

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’’.[60] 

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.[61]

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’’.[62]

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’’.[63] (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’’.[64]

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’’.[65]

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’.[66]

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’’.[67]

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’’.[68]

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’’.[69]

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’’.[70]

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’’.[71]

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’’.[72]

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’’.[73]

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’’.[74]

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’’.[75]

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]’’.[76]

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’’.[77]

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’’.[78]

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’’.[79]

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’’.[80]

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’’.[81]

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’’.[82]

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’’.[83]

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’’.[84]

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’’.[85]

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’’.[86]

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’’.[87]

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’’.[88]

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’’.[89]

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’’.[90]

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’’.[91]

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’’.[92]

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)’’.[93]

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)’’.[94]

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’’.[95]

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’’.[96]

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’’.[97]

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’’.[98]

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’’.[99]

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’’.[100]

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’’.[101]

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’’.[102]

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’’.[103]

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]’’.[104]

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]’’.[105]

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’’.[106]

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’’.[107]

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)’’.[108]

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’’.[109]

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]’’.[110]

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’’.[111] (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’’.[112]

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’’.[113]

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]’’.[114]

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’’.[115]

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’’.[116]

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]?’’.[117]

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’’.[118]

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’’.[119]

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’’.[120]

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’’.[121]

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?’’.[122]

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’’.[123]

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’’.[124]

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’’.[125]

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’’.[126]

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’’.[127]

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’’.[128]

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’’.[129]

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’’.[130]

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’’.[131]

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’’.[132]

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!”’.[133] (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’’.[134]

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’’.[135]

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’’.[136]

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’’.[137]

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’’.[138]

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’’.[139]

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’’.[140]

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’’.[141]

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)’’.[142] (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’’.[143]

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]’’.[144]

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’’.[145]

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’’.[146]

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’’.[147]

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’’.[148]

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]’’.[149]

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’’.[150]

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’’.[151]

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]’’.[152]

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?’’.[153]

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’’.[154]

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’’.[155]

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’’.[156]

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’’.[157]

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’’.[158]

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]’’.[159]

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]’’.[160]

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]’’.[161]

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]’’.[162]

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’’.[163]

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]’.[164]

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’’.[165]

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]’’.[166]

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’’.[167]

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’’.[168]

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’’.[169] (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’’.[170]

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’.

باب 4 القدرة و الإرادة

CHAPTER 4 – THE ABILITY AND THE WILL (INTENTION)

الآيات البقرة قالَ أَعْلَمُ أَنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

The Verses – (Surah Al Baqarah): ‘I know that Allah is Able over all things’ [2:259]

آل عمران‏ وَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

(Surah) Aal-Imran: and Allah is Able upon everything’ [3:29]

و قال‏ إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

And Said: surely Allah is Able upon all things [3:165]

النساء إِنَّ اللَّهَ كانَ عَزِيزاً حَكِيماً

(Surah) Al Nisaa: surely Allah was always Mighty, Wise [4:56]

و قال تعالى‏ إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَ يَأْتِ بِآخَرِينَ وَ كانَ اللَّهُ عَلى‏ ذلِكَ قَدِيراً

And the Exalted Said: If He so Desires to, He can Make you pass away, O you people, and Come with others; and Allah would always be Able upon that [4:133]

و قال تعالى‏ فَإِنَّ اللَّهَ كانَ عَفُوًّا قَدِيراً

And the Exalted Said: If you do good openly or conceal it, or pardon an evil, so Allah would always be Pardoning, Powerful [4:149]

المائدة إِنَّ اللَّهَ يَحْكُمُ ما يُرِيدُ

(Surah) Al Maida: surely Allah Orders you (with) whatever He Wants to [5:1]

التوبة فَلا تُعْجِبْكَ أَمْوالُهُمْ وَ لا أَوْلادُهُمْ إِنَّما يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِها فِي الْحَياةِ الدُّنْيا وَ تَزْهَقَ أَنْفُسُهُمْ وَ هُمْ كافِرُونَ‏

(Surah) Al Tawba: So do not let their wealth or their children fascinate you. But rather, Allah Intends to Punish them with it in the life of the world and their souls would depart while they are Kafirs [9:55]

هود وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

(Surah) Hud^-as: To Allah is your return, and He is Able upon all things [11:4]

إبراهيم‏ أَ لَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ إِنْ يَشَأْ يُذْهِبْكُمْ وَ يَأْتِ بِخَلْقٍ جَدِيدٍ وَ ما ذلِكَ عَلَى اللَّهِ بِعَزِيزٍ

(Surah) Ibrahim^-as: Do you not see that Allah Created the skies and the earth with the Truth? If He so Desires to, He can Eliminate you all and Come with a new people [14:19] And this is not a big thing for Allah [14:20]

النحل‏ إِنَّما قَوْلُنا لِشَيْ‏ءٍ إِذا أَرَدْناهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ‏

(Surah) Al Nahl: But rather, Our Word for a thing when We Intend it, is that We say to it: “Be!” and it comes into being [16:40]

الكهف‏ وَ كانَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ مُقْتَدِراً

(Surah) Al Kahf: And Allah was always Able upon all things, Powerful [18:45]

الحج‏ إِنَّ اللَّهَ يَفْعَلُ ما يُرِيدُ

(Surah) Al Hajj: Surely Allah Does whatever He so Wants to [22:14]

و قال تعالى‏ وَ أَنَّ اللَّهَ يَهْدِي مَنْ يُرِيدُ

And the Exalted Said: And like that, We Revealed it as clear Signs, and surely Allah Guides the ones He so Desire to [22:16]

النور يَخْلُقُ اللَّهُ ما يَشاءُ إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

(Surah) Al Noor: Allah Creates whatever He so Desires to. Surely, Allah is Able upon all things [24:45]

الأحزاب‏ قُلْ مَنْ ذَا الَّذِي يَعْصِمُكُمْ مِنَ اللَّهِ إِنْ أَرادَ بِكُمْ سُوءاً أَوْ أَرادَ بِكُمْ رَحْمَةً وَ لا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَ لا نَصِيراً

(Surah) Al Ahzaab: Say, ‘Who is the one who can protect you from Allah if He Intends evil with you, or Intends Mercy with you? And they will not be finding for themselves, neither a guardian nor a helper from besides Allah [33:17]

و قال تعالى‏ وَ كانَ اللَّهُ قَوِيًّا عَزِيزاً

And the Exalted Said: and Allah would always be Strong, Mighty [33:25]

و قال تعالى‏ وَ كانَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيراً

And the Exalted Said: and Allah would always be Able upon all things [33:27]

فاطر إِنْ يَشَأْ يُذْهِبْكُمْ وَ يَأْتِ بِخَلْقٍ جَدِيدٍ وَ ما ذلِكَ عَلَى اللَّهِ بِعَزِيزٍ

(Surah) Fatir: If He so Desires to, He could Abandon you all and Come with a new creation [35:16] And this is not difficult upon Allah [35:17]

و قال تعالى‏ وَ ما كانَ اللَّهُ لِيُعْجِزَهُ مِنْ شَيْ‏ءٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ إِنَّهُ كانَ عَلِيماً قَدِيراً

And the Exalted Said: And Allah was not such as for something to escape Him, neither in the skies nor in the earth. Surely, He was always Knowing, Powerful [35:44]

يس‏ أَ وَ لَيْسَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ بِقادِرٍ عَلى‏ أَنْ يَخْلُقَ مِثْلَهُمْ بَلى‏ وَ هُوَ الْخَلَّاقُ الْعَلِيمُ إِنَّما أَمْرُهُ إِذا أَرادَ شَيْئاً أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ‏

(Surah) Yaseen: Or isn’t He Who Created the skies and the earth Able upon Creating the likes of them? Yes, and He is the All-Knowing Creator [36:81] But rather, He Commands it, whenever He Intends a thing, Saying to it: “Be!”, so it comes into being [36:82]

الفتح‏ وَ أُخْرى‏ لَمْ تَقْدِرُوا عَلَيْها قَدْ أَحاطَ اللَّهُ بِها وَ كانَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيراً

(Surah) Fat’h: And others you were not able upon, Allah had Encompassed these, and Allah would always be Able upon all things [48:21]

القمر وَ ما أَمْرُنا إِلَّا واحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

(Surah) Al Qamar: And Our Command is not, except one, like the blink of the eye [54:50]

المعارج‏ إِنَّا خَلَقْناهُمْ مِمَّا يَعْلَمُونَ فَلا أُقْسِمُ بِرَبِّ الْمَشارِقِ وَ الْمَغارِبِ إِنَّا لَقادِرُونَ عَلى‏ أَنْ نُبَدِّلَ خَيْراً مِنْهُمْ وَ ما نَحْنُ بِمَسْبُوقِينَ‏

(Surah) Al Ma’arif: Never! Surely, We Created them of what they know [70:39] But no! I swear by the Lord of the Easts and the Wests that We are certainly Able [70:40] Upon Replacing better than them, and We will not be preceded [70:41]

الجن‏ وَ أَنَّا ظَنَنَّا أَنْ لَنْ نُعْجِزَ اللَّهَ فِي الْأَرْضِ وَ لَنْ نُعْجِزَهُ هَرَباً

(Surah) Al Jinn: And surely we thought that we will never (be able to) frustrate Allah in the earth, and we will never (be able to) escape Him by fleeing [72:12].

1- يد، التوحيد لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا صَعِدَ مُوسَى عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ إِلَى‏ الطُّورِ فَنَاجَى رَبَّهُ عَزَّ وَ جَلَّ قَالَ يَا رَبِّ أَرِنِي خَزَائِنَكَ قَالَ يَا مُوسَى إِنَّمَا خَزَائِنِي إِذَا أَرَدْتُ شَيْئاً أَنْ أَقُولَ لَهُ كُنْ فَيَكُونُ

‘Al Tawheed’, ‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Mahboub, from Maqatal Bin Suleyman,

‘From Abu Abdullah^-asws having said: ‘When Musa^-as ascended to the (mount) Toor, he^-as whispered to his^-as Lord^-azwj Mighty and Majestic, he^-as said: ‘O Lord^-azwj! Show me^-as Your^-azwj Treasures’. He^-azwj Said: “O Musa^-as! But rather, My^-azwj Treasure is that whenever I^-azwj Want something, I^-azwj am Saying to it: Be! And it comes into being”.[171]

2- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ حَكَمِ بْنِ بُهْلُولٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ: سَمِعْتُ عَلِيّاً ع يَقُولُ لِأَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ الْكِنَانِيِّ يَا أَبَا الطُّفَيْلِ الْعِلْمُ عِلْمَانِ عِلْمٌ لَا يَسَعُ النَّاسَ إِلَّا النَّظَرُ فِيهِ وَ هُوَ صِبْغَةُ الْإِسْلَامِ وَ عِلْمٌ يَسَعُ النَّاسَ تَرْكُ النَّظَرِ فِيهِ وَ هُوَ قُدْرَةُ اللَّهِ عَزَّ وَ جَلَّ

‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Ahmad Bin Muhammad, from Ibn Marouf, from Ibn Mahziyar, from Hakam Bin Bahloul, from Ismail Bin Hamam, from Ibn Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilali who said,

‘I heard Ali^-asws saying to Abu Al Tafeyl Aami Bin Wasila Al Kanany: ‘O Abu Al Tafeyl! The Knowledge (of Allah^-azwj) is of two (types) of Knowledge – a Knowledge there is no leeway for the people except the awaiting with regards to it, and it is the dyeing of Al-Islam; and a Knowledge the people have a leeway of the looking into it, and it is the Power (Determination) of Allah^-azwj Mighty and Majestic’’.[172]

3- ن، عيون أخبار الرضا عليه السلام السِّنَانِيُّ عَنْ مُحَمَّدٍ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ: قُلْتُ لِلرِّضَا ع خَلَقَ اللَّهُ الْأَشْيَاءَ بِالْقُدْرَةِ أَمْ بِغَيْرِ الْقُدْرَةِ فَقَالَ ع لَا يَجُوزُ أَنْ يَكُونَ خَلَقَ الْأَشْيَاءَ بِالْقُدْرَةِ لِأَنَّكَ إِذَا قُلْتَ خَلَقَ الْأَشْيَاءَ بِالْقُدْرَةِ فَكَأَنَّكَ قَدْ جَعَلْتَ الْقُدْرَةَ شَيْئاً غَيْرَهُ وَ جَعَلْتَهَا آلَةً لَهُ بِهَا خَلَقَ الْأَشْيَاءَ وَ هَذَا شِرْكٌ

‘Uyoun Akhbar Al-Reza^-asws’ – Al Sinany, from Muhammad Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, from Muhammad Bin Isa, from Muhammad Bin Arafat who said,

‘I said to Al-Reza^-asws, ‘Allah^-azwj Created the things with the Power or without the Power?’ So, he^-asws said: ‘It is not allowed that creation of the things would happen with the Power because when you say, ‘He^-azwj Created the things with the Power’, so it is as if you have made the Power to be a thing other than Him^-azwj, and you made it as a tool for Him^-azwj, by which He^-azwj Created the things, and this is Shirk (association).

وَ إِذَا قُلْتَ خَلَقَ الْأَشْيَاءَ بِقُدْرَةٍ فَإِنَّمَا تَصِفُهُ أَنَّهُ جَعَلَهَا بِاقْتِدَارٍ عَلَيْهَا وَ قُدْرَةٍ وَ لَكِنْ لَيْسَ هُوَ بِضَعِيفٍ وَ لَا عَاجِزٍ وَ لَا مُحْتَاجٍ إِلَى غَيْرِهِ بَلْ هُوَ سُبْحَانَهُ قَادِرٌ لِذَاتِهِ لَا بِالْقُدْرَةِ

And when you say, ‘He^-azwj Created the thing by a Power’, so rather you are describing Him^-azwj, that He^-azwj Made it by the Powerfulness upon it and Determination, but He^-azwj isn’t with weakness nor a frustration, nor needy to something else, but He^-azwj is Glorious, Able of His^-azwj Self, not with the Power’’.[173]

4- يد، التوحيد ن، عيون أخبار الرضا عليه السلام ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع أَخْبِرْنِي عَنِ الْإِرَادَةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ مِنَ الْخَلْقِ

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

‘I said to Abu Al-Hassan^-asws, ‘Inform me about the Will (Intention) from Allah^-azwj Mighty and Majestic and from the people’.

فَقَالَ الْإِرَادَةُ مِنَ الْمَخْلُوقِ الضَّمِيرُ وَ مَا يَبْدُو لَهُ بَعْدَ ذَلِكَ مِنَ الْفِعْلِ وَ أَمَّا مِنَ اللَّهِ عَزَّ وَ جَلَّ فَإِرَادَتُهُ إِحْدَاثُهُ لَا غَيْرُ ذَلِكَ لِأَنَّهُ لَا يُرَوِّي‏ وَ لَا يَهُمُّ وَ لَا يَتَفَكَّرُ وَ هَذِهِ الصِّفَاتُ مَنْفِيَّةٌ عَنْهُ وَ هِيَ مِنْ صِفَاتِ الْخَلْقِ

He^-asws said: ‘The intention from the creatures is the conscience and what appears to him after that from the deed. And as for from Allah^-azwj Mighty and Majestic, His^-azwj Intention is His^-azwj new occurrence, not other than that, because He^-azwj neither Ponders, nor Imagines, nor Thinks, and these are attributes negated from Him^-azwj, and these are from the qualities of the people.

فَإِرَادَةُ اللَّهِ هِيَ الْفِعْلُ لَا غَيْرُ ذَلِكَ يَقُولُ لَهُ كُنْ فَيَكُونُ بِلَا لَفْظٍ وَ لَا نُطْقٍ بِلِسَانٍ وَ لَا هِمَّةٍ وَ لَا تَفَكُّرٍ وَ لَا كَيْفَ لِذَلِكَ كَمَا أَنَّهُ بِلَا كَيْفٍ

Thus, the Intention of Allah^-azwj, it is the deed, not other than that. He^-azwj is Saying to it: “Be!” And into comes into being, without a word, nor spoken by a tongue, nor imagination, nor thought, nor is there a ‘how’ for that just as He^-azwj is without a ‘how’’’.[174]

5- يد، التوحيد فِي خَبَرِ الْفَتْحِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ ع قَالَ: إِنَّ لِلَّهِ إِرَادَتَيْنِ وَ مَشِيئَتَيْنِ إِرَادَةَ حَتْمٍ وَ إِرَادَةَ عَزْمٍ‏ يَنْهَى وَ هُوَ يَشَاءُ وَ يَأْمُرُ وَ هُوَ لَا يَشَاءُ أَ وَ مَا رَأَيْتَ اللَّهَ نَهَى آدَمَ وَ زَوْجَتَهُ أَنْ يَأْكُلَا مِنَ الشَّجَرَةِ وَ هُوَ شَاءَ ذَلِكَ إِذْ لَوْ لَمْ يَشَأْ لَمْ يَأْكُلَا وَ لَوْ أَكَلَا لَغَلَبَتْ مَشِيئَتُهُمَا مَشِيئَةَ اللَّهِ

‘Al Tawheed’ – In a Hadeeth of Al Fat’h Bin Yazeed,

‘From Abu Al-Hassan^-asws having said: ‘For Allah^-azwj there are two (types of) Wills and two (types of) Desires – an inevitable Will, and a Will of Determination. He^-azwj Forbids and He^-azwj Desires, and He^-azwj Commands and He^-azwj does not Desire, or did you not see Allah^-azwj Forbid Adam^-as and his^-as wife^-as from eating from the tree, and He^-azwj Desired that, but if He^-azwj had not Desired, they^-as would not have eaten, and if they^-as had eaten, their^-as desires would have overcome the Desire of Allah^-azwj.

وَ أَمَرَ إِبْرَاهِيمَ بِذَبْحِ ابْنِهِ وَ شَاءَ أَنْ لَا يَذْبَحَهُ وَ لَوْ لَمْ يَشَأْ أَنْ لَا يَذْبَحَهُ لَغَلَبَتْ مَشِيئَةُ إِبْرَاهِيمَ مَشِيئَةَ اللَّهِ عَزَّ وَ جَلَّ

And He^-azwj Commanded Ibrahim^-as with slaughtering his^-as son^-as, and He^-azwj Desired that he^-as does not slaughter him^-as, and if He^-azwj had not Desired that he^-as does not slaughter him^-as, the desire of Ibrahim^-as would have overcome the Desire of Allah^-azwj Mighty and Majestic’’.[175]

6 يد، التوحيد الْفَامِيُّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مَنْ شَبَّهَ اللَّهَ بِخَلْقِهِ فَهُوَ مُشْرِكٌ وَ مَنْ أَنْكَرَ قُدْرَتَهُ فَهُوَ كَافِرٌ

‘Al Tawheed’ – Al Famy, from Muhammad Al Humeyri, from his father, from Ibn Isa, from his father, from Ibn Abu Umeyr, from someone else,

‘From Abu Abdullah^-asws having said: ‘One who makes resemblances for Allah^-azwj with His^-azwj creatures, so he is a Polytheist, and one who denies His^-azwj Determination, so he is a Kafir’’.[176]

7- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ أَبِي إِسْحَاقَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا أَنَّ عَبْدَ اللَّهِ الدَّيَصَانِيَّ أَتَى هِشَامَ بْنَ الْحَكَمِ فَقَالَ لَهُ أَ لَكَ رَبٌّ فَقَالَ بَلَى قَالَ قَادِرٌ قَالَ نَعَمْ قَادِرٌ قَاهِرٌ قَالَ يَقْدِرُ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا فِي الْبَيْضَةِ لَا تَكْبُرُ الْبَيْضَةُ وَ لَا تَصْغُرُ الدُّنْيَا فَقَالَ هِشَامٌ النَّظِرَةَ فَقَالَ لَهُ قَدْ أَنْظَرْتُكَ حَوْلًا ثُمَّ خَرَجَ عَنْهُ فَرَكِبَ هِشَامٌ إِلَى أَبِي عَبْدِ اللَّهِ ع فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ

‘Al Tawheed’ – Ibn Al Mutawakkal, from Ali Bin Ibrahim, from Muhammad Bin Abu Is’haq, from a number of our companions,

Abu Al-Daysani came to Hisham Bin A- Hakam and said to him, ‘Is there a Lord^-azwj for you!’ He said, ‘Yes’. He said, ‘Able?’ He said, ‘Able, Subduer’. He said, ‘Able to enter the whole world into the egg without Making the egg bidder nor Making the world smaller?’ Hisham said, ‘The consideration (I need time)’. He said, ‘I shall wait a year’. Then he went away from him, so Hisham rode to Abu Abdullah^-asws and sought permission to see him^-asws, and he^-asws permitted for him.

فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَتَانِي عَبْدُ اللَّهِ الدَّيَصَانِيُّ بِمَسْأَلَةٍ لَيْسَ الْمُعَوَّلُ فِيهَا إِلَّا عَلَى اللَّهِ وَ عَلَيْكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع عَمَّا ذَا سَأَلَكَ فَقَالَ قَالَ لِي كَيْتَ وَ كَيْتَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا هِشَامُ كَمْ حَوَاسُّكَ قَالَ خَمْسٌ فَقَالَ أَيُّهَا أَصْغَرُ فَقَالَ النَّاظِرُ قَالَ وَ كَمْ قَدْرُ النَّاظِرِ قَالَ مِثْلُ الْعَدَسَةِ أَوْ أَقَلُّ مِنْهَا

He said, ‘O son^-asws of Rasool-Allah^-saww! Abdullah Al-Daysani came to me with a question, there isn’t any cracking in it except upon Allah^-azwj and upon you^-asws’. So, Abu Abdullah^-asws said to him: ‘What did he ask you about?’ He said, ‘He said to me, such and such’. Abu Abdullah^-asws said: ‘O Hisham! How many are your senses?’ He said, ‘Five’. He^-asws said: ‘Which of these is the smallest?’ He said, ‘The looking’. He^-asws said: ‘And how much is a measure of the look?’ He said, ‘Like the lens, or less than it’.

فَقَالَ يَا هِشَامُ فَانْظُرْ أَمَامَكَ وَ فَوْقَكَ وَ أَخْبِرْنِي بِمَا تَرَى فَقَالَ أَرَى سَمَاءً وَ أَرْضاً وَ دُوراً وَ قُصُوراً وَ تُرَاباً وَ جِبَالًا وَ أَنْهَاراً فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع إِنَّ الَّذِي قَدَرَ أَنْ يُدْخِلَ الَّذِي تَرَاهُ الْعَدَسَةَ أَوْ أَقَلَّ مِنْهَا قَادِرٌ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا الْبَيْضَةَ لَا تَصْغُرُ الدُّنْيَا وَ لَا تَكْبُرُ الْبَيْضَةُ

He^-asws said: ‘O Hisham! Look in front of you, and above you, and tell me what you see’. He said, ‘I see sky, and land, and houses, and castles, and sand, and mountain, and river’. Abu Abdullah^-asws said to him: ‘The One^-azwj Who is Able upon entering that which you see into a lens or less than it, is Able upon entering the whole word into the egg, without Making the world smaller nor Making the egg bigger’.

فَانْكَبَّ هِشَامٌ عَلَيْهِ وَ قَبَّلَ يَدَيْهِ وَ رَأْسَهُ وَ رِجْلَيْهِ وَ قَالَ حَسْبِي يَا ابْنَ رَسُولِ اللَّهِ فَانْصَرَفَ إِلَى مَنْزِلِهِ وَ غَدَا عَلَيْهِ الدَّيَصَانِيُ‏ فَقَالَ لَهُ يَا هِشَامُ إِنِّي جِئْتُكَ مُسَلِّماً وَ لَمْ أَجِئْكَ مُتَقَاضِياً لِلْجَوَابِ فَقَالَ لَهُ هِشَامٌ إِنْ كُنْتَ جِئْتَ مُتَقَاضِياً فَهَاكَ الْجَوَابَ

Hisham devoted himself upon him^-asws and kissed him^-asws hand and his^-asws head, and his^-asws feet and said: ‘It suffices me, O son^-asws of Rasool-Allah^-saww!’ He left to go to his house, and Al-Daysani went to him and said to him, ‘O Hisham! I came to you as a submitter and did not come to you demanding the answer’. Hisham said to him, ‘If you had come demanding, so here is the answer’.

فَخَرَجَ عَنْهُ الدَّيَصَانِيُّ فَأُخْبِرَ أَنَّ هِشَاماً دَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَعَلَّمَهُ الْجَوَابَ فَمَضَى عَبْدُ اللَّهِ الدَّيَصَانِيُّ حَتَّى أَتَى بَابَ أَبِي عَبْدِ اللَّهِ ع فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَلَمَّا قَعَدَ قَالَ لَهُ يَا جَعْفَرَ بْنَ مُحَمَّدٍ دُلَّنِي عَلَى مَعْبُودِي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع مَا اسْمُكَ فَخَرَجَ عَنْهُ وَ لَمْ يُخْبِرْهُ بِاسْمِهِ

Al-Daysani went out from him, and was informed that Hisham had gone to Abu Abdullah^-asws, and he^-asws taught him the answer. Abdullah Al-Daysani went until he came to the door of Abu Abdullah^-asws, and sought permission to see him^-asws. He^-asws permitted for him. When he was seated, he said to him, ‘O Ja’far^-asws Bin Muhammad^-asws! Point me upon my Deity’. Abu Abdullah^-asws said to him: ‘What is your name?’ But, he went out from him^-asws and did not inform him^-asws his name.

فَقَالَ لَهُ أَصْحَابُهُ كَيْفَ لَمْ تُخْبِرْهُ بِاسْمِكَ قَالَ لَوْ كُنْتُ قُلْتُ لَهُ عَبْدُ اللَّهِ كَانَ يَقُولُ مَنْ هَذَا الَّذِي أَنْتَ لَهُ عَبْدٌ فَقَالُوا لَهُ عُدْ إِلَيْهِ فَقُلْ لَهُ يَدُلُّكَ عَلَى مَعْبُودِكَ وَ لَا يَسْأَلُكَ عَنِ اسْمِكَ

His companions said to him, ‘How come you did not inform him^-asws of your name?’ He said, ‘If I had said to him^-asws, ‘Abdullah (servant of Allah^-azwj)’, he^-asws would have said: ‘Who is this One^-azwj Whose servant you are?’ They said to him, ‘Return to him^-asws and tell him^-asws to point you upon your Deity and not to ask you your name’.

فَرَجَعَ إِلَيْهِ فَقَالَ لَهُ يَا جَعْفَرُ دُلَّنِي عَلَى مَعْبُودِي وَ لَا تَسْأَلْنِي عَنِ اسْمِي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع اجْلِسْ وَ إِذَا غُلَامٌ لَهُ صَغِيرٌ فِي كَفِّهِ بَيْضَةٌ يَلْعَبُ بِهَا فَقَالَ أَبُو عَبْدِ اللَّهِ ع نَاوِلْنِي يَا غُلَامُ الْبَيْضَةَ فَنَاوَلَهُ إِيَّاهَا فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع يَا دَيَصَانِيُّ هَذَا حِصْنٌ مَكْنُونٌ لَهُ جِلْدٌ غَلِيظٌ وَ تَحْتَ الْجِلْدِ الْغَلِيظِ جِلْدٌ رَقِيقٌ وَ تَحْتَ الْجِلْدِ الرَّقِيقِ ذَهَبَةٌ مَائِعَةٌ وَ فِضَّةٌ ذَائِبَةٌ

He returned to him^-asws and said to him^-asws, ‘O Ja’far! Point me upon my Deity and do not ask me my name’. Abu Abdullah^-asws said to him: ‘Be seated’ – and there was a young boy having an egg in his hand, playing with it, so Abu Abdullah^-asws said: ‘O boy! Give it to me’. He gave it to him. Abu Abdullah^-asws said to him: ‘O Daysani! This is a hidden fortress. There is a thick skin for it, and underneath the thick skin there is a thin skin, and beneath the thin skin, there is golden fluid, and silver fluid.

فَلَا الذَّهَبَةُ الْمَائِعَةُ تَخْتَلِطُ بِالْفِضَّةِ الذَّائِبَةِ وَ لَا الْفِضَّةُ الذَّائِبَةُ تَخْتَلِطُ بِالذَّهَبِ الْمَائِعَةِ هِيَ عَلَى حَالِهَا لَمْ يَخْرُجْ مِنْهَا مُصْلِحٌ فَيُخْبِرَ عَنْ إِصْلَاحِهَا وَ لَا دَخَلَ فِيهَا مُفْسِدٌ فَيُخْبِرَ عَنْ فَسَادِهَا لَا تُدْرَى لِلذَّكَرِ خُلِقَتْ أَمْ لِلْأُنْثَى يَتَفَلَّقُ عَنْ مِثْلِ أَلْوَانِ الطَّوَاوِيسِ أَ تَرَى لَهَا مُدَبِّراً

Neither does the golden fluid mix with the silver fluid, nor does the silver fluid mix with the golden fluid. It is upon its state. A corrector does not come out from it so he can inform about is health, nor does a spoiler enter into it so he can inform about its spoiling. It is not known whether it is Created for the male or the female. It splits upon like the colours of the peacock. Do you see there being a Manager for it?’

قَالَ فَأَطْرَقَ مَلِيّاً ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ أَنَّكَ إِمَامٌ وَ حُجَّةٌ مِنَ اللَّهِ عَلَى خَلْقِهِ وَ أَنَا تَائِبٌ مِمَّا كُنْتُ فِيهِ

He (the narrator) said, ‘He lowered his head for a while, then said, ‘I testify that there is no god except Allah^-azwj Alone, there being no associate for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and you^-asws are an Imam^-asws and a Divine Authority from Allah^-azwj upon His^-azwj creatures, and I repent from what I used to be in (atheism)’’.[177]

8- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُوصَفُ

‘Al Tawheed’ – My father, from Sa’ad, from Al Baqy, from Ibn Yazeed, from Hamd Bin Isa, from Rabie Ibn Abdullah, from Al Fazeyl Bin Yasar who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic cannot be described’’’.

قَالَ وَ قَالَ زُرَارَةُ قَالَ أَبُو جَعْفَرٍ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُوصَفُ بِعَجْزٍ وَ كَيْفَ يُوصَفُ وَ قَدْ قَالَ فِي كِتَابِهِ‏ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ‏ فَلَا يُوصَفُ بِقُدْرَةٍ إِلَّا كَانَ أَعْظَمَ مِنْ ذَلِكَ

He (the narrator) said, ‘And Zurara said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic cannot be described with frustration (inability), and how can He^-azwj be described as such and He^-azwj has Said in His^-azwj Book: ‘They are not appreciating Allah with the right of His appreciation. [22:74]? Thus, He^-azwj cannot be described with an appreciation except He^-azwj would be Greater than that’’.[178]

9- يد، التوحيد الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ إِبْلِيسَ قَالَ لِعِيسَى ابْنِ مَرْيَمَ أَ يَقْدِرُ رَبُّكَ عَلَى أَنْ يُدْخِلَ الْأَرْضَ بَيْضَةً لَا تَصْغُرُ الْأَرْضُ وَ لَا تَكْبُرُ الْبَيْضَةُ فَقَالَ عِيسَى عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ وَيْلَكَ إِنَّ اللَّهَ لَا يُوصَفُ‏ بِعَجْزٍ وَ مَنْ أَقْدَرُ مِمَّنْ يُلَطِّفُ الْأَرْضَ وَ يُعَظِّمُ الْبَيْضَةَ

‘Al Tawheed’ – From Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from the one who mentioned it,

‘From Abu Abdullah^-asws having said: ‘Iblees^-la said to Isa^-as Bin Maryam^-as, ‘Is your^-as Lord^-azwj Able upon entering the earth into an egg, without Making the earth smaller nor Making the egg bigger?’ Isa^-as said: ‘Woe be unto you^-la! Allah^-azwj Cannot be described with frustration (inability), and Who is more able than the One^-azwj Whom Moderated the earth and Magnified the egg?’’.[179]

10- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ أَبِي أَيُّوبَ الْمَدَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع هَلْ يَقْدِرُ رَبُّكَ أَنْ يُدْخِلَ الدُّنْيَا فِي بَيْضَةٍ مِنْ غَيْرِ أَنْ تَصْغُرَ الدُّنْيَا أَوْ تَكْبُرَ الْبَيْضَةُ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يُنْسَبُ إِلَى الْعَجْزِ وَ الَّذِي سَأَلْتَنِي لَا يَكُونُ‏

‘Al Tawheed’ – Majaylawiya, from his uncle, from Al Barqy, from Ali Bin Abu Ayoub Al Madany, from Ibn Abu Umeyr, from Ibn Azina,

‘From Abu Abdullah^-asws having said: ‘It was said to Amir Al-Momineen^-asws, ‘Is your^-asws Lord^-azwj Able upon entering the world into an egg from without Making the world smaller or Making the egg bigger?’ He^-asws said: ‘Allah^-azwj Blessed and Exalted cannot be linked to the frustration, and that which you ask me, cannot happen’’.[180]

11- يد، التوحيد ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ أَ يَقْدِرُ اللَّهُ أَنْ يُدْخِلَ الْأَرْضَ فِي بَيْضَةٍ وَ لَا تَصْغُرُ الْأَرْضُ وَ لَا تَكْبُرُ الْبَيْضَةُ فَقَالَ لَهُ وَيْلَكَ إِنَّ اللَّهَ لَا يُوصَفُ بِالْعَجْزِ وَ مَنْ أَقْدَرُ مِمَّنْ يُلَطِّفُ الْأَرْضَ وَ يُعَظِّمُ الْبَيْضَةَ

‘Al Tawheed’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Aban Bin Usman,

‘From Abu Abdullah^-asws having said: ‘A man came to Amir Al-Momineen^-asws and he said, ‘Is Allah^-azwj Able upon entering the earth into an egg without Making the earth smaller or Making egg bigger?’ He^-asws said to him: ‘Woe be unto you! Allah^-azwj cannot be described with the frustration, and who is more Able than the One^-azwj Whom Moderated the earth and Magnified the egg?’’.[181]

12- يد، التوحيد ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ أَحْمَدَ عَنِ الْبَزَنْطِيِّ قَالَ: جَاءَ رَجُلٌ إِلَى الرِّضَا ع فَقَالَ هَلْ يَقْدِرُ رَبُّكَ أَنْ يَجْعَلَ السَّمَاوَاتِ وَ الْأَرْضَ وَ مَا بَيْنَهُمَا فِي بَيْضَةٍ قَالَ نَعَمْ وَ فِي أَصْغَرَ مِنَ الْبَيْضَةِ وَ قَدْ جَعَلَهَا فِي عَيْنِكَ وَ هِيَ أَقَلُّ مِنَ الْبَيْضَةِ لِأَنَّكَ إِذَا فَتَحْتَهَا عَايَنْتَ السَّمَاءَ وَ الْأَرْضَ وَ مَا بَيْنَهُمَا وَ لَوْ شَاءَ لَأَعْمَاكَ عَنْهَا

‘Al Tawheed’ – Ibn Al Barqy, from his father, from his grandfather Ahmad, from Al Bazanty who said,

‘A man came to Al-Reza^-asws and he said, ‘Is your^-asws Lord^-azwj Able to Make the skies and the earth and whatever is between the two, into an egg?’ He^-asws said: ‘Yes, and into (anything) smaller than the egg, and He^-azwj has already Made it to be in your eyes, and it is smaller than the egg, because you, when you open these, you see the sky and the earth and whatever is between the two, and if He^-azwj had so Desired, He^-azwj would have Blinded you from these’’.[182]

13- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ قَالَ: جَاءَ قَوْمٌ مِنْ وَرَاءِ النَّهْرِ إِلَى أَبِي الْحَسَنِ ع فَقَالُوا لَهُ جِئْنَاكَ نَسْأَلُكَ عَنْ ثَلَاثِ مَسَائِلَ فَإِنْ أَجَبْتَنَا فِيهَا عَلِمْنَا أَنَّكَ عَالِمٌ فَقَالَ سَلُوا

‘Al Tawheed’ – My father, from Sa’ad, from Abu Al Khattab, from Al Bazanty who said,

‘A group came from behind the river to Abu Al-Hassan^-asws, and they said to him^-asws, ‘We have come to ask you^-asws about three issues, so if you^-asws were to answer us regarding these, we would know that you^-asws are a knowledgeable one’. He^-asws said: ‘Ask’.

فَقَالُوا أَخْبِرْنَا عَنِ اللَّهِ أَيْنَ كَانَ وَ كَيْفَ كَانَ وَ عَلَى أَيِّ شَيْ‏ءٍ كَانَ اعْتِمَادُهُ

They said, ‘Inform us about Allah^-azwj, where was He^-azwj, and how was He^-azwj, and upon which thing was His^-azwj reliance?’

فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَيَّفَ الْكَيْفَ فَهُوَ بِلَا كَيْفٍ وَ أَيَّنَ الْأَيْنَ فَهُوَ بِلَا أَيْنٍ وَ كَانَ اعْتِمَادُهُ عَلَى قُدْرَتِهِ فَقَالُوا نَشْهَدُ أَنَّكَ عَالِمٌ

He^-asws said: ‘Allah^-azwj Mighty and Majestic is ‘how’ of the ‘howness’ so He^-azwj is without a ‘how’, and ‘where’ of the ‘whereness’ so He^-azwj is without a ‘where’, and His^-azwj Reliance was upon His^-azwj Power’. They said, ‘We testify that you^-asws are a knowledgeable one^-asws’’.[183]

14- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَشِيئَةُ مُحْدَثَةٌ

‘Al Tawheed’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn AbuUmeyr, from Ibn Azina, from Muhammad Bin Muslim,

‘From Abu Abdullah^-asws having said: ‘The Desire (of Allah^-azwj) is an occurrence’’.[184]

15- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ ابْنِ أَبَانٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ بَكْرِ بْنِ أَعْيَنَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع عِلْمُ اللَّهِ وَ مَشِيئَتُهُ هُمَا مُخْتَلِفَانِ أَمْ مُتَّفِقَانِ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Ibn Aban, from Bakr Bin Salih, from Ibn Asbat, from Al Hassan Bin Al Jaham, from Bakr Bin Ayn who said,

‘I said to Abu Abdullah^-asws, ‘Knowledge of Allah^-azwj and His^-azwj Desire, are these two different or concordant?’

فَقَالَ الْعِلْمُ لَيْسَ هُوَ الْمَشِيئَةَ أَ لَا تَرَى أَنَّكَ تَقُولُ سَأَفْعَلُ كَذَا إِنْ شَاءَ اللَّهُ وَ لَا تَقُولُ سَأَفْعَلُ كَذَا إِنْ عَلِمَ اللَّهُ فَقَوْلُكَ إِنْ شَاءَ اللَّهُ دَلِيلٌ عَلَى أَنَّهُ لَمْ يَشَأْ فَإِذَا شَاءَ كَانَ الَّذِي شَاءَ كَمَا شَاءَ وَ عِلْمُ اللَّهِ سَابِقٌ لِلْمَشِيئَةِ

He^-asws said: ‘The Knowledge, it isn’t the Desire. Do you not see you are saying, ‘I shall be doing such and such, if Allah^-azwj Desires’, and you are not saying, ‘I shall do such and such if Allah^-azwj Knows’?’ Thus, your words, ‘if Allah^-azwj Desires’ evidence upon that He^-azwj did not Desire (yet), so when He^-azwj does Desire, that which He^-azwj Desired would be just as He^-azwj Desired, and Knowledge of Allah^-azwj is Preceding to the Desire’’.[185]

16- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ عَنِ ابْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ لَمْ يَزَلِ اللَّهُ مُرِيداً فَقَالَ إِنَّ الْمُرِيدَ لَا يَكُونُ إِلَّا لِمُرَادٍ مَعَهُ بَلْ لَمْ يَزَلْ عَالِماً قَادِراً ثُمَّ أَرَاد

‘Al Tawheed’ – Ibn Al Waleed, from Ibn Aban, from al Husayn Bin Saeed, from Al Nazar, from Ibn Hameed,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘Allah^-azwj did not cease to be Desirous?’ He^-asws said: ‘The Desirous cannot happen to be except for a Desire with Him^-azwj. But He^-azwj did not cease to be a Knower, Able, then He^-azwj Wanted (Desired)’’.[186]

17 كِتَابُ زَيْدٍ النَّرْسِيِّ، قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ كَانَ اللَّهُ وَ هُوَ لَا يُرِيدُ بِلَا عَدَدٍ أَكْثَرَ مِمَّا كَانَ مُرِيداً

The book of Zayd Al Narsy who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj was (existing) and He^-azwj did not Want without a number more that what He^-azwj had Wanted’’.[187]

18- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنِ الْجَعْفَرِيِّ قَالَ قَالَ الرِّضَا ع‏ الْمَشِيئَةُ مِنْ صِفَاتِ الْأَفْعَالِ فَمَنْ زَعَمَ أَنَّ اللَّهَ لَمْ يَزَلْ مُرِيداً شَائِياً فَلَيْسَ بِمُوَحِّدٍ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Yaqteeny, from Al Ja’fary who said,

‘Al-Reza^-asws said:’ The Desire is from the Attributes of the deeds, so the one who claims that Allah^-azwj did not cease to be Desirous (Wanter), so he isn’t a Unitarian’’.[188]

19- يد، التوحيد مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ خَلَقَ اللَّهُ الْمَشِيئَةَ قَبْلَ الْأَشْيَاءِ ثُمَّ خَلَقَ الْأَشْيَاءَ بِالْمَشِيئَةِ

‘Al Tawheed’ – Majaylaqiya, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Ibn Sinan, from Abu Saeed Al Qamat who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Created the Desire before the things, then He^-azwj Created the thing with the Desire’’.[189]

20- يد، التوحيد أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَلَقَ اللَّهُ الْمَشِيئَةَ بِنَفْسِهَا ثُمَّ خَلَقَ الْأَشْيَاءَ بِالْمَشِيئَةِ

‘Al Tawheed’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Created the Desire by Himself^-azwj, then He^-azwj Created the things with the Desire’’.[190]

باب 5 أنه تعالى خالق كل شي‏ء و ليس الموجد و المعدم إلا الله تعالى و أن ما سواه مخلوق‏

CHAPTER 5 – ALLAH^-azwj THE EXALTED IS THE CREATOR OF ALL THINGS, AND THE EXISTENCE AND THE NON-EXISTENCE ISN’T EXCEPT ALLAH^-azwj THE EXALTED, AND THAT WHATEVER IS BESIDES HIM^-azwj IS CREATION

الآيات الرعد قُلِ اللَّهُ خالِقُ كُلِّ شَيْ‏ءٍ

The Verses – (Surah) Al Ra’ad: Say: ‘Allah is the Creator of all things [13:16]

المؤمنين‏ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ‏

(Surah) Al Momineen: So, Blessed is Allah, the best of the Creators [23:14]

الزمر اللَّهُ خالِقُ كُلِّ شَيْ‏ءٍ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ وَكِيلٌ لَهُ مَقالِيدُ السَّماواتِ وَ الْأَرْضِ‏

(Surah) Al Zumar: Allah is the Creator of all things, and He is a Custodian upon all things [39:62] For him are the Reins of the skies and the earth, [39:63]

1- يد، التوحيد فِي خَبَرِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِ‏ قُلْتُ لِأَبِي الْحَسَنِ ع هَلْ غَيْرُ الْخَالِقِ الْجَلِيلِ خَالِقٌ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ‏ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ‏ فَقَدْ أَخْبَرَ أَنَّ فِي عِبَادِهِ خَالِقِينَ وَ غَيْرَ خَالِقِينَ مِنْهُمْ عِيسَى صَلَّى اللَّهُ عَلَيْهِ خَلَقَ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِ اللَّهِ فَنَفَخَ فِيهِ فَصَارَ طَائِراً بِإِذْنِ اللَّهِ وَ السَّامِرِيُّ خَلَقَ لَهُمْ عِجْلًا جَسَداً لَهُ خُوَارٌ

‘Al Tawheed’ – In a Hadeeth of Al Fat’h Bin Yazeed Al Jarjany.

‘I said to Abu Al-Hassan^-asws, ‘Is there a creator other than the Majestic Creator?’ He^-asws said: ‘Allah^-azwj Blessed and Exalted is Saying: So, Blessed is Allah, the best of the Creators [23:14], thus He^-azwj has Informed that among His^-azwj creatures, there are creatures and non-creators, from them is Isa^-as, created from the clay a shape of the bird by the Permission of Allah^-azwj, and blew into it, so it became a bird by the Permission of Allah^-azwj; and Al-Samiry^-la created a body calf having a hollow sound for it’’.[191]

2- يد، التوحيد أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ بِشْرٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِ‏ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ فِي الرُّبُوبِيَّةِ الْعُظْمَى وَ الْإِلَهِيَّةِ الْكُبْرَى لَا يُكَوِّنُ الشَّيْ‏ءَ لَا مِنْ شَيْ‏ءٍ إِلَّا اللَّهُ وَ لَا يَنْقُلُ الشَّيْ‏ءَ مِنْ جَوْهَرِيَّتِهِ إِلَى جَوْهَرٍ آخَرَ إِلَّا اللَّهُ وَ لَا يَنْقُلُ الشَّيْ‏ءَ مِنَ الْوُجُودِ إِلَى الْعَدَمِ إِلَّا اللَّهُ

‘Al Tawheed’ – My father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Sahl Bin Ziyad, from Ahmad Bin Bashr, from Muhammad Bin Jamhour Al Ammy, from Muhammad Bin Al Fazeyl Bin Yasar, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘In the Magnificent Lordship and the Great Godship, none can bring the thing into being nor from a thing except Allah^-azwj, nor can anyone transfer the thing from its essence to another essence except Allah^-azwj, nor can anyone transfer the thing from the existence to non-existence except Allah^-azwj’’.[192]

3- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ مَا خَلَا اللَّهَ عَزَّ وَ جَلَّ فَهُوَ مَخْلُوقٌ وَ اللَّهُ خالِقُ كُلِّ شَيْ‏ءٍ تَبَارَكَ الَّذِي‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Al Nazar, from Yahya Al Halby, from Ibn Muskan, from Zurara who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Blessed and Exalted is unoccupied from His^-azwj creatures, and His^-azwj creatures are unoccupied from Him^-azwj, and every name of whatever thing which occurs upon Him^-azwj, apart from Allah^-azwj Mighty and Majestic, so it is a creation, and Allah^-azwj is the Creator of all things, Blessed is the One^-azwj Who, there isn’t anything like Him^-azwj’’.[193]

4- يد، التوحيد مَاجِيلَوَيْهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْمَغْرَاءِ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ فَهُوَ مَخْلُوقٌ مَا خَلَا اللَّهَ عَزَّ وَ جَلَّ

‘Al Tawheed’ – Majaylawiya, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Magra, raising it,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Blessed and Exalted is unoccupied from His^-azwj creation, and His^-azwj creation is unoccupied from Him^-azwj, and every name of whatever thing which occurs upon Him^-azwj, so it is a creation, apart from Allah^-azwj Mighty and Majestic’’.[194]

5- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْعَلَاءِ عَنْ أَبِي خَالِدٍ الصَّيْقَلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ الْأَمْرَ إِلَى مَلَكٍ مِنَ الْمَلَائِكَةِ فَخَلَقَ سَبْعَ سَمَاوَاتٍ وَ سَبْعَ أَرَضِينَ وَ أَشْيَاءَ فَلَمَّا رَأَى الْأَشْيَاءَ قَدِ انْقَادَتْ لَهُ قَالَ مَنْ مِثْلِي

‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Sinan, from Abu Al A’ala, from Abu Khalid Al Sayqal,

‘From Abu Ja’far^-asws having said: ‘Allah^-azwj Mighty and Majestic Delegated the command to an Angel from the Angels, and he created the seven skies, and seven firmaments and things. So, when he saw the things to have obedience for it, he Said: “Who is like me?”

فَأَرْسَلَ اللَّهُ عَزَّ وَ جَلَّ نُوَيْرَةً مِنْ نَارٍ قُلْتُ وَ مَا نُوَيْرَةٌ مِنْ نَارٍ قَالَ نَارٌ بِمِثْلِ أَنْمُلَةٍ قَالَ فَاسْتَقْبَلَهَا بِجَمِيعِ مَا خَلَقَ فَتَحَلَّلَتْ لِذَلِكَ‏ حَتَّى وَصَلَتْ إِلَيْهِ لَمَّا أَنْ دَخَلَهُ الْعُجْبُ

Then Allah^-azwj Mighty and Majestic Sent a spark from fire’. I said, ‘And what is a spark from fire?’ He^-asws said: ‘A fire like an ant’. He^-asws said: ‘So it met it with the entirety of what he had creation, and it fell into pieces at that until it arrived to him, due to self-conceit what had entered into him’’.[195]

باب 6 كلامه تعالى و معنى قوله تعالى‏ قُلْ لَوْ كانَ الْبَحْرُ مِداداً الآية

CHAPTER 6 – THE SPEECH OF THE EXALTED AND THE MEANING OF THE WORDS OF THE EXALTED: Say: ‘If the sea were ink [18:109] – THE VERSE

1- ما، الأمالي للشيخ الطوسي الْمُفِيدُ 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 ع يَقُولُ‏ لَمْ يَزَلِ اللَّهُ جَلَّ اسْمُهُ عَالِماً بِذَاتِهِ وَ لَا مَعْلُومَ وَ لَمْ يَزَلْ قَادِراً بِذَاتِهِ وَ لَا مَقْدُورَ

‘Al Maali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Awalawiya, from Al Kulayni, from Ali Bin Ibrahim, from Al Tayalasi, from Safwan Bin Yahya, from Ibn Muskan, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj, Majestic is His^-azwj Name, did not cease to be a Knower by His^-azwj Self and there was nothing to be known, and did not cease to be Able by His^-azwj Self, and there was nothing determined’.

قُلْتُ جُعِلْتُ فِدَاكَ فَلَمْ يَزَلْ مُتَكَلِّماً قَالَ الْكَلَامُ مُحْدَثٌ كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَيْسَ بِمُتَكَلِّمٍ ثُمَّ أَحْدَثَ الْكَلَامَ

I said, ‘May I be sacrificed for you^-asws, ‘Why did He^-azwj cease to be a Speaker?’ He^-asws said: ‘The Speech is an occurrence. Allah^-azwj Mighty and Majestic existed, and He^-azwj wasn’t with Speech, then from Him^-azwj the Speech occurred’’.[196]

2- فس، تفسير القمي جَعْفَرُ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِهِ‏ خالِدِينَ فِيها لا يَبْغُونَ عَنْها حِوَلًا قَالَ‏ خالِدِينَ فِيها لَا يَخْرُجُونَ مِنْهَا وَ لا يَبْغُونَ عَنْها حِوَلًا قَالَ لَا يُرِيدُونَ بِهَا بَدَلًا

‘Tafseer Al-Qummi’ – Ja’far Bin Ahmad, from Ubeydullah Bin Musa, from Ibn Al batainy, from his father, from Abu Baseer,

‘From Abu Abdullah^-asws regarding His^-azwj Words: Abiding therein eternally. They will not be seeking a transfer from it [18:108]. He^-asws said: ‘Abiding therein eternally – not exiting from it; and They will not be seeking a transfer from it [18:108] – not wanting any replacement with it’.

قُلْتُ قَوْلُهُ‏ قُلْ لَوْ كانَ الْبَحْرُ مِداداً لِكَلِماتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِماتُ رَبِّي وَ لَوْ جِئْنا بِمِثْلِهِ مَدَداً قَالَ قَدْ أُخْبِرُكَ أَنَّ كَلَامَ اللَّهِ لَيْسَ لَهُ آخِرٌ وَ لَا غَايَةٌ وَ لَا يَنْقَطِعُ أَبَداً

I said, ‘His^-azwj Words: Say: ‘If the sea was ink for the Words of my Lord, the sea would be depleted before the Words of my Lord are depleted, and even if We were to bring the like of it as ink’ [18:109]. He^-asws said: ‘I^-asws have informed you already that the Speech of Allah^-azwj, there isn’t any ending for it, nor a peak, nor would it terminate, ever!’

قُلْتُ قَوْلُهُ‏ إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ كانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا قَالَ هَذِهِ نَزَلَتْ فِي أَبِي ذَرٍّ وَ الْمِقْدَادِ وَ سَلْمَانَ الْفَارِسِيِّ وَ عَمَّارِ بْنِ يَاسِرٍ جَعَلَ اللَّهُ لَهُمْ‏ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا مَأْوًى وَ مَنْزِلًا

I said, ‘His^-azwj Words: Surely those who believe and do (the) righteous deed, for them would be Gardens of Al-Firdows as a lodging [18:107]. He^-asws said: ‘This was Revealed regarding Abu Zarr^-ra, and Al-Miqdad^-ra, and Salman Al-Farsy^-ra, and Ammar Bin Yaser^-ra. Allah^-azwj Made the Garden of Al-Firdows for them as a lodging, a shelter, and a dwelling’.

قَالَ ثُمَّ قَالَ‏ قُلْ‏ يَا مُحَمَّدُ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ يُوحى‏ إِلَيَّ أَنَّما إِلهُكُمْ إِلهٌ واحِدٌ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً فَهَذَا الشِّرْكُ شِرْكُ رِيَاءٍ

He^-asws said: ‘Then He^-azwj Said: Say: ‘But rather, I am a human being like you. He Reveals unto me. But rather, your God is One God. So, the one who wishes to meet his Lord, so let him do (the) righteous deed and he should not associate anyone with the worship of his Lord’ [18:110] – so this is the Shirk (association), Shirk of showing off’’.[197]

3- ج، الإحتجاج‏ سَأَلَ يَحْيَى بْنُ أَكْثَمَ أَبَا الْحَسَنِ ع عَنْ قَوْلِهِ تَعَالَى‏ سَبْعَةُ أَبْحُرٍ ما نَفِدَتْ كَلِماتُ اللَّهِ‏ مَا هِيَ فَقَالَ هِيَ عَيْنُ الْكِبْرِيتِ وَ عَيْنُ الْيَمَنِ وَ عَيْنُ الْبَرَهُوتِ‏ وَ عَيْنُ الطَّبَرِيَّةِ وَ حَمَّةُ ماسيدان [مَاسَبَذَانَ‏] وَ حَمَّةُ إِفْرِيقِيَةَ وَ عَيْنُ بَاجُورَانَ‏ وَ نَحْنُ الْكَلِمَاتُ الَّتِي لَا تُدْرَكُ فَضَائِلُهَا وَ لَا تُسْتَقْصَى

‘Al Ihtijaj’ – Yahya Bin Aksam asked Abu Al-Hassan^-asws about the Words of the Exalted: seven (more) oceans, the Words of Allah would not be depleted. [31:27], what are these?’ He^-asws said: ‘A spring of sulphur, and a spring of Al-Yemen, and a spring of Al Barhout, and a spring of Tiberias, and a healing hot spring, and a hot spring of Africa, and a spring at Goran, and we^-asws are the Words the merits of which can neither be realised not reached’’.[198]

4- ج، الإحتجاج عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلَ أَبُو قُرَّةَ الْمُحَدِّثُ عَنِ الرِّضَا ع فَقَالَ أَخْبِرْنِي جَعَلَنِيَ اللَّهُ فِدَاكَ عَنْ كَلَامِ اللَّهِ لِمُوسَى فَقَالَ اللَّهُ أَعْلَمُ بِأَيِّ لِسَانٍ كَلَّمَهُ بِالسُّرْيَانِيَّةِ أَمْ بِالْعِبْرَانِيَّةِ فَأَخَذَ أَبُو قُرَّةَ بِلِسَانِهِ فَقَالَ إِنَّمَا أَسْأَلُكَ عَنْ هَذَا اللِّسَانِ فَقَالَ أَبُو الْحَسَنِ ع سُبْحَانَ اللَّهِ مِمَّا تَقُولُ وَ مَعَاذَ اللَّهِ أَنْ يُشْبِهَ خَلْقَهُ أَوْ يَتَكَلَّمَ بِمِثْلِ مَا هُمْ مُتَكَلِّمُونَ وَ لَكِنَّهُ تَبَارَكَ وَ تَعَالَى‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ لَا كَمِثْلِهِ قَائِلٌ فَاعِلٌ

‘Al Ihtijaj’ – Safwan Bin Yahya who said,

‘Abu Qurrat the narrators asked Al-Reza^-asws saying, ‘Inform me, may Allah^-azwj Make me to be sacrificed for you^-asws, about the Speech of Allah^-azwj to Musa^-as’. He^-asws said: ‘Allah^-azwj is more Knowing with which tongue (language) He^-azwj Spoke with the Assyrian or in Arabic’. So, Abu Qurra seized the language and he said, ‘But rather I ask you about this tongue (language)’. Abu Al-Hassan^-asws said: ‘Glorious is Allah^-azwj from what you are saying, and Allah^-azwj Forbid that He^-azwj should resemble His^-azwj creatures, or Speaks with the like of what they are speaking, but the Blessed and Exalted, there isn’t anything like Him^-azwj, nor is there a speaker, a doer like Him^-azwj’.

قَالَ كَيْفَ ذَلِكَ قَالَ كَلَامُ الْخَالِقِ لِمَخْلُوقٍ لَيْسَ كَكَلَامِ الْمَخْلُوقِ لِمَخْلُوقٍ وَ لَا يَلْفَظُ بِشَقِّ فَمٍ وَ لِسَانٍ وَ لَكِنْ يَقُولُ لَهُ كُنْ فَكَانَ بِمَشِيئَتِهِ مَا خَاطَبَ بِهِ مُوسَى مِنَ الْأَمْرِ وَ النَّهْيِ مِنْ غَيْرِ تَرَدُّدٍ فِي نَفَسٍ

He said, ‘And how is that?’ He^-asws said: ‘Speech of the Creator to the creature isn’t like the speech of the creatures to the creatures, nor is a letter uttered by a splitting of a mouth and a tongue, but He^-azwj is Saying to it: “Be!” Therefore, by His^-azwj Desire is what He^-azwj Addressed Musa^-as with, from the Commands and the Forbiddances from without any hesitation in Self’’.[199]

أبواب أسمائه تعالى و حقائقها و صفاتها و معانيها

SECTION 3 – CHAPTERS OF THE NAMES OF THE EXALTED, AND THEIR REALITIES, AND THEIR ATTRIBUTES, AND THEIR MEANINGS

باب 1 المغايرة بين الاسم و المعنى و أن المعبود هو المعنى و الاسم حادث‏

CHAPTER 1 – THE CONTRADICTION BETWEEN THE NAME AND THE MEANING, AND THAT THE DEITY, HE^-azwj IS THE MEANING AND THE NAME IS AN OCCURRENCE

1- ج، الإحتجاج عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ع فَسَأَلَهُ رَجُلٌ فَقَالَ أَخْبِرْنِي عَنِ الرَّبِّ تَبَارَكَ وَ تَعَالَى أَ لَهُ أَسْمَاءٌ وَ صِفَاتٌ فِي كِتَابِهِ وَ هَلْ أَسْمَاؤُهُ وَ صِفَاتُهُ هِيَ هُوَ

‘Al Ihtijaj’ – Abu Hashim Al Ja’fary who said,

‘I was in the presence of Abu Ja’far^-asws the 2^nd and a man asked him^-asws saying, ‘Inform me about the Lord^-azwj Blessed and Exalted, are there Names and attributes for Him^-azwj in the Book? And are His^-azwj Names and His^-azwj Attributes, Him^-azwj?’

فَقَالَ أَبُو جَعْفَرٍ ع إِنَّ لِهَذَا الْكَلَامِ وَجْهَيْنِ إِنْ كُنْتَ تَقُولُ هِيَ هُوَ أَنَّهُ ذُو عَدَدٍ وَ كَثْرَةٍ فَتَعَالَى اللَّهُ عَنْ ذَلِكَ وَ إِنْ كُنْتَ تَقُولُ هَذِهِ الْأَسْمَاءُ وَ الصِّفَاتُ لَمْ تَزَلْ فَإِنَّمَا لَمْ تَزَلْ مُحْتَمِلٌ مَعْنَيَيْنِ‏ فَإِنْ قُلْتَ لَمْ تَزَلْ عِنْدَهُ فِي عِلْمِهِ وَ هُوَ يَسْتَحِقُّهَا فَنَعَمْ وَ إِنْ كُنْتَ تَقُولُ لَمْ يَزَلْ صُوَرُهَا وَ هِجَاؤُهَا وَ تَقْطِيعُ حُرُوفِهَا فَمَعَاذَ اللَّهِ أَنْ يَكُونَ مَعَهُ شَيْ‏ءٌ غَيْرُهُ

Abu Ja’far^-asws said: ‘For this speech, there are two aspects. If you are saying, these (Names) are Him^-azwj, i.e., He^-azwj is with a number and multiplicity, so Exalted is Allah^-azwj (away) from that; and if you are saying these are Attributes, and the Names would never cease to be, so ‘never cease to be’ carries two meaning. If you say, ‘They will not cease to be in His^-azwj Presence in His^-azwj Knowledge and He^-azwj is Rightful, so yes; but if you are saying these will not cease to be, their images, and their spellings, and their syllables, and their letters, then we^-asws seek Refuge with Allah^-azwj that there happens to be with Him^-azwj, something other than Him^-azwj.

بَلْ كَانَ اللَّهُ تَعَالَى ذِكْرُهُ وَ لَا خَلْقَ ثُمَّ خَلَقَهَا وَسِيلَةً بَيْنَهُ وَ بَيْنَ خَلْقِهِ يَتَضَرَّعُونَ بِهَا إِلَيْهِ وَ يَعْبُدُونَهُ وَ هِيَ ذِكْرُهُ وَ كَانَ اللَّهُ سُبْحَانَهُ وَ لَا ذِكْرَ وَ الْمَذْكُورُ بِالذِّكْرِ هُوَ اللَّهُ الْقَدِيمُ الَّذِي لَمْ يَزَلْ وَ الْأَسْمَاءُ وَ الصِّفَاتُ مَخْلُوقَاتٌ‏ وَ الْمَعْنِيُّ بِهَا هُوَ اللَّهُ الَّذِي لَا يَلِيقُ بِهِ الِاخْتِلَافُ وَ لَا الِايتِلَافُ وَ إِنَّمَا يَخْتَلِفُ وَ يَأْتَلِفُ الْمُتَجَزِّي

But, Allah^-azwj was and had not Created. Then He^-azwj Created these as a means between Him^-azwj and His^-azwj creatures – being desperately (dependant) upon Him^-azwj, and they are worshipping Him^-azwj, and these are His^-azwj Mention. And Allah^-azwj was and there was no Mention, and the Mentioned One^-azwj is with the Mention. He^-azwj is Allah^-azwj, the eternal Who does not cease to be; and the Names and the Attributes are creations, and the Meaning Meant by these, He^-azwj is Allah^-azwj with Whom neither befits the variances nor the combinations, and rather (that) variates and combines, (which is) fragmented.

وَ لَا يُقَالُ لَهُ قَلِيلٌ وَ لَا كَثِيرٌ وَ لَكِنَّهُ الْقَدِيمُ فِي ذَاتِهِ لِأَنَّ مَا سِوَى الْوَاحِدِ مُتَجَزِّئٌ وَ اللَّهُ وَاحِدٌ لَا مُتَجَزِّئٌ وَ لَا مُتَوَهَّمٌ بِالْقِلَّةِ وَ الْكَثْرَةِ وَ كُلُّ مُتَجَزِّئٍ أَوْ مُتَوَهَّمٍ بِالْقِلَّةِ وَ الْكَثْرَةِ فَهُوَ مَخْلُوقٌ دَالٌّ عَلَى خَالِقٍ لَهُ

Allah^-azwj will not be said to be combined, nor Allah^-azwj as little nor more, but the eternality is regarding His^-azwj Self, because whatever is besides the One^-azwj, is a fragment, and Allah^-azwj is the One^-azwj, not fragmented, nor can He^-azwj be imagined with the less and the more, and everything which is fragmented or imagined with the less and the more, so it is a creation evidencing upon its Creator.

فَقَوْلُكَ إِنَّ اللَّهَ قَدِيرٌ خَبَّرْتَ أَنَّهُ لَا يُعْجِزُهُ شَيْ‏ءٌ فَنَفَيْتَ بِالْكَلِمَةِ الْعَجْزَ وَ جَعَلْتَ الْعَجْزَ سِوَاهُ وَ كَذَلِكَ قَوْلُكَ عَالِمٌ إِنَّمَا نَفَيْتَ بِالْكَلِمَةِ الْجَهْلَ وَ جَعَلْتَ الْجَهْلَ سِوَاهُ فَإِذَا أَفْنَى اللَّهُ الْأَشْيَاءَ أَفْنَى الصُّورَةَ وَ الْهِجَاءَ وَ التَّقْطِيعَ فَلَا يَزَالُ مَنْ لَمْ يَزَلْ عَالِماً

Your words that ‘Allah^-azwj is Powerful’, informs you that He^-azwj is not frustrated by anything. Thus you, negate the frustration by the speech and make the frustration to be other than Him^-azwj. And similar to that are your words, ‘Knower’. But rather the ignorance is negated by the speech, and the ignorance is made to be besides Him^-azwj. And when Allah^-azwj Annihilates the things, the image, and the spelling, and the syllables get annihilated, and He^-azwj does not cease to be, the One^-azwj who will not cease to be a Knower’.

فَقَالَ الرَّجُلُ فَكَيْفَ سَمَّيْنَا رَبَّنَا سَمِيعاً فَقَالَ لِأَنَّهُ لَا يَخْفَى عَلَيْهِ مَا يُدْرَكُ بِالْأَسْمَاعِ وَ لَمْ نَصِفْهُ بِالسَّمْعِ الْمَعْقُولِ فِي الرَّأْسِ وَ كَذَلِكَ سَمَّيْنَاهُ بَصِيراً لِأَنَّهُ لَا يَخْفَى عَلَيْهِ مَا يُدْرَكُ بِالْأَبْصَارِ مِنْ لَوْنٍ أَوْ شَخْصٍ أَوْ غَيْرِ ذَلِكَ وَ لَمْ نَصِفْهُ بِبَصَرِ طَرْفَةِ الْعَيْنِ‏

The man said, ‘How come we are Naming our Lord^-azwj as ‘All-Hearing’?’ He^-asws said: ‘Because it is not Hidden upon Him^-azwj whatever is being comprehended by the ears, and we^-asws do not describe Him^-azwj with the Hearing situated in the head. Like that, we^-asws Name Him^-azwj as ‘All-Seeing’, because it is not Hidden upon Him^-azwj whatever is comprehended by the visions, from the colour or persons or other than that; and we^-asws do not describe Him^-azwj with the vision of the blink of the eye.

وَ كَذَلِكَ سَمَّيْنَاهُ لَطِيفاً لِعِلْمِهِ بِالشَّيْ‏ءِ اللَّطِيفِ مِثْلِ الْبَعُوضَةِ وَ مَا هُوَ أَخْفَى مِنْ ذَلِكَ

And similar to that we^-asws Name Him^-azwj as the ‘Aware of subtleties’ due to His^-azwj Knowledge of the subtle things, like the mosquito, and (things) more concealed than that.

وَ مَوْضِعِ الْمَشْيِ مِنْهَا وَ الْعَقْلِ وَ الشَّهْوَةِ لِلسِّفَادِ وَ الْحَدَبِ عَلَى أَوْلَادِهَا وَ إِقَامَةِ بَعْضِهَا عَلَى بَعْضٍ‏ وَ نَقْلِهَا الطَّعَامَ وَ الشَّرَابَ إِلَى أَوْلَادِهَا فِي الْجِبَالِ وَ الْمَفَاوِزِ وَ الْأَوْدِيَةِ وَ الْقِفَارِ فَعَلِمْنَا بِذَلِكَ أَنَّ خَالِقَهَا لَطِيفٌ بِلَا كَيْفٍ إِذِ الْكَيْفِيَّةُ لِلْمَخْلُوقِ الْمُكَيَّفِ

And the subject of the growth is from these, and the intelligence, and the desires for the marital relations, and the leniency upon their offspring, and their watching out for each other, and their transference of the food and the drink to their children in the mountains, and wilderness, and the valleys, and the wastelands. Thus, we know that their Creator is Aware of the subtleties without a ‘how’, and rather the ‘how’ is for the creations, the ones subject to ‘how’.

وَ كَذَلِكَ سَمَّيْنَا رَبَّنَا قَوِيّاً بِلَا قُوَّةِ الْبَطْشِ الْمَعْرُوفِ مِنَ الْخَلْقِ وَ لَوْ كَانَ قُوَّتُهُ قُوَّةَ الْبَطْشِ الْمَعْرُوفِ مِنَ الْخَلْقِ لَوَقَعَ التَّشْبِيهُ وَ احْتَمَلَ الزِّيَادَةَ وَ مَا احْتَمَلَ الزِّيَادَةَ احْتَمَلَ النُّقْصَانَ وَ مَا كَانَ نَاقِصاً كَانَ غَيْرَ قَدِيمٍ وَ مَا كَانَ غَيْرَ قَدِيمٍ كَانَ عَاجِزاً

And similar to that, we Name our Lord^-azwj as Strong, not due to the strength of the violence well-known from the creatures. And if it was so that His^-azwj Strength was the strength of the well-known violence from the creatures, a resemblance would not occur for Him^-azwj and an increase would not be tolerated. And whatever tolerates the increase, would tolerate the decrease; and whatever was deficient would be without eternity; and whatever was without eternity would be frustrated.

فَرَبُّنَا تَبَارَكَ وَ تَعَالَى لَا شِبْهَ لَهُ وَ لَا ضِدَّ وَ لَا نِدَّ وَ لَا كَيْفِيَّةَ وَ لَا نِهَايَةَ وَ لَا تَصَارِيفَ‏ مُحَرَّمٌ عَلَى الْقُلُوبِ أَنْ تَحْتَمِلَهُ‏ وَ عَلَى الْأَوْهَامِ أَنْ تَحُدَّهُ وَ عَلَى الضَّمَائِرِ أَنْ تُصَوِّرَهُ‏ جَلَّ وَ عَزَّ عَنْ أَدَاةِ خَلْقِهِ وَ سِمَاتِ بَرِيَّتِهِ‏ وَ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً

Our Lord^-azwj, Blessed and Exalted, there is neither a resemblance for Him^-azwj, nor an opposite, nor a match, nor a ‘how’, nor an end-point, nor can be envisaged by visions. And it is Prohibited unto the hearts to conceive His^-azwj resemblance, and upon the imaginations that they limit Him^-azwj, and upon the consciences that they form Him^-azwj. Majestic and Mighty is He^-azwj from the instruments of His^-azwj creatures, and features of His^-azwj Created beings; and Exalted is He^-azwj from that, Loftier, Greater’’.[200]

2- ج، الإحتجاج عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ أَسْمَاءِ اللَّهِ عَزَّ ذِكْرُهُ وَ اشْتِقَاقِهَا فَقُلْتُ اللَّهُ مِمَّا هُوَ مُشْتَقٌّ قَالَ يَا هِشَامُ اللَّهُ مُشْتَقٌّ مِنْ إِلَهٍ وَ إِلَهٌ يَقْتَضِي مَأْلُوهاً وَ الِاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ لَمْ يَعْبُدْ شَيْئاً وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ كَفَرَ وَ عَبَدَ اثْنَيْنِ وَ مَنْ عَبَدَ الْمَعْنَى دُونَ الِاسْمِ فَذَلِكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ

‘Al Ihtijaj’ – From Hisham Bin Al Hakam who said,

‘I asked Abu Abdullah^-asws about the Names of Allah^-azwj and their derivatives of Allah^-azwj from what He^-azwj is derived. He^-asws said: ‘O Hisham! ‘Allah’ is derived from ‘God’, and God requires its worshipper, and the name is other than the Named. The one who worships the Name besides the Meaning, so he has blasphemed and has not worshipped anything; and the one who worships the Name and the Meaning, so he has associated (committed Shirk) and worship two; and the one who worships the Meaning besides the Name, so that is the Tawheed. Do you understand, O Hisham?’

قَالَ فَقُلْتُ زِدْنِي فَقَالَ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى تِسْعَةً وَ تِسْعِينَ اسْماً فَلَوْ كَانَ الِاسْمُ هُوَ الْمُسَمَّى لَكَانَ كُلُّ اسْمٍ مِنْهَا إِلَهاً وَ لَكِنَّ اللَّهَ مَعْنًى يُدَلُّ عَلَيْهِ بِهَذِهِ الْأَسْمَاءِ وَ كُلُّهَا غَيْرُهُ يَا هِشَامُ الْخُبْزُ اسْمٌ لِلْمَأْكُولِ وَ الْمَاءُ اسْمٌ لِلْمَشْرُوبِ وَ الثَّوْبُ اسْمٌ لِلْمَلْبُوسِ وَ النَّارُ اسْمٌ لِلْمُحْرِقِ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ وَ تُنَاضِلُ أَعْدَاءَنَا وَ الْمُتَّخِذِينَ مَعَ اللَّهِ عَزَّ وَ جَلَّ غَيْرَهُ قُلْتُ نَعَمْ

He (Hisham) said, ‘I said, ‘Increase for me’. He^-asws said: ‘For Allah^-azwj there are ninety nine Names. So if it was such that the Name was the Named, then it would be so that every Name from these would be a God. But, Allah^-azwj is the Meaning, these Names indicate upon, and all of these are other than Him^-azwj. O Hisham! The bread is a name of the food, and the water is a name of the drink, and the cloth is a name of the garment, and the fire is a name of the incinerator. Do you understand, O Hisham? (It is) an understanding you can repulse and fight our^-asws enemies with and the ones who taking others along with Allah^-azwj Majestic and Mighty’.  I said, ‘Yes’.

قَالَ فَقَالَ نَفَعَكَ اللَّهُ بِهِ وَ ثَبَّتَكَ

He (Hisham) said, ‘He^-asws said: ‘May Allah^-azwj Benefit you with it and Affirm you, O Hisham!’

قَالَ هِشَامٌ فَوَ اللَّهِ مَا قَهَرَنِي أَحَدٌ فِي عِلْمِ التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا

Hisham said, ‘By Allah^-azwj! No one was able to subdue me regarding the Tawheed (Oneness) until I rose to this status of mine’’.[201]

3- 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 أَبِي عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الِاسْمِ مَا هُوَ قَالَ صِفَةٌ لِمَوْصُوفٍ

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

‘I asked Al-Reza^-asws about the Name, what is it?’ He^-asws said: ‘An Attribute of the Attributed’’.[202]

4- ج، الإحتجاج‏ سُئِلَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ ع عَنِ التَّوْحِيدِ فَقِيلَ لَهُ لَمْ يَزَلِ اللَّهُ وَحْدَهُ لَا شَيْ‏ءَ مَعَهُ ثُمَّ خَلَقَ الْأَشْيَاءَ بَدِيعاً وَ اخْتَارَ لِنَفْسِهِ أَحْسَنَ الْأَسْمَاءِ أَ وَ لَمْ تَزَلِ الْأَسْمَاءُ وَ الْحُرُوفُ مَعَهُ قَدِيمَةً

‘Al Ihtijaj’ – Abu Al-Hassan Ali^-asws Bin Muhammad^-asws was asked about the Tawheed, and it was said to him^-asws, ‘Allah^-azwj did not cease to be Alone, there being nothing with Him^-azwj, then He^-azwj Created the things Originating, and Chose the best Names for Himself^-azwj, or the Names and the Letters did not cease to be with Him^-azwj from before?’

فَكَتَبَ لَمْ يَزَلِ اللَّهُ مَوْجُوداً ثُمَّ كَوَّنَ مَا أَرَادَ لَا رَادَّ لِقَضَائِهِ وَ لَا مُعَقِّبَ لِحُكْمِهِ تَاهَتْ أَوْهَامُ الْمُتَوَهِّمِينَ وَ قَصُرَ طَرَفُ الطَّارِفِينَ‏ وَ تَلَاشَتْ أَوْصَافُ الْوَاصِفِينَ وَ اضْمَحَلَّتْ أَقَاوِيلُ الْمُبْطِلِينَ عَنِ الدَّرْكِ لِعَجِيبِ شَأْنِهِ وَ الْوُقُوعِ بِالْبُلُوغِ عَلَى عُلُوِّ مَكَانِهِ

He^-asws wrote: Allah^-azwj did not cease to be existing, then He^-azwj Brought into being whatever He^-azwj Wanted, there neither being an Intended one for His^-azwj Judgment nor a punished one for His^-azwj Decision. The imaginations of the imaginers have strayed, and the extremes of the extremities are deficient, and the descriptions of the describers have faded away, and the words of the invalidators have disappeared from the realisations due to the wondrous nature of Your^-azwj Glory, and the occurring with reaching upon Loftiness of His^-azwj Place.

فَهُوَ بِالْمَوْضِعِ الَّذِي لَا يَتَنَاهَى وَ بِالْمَكَانِ الَّذِي لَمْ تَقَعْ عَلَيْهِ النَّاعِتُونَ بِإِشَارَةٍ وَ لَا عِبَارَةٍ هَيْهَاتَ هَيْهَاتَ

He^-azwj is with the place, which does not have an end-point, and with the place which the attributers cannot occur upon Him^-azwj with the gesture nor a phrase. Far be it! Far be it!’’.[203]

5- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ يَزِيدَ بْنِ عَبْدِ اللَّهِ عَنِ الْحَسَنِ بْنِ سَعِيدٍ الْخَزَّازِ عَنْ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اللَّهُ غَايَةُ مَنْ غَيَّاهُ فَالْمُغَيَّا غَيْرُ الْغَايَةِ تَوَحَّدَ بِالرُّبُوبِيَّةِ وَ وَصَفَ نَفْسَهُ بِغَيْرِ مَحْدُودِيَّةٍ فَالذَّاكِرُ اللَّهَ غَيْرُ اللَّهِ وَ اللَّهُ غَيْرُ أَسْمَاءٍ وَ كُلُّ شَيْ‏ءٍ وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ سِوَاهُ فَهُوَ مَخْلُوقٌ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Ali Bin Al Abbas, from Yazeed Ibn Abdullah, from Al Hassan Bin Saeed Al Khazaz, from his men,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj is a Peak from His^-azwj (created peaks), so the meaning is without the peak. He^-azwj is to be professed as being One with the Lordship, and He^-azwj Described Himself^-azwj as being without limitation, therefore the mentioner of Allah^-azwj is other than Allah^-azwj, and Allah^-azwj is other than His^-azwj Names, and every thing upon which a name occurs, besides Him^-azwj, so it is a creation.

أَ لَا تَرَى قَوْلَهُ الْعِزَّةُ لِلَّهِ الْعَظَمَةُ لِلَّهِ وَ قَالَ‏ وَ لِلَّهِ الْأَسْماءُ الْحُسْنى‏ فَادْعُوهُ بِها وَ قَالَ‏ قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الْأَسْماءُ الْحُسْنى‏ فَالْأَسْمَاءُ مُضَافَةٌ إِلَيْهِ وَ هُوَ التَّوْحِيدُ الْخَالِصُ

Do you not see His^-azwj Words: “the Honour is for Allah [10:65]”, and “The Greatness is for Allah^-azwj”, And for Allah are the most Beautiful Names, therefore supplicate by these [7:180] Say: ‘Supplicate to Allah or supplicate to the Beneficent. Whichever (Name) you supplicate with, so for Him are the most excellent Names. [17:110]. The Names are addendum to Him^-azwj, and He^-azwj is the pure Tawheed’’.[204]

6- يد، التوحيد ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ خَالِدِ بْنِ يَزِيدَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اسْمُ اللَّهِ غَيْرُ اللَّهِ‏ وَ كُلُّ شَيْ‏ءٍ وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ فَهُوَ مَخْلُوقٌ مَا خَلَا اللَّهَ فَأَمَّا مَا عَبَّرَتِ الْأَلْسُنُ عَنْهُ أَوْ عَمِلَتِ الْأَيْدِي فِيهِ فَهُوَ مَخْلُوقٌ وَ اللَّهُ غَايَةُ مَنْ غَايَاهُ وَ الْمُغَيَّا غَيْرُ الْغَايَةِ وَ الْغَايَةُ مَوْصُوفَةٌ وَ كُلُّ مَوْصُوفٍ مَصْنُوعٌ وَ صَانِعُ الْأَشْيَاءِ غَيْرُ مَوْصُوفٍ بِحَدٍّ مُسَمًّى

‘Al Tawheed’ – Ibn Al Mutawakkal, from Muhammad Al Attar, from Ibn Aban, from Ibn Awrama, from Ali Bin Al Husayn Bin Muhammad, from Khalid Bin Yazeed, from Abdul A’ala,

‘From Abu Abdullah^-asws having said: ‘The Name of Allah^-azwj is other than Allah^-azwj, and every thing a name falls upon so it is a creation, apart from Allah^-azwj. As for what the tongue expresses a phrase about Him^-azwj, or the hands work regarding Him^-azwj, it is a creation, and Allah^-azwj is a Peak from His^-azwj (created) peaks, and the meaning is without a peak, and the peak is a description, and every description is made, and the Maker of the things is without a description with a limit of a named one.

لَمْ يَتَكَوَّنْ فَتُعْرَفَ كَيْنُونَتُهُ بِصُنْعِ غَيْرِهِ وَ لَمْ يَتَنَاهَ إِلَى غَايَةٍ إِلَّا كَانَتْ غَيْرَهُ لَا يَزِلُّ مَنْ فَهِمَ هَذَا الْحُكْمَ أَبَداً وَ هُوَ التَّوْحِيدُ الْخَالِصُ فَاعْتَقِدُوهُ وَ صَدِّقُوهُ وَ تَفَهَّمُوهُ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ

He^-azwj did not come into existence by the Making of someone else, so His^-azwj Existence can be understood, and He^-azwj did not end up to a peak except it would have been someone else. Do not err from the understanding of this ruling ever, and it is the pure Tawheed, therefore believe in it, and ratify it, and understand it by the Permission of Allah^-azwj Mighty and Majestic.

وَ مَنْ زَعَمَ أَنَّهُ يَعْرِفُ اللَّهَ بِحِجَابٍ أَوْ بِصُورَةٍ أَوْ بِمِثَالٍ فَهُوَ مُشْرِكٌ لِأَنَّ الْحِجَابَ وَ الْمِثَالَ وَ الصُّورَةَ غَيْرُهُ وَ إِنَّمَا هُوَ وَاحِدٌ مُوَحَّدٌ فَكَيْفَ يُوَحِّدُ مَنْ زَعَمَ أَنَّهُ عَرَفَهُ بِغَيْرِهِ إِنَّمَا عَرَفَ اللَّهَ مَنْ عَرَفَهُ بِاللَّهِ فَمَنْ لَمْ يَعْرِفْهُ بِهِ فَلَيْسَ يَعْرِفُهُ إِنَّمَا يَعْرِفُ غَيْرَهُ

And one who claim that he recognises Allah^-azwj with veils, or with an image, or with an example, so he is a Polytheist, because the veils, and the examples, and the image is other than Him^-azwj, and rather He^-azwj is One Being, so how can he consider Him^-azwj as One, the one who claims that he is recognised by someone else. But rather, he recognises Allah^-azwj, one who recognises Him^-azwj as Allah^-azwj, so the one who does not recognise Him^-azwj with it, doesn’t recognise Him^-azwj. But rather, he has recognised someone else.

لَيْسَ بَيْنَ الْخَالِقِ وَ الْمَخْلُوقِ شَيْ‏ءٌ وَ اللَّهُ خَالِقُ الْأَشْيَاءِ لَا مِنْ شَيْ‏ءٍ يُسَمَّى بِأَسْمَائِهِ فَهُوَ غَيْرُ أَسْمَائِهِ وَ الْأَسْمَاءُ غَيْرُهُ وَ الْمَوْصُوفُ غَيْرُ الْوَاصِفِ

There isn’t anything between the Creator and the created, and Allah^-azwj is the Creator of the things, not from a thing. He^-azwj is Named by His^-azwj Names, therefore He^-azwj is other than His^-azwj Names, and His^-azwj Names are other than Him^-azwj, and the described one is other than the describer.

فَمَنْ زَعَمَ أَنَّهُ يُؤْمِنُ بِمَا لَا يَعْرِفُ فَهُوَ ضَالٌّ عَنِ الْمَعْرِفَةِ لَا يُدْرِكُ مَخْلُوقٌ شَيْئاً إِلَّا بِاللَّهِ وَ لَا تُدْرَكُ مَعْرِفَةُ اللَّهِ إِلَّا بِاللَّهِ وَ اللَّهُ خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقُهُ خِلْوٌ مِنْهُ ‏

The one who claims that he believes in what he does not recognise, so he has strayed from the recognition. The created being cannot realise anything except through Allah^-azwj, nor can you realise the recognition of Allah^-azwj except through Allah^-azwj, and Allah^-azwj is vacant from His^-azwj creation, and His^-azwj creation is vacant from Him^-azwj.

وَ إِذَا أَرَادَ شَيْئاً كَانَ كَمَا أَرَادَ بِأَمْرِهِ مِنْ غَيْرِ نُطْقٍ لَا مَلْجَأَ لِعِبَادِهِ مِمَّا قَضَى وَ لَا حُجَّةَ لَهُمْ فِيمَا ارْتَضَى لَمْ يَقْدِرُوا عَلَى عَمَلٍ وَ لَا مُعَالَجَةٍ مِمَّا أَحْدَثَ فِي أَبْدَانِهِمُ الْمَخْلُوقَةِ إِلَّا بِرَبِّهِمْ فَمَنْ زَعَمَ أَنَّهُ يَقْوَى عَلَى عَمَلٍ لَمْ يُرِدْهُ اللَّهُ عَزَّ وَ جَلَّ فَقَدْ زَعَمَ أَنَّ إِرَادَتَهُ تَغْلِبُ إِرَادَةَ اللَّهِ‏ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ

And whenever He^-azwj Wants something, it comes into being just as He^-azwj Wanted from without having Spoken, being a shelter from His^-azwj servants from what He^-azwj has Ordained, and there is no argument for them regarding what He^-azwj Chooses. They are not able upon working, nor treating from what creature comes into being in their bodies. So, the one who claims that he is strong upon a work which Allah^-azwj Mighty and Majestic does not Want, so he has claimed that his intention has overcome the Intention (Will) of Allah^-azwj. Blessed is Allah^-azwj, Lord^-azwj of the worlds’’.[205]

7- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ‏ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَبَدَ اللَّهَ بِالتَّوَهُّمِ فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ وَ لَمْ يَعْبُدِ الْمَعْنَى فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ أَشْرَكَ وَ مَنْ عَبَدَ الْمَعْنَى بِإِيقَاعِ الْأَسْمَاءِ عَلَيْهِ بِصِفَاتِهِ الَّتِي يَصِفُ بِهَا نَفْسَهُ‏ فَعَقَدَ عَلَيْهِ قَلْبَهُ وَ نَطَقَ بِهِ لِسَانُهُ فِي سِرِّ أَمْرِهِ وَ عَلَانِيَتِهِ فَأُولَئِكَ أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ ع

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Ibn Mahboub, from Ibn Raib, from someone else,

‘From Abu Abdullah^-asws having said: ‘One who worships Allah^-azwj by the imagination, so he has committed Kufr, and one who worships the Name and does not worship the meaning, so he has committed Kufr, and one who worships the Name and the meaning, so he has committed Shirk (associated), and one who worships the meaning with the harmony of the Names upon Him^-azwj with His^-azwj Attributes which He^-azwj Described Himself^-azwj with, and pacts his heart upon it, and his tongues speaks with it in the private of his affairs and his public, so they are the companions of Amir Al-Momineen^-asws’’.

وَ فِي حَدِيثٍ آخَرَ أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا

And in another Hadeeth: ‘Those, they are the Momineen, truly’’.[206]

8- يد، التوحيد الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ اسْماً بِالْحُرُوفِ غَيْرَ مَنْعُوتٍ‏ وَ بِاللَّفْظِ غَيْرَ مُنْطَقٍ وَ بِالشَّخْصِ غَيْرَ مُجَسَّدٍ وَ بِالتَّشْبِيهِ غَيْرَ مَوْصُوفٍ وَ بِاللَّوْنِ غَيْرَ مَصْبُوغٍ مَنْفِيٌّ عَنْهُ الْأَقْطَارُ مُبَعَّدٌ عَنْهُ الْحُدُودُ مَحْجُوبٌ عَنْهُ حِسُّ كُلِّ مُتَوَهِّمٍ مُسْتَتِرٌ غَيْرُ مَسْتُورٍ

‘Al Tawheed’ – Al Daqaq, from Al Kulayni, from Ali Bin Muhammad, from Salih Bin Abu Hamad, from Al Husayn Bin Yazeed, from Ibn Al Batainy, from Ibrahim Bin Umra,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and Exalted Created the Names with the Letters without sounds, and with the words without speaking, and with the personality without a body, and with its resemblance without attributes, and with the colour without colouring. The lines are negated from Him^-azwj. Remote from Him^-azwj are the limitations, veiled from Him^-azwj. He^-azwj Senses every veiled whim without a veil.

فَجَعَلَهُ كَلِمَةً تَامَّةً عَلَى أَرْبَعَةِ أَجْزَاءٍ مَعاً لَيْسَ مِنْهَا وَاحِدٌ قَبْلَ الْآخَرِ فَأَظْهَرَ مِنْهَا ثَلَاثَةَ أَسْمَاءٍ لِفَاقَةِ الْخَلْقِ إِلَيْهَا وَ حَجَبَ وَاحِداً مِنْهَا وَ هُوَ الِاسْمُ الْمَكْنُونُ الْمَخْزُونُ بِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ الَّتِي أُظْهِرَتْ فَالظَّاهِرُ هُوَ اللَّهُ وَ تَبَارَكَ وَ سُبْحَانَ‏ لِكُلِّ اسْمٍ مِنْ هَذِهِ أَرْبَعَةُ أَرْكَانٍ فَذَلِكَ اثْنَا عَشَرَ رُكْناً

He^-azwj Made it to be a complete word upon four parts, along with that there is not one from these which is before the other. He^-azwj Manifested three Names from these for the desperation of the creatures towards these, and Veiled one of these, and it is the Hidden Name, the Treasured. Thus, these are the Names which are Manifest. The Manifested is Allah^-azwj, Blessed, and Exalted. And He^-azwj the Glorious, Subjected four elements to every Name from these Names. That (makes it as) twelve elements.

ثُمَّ خَلَقَ لِكُلِّ رُكْنٍ مِنْهَا ثَلَاثِينَ اسْماً فِعْلًا مَنْسُوباً إِلَيْهَا فَهُوَ الرَّحْمنُ الرَّحِيمُ‏ الْمَلِكُ الْقُدُّوسُ‏ الْخالِقُ الْبارِئُ الْمُصَوِّرُ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ‏ الْعَلِيمُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْحَكِيمُ‏ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ الْعَلِيُّ الْعَظِيمُ‏ الْمُقْتَدِرُ الْقادِرُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ‏ الْبارِئُ‏ الْمُنْشِئُ الْبَدِيعُ الرَّفِيعُ الْجَلِيلُ الْكَرِيمُ الرَّازِقُ الْمُحْيِي الْمُمِيتُ الْبَاعِثُ الْوَارِثُ‏

Then He^-azwj Created for every element from these, thirty Names, a deed linked to these. He^-azwj is the Beneficent, the Merciful, the King, the Holy, the Creator, the Maker, the Fashioner, the Living, the Eternal. Neither does slumber seize Him^-azwj nor sleep. The Knower, the Aware, the Hearing, the Seeing, the Wise, the Mighty, the Compeller, the Supreme, the Exalted, the Magnificent, the Dominant, the Powerful, the Grantor of safety, the Securer, the Controller, the Maker, the Builder, the Initiator, the Lofty, the Majestic, the Benevolent, the Sustainer, the Life-Giver, the Causer of death, the Resurrector, the Inheritor.

فَهَذِهِ الْأَسْمَاءُ وَ مَا كَانَ مِنَ الْأَسْمَاءِ الْحُسْنَى حَتَّى تَتِمَّ ثَلَاثَمِائَةٍ وَ سِتِّينَ اسْماً فَهِيَ نِسْبَةٌ لِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ وَ هَذِهِ الْأَسْمَاءُ الثَّلَاثَةُ أَرْكَانٌ وَ حُجُبٌ لِلِاسْمِ الْوَاحِدِ الْمَكْنُونِ الْمَخْزُونِ بِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الْأَسْماءُ الْحُسْنى‏

These are the Names, and whatever was from the Good Names until three hundred and sixty (360) Names are complete. It is a link to these three Names, and these Names are (of) three elements, and One Name is Veiled, the Hidden, the Treasured by these three Names; and these are the Words of the Exalted [17:110] Say: Call upon Allah or call upon the Beneficent; whichever (Name) you call upon, for Him are the best Names’’.[207]

باب 2 معاني الأسماء و اشتقاقها و ما يجوز إطلاقه عليه تعالى و ما لا يجوز

CHAPTER 2 – MEANING OF THE NAMES, AND THEIR DERIVATION, AND WHAT IS ALLOWED TO SAY UPON HIM^-azwj THE EXALTED AND WHAT IS NOT ALLOWED

1- ل، الخصال ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ قَالَ: سَأَلَ رَجُلٌ أَبَا الْحَسَنِ ع وَ هُوَ فِي الطَّوَافِ فَقَالَ لَهُ أَخْبِرْنِي عَنِ الْجَوَادِ فَقَالَ إِنَّ لِكَلَامِكَ وَجْهَيْنِ فَإِنْ كُنْتَ تَسْأَلُ عَنِ الْمَخْلُوقِ فَإِنَّ الْجَوَادَ الَّذِي يُؤَدِّي مَا افْتَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ الْبَخِيلَ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ

‘Al Khisaal’, ‘Uyoun Akhbar Al-Reza^-asws’ – My father, from Sa’ad, from Ibrahim Bin Hashim, from Ahmad Bin Suleyman who said,

‘A man asked Abu Al-Hassan^-asws while he^-asws was performing Tawaaf, saying to him^-asws, ‘Inform me about the Benevolent’. He^-asws said: ‘There are two aspects to your speech – If you are asking about the people, then the benevolent is the one who gives what Allah^-azwj Mighty and Majestic has Obligated upon him, and the stingy is one who is stingy with what Allah^-azwj has Obligated upon him.

وَ إِنْ كُنْتَ تَعْنِي الْخَالِقَ فَهُوَ الْجَوَادُ إِنْ أَعْطَى وَ هُوَ الْجَوَادُ إِنْ مَنَعَ لِأَنَّهُ إِنْ أَعْطَى عَبْداً أَعْطَاهُ مَا لَيْسَ لَهُ وَ إِنْ مَنَعَ مَنَعَ مَا لَيْسَ لَهُ

And if you were meaning the Creator, then He^-azwj is the Benevolent if He^-azwj Gives, and He^-azwj is the Benevolent if He^-azwj Prevents, because He^-azwj, when He^-azwj Gives it to a servant, Gives him what isn’t his, and if He^-azwj Prevents, He^-azwj Prevents what isn’t his’’.

مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَبِي الْجَهْمِ‏ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَحْمَدَ بْنِ سَلَمَةَ مِثْلَهُ إِلَّا أَنَّ فِيهِ مَا افْتَرَضَ اللَّهُ عَلَيْهِ وَ إِنْ كُنْتَ تَسْأَلُ عَنِ الْخَالِقِ لِأَنَّهُ إِنْ أَعْطَاكَ أَعْطَاكَ مَا لَيْسَ لَكَ وَ إِنْ مَنَعَكَ مَنَعَكَ مَا لَيْسَ لَكَ.

‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from his father, from Abu Al Jaham, from Musa Ibn Bakr, from Ahmad Bin Salmat, similar to it, except that in it is,

‘What Allah^-azwj has Obligated upon him. And if you are asking about the Creator, because if He^-azwj Gives you, so Gives you what wasn’t yours (but was destined for you), and if He^-azwj Prevents you, Prevents you from what isn’t (destined for) yours’’.[208]

2- يد، التوحيد ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَمِعْتُهُ يَقُولُ فِي اللَّهِ عَزَّ وَ جَلَ‏ هُوَ اللَّطِيفُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ مُنْشِئُ الْأَشْيَاءِ وَ مُجَسِّمُ الْأَجْسَامِ وَ مُصَوِّرُ الصُّوَرِ

‘Al Tawheed’, ‘Uyoun Akhbar Al-Reza^-asws’ – Majaylawiya, from Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar Al Hamdany, from Al Fat’h Bin Yazeed Al Jarjany,

‘From Abu Al-Hassan^-asws, he (the narrator) said, ‘I heard him^-asws saying regarding the Words of Allah^-azwj Mighty and Majestic (that) He^-azwj is the Subtle, the Informed, the Hearing, the Seeing, the One, the First, the Samat, He^-azwj does not beget and is not begotten, and there does not happen to be anyone a match for Him^-azwj, Originator of the things, and Embodier of the bodies, and Formulator of the images.

لَوْ كَانَ كَمَا يَقُولُونَ لَمْ يُعْرَفِ الْخَالِقُ مِنَ الْمَخْلُوقِ وَ لَا الْمُنْشِئُ مِنَ الْمُنْشَإِ فَرْقٌ بَيْنَ مَنْ جَسَّمَهُ وَ صَوَّرَهُ وَ أَنْشَأَهُ إِذْ كَانَ لَا يُشْبِهُهُ شَيْ‏ءٌ وَ لَا يُشْبِهُ هُوَ شَيْئاً

If it was just as they are saying, the Creator would not be recognised from the created beings, nor the Originations from the originated. There is a difference between the One^-azwj Who Embodied him, and Imaged him, and Originated him, when there is nothing which resembles Him^-azwj, nor does He^-azwj resemble anything’.

قُلْتُ أَجَلْ جَعَلَنِيَ اللَّهُ فِدَاكَ لَكِنَّكَ قُلْتَ الْأَحَدُ الصَّمَدُ وَ قُلْتَ لَا يُشْبِهُ شَيْئاً وَ اللَّهُ وَاحِدٌ وَ الْإِنْسَانُ وَاحِدٌ أَ لَيْسَ قَدْ تَشَابَهَتِ الْوَحْدَانِيَّةُ

I said, ‘Yes, may Allah^-azwj Make me to be sacrificed for you^-asws! But, you^-asws said: ‘The First, the Samad’, and you^-asws said: ‘Nothing resembles Him^-azwj’; and Allah^-azwj is One and the human being is one. Isn’t there the resemblance of the oneness?’

قَالَ يَا فَتْحُ أَحَلْتَ ثَبَّتَكَ اللَّهُ إِنَّمَا التَّشْبِيهُ فِي الْمَعَانِي فَأَمَّا فِي الْأَسْمَاءِ فَهِيَ وَاحِدَةٌ وَ هِيَ دَلَالَةٌ عَلَى الْمُسَمَّى وَ ذَلِكَ أَنَّ الْإِنْسَانَ وَ إِنْ قِيلَ وَاحِدٌ فَإِنَّمَا يُخْبَرُ أَنَّهُ جُثَّةٌ وَاحِدَةٌ وَ لَيْسَ بِاثْنَيْنِ فَالْإِنْسَانُ نَفْسُهُ لَيْسَ بِوَاحِدٍ لِأَنَّ أَعْضَاءَهُ مُخْتَلِفَةٌ وَ أَلْوَانَهُ مُخْتَلِفَةٌ كَثِيرَةٌ غَيْرُ وَاحِدَةٍ وَ هُوَ أَجْزَاءٌ مُجَزَّأٌ لَيْسَتْ بِسَوَاءٍ دَمُهُ غَيْرُ لَحْمِهِ وَ لَحْمُهُ غَيْرُ دَمِهِ وَ عَصَبُهُ غَيْرُ عُرُوقِهِ وَ شَعْرُهُ غَيْرُ بَشَرِهِ وَ سَوَادُهُ غَيْرُ بَيَاضِهِ وَ كَذَلِكَ سَائِرُ الْخَلْقِ‏

He^-asws said: ‘O Fat’h! You are lawful (in asking), may Allah^-azwj Affirm you!  But rather, the resemblance is in the meaning. As for in the names, so these are one, and it is evidence upon the Named, and that is because the human being, and even if he is said to be one, rather it is known that he is of one body, and he isn’t with two, but the human being himself isn’t one, because his body parts are different, and his colours are different, a lot, not one, and he is of parts brought together not with equalness. His blood is other than his flesh, and his flesh is other than his blood, and his nerves are other than his veins, and his hair is other than his skin, and his blackness is other than his whiteness, and like that is the rest of the creation.

فَالْإِنْسَانُ وَاحِدٌ فِي الِاسْمِ لَا وَاحِدٌ فِي الْمَعْنَى وَ اللَّهُ جَلَّ جَلَالُهُ وَاحِدٌ لَا وَاحِدَ غَيْرُهُ لَا اخْتِلَافَ فِيهِ وَ لَا تَفَاوُتَ وَ لَا زِيَادَةَ وَ [لَا] نُقْصَانَ فَأَمَّا الْإِنْسَانُ الْمَخْلُوقُ الْمَصْنُوعُ الْمُؤَلَّفُ مِنْ أَجْزَاءٍ مُخْتَلِفَةٍ وَ جَوَاهِرَ شَتَّى غَيْرَ أَنَّهُ بِالاجْتِمَاعِ شَيْ‏ءٌ وَاحِدٌ

The human being is one in the name, not one in the meaning, and Allah^-azwj, Majestic is His^-azwj Majesty is One, there is no one other than Him^-azwj. There is no differing in Him^-azwj, nor any difference, nor any increase and reduction. As for the human being is the created being, the made, the composed from different parts and various limbs, apart from that he, by the collection, is one thing’.

قُلْتُ جُعِلْتُ فِدَاكَ فَرَّجْتَ عَنِّي فَرَّجَ اللَّهُ عَنْكَ فَقَوْلُكَ‏ اللَّطِيفُ الْخَبِيرُ فَسِّرْهُ لِي كَمَا فَسَّرْتَ الْوَاحِدَ فَإِنِّي أَعْلَمُ أَنَّ لُطْفَهُ عَلَى خِلَافِ لُطْفِ خَلْقِهِ لِلْفَصْلِ غَيْرَ أَنِّي أُحِبُّ أَنْ تَشْرَحَ ذَلِكَ لِي

I said, ‘May I be sacrificed for you^-asws! You^-asws have relived from me, may Allah^-azwj Relieve you^-asws. Your^-asws word: The Subtle, the Informed, interpret it for me, just as you^-asws interpreted the One, for I know that His^-azwj Subtleness is different from the subtlety of His^-azwj creatures of the detail, apart from that, I would love it if you could expound that for me’.

فَقَالَ يَا فَتْحُ إِنَّمَا قُلْنَا اللَّطِيفُ لِلْخَلْقِ اللَّطِيفِ وَ لِعِلْمِهِ بِالشَّيْ‏ءِ اللَّطِيفِ‏ وَ غَيْرِ اللَّطِيفِ وَ فِي الْخَلْقِ اللَّطِيفِ مِنَ الْحَيَوَانِ الصِّغَارِ مِنَ الْبَعُوضِ وَ الْجِرْجِسِ وَ مَا هُوَ أَصْغَرُ مِنْهُمَا مَا لَا يَكَادُ تَسْتَبِينُهُ الْعُيُونُ بَلْ لَا يَكَادُ يُسْتَبَانُ لِصِغَرِهِ الذَّكَرُ مِنَ الْأُنْثَى وَ الْحَدَثُ الْمَوْلُودُ مِنَ الْقَدِيمِ

He^-asws said: ‘O Fat’h! But rather, we^-asws say He^-azwj is Subtle due to the subtle creation, and for His^-azwj Knowledge with the subtle things, and non-subtle, and regarding the subtle creation from the animals, the small ones from the mosquito, and the Jarjis, and what is smaller than these two, what almost does not appear to the eyes, but it almost does not appear due to its smallness, whether is it a male or a female, and occurrence of the new-born from the old.

فَلَمَّا رَأَيْنَا صِغَرَ ذَلِكَ فِي لُطْفِهِ وَ اهْتِدَاءَهُ لِلسِّفَادِ وَ الْهَرَبَ مِنَ الْمَوْتِ وَ الْجَمْعَ لِمَا يُصْلِحُهُ مِمَّا فِي لُجَجِ الْبِحَارِ وَ مَا فِي لِحَاءِ الْأَشْجَارِ وَ الْمَفَاوِزِ وَ الْقِفَارِ وَ فَهْمَ بَعْضِهَا عَنْ بَعْضٍ مَنْطِقَهَا وَ مَا يَفْهَمُ بِهِ أَوْلَادُهَا عَنْهَا وَ نَقْلَهَا الْغِذَاءَ إِلَيْهَا ثُمَّ تَأْلِيفَ أَلْوَانِهَا حُمْرَةً مَعَ صُفْرَةٍ وَ بَيَاضاً مَعَ خُضْرَةٍ وَ مَا لَا تَكَادُ عُيُونُنَا تَسْتَبِينُهُ بِتَمَامِ خَلْقِهَا

When we see the smallness of that in its subtleness, and its guidance to the spoiling, and the fleeing from the death, and the gathering for what is correct for it from what is in the depths of the oceans, and what is in the barks of the trees, and the deserts and the wastelands, and their understanding each other in speech, and what their children understand with from them, and its transporting the provision to it, then composing their types, red with the yellow, and white with the green, and what our eyes almost cannot see the complete of its body.

وَ لَا تَرَاهُ عُيُونُنَا وَ لَا تَلْمِسُهُ أَيْدِينَا عَلِمْنَا أَنَّ خَالِقَ هَذَا الْخَلْقِ لَطِيفٌ لَطُفَ فِي خَلْقِ مَا سَمَّيْنَاهُ بِلَا عِلَاجٍ وَ لَا أَدَاةٍ وَ لَا آلَةٍ وَ أَنَّ كُلَّ صَانِعِ شَيْ‏ءٍ فَمِنْ شَيْ‏ءٍ صَنَعَ وَ اللَّهُ الْخَالِقُ اللَّطِيفُ الْجَلِيلُ خَلَقَ وَ صَنَعَ لَا مِنْ شَيْ‏ءٍ

And our eyes cannot see it nor can our hands touch it, we know that the Creator of this subtle creation is Subtle in Creation what we name it, without any treatment, nor any instruments nor tools, and that every maker of a thing, makes it from a thing, and Allah^-azwj is the Creator of the subtle, the majestic, Creates and Makes, not from a thing’’.[209]

3- 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’, ‘Ma’any Al Akhbaar’, ‘Uyoun Akhbar Al-Reza^-asws’ – 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 had no 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 وَ هُوَ أَوَّلُ أَسْمَائِهِ لِأَنَّهُ عَلِيٌّ عَلَا كُلَّ شَيْ‏ءٍ

His^-azwj Power is implemented so He^-azwj isn’t needy to Name Himself^-azwj, but He^-azwj Chose Names for Himself^-azwj, for (the need of) others to call Him^-azwj with these, because He^-azwj, when not called by His^-azwj Name, would not be known. So, the first of what He^-azwj Chose for Himself^-azwj (was the name), ‘العلي العظيم’ ‘The Exalted, the Magnificent’, because He^-azwj is more Exalted than the Names, all of them. So, its meaning is Allah^-azwj, and His^-azwj Name ‘The Exalted, the Magnificent’, it is the first of His^-azwj Names, because He^-azwj is Higher than all things’’.[210]

4- ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ أَبِي سُمَيْنَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْخُرَاسَانِيِّ قَالَ: دَخَلَ رَجُلٌ مِنَ الزَّنَادِقَةِ عَلَى الرِّضَا ع فَقَالَ فِي جُمْلَةِ مَا سَأَلَ فَأَخْبِرْنِي عَنْ قَوْلِكُمْ إِنَّهُ لَطِيفٌ وَ سَمِيعٌ وَ بَصِيرٌ وَ عَلِيمٌ وَ حَكِيمٌ أَ يَكُونُ السَّمِيعُ إِلَّا بِالْأُذُنِ وَ الْبَصِيرُ إِلَّا بِالْعَيْنِ‏ وَ اللَّطِيفُ إِلَّا بِعَمَلِ الْيَدَيْنِ وَ الْحَكِيمُ إِلَّا بِالصَّنْعَةِ

‘Uyoun Akhba Al-Reza^-asws’ – Majaylawiya, from his uncle, from Abu Sameena, from Muhammad Bin Abdullah Al Khurasany who said,

‘A man from the atheists came to Al-Reza^-asws and he said, in summary of what he asked, ‘Inform me about your^-asws word that He^-azwj is Subtle (Unique), and Hearing, and Seeing, and Knowing, and Wise. Can the hearing happen except by the ears, and the sight except by the eyes, and the subtleness except by the work of the hands, and the wise except by the workmanship?’

فَقَالَ أَبُو الْحَسَنِ ع إِنَّ اللَّطِيفَ مِنَّا عَلَى حَدِّ اتِّخَاذِ الصَّنْعَةِ أَ وَ مَا رَأَيْتَ الرَّجُلَ يَتَّخِذُ شَيْئاً يَلْطُفُ فِي اتِّخَاذِهِ فَيُقَالُ مَا أَلْطَفَ فُلَاناً فَكَيْفَ لَا يُقَالُ لِلِخَالِقِ الْجَلِيلِ لَطِيفٌ إِذْ خَلَقَ خَلْقاً لَطِيفاً وَ جَلِيلًا وَ رَكَّبَ فِي الْحَيَوَانِ مِنْهُ أَرْوَاحَهَا وَ خَلَقَ كُلَّ جِنْسٍ مُتَبَايِناً مِنْ جِنْسِهِ فِي الصُّورَةِ وَ لَا يُشْبِهُ بَعْضُهُ بَعْضاً

Abu Al-Hassan^-asws said: ‘The subtle from us (human being) is upon a limit of taking the workmanship, or have you not seen the man taking something, being subtle in his taking, and it is said, ‘How subtle is so and so!’ So, how cannot it not be said for the Majestic Creator, ‘Subtle’, when He^-azwj Created creations, subtle and majestic, and Installed in the animals from it, their souls, and Created every genus appearing from its genus in the image, and some of it does not resemble the others.

فَكُلٌّ لَهُ لُطْفٌ مِنَ الْخَالِقِ اللَّطِيفِ الْخَبِيرِ فِي تَرْكِيبِ صُورَتِهِ ثُمَّ نَظَرْنَا إِلَى الْأَشْجَارِ وَ حَمْلِهَا أَطَايِبَهَا الْمَأْكُولَةَ مِنْهَا وَ غَيْرَ الْمَأْكُولَةِ

All of it has subtleness from the Creator, the Subtle, the informed, in the installation of its image. Then, we look at the trees and their loads (fruits), its goodly consumables from it, and non-consumables. So, we say at that, that our Creator is Subtle, not like the subtleness from His^-azwj creatures in their workmanship. And we say that He^-azwj is Hearing, the sounds of His^-azwj creatures not being hidden unto Him^-azwj, what is between the Throne to the soil, from the particle to the larger from these, in its land and its ocean, and there is no resemblance upon it, due to its reason.

فَقُلْنَا عِنْدَ ذَلِكَ إِنَّ خَالِقَنَا لَطِيفٌ لَا كَلُطْفِ خَلْقِهِ فِي صَنْعَتِهِمْ وَ قُلْنَا إِنَّهُ سَمِيعٌ لَا يَخْفَى عَلَيْهِ أَصْوَاتُ خَلْقِهِ مَا بَيْنَ الْعَرْشِ إِلَى الثَّرَى مِنَ الذَّرَّةِ إِلَى أَكْبَرَ مِنْهَا فِي بَرِّهَا وَ بَحْرِهَا وَ لَا تَشْتَبِهُ عَلَيْهِ لُغَاتُهَا فَقُلْنَا عِنْدَ ذَلِكَ إِنَّهُ سَمِيعٌ لَا بِأُذُنٍ وَ قُلْنَا إِنَّهُ بَصِيرٌ لَا بِبَصَرٍ لِأَنَّهُ يَرَى أَثَرَ الذَّرَّةِ السَّحْمَاءِ فِي اللَّيْلَةِ الظَّلْمَاءِ عَلَى الصَّخْرَةِ السَّوْدَاءِ وَ يَرَى دَبِيبَ النَّمْلِ فِي اللَّيْلَةِ الدُّجُنَّةِ وَ يَرَى مَضَارَّهَا وَ مَنَافِعَهَا وَ أَثَرَ سِفَادِهَا وَ فِرَاخَهَا وَ نَسْلَهَا فَقُلْنَا عِنْدَ ذَلِكَ إِنَّهُ بَصِيرٌ لَا كَبَصَرِ خَلْقِهِ

So, we say at that, He^-azwj is Hearing, not by ears. And, we say that He^-azwj is Seeing, not by eyes, because He^-azwj Sees the effects of the footsteps of the small ant in the dark night upon a black rock, and He^-azwj Sees the walk of the ant in the dark night. And He^-azwj Sees its harm and its benefits, and its mating, and its chicks, and its offspring, so we say at that, He^-azwj is Seeing, not like the sight of His^-azwj creatures’.

قَالَ فَمَا بَرِحَ حَتَّى أَسْلَمَ

He (the narrator) said, ‘So, he did not continue, until he became a Muslim’’.[211]

5- يد، التوحيد ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّهُ قَالَ: اعْلَمْ عَلَّمَكَ اللَّهُ الْخَيْرَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدِيمٌ وَ الْقِدَمَ صِفَةٌ دَلَّتِ الْعَاقِلَ‏ عَلَى أَنَّهُ لَا شَيْ‏ءَ قَبْلَهُ وَ لَا شَيْ‏ءَ مَعَهُ فِي دَيْمُومِيَّتِهِ‏

‘Al Tawheed’ – From Al Daqaq, from Al Kulayni, from Alaan, from Muhammad Bin Isa, from Al Husayn Ibn Khalid,

‘From Abu Al-Hassan Al-Reza^-asws having said: ‘Know that Allah^-azwj, the Informed, Knows you. Allah^-azwj Blessed and Exalted is Ancient, and the ancientness is an attribute evidencing the intellectual upon that He^-azwj, there is nothing before Him^-azwj, and there is nothing with Him^-azwj in his continuity.

فَقَدْ بَانَ لَنَا بِإِقْرَارِ الْعَامَّةِ مُعْجِزَةَ الصِّفَةِ أَنَّهُ لَا شَيْ‏ءَ قَبْلَ اللَّهِ وَ لَا شَيْ‏ءَ مَعَ اللَّهِ فِي بَقَائِهِ وَ بَطَلَ قَوْلُ مَنْ زَعَمَ أَنَّهُ كَانَ قَبْلَهُ شَيْ‏ءٌ أَوْ كَانَ مَعَهُ شَيْ‏ءٌ فِي بَقَائِهِ لَمْ يَجُزْ أَنْ يَكُونَ خَالِقاً لَهُ لِأَنَّهُ لَمْ يَزَلْ مَعَهُ فَكَيْفَ يَكُونُ خَالِقاً لِمَنْ لَمْ يَزَلْ مَعَهُ

Thus, it is clear for us, by the acceptance of the general marvels of the attributes that there is nothing before Allah^-azwj, and there is nothing with Allah^-azwj during His^-azwj remaining, and it invalidates the word of the one who claims that there was something before Him^-azwj, or there was something with Him^-azwj during His^-azwj remaining. It is not allowed that there would happen to be a creator for Him^-azwj, because he was not eternally with Him, so how can there be a creator for one was not with him eternally?

وَ لَوْ كَانَ قَبْلَهُ شَيْ‏ءٌ كَانَ‏ الْأَوَّلَ ذَلِكَ الشَّيْ‏ءُ لَا هَذَا وَ كَانَ الْأَوَّلُ أَوْلَى بِأَنْ يَكُونَ خَالِقاً لِلْأَوَّلِ الثَّانِي

If there was something before Him^-azwj, that would be the first thing, not this one, and the first one would be foremost that it happens to be a creator of the second one.

ثُمَّ وَصَفَ نَفْسَهُ تَبَارَكَ وَ تَعَالَى بِأَسْمَاءٍ دَعَا الْخَلْقَ إِذْ خَلَقَهُمْ وَ تَعَبَّدَهُمْ وَ ابْتَلَاهُمْ إِلَى أَنْ يَدْعُوهُ بِهَا فَسَمَّى نَفْسَهُ سَمِيعاً بَصِيراً قَادِراً قَاهِراً حَيّاً قَيُّوماً ظَاهِراً بَاطِناً لَطِيفاً خَبِيراً قَوِيّاً عَزِيزاً حَكِيماً عَلِيماً وَ مَا أَشْبَهَ هَذِهِ الْأَسْمَاءَ

Then He^-azwj Described Himself^-azwj Blessed and Exalted, the Name the creatures can call with then He^-azwj does Created them, and Try them to them calling Him^-azwj with these. He^-azwj Named Himself^-azwj as Hearing, Seeing, Able, Subduer, Living, Eternal, Apparent, Hidden, Subtle, Informed, Strong, Mighty, Wise, Knower, and what resembles these Names.

فَلَمَّا رَأَى ذَلِكَ مِنْ أَسْمَائِهِ الْغَالُونَ الْمُكَذِّبُونَ وَ قَدْ سَمِعُونَا نُحَدِّثُ عَنِ اللَّهِ أَنَّهُ لَا شَيْ‏ءَ مِثْلُهُ وَ لَا شَيْ‏ءَ مِنَ الْخَلْقِ فِي حَالِهِ قَالُوا أَخْبِرُونَا إِذْ زَعَمْتُمْ أَنَّهُ لَا مِثْلَ لِلَّهِ وَ لَا شِبْهَ لَهُ كَيْفَ شَارَكْتُمُوهُ فِي أَسْمَائِهِ الْحُسْنَى فَتَسَمَّيْتُمْ بِجَمِيعِهَا فَإِنَّ فِي ذَلِكَ دَلِيلًا عَلَى أَنَّكُمْ مِثْلُهُ فِي حَالاتِهِ كُلِّهَا أَوْ فِي بَعْضِهَا دُونَ بَعْضٍ إِذْ قَدْ جَمَعَتْكُمُ الْأَسْمَاءُ الطَّيِّبَةُ

When the exaggerators and the beliers saw that from His^-azwj Names, and they had heard us narrating about Allah^-azwj that there is nothing like Him^-azwj, and there is nothing from the creation in His^-azwj State, they said, ‘Inform us, when you claim that there is no example for Allah^-azwj, nor is there any resemblance for Him, how come you participate Him^-azwj in His^-azwj Beautiful Names, and you names yourselves with the entirety of them? Surely, in that there is evidence upon that you are like Him^-azwj in His^-azwj States, all of them, or in some of them besides some, when you have gathered the good names’.

قِيلَ لَهُمْ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَلْزَمَ الْعِبَادَ أَسْمَاءً مِنْ أَسْمَائِهِ عَلَى اخْتِلَافِ الْمَعَانِي وَ ذَلِكَ كَمَا يَجْمَعُ الِاسْمُ الْوَاحِدُ مَعْنَيَيْنِ مُخْتَلِفَيْنِ وَ الدَّلِيلُ عَلَى ذَلِكَ قَوْلُ النَّاسِ الْجَائِزُ عِنْدَهُمُ السَّائِغُ‏ وَ هُوَ الَّذِي خَاطَبَ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْخَلْقَ فَكَلَّمَهُمْ بِمَا يَعْقِلُونَ لِيَكُونَ عَلَيْهِمْ حُجَّةً فِي تَضْيِيعِ مَا ضَيَّعُوا

It would be said to them, ‘Allah^-azwj the Blessed and Exalted, Necessitated the servants with having names from His^-azwj upon different meanings, and that is just as one gathers the one name having different meanings, and the evidence upon that are the common words of the people allowed with them, and it is which Allah^-azwj Addressed the creatures with. So He^-azwj Spoke to them with what they are speaking with in order for it to become an argument upon them regarding the wastage of what they are wasting.

وَ قَدْ يُقَالُ لِلرَّجُلِ كَلْبٌ وَ حِمَارٌ وَ ثَوْرٌ وَ سُكَّرَةٌ وَ عَلْقَمَةٌ وَ أَسَدٌ كُلُّ ذَلِكَ عَلَى خِلَافِهِ لِأَنَّهُ لَمْ تَقَعِ‏ الْأَسْمَاءُ عَلَى مَعَانِيهَا الَّتِي كَانَتْ بُنِيَتْ عَلَيْهَا لِأَنَّ الْإِنْسَانَ لَيْسَ بِأَسَدٍ وَ لَا كَلْبٍ فَافْهَمْ ذَلِكَ رَحِمَكَ اللَّهُ وَ إِنَّمَا تَسَمَّى اللَّهُ بِالْعَالِمِ لِغَيْرِ عِلْمٍ حَادِثٍ عَلِمَ بِهِ الْأَشْيَاءَ وَ اسْتَعَانَ بِهِ عَلَى حِفْظِ مَا يُسْتَقْبَلُ مِنْ أَمْرِهِ وَ الرَّوِيَّةِ فِيمَا يَخْلُقُ مِنْ خَلْقِهِ وَ يُفْنِيهِ مِمَّا مَضَى مِمَّا أَفْنَى مِنْ خَلْقِهِ مِمَّا لَوْ لَمْ يَحْضُرْهُ ذَلِكَ الْعِلْمُ وَ يَغِيبُهُ كَانَ جَاهِلًا ضَعِيفاً كَمَا أَنَّا رَأَيْنَا عُلَمَاءَ الْخَلْقِ

It is said for the man, (he is) a dog, and a donkey, and a bull, and sweet, and bitter, and a lion. All of that is upon different to him and his state. The Name does not fall upon its meaning which it had been built upon, because the human being is neither a lion, nor a dog. Therefore understand that, may Allah^-azwj have Mercy on you, and rather Allah^-azwj the Exalted has been Named with the knowledge without any new knowledge He^-azwj learns being assisted by the things upon the preservation of what is to be in the future from His^-azwj Commands and the process regarding what He^-azwj Creates from His^-azwj creatures, and Spoils from what is past from what perishes from His^-azwj creatures, from what if that knowledge was not present and was absent, He^-azwj would have been ignorant, weak, just as us, when we see the knowledgeable ones of the people.

إِنَّمَا سُمُّوا بِالْعِلْمِ لِعِلْمٍ حَادِثٍ إِذْ كَانُوا قَبْلَهُ جَهَلَةً وَ رُبَّمَا فَارَقَهُمُ الْعِلْمُ بِالْأَشْيَاءِ فَصَارُوا إِلَى الْجَهْلِ‏ وَ إِنَّمَا سُمِّيَ اللَّهُ عَالِماً لِأَنَّهُ لَا يَجْهَلُ شَيْئاً فَقَدْ جَمَعَ الْخَالِقَ وَ الْمَخْلُوقَ اسْمُ الْعِلْمِ وَ اخْتَلَفَ الْمَعْنَى عَلَى مَا رَأَيْتَ

But rather, they have been named with the knowledge due to the newly occurring knowledge, when they used to be ignorant beforehand. Sometimes the knowledge separates from them and they return back to be ignorance. But rather, Allah^-azwj is Named as a Knower because He^-azwj is not ignorant of anything. The Creator and the Created are gathered upon the name ‘Knower’, and the meaning is difference upon what you can see.

وَ سُمِّيَ رَبُّنَا سَمِيعاً لَا بِجُزْءٍ فِيهِ يَسْمَعُ بِهِ‏ الصَّوْتَ لَا يُبْصِرُ بِهِ كَمَا أَنَّ جُزْءَنَا الَّذِي نَسْمَعُ بِهِ لَا نَقْوَى عَلَى النَّظَرِ بِهِ وَ لَكِنَّهُ عَزَّ وَ جَلَّ أَخْبَرَ أَنَّهُ لَا تَخْفَى عَلَيْهِ الْأَصْوَاتُ لَيْسَ عَلَى حَدِّ مَا سُمِّينَا بِهِ نَحْنُ فَقَدْ جَمَعَنَا الِاسْمُ بِالسَّمِيعِ وَ اخْتَلَفَ الْمَعْنَى

And our Lord^-azwj is Hearing, not by a perforation in Him^-azwj Hearing the sounds with it, nor does He^-azwj See by it, just as we have perforations by which we hear not being strong upon seeing with it. But, He^-azwj is All-Informed, there being nothing hidden from Him^-azwj from the sound. He^-azwj is not bound by a limit of what we can hear. We are gathered in name with the name, and the meaning is different.

وَ هَكَذَا الْبَصِيرُ لَا بِجُزْءٍ بِهِ أَبْصَرَ كَمَا أَنَّا نُبْصِرُ بِجُزْءٍ مِنَّا لَا نَنْتَفِعُ بِهِ فِي غَيْرِهِ وَ لَكِنَّ اللَّهَ بَصِيرٌ لَا يَجْهَلُ شَخْصاً مَنْظُوراً إِلَيْهِ فَقَدْ جَمَعَنَا الِاسْمُ وَ اخْتَلَفَ الْمَعْنَى

And similar to this is the sight. He^-azwj does not see by a perforation from Him^-azwj just as we tend to see by a perforation from us, not benefitting by it with something else. But Allah^-azwj is Seeing, not by looking towards a person. So, we are gathered in the name but the meaning is different.

وَ هُوَ قَائِمٌ لَيْسَ عَلَى مَعْنَى انْتِصَابٍ وَ قِيَامٍ عَلَى سَاقٍ فِي كَبَدٍ كَمَا قَامَتِ الْأَشْيَاءُ وَ لَكِنَّهُ أَخْبَرَ أَنَّهُ قَائِمٌ يُخْبِرُ أَنَّهُ حَافِظٌ كَقَوْلِ الرَّجُلِ الْقَائِمُ بِأَمْرِنَا فُلَانٌ وَ هُوَ عَزَّ وَ جَلَّ الْقَائِمُ‏ عَلى‏ كُلِّ نَفْسٍ بِما كَسَبَتْ‏ وَ الْقَائِمُ أَيْضاً فِي كَلَامِ النَّاسِ الْبَاقِي وَ الْقَائِمُ أَيْضاً يُخْبِرُ عَنِ الْكِفَايَةِ كَقَوْلِكَ لِلرَّجُلِ قُمْ بِأَمْرِ فُلَانٍ أَيِ اكْفِهِ وَ الْقَائِمُ مِنَّا قَائِمٌ عَلَى سَاقٍ فَقَدْ جَمَعَنَا الِاسْمُ وَ لَمْ يَجْمَعْنَا الْمَعْنَى

And He^-azwj is Standing, not being upon the meaning of an uprightness and standing upon a leg in the middle, just as the things stand. But He^-azwj Stands Informed, being a Preserver, unlike the words of the man, ‘Standing with our matters over so and so’. And Allah^-azwj, He^-azwj is the Stander upon every soul with what it has earned. And the standing as well in the speech of the people is the remaining. And the standing as well, informs about the responsibility, like your words to a man, ‘Stand with the matter of the Clan of so and so’, i.e., suffice them. And the standing one from us stands upon a leg. We are united in the name, and we are not gathered in the meaning.

وَ أَمَّا اللَّطِيفُ فَلَيْسَ عَلَى قِلَّةٍ وَ قَضَافَةٍ وَ صِغَرٍ وَ لَكِنْ ذَلِكَ عَلَى النَّفَاذِ فِي الْأَشْيَاءِ وَ الِامْتِنَاعِ مِنْ أَنْ يُدْرَكَ كَقَوْلِكَ لَطُفَ عَنِّي هَذَا الْأَمْرُ وَ لَطُفَ فُلَانٌ فِي مَذْهَبِهِ وَ قَوْلِهِ يُخْبِرُكَ أَنَّهُ غَمَضَ فَبَهَرَ الْعَقْلَ وَ فَاتَ الطَّلَبُ وَ عَادَ مُتَعَمِّقاً مُتَلَطِّفاً لَا يُدْرِكُهُ الْوَهْمُ فَهَكَذَا لَطُفَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْ أَنْ يُدْرَكَ بِحَدٍّ أَوْ يُحَدَّ بِوَصْفٍ وَ اللَّطَافَةُ مِنَّا الصِّغَرُ وَ الْقِلَّةُ فَقَدْ جَمَعَنَا الِاسْمُ وَ اخْتَلَفَ الْمَعْنَى

And as for the (Name) Subtle, so is not upon scarceness, and delicateness, and smallness, but that is upon the implementation regarding the things which are hard to perceive, like your words to the man, ‘This matter is delicate upon me, and so and so is subtle in his approach’. And his words inform you that intellect is shut with regard to it and the subtleness is lost, as it is so profound, so subtle, that the imagination cannot realise it. So, similar to that is the Subtleness of Allah^-azwj Blessed and Exalted from being comprehended by a limit, or limited by an attribute. And the subtleness from us is the smallness, and scarcity. Thus, we are gathered in the name but different in the meaning.

وَ أَمَّا الْخَبِيرُ فَالَّذِي لَا يَعْزُبُ عَنْهُ شَيْ‏ءٌ وَ لَا يَفُوتُهُ‏ لَيْسَ لِلتَّجْرِبَةِ وَ لَا لِلِاعْتِبَارِ بِالْأَشْيَاءِ فَتُفِيدَهُ التَّجْرِبَةُ وَ الِاعْتِبَارُ عِلْماً لَوْلَاهُمَا مَا عَلِمَ لِأَنَّ مَنْ كَانَ كَذَلِكَ كَانَ جَاهِلًا وَ اللَّهُ لَمْ يَزَلْ خَبِيراً بِمَا يَخْلُقُ وَ الْخَبِيرُ مِنَ النَّاسِ الْمُسْتَخْبِرُ عَنْ جَهْلٍ الْمُتَعَلِّمُ وَ قَدْ جَمَعَنَا الِاسْمُ وَ اخْتَلَفَ الْمَعْنَى

And as for the Informed (All-Aware), so it is which the thing is recognised from, and nothing is missed out from Him^-azwj. It is not due to the experimentation, nor by learning of lessons with the things, for during the experimentation and the learning of lessons, are the two pieces of knowledge, and had it not been for the two, it would not be known, because the one who was like that, would have been ignorant, and Allah^-azwj has not ceased to be Informed with what He^-azwj Created, and the ‘informed’ from the people is the choice (chosen) by the ignorant to learn. So, we are gathered in the name and the meaning is different.

وَ أَمَّا الظَّاهِرُ فَلَيْسَ مِنْ أَجْلِ أَنَّهُ عَلَا الْأَشْيَاءَ بِرُكُوبٍ فَوْقَهَا وَ قُعُودٍ عَلَيْهَا وَ تَسَنُّمٍ لِذُرَاهَا وَ لَكِنَّ ذَلِكَ لِقَهْرِهِ وَ لِغَلَبَتِهِ الْأَشْيَاءَ وَ قُدْرَتِهِ عَلَيْهَا كَقَوْلِ الرَّجُلِ ظَهَرْتُ عَلَى أَعْدَائِي وَ أَظْهَرَنِيَ اللَّهُ عَلَى خَصْمِي يُخْبِرُ عَنِ الْفَلْجِ وَ الْغَلَبَةِ فَهَكَذَا ظُهُورُ اللَّهِ عَلَى الْأَشْيَاءِ

And as for the Overcomer, so it is not from a reason that He^-azwj is upon the things by riding above them, and seated upon these, ascending to their peaks. But, that is due to His^-azwj Subduing and His^-azwj Overcoming the things and His^-azwj Power upon these, like the words of the man, ‘I overcame upon my enemy and Allah^-azwj Made me overcome upon my adversary’, informing about the cleaving and the overcoming. This is how Allah^-azwj Overcomes upon the things.

وَ وَجْهٌ آخَرُ أَنَّهُ الظَّاهِرُ لِمَنْ أَرَادَهُ لَا يَخْفَى عَلَيْهِ شَيْ‏ءٌ وَ أَنَّهُ مُدَبِّرٌ لِكُلِّ مَا يَرَى‏ فَأَيُّ ظَاهِرٍ أَظْهَرُ وَ أَوْضَحُ أَمْراً مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى فَإِنَّكَ لَا تَعْدَمُ صَنْعَتَهُ حَيْثُمَا تَوَجَّهْتَ وَ فِيكَ مِنْ آثَارِهِ مَا يُغْنِيكَ وَ الظَّاهِرُ مِنَّا الْبَارِزُ بِنَفْسِهِ وَ الْمَعْلُومُ بِحَدِّهِ فَقَدْ جَمَعَنَا الِاسْمُ وَ اخْتَلَفَ الْمَعْنَى‏

And another aspect is that He^-azwj is the Manifest to the one who wants Him^-azwj and nothing is Hidden from Him^-azwj, and He^-azwj is the Designer of everything what He^-azwj Designed. Which manifestation is more apparent and clearer than Allah^-azwj Blessed and Exalted, because you cannot execute His^-azwj Making wherever you may divert your face to, and inside you are its effects what makes you independent. And the Manifestation is more than ours, transcendental by Himself^-azwj, and the known by His^-azwj Sharpness. So, we have gathered in the name and we are not gathered in the meaning.

وَ أَمَّا الْبَاطِنُ فَلَيْسَ عَلَى مَعْنَى الِاسْتِبْطَانِ لِلْأَشْيَاءِ بِأَنْ يَغُورَ فِيهَا وَ لَكِنْ ذَلِكَ مِنْهُ عَلَى اسْتِبْطَانِهِ لِلْأَشْيَاءِ عِلْماً وَ حِفْظاً وَ تَدْبِيراً كَقَوْلِ الْقَائِلِ أَبْطَنْتُهُ يَعْنِي خَبَّرْتُهُ وَ عَلِمْتُ مَكْتُومَ سِرِّهِ وَ الْبَاطِنُ مِنَّا بِمَعْنَى الْغَائِرِ فِي الشَّيْ‏ءِ الْمُسْتَتِرِ فَقَدْ جَمَعَنَا الِاسْمُ وَ اخْتَلَفَ الْمَعْنَى

And as for the Hidden (Esoteric), so it is not upon the meaning of the hidden-ness of the things, with being immersed into them, but that from Him^-azwj is upon the Knowledge of the hidden things, and Preserving these, and their regulation, like the words of the man, ‘I know his inside, meaning I am informed of him and know the concealed secrets of his’. And the hidden from us is the absent regarding the things, the veiled, and we are gathered in the name and differ in the meaning.

وَ أَمَّا الْقَاهِرُ فَإِنَّهُ لَيْسَ عَلَى عِلَاجٍ وَ نَصَبٍ وَ احْتِيَالٍ وَ مُدَارَاةٍ وَ مَكْرٍ كَمَا يَقْهَرُ الْعِبَادُ بَعْضُهُمْ بَعْضاً فَالْمَقْهُورُ مِنْهُمْ يَعُودُ قَاهِراً وَ الْقَاهِرُ يَعُودُ مَقْهُوراً وَ لَكِنْ ذَلِكَ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى عَلَى أَنَّ جَمِيعَ مَا خَلَقَ مُتَلَبِّسٌ بِهِ الذُّلُّ لِفَاعِلِهِ وَ قِلَّةُ الِامْتِنَاعِ لِمَا أَرَادَ بِهِ لَمْ يَخْرُجْ مِنْهُ طَرْفَةَ عَيْنٍ غَيْرَ أَنَّهُ يَقُولُ لَهُ كُنْ فَيَكُونُ فَالْقَاهِرُ مِنَّا عَلَى مَا ذَكَرْتُ وَ وَصَفْتُ فَقَدْ جَمَعَنَا الِاسْمُ وَ اخْتَلَفَ الْمَعْنَى

And as for the Subduer, so it is not upon the meaning of a process, and establishing hostility, and fraud, and deceit, and plotting, just as the servants would do to subdue each other, and the subdued from them reverts to be the subdue, and the subduer reverts to be a subdued. But that, from Allah^-azwj Blessed and High is upon the entirety of what He^-azwj Created are clothed by the humility to its Performer, and scarcity of the obstacles to whatever He^-azwj intends with. It does not emerge in even the blink of an eye if He^-azwj is Saying to it: “Be”, so it comes into being, while the subdue from us is upon what we^-asws mentioned and described. So, we are gathered in the name, and differ in the meaning’.

وَ هَكَذَا جَمِيعُ الْأَسْمَاءِ وَ إِنْ كُنَّا لَمْ نُسَمِّهَا كُلَّهَا فَقَدْ تَكْتَفِي لِلِاعْتِبَارِ بِمَا أَلْقَيْنَا إِلَيْكَ وَ اللَّهُ عَوْنُنَا وَ عَوْنُكَ فِي إِرْشَادِنَا وَ تَوْفِيقِنَا

And like that are the entirety of the Names, and if even though we^-asws have not gathered all of these, so these would suffice as the lesson with what we^-asws have cast to you, and Allah^-azwj would Assist you, and Assist us^-asws in Guiding us and Harmonising us’’.[212]

6- يد، التوحيد مع، معاني الأخبار أَبِي عَنِ ابْنِ عِيسَى وَ سَلَمَةُ بْنُ الْخَطَّابِ عَنِ الْقَاسِمِ‏ عَنْ جَدِّهِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: سُئِلَ عَنْ مَعْنَى اللَّهِ عَزَّ وَ جَلَّ فَقَالَ اسْتَوْلَى عَلَى مَا دَقَّ وَ جَلَ‏

‘Al Tawheed’ – My father, from Ibn Isa and Salmat Bin Al Khatab, from Al Qasim, from his grandfather,

‘From Abu Al Hassan Musa^-asws, he (the narrator) said: ‘He^-asws was asked about the meaning of Allah^-azwj Mighty and Majestic, so he^-asws said: ‘Controller upon what is tiny and majestic’’.[213]

7- يد، التوحيد مع، معاني الأخبار الْمُفَسِّرُ بِإِسْنَادِهِ إِلَى أَبِي مُحَمَّدٍ ع قَالَ: اللَّهُ هُوَ الَّذِي يَتَأَلَّهُ إِلَيْهِ عِنْدَ الْحَوَائِجِ وَ الشَّدَائِدِ كُلُّ مَخْلُوقٍ عِنْدَ انْقِطَاعِ الرَّجَاءِ مِنْ كُلِّ مَنْ دُونَهُ وَ تَقَطُّعِ الْأَسْبَابِ مِنْ جَمِيعِ مَنْ سِوَاهُ

‘Al Tawheed’, ‘Ma’any Al Akhbaar’ – Al Mufassar,

‘By his chain going up to Abu Muhammad^-asws having said: ‘Allah^-azwj, He^-azwj is the One^-azwj to Whom Deify during the needs and the difficulties, all the creatures, during the cutting off of the hopes from every one besides Him^-azwj, and the causes are cut off from the entirety of the ones besides Him^-azwj’.[214]

8- يد، التوحيد مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مَيْمُونٍ الْبَانِ‏ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع‏ وَ قَدْ سُئِلَ عَنْ قَوْلِهِ جَلَّ وَ عَزَّ هُوَ الْأَوَّلُ وَ الْآخِرُ فَقَالَ الْأَوَّلُ لَا عَنْ أَوَّلٍ قَبْلَهُ وَ لَا عَنْ بَدْءٍ سَبَقَهُ وَ آخِرٌ لَا عَنْ نِهَايَةٍ كَمَا يُعْقَلُ مِنْ صِفَاتِ الْمَخْلُوقِينَ وَ لَكِنْ قَدِيمٌ أَوَّلٌ آخِرٌ لَمْ يَزَلْ وَ لَا يَزَالُ بِلَا بَدْءٍ وَ لَا نِهَايَةٍ لَا يَقَعُ عَلَيْهِ الْحُدُوثُ وَ لَا يَحُولُ مِنْ حَالٍ إِلَى حَالٍ خَالِقُ كُلِّ شَيْ‏ءٍ

Ibn Al Mutawakkal, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Hakeem, from Maymoun Al Ban who said,

‘I heard Abu Abdullah^-asws, and he^-asws had been asked about the Words of the Mighty and Majestic: He is the First and the Last [57:3]. He^-asws said: ‘The First, not from a first one before Him^-azwj, nor from a beginning preceding Him^-azwj; and the Last, not from an end-point just as one understands from the attributes of the created beings, but Ancient, First, Last, not having ceased to be nor would cease to be, without a beginning nor an ending, nor does the occurrence occur upon Him^-azwj, nor a transfer from a state to a state. He^-azwj is the Creator of all things’’.[215]

9- يد، التوحيد ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ هُوَ الْأَوَّلُ وَ الْآخِرُ وَ قُلْتُ أَمَّا الْأَوَّلُ فَقَدْ عَرَفْنَاهُ وَ أَمَّا الْآخِرُ فَبَيِّنْ لَنَا تَفْسِيرَهُ

‘Al Tawheed’ – Ibn Idrees, from his father, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Fazeyl Bin Usman, from Ibn Abu Yafour who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic: He is the First, and the Last, and I said, ‘As for ‘the First’, so we recognise it, and as for ‘the Last’, so, clarify its interpretation for us’.

فَقَالَ إِنَّهُ لَيْسَ شَيْ‏ءٌ إِلَّا يَبِيدُ أَوْ يَتَغَيَّرُ أَوْ يَدْخُلُهُ التَّغَيُّرُ وَ الزَّوَالُ أَوْ يَنْتَقِلُ مِنْ لَوْنٍ إِلَى لَوْنٍ وَ مِنْ هَيْئَةٍ إِلَى هَيْئَةٍ وَ مِنْ صِفَةٍ إِلَى صِفَةٍ وَ مِنْ زِيَادَةٍ إِلَى نُقْصَانٍ وَ مِنْ نُقْصَانٍ إِلَى زِيَادَةٍ إِلَّا رَبَّ الْعَالَمِينَ فَإِنَّهُ لَمْ يَزَلْ وَ لَا يَزَالُ وَاحِداً هُوَ الْأَوَّلُ قَبْلَ كُلِّ شَيْ‏ءٍ وَ هُوَ الْآخِرُ عَلَى مَا لَمْ يَزَلْ

He^-asws said: ‘There is nothing except that it perishes, or changes, or there enters into it the change and the decline, or transfers from a colour to a colour, and from a form to a form, and from an attribute to an attribute, and from an increase to a decrease, and from a decrease to an increase, except for the Lord^-azwj of the worlds. He^-azwj has never ceased to be or will cease to be in one state. He^-azwj was first before everything and He^-azwj would be Last for as long as eternity.

لَا تَخْتَلِفُ عَلَيْهِ الصِّفَاتُ وَ الْأَسْمَاءُ كَمَا تَخْتَلِفُ عَلَى غَيْرِهِ‏ مِثْلُ الْإِنْسَانِ الَّذِي يَكُونُ تُرَاباً مَرَّةً وَ مَرَّةً لَحْماً وَ مَرَّةً دَماً وَ مَرَّةً رُفَاتاً وَ رَمِيماً وَ كَالتَّمْرِ الَّذِي يَكُونُ مَرَّةً بَلَحاً وَ مَرَّةً بُسْراً وَ مَرَّةً رُطَباً وَ مَرَّةً تَمْراً فَيَتَبَدَّلُ عَلَيْهِ الْأَسْمَاءُ وَ الصِّفَاتُ وَ اللَّهُ عَزَّ وَ جَلَّ بِخِلَافِ ذَلِكَ

The attributes and the Names are not different upon Him^-azwj just as they would be upon others, like the human being who happened to be dust one time, and flesh and blood at one time, and one time would be decaying and bones, and like the date which happens to be raw, and one time ripe, and one time mature, and one time dried up. Thus, the names and the attributes change upon it and Allah^-azwj Majestic and Mighty is opposite to that’’.[216]

10- م، تفسير الإمام عليه السلام‏ الرَّحْمنِ‏ قَالَ الْإِمَامُ ع الرَّحْمَنُ الْعَاطِفُ عَلَى خَلْقِهِ بِالرِّزْقِ لَا يَقْطَعُ عَنْهُمْ مَوَادَّ رِزْقِهِ وَ إِنِ انْقَطَعُوا عَنْ إِطَاعَتِهِ الرَّحِيمُ بِعِبَادِهِ الْمُؤْمِنِينَ فِي تَخْفِيفِهِ عَلَيْهِمْ طَاعَاتِهِ وَ بِعِبَادِهِ الْكَافِرِينَ فِي الرِّزْقِ لَهُمْ وَ فِي دُعَائِهِمْ إِلَى مُوَافَقَتِهِ وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع رَحِيمٌ بِعِبَادِهِ الْمُؤْمِنِينَ وَ مِنْ رَحْمَتِهِ أَنَّهُ خَلَقَ مِائَةَ رَحْمَةٍ جَعَلَ مِنْهَا رَحْمَةً وَاحِدَةً فِي الْخَلْقِ كُلِّهِمْ فَبِهَا يَتَرَاحَمُ النَّاسَ وَ تَرْحَمُ الْوَالِدَةُ وَلَدَهَا وَ تَحْنُو الْأُمَّهَاتِ مِنَ الْحَيَوَانَاتِ عَلَى أَوْلَادِهَا

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – The Imam^-asws said: ‘And as for the Words of Allah^-azwj The Merciful [1:3] – Amir-Al-Momineen^-asws said: ‘He^-azwj is Merciful to His^-azwj Momin servants. And from His^-azwj Mercy He^-azwj Created a hundred Mercies and He^-azwj Allocated one of it to all of the creatures, and from that people are merciful towards each other, and the mother is merciful to her child, and the mothers of the animals are merciful to their young ones.’

فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ أَضَافَ هَذِهِ الرَّحْمَةَ الْوَاحِدَةَ إِلَى تِسْعٍ وَ تِسْعِينَ رَحْمَةً فَيَرْحَمُ بِهَا أُمَّةَ مُحَمَّدٍ ص ثُمَّ يُشَفِّعُهُمْ فِيمَنْ يُحِبُّونَ لَهُ الشَّفَاعَةَ مِنْ أَهْلِ الْمِلَّةِ تَمَامَ الْخَبَرِ

When it will be the Day of Qiyamah, He^-azwj will Increase this One Mercy to the other ninety-nine parts and be Merciful by it upon the community of Muhammad^-saww and will Accept the intercession for those that they love to intercede with to the extent that one will come to a Momin from the Shias and will be saying, ‘Intercede for me’’.[217]

11- فس، تفسير القمي‏ قَوْلُهُ‏ وَ أَنَّهُ تَعالى‏ جَدُّ رَبِّنا قَالَ هُوَ شَيْ‏ءٌ قَالَتْهُ الْجِنُّ بِجَهَالَةٍ فَلَمْ يَرْضَهُ اللَّهُ تَعَالَى مِنْهُمْ وَ مَعْنَى جَدُّ رَبِّنَا أَيْ بَخْتُ رَبِّنَا

‘Tafseer Al-Qummi’ – His^-azwj Words: And that He – Exalted be the Majesty of our Lord [72:3]. He^-asws said: ‘It is a thing the Jinn said with ignorance, so Allah^-azwj the Exalted was not Pleased from them, and meaning of, Majesty of our Lord [72:3], i.e., Control of our Lord^-azwj’’.[218]

12- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع‏ يُقَالُ فِي افْتِتَاحِ الصَّلَاةِ تَعَالَى عَرْشُكَ وَ لَا يُقَالُ تَعَالَى جَدُّكَ

‘Al Khisaal’ – In a Hadeeth of Al Amsh,

‘From Al-Sadiq^-asws: ‘It is said in the opening of the Salat, ‘Exalted is Your^-azwj Throne’, and it is not said, ‘Exalted is Your^-azwj Control’’.[219]

باب 3 عدد أسماء الله تعالى و فضل إحصائها و شرحها

CHAPTER 3 – NUMBER OF NAMES OF ALLAH^-azwj THE EXALTED, MERITS OF COUNTING THESE AND THEIR EXPOUNDING

الآيات الفاتحة إلى‏ مالِكِ يَوْمِ الدِّينِ‏

The Verses: (Surah) Al Fatiha: Master of the Day of Reckoning [1:4]

البقرة وَ هُوَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

(Surah) Al Baqarah: and He is a Knower of all things [2:29]

و قال تعالى‏ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ‏

And the Exalted Said: Surely Allah is Forgiving, Merciful [2:173]

و قال‏ وَ اللَّهُ سَرِيعُ الْحِسابِ‏

And Said: and Allah is Swift in the Reckoning [2:202]

و قال تعالى‏ وَ اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقابِ‏

And the Exalted Said: and know that Allah is Severe of the Punishment [2:196]

و قال تعالى‏ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ

And the Exalted Said: and Allah is Kind with the servants [2:207]

و قال تعالى‏ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ‏

And the Exalted Said: then know that Allah is Mighty, Wise [2:209]

و قال تعالى‏ فَإِنَّ اللَّهَ شَدِيدُ الْعِقابِ‏

And the Exalted Said: then surely Allah is Severe in requiting (evil) [2:211] 

و قال تعالى‏ وَ اللَّهُ غَفُورٌ رَحِيمٌ‏

And the Exalted Said: and Allah is Forgiving, Merciful [2:218]

و قال تعالى‏ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ‏

And the Exalted Said: Allah is Mighty, Wise [2:220]

و قال تعالى‏ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

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

و قال تعالى‏ وَ اللَّهُ غَفُورٌ حَلِيمٌ‏

And the Exalted Said: and Allah is Forgiving, Forbearing [2:225]

و قال تعالى‏ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ‏

And the Exalted Said: then surely Allah is Forgiving, Merciful [2:192]

و قال تعالى‏ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ‏

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

و قال تعالى‏ وَ اللَّهُ عَزِيزٌ حَكِيمٌ‏

And the Exalted Said: and Allah is Mighty, Wise [2:228]

و قال تعالى‏ وَ اعْلَمُوا أَنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ

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

و قال‏ 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 غَفُورٌ حَلِيمٌ‏

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

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 في مواضع

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

و قال‏ وَ هُوَ الْعَلِيُّ الْعَظِيمُ‏

And Said: and He is the Exalted, the Magnificent [2:255]

و قال‏ رَبَّنا في مواضع

And Said: Our Lord! [2:127] 

و قال تعالى‏ اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ‏

And the Exalted Said: Allah, there is no god except He, the Living, the Eternal; [2:255]

و قال‏ وَ اللَّهُ غَنِيٌّ حَلِيمٌ‏

And Said: and Allah is Needless, Forbearing [2:263]

و قال‏ وَ اعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ

And Said: and know that Allah is Needless, Praiseworthy [2:267]

و قال‏ وَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

And Said: and Allah Is Able upon all things [2:284]

آل عمران‏ إِنَّكَ أَنْتَ الْوَهَّابُ‏

(Surah) Aal-e-Imran: surely You are the Bestower [3:8]

النساء إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً

(Surah) Al Nisaa: Allah will always be Watchful over you [4:1]

و قال‏ وَ كَفى‏ بِاللَّهِ حَسِيباً

And Said: and suffice with Allah as a Reckoner [4:6]

و قال‏ إِنَّ اللَّهَ كانَ تَوَّاباً رَحِيماً

And Said: Surely Allah would always be Oft-returning, Merciful [4:16]

و قال‏ إِنَّ اللَّهَ كانَ عَلِيًّا كَبِيراً

And Said: Allah was always Exalted, Great [4:34]

و قال‏ إِنَّ اللَّهَ كانَ عَفُوًّا غَفُوراً

And Said: Allah was always Pardoning, Forgiving [4:43]

و قال‏ وَ كَفى‏ بِاللَّهِ وَلِيًّا وَ كَفى‏ بِاللَّهِ نَصِيراً

And Said: and suffice with Allah as a Helper [4:45]

و قال‏ وَ كَفى‏ بِاللَّهِ شَهِيداً

And Said: and suffice with Allah as a Witness [4:79]

و قال‏ وَ كَفى‏ بِاللَّهِ وَكِيلًا

And Said: and suffice with Allah as a Protector [4:81]

و قال‏ وَ كانَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ مُقِيتاً

And Said: and Allah was always an overseer over everything [4:85]

و قال‏ إِنَّ اللَّهَ‏ كانَ عَلى‏ كُلِّ شَيْ‏ءٍ حَسِيباً

And Said: Allah was always a Reckoner of all things [4:86]

و قال‏ وَ كانَ اللَّهُ واسِعاً حَكِيماً

And Said: and Allah was always Ample-Giving, Wise [4:130]

و قال‏ وَ كانَ اللَّهُ شاكِراً عَلِيماً

And Said: and Allah was always Grateful, Knowing [4:147]

الأعراف‏ وَ هُوَ خَيْرُ الْحاكِمِينَ‏

(Surah) Al A’raaf: and He is the best of the Judges [7:87]

و قال‏ وَ أَنْتَ خَيْرُ الْفاتِحِينَ‏

And Said: and You are the best of the deciders’’ [7:89]

و قال تعالى‏ وَ لِلَّهِ الْأَسْماءُ الْحُسْنى‏ فَادْعُوهُ بِها وَ ذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمائِهِ سَيُجْزَوْنَ ما كانُوا يَعْمَلُونَ‏

And the Exalted Said: And for Allah are the most Beautiful Names, therefore supplicate by these, and leave those who are distorting in His Names, they would be Recompensed for what they were doing [7:180]

الأنفال‏ فَإِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ‏

(Surah) Al Anfaal: then surely Allah is Mighty, Wise [8:49]

و قال‏ إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقابِ‏

And Said: Surely Allah is Strong, Severe of the Punishment [8:52]

يونس‏ وَ هُوَ خَيْرُ الْحاكِمِينَ‏

(Surah) Yunus^-as: and He is the best of the deciders [10:109]

هود مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ

(Surah) Hud^-as: from the Presence of the Wise, the Aware [11:1]

يوسف‏ الْواحِدُ الْقَهَّارُ

(Surah) Yusuf^-as: Allah the One, the Supreme?

و قال‏ فَاللَّهُ خَيْرٌ حافِظاً وَ هُوَ أَرْحَمُ الرَّاحِمِينَ‏

And Said: and He is the most Merciful of the merciful ones [12:64]

الرعد وَ هُوَ شَدِيدُ الْمِحالِ‏

(Surah) Al Ra’ad: and He is Mighty in Strength [13:13]

الأسرى قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الْأَسْماءُ الْحُسْنى‏ ‏

(Surah) Al Asra: Say: ‘Supplicate to Allah or supplicate to the Beneficent. Whichever (Name) you supplicate with, so for Him are the most excellent Names. [17:110]

طه‏ فَتَعالَى اللَّهُ الْمَلِكُ الْحَقُ‏

(Surah) Ta Ha: So, Exalted is Allah, the Truthful King, [20:114]

الحج‏ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ

(Surah) Al Hajj: surely Allah is Strong, Mighty [22:40]

النور وَ يَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ‏

(Surah) Al Noor: and they will come to know that Allah, He is the Manifest Truth [24:25]

و قال تعالى‏ وَ اللَّهُ واسِعٌ عَلِيمٌ‏

And the Exalted Said: and Allah is Capacious, Knowing [24:32]

الأحزاب‏ إِنَّ اللَّهَ كانَ لَطِيفاً خَبِيراً

(Surah) Al Ahzaab: Surely, Allah would always be Aware of the subtleties [33:34]

فاطر إِنَّهُ غَفُورٌ شَكُورٌ

(Surah) Fatir: He is Forgiving, Appreciative [35:30]

الفتح‏ وَ كانَ اللَّهُ عَزِيزاً حَكِيماً

(Surah) Al Fat’h: and Allah was always Mighty, Wise [48:7]

الحجرات‏ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ‏

(Surah) Al Hujuraat: surely Allah is Oft-returning, Merciful [49:12]

الذاريات‏ إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ‏

(Surah) Al Zariyaat: Surely Allah, He is the Sustainer, with the Powerful Strength [51:58]

الرحمن‏ ذُو الْجَلالِ وَ الْإِكْرامِ‏

(Surah) Al Rahman: with the Majesty and the Honour [55:27]

المجادلة وَ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ

(Surah) Al Mujadilah: and surely Allah is Pardoning, Forgiving [58:2]

الحشر هُوَ اللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ عالِمُ الْغَيْبِ وَ الشَّهادَةِ هُوَ الرَّحْمنُ الرَّحِيمُ

(Surah) Al Hashr: He is Allah. There is no god except He; the Knower of the unseen and the seen; He is the Beneficent, the Merciful [59:22]

هُوَ اللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحانَ اللَّهِ عَمَّا يُشْرِكُونَ

He is Allah. There is no god except He; the King, the Holy, the Giver of peace, the Granter of security, Guardian, the Mighty, the Supreme, the One of every Greatness. Glorious is Allah from what they are associating [59:23] 

هُوَ اللَّهُ الْخالِقُ الْبارِئُ الْمُصَوِّرُ لَهُ الْأَسْماءُ الْحُسْنى‏ يُسَبِّحُ لَهُ ما فِي السَّماواتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ

He is Allah the Creator, the Maker, the Fashioner. His are the most Beautiful Names. Whatever is in the skies and the earth Glorifies him, and He is the Mighty, the Wise [59:24]

الجمعة وَ اللَّهُ خَيْرُ الرَّازِقِينَ‏

(Surah) Al Jummah: and Allah is the best of the sustainers [62:11].

1- يد، التوحيد الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ‏ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى تِسْعَةً وَ تِسْعِينَ اسْماً مِائَةً إِلَّا وَاحِدَةً مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ وَ هِيَ

‘Al Tawheed’ – Al Qatan, from Ibn Zakariyya Al Qatan, from Ibn Habeeb, from Ibn Bahloul, from his father, from Abu Al Hassan Al Abdy, from Suleyman Bin Mihran,

‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father Muhammad^-asws Bin Ali^-asws, from his^-asws father Ali^-asws Bin Al-Husayn^-asws, from his^-asws father Al-Husayn^-asws Bin Ali^-asws, from his^-asws father Ali^-asws Bin Abu Talib^-asws having said: ‘Rasool-Allah^-saww said: For Allah^-azwj Blessed and Exalted there are ninety nine Names, one hundred less one. One who counts (learns) these would enter the Paradise, and these are: –

اللَّهُ الْإِلَهُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الْأَوَّلُ الْآخِرُ السَّمِيعُ الْبَصِيرُ الْقَدِيرُ الْقَاهِرُ

(1) الله – The God ; (2) الواحد – The One ; (3) الأحد – The Unique ; (4) الصمد – The Absolute ; (5) الأول – The First ; (6) الآخر – The Last ; (7) السميع – The All Hearing ; (8) البصير – The All Seeing ; (9) القدير – The Powerful ; (10) القاهر – The Omnipotent ;

الْعَلِيُّ الْأَعْلَى الْبَاقِي الْبَدِيعُ الْبَارِئُ الْأَكْرَمُ الظَّاهِرُ الْبَاطِنُ الْحَيُّ الْحَكِيمُ

(11) العلي – The Sublime ; (12) الأعلى – The High ; (13) الباقي – The Everlasting ; (14) البديع – The Incomparable ; (15) البارئ – The Evolver ; (16) الأكرم – The Most Generous ; (17) الظاهر – The Manifest ; (18) الباطن – The Hidden ; (19) الحي – The Living ; (20) الحكيم – The Wise ;

الْعَلِيمُ الْحَلِيمُ الْحَفِيظُ الْحَقُّ الْحَسِيبُ الْحَمِيدُ الْحَفِيُّ الرَّبُّ الرَّحْمَنُ الرَّحِيمُ

(21) العليم – The Knowing ; (22) الحليم – The Forbearing ; (23) الحفيظ – The Preserver ; (24) الحق – The Truth ; (25) الحسيب – The Reckoner ; (26) الحميد – The Praiseworthy ; (27) الحفي – The Subtle ; (28) الرب – The Lord ; (29) الرحمن – The Beneficent ; (30) الرحيم – The Merciful ;

الذَّارِئُ الرَّازِقُ الرَّقِيبُ الرَّءُوفُ الرَّائِي‏ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ

(31) الذارئ – Sower ; (32) الرازق – The Sustainer ; (33) الرقيب – The Watchful ; (34) الرؤوف – The Affectionate ; (35) البار – The Observer ; (36) السلام – The Source of Peace ; (37) المؤمن – The Provider of Security ; (38) المهيمن – The Dominant ; (39) العزيز – The Mighty ; (40) الجبار – The Subduer ;

الْمُتَكَبِّرُ السَّيِّدُ السُّبُّوحُ الشَّهِيدُ الصَّادِقُ الصَّانِعُ الطَّاهِرُ الْعَدْلُ الْعَفُوُّ الْغَفُورُ

(41) المتكبر – The Possessor of Greatness ; (42) السيد – The Chief ; (43) السبوح – The Glorified ; (44) الشهيد – The Witness ; (45) الصادق – The Truthful ; (46) الصانع – The Maker ; (47) الطاهر – The Pure ; (48) العدل – The Just ; (49) العفو – The Excuser ; (50) الغفور – The Forgiver ;

الْغَنِيُّ الْغِيَاثُ الْفَاطِرُ الْفَرْدُ الْفَتَّاحُ الْفَالِقُ الْقَدِيمُ الْمَلِكُ الْقُدُّوسُ الْقَوِيُّ

(51) الغني – The Needless ; (52) الغياث – The Aider ; (53) الفاطر – The Originator ; (54) الفرد – The Alone ; (55) الفتاح – The Initiator ; (56) الفالق  – The Splitter ; (57) القديم – The EternAl-; (58) الملك – The King ; (59) القدوس – The Holy ; (60) القوي – The Strong ;

الْقَرِيبُ الْقَيُّومُ الْقَابِضُ الْبَاسِطُ قَاضِي الْحَاجَاتِ الْمَجِيدُ الْمَوْلَى الْمَنَّانُ الْمُحِيطُ الْمُبِينُ

(61) القريب – The Near ; (62) القيوم – The Self-subsistent ; (63) القابض – The Seizer ; (64) الباسط – The Extender ; (65) قاضي الحاجات – The Fulfiller of Needs ; (66) المجيد – The Glorious ; (67) المولى – The Guardian ; (68) المنان – The Benefactor ; (69) المحيط – The Encompasser ; (70) المبين  – The Manifested ;

الْمُقِيتُ الْمُصَوِّرُ الْكَرِيمُ الْكَبِيرُ الْكَافِي كَاشِفُ الضُّرِّ الْوَتْرُ النُّورُ الْوَهَّابُ النَّاصِرُ

(71) المقيت – The Feeder ; (72) المصور – The Designer ; (73) الكريم – The Honourable ; (74) الكبير – The Great ; (75) الكافي – The Sufficient ; (76) كاشف الضر – Remover of the Harm ; (77) الوتر – The Singular ; (78) النور – The Light ; (79) الوهاب – The Bestower ; (80) الناصر – The Helper ;

الْوَاسِعُ الْوَدُودُ الْهَادِي الْوَفِيُّ الْوَكِيلُ الْوَارِثُ الْبَرُّ الْبَاعِثُ التَّوَّابُ الْجَلِيلُ

(81) الواسع – The Ample-giving ; (82) الودود – The Cordial; (83) الهادي  – The Guide ; (84) الوفي – The LoyAl-; (85) الوكيل – The Custodian ; (86) الوارث – The Inheritor ; (87) البر – The Righteous ; (88) الباعث – The Resurrector ; (89) التواب – The Oft-returning (in Mercy) ; (90) الجليل – The Majestic ;

الْجَوَادُ الْخَبِيرُ الْخَالِقُ خَيْرُ النَّاصِرِينَ الدَّيَّانُ الشَّكُورُ الْعَظِيمُ اللَّطِيفُ الشَّافِي

(91) الجواد – The Generous ; (92) الخبير – The Fully Informed ; (93) الخالق – The Creator ; (94) خير الناصرين – The Best of the Helpers ; (95) الديان – The Judge ; (96) الشكور – The Thankful ; (97) العظيم – The Magnificent ; (98) اللطيف – The Kind ; (99) الشافي – The Healer’’.[220]

2- يد، التوحيد الْهَمْدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْهَرَوِيِّ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ تِسْعَةً وَ تِسْعِينَ اسْماً مَنْ دَعَا اللَّهَ بِهَا اسْتَجَابَ لَهُ وَ مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ

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

‘From Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: ‘Rasool-Allah^-saww said: ‘For Allah^-azwj there are ninety-nine Names. One who supplicates with these, it would be Answered for him, and one who counts (learns) these, would enter the Paradise’’.[221]

3- يد، التوحيد عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْأَسْوَارِيُّ عَنْ مَكِّيِّ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُوسَى بْنِ عَامِرٍ عَنِ الْوَلِيدِ بْنِ مُسْلِمٍ عَنْ زُهَيْرِ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ عُقْبَةَ عَنِ الْأَعْرَجِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى تِسْعَةً وَ تِسْعِينَ اسْماً مِائَةً إِلَّا وَاحِداً إِنَّهُ وَتْرٌ يُحِبُّ الْوَتْرَ مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ

‘Al Tawheed’ – Ali Bin Abdullah Bin Ahmad Al Sawary, from Makky Bin Ahmad, from Ibrahim Bin Abdul Rahman, from Musa Bin Aamir, from Al Waleed Bin Muslim, from Zaheer Bin Muhammad, from Musa Bin Aqaba, from Al A’araj,

‘From Abu Hureyra (well-known fabricator), ‘Rasool-Allah^-saww said: ‘For Allah^-azwj Blessed and Exalted there are ninety-nine Names, one hundred less one. He^-azwj is One, He^-azwj Loves the one. One who counts (learns these) would enter the Paradise’’.[222]

4- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ ضُرَيْسٍ الْوَابِشِيِ‏ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اسْمَ اللَّهِ الْأَعْظَمَ عَلَى ثَلَاثَةٍ وَ سَبْعِينَ حَرْفاً وَ إِنَّمَا عِنْدَ آصَفَ مِنْهَا حَرْفٌ وَاحِدٌ فَتَكَلَّمَ بِهِ فَخُسِفَ بِالْأَرْضِ مَا بَيْنَهُ وَ بَيْنَ سَرِيرِ بِلْقِيسَ ثُمَّ تَنَاوَلَ السَّرِيرَ بِيَدِهِ ثُمَّ عَادَتِ الْأَرْضُ كَمَا كَانَتْ أَسْرَعَ مِنْ طَرْفَةِ عَيْنٍ وَ عِنْدَنَا نَحْنُ مِنَ الِاسْمِ اثْنَانِ وَ سَبْعُونَ حَرْفاً وَ حَرْفٌ عِنْدَ اللَّهِ اسْتَأْثَرَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَهُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ

‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Muhammad Bin Al Fazeyl, from Zareys Al Wabishy, from Jabir,

‘From Abu Ja’far^-asws having said: ‘The Magnificent Name of Allah^-azwj is upon seventy-three letters, and rather, with Aasif (Bin Barkhiya) there was one letter from these, so he spoke with it and there was a contraction with the earth in what is between him and the throne of Bilquis. Then he grabbed the throne by his hand, then the ground returned to just as it had been before, quicker than the blink of an eye, and with us^-asws, from the Name, there are seventy-two letters, and a letter is with Allah^-azwj, He^-asws Captures with it the Knowledge of the unseen with Him^-azwj, and there is neither any might nor strength except with Allah^-azwj, the Exalted, the Magnificent’’.[223]

5- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ اسْمَهُ الْأَعْظَمَ عَلَى ثَلَاثَةٍ وَ سَبْعِينَ حَرْفاً فَأَعْطَى آدَمَ مِنْهَا خَمْسَةً وَ عِشْرِينَ حَرْفاً وَ أَعْطَى نُوحاً مِنْهَا خَمْسَةً وَ عِشْرِينَ حَرْفاً وَ أَعْطَى مِنْهَا إِبْرَاهِيمَ ثَمَانِيَةَ أَحْرُفٍ وَ أَعْطَى مُوسَى مِنْهَا أَرْبَعَةَ أَحْرُفٍ وَ أَعْطَى عِيسَى مِنْهَا حَرْفَيْنِ وَ كَانَ يُحْيِي بِهِمَا الْمَوْتَى وَ يُبْرِئُ بِهِمَا الْأَكْمَهَ وَ الْأَبْرَصَ

‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Abu Abdullah Al Barqy,

‘Raising it to Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Made His^-azwj Magnificent Name to be upon seventy-three letters, and Gave to Adam^-as twenty-five letters from these, and Gave to Noah^-as twenty-five letters from these, and Gave to Ibrahim^-as eighty letters from these, and Gave to Musa^-as forty letters from these, and Gave to Isa^-as two letters from these, and he^-as used to revive the dead with these two and cure the blindness and the leprosy with these two.

وَ أَعْطَى مُحَمَّداً اثْنَيْنِ وَ سَبْعِينَ حَرْفاً وَ احْتَجَبَ حَرْفاً لِئَلَّا يُعْلَمَ مَا فِي نَفْسِهِ وَ يَعْلَمَ مَا فِي نَفْسِ الْعِبَادِ

And He^-azwj Gave to Muhammad^-saww seventy-two letters, and Veiled one letter, lest he^-saww would know what is within His^-azwj Self and know what is within the self of the servants’’.[224]

6- غو، غوالي اللئالي رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِنَّ لِلَّهِ أَرْبَعَةَ آلَافِ اسْمٍ أَلْفٌ لَا يَعْلَمُهَا إِلَّا اللَّهُ وَ أَلْفٌ لَا يَعْلَمُهَا إِلَّا اللَّهُ وَ الْمَلَائِكَةُ وَ أَلْفٌ لَا يَعْلَمُهَا إِلَّا اللَّهُ وَ الْمَلَائِكَةُ وَ النَّبِيُّونَ

‘Gawali Al La’aly’ – It is reported from the Prophet^-saww having said: ‘For Allah^-azwj there are four thousand Names. A thousand, none knows these except Allah^-azwj, and a thousand, none knows these except Allah^-azwj and the Angels, and a thousand, none knows these except Allah^-azwj, and the Angels, and the Prophets^-as.

أَمَّا الْأَلْفُ الرَّابِعُ فَالْمُؤْمِنُونَ يَعْلَمُونَهُ ثَلَاثُمِائَةٍ مِنْهَا فِي التَّوْرَاةِ وَ ثَلَاثُمِائَةٍ فِي الْإِنْجِيلِ وَ ثَلَاثُمِائَةٍ فِي الزَّبُورِ وَ مِائَةٌ فِي الْقُرْآنِ تِسْعَةٌ وَ تِسْعُونَ ظَاهِرَةٌ وَ وَاحِدٌ مِنْهَا مَكْتُومٌ مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ

And as for the fourth thousand, the Momineen know it – three hundred of these are in the Torah, and three hundred are in the Evangel, and three hundred are in the Psalms, and a hundred are in the Quran, ninety-nine are apparent, and one of these is Hidden. One who counts (learns) these would enter the Paradise’’.[225]

باب 4 جوامع التوحيد

CHAPTER 4 – SUMMARY (AHADEETH) OF THE TAWHEED

الآيات البقرة اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ‏ إلى آخر الآيات

The Verses – (Surah) Al Baqarah: Allah, there is no god except He, the Living, the Eternal; neither does slumber seize Him nor does sleep; for Him is whatever is in the skies and whatever is in the earth [2:255] – up to the end of the Verse 257.

و قال تعالى‏ وَ اعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ‏

And the Exalted Said: and know that Allah is Mighty, Wise [2:260]

و قال‏ وَ اللَّهُ واسِعٌ عَلِيمٌ‏

And Said: and Allah is Capacious, Knowing [2:261]

و قال‏ وَ اعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ

And Said: and know that Allah is Needless, Praiseworthy [2:267]

آل عمران‏ الم اللَّهُ لا إِلهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ

(Surah) Aal-e-Imraan: Allah, (there is) no god but He, the Living, the Eternal [3:2]

نَزَّلَ عَلَيْكَ الْكِتابَ بِالْحَقِّ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ وَ أَنْزَلَ التَّوْراةَ وَ الْإِنْجِيلَ

He Revealed unto you the Book with the Truth, verifying what came before it, and He Revealed the Torah and the Evangel [3:3]

مِنْ قَبْلُ هُدىً لِلنَّاسِ وَ أَنْزَلَ الْفُرْقانَ إِنَّ الَّذِينَ كَفَرُوا بِآياتِ اللَّهِ لَهُمْ عَذابٌ شَدِيدٌ

Beforehand, as Guidance for the people. And He Revealed the Criterion; they who disbelieve in the Signs of Allah, for them would be severe Punishment; and Allah is Mighty with the Retribution [3:4]

وَ اللَّهُ عَزِيزٌ ذُو انْتِقامٍ إِنَّ اللَّهَ لا يَخْفى‏ عَلَيْهِ شَيْ‏ءٌ فِي الْأَرْضِ وَ لا فِي السَّماءِ

Allah – nothing is hidden from Him in the earth nor in the sky [3:5]

هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحامِ كَيْفَ يَشاءُ لا إِلهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ‏

He is the One Who Shapes you in the wombs however He so Desires to; there is no god except Him, the Mighty, the Wise [3:6]

و قال تعالى‏ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ قائِماً بِالْقِسْطِ لا إِلهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ‏

And the Exalted Said: Allah Testifies that there is no god except Him, and (so testify) the Angels and the ones with the knowledge, maintaining His creation with justice; there is no god except Him, the Mighty, the Wise [3:18]

و قال تعالى‏ قُلِ اللَّهُمَّ مالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشاءُ وَ تَنْزِعُ الْمُلْكَ مِمَّنْ تَشاءُ وَ تُعِزُّ مَنْ تَشاءُ وَ تُذِلُّ مَنْ تَشاءُ بِيَدِكَ الْخَيْرُ إِنَّكَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

And the Exalted Said: Say: ‘O Allah, Master of the Kingdom! You Give the Kingdom to whomsoever You so Desire to and Remove the Kingdom from the one You so Desire to, and You Honour the one You so Desire to and Humiliate whom You so Desire to. In Your Hand is the good; surely, You are Able upon everything [3:26]

تُولِجُ اللَّيْلَ فِي النَّهارِ وَ تُولِجُ النَّهارَ فِي اللَّيْلِ وَ تُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ تُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَ تَرْزُقُ مَنْ تَشاءُ بِغَيْرِ حِسابٍ‏

You Insert the night into the day and You Insert the day into the night, and You Extract the living from the dead and You Extract the dead from the living, and You Give sustenance to whomsoever You Desire to without measure [3:27]

و قال‏ وَ إِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ‏

And Said: He is the Mighty, the Wise [3:62]

و قال‏ وَ اللَّهُ واسِعٌ عَلِيمٌ‏

And Said: and Allah is Capacious, Knowing [3:73]

و قال تعالى‏ وَ لَهُ أَسْلَمَ مَنْ فِي السَّماواتِ وَ الْأَرْضِ طَوْعاً وَ كَرْهاً وَ إِلَيْهِ يُرْجَعُونَ‏

And the Exalted Said: And to Him submit the ones is in the skies and the earth, willingly and unwillingly, and to Him they would be returning [3:83]

و قال‏ وَ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ إِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

And Said: And for Allah is whatever is in the skies and whatever is in the earth; and to Allah return the affairs [3:109]

و قال‏ وَ اللَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ

And Said: and Allah Knows the contents of the chests’ [3:154]

و قال‏ وَ اللَّهُ يُحْيِي وَ يُمِيتُ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ

And Said: and Allah Causes to live and die and Allah Sees what you are doing [3:156]

و قال‏ وَ اللَّهُ بِما تَعْمَلُونَ خَبِيرٌ

And Said: and Allah is well-Informed of what you are doing [3:180]

النساء وَ اللَّهُ عَلِيمٌ حَكِيمٌ‏

(Surah) Al Nisaa: and Allah is most-Knowing, Wise [4:26]

و قال‏ وَ كانَ اللَّهُ عَلِيماً حَكِيماً

And Said: and Allah was always most-Knowing, Wise [4:17]

و قال‏ وَ اللَّهُ أَشَدُّ بَأْساً وَ أَشَدُّ تَنْكِيلًا

And Said: and Allah is strongest in Prowess and severe of Punishment [4:84]

و قال‏ اللَّهُ لا إِلهَ إِلَّا هُوَ لَيَجْمَعَنَّكُمْ إِلى‏ يَوْمِ الْقِيامَةِ لا رَيْبَ فِيهِ وَ مَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثاً

And Said: Allah, there is no god but He – He will Gather you to the Day of Qiyamah, there is no doubt in it; and who is truer in narration than Allah? [4:87]

و قال‏ إِنَّ اللَّهَ كانَ بِما تَعْمَلُونَ خَبِيراً

And Said: Allah would always be Informed of what you are doing [4:94]

و قال‏ وَ كانَ اللَّهُ غَفُوراً رَحِيماً

And Said: and Allah was always Forgiving, Merciful [4:96]

و قال‏ وَ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ كانَ اللَّهُ بِكُلِّ شَيْ‏ءٍ مُحِيطاً

And Said: And for Allah is whatever is in the skies and whatever is in the earth; and Allah was always Encompassing with all things [4:125]

و قال‏ وَ ما تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كانَ بِهِ عَلِيماً

And Said: and whatever you are doing from good, so Allah would always be Knowing with it’ [4:127]

و قال‏ وَ كانَ اللَّهُ غَنِيًّا حَمِيداً

And Said: and Allah would always be Self-sufficient, Praise-worthy [4:131]

المائدة إِنَّ اللَّهَ شَدِيدُ الْعِقابِ‏

(Surah) Al Maidah: surely Allah is severe of the Punishment  [5:2]

و قال‏ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ‏

And Said: surely Allah is swift of Reckoning’ [5:4]

و قال‏ إِنَّ اللَّهَ عَلِيمٌ بِذاتِ الصُّدُورِ

And Said: surely Allah knows what is in the chests [5:7]

و قال‏ وَ اللَّهُ عَزِيزٌ ذُو انْتِقامٍ‏

And Said: and Allah is Mighty with the Revenge [5:95]

و قال‏ اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقابِ وَ أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ‏

And Said: Know that Allah is severe of the Punishment and that Allah is Forgiving, Merciful [5:98]

و قال‏ لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ ما فِيهِنَّ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

And Said: For Allah is the Kingdom of the skies and the earth and whatever is in them, and He is Able upon all things” [5:120]

الأنعام‏ الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ

(Surah) Al Anaam: The Praise is for Allah Who Created the skies and the earth, and Made the darkness and the Light; then (how come) those who are committing Kufr are setting up equals with their Lord [6:1]

هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضى‏ أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ ثُمَّ أَنْتُمْ تَمْتَرُونَ

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]

وَ هُوَ اللَّهُ فِي السَّماواتِ وَ فِي الْأَرْضِ يَعْلَمُ سِرَّكُمْ وَ جَهْرَكُمْ وَ يَعْلَمُ ما تَكْسِبُونَ‏

And He is Allah in the skies and in the earth; He Knows your secrets (thoughts) and your open (spoken words), and He knows what you are earning [6:3]

و قال تعالى‏ قُلْ لِمَنْ ما فِي السَّماواتِ وَ الْأَرْضِ قُلْ لِلَّهِ كَتَبَ عَلى‏ نَفْسِهِ الرَّحْمَةَ لَيَجْمَعَنَّكُمْ إِلى‏ يَوْمِ الْقِيامَةِ لا رَيْبَ فِيهِ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لا يُؤْمِنُونَ

And the Exalted Said: Say: ‘For whom is whatever is in the skies and the earth?’ Say, ‘For Allah’. He has Prescribed the Mercy upon Himself. He will Gather you all to a Day of Qiyamah, there is no doubt in it. Those who are incurring losses for themselves, so they are (the ones) not believing [6:12]

وَ لَهُ ما سَكَنَ فِي اللَّيْلِ وَ النَّهارِ وَ هُوَ السَّمِيعُ الْعَلِيمُ

And for Him is whatever dwells during the night and the day, and He is the Hearing, the Knowing [6:13]

قُلْ أَ غَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فاطِرِ السَّماواتِ وَ الْأَرْضِ وَ هُوَ يُطْعِمُ وَ لا يُطْعَمُ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَ لا تَكُونَنَّ مِنَ الْمُشْرِكِينَ‏

Say: ‘Shall I take other than Allah as a Guardian (and) He is the originator of the skies and the earth, and He Feeds and is not fed?’ Say, ‘I have been Commanded that I should be the first one to submit, and you should not become from the associators’ [6:14]

و قال تعالى‏ وَ إِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كاشِفَ لَهُ إِلَّا هُوَ وَ إِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

And if Allah were to Attach harm to you, there is no remover for it except Him; and if He were to Attach you with good, then He is Able upon all things [6:17]

وَ هُوَ الْقاهِرُ فَوْقَ عِبادِهِ وَ هُوَ الْحَكِيمُ الْخَبِيرُ

And He is the Omnipotent, above His servants; and He is the Wise, the Aware [6:18] 

و قال تعالى‏ وَ هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ وَ يَوْمَ يَقُولُ كُنْ فَيَكُونُ قَوْلُهُ الْحَقُّ وَ لَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ عالِمُ الْغَيْبِ وَ الشَّهادَةِ وَ هُوَ الْحَكِيمُ الْخَبِيرُ

And the Exalted Said: And He is the One Who Created the skies and the earth with the Truth; and on the day He says: “Be!”, so it comes into being. His word is the Truth, and for Him is the Kingdom on the day it shall be blown into the trumpet. Knower of the unseen and the seen; and He is the Wise, the Aware [6:73]

و قال تعالى‏ إِنَّ اللَّهَ فالِقُ الْحَبِّ وَ النَّوى‏ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ مُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ذلِكُمُ اللَّهُ فَأَنَّى تُؤْفَكُونَ

And the Exalted Said: Surely, Allah is the Splitter of the seed and the stone; He Extracts the living from the dead and He is the Extractor of the dead from the living; that is Allah! How are you then being deluded? [6:95]

فالِقُ الْإِصْباحِ وَ جَعَلَ اللَّيْلَ سَكَناً وَ الشَّمْسَ وَ الْقَمَرَ حُسْباناً ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

Breaker of the dawn, and He Made the night (for) tranquillity, and the sun and the moon calculations. That is a measurement of the Mighty, the All-Knowing [6:96]

وَ هُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِها فِي ظُلُماتِ الْبَرِّ وَ الْبَحْرِ قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَعْلَمُونَ

And He is the One Who Made the stars for you to be guided by these in the darkness of the land and the sea. We have Detailed the Signs for a people who are knowing [6:97]

وَ هُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ واحِدَةٍ فَمُسْتَقَرٌّ وَ مُسْتَوْدَعٌ قَدْ فَصَّلْنَا الْآياتِ لِقَوْمٍ يَفْقَهُونَ

And He is the One Who Produced you from one soul, so there is a (permanent) stable one and a (temporarily) deposited one. We have Detailed the Signs for a people who are understanding [6:98]

وَ هُوَ الَّذِي أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجْنا بِهِ نَباتَ كُلِّ شَيْ‏ءٍ فَأَخْرَجْنا مِنْهُ خَضِراً نُخْرِجُ مِنْهُ حَبًّا مُتَراكِباً وَ مِنَ النَّخْلِ مِنْ طَلْعِها قِنْوانٌ دانِيَةٌ وَ جَنَّاتٍ مِنْ أَعْنابٍ وَ الزَّيْتُونَ وَ الرُّمَّانَ مُشْتَبِهاً وَ غَيْرَ مُتَشابِهٍ انْظُرُوا إِلى‏ ثَمَرِهِ إِذا أَثْمَرَ وَ يَنْعِهِ إِنَّ فِي ذلِكُمْ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ

And He is the One Who Sends down water from the sky. So We Extract by it then We Extract by it vegetation of all things, and We Extract from it greenery, Extracting from it grains overlaid, and from the palm tree from its clusters low, near, and gardens of grapes, and the olives, and the pomegranates, alike and without likeness. Look at its fruits when it yields. Surely in that are Signs for a people who are believing [6:99]

وَ جَعَلُوا لِلَّهِ شُرَكاءَ الْجِنَّ وَ خَلَقَهُمْ وَ خَرَقُوا لَهُ بَنِينَ وَ بَناتٍ بِغَيْرِ عِلْمٍ سُبْحانَهُ وَ تَعالى‏ عَمَّا يَصِفُونَ

And they are making the jinn as being associates of Allah, and (although) He Created them, and they are imputing for him having sons and daughter, without knowledge. Glorious is He and Exalted from what they are ascribing [6:100]

بَدِيعُ السَّماواتِ وَ الْأَرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَ لَمْ تَكُنْ لَهُ صاحِبَةٌ وَ خَلَقَ كُلَّ شَيْ‏ءٍ وَ هُوَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ

Originator of the skies and the earth! How can there happen to be a son for Him and there does not happen to be a female companion for Him? And He Created all things, and He is a Knower of all things [6:101]

ذلِكُمُ اللَّهُ رَبُّكُمْ لا إِلهَ إِلَّا هُوَ خالِقُ كُلِّ شَيْ‏ءٍ فَاعْبُدُوهُ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ وَكِيلٌ

That is Allah, your Lord. There is no god but He, the Creator of all things, therefore worship Him, and He is the Disposer of all things [6:102]

لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ

Visions cannot comprehend Him, and He Comprehends the visions; and He is the Knower of the subtleties, the Aware [6:103]

و قال تعالى‏ وَ تَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَ عَدْلًا لا مُبَدِّلَ لِكَلِماتِهِ وَ هُوَ السَّمِيعُ الْعَلِيمُ‏

And the Exalted Said: And the Word of your Lord has been Completed, truly and justly; there is no changer of His Words, and He is the Hearing, the Knowing [6:115]

و قال‏ وَ رَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ

And Said: And your Lord is the Self-sufficient, with the Mercy. [6:133]

و قال تعالى‏ أَ غَيْرَ اللَّهِ أَبْغِي رَبًّا وَ هُوَ رَبُّ كُلِّ شَيْ‏ءٍ

And the Exalted Said: Say: ‘Is other than Allah I should seek as a Lord and He is the Lord of all things? [6:164]

و قال‏ وَ هُوَ الَّذِي جَعَلَكُمْ خَلائِفَ الْأَرْضِ وَ رَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجاتٍ لِيَبْلُوَكُمْ فِي ما آتاكُمْ إِنَّ رَبَّكَ سَرِيعُ الْعِقابِ وَ إِنَّهُ لَغَفُورٌ رَحِيمٌ‏

And Said: And He is the One Who Made you Caliphs in the earth and Raised some of you above the others by ranks in order to Try you regarding what He Gave you. Surely your Lord is Swift of the Punishment and he is Forgiving, Merciful [6:165]

الأعراف‏ إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى‏ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهارَ يَطْلُبُهُ حَثِيثاً وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومَ مُسَخَّراتٍ بِأَمْرِهِ أَلا لَهُ الْخَلْقُ وَ الْأَمْرُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ‏

Surely, your Lord is Allah Who Created the skies and the earth in six days, then Established upon the Throne; He Covers the night over the day, which it pursues incessantly; and the sun and the moon and the stars, made subservient by His Command. Indeed, for Him is the Creation and the Command. Blessed is Allah, Lord of the worlds [7:54]

إلى قوله تعالى‏ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ

– up to His^-azwj Words: surely the Mercy of Allah is close to the good doers [7:56]

وَ هُوَ الَّذِي يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَيْ رَحْمَتِهِ‏

And He is the One Who Sends the winds bearing glad tidings before His Mercy, [7:57]

الأنفال‏ وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ وَ أَنَّهُ إِلَيْهِ تُحْشَرُونَ‏

(Surah) Al Anfaal: and know that Allah Intervenes between a person and his heart, and it is to Him you shall be Gathered [8:24]

و قال‏ وَ إِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلاكُمْ نِعْمَ الْمَوْلى‏ وَ نِعْمَ النَّصِيرُ

And Said: And if they turn back, then know that Allah is your Guardian; most excellent is the Guardian and most excellent the Helper [8:40]

و قال‏ وَ إِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

And Said: And to Allah return the affairs [8:44]

التوبة إِنَّ اللَّهَ لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ يُحْيِي وَ يُمِيتُ وَ ما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَ لا نَصِيرٍ

(Surah) Al Tawbah: Surely, Allah, for Him is the Kingdom of the skies and the earth. He Causes to live and Causes to die, and there isn’t for you, from besides Allah, neither a guardian nor a helper [9:116]

و قال‏ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ‏

And Said: But if they turn back, say: ‘Allah is Sufficient for me, there is no god but He; upon Him do I rely, and He is Lord of the Magnificent Throne [9:129]

يونس‏ إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى‏ عَلَى الْعَرْشِ يُدَبِّرُ الْأَمْرَ ما مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ ذلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ أَ فَلا تَذَكَّرُونَ‏

(Surah) Yunus^-as: Surely, your Lord is Allah, Who Created the skies and the earth in six days, then Established upon the Throne, Regulating the matters. There is none from an intercessor except from after His Permission.  That is Allah, your Lord, therefore, worship Him. So, will you not pay heed? [10:3]

و قال تعالى‏ هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِياءً وَ الْقَمَرَ نُوراً وَ قَدَّرَهُ مَنازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ ما خَلَقَ اللَّهُ ذلِكَ إِلَّا بِالْحَقِّ يُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ‏

And the Exalted Said: Surely in the interchange of the night and the day, and whatever Allah has Created in the skies and the earth, there are Signs for a people who are knowing [10:6]

و قال تعالى‏ قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّماءِ وَ الْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَ الْأَبْصارَ وَ مَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ يُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَ مَنْ يُدَبِّرُ الْأَمْرَ فَسَيَقُولُونَ‏ اللَّهُ فَقُلْ أَ فَلا تَتَّقُونَ

And the Exalted Said: Say: ‘Who Gives you sustenance from the sky and the earth? Or Who Controls the hearing and the visions? And Who Extracts the living from the dead, and Extracts the dead from the living? And Who Regulates the matters?’ So they would be saying, ‘Allah’. Then say: ‘So will you not then fear?’ [10:31]

فَذلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ فَما ذا بَعْدَ الْحَقِّ إِلَّا الضَّلالُ فَأَنَّى تُصْرَفُونَ‏

So that is Allah, your True Lord. And what is there after the Truth except for the straying? So how come you are turning away? [10:32]

و قال‏ لا تَبْدِيلَ لِكَلِماتِ اللَّهِ‏

And Said: There is no replacement for the Words of Allah. [10:64]

و قال‏ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعاً هُوَ السَّمِيعُ الْعَلِيمُ‏

And Said: surely the Honour is for Allah entirely. He is the Hearing, the Knowing [10:65]

و قال‏ هُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَ النَّهارَ مُبْصِراً إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَسْمَعُونَ‏

And Said: He is the One Who Made the night for you to rest in it, and the day giving visibility. Surely in that are Signs for a people who listen [10:67]

و قال تعالى‏ وَ إِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كاشِفَ لَهُ إِلَّا هُوَ وَ إِنْ يُرِدْكَ بِخَيْرٍ فَلا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَنْ يَشاءُ مِنْ عِبادِهِ وَ هُوَ الْغَفُورُ الرَّحِيمُ‏

And the Exalted Said: And if Allah were to Afflict you with harm, then there would be no remover of it except Him, and if He Intends good for you, then there would be none to repel His Grace. He Makes it to be attained by the one He so Desires to from His servants, and He is the Forgiving, the Merciful [10:107]

هود وَ هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ كانَ عَرْشُهُ عَلَى الْماءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا

(Surah) Hud^-as: And He is the One Who Created the skies and the earth in six days and His Throne was upon the water, in order to Try you, which one of you is better in deeds. [11:7]

و قال‏ وَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ وَكِيلٌ‏

And Said: and Allah is a Disposer of all things [11:12]

و قال‏ ما مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِناصِيَتِها إِنَّ رَبِّي عَلى‏ صِراطٍ مُسْتَقِيمٍ‏

And Said: There is none from an animal except He Seizes it by its forelock. Surely, my Lord is upon the Straight Path [11:56]

و قال‏ إِنَّ رَبِّي عَلى‏ كُلِّ شَيْ‏ءٍ حَفِيظٌ

And Said: Surely, my Lord is the Preserver upon all things [11:57]

يوسف‏ فاطِرَ السَّماواتِ وَ الْأَرْضِ أَنْتَ وَلِيِّي فِي الدُّنْيا وَ الْآخِرَةِ

(Surah) Yusuf^-as: Originator of the skies and the earth! You are my Guardian in the world and the Hereafter [12:101]

الرعد إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ وَ إِذا أَرادَ اللَّهُ بِقَوْمٍ سُوْءاً فَلا مَرَدَّ لَهُ وَ ما لَهُمْ مِنْ دُونِهِ مِنْ والٍ

(Surah) Al Ra’ad: Surely Allah does not Change what is with a people until they change what is with themselves. And whenever Allah Intends Punishment for a people, then there is no repeller for it, and there is no guardian for them from besides Him [13:11]

هُوَ الَّذِي يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنْشِئُ السَّحابَ الثِّقالَ

He is the One Who Shows you the lightning Causing fear and hope and Raises the heavy cloud [13:12]

وَ يُسَبِّحُ الرَّعْدُ بِحَمْدِهِ وَ الْمَلائِكَةُ مِنْ خِيفَتِهِ وَ يُرْسِلُ الصَّواعِقَ فَيُصِيبُ بِها مَنْ يَشاءُ وَ هُمْ يُجادِلُونَ فِي اللَّهِ وَ هُوَ شَدِيدُ الْمِحالِ‏

And the thunder Glorifies with His Praise, and (so do) the Angels from His Awe, and He Sends the thunderbolts, so He Hits with these the ones He so Desires to, and they are disputing regarding Allah and He is Mighty in Strength [13:13]

و قال‏ وَ اللَّهُ يَحْكُمُ لا مُعَقِّبَ لِحُكْمِهِ وَ هُوَ سَرِيعُ الْحِسابِ‏

And Said: And Allah Judges, there is no Postponement of His Judgment, and He is Swift in Reckoning [13:41]

إبراهيم‏ إِلى‏ صِراطِ الْعَزِيزِ الْحَمِيدِ

(Surah) Ibrahim^-as: to the (Straight) Path of the Mighty, the Praised [14:1]

اللَّهِ الَّذِي لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ‏

Allah is He for Whom is whatever is in the skies and whatever is in the earth, [14:2]

النحل‏ أَ وَ لَمْ يَرَوْا إِلى‏ ما خَلَقَ اللَّهُ مِنْ شَيْ‏ءٍ يَتَفَيَّؤُا ظِلالُهُ عَنِ الْيَمِينِ وَ الشَّمائِلِ سُجَّداً لِلَّهِ وَ هُمْ داخِرُونَ

(Surah) Al Nahl: Or are they not looking at anything from Allah Created, its shadow inclines from the right and the left, performing Sajdah to Allah while they are humbled? [16:48]

وَ لِلَّهِ يَسْجُدُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ مِنْ دابَّةٍ وَ الْمَلائِكَةُ وَ هُمْ لا يَسْتَكْبِرُونَ

And to Allah does Sajdah whatever is in the skies and whatever is in the earth, from animals and Angels, and they are not being arrogant [16:49]

يَخافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَ يَفْعَلُونَ ما يُؤْمَرُونَ‏

They fear their Lord from above them and are doing what they are commanded to [16:50]

و قال تعالى‏ وَ لِلَّهِ الْمَثَلُ الْأَعْلى‏ وَ هُوَ الْعَزِيزُ الْحَكِيمُ‏

And the Exalted Said: For those who do not believe in the Hereafter it is an evil example, and for Allah is the Exalted Example, and He is the Mighty, the Wise [16:60]

و قال تعالى‏ وَ لِلَّهِ غَيْبُ السَّماواتِ وَ الْأَرْضِ‏

And for Allah is the unseen of the skies and the earth [16:77]

الإسراء وَ قُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ لَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ وَ كَبِّرْهُ تَكْبِيراً

(Surah) Al Asra: And say: ‘The Praise is for Allah, Who did not Take a son, and there does not happen to be an associate for Him in the Kingdom, and there does not happen to be a Guardian for Him from the disgrace, and exclaim His Greatness with exclamations’ [17:111]

مريم‏ وَ ما نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ لَهُ ما بَيْنَ أَيْدِينا وَ ما خَلْفَنا وَ ما بَيْنَ ذلِكَ وَ ما كانَ رَبُّكَ نَسِيًّا

(Surah) Maryam^-as: And we (Angels) do not descend except by the Command of your Lord; for Him is what is in front of us and what is behind us and whatever is between that; and your Lord was not forgetful [19:64]

رَبُّ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُما فَاعْبُدْهُ وَ اصْطَبِرْ لِعِبادَتِهِ هَلْ تَعْلَمُ لَهُ سَمِيًّا

The Lord of the skies and the earth and whatever is between the two. Therefore, worship Him and persevere in His worship. Do you know for him a (similar) Name? [19:65]

طه‏ تَنْزِيلًا مِمَّنْ خَلَقَ الْأَرْضَ وَ السَّماواتِ الْعُلى‏

(Surah) Ta Ha: A Revelation from the One Who Created the earth and the skies above [20:4]

الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏

The Beneficent, Established upon the Throne [20:5]

لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى‏

For Him is whatever is in the skies and whatever is in the earth and whatever is between the two and whatever is beneath the soil [20:6]

وَ إِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَ أَخْفى‏

And if you are loud with the speech, so He Knows the secret and the concealed (matters) [20:7]

اللَّهُ لا إِلهَ إِلَّا هُوَ لَهُ الْأَسْماءُ الْحُسْنى‏

Allah, there is no god except Him. For Him are the most Beautiful Names [20:8]

و قال‏ إِنَّما إِلهُكُمُ اللَّهُ الَّذِي لا إِلهَ إِلَّا هُوَ وَسِعَ كُلَّ شَيْ‏ءٍ عِلْماً

And Said: But rather, your God is Allah, Who, there is no god except Him He; He Embraces all things in (His) Knowledge [20:98]

و قال تعالى‏ وَ عَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَ قَدْ خابَ مَنْ حَمَلَ ظُلْماً

And the Exalted Said: And the faces shall be humbled to the Living, the Eternal, and he will be disappointed, one who bore injustice [20:111]

الأنبياء وَ رَبُّنَا الرَّحْمنُ الْمُسْتَعانُ عَلى‏ ما تَصِفُونَ‏

(Surah) Al Anbiya: And: ‘Our Lord is the Beneficent, Whose Help is sought against what you are ascribing’ [21:112]

الحج‏ أَ لَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ وَ الشَّمْسُ وَ الْقَمَرُ وَ النُّجُومُ وَ الْجِبالُ وَ الشَّجَرُ وَ الدَّوَابُّ وَ كَثِيرٌ مِنَ النَّاسِ وَ كَثِيرٌ حَقَّ عَلَيْهِ الْعَذابُ وَ مَنْ يُهِنِ اللَّهُ فَما لَهُ مِنْ مُكْرِمٍ إِنَّ اللَّهَ يَفْعَلُ ما يَشاءُ

Do you not see that Allah, they do Sajdah to Him, the ones in the skies and the ones in the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the animals, and many of the people, and many are such that the Punishment is deserving upon them? And one whom Allah Disgraces, so there is none who can honour him. Surely Allah Does whatever He so Desires [22:18]

و قال تعالى‏ وَ لِلَّهِ عاقِبَةُ الْأُمُورِ

And the Exalted Said: and to Allah is the end-result of the matters [22:41]

و قال تعالى‏ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ

And the Exalted Said: Surely Allah is Pardoning, Forgiving [22:60]

ذلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهارِ وَ يُولِجُ النَّهارَ فِي اللَّيْلِ وَ أَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ

That is because Allah Merges the night into the day and Merges the day into the night, and surely Allah is Hearing, Seeing [22:61]

ذلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَ أَنَّ ما يَدْعُونَ مِنْ دُونِهِ هُوَ الْباطِلُ وَ أَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

That is because Allah, He is the Truth, and that whatever they are calling upon from besides Him, it is the falsehood, and surely Allah, He is the Exalted, the Great [22:62]

أَ لَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّماءِ ماءً فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ

Do you not see that Allah Sends down water from the sky so the earth becomes green? Surely Allah is Subtle, Aware [22:63]

لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ إِنَّ اللَّهَ لَهُوَ الْغَنِيُّ الْحَمِيدُ

For Him is whatever is in the skies and whatever is in the earth, and surely Allah is the Needless, the Praised [22:64]

أَ لَمْ تَرَ أَنَّ اللَّهَ سَخَّرَ لَكُمْ ما فِي الْأَرْضِ وَ الْفُلْكَ تَجْرِي فِي الْبَحْرِ بِأَمْرِهِ وَ يُمْسِكُ السَّماءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ

Do you not see that Allah Subjugated for you whatever is in the earth, and the ships flow in the sea by His Command, and He Withholds the sky from falling upon the earth, except by His Permission? Surely Allah, with the people, is Kind, Merciful [22:65]

وَ هُوَ الَّذِي أَحْياكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ الْإِنْسانَ لَكَفُورٌ

And He is the One who Revives you, then Causes you to die, then would be Reviving you. Surely the human being is ungrateful [22:66]

و قال تعالى‏ يَعْلَمُ ما بَيْنَ أَيْدِيهِمْ وَ ما خَلْفَهُمْ وَ إِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

And the Exalted Said: He Knows what is in front of them and what is behind them; and to Allah return (all) the matters [22:76]

النور أَلا إِنَّ لِلَّهِ ما فِي السَّماواتِ وَ الْأَرْضِ قَدْ يَعْلَمُ ما أَنْتُمْ عَلَيْهِ وَ يَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِما عَمِلُوا وَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ‏

Indeed! Surely for Allah is whatever is in the skies and the earth! He has Known what you are upon, and the day you will be returning to him, so He will be Informing them with what they had done, and Allah is a Knower of all things [24:64]

الفرقان‏ تَبارَكَ الَّذِي نَزَّلَ الْفُرْقانَ عَلى‏ عَبْدِهِ لِيَكُونَ لِلْعالَمِينَ نَذِيراً

(Surah) Al Furqan: Blessed is He Who Revealed the Furqan unto His servant for him to be a warner to the worlds [25:1]

الَّذِي لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ لَمْ يَتَّخِذْ وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَ خَلَقَ كُلَّ شَيْ‏ءٍ فَقَدَّرَهُ تَقْدِيراً

The One for Whom is the Kingdom of the skies and the earth, and He did not Take a son, and there is no associate for Him in the Kingdom, and He Created all things, so He Ordained a Determination (for it) [25:2]

و قال تعالى‏ وَ تَوَكَّلْ عَلَى الْحَيِّ الَّذِي لا يَمُوتُ وَ سَبِّحْ‏ بِحَمْدِهِ وَ كَفى‏ بِهِ بِذُنُوبِ عِبادِهِ خَبِيراً

And the Exalted Said: And he should rely on the Ever-living Who does not die, and Glorify with His Praise; and Sufficient is He of being Aware of the sins of His servants [25:58]

الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى‏ عَلَى الْعَرْشِ الرَّحْمنُ فَسْئَلْ بِهِ خَبِيراً

The One Who Created the skies and the earth and what is between them in six days, then the Beneficent Established upon the Throne.  So ask the one who is well-informed, about Him [25:59]

الشعراء وَ إِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ‏

(Surah) Al Shoara: And surely your Lord, He is the Mighty, the Merciful [26:191]

و قال تعالى‏ وَ تَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ

And the Exalted Said: And rely upon the Mighty, the Merciful [26:217]

الَّذِي يَراكَ حِينَ تَقُومُ

The One Who Sees you when you stand up (for Salat) [26:218]

وَ تَقَلُّبَكَ فِي السَّاجِدِينَ

And your transfer among the Sajdah performers [26:219]

إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ‏

Surely, He is the Hearing, the Knowing [26:220]

القصص‏ وَ رَبُّكَ يَخْلُقُ ما يَشاءُ وَ يَخْتارُ ما كانَ لَهُمُ الْخِيَرَةُ سُبْحانَ اللَّهِ وَ تَعالى‏ عَمَّا يُشْرِكُونَ

(Surah) Al Qasas: And your Lord Creates whatever He so Desires to and Chooses (whoever He so Desires to). The choosing was not for them. Glorious is Allah and Exalted from what they are associating [28:68]

وَ رَبُّكَ يَعْلَمُ ما تُكِنُّ صُدُورُهُمْ وَ ما يُعْلِنُونَ

And your Lord Knows what their chests are concealing and what they are manifesting [28:69]

وَ هُوَ اللَّهُ لا إِلهَ إِلَّا هُوَ لَهُ الْحَمْدُ فِي الْأُولى‏ وَ الْآخِرَةِ وَ لَهُ الْحُكْمُ وَ إِلَيْهِ تُرْجَعُونَ‏

And He is Allah. There is no god except Him. For Him is the Praise in the first (life) and the Hereafter, and for Him is the Decision, and to Him you shall be returning [28:70]

و قال تعالى‏ وَ لا تَدْعُ مَعَ اللَّهِ إِلهاً آخَرَ لا إِلهَ إِلَّا هُوَ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَ إِلَيْهِ تُرْجَعُونَ‏

And the Exalted Said: And do not supplicate to another god along with Allah. There is no god except Him. All things will perish except for His Face. For Him is the Decision and to Him you will be Returning [28:88]

العنكبوت‏ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعالَمِينَ‏

Surely, Allah is needless of the worlds [29:6]

و قال‏ يُعَذِّبُ مَنْ يَشاءُ وَ يَرْحَمُ مَنْ يَشاءُ وَ إِلَيْهِ تُقْلَبُونَ

He Punishes one He so Desires to and Mercies one He so Desires to, and you will be Returned to Him [29:21]

وَ ما أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَ لا فِي السَّماءِ وَ ما لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَ لا نَصِيرٍ

And you will neither be escaping in the earth nor in the sky, and there is neither a protector for you besides Allah nor a helper [29:22]

الروم‏ يَنْصُرُ مَنْ يَشاءُ وَ هُوَ الْعَزِيزُ الرَّحِيمُ‏

With the Help of Allah. He Helps ones He so Desires to, and He is the Mighty, the Merciful [30:5]

و قال تعالى‏ فَسُبْحانَ اللَّهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ

And the Exalted Said: Therefore, Glorify Allah when you come up to the evening and when you come up to the morning [30:17]

وَ لَهُ الْحَمْدُ فِي السَّماواتِ وَ الْأَرْضِ وَ عَشِيًّا وَ حِينَ تُظْهِرُونَ

And for Him is the Praise in the skies and the earth, and at sunset, and when you come up to midday [30:18]

يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَ يُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها وَ كَذلِكَ تُخْرَجُونَ‏

He Extracts the living from the dead and Extracts the dead from the living, and Revives the earth after its death, and like that you would be coming out [30:19]

و قال عز و جل‏ وَ لَهُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ كُلٌّ لَهُ قانِتُونَ‏

And the Mighty and Majestic Said: And for Him are the ones in the skies and the earth. All are humbly obedient to him [30:26]

و قال تعالى‏ وَ لَهُ الْمَثَلُ الْأَعْلى‏ فِي السَّماواتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ‏

And the Exalted Said: And for Him are the Exalted Examples in the skies and the earth, and He is the Mighty, the Wise [30:27]

لقمان‏ لِلَّهِ ما فِي السَّماواتِ وَ الْأَرْضِ إِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ

(Surah) Luqman^-as: For Allah is whatever is in the skies and the earth. Surely Allah, He is the Needless, the Praised [31:26]

التنزيل‏ اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى‏ عَلَى الْعَرْشِ ما لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَ لا شَفِيعٍ أَ فَلا تَتَذَكَّرُونَ‏

(Surah) Al Tanzeel: Allah is the One Who Created the skies and the earth and whatever is between the two in six days, then He Established upon the Throne. There is neither for you a Guardian nor an intercessor from besides Him, so will you not take heed? [32:4]

و قال سبحانه‏ ذلِكَ عالِمُ الْغَيْبِ وَ الشَّهادَةِ الْعَزِيزُ الرَّحِيمُ

And the Glorious Said: That is the Knower of the unseen and the seen, the Mighty the Merciful [32:6]

الَّذِي أَحْسَنَ كُلَّ شَيْ‏ءٍ خَلَقَهُ وَ بَدَأَ خَلْقَ الْإِنْسانِ مِنْ طِينٍ‏

Who Made excellent everything He Created, and He Began the creation of the human being from clay [32:7]

الأحزاب‏ وَ اللَّهُ يَقُولُ الْحَقَّ وَ هُوَ يَهْدِي السَّبِيلَ‏

(Surah) Al Ahzaab: and Allah is Saying the Truth, and He Guides to the Way [33:4]

و قال تعالى‏ وَ كَفى‏ بِاللَّهِ حَسِيباً

And the Exalted Said: and suffice with Allah as a Reckoner [33:39]

و قال‏ وَ كانَ اللَّهُ بِكُلِّ شَيْ‏ءٍ عَلِيماً

And Said: and Allah would always be All-Knowing of all things [33:40]

و قال‏ وَ كانَ بِالْمُؤْمِنِينَ رَحِيماً

And Said: and He was always Merciful to the Momineen [33:43]

و قال‏ وَ كَفى‏ بِاللَّهِ وَكِيلًا

And Said: and suffice with Allah as a Disposer [33:48]

و قال‏ وَ لَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا

And Said: and you will never find any alteration in the Sunnah of Allah [33:62]

سبأ الْحَمْدُ لِلَّهِ الَّذِي لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ لَهُ الْحَمْدُ فِي الْآخِرَةِ وَ هُوَ الْحَكِيمُ الْخَبِيرُ

Surah Saba: The Praise is for Allah Who, for Him is whatever is in the skies and whatever is in the earth, and for him is the Praise in the Hereafter, and He is the Wise, the Aware [34:1]

و قال تعالى‏ وَ رَبُّكَ عَلى‏ كُلِّ شَيْ‏ءٍ حَفِيظٌ

And the Exalted Said: and your Lord is a Guardian over all things [34:21]

فاطر مَنْ كانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعاً إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَ الْعَمَلُ الصَّالِحُ يَرْفَعُهُ‏

(Surah) Fatir: One who wanted the honour, then for Allah is the Honour entirely. To Him ascend the good words, and the righteous deeds raise it [35:10]

و قال تعالى‏ يا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَراءُ إِلَى اللَّهِ وَ اللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ

And the Exalted Said: O you people! You are the ones needy to Allah, and Allah, He is the Needless, the Praise One [35:15]

و قال تعالى‏ فَلَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا وَ لَنْ تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا

And the Exalted Said: You will never find a replacement in the Sunnah of Allah, and you will never find an alteration in the Sunnah of Allah [35:43]

يس‏ فَسُبْحانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْ‏ءٍ وَ إِلَيْهِ تُرْجَعُونَ‏

(Surah) Yaseen: Therefore, Glory be to Him in Whose Hand is the Dominion of all things, and to Him you shall be returning [36:83]

الصافات‏ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ‏

(Surah) Al Saffaat: Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180]

الزمر أَ لَيْسَ اللَّهُ بِكافٍ عَبْدَهُ وَ يُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ وَ مَنْ يُضْلِلِ اللَّهُ فَما لَهُ مِنْ هادٍ

(Surah Al Zumar): Isn’t Allah Sufficient for His servants? And they are frightening you by those from besides Him. And one whom Allah Lets to stray, so there would be no Guide for him [39:36]

وَ مَنْ يَهْدِ اللَّهُ فَما لَهُ مِنْ مُضِلٍّ أَ لَيْسَ اللَّهُ بِعَزِيزٍ ذِي انْتِقامٍ‏

And one whom Allah Guides, so there would be no strayer for him. Isn’t Allah Mighty with the Retribution? [39:37]

المؤمن‏ تَنْزِيلُ الْكِتابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ

(Surah) Al Momin: Revelation of the Book is from Allah, the Mighty, the Knowing [40:2]

غافِرِ الذَّنْبِ وَ قابِلِ التَّوْبِ شَدِيدِ الْعِقابِ ذِي الطَّوْلِ لا إِلهَ إِلَّا هُوَ إِلَيْهِ الْمَصِيرُ

Forgiver of the sins, and Accepter of the repentance, Severe of the Punishment with Long Reach. There is no god but He. To Him is the journey [40:3]

السجدة تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ

(Surah) Al Sajdah: (It is) a Revelation from the most Wise, the most Praised [41:42]

و قال تعالى‏ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَ ذُو عِقابٍ أَلِيمٍ‏

And the Exalted Said: Surely your Lord is with Forgiveness and with painful Retribution [41:43] 

حم عسق كَذلِكَ يُوحِي إِلَيْكَ وَ إِلَى الَّذِينَ مِنْ قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ

(Surah) Al Shura: Like that Allah Revealed to you and to those from before you. Allah is the Mighty, the Wise [42:3]

لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ هُوَ الْعَلِيُّ الْعَظِيمُ

For Him is whatever is in the skies and whatever is in the earth, and He is the Exalted, the Magnificent [42:4]

تَكادُ السَّماواتُ يَتَفَطَّرْنَ مِنْ فَوْقِهِنَّ وَ الْمَلائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ أَلا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ

The skies almost break apart from above them, and the Angels are Glorifying with Praise of their Lord and are seeking Forgiveness for ones in the earth. Indeed! Surely Allah, He is the Forgiving, the Merciful [42:5] 

وَ الَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِياءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ وَ ما أَنْتَ عَلَيْهِمْ بِوَكِيلٍ‏

And those who are taking guardians from besides Him, Allah is a Watcher over them, and you are not a custodian over them [42:6] 

و قال تعالى‏ اللَّهُ لَطِيفٌ بِعِبادِهِ يَرْزُقُ مَنْ يَشاءُ وَ هُوَ الْقَوِيُّ الْعَزِيزُ

And the Exalted Said: Allah is Gentle with His servants. He Graces one He so Desires to, and He is the Strong, the Mighty [42:19]

و قال عز و جل‏ فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلى‏ قَلْبِكَ وَ يَمْحُ اللَّهُ الْباطِلَ وَ يُحِقُّ الْحَقَّ بِكَلِماتِهِ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ

But if Allah so Desires, He would Seal upon your heart, and Allah Deletes the falsehood and Confirms the Truth with His Word. He is All-Knowing with the contents of the chests [42:24]

وَ هُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبادِهِ وَ يَعْفُوا عَنِ السَّيِّئاتِ وَ يَعْلَمُ ما تَفْعَلُونَ

And He is the One Who Accepts the repentance from His servants, and He Pardons from the evil deeds, and He Knows what you are doing [42:25] 

وَ يَسْتَجِيبُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ يَزِيدُهُمْ مِنْ فَضْلِهِ وَ الْكافِرُونَ لَهُمْ عَذابٌ شَدِيدٌ

And He Answers those who believe and do righteous deeds, and Increases them from His Grace; and for the Kafirs, there would be severe Punishment [42:26]

وَ لَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبادِهِ لَبَغَوْا فِي الْأَرْضِ وَ لكِنْ يُنَزِّلُ بِقَدَرٍ ما يَشاءُ إِنَّهُ بِعِبادِهِ خَبِيرٌ بَصِيرٌ

And if Allah was to Amplify the sustenance to His servants, they would rebel in the land. But, He Sends down in a measurement what He so Desires to. He is Aware, Insightful with His servants [42:27]

وَ هُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِنْ بَعْدِ ما قَنَطُوا وَ يَنْشُرُ رَحْمَتَهُ وَ هُوَ الْوَلِيُّ الْحَمِيدُ

And He is the One Who Sends the rain from after their despair, and He Spreads His Mercy, and He is the Guardian, the Praise One [42:28] 

و قال سبحانه‏ لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ يَخْلُقُ ما يَشاءُ يَهَبُ لِمَنْ يَشاءُ إِناثاً وَ يَهَبُ لِمَنْ يَشاءُ الذُّكُورَ

And the Glorious Said: For Allah is the Kingdom of the skies and the earth. He Creates whatever He so Desires to. He Grants to whom He pleases daughters and Grants to whom He pleases sons. [42:49]

أَوْ يُزَوِّجُهُمْ ذُكْراناً وَ إِناثاً وَ يَجْعَلُ مَنْ يَشاءُ عَقِيماً إِنَّهُ عَلِيمٌ قَدِيرٌ

Or He Pairs them as males and females, and He Makes one He so Desires to, as barren. Surely, He is Knowing, Able [42:50]

و قال تعالى‏ صِراطِ اللَّهِ الَّذِي لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ أَلا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ

And the Exalted Said: A Path of Allah Who, for Him is whatever is in the skies and whatever is in the earth. Indeed! To Allah do the matters eventually come [42:53]

الزخرف‏ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ وَ هُوَ الْحَكِيمُ الْعَلِيمُ

(Surah) Al Zukhruf: And He is the One Who is God in the sky and God in the earth, and He is the Wise, the Knowing [43:84]

وَ تَبارَكَ الَّذِي لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُما وَ عِنْدَهُ عِلْمُ السَّاعَةِ وَ إِلَيْهِ تُرْجَعُونَ‏

And Blessed is the One for Whom is the kingdom of the skies and the earth and what is between them, and with Him is Knowledge of the Hour, and to Him you will be Returning [43:85]

الدخان‏ رَبِّ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُما إِنْ كُنْتُمْ مُوقِنِينَ

(Surah) Al Dukhan: Lord of the skies and the earth and what is between them, if you were certain [44:7]

لا إِلهَ إِلَّا هُوَ يُحْيِي وَ يُمِيتُ رَبُّكُمْ وَ رَبُّ آبائِكُمُ الْأَوَّلِينَ‏

There is no god except Him. He Revives and Causes to die. Your Lord, and Lord of your fathers, the former ones [44:8]

الجاثية فَلِلَّهِ الْحَمْدُ رَبِّ السَّماواتِ وَ رَبِّ الْأَرْضِ رَبِّ الْعالَمِينَ

(Surah) Al Jaasiya: So, for Allah is the Praise, Lord of the skies and Lord of the earth, Lord of the worlds [45:36]

وَ لَهُ الْكِبْرِياءُ فِي السَّماواتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ‏

And for Allah is the Greatness in the skies and the earth, and He is the Mighty, the Wise [45:37]

الأحقاف‏ حم تَنْزِيلُ الْكِتابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ

(Surah) Al Ahqaf: Ha Meem [46:1] A Revelation of the Book from Allah, the Mighty, the Wise [46:2]

ما خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما إِلَّا بِالْحَقِّ وَ أَجَلٍ مُسَمًّى‏

We did not Create the skies and the earth and what is between them except with the Truth and a specified term. [46:3] 

و قال سبحانه‏ قُلْ إِنِ افْتَرَيْتُهُ فَلا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئاً هُوَ أَعْلَمُ بِما تُفِيضُونَ فِيهِ كَفى‏ بِهِ شَهِيداً بَيْنِي وَ بَيْنَكُمْ وَ هُوَ الْغَفُورُ الرَّحِيمُ‏

And the Glorious Said: ‘If I have fabricated it, then you will not be controlling anything for me from Allah (anyhow). He is more Knowing with what you are uttering with regards to it. I suffice with Him as a Witness between me and you, and He is the Forgiving, the Merciful’ [46:8] 

الفتح‏ وَ لِلَّهِ جُنُودُ السَّماواتِ وَ الْأَرْضِ وَ كانَ اللَّهُ عَلِيماً حَكِيماً

(Surah) Al Fat’h: and for Allah are the armies of the skies and the earth, and Allah was always Knowing, Wise [48:4]

و قال تعالى‏ وَ لِلَّهِ جُنُودُ السَّماواتِ وَ الْأَرْضِ وَ كانَ اللَّهُ عَزِيزاً حَكِيماً

And the Exalted Said: And for Allah are armies of the skies and the earth, and Allah was always Mighty, Wise [48:7]

و قال سبحانه‏ وَ لِلَّهِ مُلْكُ السَّماواتِ وَ الْأَرْضِ يَغْفِرُ لِمَنْ يَشاءُ وَ يُعَذِّبُ مَنْ يَشاءُ وَ كانَ اللَّهُ غَفُوراً رَحِيماً

And the Glorious Said: And for Allah is the Kingdom of the skies and the earth. He Forgives one He so Desires to and Punishes one He so Desires to, and Allah was always Forgiving, Merciful [48:14] 

النجم‏ وَ أَنَّ إِلى‏ رَبِّكَ الْمُنْتَهى‏ وَ أَنَّهُ هُوَ أَضْحَكَ وَ أَبْكى‏

(Surah) Al Najam: ‘And surely to your Lord is the ending [53:42] And that He it is Who makes (people) laugh and makes (them) cry [53:43]

وَ أَنَّهُ هُوَ أَماتَ وَ أَحْيا وَ أَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَ الْأُنْثى‏ مِنْ نُطْفَةٍ إِذا تُمْنى‏

And surely He Causes to die and live [53:44] And that He Created pairs, the male and the female [53:45] From a seed when it is emitted [53:46]

وَ أَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرى‏ وَ أَنَّهُ هُوَ أَغْنى‏ وَ أَقْنى‏ وَ أَنَّهُ هُوَ رَبُّ الشِّعْرى‏

And surely, upon it is another growth [53:47] And it is He Who Enriches and Satisfies [53:48] And surely, He is the Lord of the Sirius [53:49]

الرحمن‏ يَسْئَلُهُ مَنْ فِي السَّماواتِ وَ الْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ‏

(Surah) Al Rahman: Everyone in the skies and the earth asks Him. Every day He is in Splendour [55:29]

و قال‏ تَبارَكَ اسْمُ رَبِّكَ ذِي الْجَلالِ وَ الْإِكْرامِ‏

And Said: Blessed is the Name of your Lord, with the Majesty and the Honour! [55:78]

الحديد سَبَّحَ لِلَّهِ ما فِي السَّماواتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

From Him is the Kingdom of the skies and the earth. He Gives life and Causes death, and He is Able upon all things [57:2] 

هُوَ الْأَوَّلُ وَ الْآخِرُ وَ الظَّاهِرُ وَ الْباطِنُ وَ هُوَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ

He is the First and the Last, and the Apparent and the Hidden, and He is a Knower of all things [57:3]

هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى‏ عَلَى الْعَرْشِ يَعْلَمُ ما يَلِجُ فِي الْأَرْضِ وَ ما يَخْرُجُ مِنْها وَ ما يَنْزِلُ مِنَ السَّماءِ وَ ما يَعْرُجُ فِيها وَ هُوَ مَعَكُمْ أَيْنَ ما كُنْتُمْ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ

He is the One Who Created the skies and the earth in six days, then He Established upon the Throne. He Knows what penetrates into the earth and what comes out from it, and what descends from the sky and what ascends into it, and He is with you wherever you may be; and Allah Sees what you are doing [57:4]

لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ إِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

From Him is the Kingdom of the skies and the earth, and to Allah Return (all) the matters [57:5] 

يُولِجُ اللَّيْلَ فِي النَّهارِ وَ يُولِجُ النَّهارَ فِي اللَّيْلِ وَ هُوَ عَلِيمٌ بِذاتِ الصُّدُورِ

He Merges the night into the day and He Merges the day into the night, and He is a Knower of the contents of the chests [57:6]

و قال تعالى‏ لِئَلَّا يَعْلَمَ أَهْلُ الْكِتابِ أَلَّا يَقْدِرُونَ عَلى‏ شَيْ‏ءٍ مِنْ فَضْلِ اللَّهِ وَ أَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ‏

And the Exalted Said: In order for the People of the Book to know that they are not able upon anything from the Grace of Allah, and surely the Grace is in the Hand of Allah. He Gives it to one He so Desires to, and Allah is with the Mighty Grace [57:29]

الحشر و الصف‏ سَبَّحَ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ‏

(Surah) Al Hashr and Al Saff: Whatever is in the skies and whatever is in the earth Glorifies Allah, and He is the Mighty, the Wise [59:1]

الجمعة يُسَبِّحُ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ‏

(Surah) Al Jummah: Whatever is in the skies and whatever is in the earth Glorifies Allah, the King, the Holy, the Mighty, the Wise

المنافقين‏ وَ لِلَّهِ خَزائِنُ السَّماواتِ وَ الْأَرْضِ‏

(Surah) Al Munafiqeen: And for Allah are the treasures of the skies and the earth [63:7] 

و قال تعالى‏ وَ لِلَّهِ الْعِزَّةُ وَ لِرَسُولِهِ وَ لِلْمُؤْمِنِينَ‏

And for Allah is the Honour, and for His Rasool, and for the Momineen [63:8]

التغابن‏ يُسَبِّحُ لِلَّهِ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

(Surah) Al Taghabun: Whatever is in the skies and whatever is in the earth Glorifies Allah. For Him is the Kingdom and for Him is the Praise, and He is Able upon all things [64:1]

هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ ‏

He is the One Who Created you all, so from you is a Kafir and from you is a Momin, and Allah Sees what you are doing [64:2]

خَلَقَ السَّماواتِ وَ الْأَرْضَ بِالْحَقِّ وَ صَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَ إِلَيْهِ الْمَصِيرُ

He Created the skies and the earth with the Truth, and He Imaged you, so excellent is your image, and to him is the destination [64:3] 

يَعْلَمُ ما فِي السَّماواتِ وَ الْأَرْضِ وَ يَعْلَمُ ما تُسِرُّونَ وَ ما تُعْلِنُونَ وَ اللَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ

He Knows whatever is in the skies and the earth, and He Knows whatever you are secretive about and whatever you are proclaiming, and Allah is well-Knowing of the contents of the chests [64:4]

و قال تعالى‏ وَ اللَّهُ غَنِيٌّ حَمِيدٌ

And the Exalted Said: and Allah is Self-sufficient, Praised [64:6]

و قال عز و جل‏ إِنْ تُقْرِضُوا اللَّهَ قَرْضاً حَسَناً يُضاعِفْهُ لَكُمْ وَ يَغْفِرْ لَكُمْ وَ اللَّهُ شَكُورٌ حَلِيمٌ

And the Mighty and Majestic Said: If you were to lend to Allah a goodly loan, He would Multiply it for you and Forgive (your sins) for you, and Allah is Appreciative, Forbearing [64:17]

عالِمُ الْغَيْبِ وَ الشَّهادَةِ الْعَزِيزُ الْحَكِيمُ‏

The Knower of the unseen and the seen, the Mighty, the Wise [64:18]

الطلاق‏ إِنَّ اللَّهَ بالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْ‏ءٍ قَدْراً

(Surah) Al Talaaq: Surely, Allah would Accomplish His Command. He has Made a measure for all things [65:3]

التحريم‏ وَ اللَّهُ مَوْلاكُمْ وَ هُوَ الْعَلِيمُ الْحَكِيمُ‏

(Surah) Al Tahreem: and Allah is your Guardian, and He is the Knowing, the Wise [66:2]

الملك‏ تَبارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ

(Surah) Al Mulk: Blessed is the One in Whose Hand is the Kingdom, and He is Able upon all things [67:1] 

الَّذِي خَلَقَ الْمَوْتَ وَ الْحَياةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَ هُوَ الْعَزِيزُ الْغَفُورُ

Who Created the death and the life in order to Try you, which of you is best in deeds, and He is the Mighty, the Forgiving [67:2]

البروج‏ وَ ما نَقَمُوا مِنْهُمْ إِلَّا أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ

(Surah) Al Burooj): And they did not take revenge from them except for their believing in Allah, the mighty, the Praised [85:8]

الَّذِي لَهُ مُلْكُ السَّماواتِ وَ الْأَرْضِ وَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ شَهِيدٌ

The One for Him is the Kingdom of the skies and the earth, and Allah is a Witness upon all things [85:9]

و قال تعالى إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ إِنَّهُ هُوَ يُبْدِئُ وَ يُعِيدُ

And the Exalted: Surely, the Grip of your Lord is Strong [85:12] Surely, He Begins and He Repeats [85:13] 

وَ هُوَ الْغَفُورُ الْوَدُودُ ذُو الْعَرْشِ الْمَجِيدُ فَعَّالٌ لِما يُرِيدُ

And He is the Forgiving, the Loving [85:14] Possessor of the Throne, the Glorious [85:15] The Great Doer of whatever He Wants [85:16] 

و قال تعالى‏ وَ اللَّهُ مِنْ وَرائِهِمْ مُحِيطٌ

And the Exalted Said: And Allah Encompasses them from behind them [85:20]

الأعلى‏ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى الَّذِي خَلَقَ فَسَوَّى وَ الَّذِي قَدَّرَ فَهَدى‏

(Surah) Al A’ala: Glorify the Name of your Lord, the Most Exalted [87:1] Who Created, then Completed [87:2] And the One Who Determined, then Guided [87:3] 

وَ الَّذِي أَخْرَجَ الْمَرْعى‏ فَجَعَلَهُ غُثاءً أَحْوى‏

And the One Who Brings forth the pasture [87:4] Then Makes it stubble, dried up [87:5]

الناس‏ قُلْ أَعُوذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ إِلهِ النَّاسِ‏

(Surah) Al Naas: Say: ‘I seek Refuge with Lord of the people [114:1] King of the people [114:2] God of the people [114:3].  

1- يد، التوحيد لي، الأمالي للصدوق ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَعْنٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَاتِكَةَ عَنِ الْحُسَيْنِ بْنِ النَّضْرِ الْفِهْرِيِّ عَنْ عَمْرٍو الْأَوْزَاعِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ خَطَبَهَا بَعْدَ مَوْتِ النَّبِيِّ ص بِتِسْعَةِ أَيَّامٍ وَ ذَلِكَ حِينَ فَرَغَ مِنْ جَمْعِ الْقُرْآنِ فَقَالَ

‘Al Tawheed’ – Ibn Asaam, from Kulayni, from Muhammad Bin Ali Bin Ma’an, from Muhammad Bin Ali Ibn Aatakat, from Al Husayn Bin Al Nazar Al Fahry, from Umar Al Awzaie, from Amro Bin Shimr, from Jabir Bin Yazeed Al Ju’fy,

‘From Abu Ja’far Muhammad^-asws Bin Ali Al-Baqir^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Amir Al-Momineen^-asws said in a sermon he^-asws preached after the passing away of the Prophet^-saww by nine days – and that is when he^-asws was free from collecting the Quran, so he^-asws said:

الْحَمْدُ لِلَّهِ الَّذِي أَعْجَزَ الْأَوْهَامَ أَنْ تَنَالَ إِلَّا وُجُودَهُ وَ حَجَبَ الْعُقُولَ عَنْ أَنْ تَتَخَيَّلَ ذَاتَهُ فِي امْتِنَاعِهَا مِنَ الشَّبَهِ وَ الشَّكْلِ بَلْ هُوَ الَّذِي لَمْ يَتَفَاوَتْ فِي ذَاتِهِ وَ لَمْ يَتَبَعَّضْ بِتَجْزِيَةِ الْعَدَدِ فِي كَمَالِهِ فَارَقَ الْأَشْيَاءَ لَا عَلَى اخْتِلَافِ الْأَمَاكِنِ

‘The Praise is for Allah^-azwj Who, the imaginations are frustrated to attain except His^-azwj existence, and the intellects are veiled from envisaging His^-azwj Self during its Forbiddance from the resembling and the imaging. But, He^-azwj is the One Who is not different in His^-azwj Self, and cannot be divided into a number of parts in His^-azwj Perfection, (like) the different things being upon a difference of the places.

وَ تَمَكَّنَ مِنْهَا لَا عَلَى الْمُمَازَجَةِ وَ عَلِمَهَا لَا بِأَدَاةٍ لَا يَكُونُ الْعِلْمُ إِلَّا بِهَا وَ لَيْسَ بَيْنَهُ وَ بَيْنَ مَعْلُومِهِ عِلْمٌ غَيْرُهُ إِنْ قِيلَ كَانَ فَعَلَى تَأْوِيلِ أَزَلِيَّةِ الْوُجُودِ وَ إِنْ قِيلَ لَمْ يَزَلْ فَعَلَى تَأْوِيلِ نَفْيِ الْعَدَمِ

And, it cannot be enabled from these upon the mixing, and knowing these is not by a tool, nor can the knowledge happen to be except by these, there isn’t between Him^-azwj and His^-azwj knower, any knowledge apart from Him^-azwj, that he can say, ‘He^-azwj was’. So, upon the interpretation is the eternality of existence. And, if it is said, ‘He^-azwj did not cease to be’, so it is upon the interpretation of the negation of the non-existence.

فَسُبْحَانَهُ وَ تَعَالَى عَنْ قَوْلِ مَنْ عَبَدَ سِوَاهُ وَ اتَّخَذَ إِلَهاً غَيْرَهُ عُلُوّاً كَبِيراً

Glorious is He^-azwj and Exalted, from the words of the one who worships besides Him^-azwj and takes a god other than Him^-azwj Loftier (and) Greater’’.[226]

2- يد، التوحيد ن، عيون أخبار الرضا عِليه السلام حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الطَّالَقَانِيُّ رِضْوَانُ اللَّهِ عَلَيْهِ قَالَ حَدَّثَنَا أَبُو سَعِيدٍ الْحَسَنُ بْنُ عَلِيٍّ الْعَدَوِيُّ قَالَ حَدَّثَنَا الْهَيْثَمُ بْنُ عَبْدِ اللَّهِ الرُّمَّانِيُّ قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُوسَى الرِّضَا عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسَ فِي مَسْجِدِ الْكُوفَةِ فَقَالَ

‘Al Tawheed’ – It was narrated to us by Abu Al Abbas Muhammad Bin Ibrahim Bin Is’haq Al Talaqany, from Abu Saeed Al Hassan Bin Ali Al Adawy, from Al Haysam Bin Abdullah Al Ramany,

‘From Ali^-asws Bin Musa Al-Reza^-asws, from his^-asws father Musa^-asws Bin Ja’far^-asws, from his^-asws father Ja’far^-asws Bin Muhammad^-asws, from his^-asws father Muhammad^-asws Bin Ali^-asws, from his^-asws father Ali^-asws Bin Al-Husayn^-asws, from his^-asws father Al-Husayn^-asws Bin Ali^-asws having said: ‘Amir Al-Momineen^-asws addressed the people in Masjid Al-Kufa, and he^-asws said:

الْحَمْدُ لِلَّهِ الَّذِي لَا مِنْ شَيْ‏ءٍ كَانَ وَ لَا مِنْ شَيْ‏ءٍ كَوَّنَ مَا قَدْ كَانَ الْمُسْتَشْهِدِ بِحُدُوثِ الْأَشْيَاءِ عَلَى أَزَلِيَّتِهِ وَ بِمَا وَسَمَهَا بِهِ مِنَ الْعَجْزِ عَلَى قُدْرَتِهِ وَ بِمَا اضْطَرَّهَا إِلَيْهِ مِنَ الْفَنَاءِ عَلَى دَوَامِهِ لَمْ يَخْلُ مِنْهُ مَكَانٌ فَيُدْرَكَ بِأَيْنِيَّةٍ وَ لَا لَهُ شَبَحُ مِثَالٍ فَيُوصَفَ بِكَيْفِيَّةٍ

‘The Praise is for Allah^-azwj Who, is not from a thing which existed, nor from an existing thing what had existed. The presence of the occurrence of the things is based upon His^-azwj eternality, and by what it is named with from the inability upon His^-azwj Power, and by what these (things) are desperate to Him^-azwj from the perishing, based upon His^-azwj Perpetuity. A place is not vacant from Him^-azwj so he could be realised by the eyes, nor is there an example for Him^-azwj so He^-azwj could be described by His^-azwj Qualitative state.

وَ لَمْ يَغِبْ عَنْ شَيْ‏ءٍ فَيُعْلَمَ بِحَيْثِيَّةٍ مُبَايِنٌ لِجَمِيعِ مَا أَحْدَثَ فِي الصِّفَاتِ وَ مُمْتَنِعٌ عَنِ الْإِدْرَاكِ بِمَا ابْتَدَعَ مِنْ تَصْرِيفِ الذَّوَاتِ وَ خَارِجٌ بِالْكِبْرِيَاءِ وَ الْعَظَمَةِ مِنْ جَمِيعِ تَصَرُّفِ الْحَالاتِ مُحَرَّمٌ عَلَى بَوَارِعِ نَاقِبَاتِ الْفِطَنِ تَحْدِيدُهُ وَ عَلَى عَوَامِقِ ثَاقِبَاتِ الْفِكَرِ تَكْيِيفُهُ وَ عَلَى غَوَائِصِ سَابِحَاتِ النَّظَرِ تَصْوِيرُهُ

And He^-azwj is not absent from a thing, so He^-azwj could be known by His^-azwj whereabouts Manifesting to the entirety of what newly occurs regarding the attributes, and the prevention from the realisation with what began from the discharge of the souls, and He^-azwj is outside, due to the Greatness and the Magnificence, from the entirety of the changing situations. Prohibited unto the tracking by the cleverness limiting Him^-azwj, and upon the wondering of the intellectual thoughts conditioning Him^-azwj, and upon the guesswork of the viewpoints imaging Him^-azwj.

لَا تَحْوِيهِ الْأَمَاكِنُ لِعَظَمَتِهِ وَ لَا تَذْرَعُهُ الْمَقَادِيرُ لِجَلَالِهِ وَ لَا تَقْطَعُهُ الْمَقَايِيسُ لِكِبْرِيَائِهِ مُمْتَنِعٌ عَنِ الْأَوْهَامِ أَنْ تَكْتَنِهَهُ وَ عَنِ الْأَفْهَامِ أَنْ تَسْتَغْرِقَهُ وَ عَنِ الْأَذْهَانِ أَنْ تَمْتَثِلَهُ

The places do not contain Him^-azwj due to His^-azwj Magnificence, nor can the measurements explain Him^-azwj due to His^-azwj Majesty, nor can the analogies cut across Him^-azwj due to His^-azwj Greatness. The imaginations are prevented from understanding Him^-azwj, and the understandings from encompassing Him^-azwj, and the minds from making His^-azwj resemblances.

قَدْ يَئِسَتْ مِنِ اسْتِنْبَاطِ الْإِحَاطَةِ بِهِ طَوَامِحُ الْعُقُولِ وَ نَضَبَتْ عَنِ الْإِشَارَةِ إِلَيْهِ بِالاكْتِنَاهِ بِحَارُ الْعُلُومِ وَ رَجَعَتْ بِالصِّغَرِ عَنِ السُّمُوِّ إِلَى وَصْفِ قُدْرَتِهِ لَطَائِفُ الْخُصُومِ

And the aspirations of the intellects have despaired from deriving the encompassing with Him^-azwj, and the oceans of knowledge have dried out from indicating to Him^-azwj with the conclusion, and the adversaries have returned with the smallness from the heights to describe His^-azwj Subtle Determinations.

وَاحِدٌ لَا مِنْ عَدَدٍ وَ دَائِمٌ لَا بِأَمَدٍ وَ قَائِمٌ لَا بِعَمَدٍ وَ لَيْسَ بِجِنْسٍ فَتُعَادِلَهُ الْأَجْنَاسُ وَ لَا بِشَبَحٍ فَتُضَارِعَهُ الْأَشْبَاحُ وَ لَا كَالْأَشْيَاءِ فَتَقَعَ عَلَيْهِ الصِّفَاتُ

He^-azwj is One, nor from a number, and Lasting, not by an elongation, and He^-azwj isn’t with a genus so the geniuses could equate Him^-azwj, nor is He^-azwj with a resemblance, so the resemblances could match Him^-azwj, nor is He^-azwj like the things, so the descriptions could fall upon Him^-azwj.

قَدْ ضَلَّتِ الْعُقُولُ فِي أَمْوَاجِ تَيَّارِ إِدْرَاكِهِ وَ تَحَيَّرَتِ الْأَوْهَامُ عَنْ إِحَاطَةِ ذِكْرِ أَزَلِيَّتِهِ وَ حَصِرَتِ الْأَفْهَامُ عَنِ اسْتِشْعَارِ وَصْفِ قُدْرَتِهِ وَ غَرِقَتِ الْأَذْهَانُ فِي لُجَجِ أَفْلَاكِ مَلَكُوتِهِ

The intellects have strayed in the waves streaming in His^-azwj realisation, and the imaginations are confused from encompassing the mention of His^-azwj eternality, and the understandings have been restricted from indication the descriptions of His^-azwj Determination, and the minds have drowned in the depths of the spheres of His^-azwj Kingdom.

مُقْتَدِرٌ بِالْآلَاءِ وَ مُمْتَنِعٌ بِالْكِبْرِيَاءِ وَ مُتَمَلِّكٌ عَلَى الْأَشْيَاءِ فَلَا دَهْرٌ يُخْلِقُهُ وَ لَا وَصْفٌ يُحِيطُ بِهِ قَدْ خَضَعَتْ لَهُ رَوَاتِبُ الصِّعَابِ فِي مَحَلِّ تُخُومِ قَرَارِهَا وَ أَذْعَنَتْ لَهُ رَوَاصِنُ الْأَسْبَابِ فِي مُنْتَهَى شَوَاهِقِ أَقْطَارِهَا

He^-azwj is Capable with the Signs, and prevented due to His^-azwj Greatness, and a Controller upon the things. There is no one Creating Him^-azwj, nor a description encompassing with Him^-azwj. The difficult constants have humbled to Him^-azwj in a place surrounding its settlement, and the causes acquiesce to Him^-azwj in the end-point of the springs of its horizons.

مُسْتَشْهِدٌ بِكُلِّيَّةِ الْأَجْنَاسِ عَلَى رُبُوبِيَّتِهِ وَ بِعَجْزِهَا عَلَى قُدْرَتِهِ وَ بِفُطُورِهَا عَلَى قِدْمَتِهِ وَ بِزَوَالِهَا عَلَى بَقَائِهِ

The faculties of the (various) species testify upon His^-azwj Lordship, and upon His^-azwj Determination by their frustrations, and upon His^-azwj Ancientness by their flaws, and upon His^-azwj remaining by their declines.

فَلَا لَهَا مَحِيصٌ عَنْ إِدْرَاكِهِ إِيَّاهَا وَ لَا خُرُوجٌ مِنْ إِحَاطَتِهِ بِهَا وَ لَا احْتِجَابٌ عَنْ إِحْصَائِهِ لَهَا وَ لَا امْتِنَاعٌ مِنْ قُدْرَتِهِ عَلَيْهَا كَفَى بِإِتْقَانِ الصُّنْعِ لَهَا آيَةً وَ بِمَرْكَبِ الطَّبْعِ عَلَيْهَا دَلَالَةً وَ بِحُدُوثِ الْفَطْرِ عَلَيْهَا قِدْمَةً وَ بِإِحْكَامِ الصَّنْعَةِ لَهَا عِبْرَةً

Thus, there is no loophole from them realising Him^-azwj, nor any exit from their encompassing Him^-azwj, nor any concealment for them from enumerating Him^-azwj, nor is there any prevented from His^-azwj Power upon them. Suffice with the accuracy of the workmanship of these as a sign, and with the installation of the natures upon these as an evidence, and by the occurrence of the Naturing upon these as an ancientness, and by the wisdom of making of these as a lesson.

فَلَا إِلَيْهِ حَدٌّ مَنْسُوبٌ وَ لَا لَهُ مَثَلٌ مَضْرُوبٌ وَ لَا شَيْ‏ءٌ عَنْهُ بِمَحْجُوبٍ تَعَالَى عَنْ ضَرْبِ الْأَمْثَالِ وَ الصِّفَاتِ الْمَخْلُوقَةِ عُلُوّاً كَبِيراً

There is no limit attributable to Him^-azwj, nor is there an example to be struck for Him^-azwj, nor is there anything hidden from Him^-azwj. Exalted is He^-azwj from the striking of the examples, and the descriptions of the created beings, Loftier, Greater.

وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا هُوَ إِيمَاناً بِرُبُوبِيَّتِهِ وَ خِلَافاً عَلَى مَنْ أَنْكَرَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ الْمُقَرُّ فِي خَيْرِ مُسْتَقَرٍّ الْمُتَنَاسَخُ مِنْ أَكَارِمِ الْأَصْلَابِ وَ مُطَهَّرَاتِ الْأَرْحَامِ الْمُخْرَجُ مِنْ أَكْرَمِ الْمَعَادِنِ مَحْتِداً وَ أَفْضَلِ الْمَنَابِتِ مَنْبِتاً مِنْ أَمْنَعِ ذِرْوَةٍ وَ أَعَزِّ أَرُومَةٍ مِنَ الشَّجَرَةِ الَّتِي صَاغَ اللَّهُ مِنْهَا أَنْبِيَاءَهُ‏ وَ انْتَجَبَ مِنْهَا أُمَنَاءَهُ

And I^-asws testify that there is no god Except He^-azwj, believing in His^-azwj Lordship, and opposing the one who denies Him^-azwj. And I^-asws testify that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, the acknowledger regarding the best of the settlings, the honourable lineages and the purified wombs, the emergers from the honourable mines of guidance, and the most superior of the growths from the peaks of chastity and the dearest of the origins, from the (family) tree from which Allah^-azwj Dyed His^-azwj Prophets^-as, and Chose His^-azwj Trustees from these;

الطَّيِّبَةِ الْعُودِ الْمُعْتَدِلَةِ الْعَمُودِ الْبَاسِقَةِ الْفُرُوعِ النَّاضِرَةِ الْغُصُونِ‏ الْيَانِعَةِ الثِّمَارِ الْكَرِيمَةِ الْحَشَا فِي كَرَمٍ غُرِسَتْ‏ وَ فِي حَرَمٍ أُنْبِتَتْ‏ وَ فِيهِ تَشَعَّبَتْ وَ أَثْمَرَتْ وَ عَزَّتْ وَ امْتَنَعَتْ

The best of the physiques, and moderate foundations, branches of patience, young shoots, ripened fruits, gracious internals, in planted vineyards, and in sanctity I^-asws grew up, and in it I^-asws became a youth and ripened, and cherished, and stayed.

فَسَمَتْ بِهِ وَ شَمَخَتْ حَتَّى أَكْرَمَهُ اللَّهُ عَزَّ وَ جَلَّ بِالرُّوحِ الْأَمِينِ وَ النُّورِ الْمُنِيرِ وَ الْكِتَابِ الْمُسْتَبِينِ وَ سَخَّرَ لَهُ الْبُرَاقَ وَ صَافَحَتْهُ الْمَلَائِكَةُ وَ أَرْعَبَ بِهِ الْأَبَالِسَ وَ هَدَمَ بِهِ الْأَصْنَامَ وَ الْآلِهَةَ الْمَعْبُودَةَ دُونَهُ

I^-asws was silent with him^-saww and lofty until Allah^-azwj Mighty and Majestic Honoured him^-asws with the Trustworthy Spirit (Jibraeel^-as), and the Clear Light, and the Clarifying Book, and Subdued Al-Buraq for him^-saww, and the Angels shook his^-saww hands, and the Iblees^-la was terrified by him^-asws, and I^-asws demolished the idols with him^-saww and the (other) gods being worshipped besides Him^-azwj.

سُنَّتُهُ الرُّشْدُ وَ سِيرَتُهُ الْعَدْلُ وَ حُكْمُهُ الْحَقُّ صَدَعَ بِمَا أَمَرَهُ رَبُّهُ وَ بَلَّغَ مَا حَمَّلَهُ حَتَّى أَفْصَحَ بِالتَّوْحِيدِ دَعْوَتَهُ وَ أَظْهَرَ فِي الْخَلْقِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ حَتَّى خَلَصَتِ الْوَحْدَانِيَّةُ وَ صَفَتِ الرُّبُوبِيَّةُ

His^-azwj Sunnah is the rightful guidance, and his^-saww way is the just (way), and his^-saww judgment is the truth. His^-saww head hurt with what his^-saww Lord^-azwj Commanded him^-saww with, and he^-saww delivered what he^-saww carried until his^-asws call was disclosed with the Tawheed, and it appeared among the people that there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj, until His^-azwj Oneness was pure, and he^-saww described His^-azwj Lordship.

وَ أَظْهَرَ اللَّهُ بِالتَّوْحِيدِ حُجَّتَهُ وَ أَعْلَى بِالْإِسْلَامِ دَرَجَتَهُ وَ اخْتَارَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ مَا عِنْدَهُ مِنَ الرَّوْحِ وَ الدَّرَجَةِ وَ الْوَسِيلَةِ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى آلِهِ الطَّاهِرِينَ

And Allah^-azwj Manifested His^-azwj Divine Authority with the Tawheed, and Raised his^-asws rank with Al-Islam, and Allah^-azwj Mighty and Majestic Chose for His^-azwj Prophet^-saww what was with Him^-azwj, from the Spirit, and the rank, and the means. May Allah^-azwj Send Salawat upon him^-saww and his^-saww pure Progeny^-asws’’.[227]

3- يد، التوحيد ن، عيون أخبار الرضا عليه السلام حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرٍو الْكَاتِبُ عَنْ مُحَمَّدِ بْنِ أَبِي زِيَادٍ الْقُلْزُمِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي زِيَادٍ الْجُدِّيِّ صَاحِبِ الصَّلَاةِ بِجُدَّةَ قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَتَكَلَّمُ بِهَذَا الْكَلَامِ عِنْدَ الْمَأْمُونِ فِي التَّوْحِيدِ قَالَ ابْنُ أَبِي زِيَادٍ وَ رَوَاهُ لِي أَيْضاً أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعَلَوِيُّ مَوْلًى لَهُمْ وَ خَالًا لِبَعْضِهِمْ عَنِ الْقَاسِمِ بْنِ أَيُّوبَ الْعَلَوِيِ‏ أَنَّ

‘Al Tawheed’ – It was narrated to us by Muhammad Bin Al Hassan Bin Ahmad Bin Al Waleed, from Muhammad Bin Umar and the scribe, from Muhammad Bin Abu Ziyad Al Qalzamy, from Muhammad Bin Abu Ziyad Al Jady – the leader of the Salat at Jeddah, from Muhammad Bin Yahya Bin Umar Bin Ali Bin Abu Talib who said,

‘I heard Al-Reza^-asws speak with this speech in the presence of Al-Mamoun, regarding the Tawheed. Ibn Abu Ziyad said, and it is reported to me as well by Ahmad Bin Abdullah Al-Alawy, a slave of theirs and an uncle to one of them, from Al-Qasim Bin Ayoub Al-Alawy that,

الْمَأْمُونَ لَمَّا أَرَادَ أَنْ يَسْتَعْمِلَ الرِّضَا ع جَمَعَ بَنِي هَاشِمٍ فَقَالَ إِنِّي أُرِيدُ أَنْ أَسْتَعْمِلَ الرِّضَا عَلَى هَذَا الْأَمْرِ مِنْ بَعْدِي فَحَسَدَهُ بَنُو هَاشِمٍ وَ قَالُوا تُوَلِّي رَجُلًا جَاهِلًا لَيْسَ لَهُ بَصَرٌ بِتَدْبِيرِ الْخِلَافَةِ فَابْعَثْ إِلَيْهِ يَأْتِنَا فَتَرَى مِنْ جَهْلِهِ مَا تُسْتَدَلُّ بِهِ عَلَيْهِ

‘When Al-Mamoun wanted to engage Al-Reza^-asws (for successorship), gathered the clan of Hashim^-as and said, ‘I want to engage Al-Reza^-asws upon this command from after me’. So, the clan of Hashim^-as envied him^-asws, and they said, ‘You are making a ruler, a man who is ignorant, there isn’t any insight for him^-asws with the management of the caliphate, therefore send a message to him^-asws to come to us, so we can see from his^-asws ignorance what can be pointed upon him^-asws, with it’.

فَبَعَثَ إِلَيْهِ فَأَتَاهُ فَقَالَ لَهُ بَنُو هَاشِمٍ يَا أَبَا الْحَسَنِ اصْعَدِ الْمِنْبَرَ وَ انْصِبْ لَنَا عَلَماً نَعْبُدُ اللَّهَ عَلَيْهِ فَصَعِدَ ع الْمِنْبَرَ فَقَعَدَ مَلِيّاً لَا يَتَكَلَّمُ مُطْرِقاً ثُمَّ انْتَفَضَ انْتِفَاضَةً وَ اسْتَوَى قَائِماً وَ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى نَبِيِّهِ وَ أَهْلِ بَيْتِهِ ثُمَّ قَالَ

He sent a message to him^-asws, and he^-asws came to them, and the clan of Hashim^-as said to him^-asws, ‘O Abu Al-Hassan^-asws! Ascend the pulpit and install knowledge for us we can worship Allah^-azwj upon it’. He^-asws ascended the pulpit, and sat for a while not speaking, head lowered, then sat up straight and praised Allah^-azwj and extolled upon Him^-azwj, and sent Salawat upon his^-asws Prophet^-saww and the People^-asws of his^-saww Household, then said:

أَوَّلُ عِبَادَةِ اللَّهِ مَعْرِفَتُهُ وَ أَصْلُ مَعْرِفَةِ اللَّهِ تَوْحِيدُهُ وَ نِظَامُ تَوْحِيدِ اللَّهِ نَفْيُ الصِّفَاتِ عَنْهُ لِشَهَادَةِ الْعُقُولِ أَنَّ كُلَّ صِفَةٍ وَ مَوْصُوفٍ مَخْلُوقٌ وَ شَهَادَةِ كُلِّ مَوْصُوفٍ أَنَّ لَهُ خَالِقاً لَيْسَ بِصِفَةٍ وَ لَا مَوْصُوفٍ وَ شَهَادَةِ كُلِّ صِفَةٍ وَ مَوْصُوفٍ بِالاقْتِرَانِ وَ شَهَادَةِ الِاقْتِرَانِ بِالْحَدَثِ وَ شَهَادَةِ الْحَدَثِ بِالامْتِنَاعِ مِنَ الْأَزَلِ الْمُمْتَنِعِ مِنَ الْحَدَثِ

‘The foremost worship of Allah^-azwj is recognising Him^-azwj, and the origin of the recognition of Allah^-azwj is His^-azwj Tawheed, and the system of the Tawheed of Allah^-azwj negates the description about Him^-azwj, due to the testimony of the intellects that every description and described one is a created being, and the testimony of every described one that there is a Creator for him who isn’t with a description nor is He^-azwj a described one, and the testimony of every description and the described one with the conjunction, and the testimony of the two conjoined ones with the occurrence, and the testimony of the occurrence with the prevention from the eternality and the prevented one from the occurrence.

فَلَيْسَ اللَّهَ [عَرَفَ‏] مَنْ عَرَفَ بِالتَّشْبِيهِ ذَاتَهُ‏ وَ لَا إِيَّاهُ وَحَّدَ مَنِ اكْتَنَهَهُ وَ لَا حَقِيقَتَهُ أَصَابَ مَنْ مَثَّلَهُ وَ لَا بِهِ صَدَّقَ مَنْ نَهَّاهُ وَ لَا صَمَدَ صَمْدَهُ مَنْ أَشَارَ إِلَيْهِ وَ لَا إِيَّاهُ عَنَى مَنْ شَبَّهَهُ وَ لَا لَهُ تَذَلَّلَ مَنْ بَعَّضَهُ وَ لَا إِيَّاهُ أَرَادَ مَنْ تَوَهَّمَهُ

Thus, Allah^-azwj isn’t One^-azwj Whose Self can be recognised by the resemblance, nor is He^-azwj One from being probed, nor can His^-azwj reality be attained from an example, nor can He^-azwj be ratified from His^-azwj Prohibition, nor is His^-azwj Samad, a Samad from an indication to Him^-azwj, nor is He^-azwj meant by one who makes a resemblance of Him^-azwj, nor is there a shadow for Him from part of Him^-azwj, nor is He^-azwj the One mean by the one who imagines Him^-azwj.

كُلُّ مَعْرُوفٍ بِنَفْسِهِ مَصْنُوعٌ وَ كُلُّ قَائِمٍ فِي سِوَاهُ مَعْلُولٌ بِصُنْعِ اللَّهِ يُسْتَدَلُّ عَلَيْهِ وَ بِالْعُقُولِ تُعْتَقَدُ مَعْرِفَتُهُ وَ بِالْفِطْرَةِ تَثْبُتُ حُجَّتُهُ خِلْقَةُ اللَّهِ الْخَلْقَ حِجَابٌ بَيْنَهُ وَ بَيْنَهُمْ‏ وَ مُبَايَنَتُهُ إِيَّاهُمْ مُفَارَقَتُهُ أَيْنِيَّتَهُمْ وَ ابْتِدَاؤُهُ إِيَّاهُمْ دَلِيلُهُمْ عَلَى أَنْ لَا ابْتِدَاءَ لَهُ لِعَجْزِ كُلِّ مُبْتَدَإٍ عَنِ ابْتِدَاءِ غَيْرِهِ وَ أَدْوُهُ إِيَّاهُمْ‏ دَلِيلٌ عَلَى أَنْ لَا أَدَاةَ فِيهِ لِشَهَادَةِ الْأَدَوَاتِ بِفَاقَةِ المادّين [الْمُؤَدِّينَ‏]

Everyone known by himself, is made, and every one standing besides Him^-azwj is an effect. By the workmanship of Allah^-azwj, you can point upon Him^-azwj, and by the intellects you can believe His^-azwj recognition, and by the nature, His^-azwj Divine Authority is proven, created beings^-asws whom Allah^-azwj Created as veils between Him^-azwj and them, and His^-azwj Manifesting them^-asws to distinguish in their eyes, and Began with them^-asws as evidence upon that the beginning is for Him^-azwj, due to the inability of every beginning from beginning someone else, and His^-azwj Given them^-asws as evidence upon that there are not tools for Him^-azwj for the testimony of the tools needing the mines.

فَأَسْمَاؤُهُ تَعْبِيرٌ وَ أَفْعَالُهُ تَفْهِيمٌ وَ ذَاتُهُ حَقِيقَةٌ وَ كُنْهُهُ تَفْرِيقٌ بَيْنَهُ وَ بَيْنَ خَلْقِهِ وَ غَيُورُهُ تَحْدِيدٌ لِمَا سِوَاهُ

His^-azwj Names are an expression, and His^-azwj Deeds are an orientation (an introduction), and His^-azwj Self is a reality, and His^-azwj Essence is a differentiation between Him^-azwj and His^-azwj creatures, and His^-azwj Ardency is a limitation to whatever is besides Him^-azwj.

فَقَدْ جَهِلَ اللَّهَ مَنِ‏ اسْتَوْصَفَهُ وَ قَدْ تَعَدَّاهُ مَنِ اشْتَمَلَهُ وَ قَدْ أَخْطَأَهُ مَنِ اكْتَنَهَهُ وَ مَنْ قَالَ كَيْفَ فَقَدْ شَبَّهَهُ وَ مَنْ قَالَ لِمَ فَقَدْ عَلَّهُ وَ مَنْ قَالَ مَتَى فَقَدْ وَقَّتَهُ وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ وَ مَنْ قَالَ إِلَامَ فَقَدْ نَهَّاهُ وَ مَنْ قَالَ حَتَّامَ فَقَدْ غَيَّاهُ وَ مَنْ غَيَّاهُ فَقَدْ غَايَاهُ وَ مَنْ غَايَاهُ فَقَدْ جَزَّأَهُ وَ مَنْ جَزَّأَهُ فَقَدْ وَصَفَهُ وَ مَنْ وَصَفَهُ فَقَدْ أَلْحَدَ فِيهِ

They were ignorant of Allah^-azwj of His^-azwj Attributes, and he has exceeded it, the one who makes a resemblance of Him^-azwj, so he has erred, one who probes Him^-azwj, and one who says, ‘How?’ so he has made a resemblance of Him^-azwj, and one who says, ‘Why?’ so he has reasoned Him^-azwj, and one who says ‘when?’ so he has timed Him^-azwj, and one who says, ‘In what?’ so he has contained Him^-azwj, and one who says, ‘How?’ so he has enclosed Him^-azwj, and one who says, ‘how long?’ so he has peaked Him^-azwj, and one who peaks Him^-azwj so he has defined Him^-azwj, and one who finite Him^-azwj so he has divided Him^-azwj, and one who divides Him^-azwj so he has described Him^-azwj, and one who has described Him^-azwj so he has reneged regarding Him^-azwj.

لَا يَتَغَيَّرُ اللَّهُ بِانْغِيَارِ الْمَخْلُوقِ‏ كَمَا لَا يَنْحَدُّ بِتَحْدِيدِ الْمَحْدُودِ أَحَدٌ لَا بِتَأْوِيلِ عَدَدٍ ظَاهِرٌ لَا بِتَأْوِيلِ الْمُبَاشَرَةِ مُتَجَلٍّ لَا بِاسْتِهْلَالِ رُؤْيَةٍ بَاطِنٌ لَا بِمُزَايَلَةٍ مُبَايِنٌ لَا بِمَسَافَةٍ قَرِيبٌ لَا بِمُدَانَاةٍ لَطِيفٌ لَا بِتَجَسُّمٍ مَوْجُودٌ لَا بَعْدَ عَدَمٍ فَاعِلٌ لَا بِاضْطِرَارٍ مُقَدِّرٌ لَا بِجَوْلِ فِكْرَةٍ مُدَبِّرٌ لَا بِحَرَكَةٍ مُرِيدٌ لَا بِهَمَامَةٍ شَاءٍ لَا بِهِمَّةٍ مُدْرِكٌ لَا بِمَجَسَّةٍ سَمِيعٌ لَا بِآلَةٍ بَصِيرٌ لَا بِأَدَاةٍ

Allah^-azwj does not change with the changing of the created beings, just as He^-azwj is not limited by the limitations of the limited beings. He^-azwj is One not by an explanation of numbers; Apparent, not by an explanation of the immediacy; Evident, not by the initiation of the sighting; Hidden, not by removal; Manifest, not by distance; Near, not by approach; Subtle, not by embodiment; Existing, not after non-existence; Doer, not with the desperation; Appreciated, not by wandering of the thought; Manager, not by movement; Desirous, not by eagerness; Willing, not by endeavour; Realised, not by probing; Hearing, not by an instrument; Seeing, not by a tool.

لَا تَصْحَبُهُ الْأَوْقَاتُ وَ لَا تَضَمَّنُهُ الْأَمَاكِنُ وَ لَا تَأْخُذُهُ السِّنَاتُ وَ لَا تَحُدُّهُ الصِّفَاتُ وَ لَا تُفِيدُهُ الْأَدَوَاتُ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ

The times do not accompany Him^-azwj, nor do the places contain Him^-azwj, nor do the years seize Him^-azwj, nor do the descriptions limit Him^-azwj, nor do the tools benefit Him^-azwj. His^-azwj existence precedes the time, and His^-azwj Existence (precedes) non-existence, and His^-azwj eternality (precedes) the beginning.

بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لَا مَشْعَرَ لَهُ وَ بِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لَا جَوْهَرَ لَهُ وَ بِمُضَادَّتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأُمُورِ عُرِفَ أَنْ لَا قَرِينَ لَهُ

By the compassionate feelings of the pity, it is recognised that there is no pitier for Him^-azwj, and by the processing of the substances it is known that there is no substance for Him^-azwj, and by the oppositeness between the things it is know that there is no opposite for Him^-azwj, and by the conjoining between the matters it is known that there is no pairing for Him^-azwj.

ضَادَّ النُّورَ بِالظُّلْمَةِ وَ الْجَلَايَةَ بِالْبُهَمِ وَ الجُسُوءَ بِالْبَلَلِ‏ وَ الصَّرْدَ بِالْحَرُورِ مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا مُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَ بِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا ذَلِكَ قَوْلُهُ جَلَّ وَ عَزَّ وَ مِنْ كُلِّ شَيْ‏ءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ‏

The light is opposed by the darkness, and the clearness with the obscurity, and the dryness with the wetness, and the chill with the heat. There is composition between its inter-twining, and separation between its nearness. There is evidence by its separation upon is Separator, and by its composition upon its Composer. That is in the Words of the Mighty and Majestic: And from all things, We Created pairs, perhaps you would take heed [51:49].

فَفَرَّقَ بِهَا بَيْنَ قَبْلٍ وَ بَعْدٍ لِيُعْلَمَ أَلَّا قَبْلَ لَهُ وَ لَا بَعْدَ شَاهِدَةً بِغَرَائِزِهَا أَلَّا غَرِيزَةَ لِمُغَرِّزِهَا دَالَّةً بِتَفَاوُتِهَا أَلَّا تَفَاوُتَ لِمُفَاوِتِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَلَّا وَقْتَ لِمُوَقِّتِهَا

He^-azwj Distinguished between ‘before’ and ‘after’ for it to be known that there is neither a ‘before’ for Him^-azwj nor an ‘after’, observing by their instincts that there is no instinct for its instinctiveness, pointing by its variances that there is no difference it is variations, Informing by their timings that there is no time for its timing.

حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَلَّا حِجَابَ بَيْنَهُ وَ بَيْنَهَا مِنْ غَيْرِهَا لَهُ مَعْنَى الرُّبُوبِيَّةِ إِذْ لَا مَرْبُوبٌ وَ حَقِيقَةُ الْإِلَهِيَّةِ إِذْ لَا مَأْلُوهٌ وَ مَعْنَى الْعَالِمِ وَ لَا مَعْلُومٌ وَ مَعْنَى الْخَالِقِ وَ لَا مَخْلُوقٌ وَ تَأْوِيلُ السَّمْعِ وَ لَا مَسْمُوعٌ

He^-azwj Veiled some of it from others for it to be known that there is no veil between Him^-azwj and them from other than the meaning of the Nourisher, when there is no one being nourished, and the reality of the Deism when there is no one being deified, and the meaning of the Known and there is nothing being known, and meaning of the Creator and there are no created beings, and interpretations of the Hearing and there is nothing being heard.

لَيْسَ مُذْ خَلَقَ اسْتَحَقَّ مَعْنَى الْخَالِقِ وَ لَا بِإِحْدَاثِهِ الْبَرَايَا اسْتَفَادَ مَعْنَى الْبَارِئِيَّةِ كَيْفَ وَ لَا تُغَيِّبُهُ مُذْ وَ لَا تُدْنِيهِ قَدْ وَ لَا يَحْجُبُهُ لَعَلَّ وَ لَا يُوَقِّتُهُ مَتَى وَ لَا يَشْتَمِلُهُ حِينٌ وَ لَا تُقَارِنُهُ مَعَ

It is not the created beings that deserve the meaning of the Creator, nor by His^-azwj Bringing into being the creation was there any benefit for the meaning of the Creator, ‘how’ and there is no past hidden from Him^-azwj, nor does a proportion draws Him^-azwj closer, nor does ‘maybe’ Veil Him^-azwj, nor does ‘when’ time Him^-azwj, nor does ‘where’ include Him^-azwj, nor does ‘with’ separate Him^-azwj.

إِنَّمَا تَحُدُّ الْأَدَوَاتُ أَنْفُسَهَا وَ تُشِيرُ الْآلَةُ إِلَى نَظَائِرِهَا وَ فِي الْأَشْيَاءِ يُوجَدُ أَفْعَالُهَا مَنَعَتْهَا مُذُ الْقِدْمَةَ وَ حَمَتْهَا قَدُ الْأَزَلِيَّةَ وَ جَنَّبَتْهَا لَوْلَا التَّكْمِلَةَ افْتَرَقَتْ فَدَلَّتْ عَلَى مُفَرِّقِهَا وَ تَبَايَنَتْ فَأَعْرَبَتْ عَنْ مُبَايِنِهَا بِهَا تَجَلَّى صَانِعُهَا لِلْعُقُولِ‏ وَ بِهَا احْتَجَبَ عَنِ الرُّؤْيَةِ وَ إِلَيْهَا تَحَاكَمَ الْأَوْهَامُ وَ فِيهَا أُثْبِتَ غَيْرُهُ وَ مِنْهَا أُنِيطَ الدَّلِيلُ وَ بِهَا عَرَّفَهَا الْإِقْرَارَ

But rather, the instruments limit themselves, and the tools gesture towards their peers, and in the things, one finds their deeds, prevented since before, and Protecting it eternally, and shunning it if it had not perfected. These broke down, so they point upon their Scatterer, and their variations expressed about their intentions. By it, their Maker was clear for the intellects (to realise), and by it He^-azwj is veiled from the sighting, and to it the imaginations are tried, and in these (imaginations) someone else is proven, and from these is the highest of the evidences, and by these (evidences) the acknowledgment is recognised.

بِالْعُقُولِ يُعْتَقَدُ التَّصْدِيقُ بِاللَّهِ وَ بِالْإِقْرَارِ يَكْمُلُ الْإِيمَانُ بِهِ لَا دِيَانَةَ إِلَّا بَعْدَ مَعْرِفَةٍ وَ لَا مَعْرِفَةَ إِلَّا بِإِخْلَاصٍ وَ لَا إِخْلَاصَ مَعَ التَّشْبِيهِ وَ لَا نَفْيَ مَعَ إِثْبَاتِ الصِّفَاتِ لِلتَّشْبِيهِ

By the intellects one believes in the ratification with Allah^-azwj, and by the acknowledgment one completes the Eman with it. There is no Religion except after recognition, nor is there recognition except with the sincerity, nor is there sincerity with the (making of) resemblance, nor is there negation with affirmation of the description for the resemblance.

فَكُلُّ مَا فِي الْخَلْقِ لَا يُوجَدُ فِي خَالِقِهِ وَ كُلُّ مَا يُمْكِنُ فِيهِ يَمْتَنِعُ فِي صَانِعِهِ لَا تَجْرِي عَلَيْهِ الْحَرَكَةُ وَ السُّكُونُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ أَوْ يَعُودُ فِيهِ مَا هُوَ ابْتَدَأَهُ إِذاً لَتَفَاوَتَتْ ذَاتُهُ وَ لَتَجَزَّأَ كُنْهُهُ وَ لَامْتَنَعَ مِنَ الْأَزَلِ مَعْنَاهُ وَ لَمَا كَانَ لِلْبَارِئِ مَعْنًى غَيْرُ الْمَبْرُوءِ

Thus, everything what is in the created being cannot be found in his Creator, and everything what he is enabled in is forbidden in His^-azwj Maker. The movement and the stillness, does not flow upon Him^-azwj, and how can it flow upon Him^-azwj what He^-azwj Caused it to flow, or repeats in it what He^-azwj is its Initiator when His^-azwj Self is for differentiating, and His^-azwj Essence is for separating, nor is its meaning prevented from the eternality, and, when it was so for the Creator, a meaning without the created beings.

وَ لَوْ حُدَّ لَهُ وَرَاءٌ إِذاً حُدَّ لَهُ أَمَامٌ وَ لَوِ الْتُمِسَ لَهُ التَّمَامُ إِذاً لَزِمَهُ النُّقْصَانُ كَيْفَ يَسْتَحِقُّ الْأَزَلَ مَنْ لَا يَمْتَنِعُ مِنَ الْحَدَثِ وَ كَيْفَ يُنْشِئُ الْأَشْيَاءَ مَنْ لَا يَمْتَنِعُ مِنَ الإِنْشَاءِ

And if there was a limit for Him^-azwj behind then there would be a limit for Him^-azwj in front, and if the completion is sought for Him^-azwj then the reduction would be necessitated for Him^-azwj. How can he be deserving of the eternality, one who is not prevented from the occurrence, and how can he grow the things, one who is not prevented from the growth?

إِذاً لَقَامَتْ فِيهِ آيَةُ الْمَصْنُوعِ وَ لَتَحَوَّلَ دَلِيلًا بَعْدَ مَا كَانَ مَدْلُولًا عَلَيْهِ لَيْسَ فِي مُحَالِ الْقَوْلِ حُجَّةٌ وَ لَا فِي الْمَسْأَلَةِ عَنْهُ جَوَابٌ وَ لَا فِي مَعْنَاهُ لَهُ تَعْظِيمٌ وَ لَا فِي إِبَانَتِهِ عَنِ الْخَلْقِ ضَيْمٌ إِلَّا بِامْتِنَاعِ الْأَزَلِيِّ أَنْ يُثَنَّى وَ مَا لَا بَدْأَ لَهُ أَنْ يُبْدَأَ

When a sign of the Maker is established in it, and the evidence turns after having pointed upon Him^-azwj, the word of the argument wouldn’t be impossible in it, nor would there be an answer in the question about Him^-azwj, nor would there be any reverence in its meaning for Him^-azwj, nor would there be any arbitrariness in His^-azwj Manifestation of the creation, except by abstaining the eternality that He^-azwj be extolled, and what there is not escape for it that He^-azwj Began (everything).

لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ كَذَبَ الْعَادِلُونَ بِاللَّهِ وَ ضَلُّوا ضَلالًا بَعِيداً وَ خَسِرُوا خُسْرَاناً مُبِيناً وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ

There is no god except Allah^-azwj, the Exalted, the Magnificent. The equators with Allah^-azwj are lying, and have strayed a far straying, and incurred clear losses, and may Allah^-azwj Send Salawat upon Muhammad^-saww and his^-saww pure Progeny^-asws’’.[228]

4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ الطُّوسِيِ‏ قَالَ: سَمِعْتُ الرِّضَا ع‏ يَتَكَلَّمُ فِي تَوْحِيدِ اللَّهِ فَقَالَ أَوَّلُ عِبَادَةِ اللَّهِ مَعْرِفَتُهُ إِلَى آخِرِ الْخُطْبَةِ

‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Hassan Bin Hamza Al Alawy, from Muhammad bin Al Humeyri, from his father, from Ibn Isa, from Marouk Bin Ubeyd, from Muhammad Bin Zayd Al Tusi who said,

‘I heard Al-Reza^-asws speak regarding the Tawheed of Allah^-azwj, and he^-asws said: ‘The foremost worship of Allah^-azwj is recognising Him^-azwj’ – up to the end of the sermon’’.[229]

5- نهج، نهج البلاغة ج، الإحتجاج عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ الْحَمْدُ لِلَّهِ الَّذِي لَا يَبْلُغُ مِدْحَتَهُ الْقَائِلُونَ وَ لَا يُحْصِي نِعَمَهُ الْعَادُّونَ وَ لَا يُؤَدِّي حَقَّهُ الْمُجْتَهِدُونَ الَّذِي لَا يُدْرِكُهُ بُعْدُ الْهِمَمِ وَ لَا يَنَالُهُ غَوْصُ الْفِطَنِ‏ الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ وَ لَا نَعْتٌ مَوْجُودٌ وَ لَا وَقْتٌ مَعْدُودٌ وَ لَا أَجَلٌ مَمْدُودٌ

‘Nahj Al Balagah’ –

‘From Amir Al-Momineen^-asws: ‘The Praise is for Allah^-azwj Who, the praises of the speakers cannot reach, nor can the counters count His^-azwj Bounties, nor can the strivers fulfil His^-azwj right. He^-azwj is the One^-azwj Whom the remoteness of the inspirations cannot realise, nor can the dividings of the acumen attain Him^-azwj. He^-azwj is the One^-azwj Who there is no limit to His^-azwj Attributes limiting Him^-azwj, nor does any eulogy exist, nor any time calculated.

فَطَرَ الْخَلَائِقَ بِقُدْرَتِهِ وَ نَشَرَ الرِّيَاحَ بِرَحْمَتِهِ وَ وَتَّدَ بِالصُّخُورِ مَيَدَانَ أَرْضِهِ

He^-azwj Natured the creature by His^-azwj Determination, and Dispersed the winds by His^-azwj Mercy, and Pegged with the rocks (mountains) the plains of His^-azwj earth.

أَوَّلُ الدِّينِ مَعْرِفَتُهُ وَ كَمَالُ مَعْرِفَتِهِ التَّصْدِيقُ بِهِ وَ كَمَالُ التَّصْدِيقِ بِهِ تَوْحِيدُهُ وَ كَمَالُ تَوْحِيدِهِ الْإِخْلَاصُ لَهُ وَ كَمَالُ الْإِخْلَاصِ لَهُ نَفْيُ الصِّفَاتِ عَنْهُ لِشَهَادَةِ كُلِّ صِفَةٍ أَنَّهَا غَيْرُ الْمَوْصُوفِ وَ شَهَادَةِ كُلِّ مَوْصُوفٍ أَنَّهُ غَيْرُ الصِّفَةِ

The foremost Religion is recognising Him^-azwj, and the perfection of His^-azwj recognition is the ratification with Him^-azwj, and the perfection of the ratification with Him^-azwj is His^-azwj Tawheed, and the perfection of His^-azwj Tawheed is the sincerity to Him^-azwj, and the perfection of the sincerity to Him^-azwj is negation of the descriptions about Him^-azwj due to the testification of every description that is it other than the described one, and the testification of every described one that it is other than the description.

فَمَنْ وَصَفَ اللَّهَ سُبْحَانَهُ فَقَدْ قَرَنَهُ وَ مَنْ قَرَنَهُ فَقَدْ ثَنَّاهُ وَ مَنْ ثَنَّاهُ فَقَدْ جَزَّأَهُ وَ مَنْ جَزَّأَهُ فَقَدْ جَهِلَهُ وَ مَنْ أَشَارَ إِلَيْهِ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ

The one who describes Allah^-azwj the Glorious, so he has paired Him^-azwj, and one who pairs Him^-azwj, so he has doubled Him^-azwj, and the one who doubles Him^-azwj so he has divided Him^-azwj, and one who divides Him^-azwj so he has ignored Him^-azwj, and one who indicates to Him^-azwj so he has limited Him^-azwj, and one who limits Him^-azwj so he has numbered Him^-azwj.

وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ وَ مَنْ قَالَ عَلَامَ فَقَدْ أَخْلَى مِنْهُ كَائِنٌ لَا عَنْ حَدَثٍ مَوْجُودٌ لَا عَنْ عَدَمٍ مَعَ كُلِّ شَيْ‏ءٍ لَا بِمُقَارَنَةٍ وَ غَيْرُ كُلِّ شَيْ‏ءٍ لَا بِمُزَايَلَةٍ فَاعِلٌ لَا بِمَعْنَى الْحَرَكَاتِ وَ الْآلَةِ

And one who says, ‘In what’, so he has contained Him^-azwj, and one who says, ‘Upon what?’, so he has isolated from Him^-azwj. He^-azwj exists not from an occurrence, existing not from non-existence. He^-azwj is with everything (but) not by conjunction, and He^-azwj other than everything not by declining. He^-azwj is a Doer not by meaning of the movement and the tools.

بَصِيرٌ إِذْ لَا مَنْظُورَ إِلَيْهِ مِنْ خَلْقِهِ مُتَوَحِّدٌ إِذْ لَا سَكَنَ يَسْتَأْنِسُ بِهِ‏ وَ لَا يَسْتَوْحِشُ لِفَقْدِهِ أَنْشَأَ الْخَلْقَ إِنْشَاءً وَ ابْتَدَأَهُ ابْتِدَاءً بِلَا رَوِيَّةٍ أَجَالَهَا وَ لَا تَجْرِبَةٍ اسْتَفَادَهَا وَ لَا حَرَكَةٍ أَحْدَثَهَا وَ لَا هَمَامَةِ نَفْسٍ اضْطَرَبَ فِيهَا أَجَّلَ الْأَشْيَاءَ لِأَوْقَاتِهَا وَ لَاءَمَ بَيْنَ مُخْتَلِفَاتِهَا وَ غَرَّزَ غَرَائِزَهَا وَ أَلْزَمَهَا أَشْبَاحَهَا عَالِماً بِهَا قَبْلَ ابْتِدَائِهَا مُحِيطاً بِحُدُودِهَا وَ انْتِهَائِهَا عَارِفاً بِقَرَائِنِهَا وَ أَحْنَائِهَا

He^-azwj is Seeing when there is nothing to look at from His^-azwj creation, Alone when there is no residence to take comfort with nor fear losing him. He^-azwj Grew the creation with a growth, and Began its beginning without calculating their life-spans, nor experimenting their benefits, nor moving their occurrences, nor worrying the Self being desperate regarding these. He^-azwj Termed the things to their timings, and Fit them between their variations, and Instilled their instincts, and Necessitated their resemblances, being a Knower with these before their commencement, Encompassing with their limits and their end-points, Recognising their properties and their intricacies.[230]

6- ج، الإحتجاج فِي خُطْبَةٍ أُخْرَى لَهُ ع‏ أَوَّلُ عِبَادَةِ اللَّهِ مَعْرِفَتُهُ وَ أَصْلُ مَعْرِفَتِهِ تَوْحِيدُهُ وَ نِظَامُ تَوْحِيدِهِ نَفْيُ الصِّفَاتِ عَنْهُ جَلَّ أَنْ تَحُلَّهُ الصِّفَاتُ لِشَهَادَةِ الْعُقُولِ أَنَّ كُلَّ مَنْ حَلَّتْهُ الصِّفَاتُ مَصْنُوعٌ وَ شَهَادَةِ الْعُقُولِ أَنَّهُ جَلَّ جَلَالُهُ صَانِعٌ لَيْسَ بِمَصْنُوعٍ

‘Al Ihtijaj’ – In another sermon of his^-asws: ‘The foremost worship of Allah^-azwj is recognising Him^-azwj, and the origin of His^-azwj recognition is His^-azwj Tawheed, and a system of His^-azwj Tawheed is negation of the descriptions about Him^-azwj. He^-azwj is more Majestic than for the descriptions to be permissible for Him^-azwj due to the testification of the intellect that everyone on whom the descriptions are permitted, is made (Created), and the testification of the intellects that He^-azwj, Majestic is His^-azwj Majesty is a Maker, isn’t made.

فصنع [بِصُنْعِ‏] اللَّهِ يُسْتَدَلُّ عَلَيْهِ وَ بِالْعُقُولِ يُعْقَدُ مَعْرِفَتُهُ وَ بِالْفِكْرِ تَثْبُتُ حُجَّتُهُ جَعَلَ الْخَلْقَ دَلِيلًا عَلَيْهِ فَكَشَفَ بِهِ عَنْ رُبُوبِيَّتِهِ هُوَ الْوَاحِدُ الْفَرْدُ فِي أَزَلِيَّتِهِ لَا شَرِيكَ لَهُ فِي إِلَهِيَّتِهِ وَ لَا نِدَّ لَهُ فِي رُبُوبِيَّتِهِ

Thus, the workmanship of Allah^-azwj evidences upon Him^-azwj, and with the intellects one can believe in His^-azwj recognition, and by the thoughts His^-azwj arguments are proved. He^-azwj Made the creation as evidence upon Him^-azwj, so He^-azwj Uncovered by it from His^-azwj Lordship (that) He^-azwj is the One, the Individual in His^-azwj eternality, there being no associate for Him^-azwj in His^-azwj Godship, nor is there an adversary for Him^-azwj in His^-azwj Lordship.

بِمُضَادَّتِهِ بَيْنَ الْأَشْيَاءِ الْمُتَضَادَّةِ عُلِمَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأُمُورِ الْمُقْتَرِنَةِ عُلِمَ أَنْ لَا قَرِينَ لَهُ

By His^-azwj Making opposites between the things (their opposites), it is known that there is no opposite for Him^-azwj, and by His^-azwj Pairing between the paired matters, it is known that there is no pair for Him^-azwj’’.[231]

7- ج، الإحتجاج وَ قَالَ ع فِي خُطْبَةٍ أُخْرَى‏ دَلِيلُهُ آيَاتُهُ وَ وُجُودُهُ إِثْبَاتُهُ وَ مَعْرِفَتُهُ تَوْحِيدُهُ وَ تَوْحِيدُهُ تَمْيِيزُهُ مِنْ خَلْقِهِ وَ حُكْمُ التَّمْيِيزِ بَيْنُونَةُ صِفَةٍ لَا بَيْنُونَةُ عُزْلَةٍ إِنَّهُ رَبٌّ خَالِقٌ غَيْرُ مَرْبُوبٍ مَخْلُوقٍ مَا تُصُوِّرَ فَهُوَ بِخِلَافِهِ

‘Al Ihtijaj’ –

And he^-asws said in another sermon: ‘His^-azwj evidence are His^-azwj Signs, and His^-azwj Existence is His^-azwj proof, and His^-azwj recognition is His^-azwj Tawheed, and His^-azwj Tawheed is His^-azwj being distinguished from His^-azwj creation, and a rule of the distinguishing is departure of a description, not departure of eternality. He^-azwj is the Lord, Creator, (even) without Nourishing created beings. Whatever you imagine, so He^-azwj is opposite to it’.

ثُمَّ قَالَ بَعْدَ ذَلِكَ لَيْسَ بِإِلَهٍ مَنْ عُرِفَ بِنَفْسِهِ هُوَ الدَّالُّ بِالدَّلِيلِ عَلَيْهِ وَ الْمُؤَدِّي بِالْمَعْرِفَةِ إِلَيْهِ

Then he^-asws said after that: ‘He isn’t a god, one who recognises by himself. He^-azwj is the One pointed with the evidences upon Him^-azwj, and the Causer with the recognition to Him^-azwj’’.[232]

8- ج، الإحتجاج وَ قَالَ ع فِي خُطْبَةٍ أُخْرَى‏ لَا يُشْمَلُ بِحَدٍّ وَ لَا يُحْسَبُ بِعَدٍّ وَ إِنَّمَا تَحُدُّ الْأَدَوَاتُ أَنْفُسَهَا وَ تُشِيرُ الْآلَاتُ إِلَى نَظَائِرِهَا مَنَعَتْهَا مُنْذُ الْقِدْمَةَ وَ حَمَتْهَا قَدُ الْأَزَلِيَّةَ وَ جَنَّبَتْهَا لَوْلَا التَّكْمِلَةَ بِهَا تَجَلَّى صَانِعُهَا لِلْعُقُولِ‏ وَ بِهَا امْتَنَعَ مِنْ نَظَرِ الْعُيُونِ‏

‘Al Ihtijaj’ –

And he^-asws said in another sermon: ‘He^-azwj is not contained by a limit, nor counted by a number, and rather the instruments limit themselves, but rather, the instruments limit themselves, and the tools gesture towards their peers, having prevented it since before, and Protecting it eternally, and shunning it if it had not perfected. By it, their Maker was clear for the intellects (to realise), and by it He^-azwj is veiled from the sighting of the eyes.

لَا تَجْرِي عَلَيْهِ الْحَرَكَةُ وَ السُّكُونُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ وَ يَعُودُ فِيهِ مَا هُوَ أَبْدَاهُ وَ يَحْدُثُ فِيهِ مَا هُوَ أَحْدَثَهُ

The movement and the stillness, does not flow upon Him^-azwj, and how can it flow upon Him^-azwj what He^-azwj Caused it to flow? And He^-azwj Repeats in it what He^-azwj is its Initiator? And He^-azwj Brings into being what He^-azwj Brings into being?

إِذاً لَتَفَاوَتَتْ ذَاتُهُ وَ لجزأ [لَتَجَزَّأَ] كُنْهُهُ وَ لَامْتَنَعَ مِنَ الْأَزَلِ مَعْنَاهُ وَ لَكَانَ لَهُ وَرَاءٌ إِذَا وُجِدَ لَهُ أَمَامٌ وَ لَالْتَمَسَ التَّمَامَ إِذَا لَزِمَهُ النُّقْصَانُ وَ إِذاً لَقَامَتْ آيَةُ الْمَصْنُوعِ فِيهِ وَ لَتَحَوَّلَ دَلِيلًا بَعْدَ أَنْ كَانَ مَدْلُولًا عَلَيْهِ وَ خَرَجَ بِسُلْطَانِ الِامْتِنَاعِ‏ مِنْ أَنْ يُؤَثِّرَ فِيهِ مَا فِي غَيْرِهِ الَّذِي لَا يَحُولُ وَ لَا يَزُولُ وَ لَا يَجُوزُ عَلَيْهِ الْأُفُولُ‏

His^-azwj Self is different, and harbouring Him^-azwj (in the mind) would not be allowed, nor its meaning be prevented from the eternality, but there would neither be a ‘behind’ for Him^-azwj when a ‘front’ is found to be for Him^-azwj, and the completion would be sought when the reduction is necessitated, and when a Sign establishes forbiddance with regards to it, and the evidence turns after having pointed upon Him^-azwj, and comes out with the authorisation of the forbiddance from preferring in it what is in others, which neither turns nor declines, nor is the fading allowed upon Him^-azwj.

لَمْ يَلِدْ فَيَكُونَ مَوْلُوداً وَ لَمْ يُولَدْ فَيَصِيرَ مَحْدُوداً جَلَّ عَنِ اتِّخَاذِ الْأَبْنَاءِ وَ طَهُرَ عَنْ مُلَامَسَةِ النِّسَاءِ لَا تَنَالُهُ الْأَوْهَامُ فَتُقَدِّرَهُ وَ لَا تَتَوَهَّمُهُ الْفِطَنُ فَتُصَوِّرَهُ وَ لَا تُدْرِكُهُ الْحَوَاسُّ فَتُحِسَّهُ وَ لَا تَلْمِسُهُ الْأَيْدِي فَتَمَسَّهُ وَ لَا يَتَغَيَّرُ بِحَالٍ وَ لَا يَتَبَدَّلُ بِالْأَحْوَالِ

He^-azwj does not beget, so (otherwise) He^-azwj would happen to be born, and is not begotten so (otherwise) He^-azwj would become limited. He^-azwj is more Majestic from taking sons, and Pure from touching the women. The imaginations cannot attain Him^-azwj so you could measure Him^-azwj, nor does the acumen imagine Him^-azwj, so you could image Him^-azwj, nor can the senses realise Him^-azwj, so you could feel Him^-azwj, nor can the hands touch Him^-azwj so you could touch Him^-azwj, nor does He^-azwj Change with states, nor is He^-azwj replaced by the situations.

وَ لَا تُبْلِيهِ اللَّيَالِي وَ الْأَيَّامُ وَ لَا يُغَيِّرُهُ الضِّيَاءُ وَ الظَّلَامُ وَ لَا يُوصَفُ بِشَيْ‏ءٍ مِنَ الْأَجْزَاءِ وَ لَا بِالْجَوَارِحِ وَ الْأَعْضَاءِ وَ لَا بِعَرَضٍ مِنَ الْأَعْرَاضِ وَ لَا بِالْغَيْرِيَّةِ وَ الْأَبْعَاضِ وَ لَا يُقَالُ لَهُ حَدٌّ وَ لَا نِهَايَةٌ وَ لَا انْقِطَاعٌ وَ لَا غَايَةٌ وَ لَا أَنَّ الْأَشْيَاءَ تَحْوِيهِ فَتُقِلَّهُ أَوْ تُهْوِيَهُ وَ لَا أَنَّ الْأَشْيَاءَ تَحْمِلُهُ فَيُمِيلَهُ أَوْ يُعَدِّلَهُ

Neither do the nights and days exhaust Him^-azwj, nor does the illumination and the darkness change Him^-azwj, nor can He^-azwj be described by a thing from the parts, nor with the limbs and the body parts, nor by width from the widths, nor by the alienation and the substitution, nor can it be said for Him^-azwj to be any limit or an end-point, nor a termination nor a peak, nor that the things would overcome Him^-azwj or contain Him^-azwj, nor that the things carry Him^-azwj so He^-azwj would Incline to it or Prepare for it.

لَيْسَ فِي الْأَشْيَاءِ بِوَالِجٍ‏ وَ لَا عَنْهَا بِخَارِجٍ يُخْبِرُ لَا بِلِسَانٍ وَ لَهَوَاتٍ وَ يَسْمَعُ لَا بِخُرُوقٍ وَ أَدَوَاتٍ يَقُولُ وَ لَا يَلْفِظُ وَ يَحْفَظُ وَ لَا يَتَحَفَّظُ وَ يُرِيدُ وَ لَا يُضْمِرُ يُحِبُّ وَ يَرْضَى مِنْ غَيْرِ رِقَّةٍ وَ يُبْغِضُ وَ يَغْضَبُ مِنْ غَيْرِ مَشَقَّةٍ

He^-azwj doesn’t Diffuse into the things, nor come out from these. He^-azwj Informs, not by a tongue and tone, and He^-azwj Hears, not by a hole and an instrument. He^-azwj is Saying, not orally, and He^-azwj Preserves, not by memorising, and He^-azwj Wants not by cherishing, He^-azwj Loves and He^-azwj is Pleased from without a delicateness, and He^-azwj Hates from without a difficulty.

يَقُولُ لِمَا أَرَادَ كَوْنَهُ‏ كُنْ فَيَكُونُ‏ لَا بِصَوْتٍ يَقْرَعُ وَ لَا نِدَاءٍ يُسْمَعُ وَ إِنَّمَا كَلَامُهُ سُبْحَانَهُ فِعْلٌ مِنْهُ أَنْشَأَهُ وَ مَثَّلَهُ لَمْ يَكُنْ مِنْ قَبْلِ ذَلِكَ كَائِناً وَ لَوْ كَانَ قَدِيماً لَكَانَ إِلَهاً ثَانِياً

He^-azwj is Saying, whenever He^-azwj Intends its existence: “Be!”, so it comes into being, neither by a voice reciting, nor a call being heard. And rather, the Speech of the Glorious is a deed from Him^-azwj He^-azwj Created, and the like of it did not happen to exist before that; and had it been eternally it would have been another god.

لَا يُقَالُ لَهُ كَانَ بَعْدَ أَنْ لَمْ يَكُنْ فَتَجْرِيَ عَلَيْهِ الصِّفَاتُ الْمُحْدَثَاتُ وَ لَا يَكُونُ بَيْنَهَا وَ بَيْنَهُ فَصْلٌ‏ وَ لَا لَهُ عَلَيْهَا فَضْلٌ

It cannot be said to Him^-azwj that He^-azwj existed after not existing, so the attributes of the occurrences would flow upon Him^-azwj, and there would not happen to be any distance between these and Him^-azwj nor would be there be any merit for Him^-azwj upon these.

فَيَسْتَوِيَ الصَّانِعُ وَ الْمَصْنُوعُ وَ يَتَكَافَأَ الْمُبْتَدَعُ وَ الْبَدِيعُ خَلَقَ الْخَلَائِقَ مِنْ غَيْرِ مِثَالٍ‏ خَلَا مِنْ غَيْرِهِ وَ لَمْ يَسْتَعِنْ عَلَى خَلْقِهَا بِأَحَدٍ مِنْ خَلْقِهِ

Then, the Maker and the made would be equal, and the Beginner and the begun would be the same. He^-azwj Created the creatures from without there being an example (to relate to), free from others, and was not assisted upon Creating these by anyone from His^-azwj creatures.

وَ أَنْشَأَ الْأَرْضَ فَأَمْسَكَهَا مِنْ غَيْرِ اشْتِغَالٍ وَ أَرْسَاهَا عَلَى غَيْرِ قَرَارٍ وَ أَقَامَهَا بِغَيْرِ قَوَائِمَ وَ رَفَعَهَا بِغَيْرِ دَعَائِمَ وَ حَصَّنَهَا مِنَ الْأَوَدِ وَ الِاعْوِجَاجِ وَ مَنَعَهَا مِنَ التَّهَافُتِ وَ الِانْفِرَاجِ أَرْسَى أَوْتَادَهَا وَ ضَرَبَ أَسْدَادَهَا وَ اسْتَفَاضَ عُيُونَهَا وَ خَدَّ أَوْدِيَتَهَا

And He^-azwj Created the earth and Withheld them from without being busy, and Set it up upon without calmness, and Uprighted it without any legs, and quadrated it without pillars, and Fortified it from the twists and turns (convolutions), and Prevented it from the rushing and relaxing, (and) Set up its pegs (mountains), and Struck its barriers, and Widened its springs, and Lowered its valleys.

فَلَمْ يَهِنْ مَا بَنَاهُ‏ وَ لَا ضَعُفَ مَا قَوَّاهُ وَ هُوَ الظَّاهِرُ عَلَيْهَا بِسُلْطَانِهِ وَ عَظَمَتِهِ وَ الْبَاطِنُ لَهَا بِعِلْمِهِ وَ مَعْرِفَتِهِ‏ وَ الْعَالِي عَلَى كُلِّ شَيْ‏ءٍ مِنْهَا بِجَلَالِهِ وَ عِزَّتِهِ

He^-azwj was neither disgraced from what He^-azwj Built, nor was He^-azwj weakened by what He^-azwj Strengthened, and He^-azwj was Apparent upon it with His^-azwj Authority and His^-azwj Magnificence, and the Hidden to it with His^-azwj Knowledge and His^-azwj recognition, and the Exalted upon all things from these by His^-azwj Majesty and His^-azwj Might.

لَا يُعْجِزُهُ شَيْ‏ءٌ مِنْهَا طَلَبَهُ وَ لَا يَمْتَنِعُ عَلَيْهِ فَيَغْلِبَهُ وَ لَا يَفُوتُهُ السَّرِيعُ مِنْهَا فَيَسْبِقَهُ وَ لَا يَحْتَاجُ إِلَى ذِي مَالٍ فَيَرْزُقَهُ خَضَعَتِ الْأَشْيَاءُ لَهُ فَذَلَّتْ مُسْتَكِينَةً لِعَظَمَتِهِ لَا تَسْتَطِيعُ الْهَرَبَ مِنْ سُلْطَانِهِ إِلَى غَيْرِهِ فَتَمْتَنِعَ مِنْ نَفْعِهِ وَ ضَرِّهِ

There is nothing He^-azwj Seeks from these frustrates Him^-azwj, nor is He^-azwj Prevented upon overcoming it, nor does the quick one from these escapes Him^-azwj and He^-azwj Precedes it, not is He^-azwj needy to one with the wealth to sustain Him^-azwj. The things are humbled to Him^-azwj, being disgraced in servility to His^-azwj Magnificence, not having the ability to flee from His^-azwj Authority to someone else, to prevent its benefits and its harm.

وَ لَا كُفْ‏ءَ لَهُ فَيُكَافِئَهُ وَ لَا نَظِيرَ لَهُ فَيُسَاوِيَهُ هُوَ الْمُفْنِي لَهَا بَعْدَ وُجُودِهَا حَتَّى يَصِيرَ مَوْجُودُهَا كَمَفْقُودِهَا وَ لَيْسَ فَنَاءُ الدُّنْيَا بَعْدَ ابْتِدَاعِهَا بِأَعْجَبَ مِنْ إِنْشَائِهَا وَ اخْتِرَاعِهَا

And there is no match for Him^-azwj to equal Him^-azwj, nor is there a peer for Him^-azwj to equate to Him^-azwj. He^-azwj is the Perisher of these after their existence until its existence becomes like it being lost. And the perishing of the world after its beginning isn’t stranger than its creation and its invention.

كَيْفَ وَ لَوِ اجْتَمَعَ جَمِيعُ حَيَوَانِهَا مِنْ طَيْرِهَا وَ بَهَائِمِهَا وَ مَا كَانَ مِنْ مُرَاحِهَا وَ سَائِمِهَا وَ أَصْنَافِ أَسْنَاخِهَا وَ أَجْنَاسِهَا وَ مُتَبَلِّدَةِ أُمَمِهَا وَ أَكْيَاسِهَا عَلَى إِحْدَاثِ بَعُوضَةٍ مَا قَدَرَتْ عَلَى إِحْدَاثِهَا وَ لَا عَرَفَتْ كَيْفَ السَّبِيلُ إِلَى إِيجَادِهَا وَ لَتَحَيَّرَتْ عُقُولُهَا فِي عِلْمِ ذَلِكَ وَ تَاهَتْ‏ وَ عَجَزَتْ قُوَاهَا وَ تَنَاهَتْ وَ رَجَعَتْ خَاسِئَةً

How (can they), and even if the entirety of its animals and its birds and its beasts are gathered, and whatever was from its stages and its endings, and the types of its likes, and its species, and cities of its communities (gather) upon bringing into being a mosquito, they would not be able upon its occurrence, nor would they know the way to inventing it, and their intellects would be confused in the knowledge of that, and their frustrations would fade their strengths, and they would turn back lost?

حَسِيرَةً عَارِفَةً بِأَنَّهَا مَقْهُورَةٌ مُقِرَّةً بِالْعَجْزِ عَنْ إِنْشَائِهَا مُذْعِنَةً بِالضَّعْفِ عَنْ إِفْنَائِهَا وَ إِنَّهُ يَعُودُ سُبْحَانَهُ بَعْدَ فَنَاءِ الدُّنْيَا وَحْدَهُ لَا شَيْ‏ءَ مَعَهُ كَمَا كَانَ قَبْلَ ابْتِدَائِهَا كَذَلِكَ يَكُونُ بَعْدَ فَنَائِهَا بِلَا وَقْتٍ‏ وَ لَا مَكَانٍ وَ لَا حِينٍ وَ لَا زَمَانٍ عُدِمَتْ عِنْدَ ذَلِكَ الْآجَالُ وَ الْأَوْقَاتُ وَ زَالَتِ السِّنُونَ وَ السَّاعَاتُ

Weary and aware that these are subdued, acknowledging the inability of creating it, yielding with the weakness from perishing it, and He^-azwj, the Glorious would Repeat it, after the perishing of the world, Alone, without there being anything with Him^-azwj just as it was before its beginning. Similar to that it would come into being after its perishing, without a time, nor a place, nor a while, nor an era. During that, the terms and the timings would be non-existent, and the years and the hours would fade away.

فَلَا شَيْ‏ءَ إِلَّا الْوَاحِدُ الْقَهَّارُ الَّذِي إِلَيْهِ مَصِيرُ جَمِيعِ الْأُمُورِ بِلَا قُدْرَةٍ مِنْهَا كَانَ ابْتِدَاءُ خَلْقِهَا وَ بِغَيْرِ امْتِنَاعٍ مِنْهَا كَانَ فَنَاؤُهَا وَ لَوْ قَدَرَتْ عَلَى الِامْتِنَاعِ لَدَامَ بَقَاؤُهَا لَمْ يَتَكَاءَدْهُ صُنْعُ شَيْ‏ءٍ مِنْهَا إِذْ صَنَعَهُ وَ لَمْ يَؤُدْهُ مِنْهَا خَلْقُ مَا بَرَأَهُ وَ خَلَقَهُ وَ لَمْ يُكَوِّنْهَا لِتَشْدِيدِ سُلْطَانٍ وَ لَا لِخَوْفٍ مِنْ زَوَالٍ وَ نُقْصَانٍ وَ لَا لِلِاسْتِعَانَةِ بِهَا عَلَى نِدٍّ

Thus, there would be nothing except the One^-azwj, the Subduer Who, to Him^-azwj would come the entirety of the affairs, with there being any power from these to begin its own creation, and without a prevention from these to perish, and had they the power upon the prevention, their survival would have been permanent. It would not have adapted the making of anything from these when it makes it, and a creation would not be repeated from these what He^-azwj had Formed and Created, and He^-azwj does not Bring these into being for the strengthening of His^-azwj Authority, nor for fear from the decline and loss, nor for being assisted by these against an adversary.

مُكَاثِرٍ وَ لَا لِلِاحْتِرَازِ بِهَا مِنْ ضِدٍّ مُشَاوِرٍ وَ لَا لِلِازْدِيَادِ بِهَا فِي مُلْكِهِ وَ لَا لِمُكَاثَرَةِ شَرِيكٍ فِي شِرْكِهِ وَ لَا لِوَحْشَةٍ كَانَتْ مِنْهُ فَأَرَادَ أَنْ يَسْتَأْنِسَ إِلَيْهَا

He^-azwj Multiplied these, not for being protected by these from an adversary consulting, nor for increasing with the in His^-azwj Kingdom, nor for the increasing an associate in His^-azwj association, nor for the loneliness which was from Him^-azwj so He^-azwj Wanted to be comforted to these.

ثُمَّ هُوَ يُفْنِيهَا بَعْدَ تَكْوِينِهَا لَا لِسَأَمٍ‏ دَخَلَ عَلَيْهِ فِي تَصْرِيفِهَا وَ تَدْبِيرِهَا وَ لَا لِرَاحَةٍ وَاصِلَةٍ إِلَيْهِ وَ لَا لِثِقَلِ شَيْ‏ءٍ مِنْهَا عَلَيْهِ لَا يُمِلُّهُ طُولُ بَقَائِهَا

Then, He^-azwj would be Perishing these after their coming into being, not out of boredom entering upon Him^-azwj in its utilisation and its management, nor for the rest (of aspects) connected to it, nor for the weight of a thing from these upon Him^-azwj, nor is the length of its survival an excuse for Him^-azwj.

فَيَدْعُوَهُ إِلَى سُرْعَةِ إِفْنَائِهَا لَكِنَّهُ سُبْحَانَهُ دَبَّرَهَا بِلُطْفِهِ وَ أَمْسَكَهَا بِأَمْرِهِ وَ أَتْقَنَهَا بِقُدْرَتِهِ

He^-azwj would Call it to a speedy perishing, but the Glorious One^-azwj Would Manage it by His^-azwj Subtleness, and Withhold it by His^-azwj Command, and Precision it in His^-azwj Determination.

ثُمَّ يُعِيدُهَا بَعْدَ الْفَنَاءِ مِنْ غَيْرِ حَاجَةٍ مِنْهُ إِلَيْهَا وَ لَا اسْتِعَانَةٍ بِشَيْ‏ءٍ مِنْهَا عَلَيْهَا وَ لَا لِانْصِرَافٍ مِنْ حَالِ وَحْشَةٍ إِلَى حَالِ اسْتِينَاسٍ وَ لَا مِنْ حَالِ جَهْلٍ وَ عَمًى إِلَى حَالِ عِلْمٍ وَ الْتِمَاسٍ وَ لَا مِنْ فَقْرٍ وَ حَاجَةٍ إِلَى غِنًى وَ كَثْرَةٍ وَ لَا مِنْ ذُلٍّ وَ ضَعَةٍ إِلَى عِزٍّ وَ قُدْرَةٍ

Then He^-azwj would Repeat it after the perishing from without there being any need from it to Him^-azwj, nor to be assisted by anything from it upon Him^-azwj, nor for an exchange from a state of loneliness to be comforted, nor from a state of ignorance and blindness to a state of knowledge and contact, nor from poverty and need to richness and abundance, nor from humiliation and Placing it to Mighty and Power’’.[233]

9- ج، الإحتجاج وَ مِنْ خُطْبَةٍ لَهُ ع‏ الْحَمْدُ لِلَّهِ الَّذِي لَا تُدْرِكُهُ الشَّوَاهِدُ وَ لَا تَحْوِيهِ الْمَشَاهِدُ وَ لَا تَرَاهُ النَّوَاظِرُ وَ لَا تَحْجُبُهُ السَّوَاتِرُ الدَّالِّ عَلَى قِدَمِهِ بِحُدُوثِ خَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى وُجُودِهِ وَ بِاشْتِبَاهِهِمْ عَلَى أَنْ لَا شَبَهَ لَهُ

‘Al Ihtijaj’ –

And from a sermon of his^-asws: ‘The Praise is for Allah^-azwj Who, the senses cannot realise, nor can the monuments contain Him^-azwj, nor can the beholders see Him^-azwj, nor can the curtains veil Him^-azwj, and He^-azwj Evidences upon His^-azwj eternality by the occurrence of His^-azwj creation, and by the occurrence of His^-azwj creation upon His^-azwj Existence, and by their resemblances upon that there is no resemblance for Him^-azwj.

الَّذِي صَدَقَ فِي مِيعَادِهِ وَ ارْتَفَعَ عَنْ ظُلْمِ عِبَادِهِ وَ قَامَ بِالْقِسْطِ فِي خَلْقِهِ وَ عَدَلَ عَلَيْهِمْ فِي حُكْمِهِ

He^-azwj is the One^-azwj Who is True in His^-azwj Promises, and Loftier from being unjust to His^-azwj servants, and Stands with justice among His^-azwj creatures, and is Just upon them in His^-azwj Decisions.

مُسْتَشْهِدٌ بِحُدُوثِ الْأَشْيَاءِ عَلَى أَزَلِيَّتِهِ وَ بِمَا وَسَمَهَا بِهِ مِنَ الْعَجْزِ عَلَى قُدْرَتِهِ وَ بِمَا اضْطَرَّهَا إِلَيْهِ مِنَ الْفَنَاءِ عَلَى دَوَامِهِ

The occurrences of the things testify upon His^-azwj eternality, and with what He^-azwj Specified these with from the inability over His^-azwj Power, and with what these are desperate to Him^-azwj from the perishing, (testifying) upon His^-azwj Permanence.

وَاحِدٌ لَا بِعَدَدٍ وَ دَائِمٌ لَا بِأَمَدٍ وَ قَائِمٌ لَا بِعَمَدٍ تَتَلَقَّاهُ الْأَذْهَانُ لَا بِمُشَاعَرَةٍ وَ تَشْهَدُ لَهُ الْمَرَائِي لَا بِمُحَاضَرَةٍ لَمْ تُحِطْ بِهِ الْأَوْهَامُ بَلْ تَجَلَّى لَهَا بِهَا وَ بِهَا امْتَنَعَ مِنْهَا وَ إِلَيْهَا حَاكَمَهَا

He^-azwj is One, not by enumeration (segments), and permanent not by prolongation, and established, not by a pillar. The minds meet Him^-azwj, not by awareness, and the openers testify to Him^-azwj not by presence. The imaginations do not encompass Him^-azwj, but He^-azwj Manifests to these (minds) with these (imaginations), and by these He^-azwj Prevents from these, and to Him^-azwj is its Decision.

لَيْسَ بِذِي كِبَرٍ امْتَدَّتْ بِهِ النِّهَايَاتُ فَكَبَّرَتْهُ تَجْسِيماً وَ لَا بِذِي عِظَمٍ تَنَاهَتْ بِهِ الْغَايَاتُ فَعَظَّمَتْهُ تَجْسِيداً بَلْ كَبُرَ شَأْناً وَ عَظُمَ سُلْطَاناً

He^-azwj isn’t with Greatness, the end-points have been extended with Him^-azwj so He^-azwj is with a large body, nor is He^-azwj with Magnificence, the peaks having been extended with Him^-azwj, so He^-azwj is great in body, but He^-azwj is Great in Glory and Magnificent is Authority’’.[234]

10 ن، عيون أخبار الرضا عليه السلام وَجَدْتُ فِي بَعْضِ الْكُتُبِ نُسْخَةَ كِتَابِ الْحِبَاءِ وَ الشَّرْطِ مِنَ الرِّضَا ع‏ إِلَى الْعُمَّالِ فِي شَأْنِ الْفَضْلِ بْنِ سَهْلٍ وَ أَخِيهِ وَ لَمْ أُرَوَّ ذَلِكَ عَنْ أَحَدٍ

‘Uyoun Akhbar Al-Reza^-asws’ – And it was found in one of the books, a copy of the book ‘Al-Hiba Wal Shart’, from Al-Reza^-asws, to the workers in occupation, Al-Fazl Bin Sahl and his brother, and that is not reported from anyone (else):

أَمَّا بَعْدُ فَالْحَمْدُ لِلَّهِ الْبَدِي‏ءِ الْبَدِيعِ الْقَادِرِ الْقَاهِرِ الرَّقِيبِ عَلَى عِبَادِهِ الْمُقِيتِ عَلَى خَلْقِهِ‏ الَّذِي خَضَعَ كُلُّ شَيْ‏ءٍ لِمَلَكَتِهِ وَ ذَلَّ كُلُّ شَيْ‏ءٍ لِعِزَّتِهِ وَ اسْتَسْلَمَ كُلُّ شَيْ‏ءٍ لِقُدْرَتِهِ وَ تَوَاضَعَ كُلُّ شَيْ‏ءٍ لِسُلْطَانِهِ وَ عَظَمَتِهِ وَ أَحَاطَ بِكُلِّ شَيْ‏ءٍ عِلْمُهُ وَ أَحْصَى عَدَدَهُ

‘However, the Praise is for Allah^-azwj, Beginner, the Originator, the Powerful, the Subduer, the Controller over His^-azwj servants, the Nourisher upon His^-azwj creatures, to Whom all things are humbled to His^-azwj Ownership, and all things are humbled to His^-azwj Mighty, and all things submit to His^-azwj Power, and all things are subservient to His^-azwj Authority and His^-azwj Magnificence, and He^-azwj Encompasses all things in His^-azwj Knowledge, and He^-azwj Counts its number.

فَلَا يَئُودُهُ كَبِيرٌ وَ لَا يَعْزُبُ عَنْهُ صَغِيرٌ الَّذِي لَا تُدْرِكُهُ أَبْصَارُ النَّاظِرِينَ وَ لَا تُحِيطُ بِهِ صِفَةُ الْوَاصِفِينَ‏ لَهُ الْخَلْقُ وَ الْأَمْرُ وَ الْمَثَلُ الْأَعْلى‏ فِي السَّماواتِ وَ الْأَرْضِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ‏ الْخَبِيرُ

Neither does a large one return to Him^-azwj nor is a small one isolated from Him^-azwj, the One^-azwj Whom the sights of the beholders cannot realise, nor do the description of the describers encompass Him^-azwj. For Him^-azwj is the creation and the Command, and the Lofty Example in the skies and the earth, and He^-azwj is the Mighty, the Wise, the Informed’.[235]

11- ع، علل الشرائع مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنِ ابْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ: جِئْتُ إِلَى الرِّضَا ع أَسْأَلُهُ عَنِ التَّوْحِيدِ فَأَمْلَى عَلَيَ‏ الْحَمْدُ لِلَّهِ فَاطِرِ الْأَشْيَاءِ إِنْشَاءً وَ مُبْتَدِعِهَا ابْتِدَاءً بِقُدْرَتِهِ وَ حِكْمَتِهِ لَا مِنْ شَيْ‏ءٍ فَيَبْطُلَ الِاخْتِرَاعُ وَ لَا لِعِلَّةٍ فَلَا يَصِحَّ الِابْتِدَاعُ خَلَقَ مَا شَاءَ كَيْفَ شَاءَ

‘Ilal Al Sharaie’ – Majaylawiya, from Muhammad al Attar, from Sahl, from Ibn Bazie, from Muhammad Bin Zayd who said,

‘I went to Al-Reza^-asws to ask him^-asws about the Tawheed, and he^-asws dictated to me: ‘The Praise is for Allah^-azwj, Originator of the created things, and Initiated these with a beginning by His^-azwj Determination and His^-azwj Wisdom, not from a thing (trying to) invalidate the invention, nor for a reason not correct for the Beginning. He^-azwj Created whatever He^-azwj so Desired, howsoever He^-azwj so Desired.

مُتَوَحِّداً بِذَلِكَ لِإِظْهَارِ حِكْمَتِهِ وَ حَقِيقَةِ رُبُوبِيَّتِهِ تَضْبِطُهُ الْعُقُولُ وَ لَا تَبْلُغُهُ الْأَوْهَامُ وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا يُحِيطُ بِهِ مِقْدَارٌ عَجَزَتْ دُونَهُ الْعِبَارَةُ وَ كَلَّتْ دُونَهُ الْأَبْصَارُ وَ ضَلَّ فِيهِ تَصَارِيفُ الصِّفَاتِ

He^-azwj was Alone with that to Manifest His^-azwj Wisdom, and the reality of His^-azwj Lordship. Neither do the intellects grasp Him^-azwj, nor do the imaginations reach Him^-azwj, nor do the sights realise Him^-azwj, nor do the measurements encompass Him^-azwj. The expressions are frustrated below Him^-azwj, and the sights fall short below Him^-azwj, and the utilisations of the description strayed regarding Him^-azwj.

احْتَجَبَ بِغَيْرِ حِجَابٍ مَحْجُوبٍ وَ اسْتَتَرَ بِغَيْرِ سِتْرٍ مَسْتُورٍ عُرِفَ بِغَيْرِ رُؤْيَةٍ وَ وُصِفَ بِغَيْرِ صُورَةٍ وَ نُعِتَ بِغَيْرِ جِسْمٍ لَا إِلَهَ إِلَّا هُوَ الْكَبِيرُ الْمُتَعالِ‏

He^-azwj is Veiled without a veil, Hidden, and Curtained without a curtain, curtained, recognised without a sighting, and described without an image, and attributed without a body. There is no god except He^-azwj, the Great, the Lofty’’.[236]

12- مع، معاني الأخبار حَدَّثَنَا أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى بْنِ أَحْمَدَ بْنِ عِيسَى بْنِ عَلِيِّ بْنِ‏ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ الْقَطَّانِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ آبَائِهِ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏

‘Ma’any Al Akhbaar’ – It was narrated to us by Abu Al-Hassan Ahmad Bin Muhammad Bin Isa Bin Ahmad Bin Isa son of Ali Bin Al-Husayn Bin Ali^-asws Bin Al-Husayn^-asws Bin Ali^-asws Bin Abu Talib^-asws, from Muhammad Bin Ibrahim Bin Asbat, from Ahmad Bin Muhammad Bin Ziyad Al Qatan, from Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Bin Muhammad Ibn Abdullah Bin Muhammad Bin Umar son of Ali^-asws Bin Abu Talib^-asws from his forefathers, from Umar Bin Ali, from his father Ali^-asws Bin Abu Talib^-asws having said: ‘Rasool-Allah^-saww said:

التَّوْحِيدُ ظَاهِرُهُ فِي بَاطِنِهِ وَ بَاطِنُهُ فِي ظَاهِرِهِ ظَاهِرُهُ مَوْصُوفٌ لَا يُرَى وَ بَاطِنُهُ مَوْجُودٌ لَا يَخْفَى يُطْلَبُ بِكُلِّ مَكَانٍ وَ لَمْ يَخْلُ عَنْهُ مَكَانٌ طَرْفَةَ عَيْنٍ حَاضِرٌ غَيْرُ مَحْدُودٍ وَ غَائِبٌ غَيْرُ مَفْقُودٍ

‘The Tawheed, its apparent is in its hidden, and its hidden is in its apparent. Its apparent is described, not seen, and its hidden is present, nor hidden. He^-azwj is sought in all places, and no place is vacant from Him^-azwj for the blink of an eye. He^-azwj is Present without limitations, and absent without being lost’’.[237]

13- يد، التوحيد مع، معاني الأخبار مُحْتَمِلُ بْنُ سَعِيدِ بْنِ عَزِيزٍ السَّمَرْقَنْدِيُ‏ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الزَّاهِدِ السَّمَرْقَنْدِيِّ بِإِسْنَادٍ رَفَعَهُ إِلَى الصَّادِقِ ع‏ أَنَّهُ سَأَلَهُ رَجُلٌ فَقَالَ لَهُ إِنَّ أَسَاسَ الدِّينِ التَّوْحِيدُ وَ الْعَدْلُ وَ عِلْمُهُ كَثِيرٌ وَ لَا بُدَّ لِعَاقِلٍ مِنْهُ فَاذْكُرْ مَا يَسْهُلُ الْوُقُوفُ عَلَيْهِ وَ يَتَهَيَّأُ حِفْظُهُ

‘Al Tawheed’ – Muhtamil Bin Saeed Bin Aziz Al Samarqandy, from Muhammad Bin Ahmad Al Zahid Al Samarqandy,

‘Raising it to Al-Sadiq^-asws, a man asked him^-asws saying to him^-asws, ‘The basis of the Religion is the Tawheed and the Justice, and its knowledge is a lot, and there is no escape from it for an intellectual, so mention what is easy for the pausing upon it, and its memorisation is possible’.

فَقَالَ أَمَّا التَّوْحِيدُ فَأَنْ لَا تُجَوِّزَ عَلَى رَبِّكَ مَا جَازَ عَلَيْكَ وَ أَمَّا الْعَدْلُ فَأَنْ لَا تَنْسُبَ إِلَى خَالِقِكَ مَا لَامَكَ عَلَيْهِ

He^-asws said: ‘As for the Tawheed, it is not allowed upon your Lord^-azwj what is allowed upon you, and as for the Justice, so, you should not attribute to your Creator what He^-azwj Rebuked you upon’’.[238]

14- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ وَ غَيْرِهِ‏ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ رَجُلٍ سَمَّاهُ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِ‏ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَوْماً خُطْبَةً بَعْدَ الْعَصْرِ فَعَجِبَ النَّاسُ مَنْ حُسْنِ صِفَتِهِ وَ مَا ذَكَرَ مِنْ تَعْظِيمِ اللَّهِ جَلَّ جَلَالُهُ قَالَ أَبُو إِسْحَاقَ فَقُلْتُ لِلْحَارِثِ أَ وَ مَا حَفِظْتَهَا قَالَ قَدْ كَتَبْتُهَا فَأَمْلَاهَا عَلَيْنَا مِنْ كِتَابِهِ

‘Al Tawheed’ – My father, from Sa’ad, from Al Barqy, from his father, from Ahmad Bin Al Nazar and someone else, from Amro Bin Sabit, from a man he named, from Abu Is’haq Al Sabi’y, from Al Haris Al Awr who said,

‘Amir Al-Momineen^-asws addressed (the people) after Al-Asr, and the people were astounded from the Excellency of his^-asws description and what he^-asws mentioned from the reverence of Allah^-azwj, Majestic is His^-azwj Majesty’. I said to Al-Haris, ‘Did you not preserve it?’ He said, ‘I wrote it down’. He dictated it to us from his book: –

الْحَمْدُ لِلَّهِ الَّذِي لَا يَمُوتُ وَ لَا تَنْقَضِي عَجَائِبُهُ لِأَنَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ مِنْ إِحْدَاثِ بَدِيعٍ لَمْ يَكُنِ الَّذِي لَمْ يُولَدْ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَ لَمْ يَلِدْ فَيَكُونَ مَوْرُوثاً هَالِكاً

The Praise is for Allah^-azwj Who will not be dying nor would His^-azwj Wonders cease, because He^-azwj is in a State of Glory every day from the Initiation of a new creation, which had not come into being before. He^-azwj does not beget so He^-azwj would happen to have an associate in the Might, and is not begotten so He^-azwj would happen to be an inheritor, perishable.

وَ لَمْ تَقَعْ عَلَيْهِ الْأَوْهَامُ فَتُقَدِّرَهُ شَبَحاً مَاثِلًا وَ لَمْ تُدْرِكْهُ الْأَبْصَارُ فَيَكُونَ بَعْدَ انْتِقَالِهَا حَائِلًا الَّذِي لَيْسَتْ لَهُ فِي أَوَّلِيَّتِهِ نِهَايَةٌ وَ لَا فِي آخِرِيَّتِهِ حَدُّ وَ لَا غَايَةٌ الَّذِي لَمْ يَسْبِقْهُ وَقْتٌ وَ لَمْ يَتَقَدَّمْهُ زَمَانٌ وَ لَمْ يَتَعَاوَرْهُ زِيَادَةٌ وَ لَا نُقْصَانٌ وَ لَمْ يُوصَفْ بِأَيْنٍ وَ لَا بِمَا وَ لَا بِمَكَانٍ‏

And the imaginations do not occur upon Him^-azwj so a resemblance, an example could be set up, and the visions do not envisage Him^-azwj so He^-azwj would happen to be after their transformation, in a State. There isn’t an end-point for His^-azwj being First nor a limit for His^-azwj being Last, nor an end-point. The One^-azwj Whom time did not precede, and a period was not before Him^-azwj, nor is He^-azwj subject to an increase nor a decrease, nor can He^-azwj be described by a ‘where’, nor by ‘what’, nor a place.

الَّذِي بَطَنَ مِنْ خَفِيَّاتِ الْأُمُورِ وَ ظَهَرَ فِي الْعُقُولِ بِمَا يُرَى فِي خَلْقِهِ مِنْ عَلَامَاتِ التَّدْبِيرِ الَّذِي سُئِلَتِ الْأَنْبِيَاءُ عَنْهُ فَلَمْ تَصِفْهُ بِحَدٍّ وَ لَا بِبَعْضٍ‏ بَلْ وَصَفَتْهُ بِأَفْعَالِهِ وَ دَلَّتْ عَلَيْهِ بِآيَاتِهِ ‏

The One^-azwj Who is esoteric of the concealed matters and apparent in the intellects with what can be seen in His^-azwj creature from the signs of the Regulations, which the Prophets^-as were asked about Him^-azwj. So they^-as did not describe Him^-azwj by a limit, nor by parts, but they^-as described Him^-azwj by His^-azwj Deeds and Indicated towards Him^-azwj by His^-azwj Signs.

لَا تَسْتَطِيعُ عُقُولُ الْمُتَفَكِّرِينَ جَحْدَهُ لِأَنَّ مَنْ كَانَتِ السَّمَاوَاتُ وَ الْأَرْضُ فِطْرَتَهُ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ هُوَ الصَّانِعُ لَهُنَّ فَلَا مَدْفَعَ لِقُدْرَتِهِ الَّذِي بَانَ مِنَ الْخَلْقِ فَلَا شَيْ‏ءَ كَمِثْلِهِ‏ الَّذِي خَلَقَ الْخَلْقَ لِعِبَادَتِهِ وَ أَقْدَرَهُمْ عَلَى طَاعَتِهِ بِمَا جَعَلَ فِيهِمْ وَ قَطَعَ عُذْرَهُمْ بِالْحُجَجِ فَعَنْ بَيِّنَةٍ هَلَكَ مَنْ هَلَكَ وَ عَنْ بَيِّنَةٍ نَجَا مَنْ نَجَا وَ لِلَّهِ الْفَضْلُ مُبْدِئاً وَ مُعِيداً

There is no capacity in the intellects of the thinkers to deny Him^-azwj, because the One^-azwj Who Brought into being the skies and the earth, Natured it and whatever is within these, and whatever is in between these, and He^-azwj is the Maker of these. There is no repelling to His^-azwj Power Which the creatures can withstand. There is nothing like Him^-azwj. The One^-azwj Who Created His^-azwj creatures to worship Him^-azwj, and Enabled them upon His^-azwj obedience with what He^-azwj Made to be within them, and Cut-off their excuses with the Proofs^-asws. It is about the evidence, he was destroyed the one who was destroyed, and by His^-azwj Favour he was Saved the one who was Saved, and for Allah^-azwj is the (Giving of) Grace, to Initiate and to Repeat’.

ثُمَّ إِنَّ اللَّهَ وَ لَهُ الْحَمْدُ افْتَتَحَ الْكِتَابَ بِالْحَمْدِ لِنَفْسِهِ وَ خَتَمَ أَمْرَ الدُّنْيَا وَ مَجِي‏ءَ الْآخِرَةِ بِالْحَمْدِ لِنَفْسِهِ فَقَالَ‏ وَ قُضِيَ بَيْنَهُمْ بِالْحَقِّ وَ قِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏ الْحَمْدُ لِلَّهِ اللَّابِسِ الْكِبْرِيَاءِ بِلَا تَجَسُّدٍ وَ الْمُرْتَدِي بِالْجَلَالِ بِلَا تَمْثِيلٍ وَ الْمُسْتَوِي عَلَى الْعَرْشِ بِلَا زَوَالٍ وَ الْمُتَعَالِي عَنِ الْخَلْقِ بِلَا تَبَاعُدٍ الْقَرِيبِ مِنْهُمْ بِلَا مُلَامَسَةٍ مِنْهُ لَهُمْ

Furthermore, Allah^-azwj, for Him^-azwj is the Praise. He^-azwj Began the Praise for Himself^-azwj, and Ended the matter of the world and Placed the Hereafter with the Praise for Himself^-azwj, so He^-azwj Said: “And He^-azwj Judges between them with the Truth’, and it is said, ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds’. The Praise is for Allah^-azwj, the One^-azwj Clothed in Greatness without having a body, and the Wearer of the Majesty without having a resemblance, and the Evenly Placed upon the Throne without being subject to a decline, and the Elevated One^-azwj over the creatures without being remote from them, nor having any physical contact from Him^-azwj to them.

وَ لَيْسَ لَهُ حَدٌّ يُنْتَهَى إِلَى حَدِّهِ وَ لَا لَهُ مِثْلٌ فَيُعْرَفَ بِمِثْلِهِ ذَلَّ مَنْ تَجَبَّرَ عَنْهُ وَ صَغُرَ مَنْ تَكَبَّرَ دُونَهُ وَ تَوَاضَعَتِ الْأَشْيَاءُ لِعَظَمَتِهِ وَ انْقَادَتْ لِسُلْطَانِهِ وَ عِزَّتِهِ وَ كَلَّتْ عَنْ إِدْرَاكِهِ طُرُوفُ الْعُيُونِ وَ قَصُرَتْ دُونَ بُلُوغِ صِفَتِهِ أَوْهَامُ الْخَلَائِقِ

There is no limit for Him^-azwj to end up to His^-azwj limit, nor is there an example for Him^-azwj to be recognised by His^-azwj example. Humiliated are the ones (non-believers make out as) compulsive besides Him^-azwj, and small are the ones who are proud, besides Him^-azwj, and the things revere to His^-azwj Magnificence, and are obedient to His^-azwj Authority and His^-azwj Might, and the blinking of the eyes tire from realising Him^-azwj, and the imaginations of the creatures fall short below reaching His^-azwj Attributes.

الْأَوَّلِ قَبْلَ كُلِّ شَيْ‏ءٍ وَ الْآخِرِ بَعْدَ كُلِّ شَيْ‏ءٍ وَ لَا يَعْدِلُهُ شَيْ‏ءٌ الظَّاهِرِ عَلَى كُلِّ شَيْ‏ءٍ بِالْقَهْرِ لَهُ وَ الْمُشَاهِدِ لِجَمِيعِ الْأَمَاكِنِ بِلَا انْتِقَالٍ إِلَيْهَا وَ لَا تَلْمِسُهُ لَامِسَةٌ وَ لَا تُحِسُّهُ حَاسَّةٌ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ وَ هُوَ الْحَكِيمُ الْعَلِيمُ‏

He^-azwj was the First before everything, and there is no ‘before’ for Him^-azwj, and the Last after everything, and there is no ‘after’ for Him^-azwj. The Manifest upon every thing by the Subjugation of it, and the Witness to the entirety of the places without transferring to these. Neither can the touches touch Him^-azwj nor can the senses sense Him^-azwj. And He is the One Who is God in the sky and God in the earth, and He is the Wise, the Knowing [43:84].

أَتْقَنَ مَا أَرَادَ خَلْقَهُ مِنَ الْأَشْيَاءِ كُلِّهَا بِلَا مِثَالٍ سَبَقَ إِلَيْهِ‏ وَ لَا لُغُوبٍ دَخَلَ عَلَيْهِ فِي خَلْقِ مَا خَلَقَ لَدَيْهِ ابْتَدَأَ مَا أَرَادَ ابْتِدَاءَهُ وَ أَنْشَأَ مَا أَرَادَ إِنْشَاءَهُ عَلَى مَا أَرَادَ مِنَ الثَّقَلَيْنِ الْجِنِّ وَ الْإِنْسِ لِتُعْرَفَ بِذَلِكَ رُبُوبِيَّتُهُ وَ يُمَكَّنَ فِيهِمْ طَوَاعِيَتُهُ

He^-azwj Mastered whatever He^-azwj so Intended from His^-azwj creatures, from all of the shapes, not by an example, which preceded to it, not did weariness enter upon Him^-azwj regarding the creation of what He^-azwj Created. For His^-azwj Side, He^-azwj Began what He^-azwj Intended, Beginning it, and Desired whatever He^-azwj so Intended, Desiring it upon what He^-azwj Intended from the two communities of the Jinn and the people, in order for His^-azwj Lordship to be recognised by that, and Enabled His^-azwj obedience among them.

نَحْمَدُهُ بِجَمِيعِ مَحَامِدِهِ كُلِّهَا عَلَى جَمِيعِ نَعْمَائِهِ كُلِّهَا وَ نَسْتَهْدِيهِ لِمَرَاشِدِ أُمُورِنَا وَ نَعُوذُ بِهِ مِنْ سَيِّئَاتِ أَعْمَالِنَا وَ نَسْتَغْفِرُهُ لِلذُّنُوبِ الَّتِي سَلَفَتْ مِنَّا وَ نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ بَعَثَهُ بِالْحَقِّ دَالًّا عَلَيْهِ وَ هَادِياً إِلَيْهِ فَهَدَانَا بِهِ مِنَ الضَّلَالَةِ وَ اسْتَنْقَذَنَا بِهِ مِنَ الْجَهَالَةِ

We praise Him^-azwj with the entirety of His^-azwj Praises, upon the entirety of His^-azwj Bounties, all of them, and we take Him^-azwj as a Guide to rightly Guide our affairs, and we seek Refuge with Him^-azwj from the evil of our deeds, and we seek His^-azwj Forgiveness for the sins which preceded from us, and we testify that there is no god except for Allah^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent Him^-azwj with the Truth as a Prophet^-saww, Indicating towards Him^-azwj and as a guide to Him^-azwj. He^-azwj Guided by him^-saww from the straying, and Benefitted us by him^-saww from the ignorance.

مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فَقَدْ فازَ فَوْزاً عَظِيماً وَ نَالَ‏ ثَوَاباً كَرِيماً وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فَقَدْ خَسِرَ خُسْرَاناً مُبِيناً وَ اسْتَحَقَّ عَذَاباً أَلِيماً

The one who obeys Allah^-azwj and His^-azwj Rasool^-saww has succeeded with a great success, and attained abundant Rewards; and the one who disobeys Allah^-azwj and His^-azwj Rasool^-saww, so he has lost with evident losses and is deserving of the Painful Punishment.

فَأَنْجِعُوا بِمَا يَحِقُّ عَلَيْكُمْ مِنَ السَّمْعِ وَ الطَّاعَةِ وَ إِخْلَاصِ النَّصِيحَةِ وَ حُسْنِ الْمُوَازَرَةِ وَ أَعِينُوا أَنْفُسَكُمْ بِلُزُومِ الطَّرِيقَةِ الْمُسْتَقِيمَةِ وَ هَجْرِ الْأُمُورِ الْمَكْرُوهَةِ وَ تَعَاطَوُا الْحَقَّ بَيْنَكُمْ وَ تَعَاوَنُوا عَلَيْهِ‏ وَ خُذُوا عَلَى يَدَيِ الظَّالِمِ السَّفِيهِ مُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ اعْرِفُوا لِذَوِي الْفَضْلِ فَضْلَهُمْ

Therefore, rescue yourselves with what is rightful upon you, from the listening, and obedience, and sincerity of the advice, and the goodly sustenance, and assist upon yourselves by necessitating the straightway, and flee from the abhorrent matters, and give the rights between you, and be collaborating with me^-asws, and seize upon the hands of the unjust ones, his foolishness, and enjoin with the goodness and forbid from the evil, and recognise the ones with the merits of their merits.

عَصَمَنَا اللَّهُ وَ إِيَّاكُمْ بِالْهُدَى وَ ثَبَّتَنَا وَ إِيَّاكُمْ عَلَى التَّقْوَى وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ

May Allah^-azwj Protect us^-asws and you all with the Guidance, and may He^-azwj Affirm us^-asws and you all upon the piety, and I^-asws seek Forgiveness for myself^-asws and for you all’.[239]

15- يد، التوحيد الدَّقَّاقُ عَنْ مُحَمَّدٍ الْأَسَدِيِّ وَ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْحُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ وَ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّقْرِ الصَّائِغُ عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ بَسَّامٍ عَنْ سَعِيدِ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ عَمْرَةَ بِنْتِ أَوْسٍ قَالَتْ حَدَّثَنِي جَدِّي الْحُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع‏ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع اسْتَنْهَضَ النَّاسَ فِي حَرْبِ مُعَاوِيَةَ فِي الْمَرَّةِ الثَّانِيَةِ فَلَمَّا حَشَدَ النَّاسُ قَامَ خَطِيباً فَقَالَ الْحَمْدُ لِلَّهِ الْوَاحِدِ الْأَحَدِ الصَّمَدِ الْمُتَفَرِّدِ الَّذِي لَا مِنْ شَيْ‏ءٍ كَانَ وَ لَا مِنْ شَيْ‏ءٍ خَلَقَ مَا كَانَ قُدْرَتُهُ بَانَ بِهَا مِنَ الْأَشْيَاءِ وَ بَانَتِ الْأَشْيَاءُ مِنْهُ

‘Al Tawheed’ – Al Daqaq, from Muhammad Al Asady and Ibn Zakariya Al Qatan, from Ibn Habeeb, from Ibn Bahloul, from his father, from Abu Muawiya, from Al Haseyn Bin Abdul Rahman, from his father, and it was narrated by Ahmad bin Muhammad Al Saqar Al Saig, from Muhammad Bin Al Abbas Bin Basaam, from Saeed Bin Muhammad Al Basry, from Amarat Bint Aws who said, ‘It was narrated to me by my grandfather Al Haseyn Bin Abdul Rahman, from his father,

‘From Abu Abdullah Al-Sadiq^-asws that Amir Al-Momineen^-asws mobilised the people regarding battling against Muawiya for the second time. When the people assembled, he^-asws stood to address, and he^-asws said: ‘The Praise is for Allah^-azwj the One, the First, the Samad, the Individual Who was neither from a thing nor created from a thing. He^-azwj Created what was Determined distinct from the things, and the things are distinct from Him^-azwj.

فَلَيْسَتْ لَهُ صِفَةٌ تُنَالُ وَ لَا حَدٌّ يُضْرَبُ لَهُ فِيهِ الْأَمْثَالُ كَلَّ دُونَ صِفَاتِهِ تَحْبِيرُ اللُّغَاتِ وَ ضَلَّ هُنَالِكَ تَصَارِيفُ الصِّفَاتِ وَ حَارَ فِي مَلَكُوتِهِ عَمِيقَاتُ مَذَاهِبِ التَّفْكِيرِ وَ انْقَطَعَ دُونَ الرُّسُوخِ فِي عِلْمِهِ جَوَامِعُ التَّفْسِيرِ وَ حَالَ دُونَ غَيْبِهِ الْمَكْنُونِ حُجُبٌ مِنَ الْغُيُوبِ وَ تَاهَتْ فِي أَدْنَى أَدَانِيهَا طَامِحَاتُ الْعُقُولِ فِي لَطِيفَاتِ الْأُمُورِ

There isn’t an attribute for Him^-azwj you can attain Him^-azwj with, nor a limit wherein you can strike examples for Him^-azwj. All are below His^-azwj Attributes by the composition of the languages, and over there strayed the declensions of the attributes, with regards to His^-azwj Kingdom, the profundities of the doctrines and thoughts are confused, and the comprehensive of the interpretation get cut short before the firmness with regards to His^-azwj Knowledge, and the barriers of the unseen prevented the concealed (Secrets). The intellects got lost with regards to the lowest of the low of the subtleties of the matters.

فَتَبَارَكَ اللَّهُ الَّذِي لَا يَبْلُغُهُ بُعْدُ الْهِمَمِ وَ لَا يَنَالُهُ غَوْصُ الْفِطَنِ وَ تَعَالَى الَّذِي لَيْسَ لَهُ وَقْتٌ مَعْدُودٌ وَ لَا أَجَلٌ مَمْدُودٌ وَ لَا نَعْتٌ مَحْدُودٌ وَ سُبْحَانَ الَّذِي لَيْسَ لَهُ أَوَّلٌ مُبْتَدَأٌ وَ لَا غَايَةٌ مُنْتَهًى وَ لَا آخِرٌ يَفْنَى سُبْحَانَهُ هُوَ كَمَا وَصَفَ نَفْسَهُ وَ الْوَاصِفُونَ لَا يَبْلُغُونَ نَعْتَهُ

Blessed is Allah^-azwj Who, neither can the far reaching motivations reach Him^-azwj, nor can the astute (wise) profundities attain Him^-azwj. And Exalted is the One Who, there is neither a numbered time for Him^-azwj nor an extended term, nor a limit to Attributes. Glorious is He^-azwj Who, there is no first beginning for Him^-azwj nor an end-point to a termination, nor an end nor annihilation. Glorious is He^-azwj. He^-azwj is just as He^-azwj Described Himself^-azwj as, and the describers are not reaching His^-azwj description.

حَدَّ الْأَشْيَاءَ كُلَّهَا عِنْدَ خَلْقِهِ إِيَّاهَا إِبَانَةً لَهَا مِنْ شَبَهِهِ وَ إِبَانَةً لَهُ مِنْ شَبَهِهَا فَلَمْ يَحْلُلْ فِيهَا فَيُقَالَ هُوَ فِيهَا كَائِنٌ وَ لَمْ يَنْأَ عَنْهَا فَيُقَالَ هُوَ مِنْهَا بَائِنٌ وَ لَمْ يَخْلُ مِنْهَا فَيُقَالَ لَهُ أَيْنَ لَكِنَّهُ سُبْحَانَهُ أَحَاطَ بِهَا عِلْمُهُ وَ أَتْقَنَهَا صُنْعُهُ وَ أَحْصَاهَا حِفْظُهُ

And the limit of all things are in its creation, being dissimilar from resembling Him^-azwj and dissimilarity for Him^-azwj to resemble these. He^-azwj is not permeated (filled) in these so it could be said, ‘He^-azwj happens to be in these’, and He^-azwj is not far from these so it could be said, ‘He^-azwj is remote from these’. And He^-azwj is not isolated from these so it could be said for Him^-azwj, ‘where’. But, Glorious is He^-azwj, Encompassing all these in His^-azwj Knowledge, Masterminded their making and numbered their preservation.

لَمْ يَعْزُبْ عَنْهُ خَفِيَّاتُ غُيُوبِ الْهَوَاءِ وَ لَا غَوَامِضُ مَكْنُونِ ظُلَمِ الدُّجَى وَ لَا مَا فِي السَّمَاوَاتِ الْعُلَى وَ الْأَرَضِينَ السُّفْلَى لِكُلِّ شَيْ‏ءٍ مِنْهَا حَافِظٌ وَ رَقِيبٌ وَ كُلُّ شَيْ‏ءٍ مِنْهَا بِشَيْ‏ءٍ مُحِيطٌ وَ الْمُحِيطُ بِمَا أَحَاطَ مِنْهَا اللَّهُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الَّذِي لَمْ تُغَيِّرْهُ صُرُوفُ الْأَزْمَانِ وَ لَمْ يَتَكَأَّدْهُ صُنْعُ شَيْ‏ءٍ كَانَ

They do not escape from Him^-azwj, the unseen secrets of the atmosphere, nor the inner-most mysteries of the dark obscurities, nor whatever is in the high skies to the lowest firmaments. For everything from these is a Preserves and a Guard, and from everything from these is encompassed by a thing. And the encompassed is with what it has been encompassed with by the One, the First, the Samad, Whom the times do not change, nor did the Making of things overburden Him^-azwj.

إِنَّمَا قَالَ لِمَا شَاءَ أَنْ يَكُونَ كُنْ فَكَانَ ابْتَدَعَ مَا خَلَقَ بِلَا مِثَالٍ سَبَقَ وَ لَا تَعَبٍ وَ لَا نَصَبٍ وَ كُلُّ صَانِعِ شَيْ‏ءٍ فَمِنْ شَيْ‏ءٍ صَنَعَ وَ اللَّهُ لَا مِنْ شَيْ‏ءٍ صَنَعَ مَا خَلَقَ

But rather He^-azwj Said to whatever He^-azwj so Desired: “Be!”, so it came into being. He^-azwj Initiated what He^-azwj Created without a preceding example, nor exhaustion, nor toil. And every maker makes something, so it is from something that he makes, and Allah^-azwj Makes a thing, not from a thing.

وَ كُلُّ عَالِمٍ فَمِنْ بَعْدِ جَهْلٍ تَعَلَّمَ وَ اللَّهُ لَمْ يَجْهَلْ وَ لَمْ يَتَعَلَّمْ أَحَاطَ بِالْأَشْيَاءِ عِلْماً قَبْلَ كَوْنِهَا فَلَمْ يَزْدَدْ بِكَوْنِهَا عِلْماً عِلْمُهُ بِهَا قَبْلَ أَنْ يُكَوِّنَهَا كَعِلْمِهِ بَعْدَ تَكْوِينِهَا لَمْ يُكَوِّنْهَا لِشِدَّةِ سُلْطَانٍ وَ لَا خَوْفٍ مِنْ زَوَالٍ وَ لَا نُقْصَانٍ وَ لَا اسْتِعَانَةٍ عَلَى ضِدٍّ مُسَاوِرٍ وَ لَا نِدٍّ مُكَاثِرٍ وَ لَا شَرِيكٍ مُكَايِدٍ لَكِنْ خَلَائِقُ مَرْبُوبُونَ وَ عِبَادٌ دَاخِرُونَ

And every knower, so he learns from after ignorance but Allah^-azwj was not ignorant and did not learn. He^-azwj Comprehended the things in Knowledge before their coming into being. The knowledge of their coming into being did not increase the Knowledge. His^-azwj Knowledge of these before their coming into being is the same as His^-azwj Knowledge after their coming into being. He^-azwj did not Bring these into being for the intensification of the Authority, nor out of fear from the decline, nor loss, nor as an assistance against an adversary to prevent him, nor for a propagated end, nor for an arrogant associate. But the creatures are Nourished and the servants are Subdued.

فَسُبْحَانَ الَّذِي لَا يَئُودُهُ خَلْقُ مَا ابْتَدَأَ وَ لَا تَدْبِيرُ مَا بَرَأَ وَ لَا مِنْ عَجْزٍ وَ لَا مِنْ فَتْرَةٍ بِمَا خَلَقَ اكْتَفَى عَلِمَ مَا خَلَقَ وَ خَلَقَ مَا عَلِمَ لَا بِالتَّفْكِيرِ وَ لَا بِعِلْمٍ حَادِثٍ أَصَابَ مَا خَلَقَ‏ وَ لَا شُبْهَةٍ دَخَلَتْ عَلَيْهِ فِيمَا لَمْ يَخْلُقْ لَكِنْ قَضَاءٌ مُبْرَمٌ وَ عِلْمٌ مُحْكَمٌ وَ أَمْرٌ مُتْقَنٌ

Glorious is the One^-azwj Whom did not Tire, the Creation of what He^-azwj Began, nor the Management what He^-azwj Created, nor from frustration, nor from an interval. He^-azwj Suffices with whatever He^-azwj Created, Knows what He^-azwj Created and Creates what He^-azwj Knows, not by the pondering regarding the newly occurred knowledge of what He^-azwj Created, nor does doubt enter upon Him^-azwj with regards to what He^-azwj did not Create. But, (it is) an unchanging Judgment, and Wise Knowledge, and a Convincing Command.

تَوَحَّدَ بِالرُّبُوبِيَّةِ وَ خَصَّ نَفْسَهُ بِالْوَحْدَانِيَّةِ وَ اسْتَخْلَصَ الْمَجْدَ وَ الثَّنَاءَ فَتَحَمَّدَ بِالتَّحْمِيدِ وَ تَمَجَّدَ بِالتَّمْجِيدِ وَ عَلَا عَنِ اتِّخَاذِ الْأَبْنَاءِ وَ تَطَهَّرَ وَ تَقَدَّسَ عَنْ مُلَامَسَةِ النِّسَاءِ وَ عَزَّ وَ جَلَّ عَنْ مُجَاوَرَةِ الشُّرَكَاءِ

He^-azwj is Unique with the Lordship and Specialised His^-azwj Own Self with the Oneness, and is Pure with the Glory and the Laudation, and Individualised with the Tawheed (Oneness) and the Glory and the Laudation. And He^-azwj is Unique with the Praise and Glorified with the Glorification, and Loftier from taking sons, and Cleaner and Holier from touching the women, and Mightier and more Majestic from being in the vicinity of the associates.

فَلَيْسَ لَهُ فِيمَا خَلَقَ ضِدٌّ وَ لَا فِيمَا مَلَكَ نِدٌّ وَ لَمْ يَشْرَكْ فِي مُلْكِهِ أَحَدٌ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الْمُبِيدُ لِلْأَبَدِ وَ الْوَارِثُ لِلْأَمَدِ الَّذِي لَمْ يَزَلْ وَ لَا يَزَالُ وَحْدَانِيّاً أَزَلِيّاً قَبْلَ بَدْءِ الدُّهُورِ وَ بَعْدَ صَرْفِ الْأُمُورِ الَّذِي لَا يَبِيدُ وَ لَا يُفْقَدُ

There is no adversary for Him^-azwj with regards to what He^-azwj Created, nor is there a match for Him regarding what He^-azwj Possesses, and no one participates with Him^-azwj in His^-azwj Kingdom. The First, the Samad, the Terminator of the time which does not cease, and His^-azwj Oneness will not cease to be, being before the beginning of the times and after the implementations of the Commands which neither get eradicated nor depleted.

بِذَلِكَ أَصِفُ رَبِّي فَلَا إِلَهَ إِلَّا اللَّهُ مِنْ عَظِيمٍ مَا أَعْظَمَهُ وَ جَلِيلٍ مَا أَجَلَّهُ وَ عَزِيزٍ مَا أَعَزَّهُ وَ تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً

With that, I^-asws describe my^-asws Lord^-azwj. There is no god except Allah^-azwj, more Magnificent than what He^-azwj is magnified by, and more Majestic than what He^-azwj is Glorified by, and Mightier than what I Revere (Admire) Him^-azwj as, and Exalted is He^-azwj from what the unjust ones are saying, the Loftier, the Greater’’.[240]

Note –

أَقُولُ رَوَاهُ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ فِي كِتَابِ الْغَارَاتِ بِإِسْنَادِهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ الْيَشْكُرِيِّ قَالَ وَ كَانَ ثِقَةً أَنَّ عَلِيّاً ع سُئِلَ عَنْ صِفَةِ الرَّبِّ سُبْحَانَهُ وَ تَعَالَى فَقَالَ وَ ذَكَرَ نَحْوَ مَا مَرَّ بِأَدْنَى تَغْيِيرٍ إِلَى قَوْلِهِ كَذَلِكَ اللَّهُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الْمُبِيدُ لِلْأَمَدِ وَ الْوَارِثُ لِلْأَبَدِ الَّذِي لَا يَبِيدُ وَ لَا يَنْفَدُ

I (Majlisi) am saying, ‘It is reported by Ibrahim Bin Muhammad Al Saqafi in ‘Kitab Al Gharaat’, by his chain from Ibrahim Bin Ismail Al Yashkari, and he was trustworthy, said,

‘Ali^-asws was asked about attributes of the Lord^-azwj, Glorious and Exalted is He^-azwj. He^-azwj said, and mentioned approximate of what has passed with small changes to his^-asws words: ‘Like that is Allah, the One, the First, the ‘Samad’, , the One who brings the term to an end and the Inheritor forever, the One Who neither perishes nor is exhausted.

فَتَعَالَى اللَّهُ الْعَلِيُّ الْأَعْلَى عَالِمُ كُلِّ خَفِيَّةٍ وَ شَاهِدُ كُلِّ نَجْوَى لَا كَمُشَاهَدَةِ شَيْ‏ءٍ مِنَ الْأَشْيَاءِ مَلَأَ السَّمَاوَاتِ الْعُلَى إِلَى الْأَرَضِينَ السُّفْلَى وَ أَحَاطَ بِجَمِيعِ الْأَشْيَاءِ عِلْماً فَعَلَا الَّذِي دَنَا وَ دَنَا الَّذِي عَلَا لَهُ الْمَثَلُ الْأَعْلى‏ وَ الْأَسْماءُ الْحُسْنى‏ تَبَارَكَ وَ تَعَالَى

Exalted is Allah^-azwj, the Most Exalted, the Most Supreme, the Knower of every hidden thing and the Witness of every secret conversation, not in the manner that anything among created things is seen. He^-azwj has Filled the highest skies down to the lowest earths and has encompassed all things in knowledge. He^-azwj is the One who is Exalted yet near, and near though Exalted. To Him^-azwj belongs the highest likeness and the most beautiful Names. Blessed and Exalted is He^-azwj.

16- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ إِسْمَاعِيلَ بْنِ إِسْحَاقَ الْجُهَنِيِّ عَنْ فَرَجِ بْنِ فَرْوَةَ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ بَيْنَمَا أَمِيرُ الْمُؤْمِنِينَ ع يَخْطُبُ عَلَى الْمِنْبَرِ بِالْكُوفَةِ إِذْ قَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا رَبَّكَ تَبَارَكَ وَ تَعَالَى لِنَزْدَادَ لَهُ حُبّاً وَ بِهِ مَعْرِفَةً

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Ali Bin Al Abbas, from Ismail Bin Mihran, from Ismail Bin Is’haq Al Jahny, from Faraj Bin Farwa, from Mas’ada Ibn Sadaqa who said,

‘I heard Abu Abdullah^-asws saying: ‘While Amir Al-Momineen^-asws was preaching upon the pulpit of Al-Kufa, when a man stood up to him^-asws and said, ‘O Amir Al-Momineen^-asws! Describe our Lord^-azwj Blessed and Exalted for us, we can increase our love for Him^-azwj and recognition with it’.

فَغَضِبَ أَمِيرُ الْمُؤْمِنِينَ ع وَ نَادَى الصَّلَاةَ جَامِعَةً فَاجْتَمَعَ النَّاسُ حَتَّى غَصَّ الْمَسْجِدُ بِأَهْلِهِ ثُمَّ قَامَ مُتَغَيِّرَ اللَّوْنِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَا يَفِرُهُ الْمَنْعُ وَ لَا يُكْدِيهِ الْإِعْطَاءُ إِذْ كُلُّ مُعْطٍ مُنْتَقِصٌ سِوَاهُ الْمَلِي‏ءِ بِفَوَائِدِ النِّعَمِ وَ عَوَائِدِ الْمَزِيدِ وَ بِجُودِهِ ضَمِنَ عِيَالَةَ الْخَلْقِ

Amir Al-Momineen^-asws got irritated and called out: ‘The congregational Salat!’ The people gathered until the Masjid was crammed with its people, then he^-asws stood, being of changed complexion and he^-asws said: ‘The Praise is for Allah^-azwj Whom the refusal does not enrich, nor does the Giving impoverish, when every giver besides Him^-azwj is reduced (by giving). The Giver of beneficial Bounties, and awards and more; and by His^-azwj Benevolence He^-azwj Guarantees the dependent creation.

فَأَنْهَجَ سَبِيلَ الطَّلَبِ لِلرَّاغِبِينَ إِلَيْهِ فَلَيْسَ بِمَا سُئِلَ أَجْوَدَ مِنْهُ بِمَا لَمْ يُسْأَلْ وَ مَا اخْتَلَفَ عَلَيْهِ دَهْرٌ فَتَخْتَلِفَ مِنْهُ الْحَالُ وَ لَوْ وَهَبَ مَا تَنَفَّسَتْ عَنْهُ مَعَادِنُ الْجِبَالِ وَ ضَحِكَتْ عَنْهُ أَصْدَافُ الْبِحَارِ مِنْ فِلِزِّ اللُّجَيْنِ وَ سَبَائِكِ الْعِقْيَانِ وَ نَضَائِدِ الْمَرْجَانِ لِبَعْضِ عَبِيدِهِ لَمَا أَثَّرَ ذَلِكَ فِي جُودِهِ‏ وَ لَا أَنْفَدَ سَعَةَ مَا عِنْدَهُ

The ones desirous to Him^-azwj sought to approach the way, and He^-azwj isn’t more generous with what He^-azwj is asked for than what He^-azwj isn’t asked for, and whatever era differed upon Him^-azwj, so the state differed from it, and even if He^-azwj were to Gift whatever minerals of the mountains there are and the shells which the oceans throw out, from the metals, the silver and the cobalt alloys, and the pearls and the corals to one of His^-azwj servants, that would have not impact in His^-azwj Benevolence, nor would it deplete anything of what is with Him^-azwj.

وَ لَكَانَ عِنْدَهُ مِنْ ذَخَائِرِ الْإِفْضَالِ مَا لَا يَنْفَدُهُ مَطَالِبُ السُّؤَّالِ وَ لَا يَخْطُرُ لِكَثْرَتِهِ عَلَى بَالٍ لِأَنَّهُ الْجَوَادُ الَّذِي لَا تَنْقُصُهُ الْمَوَاهِبُ‏ وَ لَا يُبْخِلُهُ إِلْحَاحُ الْمُلِحِّينَ

But, with Him^-azwj are such superior treasures what the seekers cannot deplete, nor does it come upon the mind due to its abundance, because He^-azwj the is Generous whom the Gifting does not reduce (anything) of His^-azwj, nor does the persistence of the beggars make Him^-azwj stingy.

وَ إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئاً أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ الَّذِي عَجَزَتِ الْمَلَائِكَةُ عَلَى قُرْبِهِمْ مِنْ كُرْسِيِّ كَرَامَتِهِ وَ طُولِ وَلَهِهِمْ إِلَيْهِ وَ تَعْظِيمِ جَلَالِ عِزِّهِ وَ قُرْبِهِمْ مِنْ غَيْبِ مَلَكُوتِهِ أَنْ يَعْلَمُوا مِنْ أَمْرِهِ إِلَّا مَا أَعْلَمَهُمْ وَ هُمْ مِنْ مَلَكُوتِ الْقُدْسِ بِحَيْثُ هُمْ وَ مِنْ مَعْرِفَتِهِ عَلَى مَا فَطَرَهُمْ عَلَيْهِ أَنْ قَالُوا سُبْحانَكَ لا عِلْمَ لَنا إِلَّا ما عَلَّمْتَنا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ‏

But rather, He Commands it, whenever He Intends a thing, Saying to it: “Be!”, so it comes into being [36:82], Whom the Angels are unable upon going near the Chair of His^-azwj Dignity, and their prolonged ululations (praising) to Him^-azwj, and the reverence of the Majestic of His^-azwj Mighty, and their drawing near to the unseen of His^-azwj Kingdom, that they should know the One^-azwj Commands it, except what He^-azwj Lets them know, and they are from the Kingdom of Holiness in which they are, from His^-azwj recognition, they are upon what He^-azwj Natured them upon, that They said: Glory be to You! There is no knowledge for us except what You Taught us; surely You are the Knowing, the Wise [2:31].

فَمَا ظَنُّكَ أَيُّهَا السَّائِلُ بِمَنْ هُوَ هَكَذَا سُبْحَانَهُ وَ بِحَمْدِهِ لَمْ يُحْدَثْ فَيُمْكِنَ فِيهِ التَّغْيِيرُ وَ الِانْتِقَالُ وَ لَمْ يُتَصَرَّفْ فِي ذَاتِهِ بِكُرُورِ الْأَحْوَالِ وَ لَمْ يَخْتَلِفْ عَلَيْهِ حُقْبُ اللَّيَالِي وَ الْأَيَّامِ الَّذِي ابْتَدَعَ الْخَلْقَ عَلَى غَيْرِ مِثَالٍ امْتَثَلَهُ وَ لَا مِقْدَارٍ احْتَذَى عَلَيْهِ‏ مِنْ مَعْبُودٍ كَانَ قَبْلَهُ

What are your thought, O you questioner, with One^-azwj Who is like this? Glorious is He^-azwj, and with His^-azwj Praise, He^-azwj did not come into being so the changes and the transpositions can be enabled in Him^-azwj, and He^-azwj did not Act by His^-azwj Self with the sequence of the states, and the period of the nights and the days did not differ upon Him^-azwj. He^-azwj is the One^-azwj Who Began the creation upon not example to resemble with, nor a measurement to estimate upon, from a deity who was before Him^-azwj.

وَ لَمْ تُحِطْ بِهِ الصِّفَاتُ فَيَكُونَ بِإِدْرَاكِهَا إِيَّاهُ بِالْحُدُودِ مُتَنَاهِياً وَ مَا زَالَ‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ عَنْ صِفَةِ الْمَخْلُوقِينَ مُتَعَالِياً وَ انْحَسَرَتِ الْأَبْصَارُ عَنْ أَنْ تَنَالَهُ فَيَكُونَ بِالْعِيَانِ مَوْصُوفاً وَ بِالذَّاتِ الَّتِي لَا يَعْلَمُهَا إِلَّا هُوَ عِنْدَ خَلْقِهِ مَعْرُوفاً

And the descriptions did not encompass with Him^-azwj, so He^-azwj would be, by their realisation of Him^-azwj, with limitations, end-points and decline. There is nothing like Him^-azwj from the description of the creatures, being Exalted, and the sights recede from attaining Him^-azwj, so He^-azwj would become described, and with the Self which none know it except He^-azwj is well-known among His^-azwj creation.

وَ فَاتَ لِعُلُوِّهِ عَلَى الْأَشْيَاءِ مَوَاقِعُ رَجْمِ الْمُتَوَهِّمِينَ وَ ارْتَفَعَ عَنْ أَنْ تَحْوِيَ كُنْهَ عَظَمَتِهِ فَهَاهَةُ رَوِيَّاتِ الْمُتَفَكِّرِينَ فَلَيْسَ لَهُ مِثْلٌ فَيَكُونَ مَا يَخْلُقُ مُشْبِهاً بِهِ وَ مَا زَالَ عِنْدَ أَهْلِ الْمَعْرِفَةِ بِهِ عَنِ الْأَشْبَاهِ وَ الْأَضْدَادِ مُنَزَّهاً

And He^-azwj is not Captured due to His^-azwj Loftiness over the things, the places of the throwing of the imaginers, and Higher from His^-azwj Essence being contained, frightening the thinking of the thinkers. There isn’t an example for Him^-azwj so He^-azwj would become resembling to what He^-azwj Creates, and what receded with the people of recognition with Him^-azwj about the similarities and the opposites.

كَذَبَ الْعَادِلُونَ بِاللَّهِ إِذْ شَبَّهُوهُ بِمِثْلِ أَصْنَافِهِمْ‏ وَ حَلَّوْهُ حِلْيَةَ الْمَخْلُوقِينَ بِأَوْهَامِهِمْ وَ جَزُّوهُ بِتَقْدِيرٍ مُنْتَجٍ مِنْ خَوَاطِرِ هِمَمِهِمْ‏ وَ قَدَّرُوهُ عَلَى الْخَلْقِ الْمُخْتَلِفَةِ الْقُوَى بِقَرَائِحِ عُقُولِهِمْ

The equators with Allah^-azwj lied, when they resembled Him^-azwj with the likes of their own types, and clothed Him^-azwj with the clothes of the creatures by their imaginations, and divided Him^-azwj with measurements, being a product of their thoughts, and estimated Him^-azwj upon the creatures of different strengths with their minds.

وَ كَيْفَ يَكُونُ مَنْ لَا يُقَدَّرُ قَدْرُهُ مُقَدَّراً فِي رَوِيَّاتِ الْأَوْهَامِ وَ قَدْ ضَلَّتْ فِي إِدْرَاكِ كُنْهِهِ هَوَاجِسُ الْأَحْلَامِ‏

And how One^-azwj Who cannot be measured happen to be measured in the novels of the imaginations, and the obsessions of the dreams have strayed in realising His^-azwj Essence?

لِأَنَّهُ أَجَلُّ مِنْ أَنْ تَحُدَّهُ أَلْبَابُ الْبَشَرِ بِالتَّفْكِيرِ أَوْ تُحِيطَ بِهِ الْمَلَائِكَةُ عَلَى قُرْبِهِمْ مِنْ مَلَكُوتِ عِزَّتِهِ بِتَقْدِيرٍ تَعَالَى عَنْ أَنْ يَكُونَ لَهُ كُفْوٌ فَيُشَبَّهَ بِهِ لِأَنَّهُ اللَّطِيفُ الَّذِي إِذَا أَرَادَتِ الْأَوْهَامُ أَنْ تَقَعَ عَلَيْهِ فِي عَمِيقَاتِ غُيُوبِ مُلْكِهِ وَ حَاوَلَتِ الْفِكَرُ الْمُبَرَّاتُ مِنْ خَطَرِ الْوَسْوَاسِ إِدْرَاكَ عِلْمِ ذَاتِهِ وَ تَوَلَّهَتِ الْقُلُوبُ إِلَيْهِ لِتَحْوِيَ مِنْهُ مُكَيَّفاً فِي صِفَاتِهِ وَ غَمَضَتْ مَدَاخِلُ الْعُقُولِ مِنْ حَيْثُ لَا تَبْلُغُهُ الصِّفَاتُ لِتَنَالَ عِلْمَ إِلَهِيَّتِهِ رُدِعَتْ خَاسِئَةً

Because, He^-azwj is more Majestic that to be limited by the understandings of the mortals with the thinking, or to be encompassed by the Angels upon their nearness from the Kingdom of His^-azwj Mighty by measurement. He^-azwj is Exalted from there happening to be a match for Him^-azwj to resemble with Him^-azwj, because He^-azwj is the Subtle, Who, when the imaginations wanted to occur upon Him^-azwj in the depths of the unseen of His^-azwj Kingdom, and the probing thoughts tried from the dangers of the uncertainties to realise the knowledge of His^-azwj Self, and the hearts inclined to Him^-azwj to contain from it the adaptation regarding His^-azwj Attributes, and the entrances of the intellects were closed from where they could not reach the Attributes to attain the knowledge of His^-azwj Godship, they returned lost.

وَ هِيَ تَجُوبُ مَهَاوِيَ سَدَفِ الْغُيُوبِ مُتَخَلِّصَةً إِلَيْهِ سُبْحَانَهُ رَجَعَتْ إِذْ جُبِهَتْ مُعْتَرِفَةً بِأَنَّهُ لَا يُنَالُ بِجَوْرِ الِاعْتِسَافِ كُنْهُ مَعْرِفَتِهِ‏ وَ لَا يَخْطُرُ بِبَالِ أُولِي الرَّوِيَّاتِ خَاطِرَةٌ مِنْ تَقْدِيرِ جَلَالِ عِزَّتِهِ لِبُعْدِهِ مِنْ أَنْ يَكُونَ فِي قُوَى الْمَحْدُودِينَ لِأَنَّهُ‏ خِلَافُ خَلْقِهِ فَلَا شِبْهَ لَهُ مِنَ الْمَخْلُوقِينَ وَ إِنَّمَا يُشَبَّهُ الشَّيْ‏ءُ بِعَدِيلِهِ فَأَمَّا مَا لَا عَدِيلَ لَهُ فَكَيْفَ يُشَبَّهُ بِغَيْرِ مِثَالِهِ

And these roam around the sidewalks of the unseen, engaging to Him^-azwj, the Glorious, returning when the recognition is confronted, that His^-azwj recognition cannot be attained by compulsion, nor can it be conceived by the mind the first conception of the Majestic Power of His^-azwj Might due to His^-azwj remoteness from happening to be in the limitation because He^-azwj is unlike His^-azwj creatures. Thus, there is no resemblance for Him^-azwj from the creatures, and rather the thing is resembled with its twin. As for what there is no twin for it, then how can it be resembled without its example?

وَ هُوَ الْبَدِي‏ءُ الَّذِي لَمْ يَكُنْ شَيْ‏ءٌ قَبْلَهُ وَ الْآخِرُ الَّذِي لَيْسَ شَيْ‏ءٌ بَعْدَهُ لَا تَنَالُهُ الْأَبْصَارُ فِي مَجْدِ جَبَرُوتِهِ‏ إِذْ حَجَبَهَا بِحُجُبٍ لَا تَنْفُذُ فِي ثِخَنِ كَثَافَتِهِ وَ لَا تَخْرِقُ إِلَى ذِي الْعَرْشِ مَتَانَةَ خَصَائِصِ سُتُرَاتِهِ الَّذِي صَدَرَتِ الْأُمُورُ عَنْ مَشِيَّتِهِ وَ تَصَاغَرَتْ عِزَّةُ الْمُتَجَبِّرِينَ دُونَ جَلَالِ عَظَمَتِهِ وَ خَضَعَتْ لَهُ الرِّقَابُ وَ عَنَتْ لَهُ الْوُجُوهُ مِنْ مَخَافَتِهِ وَ ظَهَرَتْ فِي بَدَائِعِ الَّذِي أَحْدَثَهَا آثَارُ حِكْمَتِهِ وَ صَارَ كُلُّ شَيْ‏ءٍ خَلَقَ حُجَّةً لَهُ وَ مُنْتَسَباً إِلَيْهِ

And He^-azwj is the Beginner Who, there did not happen to be anything before Him^-azwj, and the Last, Who, there wouldn’t be anything after Him^-azwj. The sights cannot attain Him^-azwj in the Glory of His^-azwj Strength when it is blocked by veils which cannot be fathomed due to the thickness of its density, nor can the characteristics of His^-azwj veils be violated to the One^-azwj with the Throne Who Decrees the Command from His^-azwj Desire, and Belittles the honour of the tyrants under the Majesty of His^-azwj Magnificence, and the necks are humbled to Him^-azwj, the faces are turned to Him^-azwj from fear, and in the Creation which He^-azwj Brings into being, there are traces of His^-azwj Wisdom, and every created thing came to be an argument for Him^-azwj, and linked to Him^-azwj.

فَإِنْ كَانَ خَلْقاً صَامِتاً فَحُجَّتُهُ بِالتَّدْبِيرِ نَاطِقَةٌ فِيهِ فَقَدَّرَ مَا خَلَقَ فَأَحْكَمَ تَقْدِيرَهُ وَ وَضَعَ كُلَّ شَيْ‏ءٍ بِلُطْفِ تَدْبِيرِهِ مَوْضِعَهُ وَ وَجَّهَهُ بِجِهَةٍ فَلَمْ يَبْلُغْ مِنْهُ شَيْ‏ءٌ مَحْدُودٌ مَنْزِلَتَهُ‏ وَ لَمْ يَقْصُرْ دُونَ الِانْتِهَاءِ إِلَى مَشِيَّتِهِ

If the created being was silent, then its arguments would be with the management of the speaking with regards to it. He^-azwj Determines what He^-azwj Creates and His^-azwj Determination is most wise, and He^-azwj Placed all thing with the subtlety of His^-azwj Management, in its proper place, and its aspect, so no limited thing from it reached its destination, and did not fall short below the end-point to His^-azwj Desire.

وَ لَمْ يَسْتَصْعِبْ إِذْ أُمِرَ بِالْمُضِيِّ إِلَى إِرَادَتِهِ بِلَا مُعَانَاةٍ لِلُغُوبٍ مَسَّهُ وَ لَا مُكَاءَدَةٍ لِمُخَالِفٍ لَهُ عَلَى أَمْرِهِ

And it was not difficult for Him^-azwj when He^-azwj Commanded with the Ordainment to His^-azwj Will, without suffering tiredness touching Him^-azwj, nor a plotter in opposition to Him^-azwj against His^-azwj Command.

فَتَمَّ خَلْقُهُ وَ أَذْعَنَ لِطَاعَتِهِ وَ وَافَى الْوَقْتَ الَّذِي أَخْرَجَهُ إِلَيْهِ إِجَابَةً لَمْ يَعْتَرِضْ دُونَهَا رَيْثُ الْمُبْطِئِ وَ لَا أَنَاةُ الْمُتَلَكِّئِ‏

He^-azwj Completed His^-azwj creation and it submitted to His^-azwj obedience, and the time was conveyed which it came out to Him^-azwj, responding, not objection or being slow, nor pausing.

فَأَقَامَ مِنَ الْأَشْيَاءِ أَوَدَهَا وَ نَهَّى مَعَالِمَ حُدُودِهَا وَ لَاءَمَ بِقُدْرَتِهِ بَيْنَ مُتَضَادَّاتِهَا وَ وَصَلَ أَسْبَابَ قَرَائِنِهَا وَ خَالَفَ بَيْنَ أَلْوَانِهَا وَ فَرَّقَهَا أَجْنَاساً مُخْتَلِفَاتٍ فِي الْأَقْدَارِ وَ الْغَرَائِزِ وَ الْهَيْئَاتِ بَدَايَا خَلَائِقَ أَحْكَمَ صُنْعَهَا وَ فَطَرَهَا عَلَى مَا أَرَادَ وَ ابْتَدَعَهَا انْتَظَمَ عِلْمُهُ صُنُوفَ ذَرْئِهَا وَ أَدْرَكَ تَدْبِيرُهُ حُسْنَ تَقْدِيرِهَا

He^-azwj Established from the things, their like, and Forbade the know of their limits, and Harmonised between the contradictions by His^-azwj Determination, and the causes of their pairings arrived, and Differentiated between the colours, and Separated their various species in the Pre-determinations and the natural instincts and the bodies. He^-azwj Created the creatures in the wisest of its making, and Natured these upon whatever He^-azwj Wanted and Initiated these. His^-azwj Knowledge Arranged the various types of things, and His^-azwj Management achieved the best of its arrangements.

أَيُّهَا السَّائِلُ اعْلَمْ أَنَّ مَنْ شَبَّهَ رَبَّنَا الْجَلِيلَ بِتَبَايُنِ أَعْضَاءِ خَلْقِهِ وَ بِتَلَاحُمِ أَحْقَاقِ‏ مَفَاصِلِهِمُ الْمُحْتَجِبَةِ بِتَدْبِيرِ حِكْمَتِه أَنَّهُ لَمْ يَعْقِدْ غَيْبَ ضَمِيرِهِ عَلَى مَعْرِفَتِهِ وَ لَمْ‏ يُشَاهِدْ قَلْبُهُ الْيَقِينَ بِأَنَّهُ لَا نِدَّ لَهُ وَ كَأَنَّهُ لَمْ يَسْمَعْ بِتَبَرِّي التَّابِعِينَ مِنَ الْمَتْبُوعِينَ وَ هُمْ يَقُولُونَ‏ تَاللَّهِ إِنْ كُنَّا لَفِي ضَلالٍ مُبِينٍ إِذْ نُسَوِّيكُمْ بِرَبِّ الْعالَمِينَ‏

O you questioner! Know that the one who makes a resemblance of our Lord^-azwj the Majestic by manifesting the body parts of His^-azwj creatures, and by the cohesion of the body parts by the arrangement of his wisdom, he would not hold the conscience upon His^-azwj recognition, and his heart would not witness the certainty that there is no adversary for Him^-azwj, and it is as if he is not hearing the disavowing of the repentant(s) from the repenting ones, and they would be saying, ‘By Allah! We were in clear error, [26:97] When we equated you all with Lord of the Worlds [26:98].

فَمَنْ سَاوَى رَبَّنَا بِشَيْ‏ءٍ فَقَدْ عَدَلَ بِهِ وَ الْعَادِلُ بِهِ كَافِرٌ بِمَا نَزَلَتْ بِهِ مُحْكَمَاتُ آيَاتِهِ وَ نَطَقَتْ بِهِ شَوَاهِدُ حُجَجِ بَيِّنَاتِهِ لِأَنَّهُ اللَّهُ الَّذِي لَمْ يَتَنَاهَ فِي الْعُقُولِ فَيَكُونَ فِي مَهَبِّ فِكْرِهَا مُكَيَّفاً وَ فِي حَوَاصِلِ رَوِيَّاتِ هِمَمِ النُّفُوسِ مَحْدُوداً مُصَرَّفاً

The one who compares our Lord^-azwj with a thing, so he has equated it (the thing) with Him^-azwj, and the equator with Him^-azwj is a Kafir with whatever the Decisive of His^-azwj Verses have been Revealed with, and the Divine Authorities have spoken with its proofs, because Allah^-azwj is One^-azwj Whom the intellects cannot attain, so He^-azwj would become adapted in its thoughts, and be limited in the achievements of the sighting of the imaginations of the souls, as an escape.

الْمُنْشِئُ أَصْنَافَ الْأَشْيَاءِ بِلَا رَوِيَّةٍ احْتَاجَ إِلَيْهَا وَ لَا قَرِيحَةِ غَرِيزَةٍ أَضْمَرَ عَلَيْهَا وَ لَا تَجْرِبَةٍ أَفَادَهَا مِنْ مَرِّ حَوَادِثِ الدُّهُورِ وَ لَا شَرِيكٍ أَعَانَهُ عَلَى ابْتِدَاعِ عَجَائِبِ الْأُمُورِ الَّذِي لَمَّا شَبَّهَهُ الْعَادِلُونَ بِالْخَلْقِ الْمُبَعَّضِ الْمَحْدُودِ فِي صِفَاتِهِ ذِي الْأَقْطَارِ وَ النَّوَاحِي الْمُخْتَلِفَةِ فِي طَبَقَاتِهِ وَ كَانَ عَزَّ وَ جَلَّ الْمَوْجُودَ بِنَفْسِهِ لَا بِأَدَاتِهِ انْتَفَى أَنْ يَكُونَ قَدَرُوهُ حَقَّ قَدْرِهِ

The Origination of the variety of things without a calculated need to it, nor an instinctiveness concealing upon it, nor an experimentation of its benefits from the passing of the occurrences of the times, nor an associate assisting Him^-azwj upon Creating wondrous matters, Who, when the equators resembled Him^-azwj with the creatures to some limitation in His^-azwj Attributes, the diameters and the areas, the difference in its layers, and the Mighty and Majestic was existing by Himself, not by His^-azwj tools, unknown, that He^-azwj would happen to have been appreciated as is His^-azwj right to be appreciated.

فَقَالَ تَنْزِيهاً لِنَفْسِهِ عَنْ مُشَارَكَةِ الْأَنْدَادِ وَ ارْتِفَاعاً عَنْ قِيَاسِ الْمُقَدِّرِينَ لَهُ بِالْحُدُودِ مِنْ كَفَرَةِ الْعِبَادِ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَ الْأَرْضُ جَمِيعاً قَبْضَتُهُ يَوْمَ الْقِيامَةِ وَ السَّماواتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحانَهُ وَ تَعالى‏ عَمَّا يُشْرِكُونَ‏

He^-azwj Said in Rebuke about the association of the rivals (idols), and Rising from the analogies of the ones measuring Him^-azwj with the limitations, from the Kufr of the servants: And they are not appreciating Allah with the appreciation that is due to Him; 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. Glorious is He and Exalted from what they are associating [39:67].

فَمَا دَلَّكَ الْقُرْآنُ عَلَيْهِ مِنْ صِفَتِهِ فَاتَّبِعْهُ لِيُوصِلَ بَيْنَكَ وَ بَيْنَ مَعْرِفَتِهِ وَ ائْتَمَّ بِهِ وَ اسْتَضِئْ بِنُورِ هِدَايَتِهِ فَإِنَّهَا نِعْمَةٌ وَ حِكْمَةٌ أُوتِيتَهُمَا فَخُذْ مَا أُوتِيتَ‏ وَ كُنْ مِنَ الشَّاكِرِينَ‏ وَ مَا دَلَّكَ الشَّيْطَانُ عَلَيْهِ مِمَّا لَيْسَ فِي الْقُرْآنِ عَلَيْكَ فَرْضُهُ وَ لَا فِي سُنَّةِ الرَّسُولِ وَ أَئِمَّةِ الْهُدَى أَثَرُهُ فَكِلْ عِلْمَهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ ذَلِكَ مُنْتَهَى حَقِّ اللَّهِ عَلَيْكَ

Thus, whatever that the Quran is upon from His^-azwj Attributes, follow it to link between you and His^-azwj recognition, and be guided by it, and be enlightened by the light of its guidance, for it is a Bounty and Wisdom, therefore take whatever is Given and be from the grateful ones. And whatever that the Satan^-la is upon, is from what isn’t in the Quran – upon you as an Obligation, nor in the Sunnah of the Rasool^-saww and the Hadeeth of Imams^-asws of Guidance. All of its knowledge is to Allah^-azwj Mighty and Majestic, for that is the end-point of the Right of Allah^-azwj upon you.

وَ اعْلَمْ أَنَّ الرَّاسِخِينَ فِي الْعِلْمِ هُمُ الَّذِينَ أَغْنَاهُمُ اللَّهُ عَنِ الِاقْتِحَامِ‏ فِي السُّدَدِ الْمَضْرُوبَةِ دُونَ الْغُيُوبِ فَلَزِمُوا الْإِقْرَارَ بِجُمْلَةِ مَا جَهِلُوا تَفْسِيرَهُ مِنَ الْغَيْبِ الْمَحْجُوبِ فَقَالُوا آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا

And know that those who are firmly rooted in the Knowledge [3:7], they^-asws are those Allah^-azwj has Made needless from storming into the errors struck below the unseen. So, they^-asws necessitated the acknowledgment in totality what they^-asws did not know of its interpretation from the hidden unseen, so they^-asws said: ‘We believe in it. It is all from the Presence of our Lord’ [3:7].

فَمَدَحَ اللَّهُ عَزَّ وَ جَلَّ اعْتِرَافَهُمْ بِالْعَجْزِ عَنْ تَنَاوُلِ مَا لَمْ يُحِيطُوا بِهِ عِلْماً وَ سَمَّى تَرْكَهُمُ التَّعَمُّقَ فِيمَا لَمْ يُكَلِّفْهُمُ الْبَحْثَ عَنْهُ مِنْهُمْ رُسُوخاً فَاقْتَصِرْ عَلَى ذَلِكَ وَ لَا تُقَدِّرْ عَظَمَةَ اللَّهِ سُبْحَانَهُ عَلَى قَدْرِ عَقْلِكَ فَتَكُونَ مِنَ الْهَالِكِينَ‏

Therefore, Allah^-azwj Mighty and Majestic Praised their^-asws Acknowledgment with the inability from attaining what knowledge cannot encompass, and He^-azwj Named their^-asws leaving the depths regarding what they^-asws had not been encumbered with the discussing about it from them^-asws, as ‘firmly rooted’. Confine yourself upon that and do not measure the Magnificence of Allah^-azwj the Glorious upon a measurement of your intellect, for you will become from the destroyed ones’’.[241]

Note –

قول علي ع‏ كذب العادلون بك إذ شبهوك بأصنامهم

The words of Ali^-asws: ‘The equators with You^-azwj have lied when they made resemblances of You^-azwj with their idols!’

قَالَ النَّبِيُّ ص كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ

The Prophet^-saww said: ‘Every one is Facilitated for what he has been Created for’.

17- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ عَبَّاسٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ فَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع أَسْأَلُهُ عَنْ شَيْ‏ءٍ مِنَ التَّوْحِيدِ فَكَتَبَ إِلَيَّ بِخَطِّهِ قَالَ جَعْفَرٌ وَ إِنَّ فَتْحاً أَخْرَجَ إِلَيَّ الْكِتَابَ فَقَرَأْتُهُ بِخَطِّ أَبِي الْحَسَنِ ع‏

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Ali Bin Abbas, from Ja’far Bin Muhammad Al Ashary, from Fat’h Bin Yazeed Al Jarjany who said,

‘I wrote to Abu Al-Hassan Al-Reza^-asws asking him^-asws about something from the Tawheed, he^-asws wrote to me in his^-asws handwriting, Ja’far (the narrator) said, ‘And Fat’h brought the letter out to me and I read it as being in the handwriting of Abu Al-Hassan^-asws:

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ الْحَمْدُ لِلَّهِ الْمُلْهِمِ عِبَادَهُ الْحَمْدَ وَ فَاطِرِهِمْ عَلَى مَعْرِفَةِ رُبُوبِيَّتِهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى أَزَلِيَّتِهِ وَ بِاشْتِبَاهِهِمْ عَلَى أَنْ لَا شِبْهَ لَهُ‏ الْمُسْتَشْهِدِ بِآيَاتِهِ عَلَى قُدْرَتِهِ الْمُمْتَنِعِ مِنَ الصِّفَاتِ ذَاتُهُ وَ مِنَ الْأَبْصَارِ رُؤْيَتُهُ وَ مِنَ الْأَوْهَامِ الْإِحَاطَةُ بِهِ

‘In the Name of Allah^-azwj the Beneficent, the Merciful! The Praise is for Allah^-azwj, the Inspirer of His^-azwj servants to Praise Him^-azwj, and Natured them upon the recognition of His^-azwj Lordship, the Indicator upon His^-azwj Existence by His^-azwj creation and by the newly occurring creation of His^-azwj (Indicating) upon His^-azwj eternality, by Making them resemble each other, that there is no resemblance for him, the testification by His^-azwj Signs upon His^-azwj Power. There are Prohibitions from describing His^-azwj Self, and from the sights to see Him^-azwj, and from the imaginations to Grasp Him^-azwj by it.

لَا أَمَدَ لِكَوْنِهِ وَ لَا غَايَةَ لِبَقَائِهِ لَا تَشْمَلُهُ الْمَشَاعِرُ وَ لَا تَحْجُبُهُ‏ الْحِجَابُ‏ فَالْحِجَابُ بَيْنَهُ وَ بَيْنَ خَلْقِهِ لِامْتِنَاعِهِ مِمَّا يُمْكِنُ فِي ذَوَاتِهِمْ وَ لِإِمْكَانِ ذَوَاتِهِمْ مِمَّا يَمْتَنِعُ مِنْهُ ذَاتُهُ وَ لِافْتِرَاقِ الصَّانِعِ وَ الْمَصْنُوعِ‏ وَ الرَّبِّ وَ الْمَرْبُوبِ وَ الْحَادِّ وَ الْمَحْدُودِ

There is neither a time factor for His^-azwj existence nor any end-point to His^-azwj remaining. Neither can the awareness comprehend Him^-azwj nor can the veil cover Him^-azwj, and the veiling is between Him^-azwj and His^-azwj creatures. He^-azwj Created them for Preventing it from what is possible in their persons and the possibility from what they are prevented from Him^-azwj, and for the differentiation between the Maker from the Made, and the Lord^-azwj from the Nourished, and the Limitless from the limited.

أَحَدٍ لَا بِتَأْوِيلِ عَدَدٍ الْخَالِقِ لَا بمنى [بِمَعْنَى‏] حَرَكَةٍ السَّمِيعِ لَا بِأَدَاةٍ الْبَصِيرِ لَا بِتَفْرِيقِ آلَةٍ الشَّاهِدِ لَا بِمُمَاسَّةٍ الْبَائِنِ لَا بِبَرَاحِ مَسَافَةٍ

He^-azwj is One, not by an explanation of a number, the Creator not by prevention of movement, the Hearing, not by an instrument, the Seeing, not by discernment of tools, the Witness, not by touching, the Manifestor, not by Showing a distance.

الْبَاطِنِ لَا بِاجْتِنَانٍ الظَّاهِرِ لَا بِمُحَاذٍ الَّذِي قَدْ حَسَرَتْ دُونَ كُنْهِهِ نَوَافِذُ الْأَبْصَارِ وَ أَقْمَعَ وُجُودُهُ جَوَائِلَ الْأَوْهَامِ‏

The Hidden, not by avoidance, the Apparent, not by adjoining, Who the windows of sights have missed below His^-azwj Essence, and the wandering of the imaginations repressed His^-azwj Presence.

أَوَّلُ الدِّيَانَةِ مَعْرِفَتُهُ وَ كَمَالُ الْمَعْرِفَةِ تَوْحِيدُهُ وَ كَمَالُ التَّوْحِيدِ نَفْيُ الصِّفَاتِ عَنْهُ لِشَهَادَةِ كُلِّ صِفَةٍ أَنَّهَا غَيْرُ الْمَوْصُوفِ وَ شَهَادَةِ الْمَوْصُوفِ أَنَّهُ غَيْرُ الصِّفَةِ وَ شَهَادَتِهِمَا جَمِيعاً عَلَى أَنْفُسِهِمَا بِالْبَيْنَةِ الْمُمْتَنِعِ مِنْهَا الْأَزَلُ‏

The foremost Religion is His^-azwj recognition, and the perfection of the recognition is His^-azwj Tawheed, and the perfection of the Tawheed is negation of the descriptions about Him^-azwj due to the testification of every description that it is other than the described, and the evaluation of the described one that it is other than the description, and both their testimonies together upon their own selves with the proof, abstaining from it for ever.

فَمَنْ وَصَفَ اللَّهَ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ

So, one who describes Allah^-azwj, so he has limited Him^-azwj, and one who limits Him^-azwj so he has enumerated Him^-azwj, and one who enumerates Him^-azwj so he has invalidated His^-azwj eternality.

وَ مَنْ قَالَ كَيْفَ فَقَدِ اسْتَوْصَفَهُ وَ مَنْ قَالَ عَلَامَ فَقَدْ حَمَلَهُ وَ مَنْ قَالَ أَيْنَ فَقَدْ أَخْلَى مِنْهُ وَ مَنْ قَالَ إِلَامَ فَقَدْ وَقَّتَهُ عَالِمٌ إِذْ لَا مَعْلُومَ وَ خَالِقٌ إِذْ لَا مَخْلُوقَ وَ رَبٌّ إِذْ لَا مَرْبُوبَ وَ إِلَهٌ إِذْ لَا مَأْلُوهَ وَ كَذَلِكَ يُوصَفُ رَبُّنَا وَ هُوَ فَوْقَ مَا يَصِفُهُ الْوَاصِفُونَ

And one who says, ‘how’, so he has described Him^-azwj, and one who says, ‘upon what’ so he has made Him^-azwj carried, and one who says, ‘where’ so he has isolated from Him^-azwj, and one who says, ‘when’, so he has timed Him^-azwj. He^-azwj was a Knower when there was nothing to be known, and a Creator when there was no creation, and a Nourisher when there was none being nourished, and a God when there was no one deifying – and like is one described our Lord^-azwj, and He^-azwj is above what the describers are describing’’.[242]

18- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عَمْرٍو النَّصِيبِيِّ قَالَ: سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع عَنِ التَّوْحِيدِ فَقَالَ وَاحِدٌ صَمَدٌ أَزَلِيٌّ صَمَدِيٌّ لَا ظِلَّ لَهُ يُمْسِكُهُ وَ هُوَ يُمْسِكُ الْأَشْيَاءَ بِأَظِلَّتِهَا عَارِفٌ بِالْمَجْهُولِ مَعْرُوفٌ عِنْدَ كُلِّ جَاهِلٍ فَرْدَانِيٌّ لَا خَلْقُهُ فِيهِ وَ لَا هُوَ فِي خَلْقِهِ غَيْرُ مَحْسُوسٍ وَ لَا مَجْسُوسٍ‏ لا تُدْرِكُهُ الْأَبْصارُ عَلَا فَقَرُبَ وَ دَنَا فَبَعُدَ وَ عُصِيَ فَغَفَرَ وَ أُطِيعَ فَشَكَرَ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Ali Bin al Abbas, from Ibn Mahboub, from Hamad Bin Amro Al Nusaybi who said,

‘I asked Ja’far^-asws Bin Muhammad^-asws about the Tawheed, so he^-asws said: ‘One, Samad, eternal, Mono. There is no shadow for Him^-azwj holding Him^-azwj, and He^-azwj Holds the things with their shadows; a Knower of the unknown, well known with every ignorant one; Individual, there being no creature in Him^-azwj not is He^-azwj in His^-azwj creation; Incensed, not probed; the sights do not realise Him^-azwj; Lofty, so He^-azwj is near, and approached, so He^-azwj is remote; and He^-azwj is disobeyed, so He^-azwj Forgives, and obeyed so He^-azwj is Appreciative.

لَا تَحْوِيهِ أَرْضُهُ وَ لَا تُقِلُّهُ سَمَاوَاتُهُ وَ إِنَّهُ حَامِلُ الْأَشْيَاءِ بِقُدْرَتِهِ دَيْمُومِيٌّ أَزَلِيٌّ لَا يَنْسَى وَ لَا يَلْهُو وَ لَا يَغْلَطُ وَ لَا يَلْعَبُ وَ لَا لِإِرَادَتِهِ فَصْلٌ وَ فَصْلُهُ جَزَاءٌ وَ أَمْرُهُ وَاقِعٌ‏ لَمْ يَلِدْ فَيُورَثَ‏ وَ لَمْ يُولَدْ فَيُشَارَكَ‏ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ

His^-azwj earth does not contain Him^-azwj, nor do His^-azwj skies diminish Him^-azwj, and He^-azwj carries the things by His^-azwj Power, perpetually, eternally. He^-azwj neither forgets nor does He^-azwj engage in vanities, nor errs, nor plays, nor is there a decision for His^-azwj Will, and His^-azwj Decision is a Recompense, and His^-azwj Command occurs. He^-azwj does not beget so he would inherit, nor is He^-azwj begotten so he would associate, and there does not happen anyone to be a match for Him^-azwj’’.[243]

19- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ وَ سَعْدٍ مَعاً عَنِ ابْنِ عِيسَى وَ النَّهْدِيِّ وَ ابْنِ أَبِي الْخَطَّابِ كُلِّهِمْ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي بَعْضِ خُطَبِهِ‏ الْحَمْدُ لِلَّهِ الَّذِي كَانَ فِي أَوَّلِيَّتِهِ وَحْدَانِيّاً وَ فِي أَزَلِيَّتِهِ مُتَعَظِّماً بِالْإِلَهِيَّةِ مُتَكَبِّراً بِكِبْرِيَائِهِ وَ جَبَرُوتِهِ ابْتَدَأَ مَا ابْتَدَعَ وَ أَنْشَأَ مَا خَلَقَ عَلَى غَيْرِ مِثَالٍ كَانَ سَبَقَ لِشَيْ‏ءٍ مِمَّا خَلَقَ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar and Sa’ad both together, from Ibn Isa and Al Nahdy, and Ibn Abu Al Khattab, all of them from Ibn Mahboub, from Amro Bin Abu Al Maqdam, from Is’haq Bin Ghalib,

‘From Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said in one of his^-saww sermons: ‘The Praise is for Allah^-azwj Who existed in His^-azwj foremost oneness, and in His^-azwj eternality Magnificent with the Godship, Great with His^-azwj Greatness and His^-azwj Strength. He^-azwj Began what He^-azwj Began and Created what He^-azwj Created upon without any example which had preceded for a thing from what He^-azwj Created.

رَبُّنَا الْقَدِيمُ بِلُطْفِ رُبُوبِيَّتِهِ وَ بِعِلْمِ خُبْرِهِ فَتَقَ وَ بِإِحْكَامِ قُدْرَتِهِ خَلَقَ جَمِيعَ مَا خَلَقَ وَ بِنُورِ الْإِصْبَاحِ فَلَقَ

Our Lord^-azwj is the Ancient with the subtlety of His^-azwj Lordship, and with the knowledge of His^-azwj Information, He^-azwj Announced, and with the Ruling of His^-azwj Power He^-azwj Created the entirety of what He^-azwj Created, and with the Light of the Lamp He^-azwj Split (the sky).

فَلَا مُبَدِّلَ لِخَلْقِهِ وَ لَا مُغَيِّرَ لِصُنْعِهِ وَ لا مُعَقِّبَ لِحُكْمِهِ وَ لَا رَادَّ لِأَمْرِهِ‏ وَ لَا مُسْتَرَاحَ عَنْ دَعْوَتِهِ وَ لَا زَوَالَ لِمُلْكِهِ وَ لَا انْقِطَاعَ لِمُدَّتِهِ

There is no replacer to His^-azwj creation, nor any changer to His^-azwj workmanship, nor a pursuer to His^-azwj Decision, nor any repeller to His^-azwj Command, nor any rest from His^-azwj Call, nor a decline to His^-azwj Kingdom, nor a termination to His^-azwj term.

وَ هُوَ الْكَيْنُونُ أَوَّلًا وَ الدَّيْمُومُ أَبَداً الْمُحْتَجِبُ بِنُورِهِ دُونَ خَلْقِهِ فِي الْأُفُقِ الطَّامِحِ وَ الْعِزِّ الشَّامِخِ وَ الْمُلْكِ الْبَاذِخِ فَوْقَ كُلِّ شَيْ‏ءٍ عَلَا وَ مِنْ كُلِّ شَيْ‏ءٍ دَنَا

He^-azwj is the first existence, and the perpetual forever, and the veiled by His^-azwj Light besides His^-azwj creation in the horizons of aspirations, and the Great Pride, and the Sublime King, higher above all things, and near from all things.

فَتَجَلَّى لِخَلْقِهِ مِنْ غَيْرِ أَنْ يَكُونَ يُرَى وَ هُوَ بِالْمَنْظَرِ الْأَعْلَى فَأَحَبَّ الِاخْتِصَاصَ بِالتَّوْحِيدِ إِذَا احْتَجَبَ بِنُورِهِ وَ سَمَا فِي عُلُوِّهِ وَ اسْتَتَرَ عَنْ خَلْقِهِ وَ بَعَثَ إِلَيْهِمُ الرُّسُلَ لِتَكُونَ لَهُ الْحُجَّةُ الْبَالِغَةُ عَلَى خَلْقِهِ وَ يَكُونَ رُسُلُهُ إِلَيْهِمْ شُهَدَاءَ عَلَيْهِمْ

He^-azwj Manifested to His^-azwj creation from without being seen, and He^-azwj is the upper ceiling, so He^-azwj Loved the specialisation with the Tawheed when veiled by His^-azwj Light, and Named in His^-azwj Loftiness, and Curtained from His^-azwj creatures, and Sent the Rasools^-as to them to it to become the Conclusive Proof for Him^-azwj upon His^-azwj creatures, and for His^-azwj Rasools^-as to become witnesses upon them.

وَ ابْتَعَثَ فِيهِمُ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ‏ لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَ يَحْيى‏ مَنْ حَيَّ عَنْ بَيِّنَةٍ وَ لِيَعْقِلَ الْعِبَادُ عَنْ رَبِّهِمْ مَا جَهِلُوهُ فَيَعْرِفُوهُ بِرُبُوبِيَّتِهِ بَعْدَ مَا أَنْكَرُوا وَ يُوَحِّدُوهُ بِالْإِلَهِيَّةِ بَعْدَ مَا عَنَدُوا

And He^-azwj Sent the Prophets^-as among them as givers of glad tidings and as warners, to destroy the ones destroyed from a proof, and revive ones living from proof, and for the servants to understand about their Lord^-azwj what they were ignorant of, so they could recognise Him^-azwj by His^-azwj Lordship after they had denied it, and profess His^-azwj Oneness with the Godship after their obstinacy’’.[244]

20- يد، التوحيد ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ: جَاءَ رَجُلٌ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ صِفْ لِي رَبَّكَ حَتَّى كَأَنِّي أَنْظُرُ إِلَيْهِ

‘Al Tawheed’ – Ibn Al Waleed, from Muhammad Al Attar, and Ahmad Bin Idrees, from Al Ashary, from one of his companions, raising it, said,

‘A man came to Al-Hassan^-asws Bin Ali^-asws and said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Describe your^-asws Lord^-azwj to me as if I am looking at Him^-azwj’.

فَأَطْرَقَ الْحَسَنُ بْنُ عَلِيٍّ ع مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَكُنْ لَهُ أَوَّلٌ مَعْلُومٌ وَ لَا آخِرٌ مُتَنَاهٍ وَ لَا قَبْلٌ مُدْرَكٌ وَ لَا بَعْدٌ مَحْدُودٌ وَ لَا أَمَدٌ بِحَتَّى وَ لَا شَخْصٌ فَيَتَجَزَّأَ وَ لَا اخْتِلَافُ صِفَةٍ فَيَتَنَاهَى فَلَا تُدْرِكُ الْعُقُولُ وَ أَوْهَامُهَا وَ لَا الْفِكَرُ وَ خَطَرَاتُهَا وَ لَا الْأَلْبَابُ وَ أَذْهَانُهَا صِفَتَهُ

Al-Hassan^-asws Bin Ali^-asws lowered his^-asws head for a while, then raised his^-asws head and he^-asws said: ‘The Praise is for Allah^-azwj Who, there does not happen to be a first for Him^-azwj to be known, nor a last to end up to, nor a before to be aware, nor a remoteness as a limitation, nor an absolute extent, nor a person to be divided, nor differing Attributes coming to an end, nor can the intellects realise, nor its imaginations, nor the thoughts and its occurrences, nor the understandings and their minds describing Him^-azwj.

فَيَقُولَ مَتَى وَ لَا بُدِئَ مِمَّا وَ لَا ظَاهِرٌ عَلَى مَا وَ لَا بَاطِنٌ فِيمَا وَ لَا تَارِكٌ فَهَلَّا خَلَقَ الْخَلْقَ فَكَانَ بَدِيئاً بَدِيعاً ابْتَدَأَ مَا ابْتَدَعَ وَ ابْتَدَعَ مَا ابْتَدَأَ وَ فَعَلَ مَا أَرَادَ وَ أَرَادَ مَا اسْتَزَادَ ذَلِكُمُ اللَّهُ رَبُّ الْعَالَمِينَ‏

He would be saying, ‘when?’, nor a beginning from what, nor apparent upon what, nor hidden in what. He^-azwj Created the creatures, so He^-azwj Began the beginning, Beginning what He^-azwj Began, and Began in the beginning, and does whatever He^-azwj Wants, and Wants whatever more. That is Allah^-azwj Lord^-azwj of the worlds’’.[245]

21- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ بُرْدَةَ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ أَبِي الْقَاسِمِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ فَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ: لَقِيتُهُ ع‏ عَلَى الطَّرِيقِ عِنْدَ مُنْصَرَفِي عَنْ مَكَّةَ إِلَى خُرَاسَانَ وَ هُوَ سَائِرٌ إِلَى الْعِرَاقِ فَسَمِعْتُهُ يَقُولُ مَنِ اتَّقَى اللَّهَ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ

‘Al Tawheed’ – Al Daqaq, from Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan Bin Baradat, from Al Abbas Bin Amro Al Faqeymi, from Abu Al Qasim Ibrahim Bin Muhammad al Alawy, from Fat’h Bin Yazeed Al Jarjany who said,

‘I met him^-asws (Abu Al-Hassan^-asws) upon the road during my departure from Makkah to go to Khurasan, and he^-asws was travelling to Al-Iraq, and I heard him^-asws saying: ‘One who fears Allah^-azwj would be feared, and one who obeys Allah^-azwj would be obeyed’.

فَتَلَطَّفْتُ فِي الْوُصُولِ إِلَيْهِ‏ فَوَصَلْتُ فَسَلَّمْتُ فَرَدَّ عَلَيَّ السَّلَامَ ثُمَّ قَالَ يَا فَتْحُ مَنْ أَرْضَى الْخَالِقَ لَمْ يُبَالِ بِسَخَطِ الْمَخْلُوقِ وَ مَنْ أَسْخَطَ الْخَالِقَ فَقَمَنٌ أَنْ يُسَلِّطَ عَلَيْهِ سَخَطَ الْمَخْلُوقِ

I turned around to arrive to him^-asws and greeted, and he^-asws returned the greeting upon me, then said: ‘O Fat’h! One who pleases the Creator should not care about the anger of the people, and one who angers the Creator so he would be deserving that the anger of the people should be made to overcome upon him,

وَ إِنَّ الْخَالِقَ لَا يُوصَفُ إِلَّا بِمَا وَصَفَ بِهِ نَفْسَهُ وَ أَنَّى يُوصَفُ الَّذِي تَعْجِزُ الْحَوَاسُّ أَنْ تُدْرِكَهُ وَ الْأَوْهَامُ أَنْ تَنَالَهُ وَ الْخَطَرَاتُ أَنْ تَحُدَّهُ وَ الْأَبْصَارُ عَنِ الْإِحَاطَةِ بِهِ جَلَّ عَمَّا وَصَفَهُ الْوَاصِفُونَ وَ تَعَالَى عَمَّا يَنْعَتُهُ النَّاعِتُونَ

And that the Creator cannot be described except with what He^-azwj Described Himself with, and how can I^-asws describe the One^-azwj Whom the senses are unable to realise Him^-azwj, and the imaginations from attaining Him^-azwj, and the thoughts to find Him^-azwj, and the sights from encompassing with Him^-azwj. He^-azwj is more Majestic from what the describers are describing, and more Exalted from what the attributers are attributing.

نَأَى فِي قُرْبِهِ وَ قَرُبَ فِي نَأْيِهِ فَهُوَ فِي نَأْيِهِ قَرِيبٌ وَ فِي قُرْبِهِ بَعِيدٌ كَيَّفَ الْكَيْفَ فَلَا يُقَالُ لَهُ كَيْفَ وَ أَيَّنَ الْأَيْنَ فَلَا يُقَالُ لَهُ أَيْنَ إِذْ هُوَ مُبْدِعُ الْكَيْفُوفِيَّةِ وَ الْأَيْنُونِيَّةِ

He^-azwj is distant in His^-azwj nearness, and near in His^-azwj remoteness, so His^-azwj is near is His remoteness, and far is His^-azwj nearness. He^-azwj is the ‘how’ of the ‘howness’, so it cannot be said for Him^-azwj, ‘How?’ And He^-azwj is the ‘where’ or the ‘whereness’, so it cannot be said to Him^-azwj, ‘Where?’ when He^-azwj is the Initiator of the howness and the whereness.

يَا فَتْحُ كُلُّ جِسْمٍ مُغَذًّى بِغِذَاءٍ إِلَّا الْخَالِقَ الرَّازِقَ فَإِنَّهُ جَسَّمَ الْأَجْسَامَ وَ هُوَ لَيْسَ بِجِسْمٍ وَ لَا صُورَةٍ لَمْ يَتَجَزَّأْ وَ لَمْ يَتَنَاهَ وَ لَمْ يَتَزَايَدْ وَ لَمْ يَتَنَاقَصْ مُبَرَّأٌ مِنْ ذَاتِ مَا رَكَّبَ فِي ذَاتِ مَنْ جَسَّمَهُ‏ وَ هُوَ اللَّطِيفُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ

O Fat’h! Everybody is fed the provision except the Creator, the Sustainer, for He^-azwj is the Embodier of the bodies, and He^-azwj isn’t with a body, nor an image. He^-azwj is not divisible, and does not end, and does not increase, and does not decrease. He^-azwj is disavowed from a self that is installed in the self of the ones He^-azwj Embodies, and He^-azwj is the Subtle, the Informed, the Hearing, the Seeing, the One, the First, the Samad. He^-azwj does not beget and is nor begotten and there does not happen to be anyone a match for Him^-azwj.

مُنْشِئُ الْأَشْيَاءِ وَ مُجَسِّمُ الْأَجْسَامِ وَ مُصَوِّرُ الصُّوَرِ لَوْ كَانَ كَمَا تَقُولُ الْمُشَبِّهَةُ لَمْ يُعْرَفِ الْخَالِقُ مِنَ الْمَخْلُوقِ وَ لَا الرَّازِقُ مِنَ الْمَرْزُوقِ وَ لَا الْمُنْشِئُ مِنَ الْمُنْشَإِ لَكِنَّهُ الْمُنْشِئُ فَرْقٌ بَيْنَ مَنْ جَسَّمَهُ وَ صَوَّرَهُ وَ شَيَّأَهُ وَ بَيْنَهُ إِذْ كَانَ لَا يُشْبِهُهُ شَيْ‏ءٌ

He^-azwj is a Grower of the things, and Embodier of the bodies, and Drawer of the images. If it was as you are saying of the resemblance, the Creator would not be recognised from the created, nor the Sustainer from the sustained, nor the Grower from the grown, but He^-azwj is the Creator. There is a difference between the One^-azwj Who Embodied him, and Imaged him, and Grew him, and Built him, when there was nothing resembling Him^-azwj’.

قُلْتُ فَاللَّهُ وَاحِدٌ وَ الْإِنْسَانُ وَاحِدٌ فَلَيْسَ قَدْ تَشَابَهَتِ الْوَحْدَانِيَّةُ

I said, ‘Allah^-azwj is One and the human being is one, isn’t there a resemblance of the oneness?’

قَالَ أَحَلْتَ ثَبَّتَكَ اللَّهُ إِنَّمَا التَّشْبِيهُ فِي الْمَعَانِي وَ أَمَّا فِي الْأَسْمَاءِ فَهِيَ وَاحِدَةٌ وَ هِيَ دَلَالَةٌ عَلَى الْمُسَمَّى وَ ذَلِكَ أَنَّ الْإِنْسَانَ وَ إِنْ قِيلَ وَاحِدٌ فَإِنَّهُ يُخْبَرُ أَنَّهُ جُثَّةٌ وَاحِدَةٌ وَ لَيْسَ بِاثْنَيْنِ وَ الْإِنْسَانُ نَفْسُهُ لَيْسَ بِوَاحِدٍ لِأَنَّ أَعْضَاءَهُ مُخْتَلِفَةٌ وَ أَلْوَانَهُ مُخْتَلِفَةٌ غَيْرُ وَاحِدَةٍ وَ هُوَ أَجْزَاءٌ مُجَزًّى لَيْسَ سَوَاءً دَمُهُ غَيْرُ لَحْمِهِ وَ لَحْمُهُ غَيْرُ دَمِهِ وَ عَصَبُهُ غَيْرُ عُرُوقِهِ وَ شَعْرُهُ غَيْرُ بَشَرِهِ وَ سَوَادُهُ غَيْرُ بَيَاضِهِ وَ كَذَلِكَ سَائِرُ جَمِيعِ الْخَلْقِ

He^-asws said: ‘O Fat’h! You are lawful (in asking), may Allah^-azwj Affirm you!  But rather, the resemblance is in the meaning. As for in the names, so these are one, and it is evidence upon the Named, and that is because the human being, and even if he is said to be one, rather it is known that he is of one body, but he isn’t with two, but the human being himself isn’t one, because his body parts are different, and his colours are different, a lot, not one, and he is of parts brought together not with equalness. His blood is other than his flesh, and his flesh is other than his blood, and his nerves are other than his veins, and his hair is other than his skin, and his blackness is other than his whiteness, and like that is the rest of the entirety of the creation.

فَالْإِنْسَانُ وَاحِدٌ فِي الِاسْمِ لَا وَاحِدٌ فِي الْمَعْنَى‏ وَ اللَّهُ جَلَّ جَلَالُهُ وَاحِدٌ لَا وَاحِدَ غَيْرُهُ وَ لَا اخْتِلَافَ فِيهِ وَ لَا تَفَاوُتَ وَ لَا زِيَادَةَ وَ لَا نُقْصَانَ فَأَمَّا الْإِنْسَانُ الْمَخْلُوقُ الْمَصْنُوعُ الْمُؤَلَّفُ فَمِنْ أَجْزَاءٍ مُخْتَلِفَةٍ وَ جَوَاهِرَ شَتَّى غَيْرَ أَنَّهُ بِالاجْتِمَاعِ شَيْ‏ءٌ وَاحِدٌ

The human being is one in the name, not one in the meaning, and Allah^-azwj, Majestic is His^-azwj Majesty is One, there is no one other than Him^-azwj. There is no differing in Him^-azwj, nor any difference, nor any increase and reduction. As for the human being is the created being, the made, the composed from different parts and various limbs, apart from that he, by the collection, is one thing’.

قُلْتُ فَقَوْلُكَ اللَّطِيفُ فَسِّرْهُ لِي فَإِنِّي أَعْلَمُ أَنَّ لُطْفَهُ خِلَافُ لُطْفِ غَيْرِهِ لِلْفَصْلِ غَيْرَ أَنِّي أُحِبُّ أَنْ تَشْرَحَ لِي

I said, ‘Your^-asws word: ‘The Subtle’, interpret it for me, for I know that His^-azwj Subtleness is difference to the subtleness of others of the detail, apart from that I would love it if you^-asws could expound for me’.

فَقَالَ يَا فَتْحُ إِنَّمَا قُلْتُ اللَّطِيفُ لِلْخَلْقِ اللَّطِيفِ وَ لِعِلْمِهِ بِالشَّيْ‏ءِ اللَّطِيفِ أَ لَا تَرَى إِلَى أَثَرِ صُنْعِهِ فِي النَّبَاتِ اللَّطِيفِ وَ غَيْرِ اللَّطِيفِ وَ فِي الْخَلْقِ اللَّطِيفِ مِنْ أَجْسَامِ الْحَيَوَانِ مِنَ الْجِرْجِسِ وَ الْبَعُوضِ وَ مَا هُوَ أَصْغَرُ مِنْهُمَا مِمَّا لَا يَكَادُ تَسْتَبِينُهُ الْعُيُونُ بَلْ لَا يَكَادُ يُسْتَبَانُ لِصِغَرِهِ الذَّكَرُ مِنَ الْأُنْثَى وَ الْمَوْلُودُ مِنَ الْقَدِيمِ

He^-asws said: ‘O Fat’h! But rather, I^-asws say He^-azwj is Subtle for the subtle creation, and for His^-azwj Knowledge with the subtle things. Do you not see the impact of His^-azwj workmanship in the subtle vegetation, and non-subtle, and in the creatures of subtle bodies of the animals, from the Jarjis, and the mosquito, and what is smaller from these two, from what almost does not appear to the eyes, but due to its smallness it does not appear the male from the female, and the new-born from the old.

فَلَمَّا رَأَيْنَا صِغَرَ ذَلِكَ فِي لُطْفِهِ وَ اهْتِدَاءَهُ لِلسِّفَادِ وَ الْهَرَبَ مِنَ الْمَوْتِ وَ الْجَمْعَ لِمَا يُصْلِحُهُ مِمَّا فِي لُجَجِ‏ الْبِحَارِ وَ مَا فِي لِحَاءِ الْأَشْجَارِ وَ الْمَفَاوِزِ وَ الْقِفَارِ وَ إِفْهَامَ بَعْضِهَا عَنْ بَعْضٍ مَنْطِقَهَا وَ مَا تَفْهَمُ بِهِ أَوْلَادُهَا عَنْهَا وَ نَقْلَهَا الْغِذَاءَ إِلَيْهَا ثُمَّ تَأْلِيفَ أَلْوَانِهَا حُمْرَةً مَعَ صُفْرَةٍ وَ بَيَاضاً مَعَ حُمْرَةٍ عَلِمْنَا أَنَّ خَالِقَ هَذَا الْخَلْقِ لَطِيفٌ وَ أَنَّ كُلَّ صَانِعِ شَيْ‏ءٍ فَمِنْ شَيْ‏ءٍ صَنَعَ وَ اللَّهُ الْخَالِقُ اللَّطِيفُ الْجَلِيلُ خَلَقَ وَ صَنَعَ لَا مِنْ شَيْ‏ءٍ

When we see the smallness of that in its subtleness and its guidance to the spoiling, and the fleeing from the death, and the gathering for what is correct for it from what is in the depths of the sea, and what is in the barks of the trees, and the desert and the wastelands, and its understanding each other’s talk, and what its children understand from it, and its transporting the provision to it, then it combines its colours, red with the yellow, and white with the red, we know that the Creator of this creature is Subtle, and that every maker of a thing he makes it from a thing, and Allah^-azwj, the Creator, the Subtle, the Majestic, Creates and Makes, not from a thing.

قُلْتُ جُعِلْتُ فِدَاكَ وَ غَيْرُ الْخَالِقِ الْجَلِيلِ خَالِقٌ

I said, ‘May I be sacrificed for you^-asws! And is other than the Creator, a creator?’

قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ‏ فَتَبارَكَ اللَّهُ أَحْسَنُ الْخالِقِينَ‏ فَقَدْ أَخْبَرَ أَنَّ فِي عِبَادِهِ خَالِقِينَ وَ غَيْرَ خَالِقِينَ مِنْهُمْ عِيسَى خَلَقَ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِ اللَّهِ فَنَفَخَ فِيهِ فَصَارَ طَائِراً بِإِذْنِ اللَّهِ وَ السَّامِرِيُّ خَلَقَ لَهُمْ‏ عِجْلًا جَسَداً لَهُ خُوارٌ

He^-asws said: ‘Allah^-azwj Blessed and Exalted is Saying: So, Blessed is Allah, the best of the Creators [23:14]. He^-azwj has Informed that among His^-azwj servants, there are creators and non-creators. From them Isa^-as created from the clay like the body of the bird by the Permission of Allah^-azwj, and he^-as blew into it, and it became a bird by the Permission of Allah^-azwj. And Al-Samiry created a body of a calf having a hollow sound for it’.

قُلْتُ إِنَّ عِيسَى خَلَقَ مِنَ الطِّينِ طَيْراً دَلِيلًا عَلَى نُبُوَّتِهِ وَ السَّامِرِيَّ خَلَقَ عِجْلًا جَسَداً لِنَقْضِ نُبُوَّةِ مُوسَى وَ شَاءَ اللَّهُ أَنْ يَكُونَ ذَلِكَ كَذَلِكَ إِنَّ هَذَا لَهُوَ الْعَجَبُ

I said, ‘Isa^-as created a bird from the clay, evidences upon his^-as Prophet-hood, and Al-Samiry created a body of a calf to break the Prophet-hood of Musa^-as, and Allah^-azwj Desired that, that would happen like that? Surely, this is strange!’

فَقَالَ وَيْحَكَ يَا فَتْحُ إِنَّ لِلَّهِ إِرَادَتَيْنِ وَ مَشِيَّتَيْنِ إِرَادَةَ حَتْمٍ وَ إِرَادَةَ عَزْمٍ يَنْهَى وَ هُوَ يَشَاءُ وَ يَأْمُرُ وَ هُوَ لَا يَشَاءُ أَ وَ مَا رَأَيْتَ أَنَّهُ نَهَى آدَمَ وَ زَوْجَتَهُ عَنْ أَنْ يَأْكُلَا مِنَ الشَّجَرَةِ وَ هُوَ شَاءَ ذَلِكَ وَ لَوْ لَمْ يَشَأْ لَمْ يَأْكُلَا وَ لَوْ أَكَلَا لَغَلَبَتْ مَشِيَّتُهُمَا مَشِيَّةَ اللَّهِ‏

He^-asws said: ‘Woe be unto you, O Fat’h! Allah^-azwj has two Wills and two Desires – an inevitable Will and a Will of Determination. He^-azwj Prohibits and He^-azwj Desires, and He^-azwj Commands and He^-azwj does not Desire. Or, did you not see that He^-azwj Forbade Adam^-as and his^-as wife^-as from eating from the tree, and He^-azwj Desired that? And had He^-azwj not Desired, they^-as would not have eaten, and if they^-as had eaten their^-as desires would have overcome the Desire of Allah^-azwj?

وَ أَمَرَ إِبْرَاهِيمَ بِذَبْحِ ابْنِهِ إِسْمَاعِيلَ وَ شَاءَ أَنْ لَا يَذْبَحَهُ وَ لَوْ لَمْ يَشَأْ أَنْ لَا يَذْبَحَهُ لَغَلَبَتْ مَشِيَّةُ إِبْرَاهِيمَ مَشِيَّةَ اللَّهِ عَزَّ وَ جَلَّ

And He^-azwj Commanded Ibrahim^-as with slaughtering his^-as son^-as Ismail^-as, and He^-azwj Desired that he^-as does not slaughter him^-as, and had He^-azwj not Desired that he^-as does not slaughter him^-as, the desire of Ibrahim^-as would have overcome the Desire of Allah^-azwj Mighty and Majestic’.

قُلْتُ فَرَّجْتَ عَنِّي فَرَّجَ اللَّهُ عَنْكَ غَيْرَ أَنَّكَ قُلْتَ‏ السَّمِيعُ الْبَصِيرُ سَمِيعٌ بِأُذُنٍ وَ بَصِيرٌ بِالْعَيْنِ ‏

I said, ‘You^-asws have relived from me, may Allah^-azwj Relieve you^-as, apart from that you^-asws said: ‘The Hearing, the Seeing’, hearing by ears, and seeing with the eyes?’

فَقَالَ إِنَّهُ يَسْمَعُ بِمَا يُبْصِرُ وَ يَرَى بِمَا يَسْمَعُ بَصِيرٌ لَا بِعَيْنٍ مِثْلِ عَيْنِ الْمَخْلُوقِينَ وَ سَمِيعٌ لَا بِمِثْلِ سَمْعِ السَّامِعِينَ لَكِنْ لَمَّا لَا تَخْفَى عَلَيْهِ خَافِيَةٌ مِنْ أَثَرِ الذَّرَّةِ السَّوْدَاءِ عَلَى الصَّخْرَةِ الصَّمَّاءِ فِي اللَّيْلَةِ الظَّلْمَاءِ تَحْتَ الثَّرَى وَ الْبِحَارِ قُلْنَا بَصِيرٌ لَا بِمِثْلِ عَيْنِ الْمَخْلُوقِينَ

He^-asws said: ‘He^-asws Hears with what He^-azwj Sees, and He^-azwj Sees with that He^-azwj Hears, not with eyes like the eyes of the creatures, and He^-azwj Hears not with ears like the listeners, but when there is no hidden thing hidden upon Him^-azwj, from the footsteps of the tiny black ant upon the solid rock in the dark night under the soil, and the ocean, we say, ‘Seeing’ not with the likes of the eyes of the creatures.

وَ سَمِيعٌ بِمَا لَمْ تَشْتَبِهْ عَلَيْهِ ضُرُوبُ اللُّغَاتِ‏ وَ لَمْ يَشْغَلْهُ سَمْعٌ عَنْ سَمْعٍ قُلْنَا سَمِيعٌ لَا بِمِثْلِ السَّامِعِينَ

And He^-azwj Hears with what cannot be resembled upon a variety of languages, and Hearing does not preoccupy Him^-azwj from Hearing, we say, ‘Hearing’, not with the likes of the listeners’.

قُلْتُ جُعِلْتُ فِدَاكَ قَدْ بَقِيَتْ مَسْأَلَةٌ قَالَ هَاتِ لِلَّهِ أَبُوكَ قُلْتُ يَعْلَمُ الْقَدِيمُ الشَّيْ‏ءَ الَّذِي لَمْ يَكُنْ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ

I said, ‘May I be sacrificed for you^-asws! There remains one issue’. He^-asws said: ‘Give for the Sake of Allah^-azwj!’ I said, ‘Does the Ancient One know the thing which did not exist that if it were to exist how it would happen to be?’

قَالَ وَيْحَكَ إِنَّ مَسَائِلَكَ لَصَعْبَةٌ أَ مَا سَمِعْتَ اللَّهَ يَقُولُ‏ لَوْ كانَ فِيهِما آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتا وَ قَوْلَهُ‏ وَ لَعَلا بَعْضُهُمْ عَلى‏ بَعْضٍ‏

He^-asws said: ‘He^-asws said: ‘Woe be unto you! Your question is problematical. 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 يَحْكِي قَوْلَ أَهْلِ النَّارِ أَخْرِجْنا نَعْمَلْ صالِحاً غَيْرَ الَّذِي كُنَّا نَعْمَلُ‏ وَ قَالَ‏ وَ لَوْ رُدُّوا لَعادُوا لِما نُهُوا عَنْهُ‏ فَقَدْ عَلِمَ الشَّيْ‏ءَ الَّذِي لَمْ يَكُنْ أَنْ لَوْ كَانَ كَيْفَ كَانَ يَكُونُ

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’’.

فَقُمْتُ لِأُقَبِّلَ يَدَهُ وَ رِجْلَهُ فَأَدْنَى رَأْسَهُ فَقَبَّلْتُ وَجْهَهُ وَ رَأْسَهُ فَخَرَجْتُ وَ بِي مِنَ السُّرُورِ وَ الْفَرَحِ مَا أَعْجِزُ عَنْ وَصْفِهِ لِمَا تَبَيَّنْتُ مِنَ الْخَيْرِ وَ الْحَظِّ

I stood up and kissed his^-asws hand, and his^-asws leg, and went near his^-asws head and kissed his^-asws face and his^-asws head, and I went out, and there was such cheerfulness and happiness with me what I am unable from describing it due to what had been manifested, from the goodness and the share’’.[246]

22- يد، التوحيد أَخْبَرَنِي أَبُو الْعَبَّاسِ الْفَضْلُ بْنُ الْعَبَّاسِ الْكِنْدِيُّ فِيمَا أَجَازَهُ لِي بِهَمَدَانَ سَنَةَ أَرْبَعٍ وَ خَمْسِينَ وَ ثَلَاثِمِائَةٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ سَهْلٍ يَعْنِي الْعَطَّارَ الْبَغْدَادِيَّ لَفْظاً مِنْ كِتَابِهِ سَنَةَ خَمْسٍ وَ ثَلَاثِمِائَةٍ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْبَلَوِيُ قَالَ حَدَّثَنَا عُمَارَةُ بْنُ زَيْدٍ قَالَ حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ الْعَلَاءِ قَالَ حَدَّثَنِي صَالِحُ بْنُ سُبَيْعٍ عَنْ عَمْرِو بْنِ مُحَمَّدِ بْنِ صَعْصَعَةَ بْنِ صُوحَانَ قَالَ حَدَّثَنِي أَبِي عَنْ أَبِي الْمُعْتَمِرِ مُسْلِمِ بْنِ أَوْسٍ قَالَ:

‘Al Tawheed’ – It was informed to me by Abu Al Abbas Al Fazal Bin Al Abbas Al Kindy – during what was allowed for me at Hamdan, in the year three hundred and fifty four, narrating from Muhammad Bin Sahl, meaning Al Attar Al Baghdady, orally from his book, in the year three hundred and five, from Abdullah Bin Muhammad al Balwy, from Amarat Bin Zayd, from UbeydullAh Bin Al A’ala, from Salih Bin Sabie, from Amro Bin Muhammad Bin Ma’sa Bin Sowhan, from his father, from Abu Al Motamar Muslim Bin Aws who said,

حَضَرْتُ مَجْلِسَ عَلِيٍّ ع فِي جَامِعِ الْكُوفَةِ فَقَامَ إِلَيْهِ رَجُلٌ مُصْفَرُّ اللَّوْنِ كَأَنَّهُ مِنْ مُتَهَوِّدَةِ الْيَمَنِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا خَالِقَكَ وَ انْعَتْهُ لَنَا كَأَنَّا نَرَاهُ وَ نَنْظُرُ إِلَيْهِ

‘I attended a gathering of Ali^-asws in the central Masjid of Al-Kufa, and a man stood up to him^-asws, being of pale complexion from Al-Yemen, and he said, ‘O Amir Al-Momineen^-asws! Describe our Creator to us and attribute Him^-azwj for us as if we are seeing Him^-azwj and looking at Him^-azwj’.

فَسَبَّحَ عَلِيٌّ ع رَبَّهُ وَ عَظَّمَهُ عَزَّ وَ جَلَّ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي هُوَ أَوَّلٌ لَا بَدِي‏ءٌ مِمَّا وَ لَا بَاطِنٌ فِيمَا وَ لَا يَزَالُ مَهْمَا وَ لَا مُمَازِجٌ مَعَ مَا وَ لَا خَيَالٌ وَهْماً لَيْسَ بِشَبَحٍ فَيُرَى وَ لَا بِجِسْمٍ فَيَتَجَزَّأَ وَ لَا بِذِي غَايَةٍ فَيَتَنَاهَى وَ لَا بِمُحْدَثٍ فَيُبْصَرَ وَ لَا بِمُسْتَتِرٍ فَيُكْشَفَ وَ لَا بِذِي حُجُبٍ فَيُحْوَى

Ali^-asws Glorified his^-asws Lord^-azwj and Magnified Him^-azwj Mighty and Majestic, and said: ‘The Praise is for Allah^-azwj. He^-azwj is the First not beginning from what, nor hidden in what, nor declining from where, nor mixing with what, nor a thought and imagination. He^-azwj isn’t with a resemblance so He^-azwj could be seen, nor with a body so He^-azwj could be divided, nor with a peak so He^-azwj could have an end-point, nor with an occurrence so He^-azwj could be seen, nor with a curtain so He^-azwj could be uncovered, nor with veils so He^-azwj could be contained.

كَانَ وَ لَا أَمَاكِنٌ تَحْمِلُهُ أَكْنَافُهَا وَ لَا حَمَلَةٌ تَرْفَعُهُ بِقُوَّتِهَا وَ لَا كَانَ بَعْدَ أَنْ لَمْ يَكُنْ بَلْ حَارَتِ الْأَوْهَامُ أَنْ يُكَيِّفَ الْمُكَيِّفَ لِلْأَشْيَاءِ وَ مَنْ لَمْ يَزَلْ بِلَا مَكَانٍ وَ لَا يَزُولُ بِاخْتِلَافِ الْأَزْمَانِ وَ لَا يَنْقَلِبُ شَأْناً بَعْدَ شَأْنٍ الْبَعِيدُ مِنْ حَدْسِ الْقُلُوبِ الْمُتَعَالِي عَنِ الْأَشْبَاهِ وَ الضُّرُوبِ الْوَتْرُ عَلَّامُ الْغُيُوبِ

He^-azwj Existed and there were no places to carry Him^-azwj in their components, nor a carrier to raise Him^-azwj with its strength, nor did He^-azwj exist after not having existed. But, the imaginations were exhausted to adapt the Adapter of the things, and One^-azwj Who does not decline without a place, nor would He^-azwj be declining by the changes of the times, nor does a Glory turn over after a Glory, the Remote from the anticipation of the hearts, the Exalted from the resemblances and the examples struck, the Lone well-informed of the unseen.

فَمَعَانِي الْخَلْقِ عَنْهُ مَنْفِيَّةٌ وَ سَرَائِرُهُمْ عَلَيْهِ غَيْرُ خَفِيَّةٍ الْمَعْرُوفُ بِغَيْرِ كَيْفِيَّةٍ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ وَ لا تُدْرِكُهُ الْأَبْصارُ وَ لَا تُحِيطُهُ الْأَفْكَارُ وَ لَا تُقَدِّرُهُ الْعُقُولُ وَ لَا تَقَعُ عَلَيْهِ الْأَوْهَامُ

The meaning of the creation is negated about Him^-azwj, and their secrets are not hidden unto Him^-azwj, the Well-known without a whereabouts, nor can He^-azwj be realised by the senses, nor compared with the people, nor can the sights realise Him^-azwj, nor can the thoughts encompass Him^-azwj, nor can the intellects measure Him^-azwj, nor can the imaginations fall upon Him^-azwj.

فَكُلُّ مَا قَدَّرَهُ عَقْلٌ أَوْ عُرِفَ لَهُ مِثْلٌ فَهُوَ مَحْدُودٌ وَ كَيْفَ يُوصَفُ بِالْأَشْبَاحِ وَ يُنْعَتُ بِالْأَلْسُنِ الْفِصَاحِ

Every time an intellect measures Him^-azwj or recognises an example for Him^-azwj, then it would be limited, and how can He^-azwj be described by the resemblances and attributed by the eloquent tongues.

مَنْ لَمْ يَحْلُلْ فِي الْأَشْيَاءِ فَيُقَالَ هُوَ فِيهَا كَائِنٌ وَ لَمْ يَنْأَ عَنْهَا فَيُقَالَ هُوَ عَنْهَا بَائِنٌ‏ وَ لَمْ يَخْلُ مِنْهَا فَيُقَالَ أَيْنَ وَ لَمْ يَقْرُبْ مِنْهَا بِالالْتِزَاقِ وَ لَمْ يَبْعُدْ عَنْهَا بِالافْتِرَاقِ بَلْ هُوَ فِي الْأَشْيَاءِ بِلَا كَيْفِيَّةٍ وَ هُوَ أَقْرَبُ إِلَيْنَا مِنْ حَبْلِ الْوَرِيدِ وَ أَبْعَدُ مِنَ الشُّبْهَةِ مِنْ كُلِّ بَعِيدٍ

One^-azwj Who does not permeate into the things so it could be said, ‘He^-azwj exists in it’, and does not settle away from it so it could be said: ‘He^-azwj is apparent from it’, and is not separate from it so it could be said: ‘Where’, and is not near from it with the adherence, and is not remote from it with the separation. But, He^-azwj is in the things without a ‘whereness’, and He^-azwj is closer to us than the jugular vein, and remote from the resemblances from every remoteness.

لَمْ يَخْلُقِ الْأَشْيَاءَ مِنْ أُصُولٍ أَزَلِيَّةٍ وَ لَا مِنْ أَوَائِلَ كَانَتْ قَبْلَهُ بَدِيَّةٍ بَلْ خَلَقَ مَا خَلَقَ وَ أَتْقَنَ خَلْقَهُ وَ صَوَّرَ مَا صَوَّرَ فَأَحْسَنَ صُورَتَهُ

He^-azwj did not Create the things from the origin of eternality, nor from the beginning which were before Him^-azwj in the beginning, but He^-azwj Created what He^-azwj Created and Mastered its creation, and Imaged what He^-azwj Imaged so He^-azwj Excelled its image.

فَسُبْحَانَ مَنْ تَوَحَّدَ فِي عُلُوِّهِ فَلَيْسَ لِشَيْ‏ءٍ مِنْهُ امْتِنَاعٌ وَ لَا لَهُ بِطَاعَةِ أَحَدٍ مِنْ خَلْقِهِ انْتِقَامٌ‏إِجَابَتُهُ لِلدَّاعِينَ سَرِيعَةٌ وَ الْمَلَائِكَةُ لَهُ فِي السَّمَاوَاتِ وَ الْأَرْضِ مُطِيعَةٌ كَلَّمَ مُوسَى تَكْلِيماً بِلَا جَوَارِحَ وَ أَدَوَاتٍ وَ لَا شَفَةٍ وَ لَا لَهَوَاتٍ‏

Glorious is the One^-azwj Who is One in His^-azwj Loftiness, so there isn’t any prevention for anything from it, nor is there for Him^-azwj, with the obedience of anyone from His^-azwj creatures, a revenge. The callers answer Him^-azwj quickly, and the Angels in the skies and earth are obedient to Him^-azwj. He^-azwj Spoke with Musa^-as without limbs, and instruments, nor lips, nor epiglottis.

سُبْحَانَهُ وَ تَعَالَى عَنِ الصِّفَاتِ فَمَنْ زَعَمَ أَنَّ إِلَهَ الْخَلْقِ مَحْدُودٌ فَقَدْ جَهِلَ الْخَالِقَ الْمَعْبُودَ

Glorious is He^-azwj and Exalted from the descriptions, so the one who claims that the God of creation is limited, so he is ignorant of the worshipped Creator’.

وَ الْخُطْبَةُ طَوِيلَةٌ أَخَذْنَا مِنْهَا مَوْضِعَ الْحَاجَةِ

(Majlisi said), ‘And the sermon is lengthy. We have taken from it the needed subject matter’.[247]

23- يد، التوحيد أَبِي وَ ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ: دَخَلْتُ عَلَى سَيِّدِي مُوسَى بْنِ جَعْفَرٍ ع فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ عَلِّمْنِي التَّوْحِيدَ

‘Al Tawheed’ – My father and Ibn Abdous, from Ibn Abdous, from Al Fazal Bin Shazan, from Ibn Abu Umeyr who said,

‘I went to my Master Musa^-asws Bin Ja’far^-asws and I said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Teach me the Tawheed’.

فَقَالَ يَا أَبَا أَحْمَدَ لَا تَتَجَاوَزْ فِي التَّوْحِيدِ مَا ذَكَرَهُ اللَّهُ تَعَالَى ذِكْرُهُ فِي كِتَابِهِ فَتَهْلِكَ وَ اعْلَمْ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى وَاحِدٌ أَحَدٌ صَمَدٌ لَمْ يَلِدْ فَيُورَثَ‏ وَ لَمْ يُولَدْ فَيُشَارَكَ وَ لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً وَ لَا شَرِيكاً

He^-asws said: ‘O Abu Ahmad! Do not exceed regarding the Tawheed what Allah^-azwj Mentioned in His^-azwj Book, so you will be destroyed, and know that Allah^-azwj Blessed and Exalted is One, First, Samad. He^-azwj does not beget so He^-azwj would be inherited, and is not begotten so he would be an associate, and He^-azwj did not Take a female companion nor a son nor an associate.

وَ أَنَّهُ الْحَيُّ الَّذِي لَا يَمُوتُ وَ الْقَادِرُ الَّذِي لَا يَعْجِزُ وَ الْقَاهِرُ الَّذِي لَا يُغْلَبُ وَ الْحَلِيمُ الَّذِي لَا يَعْجَلُ وَ الدَّائِمُ الَّذِي لَا يَبِيدُ وَ الْبَاقِي الَّذِي لَا يَفْنَى وَ الثَّابِتُ الَّذِي لَا يَزُولُ وَ الْغَنِيُّ الَّذِي لَا يَفْتَقِرُ وَ الْعَزِيزُ الَّذِي لَا يَذِلُّ وَ الْعَالِمُ الَّذِي لَا يَجْهَلُ وَ الْعَدْلُ الَّذِي لَا يَجُورُ وَ الْجَوَادُ الَّذِي لَا يَبْخَلُ

And He^-azwj is the Living and would not be dying, and the Able Who is not unable, and the Subduer Who is not overcome, and the Forbearing Who is not hasty, and the Permanent Who would not be destroyed, and the Remaining Who will not perish, and the Affirmed Who would not decline, and the Needless Who would not be impoverished, and the Mighty Who would not be humbled, and the Knower Who would not be ignorant, and the Just Who would not be tyrannical, and the Benevolent Who would not be stingy.

وَ أَنَّهُ لَا تُقَدِّرُهُ الْعُقُولُ وَ لَا تَقَعُ عَلَيْهِ الْأَوْهَامُ وَ لَا تُحِيطُ بِهِ الْأَقْطَارُ وَ لَا يَحْوِيهِ مَكَانٌ وَ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ 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

And He^-azwj, the intellects cannot measure Him^-azwj, nor can the imaginations fall upon Him^-azwj, nor can the territories encompass Him^-azwj, nor can a place contain Him^-azwj, and the Visions cannot comprehend Him, and He Comprehends the visions; and He is the Knower of the subtleties, the Aware [6:103], and There isn’t anything like Him, and He is the Hearing, the Seeing [42:11] There does not happen to be a secret counsel of three, except He is their fourth one, nor of five except He is their sixth one, nor less than that nor more except He is with them, wherever they may happen to be. [58:7].

وَ هُوَ الْأَوَّلُ الَّذِي لَا شَيْ‏ءَ قَبْلَهُ وَ الْآخِرُ الَّذِي لَا شَيْ‏ءَ بَعْدَهُ وَ هُوَ الْقَدِيمُ وَ مَا سِوَاهُ مَخْلُوقٌ مُحْدَثٌ تَعَالَى عَنْ صِفَاتِ الْمَخْلُوقِينَ عُلُوّاً كَبِيراً

And He^-azwj is the First Whom, there is nothing before Him^-azwj, and the Last Who, there is nothing after Him^-azwj, and He^-azwj is the Ancient and whatever besides Him^-azwj is an occurred creation. He^-azwj is Exalted from the descriptions of the creatures, Loftier, Greater’’.[248]

24- يد، التوحيد الطَّالَقَانِيُّ عَنِ الْجَلُودِيِّ عَنِ الْجَوْهَرِيِّ عَنِ الضَّبِّيِّ عَنْ أَبِي بَكْرٍ الْهُذَلِيِّ عَنْ عِكْرِمَةَ قَالَ: بَيْنَمَا ابْنُ عَبَّاسٍ يُحَدِّثُ النَّاسَ إِذْ قَامَ إِلَيْهِ نَافِعُ بْنُ الْأَزْرَقِ فَقَالَ يَا ابْنَ عَبَّاسٍ تُفْتِي فِي النَّمْلَةِ وَ الْقَمْلَةِ صِفْ لَنَا إِلَهَكَ الَّذِي تَعْبُدُهُ فَأَطْرَقَ ابْنُ عَبَّاسٍ إِعْظَاماً لِلَّهِ عَزَّ وَ جَلَّ وَ كَانَ الْحُسَيْنُ بْنُ عَلِيٍّ ع جَالِساً نَاحِيَةً فَقَالَ إِلَيَّ يَا ابْنَ الْأَزْرَقِ فَقَالَ لَسْتُ إِيَّاكَ أَسْأَلُ

‘Al Tawheed’ – Al Talaqany, from Al Jaloudy, from Al Jowhary, from Al Zaby, from Abu Bakr Al Hazly, from Ikrama who said,

‘While Ibn Abbas was narrating to the people, a Nafau Bin Al-Azraq stood up to him and said, ‘O Ibn Abbas! You are issuing Fatwas regarding the ant and the lice. Describe to us your God Whom you worship’. So, Ibn Abbas lowered his head for a while in reverence to Allah^-azwj Mighty and Majestic, and Al-Husayn^-asws Bin Ali^-asws was seated in a corner, and he^-asws said: ‘To me, O ibn Al-Azrar!’. He said, ‘It was not you^-asws that I asked!’

فَقَالَ ابْنُ عَبَّاسٍ يَا ابْنَ الْأَزْرَقِ إِنَّهُ مِنْ أَهْلِ بَيْتِ النُّبُوَّةِ وَ هُمْ وَرَثَةُ الْعِلْمِ فَأَقْبَلَ نَافِعُ بْنُ أَزْرَقَ نَحْوَ الْحُسَيْنِ ع فَقَالَ لَهُ الْحُسَيْنُ ع يَا نَافِعُ إِنَّ مَنْ وَضَعَ دِينَهُ عَلَى الْقِيَاسِ لَمْ يَزَلِ الدَّهْرَ فِي الِارْتِمَاسِ مَائِلًا عَنِ الْمِنْهَاجِ ظَاعِناً فِي الِاعْوِجَاجِ ضَالًّا عَنِ السَّبِيلِ قَائِلًا غَيْرَ الْجَمِيلِ

Ibn Abbas said, ‘O ibn Al-Azraq! He^-asws is from the People of the Household of the Prophet-hood, and they^-asws inherited the knowledge’. Nafau Bin Azraq came to around Al-Husayn^-asws. So, Al-Husayn^-asws Bin Ali^-asws said to him: ‘O Nafau! One who places his Religion upon the analogy would not cease to be in the confusion for the lifetime, inclining away from the Manifesto, transitioning in the crookedness, straying from the way, speaker of other than pleasant.

يَا ابْنَ الْأَزْرَقِ أَصِفُ إِلَهِي بِمَا وَصَفَ بِهِ نَفْسَهُ وَ أُعَرِّفُهُ بِمَا عَرَّفَ بِهِ نَفْسَهُ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ

O Ibn Al-Azraq! I^-asws describe my^-asws God with whatever He^-azwj Described Himself with, and I^-asws recognise Him^-azwj with whatever He^-azwj Introduced Himself with. He^-azwj can neither be realised by the senses, nor compared with the people.

فَهُوَ غَرِيبٌ غَيْرُ مُلْتَصِقٍ وَ بَعِيدٌ غَيْرُ مُتَقَصٍّ يُوَحَّدُ وَ لَا يُبَعَّضُ مَعْرُوفٌ بِالْآيَاتِ مَوْصُوفٌ بِالْعَلَامَاتِ لَا إِلَهَ إِلَّا هُوَ الْكَبِيرُ الْمُتَعالِ‏

Thus, He^-azwj is an outsider without being detached, and remote without being probed. He^-azwj is One and not divisible, well-known with the Signs, described with the Signals. There is no god except Him^-azwj, the Great, the Exalted’’.[249]

25- يد، التوحيد ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ: دَخَلْتُ عَلَى الرِّضَا ع فَقَالَ لِي قُلْ لِلْعَبَّاسِيِّ يَكُفُّ عَنِ الْكَلَامِ فِي التَّوْحِيدِ وَ غَيْرِهِ وَ يُكَلِّمُ النَّاسَ بِمَا يَعْرِفُونَ وَ يَكُفُّ عَمَّا يُنْكِرُونَ

‘Al Tawheed’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ali Bin Sayf Bin Umeyra, from Muhammad Bin Ubeyd who said,

‘I went to Al-Reza^-asws, and he^-asws said to me: ‘Say to the Abbasside to stop from the speech regarding the Tawheed and other such, and he should speak to the people with what they are recognising, and stop from what they are denying.

وَ إِذَا سَأَلُوكَ عَنِ التَّوْحِيدِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ

And when they ask you about the Tawheed, then say just as Allah^-azwj Mighty and Majestic has Said: Say: ‘He, Allah, is One [112:1] Allah is Al-Samad [112:2] He does not beget and is not begotten [112:3] And there does not happen to be anyone a match for Him’ [112:4].

وَ إِذَا سَأَلُوكَ عَنِ الْكَيْفِيَّةِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ

And when they ask you about the Qualitative state, then say just as Allah^-azwj Mighty and Majestic Said: There isn’t anything like Him [42:11].

وَ إِذَا سَأَلُوكَ عَنِ السَّمْعِ فَقُلْ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ هُوَ السَّمِيعُ الْعَلِيمُ‏ كَلِّمِ النَّاسَ بِمَا يَعْرِفُونَ‏

And when they ask you about the Hearing, then say just as Allah^-azwj Mighty and Majestic Said: and He is the Hearing, the Knowing [2:137]. Speak to the people with what they are recognising’’.[250]

26- يد، التوحيد ابْنُ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ عَلَّانٍ عَنْ سَهْلٍ وَ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: إِنَّ اللَّهَ عَظِيمٌ رَفِيعٌ لَا يَقْدِرُ الْعِبَادُ عَلَى صِفَتِهِ وَ لَا يَبْلُغُونَ كُنْهَ عَظَمَتِهِ‏ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ وَ لَا يُوصَفُ بِكَيْفٍ وَ لَا أَيْنٍ وَ لَا حَيْثٍ وَ كَيْفَ أَصِفُهُ بِكَيْفٍ وَ هُوَ الَّذِي كَيَّفَ الْكَيْفَ حَتَّى صَارَ كَيْفاً فَعَرَفْتُ الْكَيْفَ بِمَا كَيَّفَ لَنَا مِنَ الْكَيْفِ

‘Al Tawheed’ – Ibn Asaam, from Al Kulayni, from Alaan, from Sahl and others, from Muhammad Bin Suleyman, from Ali Bin Ibrahim Al Ja’fary, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj is Magnificent, Lofty. The servants have no ability upon describing Him^-azwj, nor would they reach His^-azwj Essence of His^-azwj Magnificence, Visions cannot comprehend Him, and He Comprehends the visions; and He is the Knower of the subtleties, the Aware [6:103], and He^-azwj can neither be described by the ‘how’, nor ‘where’; and ‘where’ and ‘how’ described Him^-azwj with the Qualitative State, and He^-azwj is the One^-azwj Who Originated the ‘how’ until ‘how’ came to be. The ‘how’ was recognised by what it was Originated for us from the Qualitative State.

أَمْ كَيْفَ أَصِفُهُ بِأَيْنٍ وَ هُوَ الَّذِي أَيَّنَ الْأَيْنَ حَتَّى صَارَ أَيْنَ فَعَرَفْتُ الْأَيْنَ بِمَا أَيَّنَ لَنَا مِنَ الْأَيْنِ

Or, how can I^-azwj describe Him^-azwj with ‘where’, and He^-azwj is the One^-azwj Who Originated the ‘where’ until ‘where’ came to be. So the ‘where’ is recognised with what it was Originated for us from the ‘where’.

أَمْ كَيْفَ أَصِفُهُ بِحَيْثٍ وَ هُوَ الَّذِي حَيَّثَ الْحَيْثَ حَتَّى صَارَ الْحَيْثَ فَعَرَفْتُ الْحَيْثَ بِمَا حَيَّثَ لَنَا مِنَ الْحَيْثِ

Or how can I^-asws describe Him^-asws with a position, and He^-azwj is the One^-azwj Who Originated the position, until ‘position’ came to be. So, the ‘position’ is recognised with that it was Originated for us from the ‘position’.

فَاللَّهُ تَبَارَكَ وَ تَعَالَى دَاخِلٌ فِي كُلِّ مَكَانٍ وَ خَارِجٌ مِنْ كُلِّ شَيْ‏ءٍ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ لَا إِلَهَ إِلَّا هُوَ الْعَلِيُّ الْعَظِيمُ‏ وَ هُوَ اللَّطِيفُ الْخَبِيرُ

Allah^-azwj Blessed and Exalted is included in every place, and outside from everything. Visions cannot comprehend Him, and He Comprehends the visions; [6:103]. There is no god except Allah^-azwj. He^-azwj is the Exalted, the Magnificent, and He^-azwj is Aware of the subtleties, the Aware’’.[251]

27- يد، التوحيد ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ يَحْيَى بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ الصَّامِتِ عَنْ عَبْدِ الْأَعْلَى عَنِ الْعَبْدِ الصَّالِحِ يَعْنِي مُوسَى بْنَ جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ لَا إِلَهَ إِلَّا هُوَ كَانَ حَيّاً بِلَا كَيْفٍ وَ لَا أَيْنٍ وَ لَا كَانَ فِي شَيْ‏ءٍ وَ لَا كَانَ عَلَى شَيْ‏ءٍ وَ لَا ابْتَدَعَ لِمَكَانِهِ مَكَاناً وَ لَا قَوِيَ بَعْدَ مَا كَوَّنَ الْأَشْيَاءَ وَ لَا يُشْبِهُهُ شَيْ‏ءٌ

‘Al Tawheed’ – Ibn Al Waleed, from Muhammad Al Attar, from Ibn Aban, from Ibn Awrama, from Yahya Bin Yahya, from Abdullah Bin Al Samit, from Abdul A’ala,

‘From Al-Abd Al-Salih^-asws, meaning Musa^-asws Bin Ja’far^-asws having said: ‘Allah^-azwj, there is no god except He^-azwj. He^-azwj was Alive without a ‘how’ nor a ‘where’, nor was He^-azwj in a thing, nor was He^-azwj upon a thing, nor was there a place for His^-azwj Initiating a place, nor was He^-azwj Strengthened after He^-azwj had Brought the things into being, nor does He^-azwj resemble anything.

مُكَوَّنٌ وَ لَا كَانَ خِلْواً مِنَ الْقُدْرَةِ عَلَى الْمُلْكِ قَبْلَ إِنْشَائِهِ وَ لَا يَكُونُ خِلْواً مِنَ الْقُدْرَةِ بَعْدَ ذَهَابِهِ كَانَ عَزَّ وَ جَلَّ إِلَهاً حَيّاً بِلَا حَيَاةٍ حَادِثَةٍ مَلِكاً قَبْلَ أَنْ يُنْشِئَ شَيْئاً وَ مَالِكاً بَعْدَ إِنْشَائِهِ

A Creator, and He^-azwj was not vacant from the Power upon the Kingdom before He^-azwj Created it, nor would He^-azwj become vacant from the Power after its non-existence. The Mighty and Majestic was a Living God before life occurred, a King before He^-azwj Created the things, and its Owner after its creation.

وَ لَيْسَ لِلَّهِ حَدٌّ وَ لَا يُعْرَفُ بِشَيْ‏ءٍ يُشْبِهُهُ وَ لَا يَهْرَمُ لِلْبَقَاءِ وَ لَا يَصْعَقُ لِذُعْرَةِ شَيْ‏ءٍ وَ لِخَوْفِهِ تَصْعَقُ الْأَشْيَاءُ كُلُّهَا

And there isn’t a limit for Allah^-azwj, nor can He^-azwj be recognised by a thing resembling Him^-azwj, nor does He^-azwj weaken for the survival, nor is He^-azwj bewildered for scaring a thing, and His^-azwj fear scares the things, all of them.

فَكَانَ اللَّهُ حَيّاً بِلَا حَيَاةٍ حَادِثَةٍ وَ لَا كَوْنٍ مَوْصُوفٍ وَ لَا كَيْفٍ مَحْدُودٍ وَ لَا أَيْنٍ مَوْقُوفٍ وَ لَا مَكَانٍ سَاكِنٍ بَلْ حَيٌّ لِنَفْسِهِ وَ مَالِكٌ لَمْ تَزَلْ لَهُ الْقُدْرَةُ أَنْشَأَ مَا شَاءَ حِينَ شَاءَ بِمَشِيَّتِهِ وَ قُدْرَتِهِ كَانَ أَوَّلًا بِلَا كَيْفٍ وَ يَكُونُ آخِراً بِلَا أَيْنٍ وَ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ لَهُ الْخَلْقُ وَ الْأَمْرُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ‏

Allah^-azwj was alive without life having occurred, nor a description existing, nor a ‘howness’ limited, nor a ‘where’ paused, nor a place to dwell, but He^-azwj is Alive by Himself, and a King for Whom the Power does not decline. He^-azwj Creates whatever He^-azwj so Desired by His^-azwj Desire and His^-azwj Power. He^-azwj is Foremost without a ‘how’, and would happen to be Last without a ‘where’, and all things would perish except His^-azwj Face. From Him^-azwj is the creation and the Command. Blessed is Allah^-azwj, Lord^-azwj of the worlds’’.[252]

28- يد، التوحيد الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ع فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ فَقَالَ وَيْلَكَ إِنَّمَا يُقَالُ لِشَيْ‏ءٍ لَمْ يَكُنْ فَكَانَ مَتَى كَانَ إِنَّ رَبِّي تَبَارَكَ وَ تَعَالَى كَانَ لَمْ يَزَلْ حَيّاً بِلَا كَيْفٍ وَ لَمْ يَكُنْ لَهُ كَانَ وَ لَا كَانَ لِكَوْنِهِ كَيْفٌ وَ لَا كَانَ لَهُ أَيْنٌ وَ لَا كَانَ فِي شَيْ‏ءٍ وَ لَا كَانَ عَلَى شَيْ‏ءٍ وَ لَا ابْتَدَعَ لِكَانِهِ مَكَاناً وَ لَا قَوِيَ بَعْدَ مَا كَوَّنَ شَيْئاً وَ لَا كَانَ ضَعِيفاً قَبْلَ أَنْ يُكَوِّنَ شَيْئاً وَ لَا كَانَ مُسْتَوْحِشاً قَبْلَ أَنْ يُبْدِعَ شَيْئاً وَ لَا يُشْبِهُ شَيْئاً مُكَوَّناً وَ لَا كَانَ خِلْواً مِنَ الْقُدْرَةِ عَلَى الْمُلْكِ قَبْلَ إِنْشَائِهِ‏ وَ [لَا] يَكُونُ مِنْهُ خِلْواً بَعْدَ ذَهَابِهِ

‘Al Tawheed’ – Al Attar, from his father, from Ibn Isa, from Al Husayn Bin Saeed, from al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘A man came over to Abu Ja’far^-asws, and he said to him^-asws, ‘Inform me about your^-asws Lord^-azwj, when was He^-azwj (from)?’ So he^-asws said: ‘Woe be unto you! But rather, it is only said to the thing which never was, when it was from. My^-asws Lord^-azwj, Blessed and Exalted, always has been and will not cease to be living without a ‘how’, and there cannot happen to be a ‘was’ for Him^-azwj, nor was there for His^-azwj coming into being an occurrence of ‘how’, nor was there for Him^-azwj a ‘where’, nor was He^-azwj in anything, nor was He^-azwj upon anything, nor was there a beginning for His^-azwj Place a place, nor was He^-azwj Strong after the coming into being of the things, nor was He^-azwj weak before the things came into being, nor was He^-azwj lonely before He^-azwj Initiated the things, nor does anything mentionable resemble Him^-azwj, nor was He^-azwj Distinct from His^-azwj Kingdom before He^-azwj Built it, nor will there be a distinction from Him^-azwj after its non-existence.

لَمْ يَزَلْ حَيّاً بِلَا حَيَاةٍ وَ مَلِكاً قَادِراً قَبْلَ أَنْ يُنْشِئَ شَيْئاً وَ مَلِكاً جَبَّاراً بَعْدَ إِنْشَائِهِ لِلْكَوْنِ فَلَيْسَ لِكَوْنِهِ كَيْفٌ وَ لَا لَهُ أَيْنٌ وَ لَا لَهُ حَدٌّ وَ لَا يُعْرَفُ بِشَيْ‏ءٍ يُشْبِهُهُ وَ لَا يَهْرَمُ لِطُولِ الْبَقَاءِ وَ لَا يَصْعَقُ لِشَيْ‏ءٍ وَ لَا يُخَوِّفُهُ شَيْ‏ءٌ تَصْعَقُ الْأَشْيَاءُ كُلُّهَا مِنْ خِيفَتِهِ

He^-azwj had never ceased to be living without a life and a kingdom and a Powerful King before He^-azwj Built anything, and was a Compelling King after His^-azwj Building the universe. So, there isn’t from His^-azwj coming into being, a ‘how’, nor is there a ‘where’ for Him^-azwj, nor is there a (defined) limit for Him^-azwj, nor can He^-azwj be recognised by something resembling Him^-azwj, nor does He^-azwj age due to the prolonged remaining, nor is He^-azwj bewildered to anything, but out of fear of Him^-azwj the things are bewildered, all of them from His^-azwj fear.

كَانَ حَيّاً بِلَا حَيَاةٍ حَادِثَةٍ وَ لَا كَوْنٍ مَوْصُوفٍ وَ لَا كَيْفٍ مَحْدُودٍ وَ لَا أَثَرٍ مَقْفُوٍّ وَ لَا مَكَانٍ جَاوَرَ شَيْئاً بَلْ حَيٌّ يُعْرَفُ وَ مَلِكٌ لَمْ يَزَلْ لَهُ الْقُدْرَةُ وَ الْمُلْكُ أَنْشَأَ مَا شَاءَ بِمَشِيئَتِهِ‏ لَا يُحَدُّ وَ لَا يُبَعَّضُ وَ لَا يَفْنَى كَانَ أَوَّلًا بِلَا كَيْفٍ وَ يَكُونُ آخِراً بِلَا أَيْنٍ وَ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ‏ لَهُ الْخَلْقُ وَ الْأَمْرُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ‏

He^-azwj was Living without a new (lease of) life, and occurrence of a space, nor a limitation of ‘how’, nor a ‘where’ reserved upon Him^-azwj, nor a place being in the vicinity of anything. But, He^-azwj is Living, recognised, and a King not having a decline for Him^-azwj of the Power and the Kingdom, for as long as when He^-azwj so Desires with His^-azwj Desire. He^-azwj can neither be limited, nor divided, nor perish. He^-azwj was the First without a ‘how’ (qualitative state), and will happen to be Last without a ‘where’. And everything is perishable except for His^-azwj Face. For Him^-azwj is the creation and the Command. Blessed is Allah^-azwj, Lord^-azwj of the worlds’.

وَيْلَكَ أَيُّهَا السَّائِلُ إِنَّ رَبِّي لَا تَغْشَاهُ الْأَوْهَامُ وَ لَا تَنْزِلُ بِهِ الشُّبُهَاتُ‏ وَ لَا يُجَارُ مِنْ شَيْ‏ءٍ وَ لَا يُجَاوِرُهُ شَيْ‏ءٌ وَ لَا تَنْزِلُ بِهِ الْأَحْدَاثُ‏ وَ لَا يُسْأَلُ عَنْ شَيْ‏ءٍ يَفْعَلُهُ وَ لَا يَقَعُ عَلَى شَيْ‏ءٍ وَ لا تَأْخُذُهُ سِنَةٌ وَ لا نَوْمٌ لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ‏ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى‏

Woe be unto you, O questioner! My^-asws Lord^-azwj is such that the imaginations cannot grasp Him^-azwj, nor can the doubts descend with Him^-azwj, nor confusion, nor does anything exceed Him^-azwj, nor does anything new descend with Him^-azwj, nor does He^-azwj Ask about anything, nor does he regret upon anything, nor does slumber seize Him^-azwj nor is there any sleep for Him^-azwj. For Him^-azwj is whatever is in the skies and whatever is in the earth and whatever is between the two and whatever is beneath the soil’’.[253]

29- ف، تحف العقول عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا أَيُّهَا النَّاسُ اتَّقُوا هَؤُلَاءِ الْمَارِقَةَ الَّذِينَ يُشَبِّهُونَ اللَّهَ بِأَنْفُسِهِمْ‏ يُضاهِؤُنَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ بَلْ هُوَ اللَّهُ‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ

From Al-Husayn^-asws Bin Ali^-asws: ‘O you people! Fear those renegades, those who are making resemblances of Allah^-azwj by themselves, comparing the words of those who committed Kufr from the people of the Book. But, He^-azwj is Allah^-azwj, There isn’t anything like Him, and He is the Hearing, the Seeing [42:11] Visions cannot comprehend Him, and He Comprehends the visions; and He is the Knower of the subtleties, the Aware [6:103].

اسْتَخْلَصَ الْوَحْدَانِيَّةَ وَ الْجَبَرُوتَ وَ أَمْضَى الْمَشِيَّةَ وَ الْإِرَادَةَ وَ الْقُدْرَةَ وَ الْعِلْمَ بِمَا هُوَ كَائِنٌ لَا مُنَازِعَ لَهُ فِي شَيْ‏ءٍ مِنْ أَمْرِهِ وَ لَا كُفْوَ لَهُ يُعَادِلُهُ وَ لَا ضِدَّ لَهُ يُنَازِعُهُ وَ لَا سَمِيَّ لَهُ يُشَابِهُهُ وَ لَا مِثْلَ لَهُ يُشَاكِلُهُ

He^-azwj Selected the Oneness and the Grandeur, and the Implementation of the Desire and the Will, and the Power, and the knowledge with whatever would be existing. There is no adversary for Him^-azwj regarding anything from His^-azwj Command, nor a match for Him^-azwj equating Him^-azwj, nor an opponent for Him^-azwj contending with Him^-azwj, nor a namesake for Him^-azwj resembling Him^-azwj, nor is there an example for Him^-azwj likening Him^-azwj.

لَا تَتَدَاوَلُهُ الْأُمُورُ وَ لَا تَجْرِي عَلَيْهِ الْأَحْوَالُ وَ لَا تَنْزِلُ عَلَيْهِ الْأَحْدَاثُ وَ لَا يَقْدِرُ الْوَاصِفُونَ كُنْهَ عَظَمَتِهِ وَ لَا يَخْطُرُ عَلَى الْقُلُوبِ مَبْلَغُ جَبَرُوتِهِ لِأَنَّهُ لَيْسَ لَهُ فِي الْأَشْيَاءِ عَدِيلٌ وَ لَا تُدْرِكُهُ الْعُلَمَاءُ بِأَلْبَابِهَا وَ لَا أَهْلُ التَّفْكِيرِ بِتَفْكِيرِهِمْ إِلَّا بِالتَّحْقِيقِ إِيقَاناً بِالْغَيْبِ لِأَنَّهُ لَا يُوصَفُ بِشَيْ‏ءٍ مِنْ صِفَاتِ الْمَخْلُوقِينَ

The matters do not change Him^-azwj, nor do the states flow upon Him^-azwj, nor does the events descend upon Him^-azwj, nor can the describers reach the essence of His^-azwj Magnificence, nor can the occurrences of the hears reach His^-azwj Grandeur because there isn’t any equal to Him^-azwj among the things, nor can the knowledgeable ones realise Him^-azwj with their understandings, nor the people of thinking with their thoughts, except with the investigation of the certainty of the unseen, because He^-azwj cannot be described with anything from the descriptions of the creatures.

وَ هُوَ الْوَاحِدُ الصَّمَدُ مَا تُصُوِّرَ فِي الْأَوْهَامِ فَهُوَ خِلَافُهُ لَيْسَ بِرَبٍّ مَنْ طُرِحَ تَحْتَ الْبَلَاغِ‏ وَ مَعْبُودٍ مَنْ وُجِدَ فِي هَوَاءٍ أَوْ غَيْرِ هَوَاءٍ هُوَ فِي الْأَشْيَاءِ كَائِنٌ لَا كَيْنُونَةَ مَحْظُورٍ بِهَا عَلَيْهِ وَ مِنَ الْأَشْيَاءِ بَائِنٌ لَا بَيْنُونَةَ غَائِبٍ عَنْهَا لَيْسَ بِقَادِرٍ مَنْ قَارَنَهُ ضِدٌّ أَوْ سَاوَاهُ نِدٌّ

And He^-azwj is the One, the Samad. Whatever is imaged in the imaginations so He^-azwj is opposite/unlike to it. He isn’t a Lord^-azwj, one who is trodden beneath the reaches (of thinking), and a deity, one who is found in the air or without air. He^-azwj is not existing in the things, there being no existence being prohibitive with it upon Him^-azwj, and from the things with a ‘whereness’ not by eyes absent from it. He isn’t able, the one who is paired with an opposite, or an adversary equal to him.

لَيْسَ عَنِ الدَّهْرِ قِدَمُهُ وَ لَا بِالنَّاحِيَةِ أَمَمُهُ احْتَجَبَ عَنِ الْعُقُولِ كَمَا احْتَجَبَ عَنِ الْأَبْصَارِ وَ عَمَّنْ فِي السَّمَاءِ احْتِجَابَهُ عَمَّنْ فِي الْأَرْضِ

His^-azwj ancientness isn’t from an epoch, nor is His^-azwj nation with an area. He^-azwj is veiled from the intellects just as He^-azwj is veiled from the sights, and from the ones in the sky as He^-azwj is veiled from the ones in the earth.

قُرْبُهُ كَرَامَتُهُ وَ بُعْدُهُ إِهَانَتُهُ لَا يُحِلُّهُ فِي وَ لَا تُوَقِّتُهُ إِذْ وَ لَا تُؤَامِرُهُ إِنْ عُلُوُّهُ مِنْ غَيْرِ نَوْقَلٍ‏ وَ مَجِيؤُهُ مِنْ غَيْرِ تَنَقُّلٍ

His^-azwj nearness is His^-azwj Dignifying, and His^-azwj remoteness is His^-azwj Disgracing. There is no place He^-azwj is in, nor a timing for Him^-azwj of ‘when’, nor any instructions for Him^-azwj. He^-azwj is Lofty from without mobility, and His^-azwj coming from without transfer.

يُوجِدُ الْمَفْقُودَ وَ يُفْقِدُ الْمَوْجُودَ وَ لَا تَجْتَمِعُ لِغَيْرِهِ الصِّفَتَانِ فِي وَقْتٍ يُصِيبُ الْفِكْرُ مِنْهُ الْإِيمَانَ بِهِ مَوْجُوداً وَ وُجُودَ الْإِيمَانِ لَا وُجُودَ صِفَةٍ بِهِ تُوصَفُ الصِّفَاتُ لَا بِهَا يُوصَفُ وَ بِهِ تُعْرَفُ الْمَعَارِفُ لَا بِهَا يُعْرَفُ فَذَلِكَ اللَّهُ لَا سَمِيَّ لَهُ سُبْحَانَهُ‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ

The lost ones find Him^-azwj, and the found ones lose Him^-azwj, nor do the two characteristics gather for others in one time. The thinking of Him^-azwj is the Eman with Him^-azwj as being present, and the existence of the Eman is not existence of a description. By Him^-azwj we described the descriptions, because He^-azwj cannot be described, and by Him^-azwj you recognise the recognition not recognised by these. So that is Allah^-azwj. There is no namesake for Him^-azwj. Glorious is He^-azwj. There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]’’.[254]

30- ف، تحف العقول عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: إِنَّ اللَّهَ لَا يُوصَفُ إِلَّا بِمَا وَصَفَ بِهِ نَفْسَهُ وَ أَنَّى يُوصَفُ الَّذِي تَعْجِزُ الْحَوَاسُّ أَنْ تُدْرِكَهُ وَ الْأَوْهَامُ أَنْ تَنَالَهُ وَ الْخَطَرَاتُ أَنْ تَحُدَّهُ وَ الْأَبْصَارُ عَنِ الْإِحَاطَةِ بِهِ

From Abu Al-Hassan^-asws the 3^rd having said: ‘Allah^-azwj cannot be described except with what He^-azwj Described Himself with, and how can one describe the One^-azwj Whom the senses are unable to realise, and the imaginations from attaining Him^-azwj, and the occurrences of the minds from finding Him^-azwj, and the sights from encompassing with Him^-azwj?

نَأَى فِي قُرْبِهِ وَ قَرُبَ فِي نَأْيِهِ كَيَّفَ الْكَيْفَ بِغَيْرِ أَنْ يُقَالَ كَيْفَ وَ أَيَّنَ الْأَيْنَ بِلَا أَنْ يُقَالَ أَيْنَ هُوَ مُنْقَطِعُ الْكَيْفِيَّةِ وَ الْأَيْنِيَّةِ الْوَاحِدُ الْأَحَدُ جَلَّ جَلَالُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ

His^-azwj remoteness is in His^-azwj nearness, and near in His^-azwj remoteness. How in the ‘howness’ without it being said, ‘how?’ and where is the ‘whereness’ without it being said, ‘where?’ He^-azwj is the Terminator of the ‘howness’ and the ‘whereness’, the One, the First. Majestic is His^-azwj Majesty, and Holy are His^-azwj Names’’.[255]

31- م، تفسير الإمام عليه السلام عَنْ أَبِي مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَا تَتَجَاوَزُوا بِنَا الْعُبُودِيَّةَ ثُمَّ قُولُوا مَا شِئْتُمْ وَ لَا تَغُلُّوا وَ إِيَّاكُمْ وَ الْغُلُوَّ كَغُلُوِّ النَّصَارَى فَإِنِّي بَرِي‏ءٌ مِنَ الْغَالِينَ

‘Tafseer of the Imam (Hassan Al-Askari^-asws) – From Abu Muhammad^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Do not exceed with us^-asws (any more than) the servitude (to Allah^-azwj), then you can be saying whatever you so desire to, and you will never be reaching (our description). And beware of the exaggeration like the exaggeration of the Christians, for I^-asws am disavowed from the exaggerators’.

قَالَ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ صِفْ لَنَا رَبَّكَ فَإِنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا عَلَيْنَا

He^-asws said: ‘A man stood up to him^-asws and said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Describe your^-asws Lord^-azwj to us, for the ones before (among) us are differing upon us’.

فَقَالَ الرِّضَا ع إِنَّهُ مَنْ يَصِفُ رَبَّهُ بِالْقِيَاسِ لَا يَزَالُ الدَّهْرَ فِي الِالْتِبَاسِ مَائِلًا عَنِ الْمِنْهَاجِ ظَاعِناً فِي الِاعْوِجَاجِ‏ ضَالًّا عَنِ السَّبِيلِ قَائِلًا غَيْرَ الْجَمِيلِ

Al-Reza^-asws said: ‘It is so that the one who describes his Lord^-azwj with the analogy, would not cease to be in confusion in his lifetime, inclining away from the Manifesto, and would be overwhelmingly in the distortions, straying from the Way, speaking other than the beautiful’.

ثُمَّ قَالَ أُعَرِّفُهُ بِمَا عَرَّفَ بِهِ نَفْسَهُ أُعَرِّفُهُ مِنْ غَيْرِ رُؤْيَةٍ وَ أَصِفُهُ بِمَا وَصَفَ بِهِ نَفْسَهُ مِنْ غَيْرِ صُورَةٍ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ مَعْرُوفٌ بِالْآيَاتِ بَعِيدٌ بِغَيْرِ تَشْبِيهٍ وَ مُتَدَانٍ فِي بُعْدِهِ لَا بِنَظِيرٍ لَا يُتَوَهَّمُ دَيْمُومَتُهُ

Then he^-asws said: ‘Recognise Him^-azwj with what He^-azwj has Introduced Himself^-azwj as. Recognise Him^-azwj from other than sighting, and describe Him^-azwj with what He^-azwj Described Himself^-azwj with, (but) from without an image. He^-azwj cannot be grasped by the sensory perception, and cannot be compared with the people. He^-azwj is known by the remote signs without resembling Him^-azwj, and He^-azwj is close by in His^-azwj remoteness without an equal.

وَ لَا يُمَثَّلُ بِخَلْقِهِ وَ لَا يَجُوزُ فِي قَضِيَّتِهِ الْخَلْقُ لِمَا عَلِمَ مِنْهُ مُنْقَادُونَ وَ عَلَى مَا سُطِرَ فِي الْمَكْنُونِ مِنْ كِتَابِهِ مَاضُونَ لَا يَعْلَمُونَ بِخِلَافِ مَا عَلِمَ مِنْهُمْ وَ لَا غَيْرَهُ يُرِيدُونَ

Neither can His^-azwj eternality be visualised, nor can He^-azwj be resembled with His^-azwj creatures, nor is He^-azwj unjust in His^-azwj Judging the creatures to what He^-azwj Knows from them of their submissions, and upon what He^-azwj Veils in the hidden of His^-azwj past Books, they are not doing any differently to what He^-azwj (already) Knew from them, nor are they intending other than Him^-azwj.

فَهُوَ قَرِيبٌ غَيْرُ مُلْتَزِقٍ وَ بَعِيدٌ غَيْرُ مُتَقَصٍّ يُحَقَّقُ وَ لَا يُمَثَّلُ‏ وَ يُوَحَّدُ وَ لَا يُبَعَّضُ يُعْرَفُ بِالْآيَاتِ وَ يُثْبَتُ بِالْعَلَامَاتِ فَلَا إِلَهَ غَيْرُهُ الْكَبِيرُ الْمُتَعَالِ

Thus, He^-azwj is close by without being attached, and remote without being detached. He^-azwj is real and (but) cannot be resembled. He^-azwj is the One but without being of several (subdivided parts). He^-azwj is known by the Signs and is affirmed by the marks. There is no god apart from Him^-azwj, the Greater, the Loftier’.

ثُمَّ قَالَ الْإِمَامُ ع حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ رَسُولِ اللَّهِ أَنَّهُ قَالَ مَا عَرَفَ اللَّهَ مَنْ شَبَّهَهُ بِخَلْقِهِ وَ لَا عَدَّلَهُ مَنْ نَسَبَ إِلَيْهِ ذُنُوبَ عِبَادِهِ

Then the Imam^-asws said: ‘My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather^-asws, from Rasool-Allah^-saww having said: ‘Allah^-azwj is not recognised from resembling Him^-azwj with His^-azwj creatures, and he has no regard from Him^-azwj, one who links to Him^-azwj the sins of His^-azwj servants’’.[256]

32- جع، جامع الأخبار سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع بِمَ عَرَفْتَ رَبَّكَ

‘Jamie Al Akhbaar’ – Amir Al-Momineen^-asws was asked, ‘By what do you^-asws recognise your^-asws Lord^-azwj?’

قَالَ بِمَا عَرَّفَنِي نَفْسَهُ لَا يُشْبِهُهُ صُورَةٌ وَ لَا يُقَاسُ بِالنَّاسِ قَرِيبٌ فِي بُعْدِهِ بَعِيدٌ فِي قُرْبِهِ فَوْقَ كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ‏ شَيْ‏ءٌ تَحْتَهُ وَ تَحْتَ كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ شَيْ‏ءٌ فَوْقَهُ أَمَامَ كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ شَيْ‏ءٌ خَلْفَهُ وَ خَلْفَ كُلٍّ وَ لَا يُقَالُ شَيْ‏ءٌ أَمَامَهُ دَاخِلٌ فِي الْأَشْيَاءِ لَا كَشَيْ‏ءٍ فِي شَيْ‏ءٍ سُبْحَانَ مَنْ هُوَ هَكَذَا لَا هَكَذَا غَيْرُهُ

He^-asws said: ‘With what He^-azwj Introduced to me^-asws Himself. Neither does an image resemble Him^-azwj, nor can He^-azwj be compared with the people. He^-azwj is near in His^-azwj remoteness, and remote in His^-azwj nearness; above all things and it cannot be said a thing is under Him^-azwj, and under all things and it cannot be said a thing is above Him^-azwj; in front of all things and it cannot be said a thing is behind Him^-azwj, and behind all things and it cannot be said a thing is in front of Him^-azwj; inclusive in the things not like a thing inside a thing. Glorious is the One^-azwj Who is like this. No one else is like this’’.[257]

33- جع، جامع الأخبار دَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ع مَسْجِدَ الْمَدِينَةِ فَرَأَى قَوْماً يَخْتَصِمُونَ فَقَالَ لَهُمْ فِيمَا تَخْتَصِمُونَ قَالُوا فِي التَّوْحِيدِ قَالَ اعْرِضُوا عَلَيَّ مَقَالَتَكُمْ قَالَ بَعْضُ الْقَوْمِ إِنَّ اللَّهَ يُعْرَفُ بِخَلْقِهِ سَمَاوَاتِهِ وَ أَرْضِهِ وَ هُوَ فِي كُلِّ مَكَانٍ

Ali^-asws Bin Al-Husayn^-asws entered the Masjid of Al-Medina and he^-asws saw a group arguing, so he^-asws said to them: ‘What are you arguing about?’ They said, ‘Regarding the Tawheed’. He^-asws said: ‘Present your arguments to me^-asws’. One of the people said, ‘Allah^-azwj is recognised by His^-azwj Creating His^-azwj skies and His^-azwj earth, and He^-azwj in every place’.

قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع قُولُوا نُورٌ لَا ظَلَامَ فِيهِ وَ حَيَاةٌ لَا مَوْتَ فِيهِ وَ صَمَدٌ لَا مَدْخَلَ فِيهِ

Ali^-asws Bin Al-Husayn^-asws: ‘Say, ‘(Allah^-azwj) is Light, there is no darkness in it, and Alive, there is no death in it, and Samad, there is nothing in it’.

ثُمَّ قَالَ مَنْ كَانَ‏ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ كَانَ نَعْتُهُ لَا يُشْبِهُ نَعْتَ شَيْ‏ءٍ فَهُوَ ذَاكَ

Then he^-asws said: ‘One who was such that There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]’, his attributes not resembling the attributes of anything, so He^-azwj would be that’’.[258]

34- يد، التوحيد الدَّقَّاقُ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ دَاهِرٍ 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

‘Al Tawheed’ – Al Daqaqm from Al Asady, from Al Barmakky, from Al Husayn Bin Al Hassan, from Abdullah Bin Dahar, 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 sharp tongue and 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’.

قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ رَأَيْتَهُ قَالَ يَا ذِعْلِبُ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ

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.

وَيْلَكَ يَا ذِعْلِبُ إِنَّ رَبِّي لَطِيفُ اللَّطَافَةِ فَلَا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لَا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لَا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلَالَةِ لَا يُوصَفُ بِالغِلَظِ

Woe be unto you, O Za’lab! My^-asws Lord^-azwj is the Subtle of the subtleties, so He^-azwj cannot described by the subtlety, Magnificence of the Magnificent, so He^-azwj cannot be described by the magnificence, Great of the Greatness, He^-azwj cannot be described by the greatness, Majestic of the Majesty, He^-azwj cannot be described by the magnitude/dimensions.

قَبْلَ كُلِّ شَيْ‏ءٍ لَا يُقَالُ شَيْ‏ءٌ قَبْلَهُ وَ بَعْدَ كُلِّ شَيْ‏ءٍ لَا يُقَالُ لَهُ بَعْدٌ شَاءَ الْأَشْيَاءَ لَا بِهِمَّتِهِ دَرَّاكٌ لَا بِخَدِيعَةٍ هُوَ فِي الْأَشْيَاءِ كُلِّهَا غَيْرُ مُتَمَازِجٍ بِهَا وَ لَا بَائِنٌ عَنْهَا ظَاهِرٌ لَا بِتَأْوِيلِ الْمُبَاشَرَةِ مُتَجَلٍّ لَا بِاسْتِهْلَالِ رُؤْيَةٍ بَائِنٌ لَا بِمَسَافَةٍ قَرِيبٌ لَا بِمُدَانَاةٍ لَطِيفٌ لَا بِتَجَسُّمٍ مَوْجُودٌ لَا بَعْدَ عَدَمٍ فَاعِلٌ لَا بِاضْطِرَارٍ مُقَدِّرٌ لَا بِحَرَكَةٍ مُرِيدٌ لَا بِهَمَامَةٍ

He^-azwj before all things, it cannot be said a thing is before Him^-azwj, and after all things, it cannot be said for Him^-azwj, ‘after’. He^-azwj Created the things, not by eagerness, Getting, not by deception. He^-azwj is in the things, all of them, not being attached with these, nor detached from these. Apparent, not by explanation of the commencement, Manifest, not by initiating a sighting, Evident, not by a distance, near, not by approach, Subtle, not by having a body, existing, not after non-existence, a Doer, not by desperation, Determiner, not by movement, Desirous, not by eagerness.

سَمِيعٌ لَا بِآلَةٍ بَصِيرٌ لَا بِأَدَاةٍ لَا تَحْوِيهِ الْأَمَاكِنُ وَ لَا تَصْحَبُهُ الْأَوْقَاتُ‏ وَ لَا تَحُدُّهُ الصِّفَاتُ وَ لَا تَأْخُذُهُ السِّنَاتُ‏ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ

Hearing, not by an instrument, Seeing, not by a tool, the places do not contain Him^-azwj nor do the timings accompany Him^-azwj, not do the descriptions limit Him^-azwj, the years do not grab Him^-azwj. His^-azwj existence preceded the timings, and His^-azwj Presence (preceded) the non-existence (of things), and His^-azwj eternality (preceded) the beginning.

بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لَا مَشْعَرَ لَهُ وَ بِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لَا جَوْهَرَ لَهُ وَ بِمُضَادَّتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا قَرِينَ لَهُ

By the compassionate feelings of the pity, it is recognised that there is no sympathiser for Him^-azwj, and by the processing of the substances it is known that there is no substance for Him^-azwj, and by the oppositeness between the things it is know that there is no opposite for Him^-azwj, and by the conjoining between the matters it is known that there is no pairing for Him^-azwj.

ضَادَّ النُّورَ بِالظُّلْمَةِ وَ الْجُسُوءَ بِالْبَلَلِ‏ وَ الصَّرْدَ بِالْحَرُورِ مُؤَلِّفٌ بَيْنَ مُعْتَادِيَاتِهَا مُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَ بِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ مِنْ كُلِّ شَيْ‏ءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ‏

The light is opposed by the darkness, and the clearness with the obscurity, and the dryness with the wetness, and the chill with the heat. There is composition between its inter-twining, and separation between its nearness. There is evidence by its separation upon is Separator, and by its composition upon its Composer. That is in the Words of the Mighty and Majestic: And from all things, We Created pairs, perhaps you would take heed [51:49].

فَفَرَّقَ بِهَا بَيْنَ قَبْلٍ وَ بَعْدٍ لِيُعْلَمَ أَنْ لَا قَبْلَ لَهُ وَ لَا بَعْدَ شَاهِدَةً بِغَرَائِزِهَا أَنْ لَا غَرِيزَةَ لِمُغَرِّزِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لَا وَقْتَ لِمُوَقِّتِهَا

He^-azwj Distinguished between ‘before’ and ‘after’ for it to be known that there is neither a ‘before’ for Him^-azwj nor an ‘after’, observing by their instincts that there is no instinct for its instinctiveness, pointing by its variances that there is no difference it is variations, Informing by their timings that there is no time for its timing.

حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَنْ لَا حِجَابَ بَيْنَهُ وَ بَيْنَ خَلْقِهِ غَيْرُ خَلْقِهِ كَانَ رَبّاً وَ لَا مَرْبُوبٌ وَ إِلَهاً وَ لَا مَأْلُوهٌ وَ عَالِماً إِذْ لَا مَعْلُومٌ وَ سَمِيعاً إِذْ لَا مَسْمُوعٌ

He^-azwj Veiled some of it from others for it to be known that there is no veil between Him^-azwj and His^-azwj creatures, apart from His^-azwj creatures. He^-azwj was a Nourisher and there was none being nourished, and a God and there was none deifying Him^-azwj, and a Knower when there was nothing to be known, and Hearing when there was nothing to be heard’.

ثُمَّ أَنْشَأَ يَقُولُ‏

وَ لَمْ يَزَلْ سَيِّدِي بِالْحَمْدِ مَعْرُوفاً		وَ لَمْ يَزَلْ سَيِّدِي بِالْجُودِ مَوْصُوفاً-
وَ كَانَ إِذْ لَيْسَ نُورٌ يُسْتَضَاءُ بِهِ‏		وَ لَا ظَلَامٌ عَلَى الْآفَاقِ مَعْكُوفاً
فَرَبُّنَا بِخِلَافِ الْخَلْقِ كُلِّهِمْ‏		وَ كُلِّ مَا كَانَ فِي الْأَوْهَامِ مَوْصُوفاً
وَ مَنْ يُرِدْهُ عَلَى التَّشْبِيهِ مُمْتَثِلًا		يَرْجِعْ أَخَا حَصْرٍ بِالْعَجْزِ مَكْتُوفاً
وَ فِي الْمَعَارِجِ يَلْقَى مَوْجُ قُدْرَتِهِ‏		مَوْجاً يُعَارِضُ طَرْفَ الرُّوحِ مَكْفُوفاً
فَاتْرُكْ أَخَا جَدَلٍ فِي الدِّينِ مُنْعَمِقاً		قَدْ بَاشَرَ الشَّكُّ فِيهِ الرَّأْيَ مَأْوُوفاً
وَ اصْحَبْ أَخَا ثِقَةٍ حُبّاً لِسَيِّدِهِ‏		وَ بِالْكَرَامَاتِ مِنْ مَوْلَاهُ مَحْفُوفاً
أَمْسَى دَلِيلُ الْهُدَى فِي الْأَرْضِ مُبْتَسِما		وَ فِي السَّمَاءِ جَمِيلَ الْحَالِ مَعْرُوفاً

Then he^-asws prosed, saying: ‘My^-asws Master^-azwj did not cease to be well-known with the Praise, and my^-asws Master^-azwj did not cease to be described with the Benevolence and existed when there wasn’t any light illuminated with, nor was there any darkness blinding in the horizons, for our Lord is opposite the creatures, all of them. And all what happens in the imaginations is a described on, and one who intends upon the resembling, striking examples.

A brother returns blinded with the frustration when, in the ascents, he met a wave of His^-azwj Power, a wave blinding the blink of the soul, so a brother neglects disputing in polemics of the Religion. He had begun to doubt the well-known opinion in it, and a brother accompanies reliable love for his Master^-azwj; and with the honours from his Master^-azwj Granted yesterday, evidence of the Guidance in the earth, smiling, and in the sky He^-azwj is famous of being in a beautiful state’.

قَالَ فَخَرَّ ذِعْلِبٌ مَغْشِيّاً عَلَيْهِ ثُمَّ أَفَاقَ وَ قَالَ مَا سَمِعْتُ بِهَذَا الْكَلَامِ وَ لَا أَعُودُ إِلَى شَيْ‏ءٍ مِنْ ذَلِكَ

He (the narrator) said, ‘Za’lab fell down unconscious, then he woke up and said, ‘I have not heard this kind of speech, nor will I return to anything from that’.[259]

35- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع‏ الْحَمْدُ لِلَّهِ خَالِقِ الْعِبَادِ وَ سَاطِحِ الْمِهَادِ وَ مُسِيلِ الْوِهَادِ وَ مُخْصِبِ النِّجَادِ لَيْسَ لِأَوَّلِيَّتِهِ ابْتِدَاءٌ وَ لَا لِأَزَلِيَّتِهِ انْقِضَاءٌ هُوَ الْأَوَّلُ لَمْ يَزَلْ وَ الْبَاقِي بِلَا أَجَلٍ

‘Nahj Al Balagah’ –

And from a sermon of his^-asws: ‘The Praise is for Allah^-azwj, Creator of the servants, and Spreader of the (earth as a) cradle, and the Flower of the streams, and the Grower of the vegetation. There is no beginning for His^-azwj firstness, nor a termination for His^-azwj eternality. He^-azwj is the First, not ceasing, and the Remaining without a (finite) term.

خَرَّتْ لَهُ الْجِبَاهُ وَ وَحَّدَتْهُ الشِّفَاهُ حَدَّ الْأَشْيَاءَ عِنْدَ خَلْقِهِ لَهَا إِبَانَةً لَهُ مِنْ شَبَهِهَا لَا تُقَدِّرُهُ الْأَوْهَامُ بِالْحُدُودِ وَ الْحَرَكَاتِ وَ لَا بِالْجَوَارِحِ وَ الْأَدَوَاتِ

The foreheads fall down to Him^-azwj, and the lips profess His^-azwj Oneness. The things are limited at His^-azwj creation of these, distancing to Him^-azwj from resembling these. Neither can the imaginations measure Him^-azwj with the limitations and the movement, nor with the limbs and the instruments.

لَا يُقَالُ لَهُ مَتَى وَ لَا يُضْرَبُ لَهُ أَمَدٌ بِحَتَّى الظَّاهِرُ لَا يُقَالُ مِمَّا وَ الْبَاطِنُ لَا يُقَالُ فِيمَا لَا شَبَحٌ فَيَتَقَضَّى‏ وَ لَا مَحْجُوبٌ فَيُحْوَى لَمْ يَقْرُبْ مِنَ الْأَشْيَاءِ بِالْتِصَاقٍ وَ لَمْ يَبْعُدْ عَنْهَا بِافْتِرَاقٍ

It cannot be said for Him^-azwj, ‘when’, nor can a term be struck for Him^-azwj by ‘until’. The Apparent, it cannot be said, ‘from what’, and the Hidden, it cannot be said, ‘in what’. He^-azwj has no body so it would expire, nor is He^-azwj veiled so He^-azwj would be enclosed. He^-azwj is not near from the things with the attachment, and its not remote from these with the detachment.

لَا يَخْفَى عَلَيْهِ مِنْ عِبَادِهِ شُخُوصُ لَحْظَةٍ وَ لَا كُرُورُ لَفْظَةٍ وَ لَا ازْدِلَافُ رَبْوَةٍ وَ لَا انْبِسَاطُ خُطْوَةٍ فِي لَيْلٍ دَاجٍ وَ لَا غَسَقٍ سَاجٍ يَتَفَيَّأُ عَلَيْهِ الْقَمَرُ الْمُنِيرُ وَ تَعَقَّبُهُ الشَّمْسُ ذَاتُ النُّورِ فِي الْأُفُولِ وَ الْكُرُورِ وَ تَقْلِيبِ الْأَزْمِنَةِ وَ الدُّهُورِ مِنْ إِقْبَالِ لَيْلٍ مُقْبِلٍ وَ إِدْبَارِ نَهَارٍ مُدْبِرٍ

It is not hidden upon Him^-azwj the gazes of the servants, nor repetitions of the words, nor glimpses of the highlands, nor the treading of the footsteps in the darkness of a night, nor depth of gloom, and radiant moon shines upon it, and the followed by the sun with light in the rising and the setting, and the turning of the eras and the epochs, from the approach of an approaching night and the turning back of a day turning away.

قَبْلَ كُلِّ غَايَةٍ وَ مُدَّةٍ وَ كُلِّ إِحْصَاءٍ وَ عِدَّةٍ تَعَالَى عَمَّا يَنْحَلُهُ الْمُحَدِّدُونَ مِنْ صِفَاتِ الْأَقْدَارِ وَ نِهَايَاتِ الْأَقْطَارِ وَ تَأَثُّلِ الْمَسَاكِنِ وَ تَمَكُّنِ الْأَمَاكِنِ فَالْحَدُّ لِخَلْقِهِ مَضْرُوبٌ وَ إِلَى غَيْرِهِ مَنْسُوبٌ

He^-azwj is before every peak and term, and every counting and numbering. Exalted is He^-azwj from what the limiters attributing to Him^-azwj from the descriptions of the abilities, and end-points of the horizons, and habitation of the dwelling, and the placing of the places, for the limitation is struck for His^-azwj creatures and is linked to someone else.

لَمْ يَخْلُقِ الْأَشْيَاءَ مِنْ أُصُولٍ أَزَلِيَّةٍ وَ لَا مِنْ أَوَائِلَ أَبَدِيَّةٍ بَلْ خَلَقَ مَا خَلَقَ فَأَقَامَ حَدَّهُ وَ صَوَّرَ مَا صَوَّرَ فَأَحْسَنَ صُورَتَهُ لَيْسَ لِشَيْ‏ءٍ مِنْهُ امْتِنَاعٌ وَ لَا لَهُ بِطَاعَةِ شَيْ‏ءٍ انْتِفَاعٌ عِلْمُهُ بِالْأَمْوَاتِ الْمَاضِينَ كَعِلْمِهِ بِالْأَحْيَاءِ الْبَاقِينَ وَ عِلْمُهُ بِمَا فِي السَّمَاوَاتِ الْعُلَى كَعِلْمِهِ بِمَا فِي الْأَرَضِينَ السُّفْلَى

He^-azwj did not Created the things from the origins of eternity, nor from the firstness of beginnings, but He^-azwj Created what He^-azwj Created and Established its limits, and Imaged what He^-azwj Imaged, and was excellent in His^-azwj Imaging. There isn’t any prevention for anything from it, nor is there any benefit for Him^-azwj with its obedience. His^-azwj Knowledge with the dead ones of the past is like His^-azwj Knowledge with the living ones remaining, and His^-azwj Knowledge with what is in the skies is like His^-azwj Knowledge with what is in the lower firmaments’’.[260]

36- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ الْحَمْدُ لِلَّهِ الَّذِي بَطَنَ خَفِيَّاتِ الْأُمُورِ وَ دَلَّتْ عَلَيْهِ أَعْلَامُ الظُّهُورِ وَ امْتَنَعَ عَلَى عَيْنِ الْبَصِيرِ فَلَا عَيْنُ مَنْ لَمْ يَرَهُ تُنْكِرُهُ وَ لَا قَلْبُ مَنْ أَثْبَتَهُ يُبْصِرُهُ سَبَقَ فِي الْعُلُوِّ فَلَا شَيْ‏ءَ أَعْلَى مِنْهُ وَ قَرُبَ فِي الدُّنُوِّ فَلَا شَيْ‏ءَ أَقْرَبُ مِنْهُ

‘Nahj Al Balagah’ –

From a sermon of his^-asws: ‘The Praise is for Allah^-azwj Who is inside the hidden matters, and the apparent signs point to Him^-azwj, and the sighting is forbidden unto the eyes, so there is no eye which does not see Him^-azwj can deny Him^-azwj, nor a heart from affirming His^-azwj insight. He^-azwj preceded in the loftiness so there is nothing higher than Him^-azwj, and is near in the nearness so there is nothing nearer than Him^-azwj.

فَلَا اسْتِعْلَاؤُهُ بَاعَدَهُ عَنْ شَيْ‏ءٍ مِنْ خَلْقِهِ وَ لَا قُرْبُهُ سَاوَاهُمْ فِي الْمَكَانِ بِهِ لَمْ يُطْلِعِ الْعُقُولَ عَلَى تَحْدِيدِ صِفَتِهِ وَ لَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفَتِهِ

There is nothing from His^-azwj creation higher than Him^-azwj due to His^-azwj remoteness, nor does His^-azwj nearness equate them to Him^-azwj in the place. The intellects are not notified upon the limitations of His^-azwj descriptions, and He^-azwj did not veil these from the Obligation of recognising Him^-azwj.

فَهُوَ الَّذِي تَشْهَدُ لَهُ أَعْلَامُ الْوُجُودِ عَلَى إِقْرَارِ قَلْبِ ذِي الْجُحُودِ تَعَالَى اللَّهُ عَمَّا يَقُولُ الْمُشَبِّهُونَ بِهِ وَ الْجَاحِدُونَ لَهُ عُلُوّاً كَبِيراً

Thus, He^-azwj is the One^-azwj to Whom testify the signs of the existence upon acknowledge by a heart with the rejection. Allah^-azwj is Exalted from what the resemblers and the rejecters are speaking with, Loftier, Greater’’.[261]

37- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ الْحَمْدُ لِلَّهِ الَّذِي لَمْ تَسْبِقْ لَهُ حَالٌ حَالًا فَيَكُونَ‏ أَوَّلًا قَبْلَ أَنْ يَكُونَ آخِراً وَ يَكُونَ ظَاهِراً قَبْلَ أَنْ يَكُونَ بَاطِناً كُلُّ مُسَمًّى بِالْوَحْدَةِ غَيْرُهُ قَلِيلٌ وَ كُلُّ عَزِيزٍ غَيْرُهُ ذَلِيلٌ وَ كُلُّ قَوِيٍّ غَيْرُهُ ضَعِيفٌ وَ كُلُّ مَالِكٍ غَيْرُهُ مَمْلُوكٌ وَ كُلُّ عَالِمٍ غَيْرُهُ مُتَعَلِّمٌ وَ كُلُّ قَادِرٍ غَيْرُهُ يَقْدِرُ وَ يَعْجِزُ

‘Nahj Al Balagah’ –

‘From a sermon of his^-asws: ‘The Praise is for Allah^-azwj, Whom a state does not precede a state so He^-azwj came into being, or a before from becoming later, or becoming Apparent before He^-azwj becomes Hidden. Every one named with the one apart from Him^-azwj, is little, and every mighty one apart from Him^-azwj is humble, and every strong one apart from Him^-azwj is weak, and every owner apart from Him^-azwj is owned, and every knower apart from Him^-azwj is a learner, and every able one apart from Him^-azwj is able and unable.

وَ كُلُّ سَمِيعٍ غَيْرُهُ يَصَمُّ عَنْ لَطِيفِ الْأَصْوَاتِ وَ يُصِمُّهُ كَبِيرُهَا وَ يَذْهَبُ عَنْهُ مَا بَعُدَ مِنْهَا وَ كُلُّ بَصِيرٍ غَيْرُهُ يَعْمَى عَنْ خَفِيِّ الْأَلْوَانِ وَ لَطِيفِ الْأَجْسَامِ وَ كُلُّ ظَاهِرٍ غَيْرُهُ غَيْرُ بَاطِنٍ وَ كُلُّ بَاطِنٍ غَيْرُهُ غَيْرُ ظَاهِرٍ

And every hearing one apart from Him^-azwj is deaf from the subtle sounds and he hears its bigger ones, and from these, every (sound) far from him fades away from him, and every seeing one apart from Him^-azwj is blind from the hidden colours and subtle bodies, and every apparent one apart from Him^-azwj is not hidden, and every hidden one apart from Him^-azwj is not apparent.

لَمْ يَخْلُقْ مَا خَلَقَهُ لِتَشْدِيدِ سُلْطَانٍ وَ لَا تَخَوُّفٍ مِنْ عَوَاقِبِ زَمَانٍ وَ لَا اسْتِعَانَةٍ عَلَى نِدٍّ مُثَاوِرٍ وَ لَا شَرِيكٍ مُكَاثِرٍ وَ لَا ضِدٍّ مُنَافِرٍ وَ لَكِنْ خَلَائِقُ مَرْبُوبُونَ وَ عِبَادٌ دَاخِرُونَ

He^-azwj did not Created what He^-azwj Created to strengthen authority, nor fearing from the consequences of the times, nor to be assisted against an attacking adversary, nor a boasting associate, nor a hating opponent. But, the creatures are being nourished, and the servants are being humbled.

لَمْ يَحْلُلْ فِي الْأَشْيَاءِ فَيُقَالَ هُوَ فِيهَا كَائِنٌ وَ لَمْ يَنْأَ عَنْهَا فَيُقَالَ هُوَ مِنْهَا بَائِنٌ لَمْ يَؤُدْهُ خَلْقُ مَا ابْتَدَأَ وَ لَا تَدْبِيرُ مَا ذَرَأَ وَ لَا وَقَفَ بِهِ عَجْزٌ عَمَّا خَلَقَ وَ لَا وَلَجَتْ عَلَيْهِ شُبْهَةٌ فِيمَا قَضَى وَ قَدَّرَ بَلْ قَضَاءٌ مُتْقَنٌ وَ عِلْمٌ مُحْكَمٌ وَ أَمْرٌ مُبْرَمٌ الْمَأْمُولُ مَعَ النِّقَمِ الْمَرْهُوبُ مَعَ النِّعَمِ

He^-azwj does not permeate into the things so it could be said, ‘He^-azwj is existing in it’, nor is He^-azwj separate from these so it could be said, ‘He^-azwj is distant from it’. It did not exhaust Him^-azwj creating what He^-azwj Began, nor the management of what He^-azwj Controls, nor pausing with inability of what He^-azwj creates, nor was there any doubt upon Him^-azwj regarding what He^-azwj Ordains and Determines. But, (His^-azwj) Decision is certain, and Knowledge is decisive, and Command is overwhelming. He^-azwj is the aspired to during the afflictions, and the feared during the Bounties’’.[262]

38- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ [الْحَمْدُ لِلَّهِ‏] الْمَعْرُوفِ مِنْ غَيْرِ رُؤْيَةٍ وَ الْخَالِقِ مِنْ غَيْرِ رَوِيَّةٍ الَّذِي لَمْ يَزَلْ قَائِماً دَائِماً إِذْ لَا سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ لَا حُجُبٌ ذَاتُ إِرْتَاجٍ وَ لَا لَيْلٌ دَاجٍ وَ لَا بَحْرٌ سَاجٍ وَ لَا جَبَلٌ ذُو فِجَاجٍ وَ لَا فَجٌّ ذُو اعْوِجَاجٍ وَ لَا أَرْضٌ ذَاتُ مِهَادٍ وَ لَا خَلْقٌ ذُو اعْتِمَادٍ

‘Nahj Al Balagah’ –

From a sermon of his^-asws: ‘(Allah^-azwj is) the well-know from without a sighting, and the Creator from without a pondering. He^-azwj did not cease to be always existing when there was neither a sky with constellation, nor veils with shutters, nor a night with gloom, nor a calm ocean, nor a mountain with pathways, nor pathways with crookedness, nor a land with a cradle, nor creatures with reliance.

ذَلِكَ مُبْتَدِعُ الْخَلْقِ وَ وَارِثُهُ وَ إِلَهُ الْخَلْقِ وَ رَازِقُهُ وَ الشَّمْسُ وَ الْقَمَرُ دَائِبَانِ فِي مَرْضَاتِهِ يُبْلِيَانِ كُلَّ جَدِيدٍ وَ يُقَرِّبَانِ كُلَّ بَعِيدٍ قَسَمَ أَرْزَاقَهُمْ وَ أَحْصَى آثَارَهُمْ وَ أَعْمَالَهُمْ وَ عَدَدَ أَنْفَاسِهِمْ وَ خَائِنَةَ أَعْيُنِهِمْ وَ مَا تُخْفِي صُدُورُهُمْ مِنَ الضَّمِيرِ وَ مُسْتَقَرَّهُمْ وَ مُسْتَوْدَعَهُمْ مِنَ الْأَرْحَامِ وَ الظُّهُورِ إِلَى أَنْ تَتَنَاهَى بِهِمُ الْغَايَاتُ

That is the beginner of the creation and its Inheritor, and God of the creation and its Sustainer, and the sun and the moon are both pursuing His^-azwj Pleasure, wearing out every new thing, drawing closer every remote one, Distribution their sustenances and Counting their impacts and their deeds, and Counted their breaths, and glances of their eyes, and whatever was hidden in their chests from the conscience, and they dwelling and their being deposited from the wombs and the backs, until ending with them to their peaks.

هُوَ الَّذِي اشْتَدَّتْ نِقْمَتُهُ عَلَى أَعْدَائِهِ فِي سَعَةِ رَحْمَتِهِ وَ اتَّسَعَتْ رَحْمَتُهُ لِأَوْلِيَائِهِ فِي شِدَّةِ نِقْمَتِهِ قَاهِرُ مَنْ عَازَّهُ‏ وَ مُدَمِّرُ مَنْ شَاقَّهُ وَ مُذِلُّ مَنْ نَاوَاهُ وَ غَالِبُ مَنْ عَادَاهُ

He^-azwj is the One^-azwj Who Intensified His^-azwj Scourge upon His^-azwj enemies during the capaciousness of His^-azwj Mercy, and Expanded His^-azwj Mercy to His^-azwj friends during the severity of His^-azwj scourge, Conqueror of the one who opposes Him^-azwj, and Demolisher of the one hostile to Him^-azwj, Disgracing one who opposes Him^-azwj and Overcoming one who is inimical to Him^-azwj.

مَنْ تَوَكَّلَ عَلَيْهِ كَفَاهُ وَ مَنْ سَأَلَهُ أَعْطَاهُ وَ مَنْ أَقْرَضَهُ قَضَاهُ وَ مَنْ شَكَرَهُ جَزَاهُ

One who relies upon him, He^-azwj would Suffice him, and one who asks Him^-azwj, He^-azwj would Give him, and one who lends Him^-azwj, He^-azwj would repay him, and one who thanks Him^-azwj, He^-azwj would Recompense him.

عِبَادَ اللَّهِ زِنُوا أَنْفُسَكُمْ مِنْ قَبْلِ أَنْ تُوزَنُوا وَ حَاسِبُوهَا مِنْ قَبْلِ أَنْ تُحَاسَبُوا وَ تَنَفَّسُوا قَبْلَ ضِيقِ الْخِنَاقِ وَ انْقَادُوا قَبْلَ عُنْفِ السِّيَاقِ وَ اعْلَمُوا أَنَّهُ مَنْ لَمْ يُعَنْ عَلَى نَفْسِهِ حَتَّى يَكُونَ لَهُ مِنْهَا وَاعِظٌ وَ زَاجِرٌ لَمْ يَكُنْ لَهُ مِنْ غَيْرِهَا زَاجِرٌ وَ لَا وَاعِظٌ

Servants of Allah^-azwj! Weigh yourselves before you are weighed, and reckon yourselves before you are Reckoned with, and keep breathing before the straitening of the throats, and be submissive before the nose-rubbing ushering, and know that one who does not assist upon himself until there happens to be for him a preaching and a rebuke from it, there would not happen to be for him a rebuke and a preacher other than it’’.[263]

39- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع‏ لَا يَشْغَلُهُ شَأْنٌ وَ لَا يُغَيِّرُهُ زَمَانٌ وَ لَا يَحْوِيهِ مَكَانٌ وَ لَا يَصِفُهُ لِسَانٌ وَ لَا يَعْزُبُ عَنْهُ قَطْرُ الْمَاءِ وَ لَا نُجُومُ السَّمَاءِ وَ لَا سَوَافِي الرِّيحِ فِي الْهَوَاءِ وَ لَا دَبِيبُ النَّمْلِ عَلَى الصَّفَا وَ لَا مَقِيلُ الذَّرِّ فِي اللَّيْلَةِ الظَّلْمَاءِ يَعْلَمُ مَسَاقِطَ الْأَوْرَاقِ وَ خَفِيَّ طَرْفِ الْأَحْدَاقِ

‘Nahj Al Balagah’ –

And from a sermon of his^-asws: ‘And occupation does not pre-occupy Him^-azwj nor do the times change Him^-azwj, nor does a place contain Him^-azwj, not can a tongue describe Him^-azwj, nor does a drop of water escape Him^-azwj, nor the stars of the sky, nor the evil in the winds in the atmosphere, nor the footsteps of the ant upon the rock, nor talk of an insect in the dark night. He^-azwj Knows the fall of the leaves and the hidden in the sides of the gardens’’.[264]

40- نهج، نهج البلاغة رُوِيَ عَنْ نَوْفٍ الْبِكَالِيِ‏ قَالَ: خَطَبَنَا بِهَذِهِ الْخُطْبَةِ أَمِيرُ الْمُؤْمِنِينَ ع وَ هُوَ قَائِمٌ عَلَى حِجَارَةٍ نَصَبَهَا لَهُ جَعْدَةُ بْنُ هُبَيْرَةَ الْمَخْزُومِيُ‏ وَ عَلَيْهِ مِدْرَعَةٌ مِنْ صُوفٍ‏ وَ حَمَائِلُ سَيْفِهِ لِيفٌ وَ فِي رِجْلَيْهِ نَعْلَانِ مِنْ لِيفٍ وَ كَأَنَّ جَبِينَهُ ثَفِنَةُ بَعِيرٍ فَقَالَ ع

‘Nahj Al Balagah’ – ‘It is reported from Nawf Al Bakaly who said,

‘Amir Al-Momineen^-asws addressed us with this sermon – and he^-asws was standing upon a rock which Ja’da Bin Habeyra Al-Makhzumy had placed for him^-asws, and upon him^-asws was a cloak of wool, and the belt of his^-asws sword was of leaves, and in his^-asws feet were two slippers of leaves, and his^-asws forehead was like the knee of a camel (callus) – and he^-asws said:

الْحَمْدُ لِلَّهِ الَّذِي إِلَيْهِ مَصَايِرُ الْخَلْقِ وَ عَوَاقِبُ الْأَمْرِ نَحْمَدُهُ عَلَى عَظِيمِ إِحْسَانِهِ وَ نَيِّرِ بُرْهَانِهِ وَ نَوَامِي‏ فَضْلِهِ وَ امْتِنَانِهِ حَمْداً يَكُونُ لِحَقِّهِ قَضَاءً وَ لِشُكْرِهِ أَدَاءً وَ إِلَى ثَوَابِهِ مُقَرِّباً

‘The Praise is for Allah^-azwj Who, to Him^-azwj is the destination of the creation and the end-result of the matters. We^-asws praise Him^-azwj upon His^-azwj great Favours and His^-azwj enlightening proofs, and His^-azwj ever-increasing Grace and His^-azwj Gratuities, a praise which would happen to fulfil His^-azwj Right and pay His^-azwj thanks, and draw closer to His^-azwj Rewards, and be Obligated for His^-azwj Increased Favours; and we^-asws seek His^-azwj Assistance hoping for His^-azwj Grace, and reliant with His^-azwj Defence, acknowledging to Him^-azwj with the Forbearance, compliant to Him^-azwj with the deeds and the words.

وَ لِحُسْنِ مَزِيدِهِ مُوجِباً وَ نَسْتَعِينُ بِهِ اسْتِعَانَةَ رَاجٍ لِفَضْلِهِ مُؤَمِّلٍ لِنَفْعِهِ وَاثِقٍ بِدَفْعِهِ مُعْتَرِفٍ لَهُ بِالطَّوْلِ‏ مُذْعِنٍ لَهُ بِالْعَمَلِ وَ الْقَوْلِ وَ نُؤْمِنُ بِهِ إِيمَانَ مَنْ رَجَاهُ مُوقِناً وَ أَنَابَ إِلَيْهِ مُؤْمِناً وَ خَنَعَ لَهُ مُذْعِناً وَ أَخْلَصَ لَهُ مُوَحِّداً وَ عَظَّمَهُ مُمَجِّداً وَ لَاذَ بِهِ رَاغِباً مُجْتَهِداً

And we believe in Him^-azwj, the belief of one who hopes with conviction, and inclines to Him^-azwj as a believer, and humbles to Him^-azwj obediently and is sincere to Him^-azwj of His^-azwj Oneness, and magnifies Him^-azwj with Glory and willing to His^-azwj Desire, striving.

لَمْ يُولَدْ سُبْحَانَهُ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَ لَمْ يَلِدْ فَيَكُونَ مَوْرُوثاً هَالِكاً وَ لَمْ يَتَقَدَّمْهُ وَقْتٌ وَ لَا زَمَانٌ وَ لَمْ يَتَعَاوَرْهُ زِيَادَةٌ وَ لَا نُقْصَانٌ بَلْ ظَهَرَ لِلْعُقُولِ بِمَا أَرَانَا مِنْ عَلَامَاتِ التَّدْبِيرِ الْمُتْقَنِ وَ الْقَضَاءِ الْمُبْرَمِ

He^-azwj did was not begotten so he would to be an associate in the Mighty, and did not beget so he would happen to be an inheritor at death, and time did not precede Him^-azwj, nor an era, nor is He^-azwj affected by the increase and the decrease, but He^-azwj Manifest to the intellects what we see from the signs of the arrangements, and the precision, and the Ordainment of the control.

فَمِنْ شَوَاهِدِ خَلْقِهِ خَلْقُ السَّمَاوَاتِ مُوَطَّدَاتٍ بِلَا عَمَدٍ قَائِمَاتٍ بِلَا سَنَدٍ دَعَاهُنَّ فَأَجَبْنَ طَائِعَاتٍ مُذْعِنَاتٍ غَيْرَ مُتَلَكِّئَاتٍ وَ لَا مُبْطِئَاتٍ‏ وَ لَوْ لَا إِقْرَارُهُنَّ لَهُ بِالرُّبُوبِيَّةِ وَ إِذْعَانُهُنَّ بِالطَّوَاعِيَةِ لَمَا جَعَلَهُنَّ مَوْضِعاً لِعَرْشِهِ وَ لَا مَسْكَناً لِمَلَائِكَتِهِ وَ لَا مَصْعَداً لِلْكَلِمِ الطَّيِّبِ وَ الْعَمَلِ الصَّالِحِ مِنْ خَلْقِهِ

From the testification of His^-azwj creation, is the creation of the skies pegged without any pillars, standing without support. He^-azwj Called these, and they answered willingly obediently, without laziness or delay, and had they not acknowledge to Him^-azwj with the Lordship and obeyed with their obedience, He^-azwj would not have a place for them at His^-azwj Throne, nor a dwelling for His^-azwj Angels, nor an ascent for the good phrases and the righteous deeds from His^-azwj creation.

جَعَلَ نُجُومَهَا أَعْلَاماً يَسْتَدِلُّ بِهَا الْحَيْرَانُ فِي مُخْتَلِفِ فِجَاجِ الْأَقْطَارِ لَمْ يَمْنَعْ ضَوْءَ نُورِهَا ادْلِهْمَامُ سَجْفِ اللَّيْلِ الْمُظْلِمِ وَ لَا اسْتَطَاعَتْ جَلَابِيبُ‏ سَوَادِ الْحَنَادِسِ أَنْ تَرُدَّ مَا شَاعَ فِي السَّمَاوَاتِ مِنْ تَلَأْلُؤِ نُورِ الْقَمَرِ

He^-azwj Made its stars as signs the confused ones can be pointed with in various paths of the horizons. The illumination of their lights is not prevented by the darkness of the night, nor does the black robes of the night have the capacity to turn back the shining light of the moon what spreads in the skies.

فَسُبْحَانَ مَنْ لَا يَخْفَى عَلَيْهِ سَوَادُ غَسَقٍ دَاجٍ وَ لَا لَيْلٍ سَاجٍ فِي بِقَاعِ الْأَرَضِينَ الْمُتَطَأْطِئَاتِ وَ لَا فِي يَفَاعِ السُّفْعِ الْمُتَجَاوِرَاتِ وَ مَا يَتَجَلْجَلُ بِهِ الرَّعْدُ فِي أُفُقِ السَّمَاءِ وَ مَا تَلَاشَتْ عَنْهُ بُرُوقُ الْغَمَامِ وَ مَا تَسْقُطُ مِنْ وَرَقَةٍ تُزِيلُهَا عَنْ مَسْقَطِهَا عَوَاصِفُ الْأَنْوَاءِ وَ انْهِطَالُ السَّمَاءِ

Glory be to the One^-azwj, it is not hidden unto Him^-azwj, the darkness of the evening dust, nor the dark night in spots of the low grounds of the hearth, nor in peaks of the dim mountains, and what the thunder shakes with in the horizons of the sky, and what the lightning flashes on the clouds, and whatever falls from the leaves being swept away from their falling places by the hurricanes the downpours of the sky.

وَ يَعْلَمُ‏ مَسْقَطَ الْقَطْرَةِ وَ مَقَرَّهَا وَ مَسْحَبَ الذَّرَّةِ وَ مَجَرَّهَا وَ مَا يَكْفِي الْبَعُوضَةَ مِنْ قُوتِهَا وَ مَا تَحْمِلُ الْأُنْثَى فِي بَطْنِهَا

And He^-azwj Knows the fall of the drops and its settlement, and the trails of the particles and their clow, and what would suffice the mosquito of its daily subsistence, and what the female carries in her belly.

وَ يَعْلَمُ مَسْقَطَ الْقَطْرَةِ وَ مَقَرَّهَا وَ مَسْحَبَ الذَّرَّةِ وَ مَجَرَّهَا وَ مَا يَكْفِي الْبَعُوضَةَ مِنْ قُوتِهَا وَ مَا تَحْمِلُ الْأُنْثَى فِي بَطْنِهَا وَ الْحَمْدُ لِلَّهِ الْكَائِنِ قَبْلَ أَنْ يَكُونَ كُرْسِيٌّ أَوْ عَرْشٌ أَوْ سَمَاءٌ أَوْ أَرْضٌ أَوْ جَانٌّ أَوْ إِنْسٌ لَا يُدْرَكُ بِوَهْمٍ وَ لَا يُقَدَّرُ بِفَهْمٍ وَ لَا يَشْغَلُهُ سَائِلٌ وَ لَا يَنْقُصُهُ نَائِلٌ وَ لَا يَنْظُرُ بِعَيْنٍ وَ لَا يُحَدُّ بِأَيْنٍ وَ لَا يُوصَفُ بِالْأَزْوَاجِ وَ لَا يَخْلُقُ بِعِلَاجٍ وَ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ

And the Praise is for Allah^-azwj, existing before the existence of the Chair, or the Throne, or sky, or earth, or Jinn, or humans. He^-azwj cannot be realised by the imaginations, nor measured by understandings, nor does a beggar pre-occupy Him^-azwj, nor does an attained reduce Him^-azwj, nor can He^-azwj be looked at with an eye, nor be limited by ‘where’, nor described as being with the spouses, nor did He^-azwj Create by the tools, nor can He^-azwj be detected by the senses, nor can He^-azwj be compared with the people.

الَّذِي كَلَّمَ مُوسَى تَكْلِيماً وَ أَرَاهُ مِنْ آيَاتِهِ عَظِيماً بِلَا جَوَارِحَ وَ لَا أَدَوَاتٍ وَ لَا نُطْقٍ وَ لَا لَهَوَاتٍ بَلْ إِنْ كُنْتَ صَادِقاً أَيُّهَا الْمُتَكَلِّفُ لِوَصْفِ رَبِّكَ فَصِفْ جَبْرَئِيلَ وَ مِيكَائِيلَ وَ جُنُودَ الْمَلَائِكَةِ الْمُقَرَّبِينَ فِي حُجُرَاتِ الْقُدُسِ مُرْجَحِنِّينَ مُتَوَلِّهَةً عُقُولُهُمْ أَنْ يَحُدُّوا حسن [أَحْسَنَ‏] الْخَالِقِينَ

The One^-azwj Who Spoke to Musa^-as with a speech, and Showed him^-as from His^-azwj great signs, being without any limbs or tools, nor did He^-azwj Speak with the organ of speech. But, if you are truthful, O you one encumbered (yourself) to describe your Lord^-azwj, then describe Jibraeel^-as and the armies of the Angels of Proximity being in the Holy Chambers. Their intellects would be perplexed from trying to limit the best of the creators.

وَ إِنَّمَا يُدْرَكُ بِالصِّفَاتِ ذَوُو الْهَيْئَاتِ وَ الْأَدَوَاتِ وَ مَنْ يَنْقَضِي إِذَا بَلَغَ أَمَدَ حَدِّهِ بِالْفَنَاءِ فَلَا إِلَهَ إِلَّا هُوَ أَضَاءَ بِنُورِهِ كُلَّ ظَلَامٍ وَ أَظْلَمَ بِظُلْمَتِهِ كُلَّ نُورٍ

And rather, He^-azwj can be realised by the attributes of the ones with bodies and limbs, and the one who expire when they reach the extent of its limit by perishing. There is no god except He^-azwj! Every darkness is illuminated by His^-azwj Light, and every light gets darkened by His^-azwj Darkness’’.[265]

41- نهج، نهج البلاغة فِي وَصِيَّتِهِ لِلْحَسَنِ الْمُجْتَبَى صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ اعْلَمْ يَا بُنَيَّ أَنَّهُ لَوْ كَانَ لِرَبِّكَ شَرِيكٌ لَأَتَتْكَ رُسُلُهُ وَ لَرَأَيْتَ آثَارَ مُلْكِهِ وَ سُلْطَانِهِ وَ لَعَرَفْتَ أَفْعَالَهُ وَ صِفَاتِهِ

‘Nahj Al Balagah’ –

In his^-asws bequest to Al-Hassan Al-Mujtaba^-asws: ‘And know, O my^-asws son^-asws! If there was an associate for your Lord^-azwj, his messengers would have come to you, and you would have seen the traces of his kingdom and his authority, and you would have recognised his deeds and his attributes.

وَ لَكِنَّهُ إِلَهٌ وَاحِدٌ كَمَا وَصَفَ نَفْسَهُ لَا يُضَادُّهُ فِي مُلْكِهِ أَحَدٌ وَ لَا يَزُولُ أَبَداً وَ لَمْ يَزَلْ أَوَّلًا قَبْلَ الْأَشْيَاءِ بِلَا أَوَّلِيَّةٍ وَ آخِراً بَعْدَ الْأَشْيَاءِ بِلَا نِهَايَةٍ عَظُمَ عَنْ أَنْ تَثْبُتَ رُبُوبِيَّتُهُ بِإِحَاطَةِ قَلْبٍ أَوْ بَصَرٍ

But, He^-azwj is One God just as He^-azwj Described Himself, there is no one opposing Him^-azwj in His^-azwj Kingdom, nor will He^-azwj be ceasing to be, ever, and He^-azwj did not cease to be, nor before the things without firstness, and would be Last after the things, without an end-point. He^-azwj is Greater than for His^-azwj Lordship to be encompassed by a heart or a sight’’.[266]

42- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ الْحَمْدُ لِلَّهِ الَّذِي انْحَسَرَتِ الْأَوْصَافُ عَنْ كُنْهِ مَعْرِفَتِهِ وَ رَدَعَتْ عَظَمَتُهُ الْعُقُولَ فَلَمْ تَجِدْ مَسَاغاً إِلَى بُلُوغِ غَايَةِ مَلَكُوتِهِ

‘Nahj Al Balagah’ –

From a sermon of his^-asws: ‘The Praise is for Allah^-azwj Whom the descriptions have receded from the essence of His^-azwj recognition, and His^-azwj Magnificence has returned the intellects, so you will not find a possibility to reach the peak of His^-azwj Kingdom.

هُوَ اللَّهُ‏ الْحَقُّ الْمُبِينُ‏ أَحَقُّ وَ أَبْيَنُ مِمَّا تَرَاهُ الْعُيُونُ لَمْ تَبْلُغْهُ الْعُقُولُ بِتَحْدِيدٍ فَيَكُونَ مُشَبَّهاً وَ لَمْ تَقْدِرْ عَلَيْهِ الْأَوْهَامُ بِتَقْدِيرٍ فَيَكُونَ مُمَثَّلًا خَلَقَ الْخَلْقَ عَلَى غَيْرِ تَمْثِيلٍ وَ لَا مَشُورَةِ مُشِيرٍ وَ مَعُونَةِ مُعِينٍ

He^-azwj is Allah^-azwj, the evident Truth, more rightful and more evident than the eyes to see Him^-azwj. The intellects do not reach Him^-azwj by limitations so it would become a resemblance, and the imaginations do not fall upon Him^-azwj by a measurement, so it would become an example. The Creator Created upon without there being an example, nor a consulting consultant, nor assistance of an assistant.

فَتَمَّ خَلْقُهُ بِأَمْرِهِ وَ أَذْعَنَ لِطَاعَتِهِ فَأَجَابَ وَ لَمْ يُدَافِعْ وَ انْقَادَ وَ لَمْ يُنَازِعْ

He^-azwj Completed His^-azwj creation by His^-azwj Command, and it succumbed to His^-azwj obedience, they answered and did not defy, and obeyed and did not resist’’.[267]

43- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ كُلُّ شَيْ‏ءٍ خَاشِعٌ لَهُ وَ كُلُّ شَيْ‏ءٍ قَائِمٌ بِهِ غِنَى‏كُلِّ فَقِيرٍ وَ عِزُّ كُلِّ ذَلِيلٍ وَ قُوَّةُ كُلِّ ضَعِيفٍ وَ مَفْزَعُ كُلِّ مَلْهُوفٍ‏ مَنْ تَكَلَّمَ سَمِعَ نُطْقَهُ وَ مَنْ سَكَتَ عَلِمَ سِرَّهُ وَ مَنْ عَاشَ فَعَلَيْهِ رِزْقُهُ وَ مَنْ مَاتَ فَإِلَيْهِ مُنْقَلَبُهُ

‘Nahj Al Balagah’ –

‘From a sermon of his^-asws: ‘All things are humbled to Him^-azwj, and all things are standing by Him^-azwj. He^-azwj Enriches every poor one and Dignifies every disgraced one, and Strength of every weak one, and shelter of every oppressed. One who speaks, He^-azwj Hears his talk, and one who is silent, He^-azwj Knows his secret, and one who lives, then upon Him^-azwj is his sustenance, and one who dies, then upon Him^-azwj is his return.

لَمْ تَرَكَ الْعُيُونُ فَتُخْبِرَ عَنْكَ بَلْ كُنْتَ قَبْلَ الْوَاصِفِينَ مِنْ خَلْقِكَ لَمْ تَخْلُقِ الْخَلْقَ لِوَحْشَةٍ وَ لَا اسْتَعْمَلْتَهُمْ لِمَنْفَعَةٍ وَ لَا يَسْبِقُكَ مَنْ طَلَبْتَ وَ لَا يُفْلِتُكَ مَنْ أَخَذْتَ‏ وَ لَا يَنْقُصُ سُلْطَانَكَ مَنْ عَصَاكَ وَ لَا يَزِيدُ فِي مُلْكِكَ مَنْ أَطَاعَكَ

The eyes did not see You^-azwj so they would inform about You^-azwj, but You^-azwj were before the describers from Your^-azwj creatures. You^-azwj did not Create the creatures for Your^-azwj loneliness, nor did You^-azwj Utilise them for Your^-azwj benefit, nor did he precede You^-azwj, nor can he escape You^-azwj the one You^-azwj seek, nor can he flee the one You^-azwj Seize, nor can he reduce Your^-azwj Authority, the one who disobeys You^-azwj, nor does he increase in Your^-azwj Kingdom, one who obeys You^-azwj.

وَ لَا يَرُدُّ أَمْرَكَ مَنْ سَخِطَ قَضَاءَكَ وَ لَا يَسْتَغْنِي عَنْكَ مَنْ تَوَلَّى عَنْ أَمْرِكَ كُلُّ سِرٍّ عِنْدَكَ عَلَانِيَةٌ وَ كُلُّ غَيْبٍ عِنْدَكَ شَهَادَةٌ

Neither can he repel Your^-azwj Command, one angered by Your^-azwj Decision, nor is he needless from You^-azwj, nor is he needless of You^-azwj one who turns around from Your^-azwj Command. Every secret is open in Your^-azwj Presence, and every absent is present with You^-azwj.

أَنْتَ الْأَبَدُ لَا أَمَدَ لَكَ وَ أَنْتَ الْمُنْتَهَى لَا مَحِيصَ عَنْكَ‏ وَ أَنْتَ الْمَوْعِدُ لَا مَنْجَى مِنْكَ إِلَّا إِلَيْكَ بِيَدِكَ نَاصِيَةُ كُلِّ دَابَّةٍ وَ إِلَيْكَ مَصِيرُ كُلِّ نَسَمَةٍ

You^-azwj are the Ever-lasting, there is no term for You^-azwj, and You^-azwj are the end-point there is no escape from You^-azwj, and You^-azwj are the Promised (appointment), there is no rescue from You^-azwj except to You^-azwj. In Your^-azwj Hand is the forelock of every creature, and to You^-azwj is the destination of every being.

سُبْحَانَكَ مَا أَعْظَمَ مَا نَرَى مِنْ خَلْقِكَ وَ مَا أَصْغَرَ عَظَمَةً فِي جَنْبِ قُدْرَتِكَ وَ مَا أَهْوَلَ مَا نَرَى مِنْ مَلَكُوتِكَ وَ مَا أَحْقَرَ ذَلِكَ فِيمَا غَابَ عَنَّا مِنْ سُلْطَانِكَ وَ مَا أَسْبَغَ نِعْمَتَكَ فِي الدُّنْيَا وَ مَا أَصْغَرَهَا فِي نِعَمِ الْآخِرَةِ

Glory be to You^-azwj! How Magnificent is what we see from Your^-azwj Creation, and how small is its magnificence compared to Your^-azwj Power, and how awesome is what we see from Your^-azwj Kingdom, and how lowly it is in (comparison to) what is hidden from us from Your^-azwj Authority, and how lavish are Your^-azwj Bounties in the world, and how small it is (compared to) the Bounties of the Hereafter’’.[268]

44- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ هَارُونَ الضَّرِيرِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْمَكِّيِ‏ عَنْ كَثِيرِ بْنِ طَارِقٍ‏ عَنْ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع عَنْ أَبِيهِ ع قَالَ: خَطَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بِهَذِهِ الْخُطْبَةِ فِي يَوْمِ الْجُمُعَةِ فَقَالَ الْحَمْدُ لِلَّهِ الْمُتَوَحِّدِ بِالْقِدَمِ وَ الْأَوَّلِيَّةِ الَّذِي لَيْسَ لَهُ غَايَةٌ فِي دَوَامِهِ وَ لَا لَهُ أَوَّلِيَّةٌ

‘Al Amaali’ of the sheykh Al Tusi – Ahmad Bin Muhammad Bin Al Salt, from Ibn Aqada, from Muhammad Bin Isa Bin Haroun Al Zareyr, from Muhammad Bin Zakariyya Al Makky, from Kaseer Bin Tariq,

‘From Zayd, son of Ali^-asws Bin Al-Husayn^-asws, from his father^-asws having said: ‘Ali Bin Abu Talib^-asws preached with this sermon on the day of Friday, and he^-asws said: ‘The Praise is for Allah^-azwj, the Only One with the Ancientness and the Firstness, Who, there isn’t a peak for Him^-azwj in His^-azwj Permanence, nor is there any one first for Him^-azwj.

أَنْشَأَ صُنُوفَ الْبَرِيَّةِ لَا مِنْ أُصُولٍ كَانَتْ بَدِيَّةً وَ ارْتَفَعَ عَنْ مُشَارَكَةِ الْأَنْدَادِ وَ تَعَالَى عَنِ اتِّخَاذِ صَاحِبَةٍ وَ أَوْلَادٍ هُوَ الْبَاقِي بِغَيْرِ مُدَّةٍ وَ الْمُنْشِئُ لَا بِأَعْوَانٍ وَ لَا بِآلَةٍ فَطَنَ وَ لَا بِجَوَارِحَ صَرَفَ مَا خَلَقَ

He^-azwj Created the variety of beings, not from an original which was at first, and is higher from associating the rivals (idols), and Exalted from taking a female companion or children. He^-azwj is the Remaining One without a term, and the Grower not by instruments nor tools, Brilliant and not by utilisation of limbs in what He^-azwj Created.

لَا يَحْتَاجُ إِلَى مُحَاوَلَةِ التَّفْكِيرِ وَ لَا مُزَاوَلَةِ مِثَالٍ وَ لَا تَقْدِيرٍ أَحْدَثَهُمْ عَلَى صُنُوفٍ مِنَ التَّخْطِيطِ وَ التَّصْوِيرِ لَا بِرُؤْيَةٍ وَ لَا ضَمِيرٍ سَبَقَ عِلْمُهُ فِي كُلِّ الْأُمُورِ وَ نَفَذَتْ مَشِيئَتُهُ فِي كُلِّ مَا يُرِيدُ مِنَ الْأَزْمِنَةِ وَ الدُّهُورِ انْفَرَدَ بِصَنْعَةِ الْأَشْيَاءِ فَأَتْقَنَهَا بِلَطَائِفِ التَّدْبِيرِ سُبْحَانَهُ مِنْ لَطِيفٍ خَبِيرٍ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ

He^-azwj is not needy to the endeavours of the thinking, nor experimentation of examples, nor measurements. He^-azwj Brought them into being upon various types from the planning and the images, not by sight nor conscience. His^-azwj Knowledge preceded in all matters, and His^-azwj Desire was implemented in all what He^-azwj Wanted from the eras and the epochs. He^-azwj is Individual by the Making of the things, and its precision of the management with the subtleties. Glorious is the One^-azwj, Subtle, Informed, There isn’t anything like Him, and He is the Hearing, the Seeing [42:11]’’.[269]

45- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ الْأَوَّلُ لَا شَيْ‏ءَ قَبْلَهُ وَ الْآخِرُ لَا غَايَةَ لَهُ لَا تَقَعُ الْأَوْهَامُ لَهُ عَلَى صِفَةٍ وَ لَا تُعْقَدُ الْقُلُوبُ مِنْهُ عَلَى كَيْفِيَّةٍ وَ لَا تَنَالُهُ التَّجْزِئَةُ وَ التَّبْعِيضُ وَ لَا تُحِيطُ بِهِ الْأَبْصَارُ وَ الْقُلُوبُ

‘Nahj Al Balagah’ –

‘From a sermon of his^-asws: ‘And I^-asws testify that there is no god except Allah^-azwj Alone, there being no associate for Him^-azwj, the First, there being no thing before Him^-azwj, and the Last, there being no peak for Him^-azwj. The imaginations do not fall to Him^-azwj upon a description, nor do the hearts hold from it upon a quality, nor can the division and the analysis attain Him^-azwj, nor can the sights and the hearts encompass with Him^-azwj’.

وَ قَالَ ع قَدْ عَلِمَ السَّرَائِرَ وَ خَبَرَ الضَّمَائِرَ لَهُ الْإِحَاطَةُ بِكُلِّ شَيْ‏ءٍ وَ الْغَلَبَةُ لِكُلِّ شَيْ‏ءٍ وَ الْقُوَّةُ عَلَى كُلِّ شَيْ‏ءٍ

And he^-asws said: ‘He^-asws Knows the secrets and is aware of the consciences, for Him^-azwj is the Encompassing with all things, and the overcoming all things, and the Strength upon all things’.

وَ قَالَ ع الْحَمْدُ لِلَّهِ الْعَلِيِّ عَنْ شَبَهِ الْمَخْلُوقِينَ الْغَالِبِ لِمَقَالِ الْوَاصِفِينَ الظَّاهِرِ بِعَجَائِبِ تَدْبِيرِهِ لِلنَّاظِرِينَ وَ الْبَاطِنِ بِجَلَالِ عِزَّتِهِ عَنْ فِكْرِ الْمُتَوَهِّمِينَ

And he^-asws said: ‘The Praise is for Allah^-azwj, Exalted from the resemblances of the creatures, the Overcomer of the words of the describers, the Apparent with wondrous Management of His^-azwj to the beholders, and the Hidden with the Majesty of His^-azwj Mighty from the thoughts of the imaginers.

الْعَالِمِ بِلَا اكْتِسَابٍ وَ لَا ازْدِيَادٍ وَ لَا عِلْمٍ مُسْتَفَادٍ الْمُقَدِّرِ لِجَمِيعِ الْأُمُورِ بِلَا رَوِيَّةٍ وَ لَا ضَمِيرٍ الَّذِي لَا تَغْشَاهُ الظُّلَمُ وَ لَا يَسْتَضِي‏ءُ بِالْأَنْوَارِ وَ لَا يُرْهِقُهُ لَيْلٌ‏ وَ لَا يَجْرِي عَلَيْهِ نَهَارٌ لَيْسَ إِدْرَاكُهُ بِالْإِبْصَارِ وَ لَا عِلْمُهُ بِالْإِخْبَارِ

The Knower without collecting (knowledge), neither by addition nor any knowledge benefitted from. The Determiner of the entirety of the matters without reflecting or thinking, the One^-azwj Whom the darkness cannot overwhelm, nor can He^-azwj be illuminated by the lights, nor does a night overcome Him^-azwj, nor does the day flow upon Him^-azwj. His^-azwj realisation isn’t by the sights, nor is His^-azwj knowledge by the news’’.[270]

باب 5 إبطال التناسخ‏

CHAPTER 5 – INVALIDATION OF THE RE-INCARNATION

1- ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِّ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: قَالَ الْمَأْمُونُ لِلرِّضَا ع يَا أَبَا الْحَسَنِ مَا تَقُولُ فِي الْقَائِلِينَ بِالتَّنَاسُخِ

‘Uyoun Ahbar Al-Reza^-asws’ – Tameem Al Qarshy, from his father, from Ahmad Bin Ali Al Ansary, from Al Hassan Bin Al Jaham who said,

‘Al-Mamoun said to Al-Reza^-asws, ‘O Abu Al-Hassan^-asws! What are you^-asws saying regarding the speakers (believers) with the re-incarnation?’

فَقَالَ الرِّضَا ع مَنْ قَالَ بِالتَّنَاسُخِ فَهُوَ كَافِرٌ بِاللَّهِ الْعَظِيمِ يُكَذِّبُ بِالْجَنَّةِ وَ النَّارِ

Al-Reza^-asws said: ‘One who says (believes) in the re-incarnation, he is a Kafir with Allah^-azwj the Magnificent. He belies the Paradise and the Fire’’.[271]

2- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ قَالَ أَبُو الْحَسَنِ ع‏ مَنْ قَالَ بِالتَّنَاسُخِ فَهُوَ كَافِرٌ

‘Uyoun Ahbar Al-Reza^-asws’ – Ibn Al Mutawakkal, from Ali, from his father, from Ali Bin Ma’bad, from Al Husayn Bin Khalid who said,

‘Abu Al-Hassan^-asws said: ‘One who says (believes) in the re-incarnation, he is a Kafir’’.[272]

3- ج، الإحتجاج عَنْ هِشَامِ بْنِ الْحَكَمِ‏ أَنَّهُ سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ أَخْبِرْنِي عَمَّنْ قَالَ بِتَنَاسُخِ الْأَرْوَاحِ مِنْ أَيِّ شَيْ‏ءٍ قَالُوا ذَلِكَ وَ بِأَيِّ حُجَّةٍ قَامُوا عَلَى مَذَاهِبِهِمْ

‘Al Ihtijaj’ – From Hisham Bin Al Hakam,

‘An atheist asked Abu Abdullah^-asws and he said, ‘Inform me about the ones who say (believe) in the re-incarnation of the souls. From which thing are they saying that? And by which argument are they standing upon their doctrines?’

قَالَ إِنَّ أَصْحَابَ التَّنَاسُخِ قَدْ خَلَّفُوا وَرَاءَهُمْ مِنْهَاجَ الدِّينِ وَ زَيَّنُوا لِأَنْفُسِهِمُ الضَّلَالاتِ وَ أَمْرَجُوا أَنْفُسَهُمْ فِي الشَّهَوَاتِ وَ زَعَمُوا أَنَّ السَّمَاءَ خَاوِيَةٌ مَا فِيهَا شَيْ‏ءٌ مِمَّا يُوصَفُ وَ أَنَّ مُدَبِّرَ هَذَا الْعَالَمِ فِي صُورَةِ الْمَخْلُوقِينَ بِحُجَّةِ مَنْ رَوَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ آدَمَ عَلَى صُورَتِهِ وَ أَنَّهُ لَا جَنَّةَ وَ لَا نَارَ وَ لَا بَعْثَ وَ لَا نُشُورَ وَ الْقِيَامَةُ عِنْدَهُمْ خُرُوجُ الرُّوحِ مِنْ قَالَبِهِ وَ وُلُوجُهُ فِي قَالَبٍ آخَرَ

He^-asws said: ‘The companions of the reincarnation have left behind the manifesto of the Religion, and they adorned for themselves the straying and please themselves in the desires, and the claimed that the sky is empty, there is nothing in it from what is being described, and that the Regulator of this universe is in the image of the creatures, by an argument of the one who reported that Allah^-azwj Mighty and Majestic Created Adam^-as upon His^-azwj Image, and there is neither a Paradise, nor a Fire, nor a Resurrection, nor a Day of Qiyamah, and the Day of Qiyamah with them is the exit of the soul from its mould and its insertion into another mould.

إِنْ كَانَ مُحْسِناً فِي القَالَبِ الْأَوَّلِ أُعِيدَ فِي قَالَبٍ أَفْضَلَ مِنْهُ حُسْناً فِي أَعْلَى دَرَجَةِ الدُّنْيَا وَ إِنْ كَانَ مُسِيئاً أَوْ غَيْرَ عَارِفٍ صَارَ فِي بَعْضِ الدَّوَابِّ الْمُتْعَبَةِ فِي الدُّنْيَا أَوْ هَوَامَّ مُشَوَّهَةِ الْخِلْقَةِ

If it were good in the first mould, it would return to be in a mould superior than it, better in a higher level of the world. And if it was evil or unknown, it would come to be in one of the animals as a consequence, in the world, or he would be of a distorted creation.

وَ لَيْسَ عَلَيْهِمْ صَوْمٌ وَ لَا صَلَاةٌ وَ لَا شَيْ‏ءٌ مِنَ الْعِبَادَةِ أَكْثَرَ مِنْ مَعْرِفَةِ مَنْ تَجِبُ عَلَيْهِمْ مَعْرِفَتُهُ وَ كُلُّ شَيْ‏ءٍ مِنْ شَهَوَاتِ الدُّنْيَا مُبَاحٌ لَهُمْ مِنْ فُرُوجِ النِّسَاءِ وَ غَيْرِ ذَلِكَ مِنْ نِكَاحِ الْأَخَوَاتِ وَ الْبَنَاتِ وَ الْخَالاتِ وَ ذَوَاتِ الْبُعُولَةِ وَ كَذَلِكَ الْمَيْتَةُ وَ الْخَمْرُ وَ الدَّمُ

And, there is neither Fasting upon them, nor Salat, nor anything from the (acts of) worship, any more that recognition of the one whose recognition is obligated upon them, and every thing from the desires of the world are neutral to them, from the private parts of the women, and other such from the marrying the sisters, and the daughters, and the maternal aunts, and the ones with husbands, and similar to that is the dead, and the wine, and the blood.

فَاسْتَقْبَحَ مَقَالَتَهُمْ كُلُّ الْفِرَقِ وَ لَعَنَهُمْ كُلُّ الْأُمَمِ فَلَمَّا سُئِلُوا الْحُجَّةَ زَاغُوا وَ حَادُوا فَكَذَّبَ مَقَالَتَهُمُ التَّوْرَاةُ وَ لَعَنَهُمُ الْفُرْقَانُ وَ زَعَمُوا مَعَ ذَلِكَ أَنَّ إِلَهَهُمْ يَنْتَقِلُ مِنْ قَالَبٍ إِلَى قَالَبٍ وَ أَنَّ الْأَرْوَاحَ الْأَزَلِيَّةَ هِيَ الَّتِي كَانَتْ فِي آدَمَ ثُمَّ هَلُمَّ جَرّاً تَجْرِي إِلَى يَوْمِنَا هَذَا فِي وَاحِدٍ بَعْدَ آخَرَ فَإِذَا كَانَ الْخَالِقُ فِي صُورَةِ الْمَخْلُوقِ فَبِمَا يُسْتَدَلُّ عَلَى أَنَّ أَحَدَهُمَا خَالِقُ صَاحِبِهِ

Every sect considered their beliefs as ugly, and every nation cursed them, and when they were asked of the proof, they evaded and wandered. The Torah Belied their beliefs, and the Furqan Cursed them, and they claimed along with that, that they god transmits from a heart to a heart, and that the first souls, these are the one which were in Adam^-as. Then, so on, they flowed to this day of ours in one after another. When the Creator was in an image of the creature, then by what can one point upon that one of the two is the creator of his companion?

وَ قَالُوا إِنَّ الْمَلَائِكَةَ مِنْ وُلْدِ آدَمَ كُلُّ مَنْ صَارَ فِي أَعْلَى دَرَجَةٍ مِنْ دِينِهِمْ خَرَجَ مِنْ مَنْزِلَةِ الِامْتِحَانِ وَ التَّصْفِيَةِ فَهُوَ مَلَكٌ

And they said, ‘The Angels are from the children of Adam^-as. Every one who comes to be in the top rank from their religion, would come out from the status of the test and the filtering, then he becomes an Angel’.

فَطَوْراً تَخَالُهُمْ نَصَارَى فِي أَشْيَاءَ وَ طَوْراً دَهْرِيَّةً يَقُولُونَ إِنَّ الْأَشْيَاءَ عَلَى غَيْرِ الْحَقِيقَةِ فَقَدْ كَانَ يَجِبُ عَلَيْهِمْ أَنْ لَا يَأْكُلُوا شَيْئاً مِنَ اللُّحْمَانِ لِأَنَّ الدَّوَابَّ عِنْدَهُمْ كُلَّهَا مِنْ وُلْدِ آدَمَ حُوِّلُوا فِي صُوَرِهِمْ فَلَا يَجُوزُ أَكْلُ لُحُومِ الْقُرُبَاتِ

For a while the Christians mingled them in (certain) things, and for a while they were saying that the things are upon other than the reality. Thus, it obligated upon them that they should not eat anything from the meats because the animals with them, all of the, who (might they be)? A son of Adam^-as could have been transformed into their image, therefore it is not allowed to eat the meat of the ones of proximity’’.[273]

4- كش، رجال الكشي طَاهِرُ بْنُ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الشُّجَاعِيِّ عَنِ الْحَمَّادِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع‏ سُئِلَ عَنِ التَّنَاسُخِ قَالَ فَمَنْ نَسَخَ الْأَوَّلَ

‘Rijal’ of Al Kashi – Tahir Bin Isa, from Ja’far Bin Muhammad, from Al Shujaie, from Al Hamady,

‘Raising it to Abu Abdullah^-asws having been asked about the reincarnation, he^-asws said: ‘For whom was the first reincarnation?’’.[274]

باب 6 نادر

CHAPTER 6 – MISCELLANEOUS

1- كش، رجال الكشي حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ يُونُسَ بْنِ بَهْمَنَ قَالَ: قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ إِنَّ أَصْحَابَنَا قَدِ اخْتَلَفُوا فَقَالَ فِي أَيِّ شَيْ‏ءٍ اخْتَلَفُوا

‘Rijal’ of Al Kashi – Hamdawiya, from Muhammad Bin Isa, from Ja’far Bin Isa, from Ali Bin Yunus Bin Bahman who said,

‘I said to Al-Reza^-asws, ‘May I be sacrificed for you^-asws! Our companions have differed’. He^-asws said: ‘Regarding which thing have they differed?’

فَتَدَاخَلَنِي مِنْ ذَلِكَ شَيْ‏ءٌ فَلَمْ يَحْضُرْنِي إِلَّا مَا قُلْتُ جُعِلْتُ فِدَاكَ مِنْ ذَلِكَ مَا اخْتَلَفَ فِيهِ زُرَارَةُ وَ هِشَامُ بْنُ الْحَكَمِ فَقَالَ زُرَارَةُ النَّفْيُ لَيْسَ بِشَيْ‏ءٍ وَ لَيْسَ بِمَخْلُوقٍ وَ قَالَ هِشَامٌ إِنَّ النَّفْيَ شَيْ‏ءٌ مَخْلُوقٌ

Something entered into me from that, and did not present to me except what I said, ‘May I be sacrificed for you^-asws! From that what Zurara and Hisham Bin Al-Hakam have differed. Zurara said, ‘The negation isn’t with anything and it isn’t a creation’, and Hisham said, ‘The negation is a created thing’.

فَقَالَ لِي قُلْ فِي هَذَا بِقَوْلِ هِشَامٍ وَ لَا تَقُلْ بِقَوْلِ زُرَارَةَ

He^-asws said to me: ‘Say regarding this by the words of Hisham and do not say by the words of Zurara’’.[275]

إلى هنا تم الجزء الرابع من كتاب بحار الانوار

Up to here completes the fourth volume from the book Bihar Al-Anwaar

[1] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 4 H 1

[2] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 4 H 2

[3] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 4 H 3

[4] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 4 H 4

[5] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 1

[6] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 2

[7] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 3

[8] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 4

[9] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 5

[10] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 6

[11] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 7

[12] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 8

[13] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 9

[14] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 10

[15] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 11

[16] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 12

[17] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 13

[18] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 14

[19] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 15

[20] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 16

[21] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 17

[22] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 18

[23] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 19

[24] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 20

[25] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 21

[26] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 22

[27] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 23

[28] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 24

[29] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 25

[30] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 26

[31] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 27

[32] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 28

[33] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 29

[34] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 30

[35] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 31

[36] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 32

[37] Bihar Al-Anwaar – V 4, The book of Tawheed, S 1, Ch 5 H 33

[38] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 1

[39] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 2

[40] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 3

[41] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 4

[42] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 5

[43] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 6

[44] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 7

[45] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 8

[46] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 9

[47] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 10

[48] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 11

[49] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 12

[50] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 13

[51] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 14

[52] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 15

[53] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 16

[54] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 17

[55] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 18

[56] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 1 H 19

[57] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 1

[58] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 2

[59] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 3

[60] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 4

[61] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 5

[62] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 6

[63] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 7

[64] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 8

[65] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 9

[66] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 10

[67] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 11

[68] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 12

[69] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 13

[70] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 14

[71] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 15

[72] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 16

[73] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 17

[74] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 18

[75] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 19

[76] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 20

[77] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 21

[78] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 22

[79] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 23

[80] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 24

[81] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 25

[82] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 26

[83] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 27

[84] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 28

[85] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 29

[86] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 30

[87] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 31

[88] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 32

[89] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 33

[90] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 34

[91] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 35

[92] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 36

[93] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 37

[94] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 38

[95] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 39

[96] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 40

[97] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 41

[98] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 42

[99] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 43

[100] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 2 H 44

[101] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 1

[102] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 2

[103] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 3

[104] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 4

[105] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 5

[106] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 6

[107] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 7

[108] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 8

[109] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 9

[110] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 10

[111] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 11

[112] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 12

[113] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 13

[114] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 14

[115] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 15

[116] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 16

[117] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 17

[118] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 18

[119] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 19

[120] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 20

[121] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 21

[122] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 22

[123] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 23

[124] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 24

[125] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 25

[126] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 26

[127] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 27

[128] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 28

[129] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 29

[130] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 30

[131] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 31

[132] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 32

[133] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 33

[134] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 34

[135] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 35

[136] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 36

[137] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 37

[138] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 38

[139] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 39

[140] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 40

[141] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 41

[142] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 42

[143] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 43

[144] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 44

[145] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 45

[146] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 46

[147] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 47

[148] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 48

[149] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 49

[150] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 50

[151] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 51

[152] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 52

[153] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 53

[154] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 54

[155] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 55

[156] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 56

[157] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 57

[158] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 58

[159] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 59

[160] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 60

[161] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 61

[162] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 62

[163] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 63

[164] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 64

[165] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 65

[166] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 66

[167] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 67

[168] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 68

[169] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 69

[170] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 3 H 70

[171] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 1

[172] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 2

[173] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 3

[174] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 4

[175] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 5

[176] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 6

[177] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 7

[178] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 8

[179] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 9

[180] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 10

[181] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 11

[182] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 12

[183] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 13

[184] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 14

[185] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 15

[186] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 16

[187] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 17

[188] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 18

[189] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 19

[190] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 4 H 20

[191] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 5 H 1

[192] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 5 H 2

[193] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 5 H 3

[194] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 5 H 4

[195] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 5 H 5

[196] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 6 H 1

[197] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 6 H 2

[198] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 6 H 3

[199] Bihar Al-Anwaar – V 4, The book of Tawheed, S 2, Ch 6 H 4

[200] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 1 H 1

[201] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 1 H 2

[202] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 1 H 3

[203] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 1 H 4

[204] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 1 H 5

[205] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 1 H 6

[206] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 1 H 7

[207] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 1 H 8

[208] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 1

[209] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 2

[210] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 3

[211] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 4

[212] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 5

[213] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 6

[214] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 7

[215] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 8

[216] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 9

[217] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 10

[218] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 11

[219] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 2 H 12

[220] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 3 H 1

[221] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 3 H 2

[222] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 3 H 3

[223] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 3 H 4

[224] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 3 H 5

[225] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 3 H 6

[226] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 1

[227] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 2

[228] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 3

[229] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 4

[230] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 5

[231] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 6

[232] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 7

[233] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 8

[234] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 9

[235] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 10

[236] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 11

[237] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 12

[238] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 13

[239] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 14

[240] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 15

[241] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 16

[242] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 17

[243] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 18

[244] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 19

[245] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 20

[246] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 21

[247] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 22

[248] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 23

[249] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 24

[250] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 25

[251] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 26

[252] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 27

[253] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 28

[254] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 29

[255] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 30

[256] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 31

[257] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 32

[258] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 33

[259] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 34

[260] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 35

[261] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 36

[262] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 37

[263] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 38

[264] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 39

[265] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 40

[266] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 41

[267] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 42

[268] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 43

[269] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 44

[270] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 4 H 45

[271] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 5 H 1

[272] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 5 H 2

[273] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 5 H 3

[274] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 5 H 4

[275] Bihar Al-Anwaar – V 4, The book of Tawheed, S 3, Ch 5 H 5