Volume 54
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imamsasws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
كتاب السماء و العالم
THE BOOK OF THE SKY AND THE WORLD
أبواب كليات أحوال العالم و ما يتعلق بالسماويات
Chapters on totality of the states of the world and what is related with the celestials
باب 1 حدوث العالم و بدء خلقه و كيفيته و بعض كليات الأمور
CHAPTER 1 – COMING INTO BEING OF THE WORLD, AND BEGINNING OF ITS CREATION AND ITS HOW-NESS, AND PART OF THE WHOLE MATTER (SITUATION)
الآيات
The Verses: –
البقرة هُوَ الَّذِي خَلَقَ لَكُمْ ما فِي الْأَرْضِ جَمِيعاً ثُمَّ اسْتَوى إِلَى السَّماءِ فَسَوَّاهُنَّ سَبْعَ سَماواتٍ وَ هُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
(Surah) Al Baqarah – He is the (One) Who Created for you the entirety of what is in the earth, then He Directed towards the sky, so He Created these as seven skies, and He is a Knower of all things [2:29].
الأنعام الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ جَعَلَ الظُّلُماتِ وَ النُّورَ
(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].
الأعراف إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ
(Surah) Al Araaf – Surely, your Lord is Allah Who Created the skies and the earth in six days, then Established upon the Throne; [7:54].
يونس إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ يُدَبِّرُ الْأَمْرَ
(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. [10:3].
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].
الكهف ما أَشْهَدْتُهُمْ خَلْقَ السَّماواتِ وَ الْأَرْضِ وَ لا خَلْقَ أَنْفُسِهِمْ وَ ما كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً
(Surah) Al Kahf – I did not Make them witness the Creation of the skies and the earth, nor the Creation of their own selves, and I would not Take the strayers for support [18:51].
الأنبياء أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍّ أَ فَلا يُؤْمِنُونَ
(Surah) Al Anbiya – Or do they not see, those who are committing Kufr, that the skies and the earth were joined up, and We Separated them? And We Made from the water, all living things, so will they not believe? [21:30].
الفرقان الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ الرَّحْمنُ فَسْئَلْ بِهِ خَبِيراً
(Surah) Al Furqan – 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].
التنزيل اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ
(Surah) Al Tanzaeel – 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. [32:4].
فصلت قُلْ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَ تَجْعَلُونَ لَهُ أَنْداداً ذلِكَ رَبُّ الْعالَمِينَ
(Surah) Fussilat – Say: ‘You are disbelieving in the One Who Created the earth in two periods, and you are setting up equals to Him? That is Lord of the worlds [41:9].
وَ جَعَلَ فِيها رَواسِيَ مِنْ فَوْقِها وَ بارَكَ فِيها وَ قَدَّرَ فِيها أَقْواتَها فِي أَرْبَعَةِ أَيَّامٍ سَواءً لِلسَّائِلِينَ
And He Made in it mountains from above it, and He Blessed therein, and Measured out its livelihoods (to be) in it in four periods, complete for the seekers [41:10].
ثُمَّ اسْتَوى إِلَى السَّماءِ وَ هِيَ دُخانٌ فَقالَ لَها وَ لِلْأَرْضِ ائْتِيا طَوْعاً أَوْ كَرْهاً قالَتا أَتَيْنا طائِعِينَ
Then He Directed Himself to the sky and it was a smoke, so He Said to it and to the earth: “Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11].
فَقَضاهُنَّ سَبْعَ سَماواتٍ فِي يَوْمَيْنِ وَ أَوْحى فِي كُلِّ سَماءٍ أَمْرَها وَ زَيَّنَّا السَّماءَ الدُّنْيا بِمَصابِيحَ وَ حِفْظاً ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
So He Ordained them to be seven skies in two periods, and Revealed in every sky, its regulation. And We Adorned the sky of the world with lamps and Guarded it. That is a Decree of the Mighty, the Knowing [41:12].
ق وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ
(Surah) Qaf – And We have Created the skies and the earth and what is between the two in six days and there did not touch Us not any fatigue [50:38].
الحديد هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ
(Surah) Al Hadeed – He is the One Who Created the skies and the earth in six days, then He Established upon the Throne. [57:4].
النازعات أَ أَنْتُمْ أَشَدُّ خَلْقاً أَمِ السَّماءُ بَناها رَفَعَ سَمْكَها فَسَوَّاها وَ أَغْطَشَ لَيْلَها وَ أَخْرَجَ ضُحاها وَ الْأَرْضَ بَعْدَ ذلِكَ دَحاها أَخْرَجَ مِنْها ماءَها وَ مَرْعاها وَ الْجِبالَ أَرْساها مَتاعاً لَكُمْ وَ لِأَنْعامِكُمْ
(Surah) Al Naziaat – Are you the harder to create or the sky? He Built it [79:27] He Raised its ceiling, then Evened it [79:28] And He Covered its night and Extracted its brightness [79:29] And the earth, He Expanded it after that [79:30] He Brings forth from it, its water and its pasturage [79:31] And the mountains, He Affirmed these [79:32] Being a provision for you and for your cattle [79:33].
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].
P.s. – Most of the opinionated Tafseer has not been translated as it is forbidden by Rasool-Allah-saww, and only which relates to the utilised Ahadeeth has been.
فِي سِتَّةِ أَيَّامٍ المشهور أن المراد بالأيام هنا مقدار أيام الدنيا و روي عن ابن عباس أنها من أيام الآخرة كل يوم منها أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ.
Re: in six days, [57:4] – The famous is that the intent by the days over here are a measurement of the days of the world, and it is reported from Ibn Abbas (not a Hadeeth), that these are from the days of the Hereafter, each day from these would be a thousand years from what you are counting [32:5].
رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ لَوْ شَاءَ أَنْ يَخْلُقَهَا فِي أَقَلَّ مِنْ لَمْحِ الْبَصَرِ لَخَلَقَ وَ لَكِنَّهُ جَعَلَ الْأَنَاءَ وَ الْمُدَارَاةَ مِثَالًا لِأُمَنَائِهِ وَ إِيجَاباً لِلْحُجَّةِ عَلَى خَلْقِهِ.
It is reported from Amir Al-Momineen-asws: ‘And if He-azwj had so Desired, to Create it in less than the blink of an eye, He-azwj would have Created, but He-azwj Made the delay and the gradual (sequence) as an example of the human seeds, and an answer for the argument upon His‑azwj creatures’.
و معنى قوله وَ كانَ عَرْشُهُ عَلَى الْماءِ كقولهم السماء على الأرض و ليس ذلك على سبيل كون أحدهما ملتصقا بالآخر و كيف كانت الواقعة يدل على أن العرش و الماء كانا قبل السماوات و الأرض
And the meaning of His-azwj Words: and His Throne was upon the water, [11:7], is like their words, ‘The sky is upon the earth’, and that isn’t upon the way of one of these exiting attached with the other, and how would the evidence upon that the Throne and the water existed before the skies and the earth?
قالت المعتزلة و في الآية دلالة على وجود الملائكة قبل خلقهما لأنه لا يجوز أن يخلق ذلك و لا أحد ينتفع بالعرش و الماء انتهى.
The Mu’tazilites said, ‘And in the Verse there is evidence upon the existence of the Angels before the Creation of these two, because it is not allowed that He-azwj would Create that and there is no one to benefit with the Throne and the water’ – end.
و في بعض الأخبار أن المراد حمل علمه و دينه الماء.
And in one of the Ahadeeth, the intend is carrying of His-azwj Knowledge and His-azwj religion by the water.
لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَ عَنِ الصَّادِقِ ع لَيْسَ يَعْنِي أَكْثَرُكُمْ عَمَلًا وَ لَكِنْ أَصْوَبُكُمْ عَمَلًا وَ إِنَّمَا الْإِصَابَةُ خَشْيَةُ اللَّهِ وَ النِّيَّةُ الصَّادِقَةُ.
in order to Try you, which one of you is better in deeds. [11:7]. And from Al-Sadiq-asws: ‘It doesn’t mean ‘Which one of you is with most deeds’, but ‘most correct of you in deeds’, and rather the correctness is fear of Allah-azwj and the sincere intention’.
ما أَشْهَدْتُهُمْ خَلْقَ السَّماواتِ وَ الْأَرْضِ قال الطبرسي ره أي ما أحضرت إبليس و ذريته خلق السماوات و الأرض و لا خلق أنفسهم مستعينا بهم على ذلك و لا استعنت ببعضهم على خلق بعض و هذا إخبار عن كمال قدرته و استغنائه عن الأنصار و الأعوان و يدل عليه قوله وَ ما كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً أي الشياطين الذين يضلون الناس أعوانا يعضدونني عليه
(Surah) Al Kahf – I did not Make them witness the Creation of the skies and the earth, [18:51]. Tabarsy said, ‘I.e., Iblees-la and his-la offspring did not attend the creation of the skies and the earth, nor was their own creation assisted by them upon that, nor did some them assist upon the creation of others, and these Ahadeeth are about the perfection of His-azwj Power and His‑azwj needlessness from the helpers and the supporters, and His-azwj Words: and I would not Take the strayers for support [18:51], point upon it, i.e., the Satans-la, those who are straying the people, (not taking them as) supporters to Assist Me-azwj upon it.
وَ رَوَى الْعَيَّاشِيُّ عَنِ الْبَاقِرِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: اللَّهُمَّ أَعِزَّ الْإِسْلَامَ بِعُمَرَ بْنِ الْخَطَّابِ أَوْ بِأَبِي جَهْلِ بْنِ هِشَامٍ فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ بِعَيْنِهِمَا.
And it is reported by Al-Ayyashi, from Al-Baqir-asws that Rasool-Allah-saww said: ‘O Allah-azwj! Enmighty Al-Islam by Umar Bin Al-Khattab or by Abu Jahl-la Bin Hisham!’ So Allah-azwj Revealed this very Verse’.
وَ فِي الْكَافِي، عَنِ الْجَوَادِ ع أَنَّ اللَّهَ تَعَالَى لَمْ يَزَلْ مُتَفَرِّداً بِوَحْدَانِيَّتِهِ ثُمَّ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ فَمَكَثُوا أَلْفَ دَهْرٍ ثُمَّ خَلَقَ جَمِيعَ الْأَشْيَاءِ فَأَشْهَدَهُمْ خَلْقَهَا وَ أَجْرَى طَاعَتَهُمْ عَلَيْهَا وَ فَوَّضَ أَمْرَهَا إِلَيْهِمْ الْخَبَرَ.
And in Al Kafi, from Al-Jawad-asws: ‘Allah-azwj the Exalted did not cease to be Individual with His‑azwj Oneness. Then He-azwj Created Muhammad-saww, and Ali-asws and Fatima-asws. They-asws remained for a thousand aeons. Then He-azwj Created entirety of things and Made them-asws witness upon its creation, and flowed obedience to them-asws upon these, and Delegated its affairs to them-asws’ – the Hadeeth.
و هذا الخبر صريح في حدوث جميع أجزاء العالم.
And this Hadeeth is frank regarding the occurrence of entirety of the parts of knowledge.
أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا قال الطبرسي ره استفهام يراد به التقريع و المعنى أ و لم يعلموا أن الله سبحانه الذي يفعل هذه الأشياء و لا يقدر عليها غيره فهو الإله المستحق للعبادة دون غيره
Or do they not see, those who are committing Kufr, [21:30]. Al-Tabarsi said, ‘Understand, the reprimand is intended by it, and the meaning is, or don’t they know that Allah-azwj the Glorious is the One-azwj Who has Done these things, and no one else is able upon it? So, He‑azwj is the God-azwj Deserving of being worshipped besides others.
أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما تقديرها كانتا ذواتي رتق و المعنى كانتا ملتزقتين منسدتين ففصلنا بينهما بالهواء
that the skies and the earth were joined up, and We Separated them? [21:30]. It’s determination was with joining, and the meaning ‘were joined up’, is adhering, supporting (each other). He-azwj Separated between them with the air.
عن ابن عباس و غيره و قيل كانت السماوات مرتتقة مطبقة ففتقناها سبع سماوات و كانت الأرض كذلك ففتقناها سبع أرضين عن مجاهد و السدي
From Ibn Abbas and others (not a Hadeeth), ‘And it is said that the skies were raised high, layered, and these were separated into seven skies, and the earth was like that, and it was separated into seven earths – from Mujahid, and Al-Sady.
و قيل كانت السماء رتقا لا تمطر و الأرض رتقا لا تنبت ففتقنا السماء بالمطر و الأرض بالنبات عن عكرمة و عطية و ابن زيد و هو المروي عن أبي جعفر و أبي عبد الله ع. انتهى.
And it is said the sky was joined up, not raining, and the earth was joined up, not growing (vegetation). So He-azwj Split the sky with the rain and the earth with the vegetation – From Ikrimah (Bin Abu Jahl-la, and Atiya, and Ibn Zayd, and it is reported from Abu Ja’far-asws and Abu Abdullah-asws – end.
وَ رَوَى الْكُلَيْنِيُّ فِي الرَّوْضَةِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِ قَالَ: سَأَلَ نَافِعٌ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما
And it is reported by Al Kulayni in ‘Al Rowza’, from a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Al-Hassan Bin Mahboub, from Abu Hamza Al Sumali who said,
‘Nafie asked Abu Ja’far-asws about Words of Allah-azwj Mighty and Majestic: 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].
قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَهْبَطَ آدَمَ إِلَى الْأَرْضِ وَ كَانَتِ السَّمَاوَاتُ رَتْقاً لَا تَمْطُرُ شَيْئاً وَ كَانَتِ الْأَرْضُ رَتْقاً لَا تُنْبِتُ شَيْئاً فَلَمَّا تَابَ اللَّهُ عَزَّ وَ جَلَّ عَلَى آدَمَ ع أَمَرَ السَّمَاءَ فَتَقَطَّرَتْ بِالْغَمَامِ ثُمَّ أَمَرَهَا فَأَرْخَتْ عزالاها [عَزَالِيَهَا]
He-asws said: ‘Allah-azwj Blessed and Exalted Sent down Adam-as to the earth, and the skies were joined up, nor raining anything, and the earth was joined upon, not growing anything. When Allah-azwj Mighty and Majestic Turned to Adam-as (with Mercy), He-azwj Commanded the sky, so it Sent drops by the clouds. Then He-azwj Commanded it, and it rained heavily.
ثُمَّ أَمَرَ الْأَرْضَ فَأَنْبَتَتِ الْأَشْجَارَ وَ أَثْمَرَتِ الثِّمَارَ وَ تَفَهَّقَتْ بِالْأَنْهَارِ فَكَانَ ذَلِكَ رَتْقَهَا وَ هَذَا فَتْقَهَا
Then He-azwj Commanded the earth, so it grew the trees, and the trees to bear fruits and it flowed with the rivers. So that was its splitting and this is its splitting’.
فَقَالَ نَافِعٌ صَدَقْتَ يَا ابْنَ رَسُولِ اللَّهِ إِلَى آخِرِ الْخَبَرِ.
Nafie said, ‘You-asws speak the truth, O son-asws of Rasool-Allah-saww!’ – up to the end of the Hadeeth’.
وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍ قال الطبرسي أي و أحيينا بالماء الذي ننزله من السماء كل شيء حي و قيل و خلقنا من النطفة كل مخلوق و الأول أصح
And We Made from the water, all living things [21:30]. Tabarsi said, ‘I.e., And We-azwj Revived with the water which We-azwj Sent down from the sky, all living things. And it is said, from the seed all created beings’ – and the first is more correct.
وَ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ طَعْمِ الْمَاءِ فَقَالَ سَلْ تَفَقُّهاً وَ لَا تَسْأَلْ تَعَنُّتاً طَعْمُ الْمَاءِ طَعْمُ الْحَيَاةِ قَالَ اللَّهُ سُبْحَانَهُ وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍ.
And it is reported by Al-Ayyashi, by his chain from Al-Husayn Bin Ulwan who said, ‘Abu Abdullah-asws was asked about the taste of water. He-asws said, ‘Ask to understand but do not ask obstinately. The taste of water is taste of life. Allah-azwj the Glorious Said: And We Made from the water, all living things [21:30]’.
و قيل معناه و جعلنا من الماء حياة كل ذي روح و نماء كل نام فيدخل فيه الحيوان و النبات و الأشجار عن أبي مسلم.
And it is said it’s meaning is, ‘And We-azwj made from the water, the life of all with the soul, and the growth of every growth. So, it is included in it, the animals, and the vegetations, and the trees – from Abu Muslim (Majma al Bayan V 7).
أَ فَلا يُؤْمِنُونَ أي أ فلا يصدقون بالقرآن و بما يشاهدون من الدليل و البرهان
So will they not believe? [21:30] – i.e. Will they not ratify the Quran and due to what they are witnessing from the evidence and the proof?’[1]
الأخبار
Ahadeeth
1- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ لَهُ الْمَعْرُوفُ مِنْ غَيْرِ رُؤْيَةٍ وَ الْخَالِقُ مِنْ غَيْرِ رَوِيَّةٍ الَّذِي لَمْ يَزَلْ قَائِماً دَائِماً إِذْ لَا سَمَاءٌ ذَاتُ أَبْرَاجٍ وَ لَا حُجُبٌ ذَاتُ أَرْتَاجٍ 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 ذَلِكَ مُبْتَدِعُ الْخَلْقِ وَ وَارِثُهُ وَ إِلَهُ الْخَلْقِ وَ رَازِقُهُ.
(The book) Nahj Al-Balagah – Amir Al-Momineen-asws said in a sermon (90) of his-asws: ‘The well-known from without being seen, and the Creator from without calculating, Who does not cease to be lasting constantly when there was no sky with constellations, nor any veils with lofty doors, nor a dark night, nor a peaceful ocean, nor a mountain with pathways, nor any roads with curves, nor any land with spreads, nor any creatures with reliance. That is the Beginning of the creation, and its inheritor, and God-azwj of the creations and its sustainer’’.[2]
2- النهج، نهج البلاغة قَالَ ع الْأَوَّلِ قَبْلَ كُلِّ أَوَّلٍ وَ الْآخِرِ بَعْدَ كُلِّ آخِرٍ.
(The book) ‘Nahj Al-Balagah’ – He-asws said: ‘The First before the first, and the Last after every last’’ (sermon 101).[3]
3- النهج، نهج البلاغة قَالَ ع الْحَمْدُ لِلَّهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَ بِمُحْدَثِ خَلْقِهِ عَلَى أَزَلِيَّتِهِ.
(The book) ‘Nahj Al-Balagah’ – ‘The Praise is for Allah-azwj, the One-azwj Pointed upon His-azwj existence by His-azwj creations, and by the newly occurrence of His-azwj creation upon His-azwj eternality’’. (Sermon 152).[4]
وَ مِنْهُ قَالَ 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
And from it, he-asws said: ‘The Praise is for Allah-azwj Creator of the servants, and Spreader of the cradle, and Flower of the streams, Greener of the vegetation. There is not beginning for His-azwj eternality, nor is there any termination for His-azwj eternality. He-azwj is the First, not ceasing to be, and the lasting without a term’.
إِلَى قَوْلِهِ ع قَبْلَ كُلِّ غَايَةٍ وَ مُدَّةٍ وَ كُلِّ إِحْصَاءٍ وَ عِدَّةٍ إِلَى قَوْلِهِ ع لَمْ يَخْلُقِ الْأَشْيَاءَ مِنْ أُصُولٍ أَزَلِيَّةٍ وَ لَا مِنْ أَوَائِلَ أَبَدِيَّةٍ بَلْ خَلَقَ مَا خَلَقَ فَأَقَامَ حَدَّهُ وَ صَوَّرَ مَا صَوَّرَ فَأَحْسَنَ صُورَتَهُ.
Up to his-asws words: ‘Before every peak and period, and every count and number’ – up to his‑asws words: ‘He-azwj did not Create the things from the origin of the eternality, nor from the beginning of the forever, but He-azwj Created what He-azwj Created, so He-azwj Established its limitation, and Shaped whatever He-azwj Shaped, and excellent was His-azwj Shaping’’ (Sermon 163).[5]
4- شَرْحُ النَّهْجِ لِلْكَيْدُرِيِّ، وَرَدَ فِي الْخَبَرِ أَنَّ اللَّهَ تَعَالَى لَمَّا أَرَادَ خَلْقَ السَّمَاءِ وَ الْأَرْضِ خَلَقَ جَوْهَراً أَخْضَرَ ثُمَّ ذَوَّبَهُ فَصَارَ مَاءً مُضْطَرِباً ثُمَّ أَخْرَجَ مِنْهُ بُخَاراً كَالدُّخَانِ فَخَلَقَ مِنْهُ السَّمَاءَ كَمَا قَالَ ثُمَّ اسْتَوى إِلَى السَّماءِ وَ هِيَ دُخانٌ
(The book) ‘Sharah Al-Nahj’ by Al-Kaydari, ‘It has been reported in the report that when Allah‑azwj the Exalted Created the sky and the earth, Created a green substance, then He-azwj Dissolved it, so it became restless water. Then He-azwj Extracted vapour from it like the smoke. He-azwj Created the sky from it, just as He-azwj has said: ‘Then He Directed Himself to the sky and it was a smoke, [41:11].
ثُمَّ فَتَقَ تِلْكَ السَّمَاءَ فَجَعَلَهَا سَبْعاً ثُمَّ جَعَلَ مِنْ ذَلِكَ الْمَاءِ زَبَداً فَخَلَقَ مِنْهُ أَرْضَ مَكَّةَ ثُمَّ بَسَطَ الْأَرْضَ كُلَّهَا مِنْ تَحْتِ الْكَعْبَةِ وَ لِذَلِكَ تُسَمَّى مَكَّةُ أُمَّ الْقُرَى لِأَنَّهَا أَصْلُ جَمِيعِ الْأَرْضِ
Then He-azwj Split the sky and Made it (into) seven. Then He-azwj Made foam from that. He-azwj Made the land of Makkah from it, then Extended the earth, all of it from beneath the Kabah, and due to that Makkah is named as ‘The mother town’, because it is the origin of entirety of the earth (lands).
ثُمَّ شَقَّ مِنْ تِلْكَ الْأَرْضِ سَبْعَ أَرَضِينَ وَ جَعَلَ بَيْنَ كُلِّ سَمَاءٍ وَ سَمَاءٍ مَسِيرَةَ خَمْسِمِائَةِ عَامٍ وَ كَذَلِكَ بَيْنَ كُلِّ أَرْضٍ وَ أَرْضٍ وَ كَذَلِكَ بَيْنَ هَذِهِ السَّمَاءِ وَ هَذِهِ الْأَرْضِ
Then He-azwj Divided earth into seven earths, and Made between every sky and a sky, a travel distance of five hundred years, and like that between every earth and an earth, and like that between this sky and this earth.
ثُمَّ بَعَثَ مَلَكاً مِنْ تَحْتِ الْعَرْشِ حَتَّى نَقَلَ الْأَرْضَ عَلَى مَنْكِبِهِ وَ عُنُقِهِ وَ مَدَّ الْيَدَيْنِ فَبَلَغَتْ إِحْدَاهُمَا إِلَى الْمَشْرِقِ وَ الْأُخْرَى إِلَى الْمَغْرِبِ
Then He-azwj Sent an Angel from beneath the Throne until He-azwj Transferred the earth upon his shoulder and his neck and extended the two hands. One of these reached to the east and the other to the west.
ثُمَّ بَعَثَ لِقَرَارِ قَدَمِ ذَلِكَ الْمَلَكِ بَقَرَةً مِنَ الْجَنَّةِ كَانَ لَهَا أَرْبَعُونَ أَلْفَ قَرْنٍ وَ أَرْبَعُونَ أَلْفَ رِجْلٍ وَ يَدٍ وَ بَعَثَ يَاقُوتاً مِنَ الْفِرْدَوْسِ الْأَعْلَى حَتَّى يُوضَعَ بَيْنَ سَنَامِ تِلْكَ الْبَقَرَةِ وَ أُذُنِهَا فَاسْتَقَرَّ قَدَمَا ذَلِكَ الْمَلَكِ عَلَى السَّنَامِ وَ الْيَاقُوتِ
Then He-azwj Sent, for the settling of the feet of that Angel, a cow from the Paradise having forty thousand horns for it and forty thousand legs and hands, and He-azwj Sent a ruby from lofty Al-Firdows until it was place in between the hump of that cow and its ears. So the feet of the Angel settled upon the humps and the ruby.
وَ إِنَّ قُرُونَ تِلْكَ الْبَقَرَةِ لَمُرْتَفِعَةٌ مِنْ أَقْطَارِ الْأَرْضِ إِلَى تَحْتِ الْعَرْشِ وَ إِنَّ مَنَاخِرَ أُنُوفِهَا بِإِزَاءِ الْأَرْضِ فَإِذَا تَنَفَّسَتِ الْبَقَرَةُ مَدَّ الْبَحْرُ وَ إِذَا قَبَضَتْ أَنْفَاسَهَا جَزَرَ الْبَحْرُ مِنْ ذَلِكَ
And the horns of that cow are raised from the outskirts of the earth to beneath the Throne, and the nostrils of its nose are parallel with the earth. When the cow breathes, the ocean extends, and when it withholds its breath, the ocean pulls back from that.
ثُمَّ خَلَقَ لِقَرَارِ قَوَائِمِ تِلْكَ الْبَقَرَةِ صَخْرَةً وَ هِيَ الَّتِي حَكَى اللَّهُ عَنْ لُقْمَانَ فِي قَوْلِهِ فَتَكُنْ فِي صَخْرَةٍ فَيَزِيدُ مِقْدَارُ سَعَةِ تِلْكَ الصَّخْرَةِ سَبْعَ مَرَّاتٍ عَلَى مِقْدَارِ سَبْعِ سَمَاوَاتٍ وَ سَبْعِ أَرَضِينَ
Then He-azwj Created a rock for Settling the legs of that cow, and it is which Allah-azwj Told Luqman-as about in His-azwj Words: happens to be inside a rock, [31:16]. So He-azwj Increases the measurement of the capacity of that rock by seven times upon the measurement of the seven skies and seven earths.
ثُمَّ خَلَقَ حُوتاً وَ هُوَ الَّذِي أَقْسَمَ اللَّهُ فَقَالَ ن وَ الْقَلَمِ وَ النُّونُ الْحُوتُ وَ أَمَرَ تَعَالَى بِوَضْعِ تِلْكَ الصَّخْرَةِ عَلَى ظَهْرِ ذَلِكَ الْحُوتِ وَ جَعَلَ ذَلِكَ الْحُوتَ فِي الْمَاءِ وَ أَمْسَكَ الْمَاءَ عَلَى الرِّيحِ وَ يَحْفَظُ اللَّهُ الرِّيحَ بِقُدْرَتِهِ.
Then He-azwj Created a whale, and it is which Allah-azwj Swore by. He-azwj Said: ‘Noon and the Pen, [68:1], and the Noon is the whale. And the Exalted Commanded with placing the rock upon the back of that whale, and Made that whale to be in the water, and Withheld the water upon the wind, and Allah-azwj Preserves the wind by His-azwj Power’’.[6] (P.s. – This is not a Hadeeth)
5- النَّهْجُ، نهج البلاغة وَ الْإِحْتِجَاجُ، فِي خُطْبَةٍ لِأَمِيرِ الْمُؤْمِنِينَ ع الدَّالِّ عَلَى قِدَمِهِ بِحُدُوثِ خَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى وُجُودِهِ إِلَى قَوْلِهِ ع مُسْتَشْهِدٌ بِحُدُوثِ الْأَشْيَاءِ عَلَى أَزَلِيَّتِهِ.
(The books) ‘Nahj Al-Balagah’, and ‘Al-Ihtijaj’ – In a sermon of Amir Al-Momineen-asws: ‘The One-azwj His-azwj ancientness is evidenced upon by the newly occurrence of His-azwj creation, and by the newly-occurrence of His-azwj creation upon His-azwj existence’ – up to his-asws words: ‘The newly occurrence of the things testify upon His-azwj eternality’’.[7]
6- وَ فِي خُطْبَةٍ أُخْرَى مَشْهُورَةٍ لَا تَصْحَبُهُ الْأَوْقَاتُ وَ لَا تَرْفِدُهُ الْأَدَوَاتُ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ
And in another famous sermon (186): ‘The times do not accompany Him-azwj nor do the devices behind Him-azwj. His-azwj existence precedes the times and the non-existence and the beginning of His-azwj eternality’.
إِلَى قَوْلِهِ ع لَا يَجْرِي عَلَيْهِ السُّكُونُ وَ الْحَرَكَةُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ وَ يَعُودُ فِيهِ مَا هُوَ أَبْدَاهُ وَ يَحْدُثُ فِيهِ مَا هُوَ أَحْدَثَهُ إِذاً لَتَفَاوَتَتْ ذَاتُهُ وَ لَتَجَزَّأَ كُنْهُهُ وَ لَامْتَنَعَ مِنَ الْأَزَلِ مَعْنَاهُ
Up to his-asws words: ‘The stillness and the movement does not flow upon Him-azwj. How can it flow upon Him-azwj what He-azwj has Flowed and Returns in Him-azwj what He-azwj had Begun, and how can it occur in Him-azwj what He-azwj is it’s Occurer? Then His-azwj Self would be diverse, and His-azwj existence would be in parts, and it would not prevent eternity of its meaning’.
إِلَى قَوْلِهِ ع يَقُولُ لَمَّا 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
Up to his-asws words: ‘He-azwj Says when He-azwj Wants its existence: “Be!” So it comes into being. Not by a voice reverberating nor a call being heard, and rather His-azwj Speech, Glorious is He-azwj, is a deed from Him-azwj He-azwj Grew it and Represented it. It did not happen to exist from before that, and had it existed anciently, it would have been a second god.
لَا يُقَالُ كَانَ بَعْدَ أَنْ لَمْ يَكُنْ فَتَجْرِيَ عَلَيْهِ الصِّفَاتُ الْمُحْدَثَاتُ وَ لَا يَكُونُ بَيْنَهَا وَ بَيْنَهُ فَصْلٌ وَ لَا لَهُ عَلَيْهَا فَضْلٌ فَيَسْتَوِيَ الصَّانِعُ وَ الْمَصْنُوعُ وَ يَتَكَافَأَ الْمُبْتَدِعُ وَ الْبَدِيعُ
He-azwj cannot be said to have existed after having been non-existent, so the descriptions of the newly occurring events would flow upon Him-azwj, nor does there happen to be any gap between it and Him-azwj, nor would there be any merit for Him-azwj upon it, so the Maker and made would be the same, the Initiator and the initiated would be a match.
خَلَقَ الْخَلَائِقَ عَلَى غَيْرِ مِثَالٍ خَلَا مِنْ غَيْرِهِ وَ لَمْ يَسْتَعِنْ عَلَى خَلْقِهَا بِأَحَدٍ مِنْ خَلْقِهِ 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
He-azwj Created the creature not based upon any prior example from others, and He-azwj was not assisted upon their creation by anyone from His-azwj creatures, and He-azwj Grew the world and Withheld it from without any occupation and Spread it unsettled, and Made it stand without any legs, and Raised it without any pillars, and Fortified it from the bends and the crookedness, Prevented it from the crumbling and splitting.
أَرْسَى أَوْتَادَهَا وَ ضَرَبَ أَسْدَادَهَا وَ اسْتَفَاضَ عُيُونَهَا وَ خَدَّ أَوْدِيَتَهَا فَلَمْ يَهِنْ مَا بَنَاهُ وَ لَا ضَعُفَ مَا قَوَّاهُ
He-azwj Spread its pegs and Struck its barriers, and Swept its springs, and Dug out its valleys. It did not weaken Him-azwj what He-azwj had Built nor did what He-azwj had Strengthened, weaken’.
إِلَى قَوْلِهِ ع هُوَ الْمُفْنِي لَهَا بَعْدَ وُجُودِهَا حَتَّى يَصِيرَ مَوْجُودُهَا كَمَفْقُودِهَا وَ لَيْسَ فَنَاءُ الدُّنْيَا بَعْدَ ابْتِدَائِهَا بِأَعْجَبَ مِنْ إِنْشَائِهَا وَ اخْتِرَاعِهَا
Up to his-asws words: ‘He-azwj will be the Annihilator of it after its existence, until its existence becomes like lost, and the annihilation of the world after its beginning is not stranger that its growth and its invention’.
إِلَى قَوْلِهِ ع وَ إِنَّهُ سُبْحَانَهُ يَعُودُ 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
Up to his-asws words: ‘And surely, He-azwj the Glorious, after the annihilation of the world, would return to be Alone, there not being anything with Him-azwj. Just as He-azwj used to be before its beginning, like that He-azwj would be after its annihilation, without there being any time, nor place, nor moment, nor era. The terms and the timings would be non-existence during that, and the years and the hours would cease.
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
So there will be nothing except the One, the Subduer Who, to Him-azwj is the destination of entirety of the matters. Without any power from it was the beginning of its creation, and without prevention from it would be its annihilation, and had it any power upon the prevention, its lasting would be permanent.
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 مُكَاثِرٍ وَ لَا لِلِاحْتِرَازِ بِهَا مِنْ ضِدٍّ مُثَاوِرٍ وَ لَا لِلِازْدِيَادِ بِهَا فِي مُلْكِهِ وَ لَا لِمُكَاثَرَةِ شَرِيكٍ فِي شِرْكِهِ وَ لَا لِوَحْشَةٍ كَانَتْ مِنْهُ فَأَرَادَ أَنْ يَسْتَأْنِسَ إِلَيْهَا
The Making of something had not obstacle for Him-azwj when He-azwj Made it, and it did not fatigue Him-azwj what He-azwj had Formed and Created, and He-azwj did not Bring it into being in order to strengthen Authority, nor out of fear from a decline and loss, nor to be assisted by it over an overwhelming adversary, nor to be protected by from an avenging opponent, nor to increase in His-azwj Kingdom by it, nor to propagate (boast) to an associate in His-azwj association, nor for loneliness which was from Him-azwj so He-azwj Wanted to be comforted to it.
ثُمَّ هُوَ يُفْنِيهَا بَعْدَ تَكْوِينِهَا لَا لِسَأْمٍ دَخَلَ عَلَيْهِ فِي تَصْرِيفِهَا وَ تَدْبِيرِهَا وَ لَا لِرَاحَةٍ وَاصِلَةٍ إِلَيْهِ وَ لَا لِثِقَلِ شَيْءٍ مِنْهَا عَلَيْهِ لَمْ يُمِلَّهُ طُولُ بَقَائِهَا فَيَدْعُوَهُ إِلَى سُرْعَةِ إِفْنَائِهَا لَكِنَّهُ سُبْحَانَهُ دَبَّرَهَا بِلُطْفِهِ وَ أَمْسَكَهَا بِأَمْرِهِ وَ أَتْقَنَهَا بِقُدْرَتِهِ
Then he-azwj shall Annihilate it after bringing it into being, not due to any tedium having come upon Him-azwj in its upkeep and its administration, nor for any rest to come to Him-azwj, nor for a burden of anything from it upon Him-azwj. The length of its lasting does not tire Him-azwj so He-azwj would leave it to the quickness of its annihilation, but He-azwj, the Glorious, Manages it with His-azwj subtlety, and Withholds it by His-azwj Command, and Makes it precise by His-azwj Power.
ثُمَّ يُعِيدُهَا بَعْدَ الْفَنَاءِ مِنْ غَيْرِ حَاجَةٍ مِنْهُ إِلَيْهَا وَ لَا اسْتِعَانَةٍ بِشَيْءٍ مِنْهَا عَلَيْهَا وَ لَا لِانْصِرَافٍ مِنْ حَالِ وَحْشَةٍ إِلَى حَالِ اسْتِئْنَاسٍ وَ لَا مِنْ حَالِ جَهْلٍ وَ عَمًى إِلَى 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 will Repeat it after the annihilation from without there being any need from Him-azwj to it, nor will anything from it assist Him-azwj upon it, nor to exchange from a state of loneliness to a state of comfort, nor from a state of ignorance and blindness to (state of) knowledge and search, nor from poverty and need to richness and abundance, nor from humiliation and weakness to honour and power’’.[8]
7- التَّوْحِيدُ، وَ الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِي سُمَيْنَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْخُرَاسَانِيِّ عَنِ الرِّضَا ع قَالَ: هُوَ أَيَّنَ الْأَيْنَ كَانَ وَ لَا أَيْنَ وَ هُوَ كَيَّفَ الْكَيْفَ كَانَ وَ لَا كَيْفَ الْخَبَرَ.
(The books) ‘Al Tawheed’ and ‘Al Uyoon’ – From Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Abu Sumeyna, from Muhammad Bin Ubdullah Al Khuranasay,
‘From Al-Reza-asws having said: ‘He-azwj is the where of the where-ness wherever He-azwj is, and He-azwj is the how of the how-ness wherever He-azwj is, and there is no ‘how’’ – the Hadeeth’.[9]
8- الْإِحْتِجَاجُ، عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ إِلَى أَبِي الْحَسَنِ الرِّضَا ع فَاسْتَأْذَنْتُهُ فَأَذِنَ لَهُ فَدَخَلَ وَ سَأَلَهُ عَنْ مَسَائِلَ فَكَانَ فِيمَا سَأَلَهُ أَخْبِرْنِي جَعَلَنِيَ اللَّهُ فِدَاكَ عَنْ كَلَامِ اللَّهِ لِمُوسَى وَ سَاقَ الْكَلَامَ إِلَى أَنْ قَالَ فَمَا تَقُولُ فِي الْكُتُبِ
(The book) ‘Al Ihtijaj’ – From Safwan Bin Yahya who said,
‘Abu Qurra the narrator of Ahadeeth asked me to enter him to see Abu Al-Hassan Al-Reza‑asws, so I sought permission for him. He-asws permitted for him. He entered and asked him-asws about issues. It was among what he asked him-asws, ‘May Allah-azwj Make me to be sacrificed for you‑asws! Inform me about the Speech of Allah-azwj to Musa-as – and he continued the talk until he said, ‘So what are you-asws saying regarding the Books?’
فَقَالَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْفُرْقَانُ وَ كُلُّ كِتَابٍ أُنْزِلَ كَانَ كَلَامَ اللَّهِ أَنْزَلَهُ لِلْعَالَمِينَ نُوراً وَ هُدًى وَ هِيَ كُلُّهَا مُحْدَثَةٌ وَ هِيَ غَيْرُ اللَّهِ
He-asws said: ‘The Torah, and the Evangel, and the Psalms, and the Furqan, and every Book Revealed was a Speech of Allah-azwj. He-azwj Sent it down to the worlds as a Noor and a Guidance, and all of it is a newly occurring event, and it is other than Allah-azwj’.
فَقَالَ أَبُو قُرَّةَ فَهَلْ يَفْنَى
Abu Qurra said, ‘So will it be annihilated?’
فَقَالَ أَبُو الْحَسَنِ ع أَجْمَعَ الْمُسْلِمُونَ عَلَى أَنَّ مَا سِوَى اللَّهِ فَانٍ وَ مَا سِوَى اللَّهِ فِعْلُ اللَّهِ وَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ وَ الْفُرْقَانُ فِعْلُ اللَّهِ
Abu Al-Hassan-asws said: ‘The Muslims are united upon that whatever is besides Allah-azwj is to perish, and whatever is besides Allah-azwj is a deed of Allah-azwj, and the Torah and the Evangel and the Psalms and the Furqan (Quran) are Deeds of Allah-azwj.
أَ لَمْ تَسْمَعِ النَّاسَ يَقُولُونَ رَبُّ الْقُرْآنِ وَ أَنَّ الْقُرْآنَ يَقُولُ يَوْمَ الْقِيَامَةِ يَا رَبِّ هَذَا فُلَانٌ وَ هُوَ أَعْرَفُ بِهِ قَدْ أَظْمَأْتُ نَهَارَهُ وَ أَسْهَرْتُ لَيْلَهُ فَشَفِّعْنِي فِيهِ
Don’t you hear the people saying, ‘Lord-azwj of the Quran’, and that the Quran would be saying on the Day of Qiyamah: ‘O Lord-azwj! This is so and so!’ – and it would be knowing him – ‘Has been thirsty in his day and held vigil at night, so let me interceded regarding him!’
وَ كَذَلِكَ التَّوْرَاةُ وَ الْإِنْجِيلُ وَ الزَّبُورُ كُلُّهَا مُحْدَثَةٌ مَرْبُوبَةٌ أَحْدَثَهَا مَنْ لَيْسَ كَمِثْلِهِ شَيْءٌ هُدًى لِقَوْمٍ يَعْقِلُونَ
And like that are the Torah, and the Evangel, and the Psalms. All of these are newly occurring events, nourished. He-azwj Innovated these, the One-azwj, there isn’t anything like Him-azwj, as a guidance to a people who use their intellects.
فَمَنْ زَعَمَ أَنَّهُنَّ لَمْ يَزَلْنَ فَقَدْ أَظْهَرَ أَنَّ اللَّهَ لَيْسَ بِأَوَّلِ قَدِيمٍ وَ لَا وَاحِدٍ وَ أَنَّ الْكَلَامَ لَمْ يَزَلْ مَعَهُ وَ لَيْسَ لَهُ بَدْءٌ وَ لَيْسَ بِإِلَهٍ.
The one who claims that these will not cease to be, so he has revealed that Allah-azwj isn’t the First, ancient, nor is He-azwj Alone, and that the speech cannot be eternal with Him-azwj and there is no beginning for Him-azwj, and it isn’t a god’’.[10]
9- المهج، مهج الدعوات بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ غَالِبٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي حَبِيبَةَ وَ خَلِيلِ بْنِ سَالِمٍ عَنِ الْحَارِثِ بْنِ عُمَيْرٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: عَلَّمَنِي رَسُولُ اللَّهِ ص هَذَا الدُّعَاءَ وَ ذَكَرَ لَهُ فَضْلًا كَثِيراً
(The book) ‘Mahaj al Dawaat’ – By his chain from Ahmad Bin Muhammad Bin Ghalib, from Abdullah Bin Abu Habeeba, and Khaleel Bin Salim, from Al Haris Bin Umeyr,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Amir Al-Momineen‑asws having said: ‘Rasool-Allah-azwj taught me-asws this supplication and mentioned a lot of merits being for it: –
الْحَمْدُ لِلَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْحَقُّ الْمُبِينُ الْمُدَبِّرُ بِلَا وَزِيرٍ وَ لَا خَلْقٍ مِنْ عِبَادِهِ يَسْتَشِيرُ الْأَوَّلُ غَيْرُ مَصْرُوفٍ وَ الْبَاقِي بَعْدَ فَنَاءِ الْخَلْقِ الْعَظِيمُ الرُّبُوبِيَّةُ نُورُ السَّمَاوَاتِ وَ الْأَرَضِينَ وَ فَاطِرُهُمَا وَ مُبْتَدِعُهُمَا بِغَيْرِ عَمَدٍ
‘The Praise is for Allah-azwj Who, there is no god except He-azwj, the King, the Manifest Truth, the Manager without a minister, and He-azwj did not Create from His-azwj servant He-azwj can consult, the First without change, and the lasting after the annihilation of the creation. The Mighty of Lordship, Light of the skies and the earths and their Originator and their Initiator without deliberation.
خَلَقَهُمَا فَاسْتَقَرَّتِ الْأَرَضُونَ بِأَوْتَادِهَا فَوْقَ الْمَاءِ ثُمَّ عَلَا رَبُّنَا فِي السَّماواتِ الْعُلى الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى لَهُ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى
He-azwj Created them and Settled the lands with its pegs (mountains) above the water. Then our-azwj Lord-azwj was Lofty in the high skies, the Beneficent, even upon the Throne. 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’.
إِلَى قَوْلِهِ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ كُنْتَ إِذْ لَمْ تَكُنْ سَمَاءٌ مَبْنِيَّةٌ وَ لَا أَرْضٌ مَدْحِيَّةٌ وَ لَا شَمْسٌ مُضِيئَةٌ وَ لَا لَيْلٌ مُظْلِمٌ وَ لَا نَهَارٌ مُضِيءٌ وَ لَا بَحْرٌ لُجِّيٌّ وَ لَا جَبَلٌ رَاسٍ وَ لَا نَجْمٌ سَارٍ وَ لَا قَمَرٌ مُنِيرٌ وَ لَا رِيحٌ تَهُبُّ وَ لَا سَحَابٌ يَسْكُبُ وَ لَا بَرْقٌ يَلْمَعُ وَ لَا رُوحٌ تَتَنَفَّسُ وَ لَا طَائِرٌ يَطِيرُ وَ لَا نَارٌ تَتَوَقَّدُ وَ لَا مَاءٌ يَطَّرِدُ
Up to his-asws words: ‘You-azwj are Allah-azwj! There is no god except You-azwj. You-azwj existed when there did not happen to be any built sky, nor any spread earth, nor any illuminating sun, nor any dark night, nor any bright day, nor any deep sea, nor any tall mountain, nor any shining star, nor any radiant moon, nor any blowing wind, nor any pouring cloud, nor any lighting flashing, nor any soul breathing, nor any flier flying, nor any fire igniting, nor any water dislodged.
كُنْتَ قَبْلَ كُلِّ شَيْءٍ وَ كَوَّنْتَ كُلَّ شَيْءٍ وَ ابْتَدَعْتَ كُلَّ شَيْءٍ إِلَى آخِرِ الدُّعَاءِ.
You-azwj existed before all things and You-azwj Brought all things into being, and You-azwj Initiated all things’ – up to the end of the supplication’’.[11]
10- وَ مِنْهُ، بِأَسَانِيدَ ذَكَرَهَا إِلَى ابْنِ عَبَّاسٍ وَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي الدُّعَاءِ الْيَمَانِيِّ الْمَعْرُوفِ وَ أَنْتَ الْجَبَّارُ الْقُدُّوسُ الَّذِي لَمْ تَزَلْ أَزَلِيّاً دَائِماً فِي الْغُيُوبِ وَحْدَكَ لَيْسَ فِيهَا غَيْرُكَ وَ لَمْ يَكُنْ لَهَا سِوَاكَ.
And from him, by chains, mentioned to Ibn Abbas, and Abduulah Bin Ja’far,
‘From Amir Al-Momineen-asws in the famous supplication of Al-Yamani: ‘And You-azwj are the Subduer, the Holy Who did not cease to be eternal, permanent in the unseen Alone. There isn’t anyone in it apart from You-azwj, and there does not happen to be anyone for it besides You‑azwj’’.[12]
11- وَ مِنْهُ، فِي دُعَاءٍ عَلَّمَهُ جَبْرَئِيلُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِمَا الْأَوَّلُ وَ الْآخِرُ وَ الْكَائِنُ قَبْلَ كُلِّ شَيْءٍ وَ الْمُكَوِّنُ لِكُلِّ شَيْءٍ وَ الْكَائِنُ بَعْدَ فَنَاءِ كُلِّ شَيْءٍ.
And from him-asws in a supplication Jibraeel-as had taught the Prophet-saww, may the Salawaat of Allah-azwj be upon them-asws both: ‘The First, and the Last, and the One existing before all things, and the One Who Brought all things into being, and the One to exist after annihilation of all things’’.[13]
12- التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ قَالَ الرِّضَا ع الْمَشِيَّةُ مِنْ صِفَاتِ الْأَفْعَالِ فَمَنْ زَعَمَ أَنَّ اللَّهَ لَمْ يَزَلْ مُرِيداً شَائِياً فَلَيْسَ بِمُوَحِّدٍ.
(The book) ‘Al Tawheed’ – From Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Isa, from Suleyman Al Ja’fary who said,
‘Al-Reza-asws said: ‘The Desire (of Allah-azwj) is from the attributes of the deeds. The one who claims that Allah-azwj did not cease to be wanting things, he isn’t a unitarian’’.[14]
مَا رَوَاهُ فِي التَّوْحِيدِ أَيْضاً عَنْ عَاصِمِ بْنِ 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 أَرَادَ.
What is reported in (the book) ‘Al Tawheed’ as well, from Aasim Bin Humeyd,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Allah-azwj did not cease to be wanting?’ He-asws said: ‘The want cannot happen except for a (thing) wanted with it. But He-azwj did not cease to be Knowing, Able, then He-azwj Wanted’’.[15]
13- التَّوْحِيدُ، بِإِسْنَادِهِ عَنْ سَلْمَانَ قَالَ: سَأَلَ الْجَاثَلِيقُ أَمِيرَ الْمُؤْمِنِينَ ع أَخْبِرْنِي عَنِ الرَّبِّ أَ فِي الدُّنْيَا هُوَ أَوْ فِي الْآخِرَةِ قَالَ عَلِيٌّ ع لَمْ يَزَلْ رَبُّنَا قَبْلَ الدُّنْيَا هُوَ مُدَبِّرُ الدُّنْيَا وَ عَالِمٌ بِالْآخِرَةِ.
(The book) ‘Al Tawheed’ –
By his chain from Salman-ra who said, ‘The catholic asked Amir Al-Momineen-asws, ‘Inform me about the Lord-azwj, is He-azwj in the world or in the Hereafter?’ He-asws said; ‘Our Lord-azwj did not cease to be in the world. He-azwj is Manager of the world and Knower of the Hereafter’’.[16]
14- وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحَمْدُ لِلَّهِ الَّذِي كَانَ قَبْلَ أَنْ يَكُونَ كَانَ لَمْ يُوجَدْ لِوَصْفِهِ كَانَ ثُمَّ قَالَ كَانَ إِذْ لَمْ يَكُنْ شَيْءٌ وَ لَمْ يَنْطِقْ فِيهِ نَاطِقٌ فَكَانَ إِذْ لَا كَانَ.
And by his chain,
‘From Abu Abdullah-asws having said: ‘The Praise is for Allah-azwj Who existed before existence existed. Existence cannot be found to describe Him-azwj’. Then He-asws said: ‘When there did not happen to be anything, and no speaker spoke with it, so the existence then did not happen’’.[17]
15- النهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع وَ كَانَ مِنِ اقْتِدَارِ جَبَرُوتِهِ وَ بَدِيعِ لَطَائِفِ صَنْعَتِهِ أَنْ جَعَلَ مِنْ مَاءِ الْبَحْرِ الزَّاخِرِ الْمُتَرَاكِمِ الْمُتَقَاصِفِ يَبَساً جَامِداً ثُمَّ فَطَرَ مِنْهُ أَطْبَاقاً فَفَتَقَهَا سَبْعَ سَمَاوَاتٍ بَعْدَ ارْتِتَاقِهَا فَاسْتَمْسَكَتْ بِأَمْرِهِ وَ قَامَتْ عَلَى حَدِّهِ
(The book) ‘Nahj Al-Balagah’ –
‘From a sermon of his-asws: ‘It was from the Power of His-azwj Subduance and excellence of the subtleness of His-azwj Making that He-azwj Made, from the abounding water of the heaped-up splashing ocean, the dry solid (earth). Then He-azwj originated the layers from it and Split it into seven skies after their having been joined up, and Withheld it by His-azwj Command, and it stood upon its limitations.
يَحْمِلُهَا الْأَخْضَرُ الْمُثْعَنْجِرُ وَ الْقَمْقَامُ الْمُسَخَّرُ قَدْ ذَلَّ لِأَمْرِهِ وَ أَذْعَنَ لِهَيْبَتِهِ وَ وَقَفَ الْجَارِي مِنْهُ لِخَشْيَتِهِ وَ جَبَلَ جَلَامِيدَهَا وَ نُشُوزَ مُتُونِهَا وَ أَطْوَادَهَا فَأَرْسَاهَا فِي مَرَاسِيهَا وَ أَلْزَمَهَا قَرَارَتَهَا فَمَضَتْ رُءُوسُهَا فِي الْهَوَاءِ وَ رَسَتْ أُصُولُهَا فِي الْمَاءِ
He-azwj Made it to be bluish-green and surrounded the subduance, having Humbled it to His-azwj Command, and it submitted to His-azwj Prestige, and flow from it stopped due to His-azwj fear. And He-azwj Made mountains of its boulders and Scattered its contents and its pegs. He‑azwj Set it down in its positions and Necessitated its stability. So, its peaks went into the air and its base was immersed in the water.
فَأَنْهَدَ جِبَالَهَا عَنْ سُهُولِهَا وَ أَسَاخَ قَوَاعِدَهَا فِي مُتُونِ أَقْطَارِهَا وَ مَوَاضِعِ أَنْصَابِهَا فَأَشْهَقَ قِلَالَهَا وَ أَطَالَ أَنْشَازَهَا وَ جَعَلَهَا لِلْأَرْضِ عِمَاداً وَ أَرَزَّهَا فِيهَا أَوْتَاداً فَسَكَنَتْ عَلَى حَرَكَتِهَا مِنْ أَنْ تَمِيدَ بِأَهْلِهَا أَوْ تَسِيخَ بِحِمْلِهَا أَوْ تَزُولَ عَنْ مَوَاضِعِهَا
He-azwj Distributed its mountains upon its coasts and Fixed their foundations throughout its outskirts and placed of its Installations. He-azwj Raised its peaks and Lengthened their bodies and Made these as pillars for the earth and Installed pegs in them. So, it (earth) settled upon its movements from either leaning with its inhabitants, or submerge with its burdens, or move from its positions.
فَسُبْحَانَ مَنْ أَمْسَكَهَا بَعْدَ مَوَجَانِ مِيَاهِهَا وَ أَجْمَدَهَا بَعْدَ رُطُوبَةِ أَكْنَافِهَا فَجَعَلَهَا لِخَلْقِهِ مِهَاداً وَ بَسَطَهَا لَهُمْ فِرَاشاً فَوْقَ بَحْرٍ لُجِّيٍّ رَاكِدٍ لَا يَجْرِي وَ قَائِمٍ لَا يَسْرِي تُكَرْكِرُهُ الرِّيَاحُ الْعَوَاصِفُ وَ تَمْخُضُهُ الْغَمَامُ الذَّوَارِفُ إِنَّ فِي ذلِكَ لَعِبْرَةً لِمَنْ يَخْشى.
Glorious is the One-azwj Who Withheld it after the waves of its waters and Solidified it after its wetness of its sides. He-azwj Made it as a cradle for His-azwj creatures and Spread it out for them as a bed above the deep oceans, sleeping, not flowing, and standing, not travelling. The stormy winds crackle it and the raging clouds draw water from it. Surely in that is a lesson for one who fears [79:26]’’.[18]
16- الْعِلَلُ، بِإِسْنَادِهِ عَنْ مُعَاذِ بْنِ جَبَلٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ خَلَقَنِي وَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ ع قَبْلَ أَنْ يَخْلُقَ الدُّنْيَا بِسَبْعَةِ آلَافِ عَامٍ
(The book) ‘Al Illal’ – By his chain from Muaz Bin Jabal,
‘Rasool-Allah-saww said: ‘Allah-azwj Created me-saww, and Ali-asws, and (Syeda) Fatima-asws and Al-Hassan-asws and Al-Husayn-asws seven thousand years before He-azwj Created the world’.
قُلْتُ فَأَيْنَ كُنْتُمْ يَا رَسُولَ اللَّهِ
I said, ‘So where were-asws you all, O Rasool-Allah-saww?’
قَالَ قُدَّامَ الْعَرْشِ نُسَبِّحُ اللَّهَ وَ نُحَمِّدُهُ وَ نُقَدِّسُهُ وَ نُمَجِّدُهُ
He-saww said: ‘In front of the Throne. We-asws were glorifying Him-azwj, and praising Him-azwj, and extolling His-azwj Holiness and His-azwj Glory’.
قُلْتُ عَلَى أَيِّ مِثَالٍ قَالَ أَشْبَاحِ نُورٍ الْخَبَرَ.
I said, ‘Upon which resemblance?’ He-saww said: ‘Resemblances of Noor’ – Hadeeth’’.[19]
17- التَّوْحِيدُ، وَ الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكَاتِبِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ الْقُلْزُمِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي زِيَادٍ الْجَدِّيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَلَوِيِّ عَنِ الرِّضَا ع فِي خُطْبَتِهِ الطَّوِيلَةِ قَالَ 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 مَخْلُوقٍ أَنَّ لَهُ خَالِقاً لَيْسَ بِصِفَةٍ وَ لَا مَوْصُوفٍ
(The books) ‘Al Tawheed’ and ‘Al Uyoon’ – From Muhammad Bin Al-Hassan, from Muhammad Bin Amro the scribe, from Muhammad Bin Ziyad Al Qulmuzy, from Muhammad Bin Abu Ziyad Al Jady, from Muhammad Bin Yahya Al Alawy,
‘From Al-Reza-asws from his-asws lengthy sermon. He-asws said: ‘The first worship of Allah-azwj is to recognise Him-azwj, and the origin of recognising Allah-azwj is His-azwj Tawheed (Oneness), and the system of the Tawheed of Allah-azwj is negating the descriptions from Him-azwj for testimony of the intellects. Surely every description and described is a created being, and testimony of every created being is that there is a Creator for it Who is neither with a description nor can He-azwj be described.
وَ شَهَادَةِ كُلِّ صِفَةٍ وَ مَوْصُوفٍ بِالاقْتِرَانِ وَ شَهَادَةِ الِاقْتِرَانِ بِالْحَدَثِ وَ شَهَادَةِ الْحَدَثِ بِالامْتِنَاعِ مِنَ الْأَزَلِ الْمُمْتَنِعِ مِنَ الْحَدَثِ
And the testimony of every description is with the pairing, and the testimony of the pairing is with the occurrent, and the testimony of the occurrence is with the abstention from the pre-existence, the precented from the occurring’.
إِلَى قَوْلِهِ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ
Up to his-asws words: ‘The timings were preceded by His-azwj existence, and the non-existence and the beginning of His-azwj eternality’.
إِلَى قَوْلِهِ فَفَرَّقَ بِهَا بَيْنَ قَبْلٍ وَ بَعْدٍ لِيُعْلَمَ أَنْ لَا قَبْلَ لَهُ وَ لَا بَعْدَ
Up to His-azwj words: ‘So He-azwj differentiated by it between ‘before’ and ‘after’ in order to be known that there is no ‘before’ for Him-azwj nor any ‘after’’.
إِلَى قَوْلِهِ مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لَا وَقْتَ لِمُوَقِّتِهَا
Up to his-asws words: ‘Informing with its timing that there is no time for its timing’.
إِلَى قَوْلِهِ لَهُ مَعْنَى الرُّبُوبِيَّةِ إِذْ لَا مَرْبُوبَ وَ حَقِيقَةُ الْإِلَهِيَّةِ إِذْ لَا مَأْلُوهَ وَ مَعْنَى الْعَالِمِ إِذْ لَا مَعْلُومَ وَ مَعْنَى الْخَالِقِ إِذْ لَا مَخْلُوقَ وَ تَأْوِيلُ السَّمْعِ وَ لَا مَسْمُوعَ
Up to his-asws words: ‘Meaning of the Lordship for Him-azwj is when there is no one being nourished, and reality of the Godhead is when there is no worshipper, and the meaning of Knower is when there is nothing to be known, and the meaning of the Creator is when there is no created being, and interpretation of the Hearing, and there is nothing being heard.
لَيْسَ مُنْذُ خَلَقَ اسْتَحَقَّ مَعْنَى الْخَالِقِ وَ لَا بِإِحْدَاثِهِ الْبَرَايَا اسْتَفَادَ مَعْنَى البرائية [الْبَارِئِيَّةِ] كَيْفَ وَ لَا تَغِيبُهُ مُذْ وَ لَا تُدْنِيهِ قَدْ وَ لَا تَحْجُبُهُ لَعَلَّ وَ لَا يُوَقِّتُه مَتَى وَ لَا تَشْمَلُهُ حِينٌ وَ لَا تُقَارِنُهُ مَعَ
It isn’t so that the meaning of (the word) Creator is deserving since He-azwj Created, nor is the meaning of ‘Innovator’ due to His-azwj Innovating the created beings. How? And He-azwj has not been absence since nor can you go near Him-azwj, nor can you veil Him-azwj, nor can He-azwj be timed as ‘When’, nor can a moment include Him-azwj, nor can you pair Him-azwj with (anything)’.
إِلَى قَوْلِهِ فَكُلُّ مَا فِي الْخَلْقِ لَا يُوجَدُ فِي خَالِقِهِ وَ كُلُّ مَا يُمْكِنُ فِيهِ يَمْتَنِعُ مِنْ صَانِعِهِ لَا تَجْرِي عَلَيْهِ الْحَرَكَةُ وَ السُّكُونُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ أَوْ يَعُودُ إِلَيْهِ مَا هُوَ ابْتَدَاهُ إِذاً لَتَفَاوَتَتْ ذَاتُهُ وَ لَتَجَزَّأَ كُنْهُهُ وَ لَامْتَنَعَ مِنَ الْأَزَلِ مَعْنَاهُ
Up to his-asws words: ‘So all what is in the creation cannot be found to be in its Creator, and all what is possible in it, is prevented from its Maker. The movement and the stillness do not flow upon Him-azwj. And how can it flow upon Him-azwj what He-azwj is its flower, or it returns to Him-azwj what He-azwj had Begun it? Then it would separate His-azwj Self and fragment His-azwj existence, and its meaning would not be prevented from the eternality’.
إِلَى قَوْلِهِ لَيْسَ فِي مُحَالِ الْقَوْلِ حُجَّةٌ وَ لَا فِي الْمَسْأَلَةِ عَنْهُ جَوَابٌ وَ لَا فِي مَعْنَاهُ لِلَّهِ تَعْظِيمٌ وَ لَا فِي إِبَانَتِهِ عَنِ الْخَلْقِ ضَيْمٌ إِلَّا بِامْتِنَاعِ الْأَزَلِيِّ أَنْ يُثَنَّى وَ لِمَا لَا بَدْءَ لَهُ أَنْ يَبْدَأَ إِلَى آخِرِ الْخُطْبَةِ.
Up to his-asws words: ‘There is no word of argument in an impossibility, nor any answer in the question, nor any reverence for Allah-azwj in its meaning, nor anything wrong in His-azwj Initiating the creation except with the prevention of the eternality that He-azwj be commended, and where there is no escape for Him-azwj that He-azwj Begins’ – up to the end of the sermon’’.[20]
18- التَّوْحِيدُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنِ الصَّفَّارِ وَ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ كُلِّهِمْ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي بَعْضِ خُطَبِهِ الْحَمْدُ لِلَّهِ الَّذِي كَانَ فِي أَزَلِيَّتِهِ وَحْدَانِيّاً
‘Al Tawheed’ – From Muhammad Bin Al-Hassan, from Al Saffar, and Sa’ad bin Abdullah, from Ahmad Bin Muhammad Bin Isa, and Al Haysam Bin Abu Masrouq, and Muhammad Bin Al-Husayn, all of them from Al-Hassan Bin Mahboub, from Amro Bin Abu Al Migdam, from Is;haq Bin Ghalib,
‘From Abu Abdullah-asws, from his-asws forefathers having said: ‘Rasool-Allah-saww said in one of his-saww sermons: ‘The Praise is for Allah-azwj Who was One in His-azwj eternality’.
إِلَى قَوْلِهِ ابْتَدَأَ مَا ابْتَدَعَ وَ أَنْشَأَ مَا خَلَقَ عَلَى غَيْرِ مِثَالٍ كَانَ سَبَقَ لِشَيْءٍ مِمَّا خَلَقَ رَبُّنَا الْقَدِيمُ بِلُطْفِ رُبُوبِيَّتِهِ وَ بِعِلْمِ خُبْرِهِ فَتَقَ وَ بِإِحْكَامِ قُدْرَتِهِ خَلَقَ جَمِيعَ مَا خَلَقَ الْخَبَرَ.
Up to his-asws words: ‘He-azwj Began what He-azwj Began and Grew what He-azwj Created not based upon an example which had preceded for a thing from what He-azwj Created. Our Lord‑azwj is the ancient with the subtlety of His-azwj Lordship, and with knowledge is His-azwj awareness He-azwj Split, and by the wisdom of His-azwj Power He-azwj Created entirety of what He-azwj Created’ – the Hadeeth’’.[21]
19- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جَرِيرٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ كَانَ يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي كَانَ قَبْلَ أَنْ يَكُونَ كَانَ لَمْ يُوجَدْ لِوَصْفِهِ كَانَ بَلْ كَانَ أَوَّلًا كَائِناً لَمْ يُكَوِّنْهُ مُكَوِّنٌ جَلَّ ثَنَاؤُهُ بَلْ كَوَّنَ الْأَشْيَاءَ قَبْلَ كَوْنِهَا فَكَانَتْ كَمَا كَوَّنَهَا عَلِمَ مَا كَانَ وَ مَا هُوَ كَائِنٌ كَانَ إِذْ لَمْ يَكُنْ شَيْءٌ وَ لَمْ يَنْطِقْ فِيهِ نَاطِقٌ فَكَانَ إِذْ لَا كَانَ.
And from him, from Ali Bin Ahmad Al Daqqaq, from Muhammad Bin Abu Abdullah Al Kufi, from Musa Bin Imran, from Al-Husayn Bin Yazeed, from Ibrahim Bin Al Hakam, from Abdullah Bin Jareer,
‘From Ja’far-asws Bin Muhammad-asws, he-asws had said: ‘The Praise is for Allah-azwj Who existed before existence had happened. The (word) ‘Was’ cannot be found to describe Him-azwj, be He-azwj was the first existence. His-azwj existence did not come into being, Majestic is His-azwj Praise, but He-azwj Brought the things into being before their having had existed. So, these came into being just as He-azwj had Brought them into existence in the knowledge of what had happened, and what is to happen, happens, when there did not happen to be anything, and a speaker had not spoken with it. So it happened when it had not existed’’.[22]
20- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ بِشْرٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ 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.
And from him, from his fther, from Muhammad Bin Idrees, from Muhammad Bin Ahmad, from Sahl Bin Ziyad, from Ahmad Bin Bishr, from Muhammad Bin Jamhour Al Amma, from Muhammad Al Fuzeyl, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said regarding the Mighty Lordship and the Great Godhead: ‘The thing cannot happen to be from nothing except by Allah-azwj, nor can the thing be transferred from its essence to (another) essence except by Allah-azwj, nor can the thing be transferred from the existence to the non-existence except by Allah-azwj’’.[23]
21- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الطَّالَقَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَدَوِيِّ عَنِ الْهَيْثَمِ عَبْدِ اللَّهِ الرُّمَّانِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسَ فِي مَسْجِدِ الْكُوفَةِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَا مِنْ شَيْءٍ كَانَ وَ لَا مِنْ شَيْءٍ كَوَّنَ مَا كَانَ مُسْتَشْهِدٌ بِحُدُوثِ الْأَشْيَاءِ عَلَى أَزَلِيَّتِهِ وَ بِفُطُورِهَا عَلَى قِدْمَتِهِ الْخُطْبَةَ.
And from him, from Muhammad Bin Ibrahim Al Talaqany, from Al Hasan Bin ali Al Adawy, from Al Haysam Abdullah Al Rmany,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws addressed the people in Masjid Al-Kufa. He-asws said; ‘The Praise is for Allah-azwj Who did not come into being from something, nor is He-azwj from anything, nor does He-azwj Bring into being that what comes into existence, from a thing. The occurrence of the things testify upon His-azwj eternality and its origination (testifies) upon His-azwj ancientness’ – the sermon’’.[24]
22- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ أَ رَأَيْتَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ كَانَ فِي عِلْمِ اللَّهِ تَعَالَى
And from him, from his father, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Ibn Abu Umeyr, from Mansour Bin Hazim who said,
‘I said, ‘What is your-asws view of what has happened and what is to happen up to the Day of Qiyamah? Hasn’t it already happened in the Knowledge of Allah-azwj the Exalted?’
قَالَ فَقَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرْضَ.
He (the narrator) said, ‘He (Abu Abdullah-asws) said: ‘Yes, before He-azwj Created the skies and the earth’’.[25]
23- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ وَ إِبْرَاهِيمَ بْنِ هَاشِمٍ جَمِيعاً عَنْ صَفْوَانَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع هَلْ يَكُونُ الْيَوْمَ شَيْءٌ لَمْ يَكُنْ فِي عِلْمِ اللَّهِ عَزَّ وَ جَلَّ
And from it, from Al-Husayn Bin Ahmad Bin Idrees, from his father, from his father, from Muhammad Bin Ahmad Ashary, from Ali Bin Ismail, and Ibrahim Bin Hashim, altogether from Safwan, from Mansour Bin Hazim who said,
‘I asked Abu Abdullah-asws, ‘Can anything happen to exist today which did not happen to be in the Knowledge of Allah-azwj Mighty and Majestic?’
قَالَ لَا بَلْ كَانَ فِي عِلْمِهِ قَبْلَ أَنْ يُنْشِئَ السَّمَاوَاتِ وَ الْأَرْضَ.
He-asws said: ‘No, but it has happened in His-azwj Knowledge before He-azwj Created the skies and the earth’’.[26]
24- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْوَهَّابِ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ مَنْصُورِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ بَشَّارٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِنَّ اللَّهَ الْعَالِمُ بِالْأَشْيَاءِ قَبْلَ كَوْنِ الْأَشْيَاءِ
And from him, from Abdullah Bin Muhammad Bin Abdul Wahhab, from Ahmad Bin Al Fazl, from Mansour Bin Abdullah, from Ali Bin Abdullah, from Al-Husayn Bin Bashar,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Allah-azwj is the Knower of the things before He‑azwj Brings the things into being’.
إِلَى قَوْلِهِ 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.
Up to his-asws words: ‘Allah-azwj Mighty and Majestic did not cease to be preceding the things in His-azwj Knowledge, anciently, before He-azwj Creates them. So Blessed is our Lord-azwj, Lofty, Great! He-azwj Created the things and His-azwj Knowledge with these had preceded for it just as He-azwj had Desired it like that. Our Lord-azwj did not cease to be All-Knowing, Hearing, Seeing’’.[27]
25- وَ بِهَذَا الْإِسْنَادِ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ 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
And by this chain, from Ali Bin Abdullah, 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 Knew the place, or did He-azwj Know during what He-azwj Created and after what He-azwj had Created?’
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 with it after He-azwj had Brought it into being, and like that is His-azwj Knowledge with entirety of the things like His-azwj Knowledge with the place’’.[28]
26- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنِ الْفَضْلِ بْنِ سُلَيْمَانَ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ قَالَ: قُلْتُ لِلرِّضَا ع 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
And from him, from Ali Bin Ahmad Al Daqqaq, from Muhammad Bin Abu Abdullah Al Kufi, from Muhammad Bin Ismail Al Barmakky, from Al Fazl Bin Suleyman, from Al-Husayn Bin Khalid who said,
‘I said to Al-Reza-asws, ‘A group (of people), they are saying that He-azwj, Mighty and Majestic, did not cease to be a Knower with knowledge, and Able with power, and Living with life, and Ancient with ancientness, and Hearing with hearing and Seeing with sight’.
فَقَالَ ع مَنْ قَالَ ذَلِكَ وَ دَانَ بِهِ فَقَدِ اتَّخَذَ مَعَ اللَّهِ آلِهَةً أُخْرَى وَ لَيْسَ مِنْ وَلَايَتِنَا عَلَى شَيْءٍ.
He-asws said: ‘One who says that and makes it a religion with it, so he has taken another god along with Allah-azwj, and he isn’t upon anything from our-asws Wilayah’’.[29]
27- الْعُيُونُ، وَ التَّوْحِيدُ، عَنْ جَعْفَرِ بْنِ عَلِيِّ بْنِ أَحْمَدَ الْفَقِيهِ الْقُمِّيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ صَدَقَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ الْأَنْصَارِيِّ قَالَ حَدَّثَنِي مَنْ سَمِعَ الْحَسَنَ بْنَ مُحَمَّدٍ النَّوْفَلِيَ قَالَ: قَالَ عِمْرَانُ الصَّابِي لِلرِّضَا ع أَخْبِرْنِي عَنِ الْكَائِنِ الْأَوَّلِ وَ عَمَّا خَلَقَ
(The books) ‘Al Uyoon’ and ‘Al Tawheed’ – From Ja;far Bin Ali Bin Ahmad Al Faqih Al Qummi, from Al-Hassan Bin Muhammad Bin Ali Bin Sadaqah, from Muhammad Bin Abdul Aziz Al Ansari who said, ‘It is narrated by the one who heard Al-Hassan Bin Muhammad Al Nowfaly who said,
‘Imran Al-Saby said to Al-Reza-asws, ‘Inform me about the first being and what it was Created from?’
قَالَ ع سَأَلْتَ فَافْهَمْ أَمَّا الْوَاحِدُ فَلَمْ يَزَلْ وَاحِداً كَائِناً لَا شَيْءَ مَعَهُ بِلَا حُدُودٍ وَ لَا أَعْرَاضٍ وَ لَا يَزَالُ كَذَلِكَ
He-asws said: ‘You have asked, so understand! As for the One-azwj, He-azwj did not cease to be One, there was nothing with Him-azwj, existing without any limitations nor measurements, and He-azwj did not cease to be like that.
ثُمَّ خَلَقَ خَلْقاً مُبْتَدِعاً مُخْتَلِفاً بِأَعْرَاضٍ وَ حُدُودٍ مُخْتَلِفَةٍ لَا فِي شَيْءٍ أَقَامَهُ وَ لَا فِي شَيْءٍ حَدَّهُ وَ لَا عَلَى شَيْءٍ حَذَاهُ وَ مَثَّلَهُ لَهُ فَجَعَلَ مِنْ بَعْدِ ذَلِكَ الْخَلْقِ صَفْوَةً وَ غَيْرَ صَفْوَةٍ وَ اخْتِلَافاً وَ ائْتِلَافاً وَ أَلْوَاناً وَ ذَوْقاً وَ طَعْماً لَا لِحَاجَةٍ كَانَتْ مِنْهُ إِلَى ذَلِكَ وَ لَا لِفَضْلِ مَنْزِلَةٍ لَمْ يَبْلُغْهَا إِلَّا بِهِ وَ لَا رَأَى لِنَفْسِهِ فِيمَا خَلَقَ زِيَادَةً وَ لَا نَقْصاً تَعْقِلُ هَذَا يَا عِمْرَانُ
Then He-azwj Created initiating, various creations with measurements and limitation. He-azwj was not staying in a place nor was His-azwj limitation in anything, nor was His-azwj share upon anything and Resembled for it. From after that, He-azwj Made that creation to be elites and non-elites, differing and concurring, and colours, and tastes, and foods, nor for a need for that which was from Him-azwj nor due to a merit of a status He-azwj could not have reached except by it, nor for a view for Himself-azwj of an increase of a decrease regarding what He-azwj had Created. Understand this, O Imran!’
قَالَ نَعَمْ وَ اللَّهِ يَا سَيِّدِي
He said, ‘Yes, by Allah-azwj, O my chief!’
قَالَ ع وَ اعْلَمْ يَا عِمْرَانُ أَنَّهُ لَوْ كَانَ خَلَقَ مَا خَلَقَ لِحَاجَةٍ لَمْ يَخْلُقْ إِلَّا مَنْ يَسْتَعِينُ بِهِ عَلَى حَاجَتِهِ وَ لَكَانَ يَنْبَغِي أَنْ يَخْلُقَ أَضْعَافَ مَا خَلَقَ لِأَنَّ الْأَعْوَانَ كُلَّمَا كَثُرُوا كَانَ صَاحِبُهُمْ أَقْوَى
He-asws said: ‘And know, O Imran! If He-azwj had Created what He-azwj Created due to a need, He-azwj would not have Created except someone He-azwj could be assisted by upon His-azwj need, but it would have been befitting that He-azwj Create double of what He-azwj Created because every time the supporters are many, their master would be stronger.
وَ الْحَاجَةُ يَا عِمْرَانُ لَا تَسَعُهَا لِأَنَّهُ لَمْ يُحْدِثْ مِنَ الْخَلْقِ شَيْئاً إِلَّا حَدَثَتْ فِيهِ حَاجَةٌ أُخْرَى وَ لِذَلِكَ أَقُولُ لَمْ يَخْلُقِ الْخَلْقَ لِحَاجَةٍ وَ لَكِنْ نَقَّلَ بِالْخَلْقِ بِالْحَوَائِجِ بَعْضَهُمْ إِلَى بَعْضٍ وَ فَضَّلَ بَعْضَهُمْ عَلَى بَعْضٍ بِلَا حَاجَةٍ مِنْهُ إِلَى مَنْ فَضَّلَ وَ لَا نَقِمَةٍ مِنْهُ عَلَى مَنْ أَذَلَّ فَلِهَذَا خَلَقَ
And the need, O Imran, is not capacious for it, because He-azwj would not Bring about anything from the creation except another need would have occurred in it, and for that I-asws am saying He-azwj did not Create the creation for a need, but He-azwj Transferred with the creatures, with the needs to each other, and Merited some of them over the others without there being any need from Him-azwj to the one He-azwj had Merited, nor as a Punishment upon the one He-azwj had Disgraced for this creature’.
قَالَ عِمْرَانُ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنْ حُدُودِ خَلْقِهِ كَيْفَ هِيَ وَ مَا مَعَانِيهَا وَ عَلَى كَمْ نَوْعٍ تَكُونُ
Imran said, ‘O my chief! Will you not inform me about the limitations of His-azwj creatures, how it is, and what are its meanings are, and upon how many types does it happen to be?’
قَالَ قَدْ سَأَلْتَ فَافْهَمْ إِنَّ حُدُودَ خَلْقِهِ عَلَى سِتَّةِ أَنْوَاعٍ مَلْمُوسٍ وَ مَوْزُونٍ وَ مَنْظُورٍ إِلَيْهِ وَ مَا لَا وَزْنَ لَهُ وَ مَا لَا ذَوْقَ لَهُ وَ هُوَ الرُّوحُ وَ مِنْهَا مَنْظُورٌ إِلَيْهِ وَ لَيْسَ لَهُ وَزْنٌ وَ لَا لَمْسٌ وَ لَا حِسٌّ وَ لَا لَوْنٌ وَ التَّقْدِيرُ وَ الْأَعْرَاضُ وَ الصُّوَرُ وَ الطُّولُ وَ الْعَرْضُ
He-asws said: ‘You have asked, so understand! Limitations of His-azwj creatures are upon six types – tangible, and balances, and perceptible to it, and what there is no weight for it, and what there is no taste for it, and it is the soul. And from these is the one perceptible and there is no weight for it, nor is it tangle, nor feeling, nor colour, and the measurement, and the image, and the length, and the width.
وَ مِنْهَا الْعَمَلُ وَ الْحَرَكَاتُ الَّتِي تَصْنَعُ الْأَشْيَاءَ وَ تَعْمَلُهَا وَ تُغَيِّرُهَا مِنْ حَالٍ إِلَى حَالٍ وَ تَزِيدُهَا وَ تَنْقُصُهَا وَ أَمَّا الْأَعْمَالُ وَ الْحَرَكَاتُ فَإِنَّهَا تَنْطَلِقُ لِأَنَّهُ لَا وَقْتَ لَهَا أَكْثَرَ مِنْ قَدْرِ مَا يُحْتَاجُ إِلَيْهِ فَإِذَا فَرَغَ مِنَ الشَّيْءِ انْطَلَقَ بِالْحَرَكَةِ وَ بَقِيَ الْأَثَرُ وَ يَجْرِي مَجْرَى الْكَلَامِ الَّذِي يَذْهَبُ وَ يَبْقَى أَثَرُهُ
And from these is the deeds, and the movement which the things do, and you work on it and change it from a state to a state and increase it and decrease it. And as for the deeds and the movement, these are set off because there is not time for it more than a determined what is needed to it. So when it is free from the thing, it moves with the movement and the impact remains, and it flows the flow of speech which goes and its impact remains’.
قَالَ لَهُ عِمْرَانُ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنِ الْخَالِقِ إِذَا كَانَ وَاحِداً لَا شَيْءَ غَيْرُهُ وَ لَا شَيْءَ مَعَهُ أَ لَيْسَ قَدْ تَغَيَّرَ بِخَلْقِهِ الْخَلْقَ
Imran said to him-asws, ‘O my chief! Will you not inform me about the Creator when He-azwj was alone, there being nothing apart from Him-azwj, nor there being anything with Him-azwj, didn’t He-azwj change when He-azwj Created the creation?’
قَالَ لَهُ الرِّضَا ع لَمْ يَتَغَيَّرْ عَزَّ وَ جَلَّ بِخَلْقِ الْخَلْقِ وَ لَكِنَّ الْخَلْقَ يَتَغَيَّرُ بِتَغْيِيرِهِ
Al-Reza-asws said to him: ‘The Mighty and Majestic did not change by Creating the creation, but the creation changes with its alteration’.
قَالَ عِمْرَانُ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ هَلْ يُوَحَّدُ بِحَقِيقَةٍ أَوْ يُوَحَّدُ بِوَصْفٍ
Imran said, ‘O my chief! Will you not inform me about Allah-azwj Mighty and Majestic, is He-azwj One in reality or One in description?’
قَالَ ع إِنَّ اللَّهَ الْمُبْدِئَ الْوَاحِدَ الْكَائِنَ الْأَوَّلَ لَمْ يَزَلْ وَاحِداً لَا شَيْءَ مَعَهُ فَرْداً لَا ثَانِيَ مَعَهُ لَا مَعْلُوماً وَ لَا مَجْهُولًا وَ لَا مُحْكَماً وَ لَا مُتَشَابِهاً وَ لَا مَذْكُوراً وَ لَا مَنْسِيّاً وَ لَا شَيْئاً يَقَعُ عَلَيْهِ اسْمُ شَيْءٍ مِنَ الْأَشْيَاءِ وَ لَا مِنْ وَقْتٍ كَانَ وَ لَا إِلَى وَقْتٍ يَكُونُ وَ لَا بِشَيْءٍ قَامَ وَ لَا إِلَى شَيْءٍ يَقُومُ وَ لَا إِلَى شَيْءٍ اسْتَنَدَ وَ لَا فِي شَيْءٍ اسْتَكَنَّ
He-asws said: ‘Allah-azwj is the Initiator, the One, the first existence. He-azwj did not cease to be One, there being nothing with Him-azwj, and Individual there being no second with Him-azwj, neither known, nor ignored, nor decisive, nor allegorical, nor mentioned, nor forgotten, nor did the name of anything from the things occur upon Him-azwj, was He-azwj from a time, nor to a time will He-azwj happen to be, nor with anything does He-azwj stand, nor to anything will He‑azwj be standing, nor to anything does He-azwj rely, nor is He-azwj settled in anything.
وَ ذَلِكَ كُلُّهُ قَبْلَ الْخَلْقِ إِذْ لَا شَيْءَ غَيْرُهُ وَ مَا أَوْقَعَتْ عَلَيْهِ مِنَ الْكُلِّ فَهِيَ صِفَاتٌ مُحْدَثَةٌ وَ تَرْجَمَةٌ يَفْهَمُ بِهَا مَنْ فَهِمَ
And all of that is before the creation when there was nothing apart from Him-azwj and nothing from the all occurred upon Him-azwj. So, these are descriptions of occurrences, and a translation understood with by the one who understands.
وَ اعْلَمْ أَنَّ الْإِبْدَاعَ وَ الْمَشِيَّةَ وَ الْإِرَادَةَ مَعْنَاهَا وَاحِدٌ وَ أَسْمَاؤُهَا ثَلَاثَةٌ وَ كَانَ أَوَّلُ إِبْدَاعِهِ وَ إِرَادَتِهِ وَ مَشِيَّتِهِ الْحُرُوفَ الَّتِي جَعَلَهَا أَصْلًا لِكُلِّ شَيْءٍ وَ دَلِيلًا عَلَى كُلِّ مُدْرَكٍ وَ فَاصِلًا لِكُلِّ مُشْكِلٍ وَ بِتِلْكَ الْحُرُوفِ تَفْرِيقُ كُلِّ شَيْءٍ مِنِ اسْمِ حَقٍّ أَوْ بَاطِلٍ أَوْ فِعْلٍ أَوْ مَفْعُولٍ أَوْ مَعْنًى أَوْ غَيْرِ مَعْنًى وَ عَلَيْهَا اجْتَمَعَتِ الْأُمُورُ كُلُّهَا
And know that the Initiating, and the Desire, and the Will, their meaning is one and their names are three, and the beginning of His-azwj Initiating, and His-azwj Will and His-azwj Desire are word which He-azwj Made these as an origin of all things, and as evidence upon every realisation, and a purpose of all problems, and by these words is differentiation of all things, from a name, truth or falsehood, or deed or done, or meaning or non-meaning, and upon it is the unification of the affairs, all of them.
وَ لَمْ يَجْعَلْ لِلْحُرُوفِ فِي إِبْدَاعِهِ لَهَا مَعْنًى أَوْ غَيْرَ مَعْنًى وَ عَلَيْهَا اجْتَمَعَتِ الْأُمُورُ كُلُّهَا وَ لَمْ يَجْعَلْ لِلْحُرُوفِ فِي إِبْدَاعِهِ لَهَا مَعْنًى غَيْرَ أَنْفُسِهَا بِتَنَاهٍ وَ لَا وُجُودَ لَهَا لِأَنَّهَا مُبْدَعَةٌ بِالْإِبْدَاعِ
And He-azwj did not Make for the words in its beginning, any meaning for it, or non-meaning, and upon it unite the affairs, all of them, and He-azwj did not Made for the words in its beginning having any meaning for it apart from itself infinitely, nor having any existence for it at the beginning of its beginning.
وَ النُّورُ فِي هَذَا الْوَضْعِ أَوَّلُ فِعْلِ اللَّهِ الَّذِي هُوَ نُورُ السَّماواتِ وَ الْأَرْضِ وَ الْحُرُوفُ هِيَ الْمَفْعُولُ بِذَلِكَ الْفِعْلِ وَ هِيَ الْحُرُوفُ الَّتِي عَلَيْهَا الْكَلَامُ وَ الْعِبَارَاتُ كُلُّهَا مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَّمَهَا خَلْقَهُ وَ هِيَ ثَلَاثَةٌ وَ ثَلَاثُونَ حَرْفاً
And the Noor in this place is the first deed which He-azwj is Noor of the skies and the earth, and the words, these are the done with that deed, and these are the deeds which the speech is upon, and the expression, all of it is from Allah-azwj Mighty and Majestic. He-azwj Taught it to His-azwj creatures, and these are thirty-three letters.
فَمِنْهَا ثَمَانِيَةٌ وَ عِشْرُونَ حَرْفاً تَدُلُّ عَلَى اللُّغَاتِ الْعَرَبِيَّةِ وَ مِنَ الثَّمَانِيَةِ وَ الْعِشْرِينَ اثْنَانِ وَ عِشْرُونَ حَرْفاً تَدُلُّ عَلَى اللُّغَاتِ السُّرْيَانِيَّةِ وَ الْعِبْرَانِيَّةِ وَ مِنْهَا خَمْسَةُ أَحْرُفٍ مُتَحَرِّفَةٌ فِي سَائِرِ اللُّغَاتِ مِنَ الْعَجَمِ لِأَقَالِيمِ اللُّغَاتِ كُلِّهَا وَ هِيَ خَمْسَةُ أَحْرُفٍ تَحَرَّفَتْ مِنَ الثَّمَانِيَةِ وَ الْعِشْرِينَ الْحُرُوفِ مِنَ اللُّغَاتِ فَصَارَتِ الْحُرُوفُ ثَلَاثَةً وَ ثَلَاثِينَ حَرْفاً
From these, twenty-eight letters pointing upon the Arabic language, and from the twenty-eight there are twenty-two pointing upon the Assyrian and the Hebrew languages, and from these are five letters are distorted in rest of the languages of the non-Arab regions, all the languages, and these are five letters distorted from the twenty-eight letters from the languages. So, the letters became thirty-three letters.
فَأَمَّا الْخَمْسَةُ الْمُخْتَلِفَةُ فَبِحُجَجٍ لَا يَجُوزُ ذِكْرُهَا أَكْثَرَ مِمَّا ذَكَرْنَاهُ ثُمَّ جَعَلَ الْحُرُوفَ بَعْدَ إِحْصَائِهَا وَ إِحْكَامِ عِدَّتِهَا فِعْلًا مِنْهُ كَقَوْلِهِ عَزَّ وَ جَلَ كُنْ فَيَكُونُ
As for the five different ones, so by argument, it is not allowed to mention these any more than what we-asws have already mentioned. Then He-azwj Made the letter, after counting these, and rules of their number to be a deed from Him-azwj, like His-azwj Words, Mighty and Majestic: “Be! So it comes into being!”
وَ كُنْ مِنْهُ صُنْعٌ وَ مَا يَكُونُ بِهِ الْمَصْنُوعُ فَالْخَلْقُ الْأَوَّلُ مِنَ اللَّهِ عَزَّ وَ جَلَّ الْإِبْدَاعُ لَا وَزْنَ لَهُ وَ لَا حَرَكَةَ وَ لَا سَمْعَ وَ لَا لَوْنَ وَ لَا حِسَّ
And the ‘Be’ from Him-azwj is Made, and the Maker does not happen to be with it. Thus, the first creation from Allah-azwj Mighty and Majestic is the beginning, there being neither any weight for it, nor movement, nor heard, nor colour, nor felt.
وَ الْخَلْقُ الثَّانِي الْحُرُوفُ لَا وَزْنَ لَهَا وَ لَا لَوْنَ وَ هِيَ مَسْمُوعَةٌ مَوْصُوفَةٌ غَيْرُ مَنْظُورٍ إِلَيْهَا
And the second creation from Him-azwj are the letter, there being neither any weight for it, nor colour, and these are audible descriptions, not being able to be looked at.
وَ الْخَلْقُ الثَّالِثُ مَا كَانَ مِنَ الْأَنْوَاعِ كُلِّهَا مَحْسُوساً مَلْمُوساً ذَا ذَوْقٍ مَنْظُوراً إِلَيْهِ
And the third creation is what happens from the variety, all of these being felt, touched, with taste, being looked at.
وَ اللَّهُ تَبَارَكَ وَ تَعَالَى سَابِقٌ لِلْإِبْدَاعِ لِأَنَّهُ لَيْسَ قَبْلَهُ عَزَّ وَ جَلَّ شَيْءٌ وَ لَا كَانَ مَعَهُ شَيْءٌ وَ الْإِبْدَاعُ سَابِقٌ لِلْحُرُوفِ وَ الْحُرُوفُ لَا تَدُلُّ عَلَى غَيْرِ أَنْفُسِهَا
And Allah-azwj Blessed and Exalted preceded for the beginning, because there wasn’t anything before Him-azwj Mighty and Majestic, nor was there anything with Him-azwj, and the beginning precedes the letters, and the letters do not point except upon other than their own selves’.
قَالَ الْمَأْمُونُ وَ كَيْفَ لَا تَدُلُّ عَلَى غَيْرِ أَنْفُسِهَا
Al-Mamoun said, ‘And how can they not point upon other than their own selves?’
قَالَ الرِّضَا ع لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَجْمَعُ مِنْهَا شَيْئاً لِغَيْرِ مَعْنًى أَبَداً فَإِذَا أَلَّفَ مِنْهَا أَحْرُفاً أَرْبَعَةً أَوْ خَمْسَةً أَوْ سِتَّةً أَوْ أَكْثَرَ مِنْ ذَلِكَ أَوْ أَقَلَّ لَمْ يُؤَلِّفْهَا لِغَيْرِ مَعْنًى وَ لَمْ يَكُ إِلَّا لِمَعْنًى مُحْدَثٍ لَمْ يَكُنْ قَبْلَ ذَلِكَ شَيْئاً
Al-Reza-asws said: ‘Because Allah-azwj Mighty and Majestic does not Gather anything from these for without any meaning, ever! When He-azwj Combines four letters from these, or five, or six, or more than that or less, He-azwj does not Combine for other than a meaning, and it does not happen to be except for a newly occurring meaning, and there did not happen to be anything before that’.
قَالَ عِمْرَانُ فَكَيْفَ لَنَا مَعْرِفَةُ ذَلِكَ
Imran said, ‘So how can there be for us to recognise that?’
قَالَ الرِّضَا ع أَمَّا الْمَعْرِفَةُ فَوَجْهُ ذَلِكَ وَ بَيَانُهُ أَنَّكَ تَذْكُرُ الْحُرُوفَ إِذَا لَمْ تُرِدْ بِهَا غَيْرَ نَفْسِهَا ذَكَرْتَهَا فَرْداً فَقُلْتَ أ ب ت ث ج ح خ حَتَّى تَأْتِيَ عَلَى آخِرِهَا فَلَمْ تَجِدْ لَهَا مَعْنًى غَيْرَ أَنْفُسِهَا
Al-Reza-asws said: ‘As for the recognition, an aspect of that and its explanation is that you are mentioning the letters when you do not intend with these other than their own selves, mentioned these individually, ‘Alif’, ‘Ba’, ‘Ta’, ‘Sa’, ‘Jim’, ‘Ha’, ‘Kha’, until you come to the end of these. So, you do not find any meaning for these apart from their own selves.
فَإِذَا أَلَّفْتَهَا وَ جَمَعْتَ مِنْهَا أَحْرُفاً وَ جَعَلْتَهَا اسْماً وَ صِفَةً لِمَعْنَى مَا طَلَبْتَ وَ وَجْهِ مَا عَنَيْتَ كَانَتْ دَلِيلَةً عَلَى مَعَانِيهَا دَاعِيَةً إِلَى الْمَوْصُوفِ بِهَا أَ فَهِمْتَهُ
When you combine and gather letters from these and make these a name, and a description to a meaning what you seek, and an aspect of what you mean, it would point upon its meaning calling to the (item) described by it. Do you understand it?’
قَالَ نَعَمْ ثُمَّ قَالَ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنِ الْإِبْدَاعِ أَ خَلْقٌ هُوَ أَمْ غَيْرُ خَلْقٍ
He said, ‘Yes’. Then he said, ‘O my chief! Will you inform me about the beginning (origination), is it a creation or a non-creation?’
قَالَ الرِّضَا ع بَلْ خَلْقٌ سَاكِنٌ لَا يُدْرَكُ بِالسُّكُونِ وَ إِنَّمَا صَارَ خَلْقاً لِأَنَّهُ شَيْءٌ مُحْدَثٌ وَ اللَّهُ الَّذِي أَحْدَثَهُ فَصَارَ خَلْقاً لَهُ وَ إِنَّمَا هُوَ اللَّهُ عَزَّ وَ جَلَّ وَ خَلْقُهُ لَا ثَالِثَ بَيْنَهُمَا وَ لَا ثَالِثَ غَيْرُهُمَا
Al-Reza-asws said: ‘But He-azwj Created is as static, nor aware of its stillness, and rather it became a creation because it was a newly occurring thing, and Allah-azwj is the One-azwj Who Caused it to occur, so it became a creation of His-azwj, and rather it is Allah-azwj Mighty and Majestic and His-azwj creation, there is not third between the two, nor any third other than these two.
فَمَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ لَمْ يَعْدُ أَنْ يَكُونَ خَلْقَهُ وَ قَدْ يَكُونُ الْخَلْقُ سَاكِناً وَ مُتَحَرِّكاً وَ مُخْتَلِفاً وَ مُؤْتَلِفاً وَ مَعْلُوماً وَ مُتَشَابِهاً وَ كُلُّ مَا وَقَعَ عَلَيْهِ حَدٌّ فَهُوَ خَلْقُ اللَّهِ عَزَّ وَ جَلَّ
So whatever Allah-azwj Mighty and Majestic has Created, would not return to being its creation and the creation has been still, and moving, and different, and combined, and knows, and allegorical, and all what a limit occurs upon, so it is a creation of Allah-azwj Mighty and Majestic.
وَ اعْلَمْ أَنَّ كُلَّ مَا أَوْجَدَتْكَ الْحَوَاسُّ فَهُوَ مَعْنًى مُدْرَكٌ لِلْحَوَاسِّ وَ كُلَّ حَاسَّةٍ تَدُلُّ عَلَى مَا جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهَا فِي إِدْرَاكِهَا وَ الْفَهْمَ مِنَ الْقَلْبِ بِجَمِيعِ ذَلِكَ كُلِّهِ
And know that all what the sensory perceptions feel for you, so it is a meaning of realisation of the perceptions, and all what is felt points upon what Allah-azwj Mighty and Majestic has Made for it in its realising and the understanding from the heart with entirety of that, all of it.
وَ اعْلَمْ أَنَّ الْوَاحِدَ الَّذِي هُوَ قَائِمٌ بِغَيْرِ تَقْدِيرٍ وَ لَا تَحْدِيدٍ خَلَقَ خَلْقاً مُقَدَّراً بِتَحْدِيدٍ وَ تَقْدِيرٍ وَ كَانَ الَّذِي خَلَقَ خَلْقَيْنِ اثْنَيْنِ التَّقْدِيرَ وَ الْمُقَدَّرَ وَ لَيْسَ فِي وَاحِدٍ مِنْهُمَا لَوْنٌ وَ لَا وَزْنٌ وَ لَا ذَوْقٌ
And know that the One-azwj is He-azwj Who is standing without a measurement nor any limitations. He-azwj Created the creation measured by limitations and measurements, and the One Who Created the two creations, the determination and the measure, and there isn’t in any one of these a colour, nor weight, nor taste.
فَجَعَلَ أَحَدَهُمَا يُدْرَكُ بِالْآخَرِ وَ جَعَلَهُمَا مُدْرَكَيْنِ بِنَفْسِهِمَا وَ لَمْ يَخْلُقْ شَيْئاً فَرْداً قَائِماً بِنَفْسِهِ دُونَ غَيْرِهِ لِلَّذِي أَرَادَ مِنَ الدَّلَالَةِ عَلَى نَفْسِهِ وَ إِثْبَاتِ وُجُودِهِ
So, He-azwj Made one of these realised with the other and Made them as two realising with their own selves, and He-azwj did not Create anything individual standing by itself besides other for that which He-azwj wanted to be pointed upon Himself-azwj and prove His-azwj existence.
فَاللَّهُ تَبَارَكَ وَ تَعَالَى فَرْدٌ وَاحِدٌ لَا ثَانِيَ مَعَهُ يُقِيمُهُ وَ لَا يَعْضُدُهُ وَ لَا يَكُنُّهُ وَ الْخَلْقُ يُمْسِكُ بَعْضُهُ بَعْضاً بِإِذْنِ اللَّهِ وَ مَشِيَّتِهِ
Allah-azwj Blessed and Exalted is Individual, One, there is no second with Him-azwj to Stand Him‑azwj, nor support Him-azwj, nor bring Him-azwj into existence, and the creation is holding part of it with a part by the Permission of Allah-azwj and His-azwj Desire.
وَ إِنَّمَا اخْتَلَفَ النَّاسُ فِي هَذَا الْبَابِ حَتَّى تَاهُوا وَ تَحَيَّرُوا وَ طَلَبُوا الْخَلَاصَ مِنَ الظُّلْمَةِ بِالظُّلْمَةِ فِي وَصْفِهِمُ اللَّهَ بِصِفَةِ أَنْفُسِهِمْ فَازْدَادُوا مِنَ الْحَقِّ بُعْداً
And rather, the people are differing in this subject to the extent that they are lost and bewildered and they are seeking the to be finished off from the darkness with the (help of) the darkness in their describing Allah-azwj with their own descriptions. Thus, they increase in remoteness from the truth.
وَ لَوْ وَصَفُوا اللَّهَ عَزَّ وَ جَلَّ بِصِفَاتِهِ وَ وَصَفُوا الْمَخْلُوقِينَ بِصِفَاتِهِمْ لَقَالُوا بِالْفَهْمِ وَ الْيَقِينِ وَ لَمَا اخْتَلَفُوا فَلَمَّا طَلَبُوا مِنْ ذَلِكَ مَا تَحَيَّرُوا فِيهِ ارْتَبَكُوا وَ اللَّهُ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ تَمَامَ الْخَبَرِ.
And had they described Allah-azwj Mighty and Majestic with His-azwj own Attributes, and described the creatures with their descriptions, they would be saying with the understanding and the certainty, and they would not have differed when they sought from that what they are confused in, puzzled. And Allah-azwj Guides the one He Desires, to the Straight Path [10:25]’’.[30]
28- الْعُيُونُ، وَ التَّوْحِيدُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ النَّوْفَلِيِ فِي خَبَرٍ طَوِيلٍ يَذْكُرُ فِيهِ مُنَاظَرَةَ الرِّضَا ع مَعَ سُلَيْمَانَ الْمَرْوَزِيِّ قَالَ سُلَيْمَانُ فَإِنَّهُ لَمْ يَزَلْ مُرِيداً
(The books) ‘Al Uyoon’, and ‘Al Tawheed’ – By the preceding chains, from Al-Hassan Bin Muhammad Al Nowfaly,
‘In a lengthy Hadeeth mentioning in it the debate of Al-Reza-asws with Suleyman Al-Marouzy. Suleyman said, ‘So He-azwj did not cease to be wanting’.
قَالَ ع يَا سُلَيْمَانُ فَإِرَادَتُهُ غَيْرُهُ قَالَ نَعَمْ قَالَ فَقَدْ أَثْبَتَّ مَعَهُ شَيْئاً غَيْرَهُ لَمْ يَزَلْ قَالَ سُلَيْمَانُ مَا أَثْبَتُّ
He-asws said: ‘O Suleyman! So, His-azwj Will is something else?’ He said, ‘Yes’. He-asws said: ‘Prove there is something with Him-azwj other than Him-azwj, (which) did not cease to be’. Suleyman said, ‘It cannot be proved’.
فَقَالَ ع هِيَ مُحْدَثَةٌ يَا سُلَيْمَانُ فَإِنَّ الشَّيْءَ إِذَا لَمْ يَكُنْ أَزَلِيّاً كَانَ مُحْدَثاً وَ إِذَا لَمْ يَكُنْ مُحْدَثاً كَانَ أَزَلِيّاً
He-asws said: ‘It is an occurrence, O Suleyman! The thing, when it does not happen to be eternal, would be an occurrence, and when it does not happen to be an occurrence, it would be eternal’.
وَ جَرَى الْمُنَاظَرَةُ إِلَى أَنْ قَالَ ع أَ لَا تُخْبِرُنِي عَنِ الْإِرَادَةِ فِعْلٌ هِيَ أَمْ غَيْرُ فِعْلٍ قَالَ بَلْ هِيَ فِعْلٌ قَالَ فَهِيَ مُحْدَثَةٌ لِأَنَّ الْفِعْلَ كُلَّهُ مُحْدَثٌ
And the debate flowed until he-asws said: ‘Will you inform me-asws about the Will, is it a deed or not a deed?’ He said, ‘But, it is a deed’. He-asws said: ‘Then it is an occurrence, because the deed, all of it is an occurrence’.
قَالَ لَيْسَتْ بِفِعْلٍ قَالَ فَمَعَهُ غَيْرُهُ لَمْ يَزَلْ قَالَ سُلَيْمَانُ إِنَّهَا مَصْنُوعَةٌ قَالَ فَهِيَ مُحْدَثَةٌ
He said, ‘It isn’t a deed’. He-asws said: ‘Then with Him-azwj would be something else, not ceasing to be’. Suleyman said: ‘It is a (thing) made’. He-asws said: ‘So it is an occurrence’.
وَ سَاقَ الْكَلَامَ إِلَى أَنْ قَالَ قَالَ سُلَيْمَانُ إِنَّمَا عَنَيْتُ أَنَّهَا فِعْلٌ مِنَ اللَّهِ لَمْ يَزَلْ قَالَ ع أَ لَا تَعْلَمُ أَنَّ مَا لَمْ يَزَلْ لَا يَكُونُ مَفْعُولًا وَ قَدِيماً حَدِيثاً فِي حَالَةٍ وَاحِدَةٍ فَلَمْ يُحِرْ جَوَاباً
And he-asws continued the speech until he (the narrator) said, ‘Suleyman said, ‘But rather, I meant it is a deed from Allah-azwj, not moving’. He-asws said: ‘Don’t you know that what did not move cannot have been done, and ancient and new would be in one state?’ He did not respond an answer.
ثُمَّ أَعَادَ الْكَلَامَ إِلَى أَنْ قَالَ ع إِنَّ مَا لَمْ يَزَلْ لَا يَكُونُ مَفْعُولًا قَالَ سُلَيْمَانُ لَيْسَ الْأَشْيَاءُ إِرَادَةً وَ لَمْ يُرِدْ شَيْئاً
Then he-asws repeated the speech until he-asws said: ‘What did not move, cannot happen to have been done’. Suleyman said, ‘The things are not a Will, and He-azwj did not Want anything’.
قَالَ ع وُسْوِسْتَ يَا سُلَيْمَانُ فَقَدْ فَعَلَ وَ خَلَقَ مَا لَمْ يُرِدْ خَلْقَهُ وَ فِعْلَهُ وَ هَذِهِ صِفَةُ مَا لَا يَدْرِي مَا فَعَلَ تَعَالَى اللَّهُ عَنْ ذَلِكَ
He-asws said: ‘You are hesitating, O Suleyman! So, He-azwj is Doing and Creating what He-azwj does not Want its creation and its being done, and this is a description of what He-azwj does not know, What the Exalted Allah-azwj Does about that’.
ثُمَّ أَعَادَ الْكَلَامَ إِلَى أَنْ قَالَ ع فَالْإِرَادَةُ مُحْدَثَةٌ وَ إِلَّا فَمَعَهُ غَيْرُهُ.
Then he-asws reiterated the speech until he-asws said: ‘So the Will is an occurrence, or else there would be something else with Him-azwj (in the eternality)’’.[31]
29- الْعُيُونُ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ الْهَاشِمِيِّ عَنْ فُرَاتِ بْنِ إِبْرَاهِيمَ الْكُوفِيِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنِ الْعَبَّاسِ بْنِ عَبْدِ اللَّهِ الْبُخَارِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ السَّلَامِ بْنِ صَالِحٍ الْهَرَوِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ أَرْوَاحُنَا فَأَنْطَقَهَا بِتَوْحِيدِهِ وَ تَحْمِيدِهِ ثُمَّ خَلَقَ الْمَلَائِكَةَ الْخَبَرَ.
(The book) ‘Al Uyoon’ – From Al-Hassan Bin Muhammad Bin Saeed Al Hashimy, from Furaat Bin Ibrahim Al Kufi, from Muhammad Bin Ahmad Bin Ali Al Hamdany, from Al Abbas Bin Abdullah Al Bukhari, from Muhammad Bin al Qasim Bin Ibrahim, from Abdul Salam Bin Salih Al Harwy,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The first of what Allah-azwj Mighty and Majestic Created was our-asws souls. He-azwj Caused these to speak with His-azwj Tawheed and His-azwj Praise. Then He-azwj Created the Angels’ – the Hadeeth’.[32]
30- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ خَلَقَ الْخَيْرَ يَوْمَ الْأَحَدِ وَ مَا كَانَ لِيَخْلُقَ الشَّرَّ قَبْلَ الْخَيْرِ وَ فِي يَوْمِ الْأَحَدِ وَ الْإِثْنَيْنِ خَلَقَ الْأَرَضِينَ وَ خَلَقَ أَقْوَاتَهَا فِي يَوْمِ الثَّلَاثَاءِ وَ خَلَقَ السَّمَاوَاتِ فِي يَوْمِ الْأَرْبِعَاءِ وَ يَوْمِ الْخَمِيسِ وَ خَلَقَ أَقْوَاتَهَا يَوْمَ الْجُمُعَةِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Created the good on the day of Sunday, and He‑azwj was not going to Create the evil before the good. And in the day of Sunday and Monday, He‑azwj Created the earths, and Created their timings during the day of Tuesday, and Created the skied during the day of Wednesday and the day of Thursday, and Created their timings on the day of Friday. And that is the Words of Allah-azwj Mighty and Majestic: Created the skies and the earth and what is between the two in six days [50:38]’’.[33]
الْعَيَّاشِيُّ، عَنِ ابْنِ سِنَانٍ مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ خَلَقَ يَوْمَ الْأَرْبِعَاءِ السَّمَاوَاتِ وَ خَلَقَ يَوْمَ الْخَمِيسِ أَقْوَاتَهَا وَ الْجُمُعَةِ وَ ذَلِكَ قَوْلُهُ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ فَلِذَلِكَ أَمْسَكَتِ الْيَهُودُ يَوْمَ السَّبْتِ.
Al Ayyashi, from Ibn Sinan –
‘Similar to it, except that in it: ‘And He-azwj Created on the day of Wednesday, the skies, and Created on the day of Thursday, its timings, and the Friday. And what is His-azwj Word: Created the skies and the earth and what is between the two in six days [50:38]. Therefore, due to that, the Jews withhold on the day of Saturday’’.[34]
31- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، قُلْ لَهُمْ يَا مُحَمَّدُ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَ مَعْنَى يَوْمَيْنِ أَيْ وَقْتَيْنِ ابْتِدَاءُ الْخَلْقِ وَ انْقِضَاؤُهُ
Tafseer Ali Bin Ibrahim (Opinionated) – ‘Say to them, O Muhammad-saww: ‘You are disbelieving in the One Who Created the earth in two days, [41:9] – and the meaning of ‘two days’, i.e., two times, beginning of the creation and its expiration.
وَ جَعَلَ فِيها رَواسِيَ مِنْ فَوْقِها وَ بارَكَ فِيها وَ قَدَّرَ فِيها أَقْواتَها أَيْ لَا تَزُولُ وَ تَبْقَى فِي أَرْبَعَةِ أَيَّامٍ سَواءً لِلسَّائِلِينَ يَعْنِي فِي أَرْبَعَةِ أَوْقَاتٍ وَ هِيَ الَّتِي يُخْرِجُ اللَّهُ فِيهَا أَقْوَاتَ الْعَالَمِ مِنَ النَّاسِ وَ الْبَهَائِمِ وَ الطَّيْرِ وَ حَشَرَاتِ الْأَرْضِ وَ مَا فِي الْبَرِّ وَ الْبَحْرِ مِنَ الْخَلْقِ وَ الثِّمَارِ وَ النَّبَاتِ وَ الشَّجَرِ وَ مَا يَكُونُ فِيهِ مَعَايِشُ الْحَيَوَانِ كُلِّهِ وَ هُوَ الرَّبِيعُ وَ الصَّيْفُ وَ الْخَرِيفُ وَ الشِّتَاءُ
And He Made in it mountains from above it, and He Blessed therein, and Measured out its livelihoods – i.e. it will not move and be lasting – (to be) in it in four periods, complete for the seekers [41:10] – meaning in four timings, and it is which Allah-azwj Extracted in it the timing of the world from the people, and the animals, and the birds, and insects of the earth, and whatever is in the land and the sea from the creatures, and the fruits, and the vegetation, and the tree, and what happens to be in it for the livelihood of the beasts, all of it, and it is the spring, and the summer, and the autumn, and the winter.
فَفِي الشِّتَاءِ يُرْسِلُ اللَّهُ الرِّيَاحَ وَ الْأَمْطَارَ وَ الْأَنْدَاءَ وَ الطُّلُولَ مِنَ السَّمَاءِ فَيُلْقِحُ الشَّجَرَ وَ يَسْقِي الْأَرْضَ وَ الشَّجَرَ وَ هُوَ وَقْتٌ بَارِدٌ
So, in the winter, Allah-azwj Sends the winds and the rains and the noise (thunder) and the lightning from the sky. The tree is pollinated, and it is a time of cold.
ثُمَّ يَجِيءُ بَعْدَهُ الرَّبِيعُ وَ هُوَ وَقْتٌ مُعْتَدِلٌ حَارٌّ وَ بَارِدٌ فَيُخْرِجُ الشَّجَرُ ثِمَارَهُ وَ الْأَرْضُ نَبَاتَهَا فَيَكُونُ أَخْضَرَ ضَعِيفاً
Then comes after it the spring, and it is a time moderate heat and cold. The tree brings out its fruit and the ground, its vegetation, and it becomes green, weak.
ثُمَّ يَجِيءُ مِنْ بَعْدِهِ وَقْتُ الصَّيْفِ وَ هُوَ حَارٌّ فَيَنْضَجُ الثِّمَارُ وَ يُصْلَبُ الْحُبُوبُ الَّتِي هِيَ أَقْوَاتُ الْعِبَادِ وَ جَمِيعِ الْحَيَوَانِ
Then comes from after it, summer time, and it is hot, so the fruits are ripened and the seeds are hardened which are in the timings of the servants and entirety of the animals.
ثُمَّ يَجِيءُ مِنْ بَعْدِهِ وَقْتُ الْخَرِيفِ فَيُطَيِّبُهُ وَ يُبَرِّدُهُ
Then comes from after it, time of autumn. It aromatises it and cools it.
وَ لَوْ كَانَ الْوَقْتُ كُلُّهُ شَيْئاً وَاحِداً لَمْ يَخْرُجِ النَّبَاتُ مِنَ الْأَرْضِ لِأَنَّهُ لَوْ كَانَ الْوَقْتُ كُلُّهُ رَبِيعاً لَمْ تَنْضَجِ الثِّمَارُ وَ لَمْ تَبْلُغِ الْحُبُوبُ وَ لَوْ كَانَ الْوَقْتُ كُلُّهُ صَيْفاً لَاحْتَرَقَ كُلُّ شَيْءٍ فِي الْأَرْضِ وَ لَمْ يَكُنْ لِلْحَيَوَانِ مَعَاشٌ وَ لَا قُوتٌ وَ لَوْ كَانَ الْوَقْتُ كُلُّهُ خَرِيفاً لَمْ يَتَقَدَّمْهُ شَيْءٌ مِنْ هَذِهِ الْأَوْقَاتِ لَمْ يَكُنْ شَيْءٌ يَتَقَوَّتُ بِهِ الْعَالَمُ
And if the timing, all of it was one thing, the vegetation would not come out from the ground, because if the times, all of it were to be spring, the fruits would not ripen and the seeds would not mature. And if the time, all of it was summer, it would burn everything in the earth, and there would be no livelihood for the animals, nor subsistence. And if the time, all of it was autumn, nothing from these timings would have preceded it, and there would not be anything for the world to subsist with.
فَجَعَلَ اللَّهُ هَذِهِ الْأَقْوَاتَ فِي هَذِهِ الْأَرْبَعَةِ الْأَوْقَاتِ فِي الشِّتَاءِ وَ الرَّبِيعِ وَ الصَّيْفِ وَ الْخَرِيفِ وَ قَامَ بِهِ الْعَالَمُ وَ اسْتَوَى وَ بَقِيَ وَ سَمَّى اللَّهُ هَذِهِ الْأَوْقَاتَ أَيَّاماً سَواءً لِلسَّائِلِينَ يَعْنِي الْمُحْتَاجِينَ لِأَنَّ كُلَّ مُحْتَاجٍ سَائِلٌ وَ فِي الْعَالَمِ مِنْ خَلْقِ اللَّهِ مَنْ لَا يَسْأَلُ وَ لَا يَقْدِرُ عَلَيْهِ مِنَ الْحَيَوَانِ كَثِيرٌ فَهُمْ سَائِلُونَ وَ إِنْ لَمْ يَسْأَلُوا
So, Allah-azwj Made these timing to be in these four timings, in the winter, and the spring, and the summer and the autumn, and the world stands by it and is even, and remains. And Allah-azwj has Named these timings as ‘days’ complete for the seekers [41:10] – meaning the needy ones, because every needy one is a seeker (beggar), and in the world, from the creatures of Allah-azwj ones who do not ask, and are not able upon it, from the animals, are many. So, they are asking, and even if they are not asking.
وَ قَوْلُهُ ثُمَّ اسْتَوى إِلَى السَّماءِ أَيْ دَبَّرَ وَ خَلَقَ وَ قَدْ سُئِلَ أَبُو الْحَسَنِ الرِّضَا ع عَمَّنْ كَلَّمَ اللَّهُ لَا مِنَ الْجِنِّ وَ لَا مِنَ الْإِنْسِ فَقَالَ السَّمَاوَاتُ وَ الْأَرْضُ فِي قَوْلِهِ ائْتِيا طَوْعاً أَوْ كَرْهاً قالَتا أَتَيْنا طائِعِينَ فَقَضاهُنَ أَيْ خَلَقَهُنَ سَبْعَ سَماواتٍ فِي يَوْمَيْنِ يَعْنِي فِي وَقْتَيْنِ ابْتِدَاءً وَ انْقِضَاءً وَ أَوْحى فِي كُلِّ سَماءٍ أَمْرَها فَهَذَا وَحْيُ تَقْدِيرٍ وَ تَدْبِيرٍ.
And His-azwj Words: ‘Then He Directed Himself to the sky [41:11] – i.e. Managed and Created. And Abu Al-Hassan Al-Reza-asws was asked about the ones Allah-azwj Spoke to, neither being from the Jinn nor from the humans. He-asws had said: ‘The skies and the earth in His-azwj Words: so He Said to it and to the earth: “Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11] So He Ordained them – i.e. Created them – to be seven skies in two days, – meaning two timings, initiating, and terminating – and Revealed in every sky, its regulation [41:12]. So this is Determination and Management’’.[35] (this paragraph is Hadeeth)
32- التَّوْحِيدُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنِ الْكُلَيْنِيِّ رَفَعَ الْحَدِيثَ إِلَى ابْنِ أَبِي الْعَوْجَاءِ حِينَ كَلَّمَهُ أَبُو عَبْدِ اللَّهِ ع عَادَ إِلَيْهِ فِي الْيَوْمِ الثَّانِي ثُمَّ فِي الْيَوْمِ الثَّالِثِ فَقَالَ: مَا الدَّلِيلُ عَلَى حُدُوثِ الْأَجْسَامِ
(The book) ‘Al Tawheed’ –
From Ali Bin Ahmad Al-Daqqaq, from Al-Kulayni, raising the Hadeeth to Ibn Abu Al-Awja when Abu Abdullah-asws spoke to him, returning to him during the second day, then during the third day. He-asws said: ‘What is the evidence upon occurrence of the bodies?’
فَقَالَ إِنِّي مَا وَجَدْتُ شَيْئاً صَغِيراً وَ لَا كَبِيراً إِلَّا وَ إِذَا ضُمَّ إِلَيْهِ مِثْلُهُ صَارَ أَكْبَرَ وَ فِي ذَلِكَ زَوَالٌ وَ انْتِقَالٌ عَنِ الْحَالَةِ الْأُولَى وَ لَوْ كَانَ قَدِيماً مَا زَالَ وَ لَا حَالَ لِأَنَّ الَّذِي يَزُولُ وَ يَحُولُ يَجُوزُ أَنْ يُوجَدَ وَ يَبْطُلَ
Heasws said: ‘Iasws have not found anything, neither small nor big, except that when the likes of it is combined to it, it gets bigger; and in that is the decline (deterioration) and the change from the former state. And had (all things) being eternal, they would neither deteriorate nor change state, because that which deteriorates and changes, it is allowed that it comes into being and gets abolished.
فَيَكُونُ بِوُجُودِهِ بَعْدَ عَدَمِهِ دُخُولٌ فِي الْحَدَثِ وَ فِي كَوْنِهِ فِي الْأَزَلِ دُخُولُهُ فِي الْقِدَمِ وَ لَنْ تَجْتَمِعَ صِفَةُ الْأَزَلِ وَ الْعَدَمِ فِي شَيْءٍ وَاحِدٍ
Thus, it would happen to be, by its existence after its non-existence, entering into the occurrence and in its coming into being in the beginning, it would enter into the non-existence, and there would never gather together the qualities of the eternity and the non-existence and the occurrence (coming into being), and the infinity, into one thing’.
فَقَالَ عَبْدُ الْكَرِيمِ هَبْكَ عَلِمْتُ فِي جَرْيِ الْحَالَتَيْنِ وَ الزَّمَانَيْنِ مَا ذَكَرْتَ وَ اسْتَدْلَلْتَ عَلَى حُدُوثِهِا فَلَوْ بَقِيَتِ الْأَشْيَاءُ عَلَى صِغَرِهَا مِنْ أَيْنَ كَانَ لَكَ أَنْ تَسْتَدِلَّ عَلَى حَدَثِهَا
Abdul Kareem said, ‘Given, that youasws know regarding the flow of the two states and the two times upon what youasws mentioned, and evidence with that upon its occurrence (coming into being). If the things were to remain upon its smallness, from where would that be for you to evidence upon their occurrence?’
فَقَالَ الْعَالِمُ ع إِنَّمَا نَتَكَلَّمُ عَلَى هَذَا الْعَالَمِ الْمَصْنُوعِ فَلَوْ رَفَعْنَاهُ وَ وَضَعْنَا عَالَماً آخَرَ كَانَ لَا شَيْءَ أَدَلُّ عَلَى الْحَدَثِ مِنْ رَفْعِنَا إِيَّاهُ وَ وَضْعِنَا غَيْرَهُ
The scholarasws said: ‘But rather, weasws speak upon this universe as the subject. If we were to raise it and place another universe, the nothingness would be evidenced upon the occurrence from our raising it and replacing it with another world, there would be nothing evidencing upon the occurrence from our raising it and placing another.
وَ لَكِنْ أُجِيبُكَ مِنْ حَيْثُ قَدَرْتَ أَنْ تُلْزِمَنَا وَ نَقُولُ إِنَّ الْأَشْيَاءَ لَوْ دَامَتْ عَلَى صِغَرِهَا لَكَانَ فِي الْوَهْمِ أَنَّهُ مَتَى مَا ضُمَّ شَيْءٌ إِلَى مِثْلِهِ كَانَ أَكْبَرَ وَ فِي جَوَازِ التَّغْيِيرِ عَلَيْهِ خُرُوجُهُ مِنَ الْقِدَمِ كَمَا أَنَّ فِي تَغْيِيرِهِ دُخُولُهُ فِي الْحَدَثِ لَيْسَ لَكَ وَرَاءَهُ شَيْءٌ يَا عَبْدَ الْكَرِيمِ فَانْقَطَعَ وَ خَزِيَ.
But, Iasws shall answer you from where you measured out to compel usasws. So weasws are saying that the things, had they remained eternally upon their smallness, it would always be in the mind that when something is combined to something the like of it, it would be greater (than before), and with regards to the permissibility of the change upon it, is its exit from the eternity, just as its change is its entry into the occurrence. There is nothing for you behind it, O Abdul Kareem’. So, he cut off (the discussion) and was disgraced’’.[36]
وَ فِي الْإِحْتِجَاجِ وَ لَنْ تَجْتَمِعَ صِفَةُ الْحُدُوثِ وَ الْقِدَمِ فِي شَيْءٍ.
And in (the book) ‘Al-Ihtijaj’ – ‘The quality of the occurrence and the ancientness will never gather in one thing’’.[37]
33- الْكَافِي، عَنْ أَحْمَدَ بْنِ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ أَ وَ لَمْ يَرَ الْإِنْسانُ أَنَّا خَلَقْناهُ وَ لَمْ يَكُ شَيْئاً
(The book) ‘Al Kafi’ – From Ahmad Bin Mihran, from Abdul Azeem Al Hasany, from Ali Bin Asbat, from Khalaf Bin Hammad, from Ibn Muskan, from Malik Al Juhanny who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Or does not the human being remember that We Created him before, and he was nothing? [19:67]’.
قَالَ فَقَالَ لَا مُقَدَّراً وَ لَا مُكَوَّناً
He (the narrator) said, ‘He-asws said: ‘Neither determined nor brought into being’.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِهِ عَزَّ وَ جَلَ هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً قَالَ كَانَ مُقَدَّراً غَيْرَ مَذْكُورٍ.
He (the narrator) said, ‘And I asked him-asws about Words of Mighty and Majestic: Didn’t there come upon the human being, a phase, when he did not happen to be a mentionable thing? [76:1]. He-asws said: ‘He was determined, without being mentioned’’.[38]
34- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، سُمِّيَتْ مَكَّةُ أُمَّ الْقُرَى لِأَنَّهَا أَوَّلُ بُقْعَةٍ خَلَقَهَا اللَّهُ مِنَ الْأَرْضِ لِقَوْلِهِ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً.
Tafseer Ali Bin Ibrahim (opinionated) – ‘Makkah is named as the ‘Mother of the towns’ because it is the first spot Allah-azwj had Created from the earth, due to His-azwj Words: Surely, the first House Placed for the people is the one at Bakka, Blessed, [3:96]’’.[39]
35- الْعِلَلُ، وَ الْعُيُونُ، سَأَلَ الشَّامِيُّ أَمِيرَ الْمُؤْمِنِينَ ع لِمَ سُمِّيَتْ مَكَّةُ أُمَّ الْقُرَى قَالَ ع لِأَنَّ الْأَرْضَ دُحِيَتْ مِنْ تَحْتِهَا
(The books) ‘Al Illal’ and ‘Al Uyoon’ –
‘The Syrian asked Amir Al-Momineen-asws, ‘Why is Makkah named as the ‘Mother of the towns’?’ He-asws said: ‘Because the earth was spread out from beneath it’.
وَ سَأَلَ عَنْ أَوَّلِ بُقْعَةٍ بُسِطَتْ مِنَ الْأَرْضِ أَيَّامَ الطُّوفَانِ فَقَالَ لَهُ مَوْضِعُ الْكَعْبَةِ وَ كَانَتْ زَبَرْجَدَةً خَضْرَاءَ.
And he asked about the first spoke Spread from the earth in the days of the flood. He-asws said to him: ‘Place of the Kabah, and it was green emerald’’.[40]
بيان لعل المراد بأيام الطوفان أيام تموج الماء و اضطرابه قبل خلق الأرض.
Explanation: Perhaps the intended by ‘the days of the flood’ is turbulence of the water and its restlessness before creation of the earth.
36- إِرْشَادُ الْقُلُوبِ، سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع لِمَ سُمِّيَتْ مَكَّةُ قَالَ لِأَنَّ اللَّهَ مَكَّ الْأَرْضَ مِنْ تَحْتِهَا أَيْ دَحَاهَا.
(The book) ‘Irshad Al Quloob’ –
‘Amir Al-Momineen-asws was asked, ‘Why is Makkah named as such?’ He-asws said: ‘Because Allah-azwj ‘Makka’ the ground from beneath it, i.e., spread it’’.[41]
37- مَجَالِسُ الصَّدُوقِ، وَ التَّوْحِيدُ، وَ كَنْزُ الْكَرَاجُكِيِّ، وَ الْإِحْتِجَاجُ بِأَسَانِيدِهِمْ فِي مُنَاظَرَةِ الصَّادِقِ ع لِابْنِ أَبِي الْعَوْجَاءِ قَالَ ع هَذَا بَيْتٌ اسْتَعْبَدَ اللَّهُ بِهِ خَلْقَهُ إِلَى قَوْلِهِ خَلَقَهُ اللَّهُ قَبْلَ دَحْوِ الْأَرْضِ بِأَلْفَيْ عَامٍ.
(The books) ‘Majaalis’ of Al Sadouq, and ‘Al Tawheed’, and ‘Kanz’ of Al Karajaky, and ‘Al Ihtijaj’ (of Tabarsi), by their chains,
‘Regarding a debate of Al Sadiq-asws with Ibn Abu Al-Awja’a. He-asws said: ‘This is a House Allah‑azwj is being worshipped through it. He-azwj Created it’ – up to his-asws words: ‘Allah-azwj Created it two thousand years before Spreading the earth’’.[42]
38- الْعِلَلُ، وَ الْعُيُونُ، فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع عِلَّةُ وَضْعِ الْبَيْتِ وَسَطَ الْأَرْضِ أَنَّهُ الْمَوْضِعُ الَّذِي مِنْ تَحْتِهِ دُحِيَتِ الْأَرْضُ وَ كُلُّ رِيحٍ تَهُبُّ فِي الدُّنْيَا فَإِنَّهَا تَخْرُجُ مِنْ تَحْتِ الرُّكْنِ الشَّامِيِّ وَ هِيَ أَوَّلُ بُقْعَةٍ وُضِعَتْ فِي الْأَرْضِ لِأَنَّهَا الْوَسَطُ لِيَكُونَ الْفَرْضُ لِأَهْلِ الْمَشْرِقِ وَ الْمَغْرِبِ فِي ذَلِكَ سَوَاءً.
(The books) ‘Al Illal’, and ‘Al Uyoon’, in ‘Al Ilal’ – Ibn Sinan,
‘From Al-Reza-asws: ‘Reason for Placing the House in the middle of the earth, it is the place which from beneath it the ground was Spread out, and every wind blowing in the world, it had emerged from beneath the Syrian corner, and it is the first spot Placed in the earth because it is in the middle, for it would be the obligation for people of the east and the west to be the same in that’’.[43]
39- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ خَلْقَ الْبَيْتِ قَبْلَ الْأَرْضِ ثُمَّ خَلَقَ اللَّهُ الْأَرْضَ مِنْ بَعْدِهِ فَدَحَاهَا مِنْ تَحْتِهِ.
(The book) ‘Al Ilal’ – From Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Yahya, and Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Al-Hassan Bin Ali, from Marwan Bin Muslim, from Abu Haza Al Sumali who said,
‘Abu Ja’far-asws: ‘The House (Kabah) was Created before the earth. Then Allah-azwj Created the earth from after it. He-azwj Spread it from beneath it’’.[44]
40- الْعَيَّاشِيُّ، عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّهُ وُجِدَ فِي حَجَرٍ مِنْ حَجَرَاتِ الْبَيْتِ مَكْتُوباً إِنِّي أَنَا اللَّهُ ذُو بَكَّةَ خَلَقْتُهَا يَوْمَ خَلَقْتُ السَّمَاوَاتِ وَ الْأَرْضَ وَ يَوْمَ خَلَقْتُ الشَّمْسَ وَ الْقَمَرَ وَ حَفَفْتُهُمَا بِسَبْعَةِ أَمْلَاكٍ حَفِيفاً.
Al Ayyashi, from Al Halby,
‘From Abu Abdullah-asws having said: ‘It is found inscribed in a stone from the stone of the House: “Me-azwj, I-azwj am Allah-azwj, with Bakkah. I-azwj Created it on the day I-azwj Created the skies and the earth, and the day I-azwj Created the sun, and the moon, and -azwj Surrounded them both with seven Angels with swishing’’.[45]
41- الْكَافِي، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الْحَدِيدِ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا مُحَمَّدُ إِنِّي خَلَقْتُكَ وَ عَلِيّاً نُوراً يَعْنِي رُوحاً بِلَا بَدَنٍ قَبْلَ أَنْ أَخْلُقَ سَمَاوَاتِي وَ أَرْضِي وَ عَرْشِي وَ بَحْرِي الْخَبَرَ.
(The book) ‘Al Kafi’ – From Ahmad Bin Idrees, from Al-Husayn Bin Abdullah, from Muhammad Bin Isa, and Muhammad Bin Ubeydullah, from Ali Bin Al Hadeed, from Murazim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Said: “O Muhammad-saww! I-azwj Created you-saww and Ali-asws as Noor” – meaning as souls without bodies – “Before I-azwj Created My-azwj skies, and My-azwj earth, and My-azwj Throne, and My-azwj oceans!” – the Hadeeth’.[46]
42- وَ عَنْهُ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ عَبْدِ اللَّهِ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ع فَأَجْرَيْتُ اخْتِلَافَ الشِّيعَةِ
And from him, from Al-Husayn Bin Muhammad, from Al Moalla, from Abdullah Bin Idrees, from Muhammad Bin Sinan who said,
‘I was in the presence of Abu Ja’far-asws the 2nd and I flowed (discussed) the differing of the Shias.
فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ مُتَفَرِّداً بِوَحْدَانِيَّتِهِ ثُمَّ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ فَمَكَثُوا أَلْفَ دَهْرٍ ثُمَّ خَلَقَ جَمِيعَ الْأَشْيَاءِ فَأَشْهَدَهُمْ خَلْقَهَا وَ أَجْرَى طَاعَتَهُمْ عَلَيْهَا الْحَدِيثَ.
He-asws said: ‘O Muhammad! Allah-azwj Blessed and Exalted did not cease to be individual with His-azwj Oneness. Then He-azwj Created Muhammad-saww, and Ali-asws and (Syeda) Fatima-asws, may the Salawaat of Allah-azwj be upon them-asws all! They-asws remain for a thousand aeons. Then He-azwj Created entirety of the things and Made them-asws witness its creation, and obedience to them-asws flowed upon these (things)’ – the Hadeeth’’.[47]
43- التَّوْحِيدُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ أَبِي سُمَيْنَةَ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ زَيْدِ بْنِ جُبَيْرٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: جَاءَ رَجُلٌ مِنْ عُلَمَاءِ أَهْلِ الشَّامِ إِلَى أَبِي جَعْفَرٍ ع فَقَالَ جِئْتُ أَسْأَلُكَ عَنْ مَسْأَلَةٍ لَمْ أَجِدْ أَحَداً يُفَسِّرُهَا لِي وَ قَدْ سَأَلْتُ ثَلَاثَةَ أَصْنَافٍ مِنَ النَّاسِ فَقَالَ كُلُّ صِنْفٍ غَيْرَ مَا قَالَ الْآخَرُ
(The book) ‘Al Tawheed’ – From Ali Bin Ahmad al Daqqaq, from Muhammad Bin Ja’far Al Asady, from Muhammad Bin Ismail Al Barmakky, from Al-Husayn Bin Al-Hassan, from Abu Sumeyna, from Ismail Bin Aban, from Zayd Bin Jubeyr, from Jabir Al Jufy who said,
‘A man from the scholars of the people of Syria came to Abu Ja’far-asws. He said, ‘I have come to ask you-asws about an issue. I have not found anyone who can interpret it for me, and I have asked three types of people! Every type said other than what the other had said’.
فَقَالَ أَبُو جَعْفَرٍ ع وَ مَا ذَلِكَ
Abu Ja’far-asws said: ‘And what is that?’
فَقَالَ أَسْأَلُكَ مَا أَوَّلُ مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ مِنْ خَلْقِهِ فَإِنَّ بَعْضَ مَنْ سَأَلْتُهُ قَالَ الْقُدْرَةُ وَ قَالَ بَعْضُهُمُ الْعِلْمُ وَ قَالَ بَعْضُهُمُ الرُّوحُ
He said, ‘I ask you-asws, what was the first of what Allah-azwj Mighty and Majestic Created from His-azwj creation? Some of the ones I asked said, ‘The Power’, and some of them said, ‘The Knowledge’, and some of them said, ‘The Spirit’.
فَقَالَ أَبُو جَعْفَرٍ ع مَا قَالُوا شَيْئاً أُخْبِرُكَ أَنَّ اللَّهَ عَلَا ذِكْرُهُ كَانَ وَ لَا شَيْءَ غَيْرُهُ عَزِيزاً وَ لَا عِزَّ لِأَنَّهُ كَانَ قَبْلَ عِزِّهِ وَ ذَلِكَ قَوْلُهُ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ
Abu Ja’far-asws said: ‘They have not said anything! I-asws shall inform you. Allah-azwj, Exalted is His-azwj Mention, existed and there was nothing other than Him-azwj. He-azwj was Mighty and there was no might before He-azwj existed before might, and that is His-azwj Word: Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180].
وَ كَانَ خَالِقاً وَ لَا مَخْلُوقَ فَأَوَّلُ شَيْءٍ خَلَقَهُ مِنْ خَلْقِهِ الشَّيْءُ الَّذِي جَمِيعُ الْأَشْيَاءِ مِنْهُ وَ هُوَ الْمَاءُ
And He-azwj was a Creator and there was not creation, so the first thing He-azwj Created from His-azwj creation was the thing which entirety of the things are from it, and it is the water’.
فَقَالَ السَّائِلُ فَالشَّيْءَ خَلَقَهُ مِنْ شَيْءٍ أَوْ مِنْ لَا شَيْءَ
The questioner asked, ‘So the thing, did He-azwj Create it from a thing or from nothing?’
فَقَالَ خَلَقَ الشَّيْءَ لَا مِنْ شَيْءٍ كَانَ قَبْلَهُ وَ لَوْ خَلَقَ الشَّيْءَ مِنْ شَيْءٍ إِذاً لَمْ يَكُنْ لَهُ انْقِطَاعٌ أَبَداً وَ لَمْ يَزَلِ اللَّهُ إِذاً وَ مَعَهُ شَيْءٌ وَ لَكِنْ كَانَ اللَّهُ وَ لَا شَيْءَ مَعَهُ فَخَلَقَ الشَّيْءَ الَّذِي جَمِيعُ الْأَشْيَاءِ مِنْهُ وَ هُوَ الْمَاءُ.
He-asws said: ‘He-azwj Created the thing, not from a thing. He-azwj existed before it, and had He‑azwj Created the thing from a thing, when there would be not termination for it, ever! (Infinite chain). And Allah-azwj would not be eternal and there would be something with Him‑azwj. But, Allah-azwj existed and there was nothing with Him-azwj. He-azwj Created the thing which entirety of the things are from it, and it is the water’’.[48]
44- الْإِحْتِجَاجُ، وَ تَفْسِيرُ الْإِمَامِ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ، عَنْ آبَائِهِ ع قَالَ: احْتَجَّ رَسُولُ اللَّهِ ص عَلَى الدَّهْرِيَّةِ فَقَالَ مَا الَّذِي دَعَاكُمْ إِلَى الْقَوْلِ بِأَنَّ الْأَشْيَاءَ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ لَمْ تَزَلْ وَ لَا تَزَالُ
(The books) ‘Al-Ihtijaj’ and ‘Tafseer’ of the Imam-asws Abu Muhammad Al-Askari-asws, from his‑asws forefathers-asws having said: ‘Rasool-Allah-azwj argued against the eternalists. He-saww said: ‘What is that which you are calling to – their word that the things, there in an inevitability for these (to exist), and these are perpetual, neither having ceased to exist nor will they be ceasing to exist?’
فَقَالُوا لِأَنَّا لَا نَحْكُمُ إِلَّا بِمَا شَاهَدْنَا وَ لَمْ نَجِدْ لِلْأَشْيَاءِ حَدَثاً فَحَكَمْنَا بِأَنَّهَا لَمْ تَزَلْ وَ لَمْ نَجِدْ لَهَا انْقِضَاءً وَ فَنَاءً فَحَكَمْنَا بِأَنَّهَا لَا تَزَالُ
So, they said, ‘Because we do not decide except with what we witness, and we do not find the things as newly occurring. Thus, it is our decision that these did not cease to exist, and we do not find an expiry for these, nor a perishing, thus we decided that these will not cease to exist’.
فَقَالَ رَسُولُ اللَّهِ ص أَ فَوَجَدْتُمْ لَهَا قِدَماً أَمْ وَجَدْتُمْ لَهَا بَقَاءً أَبَداً فَإِنْ قُلْتُمْ إِنَّكُمْ وَجَدْتُمْ ذَلِكَ أَ نَهَضْتُمْ لِأَنْفُسِكُمْ أَنَّكُمْ لَمْ تَزَالُوا عَلَى هَيْئَتِكُمْ وَ عُقُولِكُمْ بِلَا نِهَايَةٍ وَ لَا تَزَالُونَ كَذَلِكَ وَ لَئِنْ قُلْتُمْ هَذَا دَفَعْتُمُ الْعِيَانَ وَ كَذَّبَكُمُ الْعَالَمُونَ الَّذِينَ يُشَاهِدُونَكُمْ
Rasool-Allahsaww said: ‘Did you find the eternality for it or did you find the perpetual remaining for it, for ever and ever? For if you were to say that you have found that as proven for yourselves – then you have neither cease to be upon your lives and your intellects without an ending, nor would be ceasing to be like that. And if you are saying this, you are repelling your eye witnessing and would be lying, knowing that which you are witnessing’.
قَالُوا بَلْ لَمْ نُشَاهِدْ لَهَا قِدَماً وَ لَا بَقَاءً أَبَدَ الْآبِدِينَ
They said, ‘But we neither witnessed an eternality for these, nor a perpetual remaining for ever and ever (as we have a short life-span)’.
قَالَ رَسُولُ اللَّهِ ص فَلِمَ صِرْتُمْ بِأَنْ تَحْكُمُوا بِالْبَقَاءِ وَ الْقِدَمِ لِأَنَّكُمْ لَمْ تُشَاهِدُوا حُدُوثَهَا وَ انْقِضَاءَهَا أَوْلَى مِنْ تَارِكِ التَّمَيُّزِ لَهَا مِثْلُكُمْ يَحْكُمُ لَهَا بِالْحُدُوثِ وَ الِانْقِضَاءِ وَ الِانْقِطَاعِ لِأَنَّهُ لَمْ يُشَاهِدْ لَهَا قِدَماً وَ لَا بَقَاءً أَبَدَ الْأَبَدِ
Rasool-Allahsaww said: ‘Then why did you become convinced with the eternality and the perpetual remaining, because you did not witness its coming into being and its expiry? Does it make you higher than the neglecter of the differentiation of it like you (when) he decided for it with the newly occurrence and the expiry and the termination, because he did not witness for it an eternality nor a perpetual remaining forever and ever?
أَ وَ لَسْتُمْ تُشَاهِدُونَ اللَّيْلَ وَ النَّهَارَ وَ أَحَدُهُمَا بَعْدَ الْآخَرِ فَقَالُوا نَعَمْ فَقَالَ أَ تَرَوْنَهُمَا لَمْ يَزَالا وَ لَا يَزَالانِ فَقَالُوا نَعَمْ فَقَالَ أَ فَيَجُوزُ عِنْدَكُمُ اجْتِمَاعُ اللَّيْلِ وَ النَّهَارِ فَقَالُوا لَا
Aren’t you witnessing the night and the day, and one of them is after the other?’ They said, ‘Yes’. So hesaww said: ‘Are you seeing these two as neither having ceased to exist nor will they both be ceasing to exist?’ They said, ‘Yes’. Hesaww said: ‘So is it allowed in your presence, the gathering of the night and day (at the same time)?’ They said, ‘No’.
فَقَالَ ص فَإِذَنْ يَنْقَطِعُ أَحَدُهُمَا عَنِ الْآخَرِ فَيَسْبِقُ أَحَدُهُمَا وَ يَكُونُ الثَّانِي جَارِياً بَعْدَهُ قَالُوا كَذَلِكَ هُوَ فَقَالَ قَدْ حَكَمْتُمْ بِحُدُوثِ مَا تَقَدَّمَ مِنْ لَيْلٍ وَ نَهَارٍ وَ لَمْ تُشَاهِدُوهُمَا فَلَا تُنْكِرُوا اللَّهَ قَدْرَهُ
Hesaww said: ‘So when one of the two is cut off from the other, then one precedes the other, and the second happens to be flowing after it’. They said, ‘Like that, it is’. Hesaww said: ‘You have decided with the newly occurrence of what precedes from night and day not having witnessed these two, therefore you cannot be denying an Ability for Allahazwj’.
ثُمَّ قَالَ ص أَ تَقُولُونَ مَا قَبْلَكُمْ مِنَ اللَّيْلِ وَ النَّهَارِ مُتَنَاهٍ أَمْ غَيْرُ مُتَنَاهٍ فَإِنْ قُلْتُمْ إِنَّهُ غَيْرُ مُتَنَاهٍ فَقَدْ وَصَلَ إِلَيْكُمْ آخِرٌ بِلَا نِهَايَةٍ لِأَوَّلِهِ وَ إِنْ قُلْتُمْ إِنَّهُ مُتَنَاهٍ فَقَدْ كَانَ وَ لَا شَيْءَ مِنْهُمَا قَالُوا نَعَمْ
Then hesaww said: ‘Are you saying what is before you from the night and the day as being finite or without finite (infinite)? So, if you say (it is) infinite, then how did the other one come to you without an ending of the first? And if you say it finite, then it has been so and nothing from these two existed before’. They said, ‘Yes’.
قَالَ لَهُمْ أَ قُلْتُمْ إِنَّ الْعَالَمَ قَدِيمٌ لَيْسَ بِمُحْدَثٍ وَ أَنْتُمْ عَارِفُونَ بِمَعْنَى مَا أَقْرَرْتُمْ بِهِ وَ بِمَعْنَى مَا جَحَدْتُمُوهُ قَالُوا نَعَمْ
Hesaww said to them: ‘Are you saying that the universe is eternal, not newly occurring, and you are recognising of what Isaww am reiterating with, and the meaning of what you are rejecting?’ They said, ‘Yes’.
قَالَ رَسُولُ اللَّهِ ص فَهَذَا الَّذِي نُشَاهِدُهُ مِنَ الْأَشْيَاءِ بَعْضُهَا إِلَى بَعْضٍ يَفْتَقِرُ لِأَنَّهُ لَا قِوَامَ لِلْبَعْضِ إِلَّا بِمَا يَتَّصِلُ إِلَيْهِ كَمَا تَرَى الْبِنَاءَ مُحْتَاجاً بَعْضُ أَجْزَائِهِ إِلَى بَعْضٍ وَ إِلَّا لَمْ يَتَّسِقْ وَ لَمْ يَسْتَحْكِمْ وَ كَذَلِكَ سَائِرُ مَا نَرَى
Rasool-Allahsaww said: ‘So this which we tend to witness from the things – some of them being lacking to the others (being dependent on it), because there is no establishment of some except with what it is linked with (to another thing). Do you not see that the construction, some of its parts are needy to its other (parts), or else it would not be coherent and not be stronger? And like that is the rest of what we are seeing’.
قَالَ فَإِنْ كَانَ هَذَا الْمُحْتَاجُ بَعْضُهُ إِلَى بَعْضٍ لِقُوَّتِهِ وَ تَمَامِهِ هُوَ الْقَدِيمَ فَأَخْبِرُونِي أَنْ لَوْ كَانَ مُحْدَثاً كَيْفَ كَانَ يَكُونُ وَ كَيْفَ إِذاً كَانَتْ تَكُونُ صِفَتُهُ
And hesaww said: ‘So when this needy one – some of it to some for its strength and its completion – it is the eternal, then inform me, if it was newly occurring (temporal), how did it happen to be and what is that which happened to be its attributes?’
قَالَ فَبُهِتُوا وَ عَلِمُوا أَنَّهُمْ لَا يَجِدُونَ لِلْمُحْدَثِ صِفَةً يَصِفُونَهُ بِهَا إِلَّا وَ هِيَ مَوْجُودَةٌ فِي هَذَا الَّذِي زَعَمُوا أَنَّهُ قَدِيمٌ فَوَجَمُوا وَ قَالُوا سَنَنْظُرُ فِي أَمْرِنَا الْخَبَرَ.
He (Imam Hassan Al-Askariasws) said: ‘So they were astounded and confused, and they knew that they cannot find an attribute for a temporal (newly occurred thing) they can attribute it with, except and it would be existent in this which they are alleging that it is eternal. So, they were dumbfounded and said, ‘We shall look into our matter’’.[49]
45- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، وَ هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ كانَ عَرْشُهُ عَلَى الْماءِ وَ ذَلِكَ فِي مَبْدَإِ الْخَلْقِ أَنَّ الرَّبَّ تَبَارَكَ وَ تَعَالَى خَلَقَ الْهَوَاءَ ثُمَّ خَلَقَ الْقَلَمَ فَأَمَرَهُ أَنْ يَجْرِيَ فَقَالَ يَا رَبِّ بِمَا أَجْرِي فَقَالَ بِمَا هُوَ كَائِنٌ
Tafseer Ali Bin Ibrahim (opinionated) – (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 [11:7], ‘And that was during beginning of the creation. The Lord-azwj Blessed and Exalted Created the air, then Created the Pen. He-azwj Commanded it to flow (write). It said, ‘O Lord-azwj! What shall I flow with?’ He-azwj Said: ‘With what would be happening’.
ثُمَّ خَلَقَ الظُّلْمَةَ مِنَ الْهَوَاءِ وَ خَلَقَ النُّورَ مِنَ الْهَوَاءِ وَ خَلَقَ الْمَاءَ مِنَ الْهَوَاءِ وَ خَلَقَ الْعَرْشَ مِنَ الْهَوَاءِ وَ خَلَقَ الْعَقِيمَ مِنَ الْهَوَاءِ وَ هُوَ الرِّيحُ الشَّدِيدَةُ وَ خَلَقَ النَّارَ مِنَ الْهَوَاءِ وَ خَلَقَ الْخَلْقَ كُلَّهُمْ مِنْ هَذِهِ السِّتَّةِ الَّتِي خُلِقَتْ مِنَ الْهَوَاءِ
Then He-azwj Created the darkness from the air, and Created the light from the air, and Created the water from the air, and Created the Throne from the air, and Created Al-Aqeem from the air, and it is the severe wind, Created the fire from the air, and Created the creatures, all of them from these six which were Created from the air.
فَسَلَّطَ الْعَقِيمَ عَلَى الْمَاءِ فَضَرَبَتْهُ فَأَكْثَرَتِ الْمَوْجَ وَ الزَّبَدَ وَ جَعَلَ يَثُورُ دُخَانُهُ فِي الْهَوَاءِ فَلَمَّا بَلَغَ الْوَقْتُ الَّذِي أَرَادَ قَالَ لِلزَّبَدِ اجْمُدْ فَجَمَدَ فَقَالَ لِلْمَوْجِ اجْمُدْ فَجَمَدَ فَجَعَلَ الزَّبَدَ أَرْضاً وَ جَعَلَ الْمَوْجَ جِبِالًا رَوَاسِيَ لِلْأَرْضِ
He-azwj Caused Al-Aqeem to overcome upon the water. It struck it, so the waves and the foam became a lot, and its smoke went on to rise in the air. When the time reached what He‑azwj Wanted, He-azwj Said to the foam: “Freeze!” So it froze. He-azwj Said to the wave: “Freeze!” It froze. He-azwj Made the foam to be land and Made the waves as tall mountains for the earth.
فَلَمَّا أَجْمَدَهُمَا قَالَ لِلرُّوحِ وَ الْقُدْرَةِ سَوِّيَا عَرْشِي عَلَى السَّمَاءِ فَسَوَّيَا عَرْشَهُ عَلَى السَّمَاءِ وَ قَالَ لِلدُّخَانِ اجْمُدْ فَجَمَدَ ثُمَّ قَالَ لَهُ ازْفِرْ فَزَفَرَ فَنَادَاهَا وَ الْأَرْضَ جَمِيعاً ائْتِيا طَوْعاً أَوْ كَرْهاً قالَتا أَتَيْنا طائِعِينَ فَقَضاهُنَّ سَبْعَ سَماواتٍ فِي يَوْمَيْنِ وَ مِنَ الْأَرْضِ مِثْلَهُنَ
When they had both frozen, He-azwj Said to the Spirit and the Power: “Even out My-azwj Throne upon the sky!” They evened His-azwj Throne upon the sky. And He-azwj Said to the smoke: “Freeze!” It froze. Then He-azwj Said to it: “Exhale!” It exhaled. He-azwj Called out at it and the earth, all: ““Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11] So He Ordained them to be seven skies in two periods, [41:12] and from the earth similar to these. [65:12].
فَلَمَّا أَخَذَ فِي رِزْقِ خَلْقِهِ خَلَقَ السَّمَاءَ وَ جَنَّاتِهَا وَ الْمَلَائِكَةَ يَوْمَ الْخَمِيسِ وَ خَلَقَ الْأَرْضَ يَوْمَ الْأَحَدِ وَ خَلَقَ دَوَابَّ الْبَرِّ وَ الْبَحْرِ يَوْمَ الْإِثْنَيْنِ وَ هُمَا الْيَوْمَانِ اللَّذَانِ يَقُولُ اللَّهُ عَزَّ وَ جَلَ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ
When He-azwj took to sustaining His-azwj Creatures, He-azwj Created the sky and their Paradise and the Angels, on the day of Thursday, and Created the earth on the day of Sunday, and Created animals of the land and the sea on the day of Monday, and these are the two days which Allah-azwj Mighty and Majestic Said: ‘You are disbelieving in the One Who Created the earth in two days, [41:9].
وَ خَلَقَ الشَّجَرَ وَ نَبَاتَ الْأَرْضِ وَ أَنْهَارَهَا وَ مَا فِيهَا وَ الْهَوَامَّ فِي يَوْمِ الثَّلَاثَاءِ وَ خَلَقَ الْجَانَّ وَ هُوَ أَبُو الْجِنِّ يَوْمَ السَّبْتِ وَ خَلَقَ الطَّيْرَ فِي يَوْمِ الْأَرْبِعَاءِ وَ خَلَقَ آدَمَ فِي سِتِّ سَاعَاتٍ مِنْ يَوْمِ الْجُمُعَةِ فَفِي هَذِهِ السِّتَّةِ أَيَّامٍ خَلَقَ اللَّهُ السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما.
And He-azwj Created the tree and the vegetation of the earth and its rivers and whatever is in these and the insects during the day of Tuesday, and Created the Jaan, and these are father of the Jinn, on the day of Saturday, and Created the bird during the day of Wednesday, and Created Adam-as during the six timing of the day of Friday. So, in these are six days, Allah is the One Who Created the skies and the earth and whatever is between the two [32:4]’’.[50]
46- التَّفْسِيرُ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَرَجَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ حَاجّاً وَ مَعَهُ الْأَبْرَشُ الْكَلْبِيُّ فَلَقِيَا أَبَا عَبْدِ اللَّهِ ع فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ هِشَامٌ لِلْأَبْرَشِ تَعْرِفُ هَذَا قَالَ لَا قَالَ هَذَا الَّذِي تَزْعُمُ الشِّيعَةُ أَنَّهُ نَبِيٌّ مِنْ كَثْرَةِ عِلْمِهِ
The Tafseer – From his father, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Bakr Al Hazramy,
‘From Abu Abdullah-asws having said: ‘Hisham Bin Abdul Malik (Umayyid Caliph) went out as a pilgrim and with him was Al-Abrash Al-Kalby. They met Abu Abdullah-asws in the Sacred Masjid. Hisham said to Al-Abrash, ‘Do you know this one?’ He said, ‘No’. He said, ‘This is the one whom the Shias claim that he-asws is a Prophet-as due to the plentiful of his-asws deeds’.
فَقَالَ الْأَبْرَشُ لَأَسْأَلَنَّهُ عَنْ مَسْأَلَةٍ لَا يُجِيبُنِي فِيهَا إِلَّا نَبِيٌّ أَوْ وَصِيُّ نَبِيٍّ فَقَالَ هِشَامٌ لِلْأَبْرَشِ وَدِدْتُ أَنَّكَ فَعَلْتَ ذَلِكَ
Al-Abrash said, ‘I shall ask him-asws about issues, not one can answer me regarding these except a Prophet-saww, or a successor-as of a Prophet-as. Hisham said to Al-Abrash, ‘I would love it if you were to do that’.
فَلَقِيَ الْأَبْرَشُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ يَا أَبَا عَبْدِ اللَّهِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما فَمَا كَانَ رَتْقُهُمَا وَ مَا كَانَ فَتْقُهُمَا
Al-Abrash met Abu Abdullah-asws. He said, ‘O Abu Abdullah-asws! Inform me about Words of Allah-azwj Mighty and Majestic: 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]. So, what was their joining, and what was their separating?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبْرَشُ هُوَ كَمَا وَصَفَ نَفْسَهُ كانَ عَرْشُهُ عَلَى الْماءِ وَ الْمَاءُ عَلَى الْهَوَاءِ وَ الْهَوَاءُ لَا يُحَدُّ وَ لَمْ يَكُنْ يَوْمَئِذٍ خَلْقٌ غَيْرُهُمَا وَ الْمَاءُ يَوْمَئِذٍ عَذْبٌ فُرَاتٌ
Abu Abdullah-asws said: ‘O Abrash! It is just as He-azwj has Described it Himself-azwj: and His Throne was upon the water [11:7], and the water was upon the air, and the air had no limits, and on that day, there did not happen to be any creation other than these two, and on that day the water was sweet, fresh.
فَلَمَّا أَرَادَ أَنْ يَخْلُقَ الْأَرْضَ أَمَرَ الرِّيَاحَ فَضَرَبَتِ الْمَاءَ حَتَّى صَارَ مَوْجاً ثُمَّ أَزْبَدَ فَصَارَ زَبَداً وَاحِداً فَجَمَعَهُ فِي مَوْضِعِ الْبَيْتِ ثُمَّ جَعَلَهُ جَبَلًا مِنْ زَبَدٍ ثُمَّ دَحَى الْأَرْضَ مِنْ تَحْتِهِ فَقَالَ اللَّهُ تَعَالَى إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً
When He-azwj Wanted to Create the earth, He-azwj Commanded the winds. They struck the water until it became (with) waves. Then they increased, so it became one foam. He-azwj Gathered in the place of the House (Kabah). Then He-azwj made it a mountain of foam, then Spread the ground from beneath it. Surely, the first House Placed for the people is the one at Bakka, Blessed, [3:96].
ثُمَّ مَكَثَ الرَّبُّ تَبَارَكَ وَ تَعَالَى مَا شَاءَ فَلَمَّا أَرَادَ أَنْ يَخْلُقَ السَّمَاءَ أَمَرَ الرِّيَاحَ فَضَرَبَتِ الْبُحُورَ حَتَّى أَزْبَدَتْهَا فَخَرَجَ مِنْ ذَلِكَ الْمَوْجِ وَ الزَّبَدِ مِنْ وَسَطِهِ دُخَانٌ سَاطِعٌ مِنْ غَيْرِ نَارٍ فَخَلَقَ مِنْهُ السَّمَاءَ فَجَعَلَ فِيهَا الْبُرُوجَ وَ النُّجُومَ وَ مَنَازِلَ الشَّمْسِ وَ الْقَمَرِ وَ أَجْرَاهَا فِي الْفَلَكِ
Then the Lord-azwj Blessed and Exalted remained for as long as He-azwj so Desired. When He‑azwj Wanted to Create the sky, He-azwj Commanded the wind. It struck the oceans until they were with foam. He-azwj Extracted from that wave and the foam, from its midst, smoke shining from without a fire. He-azwj Created the skey from it. He-azwj Made the constellations and the stars to be in it, and stages of the sun and the moon, and Flowed these in the orbits.
وَ كَانَتِ السَّمَاءُ خَضْرَاءَ عَلَى لَوْنِ الْمَاءِ الْعَذْبِ الْأَخْضَرِ وَ كَانَتِ الْأَرْضُ خَضْرَاءَ عَلَى لَوْنِ الْمَاءِ وَ كَانَتَا مَرْتُوقَتَيْنِ لَيْسَ لَهُمَا أَبْوَابٌ وَ لَمْ يَكُنْ لِلْأَرْضِ أَبْوَابٌ وَ هُوَ النَّبْتُ وَ لَمْ تُمْطِرِ السَّمَاءُ عَلَيْهَا فَتُنْبِتَ
And the sky was green based upon the colour of the fresh green water, and the earth was green based upon the colour of the water, and these were joined upon. There were not gateways for them, and the gates cannot happen to be for the earth, and it is the vegetation, and the sky had not rained upon it. So, it grew (vegetation).
فَفَتَقَ السَّمَاءَ بِالْمَطَرِ وَ فَتَقَ الْأَرْضَ بِالنَّبَاتِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما
He-azwj Split the sky with the rain and Split the earth with the vegetation. And that is His‑azwj Word: 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]’.
فَقَالَ الْأَبْرَشُ وَ اللَّهِ مَا حَدَّثَنِي بِمِثْلِ هَذَا الْحَدِيثِ أَحَدٌ قَطُّ أَعِدْ عَلَيَّ فَأَعَادَ عَلَيْهِ وَ كَانَ الْأَبْرَشُ مُلْحِداً فَقَالَ وَ أَنَا أَشْهَدُ أَنَّكَ ابْنُ نَبِيٍّ ثَلَاثَ مَرَّاتٍ.
Al-Abrsh said, ‘By Allah-azwj! No one has narrated to me with the likes of this Hadeeth, at all! Repeat it to me’. He-asws repeated it to him, and Al-Abrash was an atheist. He said, ‘And I testify that you-asws are a son-asws of a Prophet-saww’ – three times’’.[51]
47 وَ مِنْهُ، إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ قَالَ فِي سِتَّةِ أَوْقَاتٍ ثُمَّ اسْتَوى عَلَى الْعَرْشِ أَيْ عَلَا عَلَى الْعَرْشِ.
And from him (Ali Bin Ibrahim): ‘(Surah) Yunus-as – Surely, your Lord is Allah, Who Created the skies and the earth in six days, [10:3]. He said, ‘In six timings’. then Established upon the Throne, [10:3] – i.e. On top upon the Throne’’.[52] (opinion)
48- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَلِيٍّ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْوَاعِظِ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ الطَّائِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: كَانَ عَلِيٌّ ع فِي جَامِعِ الْكُوفَةِ إِذْ قَامَ إِلَيْهِ رَجُلٌ مِنْ أَهْلِ الشَّامِ فَقَالَ أَخْبِرْنِي عَنْ أَوَّلِ مَا خَلَقَ اللَّهُ قَالَ خَلَقَ النُّورَ
(The book) ‘Al Uyoon’ – From Muhammad Bin Amro Bin Ali Al Basry, from Muhammad Bin Ali Al Wa’iz, from Abdullah Bin Ahmad Bin Aamir Al Taie, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws was in the central Masjid of Al-Kufa when a man from the people of Syrian stood up to him-asws. He said, ‘Inform me about the first of what Allah-azwj Created’. He-asws said: ‘He-azwj Created the Noor’.
قَالَ فَمِمَّ خُلِقَتِ السَّمَاوَاتُ قَالَ مِنْ بُخَارِ الْمَاءِ قَالَ فَمِمَّ خُلِقَتِ الْأَرْضُ قَالَ مِنْ زَبَدِ الْمَاءِ قَالَ فَمِمَّ خُلِقَتِ الْجِبَالُ قَالَ مِنَ الْأَمْوَاجِ الْخَبَرَ.
He said, ‘From what were the skies created?’ He-asws said: ‘From water vapour’. He said, ‘What was the earth created from?’ He-asws said: ‘From foam of the water’. He said, ‘From what was the mountain created?’ He-asws said: ‘From the waves’ – the Hadeeth’’.[53]
بيان يمكن أن يكون المراد بالنور نور النبي و الأئمة ع كما ورد في أكثر الأخبار.
Explanation: It is possible that the intent with the ‘Noor’ is Noor of the Prophet-saww and the Imams-asws just as has been referred in many Ahadeeth.
49- التَّوْحِيدُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنِ الْكُلَيْنِيِّ عَنِ الْعَلَّانِ 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 الْقِدَمُ صِفَةٌ دَلَّتِ الْعَاقِلَ عَلَى أَنَّهُ لَا شَيْءَ قَبْلَهُ وَ لَا شَيْءَ مَعَهُ فِي دَيْمُومَتِهِ
(The book) ‘Al Tawheed’ – From Ali Bin Ahmad Al Daqqaq, from Al Kulayni, from Al Allan, from Muhammad Bin Isa, from Al-Husayn Bin Khalid,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Know, may Allah-azwj Teach you the good! Allah‑azwj Blessed and Exalted is Ancient, and the ancientness is an attribute which points the intellectual upon that there is nothing before Him-azwj, nor anything with Him-azwj in His‑azwj Permanency.
فَقَدْ بَانَ لَنَا بِإِقْرَارِ الْعَامَّةِ مُعْجِزَةُ الصِّفَةِ أَنَّهُ لَا شَيْءَ قَبْلَ اللَّهِ وَ لَا شَيْءَ مَعَ اللَّهِ فِي بَقَائِهِ وَ بَطَلَ قَوْلُ مَنْ زَعَمَ أَنَّهُ كَانَ قَبْلَهُ أَوْ كَانَ مَعَهُ شَيْءٌ وَ ذَلِكَ أَنَّهُ لَوْ كَانَ مَعَهُ شَيْءٌ فِي بَقَائِهِ لَمْ يَجُزْ أَنْ يَكُونَ خَالِقاً لَهُ لِأَنَّهُ لَمْ يَزَلْ مَعَهُ فَكَيْفَ يَكُونُ خَالِقاً لِمَنْ لَمْ يَزَلْ مَعَهُ
It is clear to us with the acknowledgment of the general Muslims, miracle of the attribute, that there is nothing before Allah-azwj, and anything with Allah-azwj in His-azwj everlasting, and it invalidates the word of the one who claims that there was something before Him-azwj or something with Him-azwj, and that is because if there had been something with Him-azwj in His‑azwj ever-lasting, it cannot be allowed that He-azwj would have been its creator, because it has not ceased to be with Him-azwj. So how could He-azwj be a creator of the one who did not cease with be with Him-azwj?
وَ لَوْ كَانَ قَبْلَهُ شَيْءٌ كَانَ الْأَوَّلَ ذَلِكَ الشَّيْءُ لَا هَذَا وَ كَانَ الْأَوَّلُ أَوْلَى بِأَنْ يَكُونَ خَالِقاً لِلثَّانِي.
And if there had been something before Him-azwj, the first would have been that thing, not this, and the first would be foremost with being a creator of the second’’.[54]
50- التَّوْحِيدُ، وَ الْعُيُونُ، عَنْ تَمِيمِ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَلِيٍّ الْأَنْصَارِيِ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ قَالَ: سَأَلَ الْمَأْمُونُ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى الرِّضَا ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ كانَ عَرْشُهُ عَلَى الْماءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
(The books) ‘Al Tawheed’, and ‘Al Uyoon’ – From Tameem Bin Abdullah Al Qurashy, from his father, from Ahamad Bin Ali Al Ansari, from Abu Al Salt Al Harwy who said,
‘Al-Mamoun asked Abu Al-Hassan-asws Bin Musa Al-Reza-asws about Words of Allah-azwj Mighty and Majestic: (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].
فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْعَرْشَ وَ الْمَاءَ وَ الْمَلَائِكَةَ قَبْلَ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ وَ كَانَتِ الْمَلَائِكَةُ تَسْتَدِلُّ بِأَنْفُسِهَا وَ بِالْعَرْشِ وَ الْمَاءِ عَلَى اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘Allah-azwj Blessed and Exalted Created the Throne and the water and the Angels, before He-azwj Created the skies and the earth, and the Angels were point with themselves and with the Throne and the water, upon Allah-azwj Mighty and Majestic.
ثُمَّ جَعَلَ عَرْشَهُ عَلَى الْمَاءِ لِيُظْهِرَ بِذَلِكَ قُدْرَتَهُ لِلْمَلَائِكَةِ فَتَعْلَمَ أَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ثُمَّ رَفَعَ الْعَرْشَ بِقُدْرَتِهِ وَ نَقَلَهُ فَجَعَلَهُ فَوْقَ السَّمَاوَاتِ السَّبْعِ ثُمَ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ هُوَ مُسْتَوْلٍ عَلَى عَرْشِهِ
Then He-azwj Made His-azwj Throne to be upon the water in order to Manifest His-azwj Power by that, so you would know that He-azwj is Able upon all things. Then He-azwj Raised the Throne by His-azwj Power and Transferred it. He-azwj Made it to be above the seven skies. Then He-azwj Created the skies and the earth in six days, and He-azwj Controlled upon His-azwj Throne.
وَ كَانَ قَادِراً عَلَى أَنْ يَخْلُقَهَا فِي طَرْفَةِ عَيْنٍ وَ لَكِنَّهُ عَزَّ وَ جَلَّ خَلَقَهَا فِي سِتَّةِ أَيَّامٍ لِيُظْهِرَ لِلْمَلَائِكَةِ مَا يَخْلُقُهُ مِنْهَا شَيْئاً بَعْدَ شَيْءٍ فَتَسْتَدِلَ بِحُدُوثِ مَا يَحْدُثُ عَلَى اللَّهِ تَعَالَى ذِكْرُهُ مَرَّةً بَعْدَ مَرَّةٍ
And He-azwj was Able upon Creating these in the blink of an eyes, but He-azwj, Mighty and Majestic, Created it in six days in order to Reveal for the Angels what He-azwj would be Creating from it, thing after a thing. Thus, with the newly occurrence of what occurred points upon Allah-azwj, Exalted is His-azwj Mention, time after time.
وَ لَمْ يَخْلُقِ اللَّهُ الْعَرْشَ لِحَاجَةٍ بِهِ إِلَيْهِ لِأَنَّهُ غَنِيٌّ عَنِ الْعَرْشِ وَ عَنْ جَمِيعِ مَا خَلَقَ لَا يُوصَفُ بِالْكَوْنِ عَلَى الْعَرْشِ لِأَنَّهُ لَيْسَ بِجِسْمٍ تَعَالَى عَنْ صِفَةِ خَلْقِهِ عُلُوّاً كَبِيراً
And Allah-azwj did not Created the Throne for a need with Him-azwj to it, because He-azwj is needless from the Thron and from entirety of what He-azwj Created. He-azwj cannot be described with being existing upon the Throne because He-azwj isn’t with a body. He-azwj is Exalted from the descriptions of His-azwj creatures, Lofty, Great.
وَ أَمَّا قَوْلُهُ عَزَّ وَ جَلَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا فَإِنَّهُ عَزَّ وَ جَلَّ خَلَقَ خَلْقَهُ لِيَبْلُوَهُمْ بِتَكْلِيفِ طَاعَتِهِ وَ عِبَادَتِهِ لَا عَلَى سَبِيلِ الِامْتِحَانِ وَ التَّجْرِبَةِ لِأَنَّهُ لَمْ يَزَلْ عَلِيماً بِكُلِّ شَيْءٍ
And as for Words of the Mighty and Majestic: in order to Try you, which one of you is better in deeds. [11:7], He-azwj, Mighty and Majestic Created His-azwj creatures in order to Try them with encumberment of obeying Him-azwj and worshipping Him-azwj, not upon a way of the test and the experience, because He-azwj did not cease to be a knower with all things’.
فَقَالَ الْمَأْمُونُ فَرَّجْتَ عَنِّي يَا أَبَا الْحَسَنِ فَرَّجَ اللَّهُ عَنْكَ.
Al-Mamoun said, ‘You-asws have relieved from me, O Abu Al-Hassan-asws! May Allah-azwj Relieve you-asws’’.[55]
51- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ السَّيَّارِيِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مِهْرَانَ الْكُوفِيِّ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ اللَّيْثِيِّ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا إِبْرَاهِيمُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ عَالِماً خَلَقَ الْأَشْيَاءَ لَا مِنْ شَيْءٍ وَ مَنْ زَعَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْأَشْيَاءَ مِنْ شَيْءٍ فَقَدْ كَفَرَ لِأَنَّهُ لَوْ كَانَ ذَلِكَ الشَّيْءُ الَّذِي خَلَقَ مِنْهُ الْأَشْيَاءَ قَدِيماً مَعَهُ فِي أَزَلِيَّتِهِ وَ هُوِيَّتِهِ كَانَ ذَلِكَ أَزَلِيّاً بَلْ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْأَشْيَاءَ كُلَّهَا لَا مِنْ شَيْءٍ
(The book) ‘Al Illal’ – From his father, from Sa’ad Bin Abdullah, from Muhammad Bin Ahmad Al Sayyari, from Muhammad Bin Abdullah Bin Mihran Al Kufi, from Hanan Bin Sadeyr, from his father, from Abu Is’haq Al Laysi who said,
‘Abu Ja’far-asws said to me: ‘O Ibrahim! Allah-azwj the Exalted did not cease to be a Knower. He‑azwj Created the things, not from a thing, and the one who claims that Allah-azwj mighty and Majestic Created the things from a thing, so he is committing Kufr, because if that thing from which He-azwj had Created the things, was ancient with Him-azwj in His-azwj eternality and His-azwj Godship, that (thing) would have been eternal. But Allah-azwj Mighty and Majestic Created the things, all of them, not from a thing.
فَكَانَ مِمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ أَرْضاً طَيِّبَةً ثُمَّ فَجَّرَ مِنْهَا مَاءً عَذْباً زُلَالًا فَعَرَضَ عَلَيْهِ وَلَايَتَنَا أَهْلَ الْبَيْتِ فَقَبِلَهَا فَأَجْرَى ذَلِكَ الْمَاءَ عَلَيْهَا سَبْعَةَ أَيَّامٍ حَتَّى طَبَّقَهَا وَ عَمَّهَا ثُمَّ نَضَبَ ذَلِكَ الْمَاءُ عَنْهَا فَأَخَذَ مِنْ صَفْوَةِ ذَلِكَ الطِّينِ طِيناً فَجَعَلَهُ طِينَ الْأَئِمَّةِ ع ثُمَّ أَخَذَ ثَقَلَ ذَلِكَ الطِّينِ فَخَلَقَ مِنْهُ شِيعَتَنَا الْخَبَرَ.
It was from what Allah-azwj Mighty and Majestic had Created, was good earth. Then He‑azwj Flowed sweet fresh water from it. He-azwj Presented our-asws Wilayah, People-asws of the Household, to it. It accepted it. So, He-azwj Flowed that water upon it for seven days until He‑azwj had Layered it and capped it. Then He-azwj Depleted that water away from it. He-azwj Took from the elite of that clay, a clay and Made it to be the clay of the Imams-asws. Then He-azwj Took the heavy of that clay and Created our-asws Shias from it’ – the Hadeeth’’.[56]
52- الْعِلَلُ، فِي خَبَرِ ابْنِ سَلَامٍ قَالَ: أَخْبِرْنِي عَنْ أَوَّلِ يَوْمٍ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ قَالَ النَّبِيُّ ص يَوْمُ الْأَحَدِ قَالَ وَ لِمَ سُمِّيَ يَوْمَ الْأَحَدِ قَالَ لِأَنَّهُ وَاحِدٌ مَحْدُودٌ
(The book) ‘Al Ilal’ in a Hadeeth of Ibn Salaam, said,
‘Inform me about the first day Allah-azwj Mighty and Majestic Created’. The Prophet-saww said: ‘The day of Sunday’. He said, ‘And why has it been named as the day of Sunday (Al-Ahad)?’ He-saww said: ‘Because it is one (Wahid), limited (Mahdoud)’.
قَالَ فَالْإِثْنَيْنِ قَالَ هُوَ الْيَوْمُ الثَّانِي مِنَ الدُّنْيَا قَالَ فَالثَّلَاثَاءَ قَالَ الثَّالِثُ مِنَ الدُّنْيَا قَالَ فَالْأَرْبِعَاءَ قَالَ الْيَوْمُ الرَّابِعُ مِنَ الدُّنْيَا
He said, ‘The Monday (Asnayn)?’ He-saww said: ‘It is the second (Sany) day from the world’. He said, ‘The Tuesday (Al-Salasa)?’ He-saww said: ‘The third (Salis) from the world’. He said, ‘The Wednesday (Arbi’a)?’ He-saww said: ‘The fourth day from the world’.
قَالَ فَالْخَمِيسَ قَالَ هُوَ يَوْمٌ خَامِسٌ مِنَ الدُّنْيَا وَ هُوَ يَوْمٌ أَنِيسٌ لُعِنَ فِيهِ إِبْلِيسُ وَ رُفِعَ فِيهِ إِدْرِيسُ
He said, ‘The Thursday (Al-Khamis)?’ He-saww said: ‘It is the fifth (Khamis) day from the world, and it is a day of comfort. Iblees-la has been Cursed during it, and Idrees-as was raised during it’.
قَالَ فَالْجُمُعَةَ قَالَ هُوَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَ ذلِكَ يَوْمٌ مَشْهُودٌ وَ يَوْمُ شاهِدٍ وَ مَشْهُودٍ
He said, ‘The Friday (Al-Jummah)?’ He-saww said: ‘It is a Day (in which) the people would be Gathered to it, and that would be a witnessed Day [11:103], and a day of a witness and a witnessed [85:3]’.
قَالَ فَالسَّبْتَ قَالَ يَوْمٌ مَسْبُوتٌ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ فِي الْقُرْآنِ وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ فَمِنَ الْأَحَدِ إِلَى الْجُمُعَةِ سِتَّةُ أَيَّامٍ وَ السَّبْتُ مُعَطَّلٌ الْخَبَرَ.
He said, ‘The Saturday (Al-Sabt)?’ He-saww said: ‘It is a hibernated (day of rest) day, and these are the Words of the Mighty and Majestic in the Quran: And We have Created the skies and the earth and what is between the two in six days [50:38]. Thus, from Sunday up to the day of Friday are six days, and the Saturday, is suspended’ – the Hadeeth’’.[57]
53- الْإِحْتِجَاجُ، عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلَ الزِّنْدِيقُ أَبَا عَبْدِ اللَّهِ ع فَقَالَ مِنْ أَيِّ شَيْءٍ خَلَقَ اللَّهُ الْأَشْيَاءَ قَالَ ع مِنْ لَا شَيْءَ قَالَ فَكَيْفَ يَجِيءُ مِنْ لَا شَيْءَ شَيْءٌ
(The book) ‘Al Ihtijaj’ – From Hisham Bin Al Hakam who said,
‘The atheist asked Abu Abdullah-asws. He said, ‘From which thing did Allah-azwj Create the things?’ He-asws said: ‘From nothing!’ He said, ‘So how did a thing come from nothing?’
قَالَ ع إِنَّ الْأَشْيَاءَ لَا تَخْلُو أَنْ تَكُونَ خُلِقَتْ مِنْ شَيْءٍ أَوْ مِنْ غَيْرِ شَيْءٍ فَإِنْ كَانَ خُلِقَتْ مِنْ شَيْءٍ كَانَ مَعَهُ فَإِنَّ ذَلِكَ الشَّيْءَ قَدِيمٌ وَ الْقَدِيمُ لَا يَكُونُ حَدِيثاً وَ لَا يَفْنَى وَ لَا يَتَغَيَّرُ وَ لَا يَخْلُو ذَلِكَ الشَّيْءُ مِنْ أَنْ يَكُونَ جَوْهَراً وَاحِداً وَ لَوْناً وَاحِداً فَمِنْ أَيْنَ جَاءَتْ هَذِهِ الْأَلْوَانُ الْمُخْتَلِفَةُ وَ الْجَوَاهِرُ الْكَثِيرَةُ الْمَوْجُودَةُ فِي هَذَا الْعَالَمِ مِنْ ضُرُوبٍ شَتَّى
He-asws said: ‘The things are not vacant from either having been created from a thing or from without a thing. If these were created from a thing, it would have been with Him-azwj. So that thing would be ancient, and the ancient cannot happen to be an occurrence, nor can it perish, nor change. And that thing cannot be vacant from being one essence, and one colour. So, from where did these difference colours and the many existing essences come to be in this world, from various types?
وَ مِنْ أَيْنَ جَاءَ الْمَوْتُ إِنْ كَانَ الشَّيْءُ الَّذِي أُنْشِئَتْ مِنْهُ الْأَشْيَاءُ حَيّاً وَ مِنْ أَيْنَ جَاءَتِ الْحَيَاةُ إِنْ كَانَ ذَلِكَ الشَّيْءُ مَيِّتاً وَ لَا يَجُوزُ أَنْ يَكُونَ مِنْ حَيٍّ وَ مَيِّتٍ قَدِيمَيْنِ لَمْ يَزَالا لِأَنَّ الْحَيَّ لَا يَجِيءُ مِنْهُ مَيِّتٌ وَ هُوَ لَمْ يَزَلْ حَيّاً وَ لَا يَجُوزُ أَيْضاً أَنْ يَكُونَ الْمَيِّتُ قَدِيماً لَمْ يَزَلْ بِمَا نَسَبُوا مِنَ الْمَوْتِ لِأَنَّ الْمَيِّتَ لَا قُدْرَةَ لَهُ فَلَا بَقَاءَ
And where did the death come from, if the thing from which the things had been created, was alive? And from where did the life come from if that thing was dead? And it is not allowed that a living and dead both be ancient, nor ceasing to be, because the living is such that dead cannot come from it and He-azwj does not cease to be alive, nor is it allowed as well that the dead be ancient, not ceasing to be with what is attributed with the dead, because the dead, there is not power for it, therefore it cannot last’.
قَالَ فَمِنْ أَيْنَ قَالُوا إِنَّ الْأَشْيَاءَ أَزَلِيَّةٌ قَالَ هَذِهِ مَقَالَةُ قَوْمٍ جَحَدُوا مُدَبِّرَ الْأَشْيَاءِ فَكَذَّبُوا الرُّسُلَ وَ مَقَالَتَهُمْ وَ الْأَنْبِيَاءَ وَ مَا أَنْبَئُوا عَنْهُ وَ سَمَّوْا كُتُبَهُمْ أَسَاطِيرَ الْأَوَّلِينَ وَ وَضَعُوا لِأَنْفُسِهِمْ دِيناً بِرَأْيِهِمْ
He said, ‘From where are they saying that the things are eternal?’ He-asws said: ‘These are words of a people who are rejecting management of the things, so they are belying the Messengers-as and their-as words, and the Prophet-as and what they-as an informed on His‑azwj behalf and named their-as books as ‘stories of the former ones’, and they placed a religion for themselves with their own opinions.
وَ اسْتِحْسَانِهِمْ إِنَّ الْأَشْيَاءَ تَدُلُّ عَلَى حُدُوثِهِا مِنْ دَوَرَانِ الْفَلَكِ بِمَا فِيهِ وَ هِيَ سَبْعَةُ أَفْلَاكٍ وَ تَحَرُّكِ الْأَرْضِ وَ مَنْ عَلَيْهَا وَ انْقِلَابِ الْأَزْمِنَةِ وَ اخْتِلَافِ الْوَقْتِ وَ الْحَوَادِثِ الَّتِي تَحْدُثُ فِي الْعَالَمِ مِنْ زِيَادَةٍ وَ نُقْصَانٍ وَ مَوْتٍ وَ بَلَاءٍ وَ اضْطِرَارِ النَّفْسِ إِلَى الْقَرَارِ بِأَنَّ لَهَا صَانِعاً وَ مُدَبِّراً أَ مَا تَرَى الْحُلْوَ يَصِيرُ حَامِضاً وَ الْعَذْبَ مُرّاً وَ الْجَدِيدَ بَالِياً وَ كُلٌّ إِلَى تَغَيُّرٍ وَ فَنَاءٍ
And their approbation is that the things point upon their occurrences from rotations of the spheres with whatever is in it, and these are seven spheres, and the earth and the ones upon it are moving, and the turning of the times, and interchanging of the time, and the newly occurring events which occur in the world, from the increase and the decrease, and death, and afflictions, and the restlessness of the soul to the calmness, (point) that there is a Maker for it and a manager. Can’t you see the sweet becoming sour, and the sweet (becoming) bitter, and the new (becoming) decayed, and all are to change and perishing?
وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ قَالَ الزِّنْدِيقُ وَ مَنْ زَعَمَ أَنَّ اللَّهَ لَمْ يَزَلْ وَ مَعَهُ طِينَةٌ مُؤْذِيَةٌ فَلَمْ يَسْتَطِعِ التَّفَصِّيَ مِنْهَا إِلَّا بِامْتِزَاجِهِ بِهَا وَ دُخُولِهِ فِيهَا فَمِنْ تِلْكَ الطِّينَةِ خَلَقَ الْأَشْيَاءَ
And he (the narrator) continued the Hadeeth until he said, ‘The atheist said, ‘And the one who claims that Allah-azwj did not cease to be and with Him-azwj was harmful clay. So He‑azwj could not Separate from it except by mixing it with it and inserting it into it. So, from that clay, He-azwj Created the things’.
قَالَ ع سُبْحَانَ اللَّهِ مَا أَعْجَزَ إِلَهاً يُوصَفُ بِالْقُدْرَةِ لَا يَسْتَطِيعُ التَّفَصِّيَ مِنَ الطِّينَةِ إِنْ كَانَتِ الطِّينَةُ حَيَّةً أَزَلِيَّةً فَكَانَا إِلَهَيْنِ قَدِيمَيْنِ فَامْتَزَجَا وَ دَبَّرَا الْعَالَمَ مِنْ أَنْفُسِهِمَا فَإِنْ كَانَ ذَلِكَ كَذَلِكَ فَمِنْ أَيْنَ جَاءَ الْمَوْتُ وَ الْفَنَاءُ
He-asws said: ‘Glory be to Allah-azwj! How frustrated is a god who is described as being with the power not being able to separate from the clay! If the clay was alive, eternal, there would be two gods, both ancient. So, they mixed and managed the word from themselves. It that was like that, then from where did the death come, and the annihilation?
وَ إِنْ كَانَتِ الطِّينَةُ مَيِّتَةً فَلَا بَقَاءَ لِلْمَيِّتِ مَعَ الْأَزَلِيِّ الْقَدِيمِ وَ الْمَيِّتُ لَا يَجِيءُ مِنْهُ حَيٌّ هَذِهِ مَقَالَةُ الدَّيَصَانِيَّةِ أَشَدِّ الزَّنَادِقَةِ قَوْلًا
And if the clay was dead, so there is no lasting for the dead along with the eternal, the ancient, and the dead is such, the living cannot come from it. These are the words of Al-Daysaniya, the staunchest of the atheists in words’.
ثُمَّ قَالَ ع فِي مَوَاضِعَ مِنْ هَذَا الْخَبَرِ لَوْ كَانَتْ قَدِيمَةً أَزَلِيَّةً لَمْ تَتَغَيَّرْ مِنْ حَالٍ إِلَى حَالٍ وَ إِنَّ الْأَزَلِيَّ لَا تُغَيِّرُهُ الْأَيَّامُ وَ لَا يَأْتِي عَلَيْهِ الْفَنَاءُ.
Then he-asws said in a place from this Hadeeth: ‘If it was ancient, eternal, it would not change from a state to a state, and the eternal cannot be changed by the days, nor can the annihilation come upon it’’.[58]
54- التَّوْحِيدُ، عَنْ أَبِيهِ وَ ابْنِ عُبْدُوسٍ عَنْ أَبِي قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ قَالَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع 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.
(The book) ‘Al Tawheed’ – From his father and Ibn Ubdous, from Abu Quteyba, from Al Fazl Bin Shazan, from Ibn Abu Ymeyr who said,
‘Musa-asws Bin Ja’far-asws said: ‘He-azwj is the First Who 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 creation, an occurrence. Exalted is He-azwj from the descriptions of the created beings, Lofty, Great!’’[59]
55- وَ مِنْهُ، عَنِ الْفَضْلِ بْنِ عَبَّاسٍ الْكِنْدِيِّ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَلَوِيِ عَنْ عُمَارَةَ بْنِ زَيْدٍ عَنْ عُبَيْدِ اللَّهِ بْنِ الْعَلَاءِ عَنْ صَالِحِ بْنِ سُبَيْعٍ عَنْ عَمْرِو بْنِ مُحَمَّدِ بْنِ صَعْصَعَةَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَوْسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ طَوِيلَةٍ 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 الْخَبَرَ.
And from him, from Al Fazl Bin Abbas Al Kindy, from Muhammad Bin Sahl, from Abdullah Bin Muhammad Al Balwy, from Umara Bin Zayd, from Ubeydullah Bin Al A’ala, from Salih Bin Subie Amro Bin Muhammad Bin Sa’asa, from his faher, from Muhammad Bin Aws,
‘From Amir Al-Momineen-asws in a lengthy sermon: ‘He-azwj did not Create the things from the origin of eternality, nor from the beginning before which was forever-ness. But He-azwj Created what He-azwj Created and Shaped what He-azwj Shaped, so excellent was its image’ – Hadeeth’’.[60]
56- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ أَبَانٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ إِبْرَاهِيمَ بْنِ الْحَكَمِ بْنِ ظُهَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ جُوَيْنٍ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ كَانَ يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي كَانَ إِذْ لَمْ يَكُنْ شَيْءٌ غَيْرُهُ وَ كَوَّنَ الْأَشْيَاءَ فَكَانَتْ كَمَا كَوَّنَهَا وَ عَلِمَ مَا كَانَ وَ مَا هُوَ كَائِنٌ.
And from it, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Yahya Al Attar, from Al-Husayn Bin Al-Hassan Bin Aban, from Muhammad Bin Awrama, from Ibrahim Bin Al Hakam Bin Zuheyr, from Abdullah Bin Juweyn Al Abdy,
‘From Abu Abdullah-asws having said: ‘The Praise is for Allah-azwj Who existed when there did not happen to be anything apart from Him-azwj, and He-azwj Brought the things into being, so they came into being just as He-azwj had (wanted to) bring into being. He-azwj Knows what has existed and what will be existing’’.[61]
57- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: كَتَبَ أَبُو جَعْفَرٍ ع فِي دُعَاءٍ يَا ذَا الَّذِي كَانَ قَبْلَ كُلِّ شَيْءٍ ثُمَّ خَلَقَ كُلَّ شَيْءٍ الْخَبَرَ.
And from him, from Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Al Attar, from Muhammad Bin Ahmad, from Abdullah Bin Muhammd, from Ali Bin Mahziyar who said,
‘Abu Ja’far-asws wrote in a supplication: ‘O One-azwj Who was before all things, then Created all things!’ – the Hadeeth’’.[62]
58- وَ مِنْهُ، عَنِ ابْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الصَّقْرِ بْنِ دُلَفَ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: يَا ابْنَ دُلَفَ إِنَّ الْجِسْمَ مُحْدَثٌ وَ اللَّهُ مُحْدِثُهُ وَ مُجَسِّمُهُ الْخَبَرَ.
And from him, from Ibn Al Mutawakkil, from Ali Bin Ibrahim, from his father, from Al Saqar Bin Dulaf,
‘From Abu Al-Hassan-asws the 3rd having said: ‘O Ibn Dulaf! The body is an occurrence and Allah-azwj Caused its occurrence and Embodied it’ – the Hadeeth’’.[63]
59- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي كَلَامٍ يَصِفُ فِيهِ الْبَارِئَ تَعَالَى كَذَلِكَ لَمْ يَزَلْ وَ لَا يَزَالُ أَبَدَ الْآبِدِينَ وَ كَذَلِكَ كَانَ إِذْ لَمْ تَكُنْ أَرْضٌ وَ لَا سَمَاءٌ وَ لَا لَيْلٌ وَ لَا نَهَارٌ وَ لَا شَمْسٌ وَ لَا قَمَرٌ وَ لَا نُجُومٌ وَ لَا سَحَابٌ وَ لَا مَطَرٌ وَ لَا رِيَاحٌ ثُمَّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَبَّ أَنْ يَخْلُقَ خَلْقاً يُعَظِّمُونَ عَظَمَتَهُ وَ يُكَبِّرُونَ كِبْرِيَاءَهُ وَ يُجِلُّونَ جَلَالَهُ فَقَالَ كُونَا ظِلَّيْنِ فَكَانَا.
And from him, from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Sayrafi, from Ali Bin Hammad, from Al Mufazzal,
‘From Abu Abdullah-asws in speech describing in it the Exalted Creator: ‘Like that He-azwj did not Cease to be, nor will He-azwj cease for ever and ever, and like that He-azwj existed when there did not happen to be any land, nor sky, nor night, nor day, nor sun, nor moon, nor stars, nor clouds, nor rain, nor winds. Then Allah-azwj Blessed and Exalted Loved to Create creatures who would revere His-azwj Magnificence, and they would be extolling the greatness of His-azwj Greatness, and they would be glorifying His-azwj Majesty. He-azwj Said: “Be shadows!” So they became’’.[64]
60- وَ مِنْهُ، عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ 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 الْخَبَرَ.
And from him, from Majaylawiya, from his uncle, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Ahmad Bin Al 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’ – the Hadeeth’’.[65]
61- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ كَانَ وَ لَا شَيْءَ غَيْرُهُ وَ لَمْ يَزَلِ اللَّهُ عَالِماً بِمَا كَوَّنَ فَعِلْمُهُ بِهِ قَبْلَ كَوْنِهِ كَعِلْمِهِ بِهِ بَعْدَ مَا كَوَّنَهُ.
And from it, from his father, from Muhammad Al Attar, from Muhammad Bin Al-Husayn Bin 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: ‘He-azwj existed and there was nothing apart from Him-azwj, and Allah-azwj did not Cease to be a Knower with what was to come into being. Thus His-azwj Knowledge with it was before it’s coming into being like His-azwj knowledge with it after it had come into being’’.[66]
62- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ بِشْرٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ع فَسَأَلَهُ رَجُلٌ فَقَالَ أَخْبِرْنِي عَنِ الرَّبِّ تَبَارَكَ وَ تَعَالَى لَهُ أَسْمَاءٌ وَ صِفَاتٌ فِي كِتَابِهِ فَأَسْمَاؤُهُ وَ صِفَاتُهُ هِيَ هُوَ
And from him, from Ali Bin Ahmad Al Daqqaq, from Muhammad Bin Ja’far Al Asady, from Muhammad Bin Bishr, from Abu Hashim Al Ja’fary who said,
‘I was in the presence of Abu Ja’far-asws the 2nd. A man asked him-asws, he said, ‘Inform me about the Lord-azwj Blessed and Exalted. There are Names for Him-azwj and attributes in His-azwj Book, so His-azwj Names and His-azwj Attributes, are these 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 لَمْ تَزَلْ هَذِهِ الصِّفَاتُ وَ الْأَسْمَاءُ فَإِنَّ لَمْ تَزَلْ يَحْتَمِلُ مَعْنَيَيْنِ فَإِنْ قُلْتَ لَمْ تَزَلْ عِنْدَهُ فِي عِلْمِهِ وَ هُوَ مُسْتَحِقُّهَا فَنَعَمْ وَ إِنْ كُنْتَ تَقُولُ لَمْ تَزَلْ تَصْوِيرُهَا 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 are Him-azwj, He-azwj would be with a number and abundance. Allah-azwj is too Exalted from that. And if you were saying these attributes and the Names did not cease to be, so not ceasing to be, has two meanings. If you are saying it did not cease to be with Him-azwj in His-azwj Knowledge and He-azwj is its rightful, so yes. And if you were saying it did not cease to be in its image and its speaking and abbreviation of its letters, so Allah-azwj Forbid that there would be something with Him-azwj other than Him-azwj.
بَلْ كَانَ اللَّهُ وَ لَا خَلْقَ ثُمَّ خَلَقَهَا وَسِيلَةً بَيْنَهُ وَ بَيْنَ خَلْقِهِ يَتَضَرَّعُونَ بِهَا إِلَيْهِ وَ يَعْبُدُونَهُ وَ هِيَ ذِكْرُهُ وَ كَانَ اللَّهُ سُبْحَانَهُ وَ لَا ذِكْرَ وَ الْمَذْكُورُ بِالذِّكْرِ هُوَ اللَّهُ الْقَدِيمُ الَّذِي لَمْ يَزَلْ وَ الْأَسْمَاءُ وَ الصِّفَاتُ مَخْلُوقَاتٌ وَ الْمَعْنِيُّ بِهَا هُوَ اللَّهُ الْخَبَرَ.
But Allah-azwj existed and there was not creation. Then He-azwj Created it as a means between Him-azwj and His-azwj creation they could be beseeching with it to Him-azwj, and worshipping Him-azwj, and it is His-azwj Zikr (mention). And Allah-azwj the Glorious existed and there was no Zikr (mention), and the one mentioned with the mention, He-azwj is Allah-azwj, the Ancient Who did not cease to be, while the Names are the attributes, created, and the meaning with these, it is Allah-azwj’ – the Hadeeth’’.[67]
63- التَّوْحِيدُ، وَ الْكَافِي، رُوِيَ أَنَّهُ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيْنَ كَانَ رَبُّنَا قَبْلَ أَنْ يَخْلُقَ سَمَاءً وَ أَرْضاً فَقَالَ ع أَيْنَ سُؤَالٌ عَنْ مَكَانٍ وَ كَانَ اللَّهُ وَ لَا مَكَانَ.
(The books) ‘Al Tawheed’, (and) ‘Al-Kafi’ – It is reported that Amir Al-Momineen-asws was asked, ‘Where was our Lord-azwj before He-azwj Create sky and earth?’ He-asws said: ‘Where is the question about a place, and Allah-azwj existed and there was not place?’’[68]
64- الْإِحْتِجَاجُ، سُئِلَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ ع عَنِ التَّوْحِيدِ فَقِيلَ لَمْ يَزَلِ اللَّهُ وَحْدَهُ لَا شَيْءَ مَعَهُ ثُمَّ خَلَقَ الْأَشْيَاءَ بَدِيعاً وَ اخْتَارَ لِنَفْسِهِ أَحْسَنَ الْأَسْمَاءِ أَوْ لَمْ تَزَلِ الْأَسْمَاءُ وَ الْحُرُوفُ مَعَهُ قَدِيمَةً
(The book) ‘Al Ihtijaj’ –
‘Abu Al-Hassan Ali-asws Bin Muhammad-asws was asked about the Tawheed. It was said: ‘Allah-azwj did not cease to be Alone, and there was no thing with him-azwj, then He-azwj Created the things Initiating, and Chose for Himself-azwj the most excellent Names, or did the Names and the letter not cease to be with Him-azwj anciently?’
فَكَتَبَ لَمْ يَزَلِ اللَّهُ مَوْجُوداً ثُمَّ كَوَّنَ مَا أَرَادَ الْخَبَرَ.
He-asws wrote: ‘Allah-azwj did not cease to be existing. Then He-azwj Brought into being whatever He-azwj Wanted’ – the Hadeeth’’.[69]
65- التَّوْحِيدُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ الدَّقَّاقِ عَنِ الْكُلَيْنِيِّ رَفَعَهُ قَالَ: سَأَلَ ابْنُ أَبِي الْعَوْجَاءِ أَبَا عَبْدِ اللَّهِ ع فَقَالَ مَا الدَّلِيلُ عَلَى حُدُوثِ الْأَجْسَامِ
(The book) ‘Al Tawheed’ – From Ali Bin Ahmad Al Daqqaq, from Al Kulayni, raising it, said,
‘Ibn Abu Al Awja’a asked Abu Abdullah-asws. He said, ‘What is the evidence upon the occurrence of the bodies?’
فَقَالَ إِنِّي مَا وَجَدْتُ شَيْئاً صَغِيراً وَ لَا كَبِيراً إِلَّا وَ إِذَا ضُمَّ إِلَيْهِ مِثْلُهُ صَارَ أَكْبَرَ وَ فِي ذَلِكَ زَوَالٌ وَ انْتِقَالٌ عَنِ الْحَالَةِ الْأُولَى وَ لَوْ كَانَ قَدِيماً مَا زَالَ وَ لَا حَالَ لِأَنَّ الَّذِي يَزُولُ وَ يَحُولُ يَجُوزُ أَنْ يُوجَدَ وَ يَبْطُلَ فَيَكُونُ بِوُجُودِهِ بَعْدَ عَدَمِهِ دُخُولٌ فِي الْحَدَثِ وَ فِي كَوْنِهِ فِي الْأُولَى دُخُولُهُ فِي الْعَدَمِ وَ لَنْ تَجْتَمِعَ صِفَةُ الْأَزَلِ وَ الْعَدَمِ فِي شَيْءٍ وَاحِدٍ الْخَبَرَ.
He-asws said: ‘I-asws have neither found anything small nor bid except and when similar to it is pressed to it, it becomes bigger, and in that would be the decline and the transfer from the first state (to a second state), and if it was ancient, it would neither decline nor transform, because that which declines and transforms, it is allowed that it exists and is invalidated (abolished). Thus, it’s being with its existence after its non-existence would be an entering into the occurrence, and in it’s being in the first, its entering would be in the non-existence, and the attribute of the eternal and the non-existence cannot gather in one thing’ – the Hadeeth’’.[70]
66- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ قَالَ: كَتَبْتُ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ اخْتَلَفَ النَّاسُ فِي الْقُرْآنِ فَزَعَمَ قَوْمٌ أَنَّ الْقُرْآنَ كَلَامُ اللَّهِ غَيْرُ مَخْلُوقٍ وَ قَالَ آخَرُونَ كَلَامُ اللَّهِ مَخْلُوقٌ
And from it, from Muhammad Bin Al-Hassan Al Saffar, from Al Abbas Bin Marouf, from Abdul Rahman Bin Abu Najran, from Hammad Bin Usman, from Abdul Raheem who said,
‘I wrote (and sent) upon the hands of Abdul Malik Bin Ayn to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The people are differing regarding the Quran. A group claims that the Quran is Speech of Allah-azwj, not a created thing’. And others are saying, ‘Speech of Allah-azwj, Created’’.
فَكَتَبَ ع الْقُرْآنُ كَلَامُ اللَّهِ مُحْدَثٌ غَيْرُ مَخْلُوقٍ وَ غَيْرُ أَزَلِيٍّ مَعَ اللَّهِ تَعَالَى ذِكْرُهُ وَ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً
He-asws wrote: ‘The Quran is Speech of Allah-azwj, an occurrence, not a Created being, and not eternal with Allah-azwj, Exalted is His-azwj Mention, and He-azwj is too Exalted from that, Lofty, Great.
كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا شَيْءَ غَيْرَ اللَّهِ مَعْرُوفٌ وَ لَا مَجْهُولٌ وَ كَانَ عَزَّ وَ جَلَّ وَ لَا مُتَكَلِّمَ وَ لَا مُرِيدَ وَ لَا مُتَحَرِّكَ وَ لَا فَاعِلَ جَلَّ وَ عَزَّ رَبُّنَا
Allah-azwj Mighty and Majestic existed and there was nothing other than Allah-azwj, neither known or unknown, and the Mighty and Majestic existed and He-azwj neither Spoke, nor Wanted, nor Moved, nor Did. Majestic and Mighty is our Lord-azwj.
فَجَمِيعُ هَذِهِ الصِّفَاتِ مُحْدَثَةٌ عِنْدَ حُدُوثِ الْفِعْلِ مِنْهُ عَزَّ وَ جَلَّ رَبُّنَا وَ الْقُرْآنُ كَلَامُ اللَّهِ غَيْرُ مَخْلُوقٍ فِيهِ خَبَرُ مَنْ كَانَ قَبْلَكُمْ وَ خَبَرُ مَا يَكُونُ بَعْدَكُمْ أُنْزِلَ مِنْ عِنْدِ اللَّهِ عَلَى مُحَمَّدٍ رَسُولِ اللَّهِ ص.
The entirety of these attributes are occurrences at the occurrence of the deed from Him-azwj. Mighty and Majestic is our Lord-azwj. And the Quran is Speech of Allah-azwj, not a created being, where is news of what has happened before you, and news of what would be happening after you having been Revealed from the Presence of Allah-azwj upon Muhammad-saww, Rasool‑saww of Allah-azwj’’.[71]
قال الصدوق رحمه الله معنى قوله ع غير مخلوق غير مكذوب و لا يعني به أنه غير محدث لأنه قد قال محدث غير مخلوق و غير أزلي مع الله تعالى ذكره
Note: Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘The meaning of his-asws words: ‘Not a created being’, is not belied, and it does not mean by it ‘not an occurrence’, because he-asws had said, ‘Occurrence, not created and not eternally with Allah-azwj, Exalted is His-azwj Mention.
و إنما منعنا من إطلاق المخلوق عليه لأن المخلوق في اللغة قد يكون مكذوبا و يقال كلام مخلوق أي مكذوب قال الله تبارك و تعالى إِنَّما تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَوْثاناً وَ تَخْلُقُونَ إِفْكاً أي كذبا.
And rather we are forbidden from casting ‘the created being’ upon it (Quran), because the ‘creating’ in the language has come as ‘belying’, and it is said, ‘A created speech’, i.e. a lie. Allah-azwj Blessed and Exalted Said: But rather, you are worshipping idols from besides Allah and creating a falsehood. [29:17] – i.e. a lie’.
67- قِصَصُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ وَ ابْنِ الْوَلِيدِ مَعاً عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ لَمَّا خَلَقَ الْأَرَضِينَ خَلَقَهَا قَبْلَ السَّمَاوَاتِ.
(The book) ‘Qisas’ of Al Rawandy, by his chain to Al Sadouq, from h is father and Ibn Al Waleed, both together from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Jabir,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘When Allah-azwj Created the earths, Created them before the skies’’.[72]
68 الْبَصَائِرُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ سَدِيرٍ قَالَ: سَأَلَ حُمْرَانُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى بَدِيعُ السَّماواتِ وَ الْأَرْضِ قَالَ ع إِنَّ اللَّهَ ابْتَدَعَ الْأَشْيَاءَ كُلَّهَا عَلَى غَيْرِ مِثَالٍ كَانَ وَ ابْتَدَعَ السَّمَاوَاتِ وَ الْأَرْضَ وَ لَمْ يَكُنْ قَبْلَهُنَّ سَمَاوَاتٌ وَ لَا أَرَضُونَ أَ مَا تَسْمَعُ لِقَوْلِهِ تَعَالَى كانَ عَرْشُهُ عَلَى الْماءِ.
(The book) ‘Al Basaair’ – From Ahmad Bin Muhammad, and Abdullah Bin Muhammad, from Ibn Mahboub, from Ibn Ri’ab, from Sadeyr who said,
‘Humran asked Abu Ja’far-asws about Words of Allah-azwj Blessed and Exalted: Originator of the skies and the earth, [2:117]. He-asws said: ‘Allah-azwj Originated the things, all of them, based upon other than an example which had existed, and He-azwj Originated the skies and the earth and there did not happen to be skies and the earths before these. Are you not listening to His-azwj Words: His Throne was upon the water, [11:7]’’.[73]
69- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ 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 فَأَرْسَلَ اللَّهُ عَزَّ وَ جَلَّ نُوَيْرَةً مِنْ نَارٍ
(The book) ‘Sawaab Al Amaal’ – From his father, from Sa’ad, from Ahmad Bin Muhammad 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. He created seven skies and seven earths and things. When he saw the things to have submitted to him, he said, ‘Who is like me?’ So Allah-azwj Mighty and Majestic Sent a ‘Nuweyra’ of fire’.
قَالَ وَ مَا نُوَيْرَةٌ مِنْ نَارٍ قَالَ نَارٌ بِمِثْلِ أَنْمُلَةٍ
He (the narrator) said, ‘And what is ‘Nuweyra’ of fire?’ He-asws said: ‘A fire like a fingernail’.
قَالَ فَاسْتَقْبَلَهَا بِجَمِيعِ مَا خَلَقَ فَتَخَلَّلَتْ لِذَلِكَ حَتَّى وَصَلَتْ إِلَيْهِ لَمَّا أَنْ أدخله [دَخَلَهُ] الْعُجْبُ.
He-asws said: ‘It faced entirety of what he had created. He was stupefied at that until it arrived to him due to the self-conceitedness which had entered him’’.[74]
70- وَ مِنْهُ، عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَانَ وَ لَيْسَ شَيْءٌ غَيْرُهُ نُوراً لَا ظَلَامَ فِيهِ وَ صِدْقاً لَا كَذِبَ فِيهِ وَ عِلْماً لَا جَهْلَ فِيهِ وَ حَيَاةً لَا مَوْتَ فِيهِ وَ كَذَلِكَ لَا يَزَالُ أَبَداً.
And from him, from his father, from one of his companions, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted existed and there wasn’t anything apart from Him-azwj, a Light having not darkness in it, and a truth having not lie in it, and knowledge having no ignorance in it, and life having not death in it, and like that He-azwj will not cease to be, ever!’’[75]
71- الْعَيَّاشِيُّ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ اللَّهُ تَبَارَكَ وَ تَعَالَى كَمَا وَصَفَ نَفْسَهُ وَ كَانَ عَرْشُهُ عَلَى الْمَاءِ وَ الْمَاءُ عَلَى الْهَوَاءِ وَ الْهَوَاءُ لَا يَجْرِي وَ لَمْ يَكُنْ غَيْرُ الْمَاءِ خَلْقٌ وَ الْمَاءُ يَوْمَئِذٍ عَذْبٌ فُرَاتٌ
Al Ayyashi, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted existed just as He-azwj had Described Himself-saww, and His-azwj Throne was upon the water, and the water was upon the air, and the air was not flowing, and there did not happen to be any creation apart from the water, and on that day the water was sweet, fresh.
فَلَمَّا أَرَادَ اللَّهُ أَنْ يَخْلُقَ الْأَرْضَ أَمَرَ الرِّيَاحَ الْأَرْبَعَ فَضَرَبْنَ الْمَاءَ حَتَّى صَارَ مَوْجاً ثُمَّ أَزْبَدَ زَبَدَةً وَاحِدَةً فَجَمَعَهُ فِي مَوْضِعِ الْبَيْتِ فَأَمَرَ اللَّهُ فَصَارَ جَبَلًا مِنْ زَبَدٍ ثُمَّ دَحَى الْأَرْضَ مِنْ تَحْتِهِ ثُمَّ قَالَ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً وَ هُدىً لِلْعالَمِينَ.
When Allah-azwj Wanted to Create the earth, He-azwj Commanded the four winds. They struck the water until it became waves, then foamed as one foam. He-azwj Collected it in the place of the House (Kabah). Allah-azwj Commanded, so it became a mountain of foam. Then He-azwj Spread the earth (ground) from beneath it, then said: Surely, the first House Placed for the people is the one at Bakka, Blessed, and a Guidance for the worlds [3:96]’’.[76]
72- وَ مِنْهُ، عَنْ عِيسَى بْنِ أَبِي حَمْزَةَ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع جُعِلْتُ فِدَاكَ إِنَّ النَّاسَ يَزْعُمُونَ أَنَّ الدُّنْيَا عُمُرَهَا سَبْعَةُ آلَافِ سَنَةٍ
And from him, from Isa Bin Abu Hamza who said,
‘A man said to Abu Abdullah-asws, ‘May I be sacrificed for you-asws! The people are claiming that the world, its age is seven thousand years’.
فَقَالَ لَيْسَ كَمَا يَقُولُونَ إِنَّ اللَّهَ خَلَقَ لَهَا خَمْسِينَ أَلْفَ عَامٍ فَتَرَكَهَا قَاعاً قَفْراً خَاوِيَةً عَشَرَةَ آلَافِ عَامٍ ثُمَّ بَدَا لِلَّهِ بَدَاءٌ فَخَلَقَ فِيهَا خَلْقاً لَيْسَ مِنَ الْجِنِّ وَ لَا مِنَ الْمَلَائِكَةِ وَ لَا مِنَ الْإِنْسِ وَ قَدَّرَ لَهُمْ عَشَرَةَ آلَافِ عَامٍ
He-asws said: ‘It isn’t like what they are saying. Allah-azwj Created fifty thousand years for it. He-azwj Left it as a barren wasteland, empty for ten thousand years. Then there was a Change if Decision for Allah-azwj, so He-azwj Created creatures in it, creatures who were neither from the Jinn, nor from the Angels, nor from the humans, and He-azwj Determined ten thousand years for them.
فَلَمَّا قَرُبَتْ آجَالُهُمْ أَفْسَدُوا فِيهَا فَدَمَّرَ اللَّهُ عَلَيْهِمْ تَدْمِيراً ثُمَّ تَرَكَهَا قَاعاً قَفْراً خَاوِيَةً عَشَرَةَ آلَافِ عَامٍ ثُمَّ خَلَقَ فِيهَا الْجِنَّ وَ قَدَّرَ لَهُمْ عَشَرَةَ آلَافِ عَامٍ فِيهَا
When their terms drew near, they were corrupt in it, so Allah-azwj Pounded upon them with a pounding. Then He-azwj left it as a barren wasteland, empty for ten thousand years. Then He‑azwj Created the Jinn in it and Determined for them ten thousand years in it.
فَلَمَّا قَرُبَتْ آجَالُهُمْ أَفْسَدُوا فِيهَا وَ سَفَكُوا الدِّمَاءَ وَ هُوَ قَوْلُ الْمَلَائِكَةِ أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ كَمَا سَفَكَتْ بَنُو الْجَانِّ فَأَهْلَكَهُمُ اللَّهُ
When their terms drew near, they corrupted in it and shed the blood, and it is the Word of the Angels: Are You going to Make in it one who will make mischief therein and shed the blood, [2:30], just as the clan of Jaan had shed, so Allah-azwj Destroyed them.
ثُمَّ بَدَا لِلَّهِ فَخَلَقَ آدَمَ وَ قَرَّرَ لَهُ عَشَرَةَ آلَافٍ وَ قَدْ مَضَى مِنْ ذَلِكَ سَبْعَةُ آلَافِ عَامٍ وَ مِائَتَانِ وَ أَنْتُمْ فِي آخِرِ الزَّمَانِ.
Then there was a Change of Decision for Allah-azwj, so He Created Adam-as and Determined ten thousand years for him-as, and seven thousand and two hundred years have already passed from that, and you are at the end of the times’’.[77]
73- تَفْسِيرُ الْإِمَامِ، قَالَ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص فِي قَوْلِهِ عَزَّ وَ جَلَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِراشاً إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْمَاءَ فَجَعَلَ عَرْشَهُ عَلَيْهِ قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ هُوَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ كانَ عَرْشُهُ عَلَى الْماءِ يَعْنِي وَ كَانَ عَرْشُهُ عَلَى الْمَاءِ قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرْضَ
Tafseer Imam (Hassan Al-Askari-asws) – He-asws said: ‘Amir Al-Momineen-asws said: ‘Rasool-Allah‑saww said regarding Words of Mighty and Majestic: Who Made the earth a resting place for you: ‘Allah-azwj the Exalted, when He-azwj Created the water, He-azwj Made His-azwj Throne to be upon it before He-azwj Created the skies and the earth. And these are the Words of the Mighty and Majestic [11:7] And He is the One Who Created the skies and the earth in six days and His Throne was upon the water – meaning, and His-azwj Throne used to be upon the water before He-azwj Created the skies and the earth’.
فَأَرْسَلَ اللَّهُ الرِّيَاحَ عَلَى الْمَاءِ فَتَفَجَّرَ الْمَاءُ مِنْ أَمْوَاجِهِ فَارْتَفَعَ عَنْهُ الدُّخَانُ وَ عَلَا فَوْقَ الزَّبَدِ فَخَلَقَ مِنْ دُخَانِهِ السَّمَاوَاتِ السَّبْعَ فَخَلَقَ مِنْ زَبَدِهِ الْأَرَضِينَ السَّبْعَ
Allah-azwj Sent the wind upon the water, and the water fumed from its waves and the smoke raised from it and upon it was the foam. He-azwj Created from its smoke, the seven skies, and He-azwj Created from its foam the seven earths.
فَبَسَطَ الْأَرْضَ عَلَى الْمَاءِ وَ جَعَلَ الْمَاءَ عَلَى الصَّفَا وَ الصَّفَا عَلَى الْحُوتِ وَ الْحُوتَ عَلَى الثَّوْرِ وَ الثَّوْرَ عَلَى الصَّخْرَةِ الَّتِي ذَكَرَهَا لُقْمَانُ لِابْنِهِ فَقَالَ يا بُنَيَّ إِنَّها إِنْ تَكُ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّماواتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا وَ الصَّخْرَةَ عَلَى الثَّرَى وَ لَا يَعْلَمُ مَا تَحْتَ الثَّرَى إِلَّا اللَّهُ
Then He-azwj Extended the earth upon the water and Made the water to be upon the layers, and the layers upon the whale, and the whale upon the bull, and the bull upon the rock which Luqmanas mentioned to hisas son: O my son! Surely if it is the very weight of the grain of a mustard-seed, and it happens to be inside a rock, or in the skies or in the earth, Allah will Come with it [31:16]. And the rock is upon the soil, and none know what is beneath the soil except Allah-azwj.
فَلَمَّا خَلَقَ اللَّهُ الْأَرْضَ دَحَاهَا مِنْ تَحْتِ الْكَعْبَةِ ثُمَّ بَسَطَهَا عَلَى الْمَاءِ فَأَحَاطَتْ بِكُلِّ شَيْءٍ فَفَخَرَتِ الْأَرْضُ وَ قَالَتْ أَحَطْتُ بِكُلِّ شَيْءٍ فَمَنْ يَغْلِبُنِي وَ كَانَ فِي كُلِّ أُذُنٍ مِنْ آذَانِ الْحُوتِ سِلْسِلَةٌ مِنْ ذَهَبٍ مَقْرُونَةُ الطَّرَفِ بِالْعَرْشِ فَأَمَرَ اللَّهُ الْحُوتَ فَتَحَرَّكَتْ فَتَكَفَّأَتِ الْأَرْضُ بِأَهْلِهَا كَمَا تَكَفَّأُ السَّفِينَةُ عَلَى مَتْنِ الْمَاءِ قَدِ اشْتَدَّتْ أَمْوَاجُهُ وَ لَمْ تَسْتَطِعِ الْأَرْضُ الِامْتِنَاعَ
When Allah-azwj the Exalted Created the earth, He-azwj Spread it beneath the Kabah, then Extended it upon the water, so it overcame everything. The earth prided and it said, ‘I have overcome everything, so who can overcome me?’. And it was so that in each ear from the ears of the whale was a chain of gold, couple with the side of the Throne. Allah-azwj Commanded the whale, and it moved, so the earth swayed with its inhabitants like the swaying of the ship upon the surface of the water, and its waves had intensified, and the earth was not able to prevent it.
فَفَخَرَ الْحُوتُ وَ قَالَ غَلَبْتُ الْأَرْضَ الَّتِي أَحَاطَتْ بِكُلِّ شَيْءٍ فَمَنْ يَغْلِبُنِي
The whale prided and said, ‘I overcame the earth which had overcome everything, so who can overcome me?’
فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْجِبَالَ فَأَرْسَاهَا وَ ثَقَّلَ الْأَرْضَ بِهَا فَلَمْ يَسْتَطِعِ الْحُوتُ أَنْ يَتَحَرَّكَ فَفَخَرَتِ الْجِبَالُ وَ قَالَتْ غَلَبْتُ الْحُوتَ الَّذِي غَلَبَ الْأَرْضَ فَمَنْ يَغْلِبُنِي
Allah-azwj Mighty and Majestic Created the mountain and sent it, and the earth was heavy with it, and the whale was not able to move. The mountain prided and said, ‘I overcame the whale which have overcome the earth. So, who can overcome me?’
فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْحَدِيدَ فَقُطِعَتْ بِهِ الْجِبَالُ وَ لَمْ يَكُنْ عِنْدَهَا دِفَاعٌ وَ لَا امْتِنَاعٌ فَفَخَرَ الْحَدِيدُ وَ قَالَ غَلَبْتُ الْجِبَالَ الَّتِي غَلَبَتِ الْحُوتَ فَمَنْ يَغْلِبُنِي
Allah-azwj Mighty and Majestic Created the iron, and the mountain was cut with it, and there did not happen to be any defence with it nor a prevention. The iron prided and said, ‘I overcame the mountain which had overcome the whale. So, who can overcome me?’
فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ النَّارَ فَأَلَانَتِ الْحَدِيدَ وَ فَرَّقَتْ أَجْزَاءَهُ وَ لَمْ يَكُنْ عِنْدَ الْحَدِيدِ دِفَاعٌ وَ لَا امْتِنَاعٌ
Allah-azwj Mighty and Majestic Created the fire, so it softened the iron and fragmented its parts, and there did not happen to be a defence with the iron nor a prevention.
فَفَخَرَتِ النَّارُ وَ قَالَتْ غَلَبْتُ الْحَدِيدَ الَّذِي غَلَبَ الْجِبَالَ فَمَنْ يَغْلِبُنِي
The fire prided and said, ‘I overcame the iron which had overcome the mountain. So who can overcome me?’
فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْمَاءَ فَأَطْفَأَ النَّارَ وَ لَمْ يَكُنْ عِنْدَهَا دِفَاعٌ وَ لَا امْتِنَاعٌ فَفَخَرَ الْمَاءُ وَ قَالَ غَلَبْتُ النَّارَ الَّتِي غَلَبَتِ الْحَدِيدَ فَمَنْ يَغْلِبُنِي
Allah-azwj Mighty and Majestic Created the water, and it extinguished the fire, and there did not happen to be a defence with it nor a prevention. The water prided and said, ‘I overcame the fire which had overcome the iron. So, who can overcome me?’
فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ الرِّيحَ فَأَيْبَسَتِ الْمَاءَ فَفَخَرَتِ الرِّيحُ وَ قَالَتْ غَلَبْتُ الْمَاءَ الَّذِي غَلَبَ النَّارَ فَمَنْ يَغْلِبُنِي
Allah-azwj Mighty and Majestic Created the wind and is dried up the water. The wind prided and said, ‘I overcame the water which had overcome the fire. So, who can overcome me?’
فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْإِنْسَانَ فَصَرَفَ الرِّيَاحَ عَنْ مَجَارِيهَا بِالْبُنْيَانِ فَفَخَرَ الْإِنْسَانُ وَ قَالَ غَلَبْتُ الرِّيحَ الَّتِي غَلَبَتِ الْمَاءَ فَمَنْ يَغْلِبُنِي
Allah-azwj Mighty and Majestic Created the human being, and he changed the (direction) of the wind away from its flow by the construction. The human being prided and said, ‘I overcame the wind which had overcome the water, so who can overcome me?’
فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ مَلَكَ الْمَوْتِ فَأَمَاتَ الْإِنْسَانَ فَفَخَرَ مَلَكُ الْمَوْتِ وَ قَالَ غَلَبْتُ الْإِنْسَانَ الَّذِي غَلَبَ الرِّيحَ فَمَنْ يَغْلِبُنِي
Allah-azwj Mighty and Majestic Created the Angel of death, and he killed the human being. The Angel of death prided, and he said, ‘I overcame the human being who had overcome the wind. So who can overcome me?’
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا الْقَهَّارُ الْغَلَّابُ الْوَهَّابُ أَغْلِبُكَ وَ أَغْلِبُ كُلَّ شَيْءٍ فَذَلِكَ قَوْلُهُ إِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ.
Allah-azwj Mighty and Majestic Said: “I-azwj am the Compeller, the Overcomer, the Provider. I-azwj Overcome you and I-azwj Overcome everything. So these are the Words of the Exalted: And to Him is Returned the matter, all of it [11:123]’’.[78]
Note: The words notified by the Imam-asws (bull, whale) are names of scientific facts, and natural phenomena, and subtle forces which the minds fail to recognise, and know its contents, and to fathom these at the moment, and rather he-asws taught these in order to enable the listener to grasp it upon that simplification.
74- الْعَيَّاشِيُّ، عَنْ أَبِي جَعْفَرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ فَالسَّنَةُ تَنْقُصُ سِتَّةَ أَيَّامِ.
Al Ayyashi, from Abu Ja’far, from a man,
‘From Abu Abdullah-asws having said: ‘Allah-azwj And He is the One Who Created the skies and the earth in six days and His Throne was upon the water [11:7], thus the year is deficient by six days’’.[79]
75- الْعَيَّاشِيُّ، عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ جَلَّ ذِكْرُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ خَلَقَ الْأَرْضَ قَبْلَ السَّمَاءِ ثُمَّ اسْتَوى عَلَى الْعَرْشِ لِتَدْبِيرِ الْأُمُورِ.
Al Ayyashi – From Jabir,
‘From Abu Ja’far-asws having said: ‘Allah-azwj, Majestic is His-azwj Mention, and Holy are His-azwj Names, Created the earth before the sky, then Established upon the Throne [7:54] in order to Manage the affairs’’.[80]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ اللَّهُ تَبَارَكَ وَ تَعَالَى كَمَا وَصَفَ نَفْسَهُ وَ كانَ عَرْشُهُ عَلَى الْماءِ وَ الْمَاءُ عَلَى الْهَوَاءِ وَ الْهَوَاءُ لَا يَجْرِي.
And from him, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted is just as He-azwj had Described Himself-azwj, and His Throne was upon the water [11:7], and the water was upon the air, and the air was not flowing’’.[81]
76- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ عِمْرَانَ الْعِجْلِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيَّ شَيْءٍ كَانَ مَوْضِعُ الْبَيْتِ حَيْثُ كَانَ الْمَاءُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ كانَ عَرْشُهُ عَلَى الْماءِ قَالَ كَانَتْ مَهَاةً بَيْضَاءَ يَعْنِي دُرَّةً.
And from him, from Muhammad Bin Imran Al Ijaly who said,
‘I said to Abu Abdullah-asws, ‘Which thing was the place of the House (Kabah) when it was the water, in the Words of Mighty and Majestic: and His Throne was upon the water [11:7]?’ He-asws said: ‘It was white ‘Mahat’, meaning a jewel’’.[82]
77- الْمَنَاقِبُ، سَأَلَ ضِبَاعٌ الْهِنْدِيُّ مَا أَصْلُ الْمَاءِ قَالَ ع أَصْلُ الْمَاءِ مِنْ خَشْيَةِ اللَّهِ.
(The book) ‘Al-Manaqib’ – Ziba Al Hindy asked, ‘What is the origin of the water?’ He-asws said: ‘Origin of the water is from the awe of Allah-azwj’’.[83]
78- تَنْبِيهُ الْخَاطِرِ، لِلْوَرَّامِ عَنِ ابْنِ عَبَّاسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ تَعَالَى أَوَّلَ مَا خَلَقَ الْخَلْقَ خَلَقَ نُوراً ابْتَدَعَهُ مِنْ غَيْرِ شَيْءٍ ثُمَّ خَلَقَ مِنْهُ ظُلْمَةً وَ كَانَ قَدِيراً أَنْ يَخْلُقَ الظُّلْمَةَ لَا مِنْ شَيْءٍ كَمَا خَلَقَ النُّورَ مِنْ غَيْرِ شَيْءٍ
(The book) ‘Tanbeeh Al Khatir’ of Al Warram, from Ibn Abbas,
‘From Amir Al-Momineen-asws having said: ‘Allah-azwj the Exalted, the first of what He-azwj Created, Created Noor, Initiating it from nothing. Then He-azwj Created darkness from it, and (although) He-azwj was Able upon Creating the darkness, not from a thing just as He-azwj had Created the Noor from nothing.
ثُمَّ خَلَقَ مِنَ الظُّلْمَةِ نُوراً وَ خَلَقَ مِنَ النُّورِ يَاقُوتَةً غِلَظُهَا كَغِلَظِ سَبْعِ سَمَاوَاتٍ وَ سَبْعِ أَرَضِينَ ثُمَّ زَجَرَ الْيَاقُوتَةَ فَمَاعَتْ لِهَيْبَتِهِ فَصَارَتْ مَاءً مُرْتَعِداً وَ لَا يَزَالُ مُرْتَعِداً إِلَى يَوْمِ الْقِيَامَةِ
Then He-azwj Created a light from the darkness and Created a ruby from the light. It’s thickness was like the thickness of the seven skies and seven earths. Then He-azwj Rebuked (Shook) it, its flame dwindled, and it became trembling water, and it will not cease to be trembling up to the Day of Qiyamah.
ثُمَّ خَلَقَ عَرْشَهُ مِنْ نُورِهِ وَ جَعَلَهُ عَلَى الْمَاءِ وَ لِلْعَرْشِ عَشَرَةُ آلَافِ لِسَانٍ يُسَبِّحُ اللَّهَ كُلُّ لِسَانٍ مِنْهَا بِعَشَرَةِ آلَافِ لُغَةٍ لَيْسَ فِيهَا لُغَةٌ تُشْبِهُ الْأُخْرَى وَ كَانَ الْعَرْشُ عَلَى الْمَاءِ مِنْ دُونِ حُجُبِ الضَّبَابِ.
Then He-azwj Created His-azwj Throne from His-azwj Noor and Made it to be upon the water. And for the Throne, there are ten thousand tongues. Every tongue from it glorifies Allah-azwj in ten thousand languages. There isn’t any language in it resembling another. And the Throne was upon the water from below the Veils of the mist’’.[84]
79- تَفْسِيرُ الْفُرَاتِ، عَنْ عُبَيْدِ بْنِ كَثِيرٍ مُعَنْعَناً عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: شَهِدْتُ أَبِي عِنْدَ عُمَرَ بْنِ الْخَطَّابِ وَ عِنْدَهُ كَعْبُ الْأَحْبَارِ وَ كَانَ رَجُلًا قَدْ قَرَأَ التَّوْرَاةَ وَ كُتُبَ الْأَنْبِيَاءِ ع
(The book) ‘Tafseer Al Furaat’ – From Ubeyd Bin Kaseer, transmitting,
‘From Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws having said: ‘I-asws attended with my-asws father-asws to be in the presence of Umar Bin Al-Khattab, and in his presence was Ka’ab Al-Ahbar, and he was a man who had read the Torah and Books of the Prophets-as.
فَقَالَ لَهُ عُمَرُ يَا كَعْبُ مَنْ كَانَ أَعْلَمَ بَنِي إِسْرَائِيلَ بَعْدَ مُوسَى بْنِ عِمْرَانَ ع
Umar said to him, ‘O Ka’ab! Who was the most knowledgeable of the children of Israel after Musa-as Bin Imran-as?’
قَالَ كَانَ أَعْلَمُ بَنِي إِسْرَائِيلَ بَعْدَ مُوسَى بْنِ عِمْرَانَ يُوشَعَ بْنَ نُونٍ وَ كَانَ وَصِيَّ مُوسَى بْنِ عِمْرَانَ بَعْدَهُ وَ كَذَلِكَ كُلُّ نَبِيٍّ خَلَا مِنْ بَعْدِ مُوسَى بْنِ عِمْرَانَ كَانَ لَهُ وَصِيٌّ يَقُومُ فِي أُمَّتِهِ مِنْ بَعْدِهِ
He said, ‘The most knowledgeable of the children of Israel after Musa-as Bin Imran-as was Yoshua-as Bin Noun-as, and he-as was the successor-as of Musa-as Bin Imran-as after him-as, and like is every Prophet-saww from after Musa-as Bin Imran-as, there was a successor-as for him-as to be standing in his-as community from after him-as’.
فَقَالَ لَهُ عُمَرُ فَمَنْ وَصِيُّ نَبِيِّنَا وَ عَالِمُنَا أَبُو بَكْرٍ
Umar said to him, ‘So who is the successor-asws of our Prophet-saww and our knowledgeable one is Abu Bakr?’
قَالَ وَ عَلِيٌّ سَاكِتٌ لَا يَتَكَلَّمُ فَقَالَ كَعْبٌ مَهْلًا فَإِنَّ السُّكُوتَ عَنْ هَذَا أَفْضَلُ كَانَ أَبُو بَكْرٍ رَجُلًا خَطَا بِالصَّلَاحِ فَقَدَّمَهُ الْمُسْلِمُونَ لِصَلَاحِهِ وَ لَمْ يَكُنْ بِوَصِيٍّ
He (Al-Hassan-asws) said: ‘And Ali-asws was silent, not speaking. Ka’ab said, ‘Shh, no! The silence from this is better. Abu Bakr was a wrong man with righteousness. The Muslims forwarded him for his righteousness, but he did not happen to be a successor.
فَإِنَّ مُوسَى بْنَ عِمْرَانَ لَمَّا تُوُفِّيَ أَوْصَى إِلَى يُوشَعَ بْنِ نُونٍ فَقَبِلَهُ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ وَ أَنْكَرَتْ فَضْلَهُ طَائِفَةٌ وَ هِيَ الَّتِي ذَكَرَ اللَّهُ تَعَالَى فِي الْقُرْآنِ فَآمَنَتْ طائِفَةٌ مِنْ بَنِي إِسْرائِيلَ وَ كَفَرَتْ طائِفَةٌ فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلى عَدُوِّهِمْ فَأَصْبَحُوا ظاهِرِينَ
When Musa-as Bin Imran-as expired, he-as bequeathed to Yoshua-as Bin Noun-as. A party from the children of Israel accepted him, and a party denied his merits, and it is which Allah-azwj the Exalted Mentioned in the Quran: Then a party from the Children of Israel believed, and a party committed Kufr, so We Aided those who believed against their enemies, and they became prevalent [61:14].
وَ كَذَلِكَ الْأَنْبِيَاءُ السَّالِفَةُ وَ الْأُمَمُ الْخَالِيَةُ لَمْ يَكُنْ نَبِيٌّ إِلَّا وَ قَدْ كَانَ لَهُ وَصِيٌّ يَحْسُدُهُ قَوْمُهُ وَ يَدْفَعُونَ فَضْلَهُ
And like that are the previous Prophets-as and the previous communities. There did not happen to be any Prophet-as except and there was a successor-as for him-as. His-as people envied him-as and repelled his-as merits!’
فَقَالَ وَيْحَكَ يَا كَعْبُ فَمَنْ تَرَى وَصِيَّ نَبِيِّنَا
He said, ‘Woe be to you, O Ka’ab! Whom do you view as being a successor-asws of our Prophet‑saww?’
قَالَ كَعْبٌ مَعْرُوفٌ فِي جَمِيعِ كُتُبِ الْأَنْبِيَاءِ وَ الْكُتُبِ الْمُنْزَلَةِ مِنَ السَّمَاءِ عَلِيٌّ أَخُو النَّبِيِّ الْعَرَبِيِّ ع يُعِينُهُ عَلَى أَمْرِهِ وَ يُوَازِرُهُ عَلَى مَنْ نَاوَاهُ
Ka’ab said, ‘He-asws is well-known in entirety of the Books of the Prophets-as and the Books Revealed from the sky, Ali-asws, brother-asws of the Arabian Prophet-as. He-asws assisted him‑saww upon his-saww affairs and supported him-saww against the ones who intended (evil with) him‑saww.
وَ لَهُ زَوْجَةٌ مُبَارَكَةٌ وَ لَهُ مِنْهَا ابْنَانِ يَقْتُلُهُمَا أُمَّتُهُ مِنْ بَعْدِهِ وَ يَحْسُدُونَ وَصِيَّهُ كَمَا حَسَدَتِ الْأُمَمُ أَوْصِيَاءَ أَنْبِيَائِهَا فَيَدْفَعُونَهُ عَنْ حَقِّهِ وَ يَقْتُلُونَ مِنْ وُلْدِهِ بَعْدَهُ كَحَسَدِ الْأُمَمِ الْمَاضِيَةِ
And for him-asws there is a Blessed wife, and for him-asws are two sons-asws from her-asws. His-saww community would be killing them-asws both from after him-saww, and they would be envying his-saww successor-asws just as the communities of the successors-as of their Prophets-as had envied. So, they would be repelling him-asws from his-asws rights and killing his-asws children from after him-saww, just like the envy of the past communities’.
وَ قَالَ فَأُفْحِمَ عِنْدَهَا وَ قَالَ: يَا كَعْبُ لَئِنْ صَدَقْتَ فِي كِتَابِ اللَّهِ الْمُنْزَلِ قَلِيلًا فَقَدْ كَذَبْتَ كَثِيراً
And he (Al-Hassan-asws) said: ‘He (Umar) was silenced at that, and said, ‘O Ka’ab! If you are speaking a little truth regarding the Revealed Book of Allah-azwj, so you are lying a lot!’
فَقَالَ كَعْبٌ وَ اللَّهِ مَا كَذَبْتُ فِي كِتَابِ اللَّهِ قَطُّ وَ لَكِنْ سَأَلْتَنِي عَنْ أَمْرٍ لَمْ يَكُنْ لِي بُدٌّ مِنْ تَفْسِيرِهِ وَ الْجَوَابِ فِيهِ فَإِنِّي لَأَعْلَمُ أَنَّ أَعْلَمَ هَذِهِ الْأُمَّةِ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع بَعْدَ نَبِيِّهَا لِأَنِّي لَمْ أَسْأَلْهُ عَنْ شَيْءٍ إِلَّا وَجَدْتُ عِنْدَهُ كلما [عِلْماً] تُصَدِّقُهُ بِهِ التَّوْرَاةُ وَ جَمِيعُ كُتُبِ الْأَنْبِيَاءِ ع
Ka’ab said, ‘By Allah-azwj! I have not lied regarding the Book of Allah-azwj at all, but you asked me about a matter and there did not happen to be any escape for me from interpreting it and the answering regarding it, for I know that the most knowledgeable of this community is Amir Al-Momineen Ali-asws Bin Abu Talib-asws after its Prophet-saww, because I have not asked him-asws about anything except I found all knowledge being with him-asws the Torah ratifies with it, and so do entirety of Books of the Prophets-as’.
فَقَالَ لَهُ عُمَرُ اسْكُتْ يَا ابْنَ الْيَهُودِيِ فَوَ اللَّهِ إِنَّكَ لَكَثِيرُ التَّخَرُّصِ بِكَذِبٍ
Umar said to him, ‘Be quiet, O son of the Jew! By Allah-azwj! You are of a lot of deceit with lies!’
فَقَالَ كَعْبٌ وَ اللَّهِ مَا عَلِمْتُ أَنِّي كَذَبْتُ فِي شَيْءٍ مِنْ كِتَابِ اللَّهِ مُنْذُ جَرَى لِلَّهِ عَلَيَّ الْحُكْمُ وَ لَئِنْ شِئْتَ لَأُلْقِيَنَّ عَلَيْكَ شَيْئاً مِنْ عِلْمِ التَّوْرَاةِ فَإِنْ فَهِمْتَهُ فَأَنْتَ أَعْلَمُ مِنْهُ وَ إِنْ فَهِمَ فَهُوَ أَعْلَمُ مِنْكَ
Ka’ab said, ‘By Allah-azwj! I do not know of having lied regarding anything from the Book of Allah-azwj since Allah-azwj Flowed the Judgment upon me, and if you like, I can cast something to you from the knowledge of Torah. If you were to understand it, then you are more knowledgeable than he-asws in it, and if he-asws understands, then he-asws is more knowledgeable than you are’.
فَقَالَ لَهُ عُمَرُ هَاتِ بَعْضَ هَنَاتِكَ
Umar said to him, ‘Give some of your lies!’
فَقَالَ كَعْبٌ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ وَ كانَ عَرْشُهُ عَلَى الْماءِ فَأَيْنَ كَانَتِ الْأَرْضُ وَ أَيْنَ كَانَتِ السَّمَاءُ وَ أَيْنَ كَانَ جَمِيعُ خَلْقِهِ
Ka’ab said, ‘Inform me about Words of Allah-azwj: and His Throne was upon the water [11:7]. So where was the earth, and where was the sky, and where were entirety of His‑azwj creatures?’
فَقَالَ لَهُ عُمَرُ وَ مَنْ يَعْلَمُ غَيْبَ اللَّهِ مِنَّا إِلَّا مَا سَمِعَهُ رَجُلٌ مِنْ نَبِيِّنَا
Umar said to him, ‘And who from us knows the hidden matters of Allah-azwj except and what a man would have heard from our Prophet-saww?’
قَالَ وَ لَكِنْ إِخَالُ أَبَا حَسَنٍ لَوْ سُئِلَ عَنْ ذَلِكَ لَشَرَحَهُ بِمِثْلِ مَا قَرَأْنَاهُ فِي التَّوْرَاةِ
He said, ‘But I think Abu Al-Hassan-asws, if he-asws were to be asked about that, he-asws would explain it similar to what is it’s paining in the Torah’.
فَقَالَ لَهُ عُمَرُ فَدُونَكَ إِذاً اخْتَلَفَ الْمَجْلِسُ
Umar said to him, ‘So besides you then when the gathering is differing’.
قَالَ فَلَمَّا دَخَلَ عَلِيٌّ ع عَلَى عُمَرَ وَ أَصْحَابِهِ أَرَادُوا إِسْقَاطَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَقَالَ كَعْبٌ يَا أَبَا الْحَسَنِ أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ تَعَالَى فِي كِتَابِهِ وَ كانَ عَرْشُهُ عَلَى الْماءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
He (Al-Hassan-asws) said: ‘When Ali-asws entered to see Umar and his companions, they wanted to silence Amir Al-Momineen Ali-asws Bin Abu Talib-asws. Ka’ab said, ‘O Abu Al-Hassan-asws! Inform me about Words of Allah-azwj the Exalted in His-azwj Book: and His Throne was upon the water, in order to Try you, which one of you is better in deeds. [11:7]’.
قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع نَعَمْ كَانَ عَرْشُهُ عَلَى الْمَاءِ حِينَ لَا أَرْضٌ مَدْحِيَّةٌ وَ لَا سَمَاءٌ مَبْنِيَّةٌ وَ لَا صَوْتٌ يُسْمَعُ وَ لَا عَيْنٌ تَنْبُعُ وَ لَا مَلَكٌ مُقَرَّبٌ وَ لَا نَبِيٌّ مُرْسَلٌ وَ لَا نَجْمٌ يَسْرِي وَ لَا قَمَرٌ يَجْرِي وَ لَا شَمْسٌ تُضِيءُ
Amir Al-Momineen Ali-asws Bin Abu Talib-asws said: ‘Yes. His-azwj Throne was upon the water when there was neither any earth spread out, nor a sky built up, nor a voice being heard, nor a spring bursting forth, nor an Angel of Proximity, nor a Messenger Prophet-as, nor a shining star, nor a flowing moon, nor an illuminating sun.
وَ عَرْشُهُ عَلَى الْمَاءِ غَيْرُ مُسْتَوْحِشٍ إِلَى أَحَدٍ مِنْ خَلْقِهِ يُمَجِّدُ نَفْسَهُ وَ يُقَدِّسُهَا كَمَا شَاءَ أَنْ يَكُونَ كَانَ
And His-azwj Throne was upon the water without Him-azwj being lonely to anyone from His-azwj creatures to glorify Himself-azwj and extol Holiness. Just as He-azwj Desired then it come into being, it did.
ثُمَّ بَدَا لَهُ أَنْ يَخْلُقَ الْخَلْقَ فَضَرَبَ بِأَمْوَاجِ الْبُحُورِ فَثَارَ مِنْهَا مِثْلُ الدُّخَانِ كَأَعْظَمِ مَا يَكُونُ مِنْ خَلْقِ اللَّهِ فَبَنَى بِهَا سَمَاءً رَتْقاً ثُمَّ دَحَا الْأَرْضَ مِنْ مَوْضِعِ الْكَعْبَةِ وَ هِيَ وَسَطُ الْأَرْضِ
Then there was a Change of Decision for Him-azwj that He-azwj Creates the creation, so He-azwj Struck the oceans with the waves, so there stirred from it like the smoke as mighty as could be from the creation of Allah-azwj. He-azwj Built the joined-up sky with it. Then He-azwj Spread the ground from the place of the Kabah, and it is middle of the earth.
فَطَبَقَتْ إِلَى الْبِحَارِ ثُمَّ فَتَقَهَا بِالْبُنْيَانِ وَ جَعَلَهَا سَبْعاً بَعْدَ إِذْ كَانَتْ وَاحِدَةً ثُمَّ اسْتَوى إِلَى السَّماءِ وَ هِيَ دُخانٌ مِنْ ذَلِكَ الْمَاءِ الَّذِي أَنْشَأَهُ مِنْ تِلْكَ الْبُحُورِ فَجَعَلَهَا سَبْعاً طِبَاقاً بِكَلِمَتِهِ الَّتِي لَا يَعْلَمُهَا غَيْرُهُ
So, it layered upon the oceans. Then He-azwj Split it with the construction and Made it as seven, after it having been one. Then He Directed Himself to the sky and it was a smoke, [41:11], from that water which He-azwj had Grown it from those oceans. He Made it as seven layers with His-azwj Words which no one knows apart from Him-azwj.
وَ جَعَلَ فِي كُلِّ سَمَاءٍ سَاكِناً مِنَ الْمَلَائِكَةِ خَلَقَهُمْ مَعْصُومِينَ مِنْ نُورٍ مِنْ بُحُورٍ عَذْبَةٍ وَ هُوَ بَحْرُ الرَّحْمَةِ وَ جَعَلَ طَعَامَهُمُ التَّسْبِيحَ وَ التَّهْلِيلَ وَ التَّقْدِيسَ
And He-azwj Made dwellers from the Angels to be in every sky. He-azwj Created them as infallible from the light of the freshwater oceans, and it is an ocean of Mercy, and Made their taste as being the Glorification, and extollations of the Oneness and the Holiness.
فَلَمَّا قَضَى أَمْرَهُ وَ خَلْقَهُ اسْتَوَى عَلَى مُلْكِهِ فَمُدِحَ كَمَا يَنْبَغِي لَهُ أَنْ يُحْمَدَ ثُمَّ قَدَّرَ مُلْكَهُ فَجَعَلَ فِي كُلِّ سَمَاءٍ شُهُباً مُعَلَّقَةً كَوَاكِبَ كَتَعْلِيقِ الْقَنَادِيلِ مِنَ الْمَسَاجِدِ لَا يُحْصِيهَا غَيْرُهُ تَبَارَكَ وَ تَعَالَى وَ النَّجْمُ مِنْ نُجُومِ السَّمَاءِ كَأَكْبَرِ مَدِينَةٍ فِي الْأَرْضِ
When He-azwj had Decreed His-azwj Command and had Created it, He-azwj established upon His‑azwj kingdom. It praised just as it is befitting for Him-azwj to be praised. Then He‑azwj Determined His-azwj kingdom, so He-azwj Made hanging meteors in every sky, planets like the lamps hanging from the Masjids. No one can count these apart from Him-azwj, Blessed and Exalted, and a star from the stars of the sky is like a large city in the earth.
ثُمَّ خَلَقَ الشَّمْسَ وَ الْقَمَرَ فَجَعَلَهُمَا شَمْسَيْنِ فَلَوْ تَرَكَهُمَا تَبَارَكَ وَ تَعَالَى كَمَا كَانَ ابْتَدَأَهُمَا فِي أَوَّلِ مَرَّةٍ لَمْ يُعْرَفْ خِلْقَةُ اللَّيْلِ مِنَ النَّهَارِ وَ لَا عُرِفَ الشَّهْرُ وَ لَا السَّنَةُ وَ لَا عُرِفَ الشِّتَاءُ مِنَ الصَّيْفِ وَ لَا عُرِفَ الرَّبِيعُ مِنَ الْخَرِيفِ وَ لَا عَلِمَ أَصْحَابُ الدَّيْنِ مَتَى يَحُلُّ دَيْنُهُمْ وَ لَا عَلِمَ الْعَامِلُ مَتَى يَتَصَرَّفُ فِي مَعِيشَتِهِ وَ مَتَى يَسْكُنُ لِرَاحَةِ بَدَنِهِ
Then He-azwj Created the sun and the moon. He-azwj Made them as two suns. If He-azwj, the Blessed and Exalted, had left them just as they had been in their beginning during the first time, His-azwj creatures would have neither recognised the night from the day, nor recognise the months and the years, nor recognise the winter from the summer, nor recognise the spring from the autumn, nor would the companions of debt have known when their debts would be resolved, nor would the worker have known when he should be going regarding his livelihood, and when he should settle to rest his body.
فَكَانَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِرَأْفَتِهِ بِعِبَادِهِ نَظَرَ لَهُمْ فَبَعَثَ جَبْرَئِيلَ ع إِلَى إِحْدَى الشَّمْسَيْنِ فَمَسَحَ بِهَا جَنَاحَهُ فَأَذْهَبَ مِنْهَا الشُّعَاعَ وَ النُّورَ وَ تَرَكَ فِيهَا الضَّوْءَ
Allah-azwj Blessed and Exalted, due to His-azwj Kindness with His-azwj servants, Looked out for them, so He-azwj Sent Jibraeel-as to one of the two suns. He-as touched it with his-as wing, and the rays and the light went away from it, and the illumination was left in it.
فَذَلِكَ قَوْلُهُ وَ جَعَلْنَا اللَّيْلَ وَ النَّهارَ آيَتَيْنِ فَمَحَوْنا آيَةَ اللَّيْلِ وَ جَعَلْنا آيَةَ النَّهارِ مُبْصِرَةً لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ وَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَ الْحِسابَ وَ كُلَّ شَيْءٍ فَصَّلْناهُ تَفْصِيلًا
So that is His-azwj Word: And We Made the night and the day as two Signs, then We Erased the Sign of the night and We Made the Sign of the day to be visible, for you to seek Grace from your Lord and for you to know the number of the years and the calculation. And all things, We have Explained it in detail [17:12].
وَ جَعَلَهُمَا يَجْرِيَانِ فِي الْفَلَكِ وَ الْفَلَكُ بَحْرٌ فِيمَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ مُسْتَطِيلٌ فِي السَّمَاءِ اسْتِطَالَتُهُ ثَلَاثَةُ فَرَاسِخَ يَجْرِي فِي غَمْرَةِ الشَّمْسِ وَ الْقَمَرِ كُلُّ وَاحِدٍ مِنْهُمَا عَلَى عَجَلَةٍ يَقُودُهُمَا ثَلَاثُمِائَةِ مَلَكٍ بِيَدِ كُلِّ مَلَكٍ مِنْهَا عُرْوَةٌ يَجُرُّونَهَا فِي غَمْرَةِ ذَلِكَ الْبَحْرِ لَهُمْ زَجَلٌ بِالتَّهْلِيلِ وَ التَّسْبِيحِ وَ التَّقْدِيسِ
He Made these two to flow in the orbit, and the orbit in as ocean in what is between the sky and the earth, oblong in the sky. It’s length is of three Farsakhs flowing in the immersion of the sun and the moon. Each one of the two is upon a term. Three hundred Angels are guiding it. In the hand of each Angel from them is a handle dragging it in the immersion of that ocean. For them is recitation with the extollations of the Oneness, and the glorifications, and the Holiness.
لَوْ بَرَزَ وَاحِدٌ مِنْهُمَا مِنْ غَمْرِ ذَلِكَ الْبَحْرِ لَاحْتَرَقَ كُلُّ شَيْءٍ عَلَى وَجْهِ الْأَرْضِ حَتَّى الْجِبَالُ وَ الصُّخُورُ وَ مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ
Even if one of the two were to protrude from the immersion of that ocean, everything upon the surface of the earth would burn down, even the mountains, and the rocks, and Whatever thing Allah-azwj has Created.
فَلَمَّا خَلَقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرْضَ وَ اللَّيْلَ وَ النَّهَارَ وَ النُّجُومَ وَ الْفَلَكَ وَ جَعَلَ الْأَرَضِينَ عَلَى ظَهْرِ حُوتٍ أَثْقَلَهَا فَاضْطَرَبَتْ فَأَثْبَتَهَا بِالْجِبَالِ فَلَمَّا اسْتَكْمَلَ خَلْقَ مَا فِي السَّمَاوَاتِ وَ الْأَرْضُ يَوْمَئِذٍ خَالِيَةٌ لَيْسَ فِيهَا أَحَدٌ قَالَ لِلْمَلَائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً قالُوا أَ تَجْعَلُ فِيها مَنْ يُفْسِدُ فِيها وَ يَسْفِكُ الدِّماءَ وَ نَحْنُ نُسَبِّحُ بِحَمْدِكَ وَ نُقَدِّسُ لَكَ قالَ إِنِّي أَعْلَمُ ما لا تَعْلَمُونَ
When Allah-azwj Created the skies, and the earth, and the night, and the day, and the stars, and the planets, and Made the earths to be upon the back of a fish, it was a heavy burden, so it was restless. He-azwj Affirmed it with the mountains. When He-azwj had Completed the creation of what is in the skies, and on that day the earth was empty, there wasn’t anyone in it, He-azwj Said to the Angels: And when your Lord said to the Angels: I am going to Make a Caliph in the earth. 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].
فَبَعَثَ اللَّهُ جَبْرَئِيلَ ع فَأَخَذَ مِنْ أَدِيمِ الْأَرْضِ قَبْضَةً فَعَجَنَهُ بِالْمَاءِ الْعَذْبِ وَ الْمَالِحِ وَ رَكَّبَ فِيهِ الطَّبَائِعَ قَبْلَ أَنْ يَنْفُخَ فِيهِ الرُّوحَ فَخَلَقَهُ مِنْ أَدِيمِ الْأَرْضِ فَلِذَلِكَ سُمِّيَ آدَمَ لِأَنَّهُ
So Allah-azwj Dispatched Jibraeel-as. He-as grabbed a handful from the surface of the earth. He‑azwj Kneaded it with the sweet and salty water and Installed the natures in it before He‑azwj Blew the Spirit into it. He Created him (Adam-as) from the surface (Adeym) of the earth, so for that he-as is named as ‘Adam’.
لَمَّا عُجِنَ بِالْمَاءِ اسْتَأْدَمَ فَطَرَحَهُ فِي الْجَبْلِ كَالْجَبْلِ الْعَظِيمِ وَ كَانَ إِبْلِيسُ يَوْمَئِذٍ خَازِناً عَلَى السَّمَاءِ الْخَامِسَةِ يَدْخُلُ فِي مَنْخِرِ آدَمَ ثُمَّ يَخْرُجُ مِنْ دُبُرِهِ ثُمَّ يَضْرِبُ بِيَدِهِ عَلَى بَطْنِهِ فَيَقُولُ لِأَيِّ أَمْرٍ خُلِقْتَ لَئِنْ جُعِلْتَ فَوْقِي لَا أَطَعْتُكَ وَ إِنْ جُعِلْتَ أَسْفَلَ مِنِّي لَا أُعِينُكَ
When He-azwj had Kneaded with the water, it crusted. He-azwj Dropped it in the mountain like the large mountain, and on that day Iblees-as was a keeper over the fifth sky. He-la entered into a nostril of Adam-as then came out from his-as behind. Then He-la struck upon his-as belly by his-la hand and said, ‘For which matter have you-as been created? If you-as are Made to be above me-la, I-la will not obey you-as, but if you-as are made to be lower than me-la, I-la will not assist you-as!’
فَمَكَثَ فِي الْجَنَّةِ أَلْفَ سَنَةٍ مَا بَيْنَ خَلْقِهِ إِلَى أَنْ يُنْفَخَ فِيهِ الرُّوحُ فَخَلَقَهُ مِنْ مَاءٍ وَ طِينٍ وَ نُورٍ وَ ظُلْمَةٍ وَ رِيحٍ وَ نُورٍ مِنْ نُورِ اللَّهِ
He-as remained in the Paradise for a thousand years what is between His-azwj creation up to the Spirit was Blown into him-as. He-azwj Created him-as from water and clay, and light and darkness, and wind, and a Noor from the Noor of Allah-azwj.
فَأَمَّا النُّورُ فَيُورِثُهُ الْإِيمَانَ وَ أَمَّا الظُّلْمَةُ فَيُورِثُهُ الْكُفْرَ وَ الضَّلَالَةَ وَ أَمَّا الطِّينُ فَيُورِثُهُ الرِّعْدَةَ وَ الضَّعْفَ وَ الِاقْشِعْرَارَ عِنْدَ إِصَابَةِ الْمَاءِ
As for the light, it inherited him-as the Eman; and as for the darkness, it inherited him-as the Kufr and the straying; and as for the clay, it inherited him-as the trembling, and the weakness, and the palpitations during the pouring of water.
فَيُنْعَتُ بِهِ عَلَى أَرْبَعِ الطَّبَائِعِ عَلَى الدَّمِ وَ الْبَلْغَمِ وَ الْمِرَارِ وَ الرِّيحِ فَذَلِكَ قَوْلُهُ تَبَارَكَ وَ تَعَالَى أَ وَ لا يَذْكُرُ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً
It emitted with him upon four natures, upon the blood, and the phlegm, and the bitterness, and the wind. That is His-azwj Word, Blessed and Exalted: Or does not the human being remember that We Created him before, and he was nothing? [19:67]’.
قَالَ فَقَالَ كَعْبٌ يَا عُمَرُ بِاللَّهِ أَ تَعْلَمُ كَعِلْمِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ فَقَالَ لَا
He (Al-Hassan-asws) said: ‘Ka’ab said, ‘O Umar! By Allah-azwj, do you know like the knowledge of Amir Al-Momineen Ali-asws Bin Abu Talib-asws?’ He said, ‘No’.
فَقَالَ كَعْبٌ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَصِيُّ الْأَنْبِيَاءِ وَ مُحَمَّدٌ خَاتَمُ الْأَنْبِيَاءِ ع وَ عَلِيٌّ خَاتَمُ الْأَوْصِيَاءِ وَ لَيْسَ عَلَى الْأَرْضِ الْيَوْمَ مَنْفُوسَةٌ إِلَّا وَ عَلِيُّ بْنُ أَبِي طَالِبٍ أَعْلَمُ مِنْهُ وَ اللَّهِ مَا ذَكَرَ مِنْ خَلْقِ الْإِنْسِ وَ الْجِنِّ وَ السَّمَاءِ وَ الْأَرْضِ وَ الْمَلَائِكَةِ شَيْئاً إِلَّا وَ قَدْ قَرَأْتُهُ فِي التَّوْرَاةِ كَمَا قَرَأَ
Ka’ab said, ‘Ali-asws Bin Abu Talib-asws is a successor-asws of the Prophets-as, and Muhammad-saww is last of the Prophets-as, and Ali-asws is last of the successors-as, and there is no soul upon the earth today except and Ali-asws Bin Abu Talib-asws is more knowledgeable than him. By Allah‑azwj! He-asws has not mentioned anything from the creation of the human beings, and the Jinn, and the sky, and the earth, and the Angels except and I have read it in the Torah just as he-asws has read’.
قَالَ فَمَا رُئِيَ عُمَرُ غَضِبَ قَطُّ مِثْلَ غَضَبِهِ ذَلِكَ الْيَوْمَ.
He (Al-Hassan-asws) said: ‘I-asws had not seen Umar as angry at all like his anger on that day’’.[85]
80- الْكَافِي، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ كانَ عَرْشُهُ عَلَى الْماءِ فَقَالَ مَا يَقُولُونَ قُلْتُ يَقُولُونَ إِنَّ الْعَرْشَ كَانَ عَلَى الْمَاءِ وَ الرَّبُّ فَوْقَهُ
(The book) ‘Al Kafi’ – From Muhammad Bin Al-Hassan, from Sahl, from Ibn Mahboub, from Abdul Rhman Bin Kaseer, from Dawood Al Rzaqy who said,
‘I asked Abu Abdullah-asws about the Words of Allah-azwj Mighty and Majestic and His Throne was upon the water [11:7]. He-asws said: ‘What are they (people) saying?’ I said, ‘They are saying that the Throne was upon the water and the Lord-azwj above it’.
فَقَالَ كَذَبُوا مَنْ زَعَمَ هَذَا فَقَدْ صَيَّرَ اللَّهَ مَحْمُولًا وَ وَصَفَهُ بِصِفَةِ الْمَخْلُوقِ وَ لَزِمَهُ أَنَّ الشَّيْءَ الَّذِي يَحْمِلُهُ أَقْوَى مِنْهُ
He-asws said: ‘They are lying! The one who claim this, so he has rendered Allah-azwj as a carried One, and described Him-azwj by a description of the creatures, and necessitated it that the thing which is carrying Him-azwj is stronger than Him-azwj’.
قُلْتُ بَيِّنْ لِي جُعِلْتُ فِدَاكَ
I said, ‘Explain it for me, may I be sacrificed for you-asws!’
فَقَالَ إِنَّ اللَّهَ حَمَّلَ دِينَهُ وَ عِلْمَهُ الْمَاءَ قَبْلَ أَنْ تَكُونَ أَرْضٌ أَوْ سَمَاءٌ أَوْ جِنٌّ أَوْ إِنْسٌ أَوْ شَمْسٌ أَوْ قَمَرٌ فَلَمَّا أَرَادَ أَنْ يَخْلُقَ الْخَلْقَ نَثَرَهُمْ بَيْنَ يَدَيْهِ فَقَالَ لَهُمْ مَنْ رَبُّكُمْ فَأَوَّلُ مَنْ نَطَقَ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ وَ الْأَئِمَّةُ ع فَقَالُوا أَنْتَ رَبُّنَا
He-asws said: ‘Allah-azwj Loaded His-azwj Religion and His-azwj Knowledge upon the water, before the coming into being of the earth, or sky, or Jinn, or humans, or sun, or moon. When Allah‑azwj Wanted to Create the creatures, Scattered them in front of Him-azwj, and Said to them: “Who is your Lord-azwj?” So the firsts ones to speak were Rasool-Allahsaww and Amir Al-Momineen-asws, and the Imams-asws, so they said: ‘You-azwj are our-asws Lord-azwj’.
فَحَمَّلَهُمُ الْعِلْمَ وَ الدِّينَ ثُمَّ قَالَ لِلْمَلَائِكَةِ هَؤُلَاءِ حَمَلَةُ دِينِي وَ عِلْمِي وَ أُمَنَائِي فِي خَلْقِي وَ هُمُ الْمَسْئُولُونَ
He-azwj Loaded the Knowledge and the Religion on them-asws, then Said to the Angels: “They‑asws are the carriers of My-azwj Religion, and My-azwj Knowledge, and My-azwj Trustees among My‑azwj creatures, and they would be asked from’.
ثُمَّ قَالَ لِبَنِي آدَمَ أَقِرُّوا لِلَّهِ بِالرُّبُوبِيَّةِ وَ لِهَؤُلَاءِ النَّفَرِ بِالْوَلَايَةِ وَ الطَّاعَةِ فَقَالُوا نَعَمْ رَبَّنَا أَقْرَرْنَا فَقَالَ اللَّهُ لِلْمَلَائِكَةِ اشْهَدُوا فَقَالَتِ الْمَلَائِكَةُ شَهِدْنَا عَلَى أَنْ لَا يَقُولُوا غَداً إِنَّا كُنَّا عَنْ هذا غافِلِينَ أَوْ يَقُولُوا إِنَّما أَشْرَكَ آباؤُنا مِنْ قَبْلُ وَ كُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَ فَتُهْلِكُنا بِما فَعَلَ الْمُبْطِلُونَ
Then He-azwj Said to the Children of Adamas: “Acknowledge to Allah-azwj with the Lordship, and to these persons-asws with the Wilayah and the obedience!” They said, ‘Yes, our Lord-azwj, we acknowledge’. Allah-azwj Said to the Angels: “Bear witness!” The Angels said: ‘We bear witness upon that they cannot be saying tomorrow that ‘We were oblivious of this’” [7:172], Or you should be saying, ‘But rather, our fathers associated from before, and were an offspring from after them. Will You Destroy us due to the deeds of the wrong-doers?’ [7:173].
يَا دَاوُدُ وَلَايَتُنَا مُؤَكَّدَةٌ عَلَيْهِمْ فِي الْمِيثَاقِ.
O Dawood! Our-asws Wilayah had been pacted upon them during the Covenant’’.[86]
81- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ دَاوُدَ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ قَالَ: جَاءَ إِلَى أَبِي جَعْفَرٍ ع رَجُلٌ مِنْ أَهْلِ الشَّامِ مِنْ عُلَمَائِهِمْ فَقَالَ يَا أَبَا جَعْفَرٍ جِئْتُ أَسْأَلُكَ عَنْ مَسْأَلَةٍ قَدْ أَعْيَتْ عَلَيَّ أَنْ أَجِدَ أَحَداً يُفَسِّرُهَا وَ قَدْ سَأَلْتُ عَنْهَا ثَلَاثَةَ أَصْنَافٍ مِنَ النَّاسِ فَقَالَ كُلُّ صِنْفٍ مِنْهُمْ شَيْئاً غَيْرَ الَّذِي قَالَ الصِّنْفُ الْآخَرُ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Al-Husayn Saeed, from Muhammad Bin Dawood, from Muhammad Bin Atiyya who said,
‘A man from the scholars of the people of Syria (Al-Shaam) came up to Abu Ja’far-asws. He said, ‘O Abu Ja’far-asws, I have come to ask you-asws a question which has exhausted me in finding one who could explain it to me, and I have asked three kinds of the people about it, so each type from them said something other than what the other one said’.
فَقَالَ لَهُ أَبُو جَعْفَرٍ ع مَا ذَاكَ
Abu Ja’far-asws said to him: ‘What would that be?’
قَالَ فَإِنِّي أَسْأَلُكَ عَنْ أَوَّلِ مَا خَلَقَ اللَّهُ مِنْ خَلْقِهِ فَإِنَّ بَعْضَ مَنْ سَأَلْتُهُ قَالَ الْقَدَرُ وَ قَالَ بَعْضُهُمُ الْقَلَمُ وَ قَالَ بَعْضُهُمُ الرُّوحُ
He said, ‘I ask you-asws about the first thing what Allah-azwj Created from His-azwj creatures, for some of the ones I asked said it was the Destiny, and some of them said it was the Pen, and some of them said it was the Spirit’.
فَقَالَ أَبُو جَعْفَرٍ مَا قَالُوا شَيْئاً أُخْبِرُكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَانَ وَ لَا شَيْءَ غَيْرُهُ وَ كَانَ عَزِيزاً وَ لَا أَحَدَ كَانَ قَبْلَ عِزِّهِ وَ ذَلِكَ قَوْلُهُ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ كَانَ الْخَالِقُ قَبْلَ الْمَخْلُوقِ وَ لَوْ كَانَ أَوَّلُ مَا خَلَقَ مِنْ خَلْقِهِ الشَّيْءَ مِنَ الشَّيْءِ إِذاً لَمْ يَكُنْ لَهُ انْقِطَاعٌ أَبَداً وَ لَمْ يَزَلِ اللَّهُ إِذاً وَ مَعَهُ شَيْءٌ لَيْسَ هُوَ يَتَقَدَّمُهُ وَ لَكِنَّهُ كَانَ إِذْ لَا شَيْءَ غَيْرُهُ
Abu Ja’far-asws said: ‘They have not said anything. I-asws hereby inform you that Allah-azwj Blessed and Exalted Existed and there was nothing other than Him-azwj, and He-azwj was Mighty and there was no one who was mighty before Him-azwj, and that is His-azwj Word: Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180], and He-azwj was the Creator before the creation, and had He-azwj Created, and Had He-azwj Created something from His-azwj Creation, a thing from something, then there would be no cut-off from it (the chain) ever, and it would never cease if Allah-azwj had something with Him-azwj and He-azwj did not precede it, but He-azwj Existed when there was nothing other than Him-azwj.
وَ خَلَقَ الشَّيْءَ الَّذِي جَمِيعُ الْأَشْيَاءِ مِنْهُ وَ هُوَ الْمَاءُ الَّذِي خَلَقَ الْأَشْيَاءَ مِنْهُ فَجَعَلَ نَسَبَ كُلِّ شَيْءٍ إِلَى الْمَاءِ وَ لَمْ يَجْعَلْ لِلْمَاءِ نَسَباً يُضَافُ إِلَيْهِ وَ خَلَقَ الرِّيحَ مِنَ الْمَاءِ ثُمَّ سَلَّطَ الرِّيحَ عَلَى الْمَاءِ فَشَقَّقَتِ الرِّيحُ مَتْنَ الْمَاءِ حَتَّى ثَارَ مِنَ الْمَاءِ زَبَدٌ عَلَى قَدْرِ مَا شَاءَ أَنْ يَثُورَ فَخَلَقَ مِنْ ذَلِكَ الزَّبَدِ أَرْضاً بَيْضَاءَ نَقِيَّةً لَيْسَ فِيهَا صَدْعٌ وَ لَا ثَقْبٌ وَ لَا صُعُودٌ وَ لَا هُبُوطٌ وَ لَا شَجَرَةٌ ثُمَّ طَوَاهَا فَوَضَعَهَا فَوْقَ الْمَاءِ
And He-azwj Created the thing from which are all things, and it is the water from which He-azwj Created the things. He-azwj Atributed everything to the water and did not Make an attribution for the water to which it can be ascribed. And He-azwj Created the wind from the water, then Made the wind to overcome the water. So the wind was sent down into the body of the water until foam swirled from the water in accordance with what He-azwj so Desired it to swirl. He-azwj Created from that foam, pure white land with no crack in it, nor any holes, neither ascending nor descending, and no tree. Then He-azwj Folded it, and He-azwj Placed it on top of the water.
ثُمَّ خَلَقَ اللَّهُ النَّارَ مِنَ الْمَاءِ فَشَقَّقَتِ النَّارُ مَتْنَ الْمَاءِ حَتَّى ثَارَ مِنَ الْمَاءِ دُخَانٌ عَلَى قَدْرِ مَا شَاءَ اللَّهُ أَنْ يَثُورَ فَخَلَقَ مِنْ ذَلِكَ الدُّخَانِ سَمَاءً صَافِيَةً نَقِيَّةً لَيْسَ فِيهَا صَدْعٌ وَ لَا نَقْبٌ وَ ذَلِكَ قَوْلُهُ أَمِ السَّماءُ بَناها رَفَعَ سَمْكَها فَسَوَّاها وَ أَغْطَشَ لَيْلَها وَ أَخْرَجَ ضُحاها
Then Allah-azwj Created the fire from the water, so the fire bust out of the body of the water until smoke arose from the water in accordance with Allah-azwj so Desired it to rise. He-azwj Created from that smoke, clear and pure sky in which there were no cracks nor any holes, and that is His-azwj Word: Are you the harder to create or the sky? He Built it [79:27] He Raised its ceiling, then Evened it [79:28] And He Covered its night and Extracted its brightness [79:29].
قَالَ وَ لَا شَمْسٌ وَ لَا قَمَرٌ وَ لَا نُجُومٌ وَ لَا سَحَابٌ ثُمَّ طَوَاهَا فَوَضَعَهَا فَوْقَ الْأَرْضِ ثُمَّ نَسَبَ الْخَلِيقَتَيْنِ فَرَفَعَ السَّمَاءَ قَبْلَ الْأَرْضِ فَذَلِكَ قَوْلُهُ عَزَّ ذِكْرُهُ وَ الْأَرْضَ بَعْدَ ذلِكَ دَحاها يَقُولُ بَسَطَهَا
He-asws said: ‘And there was no sun, and no moon, and no stars and no clouds. Then He-azwj Folded it and Placed it upon the earth, then Established two creations. Then He-azwj Raised the sky before the earth, so that is His-azwj Word, Mighty is His-azwj Mention: And the earth, He Expanded it after that [79:30]. He-azwj Said that He-azwj Spread it out’.
قَالَ فَقَالَ لَهُ الشَّامِيُّ يَا أَبَا جَعْفَرٍ قَوْلُ اللَّهِ عَزَّ وَ جَلَ أَ وَ لَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما
The Syrian said to him-asws, ‘O Abu Ja’far-asws, the Words of Allah-azwj 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? And We Made from the water, all living things, so will they not believe? [21:30]?’
فَقَالَ لَهُ أَبُو جَعْفَرٍ ع فَلَعَلَّكَ تَزْعُمُ أَنَّهُمَا كَانَتَا رَتْقاً مُلْتَزِقَتَيْنِ مُلْتَصِقَتَيْنِ فَفُتِقَتْ إِحْدَاهُمَا مِنَ الْأُخْرَى فَقَالَ نَعَمْ
Abu Ja’far-asws said: ‘Perhaps you think that these two used to be stuck together and there were separated from each other?’ He said, ‘Yes’.
فَقَالَ أَبُو جَعْفَرٍ ع اسْتَغْفِرْ رَبَّكَ فَإِنَّ قَوْلَ اللَّهِ عَزَّ وَ جَلَ كانَتا رَتْقاً يَقُولُ كَانَتِ السَّمَاءُ رَتْقاً لَا تُنْزِلُ الْمَطَرَ وَ كَانَتِ الْأَرْضُ رَتْقاً لَا تُنْبِتُ الْحَبَّ فَلَمَّا خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْخَلْقَ وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ فَفَتَقَ السَّمَاءَ بِالْمَطَرِ وَ الْأَرْضَ بِنَبَاتِ الْحَبِّ
Abu Ja’far-asws said: ‘Seek Forgiveness from your Lord-azwj, for it is the Word of Allah-azwj Mighty and Majestic that they were closed up, meaning that the sky used to be closed up and no rain descended from it, and the earth was closed up and did not grow any seed (vegetation). So when Allah-azwj Blessed and Exalted Created the creatures, He-azwj Spread therein all kinds of animals. He-azwj Opened up the sky by the rain and the earth by the seeds (vegetation)’.
فَقَالَ الشَّامِيُّ أَشْهَدُ أَنَّكَ مِنْ وُلْدِ الْأَنْبِيَاءِ وَ أَنَّ عِلْمَكَ عِلْمُهُمْ.
The Syrian said, ‘I testify that you-asws are from the children of the Prophetsas and that your‑asws knowledge is theiras knowledge’’.[87]
82- الْكَافِي، عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ الْحَجَّالِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع كَانَ كُلُّ شَيْءٍ مَاءً وَ كانَ عَرْشُهُ عَلَى الْماءِ فَأَمَرَ اللَّهُ جَلَّ وَ عَزَّ الْمَاءَ فَاضْطَرَمَ نَاراً ثُمَّ أَمَرَ النَّارَ فَخَمَدَتْ فَارْتَفَعَ مِنْ خُمُودِهَا دُخَانٌ فَخَلَقَ اللَّهُ السَّمَاوَاتِ مِنْ ذَلِكَ الدُّخَانِ وَ خَلَقَ الْأَرْضَ مِنَ الرَّمَادِ ثُمَّ اخْتَصَمَ الْمَاءُ وَ النَّارُ وَ الرِّيحُ فَقَالَ الْمَاءُ أَنَا جُنْدُ اللَّهِ الْأَكْبَرُ وَ قَالَ الرِّيحُ أَنَا جُنْدُ اللَّهِ الْأَكْبَرُ وَ قَالَتِ النَّارُ أَنَا جُنْدُ اللَّهِ الْأَكْبَرُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الرِّيحِ أَنْتِ جُنْدِيَ الْأَكْبَرُ.
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim and Al Hajjal, from Al A’ala, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws said to me: ‘Everything used to be water, and His Throne was upon the water [11:7]. Allah-azwj Mighty is His-azwj Mention Commanded the water, so a fire was ignited. Then He-azwj Commanded the fire, so it was extinguished, and smoke arose from its subsidence. Allah-azwj Created the skies from that smoke and Created the earth from the ash. Then the water, and the fire, and the wind quarrelled. The water said, ‘I am the greatest army of Allah‑azwj’, and the wind said, ‘I am the greatest army of Allah-azwj, and the fire said, ‘I am the greatest army of Allah-azwj. Allah-azwj Mighty and Majestic Revealed unto the wind: “You are My-azwj greatest army’’.[88]
83- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْجَنَّةَ قَبْلَ أَنْ يَخْلُقَ النَّارَ وَ خَلَقَ الطَّاعَةَ قَبْلَ أَنْ يَخْلُقَ الْمَعْصِيَةَ وَ خَلَقَ الرَّحْمَةَ قَبْلَ الْغَضَبِ وَ خَلَقَ الْخَيْرَ قَبْلَ الشَّرِّ وَ خَلَقَ الْأَرْضَ قَبْلَ السَّمَاءِ وَ خَلَقَ الْحَيَاةَ قَبْلَ الْمَوْتِ وَ خَلَقَ الشَّمْسَ قَبْلَ الْقَمَرِ وَ خَلَقَ النُّورَ قَبْلَ أَنْ يَخْلُقَ الظُّلْمَةَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abu Ja’far Al Ahowl, from Sallam Bin Al Mustaneer,
‘Abu Ja’far-asws said: ‘Allah-azwj Created the Paradise before He-azwj Created the Fire, and Created the obedience before He-azwj Created the disobedience, and Created the Mercy before the Anger, and Created the good before the evil, and Created the earth before the sky, and Created the life before the death, and Created the sun before the moon, and Created the light before the darkness’’.[89]
84- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ خَلْقاً إِلَّا وَ قَدْ أَمَّرَ عَلَيْهِ آخَرَ يَغْلِبُهُ فِيهِ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا خَلَقَ السَّحَابَ السُّفْلَى فَخَرَتْ وَ زَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْأَرْضَ فَسَطَحَهَا عَلَى ظَهْرِهَا فَذَلَّتْ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘‘Allah-azwj Mighty and Majestic did not Create a creature except that He-azwj Commanded another one to overcome it, and that Allah-azwj Blessed and Exalted, when He-azwj Created the deeper ocean, it prided itself and moved its waves and said, ‘Which thing can overcome me?’ He-azwj Created the earth, so it (ocean) surfaced upon its back, and so it became submissive.
ثُمَّ إِنَّ الْأَرْضَ فَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْجِبَالَ فَأَثْبَتَهَا عَلَى ظَهْرِهَا أَوْتَاداً مِنْ أَنْ تَمِيدَ بِمَا عَلَيْهَا فَذَلَّتِ الْأَرْضُ وَ اسْتَقَرَّتْ
Then he-asws said; ‘The earth prided itself and said, ‘Which thing can overcome me?’ He-azwj Created the mountains and Established them as pegs upon its back, so stop it from swaying due to what is upon her. The earth became submissive and stabilised.
ثُمَّ إِنَّ الْجِبَالَ فَخَرَتْ عَلَى الْأَرْضِ فَشَمَخَتْ وَ اسْتَطَالَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْحَدِيدَ فَقَطَعَهَا فَقَرَّتِ الْجِبَالُ وَ ذَلَّتْ
Then the mountain prided itself over the earth, so it became bigger and taller, and said, ‘Which thing can overcome me?’ So He-azwj Created the iron which cut it, and the mountain calmed down and became submissive.
ثُمَّ إِنَّ الْحَدِيدَ فَخَرَ عَلَى الْجِبَالِ وَ قَالَ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ النَّارَ فَأَذَابَتِ الْحَدِيدَ فَذَلَّ الْحَدِيدُ
Then the iron prided itself over the mountain and said, ‘Which thing can overcome me?’ So He-azwj Created the Fire which melted it, and so the iron became submissive.
ثُمَّ إِنَّ النَّارَ زَفَرَتْ وَ شَهَقَتْ وَ فَخَرَتْ وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْمَاءَ فَأَطْفَأَهَا فَذَلَّتِ النَّارُ
Then the fire exhaled and gasped (blazed), and prided itself and said, ‘Which thing can overcome me?’ So He-azwj Created the water which extinguished it, and so it became submissive.
ثُمَّ إِنَّ الْمَاءَ فَخَرَ وَ زَخَرَ وَ قَالَ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الرِّيحَ فَحَرَّكَتْ أَمْوَاجَهُ وَ أَثَارَتْ مَا فِي قَعْرِهِ وَ حَبَسَتْهُ عَنْ مَجَارِيهِ فَذَلَّ الْمَاءُ
Then the water prided itself and overflowed and said, ‘Which thing can overcome me?’ So He-azwj Created the wind which moved its waves and raised what was in its bottom, and restrained it from its direction, and so the water became submissive.
ثُمَّ إِنَّ الرِّيحَ فَخَرَتْ وَ عَصَفَتْ وَ لَوَّحَتْ أَذْيَالَهَا وَ قَالَتْ أَيُّ شَيْءٍ يَغْلِبُنِي فَخَلَقَ الْإِنْسَانَ فَبَنَى وَ احْتَالَ وَ اتَّخَذَ مَا يَسْتَتِرُ بِهِ مِنَ الرِّيحِ وَ غَيْرِهَا فَذَلَّتِ الرِّيحُ
Then the wind prided itself, raged and loosened its tails and said, ‘Which thing can overcome me?’ So He-azwj Created the human being who built shelters and tricked the wind by veiling himself from it and other, so the wind became humble.
ثُمَّ إِنَّ الْإِنْسَانَ طَغَى وَ قَالَ مَنْ أَشَدُّ مِنِّي قُوَّةً فَخَلَقَ اللَّهُ لَهُ الْمَوْتَ فَقَهَرَهُ فَذَلَّ الْإِنْسَانُ
Then the human being rebelled and said, ‘Who is stronger than me?’ So He-azwj Created the death for him, which defeated him, and so the human became submissive.
ثُمَّ إِنَّ الْمَوْتَ فَخَرَ فِي نَفْسِهِ فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لَا تَفْخَرْ فَإِنِّي ذَابِحُكَ بَيْنَ الْفَرِيقَيْنِ أَهْلِ الْجَنَّةِ وَ أَهْلِ النَّارِ ثُمَّ لَا أُحْيِيكَ أَبَداً فَتُرْجَى وَ تُخَافُ
Then the death prided itself so Allah-azwj Mighty and Majestic Said: “Do not be proud, for I-azwj will Slaughter you in between the two sects – the people of the Paradise and the people of the Fire, then I-azwj will not Revive you ever, whether you return (repent) or you fear”.
وَ قَالَ أَيْضاً وَ الْحِلْمُ يَغْلِبُ الْغَضَبَ وَ الرَّحْمَةُ تَغْلِبُ السَّخَطَ وَ الصَّدَقَةُ تَغْلِبُ الْخَطِيئَةَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ مَا أَشْبَهَ هَذَا مِمَّا يَغْلِبُ غَيْرَهُ.
And he-asws also said: ‘And the forbearance overcomes the anger, and the mercy overcomes the harshness, and the charity overcomes the sins’. Then Abu Abdullah-asws said: ‘There is more like this where one thing overcomes the other’’.[90]
85- الْإِخْتِصَاصُ، قَالَ يُونُسُ بْنُ عَبْدِ الرَّحْمَنِ يَوْماً لِمُوسَى بْنِ جَعْفَرٍ ع أَيْنَ كَانَ رَبُّكَ حَيْثُ لَا سَمَاءٌ مَبْنِيَّةٌ وَ لَا أَرْضٌ مَدْحِيَّةٌ
(The book) ‘Al Ikhtisaas’ –
‘One day Yunus Bin Abdul Rahman said to Musa-asws Bin Ja’far-asws, ‘Where was your-asws Lord‑azwj when there was neither any built sky nor a spread-out earth?’
قَالَ كَانَ نُوراً فِي نُورٍ وَ نُوراً عَلَى نُورٍ خَلَقَ مِنْ ذَلِكَ النُّورِ مَاءً مُنْكَدِراً فَخَلَقَ مِنْ ذَلِكَ الْمَاءِ ظُلْمَةً فَكَانَ عَرْشُهُ عَلَى تِلْكَ الظُّلْمَةِ
He-asws said: ‘He-azwj was a Noor (Light) in a Noor, and a Noor upon a Noor. He-azwj Created hazy water from that Noor. He-azwj Created darkness from that water, so His-azwj Throne was upon that darkness’.
قَالَ إِنَّمَا سَأَلْتُكَ عَنِ الْمَكَانِ قَالَ كُلُّ مَا قُلْتُ أَيْنَ فَأَيْنَ هُوَ الْمَكَانُ
He said, ‘But rather I asked you-asws about the place’. He-asws said: ‘All what you say, ‘where’, so where, it is the place’.
قَالَ وَصَفْتَ فَأَجَدْتَ إِنَّمَا سَأَلْتُكَ عَنِ الْمَكَانِ الْمَوْجُودِ الْمَعْرُوفِ قَالَ كَانَ فِي عِلْمِهِ لِعِلْمِهِ فَقَصُرَ عِلْمُ الْعُلَمَاءِ عِنْدَ عِلْمِهِ
He said, ‘You-asws described, I have found it to be so. But rather, I asked you-asws about the place, the existing, the well-known’. He-asws said: ‘It was in His-azwj Knowledge for His‑azwj Knowledge. The knowledge of the scholars is deficient in the Presence of His-azwj Knowledge’.
قَالَ إِنَّمَا سَأَلْتُكَ عَنِ الْمَكَانِ قَالَ يَا لُكَعُ أَ لَيْسَ قَدْ أَجَبْتُكَ أَنَّهُ كَانَ فِي عِلْمِهِ لِعِلْمِهِ فَقَصُرَ عِلْمُ الْعُلَمَاءِ عِنْدَ عِلْمِهِ.
He said, ‘But rather, I asked you-asws about the place’. He-asws said: ‘O obstinate one! Haven’t I-asws answered you that it was in His-azwj Knowledge for His-azwj Knowledge, so the knowledge of the scholars is deficient in the Presence of His-azwj Knowledge?’’[91]
86- سَعْدُ السُّعُودِ، لِلسَّيِّدِ بْنِ طَاوُسٍ قَالَ: وَجَدْتُ فِي صُحُفِ إِدْرِيسَ ع مِنْ نُسْخَةٍ عَتِيقَةٍ أَوَّلُ يَوْمٍ خَلَقَ اللَّهُ جَلَّ جَلَالُهُ يَوْمُ الْأَحَدِ ثُمَّ كَانَ صَبَاحُ يَوْمِ الْإِثْنَيْنِ فَجَمَعَ اللَّهُ جَلَّ جَلَالُهُ الْبِحَارَ حَوْلَ الْأَرْضِ وَ جَعَلَهَا أَرْبَعَةَ بِحَارٍ الْفُرَاتَ وَ النِّيلَ وَ سَيْحَانَ وَ جَيْحَانَ
(The book) ‘Sa’ad Al Saoud’ of the Seyyid Bin Tawoos who said,
‘I found in the Parchment of Idrees-as, from an ancient copy, ‘The first day Allah-azwj, Majestic is His-azwj Majesty Created was the day of Sunday. Then it was the morning of the day of Monday, so Allah-azwj, Majestic is His-azwj Majestic Gathered the oceans around the earth and Made these to be four seas – the Euphrates, and the Nile, and Sayhan and Jayhan (rivers).
ثُمَّ كَانَ مَسَاءُ لَيْلَةِ الثَّلَاثَاءِ فَجَاءَ اللَّيْلُ بِظُلْمَتِهِ وَ وَحْشَتِهِ ثُمَّ كَانَ صَبَاحُ يَوْمِ الثَّلَاثَاءِ فَخَلَقَ اللَّهُ جَلَّ جَلَالُهُ الشَّمْسَ وَ الْقَمَرَ وَ شَرَحَ ذَلِكَ وَ مَا بَعْدَهُ شَرْحاً طَوِيلًا
Then it was evening of the Tuesday night (Monday night), so the night came with its darkness and its loneliness. Then it was the morning of the day of Tuesday. Allah-azwj, Majestic is His‑azwj Majesty, Created the sun, and the moon’ – and he commented on that and what is after it with a lengthy commentary’.
وَ قَالَ ثُمَّ كَانَ مَسَاءُ لَيْلَةِ الْأَرْبِعَاءِ فَخَلَقَ اللَّهُ أَلْفَ أَلْفِ صِنْفٍ مِنَ الْمَلَائِكَةِ مِنْهُمْ عَلَى خَلْقِ الْغَمَامِ وَ مِنْهُمْ عَلَى خَلْقِ النَّارِ مُتَفَاوِتِينَ فِي الْخَلْقِ وَ الْأَجْنَاسِ
And he said, ‘Then it was evening on the night of Wednesday. Allah-azwj Created a million types of Angels. From them were upon a creation of the clouds, and from them upon a creation of fire, different in the creation and the types.
ثُمَّ كَانَ صَبَاحُ يَوْمِ الْأَرْبِعَاءِ فَخَلَقَ اللَّهُ مِنَ الْمَاءِ أَصْنَافَ الْبَهَائِمِ وَ الطَّيْرِ وَ جَعَلَ لَهُنَّ رِزْقاً فِي الْأَرْضِ وَ خَلَقَ النَّارَ الْعِظَامَ وَ أَجْنَاسَ الْهَوَامِّ
Then it was morning of the day of Wednesday. Allah-azwj Created from the water, types of animals, and the birds, and Made sustenance to be for them in the earth, and He-azwj Created the fire bones, and species of the insects.
ثُمَّ كَانَ مَسَاءُ لَيْلَةِ الْخَمِيسِ فَمَيَّزَ اللَّهُ سِبَاعَ الدَّوَابِّ وَ سِبَاعَ الطَّيْرِ ثُمَّ كَانَ صَبَاحُ يَوْمِ الْخَمِيسِ فَخَلَقَ اللَّهُ ثَمَانَ جِنَانٍ وَ جَعَلَ كُلَّ بَابِ وَاحِدَةٍ مِنْهُنَّ إِلَى بَعْضٍ
Then it was evening of the night of Thursday. Allah-azwj Distinguished the predatory animals and predatory birds. Then it was morning of the day of Thursday. Allah-azwj Created eight gardens and Made the door of each one of these to the other.
ثُمَّ كَانَ مَسَاءُ لَيْلَةِ الْجُمُعَةِ فَخَلَقَ اللَّهُ النُّورَ الزَّهْرَاءَ وَ فَتَحَ اللَّهُ مِائَةَ بَابِ رَحْمَةٍ فِي كُلِّ بَابٍ جُزْءٌ مِنَ الرَّحْمَةِ وَ وَكَّلَ بِكُلِّ بَابٍ أَلْفاً مِنْ مَلَائِكَةِ الرَّحْمَةِ وَ جَعَلَ رَئِيسَهُمْ كُلِّهِمْ مِيكَائِيلَ فَجَعَلَ آخِرَهَا بَاباً لِجَمِيعِ الْخَلَائِقِ يَتَرَاحَمُونَ بِهِ بَيْنَهُمْ
Then it was evening of the night of Friday. Allah-azwj Created the light of the blossoms (flowers) and Opened one hundred doors of Mercy, in each door there being a segment of the Mercy, and He-azwj Allocated with each door, a thousand from the Angels of Mercy, and Made Mikaeel-as to be the chief of all of them. He-azwj Made its last to be a door for entirety of the creatures to show mercy to each other between them.
ثُمَّ كَانَ صَبَاحُ يَوْمِ الْجُمُعَةِ فَتَحَ اللَّهُ أَبْوَابَ السَّمَاءِ بِالْغَيْثِ وَ أَهَبَّ الرِّيَاحَ وَ أَنْشَأَ السَّحَابَ وَ أَرْسَلَ مَلَائِكَةَ الرَّحْمَةِ لِلْأَرْضِ تَأْمُرُ السَّحَابَ تُمْطِرُ عَلَى الْأَرْضِ وَ زَهَرَتِ الْأَرْضُ بِنَبَاتِهَا وَ ازْدَادَتْ حُسْناً وَ بَهْجَةً وَ غَشِيَ الْمَلَائِكَةَ النُّورُ
Then it was morning of the day of Friday. Allah-azwj Opened the doors of the sky with the rain and the winds blew, and He-azwj Grew the clouds, and Sent the Angels of Mercy to the earth, having Commanded the clouds to rain upon the earth and blossom the earth with its vegetation, and it increased in beauty and glory, and the light overcame the Angels.
وَ سَمَّى اللَّهُ يَوْمَ الْجُمُعَةِ لِذَلِكَ يَوْمَ أَزْهَرَ وَ يَوْمَ الْمَزِيدِ وَ قَالَ اللَّهُ قَدْ جَعَلْتُ يَوْمَ الْجُمُعَةِ أَكْرَمَ الْأَيَّامِ كُلِّهَا وَ أَحَبَّهَا إِلَيَّ
And due to that Allah-azwj Named the day of Friday, the day of blossoms and the day of increase. And Allah-azwj Said: “I-azwj have Made the day of Friday to be the most honourable of the days, all of them, and the most beloved to Me-azwj’.
ثُمَّ ذَكَرَ شَرْحاً جَلِيلًا بَعْدَ ذَلِكَ ثُمَّ قَالَ إِنَّ الْأَرْضَ عَرَّفَهَا اللَّهُ جَلَّ جَلَالُهُ أَنَّهُ يَخْلُقُ مِنْهَا خَلْقاً فَمِنْهُمْ مَنْ يُطِيعُهُ وَ مِنْهُمْ مَنْ يَعْصِيهِ
Then he mentioned a majestic commentary after that, then said, ‘The earth, Allah‑azwj, Majestic is His-azwj Majesty, let it know that He-azwj would be Creating a creation from it, from them would be one who would obey Him-azwj and from them is one who would disobey Him‑azwj.
فَاقْشَعَرَّتِ الْأَرْضُ وَ اسْتَعْفَتِ اللَّهَ وَ سَأَلَتْهُ أَنْ لَا يَأْخُذَ مِنْهَا مَنْ يَعْصِيهِ وَ يُدْخِلَهُ النَّارَ وَ إِنَّ جَبْرَئِيلَ أَتَاهَا لِيَأْخُذَ عَنْهَا طِينَةَ آدَمَ فَسَأَلَتْهُ بِعِزَّةِ اللَّهِ أَنْ لَا يَأْخُذَ مِنْهَا شَيْئاً حَتَّى تَتَضَرَّعَ إِلَى اللَّهِ تَعَالَى وَ تَضَرَّعَتْ
The earth shuddered and sought to be excused by Allah-azwj and asked Him-azwj not to Take from it one who would be disobeying Him-azwj and Enter him into the Fire, and Jibraeel-as came to it to take from it the clay of Adam-as. It asked him-as by the Mighty of Allah-azwj not to take anything from it to the extent that it beseeched to Allah-azwj the Exalted and pleaded.
فَأَمَرَهُ اللَّهُ تَعَالَى بِالانْصِرَافِ عَنْهَا فَأَمَرَ اللَّهُ مِيكَائِيلَ ع فَاقْشَعَرَّتْ وَ سَأَلَتْ وَ تَضَرَّعَتْ فَأَمَرَهُ اللَّهُ تَعَالَى بِالانْصِرَافِ عَنْهَا فَأَمَرَ اللَّهُ تَعَالَى إِسْرَافِيلَ بِذَلِكَ فَاقْشَعَرَّتْ وَ سَأَلَتْ وَ تَضَرَّعَتْ فَأَمَرَهُ اللَّهُ تَعَالَى بِالانْصِرَافِ عَنْهَا
Allah-azwj the Exalted Commanded him-saww with the leaving away from it. Allah‑azwj Commanded Mikaeel-as. It shuddered and asked and pleaded, so Allah-azwj the Exalted Commanded him-as with the leaving from it. Allah-azwj the Exalted Commanded Israfeel-as with that. It shuddered and asked and beseeched, so Allah-azwj the Exalted Commanded it with the leaving away from it.
فَأَمَرَ عِزْرَائِيلَ فَاقْشَعَرَّتْ وَ سَأَلَتْ وَ تَضَرَّعَتْ فَقَالَ قَدْ أَمَرَنِي رَبِّي بِأَمْرٍ أَنَا مَاضٍ لَهُ سَرَّكِ ذَاكِ أَمْ سَاءَكِ فَقَبَضَ مِنْهَا كَمَا أَمَرَهُ اللَّهُ ثُمَّ صَعِدَ بِهَا إِلَى مَوْقِفِهِ
He-azwj Commanded Izrail-as. It shuddered and asked and beseeched. He-as said: ‘My-as Lord‑azwj has Commanded me-as with a Command. I-as shall continue to it, whether it cheers you or worsens you!’ He-as grabbed from it just as Allah-azwj had Commanded him-as, then he-as ascended with it to his-as position.
فَقَالَ اللَّهُ لَهُ كَمَا وُلِّيتَ قَبْضَهَا مِنَ الْأَرْضِ وَ هِيَ كَارِهَةٌ كَذَلِكَ تَلِي قَبْضَ أَرْوَاحِ كُلِّ مَنْ عَلَيْهَا وَ كُلِّ مَا قَضَيْتُ عَلَيْهِ الْمَوْتَ مِنَ الْيَوْمِ إِلَى يَوْمِ الْقِيَامَةِ
Allah-azwj Said to him-as: “Just as I-azwj had Placed you in charge of capturing it from the earth, and (although) it was unwilling, like that you-as are in charge of capturing the souls of every one upon it, and all what the death has been Decreed upon it, from today up to the Day of Qiyamah!”
فَلَمَّا غَابَتْ شَمْسُ يَوْمِ الْجُمُعَةِ خَلَقَ اللَّهُ النُّعَاسَ فَغَشَّاهُ دَوَابَّ الْأَرْضِ وَ جَعَلَ النَّوْمَ سُبَاتاً وَ سَمَّى اللَّيْلَةَ لِذَلِكَ لَيْلَةَ السَّبْتِ وَ قَالَ أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَالِقُ كُلِّ شَيْءٍ خَلَقْتُ السَّمَاوَاتِ وَ الْأَرْضَ وَ ما بَيْنَهُما وَ ما تَحْتَ الثَّرى فِي سِتَّةِ أَيَّامٍ مِنْ شَهْرِ نَيْسَانَ وَ هُوَ أَوَّلُ شَهْرٍ مِنْ شُهُورِ الدُّنْيَا وَ جَعَلْتُ اللَّيْلَ وَ النَّهَارَ وَ جَعَلْتُ النَّهَارَ نُشُوراً وَ مَعَاشاً وَ جَعَلْتُ اللَّيْلَ لِبَاساً وَ سَكَناً
When the sun had set on the day of Friday, Allah-azwj Created the slumber. It overcame the animals of the earth, and He-azwj Made the sleep as a rest (Subata) and Named the night of that as the night of ‘Al Sabt’ (Saturday), and Said: “Me-azwj, I-azwj am Allah-azwj! There is no god except I-azwj, Creator of all things. I-azwj Created the skies and the earth and whatever is beneath the two and whatever is beneath the soil, in six days from the month of Naysan (April), and it is the first month from the months of the world, and I-azwj Made the night and the day and Made the day as a resurrection and for livelihood and Made the night as an apparel and calmness!”
ثُمَّ كَانَ صَبَاحُ يَوْمِ السَّبْتِ فَمَيَّزَ اللَّهُ لُغَاتِ الْكَلَامِ فَسَبَّحَ جَمِيعُ الْخَلَائِقِ لِعِزَّةِ اللَّهِ جَلَّ جَلَالُهُ فَتَمَّ خَلْقُ اللَّهِ وَ تَمَّ أَمْرُهُ فِي اللَّيْلِ وَ النَّهَارِ
Then it was morning on the day of Saturday. Allah-azwj Distinguished languages of speech. The entirety of the creatures glorified the Mighty of Allah-azwj, Majestic is His-azwj Majesty. So the Creation of Allah-azwj was complete, and His-azwj Command was completed regarding the day and the night.
ثُمَّ كَانَ صَبَاحُ يَوْمِ الْأَحَدِ الثَّانِي الْيَوْمِ الثَّامِنِ مِنَ الدُّنْيَا فَأَمَرَ اللَّهُ مَلَكاً فَعَجَنَ طِينَةَ آدَمَ فَخَلَطَ بَعْضَهَا بِبَعْضٍ ثُمَّ خَمَّرَهَا أَرْبَعِينَ سَنَةً ثُمَّ جَعَلَهَا لَازِباً ثُمَّ جَعَلَهَا حَمَأً مَسْنُوناً أَرْبَعِينَ سَنَةً ثُمَّ جَعَلَهَا صَلْصَالًا كَالْفَخَّارِ أَرْبَعِينَ سَنَةً
Then it was morning of the day of second Sunday, the eight from the world. Allah‑azwj Commanded an Angel, so he kneaded the clay of Adam and mixed part of it with a part, then fermented it for forty years, then made it sticky. Then He-azwj Made it a matured mud, altered, then Made it as clay like the pottery for forty years.
ثُمَّ قَالَ لِلْمَلَائِكَةِ بَعْدَ عِشْرِينَ وَ مِائَةِ سَنَةٍ مُذْ خُمِّرَ طِينَةُ آدَمَ إِنِّي خالِقٌ بَشَراً مِنْ طِينٍ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ ساجِدِينَ فَقَالُوا نَعَمْ فَقَالَ فِي الصُّحُفِ مَا هَذَا لَفْظُهُ
Then He-azwj Said to the Angels after one hundred and twenty years since He-azwj had Fermented the clay of Adam-as: “I am going to Create a human from clay [38:71] So when I Complete him and Breath from My spirit into him, then fall down to him in Sajdah!” [38:72]. They said, ‘Yes’. So He-azwj Said in the Parchment (Quran) what these are its wordings.
فَخَلَقَ اللَّهُ آدَمَ عَلَى صُورَتِهِ الَّتِي صَوَّرَهَا فِي اللَّوْحِ الْمَحْفُوظِ
Allah-azwj Created Adam-as upon his-as image which He-azwj had Fashioned it in the Guarded Tablet.
يَقُولُ عَلِيُّ بْنُ مُوسَى بْنِ طَاوُسٍ فَأَسْقَطَ بَعْضُ الْمُسْلِمِينَ بَعْضَ هَذَا الْكَلَامِ وَ قَالَ إِنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ فَاعْتَقَدَ التَّجْسِيمَ فَاحْتَاجَ الْمُسْلِمُونَ إِلَى تَأْوِيلَاتِ الْحَدِيثِ وَ لَوْ نَقَلَهُ بِتَمَامِهِ اسْتُغْنِيَ عَنِ التَّأْوِيلِ بِتَصْدِيقٍ وَ شَهِدَ الْعَقْلُ الْمُسْتَقِيمُ
Ali Bin Musa Bin Tawoos said, ‘Some of the Muslims dropped part of this speech and said, ‘Allah-azwj Created Adam-as in His-azwj image’. Thus, they believed in the embodiment (of Allah‑azwj). So, the Muslims became needy to the interpretations of the Hadeeth, and had they transmitted it with its completeness, they would have been needless from the interpretation with a ratification, and testimony of the straight intellect’.
وَ قَالَ فِي الصُّحُفِ ثُمَّ جَعَلَهَا جَسَداً مُلْقًى عَلَى طَرِيقِ الْمَلَائِكَةِ الَّذِي تَصْعَدُ فِيهِ إِلَى السَّمَاءِ أَرْبَعِينَ سَنَةً ثُمَّ ذَكَرَ تَنَاسُلَ الْجِنِّ وَ فَسَادَهُمْ وَ هَرَبَ إِبْلِيسَ مِنْهُمْ إِلَى اللَّهِ وَ سُؤَالَهُ أَنْ يَكُونَ مَعَ الْمَلَائِكَةِ وَ إِجَابَةَ سُؤَالِهِ وَ مَا وَقَعَ مِنَ الْجِنِّ حَتَّى أَمَرَ اللَّهُ إِبْلِيسَ أَنْ يَنْزِلَ مَعَ الْمَلَائِكَةِ لِطَرْدِ الْجِنِّ فَنَزَلَ وَ طَرَدَهُمْ عَنِ الْأَرْضِ الَّتِي أَفْسَدُوا فِيهَا
And he said in the Parchments, ‘Then He-azwj Made it a body lying in the path of the Angels who ascended in it to the sky for forty years. Then he mentioned the procreation of the Jinn and their corruption and fleeing of Iblees-la from them to Allah-azwj, and his-la asking to be with the Angels, and the Answering of his-la request, and what occurred upon the Jinn until Allah‑azwj Commanded Iblees-la that he-la descends with the Angels in order to repel the Jinn. So, he‑la descended and expelled them from the earth which they had corrupted in it.
وَ شَرَحَ كَيْفِيَّةَ خَلْقِ الرُّوحِ فِي أَعْضَاءِ آدَمَ وَ اسْتِوَائِهِ جَالِساً وَ أَمَرَ اللَّهُ الْمَلَائِكَةَ بِالسُّجُودِ فَسَجَدُوا لَهُ إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَلَمْ يَسْجُدْ لَهُ
And he commented on how He-azwj Created the soul in the limbs of Adam-as and his-as sitting upright, ‘And Allah-azwj Commanded the Angels with performing the Sajdah. They prostrated except Iblees-la. He-la was from the Jinn, so he-la did not do Sajdah to him-as.
فَعَطَسَ آدَمُ فَقَالَ اللَّهُ يَا آدَمُ قُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ فَقَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
Adam-as sneezed. Allah-azwj Said: “O Adam-as! Say: ‘The Praise is for Allah-azwj, Lord-azwj of the worlds!’” He-as said; ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’.
قَالَ اللَّهُ يَرْحَمُكَ اللَّهُ لِهَذَا خَلَقْتُكَ لِتُوَحِّدَنِي وَ تَعْبُدَنِي وَ تُحَمِّدَنِي وَ تُؤْمِنَ بِي وَ لَا تَكْفُرَ بِي وَ لَا تُشْرِكَ بِي شَيْئاً.
Allah-azwj Said: “May Allah-azwj had Mercy on you-as! I-azwj Created you-as to profess My-azwj Oneness, and to worship Me-azwj, and praise Me-azwj, and believe in Me-azwj, and not to disbelieve in Me-azwj nor associate anything with Me-azwj!”’[92] (Not a Hadeeth)
87- أَقُولُ قَدْ مَرَّ تَمَامُهُ فِي كِتَابِ النُّبُوَّةِ وَ كِتَابِ الْغَيْبَةِ وَ وَجَدْتُ فِي بَعْضِ الْكُتُبِ عَنِ الصَّادِقِ ع فِي كَلَامٍ لَهُ فَالْزَمْ مَا أَجْمَعَ عَلَيْهِ أَهْلُ الصَّفَاءِ وَ النَّقَاءِ مِنْ أُصُولِ الدِّينِ وَ حَقَائِقِ الْيَقِينِ وَ الرِّضَا وَ التَّسْلِيمِ وَ لَا تَدْخُلْ فِي اخْتِلَافِ الْخَلْقِ فَيَصْعُبَ عَلَيْكَ
I (Majlisi) am saying,
‘It’s complete has passed in the book of Prophet-hood, and book of occultation, and I found in one of the books, from Al Sadiq-asws in a speech of his-asws: ‘Stick to what the people of Al-Safa and Al-Naqa are united upon, from the principles of religion, and realities of certainty, and the pleasure, and the submission, and do not enter into the differing of the people, for it would be difficult upon you.
وَ قَدِ اجْتَمَعَتِ الْأُمَّةُ الْمُخْتَارَةُ بِأَنَّ اللَّهَ وَاحِدٌ لَيْسَ كَمِثْلِهِ شَيْءٌ وَ أَنَّهُ عَدَلَ فِي حُكْمِهِ وَ يَفْعَلُ ما يَشاءُ وَ يَحْكُمُ ما يُرِيدُ وَ لَا يُقَالُ لَهُ فِي شَيْءٍ مِنْ صِفَتِهِ لِمَ وَ لَا كَانَ وَ لَا يَكُونُ شَيْءٌ إِلَّا بِمَشِيَّتِهِ وَ أَنَّهُ قَادِرٌ عَلَى مَا يَشَاءُ
And the Chosen community is united that Allah-azwj is One. There isn’t anything like Him‑azwj, and He-azwj is Just in His-azwj Judgments, and He-azwj Does whatever He-azwj so Desires to and Judges whatever He-azwj Wants to, and it cannot be said to Him regarding His-azwj descriptions that He-azwj is in something, why? And a thing cannot have existed nor come into existence except by His-azwj Desire, and He-azwj is Able upon whatever He-azwj so Desires.
صَادِقٌ فِي وَعْدِهِ وَ وَعِيدِهِ وَ أَنَّ الْقُرْآنَ كَلَامُهُ وَ أَنَّهُ كَانَ قَبْلَ الْكَوْنِ وَ الْمَكَانِ وَ الزَّمَانِ وَ أَنَّ إِحْدَاثَهُ وَ إِفْنَاءَهُ غَيْرَهُ سَوَاءٌ مَا ازْدَادَ هُوَ بِإِحْدَاثِهِ عِلْماً وَ لَا يَنْقُصُ بِفَنَائِهِ مُلْكُهُ عَزَّ سُلْطَانُهُ وَ جَلَّ سُبْحَانَهُ فَمَنْ أَوْرَدَ عَلَيْكَ مَا يَنْقُضُ هَذَا الْأَصْلَ فَلَا تَقْبَلْهُ الْخَبَرَ.
He-azwj is True in His-azwj Promise and His-azwj Threat, and that the Quran is His-azwj Speech, and He-azwj existed before the universe, and the place, and the time, and that His-azwj occurrences and His-azwj annihilations are other than Him-azwj. He-azwj neither increases in knowledge nor is His-azwj kingdom reduced by its annihilation. Mighty is His-azwj Authority, and Majestic is His‑azwj Glory. The one who reports to you what reduces this principle, do not accept it!’ – the Hadeeth’’.[93]
88- الْأَخْبَارُ الْمُسَلْسَلَاتُ، لِجَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ وَ شَبَّكَ بِيَدِي قَالَ شَبَّكَ بِيَدِي عَتَّابُ بْنُ مُحَمَّدِ بْنِ عَتَّابٍ أَبُو الْقَاسِمِ قَالَ شَبَّكَ بِيَدِي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَمَّارٍ بِبَغْدَادَ وَ قَالَ لَنَا شَبَّكَ بِيَدِي مُحَمَّدُ بْنُ هَمَّامٍ الْعِرَاقِيُّ قَالَ شَبَّكَ بِيَدِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ قَالَ شَبَّكَ بِيَدِي عَبْدُ الْكَرِيمِ بْنُ هِشَامٍ قَالَ شَبَّكَ بِيَدِي إِبْرَاهِيمُ بْنُ أَبِي يَحْيَى قَالَ شَبَّكَ بِيَدِي صَفْوَانُ بْنُ سُلَيْمَانَ قَالَ شَبَّكَ بِيَدِي أَيُّوبُ بْنُ خَالِدٍ قَالَ شَبَّكَ بِيَدِي عُبَيْدُ اللَّهِ بْنُ رَافِعٍ قَالَ شَبَّكَ بِيَدِي أَبُو هُرَيْرَةَ قَالَ شَبَّكَ بِيَدِي رَسُولُ اللَّهِ ص وَ قَالَ: خَلَقَ اللَّهُ الْأَرْضَ يَوْمَ السَّبْتِ وَ الْجِبَالَ يَوْمَ الْأَحَدِ وَ الْبَحْرَ يَوْمَ الْإِثْنَيْنِ وَ الْمَكْرُوهَ يَوْمَ الثَّلَاثَاءِ وَ النُّورَ يَوْمَ الْأَرْبِعَاءِ وَ الدَّوَابَّ يَوْمَ الْخَمِيسِ وَ آدَمَ يَوْمَ الْجُمُعَةِ.
(The book) ‘Al Akhbar Al Muslimaat’ of Ja’far Bin Ahmad Al Qummi – He said, ‘It is narrated to us by Muhammad Bin Ali Bin Al-Husayn’, and clasped my hand. He said, ‘Attab Bin Muhammad Bin Attab Abu Al Qasim clasped my hand. He said, ‘Ahmad Bin Muhammad Bin Ammar clasped by hand at Baghdad and said to us, ‘Muhammad Bin Hammam Al Iraqi clasped my hand. He said, ‘Ismail Bin Ibrahim clasped my hand. He said, Abdul Kareem Bin Hisham clasped my hand. He said, Ibrahim Bin Abu Yahya clasped my hand. He said, ‘Safwan Bin Suleyman clasped my hand. He said, ‘Ayoub Bin Khalid clasped my hand. He said, ‘Ubeydullah Bin Rafie clasped my hand. He said, ‘Abu Hureyra (a well-known fabricator) clasped my hand.
He said, ‘Rasool-Allah-saww clasped my hand and said: ‘Allah-azwj Created the earth on the day of Saturday, and the mountain on the day of Sunday, and the ocean on the day of Monday, and the abhorrence(s) on the day of Tuesday, and the Noor on the day of Wednesday, and the animals on the day of Thursday, and Adam-as on the day of Friday’’.[94]
أقول: الحديث ضعيف مخالف للمشهور و سائر الأخبار فلا يعول عليه.
I (Majlisi) am saying, ‘The Hadeeth is weak, opposing the well-known and rest of the reports, so do not rely upon it’.
89- كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع إِذَا أَمَاتَ اللَّهُ أَهْلَ الْأَرْضِ لَبِثَ مِثْلَ مَا كَانَ الْخَلْقُ وَ مِثْلَ مَا أَمَاتَهُمْ وَ أَضْعَافَ ذَلِكَ ثُمَ أَمَاتَ أَهْلَ السَّمَاءِ الدُّنْيَا ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ مَا أَمَاتَ أَهْلَ الْأَرْضِ وَ السَّمَاءِ الدُّنْيَا وَ أَضْعَافَ ذَلِكَ
The book of Zayd Al Narsy, from Ubeyd Bin Zurara who said,
‘I heard Abu Abdullah-asws, ‘When Allah-azwj Kills off inhabitants of the earth, there would remain like what He-azwj had Created, and like what He-azwj had Killed them, and a multiple of that. Then He-azwj would Kill of the inhabitants of the sky of the world. Then there would remain like what He-azwj had Created the creation, and like what He-azwj had Killed off the people of the earth and sky of the world, and a multiple of that.
ثُمَّ أَمَاتَ أَهْلَ السَّمَاءِ الثَّانِيَةِ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ مَا أَمَاتَ أَهْلَ الْأَرْضِ وَ السَّمَاءِ الدُّنْيَا وَ السَّمَاءِ الثَّانِيَةِ وَ أَضْعَافَ ذَلِكَ
Then He-azwj would Kill off inhabitants of the second sky, then there would remain like what He-azwj had created the creation, and like what He-azwj had Killed off inhabitants of the earth, and sky of the world, and the second sky, and a multiple of that.
ثُمَّ أَمَاتَ أَهْلَ السَّمَاءِ الثَّالِثَةِ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ مَا أَمَاتَ أَهْلَ الْأَرْضِ وَ السَّمَاءِ الدُّنْيَا وَ السَّمَاءِ الثَّانِيَةِ وَ السَّمَاءِ الثَّالِثَةِ وَ أَضْعَافَ ذَلِكَ
Then He-azwj will Kill off inhabitants of the third sky. Then there would remain like what He‑azwj had Created the creation, and like what He-azwj had Killed off inhabitants of the earth, and sky of the world, and the second sky, and the third sky, and a multiple of that.
ثُمَّ أَمَاتَ أَهْلَ السَّمَاءِ الرَّابِعَةِ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ مَا أَمَاتَ أَهْلَ الْأَرْضِ وَ أَهْلَ السَّمَاءِ الدُّنْيَا وَ السَّمَاءِ الثَّانِيَةِ وَ السَّمَاءِ الثَّالِثَةِ وَ السَّمَاءِ الرَّابِعَةِ وَ أَضْعَافَ ذَلِكَ
Then He-azwj will Kill off inhabitants of the fourth sky. Then there would remain like what He‑azwj had Created the creation, and like what He-azwj had Killed off inhabitants of the earth, and inhabitants of sky of the world, and the second sky, and the third sky, and the fourth sky, and a multiple of that.
ثُمَّ أَمَاتَ أَهْلَ السَّمَاءِ الْخَامِسَةِ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْأَرْضَ وَ مِثْلَ مَا أَمَاتَ أَهْلَ الْأَرْضِ وَ أَهْلَ السَّمَاءِ الدُّنْيَا وَ الثَّانِيَةِ وَ الثَّالِثَةِ وَ الرَّابِعَةِ وَ الْخَامِسَةِ وَ أَضْعَافَ ذَلِكَ
Then He-azwj will kill off inhabitants of the fifth sky. Then there would remain like what He‑azwj had Created the creation, and like what He-azwj had Killed off inhabitants of the earth, and inhabitants of sky of the world, and the second, and the third, and the fourth, and the fifth, and a multiple of that.
ثُمَّ أَمَاتَ أَهْلَ السَّمَاءِ السَّادِسَةِ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ مَا أَمَاتَ أَهْلَ الْأَرْضِ وَ أَهْلَ السَّمَاءِ الدُّنْيَا وَ الثَّانِيَةِ وَ الثَّالِثَةِ وَ الرَّابِعَةِ وَ الْخَامِسَةِ وَ السَّادِسَةِ وَ أَضْعَافَ ذَلِكَ
Then He-azwj will Kill off inhabitants of the sixth sky. Then there would remain like that He‑azwj had Created the creation, and like what He-azwj had Killed off inhabitants of the earth, and inhabitants of sky of the world, and the second, and the third, and the fourth, and the fifth, and the sixth, and a multiple of that.
ثُمَّ أَمَاتَ أَهْلَ السَّمَاءِ السَّابِعَةِ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ مَا أَمَاتَ أَهْلَ الْأَرْضِ وَ أَهْلَ السَّمَاوَاتِ إِلَى السَّمَاءِ السَّابِعَةِ وَ أَضْعَافَ ذَلِكَ
Then He-azwj would Kill off inhabitants of the seventh sky. Then there would remain like what He-azwj had Created the creatin, and like what He-azwj had Killed off inhabitants of the earth, and inhabitants of the skies up to the seventh, and a multiple of that.
ثُمَّ أَمَاتَ مِيكَائِيلَ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ ذَلِكَ كُلِّهِ وَ أَضْعَافَ ذَلِكَ كُلِّهِ
Then He-azwj Kill off Mikaeel-as. Then there would remain like what He-azwj had Created the creation, and like that all of it, and a multiple of all of that.
ثُمَّ أَمَاتَ جَبْرَئِيلَ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ ذَلِكَ كُلِّهِ وَ أَضْعَافَ ذَلِكَ كُلِّهِ
Then He-azwj will kill off Jibraeel-as. Then there would remain like what He-azwj had Created the creation, and like that all of it, and a multiple of that all of it.
ثُمَّ أَمَاتَ إِسْرَافِيلَ ثُمَّ لَبِثَ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ ذَلِكَ كُلِّهِ وَ أَضْعَافَ ذَلِكَ كُلِّهِ
Then He-azwj will Kill off Israfeel-as. Then there would remain like what He-azwj had Created the creation, and like that all of it, and a multiple of that all of it.
ثُمَّ أَمَاتَ مَلَكَ الْمَوْتِ
Then He-azwj will Kill off the Angel of death’.
قَالَ ثُمَّ يَقُولُ تَبَارَكَ وَ تَعَالَى لِمَنِ الْمُلْكُ الْيَوْمَ فَيَرُدُّ عَلَى نَفْسِهِ لِلَّهِ الْوَاحِدِ الْقَهَّارِ أَيْنَ الْجَبَّارُونَ أَيْنَ الَّذِينَ ادَّعَوْا مَعِي إِلَهاً أَيْنَ الْمُتَكَبِّرُونَ وَ نَحْوَ هَذَا
He-asws said: ‘Then the Blessed and Exalted would Say: “For whom is the Kingdom today?” [40:16]. He-azwj would Respond to Himself-azwj: “For Allah, the One, the Subduer! [40:16]. Where are the tyrants? Where are the one who claimed to be gods with Me-azwj? Where are the arrogant ones?” And approximate to this.
ثُمَّ يَلْبَثُ مِثْلَ مَا خَلَقَ الْخَلْقَ وَ مِثْلَ ذَلِكَ كُلِّهِ وَ أَضْعَافَ ذَلِكَ ثُمَّ يَبْعَثُ الْخَلْقَ أَوْ يَنْفُخُ فِي الصُّورِ
Then there would remain similar to what He-azwj Created the creation, and like that all of it, and a multiple of that. Then He-azwj Resurrect the creation and Blow into the Trumpet’.
قَالَ عُبَيْدُ بْنُ زُرَارَةَ فَقُلْتُ إِنَّ هَذَا الْأَمْرَ كَائِنٌ طَوَّلْتَ ذَلِكَ
Ubeyd Bin Zurara said, ‘I said, ‘This matter of bring into being, would that be longer?’
فَقَالَ أَ رَأَيْتَ مَا كَانَ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ أَطْوَلُ أَوْ ذَا قَالَ قُلْتُ ذَا قَالَ فَهَلْ عَلِمْتَ بِهِ قَالَ قُلْتُ لَا قَالَ فَكَذَلِكَ هَذَا.
He-asws said: ‘What is your view of what had existed before He-azwj Created the creation, was it longer or that?’ He-asws said: ‘Did you (even) know of it?’ I said ‘No’. He-asws said: ‘So that would be like this’’.[95]
90- النهج، نهج البلاغة رَوَى مَسْعَدَةُ بْنُ صَدَقَةَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع بِهَذِهِ الْخُطْبَةِ عَلَى مِنْبَرِ الْكُوفَةِ وَ ذَلِكَ أَنَّ رَجُلًا أَتَاهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا رَبَّنَا لِنَزْدَادَ لَهُ حُبّاً وَ بِهِ مَعْرِفَةً
(The book) ‘Nahj Al Balagah’ – It is reported by Mas’ada Bin Sadaqa,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘Amir Al-Momineen Ali-asws addressed with this sermon upon the pulpit of Al-Kufa, and that is because a man had come to him-asws and said, ‘O Amir Al-Momineen-asws! Describe our Lord-azwj to us to we can increase for Him-azwj love and recognition’.
فَغَضِبَ ع وَ نَادَى الصَّلَاةَ جَامِعَةً فَاجْتَمَعَ النَّاسُ عَلَيْهِ حَتَّى غَصَّ الْمَسْجِدُ بِأَهْلِهِ فَصَعِدَ الْمِنْبَرَ وَ هُوَ مُغْضَبٌ مُتَغَيِّرُ اللَّوْنِ فَحَمِدَ اللَّهَ سُبْحَانَهُ وَ صَلَّى عَلَى النَّبِيِّ ص
He-asws was angered and called for the congregational Salat. The people gathered to him‑asws to the extent that the Masjid was filled with its people. He-asws ascended the pulpit and he‑asws was angry, changed of colour. He-asws praised Allah-azwj the Glorious and Send Salawaat upon the Prophet-saww.
ثُمَّ قَالَ الْحَمْدُ لِلَّهِ الَّذِي لَا يَفِرُهُ الْمَنْعُ وَ لَا يُكْدِيهِ الْإِعْطَاءُ وَ الْجُودُ إِذْ كُلُّ مُعْطٍ مُنْتَقِصٌ سِوَاهُ وَ كُلُّ مَانِعٍ مَذْمُومٌ مَا خَلَاهُ وَ هُوَ الْمَنَّانُ بِفَوَائِدِ النِّعَمِ وَ عَوَائِدِ الْمَزِيدِ وَ الْقِسَمِ
Then he-asws said: ‘The Praise is for Allah-azwj Who the prevention does not enrich Him-azwj nor is He-azwj impoverished by the giving and the generousity when all besides Him-azwj who give are reduced, and every preventer is condemned apart from Him-azwj, and He-azwj is the Benefactor with the beneficial bounties and increasing awards and the distributions.
عِيَالُهُ الْخَلَائِقُ ضَمِنَ أَرْزَاقَهُمْ وَ قَدَّرَ أَقْوَاتَهُمْ وَ نَهَجَ سَبِيلَ الرَّاغِبِينَ إِلَيْهِ وَ الطَّالِبِينَ مَا لَدَيْهِ وَ لَيْسَ بِمَا سُئِلَ بِأَجْوَدَ مِنْهُ بِمَا لَمْ يُسْأَلْ
His-azwj creatures are His-azwj dependants. He-azwj Guarantees their sustenance and Determines their subsistence. He-azwj has Prepared the way of the ones desiring to Him-azwj and the seekers of what is with Him-azwj. And He-azwj isn’t any more generous with what He-azwj has been asked for than He-azwj is with what He-azwj has not been asked for.
الْأَوَّلُ الَّذِي لَمْ يَكُنْ لَهُ قَبْلٌ فَيَكُونَ شَيْءٌ قَبْلَهُ وَ الْآخِرُ الَّذِي لَيْسَ لَهُ بَعْدٌ فَيَكُونَ شَيْءٌ بَعْدَهُ وَ الرَّادِعُ أَنَاسِيَّ الْأَبْصَارِ عَنْ أَنْ تَنَالَهُ أَوْ تُدْرِكَهُ مَا اخْتَلَفَ عَلَيْهِ دَهْرٌ فَتَخْتَلِفَ مِنْهُ الْحَالُ وَ لَا كَانَ فِي مَكَانٍ فَيَجُوزَ عَلَيْهِ الِانْتِقَالُ
The First Who, there did not happen to be any ‘before’, so there would be something before Him-azwj, and the Last Who, there isn’t any ‘after’ for Him-azwj so there would be something after Him-azwj. The Repeller of the sights of the people from perceiving Him-azwj or realising Him-azwj. The time does not change upon Him-azwj so He-azwj would be of a different state from it, nor does He-azwj exist in a place so the transfer would be allowed upon Him-azwj.
وَ لَوْ وَهَبَ مَا تَنَفَّسَتْ عَنْهُ مَعَادِنُ الْجِبَالِ وَ ضَحِكَتْ عَنْهُ أَصْدَافُ الْبِحَارِ مِنْ فِلِزِّ اللُّجَيْنِ وَ الْعِقْيَانِ وَ نُثَارَةِ الدُّرِّ وَ حَصِيدِ الْمَرْجَانِ مَا أَثَّرَ ذَلِكَ فِي جُودِهِ وَ لَا أَنْفَدَ سَعَةَ مَا عِنْدَهُ
And if He-azwj were to Gift whatever the mines of the mountains exhale on His-azwj behalf, and the pearls of the oceans were to rise on His-azwj behalf, metal ores, and the pure gold, and the scattering of the jewels, and cuttings of the corals, that would have not impact in His‑azwj Generosity, nor would it deplete the vastness of what is with Him-azwj.
وَ لَكَانَ عِنْدَهُ مِنْ ذَخَائِرِ الْإِنْعَامِ مَا لَا تُنْفِدُهُ مَطَالِبُ الْأَنَامِ لِأَنَّهُ الْجَوَادُ الَّذِي لَا يَغِيضُهُ سُؤَالُ السَّائِلِينَ وَ لَا يُبْخِلُهُ إِلْحَاحُ الْمُلِحِّينَ
But with Him-azwj are treasures of bounties what the demands of the people cannot deplete because He-azwj is the Generous One Whom the begging of the beggars does not blink Him‑azwj nor does the insistence of the insisting ones Make Him-azwj stingy.
فَانْظُرْ أَيُّهَا السَّائِلُ فَمَا دَلَّكَ الْقُرْآنُ عَلَيْهِ مِنْ صِفَتِهِ فَأْتَمَّ بِهِ وَ اسْتَضِئْ بِنُورِ هِدَايَتِهِ وَ مَا كَلَّفَكَ الشَّيْطَانُ عِلْمَهُ مِمَّا لَيْسَ فِي الْكِتَابِ عَلَيْكَ فَرْضُهُ وَ لَا فِي سُنَّةِ النَّبِيِّ وَ أَئِمَّةِ الْهُدَى أَثَرُهُ فَكِلْ عِلْمَهُ إِلَى اللَّهِ سُبْحَانَهُ فَإِنَّ ذَلِكَ مُنْتَهَى حَقِّ اللَّهِ عَلَيْكَ
So look, O you questioner! Whatever the Quran of His-azwj attributes the Quran points upon, suffice with it and be enlightened by the light of its guidance. Whatever the Satan-la encumber you of its knowledge, from what is neither in the Book is it’s obligation upon you, nor is there any trace of it in the Sunnah of the Prophet-saww and the Imams-asws of guidance, so leave its knowledge to Allah-azwj the Glorious, for that desisting is a Right of Allah-azwj upon you.
وَ اعْلَمْ أَنَّ الرَّاسِخِينَ فِي الْعِلْمِ هُمُ الَّذِينَ أَغْنَاهُمْ عَنِ اقْتِحَامِ السُّدَدِ الْمَضْرُوبَةِ دُونَ الْغُيُوبِ الْإِقْرَارُ بِجُمْلَةِ مَا جَهِلُوا تَفْسِيرَهُ مِنَ الْغَيْبِ الْمَحْجُوبِ فَمَدَحَ اللَّهُ تَعَالَى اعْتِرَافَهُمْ بِالْعَجْزِ عَنْ تَنَاوُلِ مَا لَمْ يُحِيطُوا بِهِ عِلْماً وَ سَمَّى تَرْكَهُمُ التَّعَمُّقَ فِيمَا لَمْ يُكَلِّفْهُمُ الْبَحْثَ عَنْ كُنْهِهِ رُسُوخاً
And know that the ones immersed in the knowledge, those who are needless from storming the barriers struck beside the unseen matters, do acknowledge with the total of what they are ignorant of its interpretation from the veiled hidden matters. So Allah-azwj the Exalted Praised their acknowledgment with the inability from attaining what they are not encompassing with in knowledge, and He-azwj Named their leaving the probing into what they have not been encumbered of its essence, as being ‘Immersed’ (in knowledge).
فَاقْتَصِرْ عَلَى ذَلِكَ فَلَا تُقَدِّرْ عَظَمَةَ اللَّهِ سُبْحَانَهُ عَلَى قَدْرِ عَقْلِكَ فَتَكُونَ مِنَ الْهَالِكِينَ
So stop at that and do not measure the Mightiness of Allah-azwj the Glorious based upon a measurement of your intellect for you will be from the destroyed ones!
هُوَ الْقَادِرُ الَّذِي إِذَا ارْتَمَتِ الْأَوْهَامُ لِتُدْرِكَ مُنْقَطَعَ قُدْرَتِهِ وَ حَاوَلَ الْفِكْرُ الْمُبَرَّأُ مِنْ خَطَرِ الْوَسَاوِسِ أَنْ يَقَعَ عَلَيْهِ مِنْ عَمِيقَاتِ غُيُوبِ مَلَكُوتِهِ
He-azwj is the Powerful Who, when the imaginations shoot (their arrows) in order to realise the endpoint of His-azwj Power, and transferring the thought freeing from the dangerous whisperings, for there to occur to him from the depths of the hidden matters, His‑azwj Kingdom.
وَ تَوَلَّهَتِ الْقُلُوبُ إِلَيْهِ لِتَجْرِيَ فِي كَيْفِيَّةِ صِفَاتِهِ وَ غَمَضَتْ مَدَاخِلُ الْعُقُولِ فِي حَيْثُ لَا تَبْلُغُهُ الصِّفَاتُ لِتَنَالَ عِلْمَ ذَاتِهِ رَدَعَهَا وَ هِيَ تَجُوبُ مَهَاوِيَ سُدَفِ الْغُيُوبِ مُتَخَلِّصَةً إِلَيْهِ سُبْحَانَهُ وَ تَعَالَى
And the hearts yearn to Him-azwj in order to flow in the qualitative state of His-azwj attributes, and the openings of the intellects close down in where it cannot reach the descriptions in order to attain the knowledge of the Self (of Allah-azwj), having been deterred, and these roam around in the abyss of the darkness of the hidden matters, to end up to Him-azwj the Glorious and Exalted.
فَرَجَعَتْ إِذْ جُبِهَتْ مُعْتَرِفَةً بِأَنَّهُ لَا يُنَالُ بِجَوْرِ الِاعْتِسَافِ كُنْهُ مَعْرِفَتِهِ وَ لَا تَخْطُرُ بِبَالِ أُولِي الرَّوِيَّاتِ خَاطِرَةٌ مِنْ تَقْدِيرِ جَلَالِ عِزَّتِه الَّذِي ابْتَدَعَ الْخَلْقَ عَلَى غَيْرِ مِثَالٍ امْتَثَلَهُ وَ لَا مِقْدَارٍ احْتَذَى عَلَيْهِ مِنْ خَالِقٍ مَعْبُودٍ كَانَ قَبْلَهُ
So it (intellect) returns when it is defeated, acknowledging that the reality of His-azwj essence cannot be attained to understanding it, nor can the mind comprehend the first of the reports of the minds from determining the Majesty of His-azwj Might by which He-azwj Initiated the creation not based upon an example to replicate it, nor any measurement determined upon from a creator having been worshipped before Him-azwj.
وَ أَرَانَا مِنْ مَلَكُوتِ قُدْرَتِهِ وَ عَجَائِبِ مَا نَطَقَتْ بِهِ آثَارُ حِكْمَتِهِ وَ اعْتِرَافِ الْحَاجَةِ مِنَ الْخَلْقِ إِلَى أَنْ يُقِيمَهَا بِمِسَاكِ قُوَّتِهِ مَا دَلَّنَا بِاضْطِرَارِ قِيَامِ الْحُجَّةِ عَلَى مَعْرِفَتِهِ
And He-azwj has Showed us from the kingdom of His-azwj Power and wonders what speak with the impacts of His-azwj Wisdom and acknowledgment of the need from the creation to that it stands by the Withholding by His-azwj Power what points us with the desperation of establishing the argument upon recognising Him-azwj.
وَ ظَهَرَتْ فِي الْبَدَائِعِ الَّتِي أَحْدَثَهَا آثَارُ صَنْعَتِهِ وَ أَعْلَامُ حِكْمَتِهِ فَصَارَ كُلُّ مَا خَلَقَ حُجَّةً لَهُ وَ دَلِيلًا عَلَيْهِ وَ إِنْ كَانَ خَلْقاً صَامِتاً فَحُجَّتُهُ بِالتَّدْبِيرِ نَاطِقَةٌ وَ دَلَالَتُهُ عَلَى الْمُبْدِعِ قَائِمَةٌ
And there have appeared impacts during the creation which He-azwj had Originated, and signs of His-azwj Wisdom, so all what He-azwj Created became an argument for Him-azwj and a pointer upon Him-azwj. And even if the creation was silent, so its argument with the arrangement is speaking, and it’s evidencing upon the Custodian is clear.
فَأَشْهَدُ أَنَّ مَنْ شَبَّهَكَ بِتَبَايُنِ أَعْضَاءِ خَلْقِكَ وَ تَلَاحُمِ حِقَاقِ مَفَاصِلِهِمُ الْمُحْتَجِبَةِ لِتَدْبِيرِ حِكْمَتِكَ لَمْ يَعْقِدْ غَيْبَ ضَمِيرِهِ عَلَى مَعْرِفَتِكَ وَ لَمْ يُبَاشِرْ قَلْبَهُ الْيَقِينُ بِأَنَّهُ لَا نِدَّ لَكَ وَ كَأَنَّهُ لَمْ يَسْمَعْ تَبَرُّؤَ التَّابِعِينَ مِنَ الْمَتْبُوعِينَ إِذْ يَقُولُونَ تَاللَّهِ إِنْ كُنَّا لَفِي ضَلالٍ مُبِينٍ إِذْ نُسَوِّيكُمْ بِرَبِّ الْعالَمِينَ
I-asws testify that the one who resembles You-azwj with the separateness of the limbs of Your‑azwj body and fuse the realities of their joints are veiled from the arrangement of Your-azwj Wisdom. He has not believed in the hidden of his consciousness upon Your-azwj recognition, and his heart has not hugged the certainty that there is no rival to You-azwj, and it is as if he has not heard the disavowing by the followers from the ones being followed, when 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].
كَذَبَ الْعَادِلُونَ بِكَ إِذْ شَبَّهُوكَ بِأَصْنَامِهِمْ وَ نَحَلُوكَ حِلْيَةَ الْمَخْلُوقِينَ بِأَوْهَامِهِمْ وَ جَزَّءُوكَ تَجْزِئَةَ الْمُجَسَّمَاتِ بِخَوَاطِرِهِمْ وَ قَدَّرُوكَ عَلَى الْخِلْقَةِ الْمُخْتَلِفَةِ الْقُوَى بِقَرَائِحِ عُقُولِهِمْ
They are lying, the ones equating You-azwj when they are resembling You-azwj with their idols and are dressing You-azwj with the apparel of the created beings with their own imaginations and are segmenting You-azwj with the physical parts by their own thinking, and they are comparing You-azwj to the different strong physiques with the workings of their own intellects.
فَأَشْهَدُ أَنَّ مَنْ سَاوَاكَ بِشَيْءٍ مِنْ خَلْقِكَ فَقَدْ عَدَلَ بِكَ وَ الْعَادِلُ بِكَ كَافِرٌ بِمَا تَنَزَّلَتْ بِهِ مُحْكَمَاتُ آيَاتِكَ وَ نَطَقَتْ بِهِ عَنْهُ شَوَاهِدُ حُجَجِ بَيِّنَاتِكَ وَ أَنَّكَ أَنْتَ اللَّهُ الَّذِي لَمْ يَتَنَاهَ فِي الْعُقُولِ فَيَكُونَ فِي مَهَبِّ فِكْرِهَا مُكَيَّفاً وَ لَا فِي رَوِيَّاتِ خَوَاطِرِهَا مَحْدُوداً مُصَرَّفاً-
I-asws testify that the one who equates You-azwj with anything from Your-azwj creation, so he has equated with You-azwj, and the one equating with you-azwj is a disbeliever in what You-azwj have Revealed with in the Decisive of Your-azwj Verses, and the testimonies of the arguments of Your-azwj proofs are speaking with about it, and You-azwj, You-azwj are Allah-azwj Who cannot be confined in the intellects so it would be in the prison of its thinking, shackled, nor limited in the flowing of its minds, altering.
وَ مِنْهَا قَدَّرَ مَا خَلَقَ فَأَحْكَمَ تَقْدِيرَهُ وَ دَبَّرَهُ فَأَلْطَفَ تَدْبِيرَهُ وَ وَجَّهَهُ لِوِجْهَتِهِ فَلَمْ يَتَعَدَّ حُدُودَ مَنْزِلَتِهِ فَلَمْ يَقْصُرْ دُونَ الِانْتِهَاءِ إِلَى غَايَتِهِ وَ لَمْ يَسْتَصْعِبْ إِذْ أُمِرَ بِالْمُضِيِّ عَلَى إِرَادَتِهِ وَ كَيْفَ وَ إِنَّمَا صَدَرَتِ الْأُمُورُ عَنْ مَشِيَّتِهِ
And from it – He-azwj Determined what He-azwj Created, so Wise was His-azwj Determination, and He-azwj Managed it, so subtle was His-azwj management, and He-azwj Directed it to its aspect. So, it did not except the limits of its status. It was not deficient besides ending to its peak and did not disobey when Command to go upon His-azwj Will. And how could it, and rather the affairs are implemented from His-azwj Desire.
الْمُنْشِئُ أَصْنَافَ الْأَشْيَاءِ بِلَا رَوِيَّةِ فِكْرٍ آلَ إِلَيْهَا وَ لَا قَرِيحَةِ غَرِيزَةٍ أَضْمَرَ عَلَيْهَا وَ لَا تَجْرِبَةٍ أَفَادَهَا مِنْ حَوَادِثِ الدُّهُورِ وَ لَا شَرِيكٍ أَعَانَهُ عَلَى ابْتِدَاعِ عَجَائِبِ الْأُمُورِ
The Originator of types of things without referring to thinking to lean to, nor any instinct urging upon it, nor any experience from the occurrences of the time benefiting it, nor any associate to assist Him-azwj upon Initiating the wonders of affairs.
فَتَمَّ خَلْقُهُ وَ أَذْعَنَ لِطَاعَتِهِ وَ أَجَابَ إِلَى دَعْوَتِهِ وَ لَمْ يَعْتَرِضْ دُونَهُ رَيْثُ الْمُبْطِئِ وَ لَا أَنَاةُ الْمُتَلَكِّئِ فَأَقَامَ مِنَ الْأَشْيَاءِ أَوَدَهَا وَ نَهَجَ حُدُودَهَا وَ لَاءَمَ بِقُدْرَتِهِ بَيْنَ مُتَضَادِّهَا وَ وَصَلَ أَسْبَابَ قَرَائِنِهَا وَ فَرَّقَهَا أَجْنَاساً مُخْتَلِفَاتٍ فِي الْحُدُودِ وَ الْأَقْدَارِ وَ الْغَرَائِزِ وَ الْهَيْئَاتِ بَدَايَا خَلَائِقَ أَحْكَمَ صُنْعَهَا وَ فَطَرَهَا عَلَى مَا أَرَادَ وَ ابْتَدَعَهَا-
His-azwj Creation was completed, and it stooped to His-azwj obedience and answered to His‑azwj Call and did not object besides Him-azwj neither by the slowness of inheritance nor the patience of retiring. He-azwj Straightened the things of their curves and Fixed their limits, and Caused coherence between the contradictory forces by His-azwj Power, and Connected the means of their pairings, and Separated the species difference in the limits, and the measurements, and the properties, and the appearances. He-azwj Began the creation and wise was its Making, and He-azwj Originated it based upon whatever He-azwj Wanted and Initiated these’.
مِنْهَا فِي صِفَةِ السَّمَاءِ وَ نَظَمَ بِلَا تَعْلِيقٍ رَهَوَاتِ فُرَجِهَا وَ لَاحَمَ صُدُوعَ انْفِرَاجِهَا وَ شَجَّ بَيْنَهَا وَ بَيْنَ أَزْوَاجِهَا وَ ذَلَّلَ لِلْهَابِطِينَ بِأَمْرِهِ وَ الصَّاعِدِينَ بِأَعْمَالِ خَلْقِهِ حُزُونَةَ مِعْرَاجِهَا
From it in description of the sky – ‘And He-azwj Systemised the elevations of its openings without suspensions and Closed up the cracks of its breaches, and Joined between it and between its pairs, and Humbled it for the ones (Angels) coming down by His-azwj Command, and the ones ascending with the deeds of His-azwj creatures through the ways of its ascents.
وَ نَادَاهَا بَعْدَ إِذْ هِيَ دُخَانٌ فَالْتَحَمَتْ عُرَى أَشْرَاجِهَا وَ فَتَقَ بَعْدَ الِارْتِتَاقِ صَوَامِتَ أَبْوَابِهَا وَ أَقَامَ رَصَداً مِنَ الشُّهُبِ الثَّوَاقِبِ عَلَى نِقَابِهَا وَ أَمْسَكَهَا مِنْ أَنْ تَمُورَ فِي خَرْقِ الْهَوَاءِ بَائِدَةً [رَائِدَةً]
And He-azwj Called out at it when it was smoke (vapour). It fused up its exposed links and Split it after the uplifting of its closed doors, and He-azwj Established the piercing meteors upon its holes, and Withheld these from passing into the perforations of the air, pioneering.
وَ أَمَرَهَا أَنْ تَقِفَ مُسْتَسْلِمَةً لِأَمْرِهِ وَ جَعَلَ شَمْسَهَا آيَةً مُبْصِرَةً لِنَهَارِهَا وَ قَمَرَهَا آيَةً مَمْحُوَّةً مِنْ لَيْلِهَا وَ أَجْرَاهُمَا فِي مَنَاقِلِ مَجْرَاهُمَا وَ قَدَّرَ مَسِيرَهُمَا فِي مَدَارِجِ دَرَجِهِمَا لِيُمَيِّزَ بَيْنَ اللَّيْلِ وَ النَّهَارِ بِهِمَا وَ لِيُعْلَمَ عَدَدُ السِّنِينَ وَ الْحِسَابُ بِمَقَادِيرِهَا
And He-azwj Commanded it to pause stationary to His-azwj Commands and Made it’s sun as a sign to brighten it’s day, and it’s moon as a sign to obscure from its night, and He-azwj Made them both to flow in orbits of their flows and Determined their travelling in stages of their stages in order the night and the day to be distinguished by them, and for the number of the years to be known, and the calculation of their measurements.
ثُمَّ عَلَّقَ فِي جَوِّهَا فَلَكَهَا وَ نَاطَ بِهَا زِينَتَهَا مِنْ خَفِيَّاتِ دَرَارِيِّهَا وَ مَصَابِيحِ كَوَاكِبِهَا وَ رَمَى مُسْتَرِقِي السَّمْعِ بِثَوَاقِبِ شُهُبِهَا وَ أَجْرَاهَا عَلَى إِذْلَالِ تَسْخِيرِهَا مِنْ ثَبَاتِ ثَابِتِهَا وَ مَسِيرِ سَائِرِهَا وَ هُبُوطِهَا وَ صُعُودِهَا وَ نُحُوسِهَا وَ سُعُودِهَا-
Then He-azwj Suspended their orbits in its atmosphere, and it’s adornments to be dormant with it, from the invisibility of their rotations and the lanterns of its stars, and He-azwj Shot at the ones stealing the hearing, with its meteors, and Flowed these upon the humbleness of its reins, from the affirmation of their fixed ones, and the travelling of their travelling ones, and their descending ones, and their ascending ones, and their inauspicious and its fortunate ones.
مِنْهَا فِي صِفَةِ الْمَلَائِكَةِ ع- ثُمَّ خَلَقَ سُبْحَانَهُ لِإِسْكَانِ سَمَاوَاتِهِ وَ عِمَارَةِ الصَّفِيحِ الْأَعْلَى مِنْ مَلَكُوتِهِ خَلْقاً بَدِيعاً مِنْ مَلَائِكَتِهِ مَلَأَ بِهِمْ فُرُوجَ فِجَاجِهَا وَ حَشَا بِهِمْ فُتُوقَ أَجْوَائِهَا وَ بَيْنَ فَجَوَاتِ تِلْكَ الْفُرُوجِ زَجَلُ الْمُسَبِّحِينَ مِنْهُمْ فِي حَظَائِرِ الْقُدُسِ وَ سُتُرَاتِ الْحُجُبِ وَ سُرَادِقَاتِ الْمَجْدِ
From it, in the description of the Angels – Then He-azwj, the Glorious, Created to settle in His‑azwj skies, and the buildings of the lofty platforms of His-azwj kingdoms, creatures from His‑azwj Angels filling upon with them the cavities of its ranges, and Crammed with them the splits of their atmospheres, and in between the openings of those crevices is the resonance of the ones from them who are glorifying in the enclosures of the Holiness, and the concealment of the veils, and the pavilions of Glory.
وَ وَرَاءَ ذَلِكَ الرَّجِيجِ الَّذِي تَسْتَكُّ مِنْهُ الْأَسْمَاعُ سُبُحَاتُ نُورٍ تَرْدَعُ الْأَبْصَارَ عَنْ بُلُوغِهَا فَتَقِفُ خَاسِئَةً عَلَى حُدُودِهَا أَنْشَأَهُمْ عَلَى صُوَرٍ مُخْتَلِفَاتٍ وَ أَقْدَارٍ مُتَفَاوِتَاتٍ أُولِي أَجْنِحَةٍ تُسَبِّحُ جَلَالَ عِزَّتِهِ لَا يَنْتَحِلُونَ مَا ظَهَرَ فِي الْخَلْقِ مِنْ صُنْعِهِ وَ لَا يَدَّعُونَ أَنَّهُمْ يَخْلُقُونَ شَيْئاً مَعَهُ مِمَّا انْفَرَدَ بِهِ بَلْ عِبادٌ مُكْرَمُونَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ
And behind that resonance which the hearings are deafened from, there is an effulgence of light which repels the sights from reaching it, so it pauses disappointed upon its limits. He‑azwj Fashioned them upon different images and diverse measurements, with wings who are glorifying the Majesty of His-azwj Mighty, nor are they imitating what is apparent in the creation of His-azwj Making, nor are they claiming that they are creating anything with Him-azwj, from what He-azwj is Individual with it. But they (Prophets) are honoured servants [21:26] They do not precede Him in speech, and they are only acting by His Command [21:27].
جَعَلَهُمُ فِيمَا هُنَالِكَ أَهْلَ الْأَمَانَةِ عَلَى وَحْيِهِ وَ حَمَّلَهُمْ إِلَى الْمُرْسَلِينَ وَدَائِعَ أَمْرِهِ وَ نَهْيِهِ وَ عَصَمَهُمْ مِنْ رَيْبِ الشُّبُهَاتِ فَمَا مِنْهُمْ زَائِغٌ عَنْ سَبِيلِ مَرْضَاتِهِ
Over there, He-azwj Made them as people entrusted upon His-azwj Revelation, and He‑azwj and Carried them to the Messengers-as as depositories of His-azwj Commands and His‑azwj Prohibitions, and Fortified them from doubts of the suspicious. Thus, there is none from them who deviates from the way of His-azwj Pleasures.
وَ أَمَدَّهُمْ بِفَوَائِدِ الْمَعُونَةِ وَ أَشْعَرَ قُلُوبَهُمْ تَوَاضُعَ إِخْبَاتِ السَّكِينَةِ وَ فَتَحَ لَهُمْ أَبْوَاباً ذُلُلًا إِلَى تَمَاجِيدِهِ وَ نَصَبَ لَهُمْ مَنَاراً وَاضِحَةً عَلَى أَعْلَامِ تَوْحِيدِهِ
And He-azwj Helped them with the benefits of the assistance and Made their hearts aware with the humbleness to the sublimity of the tranquillity, and He-azwj Opened for them the gates of humbleness to His-azwj Glories, and Installed for them clear minarets upon the flags of His-azwj Oneness.
لَمْ تُثْقِلْهُمْ مُؤْصِرَاتُ الْآثَامِ وَ لَمْ تَرْتَحِلْهُمْ عُقَبُ اللَّيَالِي وَ الْأَيَّامِ وَ لَمْ تَرْمِ الشُّكُوكُ بِنَوَازِعِهَا عَزِيمَةَ إِيمَانِهِمْ وَ لَمْ تَعْتَرِكِ الظُّنُونُ عَلَى مَعَاقِدِ يَقِينِهِمْ وَ لَا قَدَحَتْ قَادِحَةُ الْإِحَنِ فِيمَا بَيْنَهُمْ وَ لَا سَلَبَتْهُمُ الْحَيْرَةُ مَا لَاقَ مِنْ مَعْرِفَتِهِ بِضَمَائِرِهِمْ وَ سَكَنَ بِعَظَمَتِهِ وَ هَيْبَةِ جَلَالِهِ فِي أَثْنَاءِ صُدُورِهِمْ وَ لَمْ تَطْمَعْ فِيهِمُ الْوَسَاوِسُ فَتَقْتَرِعَ بِرَيْنِهَا عَلَى فِكْرِهِمْ
The weight of the burdens of sins do not weight them down, and the rotations of the nights and the days do not depart them, and the doubts do not shoot at the determinations of their Eman, and the conjectures do not assault upon the basis of their convictions, nor can a malicious one ignite a flame of malice in what is between them, nor does the confusion strip them of what they possess of His-azwj recognition with their consciousness, or the settlement of His-azwj Magnificence and the awe of His-azwj Majesty in the praise of their chests, and the uncertainties do not covet regarding them so it would rust upon their thinking.
مِنْهُمْ مَنْ هُوَ فِي خَلْقِ الْغَمَامِ الدُّلَّحِ وَ فِي عِظَمِ الْجِبَالِ الشُّمَّخِ وَ فِي قُتْرَةِ الظَّلَامِ الْأَيْهَمِ وَ مِنْهُمْ مَنْ قَدْ خَرَقَتْ أَقْدَامُهُمْ تُخُومَ الْأَرْضِ السُّفْلَى فَهِيَ كَرَايَاتٍ بِيضٍ قَدْ نَفَذَتْ فِي مَخَارِقِ الْهَوَاءِ وَ تَحْتَهَا رِيحٌ هَفَّافَةٌ تَحْبِسُهَا عَلَى حَيْثُ انْتَهَتْ مِنَ الْحُدُودِ الْمُتَنَاهِيَةِ
From them are one who are in the form of the water-bearing clouds and in the height of the lofty mountains, and in overwhelming darkest of darkness, and from them are ones who feet have pierced the lowest (strata of) so these are like white flag which are installed in the perforations of the air, and under it is a light wind withholding it upon where it ends from the limitless boundaries.
قَدِ اسْتَفْرَغَتْهُمْ أَشْغَالُ عِبَادَتِهِ وَ وَسَّلَتْ حَقَائِقُ الْإِيمَانِ بَيْنَهُمْ وَ بَيْنَ مَعْرِفَتِهِ وَ قَطَعَهُمُ الْإِيقَانُ بِهِ إِلَى الْوَلَهِ إِلَيْهِ وَ لَمْ تُجَاوِزْ رَغَبَاتُهُمْ مَا عِنْدَهُ إِلَى مَا عِنْدَ غَيْرِهِ قَدْ ذَاقُوا حَلَاوَةَ مَعْرِفَتِهِ وَ شَرِبُوا مِنْ كَأْسِ الرَّوِيَّةِ مِنْ مَحَبَّتِهِ وَ تَمَكَّنَتْ مِنْ سُوَيْدَاءِ قُلُوبِهِمْ وَشِيجَةُ خِيفَتِهِ
Pre-occupation in worshipping Him-azwj has freed them and has connected the realities of the Eman between them and recognising Him-azwj, and the certainty with Him-azwj have made them cut off to the friendship to Him-azwj, and their desires do not exceed what it with Him‑azwj to what is with others. They have tasted the sweetness of His-azwj recognition, and they have drunk from the saturating cup of His-azwj Love and have enabled from the darkness of their hearts and its hidden depths.
فَحَنَوْا بِطُولِ الطَّاعَةِ اعْتِدَالَ ظُهُورِهِمْ وَ لَمْ يُنْفِدْ طُولُ الرَّغْبَةِ إِلَيْهِ مَادَّةَ تَضَرُّعِهِمْ وَ لَا أَطْلَقَ عَنْهُمْ عَظِيمُ الزُّلْفَةِ رِبَقَ خُشُوعِهِمْ وَ لَمْ يَتَوَلَّهُمُ الْإِعْجَابُ فَيَسْتَكْثِرُوا مَا سَلَفَ مِنْهُمْ وَ لَا تَرَكَتْ لَهُمُ اسْتِكَانَةُ الْإِجْلَالِ نَصِيباً فِي تَعْظِيمِ حَسَنَاتِهِمْ
Their straight backs have been bent due to the prolongation of the (acts of) obedience, and the length of the desire to Him-azwj had not depleted the substance of their beseeching, nor has the mighty nearness has disconnected from them the graciousness of their reverence, and the self-conceitedness does not govern them so they would consider whatever has been done from them as being a lot, nor does the complacency leave them to revere the majesty of their shares of their good deeds.
وَ لَمْ تَجْرِ الْفَتَرَاتُ فِيهِمْ عَلَى طُولِ دُءُوبِهِمْ وَ لَمْ تَغِضْ رَغَبَاتُهُمْ فَيُخَالِفُوا عَنْ رَجَاءِ رَبِّهِمْ وَ لَمْ تَجِفَّ لِطُولِ الْمُنَاجَاةِ أَسَلَاتُ أَلْسِنَتِهِمْ وَ لَا مَلَكَتْهُمُ الْأَشْغَالُ فَتَنْقَطِعَ بِهَمْسِ الْخَيْرِ إِلَيْهِ أَصْوَاتُهُمْ
And the sluggishness did not flow in them upon the length of their perseverance, and their desires did not lessen so they would oppose from the hoping in their Lord-azwj, and the tips of their tongues did not dry up due to the prolonged whisperings (to their Lord-azwj), nor did the pre-occupations control them so they would cut off the goodness of their voices to Him‑azwj.
وَ لَمْ تَخْتَلِفْ فِي مَقَاوِمِ الطَّاعَةِ مَنَاكِبُهُمْ وَ لَمْ يَثْنُوا إِلَى رَاحَةِ التَّقْصِيرِ فِي أَمْرِهِ رِقَابَهُمْ وَ لَا تَعْدُوا عَلَى عَزِيمَةِ جِدِّهِمْ بَلَادَةُ الْغَفَلَاتِ وَ لَا تَنْتَضِلُ فِي هِمَمِهِمْ خَدَائِعُ الشَّهَوَاتِ
And their shoulders do not differ in the postures of the (acts of) obedience, and they do not incline their necks to rest in being deficient regarding His-azwj Command, nor does their determination exceed to the dullness of negligence, nor do the deceptions of desires overcome their courage.
قَدِ اتَّخَذُوا ذَا الْعَرْشِ ذَخِيرَةً لِيَوْمِ فَاقَتِهِمْ وَ يَمَّمُوهُ عِنْدَ انْقِطَاعِ الْخَلْقِ إِلَى الْمَخْلُوقِينَ بِرَغْبَتِهِمْ لَا يَقْطَعُونَ أَمَدَ غَايَةِ عِبَادَتِهِ وَ لَا يَرْجِعُ بِهِمُ الِاسْتِهْتَارُ بِلُزُومِ طَاعَتِهِ إِلَّا إِلَى مَوَادَّ مِنْ قُلُوبِهِمْ غَيْرِ مُنْقَطِعَةٍ مِنْ رَجَائِهِ وَ مَخَافَتِهِ
They are taking with the One with the Throne (Allah-azwj) a treasure hoard for the day of their destitution, and they head to Him-azwj during the people cutting off (from Him-azwj) to the created beings by desiring them. They are not cutting off the extent of the peak of worshipping Him-azwj, nor does the fondness of obeying Him-azwj return with them except to a cordiality from their hearts, not termination from His-azwj hope and His-azwj fear.
لَمْ تَنْقَطِعْ أَسْبَابُ الشَّفَقَةِ مِنْهُمْ فَيَنُوا فِي جِدِّهِمْ وَ لَمْ تَأْسِرْهُمُ الْأَطْمَاعُ فَيُؤْثِرُوا وَشِيكَ السَّعْيِ عَلَى اجْتِهَادِهِمْ وَ لَمْ يَسْتَعْظِمُوا مَا مَضَى مِنْ أَعْمَالِهِمْ وَ لَوِ اسْتَعْظَمُوا ذَلِكَ لَنَسَخَ الرَّجَاءُ مِنْهُمْ شَفَقَاتِ وَجَلِهِمْ
They are not cutting off the means of the compassion from them so they would slacken in their efforts, and nor have the temptations entrapped them so they would prefer the slight striving over their struggles, and they are not revering what is past from their deeds, and had they revered that, the desired from them would have abrogated the fearfulness of their palpitations (hearts).
وَ لَمْ يَخْتَلِفُوا فِي رَبِّهِمْ بِاسْتِحْوَاذِ الشَّيْطَانِ عَلَيْهِمْ وَ لَمْ يُفَرِّقْهُمْ سُوءُ التَّقَاطُعِ وَ لَا تَوَلَّاهُمْ غِلُّ التَّحَاسُدِ وَ لَا شَعَّبَتْهُمْ مَصَارِفُ الرِّيَبِ وَ لَا اقْتَسَمَتْهُمْ أَخْيَافُ الْهِمَمِ
And they are not differing regarding their Lord-azwj with the control of the Satan-la upon them, and the evilness of the separation (from each other) does not disperse them. The malice of the envies does not overpower them, nor do the ways of wavering divide them, nor do the differences of their thinking render them into divisions.
فَهُمْ أُسَرَاءُ إِيمَانٍ لَمْ يَفُكَّهُمْ مِنْ رِبْقَتِهِ زَيْغٌ وَ لَا عُدُولٌ وَ لَا وَنًى وَ لَا فُتُورٌ وَ لَيْسَ فِي أَطْبَاقِ السَّمَاوَاتِ مَوْضِعُ إِهَابٍ إِلَّا وَ عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ سَاعٍ حَافِدٌ يَزْدَادُونَ عَلَى طُولِ الطَّاعَةِ بِرَبِّهِمْ عِلْماً وَ تَزْدَادُ عِزَّةُ رَبِّهِمْ فِي قُلُوبِهِمْ عِظَماً-
So they are captives of Eman. Neither does deviation liberate them from its neck, nor wrongdoing, nor loneliness, nor lethargy, and there isn’t any place in the layers of the skies except and upon it there is an Angel performing Sajdah, or a striving servant, increasing upon the length of the obedience with their Lord-azwj in knowledge, and the honour of their Lord-azwj increases in their hearts the reverence’.
وَ مِنْهَا فِي صِفَةِ الْأَرْضِ وَ دَحْوِهَا عَلَى الْمَاءِ كَبَسَ الْأَرْضَ عَلَى مَوْرِ أَمْوَاجٍ مُسْتَفْحِلَةٍ وَ لُجَجِ بِحَارٍ زَاخِرَةٍ تَلْتَطِمُ أَوَاذِيُّ أَمْوَاجِهَا وَ تَصْطَفِقُ مُتَقَاذِفَاتُ أَثْبَاجِهَا وَ تَرْغُو زَبَداً كَالْفُحُولِ عِنْدَ هِيَاجِهَا
And from it regarding the description of the earth and its spread upon the water – ‘He-azwj Compressed the earth upon stormy rough waves and the depths of the oceans shaking, it’s waves clashing with earth other, and high surges leaping upon one another, and emitting foam like the he-camel during its excitement.
فَخَضَعَ جِمَاحُ الْمَاءِ الْمُتَلَاطِمِ لِثِقَلِ حَمْلِهَا وَ سَكَنَ هَيْجُ ارْتِمَائِهِ إِذْ وَطِئَتْهُ بِكَلْكَلِهَا وَ ذَلَّ مُسْتَخْذِياً إِذْ تَمَعَّكَتْ عَلَيْهِ بِكَوَاهِلِهَا فَأَصْبَحَ بَعْدَ اصْطِخَابِ أَمْوَاجِهِ سَاجِياً مَقْهُوراً وَ فِي حَكَمَةِ الذُّلِّ مُنْقَاداً أَسِيراً وَ سَكَنَتِ الْأَرْضُ مَدْحُوَّةً فِي لُجَّةِ تَيَّارِهِ وَ رَدَّتْ مِنْ نَخْوَةِ بَأْوِهِ وَ اعْتِلَائِهِ وَ شُمُوخِ أَنْفِهِ وَ سُمُوِّ غُلَوَائِهِ وَ كَعَمَتْهُ عَلَى كِظَّةِ جَرْيَتِهِ فَهَمَدَ بَعْدَ نَزَقَاتِهِ وَ لَبَدَ بَعْدَ زَيَفَانِ وَثَبَاتِهِ
The tumult of the water was subdued by the weight of its load, and it’s agitation calmed when it was trodden by its chest, and it was humbled when it was grabbed by its shoulders. After its restlessness, it’s waves became tame, overpowered, and in the rule of humbleness, shackled, captive, and the earth calmed spreading out in the stormy depths of its water, was returned from the pride of its self-conceit, and its high position, and the highness of its nose (pride), and superiority of the water and the intrepidity of its flow. So, it praised after its penetration and settled after the tumult of its assault.
فَلَمَّا سَكَنَ هَيْجُ الْمَاءِ مِنْ تَحْتِ أَكْنَافِهَا وَ حَمَلَ شَوَاهِقَ الْجِبَالِ الْبُذَّخِ عَلَى أَكْنَافِهَا فَجَّرَ يَنَابِيعَ الْعُيُونِ مِنْ عَرَانِينِ أُنُوفِهَا وَ فَرَّقَهَا فِي سُهُوبِ بِيدِهَا وَ أَخَادِيدِهَا وَ عَدَّلَ حَرَكَاتِهَا بِالرَّاسِيَاتِ مِنْ جَلَامِيدِهَا وَ ذَوَاتِ الشَّنَاخِيبِ الشُّمِّ مِنْ صَيَاخِيدِهَا فَسَكَنَتْ مِنَ الْمَيَدَانِ بِرُسُوبِ الْجِبَالِ فِي قِطَعِ أَدِيمِهَا
When the agitation of the water had calmed from beneath its sides and the load of the high and lofty mountains upon its shoulders, He-azwj Flowed the springs of water from its high tops, and Distributed these in the steppes in its hands, and its depressions, and Moderated its movements with the mountain tops and its fixed rocks, and the ones smelling with the snouts. So it settled from the plains, with penetrations of the mountains in pieces of its surface.
وَ تَغَلْغُلِهَا مُتَسَرِّبَةً فِي جَوْبَاتِ خَيَاشِيمِهَا وَ رُكُوبِهَا أَعْنَاقَ سُهُولِ الْأَرَضِينَ وَ جَرَاثِيمِهَا وَ فَسَحَ بَيْنَ الْجَوِّ وَ بَيْنَهَا وَ أَعَدَّ الْهَوَاءَ مُتَنَسَّماً لِسَاكِنِهَا وَ أَخْرَجَ إِلَيْهَا أَهْلَهَا عَلَى تَمَامِ مَرَافِقِهَا
And He-azwj Made it (winds) to penetrate into the hollowness of its gills, and it’s riding upon the necks of the coasts of the lands and its germs. And He-azwj Cleared between the atmosphere and it and Returned the air as a breeze for its dwellers, and extracted its people upon the completeness of its conveniences.
ثُمَّ لَمْ يَدَعْ جُرُزَ الْأَرْضِ الَّتِي تَقْصُرُ مِيَاهُ الْعُيُونِ عَنْ رَوَابِيهَا وَ لَا تَجِدُ جَدَاوِلُ الْأَنْهَارِ ذَرِيعَةً إِلَى بُلُوغِهَا حَتَّى أَنْشَأَ لَهَا نَاشِئَةَ سَحَابٍ تُحْيِي مَوَاتَهَا وَ تَسْتَخْرِجُ نَبَاتَهَا أَلَّفَ غَمَامَهَا بَعْدَ افْتِرَاقِ لُمَعِهِ وَ تَبَايُنِ قَزَعِهِ حَتَّى إِذَا تَمَخَّضَتْ لُجَّةُ الْمُزْنِ فِيهِ وَ الْتَمَعَ بَرْقُهُ فِي كُفَفِهِ وَ لَمْ يَنَمْ وَمِيضُهُ فِي كَنَهْوَرِ رَبَابِهِ وَ مُتَرَاكِمِ سَحَابِهِ أَرْسَلَهُ سَحّاً مُتَدَارِكاً قَدْ أَسَفَّ هَيْدَبُهُ تمر به [تَمْرِيهِ] الْجَنُوبُ دِرَرَ أَهَاضِيبِهِ وَ دُفَعَ شَآبِيبِهِ
Then He-azwj did not Leave the barren tracts of the earth which it’s waters were deficient from saturating, nor could it find any means to the way of the rivers to reach it, until He-azwj Grew for it floating clouds to revive it’s dead and extract it’s vegetation. He-azwj Compiled its clouds after the separation of its small ones, and of varied thickness, until when the water had collected in it, and it’s lightning flashed in its palm, and it’s flicker did not sleep in the interior of its white clouds and the heavy ones of its clouds, He-azwj Sent heavy rains to it. It’s storm was brewing, and the southerly winds passed by it squeezing it and shedding its water like the she-camel’s milk flowing for its young ones.
فَلَمَّا أَلْقَتِ السَّحَابُ بَرْكَ بِوَانَيْهَا وَ بَعَاعَ مَا اسْتَقَلَّتْ بِهِ مِنَ العب [الْعِبْءِ] الْمَحْمُولِ عَلَيْهَا أَخْرَجَ بِهِ مِنْ هوامل [هَوَامِدِ] الْأَرْضِ النَّبَاتَ وَ مِنْ زُعْرِ الْجِبَالِ الْأَعْشَابَ فَهِيَ تَبْهَجُ بِزِينَةِ رِيَاضِهَا وَ تَزْدَهِي بِمَا أُلْبِسَتْهُ مِنْ ربط [رَيْطِ] أَزَاهِيرِهَا وَ حِلْيَةِ مَا شُمِّطَتْ بِهِ مِنْ نَاضِرِ أَنْوَارِهَا
When the clouds had knelt down and thrown off what water it had been laden with, He‑azwj Extracted by it the vegetation of the earth, and from the herbage of the mountains. So, it was pleased with the adornment of its gardens and wonders with what it had been clothed with from the dress of its blossoms, and ornaments of what could be smelt with from the beholding of its rays.
وَ جَعَلَ ذَلِكَ بَلَاغاً لِلْأَنَامِ وَ رِزْقاً لِلْأَنْعَامِ وَ خَرَقَ الْفِجَاجَ فِي آفَاقِهَا وَ أَقَامَ الْمَنَارَ لِلسَّالِكِينَ عَلَى جَوَادِّ طُرُقِهَا
And He-azwj Made that as fodder for the animals and sustenance for the people, and He‑azwj Pierced the ways in its expanse and Established the minarets for the dwellers upon the middle of their roads.
فَلَمَّا مَهَدَ أَرْضَهُ وَ أَنْفَذَ أَمْرَهُ اخْتَارَ آدَمَ ع خِيَرَةً مِنْ خَلْقِهِ وَ جَعَلَهُ أَوَّلَ جِبِلَّتِهِ وَ أَسْكَنَ جَنَّتَهُ وَ أَرْغَدَ فِيهَا أُكُلَهُ وَ أَوْعَزَ إِلَيْهِ فِيمَا نَهَاهُ عَنْهُ وَ أَعْلَمَهُ أَنَّ فِي الْإِقْدَامِ عَلَيْهِ التَّعَرُّضَ لِمَعْصِيَتِهِ وَ الْمُخَاطَرَةَ بِمَنْزِلَتِهِ
When He-azwj had Spread His-azwj earth and His-azwj Commands had been implemented, He‑azwj Chose Adam-as, as the best of His-azwj creatures and Made him-as to the first of His-azwj creatures, and Settled him-as in His-azwj Paradise, and Made his-as to be plentiful in it, and Advised to him‑as regarding what he-as was Forbidden from and let him-as know that the proceeding to it would be an exposure to His-azwj disobedience and a danger to his-saww status.
فَأَقْدَمَ عَلَى مَا نَهَاهُ عَنْهُ مُوَافَاةً لِسَابِقِ عِلْمِهِ فَأَهْبَطَهُ بَعْدَ التَّوْبَةِ لِيَعْمُرَ أَرْضَهُ بِنَسْلِهِ وَ لِيُقِيمَ الْحُجَّةَ بِهِ عَلَى عِبَادِهِ
But he-as proceeded to what he-as had been forbidden from, in accordance with the precedence in His-azwj Knowledge. So He-azwj Sent him-as down after the repentance, in order to build His-azwj earth by his-as offspring and to Establish the argument by him-as upon His‑azwj servants.
وَ لَمْ يُخْلِهِمْ بَعْدَ أَنْ قَبَضَهُ مِمَّا يُؤَكِّدُ عَلَيْهِمْ حُجَّةَ رُبُوبِيَّتِهِ وَ يَصِلُ بَيْنَهُمْ وَ بَيْنَ مَعْرِفَتِهِ بَلْ تَعَاهَدَهُمْ بِالْحُجَجِ عَلَى أَلْسُنِ الْخِيَرَةِ مِنْ أَنْبِيَائِهِ وَ مُتَحَمِّلِي وَدَائِعِ رِسَالاتِهِ قَرْناً فَقَرْناً حَتَّى تَمَّتْ بِنَبِيِّنَا مُحَمَّدٍ ص حُجَّتُهُ وَ بَلَغَ الْمَقْطَعَ عُذْرُهُ وَ نُذُرُهُ
And He-azwj did not leave them devoid of a Divine Authority after having Recalled him-as, from what he-as would emphasise upon them of His-azwj Lordship and connect between them and His-azwj recognition. But He-azwj Pacted to them with the Divine Authorities upon the choicest tongues of His-azwj Prophets-as, and the carriers of the deposits of His-azwj Message, generation by generation, until He-azwj Completed His-azwj Divine Authorities by our Prophet‑saww Muhammad-saww and reached the termination of His-azwj Excusing and His-azwj warning.
وَ قَدَّرَ الْأَرْزَاقَ فَكَثَّرَهَا وَ قَلَّلَهَا وَ قَسَّمَهَا عَلَى الضِّيقِ وَ السَّعَةِ فَعَدَلَ فِيهَا لِيَبْتَلِيَ مَنْ أَرَادَ بِمَيْسُورِهَا وَ مَعْسُورِهَا وَ لِيَخْتَبِرَ بِذَلِكَ الشُّكْرَ وَ الصَّبْرَ مِنْ غَنِيِّهَا وَ فَقِيرِهَا
And He-azwj Determined the sustenance(s), it’s abundance and it’s scarce, and Divided it based upon the construction and the capaciousness. He-azwj was Just in it in order to Test the one He-azwj so Wanted to, with its affluence and it’s destitution, and in order to Test by that the gratefulness and the patience from their rich ones and their poor ones.
ثُمَّ قَرَنَ بِسَعَتِهَا عَقَابِيلَ فَاقَتِهَا وَ بِسَلَامَتِهَا طَوَارِقَ آفَتِهَا وَ بِفُرَجِ أَفْرَاحِهَا غُصَصَ أَتْرَاحِهَا وَ خَلَقَ الْآجَالَ فَأَطَالَهَا وَ قَصَّرَهَا وَ قَدَّمَهَا وَ أَخَّرَهَا وَ وَصَلَ بِالْمَوْتِ أَسْبَابَهَا وَ جَعَلَهُ خَالِجاً لِأَشْطَانِهَا وَ قَاطِعاً لِمَرَائِرِ قرانها [أَقْرَانِهَا]
Then He-azwj Paired with its capaciousness, the misfortunes of its destitution, and with its safety with the various afflictions, and with the relief of its happiness, the pangs of its grief. And He-azwj Created the terms, so He-azwj Prolonged them and Shortened them, and Brought them forward and Delayed them, and Connected its means with the death and Made it capable of pulling the chains of the ages and cutting them off.
عَالِمُ السِّرِّ مِنْ ضَمَائِرِ الْمُضْمِرِينَ وَ نَجْوَى الْمُتَخَافِتِينَ وَ خَوَاطِرِ رَجْمِ الظُّنُونِ وَ عُقَدِ عَزِيمَاتِ الْيَقِينِ وَ مَسَارِقِ إِيمَاضِ الْجُفُونِ وَ مَا ضَمِنَتْهُ أَكْنَافُ الْقُلُوبِ وَ غَيَابَاتُ الْغُيُوبِ
He-azwj is Knower of the secrets and the consciences or the concealers, and the whisperings of the ones engaging in it, and the inner feelings of the thoughts of the conjecturers, and beliefs of the determined certainties, and the furtive glances of the eyes, and what the contents of the hearts contain, and the unknown of the hidden matters.
وَ مَا أَصْغَتْ لِاسْتِرَاقِهِ مَصَائِخُ الْأَسْمَاعِ وَ مَصَايِفُ الذَّرِّ وَ مَشَاتِي الْهَوَامِّ وَ رَجْعِ الْحَنِينِ مِنَ الْمُولَهَاتِ وَ هَمْسِ الْأَقْدَامِ وَ مُنْفَسَحِ الثَّمَرَةِ مِنْ وَلَائِجِ غُلُفِ الْأَكْمَامِ وَ مُنْقَمَعِ الْوُحُوشِ مِنْ غِيرَانِ الْجِبَالِ وَ أَوْدِيَتِهَا وَ مُخْتَبَإِ الْبَعُوضِ بَيْنَ سُوقِ الْأَشْجَارِ وَ أَلْحِيَتِهَا وَ مَغْرِزِ الْأَوْرَاقِ مِنَ الْأَفْنَانِ
And (He-azwj Knows) what is listened to for stealing it by the listening ears, and resorts of the particles, and abodes of the vermin, and resounding cries of the wailing women, and the sound of feet, and the growth of fruits from the inner leaves, and hideouts of the beasts from the mountain caves and its valleys, and the hideouts of the mosquitoes between the trunks of the trees and their herbage, and the sprouting of the leaves from the branches.
وَ مَحَطِّ الْأَمْشَاجِ مِنْ مَسَارِبِ الْأَصْلَابِ وَ نَاشِئَةِ الْغُيُومِ وَ مُتَلَاحِمِهَا وَ دُرُورِ قَطْرِ السَّحَابِ وَ مُتَرَاكِمِهَا وَ مَا تَسْفِي الْأَعَاصِيرُ بِذُيُولِهَا وَ تَعْفُو الْأَمْطَارُ بِسُيُولِهَا وَ عَوْمِ نبات [بَنَاتِ] الْأَرْضِ فِي كُثْبَانِ الرِّمَالِ وَ مُسْتَقَرِّ ذَوَاتِ الْأَجْنِحَةِ بِذُرَى شَنَاخِيبِ الْجِبَالِ وَ تَغْرِيدِ ذَوَاتِ الْمَنْطِقِ فِي دَيَاجِيرِ الْأَوْكَارِ
And the dripping of the semen from the passages of the loins, and rising of the clouds and its large ones, and downpour of drops of the clouds and their thick ones, and what the whirlwinds scatter by their whirling, and the erosions by the torrential rains, and the floating of the vegetation in the sand dunes, and the ones with the wings on the mountain cliffs, and the singing of the ones with chirping in the dens of its nests.
وَ مَا أَوْعَتْهُ الْأَصْدَافُ وَ حَضَنَتْ عَلَيْهِ أَمْوَاجُ الْبِحَارِ وَ مَا غَشِيَتْهُ سُدْفَةُ لَيْلٍ أَوْ ذَرَّ عَلَيْهِ شَارِقُ نَهَارٍ وَ مَا اعْتَقَبَتْ عَلَيْهِ أَطْبَاقُ الدَّيَاجِيرِ وَ سُبُحَاتُ النُّورِ وَ أَثَرِ كُلِّ خُطْوَةٍ وَ حِسِّ كُلِّ حَرَكَةٍ وَ رَجْعِ كُلِّ كَلِمَةٍ وَ تَحْرِيكِ كُلِّ شَفَةٍ وَ مُسْتَقَرِّ كُلِّ نَسَمَةٍ وَ مِثْقَالِ كُلِّ ذَرَّةٍ وَ هَمَاهِمِ كُلِّ نَفْسٍ هَامَّةٍ
And (He-azwj Knows) what the pearls are hiding and the waves of the sea are treasuring upon, and whatever the darkness of the night is covering upon, or particles the brightness of the day is shining upon, and what is alternated upon by the layers of the darkness and the shining of the light, and impacts of every step, and hiss of every movement, and echo of every word, and movement of every lip, and abode of every person, and weight of every particle, and the sobbing of every sobbing soul.
وَ مَا عَلَيْهَا مِنْ ثَمَرِ شَجَرَةٍ أَوْ سَاقِطِ وَرَقَةٍ أَوْ قَرَارَةِ نُطْفَةٍ أَوْ نُقَاعَةِ دَمٍ وَ مُضْغَةٍ أَوْ نَاشِئَةِ خَلْقٍ وَ سُلَالَةٍ لَمْ تَلْحَقْهُ فِي ذَلِكَ كُلْفَةٌ
And (He-azwj Knows) whatever fruit of a tree is upon it, or a falling leaf, or settling place of the sperm, or congealing of blood, and a lump, or a Created foetus and the strain not linked to it in that embryo.
وَ لَا اعْتَرَضَتْهُ فِي حِفْظِ مَا ابْتَدَعَ مِنْ خَلْقِهِ عَارِضَةٌ وَ لَا اعْتَوَرَتْهُ فِي تَنْفِيذِ الْأُمُورِ وَ تَدَابِيرِ الْمَخْلُوقِينَ مَلَالَةٌ وَ لَا فَتْرَةٌ بَلْ نَفَذَ فِيهِمْ عِلْمُهُ وَ أَحْصَاهُمْ عَدُّهُ وَ وَسِعَهُمْ عَدْلُهُ وَ غَمَرَهُمْ فَضْلُهُ مَعَ تَقْصِيرِهِمْ عَنْ كُنْهِ مَا هُوَ أَهْلُهُ
And nothing impedes Him-azwj in Preserving what He-azwj had Initiated from His-azwj creation, nor sluggishness in implementation of the affairs, and any grief in management of the created beings nor any interval. But He-azwj Enforces His-azwj Knowledge among them and Enumerates them in His-azwj counting, and Extends His-azwj Justice to them, and Immerses them in His-azwj Grace along with their deficiencies from His-azwj Being what He-azwj is rightful of.
اللَّهُمَّ أَنْتَ أَهْلُ الْوَصْفِ الْجَمِيلِ وَ التَّعَدُّدِ الْكَثِيرِ إِنْ تُؤَمَّلْ فَخَيْرُ مَأْمُولٍ وَ إِنْ تُرْجَ فَخَيْرُ مَرْجُوٍّ
O Allah-azwj! You-azwj are rightful of the beautiful description, and the large numbers. If You‑azwj are hoped with, You-azwj would be the best One hoped with, and if are wished with, so You‑azwj would be the best One wished with.
اللَّهُمَّ وَ قَدْ بَسَطْتَ لِي لِسَاناً فِيمَا لَا أَمْدَحُ بِهِ غَيْرَكَ وَ لَا أُثْنِي بِهِ عَلَى أَحَدٍ سِوَاكَ وَ لَا أُوَجِّهُهُ إِلَى مَعَادِنِ الْخَيْبَةِ وَ مَوَاضِعِ الرِّيبَةِ وَ عَدَلْتَ بِلِسَانِي عَنْ مَدَائِحِ الْآدَمِيِّينَ وَ الثَّنَاءِ عَلَى الْمَرْبُوبِينَ الْمَخْلُوقِينَ
O Allah-azwj! You-azwj have Rolled out for me a tongue in what I cannot praise with it anyone apart from You-azwj, nor extoll with it upon anyone besides You-azwj, nor do I direct it to the mines of disappointment and places of doubt, and I have turned with my-asws tongue away from praising the human beings, and extolling upon the nourished, the created beings.
اللَّهُمَّ وَ لِكُلِّ مُثْنٍ عَلَى مَنْ أَثْنَى عَلَيْهِ مَثُوبَةٌ مِنْ جَزَاءٍ أَوْ عَارِفَةٌ مِنْ عَطَاءٍ وَ قَدْ رَجَوْتُكَ دَلِيلًا عَلَى ذَخَائِرِ الرَّحْمَةِ وَ كُنُوزِ الْمَغْفِرَةِ
O Allah-azwj! And for every praising one, there is a right of being rewarded or knowing of a recompense, upon the one he praises upon, and I-asws am turning to You-azwj having been pointed upon the treasures of Mercy and hoard of Forgiveness.
اللَّهُمَّ وَ هَذَا مَقَامُ مَنْ أَفْرَدَكَ بِالتَّوْحِيدِ الَّذِي هُوَ لَكَ وَ لَمْ يَرَ مُسْتَحِقّاً لِهَذِهِ الْمَحَامِدِ وَ الْمَمَادِحِ غَيْرَكَ وَ بِي فَاقَةٌ إِلَيْكَ لَا يَجْبُرُ مَسْكَنَتَهَا إِلَّا فَضْلُكَ وَ لَا يَنْعَشُ مِنْ خَلَّتِهَا إِلَّا مَنُّكَ وَ جُودُكَ
O Allah-azwj! And this is a standing place of the one who individualises You-azwj with the Oneness which it is for You-azwj, and he does not view anyone else being rightful for these praises and the extollations apart from You-azwj, and with me-asws there is destitution to You-azwj. Nothing can pull out its destitution except Your-azwj Grace, nor can he be revived from its midst except by Your-azwj Conferment and Your-azwj Generosity.
فَهَبْ لَنَا فِي هَذَا الْمَقَامِ رِضَاكَ وَ أَغْنِنَا عَنْ مَدِّ الْأَيْدِي إِلَى مَنْ سِوَاكَ إِنَّكَ عَلى كُلِّ شَيْءٍ قَدِيرٌ.
So Gift to us Your-azwj Pleasure in this place and Enrich us from having to extend hands to the ones besides You-azwj, You are Able upon all things!’ [66:8]’’.[96]
91- الْكَافِي، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَعْمَرٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ أَيُّوبَ الْأَشْعَرِيِّ عَنْ عَمْرٍو الْأَوْزَاعِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ عَنْ أَبِي الْهَيْثَمِ بْنِ التَّيِّهَانِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع خَطَبَ النَّاسَ بِالْمَدِينَةِ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ كَانَ حَيّاً بِلَا كَيْفٍ وَ لَمْ يَكُنْ لَهُ كَانَ
(The book) ‘Al Kafi’ – From Muhammad Bin Ali Bin Ma’mar, from Muhammad Bin Ali, from Abdullah Bin Ayoub Al Ashary, from Amro Al Awzaie, from Amro Bin Shimr, from Salama Bin Kuheyl, from Abu Al Haysam Bin Al Tayhan,
‘Amir Al-Momineen-asws addressed the people at Al Medina. He-asws said: ‘All Praise is due to Allah-azwj besides Whom-azwj there is no god but Him-azwj. He-azwj was Alive without ‘how’, and there did not happen to be ‘was’ for Him-azwj’.
إِلَى قَوْلِهِ وَ لَا قَوِيَ بَعْدَ مَا كَوَّنَ شَيْئاً وَ لَا كَانَ ضَعِيفاً قَبْلَ أَنْ يُكَوِّنَ شَيْئاً وَ لَا كَانَ مُسْتَوْحِشاً قَبْلَ أَنْ يَبْتَدِعَ شَيْئاً وَ لَا يُشْبِهُ شَيْئاً وَ لَا كَانَ خِلْواً مِنَ الْمُلْكِ قَبْلَ إِنْشَائِهِ وَ لَا يَكُونُ خِلْواً مِنْهُ بَعْدَ ذَهَابِهِ
Up to His-azwj Words: ‘He -azwj is not strong after having Created a thing, nor was He-azwj weak before anything came into being, nor was He-azwj lonely before He-azwj Began anything, nor is there anything which Resembles Him-azwj, nor was He-azwj without a Kingdom before He-azwj Created it, nor will He-azwj be without it after it goes away.
كَانَ إِلَهاً حَيّاً بِلَا حَيَاةٍ وَ مَالِكاً قَبْلَ أَنْ يَكُونَ يُنْشِئُ شَيْئاً وَ مَالِكاً بَعْدَ إِنْشَائِهِ لِلْكَوْنِ.
He-azwj is a Living God without having a lifespan, and He-azwj was the Owner before He-azwj Created anything, and will be the Owner after having Created the Universe’’.[97]
92- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ ذَكَرَ هَذِهِ الْخُطْبَةَ لِأَمِيرِ الْمُؤْمِنِينَ ع يَوْمَ الْجُمُعَةِ الْحَمْدُ لِلَّهِ أَهْلِ الْحَمْدِ وَ وَلِيِّهِ وَ مُنْتَهَى الْحَمْدِ وَ مَحَلِّهِ الْبَدِيءِ الْبَدِيعِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Muhammad Bin Al Numan, or someone else,
‘From Abu Abdullah-asws having mentioned this sermon of Amir Al-Momineen-asws on the day of Friday: ‘All Praise is for Allah-azwj Who-azwj is Deserving of all Praise and is the Guardian of it, and all Praise ends to Him-azwj in its rightful place, the Initiator, and Inventor’.
إِلَى قَوْلِهِ الَّذِي كَانَ فِي أَوَّلِيَّتِهِ مُتَقَادِماً وَ فِي دَيْمُومِيَّتِهِ مُتَسَيْطِراً خَضَعَ الْخَلَائِقُ لِوَحْدَانِيَّتِهِ وَ رُبُوبِيَّتِهِ وَ قَدِيمِ أَزَلِيَّتِهِ وَ دَانُوا لِدَوَامِ أَبَدِيَّتِهِ.
Up to His-asws words: ‘Who-azwj was in His-azwj existence as foremost and in His-azwj Everlasting. Veiled from the creatures was His-azwj Oneness, and His-azwj Lordship, and ancientness of His‑azwj eternality, and proximity of the permanence of His-azwj forever-ness’’.[98]
93- الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ حِبْرٌ مِنَ الْأَحْبَارِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّكَ
(The book) ‘Al Kafi’ – From a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Basr, from Abu Al-Hassan Al Mowsily,
‘From Abu Abdullah-asws having said: ‘A monk from the monks came to Amir Al-Momineen‑asws. He said, ‘O Amir Al-Momineen-asws! When was (existence) of your-asws Lord-azwj?’
فَقَالَ لَهُ ثَكِلَتْكَ أُمُّكَ وَ مَتَى لَمْ يَكُنْ حَتَّى يُقَالَ مَتَى كَانَ كَانَ رَبِّي قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ بَعْدَ الْبَعْدِ بِلَا بَعْدٍ وَ لَا غَايَةٍ وَ لَا مُنْتَهَى لِغَايَتِهِ انْقَطَعَتِ الْغَايَاتُ عِنْدَهُ فَهُوَ مُنْتَهَى كُلِّ غَايَةٍ.
He-asws said to him: ‘May your mother be bereft of you! And when did He-azwj not exist until it could be said, ‘When did He-azwj exist? My-asws Lord-azwj was (existing) before the ‘before’, and (will be) after the ‘after’, without after, nor a peak, nor an endpoint to His-azwj peak. The peaks terminate with Him-azwj, so He-azwj is the endpoint of every peak’’.[99]
94- وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ رَفَعَهُ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع كَانَ اللَّهُ وَ لَا شَيْءَ قَالَ نَعَمْ كَانَ وَ لَا شَيْءَ قُلْتُ فَأَيْنَ كَانَ يَكُونُ
And from him, from Ali Bin Muhammad, raising it from Zurara who said,
‘I said to Abu Ja’far-asws, ‘Allah-azwj existed and there was nothing (else)?’ He-asws said: ‘Yes, he‑azwj existed and there was nothing (else)’. I said, ‘So where did He-azwj exist?’
قَالَ وَ كَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً وَ قَالَ أَحَلْتَ يَا زُرَارَةُ وَ سَأَلْتَ عَنِ الْمَكَانِ إِذْ لَا مَكَانَ.
He (the narrator) said, ‘And he-asws had been leaning, so he-asws sat up straight and said: ‘You are speaking of an impossibility, O Zurara, and are asking about the place when there was no place’’.[100]
95- الْكَافِي، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ: جِئْتُ إِلَى الرِّضَا ع أَسْأَلُهُ عَنِ التَّوْحِيدِ فَأَمْلَى عَلَيَّ الْحَمْدُ لِلَّهِ فَاطِرِ الْأَشْيَاءِ إِنْشَاءً وَ مُبْتَدِعِهَا ابْتِدَاءً بِقُدْرَتِهِ وَ حِكْمَتِهِ لَا مِنْ شَيْءٍ فَيَبْطُلَ الِاخْتِرَاعُ وَ لَا لِعِلَّةٍ فَلَا يَصِحَّ الِابْتِدَاعُ الْخَبَرَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Al-Hassan, from Sahl Bin Ziyad, from Muhammad Bin Ismail, from Muhammad Bin Zayd who said,
‘I came to Al Reza-asws to ask him-asws about the Tawheed. He-asws dictated to me: ‘The Praise is for Allah-azwj, Originator of the things. He-azwj Created and Initiated these Initiating by His‑azwj Power and His-azwj Wisdom, not from a thing, for it would invalidate the Bringing into being, nor for a reason, so the initiating would not be correct’ – the Hadeeth’’.[101]
96- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ رَبَّنَا وَ الْعِلْمُ ذَاتُهُ وَ لَا مَعْلُومَ وَ السَّمْعُ ذَاتُهُ وَ لَا مَسْمُوعَ وَ الْبَصَرُ ذَاتُهُ وَ لَا مُبْصَرَ وَ الْقُدْرَةُ ذَاتُهُ وَ لَا مَقْدُورَ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Khalid Al Tayalisi, from Safwan, from Ibn Muskan, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic never ceased to be our Lord‑azwj; and the Knowledge is His-azwj Self and (even though) there may be nothing to be known, and the Hearing is His-azwj Self and (even though) there may be nothing to be heard, and the Seeing is His-azwj Self and (even though) there may be nothing to be seen, and the Power is His-azwj Self and (even though) there may be nothing to be empowered upon.
فَلَمَّا أَحْدَثَ الْأَشْيَاءَ وَقَعَ الْعِلْمُ مِنْهُ عَلَى الْمَعْلُومِ وَ السَّمْعُ عَلَى الْمَسْمُوعِ وَ الْبَصَرُ عَلَى الْمُبْصَرِ وَ الْقُدْرَةُ عَلَى الْمَقْدُورِ
So when He-azwj Created the things, and it was the known (things), the Knowledge Occurred from Him-azwj upon the known, and the Hearing upon the heard, and the Seeing upon the seen, and the Power upon the empowered’.
قَالَ قُلْتُ فَلَمْ يَزَلِ اللَّهُ مُتَحَرِّكاً قَالَ فَقَالَ تَعَالَى اللَّهُ عَنْ ذَلِكَ إِنَّ الْحَرَكَةَ صِفَةٌ مُحْدَثَةٌ بِالْفِعْلِ
He (the narrator) said, ‘I said, ‘Allah-azwj did not cease to be moving’. He-asws said: ‘Allah-azwj is more Exalted from that. The movement is a quality created by the deed’.
قَالَ قُلْتُ فَلَمْ يَزَلِ اللَّهُ مُتَكَلِّماً قَالَ فَقَالَ إِنَّ الْكَلَامَ صِفَةٌ مُحْدَثَةٌ لَيْسَتْ بِأَزَلِيَّةٍ كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا مُتَكَلِّمَ.
I said, ‘Allah-azwj did not cease to be Speaking’. He-asws said: ‘The speech is a created quality, it is not with the eternality. Allah-azwj Mighty and Majestic was (existed), and He-azwj did not Speak’’.[102]
97- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ 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 يَزَلْ عَالِماً فَعِلْمُهُ بِهِ قَبْلَ كَوْنِهِ كَعِلْمِهِ بِهِ بَعْدَ كَوْنِهِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, 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 He-azwj did not cease to be a Knower. So His‑azwj Knowledge was with Him-azwj before His-azwj Bringing it into being is like His-azwj Knowledge with it after Bringing it into being’’.[103]
98- وَ مِنْهُ، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَيُّوبَ بْنِ نُوحٍ أَنَّهُ كَتَبَ إِلَى أَبِي الْحَسَنِ ع يَسْأَلُهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ أَ كَانَ يَعْلَمُ الْأَشْيَاءَ قَبْلَ أَنْ خَلَقَ الْأَشْيَاءَ وَ كَوَّنَهَا أَوْ لَمْ يَعْلَمْ ذَلِكَ حَتَّى خَلَقَهَا وَ أَرَادَ خَلْقَهَا وَ تَكْوِينَهَا فَعَلِمَ مَا خَلَقَ عِنْدَ مَا خَلَقَ وَ مَا كَوَّنَ عِنْدَ مَا كَوَّنَ
And from him, from Muhammad Bin Yahya, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Ayoub Bin Nuh,
‘He wrote to Abu Al-Hassan-asws asking him-asws about Allah-azwj Mighty and Majestic, ‘Was He‑azwj a Knower of the things before He-azwj Created the things and Brought them into being, or He-azwj did not Know that until He-azwj had Created these and Brought them into being, so He-azwj Knew what He-azwj had Created at the creation of what He-azwj had Created, and at Bringing them into being during His-azwj Bringing them into being?’
فَوَقَّعَ بِخَطِّهِ ع لَمْ يَزَلِ اللَّهُ عَالِماً بِالْأَشْيَاءِ قَبْلَ أَنْ يَخْلُقَ الْأَشْيَاءَ كَعِلْمِهِ بِالْأَشْيَاءِ بَعْدَ مَا خَلَقَ الْأَشْيَاءَ.
He-asws signed with his-asws own handwriting: ‘Allah-azwj did not Cease to be a Knower of the things before He-azwj had Created the things, like His-azwj Knowledge with the things after having Created the things’’.[104]
99- الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَمْزَةَ قَالَ: كَتَبْتُ إِلَى الرَّجُلِ ع أَسْأَلُهُ أَنَّ مَوَالِيَكَ اخْتَلَفُوا فِي الْعِلْمِ فَقَالَ بَعْضُهُمْ لَمْ يَزَلِ اللَّهُ عَالِماً قَبْلَ فِعْلِ الْأَشْيَاءِ وَ قَالَ بَعْضُهُمْ لَا نَقُولُ لَمْ يَزَلْ عَالِماً لِأَنَّ مَعْنَى يَعْلَمُ يَفْعَلُ فَإِنْ أَثْبَتْنَا الْعِلْمَ فَقَدْ أَثْبَتْنَا فِي الْأَزَلِ مَعَهُ شَيْئاً فَإِنْ رَأَيْتَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَ لَا أَجُوزُهُ
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Bin Hamza who said,
‘I wrote to the man (Al-Hassan Al Askari-asws), asking him-asws, ‘‘The ones in your-asws Wilayah are differing regarding the Knowledge. Some of them say, ‘Allah-azwj did not cease to be a Knower before He-azwj Doing (Creating) the things’; and some of them say, ‘We are not saying that He-azwj did not cease to be a Knower because the meaning of the knowledge is by a deed. So if we prove the Knowledge (as being eternal), then we have proved regarding the eternality, the things along with it’. So what is your-asws view, may I be sacrificed for you‑asws, if you-asws could teach me from that what I could pause upon and not exceed it’.
فَكَتَبَ ع بِخَطِّهِ لَمْ يَزَلِ اللَّهُ تَعَالَى عَالِماً تَبَارَكَ وَ تَعَالَى ذِكْرُهُ.
He-asws wrote in his-asws handwriting: ‘Allah-azwj the Exalted did not cease to be a Knower, Blessed and Exalted is His-azwj Mention’’.[105]
100- الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ فُضَيْلِ سُكَّرَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُعَلِّمَنِي هَلْ كَانَ اللَّهُ جَلَّ وَجْهُهُ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ أَنَّهُ وَحْدَهُ فَقَدِ اخْتَلَفَ مَوَالِيكَ فَقَالَ بَعْضُهُمْ قَدْ كَانَ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ شَيْئاً مِنْ خَلْقِهِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Abdul Samad Bin Bashir, from Fuzeyl Sukkara who said,
‘I said to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! If you-asws see fit, if you-asws could teach me, ‘Did Allah-azwj, Majestic is His-azwj Face, Know before He-azwj Created the creation that He-azwj is One, for the ones in your-asws Wilayah are differing. Some of them say, He-azwj was Knowing before He-azwj Creating a thing from His-azwj creation’.
وَ قَالَ بَعْضُهُمْ إِنَّمَا مَعْنَى يَعْلَمُ يَفْعَلُ فَهُوَ الْيَوْمَ يَعْلَمُ أَنَّهُ لَا غَيْرُهُ قَبْلَ فِعْلِ الْأَشْيَاءِ فَقَالُوا إِنْ أَثْبَتْنَا أَنَّهُ لَمْ يَزَلْ عَالِماً بِأَنَّهُ لَا غَيْرُهُ فَقَدْ أَثْبَتْنَا مَعَهُ غَيْرَهُ فِي أَزَلِيَّتِهِ
And some of them say, ‘But rather, the meaning of knowing is His-azwj Doing, thus today He‑azwj Knows that He-azwj (is One), there is no other, before He-azwj Did (Create) the things. So they are saying, ‘It is proved for us that He-azwj did not cease to be a Knower that He-azwj (is One), there is none other, and so it is proved for us that there was other than Him-azwj (i.e., Knowledge), along with Him-azwj in His-azwj eternality’.
فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مَا لَا أَعْدُوهُ إِلَى غَيْرِهِ
So if you-asws see fit, O my Chief-asws, if you-asws could teach me what I do not leave it to something else’.
فَكَتَبَ 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’’.[106]
101 الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَمْ يَزَلِ اللَّهُ مُرِيداً قَالَ إِنَّ الْمُرِيدَ لَا يَكُونُ إِلَّا لِمُرَادٍ مَعَهُ لَمْ يَزَلِ اللَّهُ عَالِماً قَادِراً ثُمَّ أَرَادَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Al Nazr Bin Suweyd, from Aasim Bin Humeyd,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘Allah-azwj never ceased to be an Intender?’ He-asws said: ‘The Intender cannot happen to be except with an intention along with him. Allah-azwj never ceased to be a Knower, Powerful, then Intended (Willed)’’.[107]
102 وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَ مُوسَى بْنِ عَمْرٍو وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُثْمَانَ عَنِ ابْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع هَلْ كَانَ اللَّهُ عَزَّ وَ جَلَّ عَارِفاً بِنَفْسِهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ نَعَمْ قُلْتُ يَرَاهَا وَ يَسْمَعُهَا
And from him, from Ahmad Bin Idrees, from Al-Husayn Bin Abdullah, from Muhammad Bin Abdullah, and Musa Bin Amro, and Al-Hassan Bin ali Bin Usman, from Ibn Sinan who said,
‘I asked Abu Al-Hassan Al-Reza-asws, ‘Was it that Allah-azwj Mighty and Majestic Aware of Himself-azwj before He-azwj Created the creation?’ He-asws said: ‘Yes’. I said, ‘He-azwj Saw it (His‑azwj Self) and Heard (Himself-azwj)?’
قَالَ مَا كَانَ مُحْتَاجاً إِلَى ذَلِكَ لِأَنَّهُ لَمْ يَكُنْ يَسْأَلُهَا وَ لَا يَطْلُبُ مِنْهَا هُوَ نَفْسُهُ وَ نَفْسُهُ هُوَ قُدْرَتُهُ نَافِذَةٌ فَلَيْسَ يَحْتَاجُ أَنْ يُسَمِّيَ نَفْسَهُ لَكِنِ اخْتَارَ لِنَفْسِهِ أَسْمَاءً لِغَيْرِهِ يَدْعُوهُ بِهَا الْخَبَرَ.
He-asws said: ‘He-azwj was not needy to that, because He-azwj did not happen to ask it nor seek from it. He-azwj is His-azwj Self, and His-azwj Self is He-azwj. He-azwj is His-azwj Power Implemented. Thus, He-azwj is not needy that He-azwj Hears Himself-azwj, but He-azwj Chose Names for others to call Him-azwj with these’’.[108]
103 الْكَافِي، مُحَمَّدُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ جَمِيعاً رَفَعَاهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَامَ خَطِيباً فَقَالَ الْحَمْدُ لِلَّهِ الْوَاحِدِ الْأَحَدِ الصَّمَدِ الْمُتَفَرِّدِ الَّذِي لَا مِنْ شَيْءٍ كَانَ وَ لَا مِنْ شَيْءٍ خَلَقَ مَا كَانَ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya and Muhammad Bin Abdullah, altogether raising it to,
‘Abu Abdullah-asws: ‘Amir Al-Momineen-asws stood up to address. ‘The Praise is for Allah-azwj the One, the First, the Samad, the Individual Who neither existed from a thing, nor Created from a thing what had existed’.
إِلَى قَوْلِهِ وَ لَمْ يَتَكَأَّدْهُ صُنْعُ شَيْءٍ كَانَ إِنَّمَا قَالَ لِمَا شَاءَ كُنْ فَكَانَ ابْتَدَعَ مَا خَلَقَ بِلَا مِثَالٍ سَبَقَ وَ لَا تَعَبٍ وَ لَا نَصَبٍ وَ كُلُّ صَانِعِ شَيْءٍ فَمِنْ شَيْءٍ صَنَعَ وَ اللَّهُ لَا مِنْ شَيْءٍ صَنَعَ مَا خَلَقَ
Up to his-asws words: ‘Nor did the Making of things overburden Him-azwj. But rather He-azwj Said to whatever He-azwj so Desired: “Be!”, so it came into being. He-azwj Initiated what He‑azwj Created without a preceding example, nor exhaustion, nor toil. And every maker makes something, so it is from something that he makes, and Allah-azwj Makes what He-azwj Creates, 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 قَبْلَ أَنْ يُكَوِّنَهَا كَعِلْمِهِ بِهَا بَعْدَ تَكْوِينِهَا
And every knower, so he learns from after ignorance, but Allah-azwj was not ignorant and did not learn. He-azwj Comprehended the things in Knowledge before their coming into being. So the knowledge of their coming into being did not increase the Knowledge. His-azwj Knowledge of these before their coming into being is the same as His-azwj Knowledge after their coming into being.
إِلَى قَوْلِهِ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الْمُبِيدُ لِلْأَبَدِ وَ الْوَارِثُ لِلْأَمَدِ الَّذِي لَمْ يَزَلْ وَ لَا يَزَالُ وَحْدَانِيّاً أَزَلِيّاً قَبْلَ بَدْءِ الدُّهُورِ وَ بَعْدَ صُرُوفِ الْأُمُورِ الْخَبَرَ.
Up to his-asws words: ‘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’ – the Hadeeth’’.[109]
104 الْكَافِي، وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِذِعْلِبٍ إِنَّ رَبِّي لَطِيفُ اللَّطَافَةِ لَا يُوصَفُ بِاللُّطْفِ قَبْلَ كُلِّ شَيْءٍ لَا يُقَالُ شَيْءٌ قَبْلَهُ
(The book) ‘Al Kafi’ – And from h im, from Muhammad Bin Abu Abdullah, raising it,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said to Zi’lab: ‘My-asws Lord-azwj is the Subtle of the subtleness. He-azwj cannot be described by the subtlety. He-azwj was before all things. It cannot be said a thing was before Him-azwj’.
إِلَى قَوْلِهِ لَا تَحْوِيهِ الْأَمَاكِنُ وَ لَا تَضَمَّنُهُ الْأَوْقَاتُ إِلَى قَوْلِهِ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ
Up to his-asws words: ‘Neither does a place contain Him-azwj, nor does the times enclose Him‑azwj, nor do the attributes limit Him-azwj, nor do the slumbers seize Him-azwj. His-azwj Being precedes the time, and His-azwj existence (precedes) the nothingness, and His-azwj eternality (precedes) the beginning.
إِلَى قَوْلِهِ فَفَرَّقَ بَيْنَ قَبْلٍ وَ بَعْدٍ لِيُعْلَمَ أَنْ لَا قَبْلَ لَهُ وَ لَا بَعْدَ لَهُ وَ شَاهَدَهُ بِغَرَائِزِهَا أَنْ لَا غَرِيزَةَ لِمُغْرِزِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لَا وَقْتَ لِمُوَقِّتِهَا حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَنْ لَا حِجَابَ بَيْنَهُ وَ بَيْنَ خَلْقِهِ
Up to his-asws words: ‘He-azwj separated between the ‘before’ and ‘after’ in order for it to be known that there is neither a ‘before’ for Him-azwj nor an ‘after’ for Him-azwj. The instincts testify that there is no instinct for the One-azwj Who Created the instincts. It is informed by the creation of time that there is no time for the One-azwj Who Created time. He-azwj Veiled some from the others in order for it to be known that there is no veil between Him-azwj and His‑azwj creatures.
كَانَ رَبّاً إِذْ لَا مَرْبُوبَ وَ إِلَهاً إِذْ لَا مَأْلُوهَ وَ عَالِماً إِذْ لَا مَعْلُومَ وَ سَمِيعاً إِذْ لَا مَسْمُوعَ.
He-azwj was Lord-azwj when there none being nourished, and a God-azwj when there were no worshippers, and a Knower when there was nothing to be known, and a Hearer when there was none to be heard’’.[110]
105 الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ شَبَابٍ الصَّيْرَفِيِّ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْمَاعِيلَ بْنِ قُتَيْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسَ بِالْكُوفَةِ فَقَالَ الْحَمْدُ لِلَّهِ الْمُلْهِمِ عِبَادَهُ حَمْدَهُ وَ فَاطِرِهِمْ عَلَى مَعْرِفَةِ رُبُوبِيَّتِهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى أَزَلِهِ
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Sahl Bin Ziyad, from Shabab Al Sayrafi, from Ali Bin Sayf Bin Ameyra, from Ismail Bin Quteyba,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws addressed the people at Al-Kufa. He-asws said: ‘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 Indicated upon His-azwj Existence by His-azwj creation and by the newly occurring creation of His-azwj (Indicating) upon His‑azwj eternality’.
إِلَى قَوْلِهِ وَ لَا أَمَدَ لِكَوْنِهِ وَ لَا غَايَةَ لِبَقَائِهِ.
Up to his-asws words: ‘And there is neither a time factor for His-azwj existence nor any end-point to His-azwj remaining’’.[111]
106 قَالَ وَ رَوَاهُ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ فَتْحِ بْنِ عَبْدِ اللَّهِ مَوْلَى بَنِي هَاشِمٍ قَالَ: كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ ع أَسْأَلُهُ عَنْ شَيْءٍ مِنَ التَّوْحِيدِ فَكَتَبَ إِلَيَّ بِخَطِّهِ الْحَمْدُ لِلَّهِ الْمُلْهِمِ عِبَادَهُ حَمْدَهُ
He said, ‘And it is reported by Muhammad Bin Al-Husayn, from Salih Bin Hamza, from Fatah Bin Abdullah, a slave of the clan of Hashim-as, said,
‘I wrote to Abu Ibrahim-asws (7th Imam-asws) asking him-asws about something from the Tawheed (Oneness). So he-asws wrote to me in his-asws own handwriting: ‘The Praise is for Allah-azwj, the Inspirer of His-azwj servants to praise Him-azwj’.
وَ ذَكَرَ مِثْلَ مَا رَوَاهُ سَهْلٌ إِلَى قَوْلِهِ أَوَّلُ الدِّيَانَةِ مَعْرِفَتُهُ وَ كَمَالُ مَعْرِفَتِهِ تَوْحِيدُهُ وَ كَمَالُ تَوْحِيدِهِ نَفْيُ الصِّفَاتِ عَنْهُ بِشَهَادَةِ كُلِّ صِفَةٍ أَنَّهَا غَيْرُ الْمَوْصُوفِ وَ شَهَادَةِ الْمَوْصُوفِ أَنَّهُ غَيْرُ الصِّفَةِ وَ شَهَادَتِهِمَا جَمِيعاً بِالتَّثْنِيَةِ الْمُمْتَنِعِ مِنْهُ الْأَزَلُ
And he mentioned similar to what Sahl has reported, up to his-asws words: ‘The first (matter) to make a Religion with is to recognise Him-azwj, and the perfection of His-azwj recognition is His-azwj Tawheed (Oneness), and the perfection of His-azwj Tawheed (Oneness) is the negation of the descriptions from Him-azwj by testifying that every description, it is other than the described, and the testimony of the describer that He-azwj is other than the description, and the two testimonies together with the impossibility of the second from Him-azwj (existing) in the eternity’.
إِلَى قَوْلِهِ عَالِمٌ إِذْ لَا مَعْلُومَ وَ خَالِقٌ إِذْ لَا مَخْلُوقَ وَ رَبٌّ إِذْ لَا مَرْبُوبَ وَ كَذَلِكَ يُوصَفُ رَبُّنَا وَ فَوْقَ مَا يَصِفُهُ الْوَاصِفُونَ.
Up to his-asws words: ‘He-azwj was a Knower when there was nothing to be known, and a Creator when there was no creation, and a Lord-azwj where there was nothing being Nourished. And that is how our-asws Lord-azwj is described, and He-azwj is Above what the describers are describing Him-azwj as’’.[112]
107 الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ وَ غَيْرِهِ عَمَّنْ ذَكَرَهُ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ رَجُلٍ سَمَّاهُ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَا يَمُوتُ وَ لَا تَنْقَضِي عَجَائِبُهُ لِأَنَّهُ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ مِنْ إِحْدَاثِ بَدِيعٍ لَمْ يَكُنْ
(The book) ‘Al Kafi’ – From a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ahmad Bin Al Nazar, and someone else from the one who mentioned it, from Amro Bin Sabit, from a man he named, from Abu Is’haq Al Sabie, from Al Haris Al Awr who said,
‘Amir Al-Momineen-asws addressed. He-asws said: ‘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’.
إِلَى قَوْلِهِ لَيْسَتْ لَهُ فِي أَوَّلِيَّتِهِ نِهَايَةٌ وَ لَا لِآخِرِيَّتِهِ حَدٌّ وَ لَا غَايَةٌ الَّذِي لَمْ يَسْبِقْهُ وَقْتٌ وَ لَمْ يَتَقَدَّمْهُ زَمَانٌ
Up to his-asws words: ‘There isn’t an endpoint 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’.
إِلَى قَوْلِهِ الْأَوَّلِ قَبْلَ كُلِّ شَيْءٍ وَ لَا قَبْلَ لَهُ وَ الْآخِرِ بَعْدَ كُلِّ شَيْءٍ وَ لَا بَعْدَ لَهُ
Up to his-asws words: ‘The first before all things, and there is no ‘before’ for Him-azwj, and the last after all things, and there is no ‘after’ for Him-azwj’.
إِلَى قَوْلِهِ أَتْقَنَ مَا أَرَادَ خَلْقَهُ مِنَ الْأَشْبَاحِ كُلِّهَا لَا بِمِثَالٍ سَبَقَ إِلَيْهِ وَ لَا لُغُوبٍ دَخَلَ عَلَيْهِ فِي خَلْقِ مَا خَلَقَ لَدَيْهِ ابْتَدَأَ مَا أَرَادَ ابْتِدَاءَهُ وَ أَنْشَأَ مَا أَرَادَ إِنْشَاءَهُ عَلَى مَا أَرَادَ مِنَ الثَّقَلَيْنِ لِيَعْرِفُوا بِذَلِكَ رُبُوبِيَّتَهُ الْخُطْبَةَ.
Up to his-asws words: ‘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’ – the sermon’’.[113]
108 تَفْسِيرُ الْفُرَاتِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْفَزَارِيِّ بِإِسْنَادِهِ عَنْ قَبِيصَةَ الْجُعْفِيِّ قَالَ: دَخَلْتُ عَلَى الصَّادِقِ ع وَ عِنْدَهُ جَمَاعَةٌ فَسَلَّمْتُ وَ جَلَسْتُ وَ قُلْتُ أَيْنَ كُنْتُمْ قَبْلَ أَنْ يَخْلُقَ اللَّهُ سَمَاءً مَبْنِيَّةً وَ أَرْضاً مَدْحِيَّةً أَوْ ظُلْمَةً أَوْ نُوراً
Tafseer Al Furaat – From Ja’far Bin Muhammad Al Fazary, by his chain from Qabeysa Al Jufy who said,
‘I entered to see Al-Sadiq-asws and there was a group in his-asws presence. I greeted and sat down, and I said, ‘Where were you (Imams-asws) before Allah-azwj Created the built sky and the spread-out earth, or darkness, or light?’
قَالَ يَا قَبِيصَةُ كُنَّا أَشْبَاحَ نُورٍ حَوْلَ الْعَرْشِ نُسَبِّحُ اللَّهَ قَبْلَ أَنْ يُخْلَقَ آدَمُ بِخَمْسَةَ عَشَرَ أَلْفَ عَامٍ الْخَبَرَ.
He-asws said: ‘Qabeysa! We-asws were resemblances of light around the Throne. We-asws were glorifying Allah-azwj fifteen thousand years before He-azwj Created Adam-as – the Hadeeth’’.[114]
109 كِتَابُ تَأْوِيلِ الْآيَاتِ، نُقِلَ مِنْ كِتَابِ الْمِعْرَاجِ لِلصَّدُوقِ ره بِإِسْنَادِهِ عَنِ ابْنِ عَبَّاسٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص يُخَاطِبُ عَلِيّاً ع يَا عَلِيُّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَانَ وَ لَا شَيْءَ مَعَهُ فَخَلَقَنِي وَ خَلَقَكَ زَوْجَيْنِ مِنْ نُورِ جَلَالِهِ فَكُنَّا أَمَامَ عَرْشِ رَبِّ الْعَالَمِينَ نُسَبِّحُ اللَّهَ وَ نُقَدِّسُهُ وَ نُحَمِّدُهُ وَ نُهَلِّلُهُ وَ ذَلِكَ قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرَضِينَ الْخَبَرَ.
(The book) ‘Taweel Al Ayaat’ – It is copied from the book ‘Al Mi’raj’ of Al Sadouq, by his chain from Ibn Abbas having said,
‘I heard Rasool-Allah-saww address Ali-asws: ‘O Ali-asws! Allah-azwj Blessed and Exalted existed and there was nothing (else) with Him-azwj. He-azwj Created me-saww and Created you-asws as a pair from the Noor of His-azwj Majesty. So we-asws existed in front of Throne of Lord-azwj of the worlds, glorifying Allah-azwj and extolling His-azwj Holiness, and praising Him, and extolling His‑azwj Oneness, and that was before He-azwj Created the skies and the earths’ – the Hadeeth’’.[115]
110 كِتَابُ الْمُقْتَضَبِ، عَنْ سَلْمَانَ الْفَارِسِيِّ ره قَالَ قَالَ رَسُولُ اللَّهِ ص يَا سَلْمَانُ خَلَقَنِيَ اللَّهُ مِنْ صَفَاءِ نُورِهِ فَدَعَانِي فَأَطَعْتُهُ
The book ‘Muqtazab’ –
‘From Salman Al-Farsi-ra having said: ‘Rasool-Allah-saww said: ‘O Salman-ra! Allah-azwj Created me‑saww from the clearness of His-azwj Noor. He-azwj Called me-saww, so I-saww obeyed Him‑azwj.
فَخَلَقَ مِنْ نُورِي عَلِيّاً فَدَعَاهُ فَأَطَاعَهُ فَخَلَقَ مِنْ نُورِي وَ نُورِ عَلِيٍّ فَاطِمَةَ فَدَعَاهَا فَأَطَاعَتْهُ
He-azwj Created Ali-asws from my-saww Noor. He-azwj Called him-asws, so he-asws obeyed Him-azwj. He‑azwj Created Fatima-asws from my-saww Noor and Noor of Ali-asws. He-azwj Called her-asws, so she‑asws obeyed Him-azwj.
فَخَلَقَ مِنِّي وَ مِنْ عَلِيٍّ وَ مِنْ فَاطِمَةَ الْحَسَنَ وَ الْحُسَيْنَ فَدَعَاهُمَا فَأَطَاعَاهُ ثُمَّ خَلَقَ مِنْ نُورِ الْحُسَيْنِ تِسْعَةَ أَئِمَّةٍ فَدَعَاهُمْ فَأَطَاعُوهُ
He-azwj Created Al-Hassan-asws and Al-Husayn-asws from me-saww, and from Ali-asws, and from (Syeda) Fatima-asws. He-azwj Called them-asws both, so they-asws obeyed Him-azwj. Then He‑azwj Created nine Imams-asws from the Noor of Al-Husayn-asws. He-azwj Called them-asws, so they‑asws obeyed Him-azwj.
قَبْلَ أَنْ يَخْلُقَ اللَّهُ سَمَاءً مَبْنِيَّةً أَوْ أَرْضاً مَدْحِيَّةً أَوْ هَوَاءً أَوْ مَاءً أَوْ مَلَكاً أَوْ بَشَراً وَ كُنَّا بِعِلْمِهِ أَنْوَاراً نُسَبِّحُهُ وَ نَسْمَعُ لَهُ وَ نُطِيعُ الْخَبَرَ.
(This was) before Allah-azwj Created a built sky, or a spread-out earth, or air, or water, or an Angel, or a mortal, and we-asws were lights (Noors) in His-azwj Knowledge, glorifying Him and listening to Him-azwj and obeying’ – the Hadeeth’’.[116]
111 كِتَابُ رِيَاضِ الْجِنَانِ، لِفَضْلِ اللَّهِ الْفَارِسِيِّ بِإِسْنَادِهِ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص خَلَقَنَا اللَّهُ نَحْنُ حَيْثُ لَا سَمَاءٌ مَبْنِيَّةٌ وَ لَا أَرْضٌ مَدْحِيَّةٌ وَ لَا عَرْشٌ وَ لَا جَنَّةٌ وَ لَا نَارٌ كُنَّا نُسَبِّحُهُ الْخَبَرَ.
The book ‘Riyaz Al Jinan’ of Al Fazlullah Al Farsy, by his chain from Anas who said,
‘Rasool-Allah-saww said: ‘Allah-azwj Created us-asws when there was neither any built sky, nor an earth spread-out, nor Throne, nor Paradise, nor Fire. We-asws were glorifying Him-azwj’ – the Hadeeth’’.[117]
112 وَ بِإِسْنَادِهِ إِلَى جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ: يَا جَابِرُ كَانَ اللَّهُ وَ لَا شَيْءَ غَيْرُهُ وَ لَا مَعْلُومَ وَ لَا مَجْهُولَ فَأَوَّلُ مَا ابْتَدَأَ مِنْ خَلْقٍ خَلَقَهُ أَنْ خَلَقَ مُحَمَّداً ص وَ خَلَقَنَا أَهْلَ الْبَيْتِ مَعَهُ مِنْ نُورِ عَظَمَتِه
And by his chain to Jabir Al Jufy,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said: ‘O Jabir! Allah-azwj existed and the was nothing apart from Him-azwj, neither known nor unknown. The first of what He-azwj Began with from Creating His-azwj creation was that He-azwj Created Muhammad-saww and Created us‑asws People-asws of the Household with him-saww from the Noor of His-azwj Magnificence.
فَأَوْقَفَنَا أَظِلَّةً خَضْرَاءَ بَيْنَ يَدَيْهِ حَيْثُ لَا سَمَاءٌ وَ لَا أَرْضٌ وَ لَا مَكَانٌ وَ لَا لَيْلٌ وَ لَا نَهَارٌ وَ لَا شَمْسٌ وَ لَا قَمَرٌ يَفْصِلُ نُورُنَا مِنْ نُورِ رَبِّنَا كَشُعَاعِ الشَّمْسِ مِنَ الشَّمْسِ نُسَبِّحُ اللَّهَ وَ نُقَدِّسُهُ وَ نُحَمِّدُهُ وَ نَعْبُدُهُ حَقَّ عِبَادَتِهِ
He-azwj Paused us-asws as green shadows in front of Him-azwj when there was neither a sky, nor earth, nor place, nor night, nor day, nor sun, nor moon. Our-asws Noor was separated from the Noor of our-asws Lord-azwj like rays of the sun from the sun. We-asws glorified Allah-azwj and extolled His-azwj Holiness, and we-asws praised Him-azwj and worshipped Him-azwj as is the right of worshipping Him-azwj.
ثُمَّ بَدَا لِلَّهِ أَنْ يَخْلُقَ الْمَكَانَ فَخَلَقَهُ وَ كَتَبَ عَلَى الْمَكَانِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ وَ وَصِيُّهُ بِهِ أَيَّدْتُهُ وَ نَصَرْتُهُ
Then there was a Change of Decision for Allah-azwj that He-azwj Creates the place. So He‑azwj Created it and Wrote upon the place: “There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj, Ali-asws is Emir of the Momineen and his-saww successor-asws. By him‑asws I-azwj shall Aid him-saww and Help him-saww”.
ثُمَّ خَلَقَ اللَّهُ الْعَرْشَ فَكَتَبَ عَلَى سُرَادِقَاتِ الْعَرْشِ مِثْلَ ذَلِكَ ثُمَّ خَلَقَ اللَّهُ السَّمَاوَاتِ فَكَتَبَ عَلَى أَطْرَافِهَا مِثْلَ ذَلِكَ ثُمَّ خَلَقَ الْجَنَّةَ وَ النَّارَ فَكَتَبَ عَلَيْهِمَا مِثْلَ ذَلِكَ ثُمَّ خَلَقَ الْمَلَائِكَةَ فَأَسْكَنَهُمُ السَّمَاءَ ثُمَّ خَلَقَ الْهَوَاءَ فَكَتَبَ عَلَيْهِ مِثْلَ ذَلِكَ ثُمَّ خَلَقَ الْجِنَّ فَأَسْكَنَهُمُ الْهَوَاءَ ثُمَّ خَلَقَ الْأَرْضَ فَكَتَبَ عَلَى أَطْرَافِهَا مِثْلَ ذَلِكَ
Then Allah-azwj Created the Throne. He-azwj Wrote upon pavilions of the Throne, similar to that. Then Allah-azwj Created the skies. He-azwj Wrote upon its outskirts, similar to that. Then He‑azwj Created the Paradise and the Fire. He-azwj Wrote upon these similar to that. Then He‑azwj Created the Angels and Settled them in the sky. Then He-azwj Created the air, so He-azwj Wrote upon it, similar to that. Then He-azwj Created the Jinn and Settled them in the air. Then He‑azwj Created the earth, so He-azwj Wrote upon its outskirts, similar to that.
فَبِذَلِكَ يَا جَابِرُ قَامَتِ السَّمَاوَاتُ بِغَيْرِ عَمَدٍ وَ ثَبَتَتِ الْأَرْضُ ثُمَّ خَلَقَ اللَّهُ آدَمَ مِنْ أَدِيمِ الْأَرْضِ
So, by that, O Jabir, the skies stand without any pillars, and the earth is stable. Then He‑azwj Created Adam-as from the surface of the earth’.
ثُمَّ سَاقَ الْحَدِيثَ الطَّوِيلَ إِلَى قَوْلِهِ فَنَحْنُ أَوَّلُ خَلْقِ اللَّهِ وَ أَوَّلُ خَلْقٍ عَبَدَ اللَّهَ وَ سَبَّحَهُ وَ نَحْنُ سَبَبُ الْخَلْقِ وَ سَبَبُ تَسْبِيحِهِمْ وَ عِبَادَتِهِمْ مِنَ الْمَلَائِكَةِ وَ الْآدَمِيِّينَ تَمَامَ الْخَبَرِ.
Then he-asws continued the lengthy Hadeeth up to his-asws words: ‘Thus we-asws are the first creation of Allah-azwj, and the first creatures of Allah-azwj to worship Allah-azwj, and glorify Him‑azwj, and we-asws are the cause of the creatures, and cause of their glorifying (Allah‑azwj) and their worshipping, from the Angels and the human beings’ – complete Hadeeth’’.[118]
113 وَ بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ أَنَّهُ سَأَلَ الصَّادِقَ ع مَا كُنْتُمْ قَبْلَ أَنْ يَخْلُقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرَضِينَ
And by his chain from Al Mufazzal –
‘Al-Sadiq-asws was asked, ‘What were you-asws (Imams-asws) before Allah-azwj Created the skies and the earths?’
قَالَ كُنَّا أَنْوَاراً حَوْلَ الْعَرْشِ نُسَبِّحُ اللَّهَ وَ نُقَدِّسُهُ حَتَّى خَلَقَ اللَّهُ سُبْحَانَهُ الْمَلَائِكَةَ الْخَبَرَ.
He-asws said: ‘We-asws were lights (Noors) around the Throne, glorifying Allah-azwj and extolling His-azwj Holiness, until Allah-azwj the Glorious Created the Angels’ – the Hadeeth’’.[119]
114 وَ عَنْ أَحْمَدَ بْنِ حَنْبَلٍ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: كُنْتُ أَنَا وَ عَلِيٌّ نُوراً بَيْنَ يَدَيِ الرَّحْمَنِ قَبْلَ أَنْ يَخْلُقَ عَرْشَهُ بِأَرْبَعَةَ عَشَرَ أَلْفَ عَامٍ.
And from Ahmad Bin Hanbal
‘From Rasool-Allah-saww having said: ‘I-saww and Ali-asws were Noors (lights) in front of the Beneficent fourteen thousand years before He-azwj Created His-azwj Throne’’.[120]
115 وَ بِإِسْنَادِهِ إِلَى الصَّدُوقِ وَ بِإِسْنَادِهِ إِلَى عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ خَلَقَ نُورَ مُحَمَّدٍ ص قَبْلَ الْمَخْلُوقَاتِ بِأَرْبَعَةَ عَشَرَ أَلْفَ سَنَةٍ وَ خَلَقَ مَعَهُ اثْنَيْ عَشَرَ حِجَاباً.
And by his chain to Al Sadouq, and by his chain to Abdullah Bin Al Mubarak,
‘From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws said: ‘Allah-azwj Created the Noor of Muhammad-saww before the created beings, by fourteen thousand years, and He-azwj Created twelve veils with Him-azwj’’.[121]
116 وَ بِإِسْنَادِهِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قُلْتُ لِرَسُولِ اللَّهِ ص أَوَّلُ شَيْءٍ خَلَقَ اللَّهُ تَعَالَى مَا هُوَ
And by his chain from Jabir Bin Abdullah who said,
‘I said to Rasool-Allah-saww, ‘The first thing Allah-azwj the Exalted Created, what was it?’
فَقَالَ نُورُ نَبِيِّكَ يَا جَابِرُ خَلَقَهُ اللَّهُ ثُمَّ خَلَقَ مِنْهُ كُلَّ خَيْرٍ الْخَبَرَ بِطُولِهِ.
He-saww said: ‘Noor of your Prophet-saww, O Jabir! Allah-azwj Created it, then Created from it every good’ – the Hadeeth is long’’.[122]
117 وَ عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَا خَلَقَ اللَّهُ نُورِي فَفَتَقَ مِنْهُ نُورَ عَلِيٍّ ثُمَّ خَلَقَ الْعَرْشَ وَ اللَّوْحَ وَ الشَّمْسَ وَ ضَوْءَ النَّهَارِ وَ نُورَ الْأَبْصَارِ وَ الْعَقْلَ وَ الْمَعْرِفَةَ الْخَبَرَ.
And from Jabir who said,
‘Rasool-Allah-saww said: ‘The first of what Allah-azwj Created was my-saww Noor. He-azwj Split from it the Noor of Ali-asws. Then He-azwj Created the Throne, and the Tablet, and the sun, and brightness of the day, and light of the sights, and the intellect, and the recognition’ – the Hadeeth’’.[123]
118 كِتَابُ الْوَصِيَّةِ لِلْمَسْعُودِيِّ بِإِسْنَادِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: خَطَبَ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي تَوَحَّدَ بِصُنْعِ الْأَشْيَاءِ وَ فَطَرَ أَجْنَاسَ الْبَرَايَا عَلَى غَيْرِ أَصْلٍ وَ لَا مِثَالٍ سَبَقَهُ فِي إِنْشَائِهَا وَ لَا أَعَانَهُ مُعِينٌ عَلَى ابْتِدَائِهَا بَلِ ابْتَدَعَهَا بِلُطْفِ قُدْرَتِهِ
The book ‘Al Wasiya’ of Al Masoudy, by his chain,
‘From Amir Al-Momineen-asws, he (the narrator) said, ‘He-asws addressed. He-asws said: ‘The Praise is for Allah-azwj Who was Alone in Making the things, and He-azwj Originate the species of created beings without basing upon a (prior) original, nor any example having preceded it in its creation, nor with any supporter to assist Him-azwj upon Initiating these. But He-azwj Initiated these with the subtlety of His-azwj Power.
فَامْتَثَلَتْ بِمَشِيَّتِهِ خَاضِعَةً ذَلِيلَةً مُسْتَحْدِثَةً لِأَمْرِهِ الْوَاحِدِ الْأَحَدِ الدَّائِمِ بِغَيْرِ حَدٍّ وَ لَا أَمَدٍ وَ لَا زَوَالٍ وَ لَا نَفَادٍ وَ كَذَلِكَ لَمْ يَزَلْ وَ لَا يَزَالُ لَا تُغَيِّرُهُ الْأَزْمِنَةُ وَ لَا تُحِيطُ بِهِ الْأَمْكِنَةُ وَ لَا تَبْلُغُ صِفَاتِهِ الْأَلْسِنَةُ وَ لَا يَأْخُذُهُ نَوْمٌ وَ لَا سِنَةٌ
It stood, by His-azwj Desire, humble, submissive to His-azwj Command, the One, the first, the permanent with neither a limit, nor a period, nor decline, nor depletion, and like that He‑azwj did not cease. The times do not alter Him-azwj, nor do the place contain Him-azwj, nor can the tongues reach His-azwj description, nor does sleep seize Him-azwj, nor slumber.
لَمْ تَرَهُ الْعُيُونُ فَتُخْبِرَ عَنْهُ بِرُؤْيَةٍ وَ لَمْ تَهْجُمْ عَلَيْهِ الْعُقُولُ فَتَوَهَّمَ كُنْهَ صِفَتِهِ وَ لَمْ تَدْرِ كَيْفَ هُوَ إِلَّا بِمَا أَخْبَرَ عَنْ نَفْسِهِ
The eyes do not see Him-azwj so they could inform about Him-azwj by seeing Him-azwj, and the intellects do not grasp upon Him-azwj so one could imagine the essence of His-azwj description, and it is not known how He-azwj is except with what He-azwj has Informed with from Himself‑azwj.
لَيْسَ لِقَضَائِهِ مَرَدٌّ وَ لَا لِقَوْلِهِ مُكَذِّبٌ ابْتَدَعَ الْأَشْيَاءَ بِغَيْرِ تَفَكُّرٍ وَ لَا مُعِينٍ وَ لَا ظَهِيرٍ وَ لَا وَزِيرٍ فَطَرَهَا بِقُدْرَتِهِ وَ صَيَّرَهَا إِلَى مَشِيَّتِهِ فَصَاغَ أَشْبَاحَهَا وَ بَرَأَ أَرْوَاحَهَا وَ اسْتَنْبَطَ أَجْنَاسَهَا خَلْقاً مَبْرُوءاً مَذْرُوءاً فِي أَقْطَارِ السَّمَاوَاتِ وَ الْأَرَضِينَ
There is no repeller for His-azwj Decree, nor any belier of His-azwj Words. He-azwj Began the things without pondering, nor an assistance, nor a supporter, nor a minister. He-azwj Brought it into being by His-azwj Power and Made it to His-azwj Desire. He-azwj Created their shadows, and Formed their souls, and Extracted their species, creatures wandering in the outskirts of the skies and the earths.
لَمْ يَأْتِ بِشَيْءٍ عَلَى غَيْرِ مَا أَرَادَ أَنْ يَأْتِيَ عَلَيْهِ لِيُرِيَ عِبَادَهُ آيَاتِ جَلَالِهِ وَ آلَائِهِ فَسُبْحَانَهُ لَا إِلَهَ إِلَّا هُوَ الْوَاحِدُ الْقَهَّارُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً
He-azwj did not Come with anything upon other than what He-azwj had wanted to Come for His‑azwj servants to see the signs of His-azwj Majesty and His-azwj Favours. So, Glorious is He‑azwj. There is no god except He-azwj, the One, the Subduer, and may Allah-azwj Send Salawaat upon Muhammad-saww and his-saww Progeny-asws, and abundant greetings.
اللَّهُمَّ فَمَنْ جَهِلَ فَضْلَ مُحَمَّدٍ ص فَإِنِّي مُقِرٌّ بِأَنَّكَ لَا سَطَحْتَ أَرْضاً وَ لَا بَرَأْتَ خَلْقاً حَتَّى أَحْكَمْتَ خَلْقَهُ مِنْ نُورٍ سَبَقْتَ بِهِ السُّلَالَةَ وَ أَنْشَأْتَ لَهُ آدَمَ جَزْماً فأدعته [فَأَوْدَعْتَهُ] مِنْهُ قَرَاراً مَكِيناً وَ مُسْتَوْدَعاً مَأْمُوناً إِلَى آخِرِ الْخُطْبَةِ الطَّوِيلَةِ.
O Allah-azwj! The one who feigns ignorance of the merits of Muhammad-saww, so I-asws hereby acknowledge that You-azwj neither Spread out the earth, nor Formed a creature until You‑azwj had Judged its creation from a Noor which had preceded prior, and Created an eminent surface for it, and bade farewell to the stability, rest, and entrusted’ – up to the end of the long sermon’’.[124]
119 الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَشِيَّةُ مُحْدَثَةٌ.
(The book) ‘Al Kafi’ – From a number of his companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘The Desire (of Allah-azwj) is an occurrence’’.[125]
بيان إذا كانت المشية محدثة و جميع الأشياء موجودة بالمشية فهي أولى بالحدوث.
Explanation: When the Desire (of Allah-azwj) was an occurrence, and entirety of the things existing were due to the Desire, so it would be foremost with being the occurrence.
120 الْمُتَهَجِّدُ، فِي دُعَاءِ يَوْمِ الْأَحَدِ أَنْتَ اللَّهُ الْحَيُّ الْأَوَّلُ الْكَائِنُ قَبْلَ جَمِيعِ الْأُمُورِ وَ الْمُكَوِّنُ لَهَا بِقُدْرَتِكَ وَ الْعَالِمُ بِمَصَادِرِهَا كَيْفَ تَكُونُ
(The book) ‘Al Mutahajjid’ –
‘In a supplication of the day of Sunday: ‘You-azwj are Allah-azwj, the living, the first, the existing before entirety of the matters, and the causer of it with Your-azwj Power, and the Knower with it’s implementation how it would be.
أَنْتَ الَّذِي سَمَوْتَ بِعَرْشِكَ فِي الْهَوَاءِ لِعُلُوِّ مَكَانِكَ وَ سَدَدْتَ الْأَبْصَارَ عَنْهُ بِتَلَأْلُؤِ نُورِكَ وَ احْتَجَبْتَ عَنْهُمْ بِعَظِيمِ مُلْكِكَ وَ تَوَحَّدْتَ فَوْقَ عَرْشِكَ بِقَهْرِكَ وَ سُلْطَانِكَ
You-azwj are the One-azwj Named with Your-azwj Throne being in the air due to the loftiness of Your-azwj Position, and You-azwj have Blocked the sights from it by the shine of Your-azwj Noor and Veiled from them by the Magnificence of Your-azwj kingdom, and You-azwj are Alone above Your-azwj Throne by Your-azwj Subduing and Your-azwj Authority.
ثُمَّ دَعَوْتَ السَّمَاوَاتِ إِلَى طَاعَةِ أَمْرِكَ فَأَجَبْنَ مُذْعِنَاتٍ إِلَى دَعْوَتِكَ وَ اسْتَقَرَّتْ عَلَى غَيْرِ عَمَدٍ مِنْ خِيفَتِكَ وَ زَيَّنْتَهَا لِلنَّاظِرِينَ وَ أَسْكَنْتَهَا الْعِبَادَ الْمُسَبِّحِينَ
Then You-azwj Called the skies to obey Your-azwj Command. They responded compliant to your‑azwj Call and settled upon other than a pillar from Your-azwj fear, and You-azwj Adorned these for the beholders, and You-azwj Settled it with the glorifying servants.
وَ فَتَقْتَ الْأَرَضِينَ فَسَطَحْتَهَا لِمَنْ فِيهَا مِهَاداً وَ أَرْسَيْتَهَا بِالْجِبَالِ أَوْتَاداً فَرَسَخَ سَخَنُهَا فِي الثَّرَى وَ عَلَتْ ذُرَاهَا فِي الْهَوَاءِ فَاسْتَقَرَّتْ عَلَى الرَّوَاسِي الشَّامِخَاتِ وَ زَيَّنْتَهَا بِالنَّبَاتِ وَ خَفَّفْتَ عَنْهَا بِالْأَحْيَاءِ وَ الْأَمْوَاتِ إِلَى آخِرِ الدُّعَاءِ.
And You-azwj Split the earths and Spread them for the ones in it as a cradle, and You‑azwj Stabilised them with the mountains as pegs, so their bases were instilled in the soil and its peaks were high in the air. You-azwj Settled upon the lofty peaks and Adorned them with the vegetation and Lightened from these with the living and the dead’ – up to the end of the supplication’’.[126]
121 وَ فِي دُعَاءِ لَيْلَةِ الْإِثْنَيْنِ وَ عَلَوْتَ بِعَرْشِكَ عَلَى الْعَالَمِينَ وَ أَعْمَرْتَ سَمَاوَاتِكَ بِالْمَلَائِكَةِ الْمُقَرَّبِينَ وَ عَلَّمْتَ تَسْبِيحَكَ الْأَوَّلِينَ وَ الْآخِرِينَ وَ انْقَادَتْ لَكَ الدُّنْيَا وَ الْآخِرَةُ بِأَزِمَّتِهَا وَ حَفِظْتَ السَّمَاوَاتِ وَ الْأَرْضَ بِمَقَالِيدِهِمَا وَ أَذْعَنَتْ لَكَ بِالطَّاعَةِ وَ مَنْ فَوْقِهَا وَ أَبَتْ حَمْلَ الْأَمَانَةِ مِنْ شَفَقَتِهَا وَ قَامَتْ بِكَلِمَاتِكَ فِي قَرَارِهَا وَ اسْتَقَامَ الْبَحْرَانِ مَكَانَهُمَا
And in a supplication of the night of Monday: ‘And You-azwj are Lofty with Your-azwj Throne over the worlds, and You-azwj Built Your-azwj skies with the Angels of Proximity, and You-azwj Taught the glorifications of the former ones and the latter ones, and the world and the Hereafter are submitting to You-azwj with their buckling, and Your-azwj Preserved the skies and the earth with their collars, and they complied to You-azwj with the obedience and the ones above it, and the bearers of the entrustments refused out of their fear and stood with Your-azwj Words in its settlement, and the two seas stood in their places.
وَ اخْتَلَفَ اللَّيْلُ وَ النَّهَارُ كَمَا أَمَرْتَهُمَا وَ أَحْصَيْتَ كُلَّ شَيْءٍ مِنْهُمَا عَدَداً وَ أَحَطْتَ بِهِمَا عِلْماً خَالِقَ الْخَلْقِ وَ مُصْطَفِيَهُ وَ مُهَيْمِنَهُ وَ مُنْشِئَهُ وَ بَارِئَهُ وَ ذَارِئَهُ
And the night and the day interchanges just as You-azwj had Commanded them, and You‑azwj Enumerated all things from these in a number and Encompassed them in knowledge of the Creator of the creation, and it’s Chooser, and it’s Controller, and it’s Grower, and it’s Shaper, and it’s Producer.
أَنْتَ كُنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ إِلَهاً وَاحِداً وَ كَانَ عَرْشُكَ عَلَى الْمَاءِ مِنْ قَبْلِ أَنْ تَكُونَ أَرْضٌ وَ لَا سَمَاءٌ وَ لَا شَيْءٌ مِمَّا خَلَقْتَ فِيهِمَا بِعِزَّتِكَ
You were alone, there being no associate for You-azwj, One God, and Your-azwj Throne was upon the water from before the existence of the earth, nor the sky, nor anything from what You‑azwj have Created in them with Your-azwj Might.
كُنْتَ تُدْعَى بَدِيعاً مُبْتَدِعاً كَيْنُوناً كَائِناً مُكَوِّناً كَمَا سَمَّيْتَ نَفْسَكَ ابْتَدَأْتَ الْخَلْقَ بِعَظَمَتِكَ وَ دَبَّرْتَ أُمُورَهُمْ بِعِلْمِكَ إِلَى آخِرِ الدُّعَاءِ.
You-azwj were called an Innovator, Initiator, an existing Being, Causer of beings, just as You‑azwj had Named Yourself-azwj. You-azwj Began the creation by Your-azwj Mighty and Managed their affairs with Your-azwj Knowledge’ – up to the end of the supplication’’.[127]
122 وَ فِي دُعَاءِ لَيْلَةِ الثَّلَاثَاءِ يَجُولُ حَوْلَ أَرْكَانِ عَرْشِكَ النُّورُ وَ الْوَقَارُ مِنْ قَبْلِ أَنْ تَخْلُقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ كَانَ عَرْشُكَ عَلَى الْمَاءِ وَ كُرْسِيُّكَ يَتَوَقَّدُ نُوراً وَ سُرَادِقُكَ سُرَادِقُ النُّورِ وَ الْعَظَمَةِ وَ الْإِكْلِيلُ الْمُحِيطُ بِهِ هَيْكَلُ السُّلْطَانِ وَ الْعِزَّةِ وَ الْمِدْحَةِ لَا إِلَهَ إِلَّا أَنْتَ رَبُّ الْعَرْشِ الْعَظِيمِ إِلَى آخِرِ الدُّعَاءِ.
And in a supplication of the night of Tuesday: ‘The Noor and the dignity roamed around the corners of Your-azwj Throne from before You-azwj Created the skies and the earth, and Your‑azwj earth was upon the water, and Your-azwj Chair was igniting (emitting) Noor, and Your‑azwj pavilions were pavilions of Noor, and the Magnificence and the Crown were surrounding by the altar of Authority, and the Mighty, and the Praise: ‘There is no god except You-azwj, Lord‑azwj of the Magnificent Throne!’ – up to the end of the supplication’’.[128]
123 وَ فِي دُعَاءِ لَيْلَةِ الْخَمِيسِ خَلَقْتَ خَلْقَكَ فَكُلُّ مَشِيَّتِكَ أَتَتْكَ بِلَا لُغُوبٍ وَ كَانَ عَرْشُكَ عَلَى الْمَاءِ وَ الظُّلْمَةُ عَلَى الْهَوَاءِ وَ الْمَلَائِكَةُ يَحْمِلُونَ عَرْشَكَ عَرْشَ النُّورِ وَ الْكَرَامَةِ يُسَبِّحُونَ بِحَمْدِكَ إِلَى قَوْلِهِ كُنْتَ قَبْلَ جَمِيعِ خَلْقِكَ.
And in a supplication of the night of Thursday: ‘You-azwj Created Your-azwj creation, so all of Your-azwj Desires became without any hard work, and Your-azwj Throne was upon the water, and the darkness was upon the air, and the Angels were carrying Your-azwj Throne, the Throne of light and the prestige. They are glorifying with Your-azwj Praise’ – up to his words: ‘Before entirety of Your-azwj creation’’.[129]
124 الْإِقْبَالُ، فِي دُعَاءِ لَيْلَةِ إِحْدَى وَ عِشْرِينَ مِنْ شَهْرِ رَمَضَانَ لَا إِلَهَ إِلَّا اللَّهُ مُدَبِّرُ الْأُمُورِ وَ مُصَرِّفُ الدُّهُورِ وَ خَالِقُ الْأَشْيَاءِ جَمِيعاً بِحِكْمَتِهِ دَالَّةً عَلَى أَزَلِيَّتِهِ وَ قِدَمِهِ الدُّعَاءَ.
(The book) ‘Al Iqbal’ –
‘In a supplication of the night of twenty-first from a month of Ramazan: ‘There is no god except Allah-azwj, Manager of the affairs, and Changer of the times, and Creator of the things in their entirety by His-azwj Wisdom pointed upon His-azwj eternality and His-azwj ancientness’ – the supplication’’.[130]
125 وَ فِي وَدَاعِ شَهْرِ رَمَضَانَ نَقْلًا مِنْ كُتُبِ الدَّعَوَاتِ الْحَمْدُ لِلَّهِ الَّذِي لَا يُدْرِكُ الْعُلَمَاءُ عِلْمَهُ
And in bidding farewell to a month of Ramazan, copied from the books of supplications: ‘The Praise is for Allah-azwj Whose Knowledge the scholars cannot realise’.
إِلَى قَوْلِهِ خَلَقَ خَلْقَهُ مِنْ غَيْرِ أَصْلٍ وَ لَا مِثَالٍ بِلَا تَعَبٍ وَ لَا نَصَبٍ وَ لَا تَعْلِيمٍ وَ رَفَعَ السَّمَاوَاتِ الْمَوْطُودَاتِ بِلَا أَصْحَابٍ وَ لَا أَعْوَانٍ وَ بَسَطَ الْأَرْضَ عَلَى الْمَاءِ بِغَيْرِ أَرْكَانٍ
Up to his words: ‘Creator of His-azwj Creation from without there being an original, nor an example, without fatigue, nor toil, nor learning, and He-azwj Raised the skies as blocks without any companions, nor supporters, and He-azwj Spread the earth upon the water without any corners.
عَلِمَ بِغَيْرِ تَعْلِيمٍ وَ خَلَقَ بِلَا مِثَالٍ عِلْمُهُ بِخَلْقِهِ قَبْلَ أَنْ يُكَوِّنَهُمْ كَعِلْمِهِ بِهِمْ بَعْدَ تَكْوِينِهِ لَهُمْ
He-azwj Knows without having been taught and Created without there being any prior example. His-azwj Knowledge with its creation before He-azwj Brought it into being is like His‑azwj Knowledge with them after having Brought it into being to them’.
إِلَى قَوْلِهِ الْحَمْدُ لِلَّهِ الَّذِي كَانَ إِذْ لَمْ تَكُنْ أَرْضٌ مَدْحِيَّةٌ وَ لَا سَمَاءٌ مَبْنِيَّةٌ وَ لَا جِبَالٌ مُرْسِيَةٌ وَ لَا شَمْسٌ تَجْرِي وَ لَا قَمَرٌ يَسْرِي وَ لَا لَيْلٌ يُدْجَى وَ لَا نَهَارٌ يُضْحَى إِلَى آخِرِ الدُّعَاءِ.
Up to his words, ‘The Praise is for Allah-azwj Who existed when there did not happen to be any spread-out earth, nor any built sky, nor any Installed Mountain, nor any sun flowing (in orbit), nor any moon travelling, nor any darkened night, nor any day brightening’ – up to the end of the supplication’’.[131]
126 وَ بِإِسْنَادِهِ عَنِ التَّلَّعُكْبَرِيِّ بِإِسْنَادِهِ إِلَى أيامن [إِيَاسِ] بْنِ سَلَمَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي دُعَاءِ يَوْمِ عَرَفَةَ أَنْتَ الْكَائِنُ قَبْلَ كُلِّ شَيْءٍ وَ الْمُكَوِّنُ لِكُلِّ شَيْءٍ
And by his chain, from Al Talukbary, by his chain to Ayamin Bin Salama, from hi sfather,
‘From Abu Abullah-asws in a supplication on the day of Arafaat: ‘You-azwj were existing before all things, and the Causer of all things’.
إِلَى قَوْلِهِ الْحَمْدُ لِلَّهِ الَّذِي كانَ عَرْشُهُ عَلَى الْماءِ حِينَ لَا شَمْسٌ تُضِيءُ وَ لَا قَمَرٌ يَسْرِي وَ لَا بَحْرٌ يَجْرِي وَ لَا رِيَاحٌ تَذْرِي وَ لَا سَمَاءٌ مَبْنِيَّةٌ وَ لَا أَرْضٌ مَدْحِيَّةٌ وَ لَا لَيْلٌ يُجَنُّ وَ لَا نَهَارٌ يُكَنُّ وَ لَا عَيْنٌ تَنْبُعُ وَ لَا صَوْتٌ يُسْمَعُ وَ لَا جَبَلٌ مُرْسَى وَ لَا سَحَابٌ مُنْشَأٌ وَ لَا إِنْسٌ مَبْرُوءٌ وَ لَا جِنٌّ مَذْرُوءٌ وَ لَا مَلَكٌ كَرِيمٌ وَ لَا شَيْطَانٌ رَجِيمٌ وَ لَا ظِلٌّ مَمْدُودٌ وَ لَا شَيْءٌ مَعْدُودٌ.
Up to his words: ‘The Praise is for Allah-azwj Who, His-azwj Throne was upon the water when there was neither any illuminating sun, nor any flowing moon, nor any flowing sea, nor any blowing wind, nor any built up sky, nor any spread-out earth, nor any shielding night, nor day existing, nor any bursting spring, nor any sound being heart, nor any mountain installed, nor any cloud growing, nor any human formed, nor any Jinn scattered, nor any honourable Angel, nor any Pelted Satan-la, nor any extended shade, nor anything counted’’.[132]
وَ فِي دُعَاءٍ آخَرَ لِيَوْمِ عَرَفَةَ وَ لَكَ الْحَمْدُ قَبْلَ أَنْ تَخْلُقَ شَيْئاً مِنْ خَلْقِكَ وَ عَلَى بَدْءِ مَا خَلَقْتَ إِلَى انْقِضَاءِ خَلْقِكَ.
And in another supplication for the day of Arafaat – ‘And for You-azwj is the Praise before You‑azwj Created anything from You-azwj creation, and upon having Begun what You-azwj Created up to the termination of Your-azwj creation’’.[133]
128 وَ فِي دُعَاءِ الْأَضْحَى بِرِوَايَةٍ مُرْسَلَةٍ وَ أَنْتَ الْبَدِيعُ قَبْلَ كُلِّ شَيْءٍ.
And in a supplication of (day of) ‘Al-Azha’, by a report with an unbroken chain – ‘And You‑azwj are the Innovator of all things’’.[134]
129 الْبَلَدُ الْأَمِينُ، مِنْ أَدْعِيَةِ الْأُسْبُوعِ لِلسَّجَّادِ ع الْحَمْدُ لِلَّهِ الْأَوَّلِ قَبْلَ الْأَشْيَاءِ وَ الْأَحْيَاءِ.
(The book) ‘Al Balad Al Ameen’ – From the supplications of the week of Al-Sajjad-asws: ‘The Praise is for Allah-azwj, the first before the things and the living beings’’.[135]
130 وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع الْحَمْدُ لِلَّهِ الَّذِي لَا مِنْ شَيْءٍ كَانَ وَ لَا مِنْ شَيْءٍ كَوَّنَ مَا كَانَ مُسْتَشْهَداً بِحُدُوثِ الْأَشْيَاءِ عَلَى أَزَلِيَّتِهِ وَ بِفُطُورِهَا عَلَى قِدْمَتِهِ كَفَى بِإِتْقَانِ الصُّنْعِ لَهُ آيَةً وَ بِحُدُوثِ الْفِطَرِ عَلَيْهِ قِدْمَةً.
And from Amir Al-Momineen-asws: ‘The Praise is for Allah-azwj Who did not come into existence from a thing, nor is He-azwj from a thing. He-azwj Brought into being whatever exists. The occurrences of the things testify upon His-azwj eternality, and their origination (testifies upon) His-azwj ancientness. It suffices as a sign for Him-azwj with the perfection (accuracy) of the Making and with the occurrences of the origination (as a sign) upon His-azwj ancientness’’.[136]
131 وَ فِي دُعَاءِ لَيْلَةِ السَّبْتِ الْأَوَّلُ الْكَائِنُ وَ لَمْ يَكُنْ شَيْءٌ مِنْ خَلْقِكَ أَوْ يُعَايَنْ شَيْءٌ مِنْ مُلْكِكَ
And in a supplication of the night of Saturday – ‘The first existence and there did not happen to be anything from Your-azwj creation or assisted by anything from Your-azwj kingdom’.
إِلَى قَوْلِهِ خَلَقْتَ السَّمَاوَاتِ وَ الْأَرْضَ فِرَاشاً وَ بِنَاءً فَسَوَّيْتَ السَّمَاءَ مَنْزِلًا رَضِيتَهُ لِجَلَالِكَ وَ وَقَارِكَ وَ عِزَّتِكَ وَ سُلْطَانِكَ ثُمَّ جَعَلْتَ فِيهَا كُرْسِيَّكَ وَ عَرْشَكَ
Up to his words: ‘You-azwj Created the skies and the earth as a bed and a construction. You‑azwj Evened out the sky as a dwelling, being pleased to Your-azwj Majesty, and Your-azwj Dignity, and Your-azwj Might, and Your-azwj Authority. Then You-azwj Made to be in it, Your-azwj Chair, and Your-azwj Throne’.
إِلَى قَوْلِهِ وَ أَنْتَ اللَّهُ الْحَيُّ قَبْلَ كُلِّ شَيْءٍ وَ الْقَدِيمُ قَبْلَ كُلِّ قَدِيمٍ.
Up to his words: ‘And You-azwj are Allah-azwj, the living before all things, and the ancient before every ancient’’.[137]
132 المهج، مهج الدعوات وَ الْبَلَدُ، عَنِ الْكَاظِمِ ع كُنْتَ إِذْ لَمْ تَكُنْ شَيْءٌ وَ كَانَ عَرْشُكَ عَلَى الْمَاءِ إِذْ لَا سَمَاءٌ مَبْنِيَّةٌ وَ لَا أَرْضٌ مَدْحِيَّةٌ وَ لَا شَمْسٌ تُضِيءُ وَ لَا قَمَرٌ يَجْرِي وَ لَا كَوْكَبٌ دُرِّيٌّ وَ لَا نَجْمٌ يَسْرِي وَ لَا سَحَابَةٌ مُنْشَأَةٌ وَ لَا دين [دُنْيَا] مَعْلُومَةٌ وَ لَا آخِرَةٌ مَفْهُومَةٌ وَ تَبْقَى وَحْدَكَ كَمَا كُنْتَ وَحْدَكَ عَلِمْتَ مَا كَانَ قَبْلَ أَنْ يَكُونَ.
(The books) ‘Mahj Al Dawaat’, and ‘Al Balad’ –
‘From Al-Kazim-asws: ‘You-azwj existed when there did not happen to be anything, and Your‑azwj Throne was upon the water where there was neither any built sky, nor spread out earth, nor any illuminating sun, nor any flowing moon, nor any planet rotating, nor any star shining, nor any cloud growing, nor any known world nor Hereafter being understood, You-azwj shall remain just as You-azwj have been, Alone. You-azwj Knew what was to exist before it came into being’’.[138]
133 الْخِصَالُ، وَ مَعَانِي الْأَخْبَارِ، بِإِسْنَادِهِ الْمُتَّصِلِ إِلَى سُفْيَانَ الثَّوْرِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ نُورَ مُحَمَّدٍ قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرْضَ وَ الْعَرْشَ وَ الْكُرْسِيَّ وَ اللَّوْحَ وَ الْقَلَمَ وَ الْجَنَّةَ وَ النَّارَ وَ قَبْلَ أَنْ يَخْلُقَ آدَمَ وَ نُوحاً وَ إِبْرَاهِيمَ وَ إِسْمَاعِيلَ وَ إِسْحَاقَ وَ يَعْقُوبَ وَ مُوسَى وَ عِيسَى وَ دَاوُدَ وَ سُلَيْمَانَ وَ قَبْلَ أَنْ يَخْلُقَ الْأَنْبِيَاءَ كُلَّهُمْ بِأَرْبَعِمِائَةِ أَلْفِ سَنَةٍ وَ أَرْبَعٍ وَ عِشْرِينَ أَلْفَ سَنَةٍ إِلَى آخِرِ الْخَبَرِ.
(The books) ‘Al Khisaal’, and ‘Ma’any Al Akhbaar’ – By his chain connected to Sufyan Al Sowry,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Allah-azwj Blessed and Exalted Created Noor of Muhammad-saww before He-azwj Created the skies, and the earth, and the Throne, and the Chair, and the Tablet, and the Pen, and the Paradise, and the Fire, and before He-azwj Created Adam-as, and Noah-as, and Ibrahim-as, and Ismail-as, Is’haq-as, and Yaqoub-as, and Musa-as, and Isa-as, and Dawood-as, and Suleyman-as, and before He-azwj Created the Prophets-as, all of them-as, by four hundred and twenty-four thousand years’ – up to the end of the Hadeeth’’.[139]
134 الْعِلَلُ، لِلصَّدُوقِ بِإِسْنَادِهِ إِلَى مُعَاذِ بْنِ جَبَلٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ خَلَقَنِي وَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ قَبْلَ أَنْ يَخْلُقَ الدُّنْيَا بِسَبْعَةِ آلَافِ عَامٍ
(The book) ‘Al Illal’ of Al Sadouq, by his chain to Muaz Bin Jabal,
‘Rasool-Allah-saww said: ‘Allah-azwj Crated me-saww, and Ali-asws, and Fatima-asws, and Al-Hassan‑asws, and Al-Husayn-asws, before He-azwj Created the world by seven thousand years’.
قُلْتُ فَأَيْنَ كُنْتُمْ يَا رَسُولَ اللَّهِ
I said, ‘So where were you-asws all, O Rasool-Allah-saww?’
قَالَ قُدَّامَ الْعَرْشِ نُسَبِّحُ اللَّهَ وَ نُحَمِّدُهُ وَ نُقَدِّسُهُ وَ نُمَجِّدُهُ
He-saww said: ‘In front of the Throne, and we-asws were Praising Him-azwj, and extolling His‑azwj Holiness, and glorifying Him-azwj’.
قُلْتُ عَلَى أَيِّ مِثَالٍ قَالَ أَشْبَاحِ نُورٍ الْخَبَرَ.
I said, ‘Upon which resemblance?’ He-saww said: ‘Resembling Noor’ – the Hadeeth’’.[140]
135 تَفْسِيرُ فُرَاتِ بْنِ إِبْرَاهِيمَ، بِإِسْنَادِهِ عَنْ أَبِي ذَرٍّ ره فِي خَبَرٍ طَوِيلٍ فِي وَصْفِ الْمِعْرَاجِ سَاقَهُ إِلَى أَنْ قَالَ قُلْتُ يَا مَلَائِكَةَ رَبِّي هَلْ تَعْرِفُونَّا حَقَّ مَعْرِفَتِنَا
Tafseer Furaat Bin Ibrahim – By his chain,
‘From Abu Zarr-ra in a lengthy Hadeeth in description of the Mi’raj (ascension), up to he‑saww said: ‘I-saww said: ‘O Angels of my-saww Lord-azwj! Do you recognise us-asws as is the right of recognising us-asws?’
فَقَالُوا يَا نَبِيَّ اللَّهِ وَ كَيْفَ لَا نَعْرِفُكُمْ وَ أَنْتُمْ أَوَّلُ مَا خَلَقَ اللَّهُ خَلَقَكُمْ أَشْبَاحَ نُورٍ مِنْ نُورِهِ وَ جَعَلَ لَكُمْ مَقَاعِدَ فِي مَلَكُوتِ سُلْطَانِهِ وَ عَرْشُهُ عَلَى الْمَاءِ قَبْلَ أَنْ تَكُونَ السَّمَاءُ مَبْنِيَّةً وَ الْأَرْضُ مَدْحِيَّةً
They said, ‘O Prophet-saww of Allah-azwj! And how can we not recognise you-asws all and you‑asws were the first of what Allah-azwj Created? He-azwj Created you-asws as resemblances of Noor from His-azwj Noor and Made seats for you-asws in the kingdoms of His-azwj Authority, and His‑azwj Throne was upon the water before the existence of the built-up sky and the spread-out earth.
ثُمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ رَفَعَ الْعَرْشَ إِلَى السَّمَاءِ السَّابِعَةِ فَاسْتَوَى عَلَى عَرْشِهِ وَ أَنْتُمْ أَمَامَ عَرْشِهِ تُسَبِّحُونَ وَ تُقَدِّسُونَ وَ تُكَبِّرُونَ ثُمَّ خَلَقَ الْمَلَائِكَةَ مِنْ بَدْوِ مَا أَرَادَ مِنْ أَنْوَارٍ شَتَّى الْخَبَرَ.
Then He-azwj Created the skies and the earth(s) in six days, then Raised the Throne to the seventh sky. He-azwj Evened upon His-azwj Throne, and you-asws all were in front of His‑azwj Throne, glorifying Him-azwj and extolling His-azwj Holiness and exclaiming His-azwj Greatness. Then He-azwj Created the Angels from an innovation of what He-azwj Wanted, from a variety of lights’ – the Hadeeth’’.[141]
136 النهج، نهج البلاغة فَمِنْ خُطْبَةٍ لَهُ ع يَذْكُرُ فِيهِ ابْتِدَاءَ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ وَ خَلْقَ آدَمَ 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 الْفِتَنِ
(The book) ‘Nahj Al-Balagah’ –
‘From a sermon of his-asws mentioning in it beginning of the creation of the skies and the earth, and Creation of Adam-as: ‘The Praise is for Allah-azwj Who, the praises of the speakers cannot reach, nor can the counters count His-azwj Favours, nor can the strugglers fulfill His-azwj rights which remoteness of the attentions cannot realise, nor can the diving of the intellectuals attain Him-azwj.
الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ وَ لَا نَعْتٌ مَوْجُودٌ وَ لَا وَقْتٌ مَعْدُودٌ وَ لَا أَجَلٌ مَمْدُودٌ فَطَرَ الْخَلَائِقَ بِقُدْرَتِهِ وَ نَشَرَ الرِّيَاحَ بِرَحْمَتِهِ وَ وَتَّدَ بِالصُّخُورِ مَيَدَانَ أَرْضِهِ
The One-azwj Who, there isn’t any limit limiting His-azwj description, nor does any epithet exist, nor any time counted, nor any term extended. He-azwj Originated the creation by His-azwj Power and Spread the winds by His-azwj Mercy and Pegged the field of His-azwj earth with the rocks.
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 first religion is recognising Him-azwj, and perfection of recognising Him-azwj is ratifying Him‑asws, and perfection of the ratification with Him-azwj is His-azwj Oneness, and perfection of His-azwj Oneness is the sincerity o Him-azwj, and perfection of the sincerity to Him-azwj is negating the descriptions from Him-azwj, for every description testified that it is other than the described, and the testimony of every described one is 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
The one who described Allah-azwj the Glorious, so he has paired Him-azwj, and the one who pairs Him-azwj so he has dualled Him-azwj, and the one who dualled Him-azwj has segmented Him‑azwj, and the one who has segmented Him-azwj so he has ignored Him-azwj.
وَ مَنْ أَشَارَ إِلَيْهِ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ وَ مَنْ قَالَ عَلَامَ فَقَدْ أَخْلَى مِنْهُ
And the one who indicates to Him-azwj, so he has limited Him-azwj, and the one who limits Him‑azwj, so he has counted Him-azwj, and the one who says, ‘In what’, so he has contained Him‑azwj, and the one who says, ‘Upon what’, has vacated from Him-azwj (being in another place).
كَائِنٌ لَا عَنْ حَدَثٍ مَوْجُودٌ لَا عَنْ عَدَمٍ مَعَ كُلِّ شَيْءٍ لَا بِمُقَارَنَةٍ وَ غَيْرُ كُلِ شَيْءٍ لَا بِمُزَايَلَةٍ فَاعِلٌ لَا بِمَعْنَى الْحَرَكَاتِ وَ الْآلَةِ بَصِيرٌ إِذْ لَا مَنْظُورَ إِلَيْهِ مِنْ خَلْقِهِ مُتَوَحِّدٌ إِذْ لَا سَكَنَ يَسْتَأْنِسُ بِهِ وَ لَا يَسْتَوْحِشُ لِفَقْدِهِ
He-azwj is a Being not existing from an occurrence, nor from non-existence. He-azwj is with all things, not with (physical) attachment, and is other than all things, not by (physical) separation. He-azwj is a doer, not by the meaning of movement, and He-azwj is a Seeing God when there is no beholder from the creation to (look at) Him-azwj. He-azwj is alone where there is no dweller for Him-azwj to be comforted with, nor lonely at missing him.
أَنْشَأَ الْخَلْقَ إِنْشَاءً وَ ابْتَدَأَهُ ابْتِدَاءً بِلَا رَوِيَّةٍ أَجَالَهَا وَ لَا تَجْرِبَةٍ اسْتَفَادَهَا وَ لَا حَرَكَةٍ أَحْدَثَهَا وَ لَا هَمَامَةِ نَفْسٍ اضْطَرَبَ فِيهَا أَحَالَ الْأَشْيَاءَ لِأَوْقَاتِهَا وَ لَاءَمَ بَيْنَ مُخْتَلِفَاتِهَا وَ غَرَّزَ غَرَائِزَهَا وَ أَلْزَمَهَا أَشْبَاحَهَا عَالِماً بِهَا قَبْلَ ابْتِدَائِهَا وَ مُحِيطاً بِحُدُودِهَا وَ انْتِهَائِهَا عَارِفاً بِقَرَائِنِهَا وَ أَحْنَائِهَا
He-azwj Grew the creation with a growing, and Initiated with an initiation without reflecting it’s terms nor any experience to benefit (from), nor any occurrence of movement, nor self-ambition in which the states of the things would be restless to their timings, and He‑azwj Compiled its variations and Determined their properties, and Necessitated their features, being a Knower of these before Initiating them, and Encompassing their limitations and their confines, Recognising their propensities and their intricacies.
ثُمَّ أَنْشَأَ سُبْحَانَهُ فَتْقَ الْأَجْوَاءِ وَ شَقَّ الْأَرْجَاءِ وَ سَكَائِكَ الْهَوَاءِ فَأَجْرَى فِيهَا مَاءً مُتَلَاطِماً تَيَّارُهُ مُتَرَاكِماً زَخَّارُهُ حَمَلَهُ عَلَى مَتْنِ الرِّيحِ الْعَاصِفَةِ وَ الزَّعْزَعِ الْقَاصِفَةِ فَأَمَرَهَا بِرَدِّهِ وَ سَلَّطَهَا عَلَى شَدِّهِ وَ قَرَنَهَا عَلَى حَدِّهِ الْهَوَاءُ مِنْ تَحْتِهَا فَتِيقٌ وَ الْمَاءُ مِنْ فَوْقِهَا دَفِيقٌ
Then the Glorious Created the openings of the atmospheres and split the firmaments and strata of the winds, He-azwj Flowed in it the tumultuous water accumulating it’s sludge, carried by a stormy wind and violent destabilisation. He-azwj Commanded these with returning it and Caused it to overcome upon its intensity, and Paired the air upon it’s limit furiously from beneath it, and the water was gushing from above it.
ثُمَّ أَنْشَأَ سُبْحَانَهُ رِيحاً اعْتَقَمَ مَهَبَّهَا وَ أَدَامَ مُرَبَّهَا وَ أَعْصَفَ مَجْرَاهَا وَ أَبْعَدَ مَنْشَأَهَا فَأَمَرَهَا بِتَصْفِيقِ الْمَاءِ الزَّخَّارِ وَ إِثَارَةِ مَوْجِ الْبِحَارِ فَمَخَضَتْهُ مَخْضَ السِّقَاءِ وَ عَصَفَتْ بِهِ عَصْفَهَا بِالْفَضَاءِ تَرُدُّ أَوَّلَهُ عَلَى آخِرِهِ وَ سَاجِيَهُ عَلَى مَائِرِهِ حَتَّى عَبَّ عُبَابُهُ وَ رَمَى بِالزَّبَدِ رُكَامُهُ فَرَفَعَهُ فِي هَوَاءٍ مُنْفَتِقٍ وَ جَوٍّ مُنْفَهِقٍ
Then the Glorious Created a wind, Stopped it’s movement, and Perpetuated it’s position, and stormy was its flowing, and distant was its spread. He-azwj Commanded it to Raise its blue waters and intensify the waves of the oceans. So, it churned the churning of curd and Pushed it fiercely into the firmament, Returning its front to its back, and the stationary to its flowing part until its level was raised. He-azwj Threw scum into its heaps and Raised it up into a torn and extensive atmosphere.
فَسَوَّى مِنْهُ سَبْعَ سَمَاوَاتٍ جَعَلَ سُفْلَاهُنَّ مَوْجاً مَكْفُوفاً وَ عُلْيَاهُنَّ سَقْفاً مَحْفُوظاً وَ سَمْكاً مَرْفُوعاً بِغَيْرِ عَمَدٍ يَدْعَمُهَا وَ لَا دِسَارٍ يَنْتَظِمُهَا ثُمَّ زَيَّنَهَا بِزِينَةِ الْكَوَاكِبِ وَ ضِيَاءِ الثَّوَاقِبِ فَأَجْرَى فِيهَا سِرَاجاً مُسْتَطِيراً وَ قَمَراً مُنِيراً فِي فَلَكٍ دَائِرٍ وَ سَقْفٍ سَائِرٍ وَ رَقِيمٍ مَائِرٍ
He-azwj Evened out seven skies from it, Makings their lower ones as blind waves and their upper ones as protective ceilings, and a raised edifice without any pillar to support them nor any nails to systemise them. Then He-azwj Adorned them with an adornment of the stars and the illumination of the meteors. He-azwj Flowed therein a shining lamp and a radiant moon in a rotating orbit and moving ceiling and circling planets.
ثُمَّ فَتَقَ مَا بَيْنَ السَّمَاوَاتِ الْعُلَى فَمَلَأَهُنَّ أَطْوَاراً مِنْ مَلَائِكَتِهِ مِنْهُمْ سُجُودٌ لَا يَرْكَعُونَ وَ رُكُوعٌ لَا يَنْتَصِبُونَ وَ صَافُّونَ لَا يَتَزَايَلُونَ وَ مُسَبِّحُونَ لَا يَسْأَمُونَ لَا يَغْشَاهُمْ نَوْمُ الْعُيُونِ وَ لَا سَهْوُ الْعُقُولِ وَ لَا فَتْرَةُ الْأَبْدَانِ وَ لَا غَفْلَةُ النِّسْيَانِ
Then He-azwj Split what is between the upper skies and Filled these with classes of His‑azwj Angels. From them are ones in performing Sajdah, not performing ruk’u; and ones performing ruk’u nor standing up; and ones in rows not moving; and one glorifying, not getting tired, not being overcome by the sleep of the eyes, nor errors of the minds, nor sluggishness of the bodies, nor heedlessness of the forgetfulness.
وَ مِنْهُمْ أُمَنَاءُ عَلَى وَحْيِهِ وَ أَلْسِنَةٌ إِلَى رُسُلِهِ وَ مُخْتَلِفُونَ بِقَضَائِهِ وَ أَمْرِهِ وَ مِنْهُمُ الْحَفَظَةُ لِعِبَادِهِ وَ السَّدَنَةُ لِأَبْوَابِ جِنَانِهِ
And from them are trustees upon His-azwj revelation and the tongues to His-azwj Rasool‑saww, and they come and go with His-azwj Decrees and His-azwj Commands; and from them are the protectors of His-azwj servants and guards of the gates of His-azwj Gardens.
وَ مِنْهُمُ الثَّابِتَةُ فِي الْأَرَضِينَ السُّفْلَى أَقْدَامُهُمْ وَ الْمَارِقَةُ مِنَ السَّمَاءِ الْعُلْيَا أَعْنَاقُهُمْ وَ الْخَارِجَةُ مِنَ الْأَقْطَارِ أَرْكَانُهُمْ وَ الْمُنَاسِبَةُ لِقَوَائِمِ الْعَرْشِ أَكْتَافُهُمْ نَاكِسَةٌ دُونَهُمْ أَبْصَارُهُمْ مُتَلَفِّعُونَ تَحْتَهُ بِأَجْنِحَتِهِمْ
And from them are ones whose feet are fixed in the lowest of the earths, and their necks are protruding from the upper-most sky, and their limbs are outside from the outskirts and their shoulders are appropriate for the columns of the Throne, lowering their sights below them, spreading out their wings under it.
مَضْرُوبَةٌ بَيْنَهُمْ وَ بَيْنَ مَنْ دُونَهُمْ حُجُبُ الْعِزَّةِ وَ أَسْتَارُ الْقُدْرَةِ لَا يَتَوَهَّمُونَ رَبَّهُمْ بِالتَّصْوِيرِ وَ لَا يُجْرُونَ عَلَيْهِ صِفَاتِ الْمَصْنُوعِينَ وَ لَا يَحُدُّونَهُ بِالْأَمَاكِنِ وَ لَا يُشِيرُونَ إِلَيْهِ بِالنَّظَائِرِ.
There are struck between them and the ones besides them, veils of Honour and screens of Power. They are not imagining their Lord-azwj with the imaging, nor are they flowing upon Him‑azwj descriptions of the made (created beings), nor are they limiting Him-azwj with the places nor are they indicating to Him-azwj with the sceneries’’.[142]
16- كَمَا مَرَّ فِي الْخَبَرِ مَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ أَشْرَكَ وَ مَنْ عَبَدَ الْمَعْنَى بِإِيقَاعِ الْأَسْمَاءِ عَلَيْهِ بِصِفَاتِهِ الَّتِي وَصَفَ بِهَا نَفْسَهُ فَعَقَدَ عَلَيْهِ قَلْبَهُ وَ نَطَقَ بِهِ لِسَانُهُ فِي سِرِّ أَمْرِهِ وَ عَلَانِيَتِهِ فَأُولَئِكَ أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ حَقّاً.
Just as has passed in the Hadeeth: ‘One who worships the Name (of Allah-azwj) besides the meaning, so he has disbelieved, and the one who worships the Name and the meaning, so he has associated, and the one who worships the meaning with the occurrence of the Names upon Him-azwj with its descriptions which He-azwj has Described Himself-azwj with, so he ties his heart upon it and his tongue speaks with it regarding the secrets of His-azwj Commands and His-azwj Announcements, for they are the companions of Amir Al-Momineen-asws truly’’.[143]
وَ رُوِيَ أَنَّ زُرَارَةَ وَ هِشَاماً اخْتَلَفَا فِي الْهَوَاءِ أَ هُوَ مَخْلُوقٌ أَمْ لَا فَرَفَعَ بَعْضُ مَوَالِي جَعْفَرِ بْنِ مُحَمَّدٍ ع إِلَيْهِ ذَلِكَ فَقَالَ لَهُ إِنِّي مُتَحَيِّرٌ وَ أَرَى أَصْحَابَنَا يَخْتَلِفُونَ فِيهِ فَقَالَ ع لَيْسَ هَذَا بِخِلَافٍ يُؤَدِّي إِلَى الْكُفْرِ وَ الضَّلَالِ.
And it is reported that Zurara and Hisham differed regarding the air, whether it is a created being or not. One of the friends of Ja’far-asws Bin Muhammad-asws raised that (issue) to him‑asws. He said to him-asws, ‘I am confused, and I see our companions differing regarding it’. He-asws said: ‘This differing isn’t what leads to the Kufr and the straying’’.[144]
الباقر ع و هو قوله فخرج من ذلك الموج و الزبد دخان ساطع من وسطه من غير نار فخلق منه السماء.
Al-Baqir-asws, and it is his-asws word: ‘So there emerged from that wave and foam, smoke (vapour) spreading from its midst from without there being any fire. He-azwj Created the sky from that’’.[145]
137 النهج، نهج البلاغة فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع لِلْحَسَنِ ع قَالَ وَ لَكِنَّهُ إِلَهٌ وَاحِدٌ كَمَا وَصَفَ نَفْسَهُ وَ لَا يُضَادُّهُ فِي مُلْكِهِ أَحَدٌ وَ لَا يَزُولُ أَبَداً وَ لَمْ يَزَلْ أَوَّلًا قَبْلَ الْأَشْيَاءِ بِلَا أَوَّلِيَّةٍ وَ آخِراً بَعْدَ الْأَشْيَاءِ بِلَا نِهَايَةٍ.
(The book) ‘Nahj Al Balagah’ –
‘In a bequest of Amir Al-Momineen-asws to Al-Hassan-asws. He-asws said: ‘But He-azwj is One God‑azwj just as He-azwj had Described Himself-azwj, and neither does anyone opposes Him-azwj in His-azwj Kingdom nor does He-azwj decline, ever, and He-azwj has not ceased to be the first before the things without there being first-ness and will be last after the things without end-point’’.[146]
138 تَأْوِيلُ الْآيَاتِ الظَّاهِرَةِ، نَقْلًا مِنْ كِتَابِ الْوَاحِدَةِ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ الْكُوفِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْبَجَلِيِّ عَنْ أَحْمَدَ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَدٌ وَاحِدٌ تَفَرَّدَ فِي وَحْدَانِيَّتِهِ ثُمَّ تَكَلَّمَ بِكَلِمَةٍ فَصَارَتْ نُوراً ثُمَّ خَلَقَ بِذَلِكَ النُّورِ مُحَمَّداً ص وَ خَلَقَنِي وَ ذُرِّيَّتِي
(The book) ‘Taweel Al Ayaat Al Zaahira’ – Copying from the book ‘Al Waahida’, from Al-Hassan Bin Abdullah Al Kufy, from Ja’far Bin Muhammad Al Bajaly, from Ahmad Bin Humeyd, from Abu Hamza Al Sumali,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘Allah-azwj Blessed and Exalted was First, One, Individual in His-azwj Oneness. Then He-azwj Spoke with a Word, so it became light (Noor). Then He-azwj Created Muhammad-saww with that Noor and Created me-asws and my-asws offspring.
ثُمَّ تَكَلَّمَ بِكَلِمَةٍ فَصَارَتْ رُوحاً فَأَسْكَنَهُ اللَّهُ فِي ذَلِكَ النُّورِ وَ أَسْكَنَهُ فِي أَبْدَانِنَا فَنَحْنُ رُوحُ اللَّهِ وَ كَلِمَاتُهُ وَ بِنَا احْتَجَبَ عَنْ خَلْقِهِ
Then He-azwj Spoke with a Word, so it became a spirit. Allah-azwj Settled it in that Noor and settled it (Noor) in our-asws bodies. Thus, we-asws are the Spirit of Allah-azwj, and His-azwj Word, and by us-asws He-azwj is Veiled from His-azwj creatures.
فَمَا زِلْنَا فِي ظُلَّةٍ خَضْرَاءَ حَيْثُ لَا شَمْسٌ وَ لَا قَمَرٌ وَ لَا لَيْلٌ وَ لَا نَهَارٌ وَ لَا عَيْنٌ تَطْرِفُ نَعْبُدُهُ وَ نُقَدِّسُهُ وَ نُمَجِّدُهُ وَ نُسَبِّحُهُ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ الْخَبَرَ.
We-asws did not cease to be in green shade where there was neither any sun, nor moon, nor night, nor day, nor a blinking eye. We-asws worshipped Him-azwj and extolled His-azwj Holiness, and we-asws praised Him-azwj and glorified Him-azwj before He-azwj created the creation’ – the Hadeeth’’.[147]
139 مِصْبَاحُ الْأَنْوَارِ، بِإِسْنَادِهِ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص قَالَ: إِنَّ اللَّهَ خَلَقَنِي وَ خَلَقَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ قَبْلَ أَنْ يَخْلُقَ آدَمَ حِينَ لَا سَمَاءٌ مَبْنِيَّةٌ وَ لَا أَرْضٌ مَدْحِيَّةٌ وَ لَا ظُلْمَةٌ وَ لَا نُورٌ وَ لَا شَمْسٌ وَ لَا قَمَرٌ وَ لَا نَارٌ
(The book) ‘Misbah Al Anwaar’ – By his chain from Anas,
‘From the Prophet-saww having said: ‘Allah-azwj Created me-saww and Created Ali-asws, and (Syeda) Fatima‑asws and Al-Hassan-asws and Al-Husayn-asws, before He-azwj Created Adam-as, when there was neither any built sky, nor spread out earth, nor darkness, nor light, nor sun, nor moon, nor fire’.
فَقَالَ الْعَبَّاسُ فَكَيْفَ كَانَ بَدْءُ خَلْقِكُمْ يَا رَسُولَ اللَّهِ
Al-Abbas said, ‘So how was the beginning of all your-asws creations, O Rasool-Allah-saww?’
فَقَالَ يَا عَمِّ لَمَّا أَرَادَ اللَّهُ أَنْ يَخْلُقَنَا تَكَلَّمَ بِكَلِمَةٍ فَخَلَقَ مِنْهَا نُوراً ثُمَّ تَكَلَّمَ بِكَلِمَةٍ أُخْرَى فَخَلَقَ مِنْهَا رُوحاً ثُمَّ خَلَطَ النُّورَ بِالرُّوحِ فَخَلَقَنِي وَ خَلَقَ عَلِيّاً وَ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ
He-saww said: ‘O uncle! When Allah-azwj Wanted to Create us-asws, He-azwj Spoke with a Word. He‑azwj Created light (Noor) from it. Then He-azwj Spoke with another Word. So He-azwj Created a Spirit from it. Then He-azwj Mingled the Noor with the Spirit, so He-azwj Created me-saww, and Created Ali-asws, and Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws.
فَكُنَّا نُسَبِّحُهُ حِينَ لَا تَسْبِيحَ وَ نُقَدِّسُهُ حِينَ لَا تَقْدِيسَ
We-asws were glorifying Him-azwj when there was no glorification, and we-asws were extolling His-azwj Holiness when there was no extollations of Holiness.
فَلَمَّا أَرَادَ اللَّهُ تَعَالَى أَنْ يُنْشِئَ خَلْقَهُ فَتَقَ نُورِي فَخَلَقَ مِنْهُ الْعَرْشَ فَالْعَرْشُ مِنْ نُورِي وَ نُورِي مِنْ نُورِ اللَّهِ وَ نُورِي أَفْضَلُ مِنَ الْعَرْشِ
When Allah-azwj the Exalted Wanted to Create His-azwj creation, He-azwj Split my-saww Noor. He‑azwj Created the Throne from it. So the Throne is from my-saww Noor, and my-saww is from the Noor of Allah-azwj, and my-saww Noor is superior to the Throne.
ثُمَّ فَتَقَ نُورَ أَخِي عَلِيٍّ فَخَلَقَ مِنْهُ الْمَلَائِكَةَ فَالْمَلَائِكَةُ مِنْ نُورِ عَلِيٍّ وَ نُورُ عَلِيٍّ مِنْ نُورِ اللَّهِ وَ عَلِيٌّ أَفْضَلُ مِنَ الْمَلَائِكَةِ
Then He-azwj Split the Noor of my-saww brother-asws Ali-asws. He-azwj Created the Angels from it. So the Angels are from the Noor of Ali-asws, and Noor of Ali-asws is from the Noor of Allah-azwj, and Ali-asws is superior to the Angels.
ثُمَّ فَتَقَ نُورَ ابْنَتِي فَخَلَقَ مِنْهُ السَّمَاوَاتِ وَ الْأَرْضَ فَالسَّمَاوَاتُ وَ الْأَرْضُ مِنْ نُورِ ابْنَتِي فَاطِمَةَ وَ نُورُ ابْنَتِي فَاطِمَةَ مِنْ نُورِ اللَّهِ وَ ابْنَتِي فَاطِمَةُ أَفْضَلُ مِنَ السَّمَاوَاتِ وَ الْأَرْضِ
Then He-azwj Split of my-saww daughter-asws. He-azwj Created the skies and the earth from it. So the skies and the earth are from the Noor of my-saww daughter Fatima-asws, and Noor of my‑saww daughter-asws Fatima-asws is from Noor of Allah-azwj, and my-saww daughter-asws Fatima-asws is superior to the skies and the earth.
ثُمَّ فَتَقَ نُورَ وَلَدِيَ الْحَسَنِ وَ خَلَقَ مِنْهُ الشَّمْسَ وَ الْقَمَرَ فَالشَّمْسُ وَ الْقَمَرُ مِنْ نُورِ وَلَدِيَ الْحَسَنِ وَ نُورُ الْحَسَنِ مِنْ نُورِ اللَّهِ وَ الْحَسَنُ أَفْضَلُ مِنَ الشَّمْسِ وَ الْقَمَرِ
Then He-azwj Split the Noor of my-saww son Al-Hassan-asws and Created from it the sun and the moon. So the sun and the moon are from the Noor of my-saww son-asws Al-Hassan-asws, and Noor of Al-Hassan-asws is from Noor of Allah-azwj, and Al-Hassan-asws is superior to the sun and the moon.
ثُمَّ فَتَقَ نُورَ وَلَدِيَ الْحُسَيْنِ فَخَلَقَ مِنْهُ الْجَنَّةَ وَ الْحُورَ الْعِينَ فَالْجَنَّةُ وَ الْحُورُ الْعِينُ مِنْ نُورِ وَلَدِيَ الْحُسَيْنِ وَ نُورُ وَلَدِيَ الْحُسَيْنِ مِنْ نُورِ اللَّهِ وَ وَلَدِيَ الْحُسَيْنُ أَفْضَلُ مِنْ نُورِ الْجَنَّةِ وَ الْحُورِ الْعِينِ الْخَبَرَ.
Then He-azwj Split the Noor of my-saww son-asws Al-Husayn-asws. He-azwj Created the Paradise and the Maiden Houries. So the Paradise and the Maiden Houries are from Noor of my-saww son‑asws Al-Husayn-asws, and Noor of my-saww son-asws Al-Husayn-asws is from Noor of Allah-azwj, and my-saww son-asws Al-Husayn-asws is superior to the Noor of the Paradise and the Maiden Houries’ – the Hadeeth’’.[148]
140 الْكَافِي، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ حُسَيْنِ بْنِ عُبَيْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا مُحَمَّدُ إِنِّي خَلَقْتُكَ وَ عَلِيّاً نُوراً يَعْنِي رُوحاً بِلَا بَدَنٍ قَبْلَ أَنْ أَخْلُقَ سَمَاوَاتِي وَ أَرْضِي وَ عَرْشِي وَ بَحْرِي
(The book) ‘Al Kafi’ – From Ahmad Bin Idrees, from Husayn Bin Ubeydullah, from Muhammad Bin Isa, and Muhammad Bin Abdullah, from Ali Bin Hadeed, from Muzahim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Said: “O Muhammad-saww! I-azwj Created you-saww and Ali-asws as a Noor (light), meaning a soul without a body, before I‑azwj Created My-azwj skies, and My-azwj earth, and My-azwj Throne, and My-azwj Ocean.
فَلَمْ تَزَلْ تُهَلِّلُنِي وَ تُمَجِّدُنِي ثُمَ جَمَعْتُ رُوحَيْكُمَا فَجَعَلْتُهُمَا وَاحِدَةً فَكَانَتْ تُمَجِّدُنِي وَ تُقَدِّسُنِي وَ تُهَلِّلُنِي
You-asws did not cease to extoll My-azwj Oneness and glorifying Me-azwj. Then I-azwj Gathered both your-asws souls and Made them as one. So you-asws were glorifying Me-azwj and extolling My‑azwj Holiness and My-azwj Oneness.
ثُمَّ قَسَمْتُهَا ثِنْتَيْنِ وَ قَسَمْتُ الثِّنْتَيْنِ ثِنْتَيْنِ فَصَارَتْ أَرْبَعَةً مُحَمَّدٌ وَاحِدٌ وَ عَلِيٌّ وَاحِدٌ وَ الْحَسَنُ وَ الْحُسَيْنُ ثِنْتَانِ
Then I-azwj Divided you-asws two and Divided the two into two, so it became four – Muhammad‑saww being one, and Ali-asws one, and Al-Hassan-asws and Al-Husayn-asws two”.
ثُمَّ خَلَقَ اللَّهُ فَاطِمَةَ مِنْ نُورٍ ابْتَدَأَهَا رُوحاً بِلَا بَدَنٍ ثُمَّ مَسَحَنَا بِيَمِينِهِ فَأَفْضَى نُورَهُ فِينَا.
Then Allah-azwj Created Fatima-asws from a Noor He-azwj had Initiated as a soul without a body. Then He-azwj Wiped us with His-azwj Right Hand, so His-azwj Noor flooded into us-asws’’.[149]
بيان و إطلاق المسح و اليمين هنا على الاستعارة إذ مريد اللطف بغيره يمسحه بيمينه.
Explanation: And linking the Wiping and the Right Hand over here is based upon the metaphor when the intended is the kindness with someone else, so he wipes him with his right hand.
141 الْكَافِي، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ عَبْدِ اللَّهِ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ع فَأَجْرَيْتُ اخْتِلَافَ الشِّيعَةِ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَزَلْ مُتَفَرِّداً بِوَحْدَانِيَّتِهِ ثُمَّ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ فَاطِمَةَ فَمَكَثُوا أَلْفَ دَهْرٍ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Al Moalla, from Abdullah Bin Idrees, from Muhammad Bin Sinan who said,
‘I was in the presence of Abu Ja’far-asws the 2nd and the (discussion of) differing of the Shias flowed. He-asws said: ‘O Muhammad! Allah-azwj Blessed and Exalted did not cease to be Individual with His-azwj Oneness. Then He-azwj Created Muhammad-saww, and Ali-asws and Fatima‑asws. They-asws remained for a thousand eons.
ثُمَّ خَلَقَ جَمِيعَ الْأَشْيَاءِ فَأَشْهَدَهُمْ خَلْقَهَا وَ أَجْرَى طَاعَتَهُمْ عَلَيْهَا وَ فَوَّضَ أُمُورَهَا إِلَيْهِمْ فَهُمْ يُحِلُّونَ مَا يَشَاءُونَ وَ يُحَرِّمُونَ مَا يَشَاءُونَ وَ لَنْ يَشَاءُوا إِلَّا أَنْ يَشاءَ اللَّهُ تَبَارَكَ وَ تَعَالَى
Then He-azwj Created entirety of the things and Made them-asws witness their creation and Flowed obedience to them-asws upon these, and Delegated their affairs to them-asws. So they‑asws are permitting whatever they-asws so desire and are prohibiting whatever they-asws so desire, and they-asws will never desire except if Allah-azwj Blessed and Exalted so Desires’.
ثُمَّ قَالَ يَا مُحَمَّدُ هَذِهِ الدِّيَانَةُ الَّتِي مَنْ تَقَدَّمَهَا مَرَقَ وَ مَنْ تَخَلَّفَ عَنْهَا مُحِقَ وَ مَنْ لَزِمَهَا لَحِقَ خُذْهَا إِلَيْكَ يَا مُحَمَّدُ.
Then he-asws said: ‘O Muhammad! This religion is which, one who goes ahead of it deviates (people of heresy), and one who stays behind from it is obliterated, and one who sticks with it would catch up. Take it to you, O Muhammad!’’[150]
142 وَ مِنْهُ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ حَمَّادٍ عَنِ الْمُفَضَّلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ كُنْتُمْ حَيْثُ كُنْتُمْ فِي الْأَظِلَّةِ
And from it, from Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Ali Bin Ibrahim, from Ali Bin Hammad, from Al Mufazzal who said,
‘I said to Abu Abdullah-asws, ‘How were you-asws all when you-asws were in the shades?’
فَقَالَ يَا مُفَضَّلُ كُنَّا عِنْدَ رَبِّنَا لَيْسَ عِنْدَهُ أَحَدٌ غَيْرُنَا فِي ظُلَّةٍ خَضْرَاءَ نُسَبِّحُهُ وَ نُقَدِّسُهُ وَ نُهَلِّلُهُ وَ نُمَجِّدُهُ وَ لَا مِنْ مَلَكٍ مُقَرَّبٍ وَ لَا ذِي رُوحٍ غَيْرِنَا حَتَّى بَدَا لَهُ فِي خَلْقِ الْأَشْيَاءِ فَخَلَقَ مَا شَاءَ كَيْفَ شَاءَ مِنَ الْمَلَائِكَةِ وَ غَيْرِهِمْ ثُمَّ أَنْهَى عِلْمَ ذَلِكَ إِلَيْنَا.
He-asws said: ‘O Mufazzal! We-asws were in the Presence of our-asws Lord-azwj. There wasn’t anyone in His-azwj Presence apart from us-asws in the green shade. We-asws glorified Him-azwj and extolled His-azwj Holiness and His-azwj Oneness and praised Him-azwj, and there was neither any Angel of Proximity, nor anyone with a soul apart from us-asws, until there was a change of Decision for Him-azwj in creation the things. So He-azwj Created whatever He-azwj so Desired, however He-azwj so Desired, from the Angels and others. Then the knowledge of that ended to us-asws’’.[151]
143 الْكَافِي، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ الصَّغِيرِ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ كَانَ إِذْ لَا كَانَ فَخَلَقَ الْكَانَ وَ الْمَكَانَ وَ خَلَقَ نُورَ الْأَنْوَارِ الَّذِي نُوِّرَتْ مِنْهُ الْأَنْوَارُ وَ أَجْرَى فِيهِ مِنْ نُورِهِ الَّذِي نُوِّرَتْ مِنْهُ الْأَنْوَارُ وَ هُوَ النُّورُ الَّذِي خَلَقَ مِنْهُ مُحَمَّداً وَ عَلِيّاً
(The book) ‘Al Kafi’ – From Ahmad Bin Idrees, from Al-Husayn Bin Abdullah Al Sagheer, from Muhammad Bin Ibrahim Al Ja’fari, from Ahmad Bin Ali bin Muhammad Bin Abdullah Bin Umar,
‘Son of Ali Bin Abu Talib-asws, from Abu Abdullah-asws having said: ‘Allah-azwj Existed when there was no other existence. He-azwj Created the existence (beings), and the space, and Created the Light of the light from which the lights are illuminated and Made to flow into it from His-azwj Own Noor from which the lights lit up, and it is the Light from which were created Muhammad-saww and Ali-asws.
فَلَمْ يَزَالا نُورَيْنِ أَوَّلَيْنِ إِذْ لَا شَيْءَ كَوَّنَ قَبْلَهُمَا فَلَمْ يَزَالا يَجْرِيَانِ طَاهِرَيْنِ مُطَهَّرَيْنِ فِي الْأَصْلَابِ الطَّاهِرَةِ حَتَّى افْتَرَقَا فِي أَطْهَرِ طَاهِرِينَ فِي عَبْدِ اللَّهِ وَ أَبِي طَالِبٍ.
They-asws did not cease to be two former Noors (lights) when there was nothing existing before the two of them-asws. Thus, they both-asws did not cease to flow as clean, having been Cleaned, into the clean lineages, until they both-asws separated in the cleanest of the two clean (linages), in Abdullah-as and Abu Talib-as’’.[152]
144 الْكَافِي، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ جَابِرِ بْنِ يَزِيدَ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا جَابِرُ إِنَّ اللَّهَ أَوَّلَ مَا خَلَقَ خَلَقَ مُحَمَّداً وَ عِتْرَتَهُ الْهُدَاةَ الْمُهْتَدِينَ فَكَانُوا أَشْبَاحَ نُورٍ بَيْنَ يَدَيِ اللَّهِ
(The book) ‘Al Kafi’ – From Ahmad Bin Idrees, from Al-Husayn Bin Abdullah, from Muhammad Bin Abdullah, from Muhammad Bin Sinan, from Al Mufazzal, from Jabir Bin Yazeed who said,
‘Abu Ja’far-asws said to me: ‘O Jabir! Allah-azwj, the first of what He-azwj Created, Created Muhammad-saww and his-as offspring, the guides, the Guided ones. They-asws were resemblances of Noor in front of Allah-azwj’.
قُلْتُ وَ مَا الْأَشْبَاحُ
I said, ‘And what are the resemblances?’
قَالَ ظِلُّ النُّورِ أَبْدَانٌ نُورَانِيَّةٌ بِلَا أَرْوَاحٍ وَ كَانَ مُؤَيَّداً بِنُورٍ وَاحِدٍ وَ هِيَ رُوحُ الْقُدُسِ فَبِهِ كَانَ يَعْبُدُ اللَّهَ وَ عِتْرَتُهُ وَ لِذَلِكَ خَلَقَهُمْ حُلَمَاءَ عُلَمَاءَ بَرَرَةً أَصْفِيَاءَ يَعْبُدُونَ اللَّهَ بِالصَّلَاةِ وَ الصَّوْمِ وَ السُّجُودِ وَ التَّسْبِيحِ وَ التَّهْلِيلِ وَ يُصَلُّونَ الصَّلَوَاتِ وَ يَحُجُّونَ وَ يَصُومُونَ.
He-asws said: ‘A shadow of the Noor. Bodies of light without souls, and they-asws were supported with one Noor, and it is the Holy Spirit. So, by it, he-saww and his-saww offspring were worshipping Allah-azwj, and for that He-azwj had Created them-asws as forbearing scholar, righteous elites worshipping Allah-azwj with the Salat, and the fasting, and the Sajdah, and the glorification, and extollations of Oneness, and they-asws are sending the Salawaat and performing Hajj and are fasting’’.[153]
145 وَ قَالَ أَبُو الْحَسَنِ الْبَكْرِيُ أُسْتَاذُ الشَّهِيدِ الثَّانِي ره فِي كِتَابِ الْأَنْوَارِ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ أَنَّهُ قَالَ: كَانَ اللَّهُ وَ لَا شَيْءَ مَعَهُ فَأَوَّلُ مَا خَلَقَ نُورُ حَبِيبِهِ مُحَمَّدٍ ص قَبْلَ خَلْقِ الْمَاءِ وَ الْعَرْشِ وَ الْكُرْسِيِّ وَ السَّمَاوَاتِ وَ الْأَرْضِ وَ اللَّوْحِ وَ الْقَلَمِ وَ الْجَنَّةِ وَ النَّارِ وَ الْمَلَائِكَةِ وَ آدَمَ وَ حَوَّاءَ بِأَرْبَعَةٍ وَ عِشْرِينَ وَ أَرْبَعِمِائَةِ أَلْفِ عَامٍ
And Abu Al-Hassan Al Bakry, teacher of the second martyr, in the book ‘Al Anwaar’, reported,
‘From Amir Al-Momineen-asws having said: ‘Allah-azwj existed and there was nothing with Him‑azwj. The first of what He-azwj Created was Noor of His-azwj beloved Muhammad-saww, before He-azwj Created the water, and the Throne, and the Chair, and the skies, and the earth, and the Tablet, and the Pen, and the Paradise, and the Fire, and the Angels, and Adam-as, and Hawwa-as, by four hundred and twenty-four thousand years.
فَلَمَّا خَلَقَ اللَّهُ تَعَالَى نُورَ نَبِيِّنَا مُحَمَّدٍ ص بَقِيَ أَلْفَ عَامٍ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَاقِفاً يُسَبِّحُهُ وَ يُحَمِّدُهُ وَ الْحَقُّ تَبَارَكَ وَ تَعَالَى يَنْظُرُ إِلَيْهِ وَ يَقُولُ يَا عَبْدِي أَنْتَ الْمُرَادُ وَ الْمُرِيدُ وَ أَنْتَ خِيَرَتِي مِنْ خَلْقِي وَ عِزَّتِي وَ جَلَالِي لَوْلَاكَ مَا خَلَقْتُ الْأَفْلَاكَ مَنْ أَحَبَّكَ أَحْبَبْتُهُ وَ مَنْ أَبْغَضَكَ أَبْغَضْتُهُ
When Allah-azwj the Exalted had Created Noor of our Prophet-saww Muhammad-saww, he‑saww remain for a thousand years in front of Allah-azwj Mighty and Majestic, standing glorifying Him‑azwj, and praising Him-azwj, while the Truth, Blessed and Exalted, was Looking at him-saww and Saying: “O My-azwj servant! You-azwj are the Intended and the purpose, and You-saww are My‑azwj Choice from My-azwj creatures. By My-azwj Might and My-azwj Majesty! Had it not been for You-azwj, I-azwj would not have Created the celestial bodies! One who loves you-saww, I‑azwj shall Love him, and one who hates you-saww, I-azwj shall Hate him!”
فَتَلَأْلَأَ نُورُهُ وَ ارْتَفَعَ شُعَاعُهُ فَخَلَقَ اللَّهُ مِنْهُ اثْنَيْ عَشَرَ حِجَاباً أَوَّلُهَا حِجَابُ الْقُدْرَةِ ثُمَّ حِجَابُ الْعَظَمَةِ ثُمَّ حِجَابُ الْعِزَّةِ ثُمَّ حِجَابُ الْهَيْبَةِ ثُمَّ حِجَابُ الْجَبَرُوتِ ثُمَّ حِجَابُ الرَّحْمَةِ ثُمَّ حِجَابُ النُّبُوَّةِ ثُمَّ حِجَابُ الْكِبْرِيَاءِ ثُمَّ حِجَابُ الْمَنْزِلَةِ ثُمَّ حِجَابُ الرِّفْعَةِ ثُمَّ حِجَابُ السَّعَادَةِ ثُمَّ حِجَابُ الشَّفَاعَةِ
His-saww Noor sparkled, and its rays rose high. Allah-azwj Created twelve veils from it. The first of it is the veil of Power, then the veil of Magnificence, then the veil of Honour, then the veil of Awe, then the veil of Omnipotence, then the veil of Mercy, then the veil of Prophet-hood, then the veil of Greatness, then the veil of Status, then the veil of Loftiness, then the veil of Excellency, then the veil of Intercession.
ثُمَّ إِنَّ اللَّهَ تَعَالَى أَمَرَ نُورَ رَسُولِ اللَّهِ ص أَنْ يَدْخُلَ فِي حِجَابِ الْقُدْرَةِ فَدَخَلَ وَ هُوَ يَقُولُ سُبْحَانَ الْعَلِيِّ الْأَعْلَى وَ بَقِيَ عَلَى ذَلِكَ اثْنَيْ عَشَرَ أَلْفَ عَامٍ
Allah-azwj the Exalted Commanded the Noor of Rasool-Allah-azwj to enter into the veil of Power. He-saww entered and he-saww was saying: ‘Glory be to the most exalted!’, and he-saww remained upon that for twelve thousand years (periods).
ثُمَّ أَمَرَهُ أَنْ يَدْخُلَ فِي حِجَابِ الْعَظَمَةِ فَدَخَلَ وَ هُوَ يَقُولُ سُبْحَانَ عَالِمِ السِّرِّ وَ أَخْفَى أَحَدَ عَشَرَ أَلْفَ عَامٍ
Then He-azwj Commanded him-saww to enter into the veil of Magnificence. He-saww entered and he-saww was saying: ‘Glory be to the Knower of secrets!’, and he-saww hid for eleven thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ الْعِزَّةِ وَ هُوَ يَقُولُ سُبْحَانَ الْمَلِكِ الْمَنَّانِ عَشَرَةَ آلَافِ عَامٍ
Then he-saww entered into the veil of Honour, and he-saww was saying: ‘Glory be to the King, the Benefactor!’, for ten thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ الْهَيْبَةِ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ هُوَ غَنِيٌّ لَا يَفْتَقِرُ تِسْعَةَ آلَافِ عَامٍ
Then he-saww entered into the veil of Awe, and he-saww was saying: ‘Glory be to the One‑azwj Who is rich, not impoverished!’, for nine thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ الْجَبَرُوتِ وَ هُوَ يَقُولُ سُبْحَانَ الْكَرِيمِ الْأَكْرَمِ ثَمَانِيَةَ آلَافِ عَامٍ
Then he-saww entered into the veil of Omnipotence, and he-saww was saying: ‘Glory be to the most Benevolent!’, for eight thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ الرَّحْمَةِ وَ هُوَ يَقُولُ سُبْحَانَ رَبِّ الْعَرْشِ الْعَظِيمِ سَبْعَةَ آلَافِ عَامٍ
Then he-saww entered into the veil of Mercy, and he-saww was saying: ‘Glory be to the Lord‑azwj of the Magnificent Throne!’, for seven thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ النُّبُوَّةِ وَ هُوَ يَقُولُ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ سِتَّةَ آلَافِ عَامٍ
Then he-saww entered into the veil of Prophet-hood, and he-saww was saying: ‘Glorious is your Lord-azwj, the Lord-azwj of Honour, from what they are describing!’, for six thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ الْكِبْرِيَاءِ وَ هُوَ يَقُولُ سُبْحَانَ الْعَظِيمِ الْأَعْظَمِ خَمْسَةَ آلَافِ عَامٍ
Then he-saww entered into the veil of Greatness, and he-saww was saying: ‘Glory be to the most Magnificent!’, for five thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ الْمَنْزِلَةِ وَ هُوَ يَقُولُ سُبْحَانَ الْعَلِيمِ الْكَرِيمِ أَرْبَعَةَ آلَافِ عَامٍ
Then he-saww entered into the veil of Status, and he-saww was saying: ‘Glory be to the All-Knowing, the Benevolent!’, for four thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ الرِّفْعَةِ وَ هُوَ يَقُولُ سُبْحَانَ ذِي الْمُلْكِ وَ الْمَلَكُوتِ ثَلَاثَةَ آلَافِ عَامٍ
Then he-saww entered into the veil of Loftiness, and he-saww was saying: ‘Glory be to the One‑azwj with the Kingdom and the Sovereignty!’, for three thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ السَّعَادَةِ وَ هُوَ يَقُولُ سُبْحَانَ مَنْ يُزِيلُ الْأَشْيَاءَ وَ لَا يَزُولُ أَلْفَيْ عَامٍ
Then he-saww entered into the veil of Excellency, and he-saww was saying: ‘Glory be to the One‑azwj Who Moves the things and He-azwj does not move!’, for two thousand years.
ثُمَّ دَخَلَ فِي حِجَابِ الشَّفَاعَةِ وَ هُوَ يَقُولُ سُبْحَانَ اللَّهِ وَ بِحَمْدِهِ سُبْحَانَ اللَّهِ الْعَظِيمِ أَلْفَ عَامٍ
The he-saww entered into the veil of Intercession, and he-saww was saying: ‘Glory be to Allah‑azwj, and with His-azwj Praise! Glory be to Allah-azwj the Magnificent!’, for a thousand years’.
قَالَ الْإِمَامُ عَلِيُّ بْنُ أَبِي طَالِبٍ ع ثُمَّ إِنَّ اللَّهَ تَعَالَى خَلَقَ مِنْ نُورِ مُحَمَّدٍ ص عِشْرِينَ بَحْراً مِنْ نُورٍ فِي كُلِّ بَحْرٍ عُلُومٌ لَا يَعْلَمُهَا إِلَّا اللَّهُ تَعَالَى
The Imam-asws Ali Bin Abu Talib-asws said: ‘Then Allah-azwj the Exalted Created from the Noor of Muhammad-saww, twenty seas of light. In every sea were such knowledge(s), no one knows these except Allah-azwj the Exalted.
ثُمَّ قَالَ لِنُورِ مُحَمَّدٍ ص انْزِلْ فِي بَحْرِ الْعِزِّ فَنَزَلَ ثُمَّ فِي بَحْرِ الصَّبْرِ ثُمَّ فِي بَحْرِ الْخُشُوعِ ثُمَّ فِي بَحْرِ التَّوَاضُعِ ثُمَّ فِي بَحْرِ الرِّضَا ثُمَّ فِي بَحْرِ الْوَفَاءِ ثُمَّ فِي بَحْرِ الْحِلْمِ ثُمَّ فِي بَحْرِ التُّقَى ثُمَّ فِي بَحْرِ الْخَشْيَةِ ثُمَّ فِي بَحْرِ الْإِنَابَةِ ثُمَّ فِي بَحْرِ الْعَمَلِ ثُمَّ فِي بَحْرِ الْمَزِيدِ ثُمَّ فِي بَحْرِ الْهُدَى ثُمَّ فِي بَحْرِ الصِّيَانَةِ ثُمَّ فِي بَحْرِ الْحَيَاءِ حَتَّى تَقَلَّبَ فِي عِشْرِينَ بَحْراً
Then He-azwj Said to the Noor of Muhammad-saww: “Descend into the sea of honour!” He‑saww descended. Then into the sea of patience, then into the sea of humbleness, then into the sea of reverence, then into the sea of pleasure, then into the sea of loyalty, then into the sea of forbearance, then into the sea of piety, then into the sea of fear, then into the sea of deputization, then into the sea of work, then into the sea of increase, then into the sea of guidance, then into the sea of making, then into the sea of modesty, until he-saww had transferred into twenty seas.
فَلَمَّا خَرَجَ مِنْ آخِرِ الْأَبْحُرِ قَالَ اللَّهُ تَعَالَى يَا حَبِيبِي وَ يَا سَيِّدَ رُسُلِي وَ يَا أَوَّلَ مَخْلُوقَاتِي وَ يَا آخِرَ رُسُلِي أَنْتَ الشَّفِيعُ يَوْمَ الْمَحْشَرِ فَخَرَّ النُّورُ سَاجِداً
When he-saww emerged from the last sea, Allah-azwj the Exalted Said: ‘O My-azwj Beloved! And O Chief of the My-azwj Messengers-as! And O first of My-azwj Created beings! And O last of My‑azwj Messengers-as! You-saww shall be the interceder on the Day of Gathering!” The Noor fell into Sajdah.
ثُمَّ قَالَ فَقَطَرَتْ مِنْهُ قَطَرَاتٌ كَانَ عَدَدُهَا مِائَةَ أَلْفٍ وَ أَرْبَعَةً وَ عِشْرِينَ أَلْفَ قَطْرَةٍ فَخَلَقَ اللَّهُ تَعَالَى مِنْ كُلِّ قَطْرَةٍ مِنْ نُورِهِ نَبِيّاً مِنَ الْأَنْبِيَاءِ
Then he-saww said (stood up), and there dropped away from him-saww drops, their number was one hundred and twenty-four thousand drops. Allah-azwj the Exalted Created from every drop of his-saww Noor, a Prophet-as from the Prophets-as.
فَلَمَّا تَكَامَلَتِ الْأَنْوَارُ صَارَتْ تَطُوفُ حَوْلَ نُورِ مُحَمَّدٍ ص كَمَا تَطُوفُ الْحُجَّاجُ حَوْلَ بَيْتِ اللَّهِ الْحَرَامِ وَ هُمْ يُسَبِّحُونَ اللَّهَ وَ يُحَمِّدُونَهُ وَ يَقُولُونَ سُبْحَانَ مَنْ هُوَ عَالِمٌ لَا يَجْهَلُ سُبْحَانَ مَنْ هُوَ عَلِيمٌ لَا يَعْجَلُ سُبْحَانَ مَنْ هُوَ غَنِيٌّ لَا يَفْتَقِرُ
When the lights (Noors) were integrated, they became circling around the Noor of Muhammad-saww just as the pilgrims tend to circle around the Sacred House of Allah-azwj, and they-as were glorifying Allah-azwj, and praising Him-azwj, and saying: ‘Glory be to the One‑azwj Who is All-Knowing, not ignorant! Glory be to the One-azwj Who is Forbearing, not hasty! Glory be to the One-azwj Who is rich, not impoverished!’
فَنَادَاهُمُ اللَّهُ تَعَالَى تَعْرِفُونَ مَنْ أَنَا فَسَبَقَ نُورُ مُحَمَّدٍ ص قَبْلَ الْأَنْوَارِ وَ نَادَى أَنْتَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ رَبُّ الْأَرْبَابِ وَ مَلِكُ الْمُلُوكِ
Allah-azwj the Exalted Called out to them: “Are you-as knowing who I-azwj am?” The Noor of Muhammad-saww preceded before the (other) Noors, and he-saww called out: ‘You-azwj are Allah‑azwj Who, there is no god except You-azwj Alone. There is no associate for You-azwj, Lord‑azwj of the lords, and King of the kings!”’
فَإِذَا بِالنِّدَاءِ مِنْ قِبَلِ الْحَقِّ أَنْتَ صَفِيِّي وَ أَنْتَ حَبِيبِي وَ أَنْتَ خَيْرُ خَلْقِي أُمَّتُكَ خَيْرُ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ
There was a Call from the Direction of the Truth (Allah-azwj): “You-saww are My-azwj elite, and You-azwj are My-azwj Beloved, and you-saww are best of My-azwj creatures! You-saww community is best of the communities Extracted for the people!”
ثُمَّ خَلَقَ مِنْ نُورِ مُحَمَّدٍ ص جَوْهَرَةً وَ قَسَمَهَا قِسْمَيْنِ فَنَظَرَ إِلَى الْقِسْمِ الْأَوَّلِ بِعَيْنِ الْهَيْبَةِ فَصَارَ مَاءً عَذْباً وَ نَظَرَ إِلَى الْقِسْمِ الثَّانِي بِعَيْنِ الشَّفَقَةِ فَخَلَقَ مِنْهُ الْعَرْشَ فَاسْتَوَى عَلَى وَجْهِ الْمَاءِ
Then He-azwj Created from the Noor of Muhammad-saww, a substance, and Divided it into two segments. He-azwj Looked at the first segment with the Eye of Awe, so it became sweet water; and He-azwj Looked at the second segment with the Eye of Compassion, and He-azwj Created the Throne from it and Evened it upon the surface of the water.
فَخَلَقَ الْكُرْسِيَّ مِنْ نُورِ الْعَرْشِ وَ خَلَقَ مِنْ نُورِ الْكُرْسِيِّ اللَّوْحَ وَ خَلَقَ مِنْ نُورِ اللَّوْحِ الْقَلَمَ وَ قَالَ لَهُ اكْتُبْ تَوْحِيدِي فَبَقِيَ الْقَلَمُ أَلْفَ عَامٍ سَكْرَانَ مِنْ كَلَامِ اللَّهِ تَعَالَى فَلَمَّا أَفَاقَ قَالَ اكْتُبْ قَالَ يَا رَبِّ وَ مَا أَكْتُبُ قَالَ اكْتُبْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ
He-azwj Created the Chair from the Noor of the Throne, and Created from the Noor of the Chair, the Tablet, and Created from the Noor of the Tablet, the Pen, and Said to it: “Write My‑azwj Tawheed!” The Pen remained for a thousand years intoxicated (unconscious) from the Speech of Allah-azwj the Exalted. When it woke up, He-azwj Said: ‘O Lord-azwj! And what shall I write?’ He-azwj Said: “Write: ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah‑azwj’!”
فَلَمَّا سَمِعَ الْقَلَمُ اسْمَ مُحَمَّدٍ ص خَرَّ سَاجِداً وَ قَالَ سُبْحَانَ الْوَاحِدِ الْقَهَّارِ سُبْحَانَ الْعَظِيمِ الْأَعْظَمِ ثُمَّ رَفَعَ رَأْسَهُ مِنَ السُّجُودِ وَ كَتَبَ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ ثُمَّ قَالَ يَا رَبِّ وَ مَنْ مُحَمَّدٌ الَّذِي قَرَنْتَ اسْمَهُ بِاسْمِكَ وَ ذِكْرَهُ بِذِكْرِكَ
When the Pen heard the name of Muhammad-saww, it fell down in Sajdah and said: ‘Glory be to the One-azwj, the Subduer! Glory be to the Most Magnificent!’ Then it raised its head from the Sajdah and wrote: ‘There is no god except Allah-azwj, Muhammad-saww is Rasool‑saww of Allah-azwj’. Then it said: ‘O Lord-azwj! And who is Muhammad-saww whom You-azwj have Paired his-saww name with Your-azwj Name, and his-saww mention with Your-azwj Mention?’
قَالَ اللَّهُ تَعَالَى لَهُ يَا قَلَمُ فَلَوْلَاهُ مَا خَلَقْتُكَ وَ لَا خَلَقْتُ خَلْقِي إِلَّا لِأَجْلِهِ فَهُوَ بَشِيرٌ وَ نَذِيرٌ وَ سِرَاجٌ مُنِيرٌ وَ شَفِيعٌ وَ حَبِيبٌ
Allah-azwj the Exalted Said to it: ‘O Pen! Had it not been for him-saww, I-azwj would not have Created My-azwj creation. (It was) only for his-saww reason. He-saww is a giver of glad tidings, and a warner, and a radiant lamp, and an interceder, and beloved!”
فَعِنْدَ ذَلِكَ انْشَقَّ الْقَلَمُ مِنْ حَلَاوَةِ ذِكْرِ مُحَمَّدٍ ثُمَّ قَالَ الْقَلَمُ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ فَقَالَ اللَّهُ تَعَالَى وَ عَلَيْكَ السَّلَامُ مِنِّي وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ فَلِأَجْلِ هَذَا صَارَ السَّلَامُ سُنَّةً وَ الرَّدُّ فَرِيضَةً
During that, the Pen cracked from the sweetness of the mention of Muhammad-saww. Then the Pen said: ‘The greetings be to you-saww, O Rasool-Allah-saww!’ Allah-azwj the Exalted Said: “And to you be the Greetings from Me-azwj, and Mercy of Allah-azwj and His-azwj Blessings!” It was for this reason that the greetings became a Sunnah and the response, an obligation.
ثُمَّ قَالَ اللَّهُ تَعَالَى اكْتُبْ قَضَائِي وَ قَدَرِي وَ مَا أَنَا خَالِقُهُ إِلَى يَوْمِ الْقِيَامَةِ
Then Allah-azwj the Exalted Said: “Write My-azwj Decrees and My-azwj Determinations, and what I-azwj am to create up to the Day of Qiyamah!”
ثُمَّ خَلَقَ اللَّهُ مَلَائِكَةً يُصَلُّونَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ يَسْتَغْفِرُونَ لِأُمَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ
Then Allah-azwj Created Angels sending Salawaat upon Muhammad-saww and Progeny‑asws of Muhammad-saww, and they will be seeking Forgiveness for his-saww community up to the Day of Qiyamah.
ثُمَّ خَلَقَ اللَّهُ تَعَالَى مِنْ نُورِ مُحَمَّدٍ ص الْجَنَّةَ وَ زَيَّنَهَا بِأَرْبَعَةِ أَشْيَاءَ التَّعْظِيمِ وَ الْجَلَالَةِ وَ السَّخَاءِ وَ الْأَمَانَةِ وَ جَعَلَهَا لِأَوْلِيَائِهِ وَ أَهْلِ طَاعَتِهِ
Then Allah-azwj the Exalted Created from the Noor of Muhammad-saww, the Paradise, and Adorned it with four things – the reverence and the majesty, and the generousity, and the entrustment, and Made these as His-azwj friends and people of His-azwj obedience.
ثُمَّ نَظَرَ إِلَى بَاقِي الْجَوْهَرَةِ بِعَيْنِ الْهَيْبَةِ فَذَابَتْ فَخَلَقَ مِنْ دُخَانِهَا السَّمَاوَاتِ وَ مِنْ زَبَدِهَا الْأَرَضِينَ فَلَمَّا خَلَقَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْأَرْضَ صَارَتْ تَمُوجُ بِأَهْلِهَا كَالسَّفِينَةِ فَخَلَقَ اللَّهُ الْجِبَالَ فَأَرْسَاهَا بِهَا
Then He-azwj Looked at the remainder of the substance with the Eye of Awe. It melted. He‑azwj Created the skies from it’s smoke, and the earths from its foam. When Allah-azwj Blessed and Exalted Created the earth, it became turbulent with its inhabitants like the ship (in the ocean). So Allah-azwj Created the mountain and Settled it down with it.
ثُمَّ خَلَقَ مَلَكاً مِنْ أَعْظَمِ مَا يَكُونُ فِي الْقُوَّةِ فَدَخَلَ تَحْتَ الْأَرْضِ ثُمَّ لَمْ يَكُنْ لِقَدَمَيِ الْمَلَكِ قَرَارٌ فَخَلَقَ اللَّهُ صَخْرَةً عَظِيمَةً وَ جَعَلَهَا تَحْتَ قَدَمَيِ الْمَلَكِ
Then He-azwj Created and Angel with as great a strength can be. It entered beneath the earth. Then the feet of the Angel were not settled, so Allah-azwj Created a mighty rock and Made it to be beneath the feet of the Angel.
ثُمَّ لَمْ يَكُنْ لِلصَّخْرَةِ قَرَارٌ فَخَلَقَ لَهَا ثَوْراً عَظِيماً لَمْ يَقْدِرْ أَحَدٌ يَنْظُرُ إِلَيْهِ لِعِظَمِ خِلْقَتِهِ وَ بَرِيقِ عُيُونِهِ حَتَّى لَوْ وُضِعَتِ الْبِحَارُ كُلُّهَا فِي إِحْدَى مَنْخِرَيْهِ مَا كَانَتْ إِلَّا كَخَرْدَلَةٍ مُلْقَاةٍ فِي أَرْضِ فَلَاةٍ فَدَخَلَ الثَّوْرُ تَحْتَ الصَّخْرَةِ وَ حَمَلَهَا عَلَى ظَهْرِهِ وَ قُرُونِهِ وَ اسْمُ ذَلِكَ الثَّوْرِ لهوتا
Then there did not happen to be any settlement for the rock, so Allah-azwj Created a mighty bull for it. No one is able upon looking at it due to the mightiness of its creation, and it’s eyes flashed to the extent that if the oceans, all of them were to be in one of its nostrils, it would not be except like a mustard seed having thrown in the wilderness of the earth. So the bull entered beneath the rock and carried it upon it’s back and it’s horns, and the name of that bull is ‘Lahouta’.
ثُمَّ لَمْ يَكُنْ لِذَلِكَ الثَّوْرِ قَرَارٌ فَخَلَقَ اللَّهُ لَهُ حُوتاً عَظِيماً وَ اسْمُ ذَلِكَ الْحُوتِ بهموت فَدَخَلَ الْحُوتُ تَحْتَ قَدَمَيِ الثَّوْرِ فَاسْتَقَرَّ الثَّوْرُ عَلَى ظَهْرِ الْحُوتِ
Then there did not happen to be any settlement for that bull, so Allah-azwj Created large whale for it, and the name of that whale is ‘Bahmout’. The whale entered beneath the feet of the bull. So the bull settled upon the back of the whale.
فَالْأَرْضُ كُلُّهَا عَلَى كَاهِلِ الْمَلَكِ وَ الْمَلَكُ عَلَى الصَّخْرَةِ وَ الصَّخْرَةُ عَلَى الثَّوْرِ وَ الثَّوْرُ عَلَى الْحُوتِ وَ الْحُوتُ عَلَى الْمَاءِ وَ الْمَاءُ عَلَى الْهَوَاءِ وَ الْهَوَاءُ عَلَى الظُّلْمَةِ ثُمَّ انْقَطَعَ عِلْمُ الْخَلَائِقِ عَمَّا تَحْتَ الظُّلْمَةِ
So the earth, all of it, is upon the shoulders of an Angel, and the Angel is upon the rock, and the rock is upon the bull, and the bull is upon the whale, and the whale is upon the air, and the air is upon the darkness. Then the knowledge of the creatures is cut off from what is beneath the darkness.
ثُمَّ خَلَقَ اللَّهُ تَعَالَى الْعَرْشَ مِنْ ضِيَاءَيْنِ أَحَدُهُمَا الْفَضْلُ وَ الثَّانِي الْعَدْلُ ثُمَّ أَمَرَ الضِّيَاءَيْنِ فَانْتَفَسَا بِنَفَسَيْنِ فَخَلَقَ مِنْهُمَا أَرْبَعَةَ أَشْيَاءَ الْعَقْلَ وَ الْحِلْمَ وَ الْعِلْمَ وَ السَّخَاءَ
Then Allah-azwj the Exalted Created the Throne from two illuminations, one of them is the grace and the second is the justice. Then He-azwj Commanded the two illuminations, so they divided into two halves. He-azwj Created four things from them – the intellect, and the forbearance, and the knowledge, and the generousity.
ثُمَّ خَلَقَ مِنَ الْعَقْلِ الْخَوْفَ وَ خَلَقَ مِنَ الْعِلْمِ الرِّضَا وَ مِنَ الْحِلْمِ الْمَوَدَّةَ وَ مِنَ السَّخَاءِ الْمَحَبَّةَ ثُمَّ عَجَنَ هَذِهِ الْأَشْيَاءَ فِي طِينَةِ مُحَمَّدٍ ص ثُمَّ خَلَقَ مِنْ بَعْدِهِمْ أَرْوَاحَ الْمُؤْمِنِينَ مِنْ أُمَّةِ مُحَمَّدٍ ص
Then He-azwj Created from the intellect, the fear, and Created from the knowledge, the pleasure, and from the forbearance, the cordiality, and from the generousity, the love. Then He-azwj Kneaded these things in the clay (essence) of Muhammad-saww. Then He‑azwj Created from after them, the souls of the Momineen from the community of Muhammad-saww.
ثُمَّ خَلَقَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومَ وَ اللَّيْلَ وَ النَّهَارَ وَ الضِّيَاءَ وَ الظَّلَامَ وَ سَائِرَ الْمَلَائِكَةِ مِنْ نُورِ مُحَمَّدٍ ص
Then He-azwj Created the sun, and the moon, and the stars, and the night, and the day, and the light, and the darkness, and rest of the Angels from the Noor of Muhammad-saww.
فَلَمَّا تَكَامَلَتِ الْأَنْوَارُ سَكَنَ نُورُ مُحَمَّدٍ ص تَحْتَ الْعَرْشِ ثَلَاثَةً وَ سَبْعِينَ أَلْفَ عَامٍ ثُمَّ انْتَقَلَ نُورُهُ إِلَى الْجَنَّةِ فَبَقِيَ سَبْعِينَ أَلْفَ عَامٍ ثُمَّ انْتَقَلَ إِلَى سِدْرَةِ الْمُنْتَهَى فَبَقِيَ سَبْعِينَ أَلْفَ عَامٍ
When the lights (Noors) were integrated, the Noor of Muhammad-saww settled beneath the Throne for seventy-three thousand years. Then his-saww Noor transferred to the Paradise and remained for seventy thousand years. Then it transferred to the Al-Sidrat Al-Muntaha and remained for seventy thousand years.
ثُمَّ انْتَقَلَ نُورُهُ إِلَى السَّمَاءِ السَّابِعَةِ ثُمَّ إِلَى السَّمَاءِ السَّادِسَةِ ثُمَّ إِلَى السَّمَاءِ الْخَامِسَةِ ثُمَّ إِلَى السَّمَاءِ الرَّابِعَةِ ثُمَّ إِلَى السَّمَاءِ الثَّالِثَةِ ثُمَّ إِلَى السَّمَاءِ الثَّانِيَةِ ثُمَّ إِلَى السَّمَاءِ الدُّنْيَا فَبَقِيَ نُورُهُ فِي السَّمَاءِ الدُّنْيَا إِلَى أَنْ أَرَادَ اللَّهُ أَنْ يَخْلُقَ آدَمَ ع إِلَى آخِرِ مَا مَرَّ فِي الْمُجَلَّدِ السَّادِسِ.
Then his-saww Noor transferred to the seventh sky, then to the sixth sky, then to the fifth sky, then to the fourth sky, then to the third sky, then to the second sky, then to the sky of the world. His-saww Noor remained in the sky of the world until Allah-azwj Wanted to Create Adam-as’ – up to the end of what has passed in sixth volume’’.[154]
146 كِتَابُ أَبِي سَعِيدٍ عَبَّادٍ الْعُصْفُرِيِ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ إِنَّ اللَّهَ خَلَقَ مُحَمَّداً وَ عَلِيّاً وَ أَحَدَ عَشَرَ مِنْ وُلْدِهِ مِنْ نُورِ عَظَمَتِهِ فَأَقَامَهُمْ أَشْبَاحاً فِي ضِيَاءِ نُورِهِ يَعْبُدُونَهُ قَبْلَ خَلْقِ الْخَلْقِ يُسَبِّحُونَ اللَّهَ وَ يُقَدِّسُونَهُ وَ هُمُ الْأَئِمَّةُ مِنْ وُلْدِ رَسُولِ اللَّهِ ص.
The book of Abu Saeed Abbad Al Usfary, from Amro Bin Abu Al Miqdam, from Abu Hamza who said,
‘I heard Ali Bin Al-Husayn-asws saying: ‘Allah-azwj Created Muhammad-asws, and Ali-asws, and eleven from his-asws children, from the Noor of His-azwj Magnificence. He-azwj Made them‑asws stand as resemblances in the illumination of His-azwj noor, worshipping Him-azwj before He‑azwj Created the creation. They-asws were worshipping Allah-azwj, and extolling His-azwj Holiness, and they-asws are the Imams-asws from the sons-asws of Rasool-Allah-saww’’.[155]
147 وَ مِنْهُ، عَنْ عَمْرٍو عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَلَقَ اللَّهُ أَرْضَ كَرْبَلَاءَ قَبْلَ أَنْ يَخْلُقَ أَرْضَ الْكَعْبَةِ بِأَرْبَعَةٍ وَ عِشْرِينَ أَلْفَ عَامٍ وَ قَدَّسَهَا وَ بَارَكَ عَلَيْهَا فَمَا زَالَتْ قَبْلَ خَلْقِ اللَّهِ الْخَلْقَ مُقَدَّسَةً مُبَارَكَةً وَ لَا تَزَالُ كَذَلِكَ حَتَّى يَجْعَلَهَا اللَّهُ أَفْضَلَ أَرْضٍ فِي الْجَنَّةِ وَ أَفْضَلَ مَنْزِلٍ وَ مَسْكَنٍ يُسْكِنُ اللَّهُ فِيهِ أَوْلِيَاءَهُ فِي الْجَنَّةِ.
And from him, from Amro, from his father,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Created the land of Karbala before He-azwj Created the land of Kabah, by twenty-four thousand years, and Sanctified it and Blessed upon it. So it did not cease to be sanctimonious, Blessed, before Allah-azwj Created the creatures, and it will not cease to be like that until Allah-azwj Makes it to be the most superior of the lands in the Paradise, and the most superior of the houses, and dwellings. Allah-azwj would Settle His‑azwj friends in it in the Paradise’’.[156]
148 الْكَافِي، عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ الْعِجْلِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيَّ شَيْءٍ كَانَ مَوْضِعُ الْبَيْتِ حَيْثُ كَانَ الْمَاءُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ كانَ عَرْشُهُ عَلَى الْماءِ قَالَ كَانَتْ مَهَاةً بَيْضَاءَ يَعْنِي دُرَّةً.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Muhammad Bin Imran Al Ijaly who said,
‘I said to Abu Abdullah-asws, ‘Which thing was the place of the House (Kabah) when there was water, in the Words of Allah-azwj Mighty and Majestic: and His Throne was upon the water, [11:7]?’ He-asws said: ‘It was white crystal’- meaning a gem’’.[157]
149 الْكَافِي، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ صَالِحٍ اللَّفَائِفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ دَحَا الْأَرْضَ مِنْ تَحْتِ الْكَعْبَةِ إِلَى مِنًى ثُمَّ دَحَاهَا مِنْ مِنًى إِلَى عَرَفَاتٍ ثُمَّ دَحَاهَا مِنْ عَرَفَاتٍ إِلَى مِنًى فَالْأَرْضُ مِنْ عَرَفَاتٍ وَ عَرَفَاتٌ مِنْ مِنًى وَ مِنًى مِنَ الْكَعْبَةِ.
(The book) ‘Al Kafi’ – From Ali Bin Muhamamd, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Salih Al Faify,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Called the land from beneath the Kabah to Mine, then Inserted it from Mina to Arafaat, then Inserted it from Arafaat to Mina. Therefore, the land is from Arafaat, and Arafaat is from Mina, and Mina is from Kabah’’.[158]
150 الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي زُرَارَةَ التَّمِيمِيِّ عَنْ أَبِي حَسَّانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ أَنْ يَخْلُقَ الْأَرْضَ أَمَرَ الرِّيَاحَ فَضَرَبْنَ وَجْهَ الْمَاءِ حَتَّى صَارَ مَوْجاً ثُمَّ أَزْبَدَ فَصَارَ زَبَداً وَاحِداً فَجَمَعَهُ فِي مَوْضِعِ الْبَيْتِ ثُمَّ جَعَلَهُ جَبَلًا مِنْ زَبَدٍ ثُمَّ دَحَا الْأَرْضَ مِنْ تَحْتِهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبارَكاً.
(Al Kafi) – From a number of his companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Zurara Al Tameemi, from Abu Hassan,
‘From Abu Ja’far-asws having said: ‘When Allah-azwj Mighty and Majestic Wanted to Create the earth, He-azwj Commanded the winds to strike the surface of the water until it became waves. Then it foamed, so it became one foam. He-azwj Collected it in the place of the House (Kabah), then He-azwj Made it as a mountain of foam. Then He-azwj Spread the land from beneath it, and it is the Words of Allah-azwj Mighty and Majestic: Surely, the first House Placed for the people is the one at Bakka, Blessed, [3:96]’’.[159]
151 الدُّرُّ الْمَنْثُورُ، لِلسَّيُوطِيِّ بِأَسَانِيدَ عَنْ مُجَاهِدٍ قَالَ: خَلَقَ اللَّهُ الْأَرْضَ قَبْلَ السَّمَاءِ فَلَمَّا خَلَقَ الْأَرْضَ ثَارَ مِنْهَا دُخَانٌ فَذَلِكَ قَوْلُهُ ثُمَّ اسْتَوى إِلَى السَّماءِ فَسَوَّاهُنَّ سَبْعَ سَماواتٍ يَقُولُ خَلَقَ سَبْعَ سَمَاوَاتٍ بَعْضُهُنَّ فَوْقَ بَعْضٍ وَ سَبْعَ أَرَضِينَ بَعْضُهُنَّ تَحْتَ بَعْضٍ.
(The book) ‘Al Durr Al Mansour’ of the Sheykh Al Suyuti, by chains from Mujahid who said,
‘Allah-azwj Created the earth before the sky. When He-azwj had Created the earth, smoke came out from it. So that is His-azwj Word: then He Directed towards the sky, so He Created these as seven skies, [2:29]. He-azwj is Saying that He-azwj Created the seven skies, on top of each other, and seven earths, beneath each other’’.[160] (Not a Hadeeth)
152 وَ مِنْهُ، أَيْضاً بِعِدَّةِ طُرُقٍ عَنِ ابْنِ عَبَّاسٍ وَ ابْنِ مَسْعُودٍ وَ نَاسٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فِي قَوْلِهِ تَعَالَى هُوَ الَّذِي خَلَقَ لَكُمْ ما فِي الْأَرْضِ جَمِيعاً ثُمَّ اسْتَوى إِلَى السَّماءِ فَسَوَّاهُنَّ سَبْعَ سَماواتٍ
And from him as well, by a number of ways, from Ibn Abbas, and Ibn Masoud, and some people from the companions of Rasool-Allah-saww regarding Words of the Exalted: He is the (One) Who Created for you the entirety of what is in the earth, then He Directed towards the sky, so He Created these as seven skies [2:29].
قَالَ إِنَّ اللَّهَ كانَ عَرْشُهُ عَلَى الْماءِ وَ لَمْ يَخْلُقْ شَيْئاً قَبْلَ الْمَاءِ فَلَمَّا أَرَادَ أَنْ يَخْلُقَ الْخَلْقَ أَخْرَجَ مِنَ الْمَاءِ دُخَاناً فَارْتَفَعَ فَوْقَ الْمَاءِ فَسَمَى عَلَيْهِ فَسَمَّاهُ سَمَاءً
He said, ‘Allah-azwj, His-azwj Throne upon the water, and He-azwj did not Create anything before the water. When He-azwj Wanted to Create the creation, He-azwj Extracted smoke from the water, and it arose above the water. He-azwj Named upon it. He-azwj Named it as ‘Sama’a’ (sky).
ثُمَّ أَيْبَسَ الْمَاءَ فَجَعَلَهُ أَرْضاً وَاحِدَةً ثُمَّ فَتَقَهَا فَجَعَلَهَا سَبْعَ أَرَضِينَ فِي يَوْمَيْنِ فِي الْأَحَدِ وَ الْإِثْنَيْنِ فَجَعَلَ الْأَرْضَ عَلَى الْحُوتِ وَ هُوَ الَّذِي ذَكَرَهُ فِي قَوْلِهِ ن وَ الْقَلَمِ
Then the water dried up, so He-azwj Made it as one land (earth). Then He-azwj Split it and Made it as seven earths in two days – the Sunday and the Monday. He-azwj Made the earth to be upon the whale, and it is which He-azwj has Mentioned it in His-azwj Words: Noon and the Pen, [68:1].
وَ الْحُوتَ فِي الْمَاءِ عَلَى صَفَاةٍ وَ الصَّفَاةَ عَلَى مَلَكٍ وَ الْمَلَكَ عَلَى صَخْرَةٍ وَ الصَّخْرَةَ عَلَى الرِّيحِ وَ هِيَ الصَّخْرَةُ الَّتِي ذَكَرَهَا لُقْمَانُ لَيْسَتْ فِي السَّمَاءِ وَ لَا فِي الْأَرْضِ فَتَحَرَّكَ الْحُوتُ فَاضْطَرَبَ فَتَزَلْزَلَتِ الْأَرْضُ
And the whale is in the water upon a rock, and the rock is upon an Angel, and the Angel is upon a rock, and the rock is upon the wind, and it is the rock which Luqman-as had mentioned it in the sky, and not in the earth. The whale moves, so when it becomes restless and there is earthquake in the earth.
فَأَرْسَى عَلَيْهَا الْجِبَالَ فَقَرَّتْ فَذَلِكَ قَوْلُهُ وَ جَعَلَ لَها رَواسِيَ أَنْ تَمِيدَ بِكُمْ وَ خَلَقَ الْجِبَالَ فِيهَا وَ أَقْوَاتَ أَهْلِهَا وَ شَجَرَهَا وَ مَا يَنْبَغِي لَهَا فِي يَوْمَيْنِ فِي الثَّلَاثَاءِ وَ الْأَرْبِعَاءِ وَ ذَلِكَ قَوْلُهُ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ إِلَى قَوْلِهِ وَ بارَكَ فِيها
Then He-azwj Installed the mountain upon it, so it settled. That is His-azwj Word: And He Cast firm mountains in the earth lest it shakes with you, [16:15], and Created the mountains in it, and timings of its people, and its trees, and whatever in befitting for it during two days – the Tuesday and the Wednesday, and that is His-azwj Word: Say: ‘You are disbelieving in the One Who Created the earth in two periods, [41:9] – up to His-azwj Words: and He Blessed therein, [41:10].
يَقُولُ أَنْبَتَ فِيهَا شَجَرَهَا وَ قَدَّرَ فِيها أَقْواتَها وَ أَهْلَهَا فِي أَرْبَعَةِ أَيَّامٍ سَواءً لِلسَّائِلِينَ يَقُولُ مَنْ سَأَلَ فَهَكَذَا الْأَمْرُ
He-azwj is Saying: “I-azwj Grew it’s trees in it and Measured out its livelihoods (to be) in it in four periods, complete for the seekers [41:10]”. He-azwj is Saying: “The one who asks, so like this is the matter!”
ثُمَّ اسْتَوى إِلَى السَّماءِ وَ هِيَ دُخانٌ فَكَانَ ذَلِكَ الدُّخَانُ مِنْ تَنَفُّسِ الْمَاءِ حِينَ تَنَفَّسَ فَجَعَلَهَا سَمَاءً وَاحِدَةً ثُمَّ فَتَقَهَا فَجَعَلَهَا سَبْعَ سَماواتٍ فِي يَوْمَيْنِ فِي الْخَمِيسِ وَ الْجُمُعَةِ لِأَنَّهُ جَمَعَ فِيهِ خَلْقَ السَّمَاوَاتِ وَ الْأَرْضِ وَ أَوْحى فِي كُلِّ سَماءٍ أَمْرَها
Then He Directed Himself to the sky and it was a smoke, [41:11]. That smoke was from the exhalation of the water when it exhaled. He-azwj Made it as one sky, then Split it, and Made it as seven skies in two days So He Ordained them to be seven skies in two periods, [41:12], during the Thursday and the Friday, because He-azwj Gathered during it the creatures of the skies and the earth, and Revealed in every sky, its regulation. [41:12].
قَالَ خَلَقَ فِي كُلِّ سَمَاءٍ خَلْقَهَا مِنَ الْمَلَائِكَةِ وَ الْخَلْقِ الَّذِي فِيهَا مِنَ الْبِحَارِ وَ الْجِبَالِ الْبَرَدِ مَا لَا يُعْلَمُ ثُمَّ زَيَّنَ السَّمَاءَ الدُّنْيَا بِالْكَوَاكِبِ فَجَعَلَهَا زِينَةً وَ حِفْظاً مِنَ الشَّيَاطِينِ فَلَمَّا فَرَغَ مِنْ خَلْقِ مَا أَحَبَ اسْتَوى عَلَى الْعَرْشِ.
He said, ‘He-azwj Created in every sky it’s creatures from the Angels and the creatures which are in it from the sea, and the cold mountain what is no known. Then He-azwj Adorned the sky of the world with the stars and Made these as an adornment and a Protection from the Satans‑la. When He-azwj was Free from Creating what He-azwj Loved to, He-azwj Established upon the Throne [20:5]’’.[161] (This is not a Hadeeth)
153 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى ثُمَّ اسْتَوى إِلَى السَّماءِ يَعْنِي صَعِدَ أَمْرُهُ إِلَى السَّمَاءِ فَسَوَّاهُنَ يَعْنِي خَلَقَ سَبْعَ سَماواتٍ قَالَ أَجْرَى النَّارَ عَلَى الْمَاءِ فَبَخَرَ الْبَحْرُ فَصَعِدَ فِي الْهَوَاءِ فَجَعَلَ السَّمَاوَاتِ مِنْهُ.
From Ibn Abbas regarding Words of the Exalted: Then He-azwj Established upon the Throne [20:5], meaning He-azwj Ascended His-azwj Command to the sky, so He Evened these – meaning the creation – as seven skies [2:29]. He said, ‘He-azwj Flowed the fire upon the water, so the oceans emitted vapour and it ascended into the air. He-azwj Made the skies from it’’.[162] (This is not a Hadeeth)
154 وَ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ: لَمَّا أَرَادَ اللَّهُ أَنْ يَخْلُقَ الْأَشْيَاءَ إِذْ كانَ عَرْشُهُ عَلَى الْماءِ وَ إِذْ لَا أَرْضَ وَ لَا سَمَاءَ خَلَقَ الرِّيحَ فَسَلَّطَهَا عَلَى الْمَاءِ حَتَّى اضْطَرَبَتْ أَمْوَاجُهُ وَ أَثَارَ رُكَامُهُ فَأَخْرَجَ مِنَ الْمَاءِ دُخَاناً وَ طِيناً وَ زَبَداً فَأَمَرَ الدُّخَانَ فَعَلَا وَ سَمَا وَ نَمَا فَخَلَقَ مِنْهُ السَّمَاوَاتِ وَ خَلَقَ مِنَ الطِّينِ الْأَرَضِينَ وَ خَلَقَ مِنَ الزَّبَدِ الْجِبَالَ.
And from Abdullah Bin Amro who said,
‘When Allah-azwj Wanted to Create the things when His Throne was upon the water, [11:7], and where there was neither any earth nor sky, He-azwj Created the wind. He-azwj Caused it to overcome upon the water until its waves were restless and its rubble was raised. He‑azwj Extracted smoke (vapour) from the water, and clay and foam. He-azwj Commanded the smoke, so it rose and formed and grew. He-azwj Created the skies from it, and Created the earths from the clay, and Created the mountains from the foam’’.[163] (This is not a Hadeeth)
155 وَ عَنْ أَبِي هُرَيْرَةَ قَالَ أَخَذَ النَّبِيُّ ص بِيَدِي فَقَالَ خَلَقَ اللَّهُ التُّرْبَةَ يَوْمَ السَّبْتِ وَ خَلَقَ فِيهَا الْجِبَالَ يَوْمَ الْأَحَدِ وَ خَلَقَ الشَّجَرَ يَوْمَ الْإِثْنَيْنِ وَ خَلَقَ الْمَكْرُوهَ يَوْمَ الثَّلَاثَاءِ وَ خَلَقَ النُّورَ يَوْمَ الْأَرْبِعَاءِ وَ بَثَّ فِيهَا الدَّوَابَّ يَوْمَ الْخَمِيسِ وَ خَلَقَ آدَمَ يَوْمَ الْجُمُعَةِ بَعْدَ الْعَصْرِ.
And from Abu Hureyra (a well-known fabricator) who said,
‘The Prophet-saww held my hand and said: ‘Allah-azwj Created the soil on the day of Saturday and Created the mountains in it on the day of Sunday, and Created the trees on the Day of Monday, and Created the abhorrences on the day of Tuesday, and Created the Noor on the day of Wednesday, and Send the animals in it on the day of Thursday and Created Adam-as on the day of Friday after Al-Asr’’.[164]
156 وَ عَنِ النَّبِيِّ ص قَالَ: دُحِيَتِ الْأَرْضُ مِنْ مَكَّةَ وَ كَانَتِ الْمَلَائِكَةُ تَطُوفُ بِالْبَيْتِ وَ هِيَ أَوَّلُ مَنْ طَافَ بِهِ وَ هِيَ الْأَرْضُ الَّتِي قَالَ اللَّهُ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً.
And from the Prophet-saww having said: ‘The earth was spread out from Makkah, and the Angels were circling the House (Kabah), and they are the first ones to have performed Tawaaf (circled) with it, and it is the earth which Allah-azwj Said: ‘I am going to Make a Caliph in the earth. [2:30]’’.[165]
157 وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: وَضَعَ الْبَيْتَ عَلَى الْمَاءِ عَلَى أَرْبَعَةِ أَرْكَانٍ قَبْلَ أَنْ يَخْلُقَ الدُّنْيَا بِأَلْفَيْ عَامٍ ثُمَّ دُحِيَتِ الْأَرْضُ مِنْ تَحْتِ الْبَيْتِ.
And from Ibn Abbas who said,
‘The House (Kabah) was Placed upon the water upon four corners, before He-azwj had Created the world, by two thousand years. Then He-azwj Spread out the earth from beneath the Kabah’’.[166] (This is not a Hadeeth)
158 وَ عَنْ مُجَاهِدٍ قَالَ: خَلَقَ اللَّهُ مَوْضِعَ الْبَيْتِ الْحَرَامِ مِنْ قَبْلِ أَنْ يَخْلُقَ شَيْئاً مِنَ الْأَرْضِ بِأَلْفَيْ سَنَةٍ وَ أَرْكَانُهُ فِي الْأَرْضِ السَّابِعَةِ.
From Mujahid who said,
‘Allah-azwj Created the place of the Sacred House from before He-azwj had Created anything from the earth, by two thousand years, and it’s corners were in the seven earths’’.[167] (This is not a Hadeeth)
159 وَ عَنْ كَعْبِ الْأَحْبَارِ قَالَ: كَانَتِ الْكَعْبَةُ غُثَاءً عَلَى الْمَاءِ قَبْلَ أَنْ يَخْلُقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرْضَ بِأَرْبَعِينَ سَنَةً وَ مِنْهَا دُحِيَتِ الْأَرْضُ.
And from Ka’ab Al Ahbaar who said,
‘The Kabah was a scum upon the water before Allah-azwj had Created the skies and the earth, by forty years, and from it He-azwj Spread out the earth’’.[168] (This is not a Hadeeth)
160 وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا كَانَ الْعَرْشُ عَلَى الْمَاءِ قَبْلَ أَنْ يَخْلُقَ اللَّهُ السَّمَاوَاتِ وَ الْأَرْضَ بَعَثَ اللَّهُ رِيحاً هَفَّافَةً فَصَفَقَتِ الرِّيحُ الْمَاءَ فَأَبْرَزَتْ عَنْ خَشَفَةٍ فِي مَوْضِعِ الْبَيْتِ كَأَنَّهَا قُبَّةٌ فَدَحَا اللَّهُ الْأَرْضَ مِنْ تَحْتِهَا فَمَادَتْ ثُمَّ مَادَتْ فَأَوْتَدَهَا اللَّهُ بِالْجِبَالِ فَكَانَ أَوَّلَ جَبَلٍ وُضِعَ فِيهَا أَبُو قُبَيْسٍ فَلِذَلِكَ سُمِّيَتْ أُمَّ الْقُرَى.
And from Ibn Abbas who said,
‘When the Throne was upon the water before Allah-azwj had Created the skies and the earth, Allah-azwj Sent a light wind. The wind clapped (hit) the water, so there protruded from the pellets in the place of the Kabah, as if it was a dome. Allah-azwj Spread out the earth from beneath it. Then it extended, and Allah-azwj Pegged it with the mountains. The first mountain to be Placed in it was mount Qubeys, therefore for that (reason) it (Makkah) is named as the ‘Mother town’’.[169] (This is not a Hadeeth)
161 وَ عَنْ مُجَاهِدٍ قَالَ: بَدَأَ اللَّهُ بِخَلْقِ الْعَرْشِ وَ الْمَاءِ وَ الْهَوَاءِ وَ خُلِقَتِ الْأَرْضُ مِنَ الْمَاءِ وَ كَانَ بَدْءُ الْخَلْقِ يَوْمَ الْأَحَدِ وَ جَمْعُ الْخَلْقِ يَوْمَ الْجُمُعَةِ وَ تَهَوَّدَتِ الْيَهُودُ يَوْمَ السَّبْتِ وَ يَوْمٌ مِنَ السِّتَّةِ أَيَّامٍ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ.
And from Mujahid who said,
‘Allah-azwj Began by Creating the Throne, and the water, and the air, and Created the earth from the water, and the beginning of the creation was on the day of Sunday, and He‑azwj Gathered the creatures on the day of Friday, and the Jews were Judaised on the day of Saturday, and a day from the year are days lie a thousand years from what you are counting’’.[170]
162 وَ عَنْ عِكْرِمَةَ قَالَ: إِنَّ اللَّهَ بَدَأَ خَلْقَ السَّمَاوَاتِ وَ الْأَرْضِ وَ مَا بَيْنَهُمَا يَوْمَ الْأَحَدِ ثُمَّ اسْتَوى عَلَى الْعَرْشِ يَوْمَ الْجُمُعَةِ فِي ثَلَاثِ سَاعَاتٍ فَخَلَقَ فِي سَاعَةٍ مِنْهَا الشُّمُوسَ كَيْ يَرْغَبَ النَّاسُ إِلَى رَبِّهِمْ فِي الدُّعَاءِ وَ الْمَسْأَلَةِ.
From Ikrima (Bin Abu Jahl-la) who said,
‘Allah-azwj Began the creation of the skies and the earth and whatever is between the two, on the day of Sunday, then Established upon the Throne [20:5] on the day of Friday in three hours. He-azwj Created the suns during an hour so that the people would turn to their Lord‑azwj in the supplication and the asking’’.[171] (This is not a Hadeeth)
163 وَ كَتَبَ يَزِيدُ بْنُ مُسْلِمٍ إِلَى جَابِرِ بْنِ يَزِيدَ يَسْأَلُهُ عَنْ بَدْءِ الْخَلْقِ قَالَ الْعَرْشُ وَ الْمَاءُ وَ الْقَلَمُ وَ اللَّهُ أَعْلَمُ.
And Yazeed Bin Muslim wrote to Jabir Bin Yazeed asking him about the beginning of the creation. He said, ‘The Throne, and the water, and the Pen. And Allah-azwj is more Knowing’’.[172] (This is not a Hadeeth)
164 وَ عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ عَنِ النَّبِيِّ ص قَالَ: كَانَ اللَّهُ قَبْلَ كُلِّ شَيْءٍ وَ كانَ عَرْشُهُ عَلَى الْماءِ وَ كَتَبَ فِي اللَّوْحِ الْمَحْفُوظِ ذِكْرَ كُلِّ شَيْءٍ الْخَبَرَ.
And from Imran Bin Al-Husayn,
‘From the Prophet-saww having said: ‘Allah-azwj existed before all things, and His Throne was upon the water, [11:7], and He-azwj Wrote in the Guarded Tablet the mention of all things’ – the Hadeeth’’.[173]
165 وَ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَاوَاتِ وَ الْأَرَضِينَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَ عَرْشُهُ عَلَى الْماءِ.
And from Abdullah Bin Amro Bin Al Aas (well-known hypocrite) who said,
‘Rasool-Allah-saww said: ‘Allah-azwj Determines the measurements of the creation, before He‑azwj Created the skies and the earths, by fifty thousand years, and His Throne was upon the water, [11:7]’’.[174]
166 وَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سُئِلَ عَنْ قَوْلِهِ تَعَالَى وَ كانَ عَرْشُهُ عَلَى الْماءِ عَلَى أَيِّ شَيْءٍ كَانَ الْمَاءُ قَالَ عَلَى مَتْنِ الرِّيحِ.
From Ibn Abbas who was asked about Words of the Exalted: and His Throne was upon the water, [11:7], ‘Which thing was the water upon?’ He said, ‘Upon the strong wind’’.[175] (This is not a Hadeeth)
167 وَ عَنْ مُجَاهِدٍ فِي قَوْلِهِ وَ كانَ عَرْشُهُ عَلَى الْماءِ قَبْلَ أَنْ يَخْلُقَ شَيْئاً.
And from Mujahid regarding His-azwj Words: and His Throne was upon the water, [11:7], ‘Before He-azwj had Created anything’’.[176] (This is not a Hadeeth)
168 وَ عَنِ الرَّبِيعِ بْنِ أَنَسٍ قَالَ: كانَ عَرْشُهُ عَلَى الْماءِ فَلَمَّا خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ قَسَّمَ ذَلِكَ الْمَاءَ قِسْمَيْنِ فَجَعَلَ نِصْفاً تَحْتَ الْعَرْشِ وَ هُوَ الْبَحْرُ الْمَسْجُورُ فَلَا تَقْطُرُ مِنْهُ قَطْرَةٌ حَتَّى يُنْفَخَ فِي الصُّورِ فَيَنْزِلَ.
And from Al Rabie Bin Anas who said,
‘And His Throne was upon the water, [11:7]. When He-azwj Created the skies and the earth, He-azwj Divided that water into two segments. He-azwj Made half of it beneath the Throne, and it is the overflowing ocean. So not drop will drop from it until the Trumpet is blown into, so it would descend’’.[177]
169 وَ عَنْ عِكْرِمَةَ قَالَ: سُئِلَ ابْنُ عَبَّاسٍ عَنِ اللَّيْلِ كَانَ قَبْلُ أَمِ النَّهَارُ قَالَ اللَّيْلُ ثُمَّ قَرَأَ أَنَّ السَّماواتِ وَ الْأَرْضَ كانَتا رَتْقاً فَفَتَقْناهُما فَهَلْ تَعْلَمُونَ كَانَ بَيْنَهُمَا إِلَّا ظُلْمَةٌ.
And from Ikrimah (Bin Abu Jahl-la who said,
‘Ibn Abbas was asked about the night, ‘Was it before or the day?’ He said, ‘Then night’. Then he recited, that the skies and the earth were joined up, and We Separated them? [21:30]. Do you know there was nothing between the two except darkness?’’[178] (This is not a Hadeeth)
170 وَ عَنِ النَّبِيِّ ص فِي قَوْلِهِ وَ جَعَلْنا مِنَ الْماءِ كُلَّ شَيْءٍ حَيٍ قَالَ كُلَّ شَيْءٍ خَلَقَ مِنَ الْمَاءِ.
And from the Prophet-saww regarding His-azwj Words: And We Made from the water, all living things, [21:30]. He-saww said: ‘Allah-azwj things have been Created from the water’’.[179]
171 وَ عَنْ وَهْبٍ قَالَ قَالَ عُزَيْرٌ رَبِّ أَمَرْتَ الْمَاءَ فَجَمَدَ فِي وَسَطِ الْهَوَاءِ فَجَعَلْتَ مِنْهُ سَبْعاً وَ سَمَّيْتَهُ السَّمَاوَاتِ ثُمَّ أَمَرْتَ الْمَاءَ يَنْفَتِقُ عَنِ التُّرَابِ وَ أَمَرْتَ التُّرَابَ أَنْ يَتَمَيَّزَ مِنَ الْمَاءِ فَكَانَ كَذَلِكَ فَسَمَّيْتَ جَمِيعَ ذَلِكَ الْأَرَضِينَ وَ جَمِيعَ الْمَاءِ الْبِحَارَ
And from Wahab who said, ‘Uzeyr said,
‘Lord-azwj, You-azwj Commanded the water, so it froze in the middle of the air. He-azwj Made seven from it and Named it as ‘skies’. Then You-azwj Commanded the water to split from the soil and Commanded the soil to distinguish from the water. So it happened like that. You‑azwj Named entirety of that as the ‘earths’, and entirety of the water as ‘oceans’.
ثُمَّ خَلَقْتَ مِنَ الْمَاءِ أَعْمَى أَعْيُنٍ بَصَّرْتَهُ وَ مِنْهَا أَصَمَّ آذَانٍ أَسْمَعْتَهُ وَ مِنْهَا مَيِّتَ أَنْفُسٍ أَحْيَيْتَهُ خَلَقْتَ ذَلِكَ بِكَلِمَةٍ وَاحِدَةٍ مِنْهَا مَا عَيْشُهُ الْمَاءُ وَ مِنْهَا مَا لَا صَبْرَ لَهُ عَلَى الْمَاءِ خَلْقاً مُخْتَلِفاً فِي الْأَجْسَامِ وَ الْأَلْوَانِ جَنَّسْتَهُ أَجْنَاساً وَ زَوَّجْتَهُ أَزْوَاجاً وَ خَلَقْتَ أَصْنَافاً وَ أَلْهَمْتَهُ الَّذِي خَلَقْتَهُ
Then You-azwj Created from the water, the blind eye You-azwj Made it see, and the deaf ear You‑azwj Made it hear, ad from it was a dead soul You-azwj Revived it. You-azwj Created that with one Word. From these is what lives in the water, and from these is what has not patience for it upon water. Creatures who are different in the bodies, and the colours. You-azwj Made them into species and Paired them as pairs, and You-azwj Created types and Inspired him-saww of that which You-azwj had Created.
ثُمَّ خَلَقْتَ مِنَ التُّرَابِ وَ الْمَاءِ دَوَابَّ الْأَرْضِ وَ مَاشِيَتَهَا وَ سِبَاعَهَا فَمِنْهُمْ مَنْ يَمْشِي عَلى بَطْنِهِ وَ مِنْهُمْ مَنْ يَمْشِي عَلى رِجْلَيْنِ وَ مِنْهُمْ مَنْ يَمْشِي عَلى أَرْبَعٍ وَ مِنْهُمُ الْعَظِيمُ وَ الصَّغِيرُ
Then You-azwj Created from the soul and the water, animals of the earth, and it’s walking ones, and its predators, So from them is one who walks upon its belly, and from them is one who walks upon two legs, and from them is one who walks upon four. [24:45], and from them are the large and the small.
ثُمَّ زَرَعْتَ فِي أَرْضِكَ كُلَّ نَبَاتٍ فِيهَا بِكَلِمَةٍ وَاحِدَةٍ وَ تُرَابٍ وَاحِدٍ وَ تُسْقَى بِمَاءٍ وَاحِدٍ فَجَاءَ عَلَى مَشِيئَتِكَ مُخْتَلِفاً أُكُلُهُ وَ لَوْنُهُ وَ رِيحُهُ وَ طَعْمُهُ مِنْهُ الْحُلْوُ وَ مِنْهُ الْحَامِضُ وَ الْمُرُّ وَ الطَّيِّبُ رِيحُهُ وَ الْمُنْتِنُ وَ الْقَبِيحُ وَ الْحَسَنُ
Then You-azwj Cultivated in Your-azwj earth, every vegetation in it with one Word, and one soil, and You-azwj Irrigated with one water. So it became upon Your-azwj Desire, its food, and its colour, and its smell, and its taste. From it is the sweet and from it is the sour, and the bitter, and the pleasant aroma and the stinky, and the ugly and the beautiful’.
وَ قَالَ عُزَيْرٌ يَا رَبِّ إِنَّمَا نَحْنُ خَلْقُكَ وَ عَمَلُ يَدِكَ خَلَقْتَ أَجْسَادَنَا فِي أَرْحَامِ أُمَّهَاتِنَا وَ صَوَّرْتَنَا كَيْفَ تَشَاءُ بِقُدْرَتِكَ جَعَلْتَ لَنَا أَرْكَاناً وَ جَعَلْتَ فِيهَا عِظَاماً وَ شَقَقْتَ لَنَا أَسْمَاعاً وَ أَبْصَاراً ثُمَّ جَعَلْتَ لَهَا فِي تِلْكَ الظُّلْمَةِ نُوراً وَ فِي ذَلِكَ الضِّيقِ سَعَةً وَ فِي ذَلِكَ الْغَمِّ رُوحاً
And Uzeyr said, ‘O Lord-azwj! But we are Your-azwj creatures, and the work of Your-azwj Hands. You-azwj Created our bodies in the wombs of our mothers and Shaped us however You‑azwj so Desired by Your-azwj Power. You-azwj Made for elements for us and Made bones in these and Derived names for us, and sights. Then You-azwj Made for it in that darkness, a light, and in that narrowness, a capacity, and in that sorrow, a soul.
ثُمَّ هَيَّأْتَ لَهَا مِنْ فَضْلِكَ رِزْقاً يُقَوِّيهِ عَلَى مَشِيئَتِكَ ثُمَّ وَعَظْتَهُ بِكِتَابِكَ وَ حِكْمَتِكَ ثُمَّ قَضَيْتَ عَلَيْهِ الْمَوْتَ لَا مَحَالَةَ ثُمَّ أَنْتَ تُعِيدُهُ كَمَا بَدَأْتَهُ
Then You-azwj Prepared sustenance for us from Your-azwj Grace Strengthening him upon Your‑azwj Desire. Then You-azwj Advised him with Your-azwj Book and Your-azwj Wisdom. Then You‑azwj Decreed the death upon him, inevitably. Then You-azwj shall be Returning him just as You-azwj had Begun him’.
قَالَ عُزَيْرٌ اللَّهُمَّ بِكَلِمَتِكَ خَلَقْتَ جَمِيعَ خَلْقِكَ فَأَتَى عَلَى مَشِيَّتِكَ لَمْ تَأَنَّ فِي ذَلِكَ مَئُونَةً وَ لَمْ تَنْصَبْ فِيهِ نَصَباً كَانَ عَرْشُكَ عَلَى الْمَاءِ وَ الظُّلْمَةُ عَلَى الْهَوَاءِ وَ الْمَلَائِكَةُ يَحْمِلُونَ عَرْشَكَ وَ يُسَبِّحُونَ بِحَمْدِكَ وَ الْخَلْقُ مُطِيعٌ لَكَ خَاشِعٌ مِنْ خَوْفِكَ
Uzeyr said, ‘O Allah-azwj! By Your-azwj Word, You-azwj Created entirety of Your-azwj creatures, so they came to be upon Your-azwj Desire. You-azwj were not assisted during that by an assistant, and You-azwj did not Install in it any installation. Your-azwj Throne was upon the water, and the darkness was upon the air, and the Angels were carrying Your-azwj Throne and were glorifying Your-azwj Praise, and the creation was obedient to You-azwj, fearing from Your-azwj fear.
لَا يُرَى فِيهِ نُورٌ إِلَّا نُورُكَ وَ لَا يُسْمَعُ فِيهِ صَوْتٌ إِلَّا سمعك [صَوْتُكَ] ثُمَّ فَتَحْتَ خِزَانَةَ النُّورِ وَ طَرِيقَ الظُّلْمَةِ فَكَانَا لَيْلًا وَ نَهَاراً يَخْتَلِفَانِ بِأَمْرِكَ.
No Noor was seen in it except Your-azwj Noor, nor was any sound heard in it except Your‑azwj Voice. Then You-azwj Opened the treasure of the Noor and the path of darkness. So they became night and day, inter-changing by Your-azwj Command’’.[180] (This is not a Hadith)
172 وَ عَنِ ابْنِ عَبَّاسٍ أَنَّ الْيَهُودَ أَتَتِ النَّبِيَّ ص فَسَأَلَتْهُ عَنْ خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ فَقَالَ خَلَقَ اللَّهُ الْأَرْضَ يَوْمَ الْأَحَدِ وَ الْإِثْنَيْنِ وَ خَلَقَ الْجِبَالَ وَ مَا فِيهِنَّ مِنْ مَنَافِعَ يَوْمَ الثَّلَاثَاءِ وَ خَلَقَ يَوْمَ الْأَرْبِعَاءِ الشَّجَرَ وَ الْمَاءَ وَ الْمَدَائِنَ وَ الْعُمْرَانَ وَ الْخَرَابَ فَهَذِهِ أَرْبَعَةٌ
And from Ibn Abbas,
‘The (a) Jew came to the Prophet-saww. He asked him-saww about the creation of the skies and the earth. He-saww said: ‘Allah-azwj Created the earth on the day of Sunday and the Monday and Created the mountains and whatever is in these from the benefits, on the day of Tuesday, and Created the trees on the day of Wednesday, and the water and the plains, and the constructions and the ruins. So these are four.
فَقَالَ تَعَالَى قُلْ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ إِلَى قَوْلِهِ فِي أَرْبَعَةِ أَيَّامٍ سَواءً لِلسَّائِلِينَ وَ خَلَقَ يَوْمَ الْخَمِيسِ السَّمَاءَ وَ خَلَقَ يَوْمَ الْجُمُعَةِ النُّجُومَ وَ الشَّمْسَ وَ الْقَمَرَ وَ الْمَلَائِكَةَ إِلَى ثَلَاثِ سَاعَاتٍ بَقِينَ مِنْهُ
The Exalted Said: ‘Say, ‘You are disbelieving in the One Who Created the earth in two periods, [41:9] – up to His-azwj Words: in four periods, complete for the seekers [41:10]. And on the day of Thursday He-azwj Created the sky, and on the day of Friday He-azwj Created the stars, and the sun, and the moon, and the Angels up to three hours remaining from it.
فَخَلَقَ فِي أَوَّلِ سَاعَةٍ مِنْ هَذِهِ الثَّلَاثِ الْآجَالَ حِينَ يَمُوتُ مَنْ مَاتَ وَ فِي الثَّانِيَةِ أَلْقَى الْآفَةَ عَلَى كُلِّ شَيْءٍ مِمَّا يُنْتَفَعُ بِهِ وَ فِي الثَّالِثَةِ خَلَقَ آدَمَ وَ أَسْكَنَهُ الْجَنَّةَ وَ أَمَرَ إِبْلِيسَ بِالسُّجُودِ لَهُ وَ أَخْرَجَهُ مِنْهَا فِي آخِرِ سَاعَةٍ
He-azwj Created in the first hour from these three, the terms of when the dying one would be dying; and in the second He-azwj Cast the afflictions upon all things from what one could benefit with; and in the third, He-azwj Created Adam-as and Settled him in the Paradise and Commanded Iblees-la with the Sajdah, and Expelled him-la from it in the last hour’.
قَالَتِ الْيَهُودُ ثُمَّ مَا ذَا يَا مُحَمَّدُ
The Jew said, ‘Then what, O Muhammad-saww?’
قَالَ ثُمَّ اسْتَوى عَلَى الْعَرْشِ
He-saww said: ‘Then He-azwj Established upon the Throne [20:5]’.
قَالُوا قَدْ أَصَبْتَ لَوْ أَتْمَمْتَ قَالُوا ثُمَّ اسْتَرَاحَ
They said, ‘You-saww are correct! If only you-saww could complete’. They said, ‘Then He‑azwj Rested’.
فَغَضِبَ النَّبِيُّ ص غَضَباً شَدِيداً فَنَزَلَ وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ فَاصْبِرْ عَلى ما يَقُولُونَ.
The Prophet-saww was angered with severe anger. It was revealed: And We have Created the skies and the earth and what is between the two in six days and there did not touch Us not any fatigue [50:38] Therefore be patient upon what they are saying, [50:39]’’.[181]
173 وَ عَنِ ابْنِ جَرِيحٍ فِي قَوْلِهِ وَ بارَكَ فِيها قَالَ كُلُّ شَيْءٍ فِيهِ مَنْفَعَةٌ لِابْنِ آدَمَ فَهُوَ مُبَارَكٌ.
And from Ibn Jareeh regarding His-azwj Words: and He Blessed therein, [41:10]. He said, ‘All thing in it beneficial to the son of Adam-as, so it is Blessed’’.[182] (This is not a Hadeeth)
174 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ وَ قَدَّرَ فِيها أَقْواتَها قَالَ شَقَّ الْأَنْهَارَ وَ غَرَسَ الْأَشْجَارَ وَ وَضَعَ الْجِبَالَ وَ أَجْرَى الْبِحَارَ وَ جَعَلَ فِي هَذِهِ مَا لَيْسَ فِي هَذِهِ وَ فِي هَذِهِ مَا لَيْسَ فِي هَذِهِ.
And from Ibn Abbas regarding His-azwj Words: and Measured out its livelihoods (to be) in it [41:10]. He said, ‘Cleft the rivers, and Planted the trees, and Placed the mountains, and Flowed the oceans, and Made in this what isn’t in this, and in this what isn’t in this’’.[183] (This is not a Hadeeth)
175 وَ عَنْ عِكْرِمَةَ فِي قَوْلِهِ تَعَالَى وَ قَدَّرَ فِيها أَقْواتَها قَالَ قَدَّرَ فِي كُلِّ أَرْضٍ شَيْئاً لَا يَصْلُحُ فِي غَيْرِهَا.
And from Ikrimah (Bin Abu Jahl-la) regarding Words of the Exalted: and Measured out its livelihoods (to be) in it [41:10]. He said, ‘Measured things in all lands which is not correct in others’’.[184] (This is not a Hadeeth)
176 وَ عَنِ ابْنِ جُبَيْرٍ قَالَ: مَعَاشَهَا.
And from Ibn Jubeyr who said, ‘It’s livelihood’’.[185] (This is not a Hadeeth)
177 وَ عَنِ الْحَسَنِ قَالَ: أَرْزَاقَهَا.
From Al-Hassan who said, ‘It’s sustenance’’.[186] (This is not a Hadeeth)
178 وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: خَلَقَ اللَّهُ السَّمَاوَاتِ مِنْ دُخَانٍ ثُمَّ ابْتَدَأَ خَلْقَ الْأَرْضِ يَوْمَ الْأَحَدِ وَ يَوْمَ الْإِثْنَيْنِ وَ ذَلِكَ قَوْلُهُ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ
And from Ibn Abbas who said,
‘Allah-azwj Created the skies from smoke (vapour), then He-azwj Began creation on the earth on the day of Sunday and the day of Monday, and that is His-azwj Word: ‘You are disbelieving in the One Who Created the earth in two periods, [41:9].
ثُمَّ قَدَّرَ فِيهَا أَقْوَاتَهَا فِي يَوْمِ الثَّلَاثَاءِ وَ يَوْمِ الْأَرْبِعَاءِ فَذَلِكَ قَوْلُهُ وَ قَدَّرَ فِيها أَقْواتَها فِي أَرْبَعَةِ أَيَّامٍ سَواءً لِلسَّائِلِينَ ثُمَّ اسْتَوى إِلَى السَّماءِ وَ هِيَ دُخانٌ
Then He-azwj Determines it’s livelihoods in it during the day of Tuesday and the day of Wednesday. That is His-azwj Word: and Measured out its livelihoods (to be) in it in four periods, complete for the seekers [41:10] Then He Directed Himself to the sky and it was a smoke, [41:11].
فَسَمَكَهَا وَ زَيَّنَهَا بِالنُّجُومِ وَ الشَّمْسِ وَ الْقَمَرِ وَ أَجْرَاهُمَا فِي فَلَكِهِمَا وَ خَلَقَ فِيهَا مَا شَاءَ مِنْ خَلْقِهِ وَ مَلَائِكَتِهِ فِي يَوْمِ الْخَمِيسِ وَ يَوْمِ الْجُمُعَةِ وَ خَلَقَ الْجَنَّةَ فِي يَوْمِ الْجُمُعَةِ وَ خَلَقَ آدَمَ يَوْمَ الْجُمُعَةِ
He-azwj Made a sky out of it and Adorned it with the stars, and the sun, and the moon, and Flowed them in their own orbits, and Created in these whatever He-azwj so Desired from His‑azwj creatures and His-azwj Angels during the day of Thursday, and the day of Friday, and Created the Paradise during the day of Friday, and Created Adam-as on the day of Friday.
فَذَلِكَ قَوْلُ اللَّهِ خَلَقَ السَّماواتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَ سَبَتَ كُلُّ شَيْءٍ يَوْمَ السَّبْتِ فَعَظَّمَتِ الْيَهُودُ يَوْمَ السَّبْتِ لِأَنَّهُ سَبَتَ فِيهِ كُلُّ شَيْءٍ وَ عَظَّمَتِ النَّصَارَى يَوْمَ الْأَحَدِ لِأَنَّهُ ابْتَدَأَ فِيهِ خَلْقَ كُلِّ شَيْءٍ وَ عَظَّمَ الْمُسْلِمُونَ يَوْمَ الْجُمُعَةِ لِأَنَّ اللَّهَ فَرَغَ فِيهِ مِنْ خَلْقِهِ
So that is the Word of Allah-azwj: ‘Created the skies and the earth in six days, [7:54], and the dormancy of all things is the day of Saturday. So the Jews revered the day of Saturday because things were dormant in it; and the Christians revered the day of Sunday because the creation of all things was Begun in it, and the Muslims revere the day of Friday because Allah-azwj was Free during it from Creating it.
وَ خَلَقَ فِي الْجَنَّةِ رَحْمَتَهُ وَ خَلَقَ فِيهِ آدَمَ وَ فِيهِ هَبَطَ مِنَ الْجَنَّةِ إِلَى الْأَرْضِ وَ فِيهِ قُبِلَتْ فِي الْأَرْضِ تَوْبَتُهُ وَ هُوَ أَعْظَمُهَا.
And He-azwj Created His-azwj Mercy in the Paradise, and Created Adam-as in it, and Sent him-as down from the Paradise to the earth, and during it, his-as repentance was Accepted in the earth, and it (Friday) is their mightiest’’.[187] (This is not a Hadeeth)
179 وَ عَنْ عَبْدِ اللَّهِ بْنِ سَلَامٍ قَالَ: إِنَّ اللَّهَ ابْتَدَأَ الْخَلْقَ وَ خَلَقَ الْأَرَضِينَ يَوْمَ الْأَحَدِ وَ الْإِثْنَيْنِ وَ خَلَقَ الْأَقْوَاتَ وَ الرَّوَاسِيَ فِي يَوْمِ الثَّلَاثَاءِ وَ الْأَرْبِعَاءِ وَ خَلَقَ السَّمَاوَاتِ فِي الْخَمِيسِ وَ الْجُمُعَةِ إِلَى صَلَاةِ الْعَصْرِ وَ خَلَقَ فِيهَا آدَمَ فِي تِلْكَ السَّاعَةِ الَّتِي لَا يُوَافِقُهَا عَبْدٌ فِي صَلَاةٍ يَدْعُو رَبَّهُ إِلَّا اسْتَجَابَ لَهُ فَهِيَ مَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى أَنْ تَغِيبَ الشَّمْسُ.
And from Abdullah Bin Salam who said,
‘Allah-azwj Began the creation and Created the earths on the days of Sunday and Monday and Created the livelihoods and the mountains during the days of Tuesday and Wednesday and Created the skies during the Thursday and the Friday up to the Salat Al-Asr, and Created during it Adam-as during those hours which no servant would supplicate in it to his Lord-azwj except he would be Answered. It is what is between the Salat Al-Asr up to the setting of the sun’’.[188] (This is not a Hadeeth)
180 وَ عَنْ عِكْرِمَةَ أَنَّ الْيَهُودَ قَالُوا لِلنَّبِيِّ ص مَا يَوْمُ الْأَحَدِ قَالَ فِيهِ خَلَقَ اللَّهُ الْأَرْضَ وَ كَبَسَهَا
And from Ikrimah (Bin Abu Jahl-la) –
‘The Jews said to the Prophet-saww, ‘What is the day of Sunday?’ He-saww said: ‘During it Allah‑azwj Created the earth and Compressed it’.
قَالُوا الْإِثْنَيْنِ قَالَ خَلَقَ فِيهِ وَ فِي الثَّلَاثَاءِ الْجِبَالَ وَ الْمَاءَ وَ كَذَا وَ كَذَا وَ مَا شَاءَ اللَّهُ
They said, ‘The Monday?’ He-saww said: ‘There were Created during it and during the Tuesday, the mountains, and the water, and such and such, and whatever Allah-azwj so Desired’.
قَالُوا فَيَوْمُ الْأَرْبِعَاءِ قَالَ الْأَقْوَاتَ
They said, ‘The day of Wednesday?’ He-asws said: ‘The livelihoods’.
قَالُوا فَيَوْمُ الْخَمِيسِ قَالَ فِيهِ خَلَقَ اللَّهُ السَّمَاوَاتِ
They said, ‘The day of Thursday’. He-saww said: ‘During it Allah-azwj Created the skies’.
قَالُوا يَوْمُ الْجُمُعَةِ قَالَ خَلَقَ فِي سَاعَتَيْنِ الْمَلَائِكَةَ وَ فِي سَاعَتَيْنِ الْجَنَّةَ وَ النَّارَ وَ فِي سَاعَتَيْنِ الشَّمْسَ وَ الْقَمَرَ وَ الْكَوَاكِبَ وَ فِي سَاعَتَيْنِ اللَّيْلَ وَ النَّهَارَ
They said, ‘The day of Friday?’ He-saww said: ‘He-azwj Created the Angels in two hours, and in two hours, the Paradise and the Fire, and in two hours, the sun and the moon and the stars, and in two hours the night and the day’.
قَالُوا السَّبْتُ وَ ذَكَرُوا الرَّاحَةَ فَقَالَ سُبْحَانَ اللَّهِ فَأَنْزَلَ اللَّهُ وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ.
They said, ‘The Saturday?’ And they mentioned the rest. He-saww Said: ‘Glorious is Allah-azwj!’ So Allah-azwj Revealed: And We have Created the skies and the earth and what is between the two in six days and there did not touch Us not any fatigue [50:38]’’.[189]
181 وَ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ ص قَالَ: إِنَّ اللَّهَ تَعَالَى فَرَغَ مِنْ خَلْقِهِ فِي سِتَّةِ أَيَّامِ أَوَّلُهُنَّ يَوْمُ الْأَحَدِ وَ الْإِثْنَيْنِ وَ الثَّلَاثَاءِ وَ الْأَرْبِعَاءِ وَ الْخَمِيسِ وَ الْجُمُعَةِ.
And from Ibn Umar (Bin Al Khattab),
From the Prophet-saww having said: ‘Allah-azwj the Exalted was free from His-azwj creation in six days. The first of these is the day of Sunday, and the Monday, and the Tuesday, and the Wednesday, and the Thursday, and the Friday’’.[190]
182 وَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى فَقالَ لَها وَ لِلْأَرْضِ ائْتِيا طَوْعاً أَوْ كَرْهاً قَالَ قَالَ لِلسَّمَاءِ أَخْرِجِي شَمْسَكِ وَ قَمَرَكِ وَ نُجُومَكِ وَ لِلْأَرْضِ شَقِّقِي أَنْهَارَكِ وَ أَخْرِجِي ثِمَارَكِ فَقَالَتَا أَتَيْنَا طَائِعَيْنِ.
And Ibn Abbas,
‘Regarding Words of the Exalted: He Said to it and to the earth: “Come, willingly or unwillingly!” They both said: ‘We come willingly’ [41:11]. He said, ‘He-azwj Said to the sky: “Bring out your sun and your moon, and your stars!” And to the earth: “Cleave asunder your rivers and bring out your fruits!” They both said, ‘We shall come (bring these) willingly’’.[191] (This is not a Hadeeth)
183 وَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَجُلًا قَالَ لَهُ آيَتَانِ فِي كِتَابِ اللَّهِ تُخَالِفُ إِحْدَاهُمَا الْأُخْرَى فَقَالَ إِنَّمَا أَتَيْتُ مِنْ قِبَلِ رَأْيِكَ اقْرَأْ قَالَ قُلْ أَ إِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ حَتَّى بَلَغَ ثُمَّ اسْتَوى إِلَى السَّماءِ وَ قَوْلُهُ وَ الْأَرْضَ بَعْدَ ذلِكَ دَحاها
And from Ibn Abbas,
‘A man said to him, ‘There are two Verses in the Book of Allah-azwj, one of them is opposing he other’. He said, ‘But rather you are coming from the direction of your opinion. Recite!’ He said, ‘You are disbelieving in the One Who Created the earth in two periods, [41:9]’ – until he reached, Established upon the Throne [20:5]. ‘And His-azwj Words: And the earth, He Expanded it after that [79:30]’.
قَالَ خَلَقَ اللَّهُ الْأَرْضَ قَبْلَ أَنْ يَخْلُقَ السَّمَاءَ ثُمَّ خَلَقَ السَّمَاءَ ثُمَّ دَحَا الْأَرْضَ بَعْدَ مَا خَلَقَ السَّمَاءَ وَ إِنَّمَا قَوْلُهُ دَحاها بَسَطَهَا.
He said, ‘Allah-azwj Created the earth before He-azwj Create the sky. Then He-azwj Crated the sky, then Expanded the earth after having Created the sky. And rather His-azwj Word: ‘Expanded it’ is (means) spreading it’’.[192]
184 مُرُوجُ الذَّهَبِ، لِلْمَسْعُودِيِّ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ حِينَ شَاءَ تَقْدِيرَ الْخَلِيقَةِ وَ ذَرْءَ الْبَرِيَّةِ وَ إِبْدَاعَ الْمُبْدَعَاتِ نَصَبَ الْخَلْقَ فِي صُوَرٍ كَالْهَبَاءِ قَبْلَ دَحْوِ الْأَرْضِ وَ رَفَعَ السَّمَاءَ وَ هُوَ فِي انْفِرَادِ مَلَكُوتِهِ وَ تَوَحُّدِ جَبَرُوتِهِ فَأَتَاحَ نُوراً مِنْ نُورِهِ
(The book) ‘Murouj Al Zahab’ of Al Maoudy,
‘From Abu Abdullah Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws from Amir Al-Momineen-asws having said: ‘When Allah-azwj Desired the determination of the creation and Multiply the created beings, and to begin the innovations, He-azwj Installed the creation in the image of bodies before Spreading the earth and Raising the sky, and He-azwj was Individual in His-azwj Kingdom and Alone in His-azwj Omnipotence, He-azwj Pre-destined a Noor from His‑azwj Noor.
فَلَمَعَ وَ قَبَساً مِنْ ضِيَائِهِ فَسَطَعَ ثُمَّ اجْتَمَعَ النُّورُ فِي وَسَطِ تِلْكَ الصُّوَرِ الْخَفِيَّةِ فَوَافَقَ ذَلِكَ صُورَةَ نَبِيِّنَا مُحَمَّدٍ ص
He-azwj Shone a glimpse of it’s illumination, and it spread. Then He-azwj Gathered the Noor in the middle of the hidden images. That was in accordance with the image of our Prophet Muhammad-saww.
فَقَالَ اللَّهُ عَزَّ مِنْ قَائِلٍ أَنْتَ الْمُخْتَارُ الْمُنْتَخَبُ وَ عِنْدَكَ أَسْتَوْدِعُ نُورِي وَ كُنُوزَ هِدَايَتِي وَ مِنْ أَجْلِكَ أُسَطِّحُ الْبَطْحَاءَ وَ أَرْفَعُ السَّمَاءَ وَ أَمْزِجُ الْمَاءَ وَ أَجْعَلُ الثَّوَابَ وَ الْعَذَابَ وَ الْجَنَّةَ وَ النَّارَ وَ أَنْصِبُ أَهْلَ بَيْتِكَ بِالْهِدَايَةِ وَ أُوتِيهِمْ مِنْ مَكْنُونِ عِلْمِي مَا لَا يَخْفَى عَلَيْهِمْ دَقِيقٌ وَ لَا يَغِيبُهُمْ خَفِيٌّ وَ أَجْعَلُهُمْ حُجَّةً عَلَى بَرِيَّتِي وَ الْمُنَبَّهِينَ عَلَى عِلْمِي وَ وَحْدَانِيَّتِي
Allah-azwj Mighty Said: “You-saww are the Chosen, the Selected, and in your-saww possession is My-azwj Noor, and treasure of My-azwj Guidance, and for your-saww reason I-azwj Flattened the ground and Raised the sky, and Combined the waters, and Made the Reward and the Punishment, and the Paradise and the Fire, and have Nominated People-asws of your‑saww Household with the guidance, and will Give them-asws from the hidden matters of My‑azwj Knowledge what it’s delicate would not be hidden unto them-asws nor will My-azwj hidden matters be hidden from them, and I-azwj shall Make them-asws Divine Authorities upon My‑azwj created beings and stimulants upon My-azwj Knowledge and My-azwj Oneness!”
ثُمَّ أَخَذَ اللَّهُ سُبْحَانَهُ الشَّهَادَةَ لِلرُّبُوبِيَّةِ وَ الْإِخْلَاصَ لِلْوَحْدَانِيَّةِ فَبَعْدَ أَخْذِ مَا أَخَذَ مِنْ ذَلِكَ شَاءَ بِبَصَائِرِ الْخَلْقِ انْتِخَابَ مُحَمَّدٍ وَ أَرَاهُمْ أَنَّ الْهِدَايَةَ مَعَهُ وَ النُّورَ لَهُ وَ الْإِمَامَةَ فِي أَهْلِهِ تَقْدِيماً لِسُنَّةِ الْعَدْلِ وَ لِيَكُونَ الْإِعْذَارُ مُتَقَدِّماً
Then Allah-azwj the Glorious Took the testimony for the Lordship, and the sincerity for the Oneness. So, after having Taken what He-azwj had Taken from that, He-azwj Desired to Choose Muhammad-saww in the sights of the creatures and Show them the guidance being with him‑saww, and the Noor being for Him-azwj, and the Imamate being in his-saww family-asws, in advancement for the way of justice, and for it would be excuses in advance.
ثُمَّ أَخْفَى اللَّهُ الْخَلِيقَةَ فِي غَيْبِهِ وَ غَيَّبَهَا فِي مَكْنُونِ عِلْمِهِ ثُمَّ نَصَبَ الْعَوَالِمَ وَ بَسَطَ الزَّمَانَ وَ مَرَجَ الْمَاءَ وَ أَثَارَ الزَّبَدَ وَ أَهَاجَ الدُّخَانَ فَطَفَا عَرْشُهُ عَلَى الْمَاءِ وَ سَطَحَ الْأَرْضَ عَلَى ظَهْرِ الْمَاءِ
Then Allah-azwj Hid the caliph in His-azwj Unseen and Caused it to disappear in the hidden of His‑azwj Knowledge. Then He-azwj Installed the worlds and Extended the times, and Caused the seas to meet, and the foam to form, and the smoke (vapour) to be emitted. His-azwj Throne floated upon the water, and the earth spread out upon the surface of the water.
ثُمَّ اسْتَجَابَهُمَا إِلَى الطَّاعَةِ فَأَذْعَنَتَا بِالاسْتِجَابَةِ ثُمَّ أَنْشَأَ الْمَلَائِكَةَ مِنْ أَنْوَارِ نُبُوَّةٍ قَدِ ابْتَدَعَهَا وَ أَنْوَارٍ اخْتَرَعَهَا وَ قَرَنَ بِتَوْحِيدِهِ نُبُوَّةَ نَبِيِّهِ مُحَمَّدٍ ص فَشَهَرَتْ نُبُوَّتُهُ فِي السَّمَاءِ قَبْلَ بِعْثَتِهِ فِي الْأَرْضِ
Then He-azwj Called them both to the obedience. They responded with the answering. Then He-azwj Created the Angels from the lights (Noors) of Prophet-hood having Initiated these, and the lights of his-azwj Invention, and He-azwj Paired His-azwj Oneness with the Prophet-hood of His‑azwj Prophet-saww Muhammad-saww. Thus, his-saww Prophet-hood became famous in the sky before His-azwj Sending in the earth.
فَلَمَّا خَلَقَ اللَّهُ آدَمَ أَبَانَ لَهُ فَضْلَهُ لِلْمَلَائِكَةِ وَ أَرَاهُمْ مَا خَصَّهُ بِهِ مِنْ سَابِقِ الْعِلْمِ مِنْ حَيْثُ عَرَّفَهُمُ عِنْدَ اسْتِنْبَائِهِ إِيَّاهُ أَسْمَاءَ الْأَشْيَاءِ
When Allah-azwj Created Adam-as, He-azwj Manifested for him-as his-as merits to the Angels and Showed them what he-as had been specialised with from the preceding knowledge, from where they could recognise him-as during His-azwj Revealing to him-as the names of things.
فَجَعَلَ اللَّهُ آدَمَ مِحْرَاباً وَ كَعْبَةً وَ قِبْلَةً أَسْجَدَ إِلَيْهَا الْأَنْوَارَ وَ الرُّوحَانِيِّينَ وَ الْأَبْرَارَ ثُمَّ نَبَّهَ آدَمَ عَلَى مُسْتَوْدَعِهِ وَ كَشَفَ لَهُ خَطَرَ مَا ائْتَمَنَهُ عَلَى أَنْ سَمَّاهُ إِمَاماً عِنْدَ الْمَلَائِكَةِ
So, Allah-azwj Made Adam-as as a prayer niche and a Kabah and a direction, the lights (Noors) and the spiritualists, and the righteous can be performing Sajdah to. Then He-azwj Informed Adam-as upon His-azwj entrustments and Uncovered for him-as the dangers of what He-azwj had Entrusted him-as upon that He-azwj Named him-as as an Imam in the presence of the Angels.
فَكَانَ حَظُّ آدَمَ مِنَ الْخَبَرِ إِنْبَاءَهُ وَ نُطْقَهُ بِمُسْتَوْدَعِ نُورِنَا وَ لَمْ يَزَلِ اللَّهُ تَعَالَى يَخْبَأُ النُّورَ تَحْتَ الزَّمَانِ إِلَى أَنْ فَصَلَ مُحَمَّداً ص فِي طَاهِرِ الْقَنَوَاتِ
It was from a share of Adam-as from the news He-azwj had been Informed of and Spoken to, the deposit of our-asws Noor (inside him-as), and Allah-azwj the Exalted did not cease to Conceal the Noor beneath the times until Muhammad-saww was separated in pure channels.
فَدَعَا النَّاسَ ظَاهِراً وَ بَاطِناً وَ نَدَبَهُمْ سِرّاً وَ إِعْلَاناً وَ اسْتَدْعَى التَّنْبِيهَ عَلَى الْعَهْدِ الَّذِي قَدَّمَهُ إِلَى الذَّرِّ قَبْلَ النَّسْلِ وَ مَنْ وَافَقَهُ قَبَسَ مِنْ مِصْبَاحِ النُّورِ الْمُتَقَدِّمِ اهْتَدَى إِلَى سِرِّهِ وَ اسْتَبَانَ وَاضِحَ أَمْرِهِ وَ مَنْ أَلْبَسَتْهُ الْغَفْلَةُ اسْتَحَقَّ السَّخْطَةَ لَمْ يَهْتَدِ إِلَى ذَلِكَ
He-saww invited the people apparently and secretively, and he-saww called them secretively and openly and summoned the warning upon the Covenant which had preceded to the (realm of the) particles before the lineages, and one who realised it and attained from the lamp of the advanced light was guided to his-saww secrets and was clarified the clearness of his-saww matter, and the one who was clothed the heedlessness deserving the Wrath, was not guided to that.
ثُمَّ انْتَقَلَ النُّورُ إِلَى غَرَائِزِنَا وَ لَمَعَ مَعَ أَئِمَّتِنَا فَنَحْنُ أَنْوَارُ السَّمَاءِ وَ أَنْوَارُ الْأَرْضِ فِينَا النَّجَاةُ وَ مِنَّا مَكْنُونُ الْعِلْمِ وَ إِلَيْنَا مَصِيرُ الْأُمُورِ وَ بِنَا تَقْطَعُ الْحُجَجُ وَ مِنَّا خَاتَمُ الْأَئِمَّةِ وَ مُنْقِذُ الْأُمَّةِ وَ غَايَةُ النُّورِ وَ مَصْدَرُ الْأُمُورِ
Then the Noor was transferred to our-asws instincts and shone with (in) our-asws Imams‑asws. Thus, we-asws are Noors (lights) of the sky, and Noors (lights) of the earths. In us-asws is the salvation, and from us-asws is the hidden knowledge, and to us-asws is the destination of the affairs, by us-asws the arguments are cut off, and from us-asws is last of the Imams-asws, and saviour of the community, and the peak of Noor (light), and implementer of the affairs.
فَنَحْنُ أَفْضَلُ الْمَخْلُوقِينَ وَ أَكْمَلُ الْمَوْجُودِينَ وَ حُجَجُ رَبِّ الْعَالَمِينَ فَلْتَهْنَأِ النِّعْمَةَ مَنْ تَمَسَّكَ بِوَلَايَتِنَا وَ قَبَضَ عُرْوَتَنَا.
So we-asws are the superior beings, and the most perfect of the existing beings, and Divine Authorities of the worlds. He would be happy with the bounties, the one who adheres with our-asws Wilayah, and he grabs our-asws handhold’’.[193]
185 الْكَافِي، عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الدُّنْيَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اخْتَزَلَهَا عَنْ أَيَّامِ السَّنَةِ فَالسَّنَةُ ثَلَاثُمِائَةٍ وَ أَرْبَعٌ وَ خَمْسُونَ يَوْماً شَعْبَانُ لَا يَتِمُّ أَبَداً وَ رَمَضَانُ لَا يَنْقُصُ وَ اللَّهِ أَبَداً وَ لَا تَكُونُ فَرِيضَةٌ نَاقِصَةً إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لِتُكْمِلُوا الْعِدَّةَ
(The book) ‘Al Kafi’ – From a number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Ismail, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Created the world in six days. Then He-azwj Shortened it from the days of the year. So the year is of three hundred and fifty-four days. (The month of) Shaban will not be complete (30 days) ever, and (month of) Ramazan will not be deficient (from 30 days), by Allah-azwj, ever, and an Obligation cannot be deficient. Allah-azwj Mighty and Majestic Says: in order for you to complete the number, [2:185].
وَ شَوَّالٌ تِسْعَةٌ وَ عِشْرُونَ يَوْماً وَ ذُو الْقَعْدَةِ ثَلَاثُونَ يَوْماً لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ واعَدْنا مُوسى ثَلاثِينَ لَيْلَةً وَ أَتْمَمْناها بِعَشْرٍ فَتَمَّ مِيقاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَ ذُو الْحِجَّةِ تِسْعَةٌ وَ عِشْرُونَ يَوْماً وَ الْمُحَرَّمُ ثَلَاثُونَ يَوْماً ثُمَّ الشُّهُورُ بَعْدَ ذَلِكَ شَهْرٌ تَامٌّ وَ شَهْرٌ نَاقِصٌ الْخَبَرَ.
And Shawwal is of twenty-nine days, and Zul Qadah is of thirty days due to the Words of Allah-azwj Mighty and Majestic: And We Appointed thirty nights for Musa and Completed it with ten (more), so the complete time with his Lord was of forty nights. [7:142], and Zul Hijjaj is of twenty-nine days, and Al-Muharram is of thirty days. Then the (other) months after that are complete months and deficient months’ – the Hadeeth’’.[194]
186 الْفَقِيهُ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ ع قَالَ: قُلْتُ لَهُ إِنَّ النَّاسَ يَرْوُونَ أَنَّ رَسُولَ اللَّهِ ص مَا صَامَ مِنْ شَهْرِ رَمَضَانَ تِسْعَةً وَ عِشْرِينَ يَوْماً أَكْثَرُ مِمَّا صَامَ ثَلَاثِينَ
(The book) ‘Al Faqeeh’ – By his chain from Muhammad Bin Yaqoub Bin Shueyb, from his father,
‘From Al-Sadiq-asws, he (the narrator) said, ‘I said to him-asws, ‘The people are reporting that Rasool-Allah-saww had not fasted from a month of Ramazan, twenty-nine days, any more, than he-saww had fasted thirty!’
قَالَ كَذَبُوا مَا صَامَ رَسُولُ اللَّهِ ص إِلَّا تَامّاً وَ لَا تَكُونُ الْفَرَائِضُ نَاقِصَةً إِنَّ اللَّهَ خَلَقَ السَّنَةَ ثَلَاثَمِائَةٍ وَ سِتِّينَ يَوْماً وَ خَلَقَ السَّمَاوَاتِ وَ الْأَرْضَ فِي سِتَّةِ أَيَّامٍ فَحَجَزَهَا مِنْ ثَلَاثِمِائَةٍ وَ سِتِّينَ يَوْماً فَالسَّنَةُ ثَلَاثُمِائَةٍ وَ أَرْبَعَةٌ وَ خَمْسُونَ يَوْماً
He-asws said: ‘They are lying! Rasool-Allah-saww did not fast except complete (30 days), and the Obligations cannot happen to be deficient. Allah-azwj Created the year as three hundred and sixty days and Created the skies and the earth in six days, so He-azwj Reduced it from three hundred and sixty days. Therefore, the year is of three hundred and fifty-four days.
وَ شَهْرُ رَمَضَانَ ثَلَاثُونَ يَوْماً لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لِتُكْمِلُوا الْعِدَّةَ وَ الْكَامِلُ تَامٌّ وَ شَوَّالٌ تِسْعَةٌ وَ عِشْرُونَ يَوْماً وَ ذُو الْقَعْدَةِ ثَلَاثُونَ يَوْماً لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ واعَدْنا مُوسى ثَلاثِينَ لَيْلَةً
And month of Ramazan is of thirty days due to the Words of Allah-azwj Mighty and Majestic: in order for you to complete the number, [2:185], and the perfect is a complete. And Shawwal is of twenty-nine days, and Zul Qadah is of thirty days due to the Words of Allah-azwj Mighty and Majestic: And We Appointed thirty nights for Musa [7:142].
فَالشَّهْرُ هَكَذَا ثُمَّ هَكَذَا أَيْ شَهْرٌ تَامٌّ وَ شَهْرٌ نَاقِصٌ وَ شَهْرُ رَمَضَانَ لَا يَنْقُصُ أَبَداً وَ شَعْبَانُ لَا يَتِمُّ أَبَداً.
The months are like this, then like this, i.e. complete months and deficient months, and a month of Ramazan cannot be deficient, ever, and Shaban cannot be complete, ever!’’[195]
Miscellaneous Ahadeeth used in the exposition by Al-Majlisi –
وَرَدَ فِي حَدِيثِ الرِّضَا ع أَنَّهُ كَانَتِ الشَّمْسُ عِنْدَ كَيْنُونَتِهَا فِي وَسَطِ السَّمَاءِ.
And it as, been referred in a Hadeeth of Al-Reza-asws: ‘The sun, at it’s coming into being was in the middle of the sky’’.[196]
منها مَا رُوِيَ عَنْ رَسُولِ اللَّهِ ص فِي فَضْلِ الْجِهَادِ وَ تَوَابِعِهِ أَنَّ رِبَاطَ يَوْمٍ فِي سَبِيلِ اللَّهِ خَيْرٌ مِنْ عِبَادَةِ الرَّجُلِ فِي أَهْلِهِ سَنَةً ثَلَاثَمِائَةٍ وَ سِتِّينَ يَوْماً كُلَّ يَوْمٍ أَلْفَ سَنَةٍ.
From these is what is reported from Rasool-Allah-saww regarding the merits of the Jihad and it’s procedure: ‘Standing firm for a day in the Way of Allah-azwj is better than the worship by a man among his family for a year of three hundred and sixty days, each day being of a thousand years’’.[197]
عَنِ النَّبِيِّ ص حَيْثُ قَالَ: وَ أَمَّا صَلَاةُ الْمَغْرِبِ فَهِيَ السَّاعَةُ الَّتِي تَابَ اللَّهُ عَزَّ وَ جَلَّ فِيهَا عَلَى آدَمَ وَ كَانَ بَيْنَ مَا أَكَلَ مِنَ الشَّجَرَةِ وَ بَيْنَ مَا تَابَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ ثَلَاثُمِائَةِ سَنَةٍ مِنْ أَيَّامِ الدُّنْيَا وَ فِي أَيَّامِ الْآخِرَةِ يَوْمٌ كَأَلْفِ سَنَةٍ مَا بَيْنَ الْعَصْرِ إِلَى الْعِشَاءِ.
From the Prophet-saww when he-saww said: ‘And as for the Salat Al-Maghrib, it is the time which Allah-azwj Mighty and Majestic Turned (with Mercy) to Adam-as during it, and there was a duration between him-as having eaten from the tree and what Allah-azwj Mighty and Majestic Turned to him-as, three hundred years from the days of the world, and in the days of the Hereafter, a day is like a thousand years what is between Al-Asr to Al-Isha’’.[198]
187 مَجْمَعُ الْبَيَانِ، نَقْلًا مِنْ تَفْسِيرِ الْعَيَّاشِيِّ بِإِسْنَادِهِ عَنِ الْأَشْعَثِ بْنِ حَاتِمٍ قَالَ: كُنْتُ بِخُرَاسَانَ حَيْثُ اجْتَمَعَ الرِّضَا ع وَ الْفَضْلُ بْنُ سَهْلٍ وَ الْمَأْمُونُ فِي الْإِيوَانِ الْحِيرِيِّ بِمَرْوَ فَوُضِعَتِ الْمَائِدَةُ فَقَالَ الرِّضَا ع إِنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ سَأَلَنِي بِالْمَدِينَةِ فَقَالَ النَّهَارُ خُلِقَ قَبْلُ أَمِ اللَّيْلُ فَمَا عِنْدَكُمْ
(The book) ‘Majma Al Bayan’, copying from Tafseer Al Ayyashi by his chain from Al Ash’as Bin Hatim who said,
‘I was at Khurasan when Al-Reza-asws gathered with Al-Fazl Bin Sahl and Al-Mamoun in Ilwan Al-Heyra at Merv. The meal was placed. Al-Reza-asws said: ‘A man from the children of Israel asked me-asws at Al-Medina. He said, ‘Was the day Created before or the night? What is with you-asws’.
قَالَ فَأَدَارُوا الْكَلَامَ وَ لَمْ يَكُنْ عِنْدَهُمْ فِي ذَلِكَ شَيْءٌ
He-asws said: ‘I-asws rotated the talk and there did not happen to be anything with them regarding that’.
فَقَالَ الْفَضْلُ لِلرِّضَا ع أَخْبِرْنَا بِهَا أَصْلَحَكَ اللَّهُ
‘Al-Fazl said to Al-Reza-asws, ‘Inform us with it, may Allah-azwj Keep you-asws well!’
قَالَ نَعَمْ مِنَ الْقُرْآنِ أَمْ مِنَ الْحِسَابِ
He-asws said: ‘Yes, from the Quran or from the calculation?’
قَالَ لَهُ الْفَضْلُ مِنْ جِهَةِ الْحِسَابِ
Al-Fazl said to him-asws, ‘From an aspect of the calculation’.
فَقَالَ قَدْ عَلِمْتَ يَا فَضْلُ أَنَّ طَالِعَ الدُّنْيَا السَّرَطَانُ وَ الْكَوَاكِبُ فِي مَوَاضِعِ شَرَفِهَا فَزُحَلُ فِي الْمِيزَانِ وَ الْمُشْتَرِي فِي السَّرَطَانِ وَ الشَّمْسُ فِي الْحَمَلِ وَ الْقَمَرُ فِي الثَّوْرِ وَ ذَلِكَ يَدُلُّ عَلَى كَيْنُونَةِ الشَّمْسِ فِي الْحَمَلِ مِنَ الْعَاشِرِ مِنَ الطَّالِعِ فِي وَسَطِ السَّمَاءِ فَالنَّهَارُ خُلِقَ قَبْلَ اللَّيْلِ
He-asws said: ‘You have known, O Fazl, that the world of cancer emerged, and the stars were in honourable places. Saturn was in Libra, and the Jupiter was in the Cancer, and the sun was in Aries, and the moon was in the Taurus, and that evidence’s upon the existence of the sun being in Aries from the tenth from the emergence in the middle of the sky. Thus, the day was Created before the night.
وَ أَمَّا فِي الْقُرْآنِ فَهُوَ فِي قَوْلِهِ تَعَالَى لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ وَ لَا اللَّيْلُ سابِقُ النَّهارِ أَيْ قَدْ سَبَقَهُ النَّهَارُ.
And as for what is in the Quran, so it is the Word of the Exalted: The sun, it is not befitting for it that it should overtake the moon, nor for the night to precede the day, [36:40], i.e., the day had preceded it’’.[199]
188 كِتَابُ الْمُحْتَضَرِ، لِلْحَسَنِ بْنِ سُلَيْمَانَ مِمَّا رَوَاهُ مِنْ كِتَابِ الْخُطَبِ لِعَبْدِ الْعَزِيزِ بْنِ يَحْيَى الْجَلُودِيِّ قَالَ: خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ سَلُونِي فَإِنِّي لَا أُسْأَلُ عَنْ شَيْءٍ دُونَ الْعَرْشِ إِلَّا أَجَبْتُ فِيهِ لَا يَقُولُهَا بَعْدِي إِلَّا جَاهِلٌ مُدَّعٍ أَوْ كَذَّابٌ مُفْتَرٍ
The book ‘Al Mukhtasar’ of Al Hassan Bin Suleyman, from what is reported from the book ‘Al Khutab’ of Abdul Aziz Bin Yahya Al Jaloudy who said,
‘Amir Al-Momineen-asws addressed. He-asws said: ‘Ask me-asws, for I-asws will not be asked about anything below the Throne except I-asws shall answer regarding it. No one will say it after me‑asws an ignorant claimant or a fabricating liar!’
فَقَامَ رَجُلٌ مِنْ جَانِبِ مَسْجِدِهِ فِي عُنُقِهِ كِتَابٌ كَأَنَّهُ مُصْحَفٌ وَ هُوَ رَجُلٌ آدَمُ ضَرْبٌ طِوَالٌ جَعْدُ الشَّعْرِ كَأَنَّهُ مِنْ مُهَوِّدَةِ الْعَرَبِ فَقَالَ رَافِعاً صَوْتَهُ لِعَلِيٍّ أَيُّهَا الْمُدَّعِي مَا لَا يَعْلَمُ وَ الْمُقَلِّدُ مَا لَا يَفْهَمُ أَنَا السَّائِلُ فَأَجِبْ
A man stood up from a side of his-asws Masjid. In his neck was a book, as if it was a Quran, and he was a man of tall stature, curly hair, as if he was from the Jewish Arabs. He said raising his voice to Ali-asws, ‘O you claimant of what he does not know and the one collared with what he does not understand! I am the questioner, so answer!’
فَوَثَبَ بِهِ أَصْحَابُ عَلِيٍّ وَ شِيعَتُهُ مِنْ كُلِّ نَاحِيَةٍ فَهَمُّوا بِهِ فَنَهَرَهُمْ عَلِيٌّ ع فَقَالَ لَهُمْ دَعُوهُ وَ لَا تَعْجَلُوهُ فَإِنَّ الطَّيْشَ لَا تَقُومُ بِهِ حُجَجُ اللَّهِ وَ لَا بِهِ تَظْهَرُ بَرَاهِينُ اللَّهِ
The companions of Ali-asws and his-asws Shias leapt to him from every side. They thought of killing him. Ali-asws stopped them. He-asws said: ‘Leave him and do not be hasty with him, for the recklessness, the argument of Allah-azwj cannot be established by it, nor can the proofs be revealed by it!’
ثُمَّ الْتَفَتَ إِلَى الرَّجُلِ وَ قَالَ لَهُ سَلْ بِكُلِّ لِسَانِكَ وَ مَا فِي جَوَانِحِكَ فَإِنِّي أُجِيبُكَ إِنَّ اللَّهَ تَعَالَى لَا تَعْتَلِجُ عَلَيْهِ الشُّكُوكُ وَ لَا يُهَيِّجُهُ وَسَنٌ
Then he-asws turned to the man and said to him: ‘Ask will all your tongue and whatever is in your sides, for I-asws shall answer you! Allah-azwj the Exalted, neither will the doubts be related to Him-azwj not will the drowsiness overcome Him-azwj’.
فَقَالَ الرَّجُلُ كَمْ بَيْنَ الْمَغْرِبِ وَ الْمَشْرِقِ قَالَ عَلِيٌّ ع مَسَافَةُ الْهَوَاءِ قَالَ وَ مَا مَسَافَةُ الْهَوَاءِ قَالَ عَلِيٌّ ع دَوَرَانُ الْفَلَكِ قَالَ الرَّجُلُ وَ مَا قَدْرُ دَوَرَانِ الْفَلَكِ قَالَ مَسِيرَةُ يَوْمٍ لِلشَّمْسِ قَالَ الرَّجُلُ صَدَقْتَ
The man said, ‘How much is there between the west and the east?’ Ali-asws said: ‘The distance of the air’. He said, ‘And what is distance of the air?’ Ali-asws said: ‘Rotation of the orbit’. The man said, ‘And what is the measurement of the rotation of the orbit?’ He-asws said: ‘Travel distance of a day for the sun’. The man said, ‘You-asws speak the truth’.
قَالَ فَمَتَى الْقِيَامَةُ قَالَ عَلَى قَدْرِ قُصُورِ الْمَنِيَّةِ وَ بُلُوغِ الْأَجَلِ قَالَ الرَّجُلُ صَدَقْتَ
He said, ‘So when will be (Day of) Qiyamah?’ He-asws said: ‘Upon a measurement of presence of the sperm and reaching the death’.
فَكَمْ عُمُرُ الدُّنْيَا قَالَ عَلِيٌّ يُقَالُ سَبْعَةُ آلَافٍ ثُمَّ لَا تَحْدِيدَ
The man said, ‘You-asws speak the truth. So how much is the age of the world?’ Ali-asws said: ‘It is said seven thousand, then there is no specification’.
قَالَ الرَّجُلُ صَدَقْتَ فَأَيْنَ بَكَّةُ مِنْ مَكَّةَ قَالَ عَلِيٌّ مَكَّةُ مِنْ أَكْنَافِ الْحَرَمِ وَ بَكَّةُ مَوْضِعُ الْبَيْتِ قَالَ فَلِمَ سُمِّيَتْ مَكَّةُ مَكَّةَ قَالَ لِأَنَّ اللَّهَ مَكَّ الْأَرْضَ مِنْ تَحْتِهَا قَالَ فَلِمَ سُمِّيَتْ بَكَّةَ قَالَ لِأَنَّهَا بَكَّتْ رِقَابَ الْجَبَّارِينَ وَ عُيُونَ الْمُذْنِبِينَ
The man said, ‘You-asws speak the truth. So where is Bakkah from Makkah?’ Ali-asws said: ‘Makkah is from the surrounding of the Sanctuary and Bakkah is place of the House (Kaaba)’. He said, ‘So why was Makkah named as ‘Makkah’?’ He-asws said: ‘Because Allah-azwj ‘Maka’ spread the earth from beneath it’. He said, ‘So why has Bakkah named as such?’ He-asws said: ‘Because is cried (Bakka) from the necks of the tyrants and eyes of the sinners’.
قَالَ صَدَقْتَ وَ أَيْنَ كَانَ اللَّهُ قَبْلَ أَنْ يَخْلُقَ عَرْشَهُ
He said, ‘You-asws speak the truth! And where was Allah-azwj before He-azwj Created His-azwj Throne?’
قَالَ عَلِيٌّ سُبْحَانَ مَنْ لَا تُدْرِكُ كُنْهَ صِفَتِهِ حَمَلَةُ الْعَرْشِ عَلَى قُرْبِ زُمَرَاتِهِمْ مِنْ كَرَاسِيِّ كَرَامَتِهِ وَ لَا الْمَلَائِكَةُ الْمُقَرَّبُونَ مِنْ أَنْوَارِ سُبُحَاتِ جَلَالِهِ وَيْحَكَ لَا يُقَالُ أَيْنَ وَ لَا ثَمَّ وَ لَا فِيمَ وَ لَا لِمَ وَ لَا أَنَّى وَ لَا حَيْثُ وَ لَا كَيْفَ
Ali-asws said: ‘Glorious is the One-azwj whose essence cannot be realised by Him-azwj being described by the bearers of the Throne are upon a nearness of their group from the chairs of His-azwj Prestige, nor can the Angels of Proximity from the lights (Noors) of the praises of His‑azwj Majesty. Woe be to you! It cannot be said ‘where’, not ‘then’, nor ‘in what’, nor ‘why’, nor ‘how come’, nor ‘when’, nor ‘how’’.
قَالَ الرَّجُلُ صَدَقْتَ فَكَمْ مِقْدَارُ مَا لَبَّثَ اللَّهُ عَرْشَهُ عَلَى الْمَاءِ مِنْ قَبْلِ أَنْ يَخْلُقَ الْأَرْضَ وَ السَّمَاءَ
The man said, ‘You-asws speak the truth! How much is the measurement of what Allah-azwj Caused His-azwj Throne to remain upon the water, from before He-azwj had Created the earth and the sky?’
قَالَ أَ تُحْسِنُ أَنْ تَحْسُبَ قَالَ نَعَمْ قَالَ لَعَلَّكَ لَا تُحْسِنُ قَالَ بَلَى إِنِّي لَأُحْسِنُ أَنْ أَحْسُبَ
He-asws said: ‘Are you good at calculating?’ He said, ‘Yes’. He-asws said: ‘Perhaps you are not good’. He said, ‘Yes, I am good at calculating’.
قَالَ عَلِيٌّ أَ فَرَأَيْتَ لَوْ كَانَ صُبَّ خَرْدَلٌ فِي الْأَرْضِ حَتَّى سَدَّ الْهَوَاءَ وَ مَا بَيْنَ الْأَرْضِ وَ السَّمَاءِ ثُمَّ أُذِنَ لِمِثْلِكَ عَلَى ضَعْفِكَ أَنْ تَنْقُلَهُ حَبَّةً حَبَّةً مِنْ مِقْدَارِ الْمَشْرِقِ إِلَى الْمَغْرِبِ ثُمَّ مُدَّ فِي عُمُرِكَ وَ أُعْطِيتَ الْقُوَّةَ عَلَى ذَلِكَ حَتَّى تَنْقُلَهُ وَ أَحْصَيْتَهُ لَكَانَ ذَلِكَ أَيْسَرَ مِنْ إِحْصَاءِ عَدَدِ أَعْوَامِ مَا لَبِثَ عَرْشُهُ عَلَى الْمَاءِ مِنْ قَبْلِ أَنْ يَخْلُقَ الْأَرْضَ وَ السَّمَاءَ
Ali-asws said: ‘What is your view, if mustard seeds were to be poured in the earth until it blocks the air and whatever is between the earth and the sky, then it is allowed for someone like you, being upon your weakness, to transfer seed by seed from a measurement of the east to the west, then there is an extension in your age and you are given the strength upon that until you do transfer it and count it, that would be easier than counting the number of years of what His-azwj Throne had remained upon the water from before He-azwj Created the earth and the sky.
وَ إِنَّمَا وَصَفْتُ لَكَ بِبَعْضِ عُشْرِ عَشِيرِ الْعَشِيرِ مِنْ جُزْءِ مِائَةِ أَلْفِ جُزْءٍ وَ أَسْتَغْفِرُ اللَّهَ مِنَ الْقَلِيلِ فِي التَّحْدِيدِ
And rather, I-asws have described to you with a part of a tenth of a tenth of a tenth from a part of one hundred thousandth part, and I-asws seek Forgiveness of Allah-azwj from having reduced in the specifications’.
قَالَ فَحَرَّكَ الرَّجُلُ رَأْسَهُ وَ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ.
He (the narrator) said, ‘The man moved (shook) his head and testified, ‘There is no god except Allah-azwj and Muhammad-saww is His-azwj Rasool-saww’’.[200]
[1] Bihar Al Anwaar – V 54 The book of creation – Ch 1 a
[2] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 1
[3] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 2
[4] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 3 a
[5] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 3 b
[6] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 4
[7] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 5
[8] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 6
[9] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 7
[10] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 8
[11] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 9
[12] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 10
[13] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 11
[14] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 12 a
[15] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 12 b
[16] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 13
[17] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 14
[18] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 15
[19] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 16
[20] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 17
[21] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 18
[22] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 19
[23] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 20
[24] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 21
[25] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 22
[26] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 23
[27] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 24
[28] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 25
[29] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 26
[30] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 27
[31] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 28
[32] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 29
[33] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 30 a
[34] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 30 b
[35] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 31
[36] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 32 a
[37] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 32 b
[38] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 33
[39] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 34
[40] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 35
[41] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 36
[42] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 37
[43] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 38
[44] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 39
[45] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 40
[46] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 41
[47] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 42
[48] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 43
[49] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 44
[50] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 45
[51] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 46
[52] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 47
[53] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 48
[54] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 49
[55] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 50
[56] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 51
[57] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 52
[58] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 53
[59] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 54
[60] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 55
[61] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 56
[62] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 57
[63] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 58
[64] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 59
[65] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 60
[66] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 61
[67] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 62
[68] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 63
[69] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 64
[70] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 65
[71] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 66
[72] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 67
[73] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 68
[74] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 69
[75] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 70
[76] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 71
[77] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 72
[78] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 73
[79] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 74
[80] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 75 a
[81] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 75 b
[82] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 76
[83] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 77
[84] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 78
[85] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 79
[86] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 80
[87] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 81
[88] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 82
[89] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 83
[90] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 84
[91] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 85
[92] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 86
[93] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 87
[94] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 88
[95] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 89
[96] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 90
[97] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 91
[98] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 92
[99] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 93
[100] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 94
[101] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 95
[102] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 96
[103] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 97
[104] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 98
[105] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 99
[106] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 100
[107] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 101
[108] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 102
[109] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 103
[110] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 104
[111] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 105
[112] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 106
[113] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 107
[114] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 108
[115] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 109
[116] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 110
[117] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 111
[118] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 112
[119] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 113
[120] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 114
[121] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 115
[122] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 116
[123] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 117
[124] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 118
[125] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 119
[126] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 120
[127] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 121
[128] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 122
[129] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 123
[130] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 124
[131] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 125
[132] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 126
[133] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 127
[134] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 128
[135] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 129
[136] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 130
[137] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 131
[138] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 132
[139] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 133
[140] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 134
[141] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 135
[142] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 136 a
[143] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 136 b
[144] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 136 c
[145] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 136 4
[146] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 137
[147] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 138
[148] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 139
[149] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 140
[150] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 141
[151] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 142
[152] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 143
[153] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 144
[154] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 145
[155] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 146
[156] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 147
[157] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 148
[158] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 149
[159] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 150
[160] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 151
[161] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 152
[162] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 153
[163] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 154
[164] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 155
[165] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 156
[166] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 157
[167] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 158
[168] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 159
[169] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 160
[170] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 161
[171] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 162
[172] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 163
[173] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 164
[174] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 165
[175] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 166
[176] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 167
[177] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 168
[178] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 169
[179] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 170
[180] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 171
[181] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 172
[182] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 173
[183] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 174
[184] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 175
[185] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 176
[186] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 177
[187] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 178
[188] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 179
[189] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 180
[190] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 181
[191] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 182
[192] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 183
[193] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 184
[194] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 185
[195] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 186
[196] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 186 b
[197] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 186 c
[198] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 186 d
[199] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 187
[200] Bihar Al Anwaar – V 54 The book of creation – Ch 2 H 188 / 1