Al-Kafi Volume 1

كِتَابُ الْعَقْلِ وَ الْجَهْلِ

THE BOOK OF INTELLECT AND IGNORANCE

Chapter 1

أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عِدَّةٌ مِنْ أَصْحَابِنَا مِنْهُمْ مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا خَلَقَ اللَّهُ الْعَقْلَ اسْتَنْطَقَهُ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً هُوَ أَحَبُّ إِلَيَّ مِنْكَ وَ لَا أَكْمَلْتُكَ إِلَّا فِيمَنْ أُحِبُّ أَمَا إِنِّي إِيَّاكَ آمُرُ وَ إِيَّاكَ أَنْهَى وَ إِيَّاكَ أُعَاقِبُ وَ إِيَّاكَ أُثِيبُ .

Abu Ja’far Muhammad Bin Yaqoub informed us saying, ‘It was narrated to us by a number of our companions, from them was Muhammad Bin Yahya Al Attar, from Ahmad bin Muhammad, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When Allah^-azwj Created the ‘الْعَقْلَ’ (Aql – intellect)[1], He^-azwj Interrogated it, then Said to it: “Come!” So it came. Then Said to it: “Turn back!” So it turned back. Then He^-azwj Said: “By My^-azwj Might and My^-azwj Majesy! I^-azwj did not Create any creature which is more Beloved to Me^-azwj than you, nor will I^-azwj Perfect you except among the ones whom I^-azwj Love. But, it is (based on) you that I^-azwj shall Command, and for you I^-azwj shall Forbid, and for you I^-azwj shall Punish, and for you I^-azwj shall Reward”’.[2]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ عَلِيٍّ ( عليه السلام ) قَالَ هَبَطَ جَبْرَئِيلُ عَلَى آدَمَ ( عليه السلام ) فَقَالَ يَا آدَمُ إِنِّي أُمِرْتُ أَنْ أُخَيِّرَكَ وَاحِدَةً مِنْ ثَلَاثٍ فَاخْتَرْهَا وَ دَعِ اثْنَتَيْنِ فَقَالَ لَهُ آدَمُ يَا جَبْرَئِيلُ وَ مَا الثَّلَاثُ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Amro Bin Usman, from Mufazzal Bin Salih, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata,

(It has been narrated) from Ali^-asws having said: ‘Jibraeel^-as descended unto Adam^-as and he^-as said: ‘O Adam^-as!’ I^-as have been Commanded to get you^-as to choose one from three, therefore choose it and leave the (other) two’. So Adam^-as said to him^-as: ‘O Jibraeel^-as! And what are the three?’

فَقَالَ الْعَقْلُ وَ الْحَيَاءُ وَ الدِّينُ فَقَالَ آدَمُ إِنِّي قَدِ اخْتَرْتُ الْعَقْلَ فَقَالَ جَبْرَئِيلُ لِلْحَيَاءِ وَ الدِّينِ انْصَرِفَا وَ دَعَاهُ فَقَالَا يَا جَبْرَئِيلُ إِنَّا أُمِرْنَا أَنْ نَكُونَ مَعَ الْعَقْلِ حَيْثُ كَانَ قَالَ فَشَأْنَكُمَا وَ عَرَجَ .

So he^-as said: ‘The ‘الْعَقْلُ وَ الْحَيَاءُ وَ الدِّينُ’ intellect, and the modesty (bashfulness), and the Religion’. So Adam^-as said: ‘I^-as have chosen the intellect’. So Jibraeel^-as said to the modesty and the Religion: ‘Leave!’ So they both said, ‘O Jibraeel^-as! We have been Commanded that we should happen to be with the intellect wherever it may be’. He^-as said: ‘So that is your affair’, and he^-as ascended’ (leaving all three with Adam^-as).[3]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الْعَقْلُ قَالَ مَا عُبِدَ بِهِ الرَّحْمَنُ وَ اكْتُسِبَ بِهِ الْجِنَانُ قَالَ قُلْتُ فَالَّذِي كَانَ فِي مُعَاوِيَةَ فَقَالَ تِلْكَ النَّكْرَاءُ تِلْكَ الشَّيْطَنَةُ وَ هِيَ شَبِيهَةٌ بِالْعَقْلِ وَ لَيْسَتْ بِالْعَقْلِ .

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from one of our companions,

(It has been narrated) raising it to Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is the ‘الْعَقْلَ’ (Aql– intellect?’ He^-asws said: ‘Through which the Beneficent is worshipped with, and the Gardens are attained with’. I said, ‘So that which was in Muawiya?’ So he^-asws said: ‘That is the heinous, that is the devilry, and it may disguise as the intellect, but it is not the intellect’.[4]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَ عَدُوُّهُ جَهْلُهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Al Hassan Bin Al Jahm who said,

‘I heard Al-Reza^-asws saying: ‘A friend of every person is his intellect, and ‘عَدُوُّهُ جَهْلُهُ’ his enemy is his ignorance’.[5]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) إِنَّ عِنْدَنَا قَوْماً لَهُمْ مَحَبَّةٌ وَ لَيْسَتْ لَهُمْ تِلْكَ الْعَزِيمَةُ يَقُولُونَ بِهَذَا الْقَوْلِ فَقَالَ لَيْسَ أُولَئِكَ مِمَّنْ عَاتَبَ اللَّهُ إِنَّمَا قَالَ اللَّهُ فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ .

And from him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Al Hassan Bin Al Jahm who said,

‘I said to Abu Al-Hassan^-asws, ‘In our presence there is a group of people, for them is love, and there isn’t that magnificence for them that they should be saying with this word (Al-Wilayah)’. So he^-asws said: ‘They are from the ones whom Allah^-azwj Admonished. But rather, Allah^-azwj Said [59:2] therefore take a lesson, O you who have vision’.[6]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي مُحَمَّدٍ الرَّازِيِّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ كَانَ عَاقِلًا كَانَ لَهُ دِينٌ وَ مَنْ كَانَ لَهُ دِينٌ دَخَلَ الْجَنَّةَ .

Ahmad Bin Idrees, from Muhammad Bin Hassan, from Abu Muhammad Al Razy, from Sayf Bin Ameyra, from Is’haq Bin Ammar who said,

‘Abu Abdullah^-asws said: ‘The one who was an intellectual, there would be Religion for him, and the one who has Religion for him, would enter the Paradise’.[7]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّمَا يُدَاقُّ اللَّهُ الْعِبَادَ فِي الْحِسَابِ يَوْمَ الْقِيَامَةِ عَلَى قَدْرِ مَا آتَاهُمْ مِنَ الْعُقُولِ فِي الدُّنْيَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Hassan Bin Ali Bin Yaqteen, from Muhammad Bin Sinan, from Abu Al Jaroud,

(It has been narrated) from Abu Ja’far^-asws having said: ‘But rather Allah^-azwj would Hold the servants (responsible) regarding the Reckoning on the Day of Judgment upon a measurement of what He^-azwj had Given them from the intellects in the world’.[8]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَحْمَرِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِيهِ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فُلَانٌ مِنْ عِبَادَتِهِ وَ دِينِهِ وَ فَضْلِهِ فَقَالَ كَيْفَ عَقْلُهُ قُلْتُ لَا أَدْرِي فَقَالَ إِنَّ الثَّوَابَ عَلَى قَدْرِ الْعَقْلِ إِنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ كَانَ يَعْبُدُ اللَّهَ فِي جَزِيرَةٍ مِنْ جَزَائِرِ الْبَحْرِ خَضْرَاءَ نَضِرَةٍ كَثِيرَةِ الشَّجَرِ ظَاهِرَةِ الْمَاءِ وَ إِنَّ مَلَكاً مِنَ الْمَلَائِكَةِ مَرَّ بِهِ فَقَالَ يَا رَبِّ أَرِنِي ثَوَابَ عَبْدِكَ هَذَا

Ali Bin Muhammad Bin Abdullah, from Ibrahim Bin Is’haq Al Ahmar, from Muhammad Bin Suleyman Al Daylami, from his father who said,

‘I said to Abu Abdullah^-asws, of so and so, and (about) his worship, and his Religion and his merits’. So he^-asws said: ‘How is his intellect?’ I said, ‘I do not know’. So he^-asws said: ‘The Rewards are (based) upon the measurement of the intellect. A man from the Children of Israel was worshipping Allah^-azwj in an island from the islands of the sea, (which was) green, scenic, there being a lot of trees, at the back of the water (lakes & rivers), and that an Angel from the Angels passed by him, so he said: ‘O Lord^-azwj! Show me the Rewards of this servant of Yours^-azwj’.

فَأَرَاهُ اللَّهُ تَعَالَى ذَلِكَ فَاسْتَقَلَّهُ الْمَلَكُ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ أَنِ اصْحَبْهُ فَأَتَاهُ الْمَلَكُ فِي صُورَةِ إِنْسِيٍّ فَقَالَ لَهُ مَنْ أَنْتَ قَالَ أَنَا رَجُلٌ عَابِدٌ بَلَغَنِي مَكَانُكَ وَ عِبَادَتُكَ فِي هَذَا الْمَكَانِ فَأَتَيْتُكَ لِأَعْبُدَ اللَّهَ مَعَكَ

So Allah^-azwj the Exalted Showed him that, and the Angel considered it to be little. So Allah^-azwj the Exalted Revealed unto him, that he should accompany him. So the Angel went over to him in the image of a human being. So he (the man) said to him (the Angel), ‘Who are you?’ He said, ‘I am a worshipping man. (News) of your position and your worship reached me in this place, so I came over to you in order to worship Allah^-azwj along with you’.

فَكَانَ مَعَهُ يَوْمَهُ ذَلِكَ فَلَمَّا أَصْبَحَ قَالَ لَهُ الْمَلَكُ إِنَّ مَكَانَكَ لَنَزِهٌ وَ مَا يَصْلُحُ إِلَّا لِلْعِبَادَةِ فَقَالَ لَهُ الْعَابِدُ إِنَّ لِمَكَانِنَا هَذَا عَيْباً فَقَالَ لَهُ وَ مَا هُوَ قَالَ لَيْسَ لِرَبِّنَا بَهِيمَةٌ فَلَوْ كَانَ لَهُ حِمَارٌ رَعَيْنَاهُ فِي هَذَا الْمَوْضِعِ فَإِنَّ هَذَا الْحَشِيشَ يَضِيعُ فَقَالَ لَهُ ذَلِكَ الْمَلَكُ وَ مَا لِرَبِّكَ حِمَارٌ فَقَالَ لَوْ كَانَ لَهُ حِمَارٌ مَا كَانَ يَضِيعُ مِثْلُ هَذَا الْحَشِيشِ

It was so that he was with him for that day of his. So when it was morning, the Angel said to him: ‘Your place is scenic and it is not correct for anything except for the worship’. So the worshipper said to him, ‘There is a fault with this place of ours’. So he said to him: ‘And what is it?’ He said, ‘There is no animal of our Lord^-azwj. Had there been a donkey of His^-azwj, we would have grazed it in this place, for this pasture is being wasted’. So that Angel said to him: ‘And there is no donkey for your Lord^-azwj?’ So he said, ‘Had there been a donkey for Him^-azwj, He^-azwj would not have Wasted the plush pasture like this’.

فَأَوْحَى اللَّهُ إِلَى الْمَلَكِ إِنَّمَا أُثِيبُهُ عَلَى قَدْرِ عَقْلِهِ .

So Allah^-azwj Revealed unto the Angel: “But rather, I^-azwj am Rewarding him upon the measurement of his intellect”’.[9]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا بَلَغَكُمْ عَنْ رَجُلٍ حُسْنُ حَالٍ فَانْظُرُوا فِي حُسْنِ عَقْلِهِ فَإِنَّمَا يُجَازَى بِعَقْلِهِ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘When (news) of the good state of a man reaches you, so look at the goodness of his intellect, for rather he would be Recompensed by (based upon the level of) his intellect’.[10]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ ذَكَرْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلًا مُبْتَلًى بِالْوُضُوءِ وَ الصَّلَاةِ وَ قُلْتُ هُوَ رَجُلٌ عَاقِلٌ فَقَالَ أَبُو عَبْدِ اللَّهِ وَ أَيُّ عَقْلٍ لَهُ وَ هُوَ يُطِيعُ الشَّيْطَانَ فَقُلْتُ لَهُ وَ كَيْفَ يُطِيعُ الشَّيْطَانَ فَقَالَ سَلْهُ هَذَا الَّذِي يَأْتِيهِ مِنْ أَيِّ شَيْ‏ءٍ هُوَ فَإِنَّهُ يَقُولُ لَكَ مِنْ عَمَلِ الشَّيْطَانِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I mentioned to Abu Abdullah^-asws a man constantly indulging in the ablution and the Salāt, and I said, ‘He is an intelligent man’. So Abu Abdullah^-asws said: ‘And which intellect is there for him, and he is obeying the Satan^-la?’ So I said to him^-asws, ‘And how is he obeying the Satan^-la?’ So he^-asws said: ‘Ask him about this which he is doing, from which thing is it, so he would be saying to you, ‘From the acts of the Satan^-la’.[11]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا قَسَمَ اللَّهُ لِلْعِبَادِ شَيْئاً أَفْضَلَ مِنَ الْعَقْلِ فَنَوْمُ الْعَاقِلِ أَفْضَلُ مِنْ سَهَرِ الْجَاهِلِ وَ إِقَامَةُ الْعَاقِلِ أَفْضَلُ مِنْ شُخُوصِ الْجَاهِلِ وَ لَا بَعَثَ اللَّهُ نَبِيّاً وَ لَا رَسُولًا حَتَّى يَسْتَكْمِلَ الْعَقْلَ وَ يَكُونَ عَقْلُهُ أَفْضَلَ مِنْ جَمِيعِ عُقُولِ أُمَّتِهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from oe of his companions, raising it, said,

‘Rasool-Allah^-saww said: ‘Allah^-azwj has not Distributed for the servants anything more superior than the intellect. Thus, the sleep of the intellectual is superior to the vigil of the ignorant, and the staying (at home) of the intellectual is superior than going out of the ignorant; and Allah^-azwj neither Sent a Prophet^-as nor a Rasool^-as until He^-azwj Perfected the intellect (for him^-as), and his^-as intellect happened to be superior to the entirety of the intellects of the community.

وَ مَا يُضْمِرُ النَّبِيُّ ( صلى الله عليه وآله ) فِي نَفْسِهِ أَفْضَلُ مِنِ اجْتِهَادِ الْمُجْتَهِدِينَ وَ مَا أَدَّى الْعَبْدُ فَرَائِضَ اللَّهِ حَتَّى عَقَلَ عَنْهُ وَ لَا بَلَغَ جَمِيعُ الْعَابِدِينَ فِي فَضْلِ عِبَادَتِهِمْ مَا بَلَغَ الْعَاقِلُ وَ الْعُقَلَاءُ هُمْ أُولُو الْأَلْبَابِ الَّذِينَ قَالَ اللَّهُ تَعَالَى وَ مَا يَتَذَكَّرُ إِلَّا أُولُو الْأَلْبَابِ .

And whatever the Prophet^-saww concealed within himself^-saww is superior to the striving of the strivers; and the servant would not fulfil the Obligations of Allah^-azwj until he knows about Him^-azwj, and the entirety of the worshippers would not reach in merit with their worshipping what the intellectual would reach; and the intellectuals, they are those possessing understanding whom Allah^-azwj Speaks of [13:19] But rather, only those possessing understanding will mind’.[12]

أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ لِي أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ( عليه السلام ) يَا هِشَامُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَشَّرَ أَهْلَ الْعَقْلِ وَ الْفَهْمِ فِي كِتَابِهِ فَقَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ

O Abu Abdullah Al Ashary, from one of our companions, raising it, from Hisham Bin Al Hakam who said,

‘Abu Al-Hassan Musa Bin Ja’far^-asws said to me: ‘O Hisham! Allah^-azwj Blessed and High Gave glad tidings to the people of the intellect and the understanding in His^-azwj Book, so He^-azwj Said [39:17] therefore give good news to My servants, [39:18] Those who listen intently to the Word, then follow the best of it; those are they whom Allah has Guided, and those it is who are the ones of understanding.

يَا هِشَامُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَكْمَلَ لِلنَّاسِ الْحُجَجَ بِالْعُقُولِ وَ نَصَرَ النَّبِيِّينَ بِالْبَيَانِ وَ دَلَّهُمْ عَلَى رُبُوبِيَّتِهِ بِالْأَدِلَّةِ فَقَالَ وَ إِلهُكُمْ إِلهٌ واحِدٌ لا إِلهَ إِلَّا هُوَ الرَّحْمنُ الرَّحِيمُ. إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ وَ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِما يَنْفَعُ النَّاسَ وَ ما أَنْزَلَ اللَّهُ مِنَ السَّماءِ مِنْ ماءٍ فَأَحْيا بِهِ الْأَرْضَ بَعْدَ مَوْتِها وَ بَثَّ فِيها مِنْ كُلِّ دَابَّةٍ وَ تَصْرِيفِ الرِّياحِ وَ السَّحابِ الْمُسَخَّرِ بَيْنَ السَّماءِ وَ الْأَرْضِ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ

O Hisham! Allah^-azwj Blessed and High Perfected the argument to the people by the intellects and Helped the Prophets^-as with the proclamations, and Pointed them^-as upon His^-azwj Lordship by the evidence, so He^-azwj Said [2:163] And your God is one God! There is no god but He; He is the Beneficent, the Merciful [2:164] Surely in the Creation of the skies and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits the people, and the water that Allah Sends down from the sky, then gives life with it to the earth after its death and Spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the sky and the earth, there are signs for a people who are using their intellects.

يَا هِشَامُ قَدْ جَعَلَ اللَّهُ ذَلِكَ دَلِيلًا عَلَى مَعْرِفَتِهِ بِأَنَّ لَهُمْ مُدَبِّراً فَقَالَ وَ سَخَّرَ لَكُمُ اللَّيْلَ وَ النَّهارَ وَ الشَّمْسَ وَ الْقَمَرَ وَ النُّجُومُ مُسَخَّراتٌ بِأَمْرِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ

O Hisham! Allah^-azwj has Made that to be a pointer to His^-azwj recognition that it has been Regulated for them, so He^-azwj Said [16:12] And He Made subservient to you the night and the day and the sun and the moon, and the stars are made subservient by His Command; surely there are signs in this for a people who using their intellects.

وَ قَالَ هُوَ الَّذِي خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخاً وَ مِنْكُمْ مَنْ يُتَوَفَّى مِنْ قَبْلُ وَ لِتَبْلُغُوا أَجَلًا مُسَمًّى وَ لَعَلَّكُمْ تَعْقِلُونَ

And Said [40:67] He it is Who Created you from dust, then from a sperm, then from a clot, then Brought you forth as a child, then that you may become old, then that you may be old; and among you there are some who are caused to die before, and that you may reach an appointed term, and that perhaps you may be using your intellects.

وَ قَالَ إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَ النَّهَارِ وَ مَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَ تَصْرِيفِ الرِّيَاحِ وَ السَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَ الْأَرْضِ لآَيَاتٍ لِقَوْمٍ يَعْقِلُونَ

And Said [45:5] And (in) the variation of the night and the day, and (in) what Allah Sends down of sustenance from the cloud, then gives life thereby to the earth after its death, and (in) the changing of the winds [2:164] and the clouds made subservient between the sky and the earth, there are signs for a people who are using their intellects.

وَ قَالَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها قَدْ بَيَّنَّا لَكُمُ الْآياتِ لَعَلَّكُمْ تَعْقِلُونَ

And Said [57:17] Know that Allah Revives the earth after its death; We have made the Verses clear to you so that you may use your intellects.

وَ قَالَ وَ جَنَّاتٌ مِنْ أَعْنابٍ وَ زَرْعٌ وَ نَخِيلٌ صِنْوانٌ وَ غَيْرُ صِنْوانٍ يُسْقى بِماءٍ واحِدٍ وَ نُفَضِّلُ بَعْضَها عَلى بَعْضٍ فِي الْأُكُلِ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ

And Said [13:4] And in the earth there are tracts side by side and gardens of grapes and corn and palm trees having one root and having distinct roots – they are watered with one water, and We Prefer some over the other for eating; surely there are Signs in this for a people who use their intellects.

وَ قَالَ وَ مِنْ آياتِهِ يُرِيكُمُ الْبَرْقَ خَوْفاً وَ طَمَعاً وَ يُنَزِّلُ مِنَ السَّماءِ ماءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِها إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ

And Said [30:24] And from His Signs is that He Shows you the lightning for fear and for hope, and Sends down water from the clouds then Gives life therewith to the earth after its death; most surely there are Signs in this for a people who are using their intellects.

وَ قَالَ قُلْ تَعالَوْا أَتْلُ ما حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئاً وَ بِالْوالِدَيْنِ إِحْساناً وَ لا تَقْتُلُوا أَوْلادَكُمْ مِنْ إِمْلاقٍ نَحْنُ نَرْزُقُكُمْ وَ إِيَّاهُمْ وَ لا تَقْرَبُوا الْفَواحِشَ ما ظَهَرَ مِنْها وَ ما بَطَنَ وَ لا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ذلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ

And Said [6:151] Say: Come I will recite what your Lord has Forbidden to you – (remember) that you do not associate anything with Him and show kindness to your parents, and do not slay your children for (fear of) poverty – We Provide for you and for them – and do not go near to immoralities, those of them which are apparent and those which are concealed, and do not kill the soul which Allah has Forbidden except for the requirements of justice; this He has Enjoined you with that you may use your intellects.

وَ قَالَ هَلْ لَكُمْ مِنْ ما مَلَكَتْ أَيْمانُكُمْ مِنْ شُرَكاءَ فِي ما رَزَقْناكُمْ فَأَنْتُمْ فِيهِ سَواءٌ تَخافُونَهُمْ كَخِيفَتِكُمْ أَنْفُسَكُمْ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْقِلُونَ

And Said [30:28] He Strikes for you an example from yourselves: Have you among those whom your right hands possess partners in what We have Given you for sustenance, so that with respect to it you are alike; you fear them as you fear each other? Thus do We Make the Signs Decisive for a people who are using their intellects.

يَا هِشَامُ ثُمَّ وَعَظَ أَهْلَ الْعَقْلِ وَ رَغَّبَهُمْ فِي الْآخِرَةِ فَقَالَ وَ مَا الْحَياةُ الدُّنْيا إِلَّا لَعِبٌ وَ لَهْوٌ وَ لَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَ فَلا تَعْقِلُونَ

O Hisham! Then He^-azwj Advised the people of the intellects and Made them to be desirous for the Hereafter, so He^-azwj Said [6:32] And this world’s life is nothing but a play and an idle sport and certainly the abode of the Hereafter is better for those who fear; are you not using your intellects?.

يَا هِشَامُ ثُمَّ خَوَّفَ الَّذِينَ لَا يَعْقِلُونَ عِقَابَهُ فَقَالَ تَعَالَى ثُمَّ دَمَّرْنَا الْآخَرِينَ. وَ إِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ. وَ بِاللَّيْلِ أَ فَلا تَعْقِلُونَ.

O Hisham! Then He^-azwj Frightened those who are not using their intellects of His^-azwj Punishment, so the Exalted said [37:136] Then We Destroyed the others [37:137] And you pass by them in the morning [37:138] And at night; Are you not using your intellects?

وَ قَالَ إِنَّا مُنْزِلُونَ عَلى أَهْلِ هذِهِ الْقَرْيَةِ رِجْزاً مِنَ السَّماءِ بِما كانُوا يَفْسُقُونَ وَ لَقَدْ تَرَكْنا مِنْها آيَةً بَيِّنَةً لِقَوْمٍ يَعْقِلُونَ

And Said [29:34] Surely We will cause to descend upon the people of this town a Punishment from heaven, due to their disobedience [29:35] And certainly We have left from it a clear evidence for a people who are using their intellects.

يَا هِشَامُ إِنَّ الْعَقْلَ مَعَ الْعِلْمِ فَقَالَ وَ تِلْكَ الْأَمْثالُ نَضْرِبُها لِلنَّاسِ وَ ما يَعْقِلُها إِلَّا الْعالِمُونَ

O Hisham! The intellect is with the knowledge, so He^-azwj Said [29:43] And these examples, We Strike these for the people, and none understand them except for the learned.

يَا هِشَامُ ثُمَّ ذَمَّ الَّذِينَ لَا يَعْقِلُونَ فَقَالَ وَ إِذا قِيلَ لَهُمُ اتَّبِعُوا ما أَنْزَلَ اللَّهُ قالُوا بَلْ نَتَّبِعُ ما أَلْفَيْنا عَلَيْهِ آباءَنا أَ وَ لَوْ كانَ آباؤُهُمْ لا يَعْقِلُونَ شَيْئاً وَ لا يَهْتَدُونَ

O Hisham! Then He^-azwj Condemned those who are not using their intellects, so He^-azwj Said [2:170] And when it is said to them, Follow what Allah has Revealed, they say: But! We follow what we found our fathers upon. What! Even though their fathers were not using their intellects on anything nor were they guided?

وَ قَالَ وَ مَثَلُ الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِما لا يَسْمَعُ إِلَّا دُعاءً وَ نِداءً صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَعْقِلُونَ

And Said [2:171] And the example of those who disbelieve is as the example of the one (goat-herd) who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they are not using their intellects.

وَ قَالَ وَ مِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ أَ فَأَنْتَ تُسْمِعُ الصُّمَّ وَ لَوْ كانُوا لا يَعْقِلُونَ

And Said [10:42] And among them are those who listen to you intently, but can you make the deaf to hear when they were not using their intellects?

وَ قَالَ أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا

[25:44] Or do you reckon that most of them are hearing and using their intellects? They are nothing but like cattle; but, they are straying farther off from the path.

وَ قَالَ لا يُقاتِلُونَكُمْ جَمِيعاً إِلَّا فِي قُرىً مُحَصَّنَةٍ أَوْ مِنْ وَراءِ جُدُرٍ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعاً وَ قُلُوبُهُمْ شَتَّى ذلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْقِلُونَ

And Said [59:14] They will not fight against you in a body save in fortified towns or from behind walls; their fighting between them is severe, you may think them as one body, and their hearts are disunited; that is because they are a people who are not using their intellects.

وَ قَالَ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ

And Said [2:44] Are you ordering the people to be good and neglecting your own souls while you read the Book; Are you not using your intellects?

يَا هِشَامُ ثُمَّ ذَمَّ اللَّهُ الْكَثْرَةَ فَقَالَ وَ إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ

O Hisham! Then Allah^-azwj Condemned the majority, so He^-azwj Said [6:116] And if you obey the majority of those in the earth, they will lead you astray from Allah’s Way.

وَ قَالَ وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّماواتِ وَ الْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْلَمُونَ

And Said [31:25] And if you ask them who Created the skies and the earth, they will be saying: Allah. Say: The Praise is due to Allah; But the majority of them are not knowing.

وَ قَالَ وَ لَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنَ السَّماءِ ماءً فَأَحْيا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِها لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لا يَعْقِلُونَ

[29:63] And if you ask them Who is it that Sends down water from the clouds, then Gives Revives it after its death, they will certainly say, Allah. Say: All Praise is due to Allah. But the majority of them are not using their intellects.

يَا هِشَامُ ثُمَّ مَدَحَ الْقِلَّةَ فَقَالَ وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ وَ قَالَ وَ قَلِيلٌ ما هُمْ

O Hisham! Then Allah^-azwj Complimented the minority, so He^-azwj Said [34:13] And very few of My servants are the grateful ones. And Said [38:24] and very few are they.

وَ قالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمانَهُ أَ تَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ

[40:28] And a believing man of Pharaoh’s people who concealed his faith said: Will you slay a man because he says: My Lord is Allah.

وَ قَالَ وَ مَنْ آمَنَ وَ ما آمَنَ مَعَهُ إِلَّا قَلِيلٌ

And Said [11:40] and those who believe, and there did not believe with him but a few.

وَ قَالَ وَ لكِنَّ أَكْثَرَهُمْ لا يَعْلَمُونَ

And Said [6:37] but the majority of them are not knowing.

وَ قَالَ وَ أَكْثَرُهُمْ لا يَعْقِلُونَ

And Said [5:103] and the majority of them are not using their intellects.

وَ قَالَ وَ أَكْثَرُهُمْ لَا يَشْعُرُونَ

And said: “The majority of them are not realizing”.[13]

يَا هِشَامُ ثُمَّ ذَكَرَ أُولِي الْأَلْبَابِ بِأَحْسَنِ الذِّكْرِ وَ حَلَّاهُمْ بِأَحْسَنِ الْحِلْيَةِ فَقَالَ يُؤْتِي الْحِكْمَةَ مَنْ يَشاءُ وَ مَنْ يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْراً كَثِيراً وَ ما يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبابِ

O Hisham! Then He^-azwj Mentioned the ones of the understanding with the best of the mentions, and Adorned them with the best of the adornments, so He^-azwj Said [2:269] He Gives the Wisdom to whomsoever He so Desires to, and whoever is Give the Wisdom, he indeed is Given a lot of good, and none but people of understanding mind.

وَ قَالَ وَ الرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا وَ ما يَذَّكَّرُ إِلَّا أُولُوا الْأَلْبابِ

And Said [3:7] and those who are firmly rooted in the Knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.

وَ قَالَ إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ لَآياتٍ لِأُولِي الْأَلْبابِ

And Said [3:190] Most surely in the Creation of the skies and the earth and the alternation of the night and the day there are Signs for men who understand.

وَ قَالَ أَ فَمَنْ يَعْلَمُ أَنَّما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمى إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ

And Said [13:19] Is he then who knows that what has been Revealed to you from your Lord is the Truth like him who is blind? But rather, only those possessing understanding will mind.

وَ قَالَ أَمَّنْ هُوَ قانِتٌ آناءَ اللَّيْلِ ساجِداً وَ قائِماً يَحْذَرُ الْآخِرَةَ وَ يَرْجُوا رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَ الَّذِينَ لا يَعْلَمُونَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ

And Said [39:9] Safe is He who is obedient during the hours of the night, prostrating himself and standing, cautious of the Hereafter and hopes for the Mercy of his Lord. Say: Are those who know and those who do not know alike? But rather, it is the men of understanding who are mindful.

وَ قَالَ كِتابٌ أَنْزَلْناهُ إِلَيْكَ مُبارَكٌ لِيَدَّبَّرُوا آياتِهِ وَ لِيَتَذَكَّرَ أُولُوا الْأَلْبابِ

And Said [38:29] (It is) a Book We have Revealed to you, Blessed, that they may ponder over its Signs, and that those endowed with understanding may be mindful.

وَ قَالَ وَ لَقَدْ آتَيْنا مُوسَى الْهُدى وَ أَوْرَثْنا بَنِي إِسْرائِيلَ الْكِتابَ هُدىً وَ ذِكْرى لِأُولِي الْأَلْبابِ

And Said [40:53] And We Gave Musa the Guidance, and We made the children of Israel inherit the Book, [40:54] A Guidance and a Reminder to the men of understanding.

وَ قَالَ وَ ذَكِّرْ فَإِنَّ الذِّكْرى تَنْفَعُ الْمُؤْمِنِينَ

And Said [51:55] And continue to remind, for surely the reminder profits the Believers.

يَا هِشَامُ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ يَعْنِي عَقْلٌ

O Hisham! Allah^-azwj the Exalted is Saying in His^-azwj Book [50:37] Most surely there is a Reminder in this for him who has a heart or listens – Meaning the intellect.

وَ قَالَ وَ لَقَدْ آتَيْنا لُقْمانَ الْحِكْمَةَ قَالَ الْفَهْمَ وَ الْعَقْلَ

And Said [31:12] And We Gave the Wisdom to Luqman – The understanding and the intellect.

يَا هِشَامُ إِنَّ لُقْمَانَ قَالَ لِابْنِهِ تَوَاضَعْ لِلْحَقِّ تَكُنْ أَعْقَلَ النَّاسِ وَ إِنَّ الْكَيِّسَ لَدَى الْحَقِّ يَسِيرٌ يَا بُنَيَّ إِنَّ الدُّنْيَا بَحْرٌ عَمِيقٌ قَدْ غَرِقَ فِيهَا عَالَمٌ كَثِيرٌ فَلْتَكُنْ سَفِينَتُكَ فِيهَا تَقْوَى اللَّهِ وَ حَشْوُهَا الْإِيمَانَ وَ شِرَاعُهَا التَّوَكُّلَ وَ قَيِّمُهَا الْعَقْلَ وَ دَلِيلُهَا الْعِلْمَ وَ سُكَّانُهَا الصَّبْرَ

O Hisham! Luqman^-as said to his^-as son: ‘Be humble to the Truth, you will come to be the most intellectual of the people, and that the attractiveness in front of the Truth is of little (value). O my^-as son! The world is a deep ocean. A lot of learned people have drowned in it, therefore make your ship in it to be the fear of Allah^-azwj, and the Eman to be its load, and the reliance (upon Allah^-azwj) as its sails, and the intellect as its captain, and the knowledge as its indicator (navigator), and the patience as its passenger’.

يَا هِشَامُ إِنَّ لِكُلِّ شَيْ‏ءٍ دَلِيلًا وَ دَلِيلُ الْعَقْلِ التَّفَكُّرُ وَ دَلِيلُ التَّفَكُّرِ الصَّمْتُ وَ لِكُلِّ شَيْ‏ءٍ مَطِيَّةً وَ مَطِيَّةُ الْعَقْلِ التَّوَاضُعُ وَ كَفَى بِكَ جَهْلًا أَنْ تَرْكَبَ مَا نُهِيْتَ عَنْهُ

O Hisham! For everything there is an indicator, and the indicator for the intellect is the pondering, and the indicator of the pondering is the silence. And for everything there is a ride, and a ride of the intellect is the humbleness and it would suffice with you as being an ignorant one if you were to indulge in what you have been Forbidden from.

يَا هِشَامُ مَا بَعَثَ اللَّهُ أَنْبِيَاءَهُ وَ رُسُلَهُ إِلَى عِبَادِهِ إِلَّا لِيَعْقِلُوا عَنِ اللَّهِ فَأَحْسَنُهُمُ اسْتِجَابَةً أَحْسَنُهُمْ مَعْرِفَةً وَ أَعْلَمُهُمْ بِأَمْرِ اللَّهِ أَحْسَنُهُمْ عَقْلًا وَ أَكْمَلُهُمْ عَقْلًا أَرْفَعُهُمْ دَرَجَةً فِي الدُّنْيَا وَ الْآخِرَةِ

O Hisham! Allah^-azwj did not Send His^-azwj Prophets^-as and His^-azwj Rasools^-as to His^-azwj servant except that they^-as would be using their^-as intellects about Allah^-azwj. Therefore, the best of them^-as in Answering is the best of them^-as in understanding, and the most knowledgeable of them^-as with the Commands of Allah^-azwj is the best of them^-as in intellect, and the most perfect of them^-as in intellect is the highest of them^-as in status in the world and the Hereafter.

يَا هِشَامُ إِنَّ لِلَّهِ عَلَى النَّاسِ حُجَّتَيْنِ حُجَّةً ظَاهِرَةً وَ حُجَّةً بَاطِنَةً فَأَمَّا الظَّاهِرَةُ فَالرُّسُلُ وَ الْأَنْبِيَاءُ وَ الْأَئِمَّةُ ( عليهم السلام ) وَ أَمَّا الْبَاطِنَةُ فَالْعُقُولُ

O Hisham! For Allah^-azwj, upon the people, are two (kinds of) Proofs – an apparent Proof and a hidden Proof. As for the apparent Proofs, so these are the Rasools^-as, and the Prophets^-as, and the Imams^-asws; and as for the hidden, so these are the intellects.

يَا هِشَامُ إِنَّ الْعَاقِلَ الَّذِي لَا يَشْغَلُ الْحَلَالُ شُكْرَهُ وَ لَا يَغْلِبُ الْحَرَامُ صَبْرَهُ

O Hisham! The intellectual is the one whom the Permissible do not pre-occupy him from thanking Him^-azwj, nor do the Prohibitions overcome his patience.

يَا هِشَامُ مَنْ سَلَّطَ ثَلَاثاً عَلَى ثَلَاثٍ فَكَأَنَّمَا أَعَانَ عَلَى هَدْمِ عَقْلِهِ مَنْ أَظْلَمَ نُورُ تَفَكُّرِهِ بِطُولِ أَمَلِهِ وَ مَحَا طَرَائِفَ حِكْمَتِهِ بِفُضُولِ كَلَامِهِ وَ أَطْفَأَ نُورَ عِبْرَتِهِ بِشَهَوَاتِ نَفْسِهِ فَكَأَنَّمَا أَعَانَ هَوَاهُ عَلَى هَدْمِ عَقْلِهِ وَ مَنْ هَدَمَ عَقْلَهُ أَفْسَدَ عَلَيْهِ دِينَهُ وَ دُنْيَاهُ

O Hisham! The one whom three (things) overcome three (things) so it is as if he is assisted upon the ruination of his own intellect – the one who darkens the light of his pondering by the prolongation of his expectancies, and his antics delete his wisdom by the vanities of his speech, and he extinguishes the light of his learning (lessons) by the lustful desires of his self. Thus, it is as if he is assisting himself upon the ruination of his own intellect. And the one who ruins his intellect, his Religion and his world would be spoilt upon him.

يَا هِشَامُ كَيْفَ يَزْكُو عِنْدَ اللَّهِ عَمَلُكَ وَ أَنْتَ قَدْ شَغَلْتَ قَلْبَكَ عَنْ أَمْرِ رَبِّكَ وَ أَطَعْتَ هَوَاكَ عَلَى غَلَبَةِ عَقْلِكَ

O Hisham! How can your deeds be Purified in the Presence of Allah^-azwj and you have pre-occupied your heart from (obeying) the Commands of your Lord^-azwj and are obeying your own whims upon overcoming your own intellect?

يَا هِشَامُ الصَّبْرُ عَلَى الْوَحْدَةِ عَلَامَةُ قُوَّةِ الْعَقْلِ فَمَنْ عَقَلَ عَنِ اللَّهِ اعْتَزَلَ أَهْلَ الدُّنْيَا وَ الرَّاغِبِينَ فِيهَا وَ رَغِبَ فِيمَا عِنْدَ اللَّهِ وَ كَانَ اللَّهُ أُنْسَهُ فِي الْوَحْشَةِ وَ صَاحِبَهُ فِي الْوَحْدَةِ وَ غِنَاهُ فِي الْعَيْلَةِ وَ مُعِزَّهُ مِنْ غَيْرِ عَشِيرَةٍ

O Hisham! The patience upon the loneliness is a sign of the strength of the intellect. So the one who uses his intellect about Allah^-azwj would isolate himself from the people of the world and the ones who are desirous (for it) therein, and he would be desirous regarding what is in the Presence of Allah^-azwj; and it would that Allah^-azwj would be his Comfort during the fear, and his Companion during the loneliness, and his Richness during the poverty, and his Consolation from without (having) a tribe.

يَا هِشَامُ نَصْبُ الْحَقِّ لِطَاعَةِ اللَّهِ وَ لَا نَجَاةَ إِلَّا بِالطَّاعَةِ وَ الطَّاعَةُ بِالْعِلْمِ وَ الْعِلْمُ بِالتَّعَلُّمِ وَ التَّعَلُّمُ بِالْعَقْلِ يُعْتَقَدُ وَ لَا عِلْمَ إِلَّا مِنْ عَالِمٍ رَبَّانِيٍّ وَ مَعْرِفَةُ الْعِلْمِ بِالْعَقْلِ

O Hisham! Establish the Truth for the obedience of Allah^-azwj, and there is no salvation except by the obedience, and the obedience is with the knowledge, and the knowledge is with the learning, and the learning is with the intellectual thought; and there is no knowledge except from a Divine Scholar^-asws, and the recognition of the knowledge is with the intellect.

يَا هِشَامُ قَلِيلُ الْعَمَلِ مِنَ الْعَالِمِ مَقْبُولٌ مُضَاعَفٌ وَ كَثِيرُ الْعَمَلِ مِنْ أَهْلِ الْهَوَى وَ الْجَهْلِ مَرْدُودٌ

O Hisham! The few deeds from the learned are Accepted (and) multiplied, and the abundant deeds from the people of the opinions and the ignorant ones are rejected.

يَا هِشَامُ إِنَّ الْعَاقِلَ رَضِيَ بِالدُّونِ مِنَ الدُّنْيَا مَعَ الْحِكْمَةِ وَ لَمْ يَرْضَ بِالدُّونِ مِنَ الْحِكْمَةِ مَعَ الدُّنْيَا فَلِذَلِكَ رَبِحَتْ تِجَارَتُهُمْ

O Hisham! The intellectual is pleased with the less from the world along with the wisdom, but he would not be pleased with the less from the wisdom along with the (whole) world. Thus, due to that, their trade is profitable.

يَا هِشَامُ إِنَّ الْعُقَلَاءَ تَرَكُوا فُضُولَ الدُّنْيَا فَكَيْفَ الذُّنُوبَ وَ تَرْكُ الدُّنْيَا مِنَ الْفَضْلِ وَ تَرْكُ الذُّنُوبِ مِنَ الْفَرْضِ

O Hisham! The intellectual ones are neglecting the vanities of the world, so how (would they not neglect) the sins, and the neglect of the world is from the merits and neglect of the sins is from the Obligations.

يَا هِشَامُ إِنَّ الْعَاقِلَ نَظَرَ إِلَى الدُّنْيَا وَ إِلَى أَهْلِهَا فَعَلِمَ أَنَّهَا لَا تُنَالُ إِلَّا بِالْمَشَقَّةِ وَ نَظَرَ إِلَى الْآخِرَةِ فَعَلِمَ أَنَّهَا لَا تُنَالُ إِلَّا بِالْمَشَقَّةِ فَطَلَبَ بِالْمَشَقَّةِ أَبْقَاهُمَا

O Hisham! The intellectual would look at the world and at its inhabitants, so he would know that it cannot be attained except with the difficulties; and he would look at the Hereafter, so he would know that it cannot be attained except with the difficulties. Thus, he would seek with the difficulties the one which remain (forever) from the two.

يَا هِشَامُ إِنَّ الْعُقَلَاءَ زَهِدُوا فِي الدُّنْيَا وَ رَغِبُوا فِي الْآخِرَةِ لِأَنَّهُمْ عَلِمُوا أَنَّ الدُّنْيَا طَالِبَةٌ مَطْلُوبَةٌ وَ الْآخِرَةَ طَالِبَةٌ وَ مَطْلُوبَةٌ فَمَنْ طَلَبَ الْآخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ مِنْهَا رِزْقَهُ وَ مَنْ طَلَبَ الدُّنْيَا طَلَبَتْهُ الْآخِرَةُ فَيَأْتِيهِ الْمَوْتُ فَيُفْسِدُ عَلَيْهِ دُنْيَاهُ وَ آخِرَتَهُ

O Hisham! The intellectuals are ascetic regarding the world and are desirous regarding the Hereafter, because they know that the world is a seeker and is sought, and the Hereafter is a seeker and is sought. Thus, the one who seeks the Hereafter, he would seek the world (to the extent) until it fulfils his sustenance from it, and the one who seeks the world, the Hereafter would seek him, and the death would come to him, so it would spoil his world upon him and (as well as) his Hereafter.

يَا هِشَامُ مَنْ أَرَادَ الْغِنَى بِلَا مَالٍ وَ رَاحَةَ الْقَلْبِ مِنَ الْحَسَدِ وَ السَّلَامَةَ فِي الدِّينِ فَلْيَتَضَرَّعْ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي مَسْأَلَتِهِ بِأَنْ يُكَمِّلَ عَقْلَهُ فَمَنْ عَقَلَ قَنِعَ بِمَا يَكْفِيهِ وَ مَنْ قَنِعَ بِمَا يَكْفِيهِ اسْتَغْنَى وَ مَنْ لَمْ يَقْنَعْ بِمَا يَكْفِيهِ لَمْ يُدْرِكِ الْغِنَى أَبَداً

O Hisham! The one who intends the abundance without wealth, and at ease his heart from the envy, and the safety in the Religion, so let him beseech to Allah^-azwj Mighty and Majestic that his intellect is to be perfected. So the one who has intellect would be content with whatever would suffice him, and the one who is contented with whatever suffices him, would be needless, and the one who is not content with what suffices him, would not achieve the riches, ever’.

يَا هِشَامُ إِنَّ اللَّهَ حَكَى عَنْ قَوْمٍ صَالِحِينَ أَنَّهُمْ قَالُوا رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَيْتَنا وَ هَبْ لَنا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ حِينَ عَلِمُوا أَنَّ الْقُلُوبَ تَزِيغُ وَ تَعُودُ إِلَى عَمَاهَا وَ رَدَاهَا

O Hisham! Allah^-azwj has Related about a righteous people that they were saying [3:8] Our Lord! Do not Let our hearts to deviate after You have Guided us aright, and Grant us Mercy from You; surely You are the Bestower, when they came to know that the hearts do deviate and returns to their blindness and their rejections.

إِنَّهُ لَمْ يَخَفِ اللَّهَ مَنْ لَمْ يَعْقِلْ عَنِ اللَّهِ وَ مَنْ لَمْ يَعْقِلْ عَنِ اللَّهِ لَمْ يَعْقِدْ قَلْبَهُ عَلَى مَعْرِفَةٍ ثَابِتَةٍ يُبْصِرُهَا وَ يَجِدُ حَقِيقَتَهَا فِي قَلْبِهِ وَ لَا يَكُونُ أَحَدٌ كَذَلِكَ إِلَّا مَنْ كَانَ قَوْلُهُ لِفِعْلِهِ مُصَدِّقاً وَ سِرُّهُ لِعَلَانِيَتِهِ مُوَافِقاً لِأَنَّ اللَّهَ تَبَارَكَ اسْمُهُ لَمْ يَدُلَّ عَلَى الْبَاطِنِ الْخَفِيِّ مِنَ الْعَقْلِ إِلَّا بِظَاهِرٍ مِنْهُ وَ نَاطِقٍ عَنْهُ

He does not fear Allah^-azwj, the one who does not use his intellect about Allah^-azwj, and the one who does not use his intellect about Allah^-azwj, would not have certainty of his heart upon the affirmed recognition to see it and find its reality in his heart; and no one can happen to be like that except the one whose word were endorsed by his deeds, and his private and public (matters) were harmonious, because Allah^-azwj, Blessed is His^-azwj Name, does not Indicate upon the hidden (matters), concealed from the intellect, except by the apparent from it and the Spoken about it.

يَا هِشَامُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ أَفْضَلَ مِنَ الْعَقْلِ وَ مَا تَمَّ عَقْلُ امْرِئٍ حَتَّى يَكُونَ فِيهِ خِصَالٌ شَتَّى الْكُفْرُ وَ الشَّرُّ مِنْهُ مَأْمُونَانِ وَ الرُّشْدُ وَ الْخَيْرُ مِنْهُ مَأْمُولَانِ وَ فَضْلُ مَالِهِ مَبْذُولٌ وَ فَضْلُ قَوْلِهِ مَكْفُوفٌ وَ نَصِيبُهُ مِنَ الدُّنْيَا الْقُوتُ

O Hisham! It was so that Amir Al-Momineen^-asws was saying: ‘Allah^-azwj has not been worshipped with anything superior than the intellect’. And the intellect of a person cannot be completed until there happen to be various characteristics in him – The (people would be) secured from (any form of) disbelief and the evil (being exercised) from him, and both the righteous guidance and the goodness be expected from him; he would give away from the excess of his wealth, and he would restrain from the excess of his words, and his share from the world would (just) be the subsistence.

لَا يَشْبَعُ مِنَ الْعِلْمِ دَهْرَهُ الذُّلُّ أَحَبُّ إِلَيْهِ مَعَ اللَّهِ مِنَ الْعِزِّ مَعَ غَيْرِهِ وَ التَّوَاضُعُ أَحَبُّ إِلَيْهِ مِنَ الشَّرَفِ يَسْتَكْثِرُ قَلِيلَ الْمَعْرُوفِ مِنْ غَيْرِهِ وَ يَسْتَقِلُّ كَثِيرَ الْمَعْرُوفِ مِنْ نَفْسِهِ وَ يَرَى النَّاسَ كُلَّهُمْ خَيْراً مِنْهُ وَ أَنَّهُ شَرُّهُمْ فِي نَفْسِهِ وَ هُوَ تَمَامُ الْأَمْرِ

He would never consider himself that he has learned enough his life-time.  To be with Allah^-azwj, although in a very humble state, is far better to him (a person of intelligence) than to live much honoured with others. He would consider it as a lot, the little goodness from others, and he would consider it as little, the abundant goodness from himself; and he would see the people, all of them, better than him, and that he (would consider) within himself as the most evil of them. And it is the complete matter.

يَا هِشَامُ إِنَّ الْعَاقِلَ لَا يَكْذِبُ وَ إِنْ كَانَ فِيهِ هَوَاهُ

O Hisham! The intellectual would not lie, and even though there are personal desires in him.

يَا هِشَامُ لَا دِينَ لِمَنْ لَا مُرُوَّةَ لَهُ وَ لَا مُرُوَّةَ لِمَنْ لَا عَقْلَ لَهُ وَ إِنَّ أَعْظَمَ النَّاسِ قَدْراً الَّذِي لَا يَرَى الدُّنْيَا لِنَفْسِهِ خَطَراً أَمَا إِنَّ أَبْدَانَكُمْ لَيْسَ لَهَا ثَمَنٌ إِلَّا الْجَنَّةُ فَلَا تَبِيعُوهَا بِغَيْرِهَا

O Hisham! There is no Religion for the one who has no magnanimity for him, and there is no magnanimity for the one who has no intellect for him; and that the greatest of the people in worth is the one who does not see the world for himself as a threat. However, there is no price for yourself (your bodies) other than the Paradise, therefore do not sell it for something else.

يَا هِشَامُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) كَانَ يَقُولُ إِنَّ مِنْ عَلَامَةِ الْعَاقِلِ أَنْ يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ يُجِيبُ إِذَا سُئِلَ وَ يَنْطِقُ إِذَا عَجَزَ الْقَوْمُ عَنِ الْكَلَامِ وَ يُشِيرُ بِالرَّأْيِ الَّذِي يَكُونُ فِيهِ صَلَاحُ أَهْلِهِ فَمَنْ لَمْ يَكُنْ فِيهِ مِنْ هَذِهِ الْخِصَالِ الثَّلَاثِ شَيْ‏ءٌ فَهُوَ أَحْمَقُ

O Hisham! Amir Al-Momineen^-asws was saying: ‘From the signs of an intellectual is that there happen to be three characteristics in him – he answers (only) when questioned, speaking when the people are unable to say (anything), and he advises people with the opinion where there is a correctness for them. So the one who does not possess anything from these three characteristics, so he is an idiot.

إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ لَا يَجْلِسُ فِي صَدْرِ الْمَجْلِسِ إِلَّا رَجُلٌ فِيهِ هَذِهِ الْخِصَالُ الثَّلَاثُ أَوْ وَاحِدَةٌ مِنْهُنَّ فَمَنْ لَمْ يَكُنْ فِيهِ شَيْ‏ءٌ مِنْهُنَّ فَجَلَسَ فَهُوَ أَحْمَقُ

Amir Al-Momineen^-asws said: ‘A man should not sit at the top (podium) of the gathering (presiding over it) except these three characteristics are in him, or (at least) one of these. So the one who does not happen to have anything from these in him, and he sits (presides), so he is an idiot.

وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ( عليه السلام )إِذَا طَلَبْتُمُ الْحَوَائِجَ فَاطْلُبُوهَا مِنْ أَهْلِهَا قِيلَ يَا ابْنَ رَسُولِ اللَّهِ وَ مَنْ أَهْلُهَا قَالَ الَّذِينَ قَصَّ اللَّهُ فِي كِتَابِهِ وَ ذَكَرَهُمْ فَقَالَ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ قَالَ هُمْ أُولُو الْعُقُولِ

Al-Hassan^-asws Bin Ali^-asws said: ‘Whenever you see the needs, so seek them from its rightful ones’. It was said, ‘O son^-asws of Rasool-Allah^-saww! And who are its rightful ones^-asws?’ He^-asws said: ‘Those^-asws whom Allah^-azwj has Related in His^-azwj Book and Mentioned them^-asws Saying [13:19] But rather, only those possessing understanding will mind.

وَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) مُجَالَسَةُ الصَّالِحِينَ دَاعِيَةٌ إِلَى الصَّلَاحِ وَ آدَابُ الْعُلَمَاءِ زِيَادَةٌ فِي الْعَقْلِ وَ طَاعَةُ وُلَاةِ الْعَدْلِ تَمَامُ الْعِزِّ وَ اسْتِثْمَارُ الْمَالِ تَمَامُ الْمُرُوءَةِ وَ إِرْشَادُ الْمُسْتَشِيرِ قَضَاءٌ لِحَقِّ النِّعْمَةِ وَ كَفُّ الْأَذَى مِنْ كَمَالِ الْعَقْلِ وَ فِيهِ رَاحَةُ الْبَدَنِ عَاجِلًا وَ آجِلًا

And Ali^-asws Bin Al-Husayn^-asws said: ‘(Sitting in the) gatherings of the righteous makes one to be virtious, and association with scholars^-asws (is a means of) enhancing one’s intellect, and obedience to the just rulers completes the honour.  And an investment of wealth for profit is a dignifying practice, and guiding the consulting one is a fulfilment of the rights of the favour; and restraint from harming (others) is from the perfection of the intellect, and therein is rest for the body, now and later on.

يَا هِشَامُ إِنَّ الْعَاقِلَ لَا يُحَدِّثُ مَنْ يَخَافُ تَكْذِيبَهُ وَ لَا يَسْأَلُ مَنْ يَخَافُ مَنْعَهُ وَ لَا يَعِدُ مَا لَا يَقْدِرُ عَلَيْهِ وَ لَا يَرْجُو مَا يُعَنَّفُ بِرَجَائِهِ وَ لَا يُقْدِمُ عَلَى مَا يَخَافُ فَوْتَهُ بِالْعَجْزِ عَنْهُ .

O Hisham! Neither does the intellectual narrate out of fear of being belied, nor does he ask (for help) out of fear of being prevented, nor does he count on what he has no ability over, nor does he hope in what he would be scolded with his hopes, nor does he proceed upon what he fears he is unable to accomplish’.[14]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْعَقْلُ غِطَاءٌ سَتِيرٌ وَ الْفَضْلُ جَمَالٌ ظَاهِرٌ فَاسْتُرْ خَلَلَ خُلُقِكَ بِفَضْلِكَ وَ قَاتِلْ هَوَاكَ بِعَقْلِكَ تَسْلَمْ لَكَ الْمَوَدَّةُ وَ تَظْهَرْ لَكَ الْمَحَبَّةُ .

Ali Bin Muhammad, from Sahl Bin Ziyad, raising it, said,

‘Amir Al-Momineen^-asws said: ‘The intellect is a covering veil, and the merit is an apparent beauty, therefore veil the beauty of your mannerisms by your merit, and fight against your personal desires by your intellect, (and) the cordiality would be submissive to you and the love would manifest for you’.[15]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ  قَالَ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عِنْدَهُ جَمَاعَةٌ مِنْ مَوَالِيهِ فَجَرَى ذِكْرُ الْعَقْلِ وَ الْجَهْلِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اعْرِفُوا الْعَقْلَ وَ جُنْدَهُ وَ الْجَهْلَ وَ جُنْدَهُ تَهْتَدُوا قَالَ سَمَاعَةُ فَقُلْتُ جُعِلْتُ فِدَاكَ لَا نَعْرِفُ إِلَّا مَا عَرَّفْتَنَا

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Sama’at Bin Mihran who said,

‘I was in the presence of Abu Abdullah^-asws, and in his^-asws presence was a group of the ones in his^-asws Wilayah, and the mention of the intellect and the ignorance, flowed. So Abu Abdullah^-asws said: ‘Recognise the intellect and its army and the ignorance and its army, and you would be rightly guided’. Sama’at (the narrator) said, ‘So I said to him^-asws, ‘May I be sacrificed for you^-asws! We do not recognise anything except what you^-asws have introduced to us’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْعَقْلَ وَ هُوَ أَوَّلُ خَلْقٍ مِنَ الرُّوحَانِيِّينَ عَنْ يَمِينِ الْعَرْشِ مِنْ نُورِهِ فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى خَلَقْتُكَ خَلْقاً عَظِيماً وَ كَرَّمْتُكَ عَلَى جَمِيعِ خَلْقِي

So Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic Created the intellect, and it was the first thing Created, from the spiritual (creations), from the right of the Throne, from His^-azwj Light. So He^-azwj Said to it: “Turn around!” So it turned around. Then Said: “Come!” So it came”. So Allah^-azwj Blessed and High Said: “I^-azwj have Created you as a magnificent creation and Honoured you upon the entirety of My^-azwj creation’.

قَالَ ثُمَّ خَلَقَ الْجَهْلَ مِنَ الْبَحْرِ الْأُجَاجِ ظُلْمَانِيّاً فَقَالَ لَهُ أَدْبِرْ فَأَدْبَرَ ثُمَّ قَالَ لَهُ أَقْبِلْ فَلَمْ يُقْبِلْ فَقَالَ لَهُ اسْتَكْبَرْتَ فَلَعَنَهُ

He^-asws said: ‘Then He^-azwj Created the ignorance from the dark wavy ocean. So He^-azwj Said to it: “Turn around!” So it turned around. Then Said to it: “Come!” But it did not come. So He^-azwj Said to it: “You are being arrogant?” So He^-azwj Cursed it.

جَعَلَ لِلْعَقْلِ خَمْسَةً وَ سَبْعِينَ جُنْداً فَلَمَّا رَأَى الْجَهْلُ مَا أَكْرَمَ اللَّهُ بِهِ الْعَقْلَ وَ مَا أَعْطَاهُ أَضْمَرَ لَهُ الْعَدَاوَةَ فَقَالَ الْجَهْلُ يَا رَبِّ هَذَا خَلْقٌ مِثْلِي خَلَقْتَهُ وَ كَرَّمْتَهُ وَ قَوَّيْتَهُ وَ أَنَا ضِدُّهُ وَ لَا قُوَّةَ لِي بِهِ فَأَعْطِنِي مِنَ الْجُنْدِ مِثْلَ مَا أَعْطَيْتَهُ فَقَالَ نَعَمْ فَإِنْ عَصَيْتَ بَعْدَ ذَلِكَ أَخْرَجْتُكَ وَ جُنْدَكَ مِنْ رَحْمَتِي قَالَ قَدْ رَضِيتُ ثُمَّ فَأَعْطَاهُ خَمْسَةً وَ سَبْعِينَ جُنْداً

Then He^-azwj Made seventy-five armies for the intellect. So when the ignorance saw what Allah^-azwj had Honoured the intellect with and what He^-azwj had Granted it, (ignorance) harboured the enmity for it. So the ignorance said, ‘O Lord^-azwj! This is a creation like me. You^-azwj Created it, and Honoured it, and Strengthened it, and I am its opposite, and there is not (enough) strength for me in comparison. Therefore, Grant me an army similar to what You^-azwj had Granted it’. So He^-azwj Said: “Yes. But, if you were to disobey Me^-azwj after that, I^-azwj shall Throw you and your army out of My^-azwj Mercy’. It said, ‘I have agreed’. Then He^-azwj Granted it seventy-five armies.

فَكَانَ مِمَّا أَعْطَى الْعَقْلَ مِنَ الْخَمْسَةِ وَ السَّبْعِينَ الْجُنْدَ الْخَيْرُ وَ هُوَ وَزِيرُ الْعَقْلِ وَ جَعَلَ ضِدَّهُ الشَّرَّ وَ هُوَ وَزِيرُ الْجَهْلِ وَ الْإِيمَانُ وَ ضِدَّهُ الْكُفْرَ وَ التَّصْدِيقُ وَ ضِدَّهُ الْجُحُودَ وَ الرَّجَاءُ وَ ضِدَّهُ الْقُنُوطَ وَ الْعَدْلُ وَ ضِدَّهُ الْجَوْرَ وَ الرِّضَا وَ ضِدَّهُ السُّخْطَ وَ الشُّكْرُ وَ ضِدَّهُ الْكُفْرَانَ وَ الطَّمَعُ وَ ضِدَّهُ الْيَأْسَ

Thus, from what He^-azwj Granted to the intellect, from the seventy five armies was the goodness, and it is the Vizier of the intellect; and Made its opposite to be the evil, and it is the Vizier of the ignorance; and the Eman, and its opposite is the disbelief; and the confirmation, and its opposite is the denial; and the hope, and its opposite is the despair; and the justice, and its opposite is the tyranny; and the pleasure, and its opposite is the anger; and the gratefulness, and its opposite is the ingratitude; and the longing, and its opposite is the hopelessness.

وَ التَّوَكُّلُ وَ ضِدَّهُ الْحِرْصَ وَ الرَّأْفَةُ وَ ضِدَّهَا الْقَسْوَةَ وَ الرَّحْمَةُ وَ ضِدَّهَا الْغَضَبَ وَ الْعِلْمُ وَ ضِدَّهُ الْجَهْلَ وَ الْفَهْمُ وَ ضِدَّهُ الْحُمْقَ وَ الْعِفَّةُ وَ ضِدَّهَا التَّهَتُّكَ وَ الزُّهْدُ وَ ضِدَّهُ الرَّغْبَةَ وَ الرِّفْقُ وَ ضِدَّهُ الْخُرْقَ وَ الرَّهْبَةُ وَ ضِدَّهُ الْجُرْأَةَ وَ التَّوَاضُعُ وَ ضِدَّهُ الْكِبْرَ وَ التُّؤَدَةُ وَ ضِدَّهَا التَّسَرُّعَ

And the reliance (upon Allah^-azwj), and its opposite is the independence; and the clemency, and its opposite is the cruelty; and the mercy, and its opposite is the wrath, and the knowledge, and its opposite is the ignorance; and the understanding, and its opposite is the stupidity, and the chastity, and its opposite is the indecency, and ascetism, and its opposite is the desire; and the gentleness, and its opposite is the harshness; and the awe, and its opposite is the audacity; and the humbleness, and its opposite is the arrogance; and the leisureliness, and its opposite is the impulsiveness.

وَ الْحِلْمُ وَ ضِدَّهَا السَّفَهَ وَ الصَّمْتُ وَ ضِدَّهُ الْهَذَرَ وَ الِاسْتِسْلَامُ وَ ضِدَّهُ الِاسْتِكْبَارَ وَ التَّسْلِيمُ وَ ضِدَّهُ الشَّكَّ وَ الصَّبْرُ وَ ضِدَّهُ الْجَزَعَ وَ الصَّفْحُ وَ ضِدَّهُ الِانْتِقَامَ وَ الْغِنَى وَ ضِدَّهُ الْفَقْرَ وَ التَّذَكُّرُ وَ ضِدَّهُ السَّهْوَ وَ الْحِفْظُ وَ ضِدَّهُ النِّسْيَانَ وَ التَّعَطُّفُ وَ ضِدَّهُ الْقَطِيعَةَ وَ الْقُنُوعُ وَ ضِدَّهُ الْحِرْصَ وَ الْمُؤَاسَاةُ وَ ضِدَّهَا الْمَنْعَ

And the forbearance, and its opposite is the recklessness; and the silence, and its opposite is the chatter; and the submission, and its opposite is the arrogance; and the acceptance, and its opposite is the doubt; and the patience, and its opposite is the panic; and the pardoning, and its opposite is the revenge; and the richness, and its opposite is the poverty; and the remembrance, and its opposite is the omission; and the memorisation, and its opposite is the forgetfulness; and the sympathising, and its opposite is the severing (relationship); and the contentment, and its opposite is the greed; and the consolation, and its opposite is the commiseration.

وَ الْمَوَدَّةُ وَ ضِدَّهَا الْعَدَاوَةَ وَ الْوَفَاءُ وَ ضِدَّهُ الْغَدْرَ وَ الطَّاعَةُ وَ ضِدَّهَا الْمَعْصِيَةَ وَ الْخُضُوعُ وَ ضِدَّهُ التَّطَاوُلَ وَ السَّلَامَةُ وَ ضِدَّهَا الْبَلَاءَ وَ الْحُبُّ وَ ضِدَّهُ الْبُغْضَ وَ الصِّدْقُ وَ ضِدَّهُ الْكَذِبَ وَ الْحَقُّ وَ ضِدَّهُ الْبَاطِلَ وَ الْأَمَانَةُ وَ ضِدَّهَا الْخِيَانَةَ وَ الْإِخْلَاصُ وَ ضِدَّهُ الشَّوْبَ وَ الشَّهَامَةُ وَ ضِدَّهَا الْبَلَادَةَ

And the cordiality, and its opposite is the enmity; and the loyalty, and its opposite is the betrayal; and the obedience, and its opposite is the disobedience; and the yielding, and its opposite is the insolence; and the safety, and its opposite is the affliction; and the love, and its opposite is the hatred; and the truthfulness, and its opposite is the lying; and the truth, and its opposite is the falsehood; and the trustworthiness, and its opposite is the defrauding; and the purity, and its opposite is the adulteration; and the chivalry, and its opposite is the apathy.

وَ الْفَهْمُ وَ ضِدَّهُ الْغَبَاوَةَ وَ الْمَعْرِفَةُ وَ ضِدَّهَا الْإِنْكَارَ وَ الْمُدَارَاةُ وَ ضِدَّهَا الْمُكَاشَفَةَ وَ سَلَامَةُ الْغَيْبِ وَ ضِدَّهَا الْمُمَاكَرَةَ وَ الْكِتْمَانُ وَ ضِدَّهُ الْإِفْشَاءَ وَ الصَّلَاةُ وَ ضِدَّهَا الْإِضَاعَةَ وَ الصَّوْمُ وَ ضِدَّهُ الْإِفْطَارَ وَ الْجِهَادُ وَ ضِدَّهُ النُّكُولَ وَ الْحَجُّ وَ ضِدَّهُ نَبْذَ الْمِيثَاقِ

And the understanding, and its opposite is the foolishness; and the recognition, and its opposite is the denial; and the compliance, and its opposite is the disclosure; and safeguarding the hidden matters, and its opposite is the non-restraint; and the concealment, and its opposite is the disclosure; and the Salāt, and its opposite is the wastage (not praying); and the Fasting, and its opposite is the abandoning (of Fasting); and the Jihad, and its opposite is the abstaining; and the Hajj, and its opposite is renouncing the Covenant.

وَ صَوْنُ الْحَدِيثِ وَ ضِدَّهُ النَّمِيمَةَ وَ بِرُّ الْوَالِدَيْنِ وَ ضِدَّهُ الْعُقُوقَ وَ الْحَقِيقَةُ وَ ضِدَّهَا الرِّيَاءَ وَ الْمَعْرُوفُ وَ ضِدَّهُ الْمُنْكَرَ وَ السَّتْرُ وَ ضِدَّهُ التَّبَرُّجَ وَ التَّقِيَّةُ وَ ضِدَّهَا الْإِذَاعَةَ وَ الْإِنْصَافُ وَ ضِدَّهُ الْحَمِيَّةَ وَ التَّهْيِئَةُ وَ ضِدَّهَا الْبَغْيَ وَ النَّظَافَةُ وَ ضِدَّهَا الْقَذَرَ

And preservation of the Hadeeth, and its opposite is the gossiping; and righteousness with the parents, and its opposite is the disloyalty; and the reality, and its opposite is the showing-off; and the goodness, and its opposite is the evil; and the covering up, and its opposite is the shameless display; and the dissimulation, and its opposite is the broadcasting; and the fairness, and its opposite is prejudice; and the calmness, and its opposite is the rebellion, and the cleanliness, and its opposite is the filth.

وَ الْحَيَاءُ وَ ضِدَّهَا الْجَلَعَ وَ الْقَصْدُ وَ ضِدَّهُ الْعُدْوَانَ وَ الرَّاحَةُ وَ ضِدَّهَا التَّعَبَ وَ السُّهُولَةُ وَ ضِدَّهَا الصُّعُوبَةَ وَ الْبَرَكَةُ وَ ضِدَّهَا الْمَحْقَ وَ الْعَافِيَةُ وَ ضِدَّهَا الْبَلَاءَ وَ الْقَوَامُ وَ ضِدَّهُ الْمُكَاثَرَةَ وَ الْحِكْمَةُ وَ ضِدَّهَا الْهَوَاءَ وَ الْوَقَارُ وَ ضِدَّهُ الْخِفَّةَ وَ السَّعَادَةُ وَ ضِدَّهَا الشَّقَاوَةَ

And the bashfulness, and its opposite is the indiscreet; and the moderation, and its opposite is the indulgence; and the rest, and its opposite is the exhaustion; and the ease, and its opposite is the difficulty; and the Blessings, and its opposite is the annihilation; and the well-being, and its opposite is the calamity; and the straightness, and its opposite is the crookedness; and the wisdom, and its opposite is the whims; and the dignity, and its opposite is the meanness; and the happiness, and its opposite is the wretchedness.

وَ التَّوْبَةُ وَ ضِدَّهَا الْإِصْرَارَ وَ الِاسْتِغْفَارُ وَ ضِدَّهُ الِاغْتِرَارَ وَ الْمُحَافَظَةُ وَ ضِدَّهَا التَّهَاوُنَ وَ الدُّعَاءُ وَ ضِدَّهُ الِاسْتِنْكَافَ وَ النَّشَاطُ وَ ضِدَّهُ الْكَسَلَ وَ الْفَرَحُ وَ ضِدَّهُ الْحَزَنَ وَ الْأُلْفَةُ وَ ضِدَّهَا الْفُرْقَةَ وَ السَّخَاءُ وَ ضِدَّهُ الْبُخْلَ

And the repentance, and its opposite is the persistence; and the seeking of Forgiveness, and its opposite is the pride; and the preservation, and its opposite is the complacency; and the supplication, and its opposite is the refraining; and the activity, and its opposite is the laziness; and the joy, and its opposite is the grief, and the friendliness, and its opposite is the aversion; and the generosity, and its opposite is the stinginess.

فَلَا تَجْتَمِعُ هَذِهِ الْخِصَالُ كُلُّهَا مِنْ أَجْنَادِ الْعَقْلِ إِلَّا فِي نَبِيٍّ أَوْ وَصِيِّ نَبِيٍّ أَوْ مُؤْمِنٍ قَدِ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ وَ أَمَّا سَائِرُ ذَلِكَ مِنْ مَوَالِينَا فَإِنَّ أَحَدَهُمْ لَا يَخْلُو مِنْ أَنْ يَكُونَ فِيهِ بَعْضُ هَذِهِ الْجُنُودِ حَتَّى يَسْتَكْمِلَ وَ يَنْقَى مِنْ جُنُودِ الْجَهْلِ فَعِنْدَ ذَلِكَ يَكُونُ فِي الدَّرَجَةِ الْعُلْيَا مَعَ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ وَ إِنَّمَا يُدْرَكُ ذَلِكَ بِمَعْرِفَةِ الْعَقْلِ وَ جُنُودِهِ وَ بِمُجَانَبَةِ الْجَهْلِ وَ جُنُودِهِ

So all these characteristics from the armies of the intellect would not gather in anyone except a Prophet^-saww, or a successor^-as, or a Momin whose heart Allah^-azwj has been Tested for the Eman. And as for the rest of that, from the ones in our^-asws Wilayah, so one of them would not be empty from some of these armies to be in him until he is perfect and transfers from the armies of the ignorance. Thus, during that, he would happen to be in the lofty levels along with the Prophets^-as, and the successors^-as, and rather he would achieve that with the recognition of the intellect and its armies, and by keeping aside from the ignorance and its armies.

وَفَّقَنَا اللَّهُ وَ إِيَّاكُمْ لِطَاعَتِهِ وَ مَرْضَاتِهِ .

May Allah^-azwj Harmonise us and you all for His^-azwj obedience, and His^-azwj Pleasure’.[16]

جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا كَلَّمَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْعِبَادَ بِكُنْهِ عَقْلِهِ قَطُّ

A group of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazzal, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww never spoke with the people with full power of his^-saww intellect at all’.

وَ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّا مَعَاشِرَ الْأَنْبِيَاءِ أُمِرْنَا أَنْ نُكَلِّمَ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ .

And he^-asws said: ‘Rasool-Allah^-saww said: ‘We^-as, the group of Prophets^-as, have been Commanded that we^-as speak to the people in accordance to their intellects’’.[17]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ قُلُوبَ الْجُهَّالِ تَسْتَفِزُّهَا الْأَطْمَاعُ وَ تَرْتَهِنُهَا الْمُنَى وَ تَسْتَعْلِقُهَا الْخَدَائِعُ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Ja’far^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The hearts of the ignorant ones trigger the greed, and the yearnings hold them hostage, and the deceptions attach to them’.[18]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَكْمَلُ النَّاسِ عَقْلًا أَحْسَنُهُمْ خُلُقاً .

Ali Bin Ibrahim, from his father, from Ja’far Bin Muhammad Al Ashary, from Ubeydullah Al Dihqan, from Dorost, from Ibrahim Bin Abdul Hameed who said,

‘Abu Abdullah^-asws said: ‘The most perfect of the people in intellect, is the best of them in morals’.[19]

عَلِيٌّ عَنْ أَبِيهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنَّا عِنْدَ الرِّضَا ( عليه السلام ) فَتَذَاكَرْنَا الْعَقْلَ وَ الْأَدَبَ فَقَالَ يَا أَبَا هَاشِمٍ الْعَقْلُ حِبَاءٌ مِنَ اللَّهِ وَ الْأَدَبُ كُلْفَةٌ فَمَنْ تَكَلَّفَ الْأَدَبَ قَدَرَ عَلَيْهِ وَ مَنْ تَكَلَّفَ الْعَقْلَ لَمْ يَزْدَدْ بِذَلِكَ إِلَّا جَهْلًا .

Ali, from his father, from Abu Hashim Al Ja’fary who said,

‘We were in the presence of Al-Reza^-asws, so we mentioned the intellect and the good mannerisms. So he^-asws said: ‘O Abu Hashim! The intellect is a Gift from Allah^-azwj, and the good mannerisms is skill and burden (which one can strive to develop). So the one who (succeeds) in developing the good mannerisms, would have ability over it, but the one who pretends to be a person of intelligence increases for him nothing but the ignorance’.[20]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ لِي جَاراً كَثِيرَ الصَّلَاةِ كَثِيرَ الصَّدَقَةِ كَثِيرَ الْحَجِّ لَا بَأْسَ بِهِ قَالَ فَقَالَ يَا إِسْحَاقُ كَيْفَ عَقْلُهُ قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ لَيْسَ لَهُ عَقْلٌ قَالَ فَقَالَ لَا يَرْتَفِعُ بِذَلِكَ مِنْهُ .

Ali Bin Ibrahim, from his father, from Yahya Bin Al Mubarak, from Abdullah Bin Jabala, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘May I be sacrificed for you^-asws! There is a neighbour of mine who is frequent of the Salāt, and of frequent charity, and frequents the Hajj. There is no problem with him’. So he^-asws said: ‘O Is’haq! How is his intellect?’ I said to him^-asws, ‘May I be sacrificed for you^-asws! There is no intellect for him’. So he^-asws said: ‘(His deeds) would not benefit (to raise his status) him due to that’.[21]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ السَّيَّارِيِّ عَنْ أَبِي يَعْقُوبَ الْبَغْدَادِيِّ قَالَ قَالَ ابْنُ السِّكِّيتِ لِأَبِي الْحَسَنِ ( عليه السلام ) لِمَا ذَا بَعَثَ اللَّهُ مُوسَى بْنَ عِمْرَانَ ( عليه السلام ) بِالْعَصَا وَ يَدِهِ الْبَيْضَاءِ وَ آلَةِ السِّحْرِ وَ بَعَثَ عِيسَى بِآلَةِ الطِّبِّ وَ بَعَثَ مُحَمَّداً صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ عَلَى جَمِيعِ الْأَنْبِيَاءِ بِالْكَلَامِ وَ الْخُطَبِ

Al Husayn Bin Muhammad, from Ahmad Bin Muhammad Al Sayyari, from Abu Yaqoub Al Baghday who said,

‘Ibn Al-Sikeet said to Abu Al-Hassan^-asws, ‘Why did Allah^-azwj Send Musa^-as Bin Imran^-as with the (miracles of) the staff and the white hand and means of the magic, and Sent Isa^-as with the means of the medicine, and Sent Muhammad^-saww and upon the entirety of the Prophets^-as with the words and the speech’.

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ اللَّهَ لَمَّا بَعَثَ مُوسَى ( عليه السلام ) كَانَ الْغَالِبُ عَلَى أَهْلِ عَصْرِهِ السِّحْرَ فَأَتَاهُمْ مِنْ عِنْدِ اللَّهِ بِمَا لَمْ يَكُنْ فِي وُسْعِهِمْ مِثْلُهُ وَ مَا أَبْطَلَ بِهِ سِحْرَهُمْ وَ أَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ

So Abu Al-Hassan^-asws said: ‘(The reason) for what Allah^-azwj Sent Musa^-as, it was so that the magic was predominant upon the people of his^-as era. So he^-as came to them from the Presence of Allah^-azwj with what was not in their capabilities for the likes of it, and what he^-as could invalidate their magic with, and by it he^-as could affirm the Proof upon them.

وَ إِنَّ اللَّهَ بَعَثَ عِيسَى ( عليه السلام ) فِي وَقْتٍ قَدْ ظَهَرَتْ فِيهِ الزَّمَانَاتُ وَ احْتَاجَ النَّاسُ إِلَى الطِّبِّ فَأَتَاهُمْ مِنْ عِنْدِ اللَّهِ بِمَا لَمْ يَكُنْ عِنْدَهُمْ مِثْلُهُ وَ بِمَا أَحْيَا لَهُمُ الْمَوْتَى وَ أَبْرَأَ الْأَكْمَهَ وَ الْأَبْرَصَ بِإِذْنِ اللَّهِ وَ أَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ

And Allah^-azwj Sent Isa^-as during a time in which chronic illnesses had appeared, and the people were needy to the medicine. So he^-as came to them from the Presence of Allah^-azwj with what did not happen to be with them, something similar to it, and with what he^-as revived the dead for them and cured the ones blinded at birth, and the leprosy, by the Permission of Allah^-azwj, and affirmed by it the Proof upon them.

وَ إِنَّ اللَّهَ بَعَثَ مُحَمَّداً ( صلى الله عليه وآله ) فِي وَقْتٍ كَانَ الْغَالِبُ عَلَى أَهْلِ عَصْرِهِ الْخُطَبَ وَ الْكَلَامَ وَ أَظُنُّهُ قَالَ الشِّعْرَ فَأَتَاهُمْ مِنْ عِنْدِ اللَّهِ مِنْ مَوَاعِظِهِ وَ حِكَمِهِ مَا أَبْطَلَ بِهِ قَوْلَهُمْ وَ أَثْبَتَ بِهِ الْحُجَّةَ عَلَيْهِمْ

And Allah^-azwj Sent Muhammad^-saww during a time when the prose and the speech were predominant upon the people of his^-saww era’, and I think he^-asws said, ‘The poetry (as well)’. ‘So he^-asws came to them from the Presence of Allah^-azwj, from His^-azwj Advice and His^-azwj Wisdom what he^-saww could invalidate their speeches with, and affirm the Proof by it upon them’.

قَالَ فَقَالَ ابْنُ السِّكِّيتِ تَاللَّهِ مَا رَأَيْتُ مِثْلَكَ قَطُّ فَمَا الْحُجَّةُ عَلَى الْخَلْقِ الْيَوْمَ قَالَ فَقَالَ ( عليه السلام ) الْعَقْلُ يُعْرَفُ بِهِ الصَّادِقُ عَلَى اللَّهِ فَيُصَدِّقُهُ وَ الْكَاذِبُ عَلَى اللَّهِ فَيُكَذِّبُهُ

He (the narrator) said, ‘So Ibn Sikeet said, ‘I have not seen the likes of you^-asws at all! So what is the Proof upon the creatures today?’ So he^-asws said: ‘(It is the) intellect. Intelligence recognises those who speak the Truth from Allah, thus one acknowledges their truth.  Intelligence recognises the lies of those who lie in the name of Allah ’.

قَالَ فَقَالَ ابْنُ السِّكِّيتِ هَذَا وَ اللَّهِ هُوَ الْجَوَابُ .

He (the narrator) said, ‘So Ibn Al-Sikeet said, ‘This, by Allah^-azwj, it is the answer!’.[22]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ قُتَيْبَةَ الْأَعْشَى عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ مَوْلًى لِبَنِي شَيْبَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِذَا قَامَ قَائِمُنَا وَضَعَ اللَّهُ يَدَهُ عَلَى رُءُوسِ الْعِبَادِ فَجَمَعَ بِهَا عُقُولَهُمْ وَ كَمَلَتْ بِهِ أَحْلَامُهُمْ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Al Musna Al Hannat, from Quteyba Al A’asha, from Ibn Abu Yafour, from a slave of the Clan of Shayban,

(It has been narrated) from Abu Ja’far^-asws having said; ‘When our^-asws Qaim^-asws rises, and he^-asws places his^-asws hand upon the heads of the servants, so their intellects would be gathered by it and complete their understanding (of the religion)’.[23]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حُجَّةُ اللَّهِ عَلَى الْعِبَادِ النَّبِيُّ وَ الْحُجَّةُ فِيمَا بَيْنَ الْعِبَادِ وَ بَيْنَ اللَّهِ الْعَقْلُ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin SulEman, from Ali Bin Ibrahim, from Abdullah B in Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Proof of Allah^-azwj upon the servants is the Prophet^-saww, and the Proof regarding what is between the servants and Allah^-azwj, is the intellect’.[24]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ مُرْسَلًا قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دِعَامَةُ الْإِنْسَانِ الْعَقْلُ وَ الْعَقْلُ مِنْهُ الْفِطْنَةُ وَ الْفَهْمُ وَ الْحِفْظُ وَ الْعِلْمُ وَ بِالْعَقْلِ يَكْمُلُ وَ هُوَ دَلِيلُهُ وَ مُبْصِرُهُ وَ مِفْتَاحُ أَمْرِهِ

A number of our companions, from Ahmad Bin Muhammad, in an unbroken chain, said,

‘Abu Abdullah^-asws said: ‘Intelligence is the support for the man, and from intelligence comes the insightfulness, and the understanding, and the memorisation, and the knowledge; and with the intellect, he is perfect, and it is his indicator, and his insight, and a key to his affairs.

فَإِذَا كَانَ تَأْيِيدُ عَقْلِهِ مِنَ النُّورِ كَانَ عَالِماً حَافِظاً ذَاكِراً فَطِناً فَهِماً فَعَلِمَ بِذَلِكَ كَيْفَ وَ لِمَ وَ حَيْثُ وَ عَرَفَ مَنْ نَصَحَهُ وَ مَنْ غَشَّهُ فَإِذَا عَرَفَ ذَلِكَ عَرَفَ مَجْرَاهُ وَ مَوْصُولَهُ وَ مَفْصُولَهُ وَ أَخْلَصَ الْوَحْدَانِيَّةَ لِلَّهِ وَ الْإِقْرَارَ بِالطَّاعَةِ

So when it was such that his intellect was supported from the light, he would be a knowledgeable one, a memoriser (of the Holy Quran), a Zakir (Oft-mentioner of Allah^-azwj), discerning, understanding. Thus he would know by that, how, and why, and where, and the one who is supporting him^-asws and the one who is cheating him^-asws. So when he recognises that, he would recognise its flow, and its connections and its disconnections, and the purity of the Oneness of Allah^-azwj, and the acknowledgement with the obedience. 

فَإِذَا فَعَلَ ذَلِكَ كَانَ مُسْتَدْرِكاً لِمَا فَاتَ وَ وَارِداً عَلَى مَا هُوَ آتٍ يَعْرِفُ مَا هُوَ فِيهِ وَ لِأَيِّ شَيْ‏ءٍ هُوَ هَاهُنَا وَ مِنْ أَيْنَ يَأْتِيهِ وَ إِلَى مَا هُوَ صَائِرٌ وَ ذَلِكَ كُلُّهُ مِنْ تَأْيِيدِ الْعَقْلِ .

So when he does that, he would be a reviewer to what had been missed out on, and would anticipate upon what is coming (in the future). He would recognise what he is (currently) in, and for which thing (reason) he is over here, and from where he is coming from, and to what he is headed for, and all of that is from the support of the intellect’.[25]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعَقْلُ دَلِيلُ الْمُؤْمِنِ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ismail Bin Mihran, from one of his men,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Momin is recognised by his intellect’.[26]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ السَّرِيِّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يَا عَلِيُّ لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَ لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Hammad Bin Usman, from Al Sarry Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘O Ali^-asws! There is no poverty more intense than the ignorance, nor a wealth more assisting than the intellect’.[27]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا خَلَقَ اللَّهُ الْعَقْلَ قَالَ لَهُ أَقْبِلْ فَأَقْبَلَ ثُمَّ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ خَلْقاً أَحْسَنَ مِنْكَ إِيَّاكَ آمُرُ وَ إِيَّاكَ أَنْهَى وَ إِيَّاكَ أُثِيبُ وَ إِيَّاكَ أُعَاقِبُ .

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ibn Abu Najran, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘When Allah^-azwj Created the intellect, Said to it: “Come!” So it came. Then Said: “Turn back!” So it turned back. So He^-azwj Said: “By My^-azwj Might and My^-azwj Majesty! I^-azwj have not Created a creature better than you. To you I^-azwj shall Command, and to you I^-azwj shall Forbid, and to you^-azwj shall Reward, and to you I^-azwj shall Punish”’.[28]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ النَّهْدِيِّ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الرَّجُلُ آتِيهِ وَ أُكَلِّمُهُ بِبَعْضِ كَلَامِي فَيَعْرِفُهُ كُلَّهُ وَ مِنْهُمْ مَنْ آتِيهِ فَأُكَلِّمُهُ بِالْكَلَامِ فَيَسْتَوْفِي كَلَامِي كُلَّهُ ثُمَّ يَرُدُّهُ عَلَيَّ كَمَا كَلَّمْتُهُ وَ مِنْهُمْ مَنْ آتِيهِ فَأُكَلِّمُهُ فَيَقُولُ أَعِدْ عَلَيَّ

A number of our companions, from Ahmad Bin Muhammad, from Al Haysam Bin Abu Masrouq Al Nahdy, from Al Husayn Bin Khalid, from Is’haq Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘I would go to a man and speak to him with some of my speech, and he would understand all of it, and from them is one whom I would go to, and speak to him with (all) the speech, so he would fulfil to me all of my speech, then he would repeat it upon me just as I had spoken to him; and from them is the one who I would go to and speak to him, so he would be saying, ‘Repeat it to me’’.

فَقَالَ يَا إِسْحَاقُ وَ مَا تَدْرِي لِمَ هَذَا قُلْتُ لَا قَالَ الَّذِي تُكَلِّمُهُ بِبَعْضِ كَلَامِكَ فَيَعْرِفُهُ كُلَّهُ فَذَاكَ مَنْ عُجِنَتْ نُطْفَتُهُ بِعَقْلِهِ وَ أَمَّا الَّذِي تُكَلِّمُهُ فَيَسْتَوْفِي كَلَامَكَ ثُمَّ يُجِيبُكَ عَلَى كَلَامِكَ فَذَاكَ الَّذِي رُكِّبَ عَقْلُهُ فِيهِ فِي بَطْنِ أُمِّهِ وَ أَمَّا الَّذِي تُكَلِّمُهُ بِالْكَلَامِ فَيَقُولُ أَعِدْ عَلَيَّ فَذَاكَ الَّذِي رُكِّبَ عَقْلُهُ فِيهِ بَعْدَ مَا كَبِرَ فَهُوَ يَقُولُ لَكَ أَعِدْ عَلَيَّ .

So he^-asws said: ‘O Is’haq! And do you not know why this is so?’ I said, ‘No’. He^-asws said: ‘The one whom you speak to with part of your speech, yet he understands all of it, so that is the one whose seed is kneaded with his intellect; and as for the one whom you speak to, and fulfil (all of) your speech, then he answers you upon your speech, so that is the one in whom his intellect has been superimposed in the belly of his mother; and as for the one whom you speak to with the speech, so he is saying, ‘Repeat upon me’, so that is the one in whom his intellect has been superimposed after having grown old, thus he is saying to you, ‘Repeat upon me’’.[29]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ مَنْ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا رَأَيْتُمُ الرَّجُلَ كَثِيرَ الصَّلَاةِ كَثِيرَ الصِّيَامِ فَلَا تُبَاهُوا بِهِ حَتَّى تَنْظُرُوا كَيْفَ عَقْلُهُ .

A number of our companions, from Ahmad Bin Muhammad, from someone who raised it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Whenever you see the man as being of abundant in Salāt, abundant in Fasts, so do not be boasting with him until you look at how (good) his intellect is’’.[30]

بَعْضُ أَصْحَابِنَا رَفَعَهُ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ يَا مُفَضَّلُ لَا يُفْلِحُ مَنْ لَا يَعْقِلُ وَ لَا يَعْقِلُ مَنْ لَا يَعْلَمُ وَ سَوْفَ يَنْجُبُ مَنْ يَفْهَمُ وَ يَظْفَرُ مَنْ يَحْلُمُ وَ الْعِلْمُ جُنَّةٌ وَ الصِّدْقُ عِزٌّ وَ الْجَهْلُ ذُلٌّ وَ الْفَهْمُ مَجْدٌ وَ الْجُودُ نُجْحٌ وَ حُسْنُ الْخُلُقِ مَجْلَبَةٌ لِلْمَوَدَّةِ

One of our companions, raising it from Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘O Mufazzal! He will not succeed, the one who has no intellect, nor would he have intellect, the one who does not know. Soon, the one who understands would be excellent, and the one who forbears would be victorious; and the knowledge is a shield, and the truthfulness is an honour, and the ignorance is a disgrace, and the understanding is a glory, and the benevolence is a success, and good morals are a cause for the cordiality.

وَ الْعَالِمُ بِزَمَانِهِ لَا تَهْجُمُ عَلَيْهِ اللَّوَابِسُ وَ الْحَزْمُ مَسَاءَةُ الظَّنِّ وَ بَيْنَ الْمَرْءِ وَ الْحِكْمَةِ نِعْمَةُ الْعَالِمِ وَ الْجَاهِلُ شَقِيٌّ بَيْنَهُمَا وَ اللَّهُ وَلِيُّ مَنْ عَرَفَهُ وَ عَدُوُّ مَنْ تَكَلَّفَهُ وَ الْعَاقِلُ غَفُورٌ وَ الْجَاهِلُ خَتُورٌ وَ إِنْ شِئْتَ أَنْ تُكْرَمَ فَلِنْ وَ إِنْ شِئْتَ أَنْ تُهَانَ فَاخْشُنْ

And the knowledgeable one of his time would not be assaulted upon by the confusion. The strictness is an evil deed of the conjectures, and between the person and the wisdom a knowledgeable one is a Bounty, and the ignorant is a wretched between the two. And Allah^-azwj is a friend of the one who recognises Him^-azwj and an enemy of the one who pretends (to know Him^-azwj); and the intellectual is forgiving and the ignorant one is a fault-finder. If you desire to be honoured, so be lenient, and if you desire to be abased (rejected), so be harsh.

وَ مَنْ كَرُمَ أَصْلُهُ لَانَ قَلْبُهُ وَ مَنْ خَشُنَ عُنْصُرُهُ غَلُظَ كَبِدُهُ وَ مَنْ فَرَّطَ تَوَرَّطَ وَ مَنْ خَافَ الْعَاقِبَةَ تَثَبَّتَ عَنِ التَّوَغُّلِ فِيمَا لَا يَعْلَمُ وَ مَنْ هَجَمَ عَلَى أَمْرٍ بِغَيْرِ عِلْمٍ جَدَعَ أَنْفَ نَفْسِهِ وَ مَنْ لَمْ يَعْلَمْ لَمْ يَفْهَمْ وَ مَنْ لَمْ يَفْهَمْ لَمْ يَسْلَمْ وَ مَنْ لَمْ يَسْلَمْ لَمْ يُكْرَمْ وَ مَنْ لَمْ يُكْرَمْ يُهْضَمْ وَ مَنْ يُهْضَمْ كَانَ أَلْوَمَ وَ مَنْ كَانَ كَذَلِكَ كَانَ أَحْرَى أَنْ يَنْدَمَ .

And the one whose origin is honourable, his heart would be soft, and the one whose ingredient is harshness, his liver would be thick; and the one who is excessive would get involved, and the one who fears the consequences would be steadfast from making incursions in that which he does not know. And the one rushes into a matter without knowledge would mutilate the nose (pride) of his own self; and the one who does not know would not understand, and the one who does not understand would not submit, and the one who does not submit would not be honoured, and the one who is not honoured would be devoured, and the one who is devoured would be reproached, and the one who was like that, would be more likely to regret’.[31]

مُحَمَّدُ بْنُ يَحْيَى رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) مَنِ اسْتَحْكَمَتْ لِي فِيهِ خَصْلَةٌ مِنْ خِصَالِ الْخَيْرِ احْتَمَلْتُهُ عَلَيْهَا وَ اغْتَفَرْتُ فَقْدَ مَا سِوَاهَا وَ لَا أَغْتَفِرُ فَقْدَ عَقْلٍ وَ لَا دِينٍ لِأَنَّ مُفَارَقَةَ الدِّينِ مُفَارَقَةُ الْأَمْنِ فَلَا يَتَهَنَّأُ بِحَيَاةٍ مَعَ مَخَافَةٍ وَ فَقْدُ الْعَقْلِ فَقْدُ الْحَيَاةِ وَ لَا يُقَاسُ إِلَّا بِالْأَمْوَاتِ .

Muhammad Bin Yahya, raising it, said,

‘Amir Al-Momineen^-asws said: ‘The one who sides with me^-asws that in him there is a characteristic from the characteristics of the goodness, I^-asws shall be tolerant upon it and forgive whatever was lost besides it, and I^-asws shall neither forgive the loss of intellect nor Religion, because the separation of the Religion is separation of the security, as life is not pleasant along with fear; and the loss of the intellect is loss of the life, and there is no comparison except with the dead ones’.[32]

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ الْمُحَارِبِيِّ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ مُوسَى بْنِ عَبْدِ اللَّهِ عَنْ مَيْمُونِ بْنِ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِعْجَابُ الْمَرْءِ بِنَفْسِهِ دَلِيلٌ عَلَى ضَعْفِ عَقْلِهِ.

Ali Bin Ibrahim Bin Hashim, from Musa Bin Ibrahim Al Muharby, from Al Hassan Bin Musa, from Musa Bin Abdullah, from Maymoun Bin Ali,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The one who is full of himself indicate upon the weakness of his own intellect’.[33]

أَبُو عَبْدِ اللَّهِ الْعَاصِمِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ ذُكِرَ عِنْدَهُ أَصْحَابُنَا وَ ذُكِرَ الْعَقْلُ قَالَ فَقَالَ ( عليه السلام ) لَا يُعْبَأُ بِأَهْلِ الدِّينِ مِمَّنْ لَا عَقْلَ لَهُ قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ مِمَّنْ يَصِفُ هَذَا الْأَمْرَ قَوْماً لَا بَأْسَ بِهِمْ عِنْدَنَا وَ لَيْسَتْ لَهُمْ تِلْكَ الْعُقُولُ

Abu Abdullah Al Aasimy, from Ali Bin Al Hassan, from Ali Bin Asbaat, from Al Hassan Bin Al Jahm,

(It has been narrated) from Abu Hassan Al-Reza^-asws, said, ‘Our companions were mentioned in his^-asws presence, and the intellect was (also) mentioned. So he^-asws said: ‘Do not package (consider as the same) the people of the Religion from the one who has not intellect for him’. I said, ‘May I be sacrificed for you^-asws! From the ones who are described to be upon this matter (Al-Wilayah), there is a group for whom there a no problems with them in our presence, and there isn’t that (kind of) intellect for them’.

فَقَالَ لَيْسَ هَؤُلَاءِ مِمَّنْ خَاطَبَ اللَّهُ إِنَّ اللَّهَ خَلَقَ الْعَقْلَ فَقَالَ لَهُ أَقْبِلْ فَأَقْبَلَ وَ قَالَ لَهُ أَدْبِرْ فَأَدْبَرَ فَقَالَ وَ عِزَّتِي وَ جَلَالِي مَا خَلَقْتُ شَيْئاً أَحْسَنَ مِنْكَ أَوْ أَحَبَّ إِلَيَّ مِنْكَ بِكَ آخُذُ وَ بِكَ أُعْطِي.

So he^-asws said: ‘They are not from the ones whom Allah^-azwj Addressed. Allah^-azwj Created the intellect, so He^-azwj Said to it: “Come!” So it came. And Said to it: “Turn back!” So it turned back. So He^-azwj Said: ‘By M^-azwj Mighty and My^-azwj majesty! I^-azwj have not Created anything better than you, or more Beloved to Me^-azwj than you. Due to you, I^-azwj shall Seize, and due to you I^-azwj shall Give’.[34]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ بَيْنَ الْإِيمَانِ وَ الْكُفْرِ إِلَّا قِلَّةُ الْعَقْلِ قِيلَ وَ كَيْفَ ذَاكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ إِنَّ الْعَبْدَ يَرْفَعُ رَغْبَتَهُ إِلَى مَخْلُوقٍ فَلَوْ أَخْلَصَ نِيَّتَهُ لِلَّهِ لَأَتَاهُ الَّذِي يُرِيدُ فِي أَسْرَعَ مِنْ ذَلِكَ .

Ali Bin Muhammad, from Ahmad Bin Muhammad Bin Khalid, from his father, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There isn’t anything between the Eman and the disbelief (Kufr) except for the scarcity of the intellect’. It was said, ‘And how is that so, O son^-asws of Rasool-Allah^-saww! The servant raises his desire to the creatures (people). So had he been of sincere intention to Allah^-azwj, He^-azwj would Give him that which he wants in (a time period) quicker than that’.[35]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ بِالْعَقْلِ اسْتُخْرِجَ غَوْرُ الْحِكْمَةِ وَ بِالْحِكْمَةِ اسْتُخْرِجَ غَوْرُ الْعَقْلِ وَ بِحُسْنِ السِّيَاسَةِ يَكُونُ الْأَدَبُ الصَّالِحُ

A number of our companions, from Sahl Bin Ziyad, from Ubedullah Al Dihqan, from Ahmad Bin Umar Al Halby, from Yahya Bin Imran,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘With the intellect, the profundity of the wisdom is extracted, and with the wisdom, the profundity of the intellect is extracted; and the good policies are (as a result of) righteous discipline’.

قَالَ وَ كَانَ يَقُولُ التَّفَكُّرُ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمَاشِي فِي الظُّلُمَاتِ بِالنُّورِ بِحُسْنِ التَّخَلُّصِ وَ قِلَّةِ التَّرَبُّصِ .

He^-asws said: ‘And he^-asws (Amir Al-Momineen^-asws) was saying: ‘The pondering is a revival for the discerning heart, just as the walker walks in the darkness with the light with good organisation and little stalling’.[36]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ الْبَزَّازِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنِ الْحَسَنِ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي حَدِيثٍ طَوِيلٍ إِنَّ أَوَّلَ الْأُمُورِ وَ مَبْدَأَهَا وَ قُوَّتَهَا وَ عِمَارَتَهَا الَّتِي لَا يُنْتَفَعُ بِشَيْ‏ءٍ إِلَّا بِهِ الْعَقْلُ الَّذِي جَعَلَهُ اللَّهُ زِينَةً لِخَلْقِهِ وَ نُوراً لَهُمْ

A number of our companions, from Abdullah Al Bazzaz, from Muhammad Bin Abdul Rahman Bin Hammad, from Al Hassan Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws, in a lengthy Hadeeth: ‘The first of the matters, and its beginning, and its strengthening, and its building, which nothing is of benefit except with it, is the intellect, which Allah^-azwj Made it to be an adornment for His^-azwj creatures, and a light for them.

فَبِالْعَقْلِ عَرَفَ الْعِبَادُ خَالِقَهُمْ وَ أَنَّهُمْ مَخْلُوقُونَ وَ أَنَّهُ الْمُدَبِّرُ لَهُمْ وَ أَنَّهُمُ الْمُدَبَّرُونَ وَ أَنَّهُ الْبَاقِي وَ هُمُ الْفَانُونَ وَ اسْتَدَلُّوا بِعُقُولِهِمْ عَلَى مَا رَأَوْا مِنْ خَلْقِهِ مِنْ سَمَائِهِ وَ أَرْضِهِ وَ شَمْسِهِ وَ قَمَرِهِ وَ لَيْلِهِ وَ نَهَارِهِ وَ بِأَنَّ لَهُ وَ لَهُمْ خَالِقاً وَ مُدَبِّراً لَمْ يَزَلْ وَ لَا يَزُولُ وَ عَرَفُوا بِهِ الْحَسَنَ مِنَ الْقَبِيحِ وَ أَنَّ الظُّلْمَةَ فِي الْجَهْلِ وَ أَنَّ النُّورَ فِي الْعِلْمِ فَهَذَا مَا دَلَّهُمْ عَلَيْهِ الْعَقْلُ

Thus, it is by the intellect that the servants recognise their Creator and that they are the created beings, and that He^-azwj is the Regulator for them and that they are the regulated ones, and that He^-azwj is the Eternal Being and there are the perishable beings, and they are indicated by their intellects upon what they are seeing from His^-azwj Creation, from His^-azwj sky, and His^-azwj earth, and His^-azwj sun, and His^-azwj moon, and His^-azwj night, and His^-azwj day, and that from him, and for them, there is a Creator and a Regulator, who has neither cease to be and will never cease to be. And they are recognising by it, the good from the ugly, and the darkness in the ignorance and the light in the knowledge. So this is what the intellect indicates them upon.

قِيلَ لَهُ فَهَلْ يَكْتَفِي الْعِبَادُ بِالْعَقْلِ دُونَ غَيْرِهِ قَالَ إِنَّ الْعَاقِلَ لِدَلَالَةِ عَقْلِهِ الَّذِي جَعَلَهُ اللَّهُ قِوَامَهُ وَ زِينَتَهُ وَ هِدَايَتَهُ عَلِمَ أَنَّ اللَّهَ هُوَ الْحَقُّ وَ أَنَّهُ هُوَ رَبُّهُ وَ عَلِمَ أَنَّ لِخَالِقِهِ مَحَبَّةً وَ أَنَّ لَهُ كَرَاهِيَةً وَ أَنَّ لَهُ طَاعَةً وَ أَنَّ لَهُ مَعْصِيَةً

It was said to him^-asws, ‘So would the servants suffice themselves with the intellect besides other (things)?’ He^-asws said: ‘The intellectual, due to the indication of his intellect which Allah^-azwj has Made it to be his straightener, and his adornment, and his guidance, knows that Allah^-azwj is He^-azwj Who is the Truth and that He^-azwj is his Lord^-azwj; and he knows that for his Creator there is Love and that for Him^-azwj is Dislikes, and that for Him^-azwj is obedience and that for him there is disobedience.

فَلَمْ يَجِدْ عَقْلَهُ يَدُلُّهُ عَلَى ذَلِكَ وَ عَلِمَ أَنَّهُ لَا يُوصَلُ إِلَيْهِ إِلَّا بِالْعِلْمِ وَ طَلَبِهِ وَ أَنَّهُ لَا يَنْتَفِعُ بِعَقْلِهِ إِنْ لَمْ يُصِبْ ذَلِكَ بِعِلْمِهِ فَوَجَبَ عَلَى الْعَاقِلِ طَلَبُ الْعِلْمِ وَ الْأَدَبِ الَّذِي لَا قِوَامَ لَهُ إِلَّا بِهِ.

So he would not find (except) for his intellect to indicate him upon that, and know that he cannot arrive to Him^-azwj except by the knowledge and its seeking, and that he would not benefit by his intellect if he does not attain that with his knowledge. Thus it is Obligatory upon the intellectual that he seeks the knowledge and the discipline which there is no foundation for him except by it’.[37]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ حُمْرَانَ وَ صَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ قَالَا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا غِنَى أَخْصَبُ مِنَ الْعَقْلِ وَ لَا فَقْرَ أَحَطُّ مِنَ الْحُمْقِ وَ لَا اسْتِظْهَارَ فِي أَمْرٍ بِأَكْثَرَ مِنَ الْمَشُورَةِ فِيهِ

Ali Bin Muhammad, from one of his companions, from Ibn Abu Umeyr, from Al Nazar Bin Suweyd, from Humran and Safwan Bin Mihran Al Jammal who both said,

‘We both heard Abu Abdullah^-asws saying: ‘There is no richness more enriching than the intellect, nor a poverty more abasing than the stupidity, nor anything more backing in a matter than the frequency of the consultation with regards to it’.

وَ هَذَا آخِرُ كِتَابِ الْعَقْلِ وَ الْجَهْلِ وَ الْحَمْدُ لِلَّهِ وَحْدَهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ تَسْلِيماً .

And this is the end of the Book of Intellect and Ignorance, and the Praise is for Allah^-azwj Alone, and may Allah^-azwj Send Salawat upon Muhammad^-saww and the Progeny^-asws of Muhammad^-saww.

كِتَابُ فَضْلِ الْعِلْمِ

THE BOOK OF MERITS OF THE KNOWLEDGE

بَابُ فَرْضِ الْعِلْمِ وَ وُجُوبِ طَلَبِهِ وَ الْحَثِّ عَلَيْهِ

Chapter 1 – The necessity of the knowledge, and the Obligation to seek it, and the urging upon it

أَخْبَرَنَا مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ الْفَارِسِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ أَلَا إِنَّ اللَّهَ يُحِبُّ بُغَاةَ الْعِلْمِ .

Muhammad Bin Yaqoub informed us, from Ali Bin Ibrahim Bin Hashim, from his father, from Al Hassan Bin Abu Al Husayn Al Farsy, from Abdul Rahman Bin Zayd, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Seeking the knowledge is mandatory upon every Muslim. Indeed! Allah^-azwj Loves the seekers of knowledge’.[38]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْعُمَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَبُ الْعِلْمِ فَرِيضَةٌ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Abdullah, from Isa Bin Abdullah Al Umary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Seeking the knowledge is mandatory’.[39]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سُئِلَ أَبُو الْحَسَنِ ( عليه السلام ) هَلْ يَسَعُ النَّاسَ تَرْكُ الْمَسْأَلَةِ عَمَّا يَحْتَاجُونَ إِلَيْهِ فَقَالَ لَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from one of his companions who said,

‘Abu Al Hassan^-asws was asked, ‘Do the people have the leeway (freedom) to neglect the asking about what they are needy to?’ So he^-asws said: ‘No’.[40]

عَلِيُّ بْنُ مُحَمَّدٍ وَ غَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَمَّنْ حَدَّثَهُ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ يَقُولُ أَيُّهَا النَّاسُ اعْلَمُوا أَنَّ كَمَالَ الدِّينِ طَلَبُ الْعِلْمِ وَ الْعَمَلُ بِهِ أَلَا وَ إِنَّ طَلَبَ الْعِلْمِ أَوْجَبُ عَلَيْكُمْ مِنْ طَلَبِ الْمَالِ إِنَّ الْمَالَ مَقْسُومٌ مَضْمُونٌ لَكُمْ قَدْ قَسَمَهُ عَادِلٌ بَيْنَكُمْ وَ ضَمِنَهُ وَ سَيَفِي لَكُمْ وَ الْعِلْمُ مَخْزُونٌ عِنْدَ أَهْلِهِ وَ قَدْ أُمِرْتُمْ بِطَلَبِهِ مِنْ أَهْلِهِ فَاطْلُبُوهُ .

Ali Bin Muhammad, and someone else, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Mahboub, from Hisham Bin Salim, from Abu Hamza, from Abu Is’haq Al Sabi’e, from the one who narrated it, said,

‘I heard Amir Al-Momineen^-asws saying: ‘O you people! Know that the perfection of the Religion is the seeking of the knowledge and acting by it. Indeed! And the seeking of the knowledge is more Obligatory upon you than the seeking of the wealth. The wealth is (already) apportioned, guaranteed for you all (already distributed). A just One^-azwj has Apportioned it between you all and He^-azwj and my^-asws sword Guarantee it for you all; however, the knowledge is treasure stored with its rightful one^-asws, and you have been Commanded with seeking it from its rightful ones^-asws, therefore seek it’.[41]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ رَجُلٍ مِنْ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَلَبُ الْعِلْمِ فَرِيضَةٌ

A number of our companions, from Ahmad Bin Muhammad Al Barqu, from Yaqoub Bin Yazeed, from Abu Abdullah, a man from our companions, raising it, said,

‘Abu Abdullah^-asws said: ‘Rasool-Allah^-saww said: ‘Seeking the knowledge is ‘فَرِيضَةٌ’ mandatory’.

وَ فِي حَدِيثٍ آخَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ أَلَا وَ إِنَّ اللَّهَ يُحِبُّ بُغَاةَ الْعِلْمِ .

And in another Hadeeth, he (the narrator) said, ‘Abu Abdullah^-asws said: ‘Rasool-Allah^-saww said: ‘Seeking the knowledge is mandatory upon every Muslim. Indeed! And Allah^-azwj Loves the seeker of the knowledge’’.[42]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ تَفَقَّهُوا فِي الدِّينِ فَإِنَّهُ مَنْ لَمْ يَتَفَقَّهْ مِنْكُمْ فِي الدِّينِ فَهُوَ أَعْرَابِيٌّ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ لِيَتَفَقَّهُوا فِي الدِّينِ وَ لِيُنْذِرُوا قَوْمَهُمْ إِذا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Ali  Bin Abu Hamza who said,

‘I heard Abu Abdullah^-asws saying: ‘(one must) acquire understanding in the Religion, (however) the one from you who does not acquire understanding in the Religion is a Bedouin. Allah^-azwj is Saying in His^-azwj Book [9:122] let them obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?’[43]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ عَلَيْكُمْ بِالتَّفَقُّهِ فِي دِينِ اللَّهِ وَ لَا تَكُونُوا أَعْرَاباً فَإِنَّهُ مَنْ لَمْ يَتَفَقَّهْ فِي دِينِ اللَّهِ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ يَوْمَ الْقِيَامَةِ وَ لَمْ يُزَكِّ لَهُ عَمَلًا .

Al Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Al Rabie, from Mufazzal Bin Umar who said,

‘I heard Abu Abdullah^-asws saying: ‘It is upon you (that you must acquire) understanding in the Religion of Allah^-azwj, and do not become Bedouins, for the one who does not (acquire) understanding in the Religion of Allah^-azwj, Allah^-azwj would not Look at him on the Day of Judgment and will not Purify his deeds’.[44]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَوَدِدْتُ أَنَّ أَصْحَابِي ضُرِبَتْ رُءُوسُهُمْ بِالسِّيَاطِ حَتَّى يَتَفَقَّهُوا .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws would (not even) mind if I^-asws have to whip the heads of my^-asws companions with the lashes until they (acquire) understanding (in the Religion)’.[45]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ رَجُلٌ عَرَفَ هَذَا الْأَمْرَ لَزِمَ بَيْتَهُ وَ لَمْ يَتَعَرَّفْ إِلَى أَحَدٍ مِنْ إِخْوَانِهِ قَالَ فَقَالَ كَيْفَ يَتَفَقَّهُ هَذَا فِي دِينِهِ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Isa, from the one who reported it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A man said to him^-asws, ‘May I be sacrificed for you^-asws! A man recognises this matter (Al-Wilayah), necessitates the (staying in) his house and does not introduce (himself) to anyone from his brethren’. So he^-asws said: ‘How can this one (be able to enhance) understanding in his Religion (without interacting with people)?’[46]

بَابُ صِفَةِ الْعِلْمِ وَ فَضْلِهِ وَ فَضْلِ الْعُلَمَاءِ

Chapter 2 – Description of the knowledge and its merits, and merits of the scholars

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ الْوَاسِطِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ دَخَلَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْمَسْجِدَ فَإِذَا جَمَاعَةٌ قَدْ أَطَافُوا بِرَجُلٍ فَقَالَ مَا هَذَا فَقِيلَ عَلَّامَةٌ فَقَالَ وَ مَا الْعَلَّامَةُ فَقَالُوا لَهُ أَعْلَمُ النَّاسِ بِأَنْسَابِ الْعَرَبِ وَ وَقَائِعِهَا وَ أَيَّامِ الْجَاهِلِيَّةِ وَ الْأَشْعَارِ الْعَرَبِيَّةِ

Muhammad Bin Al Hassan, and Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Isa, from Ubeydullah Bin Abdullah Al Dihqan, from Dorost Al Wasity, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan Musa^-asws having said: ‘Rasool-Alllah^-saww entered the Masjid, so there was a group which had encircled a man. So he^-saww said: ‘What is this one?’ So it was said: ‘(He is an) Allama’. So he^-saww said: ‘And what is an Allama?’ So they said to him^-saww, ‘The most knowledgeable of the people with the lineages of the Arabs and their events, and the days of the Ignorance (pre-Islamic period), and the poetry of the Arabs’.

قَالَ فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) ذَاكَ عِلْمٌ لَا يَضُرُّ مَنْ جَهِلَهُ وَ لَا يَنْفَعُ مَنْ عَلِمَهُ ثُمَّ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّمَا الْعِلْمُ ثَلَاثَةٌ آيَةٌ مُحْكَمَةٌ أَوْ فَرِيضَةٌ عَادِلَةٌ أَوْ سُنَّةٌ قَائِمَةٌ وَ مَا خَلَاهُنَّ فَهُوَ فَضْلٌ .

He^-asws said: ‘So the Prophet^-saww said: ‘That is a knowledge neither harming the one who is ignorant of it, nor does it benefit the one who knows it’. Then the Prophet^-saww said: ‘But rather, the knowledge is of three (types) – A Decisive Verse, or a just Obligation, or an established Sunnah; and whatever is besides these, so it is ‘فَضْلٌ’ useless’.[47]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ وَ ذَاكَ أَنَّ الْأَنْبِيَاءَ لَمْ يُورِثُوا دِرْهَماً وَ لَا دِينَاراً وَ إِنَّمَا أَوْرَثُوا أَحَادِيثَ مِنْ أَحَادِيثِهِمْ فَمَنْ أَخَذَ بِشَيْ‏ءٍ مِنْهَا فَقَدْ أَخَذَ حَظّاً وَافِراً

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Khalid, from Abu Al Bakhtary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The scholars^-asws are the inheritors of the Prophets^-as, and that is because the Prophets^-as do not leave inheritance of the Dirhams nor of the Dinars, and rather they leave the inheritance of Ahadeeth from their^-as Ahadeeth. So the one who takes with anything from these, so he has taken an abundant share.

فَانْظُرُوا عِلْمَكُمْ هَذَا عَمَّنْ تَأْخُذُونَهُ فَإِنَّ فِينَا أَهْلَ الْبَيْتِ فِي كُلِّ خَلَفٍ عُدُولًا يَنْفُونَ عَنْهُ تَحْرِيفَ الْغَالِينَ وَ انْتِحَالَ الْمُبْطِلِينَ وَ تَأْوِيلَ الْجَاهِلِينَ .

Therefore, look at this knowledge of yours, from whom you are taking it, for among us^-asws, the People^-asws of the Household, every successor^-asws is a just one negating from it the alterations of the exaggerators, and the plagiarism of the invalidators, and the interpretations of the ignorant ones’.[48]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً فَقَّهَهُ فِي الدِّينِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Al Washha, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever Allah^-azwj Intends good for a servant, Causes him to have understanding in the Religion’.[49]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ الْكَمَالُ كُلُّ الْكَمَالِ التَّفَقُّهُ فِي الدِّينِ وَ الصَّبْرُ عَلَى النَّائِبَةِ وَ تَقْدِيرُ الْمَعِيشَةِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Rabie Bin Abdullah, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The perfection of every perfection is (having) the understanding in the Religion, and patience upon the calamities, and the regulating the life’.[50]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعُلَمَاءُ أُمَنَاءُ وَ الْأَتْقِيَاءُ حُصُونٌ وَ الْأَوْصِيَاءُ سَادَةٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Isa, from Muhammad Bin Sinan, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The scholars are the trustees, and the pious are the fortresses, and the successors^-asws are the chiefs’.

وَ فِي رِوَايَةٍ أُخْرَى الْعُلَمَاءُ مَنَارٌ وَ الْأَتْقِيَاءُ حُصُونٌ وَ الْأَوْصِيَاءُ سَادَةٌ .

And in another report, ‘(He^-asws said): ‘The scholars are minarets, and the pious are fortresses, and the successors^-asws are the chiefs’.[51]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ أَبِي إِسْحَاقَ الْكِنْدِيِّ عَنْ بَشِيرٍ الدَّهَّانِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا خَيْرَ فِيمَنْ لَا يَتَفَقَّهُ مِنْ أَصْحَابِنَا يَا بَشِيرُ إِنَّ الرَّجُلَ مِنْهُمْ إِذَا لَمْ يَسْتَغْنِ بِفِقْهِهِ احْتَاجَ إِلَيْهِمْ فَإِذَا احْتَاجَ إِلَيْهِمْ أَدْخَلُوهُ فِي بَابِ ضَلَالَتِهِمْ وَ هُوَ لَا يَعْلَمُ .

Ahmad Bin Idrees, from Muhammad Bin Hassan, from Idrees Bin Al Hassan, from Abu Is’haq Al Kindy, from Bashir Al Dahhan who said,

‘Abu Abdullah^-asws said: ‘There is no goodness in the ones from our^-asws companions who have no understanding (in Religion). O Bashir! The man from them, if he is not self-sufficient with his understanding, would be needy to them (people). So when they become needy to them (other people), they would enter him into the doors of their straying, and he would not (even) know’.[52]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا خَيْرَ فِي الْعَيْشِ إِلَّا لِرَجُلَيْنِ عَالِمٍ مُطَاعٍ أَوْ مُسْتَمِعٍ وَاعٍ .

Ali Bin Mhammad, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no goodness in the life except for two (types of) men – a scholar obeyed, or a retaining listener’.[53]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ عَالِمٌ يُنْتَفَعُ بِعِلْمِهِ أَفْضَلُ مِنْ سَبْعِينَ أَلْفَ عَابِدٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umer and Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Saf Bin Ameyra, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘A scholar’s knowledge through which (people) benefit is superior than a thousand worshippers’.[54]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) رَجُلٌ رَاوِيَةٌ لِحَدِيثِكُمْ يَبُثُّ ذَلِكَ فِي النَّاسِ وَ يُشَدِّدُهُ فِي قُلُوبِهِمْ وَ قُلُوبِ شِيعَتِكُمْ وَ لَعَلَّ عَابِداً مِنْ شِيعَتِكُمْ لَيْسَتْ لَهُ هَذِهِ الرِّوَايَةُ أَيُّهُمَا أَفْضَلُ قَالَ الرَّاوِيَةُ لِحَدِيثِنَا يَشُدُّ بِهِ قُلُوبَ شِيعَتِنَا أَفْضَلُ مِنْ أَلْفِ عَابِدٍ .

Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Muawiya Bin Ammar who said,

‘I said to Abu Abdullah^-asws, ‘A man, a reporter of your^-asws Ahadeeth, transmitting it among the people and fastening them into their hearts and the hearts of your^-asws Shias, and there is a worshipper from your^-asws Shias, who do not transmit (the Ahadeeth) for them (Shias), which of the two is superior?’ He^-asws said: ‘The transmitter of our^-asws Ahadeeth, fastening the hearts of our^-asws Shias with it, is superior to a thousand worshippers’.[55]

بَابُ أَصْنَافِ النَّاسِ

Chapter 3 – Types of the people

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَمَّنْ حَدَّثَهُ مِمَّنْ يُوثَقُ بِهِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِنَّ النَّاسَ آلُوا بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) إِلَى ثَلَاثَةٍ آلُوا إِلَى عَالِمٍ عَلَى هُدًى مِنَ اللَّهِ قَدْ أَغْنَاهُ اللَّهُ بِمَا عَلِمَ عَنْ عِلْمِ غَيْرِهِ وَ جَاهِلٍ مُدَّعٍ لِلْعِلْمِ لَا عِلْمَ لَهُ مُعْجَبٍ بِمَا عِنْدَهُ قَدْ فَتَنَتْهُ الدُّنْيَا وَ فَتَنَ غَيْرَهُ وَ مُتَعَلِّمٍ مِنْ عَالِمٍ عَلَى سَبِيلِ هُدًى مِنَ اللَّهِ وَ نَجَاةٍ ثُمَّ هَلَكَ مَنِ ادَّعَى وَ خَابَ مَنِ افْتَرَى .

Ali Bin Muhammad, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Mahboub, from Abu Asama, from Hisham Bin Salim, from Abu Hamza, from Abu Is’haq Al Sabi’e, from the one who narrated it, from the one is relied with it, said,

‘I heard Amir Al-Momineen^-asws saying: ‘The people split after Rasool-Allah^-saww into three – a group went to a scholar^-asws who was upon Guidance from Allah^-azwj, whom Allah^-azwj had Made to be self-sufficient with what he^-asws knew, from the knowledge of others; and (a group went to) an ignorant one claiming to (have the) knowledge, (although) there was no knowledge for him, being astounded (confused) by whatever was with him. The world had tempted him and he tempted others; and (a group went to) a student of the scholar^-asws upon the way of Guidance from Allah^-azwj, and were saved. Then they were destroyed, the ones who claimed (to be scholars), and the ones who forged (matters) incurred loss’.[56]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ النَّاسُ ثَلَاثَةٌ عَالِمٌ وَ مُتَعَلِّمٌ وَ غُثَاءٌ .

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Ahmad Bin A’iz, from Abu Khadeeja Salim Bin Mukram,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The people are three (types) – a scholar^-asws, a student, and a scum (worthless)’.[57]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اغْدُ عَالِماً أَوْ مُتَعَلِّماً أَوْ أَحِبَّ أَهْلَ الْعِلْمِ وَ لَا تَكُنْ رَابِعاً فَتَهْلِكَ بِبُغْضِهِمْ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim, from Abu Hamza Al Sumaly who said,

‘Abu Abdullah^-asws said to me: ‘Become a scholar, or a student, or love the people of knowledge, but do not become a fourth (type), so you would be destroyed by their hatred’.[58]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ يَغْدُو النَّاسُ عَلَى ثَلَاثَةِ أَصْنَافٍ عَالِمٍ وَ مُتَعَلِّمٍ وَ غُثَاءٍ فَنَحْنُ الْعُلَمَاءُ وَ شِيعَتُنَا الْمُتَعَلِّمُونَ وَ سَائِرُ النَّاسِ غُثَاءٌ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Jameel,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘The people came to be upon three types – a scholar, and a student, and scum. So we^-asws are the scholars, and our^-asws Shia are the students, and the rest of the people, are scum’ (worthless).[59]

بَابُ ثَوَابِ الْعَالِمِ وَ الْمُتَعَلِّمِ

Chapter 4 – The Rewards of the scholar and the student

مُحَمَّدُ بْنُ الْحَسَنِ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ سَلَكَ طَرِيقاً يَطْلُبُ فِيهِ عِلْماً سَلَكَ اللَّهُ بِهِ طَرِيقاً إِلَى الْجَنَّةِ وَ إِنَّ الْمَلَائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ رِضًا بِهِ وَ إِنَّهُ يَسْتَغْفِرُ لِطَالِبِ الْعِلْمِ مَنْ فِي السَّمَاءِ وَ مَنْ فِي الْأَرْضِ حَتَّى الْحُوتِ فِي الْبَحْرِ

Muhammad Bin Al Hassan and Ali Bin Muhammad, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Mamoun Al Qaddah and Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who travels a path seeking knowledge therein, Allah^-azwj would Cause him to travel due to it, a path to the Paradise, and the Angels would lay down their wings for the seeker of the knowledge, being pleased with him; and the one who seeks knowledge, Forgiveness is sought for him – by the ones in the sky and the ones in the earth, to the extent of the fishes in the sea.

وَ فَضْلُ الْعَالِمِ عَلَى الْعَابِدِ كَفَضْلِ الْقَمَرِ عَلَى سَائِرِ النُّجُومِ لَيْلَةَ الْبَدْرِ وَ إِنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ إِنَّ الْأَنْبِيَاءَ لَمْ يُوَرِّثُوا دِينَاراً وَ لَا دِرْهَماً وَ لَكِنْ وَرَّثُوا الْعِلْمَ فَمَنْ أَخَذَ مِنْهُ أَخَذَ بِحَظٍّ وَافِرٍ .

And the merit of the scholar upon the worshipper is like the merit of the moon upon the rest of the stars on the night of the full moon, and that the scholars^-asws are the inheritors of the Prophets^-as who neither left for inheritance any Dinars nor any Dirhams, but they^-as left behind inheritance of the knowledge. So the one who takes from it has taken an abundant share’.[60]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ الَّذِي يُعَلِّمُ الْعِلْمَ مِنْكُمْ لَهُ أَجْرٌ مِثْلُ أَجْرِ الْمُتَعَلِّمِ وَ لَهُ الْفَضْلُ عَلَيْهِ فَتَعَلَّمُوا الْعِلْمَ مِنْ حَمَلَةِ الْعِلْمِ وَ عَلِّمُوهُ إِخْوَانَكُمْ كَمَا عَلَّمَكُمُوهُ الْعُلَمَاءُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Jameel Bin Salih, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one from you who teaches the knowledge, for him would be a Recompense similar to the Recompense of the student, and for him would be the merit upon him (as being his teacher). Therefore learn the knowledge from the bearers of the knowledge, and teach it to your brethren just as the scholars^-asws have taught it to you all’.[61]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ عَلَّمَ خَيْراً فَلَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهِ قُلْتُ فَإِنْ عَلَّمَهُ غَيْرَهُ يَجْرِي ذَلِكَ لَهُ قَالَ إِنْ عَلَّمَهُ النَّاسَ كُلَّهُمْ جَرَى لَهُ قُلْتُ فَإِنْ مَاتَ قَالَ وَ إِنْ مَاتَ .

Ali Bin Ibrahim, from Ahmad Bin Muhammad Al Barqy, from Ali Bin Al Hakam, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who teaches a good (thing), for him would be a Recompense similar to the one who acts by it’. I said, ‘So if he (in turn) were to teach it to others, would that (Recompense) flow for him?’ He^-asws said: ‘If he were to teach it to the whole of the people, it would (still) flow for him’. I said, ‘Supposing he has died?’ He^-asws said: ‘And even if he has died’.[62]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ عَلَّمَ بَابَ هُدًى فَلَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أُجُورِهِمْ شَيْئاً وَ مَنْ عَلَّمَ بَابَ ضَلَالٍ كَانَ عَلَيْهِ مِثْلُ أَوْزَارِ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أَوْزَارِهِمْ شَيْئاً .

And by this chain, from Muhammad Bin Abdul Hameed, from Al A’ala Bin Razen, from Abu Ubeyda Al Haza’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who teaches a door (subject) of guidance, for him would be a Recompense similar to the one who acts by it and there would not be any reduction from Recompense (of those who act upon it); and the one who teaches a door (subject) of straying, there would be upon him a burden similar to the one who acts by it, and there would not be any reduction in their burdens – by anything’.[63]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ رَفَعَهُ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ لَوْ يَعْلَمُ النَّاسُ مَا فِي طَلَبِ الْعِلْمِ لَطَلَبُوهُ وَ لَوْ بِسَفْكِ الْمُهَجِ وَ خَوْضِ اللُّجَجِ

Al Husayn Bin Muhammad, from Ali Bin Muhammad Bin Sa’ad, raising it, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘Had the people known what is (the Recompense) in seeking the knowledge, they would seek it and even if it was by spilling (their own blood), and diving into the depths (of the ocean).

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى دَانِيَالَ أَنَّ أَمْقَتَ عَبِيدِي إِلَيَّ الْجَاهِلُ الْمُسْتَخِفُّ بِحَقِّ أَهْلِ الْعِلْمِ التَّارِكُ لِلِاقْتِدَاءِ بِهِمْ وَ أَنَّ أَحَبَّ عَبِيدِي إِلَيَّ التَّقِيُّ الطَّالِبُ لِلثَّوَابِ الْجَزِيلِ اللَّازِمُ لِلْعُلَمَاءِ التَّابِعُ لِلْحُلَمَاءِ الْقَابِلُ عَنِ الْحُكَمَاءِ .

Allah^-azwj Blessed and High Revealed unto Daniel^-as: “The most Detestable of My^-azwj servants to Me^-azwj is the ignorant one, the one who takes lightly with the rights of the people of the knowledge, the one who neglects being guided by them, and that the most Beloved of My^-azwj servants to Me^-azwj is the pious one, the seeker of the abundant Rewards, the follower of the forbearing ones, the acceptor of the wise ones’.[64]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَنْ تَعَلَّمَ الْعِلْمَ وَ عَمِلَ بِهِ وَ عَلَّمَ لِلَّهِ دُعِيَ فِي مَلَكُوتِ السَّمَاوَاتِ عَظِيماً فَقِيلَ تَعَلَّمَ لِلَّهِ وَ عَمِلَ لِلَّهِ وَ عَلَّمَ لِلَّهِ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,

‘Abu Abdullah^-asws said to me: ‘The one who learns the knowledge and acts by it, and teaches for the Sake of Allah^-azwj (without taking payment for the worldly needs) would be called as ‘عَظِيماً’ the magnificent in kingdom of the skies, so it would be said: ‘He learnt it for Allah^-azwj, and acted for Allah^-azwj, and taught for Allah^-azwj!’’.[65]

بَابُ صِفَةِ الْعُلَمَاءِ

Chapter 5 – Description of the scholars

مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اطْلُبُوا الْعِلْمَ وَ تَزَيَّنُوا مَعَهُ بِالْحِلْمِ وَ الْوَقَارِ وَ تَوَاضَعُوا لِمَنْ تُعَلِّمُونَهُ الْعِلْمَ وَ تَوَاضَعُوا لِمَنْ طَلَبْتُمْ مِنْهُ الْعِلْمَ وَ لَا تَكُونُوا عُلَمَاءَ جَبَّارِينَ فَيَذْهَبَ بَاطِلُكُمْ بِحَقِّكُمْ .

Muhammad Bin Yahya Al Attar, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullah^-asws saying: ‘Seek the knowledge and adorn (yourselves) along with it, with the forbearance, and the dignity, and the humbleness towards the ones whom you teach it to, and humbleness towards the one whom you sought the knowledge from, and do not become tyrannous scholars, as your falsehoods would remove your truth’.[66] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ قَالَ يَعْنِي بِالْعُلَمَاءِ مَنْ صَدَّقَ فِعْلُهُ قَوْلَهُ وَ مَنْ لَمْ يُصَدِّقْ فِعْلُهُ قَوْلَهُ فَلَيْسَ بِعَالِمٍ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Hammad Bin Usman, from Al Haris Bin Al Mugheira Al Nasry,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [35:28] but rather the ones from His servants who fear Allah, are the scholars. He^-asws said: ‘It Means by the ‘scholars’, the one whose deeds ratify his words, and the one whose deed does not ratify his words, so he is not with the knowledge’.[67]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَ لَا أُخْبِرُكُمْ بِالْفَقِيهِ حَقِّ الْفَقِيهِ مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ لَمْ يُؤْمِنْهُمْ مِنْ عَذَابِ اللَّهِ وَ لَمْ يُرَخِّصْ لَهُمْ فِي مَعَاصِي اللَّهِ وَ لَمْ يَتْرُكِ الْقُرْآنَ رَغْبَةً عَنْهُ إِلَى غَيْرِهِ

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Ismail Bin Mihran, from Abu Saeed Al Qammat, from Al Halby,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Shall I^-asws inform you all with the understanding one who is truly an understanding one? (It is) the one who does not despair the people from the Mercy of Allah^-azwj, and does not liberate them from the Punishment of Allah^-azwj, and does not permit for them to be in the disobedience of Allah^-azwj, and does not neglect the Quran, turning away from it to something else.

أَلَا لَا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلَا لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلَا لَا خَيْرَ فِي عِبَادَةٍ لَيْسَ فِيهَا تَفَكُّرٌ

Indeed! There is no goodness in a knowledge wherein there is no understanding. Indeed! There is no goodness in the recitation (of the Quran) wherein there is no pondering. Indeed! There is no goodness in a worship there being no thinking in it’.

وَ فِي رِوَايَةٍ أُخْرَى أَلَا لَا خَيْرَ فِي عِلْمٍ لَيْسَ فِيهِ تَفَهُّمٌ أَلَا لَا خَيْرَ فِي قِرَاءَةٍ لَيْسَ فِيهَا تَدَبُّرٌ أَلَا لَا خَيْرَ فِي عِبَادَةٍ لَا فِقْهَ فِيهَا أَلَا لَا خَيْرَ فِي نُسُكٍ لَا وَرَعَ فِيهِ .

And in another report, (He^-asws said): ‘Indeed! There is no goodness in a knowledge wherein there is no understanding. Indeed! There is no goodness in a recitation (of the Quran) wherein there is no pondering. Indeed! There is no goodness in a worship there being no thinking in it. There is no goodness in a ritual, there being no piety in it’.[68]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ النَّيْسَابُورِيِّ جَمِيعاً عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ إِنَّ مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمَ وَ الصَّمْتnَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Muhammad Bin Ismail, from Al Fazl Bin Shazan Al Neyshapouri, altogether from Safwan Bin Yahya,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘From the sings of the understanding (of the Religion), is the forbearance and the silence’.[69]

أَحْمَدُ بْنُ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لَا يَكُونُ السَّفَهُ وَ الْغِرَّةُ فِي قَلْبِ الْعَالِمِ .

Ahmad Bin Abdullah, from Ahmad Bin Muhammad Al Barqy, from one of his companions, raising it, said,

‘Amir Al-Momineen^-asws said: ‘There cannot happen to be the foolishness and the arrogance in the heart of a scholar’.[70]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ رَفَعَهُ قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) يَا مَعْشَرَ الْحَوَارِيِّينَ لِي إِلَيْكُمْ حَاجَةٌ اقْضُوهَا لِي قَالُوا قُضِيَتْ حَاجَتُكَ يَا رُوحَ اللَّهِ فَقَامَ فَغَسَلَ أَقْدَامَهُمْ فَقَالُوا كُنَّا نَحْنُ أَحَقَّ بِهَذَا يَا رُوحَ اللَّهِ

And by this chain, from Muhammad Bin Khalid, from Muhammad Bin Sinan, raising it,

(He^-asws) said: ‘Isa^-as Bin Maryam^-as said: ‘O group of disciples! There is a need for me^-as to you all, will you fulfil it for me^-as?’ They said, ‘We will fulfil your^-as need, O Spirit of Allah^-azwj!’ So he^-as arose and washed their feet. So they said, ‘We were always more rightful with this (washing your^-as feet), O Spirit of Allah^-azwj!’.

فَقَالَ إِنَّ أَحَقَّ النَّاسِ بِالْخِدْمَةِ الْعَالِمُ إِنَّمَا تَوَاضَعْتُ هَكَذَا لِكَيْمَا تَتَوَاضَعُوا بَعْدِي فِي النَّاسِ كَتَوَاضُعِي لَكُمْ

So he^-as said: ‘The people are more rightful with the service of the scholar. But rather, I^-as am revering (you all) like this, so that you would be revering, after me^-as, among the people, like my^-as reverence to you all’.

ثُمَّ قَالَ عِيسَى ( عليه السلام ) بِالتَّوَاضُعِ تُعْمَرُ الْحِكْمَةُ لَا بِالتَّكَبُّرِ وَ كَذَلِكَ فِي السَّهْلِ يَنْبُتُ الزَّرْعُ لَا فِي الْجَبَلِ .

Then Isa^-as said: ‘(It is) with the reverence that you would be building the wisdom, not with the arrogance, and similar to that (it is) the crops grow in the plains, (and) not in the rocks’’.[71]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَمَّنْ ذَكَرَهُ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ يَا طَالِبَ الْعِلْمِ إِنَّ لِلْعَالِمِ ثَلَاثَ عَلَامَاتٍ الْعِلْمَ وَ الْحِلْمَ وَ الصَّمْتَ وَ لِلْمُتَكَلِّفِ ثَلَاثَ عَلَامَاتٍ يُنَازِعُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ يَظْلِمُ مَنْ دُونَهُ بِالْغَلَبَةِ وَ يُظَاهِرُ الظَّلَمَةَ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from the one who mentioned it, from Muawiya Bin Wahab,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘O seeker of knowledge! For the (real) scholar there are three signs – the knowledge and the forbearance (self-control) and the silence; and for the pretentious (scholar) there are three signs – He disputes with the one above him by the disobedience, and he oppresses the one below him with the domination, and he backs the unjust’.[72] 

بَابُ حَقِّ الْعَالِمِ

Chapter 6 – Rights of the scholar

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ إِنَّ مِنْ حَقِّ الْعَالِمِ أَنْ لَا تُكْثِرَ عَلَيْهِ السُّؤَالَ وَ لَا تَأْخُذَ بِثَوْبِهِ وَ إِذَا دَخَلْتَ عَلَيْهِ وَ عِنْدَهُ قَوْمٌ فَسَلِّمْ عَلَيْهِمْ جَمِيعاً وَ خُصَّهُ بِالتَّحِيَّةِ دُونَهُمْ وَ اجْلِسْ بَيْنَ يَدَيْهِ وَ لَا تَجْلِسْ خَلْفَهُ

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Suleyman Bin Ja’far Al Ja’fary, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws was saying: ‘From the rights of the scholar is that the questioning should not be frequented upon him, nor should he be seized by his clothes; and when you go over to him and in his presence is a group, so greet upon them altogether, and particularise him with the greetings besides them, and sit in front of him and do not sit behind him.

وَ لَا تَغْمِزْ بِعَيْنِكَ وَ لَا تُشِرْ بِيَدِكَ وَ لَا تُكْثِرْ مِنَ الْقَوْلِ قَالَ فُلَانٌ وَ قَالَ فُلَانٌ خِلَافاً لِقَوْلِهِ وَ لَا تَضْجَرْ بِطُولِ صُحْبَتِهِ فَإِنَّمَا مَثَلُ الْعَالِمِ مَثَلُ النَّخْلَةِ تَنْتَظِرُهَا حَتَّى يَسْقُطَ عَلَيْكَ مِنْهَا شَيْ‏ءٌ وَ الْعَالِمُ أَعْظَمُ أَجْراً مِنَ الصَّائِمِ الْقَائِمِ الْغَازِي فِي سَبِيلِ اللَّهِ .

And neither close your eyes nor gesture with your hands nor frequent from the speech saying, ‘So and so said such, and so and so said such differently to your words’, nor bore him with the prolongation of being in his company, for rather, the example of the scholar is like the palm tree. You wait for it until something from it falls upon you; and a scholar will have a greater Recompense than the Fasting one, standing, fighting in the Way of Allah^-azwj’.[73]

بَابُ فَقْدِ الْعُلَمَاءِ

Chapter 7 – Loss of the scholar

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ يَمُوتُ مِنَ الْمُؤْمِنِينَ أَحَبَّ إِلَى إِبْلِيسَ مِنْ مَوْتِ فَقِيهٍ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from usman Bin Isa, from Abu Ayoub Al Khazzaz, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no one dying from the Momineen (whose death) is more beloved to Iblees^-la than the death of an understanding one (فَقِيهٍ)’.[74]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا مَاتَ الْمُؤْمِنُ الْفَقِيهُ ثُلِمَ فِي الْإِسْلَامِ ثُلْمَةٌ لَا يَسُدُّهَا شَيْ‏ءٌ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When a Momin who understands (his Religion) dies, a crack (appears) in Al-Islam, a crack which nothing can fill’.[75]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا مَاتَ الْمُؤْمِنُ بَكَتْ عَلَيْهِ الْمَلَائِكَةُ وَ بِقَاعُ الْأَرْضِ الَّتِي كَانَ يَعْبُدُ اللَّهَ عَلَيْهَا وَ أَبْوَابُ السَّمَاءِ الَّتِي كَانَ يُصْعَدُ فِيهَا بِأَعْمَالِهِ وَ ثُلِمَ فِي الْإِسْلَامِ ثُلْمَةٌ لَا يَسُدُّهَا شَيْ‏ءٌ لِأَنَّ الْمُؤْمِنِينَ الْفُقَهَاءَ حُصُونُ الْإِسْلَامِ كَحِصْنِ سُورِ الْمَدِينَةِ لَهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ali Bin Abu Hamza who said,

‘I heard Abu Al-Hassan Musa^-asws Bin Ja’far^-asws saying: ‘When a Momin dies, the Angels weep upon him, and the spot of the ground which he used to worship Allah^-azwj upon, and the doors of the sky through which they (angels) used to ascend along with his deeds, and a crack (appears) in Al-Islam, a crack which nothing can fill, because the Momineen are the understanding ones (الْفُقَهَاءَ), fortresses of Al-Islam like the fortressing (wall) which the city has for (it’s defence)’.[76]

وَ عَنْهُ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ أَحَدٍ يَمُوتُ مِنَ الْمُؤْمِنِينَ أَحَبَّ إِلَى إِبْلِيسَ مِنْ مَوْتِ فَقِيهٍ .

And from him, from Ahmad Bin Ibn Mahboub, from Abu Ayoub Al Khazzaz, from suleyman Bin Khalid,

(It has been narrated) from Abu Abdullah^-asws having: ‘There is no one who is dying from the Momineen (whose death) is more beloved to Iblees^-la than the death of one an understanding one (فَقِيهٍ)’.[77]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ أَبِي كَانَ يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَقْبِضُ الْعِلْمَ بَعْدَ مَا يُهْبِطُهُ وَ لَكِنْ يَمُوتُ الْعَالِمُ فَيَذْهَبُ بِمَا يَعْلَمُ فَتَلِيهِمُ الْجُفَاةُ فَيَضِلُّونَ وَ يُضِلُّونَ وَ لَا خَيْرَ فِي شَيْ‏ءٍ لَيْسَ لَهُ أَصْلٌ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ali Bin Asbat, from his uncle Yaqoub Bin Salim, from Dawood Bin Farqad who said,

‘Abu Abdullah^-asws said: ‘My^-asws father^-asws was saying: ‘Allah^-azwj Mighty and Majestic does not Capture the knowledge after having Sent it down, but He^-azwj Causes the death of a scholar, so he goes away with whatever he knew and the vanities follow them (the people), so they would be straying and causing others to be straying, and there is no goodness in something which does not originate from its source (the Divine Knowledge)’.[78]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَمَّنْ ذَكَرَهُ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنَّهُ يُسَخِّي نَفْسِي فِي سُرْعَةِ الْمَوْتِ وَ الْقَتْلِ فِينَا قَوْلُ اللَّهِ أَ وَ لَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُها مِنْ أَطْرافِها وَ هُوَ ذَهَابُ الْعُلَمَاءِ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Ali, from the one who mentioned it, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws was saying: ‘I^-asws am generous with myself^-asws regarding the hastening of the death and the murder. Regarding us^-asws are the Words of Allah^-azwj [13:41] Do they not see that We Aim at the earth by Reducing its sides? And it is the departure of the scholars^-asws (from the world)’.[79]

بَابُ مُجَالَسَةِ الْعُلَمَاءِ وَ صُحْبَتِهِمْ

Chapter 8 – Gatherings of the scholars and their company

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ اخْتَرِ الْمَجَالِسَ عَلَى عَيْنِكَ فَإِنْ رَأَيْتَ قَوْماً يَذْكُرُونَ اللَّهَ جَلَّ وَ عَزَّ فَاجْلِسْ مَعَهُمْ فَإِنْ تَكُنْ عَالِماً نَفَعَكَ عِلْمُكَ وَ إِنْ تَكُنْ جَاهِلًا عَلَّمُوكَ وَ لَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِرَحْمَتِهِ فَيَعُمَّكَ مَعَهُمْ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, raising it, said,

‘Luqman^-as said to his^-as son: ‘O my^-as son! Choose the gathering upon its exactness. So, if you see a group mentioning Allah^-azwj Majestic and Mighty, so sit with them. So if you happen to be knowledgeable, your knowledge would benefit you, and if you happen to be ignorant, they will teach you, and perhaps if Allah^-azwj were to Shade them with His^-azwj Mercy, so He^-azwj would Cover you along with them.

وَ إِذَا رَأَيْتَ قَوْماً لَا يَذْكُرُونَ اللَّهَ فَلَا تَجْلِسْ مَعَهُمْ فَإِنْ تَكُنْ عَالِماً لَمْ يَنْفَعْكَ عِلْمُكَ وَ إِنْ كُنْتَ جَاهِلًا يَزِيدُوكَ جَهْلًا وَ لَعَلَّ اللَّهَ أَنْ يُظِلَّهُمْ بِعُقُوبَةٍ فَيَعُمَّكَ مَعَهُمْ .

And when you see a group who are not mentioning Allah^-azwj, so do not sit with them, for if you happen to be knowledgeable, your knowledge would not benefit you, and if you happen to be ignorant, it would increase your ignorance, and perhaps if Allah^-azwj was to Shade/Inflect them with His^-azwj Punishment, so He^-azwj would Cover you along with them’.[80]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ مُحَادَثَةُ الْعَالِمِ عَلَى الْمَزَابِلِ خَيْرٌ مِنْ مُحَادَثَةِ الْجَاهِلِ عَلَى الزَّرَابِيِّ .

Ali Bin Ibrahim, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Ibn Mahboub, from Dorost Bin Abu Mansour, from Ibrahim Bin Abdul Hameed,

(It has been narrated) from Abu Al-Hassan Musa^-asws Bin Ja’far^-asws having said: ‘A discussion of the scholar upon the rubbish dump is better than a discussion of the ignorant upon the carpets/cushions’.[81]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) قَالَتِ الْحَوَارِيُّونَ لِعِيسَى يَا رُوحَ اللَّهِ مَنْ نُجَالِسُ قَالَ مَنْ يُذَكِّرُكُمُ اللَّهَ رُؤْيَتُهُ وَ يَزِيدُ فِي عِلْمِكُمْ مَنْطِقُهُ وَ يُرَغِّبُكُمْ فِي الْآخِرَةِ عَمَلُهُ .

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Shreef Bin Sabiq, from Al Fazl Bin Abu Qurrat,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The disciples said to Isa^-as, ‘O Spirit of Allah^-azwj! Whom should we sit with (in a gathering)?’ He^-as said: ‘The one whose reports remind you of Allah^-azwj, and his speaking increases in your knowledge, and his deeds make you desirous regarding the Hereafter’’.[82]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مُجَالَسَةُ أَهْلِ الدِّينِ شَرَفُ الدُّنْيَا وَ الْآخِرَةِ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Mansour bin Hazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The gatherings of the people of the Religion is a nobility in the world and the Hereafter’’.[83]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ مِسْعَرِ بْنِ كِدَامٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ لَمَجْلِسٌ أَجْلِسُهُ إِلَى مَنْ أَثِقُ بِهِ أَوْثَقُ فِي نَفْسِي مِنْ عَمَلِ سَنَةٍ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad Al Isbahany, from Suleyman Bin Dawood Al Minqary, from Sufyan Bin Uyayna, from Mis’ar Bin Kidam who said,

‘I heard Abu Ja’far^-asws saying: ‘The sitting – I^-asws sit with one I^-asws trust with is more strengthening regarding myself^-asws than working for a year’.[84]

بَابُ سُؤَالِ الْعَالِمِ وَ تَذَاكُرِهِ

Chapter 9 – Asking the scholar and discussing with him

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مَجْدُورٍ أَصَابَتْهُ جَنَابَةٌ فَغَسَّلُوهُ فَمَاتَ قَالَ قَتَلُوهُ أَلَّا سَأَلُوا فَإِنَّ دَوَاءَ الْعِيِّ السُّؤَالُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the one with smallpox stained by the sexual impurity, so they washed him, and he died. So he^-asws said: ‘They killed him. Why did they not ask, for a cure for the incompetence, it is the asking’.[85]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ وَ بُرَيْدٍ الْعِجْلِيِّ قَالُوا قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِحُمْرَانَ بْنِ أَعْيَنَ فِي شَيْ‏ءٍ سَأَلَهُ إِنَّمَا يَهْلِكُ النَّاسُ لِأَنَّهُمْ لَا يَسْأَلُونَ .

Muhammad Bin yahya, from Ahmad Bin Muhammad Bin Isa, from Hammad Bin Isa, from Hareyz, from Zurara and Muhammad Bin Muslim and Bureyd Al Ijaly who said,

‘Abu Abdullah^-asws said to Humran Bin Ayn regarding something he had asked him^-asws: ‘But rather, the people are destroyed because they are not asking’.[86]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّ هَذَا الْعِلْمَ عَلَيْهِ قُفْلٌ وَ مِفْتَاحُهُ الْمَسْأَلَةُ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘This knowledge, there is a lock upon it and its key is the asking’.

 عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مِثْلَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfal, from Al Sakuny, from Abu Abdullah^-asws – similar to it.[87]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا يَسَعُ النَّاسَ حَتَّى يَسْأَلُوا وَ يَتَفَقَّهُوا وَ يَعْرِفُوا إِمَامَهُمْ وَ يَسَعُهُمْ أَنْ يَأْخُذُوا بِمَا يَقُولُ وَ إِنْ كَانَ تَقِيَّةً .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from yunus Bin Abdul Rahman, from Abu Ja’far Al Ahowl,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The people have no leeway (for not asking), until they do ask, and understand, and recognise there Imam^-asws, and they do have the capacity that they should be taking with what he^-asws is saying, and even if it is under dissimulation’.[88]

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أُفٍّ لِرَجُلٍ لَا يُفَرِّغُ نَفْسَهُ فِي كُلِّ جُمُعَةٍ لِأَمْرِ دِينِهِ فَيَتَعَاهَدُهُ وَ يَسْأَلُ عَنْ دِينِهِ وَ فِي رِوَايَةٍ أُخْرَى لِكُلِّ مُسْلِمٍ .

Ali, from Muhammad Bin Isa, from Yunus, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Fie to a man who does not free himself during every Friday for the matters of his Religion, so he pacts it and asks about his Religion’.

And in another report, ‘(Fie is) to every Muslim’.[89]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ تَذَاكُرُ الْعِلْمِ بَيْنَ عِبَادِي مِمَّا تَحْيَا عَلَيْهِ الْقُلُوبُ الْمَيْتَةُ إِذَا هُمُ انْتَهَوْا فِيهِ إِلَى أَمْرِي .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic is Saying: “The discussion of the knowledge between My^-azwj servants is from what the dead hearts are revived upon. When, as a consequence, they end up in it to My^-azwj Commands”’.[90] 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ رَحِمَ اللَّهُ عَبْداً أَحْيَا الْعِلْمَ قَالَ قُلْتُ وَ مَا إِحْيَاؤُهُ قَالَ أَنْ يُذَاكِرَ بِهِ أَهْلَ الدِّينِ وَ أَهْلَ الْوَرَعِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Al Jaroud who said,

‘I heard Abu Ja’far^-asws saing: ‘May Allah^-azwj have Mercy on a servant who revives the knowledge’. I said, ‘And what is its revival?’ He^-asws said: ‘If he discusses it with the people of the Religion and the people of the piety’.[91]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) تَذَاكَرُوا وَ تَلَاقَوْا وَ تَحَدَّثُوا فَإِنَّ الْحَدِيثَ جِلَاءٌ لِلْقُلُوبِ إِنَّ الْقُلُوبَ لَتَرِينُ كَمَا يَرِينُ السَّيْفُ جِلَاؤُهَا الْحَدِيثُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Abdullah Bin Muhammad Al Hajjal, from one of his companions, raising it, said,

‘Rasool-Allah^-saww said: ‘Discuss and meet and narrate Hadeeth to each other, for the Hadeeth is a polishing for the hearts. The hearts tend to rust just as the swords rust. Polish these with the Hadeeth’.[92]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ مَنْصُورٍ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ تَذَاكُرُ الْعِلْمِ دِرَاسَةٌ وَ الدِّرَاسَةُ صَلَاةٌ حَسَنَةٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Umar Bin Aban, from Mansour Al Sayqal who said,

‘Abu Ja’far^-asws saying: ‘Discussing the knowledge is an education, and the education is like a good Salat’.[93]

بَابُ بَذْلِ الْعِلْمِ

Chapter 10 – Granting the knowledge

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَرَأْتُ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) إِنَّ اللَّهَ لَمْ يَأْخُذْ عَلَى الْجُهَّالِ عَهْداً بِطَلَبِ الْعِلْمِ حَتَّى أَخَذَ عَلَى الْعُلَمَاءِ عَهْداً بِبَذْلِ الْعِلْمِ لِلْجُهَّالِ لِأَنَّ الْعِلْمَ كَانَ قَبْلَ الْجَهْلِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Ismail Bin Bazie, from Mansour Bin Hazim, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I^-asws read in the Book of Ali^-asws: ‘Allah^-azwj did not Take a Covenant upon the ignorant one with seeking the knowledge until after He^-azwj Took a Covenant upon the scholars to teach the knowledge to the ignorant one, because the knowledge did (exist) before the ignorance did’.[94]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي هَذِهِ الْآيَةِ وَ لا تُصَعِّرْ خَدَّكَ لِلنَّاسِ قَالَ لِيَكُنِ النَّاسُ عِنْدَكَ فِي الْعِلْمِ سَوَاءً .

A number of our companions, from Ahmad Bin Muhammad Al Barq, from his father, from Abdullah Bin Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,

(It has been narrated) from Abu Abdullah^-asws regarding this Verse [31:18] And do not turn your cheek away from people in contempt. He^-asws said: ‘For the people to happen to be equal with you regarding the knowledge’.[95]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ زَكَاةُ الْعِلْمِ أَنْ تُعَلِّمَهُ عِبَادَ اللَّهِ .

And by this chain, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Zakat of the knowledge is that you teach it to the servants of Allah^-azwj’.[96]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَامَ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) خَطِيباً فِي بَنِي إِسْرَائِيلَ فَقَالَ يَا بَنِي إِسْرَائِيلَ لَا تُحَدِّثُوا الْجُهَّالَ بِالْحِكْمَةِ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Isa^-as Bin Maryam^-as arose to address among the Children of Israel, so he^-as said: ‘O Children of Israel! Do not be narrating the (words of) wisdom to the ignorant for you would be doing injustice to these (words), and do not be preventing it from its deserving ones, for you would be doing injustice to them’.[97]

بَابُ النَّهْيِ عَنِ الْقَوْلِ بِغَيْرِ عِلْمٍ

Chapter 11 – The forbiddance from the speech without knowledge

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مُفَضَّلِ بْنِ يَزِيدَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَنْهَاكَ عَنْ خَصْلَتَيْنِ فِيهِمَا هَلَاكُ الرِّجَالِ أَنْهَاكَ أَنْ تَدِينَ اللَّهَ بِالْبَاطِلِ وَ تُفْتِيَ النَّاسَ بِمَا لَا تَعْلَمُ .

Muhammad Bin Yahya, from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Amera, from Mufazzal Bin Yazeed who said,

‘Abu Abdullah^-asws said to me: ‘I^-asws forbid you from two characteristics wherein is destruction of the men. I^-asws forbid you to make a Religion of Allah^-azwj with the falsehood, and issue Fatwas to the people with what you do not know’.[98]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكَ وَ خَصْلَتَيْنِ فَفِيهِمَا هَلَكَ مَنْ هَلَكَ إِيَّاكَ أَنْ تُفْتِيَ النَّاسَ بِرَأْيِكَ أَوْ تَدِينَ بِمَا لَا تَعْلَمُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubed, from Yunus Bin Abdul Rahman, from Abdul Rahman Bin Al Hajjal who said,

‘Abu Abdullah^-asws said: ‘Beware of two characteristics, for in these two were destroyed, the one who was destroyed. Beware of issuing Fatwas to the people by your opinion, or making a Religion with that which you do not know’.[99]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَ لَا هُدًى لَعَنَتْهُ مَلَائِكَةُ الرَّحْمَةِ وَ مَلَائِكَةُ الْعَذَابِ وَ لَحِقَهُ وِزْرُ مَنْ عَمِلَ بِفُتْيَاهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Ubeda Al Haza’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who issues Fatwa to the people without knowledge and without (having) guidance, the Angels of the Mercy and the Angels of the Punishment curse him, and attach him with the burden of the ones who acted by his Fatwa’.[100]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ زِيَادِ بْنِ أَبِي رَجَاءٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَا عَلِمْتُمْ فَقُولُوا وَ مَا لَمْ تَعْلَمُوا فَقُولُوا اللَّهُ أَعْلَمُ إِنَّ الرَّجُلَ لَيَنْتَزِعُ الْآيَةَ مِنَ الْقُرْآنِ يَخِرُّ فِيهَا أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khallad, from Al Hassan Bin Al Al Washha, from Aban Al Ahmar, from Ziyad Bin Abu Raja’a,

(It has been narrated) from Abu Ja’far^-asws having said: ‘As for what you know, so you can talk about it, but what you do not know, so you should be saying, ‘Allah^-azwj is more Knowing’. The man clinches to a Verse from the Quran, and falls in it (to a distance) further than what is between the sky and the earth’.[101]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لِلْعَالِمِ إِذَا سُئِلَ عَنْ شَيْ‏ءٍ وَ هُوَ لَا يَعْلَمُهُ أَنْ يَقُولَ اللَّهُ أَعْلَمُ وَ لَيْسَ لِغَيْرِ الْعَالِمِ أَنْ يَقُولَ ذَلِكَ .

Muhammad Bin Ismail, from Al Fazl, from Al Fazl Bin Shazaan, from Hammad Bin Isa, from Rabie Bin Abdullah, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘(It is) for the scholar, when he is asked about something and he does not know it, that he should be saying, ‘Allah^-azwj is more Knowing’, and it is not for other than a scholar that he should be saying that’.[102]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا سُئِلَ الرَّجُلُ مِنْكُمْ عَمَّا لَا يَعْلَمُ فَلْيَقُلْ لَا أَدْرِي وَ لَا يَقُلْ اللَّهُ أَعْلَمُ فَيُوقِعَ فِي قَلْبِ صَاحِبِهِ شَكّاً وَ إِذَا قَالَ الْمَسْئُولُ لَا أَدْرِي فَلَا يَتَّهِمُهُ السَّائِلُ .

Ali Bin Ibrahim, from Ahmad Bin Muhammad Bin Khalid, from Hammad Bin Isa, from Hareyz Bin Abdullah, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘When the man from you is asked about what he does not know, so let him say, ‘I don’t know’, and he should not say, ‘Allah^-azwj is more Knowing’, for there would occur a doubt in the heart of his companion. And when the questioned one says, ‘I don’t know’, so the questioner cannot accuse him’.[103]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ جَعْفَرِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) مَا حَقُّ اللَّهِ عَلَى الْعِبَادِ قَالَ أَنْ يَقُولُوا مَا يَعْلَمُونَ وَ يَقِفُوا عِنْدَ مَا لَا يَعْلَمُونَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ali Bin Asbat, from Ja’far Bin Sama’at, from someone else, from Aban, from Zurara Bin Ayn who said,

‘I asked Abu Ja’far^-asws, ‘What is a Right of Allah^-azwj upon the servants?’ He^-asws said: ‘That he should be saying what he knows, and refraining during what he does not know’.[104]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي يَعْقُوبَ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَصَّ عِبَادَهُ بِآيَتَيْنِ مِنْ كِتَابِهِ أَنْ لَا يَقُولُوا حَتَّى يَعْلَمُوا وَ لَا يَرُدُّوا مَا لَمْ يَعْلَمُوا وَ قَالَ عَزَّ وَ جَلَّ أَ لَمْ يُؤْخَذْ عَلَيْهِمْ مِيثاقُ الْكِتابِ أَنْ لا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ وَ قَالَ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمَّا يَأْتِهِمْ تَأْوِيلُهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Yunus Bin Abdulrahman, from Abu Yaqoub Is’haq Bin Abdullah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Particularised with two Verses from His^-azwj Book that they (people) should not be saying until they know, and they should not be replying what they are not knowing, and the Mighty and Majestic Said [7:169] Was not a Covenant Taken from them in the Book that they would not speak anything about Allah but the truth? And Said [10:39] But, they are belying that which they have no comprehension of its Knowledge, and it’s explanation has not yet come to them’.[105]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَمَّنْ حَدَّثَهُ عَنِ ابْنِ شُبْرُمَةَ قَالَ مَا ذَكَرْتُ حَدِيثاً سَمِعْتُهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ( عليه السلام ) إِلَّا كَادَ أَنْ يَتَصَدَّعَ قَلْبِي قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله )

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dawood Bin Farqad, from the one who narrated it,

(It has been narrated) from Ibn Shubrama (a judge) who said, ‘I do not recall a Hadeeth I heard from Ja’far Bin Muhammad^-asws except that it almost pierces my heart. He^-asws said: ‘My^-asws father^-asws narrated to me, from my^-asws grandfather^-asws, from Rasool-Allah^-saww’.

قَالَ ابْنُ شُبْرُمَةَ وَ أُقْسِمُ بِاللَّهِ مَا كَذَبَ أَبُوهُ عَلَى جَدِّهِ وَ لَا جَدُّهُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَمِلَ بِالْمَقَايِيسِ فَقَدْ هَلَكَ وَ أَهْلَكَ وَ مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ وَ هُوَ لَا يَعْلَمُ النَّاسِخَ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمَ مِنَ الْمُتَشَابِهِ فَقَدْ هَلَكَ وَ أَهْلَكَ .

Ibr Shubrama said, ‘And I swear by Allah^-azwj, his^-asws father^-asws did not lie upon his^-asws grandfather^-asws, nor his^-asws grandfather^-asws (lied) upon Rasool-Allah^-saww. He^-asws said: ‘Rasool-Allah^-saww said: ‘The one who acts by the analogies, so he would be destroyed and destroy (others), and the one who issues Fatwas to the people without knowledge and he does not know the Abrogating (Verses of the Quran) from the Abrogated, and the Decisive from the Allegorical, so he would be destroyed and destroy (others)’.[106]

بَابُ مَنْ عَمِلَ بِغَيْرِ عِلْمٍ

Chapter 12 – The one who acts without knowledge

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ الْعَامِلُ عَلَى غَيْرِ بَصِيرَةٍ كَالسَّائِرِ عَلَى غَيْرِ الطَّرِيقِ لَا يَزِيدُهُ سُرْعَةُ السَّيْرِ إِلَّا بُعْداً .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Muhammad Bin Sinan, from Talha Bin Zayd who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who acts upon without an insight is like the traveller upon another road. The quickness of the travel would not increase him except for the distance (from his destination)’.[107]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ حُسَيْنٍ الصَّيْقَلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا يَقْبَلُ اللَّهُ عَمَلًا إِلَّا بِمَعْرِفَةٍ وَ لَا مَعْرِفَةَ إِلَّا بِعَمَلٍ فَمَنْ عَرَفَ دَلَّتْهُ الْمَعْرِفَةُ عَلَى الْعَمَلِ وَ مَنْ لَمْ يَعْمَلْ فَلَا مَعْرِفَةَ لَهُ أَلَا إِنَّ الْإِيمَانَ بَعْضُهُ مِنْ بَعْضٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ibn Muskan, fromHusayn Al Sayqal who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj does not Accept a deed except with the understanding, nor the understanding except with the deed. So the one who understands that, the understanding would indicate him upon the (performance of the) deed, and the one who does not act, so there is no understanding for him. Indeed! The Eman, part of it is from the other part’.[108]

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَمِلَ عَلَى غَيْرِ عِلْمٍ كَانَ مَا يُفْسِدُ أَكْثَرَ مِمَّا يُصْلِحُ .

From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from the one who reported it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who acts upon without knowledge, it would be so that he would spoil more than what he would correct’.[109]

بَابُ اسْتِعْمَالِ الْعِلْمِ

Chapter 13 – Utilisation of the knowledge

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يُحَدِّثُ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) أَنَّهُ قَالَ فِي كَلَامٍ لَهُ الْعُلَمَاءُ رَجُلَانِ رَجُلٌ عَالِمٌ آخِذٌ بِعِلْمِهِ فَهَذَا نَاجٍ وَ عَالِمٌ تَارِكٌ لِعِلْمِهِ فَهَذَا هَالِكٌ وَ إِنَّ أَهْلَ النَّارِ لَيَتَأَذَّوْنَ مِنْ رِيحِ الْعَالِمِ التَّارِكِ لِعِلْمِهِ وَ إِنَّ أَشَدَّ أَهْلِ النَّارِ نَدَامَةً وَ حَسْرَةً رَجُلٌ دَعَا عَبْداً إِلَى اللَّهِ فَاسْتَجَابَ لَهُ وَ قَبِلَ مِنْهُ فَأَطَاعَ اللَّهَ فَأَدْخَلَهُ اللَّهُ الْجَنَّةَ وَ أَدْخَلَ الدَّاعِيَ النَّارَ بِتَرْكِهِ عِلْمَهُ وَ اتِّبَاعِهِ الْهَوَى وَ طُولِ الْأَمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ طُولُ الْأَمَلِ يُنْسِي الْآخِرَةَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Hammad Bin Isa, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilaly who said,

‘I heard Amir Al-Momineen^-asws narrating about the Prophet^-saww that he^-saww said during a speech of his^-saww: ‘The scholars are two (types of) men, a scholar who takes (acts) with his knowledge, so this is a rescued one, and a scholar who is a neglects his knowledge, so this is a destroyed one; and that the inhabitants of the Fire would be harmed by the stink of the scholar who did not act upon his knowledge.

وَ إِنَّ أَشَدَّ أَهْلِ النَّارِ نَدَامَةً وَ حَسْرَةً رَجُلٌ دَعَا عَبْداً إِلَى اللَّهِ فَاسْتَجَابَ لَهُ وَ قَبِلَ مِنْهُ فَأَطَاعَ اللَّهَ فَأَدْخَلَهُ اللَّهُ الْجَنَّةَ وَ أَدْخَلَ الدَّاعِيَ النَّارَ بِتَرْكِهِ عِلْمَهُ وَ اتِّبَاعِهِ الْهَوَى وَ طُولِ الْأَمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ طُولُ الْأَمَلِ يُنْسِي الْآخِرَةَ .

And that the ones of the most intense remorse and regret would be a man who invited a servant towards Allah^-azwj, and he answered him for it, and it was Accepted from him. So he obeyed Allah^-azwj, and Allah^-azwj would Enter him into the Paradise, and would Enter the inviter into the Fire due to his neglecting his own knowledge, and his following his personal desires, and prolonged anticipations. As for following personal desires, so it blocks from the Truth, and prolonged anticipations causes one to forget the Hereafter’.[110]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْعِلْمُ مَقْرُونٌ إِلَى الْعَمَلِ فَمَنْ عَلِمَ عَمِلَ وَ مَنْ عَمِلَ عَلِمَ وَ الْعِلْمُ يَهْتِفُ بِالْعَمَلِ فَإِنْ أَجَابَهُ وَ إِلَّا ارْتَحَلَ عَنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The knowledge is coupled to the deed. So the one who knows, would act, and the one who acts would know; and the knowledge would invite the acts (the deeds), so if it answers it (fine), or else it would depart from him’.[111]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْعَالِمَ إِذَا لَمْ يَعْمَلْ بِعِلْمِهِ زَلَّتْ مَوْعِظَتُهُ عَنِ الْقُلُوبِ كَمَا يَزِلُّ الْمَطَرُ عَنِ الصَّفَا .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from Abdullah Bin Al Qasim Al Ja’fary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The scholar, when he does not act for (performing) his deed, his advice would slide off from the hearts just as the rain drops slide off from the rock’.[112]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ قَالَ جَاءَ رَجُلٌ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) فَسَأَلَهُ عَنْ مَسَائِلَ فَأَجَابَ ثُمَّ عَادَ لِيَسْأَلَ عَنْ مِثْلِهَا فَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) مَكْتُوبٌ فِي الْإِنْجِيلِ لَا تَطْلُبُوا عِلْمَ مَا لَا تَعْلَمُونَ وَ لَمَّا تَعْمَلُوا بِمَا عَلِمْتُمْ فَإِنَّ الْعِلْمَ إِذَا لَمْ يُعْمَلْ بِهِ لَمْ يَزْدَدْ صَاحِبُهُ إِلَّا كُفْراً وَ لَمْ يَزْدَدْ مِنَ اللَّهِ إِلَّا بُعْداً .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ali Bin Hashim Bin Al Bareyd, from his father who said,

‘A man came over to Ali^-asws Bin Al-Husayn^-asws and asked him^-asws a question. So he^-asws answered. Then he repeated to ask about similar to it. So Ali^-asws Bin Al-Husayn^-asws said: ‘It is Written in the Evangel: ‘Do not seek knowledge of what you do not (need) knowing, but (only after) when you are acting with what you already know, for when one does not act by it, it would not increase anything for (him) except for disbelief, and it would not increase him from Allah^-azwj except for remoteness’.[113]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ بِمَ يُعْرَفُ النَّاجِي قَالَ مَنْ كَانَ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَأَثْبَتَ لَهُ الشَّهَادَةَ وَ مَنْ لَمْ يَكُنْ فِعْلُهُ لِقَوْلِهِ مُوَافِقاً فَإِنَّمَا ذَلِكَ مُسْتَوْدَعٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘With what would the Rescued one be recognised?’ He^-asws said: ‘The one whose deed was in accordance with his words, so the testimony would be affirmed for him; and the one whose deed do not happen to be in accordance to his words, so rather, that is the lent (temporary) Eman’.[114]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فِي كَلَامٍ لَهُ خَطَبَ بِهِ عَلَى الْمِنْبَرِ أَيُّهَا النَّاسُ إِذَا عَلِمْتُمْ فَاعْمَلُوا بِمَا عَلِمْتُمْ لَعَلَّكُمْ تَهْتَدُونَ إِنَّ الْعَالِمَ الْعَامِلَ بِغَيْرِهِ كَالْجَاهِلِ الْحَائِرِ الَّذِي لَا يَسْتَفِيقُ عَنْ جَهْلِهِ بَلْ قَدْ رَأَيْتُ أَنَّ الْحُجَّةَ عَلَيْهِ أَعْظَمُ وَ الْحَسْرَةُ أَدْوَمُ عَلَى هَذَا الْعَالِمِ الْمُنْسَلِخِ مِنْ عِلْمِهِ مِنْهَا عَلَى هَذَا الْجَاهِلِ الْمُتَحَيِّرِ فِي جَهْلِهِ وَ كِلَاهُمَا حَائِرٌ بَائِرٌ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, raising it, said,

‘Amir Al-Momineen^-asws said in a speech of his^-asws which he^-asws addressed in a sermon upon the Pulpit: ‘O you people! When you know so act upon what you know so that you may be guided. A scholar acting with other than it (knowledge) is like the ignorant confused one who has not woken up from his ignorance. But, you will see that the argument against him is greater, and the regret would be more prolonged upon this scholar, the one alienated from his own knowledge than it would be upon this ignorant one, the one confused in his own ignorance, and both of them are confused, wandering.

لَا تَرْتَابُوا فَتَشُكُّوا وَ لَا تَشُكُّوا فَتَكْفُرُوا وَ لَا تُرَخِّصُوا لِأَنْفُسِكُمْ فَتُدْهِنُوا وَ لَا تُدْهِنُوا فِي الْحَقِّ فَتَخْسَرُوا وَ إِنَّ مِنَ الْحَقِّ أَنْ تَفَقَّهُوا وَ مِنَ الْفِقْهِ أَنْ لَا تَغْتَرُّوا وَ إِنَّ أَنْصَحَكُمْ لِنَفْسِهِ أَطْوَعُكُمْ لِرَبِّهِ وَ أَغَشَّكُمْ لِنَفْسِهِ أَعْصَاكُمْ لِرَبِّهِ وَ مَنْ يُطِعِ اللَّهَ يَأْمَنْ وَ يَسْتَبْشِرْ وَ مَنْ يَعْصِ اللَّهَ يَخِبْ وَ يَنْدَمْ .

Do not be suspicious, for you will be doubting, and do not doubt, for you would be disbelieving, and do not let go of yourselves for you would be lethargic (exhausted), and do not be lethargic with regards to the Truth, for you would be incurring loss. And it is from the Truth that you should be (acquiring) understanding, and it is from the understanding that you should not be deceived; and that the most advising to his own self is the one most obedient to his Lord^-azwj, and the most overwhelmed to his own self is the one most disobedient to his Lord^-azwj. And the one who obeys Allah^-azwj would be secure and would receive glad tidings, and the one who disobeys Allah^-azwj, would lose out and regret’.[115]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِذَا سَمِعْتُمُ الْعِلْمَ فَاسْتَعْمِلُوهُ وَ لْتَتَّسِعْ قُلُوبُكُمْ فَإِنَّ الْعِلْمَ إِذَا كَثُرَ فِي قَلْبِ رَجُلٍ لَا يَحْتَمِلُهُ قَدَرَ الشَّيْطَانُ عَلَيْهِ فَإِذَا خَاصَمَكُمُ الشَّيْطَانُ فَأَقْبِلُوا عَلَيْهِ بِمَا تَعْرِفُونَ فَإِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفاً

A number of our companions, from Ahmad Bin Muihammad Bin Khalid, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father who said,

‘I heard Abu Ja’far^-asws saying: ‘Whenever you hear the knowledge, so utilize it and let your hearts be accommodating, for the knowledge, when it is abundant in the heart of a man, would not tolerate the Satan^-la to have power over him. So when the Satan^-la disputes with you, so pile upon him^-la with what you are recognising, for the plots of the Satan^-la would always be weak’.

فَقُلْتُ وَ مَا الَّذِي نَعْرِفُهُ قَالَ خَاصِمُوهُ بِمَا ظَهَرَ لَكُمْ مِنْ قُدْرَةِ اللَّهِ عَزَّ وَ جَلَّ .

So I said, ‘And what is that which we should be recognising?’ He^-asws said: ‘Be at odds with him with whatever appears to you from the Power of Allah^-azwj Mighty and Majestic’.[116]

بَابُ الْمُسْتَأْكِلِ بِعِلْمِهِ وَ الْمُبَاهِي بِهِ

Chapter 14 – The consumer with his knowledge and the boaster with it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْهُومَانِ لَا يَشْبَعَانِ طَالِبُ دُنْيَا وَ طَالِبُ عِلْمٍ فَمَنِ اقْتَصَرَ مِنَ الدُّنْيَا عَلَى مَا أَحَلَّ اللَّهُ لَهُ سَلِمَ وَ مَنْ تَنَاوَلَهَا مِنْ غَيْرِ حِلِّهَا هَلَكَ إِلَّا أَنْ يَتُوبَ أَوْ يُرَاجِعَ وَ مَنْ أَخَذَ الْعِلْمَ مِنْ أَهْلِهِ وَ عَمِلَ بِعِلْمِهِ نَجَا وَ مَنْ أَرَادَ بِهِ الدُّنْيَا فَهِيَ حَظُّهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Hammad Bin Isa, from Umar Bin Azina, from Aban Bin Abu Ayyash, from Sulem Bin Qays who said,

‘I heard Amir Al-Momineen^-asws saying: ‘Rasool-Allah^-saww said: ‘Two greedy ones are never satiated – a seeker of the world and a seeker of the knowledge. So the one who confines himself from the world upon what Allah^-azwj has Permitted for him, would be safe, and the one who attains it from other than its Permissible means would be destroyed, unless if he were to repent or retract; and the one who takes the knowledge from its rightful people^-asws, and acts with his^-asws knowledge, would be saved; and the one who intends the world by it, so it would be his share’.[117]

الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَامِرٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الْآخِرَةِ نَصِيبٌ وَ مَنْ أَرَادَ بِهِ خَيْرَ الْآخِرَةِ أَعْطَاهُ اللَّهُ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ .

Al Husayn Bin Muhammad Bin Aamir, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Ahmad Bin Aiz, from Abu Khadeeja,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who intends (acquiring) the Hadeeth for benefitting the world, there would not happen to be a share for him in the Hereafter, and the one who intends goodness of the Hereafter by it, Allah^-azwj would Give him goodness of the world and the Hereafter (as well)’.[118]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ أَرَادَ الْحَدِيثَ لِمَنْفَعَةِ الدُّنْيَا لَمْ يَكُنْ لَهُ فِي الْآخِرَةِ نَصِيبٌ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad Al Asbahany, from Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who intends (acquiring) the Hadeeth for the benefit of the world, there would not happen to be for him a share in the Hereafter’.[119]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا رَأَيْتُمُ الْعَالِمَ مُحِبّاً لِدُنْيَاهُ فَاتَّهِمُوهُ عَلَى دِينِكُمْ فَإِنَّ كُلَّ مُحِبٍّ لِشَيْ‏ءٍ يَحُوطُ مَا أَحَبَّ

Ali Bin Ibrahim, from his father, from Al Qasim Bin Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whenever you see the scholar in love for his world, so denounce him upon your Religion, for every lover of a thing would be encompassed by what he loves’.

وَ قَالَ ( صلوات الله عليه ) أَوْحَى اللَّهُ إِلَى دَاوُدَ ( عليه السلام ) لَا تَجْعَلْ بَيْنِي وَ بَيْنَكَ عَالِماً مَفْتُوناً بِالدُّنْيَا فَيَصُدَّكَ عَنْ طَرِيقِ مَحَبَّتِي فَإِنَّ أُولَئِكَ قُطَّاعُ طَرِيقِ عِبَادِيَ الْمُرِيدِينَ إِنَّ أَدْنَى مَا أَنَا صَانِعٌ بِهِمْ أَنْ أَنْزِعَ حَلَاوَةَ مُنَاجَاتِي عَنْ قُلُوبِهِمْ .

And he^-asws said: ‘Allah^-azwj Revealed unto Dawood^-as: “Do not make a scholar to be between you^-as and Me^-azwj, the one who is tempted by the world, for he would block you^-as from the path of My^-azwj Love, for they are the bandits of the road to My^-azwj servants, the devotees. The least of what I^-azwj would Do with them is that I^-azwj will Remove the sweetness of My^-azwj Whisperings from their hearts’.[120]

عَلِيٌّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الْفُقَهَاءُ أُمَنَاءُ الرُّسُلِ مَا لَمْ يَدْخُلُوا فِي الدُّنْيَا قِيلَ يَا رَسُولَ اللَّهِ وَ مَا دُخُولُهُمْ فِي الدُّنْيَا قَالَ اتِّبَاعُ السُّلْطَانِ فَإِذَا فَعَلُوا ذَلِكَ فَاحْذَرُوهُمْ عَلَى دِينِكُمْ .

Ali, from his father, from Al Nowfal, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The understanding ones (الْفُقَهَاءُ) are the trustees of the Rasools^-as for as long as they do not enter into the (matters of the) world’. It was said, ‘O Rasool-Allah^-saww! And what is their entering into the world?’ He^-as said: ‘Following the ruling authority. So when they do that, then be cautious of them upon your Religion’.[121]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ مَنْ طَلَبَ الْعِلْمَ لِيُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ يُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ إِنَّ الرِّئَاسَةَ لَا تَصْلُحُ إِلَّا لِأَهْلِهَا .

Muhammad Bin Ismail, from Al Fazzal Bin Shazan, from Hammad Bin Isa, from Rabie Bin Abdullah, from the one who narrated it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The one who seeks the knowledge in order to boast to the scholars by it, or to argue with the fools by it, or to turn the faces of the people towards him by it, so let him assume his seat from the Fire. The leadership is not correct except for its rightful ones^-asws’.[122]

بَابُ لُزُومِ الْحُجَّةِ عَلَى الْعَالِمِ وَ تَشْدِيدِ الْأَمْرِ عَلَيْهِ

Chapter 15 – The necessity of the Proof^-asws upon the world and the emphasis of the matter upon it

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ يَا حَفْصُ يُغْفَرُ لِلْجَاهِلِ سَبْعُونَ ذَنْباً قَبْلَ أَنْ يُغْفَرَ لِلْعَالِمِ ذَنْبٌ وَاحِدٌ .

Ali Bin Ibrahim Bin Hashim, from his father, from Al Qasim Bin Muhammad Bin Al Minqary, from Hafs Bin Giyas,

(It has been narrated) from Abu Abdullah^-asws having said: ‘O Hafs! He^-azwj would Forgive seventy sins of the ignorant one before He^-azwj Forgives one sin of the scholar’.[123]

وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عِيسَى ابْنُ مَرْيَمَ عَلَى نَبِيِّنَا وَ آلِهِ وَ عَلَيْهِ السَّلَامُ وَيْلٌ لِلْعُلَمَاءِ السَّوْءِ كَيْفَ تَلَظَّى عَلَيْهِمُ النَّارُ .

And by this chain, said,

‘Abu Abdullah^-asws said: ‘Isa^-as Bin Maryam^-as, may peace be upon our Prophet^-as, said: ‘Woe be unto the evil scholars, how the Fire would be engulfing them!’’.[124]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا بَلَغَتِ النَّفْسُ هَاهُنَا وَ أَشَارَ بِيَدِهِ إِلَى حَلْقِهِ لَمْ يَكُنْ لِلْعَالِمِ تَوْبَةٌ ثُمَّ قَرَأَ إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umer, from Jameel Bin Darraj who said,

‘I heard Abu Abdullah^-asws saying: ‘When the soul reaches over here’, and he^-asws indicated by his^-asws hand to his^-asws throat, ‘there would be no (chance of) repentance for the scholar’. Then he^-asws recited [4:17] But rather, the Repentance with Allah is only for those who do evil in ignorance’.[125]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ هُمْ قَوْمٌ وَصَفُوا عَدْلًا بِأَلْسِنَتِهِمْ ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Abu Saeed Al Mukary, from Abu Baseer,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic [26:94] So they shall be flung into it, they and the erring ones. He^-asws said: ‘They are a group who described justice with their tongues, then they opposed it to something else’.[126]

بَابُ النَّوَادِرِ

Chapter 16 – The Miscellaneous

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ رَوِّحُوا أَنْفُسَكُمْ بِبَدِيعِ الْحِكْمَةِ فَإِنَّهَا تَكِلُّ كَمَا تَكِلُّ الْأَبْدَانُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary who said,

‘Amir Al-Momineen^-asws was saying: ‘Rest your souls with the splendid wisdom, for these get tired just as the bodies get tired’.[127]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الدِّهْقَانِ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عُرْوَةَ بْنِ أَخِي شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ يَا طَالِبَ الْعِلْمِ إِنَّ الْعِلْمَ ذُو فَضَائِلَ كَثِيرَةٍ فَرَأْسُهُ التَّوَاضُعُ وَ عَيْنُهُ الْبَرَاءَةُ مِنَ الْحَسَدِ وَ أُذُنُهُ الْفَهْمُ وَ لِسَانُهُ الصِّدْقُ وَ حِفْظُهُ الْفَحْصُ وَ قَلْبُهُ حُسْنُ النِّيَّةِ وَ عَقْلُهُ مَعْرِفَةُ الْأَشْيَاءِ وَ الْأُمُورِ وَ يَدُهُ الرَّحْمَةُ وَ رِجْلُهُ زِيَارَةُ الْعُلَمَاءِ وَ هِمَّتُهُ السَّلَامَةُ وَ حِكْمَتُهُ الْوَرَعُ وَ مُسْتَقَرُّهُ النَّجَاةُ وَ قَائِدُهُ الْعَافِيَةُ وَ مَرْكَبُهُ الْوَفَاءُ وَ سِلَاحُهُ لِينُ الْكَلِمَةِ وَ سَيْفُهُ الرِّضَا وَ قَوْسُهُ الْمُدَارَاةُ وَ جَيْشُهُ مُحَاوَرَةُ الْعُلَمَاءِ وَ مَالُهُ الْأَدَبُ وَ ذَخِيرَتُهُ اجْتِنَابُ الذُّنُوبِ وَ زَادُهُ الْمَعْرُوفُ وَ مَاؤُهُ الْمُوَادَعَةُ وَ دَلِيلُهُ الْهُدَى وَ رَفِيقُهُ مَحَبَّةُ الْأَخْيَارِ .

A number of our companions, from Ahmad Bin Muhammad, from Nuh Bin Shuayb Al Neshapoury, from Ubedullah in Abdullah Al Dihqan, from Dorost Bin Abu Mansour, from Urwat a cousin of  Shuayb Al Aqarquqy, from Shuayb, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘Amir Al-Momineen^-asws was saying: ‘O seeker of knowledge! The knowledge is with a lot of merits. Its head is the humbleness, and its eyes is the disavowment from the envy, and its ear is the understanding, and its tongue is the truthfulness, and its memorisation is the investigation, and its heart is the good intention, and its intellect is the recognition of the things and the matters, and its hand is the mercy, and its leg is the visiting the scholars, and its mettle is the safety, and its wisdom is the piety, and its stability is the salvation, and its guide is the good health, and its ride is the loyalty, and its weapon is the softness of the speech, and consent frames his sword, and its bow is the politeness, and its army is the dialogue with the scholars, and its wealth is the discipline, and its treasure deposit is keeping away from the sins, and its provision is the good deeds, and its water is the cordiality, and its indicator is the guidance, and its friend is the love for the chosen ones^-asws’.[128]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) نِعْمَ وَزِيرُ الْإِيمَانِ الْعِلْمُ وَ نِعْمَ وَزِيرُ الْعِلْمِ الْحِلْمُ وَ نِعْمَ وَزِيرُ الْحِلْمِ الرِّفْقُ وَ نِعْمَ وَزِيرُ الرِّفْقِ الصَّبْرُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The best Vizier of the Eman is the knowledge, and the best Vizier of the knowledge is the forbearance, and the best Vizier of the forbearance is the kindness, and the best Vizier of the kindness is the patience’.[129]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ مَا الْعِلْمُ قَالَ الْإِنْصَاتُ قَالَ ثُمَّ مَهْ قَالَ الِاسْتِمَاعُ قَالَ ثُمَّ مَهْ قَالَ الْحِفْظُ قَالَ ثُمَّ مَهْ قَالَ الْعَمَلُ بِهِ قَالَ ثُمَّ مَهْ يَا رَسُولَ اللَّهِ قَالَ نَشْرُهُ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bin Maymoun Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘A man came over to Rasool-Allah^-saww and he said, ‘O Rasool-Allah^-saww! What is the knowledge?’ He^-saww said: ‘The silence’. He said, ‘Then what?’ He^-saww said: ‘The intent listening’. He said, ‘Then what?’ He^-saww said: ‘The memorisation’. He said, ‘Then what?’ He^-saww said: ‘The acting by it’. He said, ‘Then what, O Rasool-Allah^-saww?’ He^-saww said: ‘Propagating it (to the deserving ones)’’.[130]

عَلِيُّ بْنُ إِبْرَاهِيمَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ طَلَبَةُ الْعِلْمِ ثَلَاثَةٌ فَاعْرِفْهُمْ بِأَعْيَانِهِمْ وَ صِفَاتِهِمْ صِنْفٌ يَطْلُبُهُ لِلْجَهْلِ وَ الْمِرَاءِ وَ صِنْفٌ يَطْلُبُهُ لِلِاسْتِطَالَةِ وَ الْخَتْلِ وَ صِنْفٌ يَطْلُبُهُ لِلْفِقْهِ وَ الْعَقْلِ

Ali Bin Ibrahim,

(It has been narrated) raising it to Abu Abdullah^-asws having said: ‘The seekers of knowledge are three, so recognise them by their personalities and their description. There is a type who seeks it (to overcome) the ignorance and the disputes, and there is a type who seeks it for the domination and the deception, and there is a type who seeks it for the understanding and the intelligence.

فَصَاحِبُ الْجَهْلِ وَ الْمِرَاءِ مُوذٍ مُمَارٍ مُتَعَرِّضٌ لِلْمَقَالِ فِي أَنْدِيَةِ الرِّجَالِ بِتَذَاكُرِ الْعِلْمِ وَ صِفَةِ الْحِلْمِ قَدْ تَسَرْبَلَ بِالْخُشُوعِ وَ تَخَلَّى مِنَ الْوَرَعِ فَدَقَّ اللَّهُ مِنْ هَذَا خَيْشُومَهُ وَ قَطَعَ مِنْهُ حَيْزُومَهُ

So the one (seeking it for) the ignorance and the disputes is harmful, argumentative of the speech in the presence of the men by the discussion of the knowledge, and he would be described as forbearing by the one who has adorned with the humbleness, but he is devoid of the piety. May Allah^-azwj Hammer his nose (Condemn him) and cut off his heart and chest (Humiliate him).

وَ صَاحِبُ الِاسْتِطَالَةِ وَ الْخَتْلِ ذُو خِبٍّ وَ مَلَقٍ يَسْتَطِيلُ عَلَى مِثْلِهِ مِنْ أَشْبَاهِهِ وَ يَتَوَاضَعُ لِلْأَغْنِيَاءِ مِنْ دُونِهِ فَهُوَ لِحَلْوَائِهِمْ هَاضِمٌ وَ لِدِينِهِ حَاطِمٌ فَأَعْمَى اللَّهُ عَلَى هَذَا خُبْرَهُ وَ قَطَعَ مِنْ آثَارِ الْعُلَمَاءِ أَثَرَهُ

And the one seeking is for the domination and the deception is with the swindle and enticement. He would dominate upon the likes of him who resemble him, and he would be revering to the rich ones from besides him. Thus, he would be digesting their sweets and breaking down his Religion. May Allah^-azwj Blind upon this of his news and Cut off the traces of such scholars of his traces.

وَ صَاحِبُ الْفِقْهِ وَ الْعَقْلِ ذُو كَآبَةٍ وَ حَزَنٍ وَ سَهَرٍ قَدْ تَحَنَّكَ فِي بُرْنُسِهِ وَ قَامَ اللَّيْلَ فِي حِنْدِسِهِ يَعْمَلُ وَ يَخْشَى وَجِلًا دَاعِياً مُشْفِقاً مُقْبِلًا عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ مُسْتَوْحِشاً مِنْ أَوْثَقِ إِخْوَانِهِ فَشَدَّ اللَّهُ مِنْ هَذَا أَرْكَانَهُ وَ أَعْطَاهُ يَوْمَ الْقِيَامَةِ أَمَانَهُ .

And the one (seeking it for) the understanding and ‘الْعَقْلِ’ the intelligence is with the heartaches, and the grief, and the vigils, and would have covered his head in his robe, and stands (to pray) the night (Salat) in his dark nights. He works hard, and he is fearful, apprehensive, supplicating, being compassionate, attentive upon his affairs, recognising the people of his time, scared of even the ones trustworthy of his brethren. So may Allah^-azwj Intensify His^-azwj Pillars from this one, and Give him security on the Day of Judgment’. 

 وَ حَدَّثَنِي بِهِ مُحَمَّدُ بْنُ مَحْمُودٍ أَبُو عَبْدِ اللَّهِ الْقَزْوِينِيُّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا مِنْهُمْ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّيْقَلِ بِقَزْوِينَ عَنْ أَحْمَدَ بْنِ عِيسَى الْعَلَوِيِّ عَنْ عَبَّادِ بْنِ صُهَيْبٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) .

And it was narrated to me by Muhammad Bin Mahmoun Abu Abdullah Al Qazwiny, from a number of our companions, among them being Ja’far Bin Muhammad Al Sayqal, at Qazweek, from Ahmad Bin Isa, Al Alawy, from Abbad Bin Suheyb Al Basry, from Abu Abdullah^-asws.[131]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ رُوَاةَ الْكِتَابِ كَثِيرٌ وَ إِنَّ رُعَاتَهُ قَلِيلٌ وَ كَمْ مِنْ مُسْتَنْصِحٍ لِلْحَدِيثِ مُسْتَغِشٍّ لِلْكِتَابِ فَالْعُلَمَاءُ يَحْزُنُهُمْ تَرْكُ الرِّعَايَةِ وَ الْجُهَّالُ يَحْزُنُهُمْ حِفْظُ الرِّوَايَةِ فَرَاعٍ يَرْعَى حَيَاتَهُ وَ رَاعٍ يَرْعَى هَلَكَتَهُ فَعِنْدَ ذَلِكَ اخْتَلَفَ الرَّاعِيَانِ وَ تَغَايَرَ الْفَرِيقَانِ .

Ali Bin Ibrahim, from his father, from Muhammad Bin Yahya, from Takha Bin Zayd who said,

‘I heard Abu Abdullah^-asws saying: ‘The reporters of the Book are many but its due carers are few, and how many of the collectors of the Hadeeth, but are failures by the Book. The scholars are such that the neglect of the due care grieves them, and the ignorant are such that the preservation of the reports (Hadeeth) grieves them. So a shepherd is considering (preserving) its life, and a shepherd is considering (ensuring) its destruction. Thus, during that, the two shepherds are differing and the two sects are contradicting (each other)’.[132]

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ حَفِظَ مِنْ أَحَادِيثِنَا أَرْبَعِينَ حَدِيثاً بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَالِماً فَقِيهاً .

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Abdul Rahma Bin Abu Najran, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who preserves from our^-asws Ahadeeth, forty Ahadeeth, Allah^-azwj would Resurrect him on the Day of Judgment as a scholar, an understanding one (فَقِيهاً)’.[133]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلْيَنْظُرِ الْإِنْسانُ إِلى طَعامِهِ قَالَ قُلْتُ مَا طَعَامُهُ قَالَ عِلْمُهُ الَّذِي يَأْخُذُهُ عَمَّنْ يَأْخُذُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from the one who mentioned it, from Zayd Al Shahaam,

(It has been narrated) from Abu Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic [80:24] Then let the human being look at his food. I said, ‘What is his food?’ He^-asws said: ‘His knowledge which he is taking, from who he is taking it’.[134]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ الْوُقُوفُ عِنْدَ الشُّبْهَةِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَةِ وَ تَرْكُكَ حَدِيثاً لَمْ تُرْوَهُ خَيْرٌ مِنْ رِوَايَتِكَ حَدِيثاً لَمْ تُحْصِهِ.

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Abdullah Bin Muskan, from Dawood Bin Farqad, from Abu Saeed Al Zuhry,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The pausing at the doubtful (vagueness) is better than storming into the destruction; and refraining from reporting a Hadeeth which you have not verified, is better than your reporting a Hadeeth’.[135]

مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ أَنَّهُ عَرَضَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) بَعْضَ خُطَبِ أَبِيهِ حَتَّى إِذَا بَلَغَ مَوْضِعاً مِنْهَا قَالَ لَهُ كُفَّ وَ اسْكُتْ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَا يَسَعُكُمْ فِيمَا يَنْزِلُ بِكُمْ مِمَّا لَا تَعْلَمُونَ إِلَّا الْكَفُّ عَنْهُ وَ التَّثَبُّتُ وَ الرَّدُّ إِلَى أَئِمَّةِ الْهُدَى حَتَّى يَحْمِلُوكُمْ فِيهِ عَلَى الْقَصْدِ وَ يَجْلُوا عَنْكُمْ فِيهِ الْعَمَى وَ يُعَرِّفُوكُمْ فِيهِ الْحَقَّ قَالَ اللَّهُ تَعَالَى فَسْئَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ .

Muhammad, from Ahmad, from Ibn Fazzal, from Ibn Bukeyr, from Hamza Bin Al Tayyar that,

‘He presented to Abu Abdullah^-asws some of the sermons of his father, until when he reached a subject from it, he^-asws said to him: ‘Stop, and be silent’. Then Abu Abdullah^-asws said: ‘There is no leeway for you regarding what comes to you from what you do not know except to pause at that, and affirming, and referring it back to the Imams^-asws of the Guidance, until they^-asws deliver to you the purpose (of it), and they^-asws isolate from you the blindness in (that where you are going), and they^-asws make you recognise the truth in it. Allah^-azwj the Exalted Said [16:43] so ask the People of the (Zikr) (Reminder) if you do not know’.[136]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ وَجَدْتُ عِلْمَ النَّاسِ كُلَّهُ فِي أَرْبَعٍ أَوَّلُهَا أَنْ تَعْرِفَ رَبَّكَ وَ الثَّانِي أَنْ تَعْرِفَ مَا صَنَعَ بِكَ وَ الثَّالِثُ أَنْ تَعْرِفَ مَا أَرَادَ مِنْكَ وَ الرَّابِعُ أَنْ تَعْرِفَ مَا يُخْرِجُكَ مِنْ دِينِكَ .

Ali Bin Ibrahim, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullah^-asws saying: ‘I^-asws found the knowledge of the people, all of it to be in four – the first of it is that you recognise your Lord^-azwj, and the second is that you recognise what He^-azwj has Done with (for) you, and the third is that you recognise what He^-azwj Intends from you, and the fourth is that you recognise what would (make you to) exit from your Religion’.[137]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا حَقُّ اللَّهِ عَلَى خَلْقِهِ فَقَالَ أَنْ يَقُولُوا مَا يَعْلَمُونَ وَ يَكُفُّوا عَمَّا لَا يَعْلَمُونَ فَإِذَا فَعَلُوا ذَلِكَ فَقَدْ أَدَّوْا إِلَى اللَّهِ حَقَّهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,

‘I said to Abu Abdullah^-asws, ‘What is a right of Allah^-azwj upon His^-azwj creatures?’ So he^-asws said: ‘That they should be saying what they know, and they should be pausing from what they do not know. So when they do that, so they would have paid to Allah^-azwj, His^-azwj Right’.[138]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ الْعِجْلِيِّ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اعْرِفُوا مَنَازِلَ النَّاسِ عَلَى قَدْرِ رِوَايَتِهِمْ عَنَّا .

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ibn Sinan, from Muhammad Bin Marwan Al Ijaly, from Ali Bin Hanzala who said,

‘I heard Abu Abdullah^-asws saying: ‘Recognise the statuses of the people upon a measurement of their reporting from us^-asws (Our^-asws Ahadeeth)’.[139]

الْحُسَيْنُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْغَلَابِيِّ عَنِ ابْنِ عَائِشَةَ الْبَصْرِيِّ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ فِي بَعْضِ خُطَبِهِ أَيُّهَا النَّاسُ اعْلَمُوا أَنَّهُ لَيْسَ بِعَاقِلٍ مَنِ انْزَعَجَ مِنْ قَوْلِ الزُّورِ فِيهِ وَ لَا بِحَكِيمٍ مَنْ رَضِيَ بِثَنَاءِ الْجَاهِلِ عَلَيْهِ النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ وَ قَدْرُ كُلِّ امْرِئٍ مَا يُحْسِنُ فَتَكَلَّمُوا فِي الْعِلْمِ تَبَيَّنْ أَقْدَارُكُمْ .

Al Husayn Bin Al Hassan, from Muhammad Bin Zakariyya Al Ghalaby, from Ibn Ayesha Al Basry,

(It has been narrated) raising it that Amir Al-Momineen^-asws said in one of his^-asws sermons: ‘O you people! Know that he is not with intelligence, the one who does not get agitated by the false words (put to him), nor is he with wisdom, the one who is pleased with the eulogies of the ignorant ones upon him. The people are the sons of what they are good at, and a worth of every person is what he is good at. Therefore, speak regarding the knowledge, your worth would be manifested’.[140]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ وَ عِنْدَهُ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهُ عُثْمَانُ الْأَعْمَى وَ هُوَ يَقُولُ إِنَّ الْحَسَنَ الْبَصْرِيَّ يَزْعُمُ أَنَّ الَّذِينَ يَكْتُمُونَ الْعِلْمَ يُؤْذِي رِيحُ بُطُونِهِمْ أَهْلَ النَّارِ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) فَهَلَكَ إِذَنْ مُؤْمِنُ آلِ فِرْعَوْنَ مَا زَالَ الْعِلْمُ مَكْتُوماً مُنْذُ بَعَثَ اللَّهُ نُوحاً ( عليه السلام ) فَلْيَذْهَبِ الْحَسَنُ يَمِيناً وَ شِمَالًا فَوَ اللَّهِ مَا يُوجَدُ الْعِلْمُ إِلَّا هَاهُنَا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washha, from Aban Bin Usman, from Abdullah Bin Suleyman who said,

‘I heard Abu Ja’far^-asws saying, and in his^-asws presence was a man from the people of Al-Basra called Usman the blind one, and he was saying, ‘Al-Hassan Al-Basry is alleging that those who are concealing the knowledge would be harming the inhabitants of the Fire by a wind of their bellies’. So Abu Ja’far^-asws said: ‘So, destroyed then, is the Believer of the people of the Pharaoh^-la. The knowledge has not ceased to be concealed since Allah^-azwj Sent Noah^-as. Therefore, let Al-Hassan (Al-Basry) go right and left, for by Allah^-azwj, he would not find the knowledge except over here’.[141] 

بَابُ رِوَايَةِ الْكُتُبِ وَ الْحَدِيثِ وَ فَضْلِ الْكِتَابَةِ وَ التَّمَسُّكِ بِالْكُتُبِ

Chapter 17 – Reporting the books, and the Hadeeth, and the merits of the writing, and the attachment with the writings

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَوْلَ اللَّهِ جَلَّ ثَنَاؤُهُ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ قَالَ هُوَ الرَّجُلُ يَسْمَعُ الْحَدِيثَ فَيُحَدِّثُ بِهِ كَمَا سَمِعَهُ لَا يَزِيدُ فِيهِ وَ لَا يَنْقُصُ مِنْهُ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘The Words of Allah^-azwj, Majestic is His^-azwj Laudation [39:18] Those who listen intently to the Words, then follow the best of it. He^-asws said: ‘He is the man who hears the Hadeeth, so he narrates with it just as he had heard it, neither increasing in it nor reducing from it’.[142]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَسْمَعُ الْحَدِيثَ مِنْكَ فَأَزِيدُ وَ أَنْقُصُ قَالَ إِنْ كُنْتَ تُرِيدُ مَعَانِيَهُ فَلَا بَأْسَ .

Muhammad Bin yahya, from Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Ibr Azina, from Muhammad Bin Muslim who said,

‘I said to Abu Abdullah^-asws, ‘I hear the Hadeeth from you^-asws, so I (sometimes) increase and reduce.’ He^-asws said: ‘If you had preserved its meaning, so there is no problem’.[143]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي أَسْمَعُ الْكَلَامَ مِنْكَ فَأُرِيدُ أَنْ أَرْوِيَهُ كَمَا سَمِعْتُهُ مِنْكَ فَلَا يَجِي‏ءُ قَالَ فَتَعَمَّدُ ذَلِكَ قُلْتُ لَا فَقَالَ تُرِيدُ الْمَعَانِيَ قُلْتُ نَعَمْ قَالَ فَلَا بَأْسَ .

And from him, from Muhammad Bin Al Husayn, from Ibn Sinan, from Dawood Bin Farqad who said,

‘I said to Abu Abdullah^-asws, ‘I hear the speech from you^-asws, so I intend to report it just as I heard it from you^-asws, but it does not come’ (exactly as I had heard). He^-asws said: ‘So you are deliberate in that?’ I said, ‘No’. So he^-asws said: ‘You intend (to preserve) its meaning?’ I said, ‘Yes’. He^-asws said: ‘There is no problem’.[144]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْحَدِيثُ أَسْمَعُهُ مِنْكَ أَرْوِيهِ عَنْ أَبِيكَ أَوْ أَسْمَعُهُ مِنْ أَبِيكَ أَرْوِيهِ عَنْكَ قَالَ سَوَاءٌ إِلَّا أَنَّكَ تَرْوِيهِ عَنْ أَبِي أَحَبُّ إِلَيَّ

And from him, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘The Hadeeth I hear from you^-asws, can I report it as being from your^-asws father^-asws, or I hear it from your^-asws father^-asws, can I report it as being from you^-asws?’ He^-asws said: ‘It is the same, except that you’re reporting it as being from my^-asws father^-asws is more beloved to me^-asws’.

وَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِجَمِيلٍ مَا سَمِعْتَ مِنِّي فَارْوِهِ عَنْ أَبِي .

And Abu Abdullah^-asws said to Jameel (a narrator), ‘Whatever you hear it from me^-asws, so report it as being from my^-asws father^-asws’.[145]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَجِيئُنِي الْقَوْمُ فَيَسْتَمِعُونَ مِنِّي حَدِيثَكُمْ فَأَضْجَرُ وَ لَا أَقْوَى قَالَ فَاقْرَأْ عَلَيْهِمْ مِنْ أَوَّلِهِ حَدِيثاً وَ مِنْ وَسَطِهِ حَدِيثاً وَ مِنْ آخِرِهِ حَدِيثاً .

And from him, from Ahmad Bin Muhammad and Muhammad Bin Al Husayn, from Ibn Mahboub, from Abdullah Bin Sinan who said,

‘I said to Abu Abdullah^-asws, ‘The group of people come to me, so they want to hear your^-asws Ahadeeth from me, so I get tired and am not strong’. He^-asws said: ‘So read a Hadeeth upon them from its beginning, and a Hadeeth from its middle, and a Hadeeth from its end’.[146]

عَنْهُ بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) الرَّجُلُ مِنْ أَصْحَابِنَا يُعْطِينِي الْكِتَابَ وَ لَا يَقُولُ ارْوِهِ عَنِّي يَجُوزُ لِي أَنْ أَرْوِيَهُ عَنْهُ قَالَ فَقَالَ إِذَا عَلِمْتَ أَنَّ الْكِتَابَ لَهُ فَارْوِهِ عَنْهُ .

From him, by his chain, from Ahmad Bin Umar Al Hallal who said,

‘I said to Abu Al-Hassan Al-Reza^-asws, ‘The man from our companions gave me the book and did not say to me, ‘Report it from me’. Is it allowed for me that I report it from him?’ So he^-asws said: ‘When you know that the book is his, so report if from him’.[147]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِذَا حَدَّثْتُمْ بِحَدِيثٍ فَأَسْنِدُوهُ إِلَى الَّذِي حَدَّثَكُمْ فَإِنْ كَانَ حَقّاً فَلَكُمْ وَ إِنْ كَانَ كَذِباً فَعَلَيْهِ .

Ali Bin Ibrahim, from his father, and from Ahmad Bin Muhammad Bin Khalid, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Whenever you narrate a Hadeeth, so link it to the one who narrated it to you. So if it was true, it would be for you, and if it was a lie, so it would be upon him’.[148]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي أَيُّوبَ الْمَدَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنٍ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْقَلْبُ يَتَّكِلُ عَلَى الْكِتَابَةِ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Muhammad, from Abu Ayoub Al Madany, from Ibn Abu Umeyr, from Husayn Al Ahmasy,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The heart relies upon the written (words)’.[149]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اكْتُبُوا فَإِنَّكُمْ لَا تَحْفَظُونَ حَتَّى تَكْتُبُوا .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Aasim Bin Humeyd, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘ You must write down (our Ahadith), for you would not be preserving (Ahadith) until you are writing it down’.[150]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) احْتَفِظُوا بِكُتُبِكُمْ فَإِنَّكُمْ سَوْفَ تَحْتَاجُونَ إِلَيْهَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Ali Bin Fazzal, from Ibn Bukeyr, from Ubeyd Bin Zurara who said,

‘Abu Abdullah^-asws said: ‘Be preserving with your books, for very soon you would need those’.[151]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي سَعِيدٍ الْخَيْبَرِيِّ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اكْتُبْ وَ بُثَّ عِلْمَكَ فِي إِخْوَانِكَ فَإِنْ مِتَّ فَأَوْرِثْ كُتُبَكَ بَنِيكَ فَإِنَّهُ يَأْتِي عَلَى النَّاسِ زَمَانُ هَرْجٍ لَا يَأْنَسُونَ فِيهِ إِلَّا بِكُتُبِهِمْ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid Al Barqy, from one of his companions, from Abu Saeed Al Khaybari, from Al Mufazzal Bin Umar who said,

‘Abu Abdullah^-asws said to me: ‘Write and transmit your knowledge among your brethren. So if you were to die, so leave your books as an inheritance, for there would be coming a time of commotion upon the people, they would not be finding comfort (during) in it but except with your books’.[152]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِيَّاكُمْ وَ الْكَذِبَ الْمُفْتَرِعَ قِيلَ لَهُ وَ مَا الْكَذِبُ الْمُفْتَرِعُ قَالَ أَنْ يُحَدِّثَكَ الرَّجُلُ بِالْحَدِيثِ فَتَتْرُكَهُ وَ تَرْوِيَهُ عَنِ الَّذِي حَدَّثَكَ عَنْهُ .

And by this chain, from Muhammad Bin Ali, raising it, said,

‘Abu Abdullah^-asws said: ‘Beware of the branched out lie!’ It was said to him^-asws, ‘And what is the branched out lie?’ He^-asws said: ‘A man narrates to you a Hadeeth, so you neglect him and report it from the person from whom he had narrated the Hadeeth.[153]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَعْرِبُوا حَدِيثَنَا فَإِنَّا قَوْمٌ فُصَحَاءُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Jameel Bin Darraj who said,

‘Abu Abdullah^-asws said: ‘Express our^-asws Ahadeeth in a clear manner; for we^-asws are an eloquent people’.[154]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَمَّادِ بْنِ عُثْمَانَ وَ غَيْرِهِ قَالُوا سَمِعْنَا أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ حَدِيثِي حَدِيثُ أَبِي وَ حَدِيثُ أَبِي حَدِيثُ جَدِّي وَ حَدِيثُ جَدِّي حَدِيثُ الْحُسَيْنِ وَ حَدِيثُ الْحُسَيْنِ حَدِيثُ الْحَسَنِ وَ حَدِيثُ الْحَسَنِ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ حَدِيثُ أَمِيرِ الْمُؤْمِنِينَ حَدِيثُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ حَدِيثُ رَسُولِ اللَّهِ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ahmad Bin Muhammad, from Umar Bin Abdul Aziz, from Hisham Bin Salim and Hammad Bin Usman and someone else who said,

‘We heard Abu Abdullah^-asws saying: ‘My^-asws Hadeeth is a Hadeeth of my^-asws father^-asws, and a Hadeeth of my^-asws father^-asws is a Hadeeth of my^-asws grandfather^-asws, and a Hadeeth of my^-asws grandfather^-asws is a Hadeeth of Al-Husayn^-asws, and a Hadeeth of Al-Husayn^-asws is a Hadeeth of Al-Hassan^-asws, and a Hadeeth of Al-Hassan^-asws is a Hadeeth of Amir Al-Momineen^-asws, and a Hadeeth of Amir Al-Momineen^-asws is a Hadeeth of Rasool-Allah^-saww, and a Hadeeth of Rasool-Allah^-saww are the Words of Allah^-azwj Mighty and Majestic’.[155]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ أَبِي خَالِدٍ شَيْنُولَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنَّ مَشَايِخَنَا رَوَوْا عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَتِ التَّقِيَّةُ شَدِيدَةً فَكَتَمُوا كُتُبَهُمْ وَ لَمْ تُرْوَ عَنْهُمْ فَلَمَّا مَاتُوا صَارَتِ الْكُتُبُ إِلَيْنَا فَقَالَ حَدِّثُوا بِهَا فَإِنَّهَا حَقٌّ .

A number of our companions, from Ahmad Bin Muhammad, from Muhammad Bin Al Hassan Bin Abu Khalid Shaynoula who said,

‘I said to Abu Ja’far^-asws the 2^nd, ‘May I be sacrificed for you^-asws! Our elders were reporting from Abu Ja’far^-asws and Abu Abdullah^-asws, and there was intense dissimulation. So they concealed their books and did not report from them. So when they died, the books came to be with us’. So he^-asws said: ‘Narrate with these, for these are true’.[156]

بَابُ التَّقْلِيدِ

Chapter 18 – The Taqleed (Emulation)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ أَمَا وَ اللَّهِ مَا دَعَوْهُمْ إِلَى عِبَادَةِ أَنْفُسِهِمْ وَ لَوْ دَعَوْهُمْ مَا أَجَابُوهُمْ وَ لَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَشْعُرُونَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Abdullah Bin Yahya, from Ibn Muskan, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘(What about the Verse) [9:31] They are taking their Rabbis and their Monks for lords besides Allah?’ So he^-asws said: ‘But, by Allah^-azwj! They (their priests) did not call to them their own worship. And had they called them, they would not have responded. But, they (priests) permitted for them what was Prohibited, and they prohibited what was Permissible. Thus, they worshipped them (indirectly) from where (an aspect) they were not aware’.[157]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ عَنْ مُحَمَّدِ بْنِ عُبَيْدَةَ قَالَ قَالَ لِي أَبُو الْحَسَنِ ( عليه السلام ) يَا مُحَمَّدُ أَنْتُمْ أَشَدُّ تَقْلِيداً أَمِ الْمُرْجِئَةُ قَالَ قُلْتُ قَلَّدْنَا وَ قَلَّدُوا فَقَالَ لَمْ أَسْأَلْكَ عَنْ هَذَا فَلَمْ يَكُنْ عِنْدِي جَوَابٌ أَكْثَرُ مِنَ الْجَوَابِ الْأَوَّلِ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ الْمُرْجِئَةَ نَصَبَتْ رَجُلًا لَمْ تَفْرِضْ طَاعَتَهُ وَ قَلَّدُوهُ وَ أَنْتُمْ نَصَبْتُمْ رَجُلًا وَ فَرَضْتُمْ طَاعَتَهُ ثُمَّ لَمْ تُقَلِّدُوهُ فَهُمْ أَشَدُّ مِنْكُمْ تَقْلِيداً .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibrahim Bin Muhammad Al Hamdany, from Muhammad Bin Ubeyda who said,

‘Abu Al-Hassan^-asws said to me: ‘O Muhammad! Are you more intense of Taqleed or the Murjiites?’ I said, ‘We are in Taqleed and they are in Taqleed’. So he^-asws said: ‘I^-asws did not ask you about this’. So there was no answer with me, any more than the first answer. So Abu Al-Hassan^-asws said: ‘The Murjiites established a man whose obedience was not Obligated, and they did his Taqleed, and you established a man^-asws, and obedience to him^-asws is Obligatory, then you are not doing his^-asws Taqleed. Thus, they are more intense than you of Taqleed’.[158]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ جَلَّ وَ عَزَّ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ فَقَالَ وَ اللَّهِ مَا صَامُوا لَهُمْ وَ لَا صَلَّوْا لَهُمْ وَ لَكِنْ أَحَلُّوا لَهُمْ حَرَاماً وَ حَرَّمُوا عَلَيْهِمْ حَلَالًا فَاتَّبَعُوهُمْ .

Muhammad Bin Ismail, from Al Fazl Bin Shazaan, from Hammad Bin Isa, from Rabie Bin Abdullah, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Majestic and Mighty [9:31] They are taking their Rabbis and their Monks for lords besides Allah. So he^-asws said: ‘By Allah^-azwj! They (people) neither Fasted for them (priests) nor prayed to them. But they (priests) permitted for them the Prohibitions, and they prohibited to them the Permissible. Thus they (people) worshipped them (priests)’.[159]

بَابُ الْبِدَعِ وَ الرَّأْيِ وَ الْمَقَايِيسِ

Chapter 19 – The innovation, and the opinion, and the analogies

الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النَّاسَ فَقَالَ أَيُّهَا النَّاسُ إِنَّمَا بَدْءُ وُقُوعِ الْفِتَنِ أَهْوَاءٌ تُتَّبَعُ وَ أَحْكَامٌ تُبْتَدَعُ يُخَالَفُ فِيهَا كِتَابُ اللَّهِ يَتَوَلَّى فِيهَا رِجَالٌ رِجَالًا

Al Husayn Bin Muhammad Al Ashary, from Moalla Bin Muhammad, from Al Hassan Bin Al Al Washa and a number of our companions, from Ahmad Bin Muhammad, from Ibn Fazzal, altogether from Aasim Bin Humeyd, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws addressed the people, so he^-asws said; ‘O you people! The start of the occurrence of the sedition is the following of personal desires and the innovation of regulations wherein the Book of Allah^-azwj is opposed. A man takes command of a man in it.

فَلَوْ أَنَّ الْبَاطِلَ خَلَصَ لَمْ يَخْفَ عَلَى ذِي حِجًى وَ لَوْ أَنَّ الْحَقَّ خَلَصَ لَمْ يَكُنِ اخْتِلَافٌ وَ لَكِنْ يُؤْخَذُ مِنْ هَذَا ضِغْثٌ وَ مِنْ هَذَا ضِغْثٌ فَيُمْزَجَانِ فَيَجِيئَانِ مَعاً فَهُنَالِكَ اسْتَحْوَذَ الشَّيْطَانُ عَلَى أَوْلِيَائِهِ وَ نَجَا الَّذِينَ سَبَقَتْ لَهُمْ مِنَ اللَّهِ الْحُسْنَى .

So if the falsehood was pure, it would not be hidden from the one with intelligence, and if the truth was pure, differings would not occur. But, a bunch is taken from this, and a bunch from this, so they are both mixed up. Thus, they are coming with both of these together. So from over here, the Satan^-la takes over his^-la friends! And only those who have previously received Protection Allah^-azwj remain safe. [160]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ الْعَمِّيِّ يَرْفَعُهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ فَمَنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ اللَّهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour Al Ammiya who said,

‘Rasool-Allah^-saww said: ‘When the innovations (heresy) appear in my^-saww community, the scholar should manifest his knowledge. So the one who does not do so, upon him be the Curse of Allah^-azwj’.[161]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ رَفَعَهُ قَالَ مَنْ أَتَى ذَا بِدْعَةٍ فَعَظَّمَهُ فَإِنَّمَا يَسْعَى فِي هَدْمِ الْإِسْلَامِ .

And by this chain, from Muhammad Bin Jamhour, raising it,

‘He^-asws said: ‘If one comes across an innovation, so appreciates him (sides with him), so rather he has assisted in the demolition of Al-Islam’.[162]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَبَى اللَّهُ لِصَاحِبِ الْبِدْعَةِ بِالتَّوْبَةِ قِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ ذَلِكَ قَالَ إِنَّهُ قَدْ أُشْرِبَ قَلْبُهُ حُبَّهَا .

And by this chain, from Muhammad Bin Jamhour, raising it,

‘He^-asws said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Rejects the repentance of the innovator (who introduces Bidha/heresy in religion)’. It was said, ‘O Rasool-Allah^-saww! And how come that is so?’ He^-saww said: ‘It is because his heart filled with the love of his (Bidha)’’.[163]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ عِنْدَ كُلِّ بِدْعَةٍ تَكُونُ مِنْ بَعْدِي يُكَادُ بِهَا الْإِيمَانُ وَلِيّاً مِنْ أَهْلِ بَيْتِي مُوَكَّلًا بِهِ يَذُبُّ عَنْهُ يَنْطِقُ بِإِلْهَامٍ مِنَ اللَّهِ وَ يُعْلِنُ الْحَقَّ وَ يُنَوِّرُهُ وَ يَرُدُّ كَيْدَ الْكَائِدِينَ يُعَبِّرُ عَنِ الضُّعَفَاءِ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ وَ تَوَكَّلُوا عَلَى اللَّهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Maboub, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘After me^saw innovations will be fabricated in order to destroy the Eman, however, a Guardian^-asws from the People^-asws of my^-saww Household would come forward to remove it (the innovations). He^-asws would speak with the inspiration from Allah^-azwj, and he^-asws would declare the Truth and radiate it, and he^-asws would repeal the plots of the plotters, speaking on behalf of the weak ones. Therefore take a lesson, O people of insight, and rely upon Allah^-azwj!’.[164]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ رَفَعَهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) أَنَّهُ قَالَ إِنَّ مِنْ أَبْغَضِ الْخَلْقِ إِلَى اللَّهِ عَزَّ وَ جَلَّ لَرَجُلَيْنِ رَجُلٌ وَكَلَهُ اللَّهُ إِلَى نَفْسِهِ فَهُوَ جَائِرٌ عَنْ قَصْدِ السَّبِيلِ مَشْعُوفٌ بِكَلَامِ بِدْعَةٍ قَدْ لَهِجَ بِالصَّوْمِ وَ الصَّلَاةِ فَهُوَ فِتْنَةٌ لِمَنِ افْتَتَنَ بِهِ ضَالٌّ عَنْ هَدْيِ مَنْ كَانَ قَبْلَهُ مُضِلٌّ لِمَنِ اقْتَدَى بِهِ فِي حَيَاتِهِ وَ بَعْدَ مَوْتِهِ حَمَّالٌ خَطَايَا غَيْرِهِ رَهْنٌ بِخَطِيئَتِهِ

Muhammad Bin Yahya, from one of his companions, and Ali Bin Ibrahim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullah^-asws and Ali Bin Ibrahim, from his father, from Ibn Mahboub, raising it from Amir Al-Momineen^-asws having said: ‘The most Hateful of the creatures to Allah^-azwj Mighty and Majestic are two (types of) men – A man whom Allah^-azwj Leaves him to himself. So he is biased from the purpose of the Way, pre-occupying himself with the innovative speech. He would be fondly attached with the Fasting and the praying of Salat, but he would be a sedition for the ones who are tempted by him. He is straying from the guidance of the ones who were before him, causing to stray the ones who follow him during his lifetime and after his death, bearing the errors of others, encumbered with his own errors’.

وَ رَجُلٌ قَمَشَ جَهْلًا فِي جُهَّالِ النَّاسِ عَانٍ بِأَغْبَاشِ الْفِتْنَةِ قَدْ سَمَّاهُ أَشْبَاهُ النَّاسِ عَالِماً وَ لَمْ يَغْنَ فِيهِ يَوْماً سَالِماً بَكَّرَ فَاسْتَكْثَرَ مَا قَلَّ مِنْهُ خَيْرٌ مِمَّا كَثُرَ حَتَّى إِذَا ارْتَوَى مِنْ آجِنٍ وَ اكْتَنَزَ مِنْ غَيْرِ طَائِلٍ جَلَسَ بَيْنَ النَّاسِ قَاضِياً ضَامِناً لِتَخْلِيصِ مَا الْتَبَسَ عَلَى غَيْرِهِ إِنْ خَالَفَ قَاضِياً سَبَقَهُ لَمْ يَأْمَنْ وَ أَنْ يَنْقُضَ حُكْمَهُ مَنْ يَأْتِي بَعْدَهُ كَفِعْلِهِ بِمَنْ كَانَ قَبْلَهُ

And a man who displays ignorance among the ignorant people assisted by the darkness of the existing ‘Fitna’ strife. Those who resemble the people call him a ‘scholar’, but he has not enriched in it (the knowledge) even for one complete day. So he has accumulated early, a lot of what a little from it would be better than a lot, to the extent that when he is saturated from the putrid and accumulated (useless knowledge) without a benefit, he sits between the people as a judge, guaranteeing to rid the confusion of others. And if he opposes a judge preceding him, there is no security that his own judgment would not be broken by the one who would come after him, just like his own deed with the one who was before him.

وَ إِنْ نَزَلَتْ بِهِ إِحْدَى الْمُبْهَمَاتِ الْمُعْضِلَاتِ هَيَّأَ لَهَا حَشْواً مِنْ رَأْيِهِ ثُمَّ قَطَعَ بِهِ فَهُوَ مِنْ لَبْسِ الشُّبُهَاتِ فِي مِثْلِ غَزْلِ الْعَنْكَبُوتِ لَا يَدْرِي أَصَابَ أَمْ أَخْطَأَ لَا يَحْسَبُ الْعِلْمَ فِي شَيْ‏ءٍ مِمَّا أَنْكَرَ وَ لَا يَرَى أَنَّ وَرَاءَ مَا بَلَغَ فِيهِ مَذْهَباً إِنْ قَاسَ شَيْئاً بِشَيْ‏ءٍ لَمْ يُكَذِّبْ نَظَرَهُ

And if there descends with him one of the ambiguities and the dilemmas, he would generate a statement for it from his own opinion, then disassociate with it. Thus, he is one who wears the confusion like the web of a spider, not knowing whether he has got it right or erred. He does not reckon that there is knowledge in something from what he has denied, nor does he consider that behind what has reached him is a Religion, nor if he were to compare something with something that his view could be a lie.

وَ إِنْ أَظْلَمَ عَلَيْهِ أَمْرٌ اكْتَتَمَ بِهِ لِمَا يَعْلَمُ مِنْ جَهْلِ نَفْسِهِ لِكَيْلَا يُقَالَ لَهُ لَا يَعْلَمُ ثُمَّ جَسَرَ فَقَضَى فَهُوَ مِفْتَاحُ عَشَوَاتٍ رَكَّابُ شُبُهَاتٍ خَبَّاطُ جَهَالَاتٍ لَا يَعْتَذِرُ مِمَّا لَا يَعْلَمُ فَيَسْلَمَ وَ لَا يَعَضُّ فِي الْعِلْمِ بِضِرْسٍ قَاطِعٍ فَيَغْنَمَ يَذْرِي الرِّوَايَاتِ ذَرْوَ الرِّيحِ الْهَشِيمَ تَبْكِي مِنْهُ الْمَوَارِيثُ وَ تَصْرُخُ مِنْهُ الدِّمَاءُ

And if a matters is opaque (unclear) upon him, he would conceal it due to what he knows from his own ignorance of it, so that perhaps it would be said, ‘He does not know’. Then he becomes audacious and he passes a judgment. Thus it (becomes) a key of inability to see, riding the confusion in blind ignorance, not excusing himself from what he does not know. He does not bite into the knowledge with cutting teeth, so he splatters out the reports (Ahadeeth) like the wind scattering the wildfires. The inheritances (of the people) weep due to it, and blood (murder cases etc.) scream out due to it.

يُسْتَحَلُّ بِقَضَائِهِ الْفَرْجُ الْحَرَامُ وَ يُحَرَّمُ بِقَضَائِهِ الْفَرْجُ الْحَلَالُ لَا مَلِي‏ءٌ بِإِصْدَارِ مَا عَلَيْهِ وَرَدَ وَ لَا هُوَ أَهْلٌ لِمَا مِنْهُ فَرَطَ مِنِ ادِّعَائِهِ عِلْمَ الْحَقِّ .

He makes the Prohibited sexual relations to be permissible by his judgment, and he prohibits the Permissible sexual relations by his judgment. Neither can he be relied upon for the implementations that arrive from him, nor is he rightful of what is overdone from him, from his claims of the truthful knowledge’.[165]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي شَيْبَةَ الْخُرَاسَانِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ أَصْحَابَ الْمَقَايِيسِ طَلَبُوا الْعِلْمَ بِالْمَقَايِيسِ فَلَمْ تَزِدْهُمُ الْمَقَايِيسُ مِنَ الْحَقِّ إِلَّا بُعْداً وَ إِنَّ دِينَ اللَّهِ لَا يُصَابُ بِالْمَقَايِيسِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha, from Aban Bin Usman, from Abu Shayba Al Khurasany who said,

‘I heard Abu Abdullah^-asws saying: ‘The companions of analogies are seeking the knowledge with the analogies, thus the analogies will not increase them from the truth except for the distance (from it), and that the Religion of Allah^-azwj cannot be attained by the analogies’.[166]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَا كُلُّ بِدْعَةٍ ضَلَالَةٌ وَ كُلُّ ضَلَالَةٍ سَبِيلُهَا إِلَى النَّارِ .

Ali Bin Ibrahim, from his father, and Muhammad Bin Ismail, from Al Fazl Bin Shazaan, raising it,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘Every innovation is a straying, and every straying, its way is to the Fire’.[167]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ( عليه السلام ) جُعِلْتُ فِدَاكَ فُقِّهْنَا فِي الدِّينِ وَ أَغْنَانَا اللَّهُ بِكُمْ عَنِ النَّاسِ حَتَّى إِنَّ الْجَمَاعَةَ مِنَّا لَتَكُونُ فِي الْمَجْلِسِ مَا يَسْأَلُ رَجُلٌ صَاحِبَهُ تَحْضُرُهُ الْمَسْأَلَةُ وَ يَحْضُرُهُ جَوَابُهَا فِيمَا مَنَّ اللَّهُ عَلَيْنَا بِكُمْ فَرُبَّمَا وَرَدَ عَلَيْنَا الشَّيْ‏ءُ لَمْ يَأْتِنَا فِيهِ عَنْكَ وَ لَا عَنْ آبَائِكَ شَيْ‏ءٌ فَنَظَرْنَا إِلَى أَحْسَنِ مَا يَحْضُرُنَا وَ أَوْفَقِ الْأَشْيَاءِ لِمَا جَاءَنَا عَنْكُمْ فَنَأْخُذُ بِهِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym who said,

‘I said to Abu Al-Hassan Musa^-asws, ‘May I be sacrificed for you^-asws! We (acquired) understanding in the Religion and Allah^-azwj Made us needless of the people by you^-asws to the extent that if the group from us happens to be in the gathering, a man does not ask our companions a question but he is (already) prepared for its answering – based upon what Allah^-azwj has Favoured upon us through you^-asws.  However, sometimes the thing (a matter) is referred to us for whom nothing has come with regards to it from you^-asws, nor your^-asws forefathers^-asws, anything. So we look at the best of that which hold us (from you^-asws) and we prepare the most satisfactory of the things of what has come to us from you^-asws. So we take with it’ (issue a Fatwa accordingly).

فَقَالَ هَيْهَاتَ هَيْهَاتَ فِي ذَلِكَ وَ اللَّهِ هَلَكَ مَنْ هَلَكَ يَا ابْنَ حَكِيمٍ قَالَ ثُمَّ قَالَ لَعَنَ اللَّهُ أَبَا حَنِيفَةَ كَانَ يَقُولُ قَالَ عَلِيٌّ وَ قُلْتُ

So he^-asws said: ‘Far be it! Far be it! In that, by Allah^-azwj, was destroyed the one who were destroyed, O Ibn Hakeem!’ Then he^-asws said: ‘May Allah^-azwj Curse Abu Haneefa. He was saying, ‘Ali^-asws said, and I say (my words supersede his^-asws – nouzobillah )’.

قَالَ مُحَمَّدُ بْنُ حَكِيمٍ لِهِشَامِ بْنِ الْحَكَمِ وَ اللَّهِ مَا أَرَدْتُ إِلَّا أَنْ يُرَخِّصَ لِي فِي الْقِيَاسِ .

Muhammad Bin Hakeem (the narrator) said to Hisham Bin Al Hakam (a narrator), ‘By Allah^-azwj! I did not intend except that he^-asws should allow me regarding ‘الْقِيَاسِ’ the analogising’ (giving Fatwas based on Qiyas).[168]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ( عليه السلام ) بِمَا أُوَحِّدُ اللَّهَ فَقَالَ يَا يُونُسُ لَا تَكُونَنَّ مُبْتَدِعاً مَنْ نَظَرَ بِرَأْيِهِ هَلَكَ وَ مَنْ تَرَكَ أَهْلَ بَيْتِ نَبِيِّهِ ( صلى الله عليه وآله ) ضَلَّ وَ مَنْ تَرَكَ كِتَابَ اللَّهِ وَ قَوْلَ نَبِيِّهِ كَفَرَ .

Muhammad Bin Abu Abdullah, raising it from Yunus Bin Abdul Rahman who said,

‘I said to Abu Al-Hassan^-asws the 1^st, ‘How can I (establish) the Oneness of Allah^-azwj?’ So he^-asws said: ‘O Yunus! Do not become an innovator. The one who views by his own opinion would be destroyed, and the one who neglects the People^-asws of the Household of His^-azwj Prophet^-saww would stray, and the one who neglects the Book of Allah^-azwj and the words of His^-azwj Prophet^-saww, would blaspheme’.[169]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) تَرِدُ عَلَيْنَا أَشْيَاءُ لَيْسَ نَعْرِفُهَا فِي كِتَابِ اللَّهِ وَ لَا سُنَّةٍ فَنَنْظُرُ فِيهَا فَقَالَ لَا أَمَا إِنَّكَ إِنْ أَصَبْتَ لَمْ تُؤْجَرْ وَ إِنْ أَخْطَأْتَ كَذَبْتَ عَلَى اللَّهِ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Washa, from Musna Al Hannat, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘Things (certain matters) are referred to us, neither do we recognise these in the Book of Allah^-azwj not Sunnah. So can we apply our opinion in these?’ So he^-asws said: ‘No, but if you are correct, you will not be Rewarded (for being correct), and if you err, you would have lied against Allah^-azwj Mighty and Majestic’.[170]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ عَبْدِ الرَّحِيمِ الْقَصِيرِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كُلُّ بِدْعَةٍ ضَلَالَةٌ وَ كُلُّ ضَلَالَةٍ فِي النَّارِ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Umar Bin Aban Al Kalby, from Abdul Raheem Al Qasayr,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Every innovation is a straying, and every strayed one would be in the Fire’.[171]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قُلْتُ أَصْلَحَكَ اللَّهُ إِنَّا نَجْتَمِعُ فَنَتَذَاكَرُ مَا عِنْدَنَا فَلَا يَرِدُ عَلَيْنَا شَيْ‏ءٌ إِلَّا وَ عِنْدَنَا فِيهِ شَيْ‏ءٌ مُسَطَّرٌ وَ ذَلِكَ مِمَّا أَنْعَمَ اللَّهُ بِهِ عَلَيْنَا بِكُمْ ثُمَّ يَرِدُ عَلَيْنَا الشَّيْ‏ءُ الصَّغِيرُ لَيْسَ عِنْدَنَا فِيهِ شَيْ‏ءٌ فَيَنْظُرُ بَعْضُنَا إِلَى بَعْضٍ وَ عِنْدَنَا مَا يُشْبِهُهُ فَنَقِيسُ عَلَى أَحْسَنِهِ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Sama’at Bin Mihran,

(It has been narrated) from Abu Al-Hassan Musa^-asws, said, ‘I said, ‘May Allah^-azwj Keep you^-asws well! We tend to gather, so we discuss what is with us. So there is nothing which is referred to us except that with us there is something explaining it, and that through you^-asws – what Allah^-azwj has Favoured with upon you. Then something small gets referred to us, and there is nothing with us regarding it. So we exchange views with each other of what is with us (and come up with that) what resembles it. So we analogise upon the best of it’.

فَقَالَ وَ مَا لَكُمْ وَ لِلْقِيَاسِ إِنَّمَا هَلَكَ مَنْ هَلَكَ مِنْ قَبْلِكُمْ بِالْقِيَاسِ

So he^-asws said: ‘And what is to you and the analogies? But rather, the ones from before you were destroyed due to the analogies’.

ثُمَّ قَالَ إِذَا جَاءَكُمْ مَا تَعْلَمُونَ فَقُولُوا بِهِ وَ إِنْ جَاءَكُمْ مَا لَا تَعْلَمُونَ فَهَا وَ أَهْوَى بِيَدِهِ إِلَى فِيهِ

Then he^-asws said: ‘When there comes to you (a matter) which you know (from us^-asws), so speak with it, but if there comes to you that which you do not know, so Shush!’ (keep quiet), and he^-asws gestured by his^-asws to his^-asws mouth.

ثُمَّ قَالَ لَعَنَ اللَّهُ أَبَا حَنِيفَةَ كَانَ يَقُولُ قَالَ عَلِيٌّ وَ قُلْتُ أَنَا وَ قَالَتِ الصَّحَابَةُ وَ قُلْتُ

Then he^-asws said: ‘May Allah^-azwj Curse Abu Haneefa! He was saying, ‘Ali^-asws said, and I say, and the companions said (but my opinion is better)’.

ثُمَّ قَالَ أَ كُنْتَ تَجْلِسُ إِلَيْهِ فَقُلْتُ لَا وَ لَكِنْ هَذَا كَلَامُهُ فَقُلْتُ أَصْلَحَكَ اللَّهُ أَتَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) النَّاسَ بِمَا يَكْتَفُونَ بِهِ فِي عَهْدِهِ قَالَ نَعَمْ وَ مَا يَحْتَاجُونَ إِلَيْهِ إِلَى يَوْمِ الْقِيَامَةِ فَقُلْتُ فَضَاعَ مِنْ ذَلِكَ شَيْ‏ءٌ فَقَالَ لَا هُوَ عِنْدَ أَهْلِهِ .

Then he^-asws said: ‘You used to sit with him?’ So I said, ‘No, but this is (indeed) his speech’. Then I said, ‘May Allah^-azwj Keep you^-asws well! The people came to Rasool-Allah^-saww with what they used to suffice with during his^-saww era’. He^-asws said: ‘Yes, and whatever they would be needy to up to the Day of Judgment’. So I said, ‘So, is anything lost from that?’ So he^-asws said: ‘No. It is with its rightful ones^-asws’.[172]

عَنْهُ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ أَبِي شَيْبَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ضَلَّ عِلْمُ ابْنِ شُبْرُمَةَ عِنْدَ الْجَامِعَةِ إِمْلَاءِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ خَطِّ عَلِيٍّ ( عليه السلام ) بِيَدِهِ إِنَّ الْجَامِعَةَ لَمْ تَدَعْ لِأَحَدٍ كَلَاماً فِيهَا عِلْمُ الْحَلَالِ وَ الْحَرَامِ إِنَّ أَصْحَابَ الْقِيَاسِ طَلَبُوا الْعِلْمَ بِالْقِيَاسِ فَلَمْ يَزْدَادُوا مِنَ الْحَقِّ إِلَّا بُعْداً إِنَّ دِينَ اللَّهِ لَا يُصَابُ بِالْقِيَاسِ .

From him, from Muhammad, from Yunus, from Aban, from Abu Shayba who said,

‘I heard Abu Abdullah^-asws saying: ‘The knowledge of Ibn Shubrama (a judge) is a straying in the presence of Al-Jami’e (a book) dictated by Rasool-Allah^-azwj and written by Ali^-asws by his^-asws hand. Al Jami’e has not left any speech (to be spoken) by anyone. In it is knowledge of the Permissible and the Prohibitions. The companions of analogy are seeking the knowledge by the analogies, so it would not be increasing them from the Truth, except for the distance (from it). The Religion of Allah^-azwj cannot be attained by the analogy’.[173]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ السُّنَّةَ لَا تُقَاسُ أَ لَا تَرَى أَنَّ امْرَأَةً تَقْضِي صَوْمَهَا وَ لَا تَقْضِي صَلَاتَهَا يَا أَبَانُ إِنَّ السُّنَّةَ إِذَا قِيسَتْ مُحِقَ الدِّينُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj, from Aban Bin Taghlub,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Sunnah cannot be analogized. Can you not see that the woman fulfils her Fasts but she does not fulfil her Salat? O Aban! The Sunnah, when analogised, obliterates (demolishes) the Religion’.[174]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ( عليه السلام ) عَنِ الْقِيَاسِ فَقَالَ مَا لَكُمْ وَ الْقِيَاسَ إِنَّ اللَّهَ لَا يُسْأَلُ كَيْفَ أَحَلَّ وَ كَيْفَ حَرَّمَ .

A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa who said,

‘I asked Abu Al-Hassan Musa^-asws about the analogy, so he^-asws said: ‘What is it to you all and the analogy? Allah^-azwj will not Ask how it was Made to be Permissible and how it was Made to be Prohibited?’.[175]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ حَدَّثَنِي جَعْفَرٌ عَنْ أَبِيهِ ( عليه السلام ) أَنَّ عَلِيّاً ( صلوات الله عليه ) قَالَ مَنْ نَصَبَ نَفْسَهُ لِلْقِيَاسِ لَمْ يَزَلْ دَهْرَهُ فِي الْتِبَاسٍ وَ مَنْ دَانَ اللَّهَ بِالرَّأْيِ لَمْ يَزَلْ دَهْرَهُ فِي ارْتِمَاسٍ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘Ja’far^-asws narrated to me from his^-asws father^-asws that Ali^-asws said: ‘The one who establishes himself to the analogy would not cease to be in confusion during his lifetime, and the one who makes a Religion of Allah^-azwj with the opinion would not cease to be in (a state of) drowning’.

قَالَ وَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) مَنْ أَفْتَى النَّاسَ بِرَأْيِهِ فَقَدْ دَانَ اللَّهَ بِمَا لَا يَعْلَمُ وَ مَنْ دَانَ اللَّهَ بِمَا لَا يَعْلَمُ فَقَدْ ضَادَّ اللَّهَ حَيْثُ أَحَلَّ وَ حَرَّمَ فِيمَا لَا يَعْلَمُ .

He (the narrator) said, ‘Abu Ja’far^-asws said: ‘The one who issues Fatwas to the people by his opinion, so he has made it as a Religion of Allah^-azwj with what he does not know, and the one who makes it as a Religion of Allah^-azwj with what he does not know, so he has opposed Allah^-azwj where he is permitting and prohibiting regarding what he does not know’.[176]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْحُسَيْنِ بْنِ مَيَّاحٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ إِبْلِيسَ قَاسَ نَفْسَهُ بِآدَمَ فَقَالَ خَلَقْتَنِي مِنْ نَارٍ وَ خَلَقْتَهُ مِنْ طِينٍ وَ لَوْ قَاسَ الْجَوْهَرَ الَّذِي خَلَقَ اللَّهُ مِنْهُ آدَمَ بِالنَّارِ كَانَ ذَلِكَ أَكْثَرَ نُوراً وَ ضِيَاءً مِنَ النَّارِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Ali Bin Yaqteen, from Al Husayn Bin Mayyah, from his father,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Iblees^-la analogised himself^-la with Adam^-as, so [38:76] He said: I am better than him; You have Created me from fire, and Created him from clay. And had he^-la compared the essence which Allah^-azwj Created Adam^-as from, with the fire (he^-la would not have said so, as that was of more light and illumination than the fire’.[177] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْحَلَالِ وَ الْحَرَامِ فَقَالَ حَلَالُ مُحَمَّدٍ حَلَالٌ أَبَداً إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامُهُ حَرَامٌ أَبَداً إِلَى يَوْمِ الْقِيَامَةِ لَا يَكُونُ غَيْرُهُ وَ لَا يَجِي‏ءُ غَيْرُهُ

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Hareyz, from Zurara who said,

‘I asked Abu Abdullah^-asws about the Permissible and the Prohibitions, so he^-asws said: ‘The Permissible of Muhammad^-saww would be Permissible for ever up to the Day of Judgment, and his^-saww Prohibitions would be Prohibited forever, up to the Day of Judgment. There will not happen to be something else, nor will something else be coming’.

وَ قَالَ قَالَ عَلِيٌّ ( عليه السلام ) مَا أَحَدٌ ابْتَدَعَ بِدْعَةً إِلَّا تَرَكَ بِهَا سُنَّةً .

And he^-asws said: ‘Ali^-asws said: ‘No one initiated an innovation except that a Sunnah was left out (superseded) by it’.[178]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْعَقِيلِيِّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ قَالَ دَخَلَ أَبُو حَنِيفَةَ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ يَا أَبَا حَنِيفَةَ بَلَغَنِي أَنَّكَ تَقِيسُ قَالَ نَعَمْ قَالَ لَا تَقِسْ فَإِنَّ أَوَّلَ مَنْ قَاسَ إِبْلِيسُ حِينَ قَالَ خَلَقْتَنِي مِنْ نَارٍ وَ خَلَقْتَهُ مِنْ طِينٍ فَقَاسَ مَا بَيْنَ النَّارِ وَ الطِّينِ وَ لَوْ قَاسَ نُورِيَّةَ آدَمَ بِنُورِيَّةِ النَّارِ عَرَفَ فَضْلَ مَا بَيْنَ النُّورَيْنِ وَ صَفَاءَ أَحَدِهِمَا عَلَى الْآخَرِ .

Ali Bin Ibrahim, from his father, from Ahmad Bin Abdullah Al Aqeely, from Isa Bin Abdullah Al Qurshy who said,

‘Abu Haneefa came over to Abu Abdullah^-asws, so he^-asws said to him: ‘O Abu Haneefa! It has reached me^-asws that you tend to analogise?’ He said, ‘Yes’. He^-asws said: ‘Do not analogise, for the first one who analogised was Iblees^-la where he^-la said [38:76] He said: I am better than him; You have Created me from fire, and Created him from clay. So he^-la analogised what was between the fire and the clay, and had he^-la compared Adam^-as with the radiance of the fire, he^-la would have recognised what is between the two radiances and the excellence of one of the two upon the other’.[179]

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ قُتَيْبَةَ قَالَ سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ مَسْأَلَةٍ فَأَجَابَهُ فِيهَا فَقَالَ الرَّجُلُ أَ رَأَيْتَ إِنْ كَانَ كَذَا وَ كَذَا مَا يَكُونُ الْقَوْلُ فِيهَا فَقَالَ لَهُ مَهْ مَا أَجَبْتُكَ فِيهِ مِنْ شَيْ‏ءٍ فَهُوَ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَسْنَا مِنْ أَ رَأَيْتَ فِي شَيْ‏ءٍ .

Ali, from Muhammad Bin Isa, from Yunus, from Quteyba who said,

‘A man asked Abu Abdullah^-asws a question. So he^-asws answered him. So the man said, ‘What is your^-asws opinion if it was such and such (instead), what would (the final) word be with regards to it?’ So he^-asws said to him: ‘Muh! Whatever I^-asws answered you regarding it, so it is from Rasool-Allah^-saww. We^-asws are not ones who opine with regards to anything’.[180]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ مُرْسَلًا قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) لَا تَتَّخِذُوا مِنْ دُونِ اللَّهِ وَلِيجَةً فَلَا تَكُونُوا مُؤْمِنِينَ فَإِنَّ كُلَّ سَبَبٍ وَ نَسَبٍ وَ قَرَابَةٍ وَ وَلِيجَةٍ وَ بِدْعَةٍ وَ شُبْهَةٍ مُنْقَطِعٌ إِلَّا مَا أَثْبَتَهُ الْقُرْآنُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, in an unbroken chain, said,

‘Abu Ja’far^-asws said: ‘Do not be taking anyone from besides Allah^-azwj as a confidant, for you would not happen to be Momineen. Every means, and lineage, and relationship, and confidant and it’s like would be cut off except for what the Quran has affirmed’.[181]

بَابُ الرَّدِّ إِلَى الْكِتَابِ وَ السُّنَّةِ وَ أَنَّهُ لَيْسَ شَيْ‏ءٌ مِنَ الْحَلَالِ وَ الْحَرَامِ وَ جَمِيعِ مَا يَحْتَاجُ النَّاسُ إِلَيْهِ إِلَّا وَ قَدْ جَاءَ فِيهِ كِتَابٌ أَوْ سُنَّةٌ

Chapter 20 – The referring to the Book and the Sunnah, and that there is nothing from the Permissible and the Prohibition and the entirety of what the people would be need to except that the Book or Sunnah has come with it

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ فِي الْقُرْآنِ تِبْيَانَ كُلِّ شَيْ‏ءٍ حَتَّى وَ اللَّهِ مَا تَرَكَ اللَّهُ شَيْئاً يَحْتَاجُ إِلَيْهِ الْعِبَادُ حَتَّى لَا يَسْتَطِيعَ عَبْدٌ يَقُولُ لَوْ كَانَ هَذَا أُنْزِلَ فِي الْقُرْآنِ إِلَّا وَ قَدْ أَنْزَلَهُ اللَّهُ فِيهِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Hadeed, from Murazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Blessed and High Revealed in the Quran an explanation of everything to the extent that, by Allah^-azwj, Allah^-azwj did not neglect anything which the servants would be needy to, until there is no capacity for a servant to be saying, ‘If only this (matter) had been Revealed in the Quran’, except that Allah^-azwj has Revealed in it’.[182]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حُسَيْنِ بْنِ الْمُنْذِرِ عَنْ عُمَرَ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَدَعْ شَيْئاً يَحْتَاجُ إِلَيْهِ الْأُمَّةُ إِلَّا أَنْزَلَهُ فِي كِتَابِهِ وَ بَيَّنَهُ لِرَسُولِهِ ( صلى الله عليه وآله ) وَ جَعَلَ لِكُلِّ شَيْ‏ءٍ حَدّاً وَ جَعَلَ عَلَيْهِ دَلِيلًا يَدُلُّ عَلَيْهِ وَ جَعَلَ عَلَى مَنْ تَعَدَّى ذَلِكَ الْحَدَّ حَدّاً .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Husayn Bin Al Munzir, from Umar Bin Qays,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘Allah^-azwj Blessed and High did not Leave anything which the community would be needy to except that He^-azwj Revealed it in His^-azwj Book, and Explained it to Rasool-Allah^-saww, and Made a Limit to be for everything, and Made evidence to indicate upon it, and Made a penalty to be upon the ones who exceed the Limit’.[183]

عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ سُلَيْمَانَ بْنِ هَارُونَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا خَلَقَ اللَّهُ حَلَالًا وَ لَا حَرَاماً إِلَّا وَ لَهُ حَدٌّ كَحَدِّ الدَّارِ فَمَا كَانَ مِنَ الطَّرِيقِ فَهُوَ مِنَ الطَّرِيقِ وَ مَا كَانَ مِنَ الدَّارِ فَهُوَ مِنَ الدَّارِ حَتَّى أَرْشُ الْخَدْشِ فَمَا سِوَاهُ وَ الْجَلْدَةِ وَ نِصْفِ الْجَلْدَةِ .

Ali Bin Muhammad, from Yunus, from Aban, from Suleyman Bin Haroun who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj has not Created a Permissible nor a Prohibition except that there is a limit for it like the boundary of the house. So whatever was from the road (people outside), so it is from the road, and whatever was from the house (Ahl Al-Bayt^-asws), so it is from the house, even the compensation for a scratch, and what is besides it, and the lashing, and half a lashing’.[184]

عَلِيٌّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ شَيْ‏ءٍ إِلَّا وَ فِيهِ كِتَابٌ أَوْ سُنَّةٌ .

Ali, from Muhammad Bin Isa, from Yunus, from Hammad, from Abu Abdullah^-asws, said,

‘I heard him^-asws saying: ‘There is none from the things except that with regards to it -there is (something in the) Book or a Sunnah’.[185]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِذَا حَدَّثْتُكُمْ بِشَيْ‏ءٍ فَاسْأَلُونِي مِنْ كِتَابِ اللَّهِ

Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Yunus, from Hammad, from Abdullah Bin Sinan, from Abu Al Jaroud who said,

‘Abu Ja’far^-asws said: ‘Whenever I^-asws narrated with anything to you all, so you should be asking me^-asws (where it is) from the Book of Allah^-azwj’.

ثُمَّ قَالَ فِي بَعْضِ حَدِيثِهِ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) نَهَى عَنِ الْقِيلِ وَ الْقَالِ وَ فَسَادِ الْمَالِ وَ كَثْرَةِ السُّؤَالِ فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَيْنَ هَذَا مِنْ كِتَابِ اللَّهِ قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ وَ قَالَ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً وَ قَالَ لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ .

Then he^-asws said in one of his^-asws Hadeeth: ‘Rasool-Allah^-saww forbade from the, ‘It was said’, and ‘he said’, and the spoiling of the wealth, and the frequent questioning’. So it was said to him^-asws, ‘O son^-asws of Rasool-Allah^-saww! Where is this from the Book of Allah^-azwj?’ He^-asws said: ‘Allah^-azwj Mighty and Majestic is Saying [4:114] There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people. And Said [4:5] And do not give away your property to the foolish which Allah has made for you a (means of) support. And Said [5:101] O you who believe! Do not put questions about things which if declared to you may trouble you’.[186]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ حَدَّثَهُ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا مِنْ أَمْرٍ يَخْتَلِفُ فِيهِ اثْنَانِ إِلَّا وَ لَهُ أَصْلٌ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ لَكِنْ لَا تَبْلُغُهُ عُقُولُ الرِّجَالِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from the one who narrated it, from Al Moalla Bin Khunays who said,

‘Abu Abdullah^-asws said: ‘There is none from a matter regarding which two (people) differ except for it would have its origin in the Book of Allah^-azwj Mighty and Majestic, but the intellects of the men do not reach it’.[187]

مُحَمَّدُ بْنُ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَيُّهَا النَّاسُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرْسَلَ إِلَيْكُمُ الرَّسُولَ ( صلى الله عليه وآله ) وَ أَنْزَلَ إِلَيْهِ الْكِتَابَ بِالْحَقِّ وَ أَنْتُمْ أُمِّيُّونَ عَنِ الْكِتَابِ وَ مَنْ أَنْزَلَهُ وَ عَنِ الرَّسُولِ وَ مَنْ أَرْسَلَهُ عَلَى حِينِ فَتْرَةٍ مِنَ الرُّسُلِ وَ طُولِ هَجْعَةٍ مِنَ الْأُمَمِ وَ انْبِسَاطٍ مِنَ الْجَهْلِ وَ اعْتِرَاضٍ مِنَ الْفِتْنَةِ وَ انْتِقَاضٍ مِنَ الْمُبْرَمِ وَ عَمًى عَنِ الْحَقِّ وَ اعْتِسَافٍ مِنَ الْجَوْرِ وَ امْتِحَاقٍ مِنَ الدِّينِ وَ تَلَظٍّ مِنَ الْحُرُوبِ عَلَى حِينِ اصْفِرَارٍ مِنْ رِيَاضِ جَنَّاتِ الدُّنْيَا وَ يُبْسٍ مِنْ أَغْصَانِهَا وَ انْتِثَارٍ مِنْ وَرَقِهَا وَ يَأْسٍ مِنْ ثَمَرِهَا وَ اغْوِرَارٍ مِنْ مَائِهَا

Muhammad Bin Yahya, from one of his companions, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘O you people! Allah^-azwj Blessed and High sent the Rasool^-saww to you and Revealed the Book unto him^-saww with the Truth, and you were illiterates (أُمِّيُّونَ) of the Book and the One^-azwj Who Revealed it, and about the Raool^-saww and the One^-azwj Who Sent him^-saww upon a gap from the Rasools^-as and prolonged slumber from nations and widespread ignorance, and objections from the strife, and the invalidation of the agreements, and the blindness from the Truth, and the coercion from the tyrants, and the obliteration (destruction) from the Religion, and raging of the wars upon the paleness from the orchards of the gardens of the world, and drying out of its branches, and the scattering of its leaves, and despair from its fruits, and drying of its waters.

قَدْ دَرَسَتْ أَعْلَامُ الْهُدَى فَظَهَرَتْ أَعْلَامُ الرَّدَى فَالدُّنْيَا مُتَهَجِّمَةٌ فِي وُجُوهِ أَهْلِهَا مُكْفَهِرَّةٌ مُدْبِرَةٌ غَيْرُ مُقْبِلَةٍ ثَمَرَتُهَا الْفِتْنَةُ وَ طَعَامُهَا الْجِيفَةُ وَ شِعَارُهَا الْخَوْفُ وَ دِثَارُهَا السَّيْفُ مُزِّقْتُمْ كُلَّ مُمَزَّقٍ وَ قَدْ أَعْمَتْ عُيُونَ أَهْلِهَا وَ أَظْلَمَتْ عَلَيْهَا أَيَّامُهَا قَدْ قَطَّعُوا أَرْحَامَهُمْ وَ سَفَكُوا دِمَاءَهُمْ وَ دَفَنُوا فِي التُّرَابِ الْمَوْءُودَةَ بَيْنَهُمْ مِنْ أَوْلَادِهِمْ يَجْتَازُ دُونَهُمْ طِيبُ الْعَيْشِ وَ رَفَاهِيَةُ خُفُوضِ الدُّنْيَا لَا يَرْجُونَ مِنَ اللَّهِ ثَوَاباً وَ لَا يَخَافُونَ وَ اللَّهِ مِنْهُ عِقَاباً حَيُّهُمْ أَعْمَى نَجِسٌ وَ مَيِّتُهُمْ فِي النَّارِ مُبْلَسٌ

The banners of guidance had decayed and the banners of annihilation appeared. So the world was severe (cruel) in the faces of its inhabitants, gloomy, turning away without facing. Its fruit was the sedition, and its food was the carcass, and its slogan was the fear, and its garment was the crushing sword, crushing every one. And the eyes of its inhabitants were blinded, and the days were darkened upon them. They had cut off their relationships, and shed their bloods, and they had buried their female infants between them from their own children, choosing besides them the good life and the welfare of the lowly world, not desiring Rewards from Allah^-azwj nor fearing the Punishment of Allah^-azwj from it. Their lives were blind, filthy, and their deceased ones were in the Fire in utter despair.

فَجَاءَهُمْ بِنُسْخَةِ مَا فِي الصُّحُفِ الْأُولَى وَ تَصْدِيقِ الَّذِي بَيْنَ يَدَيْهِ وَ تَفْصِيلِ الْحَلَالِ مِنْ رَيْبِ الْحَرَامِ ذَلِكَ الْقُرْآنُ فَاسْتَنْطِقُوهُ وَ لَنْ يَنْطِقَ لَكُمْ أُخْبِرُكُمْ عَنْهُ إِنَّ فِيهِ عِلْمَ مَا مَضَى وَ عِلْمَ مَا يَأْتِي إِلَى يَوْمِ الْقِيَامَةِ وَ حُكْمَ مَا بَيْنَكُمْ وَ بَيَانَ مَا أَصْبَحْتُمْ فِيهِ تَخْتَلِفُونَ فَلَوْ سَأَلْتُمُونِي عَنْهُ لَعَلَّمْتُكُمْ .

So he^-saww came to them with a copy of what was in the former Parchments and a ratification of that which was in front of him^-saww, and detail of the Permissibles from the doubts of the Prohibitions. That is the Quran. So try speaking to it, but it will never speak to you all. I^-asws can inform you about it. In it is knowledge of what is past and knowledge of what is to come up to the Day of Judgment, and a Judgment for what is between you, and an explanation of what you have come to be disputing upon. So, if you were to ask me^-asws about it, I^-asws would teach you all’.[188]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ قَدْ وَلَدَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَنَا أَعْلَمُ كِتَابَ اللَّهِ وَ فِيهِ بَدْءُ الْخَلْقِ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ وَ فِيهِ خَبَرُ السَّمَاءِ وَ خَبَرُ الْأَرْضِ وَ خَبَرُ الْجَنَّةِ وَ خَبَرُ النَّارِ وَ خَبَرُ مَا كَانَ وَ خَبَرُ مَا هُوَ كَائِنٌ أَعْلَمُ ذَلِكَ كَمَا أَنْظُرُ إِلَى كَفِّي إِنَّ اللَّهَ يَقُولُ فِيهِ تِبْيَانُ كُلِّ شَيْ‏ءٍ .

Muhammad Bin Yahya, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Hammad Bin Usman, from Abdul A’ala Bin Ayn who said,

‘I heard Abu Abdullah^-asws saying: ‘I^-asws born from (the children of) Rasool-Allah^-saww, and I^-asws know the Book of Allah^-azwj; and in it is the beginning of the creation, and what is going to happen up to the Day of Judgment, and therein is the news of the sky and news of the earth, and news of the Paradise, and news of the Fire, and news of what was, and news of what is to happen. I^-asws know all that just as I look at my^-asws own palm. Allah^-azwj is Saying ‘Therein is an explanation of everything”’.[189]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كِتَابُ اللَّهِ فِيهِ نَبَأُ مَا قَبْلَكُمْ وَ خَبَرُ مَا بَعْدَكُمْ وَ فَصْلُ مَا بَيْنَكُمْ وَ نَحْنُ نَعْلَمُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Numan, from Ismail Bin Jabir,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Book of Allah^-azwj, therein is news of what was before you, and information of what is to be after you, and detail of what is between you, and we^-asws know it (all)’.[190]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الْمَغْرَاءِ عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ قُلْتُ لَهُ أَ كُلُّ شَيْ‏ءٍ فِي كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) أَوْ تَقُولُونَ فِيهِ قَالَ بَلْ كُلُّ شَيْ‏ءٍ فِي كِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Magra’a, from Sama’at,

(It has been narrated) from Abu Al-Hassan Musa^-asws, said, ‘I said to him^-asws, ‘Is everything in the Book of Allah^-azwj and the Sunnah of His^-azwj Prophet^-saww, or are you^-asws (Imams^-asws) are saying with regards to it?’ He^-asws said: ‘But, everything is in the Book of Allah^-azwj and the Sunnah from His^-azwj Prophet^-saww’.[191]

بَابُ اخْتِلَافِ الْحَدِيثِ

Chapter 21 – Differences in the Hadeeth

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِّ قَالَ قُلْتُ لِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) إِنِّي سَمِعْتُ مِنْ سَلْمَانَ وَ الْمِقْدَادِ وَ أَبِي ذَرٍّ شَيْئاً مِنْ تَفْسِيرِ الْقُرْآنِ وَ أَحَادِيثَ عَنْ نَبِيِّ اللَّهِ ( صلى الله عليه وآله ) غَيْرَ مَا فِي أَيْدِي النَّاسِ ثُمَّ سَمِعْتُ مِنْكَ تَصْدِيقَ مَا سَمِعْتُ مِنْهُمْ وَ رَأَيْتُ فِي أَيْدِي النَّاسِ أَشْيَاءَ كَثِيرَةً مِنْ تَفْسِيرِ الْقُرْآنِ وَ مِنَ الْأَحَادِيثِ عَنْ نَبِيِّ اللَّهِ ( صلى الله عليه وآله ) أَنْتُمْ تُخَالِفُونَهُمْ فِيهَا وَ تَزْعُمُونَ أَنَّ ذَلِكَ كُلَّهُ بَاطِلٌ أَ فَتَرَى النَّاسَ يَكْذِبُونَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُتَعَمِّدِينَ وَ يُفَسِّرُونَ الْقُرْآنَ بِآرَائِهِمْ

Ali Bin Ibrahim Bin Hashim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilaly who said,

‘I said to Amir Al-Momineen^-asws, ‘I heard from Salman^-ra and Al-Miqdad^-ra and Abu Zarr^-ra, something from the interpretation of the Quran and the Ahadeeth from the Prophet^-saww of Allah^-azwj, other than what is in the hands of the people. Then I heard from you^-asws the ratification of what I had heard from them^-ra; and I see a lot of things to be in the hands of the people, from the interpretation of the Quran and from the Ahadeeth from the Prophet^-saww of Allah^-azwj. You^-asws are differing from them in it, and you^-asws are claiming that, all of that (which they interpret) is false. So, are you^-asws viewing that the people are lying upon Rasool-Allah^-saww deliberately, and they are interpreting the Quran by their own opinions?’

قَالَ فَأَقْبَلَ عَلَيَّ فَقَالَ قَدْ سَأَلْتَ فَافْهَمِ الْجَوَابَ إِنَّ فِي أَيْدِي النَّاسِ حَقّاً وَ بَاطِلًا وَ صِدْقاً وَ كَذِباً وَ نَاسِخاً وَ مَنْسُوخاً وَ عَامّاً وَ خَاصّاً وَ مُحْكَماً وَ مُتَشَابِهاً وَ حِفْظاً وَ وَهَماً وَ قَدْ كُذِبَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) عَلَى عَهْدِهِ حَتَّى قَامَ خَطِيباً فَقَالَ أَيُّهَا النَّاسُ قَدْ كَثُرَتْ عَلَيَّ الْكَذَّابَةُ فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ

He (Suleymn Bin Qays) said, ‘So Ali^-asws turned to face me and he^-asws said: ‘You have asked, so understand the answer. In the hands of the people there is right, and wrong, and truthfulness and lies, and Abrogating and Abrogated, and general and specific, and Decisive and Allegorical, and memorised and delusions. And (it was so) that Rasool-Allah^-saww had been belied upon during his^-saww era, to the extent that he^-saww stood up and addressed, so he^-saww said: ‘O you people! The people have lied a lot upon me^-saww. So the one who lies upon me^-saww deliberately, so let him assume his seat from the Fire’.

ثُمَّ كُذِبَ عَلَيْهِ مِنْ بَعْدِهِ وَ إِنَّمَا أَتَاكُمُ الْحَدِيثُ مِنْ أَرْبَعَةٍ لَيْسَ لَهُمْ خَامِسٌ

Then he^-saww was belied upon from after him^-saww, and rather the Ahadeeth came to you all from four (types of people). There is not fifth (narrator) for them.

رَجُلٍ مُنَافِقٍ يُظْهِرُ الْإِيمَانَ مُتَصَنِّعٍ بِالْإِسْلَامِ لَا يَتَأَثَّمُ وَ لَا يَتَحَرَّجُ أَنْ يَكْذِبَ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُتَعَمِّداً فَلَوْ عَلِمَ النَّاسُ أَنَّهُ مُنَافِقٌ كَذَّابٌ لَمْ يَقْبَلُوا مِنْهُ وَ لَمْ يُصَدِّقُوهُ وَ لَكِنَّهُمْ قَالُوا هَذَا قَدْ صَحِبَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) وَ رَآهُ وَ سَمِعَ مِنْهُ وَ أَخَذُوا عَنْهُ وَ هُمْ لَا يَعْرِفُونَ حَالَهُ

A hypocrite man who manifested the Eman pretending with Al-Islam. Neither did he consider it a sin nor anything wrong with deliberately lying upon Rasool-Allah^-saww. So, had the people known that he is a lying hypocrite, they would not have accepted from him and would not have believed in him. But, they said, ‘This one has accompanied Rasool-Allah^-saww, and had seen him^-saww and heard from him^-saww’, and they took from him and there were not recognising his state.

وَ قَدْ أَخْبَرَهُ اللَّهُ عَنِ الْمُنَافِقِينَ بِمَا أَخْبَرَهُ وَ وَصَفَهُمْ بِمَا وَصَفَهُمْ فَقَالَ عَزَّ وَ جَلَّ وَ إِذا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسامُهُمْ وَ إِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ثُمَّ بَقُوا بَعْدَهُ فَتَقَرَّبُوا إِلَى أَئِمَّةِ الضَّلَالَةِ وَ الدُّعَاةِ إِلَى النَّارِ بِالزُّورِ وَ الْكَذِبِ وَ الْبُهْتَانِ فَوَلَّوْهُمُ الْأَعْمَالَ وَ حَمَلُوهُمْ عَلَى رِقَابِ النَّاسِ وَ أَكَلُوا بِهِمُ الدُّنْيَا وَ إِنَّمَا النَّاسُ مَعَ الْمُلُوكِ وَ الدُّنْيَا إِلَّا مَنْ عَصَمَ اللَّهُ فَهَذَا أَحَدُ الْأَرْبَعَةِ

And Allah^-azwj had Informed about the hypocrites with what He^-azwj Informed, and Described them with what He^-azwj Described them. So He^-azwj the Mighty and Majestic Said [63:4] And when you see them, their persons would please you, and If they speak, you will listen to their speech. Then they remained after him^-saww, so they went closer to the leaders of misguidance and the inviters of the Fire with the false testimonies, and the lies, and the accusations. Thus, they made them office-bearers and carried them upon ruling over the people, and they (the rulers) devoured the world through them, and rather, the people are (always) with the kings and the world except for the ones whom Allah^-azwj Protects. So this is one of the four (types of narrators of Ahadeeth)’. 

وَ رَجُلٍ سَمِعَ مِنْ رَسُولِ اللَّهِ شَيْئاً لَمْ يَحْمِلْهُ عَلَى وَجْهِهِ وَ وَهِمَ فِيهِ وَ لَمْ يَتَعَمَّدْ كَذِباً فَهُوَ فِي يَدِهِ يَقُولُ بِهِ وَ يَعْمَلُ بِهِ وَ يَرْوِيهِ فَيَقُولُ أَنَا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَلَوْ عَلِمَ الْمُسْلِمُونَ أَنَّهُ وَهِمَ لَمْ يَقْبَلُوهُ وَ لَوْ عَلِمَ هُوَ أَنَّهُ وَهِمَ لَرَفَضَهُ

And a man who heard something from Rasool-Allah^-saww, but did not preserve it’s all aspect and them became uncertain about it, and he did not lie deliberately. So it was in his hands (and) he was speaking by it, and acting by it, and narrating with it, and he was saying, ‘I heard it from Rasool-Allah^-saww’. So, had the Muslims known that he was deluded, they would not have accepted it, and had he himself known that it was a delusion, he would have rejected it (himself).

 وَ رَجُلٍ ثَالِثٍ سَمِعَ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) شَيْئاً أَمَرَ بِهِ ثُمَّ نَهَى عَنْهُ وَ هُوَ لَا يَعْلَمُ أَوْ سَمِعَهُ يَنْهَى عَنْ شَيْ‏ءٍ ثُمَّ أَمَرَ بِهِ وَ هُوَ لَا يَعْلَمُ فَحَفِظَ مَنْسُوخَهُ وَ لَمْ يَحْفَظِ النَّاسِخَ وَ لَوْ عَلِمَ أَنَّهُ مَنْسُوخٌ لَرَفَضَهُ وَ لَوْ عَلِمَ الْمُسْلِمُونَ إِذْ سَمِعُوهُ مِنْهُ أَنَّهُ مَنْسُوخٌ لَرَفَضُوهُ

And a third man who heard something from Rasool-Allah^-saww he^-saww had ordered with, then he^-saww forbade from it, and he did not know (of the prohibition), or he heard him^-saww forbidding from something, then he^-saww ordered with it, and he did not know (of the order). Thus he preserved the Abrogated and did not preserve the Abrogating, and had he known that he^-saww had Abrogated it, he would have rejected it (himself), and had the Muslims known that when he had heard from him^-saww, it was actually Abrogated, they would have rejected it.

وَ آخَرَ رَابِعٍ لَمْ يَكْذِبْ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) مُبْغِضٍ لِلْكَذِبِ خَوْفاً مِنَ اللَّهِ وَ تَعْظِيماً لِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَمْ يَنْسَهُ بَلْ حَفِظَ مَا سَمِعَ عَلَى وَجْهِهِ فَجَاءَ بِهِ كَمَا سَمِعَ لَمْ يَزِدْ فِيهِ وَ لَمْ يَنْقُصْ مِنْهُ وَ عَلِمَ النَّاسِخَ مِنَ الْمَنْسُوخِ فَعَمِلَ بِالنَّاسِخِ وَ رَفَضَ الْمَنْسُوخَ

And the fourth (type of narrator) did not lie upon Rasool-Allah^-saww, hated the lie out of fear of Allah^-azwj and reverence (respect) to Rasool-Allah^-saww. He did not forget, and he did preserve whatever he heard upon its (correct) aspect. So he came with it just as he had heard, and he did not increase in it and did not reduce from it, and he knew the Abrogating from the Abrogated (orders), thus he acted by the Abrogating and rejected the Abrogated.

فَإِنَّ أَمْرَ النَّبِيِّ ( صلى الله عليه وآله ) مِثْلُ الْقُرْآنِ نَاسِخٌ وَ مَنْسُوخٌ وَ خَاصٌّ وَ عَامٌّ وَ مُحْكَمٌ وَ مُتَشَابِهٌ قَدْ كَانَ يَكُونُ مِنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) الْكَلَامُ لَهُ وَجْهَانِ كَلَامٌ عَامٌّ وَ كَلَامٌ خَاصٌّ مِثْلُ الْقُرْآنِ وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا

So the order of the Prophet^-saww is like the (order of the) Quran, Abrogating and Abrogated, and particular and general, and Decisive and Allegorical. There have happened to be the speech from Rasool-Allah^-saww having two aspects for it – a general speech and a particular speech, similar to the Quran. And Allah^-azwj Mighty and Majestic Said in His^-azwj Book [59:7] whatever the Rasool gives you, accept it, and from whatever he forbids you, keep back.

فَيَشْتَبِهُ عَلَى مَنْ لَمْ يَعْرِفْ وَ لَمْ يَدْرِ مَا عَنَى اللَّهُ بِهِ وَ رَسُولُهُ ( صلى الله عليه وآله ) وَ لَيْسَ كُلُّ أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كَانَ يَسْأَلُهُ عَنِ الشَّيْ‏ءِ فَيَفْهَمُ وَ كَانَ مِنْهُمْ مَنْ يَسْأَلُهُ وَ لَا يَسْتَفْهِمُهُ حَتَّى إِنْ كَانُوا لَيُحِبُّونَ أَنْ يَجِي‏ءَ الْأَعْرَابِيُّ وَ الطَّارِئُ فَيَسْأَلَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حَتَّى يَسْمَعُوا

So it was doubtful upon the one who did not recognise and did not know what Allah^-azwj and His^-azwj Rasool^-saww Meant by it. And every companions of Rasool-Allah^-azwj was not such that everyone who asked him about something, so he understood; and there were from them ones who were asked and they did not understand, to the extent that they used to love that a Bedouin and a stranger would come over, so he would ask Rasool-Allah^-saww so that they would be listening. 

وَ قَدْ كُنْتُ أَدْخُلُ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) كُلَّ يَوْمٍ دَخْلَةً وَ كُلَّ لَيْلَةٍ دَخْلَةً فَيُخَلِّينِي فِيهَا أَدُورُ مَعَهُ حَيْثُ دَارَ وَ قَدْ عَلِمَ أَصْحَابُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) أَنَّهُ لَمْ يَصْنَعْ ذَلِكَ بِأَحَدٍ مِنَ النَّاسِ غَيْرِي فَرُبَّمَا كَانَ فِي بَيْتِي يَأْتِينِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) أَكْثَرُ ذَلِكَ فِي بَيْتِي وَ كُنْتُ إِذَا دَخَلْتُ عَلَيْهِ بَعْضَ مَنَازِلِهِ أَخْلَانِي وَ أَقَامَ عَنِّي نِسَاءَهُ

And I^-asws used to go over to Rasool-Allah^-saww every day for a meeting, and every night for a meeting. So he^-saww would isolate himself^-saww with me^-asws, going around with him^-saww wherever he^-saww went, and the companions of Rasool-Allah^-saww knew that he^-saww did not hold (those meetings) that with anyone from the people apart from me^-asws. So, sometimes it would be in my^-asws house. Rasool-Allah^-saww would mostly hold (consultations) that in my^-asws house; and whenever I^-asws went over to him^-saww in one of his^-saww rooms, he^-saww would isolate with me^-asws, and tell his^-saww womenfolk to arise (to go away) from me^-asws.

فَلَا يَبْقَى عِنْدَهُ غَيْرِي وَ إِذَا أَتَانِي لِلْخَلْوَةِ مَعِي فِي مَنْزِلِي لَمْ تَقُمْ عَنِّي فَاطِمَةُ وَ لَا أَحَدٌ مِنْ بَنِيَّ وَ كُنْتُ إِذَا سَأَلْتُهُ أَجَابَنِي وَ إِذَا سَكَتُّ عَنْهُ وَ فَنِيَتْ مَسَائِلِي ابْتَدَأَنِي

So there would not remain in his^-saww presence anyone apart from me^-asws. And whenever he^-saww came over to me^-asws in my^-asws house, Syeda Fatima^-asws would not arise from me^-asws, nor would anyone from my^-asws two sons^-asws (as among the Purified Ones) And it was so that whenever I^-asws asked him^-saww, he^-saww answered me^-asws, and whenever I^-asws was silent from him^-saww and my^-asws questions had finished, he^-saww would initiate (a discussion) me^-asws.

فَمَا نَزَلَتْ عَلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) آيَةٌ مِنَ الْقُرْآنِ إِلَّا أَقْرَأَنِيهَا وَ أَمْلَاهَا عَلَيَّ فَكَتَبْتُهَا بِخَطِّي وَ عَلَّمَنِي تَأْوِيلَهَا وَ تَفْسِيرَهَا وَ نَاسِخَهَا وَ مَنْسُوخَهَا وَ مُحْكَمَهَا وَ مُتَشَابِهَهَا وَ خَاصَّهَا وَ عَامَّهَا وَ دَعَا اللَّهَ أَنْ يُعْطِيَنِي فَهْمَهَا وَ حِفْظَهَا فَمَا نَسِيتُ آيَةً مِنْ كِتَابِ اللَّهِ وَ لَا عِلْماً أَمْلَاهُ عَلَيَّ وَ كَتَبْتُهُ مُنْذُ دَعَا اللَّهَ لِي بِمَا دَعَا

Thus, whatever was Revealed unto Rasool-Allah^-saww a Verse from the Quran except that he^-saww recited it and dictated it to me^-asws. So I^-asws wrote it down by my^-asws own handwriting, and he^-saww taught me^-asws its explanation and its interpretation, and its Abrogating and its Abrogated, and its Decisive and its Allegorical, and its particular and its general. And he^-saww supplicated to Allah^-azwj that He^-azwj should Give me^-asws its understanding and its preservation. So I did not forget a Verse from the Book of Allah^-azwj, nor any knowledge dictated unto me^-asws, and I^-asws wrote it down since he^-saww supplicated to Allah^-azwj for me^-asws with what he^-saww supplicated.

وَ مَا تَرَكَ شَيْئاً عَلَّمَهُ اللَّهُ مِنْ حَلَالٍ وَ لَا حَرَامٍ وَ لَا أَمْرٍ وَ لَا نَهْيٍ كَانَ أَوْ يَكُونُ وَ لَا كِتَابٍ مُنْزَلٍ عَلَى أَحَدٍ قَبْلَهُ مِنْ طَاعَةٍ أَوْ مَعْصِيَةٍ إِلَّا عَلَّمَنِيهِ وَ حَفِظْتُهُ فَلَمْ أَنْسَ حَرْفاً وَاحِداً

And I did not neglect anything which Allah^-azwj had Taught him^-saww, neither from the Permissible nor Prohibition, nor a Command, nor a Forbiddance, occurrences of the past or that of the future, not a Book Revealed unto anyone before him^-saww, from an obedience or a disobedience, except that he^-saww let me^-asws know of it and I^-asws preserved it. Thus, I^-asws did not forget a single letter.

ثُمَّ وَضَعَ يَدَهُ عَلَى صَدْرِي وَ دَعَا اللَّهَ لِي أَنْ يَمْلَأَ قَلْبِي عِلْماً وَ فَهْماً وَ حُكْماً وَ نُوراً فَقُلْتُ يَا نَبِيَّ اللَّهِ بِأَبِي أَنْتَ وَ أُمِّي مُنْذُ دَعَوْتَ اللَّهَ لِي بِمَا دَعَوْتَ لَمْ أَنْسَ شَيْئاً وَ لَمْ يَفُتْنِي شَيْ‏ءٌ لَمْ أَكْتُبْهُ أَ فَتَتَخَوَّفُ عَلَيَّ النِّسْيَانَ فِيمَا بَعْدُ فَقَالَ لَا لَسْتُ أَتَخَوَّفُ عَلَيْكَ النِّسْيَانَ وَ الْجَهْلَ .

Then he^-saww placed his^-saww hand upon my^-asws chest and supplicated to Allah^-azwj for me^-asws that He^-azwj should Fill my^-asws ‘Qalb’ heart with knowledge, and understanding, and wisdom, and light. So I^-asws said: ‘O Prophet^-saww of Allah^-azwj! By my^-asws father^-asws and my^-asws mother^-asws (be for) you^-saww! Since you^-saww supplicated to Allah^-azwj for me^-asws with what you^-saww supplicated, I^-asws never forgot a thing and nothing was missed out by me^-asws that I^-asws did not write it, but you^-saww are (still) fearing the forgetfulness upon me^-asws?’ So he^-saww said: ‘No. It is not out of fearing the forgetfulness and the ignorance upon you^-asws’’.[192]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا بَالُ أَقْوَامٍ يَرْوُونَ عَنْ فُلَانٍ وَ فُلَانٍ عَنْ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) لَا يُتَّهَمُونَ بِالْكَذِبِ فَيَجِي‏ءُ مِنْكُمْ خِلَافُهُ قَالَ إِنَّ الْحَدِيثَ يُنْسَخُ كَمَا يُنْسَخُ الْقُرْآنُ .

A number of our companions, from Ahmad Bin Muhammad, from usman Bin Isa, from Abu Ayoub Al Khazzaz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said to him^-asws, ‘What is the matter that the people are reporting from so and so, from Rasool-Allah^-saww, you^-asws are not accusing them of the lying, and there is coming from you^-asws, different to it?’ He^-asws said: ‘The Hadeeth Abrogates just as the Quran Abrogates’.[193]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا بَالِي أَسْأَلُكَ عَنِ الْمَسْأَلَةِ فَتُجِيبُنِي فِيهَا بِالْجَوَابِ ثُمَّ يَجِيئُكَ غَيْرِي فَتُجِيبُهُ فِيهَا بِجَوَابٍ آخَرَ فَقَالَ إِنَّا نُجِيبُ النَّاسَ عَلَى الزِّيَادَةِ وَ النُّقْصَانِ

Ali Bin Ibrahim, from his father, from Ibn Abu Najran, from Aasim Bin Humeyd, from Mansour Bin Hazim who said,

‘I said to Abu Abdullah^-asws, ‘What is the matter that I ask you^-asws the question, so you^-asws answer me with regards to it with the answer, then there comes to you other than me, so you^-asws answer him with another answer, regarding his question?’ So he^-asws said: ‘We^-asws answer the people sometimes more and sometimes less (as per their merit/status)’.

قَالَ قُلْتُ فَأَخْبِرْنِي عَنْ أَصْحَابِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) صَدَقُوا عَلَى مُحَمَّدٍ ( صلى الله عليه وآله ) أَمْ كَذَبُوا قَالَ بَلْ صَدَقُوا قَالَ قُلْتُ فَمَا بَالُهُمُ اخْتَلَفُوا فَقَالَ أَ مَا تَعْلَمُ أَنَّ الرَّجُلَ كَانَ يَأْتِي رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَيَسْأَلُهُ عَنِ الْمَسْأَلَةِ فَيُجِيبُهُ فِيهَا بِالْجَوَابِ ثُمَّ يُجِيبُهُ بَعْدَ ذَلِكَ مَا يَنْسَخُ ذَلِكَ الْجَوَابَ فَنَسَخَتِ الْأَحَادِيثُ بَعْضُهَا بَعْضاً .

He (the narrator) said, ‘I said, ‘So inform me about the companions of Rasool-Allah^-saww. Were they truthful upon Muhammad^-saww or they lied (while reporting)?’ He^-asws said: ‘But they (generally) were truthful’. I said, ‘So what is the matter with them that they are differing?’ So he^-asws said: ‘Do you not know that the man would come to Rasool-Allah^-saww, and he would ask him^-saww the question, so he^-saww would answer him with regards to it with an answer. Then he^-saww would answer him after that what Abrogated that answer. So the Ahadeeth got Abrogated by the other (Ahadeeth)’.[194]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ لِي يَا زِيَادُ مَا تَقُولُ لَوْ أَفْتَيْنَا رَجُلًا مِمَّنْ يَتَوَلَّانَا بِشَيْ‏ءٍ مِنَ التَّقِيَّةِ قَالَ قُلْتُ لَهُ أَنْتَ أَعْلَمُ جُعِلْتُ فِدَاكَ قَالَ إِنْ أَخَذَ بِهِ فَهُوَ خَيْرٌ لَهُ وَ أَعْظَمُ أَجْراً

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibn Mahboub, from Ali Bin Raib, from Abu Ubeyda,

(It has been narrated) from Abu Ja’far^-asws, said, ‘He^-asws said to me: ‘O Ziyad! What would you be saying if we^-asws were to issue a Fatwa to a man from the ones who are in our^-asws Wilayah, with something from the dissimulation?’ I said to him^-asws, ‘You^-asws are more knowing, may I be sacrificed for you^-asws’. He^-asws said: ‘If he were to take by it, it would be better for him and of greater Recompense’.

وَ فِي رِوَايَةٍ أُخْرَى إِنْ أَخَذَ بِهِ أُوجِرَ وَ إِنْ تَرَكَهُ وَ اللَّهِ أَثِمَ .

And in another report, ‘(He^-asws said): ‘If he were to take by it, he would be Recompensed, and if he were to neglect it, By Allah^-azwj, he would sin’.[195]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ مَسْأَلَةٍ فَأَجَابَنِي ثُمَّ جَاءَهُ رَجُلٌ فَسَأَلَهُ عَنْهَا فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي ثُمَّ جَاءَ رَجُلٌ آخَرُ فَأَجَابَهُ بِخِلَافِ مَا أَجَابَنِي وَ أَجَابَ صَاحِبِي

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali, from Sa’alba Bin Maymoun, from Zurara Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws a question, so he^-asws answered me. Then a man came over, so he asked him^-asws about it, so he^-asws answered differently to what he^-asws had answered me. Then another man came over, so he^-asws answered him differently to what he^-asws had answered me and to what he^-asws had answered my companion.

فَلَمَّا خَرَجَ الرَّجُلَانِ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ رَجُلَانِ مِنْ أَهْلِ الْعِرَاقِ مِنْ شِيعَتِكُمْ قَدِمَا يَسْأَلَانِ فَأَجَبْتَ كُلَّ وَاحِدٍ مِنْهُمَا بِغَيْرِ مَا أَجَبْتَ بِهِ صَاحِبَهُ فَقَالَ يَا زُرَارَةُ إِنَّ هَذَا خَيْرٌ لَنَا وَ أَبْقَى لَنَا وَ لَكُمْ وَ لَوِ اجْتَمَعْتُمْ عَلَى أَمْرٍ وَاحِدٍ لَصَدَّقَكُمُ النَّاسُ عَلَيْنَا وَ لَكَانَ أَقَلَّ لِبَقَائِنَا وَ بَقَائِكُمْ

So when the two men went out, I said, ‘O son^-asws of Rasool-Allah^-saww! Two men from the people of Al-Iraq, from your^-asws Shias came over asking, so you^-asws answered one of the two with other than what you^-asws answered his companion’. So he^-asws said: ‘O Zurara! This is better for us^-asws and more remaining for us^-asws and for you all. And if they were all to gather upon one matter, the people would (start) believe upon us^-asws. But, it would be less for our^-asws preservation and your preservation’.

قَالَ ثُمَّ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) شِيعَتُكُمْ لَوْ حَمَلْتُمُوهُمْ عَلَى الْأَسِنَّةِ أَوْ عَلَى النَّارِ لَمَضَوْا وَ هُمْ يَخْرُجُونَ مِنْ عِنْدِكُمْ مُخْتَلِفِينَ قَالَ فَأَجَابَنِي بِمِثْلِ جَوَابِ أَبِيهِ .

He (the narrator) said, ‘Then I said to Abu Abdullah^-asws, ‘Your^-asws Shia, if you^-asws were to carry them upon the arrows or upon the fire, they would be walking (upon these), and they are (now) coming out from your^-asws presence, differing’. He (the narrator) said, ‘So he^-asws answered me with similar to the answer of his^-asws father^-asws’.[196]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نَصْرٍ الْخَثْعَمِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ عَرَفَ أَنَّا لَا نَقُولُ إِلَّا حَقّاً فَلْيَكْتَفِ بِمَا يَعْلَمُ مِنَّا فَإِنْ سَمِعَ مِنَّا خِلَافَ مَا يَعْلَمُ فَلْيَعْلَمْ أَنَّ ذَلِكَ دِفَاعٌ مِنَّا عَنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Nazar Al Khash’amy who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who recognises that we^-asws are not saying except for the truth, so let him suffice with what he knows from us^-asws. So if he was to hear from us^-asws different to what he knows, so let him know that, that is a defence from us^-asws, about him’.[197]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى وَ الْحَسَنِ بْنِ مَحْبُوبٍ جَمِيعاً عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ رَجُلٍ اخْتَلَفَ عَلَيْهِ رَجُلَانِ مِنْ أَهْلِ دِينِهِ فِي أَمْرٍ كِلَاهُمَا يَرْوِيهِ أَحَدُهُمَا يَأْمُرُ بِأَخْذِهِ وَ الْآخَرُ يَنْهَاهُ عَنْهُ كَيْفَ يَصْنَعُ فَقَالَ يُرْجِئُهُ حَتَّى يَلْقَى مَنْ يُخْبِرُهُ فَهُوَ فِي سَعَةٍ حَتَّى يَلْقَاهُ

Ali Bin Ibrahim, from his father, from Usman Bin Isa, and Al Hassan Bin Mahboub, altogether from Sama’at,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about a man upon whom two men from the people of his Religion differ regarding a matter. Both of them are reporting it. One of them is enjoining it and the other one is forbidding from it. How should he deal with it?’ So he^-asws said: ‘He should adjourn it until he meets the one who would inform him. Thus, he is in a leeway until he does meet him’.

وَ فِي رِوَايَةٍ أُخْرَى بِأَيِّهِمَا أَخَذْتَ مِنْ بَابِ التَّسْلِيمِ وَسِعَكَ .

And in another report, ‘(He^-asws said): ‘Whichever of the two you take by from the door of submission, up to you’.[198]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَ رَأَيْتَكَ لَوْ حَدَّثْتُكَ بِحَدِيثٍ الْعَامَ ثُمَّ جِئْتَنِي مِنْ قَابِلٍ فَحَدَّثْتُكَ بِخِلَافِهِ بِأَيِّهِمَا كُنْتَ تَأْخُذُ قَالَ قُلْتُ كُنْتُ آخُذُ بِالْأَخِيرِ فَقَالَ لِي رَحِمَكَ اللَّهُ .

Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Al Husayn Bin Al Mukhtar, from one of our companions,

(It has been narrated) from Abu Abdullah^-asws having said: ‘What is your view if I^-asws was to narrate to you with the general Hadeeth, then you come to me in the future, so I^-asws narrate to you with one different to it. Which of the two would you be taking by?’ He (the narrator) said, ‘I said. ‘We would take the latest one’. So he^-asws said to me: ‘May Allah^-azwj have Mercy on you’.[199]

وَ عَنْهُ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِذَا جَاءَ حَدِيثٌ عَنْ أَوَّلِكُمْ وَ حَدِيثٌ عَنْ آخِرِكُمْ بِأَيِّهِمَا نَأْخُذُ فَقَالَ خُذُوا بِهِ حَتَّى يَبْلُغَكُمْ عَنِ الْحَيِّ فَإِنْ بَلَغَكُمْ عَنِ الْحَيِّ فَخُذُوا بِقَوْلِهِ

And from him, from his father, from Ismail Bin Marrar, from Yunus, from Dawood Bin Farqad, from Al Moalla Bin Khunays who said,

‘I said to Abu Abdullah^-asws, ‘When there comes a Hadeeth from your^-asws former ones^-asws, and a Hadeeth from your^-asws later ones^-asws, by which of these two should we take?’ So he^-asws said, ‘Be taking with it until there reached you all from the living one^-asws. So when there does reach you from the living one^-asws, so adhere to his^-asws words’.

قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّا وَ اللَّهِ لَا نُدْخِلُكُمْ إِلَّا فِيمَا يَسَعُكُمْ

He (the narrator) said, ‘Then Abu Abdullah^-asws said: ‘We^-asws, by Allah^-azwj, do not enter you all into anything except in what there is ease for you’.

وَ فِي حَدِيثٍ آخَرَ خُذُوا بِالْأَحْدَثِ .

And in another report, ‘(He^-asws said): ‘Take by the Hadeeth’.[200]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا بَيْنَهُمَا مُنَازَعَةٌ فِي دَيْنٍ أَوْ مِيرَاثٍ فَتَحَاكَمَا إِلَى السُّلْطَانِ وَ إِلَى الْقُضَاةِ أَ يَحِلُّ ذَلِكَ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Isa, from Safwan Bin Yahya, from Dawood Bin Al Husayn, from Umar Bin Hanzala who said,

‘I asked Abu Abdullah^-asws about two men from our companions between who there was a dispute regarding a debt or an inheritance. So, they both adjudicated it to the ruling authority and to the judges. Is that permissible?’

قَالَ مَنْ تَحَاكَمَ إِلَيْهِمْ فِي حَقٍّ أَوْ بَاطِلٍ فَإِنَّمَا تَحَاكَمَ إِلَى الطَّاغُوتِ وَ مَا يَحْكُمُ لَهُ فَإِنَّمَا يَأْخُذُ سُحْتاً وَ إِنْ كَانَ حَقّاً ثَابِتاً لِأَنَّهُ أَخَذَهُ بِحُكْمِ الطَّاغُوتِ وَ قَدْ أَمَرَ اللَّهُ أَنْ يُكْفَرَ بِهِ قَالَ اللَّهُ تَعَالَى يُرِيدُونَ أَنْ يَتَحاكَمُوا إِلَى الطَّاغُوتِ وَ قَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ

He^-asws said: ‘The one who adjudicates to them regarding a right or a wrong, so rather he has adjudicated to the tyrant, and whatever they adjudicate to him, so rather he has taken an ill-gotten gain, and even though it may be a proven right, because he has taken it by a judgment of the tyrant, and Allah^-azwj has Commanded that he disbelieves in it. [4:60] They desire to summon one another to the judgement of the tyrant, though they were Commanded to deny him.

قُلْتُ فَكَيْفَ يَصْنَعَانِ قَالَ يَنْظُرَانِ إِلَى مَنْ كَانَ مِنْكُمْ مِمَّنْ قَدْ رَوَى حَدِيثَنَا وَ نَظَرَ فِي حَلَالِنَا وَ حَرَامِنَا وَ عَرَفَ أَحْكَامَنَا فَلْيَرْضَوْا بِهِ حَكَماً فَإِنِّي قَدْ جَعَلْتُهُ عَلَيْكُمْ حَاكِماً فَإِذَا حَكَمَ بِحُكْمِنَا فَلَمْ يَقْبَلْهُ مِنْهُ فَإِنَّمَا اسْتَخَفَّ بِحُكْمِ اللَّهِ وَ عَلَيْنَا رَدَّ وَ الرَّادُّ عَلَيْنَا الرَّادُّ عَلَى اللَّهِ وَ هُوَ عَلَى حَدِّ الشِّرْكِ بِاللَّهِ

I said, ‘So how should they both be dealing with it?’ He^-asws said: ‘They should both take it for consideration to the one who was from you, from the one who have reported our^-asws Ahadeeth and looks into our^-asws Pemissible and our^-asws Prohibition, and he recognises our^-asws regulations. So let them both be pleased with him as a judge, for I^-asws have made him to be a judge upon you (to settle their dispute). So when he does judge by our^-asws judgment and it is not accepted from him, so rather you would have taken lightly with the Judgment of Allah^-azwj, and upon us^-asws is the rejection. And the rejection upon us^-asws, is the rejection upon Allah^-azwj, and he would be upon the boundary of the Shirk (association) with Allah^-azwj’.

قُلْتُ فَإِنْ كَانَ كُلُّ رَجُلٍ اخْتَارَ رَجُلًا مِنْ أَصْحَابِنَا فَرَضِيَا أَنْ يَكُونَا النَّاظِرَيْنِ فِي حَقِّهِمَا وَ اخْتَلَفَا فِيمَا حَكَمَا وَ كِلَاهُمَا اخْتَلَفَا فِي حَدِيثِكُمْ قَالَ الْحُكْمُ مَا حَكَمَ بِهِ أَعْدَلُهُمَا وَ أَفْقَهُهُمَا وَ أَصْدَقُهُمَا فِي الْحَدِيثِ وَ أَوْرَعُهُمَا وَ لَا يَلْتَفِتْ إِلَى مَا يَحْكُمُ بِهِ الْآخَرُ

I said, ‘Supposing it was so that each man chooses a man each from our companions, so they are both pleased for them both to look into their rights, and they both differ in their respective judgments, and both of them differ regarding your^-asws Hadeeth?’ He^-asws said: ‘The judgment would what is judged by the one who is more just of the two, and more understanding of the two, or the more truthful of the two regarding the Hadeeth, or the more pious of the two, and he would not turn to what the other one judged with’.

قَالَ قُلْتُ فَإِنَّهُمَا عَدْلَانِ مَرْضِيَّانِ عِنْدَ أَصْحَابِنَا لَا يُفَضَّلُ وَاحِدٌ مِنْهُمَا عَلَى الْآخَرِ قَالَ فَقَالَ يُنْظَرُ إِلَى مَا كَانَ مِنْ رِوَايَتِهِمْ عَنَّا فِي ذَلِكَ الَّذِي حَكَمَا بِهِ الْمُجْمَعُ عَلَيْهِ مِنْ أَصْحَابِكَ فَيُؤْخَذُ بِهِ مِنْ حُكْمِنَا وَ يُتْرَكُ الشَّاذُّ الَّذِي لَيْسَ بِمَشْهُورٍ عِنْدَ أَصْحَابِكَ فَإِنَّ الْمُجْمَعَ عَلَيْهِ لَا رَيْبَ فِيهِ

He (the narrator) said, ‘I said, ‘Supposing both of them are just, agreeable in the presence of our companions, not one of the two having any merit upon the other?’ So he^-asws said: ‘You would look at what was from their reports from us^-asws regarding that (issue) which they are judging with, and consensus upon it from your companions. So they should be taking with our^-asws judgment and neglect the abnormal which is not well-known among your companions. So the consensus would be upon which there is no doubt in it.

وَ إِنَّمَا الْأُمُورُ ثَلَاثَةٌ أَمْرٌ بَيِّنٌ رُشْدُهُ فَيُتَّبَعُ وَ أَمْرٌ بَيِّنٌ غَيُّهُ فَيُجْتَنَبُ وَ أَمْرٌ مُشْكِلٌ يُرَدُّ عِلْمُهُ إِلَى اللَّهِ وَ إِلَى رَسُولِهِ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) حَلَالٌ بَيِّنٌ وَ حَرَامٌ بَيِّنٌ وَ شُبُهَاتٌ بَيْنَ ذَلِكَ فَمَنْ تَرَكَ الشُّبُهَاتِ نَجَا مِنَ الْمُحَرَّمَاتِ وَ مَنْ أَخَذَ بِالشُّبُهَاتِ ارْتَكَبَ الْمُحَرَّمَاتِ وَ هَلَكَ مِنْ حَيْثُ لَا يَعْلَمُ

And rather, the matters are three (types) – a matter which is clearly righteous guidance, so you would follow it, and a matter which is clearly wrong, so you would keep aside from it, and a matter which is difficult, you would return its knowledge to Allah^-azwj and His^-azwj Rasool^-saww. Rasool-Allah^-saww said: ‘The Permissible are clear, and the Prohibitions are clear, and the doubtful ones are between that. So the one who neglects the doubtful would be saved from the Prohibitions, and the one who takes the doubtful would indulge in the Prohibitions and be destroyed from where he does not even know’.

قُلْتُ فَإِنْ كَانَ الْخَبَرَانِ عَنْكُمَا مَشْهُورَيْنِ قَدْ رَوَاهُمَا الثِّقَاتُ عَنْكُمْ قَالَ يُنْظَرُ فَمَا وَافَقَ حُكْمُهُ حُكْمَ الْكِتَابِ وَ السُّنَّةِ وَ خَالَفَ الْعَامَّةَ فَيُؤْخَذُ بِهِ وَ يُتْرَكُ مَا خَالَفَ حُكْمُهُ حُكْمَ الْكِتَابِ وَ السُّنَّةِ وَ وَافَقَ الْعَامَّةَ

I said, ‘Supposing there are two Ahadeeth from you, both well known, both having been reported by the trustworthy ones from you^-asws?’ He^-asws said: ‘It would be looked into. So whatever judgment was in accordance with the Judgment of the Book and the Sunnah, and differs from the general Muslims, so it would be taken with, and whatever judgment was different from the Judgment of the Book and the Sunnah, and in accordance with the general Muslims, would be neglected’.

قُلْتُ جُعِلْتُ فِدَاكَ أَ رَأَيْتَ إِنْ كَانَ الْفَقِيهَانِ عَرَفَا حُكْمَهُ مِنَ الْكِتَابِ وَ السُّنَّةِ وَ وَجَدْنَا أَحَدَ الْخَبَرَيْنِ مُوَافِقاً لِلْعَامَّةِ وَ الْآخَرَ مُخَالِفاً لَهُمْ بِأَيِّ الْخَبَرَيْنِ يُؤْخَذُ قَالَ مَا خَالَفَ الْعَامَّةَ فَفِيهِ الرَّشَادُ

I said, ‘May I be sacrificed for you^-asws! What is your^-asws view if they were both understanding ones, both recognising its judgment from the Book and the Sunnah, and we find one of the two Ahadeeth in accordance with the general Muslims and the other one opposed to them. With which of the two Ahadeeth would be it taken?’ He^-asws said: ‘Whatever opposes the general Muslims, for there would be righteous guidance therein’.

فَقُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ وَافَقَهُمَا الْخَبَرَانِ جَمِيعاً قَالَ يُنْظَرُ إِلَى مَا هُمْ إِلَيْهِ أَمْيَلُ حُكَّامُهُمْ وَ قُضَاتُهُمْ فَيُتْرَكُ وَ يُؤْخَذُ بِالْآخَرِ

So I said, ‘May I be sacrificed for you^-asws! Supposing if both of the two Ahadeeth are in accordance together?’ He^-asws said: ‘It would be looked at what their rulers and their judges are inclined towards, so you would leave it, and be taking with the other one’.

قُلْتُ فَإِنْ وَافَقَ حُكَّامُهُمُ الْخَبَرَيْنِ جَمِيعاً قَالَ إِذَا كَانَ ذَلِكَ فَأَرْجِهْ حَتَّى تَلْقَى إِمَامَكَ فَإِنَّ الْوُقُوفَ عِنْدَ الشُّبُهَاتِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَاتِ .

I said, ‘Supposing their rulers and their judges are all concordant?’ He^-asws said: ‘When it was that, so wait until you meet your Imam^-asws, for the pausing during the doubtful matters is better than storming into the destruction’.[201]

بَابُ الْأَخْذِ بِالسُّنَّةِ وَ شَوَاهِدِ الْكِتَابِ

Chapter 22 – The taking by the Sunnah and the evidence of the Book (Quran)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِنَّ عَلَى كُلِّ حَقٍّ حَقِيقَةً وَ عَلَى كُلِّ صَوَابٍ نُوراً فَمَا وَافَقَ كِتَابَ اللَّهِ فَخُذُوهُ وَ مَا خَالَفَ كِتَابَ اللَّهِ فَدَعُوهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Upon every truth there is a reality, and upon everything correct there is a light. So, whatever is in accordance to the Book of Allah^-azwj, take it, and whatever differs from the Book of Allah^-azwj, so leave it’.[202]

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ وَ حَدَّثَنِي حُسَيْنُ بْنُ أَبِي الْعَلَاءِ أَنَّهُ حَضَرَ ابْنَ أَبِي يَعْفُورٍ فِي هَذَا الْمَجْلِسِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ اخْتِلَافِ الْحَدِيثِ يَرْوِيهِ مَنْ نَثِقُ بِهِ وَ مِنْهُمْ مَنْ لَا نَثِقُ بِهِ قَالَ إِذَا وَرَدَ عَلَيْكُمْ حَدِيثٌ فَوَجَدْتُمْ لَهُ شَاهِداً مِنْ كِتَابِ اللَّهِ أَوْ مِنْ قَوْلِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ إِلَّا فَالَّذِي جَاءَكُمْ بِهِ أَوْلَى بِهِ .

Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, fro Aban Bin Usman, from Abdullah Bin Abu Yafour who said, ‘And it was narrated to me by Husayn Bin Abu Al A’ala that he was present with Ibn Abu Yafour in this gathering where he said,

‘I asked Abu Abdullah^-asws about the differing in the Ahadeeth being reported by the ones we trust with it and the ones we do not trust with it’. He^-asws said: ‘Whenever a Hadeeth arrives to you and you find evidence for it from the Book of Allah^-azwj, or from the words of Rasool-Allah^-saww (fine), or else, the one which came to you which was the closest with it (the Book)’.[203]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ كُلُّ شَيْ‏ءٍ مَرْدُودٌ إِلَى الْكِتَابِ وَ السُّنَّةِ وَ كُلُّ حَدِيثٍ لَا يُوَافِقُ كِتَابَ اللَّهِ فَهُوَ زُخْرُفٌ.

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazar Bin Suwed, from Yahya Al Halby, from Ayoub Bin Al Hurr who said,

‘I heard Abu Abdullah^-asws saying: ‘Everything is to be referred to the Book and the Sunnah, and every Hadeeth which is not in accordance with the Book of Allah^-azwj, so it is a décor (useless statement)’.[204]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا لَمْ يُوَافِقْ مِنَ الْحَدِيثِ الْقُرْآنَ فَهُوَ زُخْرُفٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from Ayoub Bin Rashid,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whatever from the Hadeeth is not in accordance with the Quran, so it is a décor’.[205]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَطَبَ النَّبِيُّ ( صلى الله عليه وآله ) بِمِنًى فَقَالَ أَيُّهَا النَّاسُ مَا جَاءَكُمْ عَنِّي يُوَافِقُ كِتَابَ اللَّهِ فَأَنَا قُلْتُهُ وَ مَا جَاءَكُمْ يُخَالِفُ كِتَابَ اللَّهِ فَلَمْ أَقُلْهُ .

Muhamad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam and someone else,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The prophet^-saww addressed at Mina, so he^-saww said: ‘O you people! Whatever comes to you all from me^-saww which is in accordance with the Book of Allah^-azwj, so I^-saww have said it, and whatever comes to you opposing the Book of Allah^-azwj, so I^-saww did not say it’’.[206]

وَ بِهَذَا الْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ خَالَفَ كِتَابَ اللَّهِ وَ سُنَّةَ مُحَمَّدٍ ( صلى الله عليه وآله ) فَقَدْ كَفَرَ .

And by this chain, from Ibn Abu Umeyr, from one of his companions who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who opposes the Book of Allah^-azwj and the Sunnah of Muhammad^-saww, so he has disbelieved’.[207]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِنَّ أَفْضَلَ الْأَعْمَالِ عِنْدَ اللَّهِ مَا عُمِلَ بِالسُّنَّةِ وَ إِنْ قَلَّ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Yunus, raising it, said,

‘Ali^-asws Bin Al-Husayn^-asws said: ‘The most superior of the deeds in the Presence of Allah^-azwj is what is performed by (following) the Sunnah, and even though it may be little’.[208]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ وَ صَالِحِ بْنِ سَعِيدٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ مَسْأَلَةٍ فَأَجَابَ فِيهَا قَالَ فَقَالَ الرَّجُلُ إِنَّ الْفُقَهَاءَ لَا يَقُولُونَ هَذَا فَقَالَ يَا وَيْحَكَ وَ هَلْ رَأَيْتَ فَقِيهاً قَطُّ إِنَّ الْفَقِيهَ حَقَّ الْفَقِيهِ الزَّاهِدُ فِي الدُّنْيَا الرَّاغِبُ فِي الْآخِرَةِ الْمُتَمَسِّكُ بِسُنَّةِ النَّبِيِّ ( صلى الله عليه وآله ) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Abu Saeed Al Qammat and Salih Bin Saeed, from Aban Bin Taghlub,

(It has been narrated) from Abu Ja’far^-asws, said, ‘He^-asws was asked a question, and he^-asws answered with regards to it. So the man said, ‘The jurists are not saying this!’ So he^-asws said: ‘O woe be unto you! And have you ever seen a jurist at all?’ A jurist who is rightfully a jurist is the one ascetic in the world, the desirous regarding the Hereafter, the one attached with the Sunnah of the Prophet^-saww’.[209]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي إِسْمَاعِيلَ إِبْرَاهِيمَ بْنِ إِسْحَاقَ الْأَزْدِيِّ عَنْ أَبِي عُثْمَانَ الْعَبْدِيِّ عَنْ جَعْفَرٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا قَوْلَ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا قَوْلَ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Ismail Ibrahim Bin Is’haq Al Azdy, from Abu Usman Al Abady,

(It has been narrated) from Ja’far^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘There is no word except with the deed, and there is neither a word nor a deed except with an intention, and there is neither a word nor a deed nor an intention except with attaining the Sunnah’.[210]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ مَا مِنْ أَحَدٍ إِلَّا وَ لَهُ شِرَّةٌ وَ فَتْرَةٌ فَمَنْ كَانَتْ فَتْرَتُهُ إِلَى سُنَّةٍ فَقَدِ اهْتَدَى وَ مَنْ كَانَتْ فَتْرَتُهُ إِلَى بِدْعَةٍ فَقَدْ غَوَى .

Ali Bin Ibrahim, from his father, from Ahmad Bin Al Nazar, from Amro Bin Shimr, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘There is no one except there is for him vigour and calmness. So the one who was such that his calmness leads him to a Sunnah, so he has been guided, and the one who was such that his calmness leads him to an innovation, so he has deviated’.[211]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كُلُّ مَنْ تَعَدَّى السُّنَّةَ رُدَّ إِلَى السُّنَّةِ .

Ali Bin Muhammad, from Ahmad Bin Muhammad Al Barqy, from Ali Bin Hassan and Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Hassan, from Musa Bin Bakr, from Zurara Bin Ayn,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Everyone who exceeds the Sunnah should be returned back to the Sunnah’.[212]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) السُّنَّةُ سُنَّتَانِ سُنَّةٌ فِي فَرِيضَةٍ الْأَخْذُ بِهَا هُدًى وَ تَرْكُهَا ضَلَالَةٌ وَ سُنَّةٌ فِي غَيْرِ فَرِيضَةٍ الْأَخْذُ بِهَا فَضِيلَةٌ وَ تَرْكُهَا إِلَى غَيْرِ خَطِيئَةٍ

Ali Bin Ibrahim, from his father, from Al Nowfal, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The Sunnah are two (types of) Sunnah – A Sunnah regarding an Obligation, the taking by it is guidance and the neglecting it is a straying; and a Sunnah regarding other than an Obligation, the taking by it is a merit and the neglecting it to other (matter instead) is a sin’.[213]

تَمَّ كِتَابُ فَضْلِ الْعِلْمِ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ .

The Book of the merits of the knowledge is completed, and the Praise is for Allah^-azwj, Lord^-azwj of the worlds, and may Allah^-azwj Send Salawat upon Muhammad^-saww and his^-saww Purified Progeny^-asws.

كِتَابُ التَّوْحِيدِ

The Book of Tawheed (Oneness of Allah^-azwj)

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما.

In the Name of Allah^-azwj the Beneficent, the Merciful. The Praise is for Allah^-azwj Lord^-azwj of the Worlds, and Blessing be upon our Chief Muhammad^-saww and his^-saww Purified Progeny^-asws, and greetings with abundant greetings.

بَابُ حُدُوثِ الْعَالَمِ وَ إِثْبَاتِ الْمُحْدِثِ

Chapter 1 – The Occurrence of the universe and the proof of the Originator

أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَلِيِّ بْنِ مَنْصُورٍ قَالَ قَالَ لِي هِشَامُ بْنُ الْحَكَمِ كَانَ بِمِصْرَ زِنْدِيقٌ تَبْلُغُهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَشْيَاءُ فَخَرَجَ إِلَى الْمَدِينَةِ لِيُنَاظِرَهُ فَلَمْ يُصَادِفْهُ بِهَا وَ قِيلَ لَهُ إِنَّهُ خَارِجٌ بِمَكَّةَ فَخَرَجَ إِلَى مَكَّةَ وَ نَحْنُ مَعَ أَبِي عَبْدِ اللَّهِ فَصَادَفَنَا وَ نَحْنُ مَعَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي الطَّوَافِ وَ كَانَ اسْمُهُ عَبْدَ الْمَلِكِ وَ كُنْيَتُهُ أَبُو عَبْدِ اللَّهِ

Abu Ja’far Muhammad Bin Yaqoub informed us saying, ‘Ali Bin Ibrahim Bin Hashim narrated to me, from his father, from Al Hassan Bin Ibrahim, from Yunus Bin Abdul Rahman, from Ali Bin Mansour who said, ‘Hisham Bin Al Hakam said to me,

‘There was an atheist in Egypt. Certain things about Abu Abdullah^-asws reached him. So he went out to Al-Medina in order to debate with him^-asws. But he could not come across him^-asws, and it was said to him that he^-asws had gone out to Makkah. So he went out to Makkah, and we were with Abu Abdullah^-asws. So he came across us while we were with Abu Abdullah^-asws during the Tawaaf; and it was so that his name was Abdul Malik (Slave of the king) and his teknonym was Abu Abdullah (Father of the slave of Allah^-azwj).

فَضَرَبَ كَتِفَهُ كَتِفَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا اسْمُكَ فَقَالَ اسْمِي عَبْدُ الْمَلِكِ قَالَ فَمَا كُنْيَتُكَ قَالَ كُنْيَتِي أَبُو عَبْدِ اللَّهِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَنْ هَذَا الْمَلِكُ الَّذِي أَنْتَ عَبْدُهُ أَ مِنْ مُلُوكِ الْأَرْضِ أَمْ مِنْ مُلُوكِ السَّمَاءِ وَ أَخْبِرْنِي عَنِ ابْنِكَ عَبْدُ إِلَهِ السَّمَاءِ أَمْ عَبْدُ إِلَهِ الْأَرْضِ قُلْ مَا شِئْتَ تُخْصَمُ

So he struck his own shoulder with the shoulder of Abu Abdullah^-asws. So Abu Abdullah^-asws said to him: ‘What is your name?’ So he said, ‘My name is Abdul Malik (Slave of the king)’. He^-asws said: ‘So what is your teknonym?’ He said, ‘My teknonym is Abu Abdullah (Father of the slave of Allah^-azwj)’. So Abu Abdullah^-asws said to him: ‘So who is this king whose slave you are? Is he from the kings of the earth or from the kings of the sky? And, inform me^-asws about your son, is he a slave of a god of the sky, or a slave of a god of the earth? Say whatever you like, it would be against you’. 

قَالَ هِشَامُ بْنُ الْحَكَمِ فَقُلْتُ لِلزِّنْدِيقِ أَ مَا تَرُدُّ عَلَيْهِ قَالَ فَقَبَّحَ قَوْلِي فَقَالَ أَبُو عَبْدِ اللَّهِ إِذَا فَرَغْتُ مِنَ الطَّوَافِ فَأْتِنَا فَلَمَّا فَرَغَ أَبُو عَبْدِ اللَّهِ أَتَاهُ الزِّنْدِيقُ فَقَعَدَ بَيْنَ يَدَيْ أَبِي عَبْدِ اللَّهِ وَ نَحْنُ مُجْتَمِعُونَ عِنْدَهُ

Hisham Bin Al-Hakam said, ‘So I said to the atheist, ‘You are not replying to him^-asws?’ So he disliked my words. So Abu Abdullah^-asws said: ‘When we are free from the Tawaaf, then come over to us’. So when Abu Abdullah^-asws was free, the atheist came over to him^-asws, and he sat himself in front of Abu Abdullah^-asws, and we gathered in his^-asws presence.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِلزِّنْدِيقِ أَ تَعْلَمُ أَنَّ لِلْأَرْضِ تَحْتاً وَ فَوْقاً قَالَ نَعَمْ قَالَ فَدَخَلْتَ تَحْتَهَا قَالَ لَا قَالَ فَمَا يُدْرِيكَ مَا تَحْتَهَا قَالَ لَا أَدْرِي إِلَّا أَنِّي أَظُنُّ أَنْ لَيْسَ تَحْتَهَا شَيْ‏ءٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَالظَّنُّ عَجْزٌ لِمَا لَا تَسْتَيْقِنُ

So Abu Abdullah^-asws said to the atheist: ‘Do you know that for the earth there is an underneath and an above?’ He said, ‘Yes’. He^-asws said: ‘So have you entered its underneath?’ He said, ‘No’. He^-asws said: ‘So what would make you know what is underneath it?’ He said, ‘I don’t know except that I guess that there is nothing underneath it’. So Abu Abdullah^-asws said: ‘So the guess shows the ‘عَجْزٌ’ (inability) due to what you are not certain of’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ أَ فَصَعِدْتَ السَّمَاءَ قَالَ لَا قَالَ أَ فَتَدْرِي مَا فِيهَا قَالَ لَا قَالَ عَجَباً لَكَ لَمْ تَبْلُغِ الْمَشْرِقَ وَ لَمْ تَبْلُغِ الْمَغْرِبَ وَ لَمْ تَنْزِلِ الْأَرْضَ وَ لَمْ تَصْعَدِ السَّمَاءَ وَ لَمْ تَجُزْ هُنَاكَ فَتَعْرِفَ مَا خَلْفَهُنَّ وَ أَنْتَ جَاحِدٌ بِمَا فِيهِنَّ وَ هَلْ يَجْحَدُ الْعَاقِلُ مَا لَا يَعْرِفُ قَالَ الزِّنْدِيقُ مَا كَلَّمَنِي بِهَذَا أَحَدٌ غَيْرُكَ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَأَنْتَ مِنْ ذَلِكَ فِي شَكٍّ فَلَعَلَّهُ هُوَ وَ لَعَلَّهُ لَيْسَ هُوَ فَقَالَ الزِّنْدِيقُ وَ لَعَلَّ ذَلِكَ

Then Abu Abdullah^-asws said: ‘So have you ascended to the sky?’ He said, ‘No’. He^-asws said: ‘Do you know what is therein?’ He said, ‘No’. He^-asws said: ‘It is strange for you that you have not reached the west and not descended into the earth and not ascended to the sky, and not exceeded over there as to what is behind these, and you are denying with what is in these? And would the intellectual deny what he does not recognise?’ The atheist said, ‘No one has spoken with me by this apart from you^-asws’. So Abu Abdullah^-asws said: ‘So you are in doubt with regards to that. So perhaps He^-azwj is (Existent), and perhaps He^-azwj is not (Existent)’. So the atheist said: ‘And perhaps it is that’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّهَا الرَّجُلُ لَيْسَ لِمَنْ لَا يَعْلَمُ حُجَّةٌ عَلَى مَنْ يَعْلَمُ وَ لَا حُجَّةَ لِلْجَاهِلِ يَا أَخَا أَهْلِ مِصْرَ تَفْهَمُ عَنِّي فَإِنَّا لَا نَشُكُّ فِي اللَّهِ أَبَداً أَ مَا تَرَى الشَّمْسَ وَ الْقَمَرَ وَ اللَّيْلَ وَ النَّهَارَ يَلِجَانِ فَلَا يَشْتَبِهَانِ وَ يَرْجِعَانِ قَدِ اضْطُرَّا لَيْسَ لَهُمَا مَكَانٌ إِلَّا مَكَانُهُمَا فَإِنْ كَانَا يَقْدِرَانِ عَلَى أَنْ يَذْهَبَا فَلِمَ يَرْجِعَانِ وَ إِنْ كَانَا غَيْرَ مُضْطَرَّيْنِ فَلِمَ لَا يَصِيرُ اللَّيْلُ نَهَاراً وَ النَّهَارُ لَيْلًا اضْطُرَّا وَ اللَّهِ يَا أَخَا أَهْلِ مِصْرَ إِلَى دَوَامِهِمَا وَ الَّذِي اضْطَرَّهُمَا أَحْكَمُ مِنْهُمَا وَ أَكْبَرُ فَقَالَ الزِّنْدِيقُ صَدَقْتَ

So Abu Abdullah^-asws said: ‘O you man! There is no argument for the one who does not know over the one who does know, and there is no argument for the ignorance either. O brother of the people of Egypt! Understand about me^-asws, for we^-asws do not doubt regarding Allah^-azwj, ever! But, do you not see the sun and the moon, and the night and the day following their course, so they do not get confused and do not retract, (but are) being Forced? There is no place for them except for their respective placing. So if they had power upon the going, they would not be returning, and if they were not being Forced, the night would not become a day, and the day, a night. They are being forced. By Allah^-azwj, O brother of the people of Egypt! The One^-azwj Who Forces them to their shifts is more Wiser than both of them and greater’. So the atheist said, ‘You^-asws speak the truth’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا أَخَا أَهْلِ مِصْرَ إِنَّ الَّذِي تَذْهَبُونَ إِلَيْهِ وَ تَظُنُّونَ أَنَّهُ الدَّهْرُ إِنْ كَانَ الدَّهْرُ يَذْهَبُ بِهِمْ لِمَ لَا يَرُدُّهُمْ وَ إِنْ كَانَ يَرُدُّهُمْ لِمَ لَا يَذْهَبُ بِهِمُ الْقَوْمُ مُضْطَرُّونَ

Then Abu Abu Abdullah^-asws said: ‘O brother of the people of Egypt! That what they (people) are going towards, and you are thinking that it is the time. If it was the time going with them, why is it not returning them, and if it was returning them, why is it not going with them. The people are being Forced.

يَا أَخَا أَهْلِ مِصْرَ لِمَ السَّمَاءُ مَرْفُوعَةٌ وَ الْأَرْضُ مَوْضُوعَةٌ لِمَ لَا يَسْقُطُ السَّمَاءُ عَلَى الْأَرْضِ لِمَ لَا تَنْحَدِرُ الْأَرْضُ فَوْقَ طِبَاقِهَا وَ لَا يَتَمَاسَكَانِ وَ لَا يَتَمَاسَكُ مَنْ عَلَيْهَا قَالَ الزِّنْدِيقُ أَمْسَكَهُمَا اللَّهُ رَبُّهُمَا وَ سَيِّدُهُمَا

O brother of the people of Egypt! Why is the sky elevated and the earth is laid? Why doesn’t the sky fall upon the earth? Why doesn’t the earth stoop above its layers, and they are neither attached nor are they attached to the ones above it?’ The atheist said, ‘Allah^-azwj their Lord^-azwj and their Master Keeps them attached’.

قَالَ فَآمَنَ الزِّنْدِيقُ عَلَى يَدَيْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ لَهُ حُمْرَانُ جُعِلْتُ فِدَاكَ إِنْ آمَنَتِ الزَّنَادِقَةُ عَلَى يَدِكَ فَقَدْ آمَنَ الْكُفَّارُ عَلَى يَدَيْ أَبِيكَ فَقَالَ الْمُؤْمِنُ الَّذِي آمَنَ عَلَى يَدَيْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) اجْعَلْنِي مِنْ تَلَامِذَتِكَ فَقَالَ أَبُو عَبْدِ اللَّهِ يَا هِشَامَ بْنَ الْحَكَمِ خُذْهُ إِلَيْكَ وَ عَلِّمْهُ فَعَلَّمَهُ هِشَامٌ فَكَانَ مُعَلِّمَ أَهْلِ الشَّامِ وَ أَهْلِ مِصْرَ الْإِيمَانَ وَ حَسُنَتْ طَهَارَتُهُ حَتَّى رَضِيَ بِهَا أَبُو عَبْدِ اللَّهِ .

He (the narrator) said, ‘So the atheists believed upon the hands of Abu Abdullah^-asws. So Humran said to him^-asws, ‘May I be sacrificed for you^-asws! If the atheist professed belief upon your^-asws hands, so the disbelievers had professed belief upon the hands of your^-asws father^-asws’. So the Believer who had just professed belief upon the hands of Abu Abdullah^-asws said, ‘Make me to be from your^-asws students’. So Abu Abdullah^-asws said, ‘O Hisham Bin Al-Hakam! Keep him to yourself (company) and teach him’. So Hisham taught him, and he became a teacher of the people of Eman in Syria and the people of Egypt, and his purity was good to the extent that Abu Abdullah^-asws was pleased with him’.[214]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ عَنْ أَحْمَدَ بْنِ مُحَسِّنٍ الْمِيثَمِيِّ قَالَ كُنْتُ عِنْدَ أَبِي مَنْصُورٍ الْمُتَطَبِّبِ فَقَالَ أَخْبَرَنِي رَجُلٌ مِنْ أَصْحَابِي قَالَ كُنْتُ أَنَا وَ ابْنُ أَبِي الْعَوْجَاءِ وَ عَبْدُ اللَّهِ بْنُ الْمُقَفَّعِ فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ ابْنُ الْمُقَفَّعِ تَرَوْنَ هَذَا الْخَلْقَ وَ أَوْمَأَ بِيَدِهِ إِلَى مَوْضِعِ الطَّوَافِ مَا مِنْهُمْ أَحَدٌ أُوجِبُ لَهُ اسْمَ الْإِنْسَانِيَّةِ إِلَّا ذَلِكَ الشَّيْخُ الْجَالِسُ يَعْنِي أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ( عليه السلام ) فَأَمَّا الْبَاقُونَ فَرَعَاعٌ وَ بَهَائِمُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Bin Abu Hashim, from Ahmad Bin Muhassin Al Maysami who said,

‘I was in the presence of Abu Mansour Al-Mutatabbib, so he said, ‘A man from my companions informed me saying, ‘I and Ibn Abu Al-Awja’a and Abdullah Bin Al-Muqaff’a were in the Sacred Masjid. So Ibn Al-Muqaff’a said, ‘Are you seeing these people?’, and he gestured by his hand to the place of the Tawaaf, ‘There is none from them for whom the name ‘Human being’ can be obligated except for that Sheikh, the seated one’, meaning Abu Abdullah Ja’far^-asws Bin Muhammad^-asws. ‘So, as for the remainder, they are riff-raff and animals’.

فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ وَ كَيْفَ أَوْجَبْتَ هَذَا الِاسْمَ لِهَذَا الشَّيْخِ دُونَ هَؤُلَاءِ قَالَ لِأَنِّي رَأَيْتُ عِنْدَهُ مَا لَمْ أَرَهُ عِنْدَهُمْ فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ لَا بُدَّ مِنِ اخْتِبَارِ مَا قُلْتَ فِيهِ مِنْهُ قَالَ فَقَالَ لَهُ ابْنُ الْمُقَفَّعِ لَا تَفْعَلْ فَإِنِّي أَخَافُ أَنْ يُفْسِدَ عَلَيْكَ مَا فِي يَدِكَ فَقَالَ لَيْسَ ذَا رَأْيَكَ وَ لَكِنْ تَخَافُ أَنْ يَضْعُفَ رَأْيُكَ عِنْدِي فِي إِحْلَالِكَ إِيَّاهُ الْمَحَلَّ الَّذِي وَصَفْتَ فَقَالَ ابْنُ الْمُقَفَّعِ أَمَّا إِذَا تَوَهَّمْتَ عَلَيَّ هَذَا فَقُمْ إِلَيْهِ وَ تَحَفَّظْ مَا اسْتَطَعْتَ مِنَ الزَّلَلِ وَ لَا تَثْنِي عِنَانَكَ إِلَى اسْتِرْسَالٍ فَيُسَلِّمَكَ إِلَى عِقَالٍ وَ سِمْهُ مَا لَكَ أَوْ عَلَيْكَ

So Ibn Abu Al-Awja’a said to him, ‘And how is this name obligated for this Sheikh beside those?’ He said, ‘Because I saw in his^-asws presence what I did not see in their presence’. So Ibn Abu Al-Awja’a said to him, ‘It is inevitable to examine what you said regarding him^-asws’. So Ibn Al-Muqaff’a said to him, ‘Don’t do it, for I fear that you would spoil upon yourself whatever is in your hands’. So he said, ‘That is not your view. But, you are fearing that your opinion would be weakened in my presence regarding your substantiating the adornment which you described him^-asws with’. So Ibn Al-Muqaff’a said, ‘As for that, so this is your accusation upon me. So go to him^-asws and protect yourself as much as you can from the blunders, and discourage yourself from the long-windedness for he^-asws will submit you to the fetters, and note down what (argument) is for you and what is against you’.

قَالَ فَقَامَ ابْنُ أَبِي الْعَوْجَاءِ وَ بَقِيتُ أَنَا وَ ابْنُ الْمُقَفَّعِ جَالِسَيْنِ فَلَمَّا رَجَعَ إِلَيْنَا ابْنُ أَبِي الْعَوْجَاءِ قَالَ وَيْلَكَ يَا ابْنَ الْمُقَفَّعِ مَا هَذَا بِبَشَرٍ وَ إِنْ كَانَ فِي الدُّنْيَا رُوحَانِيٌّ يَتَجَسَّدُ إِذَا شَاءَ ظَاهِراً وَ يَتَرَوَّحُ إِذَا شَاءَ بَاطِناً فَهُوَ هَذَا فَقَالَ لَهُ وَ كَيْفَ ذَلِكَ قَالَ جَلَسْتُ إِلَيْهِ فَلَمَّا لَمْ يَبْقَ عِنْدَهُ غَيْرِي ابْتَدَأَنِي فَقَالَ إِنْ يَكُنِ الْأَمْرُ عَلَى مَا يَقُولُ هَؤُلَاءِ وَ هُوَ عَلَى مَا يَقُولُونَ يَعْنِي أَهْلَ الطَّوَافِ فَقَدْ سَلِمُوا وَ عَطِبْتُمْ وَ إِنْ يَكُنِ الْأَمْرُ عَلَى مَا تَقُولُونَ وَ لَيْسَ كَمَا تَقُولُونَ فَقَدِ اسْتَوَيْتُمْ وَ هُمْ

He (the narrator) said, ‘So Ibn Abu A-Awja’a arose, and there remained myself and Ibn Al-Muqaff’a, both seated. So when Ibn Abu Al-Awja’a returned back to us, he said, ‘Woe be unto you, O Ibn Al-Muqaff’a! This is not a human being. And if there was a spiritual one embodied in the world, whenever he so desires to he appears and be a spirit being hidden whenever he so desires to, so it is this one!’ So he said to him, ‘And how is that so?’ He said, ‘I was seated (in front) of him^-asws. So when there did not remain anyone else in his^-asws presence apart from me, he^-asws initiated me and he^-asws said: ‘If the matter is upon what they are saying, and it is upon what they are saying, meaning the people of the Tawaaf, so they are saved and you would be damaged, and if the matter is upon what you are saying, and it is not like what you are saying it to be, so you and they would be the same’.

فَقُلْتُ لَهُ يَرْحَمُكَ اللَّهُ وَ أَيَّ شَيْ‏ءٍ نَقُولُ وَ أَيَّ شَيْ‏ءٍ يَقُولُونَ مَا قَوْلِي وَ قَوْلُهُمْ إِلَّا وَاحِدٌ فَقَالَ وَ كَيْفَ يَكُونُ قَوْلُكَ وَ قَوْلُهُمْ وَاحِداً وَ هُمْ يَقُولُونَ إِنَّ لَهُمْ مَعَاداً وَ ثَوَاباً وَ عِقَاباً وَ يَدِينُونَ بِأَنَّ فِي السَّمَاءِ إِلَهاً وَ أَنَّهَا عُمْرَانٌ وَ أَنْتُمْ تَزْعُمُونَ أَنَّ السَّمَاءَ خَرَابٌ لَيْسَ فِيهَا أَحَدٌ

So I said, ‘May Allah^-azwj have Mercy on you^-asws! And which thing are we saying, and which thing are they saying, and what are my words and their words, except for one?’ So he^-asws said: ‘And how can your words and their words be one, and they are saying that for them is a Hereafter, and Rewards, and Punishment, and they are making it a Religion with that, in the sky there is a God^-azwj, and that there are two life-times, and you are alleging that the sky is a ruin, there being no one in it’.

قَالَ فَاغْتَنَمْتُهَا مِنْهُ فَقُلْتُ لَهُ مَا مَنَعَهُ إِنْ كَانَ الْأَمْرُ كَمَا يَقُولُونَ أَنْ يَظْهَرَ لِخَلْقِهِ وَ يَدْعُوَهُمْ إِلَى عِبَادَتِهِ حَتَّى لَا يَخْتَلِفَ مِنْهُمُ اثْنَانِ وَ لِمَ احْتَجَبَ عَنْهُمْ وَ أَرْسَلَ إِلَيْهِمُ الرُّسُلَ وَ لَوْ بَاشَرَهُمْ بِنَفْسِهِ كَانَ أَقْرَبَ إِلَى الْإِيمَانِ بِهِ

He said, ‘So I was gloomy from it, and I said to him^-asws, ‘What is preventing Him^-azwj, if the matter was just as they are saying it to be, from appearing to His^-azwj creatures and Inviting them to His^-azwj worship until no two of them would differ, and why does He^-azwj hide from them and Sends the Rasools^-as to them instead, and had He^-azwj Given glad tidings Himself^-azwj, it would be closer to the belief in Him^-azwj’.

فَقَالَ لِي وَيْلَكَ وَ كَيْفَ احْتَجَبَ عَنْكَ مَنْ أَرَاكَ قُدْرَتَهُ فِي نَفْسِكَ نُشُوءَكَ وَ لَمْ تَكُنْ وَ كِبَرَكَ بَعْدَ صِغَرِكَ وَ قُوَّتَكَ بَعْدَ ضَعْفِكَ وَ ضَعْفَكَ بَعْدَ قُوَّتِكَ وَ سُقْمَكَ بَعْدَ صِحَّتِكَ وَ صِحَّتَكَ بَعْدَ سُقْمِكَ وَ رِضَاكَ بَعْدَ غَضَبِكَ وَ غَضَبَكَ بَعْدَ رِضَاكَ وَ حُزْنَكَ بَعْدَ فَرَحِكَ وَ فَرَحَكَ بَعْدَ حُزْنِكَ وَ حُبَّكَ بَعْدَ بُغْضِكَ وَ بُغْضَكَ بَعْدَ حُبِّكَ

So he^-asws said: ‘Woe be unto you! And how is He^-azwj Hidden from you, the One^-azwj Who Shows you His^-azwj Power in yourself? He^-azwj Nourished you and you did not exist, and Aged you after your childhood (infancy), and Strengthened you after your weakness, and Weakened you after your strength, and your sickness after your well-being, and your good health after your sickness, and your pleasure after your distress and your resentment after your pleasure, and your grief after your happiness and your happiness after your grief, and your love after your hatred, and your hatred after your love.

وَ عَزْمَكَ بَعْدَ أَنَاتِكَ وَ أَنَاتَكَ بَعْدَ عَزْمِكَ وَ شَهْوَتَكَ بَعْدَ كَرَاهَتِكَ وَ كَرَاهَتَكَ بَعْدَ شَهْوَتِكَ وَ رَغْبَتَكَ بَعْدَ رَهْبَتِكَ وَ رَهْبَتَكَ بَعْدَ رَغْبَتِكَ وَ رَجَاءَكَ بَعْدَ يَأْسِكَ وَ يَأْسَكَ بَعْدَ رَجَائِكَ وَ خَاطِرَكَ بِمَا لَمْ يَكُنْ فِي وَهْمِكَ وَ عُزُوبَ مَا أَنْتَ مُعْتَقِدُهُ عَنْ ذِهْنِكَ

And your determination after your uncertainty, and your uncertainty after your determination, and your desire after your abhorrence and your abhorrence after your desire, and your willingness after your dismay and your dismay after your willingness, and your hope after your despair and your despair after your hope, and your caution with that there is no worry and remoteness of what you believed in your mind’.

وَ مَا زَالَ يُعَدِّدُ عَلَيَّ قُدْرَتَهُ الَّتِي هِيَ فِي نَفْسِي الَّتِي لَا أَدْفَعُهَا حَتَّى ظَنَنْتُ أَنَّهُ سَيَظْهَرُ فِيمَا بَيْنِي وَ بَيْنَهُ

And he^-asws did not cease counting upon me His^-azwj Powers which are in myself which I could not defend until I thought that he would be victorious regarding what is between me and him^-asws’.

عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ وَ زَادَ فِي حَدِيثِ ابْنِ أَبِي الْعَوْجَاءِ حِينَ سَأَلَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) قَالَ عَادَ ابْنُ أَبِي الْعَوْجَاءِ فِي الْيَوْمِ الثَّانِي إِلَى مَجْلِسِ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَجَلَسَ وَ هُوَ سَاكِتٌ لَا يَنْطِقُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَأَنَّكَ جِئْتَ تُعِيدُ بَعْضَ مَا كُنَّا فِيهِ فَقَالَ أَرَدْتُ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا أَعْجَبَ هَذَا تُنْكِرُ اللَّهَ وَ تَشْهَدُ أَنِّي ابْنُ رَسُولِ اللَّهِ فَقَالَ الْعَادَةُ تَحْمِلُنِي عَلَى ذَلِكَ

From him, from one of our companions, raising it –

And there is an increase in a Hadeeth of Ibn Abu Al-Awja’a where he asked Abu Abdullah^-asws. He said, ‘Ibn Abu Al-Awja’a returned on the second day to a gathering of Abu Abdullah^-asws. So he sat down and he was silent, not speaking (at all). So Abu Abdullah^-asws said: ‘It is as if you have come to reiterate part of what we were (discussing) in’. So he said, ‘I want that, O son^-asws of Rasool-Allah^-saww!’ So Abu Abdullah^-asws said to him: ‘How strange this is. You deny Allah^-azwj, and you testify that I^-asws am a son^-asws of a Rasool^-saww of Allah^-azwj!’ So he said, ‘The habit carried me upon that’.

فَقَالَ لَهُ الْعَالِمُ ( عليه السلام ) فَمَا يَمْنَعُكَ مِنَ الْكَلَامِ قَالَ إِجْلَالًا لَكَ وَ مَهَابَةً مَا يَنْطَلِقُ لِسَانِي بَيْنَ يَدَيْكَ فَإِنِّي شَاهَدْتُ الْعُلَمَاءَ وَ نَاظَرْتُ الْمُتَكَلِّمِينَ فَمَا تَدَاخَلَنِي هَيْبَةٌ قَطُّ مِثْلُ مَا تَدَاخَلَنِي مِنْ هَيْبَتِكَ قَالَ يَكُونُ ذَلِكَ وَ لَكِنْ أَفْتَحُ عَلَيْكَ بِسُؤَالٍ وَ أَقْبَلَ عَلَيْهِ

So the scholar^-asws said to him: ‘So what prevented you from the speaking?’ He said, ‘As a homage to you^-asws and reverence. My tongue could not unfreeze in front of you^-asws, for I have witnessed the scholars and debated the theologians, so there did not enter awe into me at all like what awe entered into me from you^-asws’. He^-asws said: ‘That happens, but I^-asws would like to open upon you with a question’, and he^-asws turned to face him. 

فَقَالَ لَهُ أَ مَصْنُوعٌ أَنْتَ أَوْ غَيْرُ مَصْنُوعٍ فَقَالَ عَبْدُ الْكَرِيمِ بْنُ أَبِي الْعَوْجَاءِ بَلْ أَنَا غَيْرُ مَصْنُوعٍ فَقَالَ لَهُ الْعَالِمُ ( عليه السلام ) فَصِفْ لِي لَوْ كُنْتَ مَصْنُوعاً كَيْفَ كُنْتَ تَكُونُ فَبَقِيَ عَبْدُ الْكَرِيمِ مَلِيّاً لَا يُحِيرُ جَوَاباً وَ وَلَعَ بِخَشَبَةٍ كَانَتْ بَيْنَ يَدَيْهِ وَ هُوَ يَقُولُ طَوِيلٌ عَرِيضٌ عَمِيقٌ قَصِيرٌ مُتَحَرِّكٌ سَاكِنٌ كُلُّ ذَلِكَ صِفَةُ خَلْقِهِ فَقَالَ لَهُ الْعَالِمُ فَإِنْ كُنْتَ لَمْ تَعْلَمْ صِفَةَ الصَّنْعَةِ غَيْرَهَا فَاجْعَلْ نَفْسَكَ مَصْنُوعاً لِمَا تَجِدُ فِي نَفْسِكَ مِمَّا يَحْدُثُ مِنْ هَذِهِ الْأُمُورِ

So he^-asws said to him: ‘Are you made (Created) or not made?’ So Abdul Kareem Bin Abu Al Awja’a said, ‘But, I am not made’. So the scholar^-asws said to him: ‘So, describe to me, if you had been Made, how would you have happened to be?’ So Abdul Kareem remained reflecting, too baffled to answer, and he played around with a piece of wood which was in front of him, and he was saying, ‘Long, wide, deep, short, moving, still, all of that is a quality of His^-azwj creatures’. So the scholar^-asws said to him: ‘So if you do not know the qualities of the made (creation) apart from these, so consider yourself to be as a Made (Created) to what you find within yourself, from what occurs from these matters’.

فَقَالَ لَهُ عَبْدُ الْكَرِيمِ سَأَلْتَنِي عَنْ مَسْأَلَةٍ لَمْ يَسْأَلْنِي عَنْهَا أَحَدٌ قَبْلَكَ وَ لَا يَسْأَلُنِي أَحَدٌ بَعْدَكَ عَنْ مِثْلِهَا فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هَبْكَ عَلِمْتَ أَنَّكَ لَمْ تُسْأَلْ فِيمَا مَضَى فَمَا عَلَّمَكَ أَنَّكَ لَا تُسْأَلُ فِيمَا بَعْدُ عَلَى أَنَّكَ يَا عَبْدَ الْكَرِيمِ نَقَضْتَ قَوْلَكَ لِأَنَّكَ تَزْعُمُ أَنَّ الْأَشْيَاءَ مِنَ الْأَوَّلِ سَوَاءٌ فَكَيْفَ قَدَّمْتَ وَ أَخَّرْتَ

So Abdul Kareem said to him^-asws, ‘You^-asws have asked me a question no one has asked me before you^-asws, nor will anyone ask me after you^-asws, the likes of it’. So Abu Abdullah^-asws said, ‘Given that you know that you have not been asked in what is past, so what makes you know that you will not be asked in what is afterwards? O Abdul Kareem! You break your own words, because you are alleging that the things have been the same from before, so how come you are bringing them forward and delaying (talking about past and future)?’

ثُمَّ قَالَ يَا عَبْدَ الْكَرِيمِ أَزِيدُكَ وُضُوحاً أَ رَأَيْتَ لَوْ كَانَ مَعَكَ كِيسٌ فِيهِ جَوَاهِرُ فَقَالَ لَكَ قَائِلٌ هَلْ فِي الْكِيسِ دِينَارٌ فَنَفَيْتَ كَوْنَ الدِّينَارِ فِي الْكِيسِ فَقَالَ لَكَ صِفْ لِيَ الدِّينَارَ وَ كُنْتَ غَيْرَ عَالِمٍ بِصِفَتِهِ هَلْ كَانَ لَكَ أَنْ تَنْفِيَ كَوْنَ الدِّينَارِ عَنِ الْكِيسِ وَ أَنْتَ لَا تَعْلَمُ قَالَ لَا

Then he^-asws said: ‘O Abdul Kareem! I^-asws shall increase its clarification. What is your view if there was a bag with you wherein were jewels, and someone says to you, ‘Is there a Dinar in the bag?’ So you deny the existence of the Dinar in the bag, and he says to you, ‘Describe the Dinar to me’, and you are not knowledgeable of its description, would that be for you that you should deny the existence of the Dinar in the bag, and you don’t know?’ He said, ‘No’. 

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَالْعَالَمُ أَكْبَرُ وَ أَطْوَلُ وَ أَعْرَضُ مِنَ الْكِيسِ فَلَعَلَّ فِي الْعَالَمِ صَنْعَةً مِنْ حَيْثُ لَا تَعْلَمُ صِفَةَ الصَّنْعَةِ مِنْ غَيْرِ الصَّنْعَةِ فَانْقَطَعَ عَبْدُ الْكَرِيمِ وَ أَجَابَ إِلَى الْإِسْلَامِ بَعْضُ أَصْحَابِهِ وَ بَقِيَ مَعَهُ بَعْضٌ

So Abu Abdullah^-asws said: ‘So the universe is longer and wider than the bag. So, perhaps in the universe there is a created being from where you do not know the description of the Made being from the one not Made’. So Abdul Kareem cut-off (the discussion, and some of his companions answered to Al-Islam (became Muslims), and there remained with him, some.

فَعَادَ فِي الْيَوْمِ الثَّالِثِ فَقَالَ أَقْلِبُ السُّؤَالَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) سَلْ عَمَّا شِئْتَ فَقَالَ مَا الدَّلِيلُ عَلَى حَدَثِ الْأَجْسَامِ 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 يُبْطَلَ

So he returned on the third day, and he said, ‘I would like to overturn the questioning’. So Abu Abdullah^-asws said: ‘Ask about whatever you so desire to’. So he said, ‘What is the evidence of the occurrence (coming into being) of the bodies?’ So he^-asws said: ‘I^-asws 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 الْعَدَمِ وَ لَنْ تَجْتَمِعَ صِفَةُ الْأَزَلِ وَ الْعَدَمِ وَ الْحُدُوثِ وَ الْقِدَمِ 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 عَلِمْتَ فِي جَرْيِ الْحَالَتَيْنِ وَ الزَّمَانَيْنِ عَلَى مَا ذَكَرْتَ وَ اسْتَدْلَلْتَ بِذَلِكَ عَلَى حُدُوثِهِا فَلَوْ بَقِيَتِ الْأَشْيَاءُ عَلَى صِغَرِهَا مِنْ أَيْنَ كَانَ لَكَ أَنْ تَسْتَدِلَّ عَلَى حُدُوثِهِنَّ فَقَالَ الْعَالِمُ ( عليه السلام ) إِنَّمَا نَتَكَلَّمُ عَلَى هَذَا الْعَالَمِ الْمَوْضُوعِ فَلَوْ رَفَعْنَاهُ وَ وَضَعْنَا عَالَماً آخَرَ كَانَ لَا شَيْ‏ءَ أَدَلَّ عَلَى الْحَدَثِ مِنْ رَفْعِنَا إِيَّاهُ وَ وَضْعِنَا غَيْرَهُ

So Abdul Kareem said, ‘Given, that you^-asws know regarding the flow of the two states and the two times upon what you^-asws mentioned, and evidence with that upon its occurrence (coming into being). So if the things were to remain upon its smallness, from where would that be for you to evidence upon their occurrence?’ So the scholar^-asws said: ‘But rather, we^-asws speak upon this universe as the subject. So 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.

وَ لَكِنْ أُجِيبُكَ مِنْ حَيْثُ قَدَّرْتَ أَنْ تُلْزِمَنَا فَنَقُولُ إِنَّ الْأَشْيَاءَ لَوْ دَامَتْ عَلَى صِغَرِهَا لَكَانَ فِي الْوَهْمِ أَنَّهُ مَتَى ضُمَّ شَيْ‏ءٌ إِلَى مِثْلِهِ كَانَ أَكْبَرَ وَ فِي جَوَازِ التَّغْيِيرِ عَلَيْهِ خُرُوجُهُ مِنَ الْقِدَمِ كَمَا أَنَّ فِي تَغْيِيرِهِ دُخُولَهُ فِي الْحَدَثِ لَيْسَ لَكَ وَرَاءَهُ شَيْ‏ءٌ يَا عَبْدَ الْكَرِيمِ

But, I^-asws shall answer you from where you measured out to compel us^-asws. So we^-asws 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’.

فَانْقَطَعَ وَ خُزِيَ فَلَمَّا كَانَ مِنَ الْعَامِ الْقَابِلِ الْتَقَى مَعَهُ فِي الْحَرَمِ فَقَالَ لَهُ بَعْضُ شِيعَتِهِ إِنَّ ابْنَ أَبِي الْعَوْجَاءِ قَدْ أَسْلَمَ فَقَالَ الْعَالِمُ ( عليه السلام ) هُوَ أَعْمَى مِنْ ذَلِكَ لَا يُسْلِمُ

So he cut-off (the discussion) and went out. So when it was the next year, I met up with him^-asws in the Sanctuary. So one of his^-asws Shias said to him^-asws, ‘Ibn Abu Al-Awja’a has become a Muslim’. So the scholar^-asws said: ‘He is blind from that and will not become a Muslim’.

فَلَمَّا بَصُرَ بِالْعَالِمِ قَالَ سَيِّدِي وَ مَوْلَايَ فَقَالَ لَهُ الْعَالِمُ ( عليه السلام ) مَا جَاءَ بِكَ إِلَى هَذَا الْمَوْضِعِ فَقَالَ عَادَةُ الْجَسَدِ وَ سُنَّةُ الْبَلَدِ وَ لِنَنْظُرَ مَا النَّاسُ فِيهِ مِنَ الْجُنُونِ وَ الْحَلْقِ وَ رَمْيِ الْحِجَارَةِ فَقَالَ لَهُ الْعَالِمُ ( عليه السلام ) أَنْتَ بَعْدُ عَلَى عُتُوِّكَ وَ ضَلَالِكَ يَا عَبْدَ الْكَرِيمِ فَذَهَبَ يَتَكَلَّمُ فَقَالَ لَهُ ( عليه السلام ) لَا جِدَالَ فِي الْحَجِّ وَ نَفَضَ رِدَاءَهُ مِنْ يَدِهِ

So when he (Abdul Kareem) saw the scholar^-asws, he said, ‘My chief and my master!’ So the scholar^-asws said to him: ‘So what brings you here to this place?’ So he said, ‘Habit of the body and ways of the country, and to see what the people are indulging in from the insanity, and the shaving (of the heads), and pelting the rocks(Hajj rituals)’. So the scholar^-asws said to him: ‘After (all) you are still upon your insolence and your straying, O Abdul Kareem!’ So he went on to speak, but he^-asws said to him: ‘There will be no contentious arguments during the Hajj’, and he^-asws shook off his^-asws robe from his hands.

وَ قَالَ إِنْ يَكُنِ الْأَمْرُ كَمَا تَقُولُ وَ لَيْسَ كَمَا تَقُولُ نَجَوْنَا وَ نَجَوْتَ وَ إِنْ يَكُنِ الْأَمْرُ كَمَا نَقُولُ وَ هُوَ كَمَا نَقُولُ نَجَوْنَا وَ هَلَكْتَ فَأَقْبَلَ عَبْدُ الْكَرِيمِ عَلَى مَنْ مَعَهُ فَقَالَ وَجَدْتُ فِي قَلْبِي حَزَازَةً فَرُدُّونِي فَرَدُّوهُ فَمَاتَ لَا رَحِمَهُ اللَّهُ .

And he^-asws said: ‘If the matter happens to be just as you are saying it to be, and it is not as you are saying it to be, we^-asws would be saved and you would be saved; but if the matter happens to be just as we^-asws are saying it to be, and it is just as we^-asws are saying it to be, we^-asws would be Saved and you would be destroyed’. So Abdul Kareem turned towards the one who was with him and he said, ‘I find malice in my heart, so return me’. So they returned him, and he died. May Allah^-azwj not have Mercy on him’.[215]

حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ الْأَسَدِيُّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ الرَّازِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ بُرْدٍ الدِّينَوَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْخُرَاسَانِيِّ خَادِمِ الرِّضَا ( عليه السلام ) قَالَ دَخَلَ رَجُلٌ مِنَ الزَّنَادِقَةِ عَلَى أَبِي الْحَسَنِ ( عليه السلام ) وَ عِنْدَهُ جَمَاعَةٌ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) أَيُّهَا الرَّجُلُ أَ رَأَيْتَ إِنْ كَانَ الْقَوْلُ قَوْلَكُمْ وَ لَيْسَ هُوَ كَمَا تَقُولُونَ أَ لَسْنَا وَ إِيَّاكُمْ شَرَعاً سَوَاءً لَا يَضُرُّنَا مَا صَلَّيْنَا وَ صُمْنَا وَ زَكَّيْنَا وَ أَقْرَرْنَا فَسَكَتَ الرَّجُلُ

Muhammad Bin Ja’far Al Asady narrated to me, from Muhammad Bin Ismail Al Barmakky Al Qazy, from Al Husayn Bin Al Hassan Bin Burd Al Deynawary, from Muhammad Bin Ali,

(It has been narrated) from Muhammad Bin Abdullah Al-Khurasany, a servant of Al-Reza^-asws who said, ‘A man from the atheists came over to Abu Al-Hassan^-asws, and in his^-asws presence was a group. So Abu Al-Hassan^-asws said: ‘O you man! What is your view if the word was your word (atheism), and it is not as what you are saying it to be, wouldn’t we and you all would be both equally right, and it would not harm us what we are praying Salāt, and our Fasting, and our (payment of) Zakāt, and our acknowledgement (of Allah^-azwj)?’. So the man was silent.

ثُمَّ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) وَ إِنْ كَانَ الْقَوْلُ قَوْلَنَا وَ هُوَ قَوْلُنَا أَ لَسْتُمْ قَدْ هَلَكْتُمْ وَ نَجَوْنَا فَقَالَ رَحِمَكَ اللَّهُ أَوْجِدْنِي كَيْفَ هُوَ وَ أَيْنَ هُوَ فَقَالَ وَيْلَكَ إِنَّ الَّذِي ذَهَبْتَ إِلَيْهِ غَلَطٌ هُوَ أَيَّنَ الْأَيْنَ بِلَا أَيْنٍ وَ كَيَّفَ الْكَيْفَ بِلَا كَيْفٍ فَلَا يُعْرَفُ بِالْكَيْفُوفِيَّةِ وَ لَا بِأَيْنُونِيَّةٍ وَ لَا يُدْرَكُ بِحَاسَّةٍ وَ لَا يُقَاسُ بِشَيْ‏ءٍ

Then Abu Al-Hassan^-asws said: ‘And if it was so that the word was our word (Existence of Allah^-azwj), and it is our word, wouldn’t you be destroyed and we would be Saved?’ So he said, ‘May Allah^-azwj have Mercy on you^-asws! Help me find How He^-azwj is and where He^-azwj is?’ So he^-asws said: ‘Woe be unto you! That which goes to Him^-azwj is wrong. He^-azwj is ‘where’ without a ‘where’, and ‘how’ without the ‘how’, so He^-azwj cannot be recognised by the ‘how-ness’ nor by the ‘where-ness’, nor can He^-azwj be attained by the feelings, nor can He^-azwj be compared with anything’.

فَقَالَ الرَّجُلُ فَإِذاً إِنَّهُ لَا شَيْ‏ءَ إِذَا لَمْ يُدْرَكْ بِحَاسَّةٍ مِنَ الْحَوَاسِّ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) وَيْلَكَ لَمَّا عَجَزَتْ حَوَاسُّكَ عَنْ إِدْرَاكِهِ أَنْكَرْتَ رُبُوبِيَّتَهُ وَ نَحْنُ إِذَا عَجَزَتْ حَوَاسُّنَا عَنْ إِدْرَاكِهِ أَيْقَنَّا أَنَّهُ رَبُّنَا بِخِلَافِ شَيْ‏ءٍ مِنَ الْأَشْيَاءِ

So the man said, ‘So He^-azwj is ‘nothing’ when He^-azwj cannot be realised by the feelings from the senses’. So Abu Al Hassan^-asws said: ‘Woe be unto you! Your senses are unable to realise Him^-azwj, so you are denying His^-azwj Lordship, and us^-asws, when our senses are unable to realise realise Him^-azwj, we are even more convinced that He^-azwj is our Lord^-azwj, as a different thing from the things’.

قَالَ الرَّجُلُ فَأَخْبِرْنِي مَتَى كَانَ قَالَ أَبُو الْحَسَنِ ( عليه السلام ) أَخْبِرْنِي مَتَى لَمْ يَكُنْ فَأُخْبِرَكَ مَتَى كَانَ قَالَ الرَّجُلُ فَمَا الدَّلِيلُ عَلَيْهِ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنِّي لَمَّا نَظَرْتُ إِلَى جَسَدِي وَ لَمْ يُمْكِنِّي فِيهِ زِيَادَةٌ وَ لَا نُقْصَانٌ فِي الْعَرْضِ وَ الطُّولِ وَ دَفْعِ الْمَكَارِهِ عَنْهُ وَ جَرِّ الْمَنْفَعَةِ إِلَيْهِ عَلِمْتُ أَنَّ لِهَذَا الْبُنْيَانِ بَانِياً فَأَقْرَرْتُ بِهِ مَعَ مَا أَرَى مِنْ دَوَرَانِ الْفَلَكِ بِقُدْرَتِهِ وَ إِنْشَاءِ السَّحَابِ وَ تَصْرِيفِ الرِّيَاحَ وَ مَجْرَى الشَّمْسِ وَ الْقَمَرِ وَ النُّجُومِ وَ غَيْرِ ذَلِكَ مِنَ الْآيَاتِ الْعَجِيبَاتِ الْمُبَيِّنَاتِ عَلِمْتُ أَنَّ لِهَذَا مُقَدِّراً وَ مُنْشِئاً .

The man said, ‘So inform me, when was He^-azwj (from)?’ Abu Al-Hassan^-asws said: ‘Inform me^-asws, when He^-azwj wasn’t and I^-asws will inform you when He^-azwj was’. The man said, ‘So what is the evidence upon it?’ So Abu Al-Hassan^-asws said: ‘I^-asws, when I^-asws look at my^-asws body, and am not enabled upon increasing it, nor reducing it in the width, and the length, and repulsing the abhorrence from it and flowing the benefits to it, I^-asws know that for this construction, there is a Builder. So I^-asws acknowledge with it what I^-asws see from the orbiting of the planets by His^-azwj Power, and the growth of the clouds, and the interchanging of the winds, and the flowing of the sun and the moon and the stars, and other than that from the wondrous clear signs, I^-asws know that for this is Determiner and a Builder’.[216]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْخَفَّافِ أَوْ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ إِنَّ عَبْدَ اللَّهِ الدَّيَصَانِيَّ سَأَلَ هِشَامَ بْنَ الْحَكَمِ فَقَالَ لَهُ أَ لَكَ رَبٌّ فَقَالَ بَلَى قَالَ أَ قَادِرٌ هُوَ قَالَ نَعَمْ قَادِرٌ قَاهِرٌ قَالَ يَقْدِرُ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا الْبَيْضَةَ لَا تَكْبُرُ الْبَيْضَةُ وَ لَا تَصْغُرُ الدُّنْيَا قَالَ هِشَامٌ النَّظِرَةَ فَقَالَ لَهُ قَدْ أَنْظَرْتُكَ حَوْلًا ثُمَّ خَرَجَ عَنْهُ

Ali Bin Ibrahim, from Muhammad Bin Is’haq Al Khaffaf, or from his father, from Muhammad Bin Is’haq who said,

‘Abdullah Al-Daysani asked Hisham Bin Al-Hakam saying to him, ‘Is there a Lord^-azwj for you?’ So he said, ‘Yes’. He said, ‘Is He^-azwj Powerful?’ He said, ‘Yes, Powerful, Compelling’. He said, ‘Is He^-azwj Able to enter the whole world into an egg, while not making the egg any bigger and not making the world any smaller?’ Hisham said, ‘The respite’. So he said, ‘I respite you for a year’. Then he went away from him.

فَرَكِبَ هِشَامٌ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَتَانِي عَبْدُ اللَّهِ الدَّيَصَانِيُّ بِمَسْأَلَةٍ لَيْسَ الْمُعَوَّلُ فِيهَا إِلَّا عَلَى اللَّهِ وَ عَلَيْكَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَمَّا ذَا سَأَلَكَ فَقَالَ قَالَ لِي كَيْتَ وَ كَيْتَ

So, Hisham rode over to Abu Abdullah^-asws and sought permission to see him^-asws, and he^-asws permitted him. So he said, ‘O son^-asws of Rasool-Allah^-saww! Abdullah Al-Daysani came over to me with a question, there being no reliability with regards to (answering) it except upon Allah^-azwj and upon you^-asws’. So Abu Abdullah^-asws said to him: ‘What is that about which he asked you?’ So he said, ‘He said to me such and such’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا هِشَامُ كَمْ حَوَاسُّكَ قَالَ خَمْسٌ قَالَ أَيُّهَا أَصْغَرُ قَالَ النَّاظِرُ قَالَ وَ كَمْ قَدْرُ النَّاظِرِ قَالَ مِثْلُ الْعَدَسَةِ أَوْ أَقَلُّ مِنْهَا فَقَالَ لَهُ يَا هِشَامُ فَانْظُرْ أَمَامَكَ وَ فَوْقَكَ وَ أَخْبِرْنِي بِمَا تَرَى فَقَالَ أَرَى سَمَاءً وَ أَرْضاً وَ دُوراً وَ قُصُوراً وَ بَرَارِيَ وَ جِبِالًا وَ أَنْهَاراً فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ الَّذِي قَدَرَ أَنْ يُدْخِلَ الَّذِي تَرَاهُ الْعَدَسَةَ أَوْ أَقَلَّ مِنْهَا قَادِرٌ أَنْ يُدْخِلَ الدُّنْيَا كُلَّهَا الْبَيْضَةَ لَا تَصْغَرُ الدُّنْيَا وَ لَا تَكْبُرُ الْبَيْضَةُ

So Abu Abdullah^-asws said: ‘O Hisham! How many are your senses?’ He said, ‘Five’. He^-asws said: ‘Which of these is the smallest?’ He said, ‘The looking’. He^-asws said: ‘And how much is the measurement of the viewer (eye)?’ He^-asws said: ‘Like a lens or less than it’. So he^-asws said to him: ‘So look in front of you and above you and inform me of what you see’. So he said, ‘I see the sky, and land, and houses, and castles, and desert, and mountains and rivers’. So Abu Abdullah^-asws said to him: ‘The One^-azwj Who is Able to enter that which you see into the lens, or less than it, is Able over entering the whole world into the egg, neither making the world any smaller nor making the egg any bigger’.

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

So Hisham leapt up and kissed his^-asws hand, and his^-asws head, and his leg and said, ‘(It is) sufficient for me, O son^-asws of Rasool-Allah^-saww!’, and left for his house. And Al-Daysani came over to him and said to him, ‘O Hisham! I have come to you as a Muslim and did not come to you requesting for the answer’. So Hisham said to him, ‘If you had come requesting, so here is the answer’, (and he told him).

فَخَرَجَ الدَّيَصَانِيُّ عَنْهُ حَتَّى أَتَى بَابَ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَاسْتَأْذَنَ عَلَيْهِ فَأَذِنَ لَهُ فَلَمَّا قَعَدَ قَالَ لَهُ يَا جَعْفَرَ بْنَ مُحَمَّدٍ دُلَّنِي عَلَى مَعْبُودِي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) مَا اسْمُكَ فَخَرَجَ عَنْهُ وَ لَمْ يُخْبِرْهُ بِاسْمِهِ فَقَالَ لَهُ أَصْحَابُهُ كَيْفَ لَمْ تُخْبِرْهُ بِاسْمِكَ قَالَ لَوْ كُنْتُ قُلْتُ لَهُ عَبْدُ اللَّهِ كَانَ يَقُولُ مَنْ هَذَا الَّذِي أَنْتَ لَهُ عَبْدٌ

So Al-Daydani went out from him until he came over to the door of Abu Abdullah^-asws . So he sought permission to see him^-asws, and he^-asws permitted him. So when he was seated, he said to him^-asws, ‘O Ja’far^-asws Bin Muhammad^-asws! Introduce me to my Master^-azwj’. So Abu Abdullah^-asws said to him: ‘What is your name?’ So he went out from him^-asws and did not inform him^-asws of his name. So his companions said to him, ‘How come you did not inform him^-asws with your name?’ He said, ‘If I had, I would have said to him^-asws, it is Abdullah (Slave of Allah^-azwj). He^-asws would have said to me: ‘Who is this whose slave you are?’’.

فَقَالُوا لَهُ عُدْ إِلَيْهِ وَ قُلْ لَهُ يَدُلُّكَ عَلَى مَعْبُودِكَ وَ لَا يَسْأَلُكَ عَنِ اسْمِكَ فَرَجَعَ إِلَيْهِ فَقَالَ لَهُ يَا جَعْفَرَ بْنَ مُحَمَّدٍ دُلَّنِي عَلَى مَعْبُودِي وَ لَا تَسْأَلْنِي عَنِ اسْمِي فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) اجْلِسْ وَ إِذَا غُلَامٌ لَهُ صَغِيرٌ فِي كَفِّهِ بَيْضَةٌ يَلْعَبُ بِهَا فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَاوِلْنِي يَا غُلَامُ الْبَيْضَةَ فَنَاوَلَهُ إِيَّاهَا

So they said to him, ‘Return to him^-asws and tell him^-asws to introduce you to your Master^-azwj and not to ask about your name’. So he returned to him^-asws and said to him^-asws, ‘O Ja’far^-asws Bin Muhammad^-asws! Introduce me to my Master^-azwj and do not ask me about my name’. So Abu Abdullah^-asws said to him: ‘Be seated’. And there was a young boy of his^-asws in whose palm was an egg he was playing with. So Abu Abdullah^-asws said to him: ‘Give the egg to me, O boy!’ So he gave it to him^-asws.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا دَيَصَانِيُّ هَذَا حِصْنٌ مَكْنُونٌ لَهُ جِلْدٌ غَلِيظٌ وَ تَحْتَ الْجِلْدِ الْغَلِيظِ جِلْدٌ رَقِيقٌ وَ تَحْتَ الْجِلْدِ الرَّقِيقِ ذَهَبَةٌ مَائِعَةٌ وَ فِضَّةٌ ذَائِبَةٌ فَلَا الذَّهَبَةُ الْمَائِعَةُ تَخْتَلِطُ بِالْفِضَّةِ الذَّائِبَةِ وَ لَا الْفِضَّةُ الذَّائِبَةُ تَخْتَلِطُ بِالذَّهَبَةِ الْمَائِعَةِ فَهِيَ عَلَى حَالِهَا لَمْ يَخْرُجْ مِنْهَا خَارِجٌ مُصْلِحٌ فَيُخْبِرَ عَنْ صَلَاحِهَا وَ لَا دَخَلَ فِيهَا مُفْسِدٌ فَيُخْبِرَ عَنْ فَسَادِهَا لَا يُدْرَى لِلذَّكَرِ خُلِقَتْ أَمْ لِلْأُنْثَى تَنْفَلِقُ عَنْ مِثْلِ أَلْوَانِ الطَّوَاوِيسِ أَ تَرَى لَهَا مُدَبِّراً

So Abu Abdullah^-asws said to me: ‘O Daysani! This (egg) is a hidden fortress. There is a thick (outer) skin for it, and underneath the thick skin is a thin skin, and beneath the thin skin is gold water and silver fluid. So neither does the gold water mix with the silver fluid, nor does the silver fluid mix with the gold water. So it is upon its state. Neither does a repairer come out from it so he could inform of its correctness nor does a spoiler enter into it so he could inform about its spoiling. It is not known whether it is Created to be a male or a female (to come out after incubation). It could burst out like the colours of peacocks. Do you see that there is a Mastermind for it?’

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

He (the narrator) said, ‘So he thought for a while, then said, ‘I testify that there is no god except for Allah^-azwj, there being no associates for Him^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww, and that you^-asws an Imam^-asws and Proof from Allah^-azwj upon His^-azwj creatures, and that I am repentant from what I was in’.[217]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي أَتَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ كَانَ مِنْ قَوْلِ أَبِي عَبْدِ اللَّهِ ( عليه السلام )

Ali Bin Ibrahim, from his father, from Abbas Bin Amro Al Fuqaymi,

(It has been narrated) from Hisham Bin Al-Hakam in a Hadeeth of the atheist who came over to Abu Abdullah^-asws, and it was from the words of Abu Abdullah^-asws: –

لَا يَخْلُو قَوْلُكَ إِنَّهُمَا اثْنَانِ مِنْ أَنْ يَكُونَا قَدِيمَيْنِ قَوِيَّيْنِ أَوْ يَكُونَا ضَعِيفَيْنِ أَوْ يَكُونَ أَحَدُهُمَا قَوِيّاً وَ الْآخَرُ ضَعِيفاً فَإِنْ كَانَا قَوِيَّيْنِ فَلِمَ لَا يَدْفَعُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَ يَتَفَرَّدُ بِالتَّدْبِيرِ

‘You are not free from your words that there are two (gods). Either they are both eternally from before, both strong, or they are both weak, and one of them happens to be strong and the other one weak. So if they were both strong, so why doesn’t each one of the two repulse his companion and be alone with the management (of the universe)?

وَ إِنْ زَعَمْتَ أَنَّ أَحَدَهُمَا قَوِيٌّ وَ الْآخَرَ ضَعِيفٌ ثَبَتَ أَنَّهُ وَاحِدٌ كَمَا نَقُولُ لِلْعَجْزِ الظَّاهِرِ فِي الثَّانِي

And if you are alleging that one of the two is strong and the other one is weak, it would be proven that He^-azwj is One just as we are saying due to the inability of the second one being apparent.

فَإِنْ قُلْتَ إِنَّهُمَا اثْنَانِ لَمْ يَخْلُ مِنْ أَنْ يَكُونَا مُتَّفِقَيْنِ مِنْ كُلِّ جِهَةٍ أَوْ مُفْتَرِقَيْنِ مِنْ كُلِّ جِهَةٍ فَلَمَّا رَأَيْنَا الْخَلْقَ مُنْتَظِماً وَ الْفَلَكَ جَارِياً وَ التَّدْبِيرَ وَاحِداً وَ اللَّيْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ دَلَّ صِحَّةُ الْأَمْرِ وَ التَّدْبِيرِ وَ ائْتِلَافُ الْأَمْرِ عَلَى أَنَّ الْمُدَبِّرَ وَاحِدٌ ثُمَّ يَلْزَمُكَ إِنِ ادَّعَيْتَ اثْنَيْنِ فُرْجَةٌ مَا بَيْنَهُمَا حَتَّى يَكُونَا اثْنَيْنِ فَصَارَتِ الْفُرْجَةُ ثَالِثاً بَيْنَهُمَا قَدِيماً مَعَهُمَا فَيَلْزَمُكَ ثَلَاثَةٌ

So if you were to say that there are two (gods), and that they are both concordant from every aspect, or separate from every aspect, so when we see the creation being regulated and the planets flowing, and the strategy is one, and the night and the day, and the sun and the moon, are evidence to the wellbeing of the order and the strategy, and the coalition of the matters evidences upon that the Regulator is One. Then it would necessitate you, if you claim two (gods) that there should be a gap between the two in what is between them until they can happen to be two. Thus the gap would come to be the third (entity) between the two (gods), being eternally from before along with the two of them. Thus, it would necessitate a third (entity).

فَإِنِ ادَّعَيْتَ ثَلَاثَةً لَزِمَكَ مَا قُلْتَ فِي الِاثْنَيْنِ حَتَّى تَكُونَ بَيْنَهُمْ فُرْجَةٌ فَيَكُونُوا خَمْسَةً ثُمَّ يَتَنَاهَى فِي الْعَدَدِ إِلَى مَا لَا نِهَايَةَ لَهُ فِي الْكَثْرَةِ

So if you were to claim three, it would necessitate you what you said regarding the two, until there can happen to be a gap between them until they can happen to be five. Then you would end up in the numbering to what there is no end to it regarding the multitude’.

قَالَ هِشَامٌ فَكَانَ مِنْ سُؤَالِ الزِّنْدِيقِ أَنْ قَالَ فَمَا الدَّلِيلُ عَلَيْهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وُجُودُ الْأَفَاعِيلِ دَلَّتْ عَلَى أَنَّ صَانِعاً صَنَعَهَا أَ لَا تَرَى أَنَّكَ إِذَا نَظَرْتَ إِلَى بِنَاءٍ مُشَيَّدٍ مَبْنِيٍّ عَلِمْتَ أَنَّ لَهُ بَانِياً وَ إِنْ كُنْتَ لَمْ تَرَ الْبَانِيَ وَ لَمْ تُشَاهِدْهُ

Hisham said, ‘It was so from the question of the atheist that he said, ‘So what is the evidence upon Him^-azwj?’ So Abu Abdullah^-asws said: ‘The existence of the effects evidence upon that there is a Causer Causing these. Do you not see that you, when you look at a building constructed, you know that there is a builder for it, and even if you cannot see the builder and did not witness its (construction)?’

قَالَ فَمَا هُوَ قَالَ شَيْ‏ءٌ بِخِلَافِ الْأَشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَ أَنَّهُ شَيْ‏ءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لَا تُدْرِكُهُ الْأَوْهَامُ وَ لَا تَنْقُصُهُ الدُّهُورُ وَ لَا تُغَيِّرُهُ الْأَزْمَانُ .

He said, ‘So what is He^-azwj?’ He^-asws said: ‘A thing which is different from the things. I return to my^-asws words to prove the meaning, and He^-azwj is a thing in the reality of the ‘thing-ness’. He^-azwj neither has a body nor an image, nor can He^-azwj be felt, nor touched, nor can He^-azwj be realised by the five senses. Neither can the imaginations grasp Him^-azwj, nor does the age reduce Him^-azwj, nor does the time change Him^-azwj’.[218]

مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ حَدَّثَنِي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي سَعِيدٍ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ كَفَى لِأُولِي الْأَلْبَابِ بِخَلْقِ الرَّبِّ الْمُسَخِّرِ وَ مُلْكِ الرَّبِّ الْقَاهِرِ وَ جَلَالِ الرَّبِّ الظَّاهِرِ وَ نُورِ الرَّبِّ الْبَاهِرِ وَ بُرْهَانِ الرَّبِّ الصَّادِقِ وَ مَا أَنْطَقَ بِهِ أَلْسُنَ الْعِبَادِ وَ مَا أَرْسَلَ بِهِ الرُّسُلَ وَ مَا أَنْزَلَ عَلَى الْعِبَادِ دَلِيلًا عَلَى الرَّبِّ .

Muhammad Bin Yaqoub said, ‘A number of our companions narrated to me, from Ahmad Bin Muhammad Al Barqy, from his father, from Ali Bin Al Nu’man, from Ibn Muskan, from Dawood Bin Farqad, from Abu Saeed Al Zuhry,

(It has been narrated) from Abu Ja’far^-asws having said: ‘It suffices for the ones of understanding with the creation, the Subduing Lord^-azwj, and the Kingdom of the Compelling Lord^-azwj, and Majesty of the Lord^-azwj being Manifested, and the Light of the Lord^-azwj, the Splendour, and substantiation of the Truthful Lord^-azwj, and what the tongues of the servants speak with, and what the Rasools^-as were Sent with, and what was Revealed unto the servant, as an evidence upon the (existence of) the Lord^-azwj’.[219]

بَابُ إِطْلَاقِ الْقَوْلِ بِأَنَّهُ شَيْ‏ءٌ

Chapter 2 – Applicability of the word that He^-azwj is a ‘thing’

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ التَّوْحِيدِ فَقُلْتُ أَتَوَهَّمُ شَيْئاً فَقَالَ نَعَمْ غَيْرَ مَعْقُولٍ وَ لَا مَحْدُودٍ فَمَا وَقَعَ وَهْمُكَ عَلَيْهِ مِنْ شَيْ‏ءٍ فَهُوَ خِلَافُهُ لَا يُشْبِهُهُ شَيْ‏ءٌ وَ لَا تُدْرِكُهُ الْأَوْهَامُ كَيْفَ تُدْرِكُهُ الْأَوْهَامُ وَ هُوَ خِلَافُ مَا يُعْقَلُ وَ خِلَافُ مَا يُتَصَوَّرُ فِي الْأَوْهَامِ إِنَّمَا يُتَوَهَّمُ شَيْ‏ءٌ غَيْرُ مَعْقُولٍ وَ لَا مَحْدُودٍ .

Muhammad Bin Yaqoub, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Abdul Rahman Bin Abu Najran who said,

‘I asked Abu Ja’far^-asws about the Tawheed (Oneness of Allah^-azwj), and I said, ‘Can I think of Him^-azwj as a thing?’ So he^-asws said: ‘Yes, without reasoning and no limit. So whatever your imagination occurs upon from a thing, so He^-azwj is different to it. Nothing resembles Him^-azwj, nor can the imaginations grasp Him^-azwj. How can the imaginations grasp Him^-azwj and He^-azwj is different to what is thought of and different to what is pictured in the imaginations? But rather, you can imagine something without reasoning and no limits’.[220]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ الثَّانِي ( عليه السلام ) يَجُوزُ أَنْ يُقَالَ لِلَّهِ إِنَّهُ شَيْ‏ءٌ قَالَ نَعَمْ يُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَ حَدِّ التَّشْبِيهِ .

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Husayn Bin Saeed who said,

‘Abu Ja’far^-asws the 2^nd was asked, ‘Is it allowed for one to say for Allah^-azwj that He^-azwj is a thing?’ He^-asws said: ‘Yes. Take Him^-azwj out from the two limitations – the limitation of temporariness and the limit of resemblance’.[221]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْمَغْرَاءِ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ إِنَّ اللَّهَ خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ فَهُوَ مَخْلُوقٌ مَا خَلَا اللَّهَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Magra’a, raising it,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj is Distinct of His^-azwj creatures, and His^-azwj creatures are distinct from Him^-azwj; and everything upon what the name ‘thing’ occurs, so it is a creation, apart from Allah^-azwj’.[222]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ  ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ مَا خَلَا اللَّهَ فَهُوَ مَخْلُوقٌ وَ اللَّهُ خَالِقُ كُلِّ شَيْ‏ءٍ تَبَارَكَ الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid Al Barqy, from his father, from Al Nazar Bin Suweyd, from Yahya Al Halby, from Ibn Muskan, from Zurara Bin Ayn who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj is Distinct from His^-azwj creation and His^-azwj creation is distinct from Him^-azwj, and everything the name ‘thing’ occurs upon apart from Allah^-azwj, so it is a creation, and Allah^-azwj is the Creator of everything. Blessed is the One Who there is nothing like Him^-azwj and He^-azwj is the All-Hearing, the All-Seeing’.[223]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ خَيْثَمَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ مَا خَلَا اللَّهَ تَعَالَى فَهُوَ مَخْلُوقٌ وَ اللَّهُ خَالِقُ كُلِّ شَيْ‏ءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Khaysama,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Allah^-azwj is Distinct from His^-azwj creation and His^-azwj creation is distinct from Him^-azwj, and everything what the name ‘thing’ occurs upon, apart from Allah^-azwj the Exalted, so it is a creation, and Allah^-azwj is the Creator of everything’.[224]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لِلزِّنْدِيقِ حِينَ سَأَلَهُ مَا هُوَ قَالَ هُوَ شَيْ‏ءٌ بِخِلَافِ الْأَشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَ أَنَّهُ شَيْ‏ءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لَا تُدْرِكُهُ الْأَوْهَامُ وَ لَا تَنْقُصُهُ الدُّهُورُ وَ لَا تُغَيِّرُهُ الْأَزْمَانُ

Ali Bin Ibrahim, from his father, from Al Abbas Bin Amro Al Fuqaymi, from Hisham Bin Al Hakam,

(It has been narrated) from Abu Abdullah^-asws having said to the atheist when he asked him^-asws, ‘What is He^-azwj?’ He^-asws said: ‘He^-azwj is a thing different for the things. I^-asws reiterate with my^-asws words to prove the meaning, and He^-azwj is a thing in reality of the ‘thing-ness’ apart from that He^-azwj has neither a body, nor an image, nor can He^-azwj be felt, nor can He^-azwj be touched, nor can He^-azwj be realised by the five sensory perceptions. Neither can the imaginations grasp Him^-azwj, nor can the ages reduce Him^-azwj, nor can the times change Him^-azwj’.

فَقَالَ لَهُ السَّائِلُ فَتَقُولُ إِنَّهُ سَمِيعٌ بَصِيرٌ قَالَ هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَ بَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَ يُبْصِرُ بِنَفْسِهِ لَيْسَ قَوْلِي إِنَّهُ سَمِيعٌ يَسْمَعُ بِنَفْسِهِ وَ بَصِيرٌ يُبْصِرُ بِنَفْسِهِ أَنَّهُ شَيْ‏ءٌ وَ النَّفْسُ شَيْ‏ءٌ آخَرُ وَ لَكِنْ أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولًا وَ إِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلًا فَأَقُولُ إِنَّهُ سَمِيعٌ بِكُلِّهِ لَا أَنَّ الْكُلَّ مِنْهُ لَهُ بَعْضٌ وَ لَكِنِّي أَرَدْتُ إِفْهَامَكَ وَ التَّعْبِيرُ عَنْ نَفْسِي وَ لَيْسَ مَرْجِعِي فِي ذَلِكَ إِلَّا إِلَى أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلَا اخْتِلَافِ الذَّاتِ وَ لَا اخْتِلَافِ الْمَعْنَى

So the questioner said to him^-asws, ‘But you^-asws are saying that He^-azwj is Hearing, Seeing’. He^-asws said: ‘He^-azwj is Hearing, Seeing. He^-azwj Sees without an organ and Sees without an instrument, but He^-azwj is Seeing by Himself^-azwj and is Hearing by Himself^-azwj. My^-asws words that ‘He^-azwj is Seeing by Himself^-azwj and is Hearing by Himself^-azwj’ is not that He^-azwj is a thing and His^-azwj Self is another thing. But, I^-asws intend as an idiom from myself^-asws when I^-asws was asked and as an understanding for you when you asked. Thus, I^-asws am saying that He^-azwj Hears by all of Him^-azwj, not that the for the ‘all’ of Him^-azwj there are parts, but I^-asws intend to make you understand and as an idiom from myself^-asws and I^-asws do not re-iterate in that except that He^-azwj is the All-Hearing, the All-Seeing, the All-Knowing, the All-Aware without a differentiation of the Self nor differentiation of the meaning’.

قَالَ لَهُ السَّائِلُ فَمَا هُوَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هُوَ الرَّبُّ وَ هُوَ الْمَعْبُودُ وَ هُوَ اللَّهُ وَ لَيْسَ قَوْلِي اللَّهُ إِثْبَاتَ هَذِهِ الْحُرُوفِ أَلِفٍ وَ لَامٍ وَ هَاءٍ وَ لَا رَاءٍ وَ لَا بَاءٍ وَ لَكِنِ ارْجِعْ إِلَى مَعْنًى وَ شَيْ‏ءٍ خَالِقِ الْأَشْيَاءِ وَ صَانِعِهَا وَ نَعْتِ هَذِهِ الْحُرُوفِ وَ هُوَ الْمَعْنَى سُمِّيَ بِهِ اللَّهُ وَ الرَّحْمَنُ وَ الرَّحِيمُ وَ الْعَزِيزُ وَ أَشْبَاهُ ذَلِكَ مِنْ أَسْمَائِهِ وَ هُوَ الْمَعْبُودُ جَلَّ وَ عَزَّ

The questioner said to him^-asws, ‘So what is He^-azwj?’ Abu Abdullah^-asws said: ‘He^-azwj is the Lord^-azwj, and He^-azwj is the worshipped, and He^-azwj is Allah^-azwj. And it is not my^-asws word ‘Allah’ to prove these letters, ‘Alif’, and ‘Laam’, and ‘Ha’, nor ‘Ra’ nor ‘Ba’, but I re-iterate to a meaning and a thing, Creator of the things and its Maker, and the intention of these letters, and it is the meaning ‘Allah’ has been Named by, and ‘the Beneficent’, and the ‘Merciful’, and the ‘Mighty’, and the likes of that from His^-azwj Names, and He^-azwj is the worshipped One, Majestic and Mighty’.

قَالَ لَهُ السَّائِلُ فَإِنَّا لَمْ نَجِدْ مَوْهُوماً إِلَّا مَخْلُوقاً قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَوْ كَانَ ذَلِكَ كَمَا تَقُولُ لَكَانَ التَّوْحِيدُ عَنَّا مُرْتَفِعاً لِأَنَّا لَمْ نُكَلَّفْ غَيْرَ مَوْهُومٍ وَ لَكِنَّا نَقُولُ كُلُّ مَوْهُومٍ بِالْحَوَاسِّ مُدْرَكٍ بِهِ تَحُدُّهُ الْحَوَاسُّ وَ تُمَثِّلُهُ فَهُوَ مَخْلُوقٌ إِذْ كَانَ النَّفْيُ هُوَ الْإِبْطَالَ وَ الْعَدَمَ وَ الْجِهَةُ

The questioner said to him^-asws, ‘But we do not find our imaginations except as creations’. Abu Abdullah^-asws said: ‘If it was that, just as you are saying, the Tawheed (Oneness) would be raised (negated), because we are not encumbered without imagination. But we are saying that every imagination with the senses realised with is limited by the senses, and is a resemblance, thus it is a creation. When it was the negation, so it is the invalidation, and the nothingness (non-entity) and the modality.

الثَّانِيَةُ التَّشْبِيهُ إِذْ كَانَ التَّشْبِيهُ هُوَ صِفَةَ الْمَخْلُوقِ الظَّاهِرِ التَّرْكِيبِ وَ التَّأْلِيفِ فَلَمْ يَكُنْ بُدٌّ مِنْ إِثْبَاتِ الصَّانِعِ لِوُجُودِ الْمَصْنُوعِينَ وَ الِاضْطِرَارِ إِلَيْهِمْ أَنَّهُمْ مَصْنُوعُونَ وَ أَنَّ صَانِعَهُمْ غَيْرُهُمْ وَ لَيْسَ مِثْلَهُمْ إِذْ كَانَ مِثْلُهُمْ شَبِيهاً بِهِمْ فِي ظَاهِرِ التَّرْكِيبِ وَ التَّأْلِيفِ وَ فِيمَا يَجْرِي عَلَيْهِمْ مِنْ حُدُوثِهِمْ بَعْدَ إِذْ لَمْ يَكُونُوا وَ تَنَقُّلِهِمْ مِنَ صِغَرٍ إِلَى كِبَرٍ وَ سَوَادٍ إِلَى بَيَاضٍ وَ قُوَّةٍ إِلَى ضَعْفٍ وَ أَحْوَالٍ مَوْجُودَةٍ لَا حَاجَةَ بِنَا إِلَى تَفْسِيرِهَا لِبَيَانِهَا وَ وُجُودِهَا

The second is the resemblance. When there was the resemblance, it would be a quality of the creation, the apparent, the assembled, and the composed. So it would not happen to be inevitable from proving the Maker due to the existence of the manufactured items and the necessity to them that they are manufactured and that their Maker is other than them, and is not like them. If He^-azwj was like them, He^-azwj would have resembled them in the apparent, and the assemblage, and the composition, with regards to what flows upon them from their coming into being afterwards when they did not exist (beforehand), and their transformation from the smallness to the largeness, and blackness to whiteness, and strength to weakness, and their existing states. There is no need for us^-asws to interpret these in order to explain these and their existences’.

قَالَ لَهُ السَّائِلُ فَقَدْ حَدَدْتَهُ إِذْ أَثْبَتَّ وُجُودَهُ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَمْ أَحُدَّهُ وَ لَكِنِّي أَثْبَتُّهُ إِذْ لَمْ يَكُنْ بَيْنَ النَّفْيِ وَ الْإِثْبَاتِ مَنْزِلَةٌ

The questioner said to him^-asws, ‘But you^-asws would have limited Him^-azwj when you proved His^-azwj existence’. Abu Abdullah^-asws said: ‘I^-asws did not limit Him^-azwj. But I^-asws proved Him^-azwj when there does not happen to be a stage between the negation and the proofs’.

قَالَ لَهُ السَّائِلُ فَلَهُ إِنِّيَّةٌ وَ مَائِيَّةٌ قَالَ نَعَمْ لَا يُثْبَتُ الشَّيْ‏ءُ إِلَّا بِإِنِّيَّةٍ وَ مَائِيَّةٍ

The questioner said to him^-asws, ‘So, for Him^-azwj there is a reality and an actuality?’ He^-asws said: ‘Yes. The thing cannot be proven except in a reality and actuality’.

قَالَ لَهُ السَّائِلُ فَلَهُ كَيْفِيَّةٌ قَالَ لَا لِأَنَّ الْكَيْفِيَّةَ جِهَةُ الصِّفَةِ وَ الْإِحَاطَةِ وَ لَكِنْ لَا بُدَّ مِنَ الْخُرُوجِ مِنْ جِهَةِ التَّعْطِيلِ وَ التَّشْبِيهِ لِأَنَّ مَنْ نَفَاهُ فَقَدْ أَنْكَرَهُ وَ دَفَعَ رُبُوبِيَّتَهُ وَ أَبْطَلَهُ وَ مَنْ شَبَّهَهُ بِغَيْرِهِ فَقَدْ أَثْبَتَهُ بِصِفَةِ الْمَخْلُوقِينَ الْمَصْنُوعِينَ الَّذِينَ لَا يَسْتَحِقُّونَ الرُّبُوبِيَّةَ وَ لَكِنْ لَا بُدَّ مِنْ إِثْبَاتِ أَنَّ لَهُ كَيْفِيَّةً لَا يَسْتَحِقُّهَا غَيْرُهُ وَ لَا يُشَارِكُ فِيهَا وَ لَا يُحَاطُ بِهَا وَ لَا يَعْلَمُهَا غَيْرُهُ

The questioner said to him^-asws, ‘So is there a ‘how-ness’ (Qualitative State) for Him^-azwj?’ He^-asws said: ‘No, because the qualitative state is an aspect of the quality, but it is inevitable from exiting from an aspect of the temporariness and the resemblance, because the one who negates Him^-azwj, so he had denied Him^-azwj and repulsed His^-azwj Lordship and invalidated it; and the one who resembles Him^-azwj with something else, so he has proved Him^-azwj with a quality of the creation, the manufactured ones who are not rightful for the Lordship. But it is inevitable from the proofs that for Him^-azwj there is a Qualitative State which others are not rightful of, nor does anything participate in it, nor is inter-mingled with it, nor is something else known by it.

قَالَ السَّائِلُ فَيُعَانِي الْأَشْيَاءَ بِنَفْسِهِ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) هُوَ أَجَلُّ مِنْ أَنْ يُعَانِيَ الْأَشْيَاءَ بِمُبَاشَرَةٍ وَ مُعَالَجَةٍ لِأَنَّ ذَلِكَ صِفَةُ الْمَخْلُوقِ الَّذِي لَا تَجِي‏ءُ الْأَشْيَاءُ لَهُ إِلَّا بِالْمُبَاشَرَةِ وَ الْمُعَالَجَةِ وَ هُوَ مُتَعَالٍ نَافِذُ الْإِرَادَةِ وَ الْمَشِيئَةِ فَعَّالٌ لِمَا يَشَاءُ .

The questioner said, ‘So do the (Creation of the) things tire His^-azwj Self?’ Abu Abdullah^-asws said: ‘He is more Majestic than that the (Creation of) things should Tire Him^-azwj by the Initiating (the things) and Processing, because that is a quality of the created beings who do not come to the things except by the production and the processing, and He^-azwj is most Exalted, Implementer of the Will and the Desire, Doing whatever He^-azwj so Desires to’.[225]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ قَالَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) أَ يَجُوزُ أَنْ يُقَالَ إِنَّ اللَّهَ شَيْ‏ءٌ قَالَ نَعَمْ يُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَ حَدِّ التَّشْبِيهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from the one who mentioned it, said,

‘Abu Abdullah^-asws was asked, ‘Is it allowed for it to be said that Allah^-azwj is a thing?’ He^-asws said: ‘Yes, taking Him^-azwj out from two limitations – the limitation of the temporariness and the limitation of the resemblance’.[226]

بَابُ أَنَّهُ لَا يُعْرَفُ إِلَّا بِهِ

Chapter 3 – He^-azwj cannot be recognised except by Him^-azwj

عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْفَضْلِ بْنِ السَّكَنِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اعْرِفُوا اللَّهَ بِاللَّهِ وَ الرَّسُولَ بِالرِّسَالَةِ وَ أُولِي الْأَمْرِ بِالْأَمْرِ بِالْمَعْرُوفِ وَ الْعَدْلِ وَ الْإِحْسَانِ .

Ali Bin Muhammad, from the one who mentioned it, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Humran, from Al Fazl Bin Al Sakan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Recognise Allah^-azwj by Allah^-azwj, and the Rasool^-saww by the Message, and the Masters of the Command (Ul Al-Amr) by the ordering of the good, and the justice, and the favours’.[227]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عُقْبَةَ بْنِ قَيْسِ بْنِ سِمْعَانَ بْنِ أَبِي رُبَيْحَةَ مَوْلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بِمَ عَرَفْتَ رَبَّكَ قَالَ بِمَا عَرَّفَنِي نَفْسَهُ قِيلَ وَ كَيْفَ عَرَّفَكَ نَفْسَهُ قَالَ لَا يُشْبِهُهُ صُورَةٌ وَ لَا يُحَسُّ بِالْحَوَاسِّ وَ لَا يُقَاسُ بِالنَّاسِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Ali Bin Uqba Bin Qays Bin Abu Rubayha,

A slave of Rasool-Allah^-saww, said, ‘Amir Al-Momineen^-asws was asked, ‘By what you^-asws recognise your^-asws Lord^-azwj?’ He^-asws said: ‘By what He^-azwj Introduced Himself^-azwj to me^-asws as’. It was said, ‘And how did He^-azwj Introduce Himself^-azwj to you^-asws?’ He^-asws said: ‘Neither does an image resemble Him^-azwj nor can He^-azwj be sensed by the sensory perceptions, nor can He^-azwj be compared with the people.

قَرِيبٌ فِي بُعْدِهِ بَعِيدٌ فِي قُرْبِهِ فَوْقَ كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ شَيْ‏ءٌ فَوْقَهُ أَمَامَ كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ لَهُ أَمَامٌ دَاخِلٌ فِي الْأَشْيَاءِ لَا كَشَيْ‏ءٍ دَاخِلٍ فِي شَيْ‏ءٍ وَ خَارِجٌ مِنَ الْأَشْيَاءِ لَا كَشَيْ‏ءٍ خَارِجٍ مِنْ شَيْ‏ءٍ سُبْحَانَ مَنْ هُوَ هَكَذَا وَ لَا هَكَذَا غَيْرُهُ وَ لِكُلِّ شَيْ‏ءٍ مُبْتَدَأٌ .

He^-azwj is Near in His^-azwj Remoteness and Remote in His^-azwj Nearness, above everything. Nothing can be said to be above Him^-azwj. He^-azwj is in front of everything and it cannot be said for Him^-azwj there is a front. He^-azwj is inside everything not like a thing entering into a thing, and He^-azwj is outside from the things, not like the thing being outside from the thing. Glorious is the One^-azwj Who is like this, and nothing else is like this. And for everything, there is an Initiator’.[228]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي نَاظَرْتُ قَوْماً فَقُلْتُ لَهُمْ إِنَّ اللَّهَ جَلَّ جَلَالُهُ أَجَلُّ وَ أَعَزُّ وَ أَكْرَمُ مِنْ أَنْ يُعْرَفَ بِخَلْقِهِ بَلِ الْعِبَادُ يُعْرَفُونَ بِاللَّهِ فَقَالَ رَحِمَكَ اللَّهُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Safwan Bin Yahya, from Mansour Bin Hazim who said,

‘I said to Abu Abdullah^-asws, ‘I debated a group, so I said to them that Allah^-azwj, Majestic is His^-azwj Majesty is more Majestic and more Mighty, and more Benevolent than that He^-azwj should be recognised through His^-azwj creatures. But it is the creatures who are being recognised through Allah^-azwj’. So he^-asws said: ‘May Allah^-azwj have Mercy on you’.[229]

بَابُ أَدْنَى الْمَعْرِفَةِ

Chapter 4 – The lowest of the recognition

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ أَدْنَى الْمَعْرِفَةِ فَقَالَ الْإِقْرَارُ بِأَنَّهُ لَا إِلَهَ غَيْرُهُ وَ لَا شِبْهَ لَهُ وَ لَا نَظِيرَ وَ أَنَّهُ قَدِيمٌ مُثْبَتٌ مَوْجُودٌ غَيْرُ فَقِيدٍ وَ أَنَّهُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ .

Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alary, and Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar Al Hamdany, altogether from Al Fatah Bin Yazeed,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I asked him^-asws about the lowest of the recognition. So he^-asws said: ‘The acknowledgement that there is no god apart from Him^-azwj, and there is neither a resemblance for Him^-azwj nor a counterpart, and that He^-azwj is Eternal, Affirmed, Existing without being absent, and that there is nothing like Him^-azwj’.[230]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ طَاهِرِ بْنِ حَاتِمٍ فِي حَالِ اسْتِقَامَتِهِ أَنَّهُ كَتَبَ إِلَى الرَّجُلِ مَا الَّذِي لَا يُجْتَزَأُ فِي مَعْرِفَةِ الْخَالِقِ بِدُونِهِ فَكَتَبَ إِلَيْهِ لَمْ يَزَلْ عَالِماً وَ سَامِعاً وَ بَصِيراً وَ هُوَ الْفَعَّالُ لِمَا يُرِيدُ وَ سُئِلَ أَبُو جَعْفَرٍ ( عليه السلام ) عَنِ الَّذِي لَا يُجْتَزَأُ بِدُونِ ذَلِكَ مِنْ مَعْرِفَةِ الْخَالِقِ فَقَالَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ لَا يُشْبِهُهُ شَيْ‏ءٌ لَمْ يَزَلْ عَالِماً سَمِيعاً بَصِيراً .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Tahir Bin Hatim during a state of normality,

‘He wrote to the man^-asws (Imam Reza^-asws), ‘What is that without which the recognition of the Creator would be deficient?’ So he^-asws wrote to him: ‘(It is that) He^-azwj does not cease to be Knowing, and Hearing, and Seeing, and He^-azwj Does whatever He^-azwj so Desires to. And Abu Ja’far^-asws was asked about that without which the recognition of the Creator would be deficient, so he^-asws said: ‘(It is that) There is nothing like Him^-azwj nor does anything resemble Him^-azwj. He does not Cease to be Knowing, Hearing, Seeing’’.[231]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ بْنِ بَقَّاحٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ أَمْرَ اللَّهِ كُلَّهُ عَجِيبٌ إِلَّا أَنَّهُ قَدِ احْتَجَّ عَلَيْكُمْ بِمَا قَدْ عَرَّفَكُمْ مِنْ نَفْسِهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Al Hassan Bin Ali Bin Yusuf Bin Baqqah, from Sayf Bin Ameyra, from Ibrahim Bin Umar who said,

‘I heard Abu Abdullah^-asws saying: ‘The matter of Allah^-azwj, all of it is strange, except that He^-azwj has Argued upon you with what He^-azwj has Introduced to you all from Himself^-azwj’.[232]

بَابُ الْمَعْبُودِ

Chapter 5 – The Worshipped One (Deity)

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ عَبَدَ اللَّهَ بِالتَّوَهُّمِ فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ أَشْرَكَ وَ مَنْ عَبَدَ الْمَعْنَى بِإِيقَاعِ الْأَسْمَاءِ عَلَيْهِ بِصِفَاتِهِ الَّتِي وَصَفَ بِهَا نَفْسَهُ فَعَقَدَ عَلَيْهِ قَلْبَهُ وَ نَطَقَ بِهِ لِسَانُهُ فِي سَرَائِرِهِ وَ عَلَانِيَتِهِ فَأُولَئِكَ أَصْحَابُ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) حَقّاً

Ali Bin Ibrahim, from Muhammad Bin Isa, Bin Ubeyd, from Al Hassan Bin Mahboub, from Ibn Ra’ib and from someone else,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who worships Allah^-azwj in the imaginations so he has blasphemed (disbelieved); and the one who worships the Name besides the Meaning, so he has blasphemed; and the one who worships the Name and the Meaning, so he has associated (committed polytheism (Shirk)); and the one who worships the Meaning with the harmony of the Name with His^-azwj Attributes upon Him^-azwj which He^-azwj Himself has Described with, so He^-azwj pacts his heart upon it, and his tongue speaks with it during his privacy and his public appearances, so they would be the companions of Amir Al-Momineen^-asws truly’.

وَ فِي حَدِيثٍ آخَرَ أُولَئِكَ هُمُ الْمُؤْمِنُونَ حَقّاً .

And in another Hadeeth, ‘(He^-asws said): ‘They are the Momineen, truly’.[233]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَسْمَاءِ اللَّهِ وَ اشْتِقَاقِهَا اللَّهُ مِمَّا هُوَ مُشْتَقٌّ قَالَ فَقَالَ لِي يَا هِشَامُ اللَّهُ مُشْتَقٌّ مِنْ إِلَهٍ وَ الْإِلَهُ يَقْتَضِي مَأْلُوهاً وَ الِاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ لَمْ يَعْبُدْ شَيْئاً وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ كَفَرَ وَ عَبَدَ اثْنَيْنِ وَ مَنْ عَبَدَ الْمَعْنَى دُونَ الِاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ

Ali Bin Ibrahim, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Al Hakam,

‘He asked Abu Abdullah^-asws about the Names of Allah^-azwj and their deriving Allah^-azwj from what He^-azwj is Derived’. So he^-asws said to me: ‘O Hisham! Allah^-azwj is derived from ‘God’ and ‘The God’, it requires its worshipper. And the name is other than the named. So the one who worships the Name besides the Meaning, so he has blasphemed and has not worshipped anything; and the one who worships the Name and the Meaning, so he has blasphemed and has worshipped two; and the one who worships the Meaning besides the Name, so that is the Tawheed (Oneness). Do you understand, O Hisham?’

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

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

قَالَ فَقَالَ نَفَعَكَ اللَّهُ بِهِ وَ ثَبَّتَكَ يَا هِشَامُ

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

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

Hisham said, ‘So, by Allah^-azwj! No one was able to subdue me regarding the Tawheed (Oneness) until I rose to this status of mine’.[234]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ كَتَبْتُ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) أَوْ قُلْتُ لَهُ جَعَلَنِي اللَّهُ فِدَاكَ نَعْبُدُ الرَّحْمَنَ الرَّحِيمَ الْوَاحِدَ الْأَحَدَ الصَّمَدَ قَالَ فَقَالَ إِنَّ مَنْ عَبَدَ الِاسْمَ دُونَ الْمُسَمَّى بِالْأَسْمَاءِ أَشْرَكَ وَ كَفَرَ وَ جَحَدَ وَ لَمْ يَعْبُدْ شَيْئاً بَلِ اعْبُدِ اللَّهَ الْوَاحِدَ الْأَحَدَ الصَّمَدَ الْمُسَمَّى بِهَذِهِ الْأَسْمَاءِ دُونَ الْأَسْمَاءِ إِنَّ الْأَسْمَاءَ صِفَاتٌ وَصَفَ بِهَا نَفْسَهُ .

Ali Bin Ibrahim, from Al Abbas Bin Marouf, from Abdul Rahman Bin Abu Najran who said,

‘I wrote to Abu Ja’far^-asws, or said to him^-asws, ‘May I be sacrificed for you^-asws! We worship the Beneficent, the Merciful, the One, the First, the Last’. So he^-asws said: ‘Surely, the one who worships the Name besides the One Named by the Names has associated (committed Shirk), and blasphemed, and denied and did not worship anything. But worship the One, the First, the Last, the Named One by these Names, besides the Names. The Name is an attribute by which He^-azwj Describes Himself’.[235]

بَابُ الْكَوْنِ وَ الْمَكَانِ

Chapter 6 – Coming into being and the space

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلَ نَافِعُ بْنُ الْأَزْرَقِ أَبَا جَعْفَرٍ ( عليه السلام ) فَقَالَ أَخْبِرْنِي عَنِ اللَّهِ مَتَى كَانَ فَقَالَ مَتَى لَمْ يَكُنْ حَتَّى أُخْبِرَكَ مَتَى كَانَ سُبْحَانَ مَنْ لَمْ يَزَلْ وَ لَا يَزَالُ فَرْداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Hamza who said,

‘Naf’au Bin Arzaq asked Abu Ja’far^-asws saying, ‘Inform me about Allah^-azwj, when was He^-azwj (from)?’ So he^-asws said: ‘When was He^-azwj not, and I^-asws shall inform you when He^-azwj was. Glorious is the One who never ceased to be and will not cease to be, Individual, Last, neither having taken a female companion nor a son’.[236]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) مِنْ وَرَاءِ نَهَرِ بَلْخَ فَقَالَ إِنِّي أَسْأَلُكَ عَنْ مَسْأَلَةٍ فَإِنْ أَجَبْتَنِي فِيهَا بِمَا عِنْدِي قُلْتُ بِإِمَامَتِكَ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) سَلْ عَمَّا شِئْتَ فَقَالَ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ وَ كَيْفَ كَانَ وَ عَلَى أَيِّ شَيْ‏ءٍ كَانَ اعْتِمَادُهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘A man came over to Abu Al-Hassan Al-Reza^-asws from behind the river Balkh. So he said, ‘I want to ask you^-asws a question. So if you^-asws were to answer me with regards to it with what is with me, I shall speak with your^-asws Imamate’. So Abu Al Hassan^-asws said: ‘Ask about whatever you so desire to’. So he said, ‘Inform me about your^-asws Lord^-azwj, when was He^-azwj (from), and how was He^-azwj and upon which thing is His^-azwj dependency?’

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَيَّنَ الْأَيْنَ بِلَا أَيْنٍ وَ كَيَّفَ الْكَيْفَ بِلَا كَيْفٍ وَ كَانَ اعْتِمَادُهُ عَلَى قُدْرَتِهِ

So Abu Al-Hassan^-asws said: ‘Allah^-azwj Blessed and High is the ‘where’ of the ‘where’ without a ‘where’, and ‘how’ of the ‘how’ without a ‘how’, and His^-azwj dependency is upon His^-azwj Power’.

فَقَامَ إِلَيْهِ الرَّجُلُ فَقَبَّلَ رَأْسَهُ وَ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَنَّ عَلِيّاً وَصِيُّ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ الْقَيِّمُ بَعْدَهُ بِمَا قَامَ بِهِ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَنَّكُمُ الْأَئِمَّةُ الصَّادِقُونَ وَ أَنَّكَ الْخَلَفُ مِنْ بَعْدِهِمْ .

So the man stood up to him^-asws and kissed his^-asws forehead and said, ‘I testify that there is no god except Allah^-azwj, and that Muhammad^-saww is His^-azwj Rasool^-saww, and that Ali^-asws is a successor^-asws of Rasool^-saww, and the custodian after him^-saww with whatever Rasool-Allah^-saww stood with, and you^-asws all (Imams^-asws are the truthful ones, and that you^-asws are the replacement from after them^-asws’.[237]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ لَهُ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ فَقَالَ وَيْلَكَ إِنَّمَا يُقَالُ لِشَيْ‏ءٍ لَمْ يَكُنْ مَتَى كَانَ إِنَّ رَبِّي تَبَارَكَ وَ تَعَالَى كَانَ وَ لَمْ يَزَلْ حَيّاً بِلَا كَيْفٍ وَ لَمْ يَكُنْ لَهُ كَانَ وَ لَا كَانَ لِكَوْنِهِ كَوْنُ كَيْفٍ وَ لَا كَانَ لَهُ أَيْنٌ وَ لَا كَانَ فِي شَيْ‏ءٍ وَ لَا كَانَ عَلَى شَيْ‏ءٍ وَ لَا ابْتَدَعَ لِمَكَانِهِ مَكَاناً وَ لَا قَوِيَ بَعْدَ مَا كَوَّنَ الْأَشْيَاءَ وَ لَا كَانَ ضَعِيفاً قَبْلَ أَنْ يُكَوِّنَ شَيْئاً وَ لَا كَانَ مُسْتَوْحِشاً قَبْلَ أَنْ يَبْتَدِعَ شَيْئاً وَ لَا يُشْبِهُ شَيْئاً مَذْكُوراً وَ لَا كَانَ خِلْواً مِنْ الْمُلْكِ قَبْلَ إِنْشَائِهِ وَ لَا يَكُونُ مِنْهُ خِلْواً بَعْدَ ذَهَابِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Ali Bin Abu Hamza, from Abu Baseer who said,

‘A man came over to Abu Ja’far^-asws, and he said to him^-asws, ‘Inform me about your^-asws Lord^-azwj, when was He^-azwj (from)?’ So he^-asws said: ‘Woe be unto you! But rather, it is only said to the thing which never was, when it was from. My^-asws Lord^-azwj, Blessed and High, always has been and will not cease to be living without a ‘how’, and there cannot happen to be a ‘was’ for Him^-azwj, nor was there for His^-azwj coming into being an occurrence of ‘how’, nor was there for Him^-azwj a ‘where’, nor was He^-azwj in anything, nor was He^-azwj upon anything, nor was there a beginning for His^-azwj Place a place, nor was He^-azwj Strong after the coming into being of the things, nor was He^-azwj weak before the things came into being, nor was He^-azwj lonely before He^-azwj Initiated the things, nor does anything mentionable resemble Him^-azwj, nor was He^-azwj Distinct from His^-azwj Kingdom before He^-azwj Built it, nor will there be a distinction from Him^-azwj after its non-existence.

لَمْ يَزَلْ حَيّاً بِلَا حَيَاةٍ وَ مَلِكاً قَادِراً قَبْلَ أَنْ يُنْشِئَ شَيْئاً وَ مَلِكاً جَبَّاراً بَعْدَ إِنْشَائِهِ لِلْكَوْنِ فَلَيْسَ لِكَوْنِهِ كَيْفٌ وَ لَا لَهُ أَيْنٌ وَ لَا لَهُ حَدٌّ وَ لَا يُعْرَفُ بِشَيْ‏ءٍ يُشْبِهُهُ وَ لَا يَهْرَمُ لِطُولِ الْبَقَاءِ وَ لَا يَصْعَقُ لِشَيْ‏ءٍ بَلْ لِخَوْفِهِ تَصْعَقُ الْأَشْيَاءُ كُلُّهَا

He^-azwj had never ceased to be living without a life and a kingdom and a Powerful King before He^-azwj Built anything, and was a Compelling King after His^-azwj Building the universe. So there isn’t from His^-azwj coming into being, a ‘how’, nor is there a ‘where’ for Him^-azwj, nor is there a (defined) limit for Him^-azwj, nor can He^-azwj be recognised by something resembling Him^-azwj, nor does He^-azwj age due to the prolonged remaining, nor is He^-azwj bewildered to anything, but out of fear of Him^-azwj the things are bewildered, all of them.

كَانَ حَيّاً بِلَا حَيَاةٍ حَادِثَةٍ وَ لَا كَوْنٍ مَوْصُوفٍ وَ لَا كَيْفٍ مَحْدُودٍ وَ لَا أَيْنٍ مَوْقُوفٍ عَلَيْهِ وَ لَا مَكَانٍ جَاوَرَ شَيْئاً بَلْ حَيٌّ يُعْرَفُ وَ مَلِكٌ لَمْ يَزَلْ لَهُ الْقُدْرَةُ وَ الْمُلْكُ أَنْشَأَ مَا شَاءَ حِينَ شَاءَ بِمَشِيئَتِهِ لَا يُحَدُّ وَ لَا يُبَعَّضُ وَ لَا يَفْنَى كَانَ أَوَّلًا بِلَا كَيْفٍ وَ يَكُونُ آخِراً بِلَا أَيْنٍ وَ كُلُّ شَيْ‏ءٍ هَالِكٌ إِلَّا وَجْهَهُ لَهُ الْخَلْقُ وَ الْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ

He^-azwj was Living without a new (lease of) life, and occurrence of a space, nor a limitation of ‘how’, nor a ‘where’ reserved upon Him^-azwj, nor a place being in the vicinity of anything. But, He^-azwj is Living, recognised, and a King not having a decline for Him^-azwj of the Power and the Kingdom, for as long as when He^-azwj so Desires with His^-azwj Desire. He^-azwj can neither be limited, nor divided, nor perish. He^-azwj was the First without a ‘how’ (qualitative state), and will happen to be Last without a ‘where’. And everything is perishable except for His^-azwj Face. For Him^-azwj is the creation and the Command. Blessed is Allah^-azwj, Lord^-azwj of the worlds’.

وَيْلَكَ أَيُّهَا السَّائِلُ إِنَّ رَبِّي لَا تَغْشَاهُ الْأَوْهَامُ وَ لَا تَنْزِلُ بِهِ الشُّبُهَاتُ وَ لَا يَحَارُ وَ لَا يُجَاوِزُهُ شَيْ‏ءٌ وَ لَا تَنْزِلُ بِهِ الْأَحْدَاثُ وَ لَا يُسْأَلُ عَنْ شَيْ‏ءٍ وَ لَا يَنْدَمُ عَلَى شَيْ‏ءٍ وَ لَا تَأْخُذُهُ سِنَةٌ وَ لَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرْضِ وَ مَا بَيْنَهُمَا وَ مَا تَحْتَ الثَّرَى .

Woe be unto you, O questioner! My^-asws Lord^-azwj is such that the imaginations cannot grasp Him^-azwj, nor can the doubts descend with Him^-azwj, nor confusion, nor does anything exceed Him^-azwj, nor does anything new descend with Him^-azwj, nor does He^-azwj Ask about anything, nor does he regret upon anything, nor does slumber seize Him^-azwj nor is there any sleep for Him^-azwj. For Him^-azwj is whatever is in the skies and whatever is in the earth and whatever is between the two and whatever is beneath the surface’.[238] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ رَفَعَهُ قَالَ اجْتَمَعَتِ الْيَهُودُ إِلَى رَأْسِ الْجَالُوتِ فَقَالُوا لَهُ إِنَّ هَذَا الرَّجُلَ عَالِمٌ يَعْنُونَ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَانْطَلِقْ بِنَا إِلَيْهِ نَسْأَلْهُ فَأَتَوْهُ فَقِيلَ لَهُمْ هُوَ فِي الْقَصْرِ فَانْتَظَرُوهُ حَتَّى خَرَجَ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, raising it, said,

‘The Jews gathered around their chief Al-Jalout and they said to him, ‘This man is a knowledgeable one’, meaning Amir Al-Momineen^-asws’, so come with us to him^-asws, to question him^-asws’. So they came over, and it was said to them, ‘He^-asws is in the (government) building’. So they waited for him^-asws until he^-asws came out’.

فَقَالَ لَهُ رَأْسُ الْجَالُوتِ جِئْنَاكَ نَسْأَلُكَ فَقَالَ سَلْ يَا يَهُودِيُّ عَمَّا بَدَا لَكَ فَقَالَ أَسْأَلُكَ عَنْ رَبِّكَ مَتَى كَانَ فَقَالَ كَانَ بِلَا كَيْنُونِيَّةٍ كَانَ بِلَا كَيْفٍ كَانَ لَمْ يَزَلْ بِلَا كَمٍّ وَ بِلَا كَيْفٍ كَانَ لَيْسَ لَهُ قَبْلٌ هُوَ قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ لَا غَايَةٍ وَ لَا مُنْتَهًى انْقَطَعَتْ عَنْهُ الْغَايَةُ وَ هُوَ غَايَةُ كُلِّ غَايَةٍ

So chief Al-Jalout said to him^-asws, ‘We came to question you^-asws’. So he^-asws said: ‘Ask, O Jew, about whatever comes to you’. So he said, ‘I ask you^-asws about your^-asws Lord^-azwj, when was He^-azwj (from)?’ So he^-asws said: ‘He^-azwj was without there being any entities. He^-azwj was without a ‘how’ (qualitative state). He^-azwj still exists without an extent (limit) and without a ‘how’. He^-azwj was, there being no ‘before’ for Him^-azwj. He^-azwj was before the ‘before’, without a ‘before’, nor is there an end-point or a termination. The termination is cut off from Him^-azwj, and He^-azwj is an end-point of every end-point’.

فَقَالَ رَأْسُ الْجَالُوتِ امْضُوا بِنَا فَهُوَ أَعْلَمُ مِمَّا يُقَالُ فِيهِ .

So chief Al-Jalout said, ‘Lets us go, for he^-asws is more knowledgeable than what is said for him^-asws’.[239]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ حِبْرٌ مِنَ الْأَحْبَارِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّكَ فَقَالَ لَهُ ثَكِلَتْكَ أُمُّكَ وَ مَتَى لَمْ يَكُنْ حَتَّى يُقَالَ مَتَى كَانَ كَانَ رَبِّي قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ بَعْدَ الْبَعْدِ بِلَا بَعْدٍ وَ لَا غَايَةَ وَ لَا مُنْتَهَى لِغَايَتِهِ انْقَطَعَتِ الْغَايَاتُ عِنْدَهُ فَهُوَ مُنْتَهَى كُلِّ غَايَةٍ

And by this chain, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Al Hassan Al Nowsaly,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Rabbi from the Rabbis came over to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! When was your^-asws Lord^-azwj (from)?’ So he^-asws said to him: ‘May your mother be bereft of you! And when did He^-azwj not happen to be until it can be said when my^-asws Lord^-azwj was (from). My^-asws Lord^-azwj was before the ‘before’ without there being a ‘before’, and (will be) after the ‘after’ without there being an ‘after’. And there is neither an end-point nor a termination to His^-azwj end-point cutting off the end-point in His^-azwj Presence. Thus, He^-azwj is the termination of every end-point’.

فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَ فَنَبِيٌّ أَنْتَ فَقَالَ وَيْلَكَ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِيدِ مُحَمَّدٍ ( صلى الله عليه وآله )

So he said, ‘O Amir Al-Momineen^-asws! So, are you^-asws a Prophet^-as?’ So he^-asws said: ‘Woe be unto you! But rather, I^-asws am a servant from the servants of Muhammad^-saww’.

وَ رُوِيَ أَنَّهُ سُئِلَ ( عليه السلام ) أَيْنَ كَانَ رَبُّنَا قَبْلَ أَنْ يَخْلُقَ سَمَاءً وَ أَرْضاً فَقَالَ ( عليه السلام ) أَيْنَ سُؤَالٌ عَنْ مَكَانٍ وَ كَانَ اللَّهُ وَ لَا مَكَانَ .

And it is reported that he^-asws was asked, ‘Where was our Lord^-azwj before He^-azwj Created the sky and earth? (meaning the universe)’. So he^-asws said: ‘Where is a question about a place, and Allah^-azwj was, and there was no place’.[240]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَأْسُ الْجَالُوتِ لِلْيَهُودِ إِنَّ الْمُسْلِمِينَ يَزْعُمُونَ أَنَّ عَلِيّاً ( عليه السلام ) مِنْ أَجْدَلِ النَّاسِ وَ أَعْلَمِهِمْ اذْهَبُوا بِنَا إِلَيْهِ لَعَلِّي أَسْأَلُهُ عَنْ مَسْأَلَةٍ وَ أُخَطِّئُهُ فِيهَا

Ali Bin Muhammad, from Sahl Bin Ziyad, from Amro Bin Usman, from Muhammad Bin Yahya, from Muhammad Bin Sama’at,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Chief Al-Jalout said to the Jews that the Muslims are alleging that Ali^-asws is from the best of the people in the art of argumentation and their most knowledgeable. Let us go to him^-asws. I shall ask him^-asws a question and make him^-asws err in it’.

فَأَتَاهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ عَنْ مَسْأَلَةٍ قَالَ سَلْ عَمَّا شِئْتَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّنَا قَالَ لَهُ يَا يَهُودِيُّ إِنَّمَا يُقَالُ مَتَى كَانَ لِمَنْ لَمْ يَكُنْ فَكَانَ مَتَى كَانَ هُوَ كَائِنٌ بِلَا كَيْنُونِيَّةٍ كَائِنٍ كَانَ بِلَا كَيْفٍ يَكُونُ

So he came over to him^-asws and he said, ‘O Amir Al-Momineen^-asws! I wanted to ask you^-asws a question’. He^-asws said: ‘Ask about whatever you so desire to’. He said, ‘O Amir Al-Momineen^-asws! When was our Lord^-azwj (from)?’ He^-asws said to him: ‘O Jew! But rather, it is said, ‘When was he’, for the one who did not happen to be. So He^-azwj was when He^-azwj was. He^-azwj was existing without there being any entity. He^-azwj exists without a ‘how’ (Qualitative State) happening to be. 

بَلَى يَا يَهُودِيُّ ثُمَّ بَلَى يَا يَهُودِيُّ كَيْفَ يَكُونُ لَهُ قَبْلٌ هُوَ قَبْلَ الْقَبْلِ بِلَا غَايَةٍ وَ لَا مُنْتَهَى غَايَةٍ وَ لَا غَايَةَ إِلَيْهَا انْقَطَعَتِ الْغَايَاتُ عِنْدَهُ هُوَ غَايَةُ كُلِّ غَايَةٍ

Yes, O Jew! Then (again), yes O Jew! How can there be a ‘before’ for Him^-azwj? He^-azwj was before the ‘before’, without there being an end-point and no termination of an end-point, nor is there an end-point having a termination to it. The end-point is in His^-azwj Presence. He^-azwj is the end-point of all end-points’.

فَقَالَ أَشْهَدُ أَنَّ دِينَكَ الْحَقُّ وَ أَنَّ مَا خَالَفَهُ بَاطِلٌ .

So he said, ‘I testify that your^-asws Religion is the Truth and that whatever is different to it, is false’.[241]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) أَ كَانَ اللَّهُ وَ لَا شَيْ‏ءَ قَالَ نَعَمْ كَانَ وَ لَا شَيْ‏ءَ قُلْتُ فَأَيْنَ كَانَ يَكُونُ قَالَ وَ كَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً وَ قَالَ أَحَلْتَ يَا زُرَارَةُ وَ سَأَلْتَ عَنِ الْمَكَانِ إِذْ لَا مَكَانَ .

Ali Bin Muhammad, raising it from Zurara who said,

‘I said to Abu Ja’far^-asws, ‘Was Allah^-azwj (existing) and there was nothing?’ He^-asws said: ‘Yes, He^-azwj was and there was nothing’. I said, ‘So where did He^-azwj happen to be?’ He^-asws was leaning, so he^-asws sat upright and said: ‘You (speak of the) Impossibility, O Zurara, and you ask about the place when there was no place’.[242]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَتَى حِبْرٌ مِنَ الْأَحْبَارِ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَتَى كَانَ رَبُّكَ قَالَ وَيْلَكَ إِنَّمَا يُقَالُ مَتَى كَانَ لِمَا لَمْ يَكُنْ فَأَمَّا مَا كَانَ فَلَا يُقَالُ مَتَى كَانَ كَانَ قَبْلَ الْقَبْلِ بِلَا قَبْلٍ وَ بَعْدَ الْبَعْدِ بِلَا بَعْدٍ وَ لَا مُنْتَهَى غَايَةٍ لِتَنْتَهِيَ غَايَتُهُ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed, from Ibn Abu Nasr, from Abu Al Hassan Al Mowsaly,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Rabbi from the Rabbis came over to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! When was your^-asws Lord^-azwj (from)?’ He^-asws said: ‘Woe be unto you! But rather, it is said, ‘When was it’, for what did not happen to be. So, as for what always was, so you cannot say when it was (from). He^-azwj was before the ‘before’ without there being a ‘before’, and (will be) after the ‘after’ without there being an ‘after’, and there is no termination to an end-point to end His^-azwj end-point’.

فَقَالَ لَهُ أَ نَبِيٌّ أَنْتَ فَقَالَ لِأُمِّكَ الْهَبَلُ إِنَّمَا أَنَا عَبْدٌ مِنْ عَبِيدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) .

So he said to him^-asws, ‘Are you^-asws a Prophet^-as?’ So he^-asws said: ‘For your mother be the bereavement! But rather, I^-asws am a servant from the servants of Rasool-Allah^-saww’.[243]

بَابُ النِّسْبَةِ

Chapter 7 – The Lineage

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ الْيَهُودَ سَأَلُوا رَسُولَ اللَّهِ ( صلى الله عليه وآله ) فَقَالُوا انْسِبْ لَنَا رَبَّكَ فَلَبِثَ ثَلَاثاً لَا يُجِيبُهُمْ ثُمَّ نَزَلَتْ قُلْ هُوَ اللَّهُ أَحَدٌ إِلَى آخِرِهَا .

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Abu Ayoub, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Jews asked Rasool-Allah^-saww and they said, ‘(Describe the) Lineage (of) your^-saww Lord^-azwj for us’. So he^-saww waited for three (days) and did not answer them. Then it was Revealed [112:1] Say: He Allah is One – up to the end of it’.

وَ رَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ .

And it is (also) reported by Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Ayoub.[244]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَمَّادِ بْنِ عَمْرٍو النَّصِيبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ قُلْ هُوَ اللَّهُ أَحَدٌ فَقَالَ نِسْبَةُ اللَّهِ إِلَى خَلْقِهِ أَحَداً صَمَداً أَزَلِيّاً صَمَدِيّاً لَا ظِلَّ لَهُ يُمْسِكُهُ وَ هُوَ يُمْسِكُ الْأَشْيَاءَ بِأَظِلَّتِهَا عَارِفٌ بِالْمَجْهُولِ مَعْرُوفٌ عِنْدَ كُلِّ جَاهِلٍ فَرْدَانِيّاً لَا خَلْقُهُ فِيهِ وَ لَا هُوَ فِي خَلْقِهِ غَيْرُ مَحْسُوسٍ وَ لَا مَجْسُوسٍ لَا تُدْرِكُهُ الْأَبْصَارُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa and Muhammad Bin Al Husayn, from Ibn Mahboub, from Hammad Bin Amro Al Naseybi,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked Abu Abdullah^-asws about [112:1] Say: He Allah is One. So he^-asws said: ‘Lineage of Allah^-azwj to His^-azwj creatures. One, Everlasting, Eternal, Perpetual, there being no support to Hold Him^-azwj, and He^-azwj Withholds the things by His^-azwj Hold. He^-azwj Recognises the unknown and is well-known with every ignorant one. An Individuality. Neither are His^-azwj creatures inside Him^-azwj nor is He^-azwj inside His^-azwj creatures. He^-azwj can neither be felt nor discerned. The visions cannot envisage Him^-azwj.

عَلَا فَقَرُبَ وَ دَنَا فَبَعُدَ وَ عُصِيَ فَغَفَرَ وَ أُطِيعَ فَشَكَرَ لَا تَحْوِيهِ أَرْضُهُ وَ لَا تُقِلُّهُ سَمَاوَاتُهُ حَامِلُ الْأَشْيَاءِ بِقُدْرَتِهِ دَيْمُومِيٌّ أَزَلِيٌّ لَا يَنْسَى وَ لَا يَلْهُو وَ لَا يَغْلَطُ وَ لَا يَلْعَبُ وَ لَا لِإِرَادَتِهِ فَصْلٌ وَ فَصْلُهُ جَزَاءٌ وَ أَمْرُهُ وَاقِعٌ لَمْ يَلِدْ فَيُورَثَ وَ لَمْ يُولَدْ فَيُشَارَكَ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ .

He^-azwj is High, so is nearby, and close-by, so is remote, and is disboyed, so Forgives, and is obeyed, so is Grateful. Neither does His^-azwj earth contain Him^-azwj nor do His^-azwj skies bear Him^-azwj. He^-azwj Carries the things by His^-azwj Power forever, eternally. He^-azwj neither forgets, nor plays, nor mistakes, nor is His^-azwj Intention in vain. His^-azwj Grace is Recompense, and His^-azwj Command Occurs. He^-azwj does not beget, so would leave an inheritance, and is not begotten, so He^-azwj would be participated with, and there does not happen to be for Him^-azwj anyone as a match’.[245]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ قَالَ قَالَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) عَنِ التَّوْحِيدِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَلِمَ أَنَّهُ يَكُونُ فِي آخِرِ الزَّمَانِ أَقْوَامٌ مُتَعَمِّقُونَ فَأَنْزَلَ اللَّهُ تَعَالَى قُلْ هُوَ اللَّهُ أَحَدٌ وَ الْآيَاتِ مِنْ سُورَةِ الْحَدِيدِ إِلَى قَوْلِهِ وَ هُوَ عَلِيمٌ بِذاتِ الصُّدُورِ فَمَنْ رَامَ وَرَاءَ ذَلِكَ فَقَدْ هَلَكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd who said,

‘Ali^-asws Bin Al-Husayn^-asws was asked about the Tawheed (Oneness), so he^-asws said: ‘Allah^-azwj Mighty and Majestic Knows that there would happen to be a people at the end of times who would be investigating in depth. So Allah^-azwj the Exalted Revealed [112:1] Say: He Allah is One, and the Verses from Surah Al-Hadeed (Chapter 57) up to His^-azwj Words [57:6], and He is Aware of what is in the chests. So whoever aims behind (any more than) that, so he is destroyed’.[246]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنِ التَّوْحِيدِ فَقَالَ كُلُّ مَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ آمَنَ بِهَا فَقَدْ عَرَفَ التَّوْحِيدَ قُلْتُ كَيْفَ يَقْرَأُهَا قَالَ كَمَا يَقْرَأُهَا النَّاسُ وَ زَادَ فِيهِ كَذَلِكَ اللَّهُ رَبِّي كَذَلِكَ اللَّهُ رَبِّي .

Muhammad Bin Abu Abdullah, raising it from Abdul Aziz Bin Al Muhtady who said,

‘I asked Al-Reza^-asws about the Tawheed (Oneness). So he^-asws said: ‘The one who recites [112:1] Say: He Allah is One and believes in it, so he has recognised the Tawheed (Oneness)’. I said, ‘How should one recite it?’ He^-asws said: ‘Just as the people are reciting it, and increase in it, ‘Like that is Allah^-azwj my Lord^-azwj, like that is Allah^-azwj my Lord^-azwj’’.[247]

بَابُ النَّهْيِ عَنِ الْكَلَامِ فِي الْكَيْفِيَّةِ

Chapter 8 – The Forbiddance about speaking regarding the Qualitative State (how)

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) تَكَلَّمُوا فِي خَلْقِ اللَّهِ وَ لَا تَتَكَلَّمُوا فِي اللَّهِ فَإِنَّ الْكَلَامَ فِي اللَّهِ لَا يَزْدَادُ صَاحِبَهُ إِلَّا تَحَيُّراً .

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Abu Baseer who said,

‘Abu Abdullah^-asws said: ‘You can speak regarding the creation of Allah^-azwj, but do not speak regarding Allah^-azwj, for the speech regarding Allah^-azwj does not increase its owner except with the confusion’.

 وَ فِي رِوَايَةٍ أُخْرَى عَنْ حَرِيزٍ تَكَلَّمُوا فِي كُلِّ شَيْ‏ءٍ وَ لَا تَتَكَلَّمُوا فِي ذَاتِ اللَّهِ .

And in another report, from Hareyz, ‘(He^-asws said): ‘You can speak regarding everythings, but do not be speaking regarding ‘ذَاتِ اللَّهِ’ the Essence (Self) of Allah^-azwj’.[248]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ أَنَّ إِلى رَبِّكَ الْمُنْتَهى فَإِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjal, from Suleyman Bin Khalid who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Mighty and Majestic is Saying [53:42] And that to your Lord is the ending. so when the speech (discussion) ends up to Allah^-azwj (His^-azwj Essence), so hold (stop there and refrain from further comments)’.[249]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا مُحَمَّدُ إِنَّ النَّاسَ لَا يَزَالُ بِهِمُ الْمَنْطِقُ حَتَّى يَتَكَلَّمُوا فِي اللَّهِ فَإِذَا سَمِعْتُمْ ذَلِكَ فَقُولُوا لَا إِلَهَ إِلَّا اللَّهُ الْوَاحِدُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ.

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Ayoub, form Muhammad Bin Muslim who said,

‘Abu Abdullah^-asws said, ‘O Muhammad! Do not cease speaking with the people until they (start) speaking regarding Allah^-azwj. So when you hear that, so be saying, ‘There is no god except Allah^-azwj, the One Who, there is nothing like Him^-azwj’’.[250]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تَهْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ بِالشَّيْ‏ءِ فَلَا يُغْفَرَ لَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Abu Ubeyda Al Haza’a who said,

‘Abu Ja’far^-asws said: ‘O Ziyad! Beware of the disputes, for these inherit the doubt and the confiscation of the deeds and would deteriorate its performer, as he may speak with something, so it would not be Forgiven for him.

إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَ طَلَبُوا عِلْمَ مَا كُفُوهُ حَتَّى انْتَهَى كَلَامُهُمْ إِلَى اللَّهِ فَتَحَيَّرُوا حَتَّى إِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ وَ يُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ

It was so that in the past there were a people who neglected the knowledge what they had been allocated with and they sought a knowledge which did not restrain them to the extent that their speech ended up to Allah^-azwj. So they got confused to the extent that the man would be called from in front of him, so he would answer from behind him, and he would be called from behind him, so he would answer from in front of him’.

وَ فِي رِوَايَةٍ أُخْرَى حَتَّى تَاهُوا فِي الْأَرْضِ .

And in another report, ‘To the extent that they wandered in the earth’.[251]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ الْمَيَّاحِ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَنْ نَظَرَ فِي اللَّهِ كَيْفَ هُوَ هَلَكَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Al Husayn Bin Al Mayyah, from his father who said,

‘I hear Abu Abdullah^-asws saying: ‘The one who inquires about Allah^-azwj, how He^-azwj is (His^-azwj Qualitative State), would be destroyed’.[252]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ مَلِكاً عَظِيمَ الشَّأْنِ كَانَ فِي مَجْلِسٍ لَهُ فَتَنَاوَلَ الرَّبَّ تَبَارَكَ وَ تَعَالَى فَفُقِدَ فَمَا يُدْرَى أَيْنَ هُوَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara Bin Ayn,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A king of great splendour was in a gathering of his and he discussed the Lord^-azwj Blessed and High. So it is not (even) known where he is’.[253]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِيَّاكُمْ وَ التَّفَكُّرَ فِي اللَّهِ وَ لَكِنْ إِذَا أَرَدْتُمْ أَنْ تَنْظُرُوا إِلَى عَظَمَتِهِ فَانْظُرُوا إِلَى عَظِيمِ خَلْقِهِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Abdul Hameed, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Beware of the pondering regarding Allah^-azwj. But whenever you intend to look into His^-azwj Magnificence, so look into the Magnificence of His^-azwj creation’.[254]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يَا ابْنَ آدَمَ لَوْ أَكَلَ قَلْبَكَ طَائِرٌ لَمْ يُشْبِعْهُ وَ بَصَرُكَ لَوْ وُضِعَ عَلَيْهِ خَرْقُ إِبْرَةٍ لَغَطَّاهُ تُرِيدُ أَنْ تَعْرِفَ بِهِمَا مَلَكُوتَ السَّمَاوَاتِ وَ الْأَرْضِ إِنْ كُنْتَ صَادِقاً فَهَذِهِ الشَّمْسُ خَلْقٌ مِنْ خَلْقِ اللَّهِ فَإِنْ قَدَرْتَ أَنْ تَمْلَأَ عَيْنَيْكَ مِنْهَا فَهُوَ كَمَا تَقُولُ .

Muhammad Bin Abu Abdullah, raising it, said,

‘Abu Abdullah^-asws said: ‘O son of Adam^-as! If a bird was to eat your heart, it would not satiate it, and if a needle was to poke your eye, it would cover (blind) it. You are intending with these two, to recognise the kingdoms of the skies and the earth? If you are truthful, so this here is the sun, a creation from the creations of Allah^-azwj. So, if you are able to fill your eyes from it, then it is as you are saying it to be’.[255]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْيَعْقُوبِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ يَهُودِيّاً يُقَالُ لَهُ سِبَخْتُ جَاءَ إِلَى رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَقَالَ يَا رَسُولَ اللَّهِ جِئْتُ أَسْأَلُكَ عَنْ رَبِّكَ فَإِنْ أَنْتَ أَجَبْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ وَ إِلَّا رَجَعْتُ قَالَ سَلْ عَمَّا شِئْتَ

Ali Bin Ibrahim, from his father, from Al Hassan Bin Ali, from Al Yaqouby, from one of our companions, from Abdul A’ala, a slave of the family of Saam,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Jew call Sibakht came over to Rasool-Allah^-saww and he said, ‘O Rasool-Allah^-saww! I came over to ask you^-saww about your^-saww Lord^-azwj. So if you^-saww were to answer me about what I am asking about (fine), or else I will return’. He^-saww said: ‘Ask about whatever you so desire to’.

قَالَ أَيْنَ رَبُّكَ قَالَ هُوَ فِي كُلِّ مَكَانٍ وَ لَيْسَ فِي شَيْ‏ءٍ مِنَ الْمَكَانِ الْمَحْدُودِ قَالَ وَ كَيْفَ هُوَ قَالَ وَ كَيْفَ أَصِفُ رَبِّي بِالْكَيْفِ وَ الْكَيْفُ مَخْلُوقٌ وَ اللَّهُ لَا يُوصَفُ بِخَلْقِهِ

He said, ‘Where is your^-saww Lord^-azwj?’ He^-azwj is in every place, and He^-azwj is not enclosed into a thing from the limited place’. He said, ‘And how is He^-azwj?’ He^-saww said: ‘And how can I^-saww describe my^-saww Lord^-azwj with the ‘how’, and the ‘how’ is a creation, and Allah^-azwj cannot be described by His^-azwj creation’.

قَالَ فَمِنْ أَيْنَ يُعْلَمُ أَنَّكَ نَبِيُّ اللَّهِ قَالَ فَمَا بَقِيَ حَوْلَهُ حَجَرٌ وَ لَا غَيْرُ ذَلِكَ إِلَّا تَكَلَّمَ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ يَا سِبَخْتُ إِنَّهُ رَسُولُ اللَّهِ ( صلى الله عليه وآله )

He said, ‘So from where did you^-saww come to know that you^-saww are a Prophet^-saww of Allah^-azwj?’ He (the narrator) said, ‘So there did not remain around him^-saww a tree, nor anything other than that, except that it spoke in clear Arabic language, ‘O Sibakht! He^-saww is Rasool-Allah^-saww!’

فَقَالَ سِبَخْتُ مَا رَأَيْتُ كَالْيَوْمِ أَمْراً أَبْيَنَ مِنْ هَذَا ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ .

So Sibakht said, ‘I have not seen like today, a matter more clear than this’. Then he said, ‘I testify that there is no god except Allah^-azwj and you^-saww are a Rasool^-saww of Allah^-azwj’.[256] 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَتِيكٍ الْقَصِيرِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شَيْ‏ءٍ مِنَ الصِّفَةِ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ تَعَالَى الْجَبَّارُ تَعَالَى الْجَبَّارُ مَنْ تَعَاطَى مَا ثَمَّ هَلَكَ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Yahya Al Khas’amy, from Abdul Rahman Bin Ateyk Al Qaseyr who said,

‘I asked Abu Ja’far^-asws about something from the characteristics (of Allah^-azwj. So he^-asws raised his^-asws hand towards the sky, then said: ‘Exalted is the Compeller! Exalted is the Compeller! The one who practices (something) else, is destroyed’.[257]

باب فِي إِبْطَالِ الرُّؤْيَةِ

Chapter 9 – Regarding the invalidation of sighting

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ أَبِي الْقَاسِمِ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) أَسْأَلُهُ كَيْفَ يَعْبُدُ الْعَبْدُ رَبَّهُ وَ هُوَ لَا يَرَاهُ فَوَقَّعَ ( عليه السلام ) يَا أَبَا يُوسُفَ جَلَّ سَيِّدِي وَ مَوْلَايَ وَ الْمُنْعِمُ عَلَيَّ وَ عَلَى آبَائِي أَنْ يُرَى

Muhammad Bin Abu Abdullah, from Ali Bin Abu Al Qasim, from Yaqoub Bin Is’haq who said,

‘I wrote to Abu Muhammad^-asws asking him^-asws, ‘How can a servant worship his Lord^-azwj and he does not see Him^-azwj?’ So he^-asws signed: ‘O Au Yusuf! My^-asws Chief, and my^-asws Master, and the Bestower upon me^-asws and upon my^-asws forefathers^-asws is more Majestic than for He^-azwj to be seen’.

قَالَ وَ سَأَلْتُهُ هَلْ رَأَى رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَبَّهُ فَوَقَّعَ ( عليه السلام ) إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرَى رَسُولَهُ بِقَلْبِهِ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ .

He (the narrator) said, ‘And I asked him^-asws, ‘Did Rasool-Allah^-saww see his^-saww Lord^-azwj?’ So he^-asws signed: ‘Allah^-azwj the Blessed and High Showed into the heart of His^-azwj Rasool^-saww, from a Light of His^-azwj Magnificence what He^-azwj Loved to’.[258]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ فَسَأَلَهُ عَنِ الْحَلَالَ وَ الْحَرَامِ وَ الْأَحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ فَقَالَ أَبُو قُرَّةَ إِنَّا رُوِّينَا أَنَّ اللَّهَ قَسَمَ الرُّؤْيَةَ وَ الْكَلَامَ بَيْنَ نَبِيَّيْنِ فَقَسَمَ الْكَلَامَ لِمُوسَى وَ لِمُحَمَّدٍ الرُّؤْيَةَ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,

‘Abu Qurra the narrator asked me if I could take him over to Abu Al-Hassan Al-Reza^-asws. So I sought permission for him regarding that and he permitted to me. So I took him over to him^-asws. So he asked him^-asws about the Permissible and the prohibitions and the regulations, until his questions reached to the Tawheed (Oneness). So Abu Qurra said, ‘We are reporting that Allah^-azwj Distributed the Sighting and the Speech between two Prophets^-as. So He^-azwj Distributed the Speech to Musa^-as and for Muhammad^-saww, the Sighting’.

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) فَمَنِ الْمُبَلِّغُ عَنِ اللَّهِ إِلَى الثَّقَلَيْنِ مِنَ الْجِنِّ وَ الْإِنْسِ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ أَ لَيْسَ مُحَمَّدٌ قَالَ بَلَى

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

قَالَ كَيْفَ يَجِي‏ءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعاً فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ اللَّهِ وَ أَنَّهُ يَدْعُوهُمْ إِلَى اللَّهِ بِأَمْرِ اللَّهِ فَيَقُولُ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا يُحِيطُونَ بِهِ عِلْماً وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ ثُمَّ يَقُولُ أَنَا رَأَيْتُهُ بِعَيْنِي وَ أَحَطْتُ بِهِ عِلْماً وَ هُوَ عَلَى صُورَةِ الْبَشَرِ أَ مَا تَسْتَحُونَ مَا قَدَرَتِ الزَّنَادِقَةُ أَنْ تَرْمِيَهُ بِهَذَا أَنْ يَكُونَ يَأْتِي مِنْ عِنْدِ اللَّهِ بِشَيْ‏ءٍ ثُمَّ يَأْتِي بِخِلَافِهِ مِنْ وَجْهٍ آخَرَ

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

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

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

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

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

فَقَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَاتِ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) إِذَا كَانَتِ الرِّوَايَاتُ مُخَالِفَةً لِلْقُرْآنِ كَذَّبْتُهَا وَ مَا أَجْمَعَ الْمُسْلِمُونَ عَلَيْهِ أَنَّهُ لَا يُحَاطُ بِهِ عِلْماً وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ .

So Abu Qurra said, ‘So you^-asws are belying the reports’. So Abu Al-Hassan^-asws said: ‘When the reports were in opposition to the Quran, I^-saww would belie these, and what the Muslims have formed a consensus upon is that [20:110] and they do not comprehend Him in knowledge [6:103] Visions cannot comprehend Him, (and) (and) [42:11 nothing is a likeness of Him’.[259]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَ مَا تَرْوِيهِ الْعَامَّةُ وَ الْخَاصَّةُ وَ سَأَلْتُهُ أَنْ يَشْرَحَ لِي ذَلِكَ

Ahmad Bin Idrees, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Sayf, from Muhammad Bin Ubeyd who said,

‘I wrote to Abu Al-Hassan Al-Reza^-asws asking him^-asws about the sighting and what is being reported by the general Muslims and the specific ones (Shias), and asked him^-asws that he^-asws should explain that to me’.

فَكَتَبَ بِخَطِّهِ اتَّفَقَ الْجَمِيعُ لَا تَمَانُعَ بَيْنَهُمْ أَنَّ الْمَعْرِفَةَ مِنْ جِهَةِ الرُّؤْيَةِ ضَرُورَةٌ فَإِذَا جَازَ أَنْ يُرَى اللَّهُ بِالْعَيْنِ وَقَعَتِ الْمَعْرِفَةُ ضَرُورَةً ثُمَّ لَمْ تَخْلُ تِلْكَ الْمَعْرِفَةُ مِنْ أَنْ تَكُونَ إِيمَاناً أَوْ لَيْسَتْ بِإِيمَانٍ

So he^-asws by his^-asws own handwriting: ‘The recognition from an aspect of the sighting is a necessity. So when it is possible that one sees Allah^-azwj with the eyes, the necessary recognition would occur. Then that recognition cannot be free from whether it happens to be with Eman or does not happen to be with Eman.

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

So if it was so that the recognition from the aspect of the sighting was Eman, then the recognition which is in the house of the world from the aspect of the attaining would not be with Eman, because it is opposite to it. Thus, there would not happen to be a (single) Momin because they are not seeing Allah^-azwj, Mighty is His^-azwj Mention.

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

And if that recognition which was from the aspect of the sighting does not happen to be Eman, then these recognitions which are attained from the aspect of the attaining would not be free from declining (in the world) and not declining in the Hereafter. So this is the evidence upon the fact that Allah^-azwj Mighty and Majestic cannot be seen with the eyes, when the eye (sighting) would lead to what we^-asws have described’.[260]

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ( عليه السلام ) أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَ مَا اخْتَلَفَ فِيهِ النَّاسُ فَكَتَبَ لَا تَجُوزُ الرُّؤْيَةُ مَا لَمْ يَكُنْ بَيْنَ الرَّائِي وَ الْمَرْئِيِّ هَوَاءٌ لَمْ يَنْفُذْهُ الْبَصَرُ فَإِذَا انْقَطَعَ الْهَوَاءُ عَنِ الرَّائِي وَ الْمَرْئِيِّ لَمْ تَصِحَّ الرُّؤْيَةُ وَ كَانَ فِي ذَلِكَ الِاشْتِبَاهُ لِأَنَّ الرَّائِيَ مَتَى سَاوَى الْمَرْئِيَّ فِي السَّبَبِ الْمُوجِبِ بَيْنَهُمَا فِي الرُّؤْيَةِ وَجَبَ الِاشْتِبَاهُ وَ كَانَ ذَلِكَ التَّشْبِيهُ لِأَنَّ الْأَسْبَابَ لَا بُدَّ مِنِ اتِّصَالِهَا بِالْمُسَبَّبَاتِ .

And from him, from Ahmad Bin Is’haq who said,

‘I wrote to Abu Al-Hassan^-asws the 3^rd asking him^-asws about the sighting and what the people are differing in with regards to it. So he^-asws wrote: ‘The sighting is not allowed (possible) for as long as there does not happen to be an atmosphere between the seeing and the seen, carrying the vision. So when the atmosphere is cut off from the seeing and the seen, the sighting would not be valid and there would be the similarity in that because the seer, when he is equal to the seen in the cause, it would obligate between the two with regards to the sighting, the obligation of the similarity, and that is the similarity because the causes, it is inevitable from these to be related with the effects’.[261]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِيهِ قَالَ حَضَرْتُ أَبَا جَعْفَرٍ ( عليه السلام ) فَدَخَلَ عَلَيْهِ رَجُلٌ مِنَ الْخَوَارِجِ فَقَالَ لَهُ يَا أَبَا جَعْفَرٍ أَيَّ شَيْ‏ءٍ تَعْبُدُ قَالَ اللَّهَ تَعَالَى قَالَ رَأَيْتَهُ قَالَ بَلْ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ لَا يُعْرَفُ بِالْقِيَاسِ وَ لَا يُدْرَكُ بِالْحَوَاسِّ وَ لَا يُشَبَّهُ بِالنَّاسِ مَوْصُوفٌ بِالْآيَاتِ مَعْرُوفٌ بِالْعَلَامَاتِ لَا يَجُورُ فِي حُكْمِهِ ذَلِكَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Abdullah Bin Sinan, from his father who said,

‘I was present with Abu Ja’far^-asws and a man from the Kharijites came over to him^-asws and said to him, ‘O Abu Ja’far^-asws! Which thing do you^-asws worship?’ He^-asws said: ‘Allah^-azwj the Exalted’. He said, ‘Have you^-asws seen Him^-azwj?’ He^-asws said: ‘But, the eyes cannot see Him^-azwj with the visualizing of the visions, but the hearts seen Him^-azwj by the realities of the Eman. He^-azwj cannot be recognised by the analogies, nor can He^-azwj be realised by the sensory perceptions, nor can He^-azwj be resembled with the people. He^-azwj is Described in the Verses (of the Quran), recognised by the Signs. He^-azwj is not tyrannous in His^-azwj Judgments. That is Allah^-azwj. There is no god except Him^-azwj’.

قَالَ فَخَرَجَ الرَّجُلُ وَ هُوَ يَقُولُ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسالَتَهُ .

He (the narrator) said, ‘So the man went out and he was saying, ‘[6:124] Allah best knows where He Places His Message’.[262]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الْمَوْصِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ جَاءَ حِبْرٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ حِينَ عَبَدْتَهُ قَالَ فَقَالَ وَيْلَكَ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ قَالَ وَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ لَا تُدْرِكُهُ الْعُيُونُ فِي مُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ .

A number of our companions, from Ahmad Bin Muhammd Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Abu Al Hassan Al Mowsaly,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Rabbi came over to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! Do you^-asws see your^-asws Lord^-azwj when you^-asws worship Him^-azwj?’ So he^-asws said: ‘Woe be unto you! I^-asws have never worshipped a Lord^-azwj I^-asws do not see’. He said, ‘And how do you^-asws see Him^-azwj?’ He^-asws said: ‘Woe be unto you! The eyes cannot envisage Him^-azwj in the viewing of the sights. But, the hearts see Him^-azwj by the realities of the Eman’.[263]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ ذَاكَرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فِيمَا يَرْوُونَ مِنَ الرُّؤْيَةِ فَقَالَ الشَّمْسُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْكُرْسِيِّ وَ الْكُرْسِيُّ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْعَرْشِ وَ الْعَرْشُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ الْحِجَابِ وَ الْحِجَابُ جُزْءٌ مِنْ سَبْعِينَ جُزْءاً مِنْ نُورِ السِّتْرِ فَإِنْ كَانُوا صَادِقِينَ فَلْيَمْلَئُوا أَعْيُنَهُمْ مِنَ الشَّمْسِ لَيْسَ دُونَهَا سَحَابٌ .

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Aasim Bin Humeyd,

(It has been narrated) from Abu Abdullah^-asws having said: ‘I discussed with Abu Abdullah^-asws regarding what they (reporters) are reporting of the sighting. So he^-asws said: ‘The sun is a one part from the seventy of the light of the Chair (الْكُرْسِيِّ), and the Chair (الْكُرْسِيِّ) is one part of seventy parts from the Light of the Throne (الْعَرْشِ), and the Throne (الْعَرْشِ ) is one part from seventy parts from the Light of the Veil, and the Veil is one part from the seventy part from the Light of the Curtain. So if they were truthful, so let them be filling their eyes from the sun where there is no cloud under it’.[264]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ بَلَغَ بِي جَبْرَئِيلُ مَكَاناً لَمْ يَطَأْهُ قَطُّ جَبْرَئِيلُ فَكَشَفَ لَهُ فَأَرَاهُ اللَّهُ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ .

Muhammad Bin Yahya, and someone else from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Nasr,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘Rasool-Allah^-saww said: ‘When I^-saww was ascended to the sky, Jibraeel^-as reached with me^-saww to a place which Jibraeel^-as had not trodden upon at all’. So it was uncovered for him^-saww, and Allah^-azwj Showed him^-saww, from the Light of His^-azwj magnificence, whatever He^-azwj so Loved to’.[265]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ لا تُدْرِكُهُ الْأَبْصارُ قَالَ إِحَاطَةُ الْوَهْمِ أَ لَا تَرَى إِلَى قَوْلِهِ قَدْ جاءَكُمْ بَصائِرُ مِنْ رَبِّكُمْ لَيْسَ يَعْنِي بَصَرَ الْعُيُونِ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ لَيْسَ يَعْنِي مِنَ الْبَصَرِ بِعَيْنِهِ وَ مَنْ عَمِيَ فَعَلَيْها لَيْسَ يَعْنِي عَمَى الْعُيُونِ إِنَّمَا عَنَى إِحَاطَةَ الْوَهْمِ كَمَا يُقَالُ فُلَانٌ بَصِيرٌ بِالشِّعْرِ وَ فُلَانٌ بَصِيرٌ بِالْفِقْهِ وَ فُلَانٌ بَصِيرٌ بِالدَّرَاهِمِ وَ فُلَانٌ بَصِيرٌ بِالثِّيَابِ اللَّهُ أَعْظَمُ مِنْ أَنْ يُرَى بِالْعَيْنِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws regarding His^-azwj Words [6:103] Visions cannot comprehend Him. He^-asws said: ‘The grasping of the imaginations. Do you not see His^-azwj Words [6:104] There has come to you Insight from your Lord? It does not Mean the insight of the eyes whoever will therefore see, it is for his own soul, it does not Mean the visualising with his eyes and whoever will be blind, it shall be against himself, it does not mean the blindness of the eyes. But rather, it Means the grasp of the imagination, just as it is said, ‘So and so has insight in the poetry, and so and so has insight in the understanding, and so and so has insight in the Dirhams, and so and so has insight in the clothes’. Allah^-azwj is more Magnificent than that He^-azwj should be seen with the eye’.[266]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ عَنِ اللَّهِ هَلْ يُوصَفُ فَقَالَ أَ مَا تَقْرَأُ الْقُرْآنَ قُلْتُ بَلَى قَالَ أَ مَا تَقْرَأُ قَوْلَهُ تَعَالَى لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ قُلْتُ بَلَى قَالَ فَتَعْرِفُونَ الْأَبْصَارَ قُلْتُ بَلَى قَالَ مَا هِيَ قُلْتُ أَبْصَارُ الْعُيُونِ فَقَالَ إِنَّ أَوْهَامَ الْقُلُوبِ أَكْبَرُ مِنْ أَبْصَارِ الْعُيُونِ فَهُوَ لَا تُدْرِكُهُ الْأَوْهَامُ وَ هُوَ يُدْرِكُ الْأَوْهَامَ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Abu Hashim Al Ja’fary,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws, said, ‘I asked him^-asws about Allah^-azwj, can He^-azwj be described?’ So he^-asws said: ‘Did you not read the Words of the Exalted [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions?’ I said, ‘Yes’. He^-asws said: ‘So are you recognising the ‘visions’?’ I said, ‘Yes’. He^-asws said: ‘What are these?’ I said, ‘Visions of the eyes’. So he^-asws said: ‘The imaginations of the hearts are greater than the visions of the eyes. So He^-azwj is such that the imaginations cannot comprehend Him^-azwj and He^-azwj Comprehends the imaginations (of the creatures)’.[267]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ دَاوُدَ بْنِ الْقَاسِمِ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ فَقَالَ يَا أَبَا هَاشِمٍ أَوْهَامُ الْقُلُوبِ أَدَقُّ مِنْ أَبْصَارِ الْعُيُونِ أَنْتَ قَدْ تُدْرِكُ بِوَهْمِكَ السِّنْدَ وَ الْهِنْدَ وَ الْبُلْدَانَ الَّتِي لَمْ تَدْخُلْهَا وَ لَا تُدْرِكُهَا بِبَصَرِكَ وَ أَوْهَامُ الْقُلُوبِ لَا تُدْرِكُهُ فَكَيْفَ أَبْصَارُ الْعُيُونِ .

Muhammad Bin Abu Abdullah, from the one who mentioned it, from Muhammad Bin Isa, from Dawood Bin Al Qasim Abu Hashim Al Ja’fary who said,

‘I said to Abu Ja’far^-asws, ‘(What about the Verse) [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions?’. So he^-asws said: ‘O Abu Hashim! Imaginations of the hearts are more sharper than the visions of the eyes. You have realised by your imaginations, Al-Sind, and Al-Hind, and the countries which you have not entered into nor seen with your vision, and the imaginations of the heart cannot comprehend Him^-azwj, so how could the visions of the eyes?’[268]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ الْأَشْيَاءُ كُلُّهَا لَا تُدْرَكُ إِلَّا بِأَمْرَيْنِ بِالْحَوَاسِّ وَ الْقَلْبِ وَ الْحَوَاسُّ إِدْرَاكُهَا عَلَى ثَلَاثَةِ مَعَانٍ إِدْرَاكاً بِالْمُدَاخَلَةِ وَ إِدْرَاكاً بِالْمُمَاسَّةِ وَ إِدْرَاكاً بِلَا مُدَاخَلَةٍ وَ لَا مُمَاسَّةٍ

Ali Bin Ibrahim, from his father, from one of his companions, from Hisham Bin Al Hakam who said,

‘The things, all of them cannot be comprehended except by two matters – by the sensory perceptions and the heart; and the senses are such that their realisation is based upon three aids – realisation by the penetration, and realisation by the touching, and realisation without a penetration or a touch.

فَأَمَّا الْإِدْرَاكُ الَّذِي بِالْمُدَاخَلَةِ فَالْأَصْوَاتُ وَ الْمَشَامُّ وَ الطُّعُومُ وَ أَمَّا الْإِدْرَاكُ بِالْمُمَاسَّةِ فَمَعْرِفَةُ الْأَشْكَالِ مِنَ التَّرْبِيعِ وَ التَّثْلِيثِ وَ مَعْرِفَةُ اللَّيِّنِ وَ الْخَشِنِ وَ الْحَرِّ وَ الْبَرْدِ وَ أَمَّا الْإِدْرَاكُ بِلَا مُمَاسَّةٍ وَ لَا مُدَاخَلَةٍ فَالْبَصَرُ فَإِنَّهُ يُدْرِكُ الْأَشْيَاءَ بِلَا مُمَاسَّةٍ وَ لَا مُدَاخَلَةٍ فِي حَيِّزِ غَيْرِهِ وَ لَا فِي حَيِّزِهِ

So, as for the realisation which is by the penetration, so it is the sounds, and the smells, and the tastes. And as for the realisation by the touching, so it is the recognition of the shapes, from the square and the triangle, and recognition of the softness and the hardness, and the heat, and the cold. And as for the realisation without touching nor penetration, so it is the visualising, for it realises the things without touching or penetrating in a space other than it, and not in its own space.

وَ إِدْرَاكُ الْبَصَرِ لَهُ سَبِيلٌ وَ سَبَبٌ فَسَبِيلُهُ الْهَوَاءُ وَ سَبَبُهُ الضِّيَاءُ فَإِذَا كَانَ السَّبِيلُ مُتَّصِلًا بَيْنَهُ وَ بَيْنَ الْمَرْئِيِّ وَ السَّبَبُ قَائِمٌ أَدْرَكَ مَا يُلَاقِي مِنَ الْأَلْوَانِ وَ الْأَشْخَاصِ فَإِذَا حُمِلَ الْبَصَرُ عَلَى مَا لَا سَبِيلَ لَهُ فِيهِ رَجَعَ رَاجِعاً فَحَكَى مَا وَرَاءَهُ كَالنَّاظِرِ فِي الْمِرْآةِ لَا يَنْفُذُ بَصَرُهُ فِي الْمِرْآةِ فَإِذَا لَمْ يَكُنْ لَهُ سَبِيلٌ رَجَعَ رَاجِعاً يَحْكِي مَا وَرَاءَهُ وَ كَذَلِكَ النَّاظِرُ فِي الْمَاءِ الصَّافِي يَرْجِعُ رَاجِعاً فَيَحْكِي مَا وَرَاءَهُ إِذْ لَا سَبِيلَ لَهُ فِي إِنْفَاذِ بَصَرِهِ

And the realisation of the vision, for it there is a way and a cause. So its way is the atmosphere and its cause is the illumination. So when it was such that the way was continuous between it and the seen (object), and the cause existed, one would realise what one faces from the colour and the persons. So when the vision is carried upon what there is no way for it, it would return with a returning, so it would tell one what is behind him.

Like the beholder in the mirror, his vision does not go through the mirror. So when there does not happen to be a way for it, it returns with a returning, telling what is behind him. And similar to that is the beholder in the clear water, it returns with a returning, so it tells what is behind him, where there is no way for it, with regards to the penetration of his vision’.

فَأَمَّا الْقَلْبُ فَإِنَّمَا سُلْطَانُهُ عَلَى الْهَوَاءِ فَهُوَ يُدْرِكُ جَمِيعَ مَا فِي الْهَوَاءِ وَ يَتَوَهَّمُهُ فَإِذَا حُمِلَ الْقَلْبُ عَلَى مَا لَيْسَ فِي الْهَوَاءِ مَوْجُوداً رَجَعَ رَاجِعاً فَحَكَى مَا فِي الْهَوَاءِ فَلَا يَنْبَغِي لِلْعَاقِلِ أَنْ يَحْمِلَ قَلْبَهُ عَلَى مَا لَيْسَ مَوْجُوداً فِي الْهَوَاءِ مِنْ أَمْرِ التَّوْحِيدِ جَلَّ اللَّهُ وَ عَزَّ فَإِنَّهُ إِنْ فَعَلَ ذَلِكَ لَمْ يَتَوَهَّمْ إِلَّا مَا فِي الْهَوَاءِ مَوْجُودٌ كَمَا قُلْنَا فِي أَمْرِ الْبَصَرِ تَعَالَى اللَّهُ أَنْ يُشْبِهَهُ خَلْقُهُ .

So, as for the heart, so rather its authority is upon the atmosphere. So one realises the entirety of whatever is in the whims, and imagine it. So when the heart is carried upon what is not in the whims which exists, it would return with a returning, so it would tell of what is in the whims. Therefore, it is not befitting for the intellectual that he carries his heart upon what there is no existence of in the whims, from the matter of the Tawheed (Oneness) of Majestic Allah^-azwj and Mighty. So if he does that, he would not imagine anything except what is existent in the desires, just as we^-asws are saying regarding the matter of the visualisation of Allah^-azwj that He^-azwj resembles His^-azwj creatures’.[269]

بَابُ النَّهْيِ عَنِ الصِّفَةِ بِغَيْرِ مَا وَصَفَ بِهِ نَفْسَهُ تَعَالَى

Chapter 10 – The Forbiddance from describing with other than what He^-azwj has Described Himself^-azwj with

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ بْنِ عَتِيكٍ الْقَصِيرِ قَالَ كَتَبْتُ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ قَوْماً بِالْعِرَاقِ يَصِفُونَ اللَّهَ بِالصُّورَةِ وَ بِالتَّخْطِيطِ فَإِنْ رَأَيْتَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَنْ تَكْتُبَ إِلَيَّ بِالْمَذْهَبِ الصَّحِيحِ مِنَ التَّوْحِيدِ

Ali Bin Ibrahim, from Al Abbas Bin Marouf, from Ibn Abu Najran, from Hammad Bin Usman, from Abdul Raheem Bin Ateyk Al Qaseyr who said,

‘I wrote (a letter) upon the hands of Abdul Malik Bin Ayn to Abu Abdullah^-asws, that a group of people in Al-Iraq are describing Allah^-azwj with the image and with the lines. So, what is your^-asws view, may Allah^-azwj Make me to be sacrificed for you^-asws, write it to me with the correct doctrine of the Tawheed (Oneness)’.

فَكَتَبَ إِلَيَّ سَأَلْتَ رَحِمَكَ اللَّهُ عَنِ التَّوْحِيدِ وَ مَا ذَهَبَ إِلَيْهِ مَنْ قِبَلَكَ فَتَعَالَى اللَّهُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ تَعَالَى عَمَّا يَصِفُهُ الْوَاصِفُونَ الْمُشَبِّهُونَ اللَّهَ بِخَلْقِهِ الْمُفْتَرُونَ عَلَى اللَّهِ

So he^-asws wrote to me: ‘You asked, may Allah^-azwj have Mercy on you, about the Tawheed (Oneness) and it being indoctrinate in front of you about Him^-azwj. Exalted is Allah^-azwj Who, there is nothing like Him^-azwj, and He^-azwj is the Hearing, the Seeing, Exalted from what describers are describing, resembling Allah^-azwj with His^-azwj creatures, the forgers (of lies) upon Allah^-azwj.

فَاعْلَمْ رَحِمَكَ اللَّهُ أَنَّ الْمَذْهَبَ الصَّحِيحَ فِي التَّوْحِيدِ مَا نَزَلَ بِهِ الْقُرْآنُ مِنْ صِفَاتِ اللَّهِ جَلَّ وَ عَزَّ فَانْفِ عَنِ اللَّهِ تَعَالَى الْبُطْلَانَ وَ التَّشْبِيهَ فَلَا نَفْيَ وَ لَا تَشْبِيهَ هُوَ اللَّهُ الثَّابِتُ الْمَوْجُودُ تَعَالَى اللَّهُ عَمَّا يَصِفُهُ الْوَاصِفُونَ وَ لَا تَعْدُوا الْقُرْآنَ فَتَضِلُّوا بَعْدَ الْبَيَانِ .

So know, may Allah^-azwj have Mercy on you, that the correct doctrine regarding the Tawheed (Oneness) what the Quran Revealed with from the Attributes of Allah^-azwj Majestic and Mighty. So turn away from the invalidations and the resemblances about Allah^-azwj the Exalted and neither negate nor give resemblance. He^-azwj is Allah^-azwj, the Proved, the Existing. Exalted is Allah^-azwj from what the describers are describing, and do not neglect the Quran, for you would be going astray after the clarification’.[270]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَا أَبَا حَمْزَةَ إِنَّ اللَّهَ لَا يُوصَفُ بِمَحْدُودِيَّةٍ عَظُمَ رَبُّنَا عَنِ الصِّفَةِ فَكَيْفَ يُوصَفُ بِمَحْدُودِيَّةٍ مَنْ لَا يُحَدُّ وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ هُوَ يُدْرِكُ الْأَبْصَارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Hamza who said,

‘Ali^-asws Bin Al-Husayn^-asws said to me: ‘O Abu Hamza! Allah^-azwj cannot be described by the limitations. Our Lord^-azwj is greater than the attributes, so how can one described by limitations the One^-azwj Who cannot be limited, and the [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions, and He^-azwj is Aware of the subtleties, the All-Knowing?’.[271]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْخَزَّازِ وَ مُحَمَّدِ بْنِ الْحُسَيْنِ قَالَا دَخَلْنَا عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَحَكَيْنَا لَهُ أَنَّ مُحَمَّداً ( صلى الله عليه وآله ) رَأَى رَبَّهُ فِي صُورَةِ الشَّابِّ الْمُوَفَّقِ فِي سِنِّ أَبْنَاءِ ثَلَاثِينَ سَنَةً وَ قُلْنَا إِنَّ هِشَامَ بْنَ سَالِمٍ وَ صَاحِبَ الطَّاقِ وَ الْمِيثَمِيَّ يَقُولُونَ إِنَّهُ أَجْوَفُ إِلَى السُّرَّةِ وَ الْبَقِيَّةُ صَمَدٌ

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Ibrahim Bin Muhammad Al Khazzaz and Muhammad Bin Al Husayn both said,

‘We went over to Abu Al-Hassan Al-Reza^-asws and we both told him^-asws that Muhammad^-saww saw his^-saww Lord^-azwj in an image of a young man of approximately thirty years of age, and we said that Hisham Bin Alim and Sahib Al Taq and Al Maysami are saying that He^-azwj is hollow to the navel and the rest is ‘Samad’ (Not hollow)’.

فَخَرَّ سَاجِداً لِلَّهِ ثُمَّ قَالَ سُبْحَانَكَ مَا عَرَفُوكَ وَ لَا وَحَّدُوكَ فَمِنْ أَجْلِ ذَلِكَ وَصَفُوكَ سُبْحَانَكَ لَوْ عَرَفُوكَ لَوَصَفُوكَ بِمَا وَصَفْتَ بِهِ نَفْسَكَ سُبْحَانَكَ كَيْفَ طَاوَعَتْهُمْ أَنْفُسُهُمْ أَنْ يُشَبِّهُوكَ بِغَيْرِكَ اللَّهُمَّ لَا أَصِفُكَ إِلَّا بِمَا وَصَفْتَ بِهِ نَفْسَكَ وَ لَا أُشَبِّهُكَ بِخَلْقِكَ أَنْتَ أَهْلٌ لِكُلِّ خَيْرٍ فَلَا تَجْعَلْنِي مِنَ الْقَوْمِ الظَّالِمِينَ

So he^-asws fell prostrating to Allah^-azwj, then said: ‘Glory be to You^-azwj! They do not recognise You^-azwj, nor are they (acknowledging) Your^-azwj Oneness, therefore due to that, they are describing You^-azwj (as such). Glory be to You^-azwj! Had they recognised You^-azwj, they would have described You^-azwj with what You^-azwj have Described Yourself^-azwj with. Glory be to You^-azwj! How are they obliging themselves that they are resembling You^-azwj with others. O Allah^-azwj! I^-asws do not describe You^-azwj except with what You^-azwj Described Yourself^-azwj with, nor do I^-asws resemble You^-azwj with Your^-azwj creatures. You^-azwj are the Rightful of every goodness, therefore do not Make me^-asws to be from the unjust people’.

ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ مَا تَوَهَّمْتُمْ مِنْ شَيْ‏ءٍ فَتَوَهَّمُوا اللَّهَ غَيْرَهُ

Then he^-asws turned around towards us, and he^-asws said: ‘Whatever you are imagining from a thing, so imagine Allah^-azwj to be other than it’.

ثُمَّ قَالَ نَحْنُ آلُ مُحَمَّدٍ النَّمَطُ الْأَوْسَطُ الَّذِي لَا يُدْرِكُنَا الْغَالِي وَ لَا يَسْبِقُنَا التَّالِي يَا مُحَمَّدُ إِنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) حِينَ نَظَرَ إِلَى عَظَمَةِ رَبِّهِ كَانَ فِي هَيْئَةِ الشَّابِّ الْمُوَفَّقِ وَ سِنِّ أَبْنَاءِ ثَلَاثِينَ سَنَةً يَا مُحَمَّدُ عَظُمَ رَبِّي عَزَّ وَ جَلَّ أَنْ يَكُونَ فِي صِفَةِ الْمَخْلُوقِينَ

Then He^-azwj Said: ‘We^-asws, the Progeny^-asws of Muhammad^-saww are of the median classification which neither can the exaggerator catch-up with us^-asws nor do the followers precede us^-asws. O Muhammad! (You are saying that) Rasool-Allah^-saww, when he^-saww looked at the Magnificence of his^-saww Lord^-azwj, He^-azwj was in a body of a youth of approximately thirty years of age. O Muhammad!  My^-asws Lord^-azwj Mighty and Majestic is Greater than He^-azwj would happen to be in a description of the creatures’.

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

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! Who was it, whose leg was in green?’ He^-asws said: ‘Muhammad^-saww, when he^-saww looked at his^-saww Lord^-azwj with his^-saww heart, He^-saww was Made to be in Light similar to the Light of the Veils, to the extent that is was clear to him^-asws what was in the Veils. The Light of Allah^-azwj, from it is green, and from it is red, and from it is white, and from it is other than that. O Muhammad! Whatever the Book (Quran) testifies for Him^-azwj, so we^-asws are the speakers with it’.[272]

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ بَشِيرٍ الْبَرْقِيِّ قَالَ حَدَّثَنِي عَبَّاسُ بْنُ عَامِرٍ الْقَصَبَانِيُّ قَالَ أَخْبَرَنِي هَارُونُ بْنُ الْجَهْمِ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) قَالَ قَالَ لَوِ اجْتَمَعَ أَهْلُ السَّمَاءِ وَ الْأَرْضِ أَنْ يَصِفُوا اللَّهَ بِعَظَمَتِهِ لَمْ يَقْدِرُوا .

Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ahmad Bin Bashir Al Barqy who said, ‘Abbas Bin Aamir Al Qasbany narrated to me saying, ‘Haroun Bin Al Jahm informed me, from Abu Hamza,

(It has been narrated) from Ali^-asws Bin Al-Husayn^-asws having said: ‘If the inhabitants of the sky and the earth were to gather together in describing Allah^-azwj by His^-azwj Magnificence, they would not be able to’.[273]

سَهْلٌ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَنَّ مَنْ قِبَلَنَا مِنْ مَوَالِيكَ قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ جِسْمٌ وَ مِنْهُمْ مَنْ يَقُولُ صُورَةٌ فَكَتَبَ ( عليه السلام ) بِخَطِّهِ سُبْحَانَ مَنْ لَا يُحَدُّ وَ لَا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْعَلِيمُ أَوْ قَالَ الْبَصِيرُ .

Sahl Bin Ibrahim Bin Muhammad Al Hamdany who said,

‘I wrote to the man^-asws that the ones before us from the ones in your^-asws Wilayah are differing regarding the Tawheed. So, from them is one who is saying, ‘A body’, and from them is one who is saying, ‘An Image’’. So he^-asws wrote in his^-asws own handwriting: ‘Glorious is the One^-azwj Who cannot be limited, nor can He^-azwj be described. There is nothing like Him^-azwj, and He^-azwj is the Hearing, the All-Knowing’. Or he^-asws said: ‘All-Seeing’’.[274]

سَهْلٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ كَتَبَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ( عليه السلام ) إِلَى أَبِي أَنَّ اللَّهَ أَعْلَى وَ أَجَلُّ وَ أَعْظَمُ مِنْ أَنْ يُبْلَغَ كُنْهُ صِفَتِهِ فَصِفُوهُ بِمَا وَصَفَ بِهِ نَفْسَهُ وَ كُفُّوا عَمَّا سِوَى ذَلِكَ .

Sahl, from Muhammad Bin Isa, from Ibrahim, from Muhammad Bin Hakim who said,

‘Abu Al-Hassan Musa^-asws Bin Ja’far^-asws wrote to my father: ‘Allah^-azwj is more Exalted, and more Majestic, and more Magnificent than that His^-azwj Description be reached. Therefore, described Him^-azwj with what He^-azwj has Described Himself^-azwj with, and refrain from whatever is besides that’.[275]

سَهْلٌ عَنِ السِّنْدِيِّ بْنِ الرَّبِيعِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصٍ أَخِي مُرَازِمٍ عَنِ الْمُفَضَّلِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ( عليه السلام ) عَنْ شَيْ‏ءٍ مِنَ الصِّفَةِ فَقَالَ لَا تَجَاوَزْ مَا فِي الْقُرْآنِ .

Sahl, from Al Sindy Bin Al Rabi’e, from Ibn Abu Umeyr, from Hafs a brother of Marazim, from Al Mufazzal who said,

‘I asked Abu Al-Hassan^-asws about something from the Attributes. So he^-asws said: ‘Do not exceed what is in the Quran’.[276]

سَهْلٌ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقَاسَانِيِّ قَالَ كَتَبْتُ إِلَيْهِ ( عليه السلام ) أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ قَالَ فَكَتَبَ ( عليه السلام ) سُبْحَانَ مَنْ لَا يُحَدُّ وَ لَا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ .

Sahl, from Muhammad Bin Ali Al Qasany who said,

‘I wrote to him^-asws that the ones before us are differing regarding the Tawheed (Oneness). So he^-asws wrote: ‘Glorious is the One^-azwj Who cannot be limited, nor can He^-azwj be described. There is nothing like Him^-azwj, and He^-azwj is the Hearing, the Seeing’.[277]

سَهْلٌ عَنْ بِشْرِ بْنِ بَشَّارٍ النَّيْسَابُورِيِّ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ هُوَ جِسْمٌ وَ مِنْهُمْ مَنْ يَقُولُ هُوَ صُورَةٌ فَكَتَبَ إِلَيَّ سُبْحَانَ مَنْ لَا يُحَدُّ وَ لَا يُوصَفُ وَ لَا يُشْبِهُهُ شَيْ‏ءٌ وَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ .

Sahl, from Bishr Bin Bashhar Al Naeyshapouri who said,

‘I wrote to the man^-asws that the ones before us are differing regarding the Tawheed. So, from them is one who is saying, ‘He^-azwj is a body’, and from them is one who is saying, ‘He^-azwj is an image’’. So he^-asws wrote to me: ‘Glorious is the One^-azwj Who can neither be limited, nor can He^-azwj be described, nor can He^-azwj be resembled with anything, and there is nothing Like Him^-azwj, and He^-azwj is the Hearing, the Seeing’.[278]

سَهْلٌ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ ( عليه السلام ) سَنَةَ خَمْسٍ وَ خَمْسِينَ وَ مِائَتَيْنِ قَدِ اخْتَلَفَ يَا سَيِّدِي أَصْحَابُنَا فِي التَّوْحِيدِ مِنْهُمْ مَنْ يَقُولُ هُوَ جِسْمٌ وَ مِنْهُمْ مَنْ يَقُولُ هُوَ صُورَةٌ فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَ لَا أَجُوزُهُ فَعَلْتَ مُتَطَوِّلًا عَلَى عَبْدِكَ

Sahl said,

‘I wrote to Abu Muhammad^-asws in the year two hundred and fifty five, ‘My Chief^-asws! Our companions have differed regarding the Tawheed (Oneness). From them is one who is saying, ‘He^-azwj is a body’, and from them is one who is saying, ‘He^-azwj is an image’. So what is your^-asws view, O my Chief^-asws, if you^-asws could teach me from that, what I could pause upon and not exceed it. If you^-asws do it, it would be a prolonged favour upon your^-asws servant’.

فَوَقَّعَ بِخَطِّهِ ( عليه السلام ) سَأَلْتَ عَنِ التَّوْحِيدِ وَ هَذَا عَنْكُمْ مَعْزُولٌ اللَّهُ وَاحِدٌ أَحَدٌ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ خَالِقٌ وَ لَيْسَ بِمَخْلُوقٍ يَخْلُقُ تَبَارَكَ وَ تَعَالَى مَا يَشَاءُ مِنَ الْأَجْسَامِ وَ غَيْرِ ذَلِكَ وَ لَيْسَ بِجِسْمٍ وَ يُصَوِّرُ مَا يَشَاءُ وَ لَيْسَ بِصُورَةٍ جَلَّ ثَنَاؤُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ أَنْ يَكُونَ لَهُ شِبْهٌ هُوَ لَا غَيْرُهُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ .

So he^-asws signed in his^-asws own handwriting: ‘You asked about the Tawheed (Oneness), and this is distant from you all. Allah^-azwj is One, First. He^-azwj neither begot nor is He^-azwj begotten and there does not happen to be a match for Him^-azwj. He^-azwj is the Creator and is not created. He^-azwj, Blessed and High, Creates whatever He^-azwj so Desires to from the bodies, and other than that, and He^-azwj is not with a body; and He^-azwj Makes images, whatever He^-azwj so Desires to and He^-azwj is not with an image. Majesic is His^-azwj Laudation, and Holy are His^-azwj Names. If there happens to be a resemblance of Him^-azwj, it would be for other than Him^-azwj. There is nothing like Him^-azwj, and He^-azwj is the Hearing, the Seeing’.[279]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ اللَّهَ لَا يُوصَفُ وَ كَيْفَ يُوصَفُ وَ قَدْ قَالَ فِي كِتَابِهِ وَ ما قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ فَلَا يُوصَفُ بِقَدَرٍ إِلَّا كَانَ أَعْظَمَ مِنْ ذَلِكَ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Rabi’e Bin Abdullah, from Al Fuzayl Bin Yasar who said,

‘I heard Abu Abdullah^-asws saying that Allah^-azwj cannot be described, and how can one describe and He^-azwj has Said in His^-azwj Book [6:91] And they do not appreciate Allah with the appreciation that is due to Him. Thus, He^-azwj would not be described with an appreciation except that He^-azwj would be greater than that’.[280]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَنْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ إِنَّ اللَّهَ عَظِيمٌ رَفِيعٌ لَا يَقْدِرُ الْعِبَادُ عَلَى صِفَتِهِ وَ لَا يَبْلُغُونَ كُنْهَ عَظَمَتِهِ لَا تُدْرِكُهُ الْأَبْصَارُ وَ هُوَ يُدْرِكُ الْأَبْصَارَ وَ هُوَ اللَّطِيفُ الْخَبِيرُ وَ لَا يُوصَفُ بِكَيْفٍ وَ لَا أَيْنٍ وَ حَيْثٍ وَ كَيْفَ أَصِفُهُ بِالْكَيْفِ وَ هُوَ الَّذِي كَيَّفَ الْكَيْفَ حَتَّى صَارَ كَيْفاً فَعُرِفَتِ الْكَيْفُ بِمَا كَيَّفَ لَنَا مِنَ الْكَيْفِ

Ali Bin Muhammad, from Sahl Bin Ziyad and from someone else, from Muhammad Bin Suleyman, from Ali Bin Ibrahim, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj is Magnificent, Lofty. The servants have no ability upon describing Him^-azwj, nor would they reach His^-azwj Magnificence [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions, and He^-azwj is Aware of the subtleties, the Aware; and He^-azwj can neither be described by the ‘how’, nor ‘where’; and ‘where’ and ‘how’ described Him^-azwj with the Qualitative State, and He^-azwj is the One^-azwj Who Originated the ‘how’ until ‘how’ came to be. So the ‘how’ was recognised by what it was Originated for us from the Qualitative State. 

أَمْ كَيْفَ أَصِفُهُ بِأَيْنٍ وَ هُوَ الَّذِي أَيَّنَ الْأَيْنَ حَتَّى صَارَ أَيْناً فَعُرِفَتِ الْأَيْنُ بِمَا أَيَّنَ لَنَا مِنَ الْأَيْنِ

Or, how can I^-azwj describe Him^-azwj with ‘where’, and He^-azwj is the One^-azwj Who Originated the ‘where’ until ‘where’ came to be. So the ‘where’ is recognised with what it was Originated for us from the ‘where’.

أَمْ كَيْفَ أَصِفُهُ بِحَيْثٍ وَ هُوَ الَّذِي حَيَّثَ الْحَيْثَ حَتَّى صَارَ حَيْثاً فَعُرِفَتِ الْحَيْثُ بِمَا حَيَّثَ لَنَا مِنَ الْحَيْثِ

Of how can I^-asws describe Him^-asws with a position, and He^-azwj is the One^-azwj Who Originated the position, until ‘position’ came to be. So the ‘position’ is recognised with that it was Originated for us from the ‘position’.

فَاللَّهُ تَبَارَكَ وَ تَعَالَى دَاخِلٌ فِي كُلِّ مَكَانٍ وَ خَارِجٌ مِنْ كُلِّ شَيْ‏ءٍ لَا تُدْرِكُهُ الْأَبْصَارُ وَ هُوَ يُدْرِكُ الْأَبْصَارَ لَا إِلَهَ إِلَّا هُوَ الْعَلِيُّ الْعَظِيمُ وَ هُوَ اللَّطِيفُ الْخَبِيرُ .

So, Allah^-azwj Blessed and High is included in every place, and outside from everything. [6:103] Visions cannot comprehend Him, and He Comprehends (all) visions. There is no god except Allah^-azwj. He^-azwj is the Exalted, the Magnificent, and He^-azwj is Aware of the subtleties, the Aware’.[281]

بَابُ النَّهْيِ عَنِ الْجِسْمِ وَ الصُّورَةِ

Chapter 11 – The Forbiddance from (describing Allah^-azwj) with the body and the image

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) سَمِعْتُ هِشَامَ بْنَ الْحَكَمِ يَرْوِي عَنْكُمْ أَنَّ اللَّهَ جِسْمٌ صَمَدِيٌّ نُورِيٌّ مَعْرِفَتُهُ ضَرُورَةٌ يَمُنُّ بِهَا عَلَى مَنْ يَشَاءُ مِنْ خَلْقِهِ فَقَالَ ( عليه السلام ) سُبْحَانَ مَنْ لَا يَعْلَمُ أَحَدٌ كَيْفَ هُوَ إِلَّا هُوَ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ لَا يُحَدُّ وَ لَا يُحَسُّ وَ لَا يُجَسُّ وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا الْحَوَاسُّ وَ لَا يُحِيطُ بِهِ شَيْ‏ءٌ وَ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا تَخْطِيطٌ وَ لَا تَحْدِيدٌ .

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Ali Bin Abu Hamza who said,

‘I said to Abu Abdullah^-asws, ‘I heard Hisham Bin Al-Hakam reporting from you^-asws that Allah^-azwj is (a physical) body, solid, (Made of) Light. His^-azwj recognition is a necessity. He^-azwj Endows with it upon the ones whom He^-azwj so Desires to from His^-azwj creatures’. So He^-asws said: ‘Glorious is the One^-azwj Whom no one knows how He^-azwj is except that nothing is like Him^-azwj and He^-azwj is the Hearing, the Seeing. He^-azwj can neither be limited, nor felt, nor touched, nor do the visions comprehend Him^-azwj, nor the senses, nor can He^-azwj be encompassed by anything, nor a body, nor an image, nor lines, nor boundaries’.[282]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَنِ الْجِسْمِ وَ الصُّورَةِ فَكَتَبَ سُبْحَانَ مَنْ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ لَا جِسْمٌ وَ لَا صُورَةٌ .

Muhammad Bin Al Hassan, from Sahld Bin Ziyad, from Hamza Bin Muhammad who said,

‘I wrote to Abu Al-Hassan^-asws asking him^-asws about the body and the image. So he^-asws wrote: ‘Glorious is the One^-azwj, there being nothing like Him^-azwj, neither a body nor an image’.

 وَ رَوَاهُ مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ إِلَّا أَنَّهُ لَمْ يُسَمِّ الرَّجُلَ .

And it is reported by Muhammad Bin Abdu Abdullah, except that he did not name the man’.[283]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ جِئْتُ إِلَى الرِّضَا ( عليه السلام ) أَسْأَلُهُ عَنِ التَّوْحِيدِ فَأَمْلَى عَلَيَّ الْحَمْدُ لِلَّهِ فَاطِرِ الْأَشْيَاءِ إِنْشَاءً وَ مُبْتَدِعِهَا ابْتِدَاعاً بِقُدْرَتِهِ وَ حِكْمَتِهِ لَا مِنْ شَيْ‏ءٍ فَيَبْطُلَ الِاخْتِرَاعُ وَ لَا لِعِلَّةٍ فَلَا يَصِحَّ الِابْتِدَاعُ خَلَقَ مَا شَاءَ كَيْفَ شَاءَ مُتَوَحِّداً بِذَلِكَ لِإِظْهَارِ حِكْمَتِهِ وَ حَقِيقَةِ رُبُوبِيَّتِهِ لَا تَضْبِطُهُ الْعُقُولُ وَ لَا تَبْلُغُهُ الْأَوْهَامُ وَ لَا تُدْرِكُهُ الْأَبْصَارُ وَ لَا يُحِيطُ بِهِ مِقْدَارٌ عَجَزَتْ دُونَهُ الْعِبَارَةُ وَ كَلَّتْ دُونَهُ الْأَبْصَارُ وَ ضَلَّ فِيهِ تَصَارِيفُ الصِّفَاتِ احْتَجَبَ بِغَيْرِ حِجَابٍ مَحْجُوبٍ وَ اسْتَتَرَ بِغَيْرِ سِتْرٍ مَسْتُورٍ عُرِفَ بِغَيْرِ رُؤْيَةٍ وَ وُصِفَ بِغَيْرِ صُورَةٍ وَ نُعِتَ بِغَيْرِ جِسْمٍ لَا إِلَهَ إِلَّا اللَّهُ الْكَبِيرُ الْمُتَعَالِ .

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhammad Bin Ismail Bin Bazie, from Muhammad Bin Zayd who said,

‘I went over to Al-Reza^-asws asking him^-asws about the Tawheed (Oneness). So he^-asws dictated unto me: ‘The Praise is for Allah^-azwj, Originator of the things, their Maker and their Initiator. He^-azwj Initiated these by His^-azwj Power and His^-azwj Wisdom.[284]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَمَّنْ ذَكَرَهُ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ وَصَفْتُ لِأَبِي إِبْرَاهِيمَ ( عليه السلام ) قَوْلَ هِشَامِ بْنِ سَالِمٍ الْجَوَالِيقِيِّ وَ حَكَيْتُ لَهُ قَوْلَ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ جِسْمٌ فَقَالَ إِنَّ اللَّهَ تَعَالَى لَا يُشْبِهُهُ شَيْ‏ءٌ أَيُّ فُحْشٍ أَوْ خَناً أَعْظَمُ مِنْ قَوْلِ مَنْ يَصِفُ خَالِقَ الْأَشْيَاءِ بِجِسْمٍ أَوْ صُورَةٍ أَوْ بِخِلْقَةٍ أَوْ بِتَحْدِيدٍ وَ أَعْضَاءٍ تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً .

Muhammad Bi nAbu Abdullah, from the one who mentioned it, from Ali Bin Al Abbas, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Hakeym who said,

‘I described to Abu Ibrahim^-asws (7^th Imam^-asws), the words of Hisham Bin Salim Al-Jawaliqy, and related to him^-asws the word of Hisham Bin Al-Hakam that He^-azwj is a body’. So he^-asws said: ‘Allah^-azwj the Exalted cannot be resembled by anything. What can be a greater obscenity or betrayal than the words of the one who describes the Creator of the things as being with a body, or an image, or by a creature, or a limitation, or body parts? Exalted is Allah^-azwj from that, Loftier, Greater’.[285]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ الْفَرَجِ الرُّخَّجِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) أَسْأَلُهُ عَمَّا قَالَ هِشَامُ بْنُ الْحَكَمِ فِي الْجِسْمِ وَ هِشَامُ بْنُ سَالِمٍ فِي الصُّورَةِ فَكَتَبَ دَعْ عَنْكَ حَيْرَةَ الْحَيْرَانِ وَ اسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ لَيْسَ الْقَوْلُ مَا قَالَ الْهِشَامَانِ .

Ali Bin Muhammad, raising it, from Muhammad Bin Al Faraj Al Rukhajiyin who said,

‘I wrote to Abu Al-Hassan^-asws asking him^-asws about what Hisham Bin Al Hakam said regarding the body, and Hisham Bin Salim (said) regarding the Image. So he^-asws wrote: ‘Leave from yourself the confusion of the confused ones and seek Refuge with Allah^-azwj from the Satan^-la. The words are not what the two Hishams have spoken’.[286]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ سَمِعْتُ يُونُسَ بْنَ ظَبْيَانَ يَقُولُ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَقُلْتُ لَهُ إِنَّ هِشَامَ بْنَ الْحَكَمِ يَقُولُ قَوْلًا عَظِيماً إِلَّا أَنِّي أَخْتَصِرُ لَكَ مِنْهُ أَحْرُفاً فَزَعَمَ أَنَّ اللَّهَ جِسْمٌ لِأَنَّ الْأَشْيَاءَ شَيْئَانِ جِسْمٌ وَ فِعْلُ الْجِسْمِ فَلَا يَجُوزُ أَنْ يَكُونَ الصَّانِعُ بِمَعْنَى الْفِعْلِ وَ يَجُوزُ أَنْ يَكُونَ بِمَعْنَى الْفَاعِلِ

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Abdullah Bin Al Mugheira, from Muhammad Bin Ziyad who said,

‘I heard Yunus Bin Zabyan saying, ‘I went over to Abu Abdullah^-asws and said to him^-asws, ‘Hisham Bin Al-Hakam is saying grievous words. Indeed, I shall summarise some from it. He is alleging that Allah^-azwj is a body, because the things are two things, body and deed of the body. Thus, it is not permissible that the Maker could happen to be in the meaning of the deed, and it is permissible that He^-azwj could happen to the in the meaning of the performer’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَيْحَهُ أَ مَا عَلِمَ أَنَّ الْجِسْمَ مَحْدُودٌ مُتَنَاهٍ وَ الصُّورَةَ مَحْدُودَةٌ مُتَنَاهِيَةٌ فَإِذَا احْتَمَلَ الْحَدَّ احْتَمَلَ الزِّيَادَةَ وَ النُّقْصَانَ وَ إِذَا احْتَمَلَ الزِّيَادَةَ وَ النُّقْصَانَ كَانَ مَخْلُوقاً

So Abu Abdullah^-asws said: ‘Weo be unto him! Does he not know that the body is limited to its end-points, and the image is limited to its end-points? So when it carries the limitation, it would carry the increase and the decrease. And when it carries the increase and the decrease, it would be a creation’.

قَالَ قُلْتُ فَمَا أَقُولُ قَالَ لَا جِسْمٌ وَ لَا صُورَةٌ وَ هُوَ مُجَسِّمُ الْأَجْسَامِ وَ مُصَوِّرُ الصُّوَرِ لَمْ يَتَجَزَّأْ وَ لَمْ يَتَنَاهَ وَ لَمْ يَتَزَايَدْ وَ لَمْ يَتَنَاقَصْ لَوْ كَانَ كَمَا يَقُولُونَ لَمْ يَكُنْ بَيْنَ الْخَالِقِ وَ الْمَخْلُوقِ فَرْقٌ وَ لَا بَيْنَ الْمُنْشِئِ وَ الْمُنْشَإِ لَكِنْ هُوَ الْمُنْشِئُ فَرْقٌ بَيْنَ مَنْ جَسَّمَهُ وَ صَوَّرَهُ وَ أَنْشَأَهُ إِذْ كَانَ لَا يُشْبِهُهُ شَيْ‏ءٌ وَ لَا يُشْبِهُ هُوَ شَيْئاً .

He (the narrator) said, ‘I said, ‘So what should I be saying?’ He^-asws said: ‘Neither a body, nor an image, and He^-azwj is the Sculptor of the bodies and the Artist of the images. He^-azwj cannot be divided, and cannot have boundaries, and cannot be increased, and cannot be decreased. Had it been as they are saying, there would not be any difference between the Creator and the created, nor between the Constructor and the constructed. But He^-azwj is the Constructor. There is a difference between the One^-azwj Who Sculpts it and Images it and Constructs it, when it was so than there is nothing resembling Him^-azwj, nor does He^-azwj resemble anything’.[287]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحَسَنِ بْنِ عَبْدِ الرَّحْمَنِ الْحِمَّانِيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) إِنَّ هِشَامَ بْنَ الْحَكَمِ زَعَمَ أَنَّ اللَّهَ جِسْمٌ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ عَالِمٌ سَمِيعٌ بَصِيرٌ قَادِرٌ مُتَكَلِّمٌ نَاطِقٌ وَ الْكَلَامُ وَ الْقُدْرَةُ وَ الْعِلْمُ يَجْرِي مَجْرَى وَاحِدٍ لَيْسَ شَيْ‏ءٌ مِنْهَا مَخْلُوقاً

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Ali Bin Al Abbas, from Al Hassan Bin Abdul Rahman Al Himmany who said,

‘I said to Abu Al-Hassan Musa Bin Ja’far^-asws that Hisham Bin Al-Hakam is alleging that Allah^-azwj is a body. There is nothing resembling Him^-azwj. All-knowing, Hearing, Seeing, Powerful. A Speaker speaking, and the Speech, and the Power, and the Knowledge, (all) flowing as one flow, there being nothing from it being Created’.

فَقَالَ قَاتَلَهُ اللَّهُ أَ مَا عَلِمَ أَنَّ الْجِسْمَ مَحْدُودٌ وَ الْكَلَامَ غَيْرُ الْمُتَكَلِّمِ مَعَاذَ اللَّهِ وَ أَبْرَأُ إِلَى اللَّهِ مِنْ هَذَا الْقَوْلِ لَا جِسْمٌ وَ لَا صُورَةٌ وَ لَا تَحْدِيدٌ وَ كُلُّ شَيْ‏ءٍ سِوَاهُ مَخْلُوقٌ إِنَّمَا تُكَوَّنُ الْأَشْيَاءُ بِإِرَادَتِهِ وَ مَشِيئَتِهِ مِنْ غَيْرِ كَلَامٍ وَ لَا تَرَدُّدٍ فِي نَفَسٍ وَ لَا نُطْقٍ بِلِسَانٍ .

So he^-asws said: ‘May Allah^-azwj Kill him! Does he not know that the body is limited, and the speech is other than the speaker? I^-asws seek Refuge of Allah^-azwj and for Allah^-azwj I keep away from this speech. There is neither a body, nor an image, nor a limitation, and everything Besides Him^-azwj is a creation. But rather, the things came to be by His^-azwj Will, and His^-azwj Desire from without a speech, or hesitation in Himself^-azwj, or speaking by a tongue’.[288]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ وَصَفْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) قَوْلَ هِشَامٍ الْجَوَالِيقِيِّ وَ مَا يَقُولُ فِي الشَّابِّ الْمُوَفَّقِ وَ وَصَفْتُ لَهُ قَوْلَ هِشَامِ بْنِ الْحَكَمِ فَقَالَ إِنَّ اللَّهَ لَا يُشْبِهُهُ شَيْ‏ءٌ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Hakeym who said,

‘I described to Abu Al-Hassan^-asws the words of Hisham Al-Jawaliqy and what he is saying regarding the fully grown youth, and described to him^-asws the words of Hisham Bin Al-Hakam. So he^-asws said: ‘Surely Allah^-azwj, nothing resembles Him^-azwj’.[289]

بَابُ صِفَاتِ الذَّاتِ

Chapter 12 – Attributes of the Self

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الطَّيَالِسِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ رَبَّنَا وَ الْعِلْمُ ذَاتُهُ وَ لَا مَعْلُومَ وَ السَّمْعُ ذَاتُهُ وَ لَا مَسْمُوعَ وَ الْبَصَرُ ذَاتُهُ وَ لَا مُبْصَرَ وَ الْقُدْرَةُ ذَاتُهُ وَ لَا مَقْدُورَ

Ali Bin Ibrahim, from Muhammad Bin Khalid Al Tayalisy, from Safwan Bin Yahya, from Ibn Muskan, from Abu Baseer who said,

‘I heard Abu Abdullah^-asws saying: ‘Allah^-azwj Mighty and Majestic never ceased to be our Lord^-azwj; and the Knowledge is His^-azwj Self and (even though) there may be nothing to be known, and the Hearing is His^-azwj Self and (even though) there may be nothing to be heard, and the Seeing is His^-azwj Self and (even though) there may be nothing to be seen, and the Power is His^-azwj Self and (even though) there may be nothing to be empowered upon.

فَلَمَّا أَحْدَثَ الْأَشْيَاءَ وَ كَانَ الْمَعْلُومُ وَقَعَ الْعِلْمُ مِنْهُ عَلَى الْمَعْلُومِ وَ السَّمْعُ عَلَى الْمَسْمُوعِ وَ الْبَصَرُ عَلَى الْمُبْصَرِ وَ الْقُدْرَةُ عَلَى الْمَقْدُورِ

So when He^-azwj Created the things, and it was the known (things), the Knowledge Occurred from Him^-azwj upon the known, and the Hearing upon the heard, and the Seeing upon the seen, and the Power upon the empowered’.

قَالَ قُلْتُ فَلَمْ يَزَلِ اللَّهُ مُتَحَرِّكاً قَالَ فَقَالَ تَعَالَى اللَّهُ عَنْ ذَلِكَ إِنَّ الْحَرَكَةَ صِفَةٌ مُحْدَثَةٌ بِالْفِعْلِ قَالَ قُلْتُ فَلَمْ يَزَلِ اللَّهُ مُتَكَلِّماً قَالَ فَقَالَ إِنَّ الْكَلَامَ صِفَةٌ مُحْدَثَةٌ لَيْسَتْ بِأَزَلِيَّةٍ كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا مُتَكَلِّمَ .

He (the narrator) said, ‘I said, ‘So Allah^-azwj does not cease to be moving’. So he^-asws said: ‘Allah^-azwj is more Exalted from that. The movement is a quality created by the deed’. I said, ‘So Allah^-azwj did not cease to be Speaking’. So he^-asws said: ‘The speech is a created quality, it is not with the eternality. Allah^-azwj Mighty and Majestic was, and He^-azwj did not Speak’.[290]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ كَانَ اللَّهُ عَزَّ وَ جَلَّ وَ لَا شَيْ‏ءَ غَيْرُهُ وَ لَمْ يَزَلْ عَالِماً بِمَا يَكُونُ فَعِلْمُهُ بِهِ قَبْلَ كَوْنِهِ كَعِلْمِهِ بِهِ بَعْدَ كَوْنِهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim,

Abu Ja’far^-asws, said, ‘I heard him^-asws saying: ‘Allah^-azwj Mighty and Majestic was and there was nothing else apart from Him^-azwj, and He^-azwj has not ceased to be Knowing with what is going to occur, and He^-azwj Knew of it before its occurrence, just like His^-azwj Knowledge of it after its occurrence’.[291]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْكَاهِلِيِّ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) فِي دُعَاءٍ الْحَمْدُ لِلَّهِ مُنْتَهَى عِلْمِهِ فَكَتَبَ إِلَيَّ لَا تَقُولَنَّ مُنْتَهَى عِلْمِهِ فَلَيْسَ لِعِلْمِهِ مُنْتَهًى وَ لَكِنْ قُلْ مُنْتَهَى رِضَاهُ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Al Kahily who said,

‘I wrote to Abu Al-Hassan^-asws regarding the supplication ‘The Praise is for Allah^-azwj the end-point of His^-azwj Knowledge’ (دُعَاءٍ الْحَمْدُ لِلَّهِ مُنْتَهَى عِلْمِهِ). So he^-asws wrote back: ‘Do not be saying, ‘End-point of His^-azwj Knowledge’, for there is no end-point to His^-azwj Knowledge. But, say, ‘End-point of His^-azwj Pleasure (for His^-azwj creatures)’.[292]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَيُّوبَ بْنِ نُوحٍ أَنَّهُ كَتَبَ إِلَى أَبِي الْحَسَنِ ( عليه السلام ) يَسْأَلُهُ عَنِ اللَّهِ عَزَّ وَ جَلَّ أَ كَانَ يَعْلَمُ الْأَشْيَاءَ قَبْلَ أَنْ خَلَقَ الْأَشْيَاءَ وَ كَوَّنَهَا أَوْ لَمْ يَعْلَمْ ذَلِكَ حَتَّى خَلَقَهَا وَ أَرَادَ خَلْقَهَا وَ تَكْوِينَهَا فَعَلِمَ مَا خَلَقَ عِنْدَ مَا خَلَقَ وَ مَا كَوَّنَ عِنْدَ مَا كَوَّنَ

Muhammad Bin Yahya, from Sa’ad Bin Abdullah, from Muhammad Bin Isa, from Ayoub Bin Nuh,

‘He wrote to Abu Al-Hassan^-asws asking him^-asws about Allah^-azwj Mighty and Majestic, ‘Did He^-azwj Know of the things before He^-azwj Created the things and their occurrence (coming into being), or did He^-azwj not Know that until He^-azwj Created these and Intended their Creation and their coming into being, So He^-azwj Knew what He^-azwj Created during what He^-azwj Created, and what is to come into being during what came into being’.

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

So he^-asws signed: ‘Allah^-azwj never ceased to be Knowing of the thing before He^-azwj Created the things, just like His^-azwj Knowledge of the things after having Created the things’.[293]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَمْزَةَ قَالَ كَتَبْتُ إِلَى الرَّجُلِ ( عليه السلام ) أَسْأَلُهُ أَنَّ مَوَالِيَكَ اخْتَلَفُوا فِي الْعِلْمِ فَقَالَ بَعْضُهُمْ لَمْ يَزَلِ اللَّهُ عَالِماً قَبْلَ فِعْلِ الْأَشْيَاءِ وَ قَالَ بَعْضُهُمْ لَا نَقُولُ لَمْ يَزَلِ اللَّهُ عَالِماً لِأَنَّ مَعْنَى يَعْلَمُ يَفْعَلُ فَإِنْ أَثْبَتْنَا الْعِلْمَ فَقَدْ أَثْبَتْنَا فِي الْأَزَلِ مَعَهُ شَيْئاً فَإِنْ رَأَيْتَ جَعَلَنِيَ اللَّهُ فِدَاكَ أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَ لَا أَجُوزُهُ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Bin Hamza who said,

‘I wrote to the man^-asws asking him^-asws, ‘The ones in your^-asws Wilayah are differing regarding the Knowledge. So, some of them say, ‘Allah^-azwj did not cease to be a Knower before He^-azwj Doing (Creating) the things’; and some of them say, ‘We are not saying that He^-azwj did not cease to be a Knower because the meaning of the knowledge is by a deed. So if we prove the Knowledge (as being eternal), so we have proved in the eternality, the things along with it’. So what is your^-asws view, may I be sacrificed for you^-asws, if you^-asws could teach me from that what I could pause upon and not exceed it’.

فَكَتَبَ ( عليه السلام ) بِخَطِّهِ لَمْ يَزَلِ اللَّهُ عَالِماً تَبَارَكَ وَ تَعَالَى ذِكْرُهُ .

So he^-asws wrote in his^-asws own handwriting: ‘Allah^-azwj did not cease to be a Knower. Blessed and High is His^-azwj Mention’.[294]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ عَنْ فُضَيْلِ بْنِ سُكَّرَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) جُعِلْتُ فِدَاكَ إِنْ رَأَيْتَ أَنْ تُعَلِّمَنِي هَلْ كَانَ اللَّهُ جَلَّ وَجْهُهُ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ أَنَّهُ وَحْدَهُ فَقَدِ اخْتَلَفَ مَوَالِيكَ فَقَالَ بَعْضُهُمْ قَدْ كَانَ يَعْلَمُ قَبْلَ أَنْ يَخْلُقَ شَيْئاً مِنْ خَلْقِهِ وَ قَالَ بَعْضُهُمْ إِنَّمَا مَعْنَى يَعْلَمُ يَفْعَلُ فَهُوَ الْيَوْمَ يَعْلَمُ أَنَّهُ لَا غَيْرُهُ قَبْلَ فِعْلِ الْأَشْيَاءِ فَقَالُوا إِنْ أَثْبَتْنَا أَنَّهُ لَمْ يَزَلْ عَالِماً بِأَنَّهُ لَا غَيْرُهُ فَقَدْ أَثْبَتْنَا مَعَهُ غَيْرَهُ فِي أَزَلِيَّتِهِ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Qasim Bin Muhammad, from Abdul Samad Bin Bashir, from Fuzayl Bin sukkara who said,

‘I said to Abu Ja’far^-asws, ‘May I be sacrificed for you^-asws! If you^-asws see fit, if you^-asws could teach me, ‘Did Allah^-azwj, Majestic is His^-azwj Face, Know before He^-azwj Created the creation that He^-azwj is One, for the ones in your^-asws Wilayah are differing. So, some of them say, He^-azwj was Knowing before He^-azwj Creating a thing from His^-azwj creation’, and some of them say, ‘But rather, the meaning of knowing is His^-azwj Doing, thus today He^-azwj Knows that He^-azwj (is One), there being no other, before He Did (Create) the things. So they are saying, ‘It is proved for us that He^-azwj did not cease to be a Knower that He^-azwj (is One), there is none other, and so it is proved for us that there was other than Him^-azwj (i.e., Knowledge), along with Him^-azwj in His^-azwj eternality’.

فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مَا لَا أَعْدُوهُ إِلَى غَيْرِهِ فَكَتَبَ ( عليه السلام ) مَا زَالَ اللَّهُ عَالِماً تَبَارَكَ وَ تَعَالَى ذِكْرُهُ .

So if you^-asws see fit, O my Chief^-asws, if you^-asws could teach me what I do not leave it to something else’. So he^-asws wrote: ‘Allah^-azwj did not cease to be a Knower. Blessed and High is His^-azwj Mention’.[295]

باب آخَرُ وَ هُوَ مِنَ الْبَابِ الْأَوَّلِ

Chapter 13 – Another (chapter), and it is from the first chapter

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ قَالَ فِي صِفَةِ الْقَدِيمِ إِنَّهُ وَاحِدٌ صَمَدٌ أَحَدِيُّ الْمَعْنَى لَيْسَ بِمَعَانِي كَثِيرَةٍ مُخْتَلِفَةٍ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ يَزْعُمُ قَوْمٌ مِنْ أَهْلِ الْعِرَاقِ أَنَّهُ يَسْمَعُ بِغَيْرِ الَّذِي يُبْصِرُ وَ يُبْصِرُ بِغَيْرِ الَّذِي يَسْمَعُ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Ubeyd, from Hammad, from Hareyz, from Muhammad Bin Muslim,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Regarding the Attribute of the eternality, He^-azwj is One, Solid (not hollow), is in one meaning. It is not with many different meanings’. I said, ‘May I be sacrificed for you^-asws! A group from the people of Al-Iraq are alleging that He^-azwj is Hearing with other than what He^-azwj is Seeing (with), and He^-azwj is Seeing with other than what He^-azwj is Hearing (with)?’

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

So he^-asws said: ‘They are lying! They are limiting and resembling (with Allah^-azwj) Exalted is Allah^-azwj from that. He^-azwj is Hearing, Seeing. He^-azwj Hears with what He^-azwj Sees, and Sees with what He^-azwj Hears’.

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

He (the narrator) said, ‘I said, ‘They are alleging that He^-azwj is Seeing upon what they are comprehending (hearing and seeing to be)’. So he^-asws said: ‘Exalted is Allah^-azwj! But rather, they are (trying to) comprehend with that which is a quality of the creatures, and Allah^-azwj is not like that’.[296]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَهُ أَ تَقُولُ إِنَّهُ سَمِيعٌ بَصِيرٌ فَقَالَ أَبُو عَبْدِ اللَّهِ هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَ بَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَ يُبْصِرُ بِنَفْسِهِ وَ لَيْسَ قَوْلِي إِنَّهُ سَمِيعٌ بِنَفْسِهِ أَنَّهُ شَيْ‏ءٌ وَ النَّفْسُ شَيْ‏ءٌ آخَرُ وَ لَكِنِّي أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولًا وَ إِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلًا

Ali Bin Ibrahim, from his father, from Al Abbas Bin Amro,

(It has been narrated) from Hisham Bin Al-Hakam who said in a Hadeeth of the atheist who asked Abu Abdullah^-asws that, ‘He said to him^-asws, ‘Are you^-asws saying that He^-azwj is Hearing, Seeing?’ So Abu Abdullah^-asws said: ‘He^-azwj is Hearing, Seeing, Hearing without a body part and seeing without an instrument. But, He^-azwj Hears by Himself^-azwj and Sees by Himself^-azwj; and it is not my^-asws saying that ‘He^-azwj Hears by Himself^-azwj’, that He^-azwj is one thing and His^-azwj Self is another thing. But I^-asws intend it as a lesson from myself^-asws when I^-asws was questioned and as an understanding for you when you are the questioner.

فَأَقُولُ يَسْمَعُ بِكُلِّهِ لَا أَنَّ كُلَّهُ لَهُ بَعْضٌ لِأَنَّ الْكُلَّ لَنَا لَهُ بَعْضٌ وَ لَكِنْ أَرَدْتُ إِفْهَامَكَ وَ التَّعْبِيرُ عَنْ نَفْسِي وَ لَيْسَ مَرْجِعِي فِي ذَلِكَ كُلِّهِ إِلَّا أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلَا اخْتِلَافِ الذَّاتِ وَ لَا اخْتِلَافِ مَعْنًى .

Thus, I^-asws am saying, He^-azwj Hears with All of Him^-azwj, not that ‘the whole of Him^-azwj’ are parts, because the ‘whole’ for us, there are parts to it. But I^-asws intend to make you understand and as the lesson from myself^-asws, and my^-asws reference regarding that ‘all of Him^-azwj’, is not, except that He^-azwj is the Hearing, the Seeing, the Knowing, the Aware, without there being any difference of the Self, nor difference of the meaning’.[297]

بَابُ الْإِرَادَةِ أَنَّهَا مِنْ صِفَاتِ الْفِعْلِ وَ سَائِرِ صِفَاتِ الْفِعْلِ

Chapter 14 – The Intention (Will), it is from the Attributes of the deed, and the rest of the Attributes of the deed

مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْأَشْعَرِيِّ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ الْأَهْوَازِيِّ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَمْ يَزَلِ اللَّهُ مُرِيداً قَالَ إِنَّ الْمُرِيدَ لَا يَكُونُ إِلَّا لِمُرَادٍ مَعَهُ لَمْ يَزَلِ اللَّهُ عَالِماً قَادِراً ثُمَّ أَرَادَ .

Muhammad Bin Yahya Al Attar, from Ahmad Bin Muhammad Bin Isa Al Ashary, from Al Husayn Bin Saeed Al Ahwazy, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘Allah^-azwj never ceased to be an Intender?’ He^-asws said: ‘The Intender cannot happen to be except with an intention along with him. Allah^-azwj never ceased to be a Knower, Powerful, then Intended (Willed)’.[298]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ بُكَيْرِ بْنِ أَعْيَنَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) عِلْمُ اللَّهِ وَ مَشِيئَتُهُ هُمَا مُخْتَلِفَانِ أَوْ مُتَّفِقَانِ فَقَالَ الْعِلْمُ لَيْسَ هُوَ الْمَشِيئَةَ أَ لَا تَرَى أَنَّكَ تَقُولُ سَأَفْعَلُ كَذَا إِنْ شَاءَ اللَّهُ وَ لَا تَقُولُ سَأَفْعَلُ كَذَا إِنْ عَلِمَ اللَّهُ فَقَوْلُكَ إِنْ شَاءَ اللَّهُ دَلِيلٌ عَلَى أَنَّهُ لَمْ يَشَأْ فَإِذَا شَاءَ كَانَ الَّذِي شَاءَ كَمَا شَاءَ وَ عِلْمُ اللَّهِ السَّابِقُ لِلْمَشِيئَةِ .

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Ali Bin Asbaat, from Al Hassan Bin Al Jahm, from Bukeyr Bin Ayn who said,

‘I said to Abu Abu Abdullah^-asws, ‘The Knowledge of Allah^-azwj and His^-azwj Desire are both creations or co-incidental?’ So he^-asws said: ‘The Knowledge, it is not the Desire. Do you not see that you (yourself) are saying, ‘I shall do such if Allah^-azwj so Desires it’, and you are not saying, ‘I shall do such if Allah^-azwj Knows it’? So, your words, ‘If Allah^-azwj so Desires it’ is evidence upon that He^-azwj has not Desired it yet. So when He^-azwj does Desire it, that which He^-azwj so Desires, it would occur, that which He^-azwj so Desires, and Knowledge of Allah^-azwj is Precedes to the Desire’.[299]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ قُلْتُ لِأَبِي الْحَسَنِ ( عليه السلام ) أَخْبِرْنِي عَنِ الْإِرَادَةِ مِنَ اللَّهِ وَ مِنَ الْخَلْقِ قَالَ فَقَالَ الْإِرَادَةُ مِنَ الْخَلْقِ الضَّمِيرُ وَ مَا يَبْدُو لَهُمْ بَعْدَ ذَلِكَ مِنَ الْفِعْلِ وَ أَمَّا مِنَ اللَّهِ تَعَالَى فَإِرَادَتُهُ إِحْدَاثُهُ لَا غَيْرُ ذَلِكَ لِأَنَّهُ لَا يُرَوِّي وَ لَا يَهُمُّ وَ لَا يَتَفَكَّرُ وَ هَذِهِ الصِّفَاتُ مَنْفِيَّةٌ عَنْهُ وَ هِيَ صِفَاتُ الْخَلْقِ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,

‘I said to Abu Al-Hassan^-asws, ‘Inform me about the Intention (Will) from Allah^-azwj, and from the creature’. So he^-asws said: ‘The Intention from the creature (people) is the conscience and begins for them after that from the deed, and as for (the Intention) from Allah^-azwj the Exalted, so His^-azwj Intention is His^-azwj Creation and not other than that, because He^-azwj neither narrates, nor whims, nor thinks, and these Attributes are negated from Him^-azwj, and these are the attributes of the creatures.

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

So the Intention of Allah^-azwj is the deed, not other than that. He^-azwj is Saying to it, ‘Be’, so it occurs (comes into being), without a letter spoken by a tongue, nor a whim, nor thinking, nor is there a ‘where’ for that just as there is no ‘where’ (qualitative state) for Him^-azwj’.[300]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَلَقَ اللَّهُ الْمَشِيئَةَ بِنَفْسِهَا ثُمَّ خَلَقَ الْأَشْيَاءَ بِالْمَشِيئَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Umar Bin Axina,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created the Desire by itself, then Created the things with the Desire’.[301]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْمَشْرِقِيِّ حَمْزَةَ بْنِ الْمُرْتَفِعِ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كُنْتُ فِي مَجْلِسِ أَبِي جَعْفَرٍ ( عليه السلام ) إِذْ دَخَلَ عَلَيْهِ عَمْرُو بْنُ عُبَيْدٍ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ مَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوى مَا ذَلِكَ الْغَضَبُ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) هُوَ الْعِقَابُ يَا عَمْرُو إِنَّهُ مَنْ زَعَمَ أَنَّ اللَّهَ قَدْ زَالَ مِنْ شَيْ‏ءٍ إِلَى شَيْ‏ءٍ فَقَدْ وَصَفَهُ صِفَةَ مَخْلُوقٍ وَ إِنَّ اللَّهَ تَعَالَى لَا يَسْتَفِزُّهُ شَيْ‏ءٌ فَيُغَيِّرَهُ .

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Muhammad Bin Isa, from Al Mashraqy Hamza Bin Al Mutafa’a, from one of our companions who said,

‘I was in a gathering of Abu Ja’far^-asws when Amro Bin Ubeyd came over to him^-asws and said to him^-asws, ‘May I be sacrificed for you^-asws! The Words of Allah^-azwj Blessed and High [20:81], and whomsoever My Anger is due upon so he has perished. What is that Anger?’ So Abu Ja’far^-asws said: ‘It is the Punishment, O Amro, and he who alleges that Allah^-azwj has ceased to be from a thing to a thing, so he has described Him^-azwj with an attribute of a creature, and that Allah^-azwj the Exalted. Nothing stirs Him^-azwj, so He^-azwj would change’.[302]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو عَنْ هِشَامِ بْنِ الْحَكَمِ فِي حَدِيثِ الزِّنْدِيقِ الَّذِي سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَكَانَ مِنْ سُؤَالِهِ أَنْ قَالَ لَهُ فَلَهُ رِضًا وَ سَخَطٌ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) نَعَمْ وَ لَكِنْ لَيْسَ ذَلِكَ عَلَى مَا يُوجَدُ مِنَ الْمَخْلُوقِينَ وَ ذَلِكَ أَنَّ الرِّضَا حَالٌ تَدْخُلُ عَلَيْهِ فَتَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لِأَنَّ الْمَخْلُوقَ أَجْوَفُ مُعْتَمِلٌ مُرَكَّبٌ لِلْأَشْيَاءِ فِيهِ مَدْخَلٌ وَ خَالِقُنَا لَا مَدْخَلَ لِلْأَشْيَاءِ فِيهِ لِأَنَّهُ وَاحِدٌ وَاحِدِيُّ الذَّاتِ وَاحِدِيُّ الْمَعْنَى فَرِضَاهُ ثَوَابُهُ وَ سَخَطُهُ عِقَابُهُ مِنْ غَيْرِ شَيْ‏ءٍ يَتَدَاخَلُهُ فَيُهَيِّجُهُ وَ يَنْقُلُهُ مِنْ حَالٍ إِلَى حَالٍ لِأَنَّ ذَلِكَ مِنْ صِفَةِ الْمَخْلُوقِينَ الْعَاجِزِينَ الْمُحْتَاجِينَ .

Ali Bin Ibrahim, from his father, from Al Abbas Bin Amro,

(It has been narrated) from Hisham Bin Al-Hakam in a Hadeeth of the atheist who questioned Abu Abdullah^-asws. So, it was from his questions that he said to him^-asws, ‘So, for Him^-azwj is Pleasure and Anger?’ So Abu Abdullah^-asws said: ‘Yes, but that is not upon what is found from the creatures, and that is because the pleasure is a state entered upon, so you would be transferred from a state into a state, because the creature is hollow, active, compound of the things. In him is an entrance, and our Creator has no entrance for the things in Him^-azwj, because He^-azwj is the One^-azwj. The One^-azwj in the Self and One in the Meaning. Thus, His^-azwj Pleasure is His^-azwj Rewarding, and His^-azwj Anger is His^-azwj Punishment from without anything having entered Him^-azwj, so it would provoke Him^-azwj and He^-azwj would change from a state to a state, because that is from the attributes of the creatures, the frustrated, the needy’.[303]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ الْمَشِيئَةُ مُحْدَثَةٌ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The Desire is a creation’.[304]

بَابُ حُدُوثِ الْأَسْمَاءِ

Chapter 15 – Occurrence (coming into being) of the Names

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ اسْماً بِالْحُرُوفِ غَيْرَ مُتَصَوَّتٍ وَ بِاللَّفْظِ غَيْرَ مُنْطَقٍ وَ بِالشَّخْصِ غَيْرَ مُجَسَّدٍ وَ بِالتَّشْبِيهِ غَيْرَ مَوْصُوفٍ وَ بِاللَّوْنِ غَيْرَ مَصْبُوغٍ مَنْفِيٌّ عَنْهُ الْأَقْطَارُ مُبَعَّدٌ عَنْهُ الْحُدُودُ مَحْجُوبٌ عَنْهُ حِسُّ كُلِّ مُتَوَهِّمٍ مُسْتَتِرٌ غَيْرُ مَسْتُورٍ

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazeed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim Bin Umar,

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

فَجَعَلَهُ كَلِمَةً تَامَّةً عَلَى أَرْبَعَةِ أَجْزَاءٍ مَعاً لَيْسَ مِنْهَا وَاحِدٌ قَبْلَ الْآخَرِ فَأَظْهَرَ مِنْهَا ثَلَاثَةَ أَسْمَاءٍ لِفَاقَةِ الْخَلْقِ إِلَيْهَا وَ حَجَبَ مِنْهَا وَاحِداً وَ هُوَ الِاسْمُ الْمَكْنُونُ الْمَخْزُونُ فَهَذِهِ الْأَسْمَاءُ الَّتِي ظَهَرَتْ فَالظَّاهِرُ هُوَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ سَخَّرَ سُبْحَانَهُ لِكُلِّ اسْمٍ مِنْ هَذِهِ الْأَسْمَاءِ أَرْبَعَةَ أَرْكَانٍ فَذَلِكَ اثْنَا عَشَرَ رُكْناً

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

ثُمَّ خَلَقَ لِكُلِّ رُكْنٍ مِنْهَا ثَلَاثِينَ اسْماً فِعْلًا مَنْسُوباً إِلَيْهَا فَهُوَ الرَّحْمَنُ الرَّحِيمُ الْمَلِكُ الْقُدُّوسُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَ لَا نَوْمٌ الْعَلِيمُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْحَكِيمُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ الْعَلِيُّ الْعَظِيمُ الْمُقْتَدِرُ الْقَادِرُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْبَارِئُ الْمُنْشِئُ الْبَدِيعُ الرَّفِيعُ الْجَلِيلُ الْكَرِيمُ الرَّازِقُ الْمُحْيِي الْمُمِيتُ الْبَاعِثُ الْوَارِثُ

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

فَهَذِهِ الْأَسْمَاءُ وَ مَا كَانَ مِنَ الْأَسْمَاءِ الْحُسْنَى حَتَّى تَتِمَّ ثَلَاثَ مِائَةٍ وَ سِتِّينَ اسْماً فَهِيَ نِسْبَةٌ لِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ وَ هَذِهِ الْأَسْمَاءُ الثَّلَاثَةُ أَرْكَانٌ وَ حَجَبَ الِاسْمَ الْوَاحِدَ الْمَكْنُونَ الْمَخْزُونَ بِهَذِهِ الْأَسْمَاءِ الثَّلَاثَةِ وَ ذَلِكَ قَوْلُهُ تَعَالَى قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الْأَسْماءُ الْحُسْنى .

So these are the Names, and whatever was from the Good Names until three hundred and sixty (360) Names are complete. So it is a link to these three Names, and these Names are (of) three elements, and One Name is Veiled, the Hidden, the Treasured by these three Names; and these are the Words of the Exalted [17:110] Say: Call upon Allah or call upon the Beneficent; whichever (Name) you call upon, for Him are the best Names’.[305]

أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَ مُوسَى بْنِ عُمَرَ وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُثْمَانَ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) هَلْ كَانَ اللَّهُ عَزَّ وَ جَلَّ عَارِفاً بِنَفْسِهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ نَعَمْ

Ahmad Bin Idrees, from Al Husayn Bin Abdullah, from Muhammad Bin Abdullah, and Musa Bin Umar, and Al Hassan Bin Ali Bin Usman, from Ibn Sinan who said,

‘I asked Abu Al-Hassan Al-Reza^-asws, ‘Was it that Allah^-azwj Mighty and Majestic Aware of Himself^-azwj before He^-azwj Created the creation?’ He^-asws said: ‘Yes’.

قُلْتُ يَرَاهَا وَ يَسْمَعُهَا قَالَ مَا كَانَ مُحْتَاجاً إِلَى ذَلِكَ لِأَنَّهُ لَمْ يَكُنْ يَسْأَلُهَا وَ لَا يَطْلُبُ مِنْهَا هُوَ نَفْسُهُ وَ نَفْسُهُ هُوَ قُدْرَتُهُ نَافِذَةٌ فَلَيْسَ يَحْتَاجُ أَنْ يُسَمِّيَ نَفْسَهُ وَ لَكِنَّهُ اخْتَارَ لِنَفْسِهِ أَسْمَاءً لِغَيْرِهِ يَدْعُوهُ بِهَا لِأَنَّهُ إِذَا لَمْ يُدْعَ بِاسْمِهِ لَمْ يُعْرَفْ

I said, ‘He^-azwj Saw it (His^-azwj Self) and Heard (Himself^-azwj)?’ He^-asws said: ‘He^-azwj was not needy to that, because He^-azwj did not happen to ask it nor seek from it. He^-azwj is His^-azwj Self, and His^-azwj Self is He^-azwj. He^-azwj is His^-azwj Power Implemented. Thus, He^-azwj is not needy that He^-azwj Hears Himself^-azwj, but He^-azwj Chose Names for others to call Him^-azwj with these, because He^-azwj, when not called by His^-azwj Name, would not be recognised (by the creators).

فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِيُّ الْعَظِيمُ لِأَنَّهُ أَعْلَى الْأَشْيَاءِ كُلِّهَا فَمَعْنَاهُ اللَّهُ وَ اسْمُهُ الْعَلِيُّ الْعَظِيمُ هُوَ أَوَّلُ أَسْمَائِهِ عَلَا عَلَى كُلِّ شَيْ‏ءٍ .

Thus, the first of what He^-azwj Chose for Himself^-azwj was the Exalted, the Magnificent (الْعَلِيُّ الْعَظِيمُ) because He^-azwj is Loftier (than) the things, all of them. So its Meaning is Allah^-azwj, and His^-azwj Name is the Exalted, the Magnificent (الْعَلِيُّ الْعَظِيمُ). It is the first of His^-azwj Names, Loftier upon every thing’.[306]

وَ بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنِ الِاسْمَ مَا هُوَ قَالَ صِفَةٌ لِمَوْصُوفٍ .

And by this chain, from Muhammad Bin Sinan who said,

‘I asked him^-asws about the Name, ‘What is it?’ He^-asws said: ‘An attribute of the described’.[307]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَلِيِّ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ خَالِدِ بْنِ يَزِيدَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اسْمُ اللَّهِ غَيْرُهُ وَ كُلُّ شَيْ‏ءٍ وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ فَهُوَ مَخْلُوقٌ مَا خَلَا اللَّهَ

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from one of his companions, from Bakr Bin Salih, from Ali Bin Salih, from Al Hassan Bin Muhammad Bin Khalid Bin Yazeed, from Abdul A’ala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘A Name of Allah^-azwj is other than Him^-azwj, and everything upon which a name occurs, is a thing, so it would be a creature, apart from Allah^-azwj.

فَأَمَّا مَا عَبَّرَتْهُ الْأَلْسُنُ أَوْ عَمِلَتِ الْأَيْدِي فَهُوَ مَخْلُوقٌ وَ اللَّهُ غَايَةٌ مِنْ غَايَاتِهِ وَ الْمُغَيَّا غَيْرُ الْغَايَةِ وَ الْغَايَةُ مَوْصُوفَةٌ وَ كُلُّ مَوْصُوفٍ مَصْنُوعٌ وَ صَانِعُ الْأَشْيَاءِ غَيْرُ مَوْصُوفٍ بِحَدٍّ مُسَمًّى لَمْ يَتَكَوَّنْ فَيُعْرَفَ كَيْنُونِيَّتُهُ بِصُنْعِ غَيْرِهِ وَ لَمْ يَتَنَاهَ إِلَى غَايَةٍ إِلَّا كَانَتْ غَيْرَهُ

So, as for what the tongues express, or the hands perform, so it is a creation, and Allah^-azwj is an end-point from His^-azwj (Created) end-points, and the end-point without the ending; and the end-point is an attribute, and every attribute is a creation, and the Creator of the things is other than the attribute by the limitation of the named. He^-azwj did not come into being so His^-azwj coming into being would be recognised by the creation of someone else, and one would not end up to an end-point except that it would be other than Him^-azwj. 

لَا يَزِلُّ مَنْ فَهِمَ هَذَا الْحُكْمَ أَبَداً وَ هُوَ التَّوْحِيدُ الْخَالِصُ فَارْعَوْهُ وَ صَدِّقُوهُ وَ تَفَهَّمُوهُ بِإِذْنِ اللَّهِ مَنْ زَعَمَ أَنَّهُ يَعْرِفُ اللَّهَ بِحِجَابٍ أَوْ بِصُورَةٍ أَوْ بِمِثَالٍ فَهُوَ مُشْرِكٌ لِأَنَّ حِجَابَهُ وَ مِثَالَهُ وَ صُورَتَهُ غَيْرُهُ وَ إِنَّمَا هُوَ وَاحِدٌ مُتَوَحِّدٌ فَكَيْفَ يُوَحِّدُهُ مَنْ زَعَمَ أَنَّهُ عَرَفَهُ بِغَيْرِهِ

Do not stumble from understanding this rule, and it is the pure Tawheed (Oneness). Therefore, recognise it, and ratify it, and understand it by the Permission of Allah^-azwj. The one who claims that he recognises Allah^-azwj by veils, or by an image, or by a resemblance, so he is a Polytheists, because His^-azwj veil, and His^-azwj resemblance, and His^-azwj image, is other than Him^-azwj, and rather He^-azwj is One, with Oneness. So how can one consider Him^-azwj as One^-azwj, the one who claims that he is recognising Him^-azwj with something else?.

وَ إِنَّمَا عَرَفَ اللَّهَ مَنْ عَرَفَهُ بِاللَّهِ فَمَنْ لَمْ يَعْرِفْهُ بِهِ فَلَيْسَ يَعْرِفُهُ إِنَّمَا يَعْرِفُ غَيْرَهُ لَيْسَ بَيْنَ الْخَالِقِ وَ الْمَخْلُوقِ شَيْ‏ءٌ وَ اللَّهُ خَالِقُ الْأَشْيَاءِ لَا مِنْ شَيْ‏ءٍ كَانَ وَ اللَّهُ يُسَمَّى بِأَسْمَائِهِ وَ هُوَ غَيْرُ أَسْمَائِهِ وَ الْأَسْمَاءُ غَيْرُهُ .

And rather, he has recognised Allah^-azwj, the one who recognises him by Allah^-azwj. So the one who does not recognise Him^-azwj by Him^-azwj, so he has not recognised Him^-azwj, but he has recognised other than Him^-azwj. There isn’t between the Creator and the Created, a thing, and Allah^-azwj is the Creator of the things, not from a thing which was (beforehand). And Allah^-azwj is Named with His^-azwj Names, and He^-azwj is other than His^-azwj Names, and the Names are other than Him^-azwj’.[308]

بَابُ مَعَانِي الْأَسْمَاءِ وَ اشْتِقَاقِهَا

Chapter 16 – The Meaning of the Names and their derivatives

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ تَفْسِيرِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ قَالَ الْبَاءُ بَهَاءُ اللَّهِ وَ السِّينُ سَنَاءُ اللَّهِ وَ الْمِيمُ مَجْدُ اللَّهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abdullah Bin Sinan who said,

‘I asked Abu Abdullah^-asws about the interpretation of ‘In the Name of Allah^-azwj the Beneficent, the Merciful’. He^-asws said: ‘He^-asws said: ‘The ‘Ba’ is Beauty of Allah^-azwj, and the ‘Seen’ is the Sublimity of Allah^-azwj, and the ‘Meem’ is Glory of Allah^-azwj’.

وَ رَوَى بَعْضُهُمْ الْمِيمُ مُلْكُ اللَّهِ وَ اللَّهُ إِلَهُ كُلِّ شَيْ‏ءٍ الرَّحْمَنُ بِجَمِيعِ خَلْقِهِ وَ الرَّحِيمُ بِالْمُؤْمِنِينَ خَاصَّةً .

And some of them reported, ‘(He^-asws said): ‘The ‘Meem’ is Kingdom of Allah^-azwj, and Allah^-azwj is God of everything, the Beneficent to the entirety of His^-azwj creatures, and being Merciful with the Momineen in particular’.[309]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ أَسْمَاءِ اللَّهِ وَ اشْتِقَاقِهَا اللَّهُ مِمَّا هُوَ مُشْتَقٌّ فَقَالَ يَا هِشَامُ اللَّهُ مُشْتَقٌّ مِنْ إِلَهٍ وَ إِلَهٌ يَقْتَضِي مَأْلُوهاً وَ الِاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ لَمْ يَعْبُدْ شَيْئاً وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ أَشْرَكَ وَ عَبَدَ اثْنَيْنِ وَ مَنْ عَبَدَ الْمَعْنَى دُونَ الِاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ

Ali Bin Ibrahim, from his father, from Al Nazar Bin Suweyd, from Hisham Bin Al Hakam, that,

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

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

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

فَقَالَ نَفَعَكَ اللَّهُ بِهِ وَ ثَبَّتَكَ يَا هِشَامُ

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

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

Hisham said, ‘So, by Allah^-azwj! No one was able to subdue me regarding the Tawheed (Oneness) until I rose to this status of mine’.[310]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ سُئِلَ عَنْ مَعْنَى اللَّهِ فَقَالَ اسْتَوْلَى عَلَى مَا دَقَّ وَ جَلَّ .

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

(It has been narrated) from Abu Al-Hassan Musa^-asws Bin Ja’far^-asws, said, ‘He^-asws was asked about the Meaning of ‘Allah’. So he^-asws said: ‘The One Who Conquers upon whatever is slight and majestic’.[311]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْعَبَّاسِ بْنِ هِلَالٍ قَالَ سَأَلْتُ الرِّضَا ( عليه السلام ) عَنْ قَوْلِ اللَّهِ اللَّهُ نُورُ السَّماواتِ وَ الْأَرْضِ فَقَالَ هَادٍ لِأَهْلِ السَّمَاءِ وَ هَادٍ لِأَهْلِ الْأَرْضِ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Yaqoub Bin Yazeed, from Al Abbas Bin Hilal who said,

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

وَ فِي رِوَايَةِ الْبَرْقِيِّ هُدَى مَنْ فِي السَّمَاءِ وَ هُدَى مَنْ فِي الْأَرْضِ .

And in a report of Al-Barqy, ‘(He^-asws said): ‘A Guidance for the ones in the sky and a Guidance for the ones in the earth’.[312]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ هُوَ الْأَوَّلُ وَ الْآخِرُ وَ قُلْتُ أَمَّا الْأَوَّلُ فَقَدْ عَرَفْنَاهُ وَ أَمَّا الْآخِرُ فَبَيِّنْ لَنَا تَفْسِيرَهُ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Fuzayl Bin Usman, from Ibn Abu Yafour who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [57:3] He is the First and the Last, and I said, ‘As for ‘the First’, so we recognise it, and as for ‘the Last’, so clarify its interpretation for us’.

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

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

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

The attributes and the Names are not different upon Him^-azwj just as they would be upon others, like the human being who happened to be dust one time, and flesh and blood at one time, and one time would be decaying and bones, and like the date which happens to be raw, and one time ripe, and one time mature, and one time dried up. Thus, the names and the attributes change upon it and Allah^-azwj Majestic and Mighty is opposite to that’.[313]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مَيْمُونٍ الْبَانِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ قَدْ سُئِلَ عَنِ الْأَوَّلِ وَ الْآخِرِ فَقَالَ الْأَوَّلُ لَا عَنْ أَوَّلٍ قَبْلَهُ وَ لَا عَنْ بَدْءٍ سَبَقَهُ وَ الْآخِرُ لَا عَنْ نِهَايَةٍ كَمَا يُعْقَلُ مِنْ صِفَةِ الْمَخْلُوقِينَ وَ لَكِنْ قَدِيمٌ أَوَّلٌ آخِرٌ لَمْ يَزَلْ وَ لَا يَزُولُ بِلَا بَدْءٍ وَ لَا نِهَايَةٍ لَا يَقَعُ عَلَيْهِ الْحُدُوثُ وَ لَا يَحُولُ مِنْ حَالٍ إِلَى حَالٍ خَالِقُ كُلِّ شَيْ‏ءٍ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Azina, from Muhammad Bin Hakeym, from Maymoun Alban who said,

‘I heard Abu Abdullah^-asws, and he^-asws had been asked about the First and the Last. So he^-asws said: ‘The First is neither from a first before Him^-azwj nor from a beginning preceding Him^-azwj; and the Last is not from an end-point just as it is said of an attribute of the creatures, but, He^-azwj is eternally First, Last, not from a non-existence nor will be non-existent, without a beginning and without an end. The occurrences do not befall Him^-azwj, nor does He^-azwj Change from a state to a state. (He^-azwj) is the Creator of all things’.[314]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ إِلَى أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) فَسَأَلَهُ رَجُلٌ فَقَالَ أَخْبِرْنِي عَنِ الرَّبِّ تَبَارَكَ وَ تَعَالَى لَهُ أَسْمَاءٌ وَ صِفَاتٌ فِي كِتَابِهِ وَ أَسْمَاؤُهُ وَ صِفَاتُهُ هِيَ هُوَ

Muhammad Bin Abu Abdullah, raising it to Abu Hashim Al Ja’fary who said,

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

فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّ لِهَذَا الْكَلَامِ وَجْهَيْنِ إِنْ كُنْتَ تَقُولُ هِيَ هُوَ أَيْ إِنَّهُ ذُو عَدَدٍ وَ كَثْرَةٍ فَتَعَالَى اللَّهُ عَنْ ذَلِكَ وَ إِنْ كُنْتَ تَقُولُ هَذِهِ الصِّفَاتُ وَ الْأَسْمَاءُ لَمْ تَزَلْ فَإِنَّ لَمْ تَزَلْ مُحْتَمِلٌ مَعْنَيَيْنِ فَإِنْ قُلْتَ لَمْ تَزَلْ عِنْدَهُ فِي عِلْمِهِ وَ هُوَ مُسْتَحِقُّهَا فَنَعَمْ وَ إِنْ كُنْتَ تَقُولُ لَمْ يَزَلْ تَصْوِيرُهَا وَ هِجَاؤُهَا وَ تَقْطِيعُ حُرُوفِهَا فَمَعَاذَ اللَّهِ أَنْ يَكُونَ مَعَهُ شَيْ‏ءٌ غَيْرُهُ  

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

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

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

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

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

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

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

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

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

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

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

وَ مَوْضِعِ النُّشُوءِ مِنْهَا وَ الْعَقْلِ وَ الشَّهْوَةِ لِلسَّفَادِ وَ الْحَدَبِ عَلَى نَسْلِهَا وَ إِقَامِ بَعْضِهَا عَلَى بَعْضٍ وَ نَقْلِهَا الطَّعَامَ وَ الشَّرَابَ إِلَى أَوْلَادِهَا فِي الْجِبَالِ وَ الْمَفَاوِزِ وَ الْأَوْدِيَةِ وَ الْقِفَارِ فَعَلِمْنَا أَنَّ خَالِقَهَا لَطِيفٌ بِلَا كَيْفٍ وَ إِنَّمَا الْكَيْفِيَّةُ لِلْمَخْلُوقِ الْمُكَيَّفِ

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

وَ كَذَلِكَ سَمَّيْنَا رَبَّنَا قَوِيّاً لَا بِقُوَّةِ الْبَطْشِ الْمَعْرُوفِ مِنَ الْمَخْلُوقِ وَ لَوْ كَانَتْ قُوَّتُهُ قُوَّةَ الْبَطْشِ الْمَعْرُوفِ مِنَ الْمَخْلُوقِ لَوَقَعَ التَّشْبِيهُ وَ لَاحْتَمَلَ الزِّيَادَةَ وَ مَا احْتَمَلَ الزِّيَادَةَ احْتَمَلَ النُّقْصَانَ وَ مَا كَانَ نَاقِصاً كَانَ غَيْرَ قَدِيمٍ وَ مَا كَانَ غَيْرَ قَدِيمٍ كَانَ عَاجِزاً

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

فَرَبُّنَا تَبَارَكَ وَ تَعَالَى لَا شِبْهَ لَهُ وَ لَا ضِدَّ وَ لَا نِدَّ وَ لَا كَيْفَ وَ لَا نِهَايَةَ وَ لَا تَبْصَارَ بَصَرٍ وَ مُحَرَّمٌ عَلَى الْقُلُوبِ أَنْ تُمَثِّلَهُ وَ عَلَى الْأَوْهَامِ أَنْ تَحُدَّهُ وَ عَلَى الضَّمَائِرِ أَنْ تُكَوِّنَهُ جَلَّ وَ عَزَّ عَنْ أَدَاةِ خَلْقِهِ وَ سِمَاتِ بَرِيَّتِهِ وَ تَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً .

So our Lord^-azwj, Blessed and High, there is neither a resemblance for Him^-azwj, nor an opposite, nor a match, nor a ‘how’, nor an end-point, nor can be envisaged by visions. And it is Prohibited unto the hearts to conceive His^-azwj resemblance, and upon the imaginations that they limit Him^-azwj, and upon the consciences that they form Him^-azwj. Majestic and Mighty is He^-azwj from the instruments of His^-azwj creatures, and features of His^-azwj Created beings; and Exalted is He^-azwj from that, Loftier, Greater’.[315]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَجُلٌ عِنْدَهُ اللَّهُ أَكْبَرُ فَقَالَ اللَّهُ أَكْبَرُ مِنْ أَيِّ شَيْ‏ءٍ فَقَالَ مِنْ كُلِّ شَيْ‏ءٍ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَدَّدْتَهُ فَقَالَ الرَّجُلُ كَيْفَ أَقُولُ قَالَ قُلْ اللَّهُ أَكْبَرُ مِنْ أَنْ يُوصَفَ .

Ali Bin Muhammad, from Sahl Bin Ziyad, from Ibn Mahboub, from the one who mentioned it,

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man in his^-asws presence said, ‘Allah^-azwj is the Greatest!’. So he^-asws said: ‘Allah^-azwj is Greater than which thing?’ So he said, ‘From everything’. So Abu Abdullah^-asws said: ‘You have limited Him^-azwj’. So the man said, ‘How should I be saying it?’ He^-asws said: ‘Say, ‘Allah^-azwj is Greatest, beyond description’’.[316]

وَ رَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ جُمَيْعِ بْنِ عُمَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّ شَيْ‏ءٍ اللَّهُ أَكْبَرُ فَقُلْتُ اللَّهُ أَكْبَرُ مِنْ كُلِّ شَيْ‏ءٍ فَقَالَ وَ كَانَ ثَمَّ شَيْ‏ءٌ فَيَكُونُ أَكْبَرَ مِنْهُ فَقُلْتُ وَ مَا هُوَ قَالَ اللَّهُ أَكْبَرُ مِنْ أَنْ يُوصَفَ .

And it is reported by Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Marwak Bin Ubeyd, from Jumie Bin Umeyr who said,

‘Abu Abdullah^-asws said: ‘Which thing is Allah^-azwj Greater than?’ So I said, ‘Allah^-azwj is Greater than everything’. So he^-asws said: ‘He^-azwj was, then there was a thing, so He^-azwj came to be Greater than it?’ So I said, ‘And what is it (which is correct to say)?’ He^-asws: ‘Allah^-azwj is Greatest, beyond description’.[317]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ سُبْحَانَ اللَّهِ فَقَالَ أَنَفَةٌ لِلَّهِ .

Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from Hisham Bin Al Hakam who said,

‘I asked Abu Abdullah^-asws about ‘Glorious is Allah^-azwj’’. So he^-asws said: ‘Respect of Allah^-azwj’.[318]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ مَوْلَى طِرْبَالٍ عَنْ هِشَامٍ الْجَوَالِيقِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ سُبْحانَ اللَّهِ مَا يُعْنَى بِهِ قَالَ تَنْزِيهُهُ .

Ahmad Bin Mihran, from Abdul Azeem Bin Abdullah Al Hasany, from Ali Bin Asbat, from Suleyman, a slave of Tirbal, from Hisham Al Jawaliqy who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [23:91] Glory be to Allah, what is the Meaning of it?’ He^-asws said: ‘His^-azwj Transcendence’.[319]

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ ( عليه السلام ) مَا مَعْنَى الْوَاحِدِ فَقَالَ إِجْمَاعُ الْأَلْسُنِ عَلَيْهِ بِالْوَحْدَانِيَّةِ كَقَوْلِهِ تَعَالَى وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ .

Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether from Abu Hashim Al Ja’fary who said,

‘I asked Abu Ja’far^-asws the 2^nd, ‘What is the meaning of ‘The One’?’ So he^-asws said: ‘The consensus of the tongues upon Him^-azwj with the Oneness like His^-azwj Words, the Exalted [43:87] And if you should ask them who Created them, they would certainly say: Allah’.[320]

باب آخَرُ وَ هُوَ مِنَ الْبَابِ الْأَوَّلِ إِلَّا أَنَّ فِيهِ زِيَادَةً وَ هُوَ الْفَرْقُ مَا بَيْنَ الْمَعَانِي الَّتِي تَحْتَ أَسْمَاءِ اللَّهِ وَ أَسْمَاءِ الْمَخْلُوقِينَ

Chapter 17 – Another Chapter and it is from the first, except that in it is an addition, and it is the difference between the meaning which is beneath the Names of Allah^-azwj and the names of the creatures

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ وَ هُوَ اللَّطِيفُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ لَوْ كَانَ كَمَا يَقُولُ الْمُشَبِّهَةُ لَمْ يُعْرَفِ الْخَالِقُ مِنَ الْمَخْلُوقِ وَ لَا الْمُنْشِئُ مِنَ الْمُنْشَإِ لَكِنَّهُ الْمُنْشِئُ فَرْقٌ بَيْنَ مَنْ جَسَّمَهُ وَ صَوَّرَهُ وَ أَنْشَأَهُ إِذْ كَانَ لَا يُشْبِهُهُ شَيْ‏ءٌ وَ لَا يُشْبِهُ هُوَ شَيْئاً

Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar Al Hamdany and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether from Al Fatah Bin Yazeed Al Jurjany,

(It has been narrated) from Abu Al-Hassan^-asws, said, ‘I heard him^-asws saying: ‘And He^-azwj is Aware of the subtleties, the Aware, the Hearing, the Seeing, the One, the First, the Solid (not hollow), not begetting and not being begotten and there not being anyone a match for Him^-azwj. Had He^-azwj been just as the resemblers are saying, the Creator would not be recognised from the Created, nor the Builder from the Built. But He^-azwj is the Builder. There is (certainly) a difference between the One^-azwj Who Shapes it, and Images it, and Builds it, when it was so that nothing resembles Him^-azwj, nor does He^-azwj resemble anything’.

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

I said, ‘Certainly, may I be sacrificed for you^-asws! But, you^-asws said, ‘The First, the Solid (not hollow)’, and you^-asws said, ‘Nothing resembles Him^-azwj’; and Allah^-azwj is the One, and the human being is one. Isn’t there a resemblance of the oneness?’

قَالَ يَا فَتْحُ أَحَلْتَ ثَبَّتَكَ اللَّهُ إِنَّمَا التَّشْبِيهُ فِي الْمَعَانِي فَأَمَّا فِي الْأَسْمَاءِ فَهِيَ وَاحِدَةٌ وَ هِيَ دَالَّةٌ عَلَى الْمُسَمَّى وَ ذَلِكَ أَنَّ الْإِنْسَانَ وَ إِنْ قِيلَ وَاحِدٌ فَإِنَّهُ يُخْبَرُ أَنَّهُ جُثَّةٌ وَاحِدَةٌ وَ لَيْسَ بِاثْنَيْنِ وَ الْإِنْسَانُ نَفْسُهُ لَيْسَ بِوَاحِدٍ لِأَنَّ أَعْضَاءَهُ مُخْتَلِفَةٌ وَ أَلْوَانَهُ مُخْتَلِفَةٌ وَ مَنْ أَلْوَانُهُ مُخْتَلِفَةٌ غَيْرُ وَاحِدٍ وَ هُوَ أَجْزَاءٌ مُجَزَّاةٌ لَيْسَتْ بِسَوَاءٍ دَمُهُ غَيْرُ لَحْمِهِ وَ لَحْمُهُ غَيْرُ دَمِهِ وَ عَصَبُهُ غَيْرُ عُرُوقِهِ وَ شَعْرُهُ غَيْرُ بَشَرِهِ وَ سَوَادُهُ غَيْرُ بَيَاضِهِ وَ كَذَلِكَ سَائِرُ جَمِيعِ الْخَلْقِ

He^-asws said: ‘O Fatah! You (have spoken an) impossibility, may Allah^-azwj Affirm you! But rather, the resemblance is in the meaning. So, as for regarding the Names, so these are One, and they Indicate upon the Named, and that is because the human being, if he is said to be one, so he knows that he is one individual, and is not with two, and the human being himself is not with one, because his body parts are different, and his colours are difference, and the one whose colours are difference is without oneness, and he is a fragment of fragmentary bits. He isn’t with the equal-ness. His blood is other than his flesh, and his flesh is other than his blood, his nerves are other than his veins, and his hair is other than his skin, and his blackness is other than his whiteness. And similar to that are the entirety of the creatures.

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

So the human being is one in the name and is not one in the meaning; and Allah^-azwj, Majestic is His^-azwj Majesty, He^-azwj is One, not being one of theirs, neither there being any differentials in Him^-azwj, nor discrepancies, nor an increase, nor a decrease. But, as for the human being, the Created, the Made, the Composed from different parts, and of various body parts, apart from that he is with the gathering of things as one’.

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

I said, ‘May I be sacrificed for you^-asws! You have relieved me, may Allah^-azwj Relieve you^-asws! So, your^-asws words, ‘Aware of the subtleties, the Informed’, interpret it for me just as you^-asws interpreted the ‘One’, for I know that His^-azwj being Aware of the subtleties is difference from the awareness of His^-azwj creatures, apart from that I would love it if you^-asws could explain that for me’.

فَقَالَ يَا فَتْحُ إِنَّمَا قُلْنَا اللَّطِيفُ لِلْخَلْقِ اللَّطِيفِ وَ لِعِلْمِهِ بِالشَّيْ‏ءِ اللَّطِيفِ أَ وَ لَا تَرَى وَفَّقَكَ اللَّهُ وَ ثَبَّتَكَ إِلَى أَثَرِ صُنْعِهِ فِي النَّبَاتِ اللَّطِيفِ وَ غَيْرِ اللَّطِيفِ وَ مِنَ الْخَلْقِ اللَّطِيفِ وَ مِنَ الْحَيَوَانِ الصِّغَارِ وَ مِنَ الْبَعُوضِ وَ الْجِرْجِسِ وَ مَا هُوَ أَصْغَرُ مِنْهَا مَا لَا يَكَادُ تَسْتَبِينُهُ الْعُيُونُ بَلْ لَا يَكَادُ يُسْتَبَانُ لِصِغَرِهِ الذَّكَرُ مِنَ الْأُنْثَى وَ الْحَدَثُ الْمَوْلُودُ مِنَ الْقَدِيمِ

So he^-asws said: ‘O Fatah! But rather, we^-asws say: ‘The Aware of subtleties’, is for the subtleties of His^-azwj creation, and due to His^-azwj Knowledge of the subtle things. Or, do you not see, may Allah^-azwj Harmonise you and Affirm you, to the impacts of His^-azwj Making, regarding the vegetation, the delicate and non-delicate, and from the delicate creatures, and from the small beasts, and from the mosquito, and the bird, and what is smaller than these what is almost not clear to the eyes, and is almost not clear due to its smallness, the male from the female, and the new born from the old.

فَلَمَّا رَأَيْنَا صِغَرَ ذَلِكَ فِي لُطْفِهِ وَ اهْتِدَاءَهُ لِلسَّفَادِ وَ الْهَرَبَ مِنَ الْمَوْتِ وَ الْجَمْعَ لِمَا يُصْلِحُهُ وَ مَا فِي لُجَجِ الْبِحَارِ وَ مَا فِي لِحَاءِ الْأَشْجَارِ وَ الْمَفَاوِزِ وَ الْقِفَارِ وَ إِفْهَامَ بَعْضِهَا عَنْ بَعْضٍ مَنْطِقَهَا وَ مَا يَفْهَمُ بِهِ أَوْلَادُهَا عَنْهَا وَ نَقْلَهَا الْغِذَاءَ إِلَيْهَا

So when we see that smallness in His^-azwj Awareness of the subtleties, and their desire for the reproduction, and the fleeing from the death, and the gathering to what is correct for it, and what is in the tossing of the seas, and what is in the bark of the trees, and in the wilderness and the wastelands, and their understanding each other, their speaking (communicating) and what their children understand by it from them, and their transferring the meal to them.

ثُمَّ تَأْلِيفَ أَلْوَانِهَا حُمْرَةٍ مَعَ صُفْرَةٍ وَ بَيَاضٍ مَعَ حُمْرَةٍ وَ أَنَّهُ مَا لَا تَكَادُ عُيُونُنَا تَسْتَبِينُهُ لِدَمَامَةِ خَلْقِهَا لَا تَرَاهُ عُيُونُنَا وَ لَا تَلْمِسُهُ أَيْدِينَا عَلِمْنَا أَنَّ خَالِقَ هَذَا الْخَلْقِ لَطِيفٌ لَطُفَ بِخَلْقِ مَا سَمَّيْنَاهُ بِلَا عِلَاجٍ وَ لَا أَدَاةٍ وَ لَا آلَةٍ وَ أَنَّ كُلَّ صَانِعِ شَيْ‏ءٍ فَمِنْ شَيْ‏ءٍ صَنَعَ وَ اللَّهُ الْخَالِقُ اللَّطِيفُ الْجَلِيلُ خَلَقَ وَ صَنَعَ لَا مِنْ شَيْ‏ءٍ .

Then the synthesis of their colours, red along with the yellow, and white along with red, and it is what the eyes can almost not clarify it due to the variance of its creation. Neither have our eyes seen it, nor have our hands touched it. We know that the Creator of these creatures is Aware of the subtleties, the Kind with the creatures what we^-asws specified, without (Using a) process, nor a tool, nor a machine; and that every maker of a thing, so (he makes it) from a thing, and Allah^-azwj is the Creator, the Aware of the subtleties, the Majestic Creates and Makes, not from anything’.[321]

عَلِيُّ بْنُ مُحَمَّدٍ مُرْسَلًا عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ قَالَ اعْلَمْ عَلَّمَكَ اللَّهُ الْخَيْرَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدِيمٌ وَ الْقِدَمُ صِفَتُهُ الَّتِي دَلَّتِ الْعَاقِلَ عَلَى أَنَّهُ لَا شَيْ‏ءَ قَبْلَهُ وَ لَا شَيْ‏ءَ مَعَهُ فِي دَيْمُومِيَّتِهِ فَقَدْ بَانَ لَنَا بِإِقْرَارِ الْعَامَّةِ مُعْجِزَةُ الصِّفَةِ أَنَّهُ لَا شَيْ‏ءَ قَبْلَ اللَّهِ وَ لَا شَيْ‏ءَ مَعَ اللَّهِ فِي بَقَائِهِ وَ بَطَلَ قَوْلُ مَنْ زَعَمَ أَنَّهُ كَانَ قَبْلَهُ أَوْ كَانَ مَعَهُ شَيْ‏ءٌ

Ali Bin Muhammad, with an unbroken chain,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws having said: ‘Learn! May Allah^-azwj Teach you the good. Allah^-azwj Blessed and High is eternal, and the eternality is His^-azwj Attribute which Indicates the intellectual upon that there was nothing before Him^-azwj, nor was there a thing with Him^-azwj in His^-azwj eternality. So it is clear for us with the acknowledgement with the general Muslims of the miraculous-ness of the Attribute that there was nothing before Allah^-azwj, nor is there anything with Him^-azwj during His^-azwj remaining, and the invalidation of the words of the one who alleges that there was something before Him^-azwj, or there is something with Him^-azwj.

وَ ذَلِكَ أَنَّهُ لَوْ كَانَ مَعَهُ شَيْ‏ءٌ فِي بَقَائِهِ لَمْ يَجُزْ أَنْ يَكُونَ خَالِقاً لَهُ لِأَنَّهُ لَمْ يَزَلْ مَعَهُ فَكَيْفَ يَكُونُ خَالِقاً لِمَنْ لَمْ يَزَلْ مَعَهُ وَ لَوْ كَانَ قَبْلَهُ شَيْ‏ءٌ كَانَ الْأَوَّلَ ذَلِكَ الشَّيْ‏ءُ لَا هَذَا وَ كَانَ الْأَوَّلُ أَوْلَى بِأَنْ يَكُونَ خَالِقاً لِلْأَوَّلِ

And that is because, had there been something with Him^-azwj during His^-azwj remaining, it would not be allowed that He^-azwj would happen to be a Creator of it, because it would have been eternally with Him^-azwj. So how could He^-azwj be a Creator of the one who existed eternally with Him^-azwj. And had there been something before Him^-azwj, that thing would be first not this, and the first one would be closer of it being a Creator due to it being first.

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

Then, He^-azwj the Blessed and High Described Himself^-azwj with Names the creatures could call with, and Enslaved them and Tried them that they should be supplicating to Him^-azwj with these. So He^-azwj Named Himself^-azwj as Hearing, Seeing, Powerful, Eternal, Speaking, Manifest, Hidden, Aware of subtleties, Informed, Wise, Knower, and what resembles these Names.

فَلَمَّا رَأَى ذَلِكَ مِنْ أَسْمَائِهِ الْقَالُونَ الْمُكَذِّبُونَ وَ قَدْ سَمِعُونَا نُحَدِّثُ عَنِ اللَّهِ أَنَّهُ لَا شَيْ‏ءَ مِثْلُهُ وَ لَا شَيْ‏ءَ مِنَ الْخَلْقِ فِي حَالِهِ قَالُوا أَخْبِرُونَا إِذَا زَعَمْتُمْ أَنَّهُ لَا مِثْلَ لِلَّهِ وَ لَا شِبْهَ لَهُ كَيْفَ شَارَكْتُمُوهُ فِي أَسْمَائِهِ الْحُسْنَى فَتَسَمَّيْتُمْ بِجَمِيعِهَا فَإِنَّ فِي ذَلِكَ دَلِيلًا عَلَى أَنَّكُمْ مِثْلُهُ فِي حَالَاتِهِ كُلِّهَا أَوْ فِي بَعْضِهَا دُونَ بَعْضٍ إِذْ جَمَعْتُمُ الْأَسْمَاءَ الطَّيِّبَةَ

So when the speakers of the lies saw that from His^-azwj Names and that we were Naming Him^-azwj when discussing about Allah^-azwj that there is nothing like Him^-azwj, nor is there anything from the creatures in His^-azwj State, they said, ‘Inform us, when you are alleging that there is no likeness for Allah^-azwj and no resemblance for him, how come you all are participating Him^-azwj in His^-azwj Good Names so you are naming (yourselves) with the entirety of these, for in that is evidence upon that you all are like Him^-azwj regarding all of His^-azwj States, or in some of these besides the other when you gather the good names?’

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

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

فَقَدْ يُقَالُ لِلرَّجُلِ كَلْبٌ وَ حِمَارٌ وَ ثَوْرٌ وَ سُكَّرَةٌ وَ عَلْقَمَةٌ وَ أَسَدٌ كُلُّ ذَلِكَ عَلَى خِلَافِهِ وَ حَالَاتِهِ لَمْ تَقَعِ الْأَسَامِي عَلَى مَعَانِيهَا الَّتِي كَانَتْ بُنِيَتْ عَلَيْهِ لِأَنَّ الْإِنْسَانَ لَيْسَ بِأَسَدٍ وَ لَا كَلْبٍ فَافْهَمْ ذَلِكَ رَحِمَكَ اللَّهُ وَ إِنَّمَا سُمِّيَ اللَّهُ تَعَالَى بِالْعِلْمِ بِغَيْرِ عِلْمٍ حَادِثٍ عَلِمَ بِهِ الْأَشْيَاءَ اسْتَعَانَ بِهِ عَلَى حِفْظِ مَا يُسْتَقْبَلُ مِنْ أَمْرِهِ وَ الرَّوِيَّةِ فِيمَا يَخْلُقُ مِنْ خَلْقِهِ وَ يُفْسِدُ مَا مَضَى مِمَّا أَفْنَى مِنْ خَلْقِهِ مِمَّا لَوْ لَمْ يَحْضُرْهُ ذَلِكَ الْعِلْمُ وَ يَغِيبُهُ كَانَ جَاهِلًا ضَعِيفاً كَمَا أَنَّا لَوْ رَأَيْنَا عُلَمَاءَ الْخَلْقِ

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

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

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

وَ سُمِّيَ رَبُّنَا سَمِيعاً لَا بِخَرْتٍ فِيهِ يَسْمَعُ بِهِ الصَّوْتَ وَ لَا يُبْصِرُ بِهِ كَمَا أَنَّ خَرْتَنَا الَّذِي بِهِ نَسْمَعُ لَا نَقْوَى بِهِ عَلَى الْبَصَرِ وَ لَكِنَّهُ أَخْبَرَ أَنَّهُ لَا يَخْفَى عَلَيْهِ شَيْ‏ءٌ مِنَ الْأَصْوَاتِ لَيْسَ عَلَى حَدِّ مَا سُمِّينَا نَحْنُ فَقَدْ جَمَعْنَا الِاسْمَ بِالسَّمْعِ وَ اخْتَلَفَ الْمَعْنَى

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

وَ هَكَذَا الْبَصَرُ لَا بِخَرْتٍ مِنْهُ أَبْصَرَ كَمَا أَنَّا نُبْصِرُ بِخَرْتٍ مِنَّا لَا نَنْتَفِعُ بِهِ فِي غَيْرِهِ وَ لَكِنَّ اللَّهَ بَصِيرٌ لَا يَحْتَمِلُ شَخْصاً مَنْظُوراً إِلَيْهِ فَقَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى

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

وَ هُوَ قَائِمٌ لَيْسَ عَلَى مَعْنَى انْتِصَابٍ وَ قِيَامٍ عَلَى سَاقٍ فِي كَبَدٍ كَمَا قَامَتِ الْأَشْيَاءُ وَ لَكِنْ قَائِمٌ يُخْبِرُ أَنَّهُ حَافِظٌ كَقَوْلِ الرَّجُلِ الْقَائِمُ بِأَمْرِنَا فُلَانٌ وَ اللَّهُ هُوَ الْقَائِمُ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ وَ الْقَائِمُ أَيْضاً فِي كَلَامِ النَّاسِ الْبَاقِي وَ الْقَائِمُ أَيْضاً يُخْبِرُ عَنِ الْكِفَايَةِ كَقَوْلِكَ لِلرَّجُلِ قُمْ بِأَمْرِ بَنِي فُلَانٍ أَيِ اكْفِهِمْ وَ الْقَائِمُ مِنَّا قَائِمٌ عَلَى سَاقٍ فَقَدْ جَمَعْنَا الِاسْمَ وَ لَمْ نَجْمَعِ الْمَعْنَى

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

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

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

وَ أَمَّا الْخَبِيرُ فَالَّذِي لَا يَعْزُبُ عَنْهُ شَيْ‏ءٌ وَ لَا يَفُوتُهُ لَيْسَ لِلتَّجْرِبَةِ وَ لَا لِلِاعْتِبَارِ بِالْأَشْيَاءِ فَعِنْدَ التَّجْرِبَةِ وَ الِاعْتِبَارِ عِلْمَانِ وَ لَوْ لَا هُمَا مَا عُلِمَ لِأَنَّ مَنْ كَانَ كَذَلِكَ كَانَ جَاهِلًا وَ اللَّهُ لَمْ يَزَلْ خَبِيراً بِمَا يَخْلُقُ وَ الْخَبِيرُ مِنَ النَّاسِ الْمُسْتَخْبِرُ عَنْ جَهْلٍ الْمُتَعَلِّمُ فَقَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى

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

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

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

وَ وَجْهٌ آخَرُ أَنَّهُ الظَّاهِرُ لِمَنْ أَرَادَهُ وَ لَا يَخْفَى عَلَيْهِ شَيْ‏ءٌ وَ أَنَّهُ مُدَبِّرٌ لِكُلِّ مَا بَرَأَ فَأَيُّ ظَاهِرٍ أَظْهَرُ وَ أَوْضَحُ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى لِأَنَّكَ لَا تَعْدَمُ صَنْعَتَهُ حَيْثُمَا تَوَجَّهَتْ وَ فِيكَ مِنْ آثَارِهِ مَا يُغْنِيكَ وَ الظَّاهِرُ مِنَّا الْبَارِزُ بِنَفْسِهِ وَ الْمَعْلُومُ بِحَدِّهِ فَقَدْ جَمَعَنَا الِاسْمُ وَ لَمْ يَجْمَعْنَا الْمَعْنَى

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

وَ أَمَّا الْبَاطِنُ فَلَيْسَ عَلَى مَعْنَى الِاسْتِبْطَانِ لِلْأَشْيَاءِ بِأَنْ يَغُورَ فِيهَا وَ لَكِنْ ذَلِكَ مِنْهُ عَلَى اسْتِبْطَانِهِ لِلْأَشْيَاءِ عِلْماً وَ حِفْظاً وَ تَدْبِيراً كَقَوْلِ الْقَائِلِ أَبْطَنْتُهُ يَعْنِي خَبَّرْتُهُ وَ عَلِمْتُ مَكْتُومَ سِرِّهِ وَ الْبَاطِنُ مِنَّا الْغَائِبُ فِي الشَّيْ‏ءِ الْمُسْتَتِرُ وَ قَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى

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

وَ أَمَّا الْقَاهِرُ فَلَيْسَ عَلَى مَعْنَى عِلَاجٍ وَ نَصَبٍ وَ احْتِيَالٍ وَ مُدَارَاةٍ وَ مَكْرٍ كَمَا يَقْهَرُ الْعِبَادُ بَعْضُهُمْ بَعْضاً وَ الْمَقْهُورُ مِنْهُمْ يَعُودُ قَاهِراً وَ الْقَاهِرُ يَعُودُ مَقْهُوراً وَ لَكِنْ ذَلِكَ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى عَلَى أَنَّ جَمِيعَ مَا خَلَقَ مُلَبَّسٌ بِهِ الذُّلُّ لِفَاعِلِهِ وَ قِلَّةُ الِامْتِنَاعِ لِمَا أَرَادَ بِهِ لَمْ يَخْرُجْ مِنْهُ طَرْفَةَ عَيْنٍ أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ وَ الْقَاهِرُ مِنَّا عَلَى مَا ذَكَرْتُ وَ وَصَفْتُ فَقَدْ جَمَعْنَا الِاسْمَ وَ اخْتَلَفَ الْمَعْنَى

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

وَ هَكَذَا جَمِيعُ الْأَسْمَاءِ وَ إِنْ كُنَّا لَمْ نَسْتَجْمِعْهَا كُلَّهَا فَقَدْ يَكْتَفِي الِاعْتِبَارُ بِمَا أَلْقَيْنَا إِلَيْكَ وَ اللَّهُ عَوْنُكَ وَ عَوْنُنَا فِي إِرْشَادِنَا وَ تَوْفِيقِنَا .

And like that are the entirety of the Names, and if even though we^-asws have not gathered all of these, so these would suffice as the lesson with what we^-asws have cast to you, and Allah^-azwj would Assist you, and Assist us^-asws in Guiding us and Harmonising us’.[322] 

بَابُ تَأْوِيلِ الصَّمَدِ

Chapter 18 – Explanation of Al-Samad

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ وَ لَقَبُهُ شَبَابٌ الصَّيْرَفِيُّ عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي ( عليه السلام ) جُعِلْتُ فِدَاكَ مَا الصَّمَدُ قَالَ السَّيِّدُ الْمَصْمُودُ إِلَيْهِ فِي الْقَلِيلِ وَ الْكَثِيرِ .

Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Muhammad Bin Al Waleed, and his title is The Young exchanger, from Dawood Bin Al Qasim Al Ja’fary who said,

‘I said to Abu Ja’far^-asws the 2^nd, ‘May I be sacrificed for you^-asws! What is Al-Samad?’ He^-asws said: ‘The Master of the turners to Him^-azwj regarding the little and the more’.[323] 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنْ شَيْ‏ءٍ مِنَ التَّوْحِيدِ فَقَالَ إِنَّ اللَّهَ تَبَارَكَتْ أَسْمَاؤُهُ الَّتِي يُدْعَا بِهَا وَ تَعَالَى فِي عُلُوِّ كُنْهِهِ وَاحِدٌ تَوَحَّدَ بِالتَّوْحِيدِ فِي تَوَحُّدِهِ ثُمَّ أَجْرَاهُ عَلَى خَلْقِهِ فَهُوَ وَاحِدٌ صَمَدٌ قُدُّوسٌ يَعْبُدُهُ كُلُّ شَيْ‏ءٍ وَ يَصْمُدُ إِلَيْهِ كُلُّ شَيْ‏ءٍ وَ وَسِعَ كُلَّ شَيْ‏ءٍ عِلْماً .

A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Al Hassan Bin Al Sarry, from Jabir Bin Yazeed Al Ju’fy who said,

‘I asked Abu Ja’far^-asws about something from the Tawheed (Oneness). So he^-asws said: ‘Allah^-azwj, Blessed are His^-azwj Names which He^-azwj is called with, and Exalted is He^-azwj, Lofty is His^-azwj Being. He^-azwj is Unique by the Oneness in His^-azwj Uniqueness. Then Flowed it upon His^-azwj creatures. So He^-azwj is One, Samad, Holy. Everything worships Him^-azwj and turns towards Him^-azwj, and He^-azwj has Capacious Knowledge of everything’.[324]

بَابُ الْحَرَكَةِ وَ الِانْتِقَالِ

Chapter 19 – The Motion and the Transformation (Change of state to a state)

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ عَبَّاسٍ الْخَرَاذِينِيِّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) قَالَ ذُكِرَ عِنْدَهُ قَوْمٌ يَزْعُمُونَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَنْزِلُ إِلَى السَّمَاءِ الدُّنْيَا

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail Al Barmakky, from Ali Bin Abbas Al Kharaziny, from Al Hassan Bin Rashid, from Yaqoub Bin Ja’far Al Ja’fary,

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws), said, ‘It was mentioned in his^-asws presence that a group of people are claiming that Allah^-azwj Blessed and High^-azwj Descends to the sky of the earth’.

فَقَالَ إِنَّ اللَّهَ لَا يَنْزِلُ وَ لَا يَحْتَاجُ إِلَى أَنْ يَنْزِلَ إِنَّمَا مَنْظَرُهُ فِي الْقُرْبِ وَ الْبُعْدِ سَوَاءٌ لَمْ يَبْعُدْ مِنْهُ قَرِيبٌ وَ لَمْ يَقْرُبْ مِنْهُ بَعِيدٌ وَ لَمْ يَحْتَجْ إِلَى شَيْ‏ءٍ بَلْ يُحْتَاجُ إِلَيْهِ وَ هُوَ ذُو الطَّوْلِ لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ

So he^-asws said: ‘Allah^-azwj does not descend, nor is He^-azwj needy to that He^-azwj should descend. But rather His^-azwj Viewing regarding the near and the far is the same. A close by (thing) is not far from Him^-azwj, nor is a remote (thing) close to Him, and He^-azwj is not needy to anything, but He^-azwj is what (things) are needy to. He^-azwj is with the Power. There is no god except Him^-azwj, the Mighty, the Wise’.

أَمَّا قَوْلُ الْوَاصِفِينَ إِنَّهُ يَنْزِلُ تَبَارَكَ وَ تَعَالَى فَإِنَّمَا يَقُولُ ذَلِكَ مَنْ يَنْسُبُهُ إِلَى نَقْصٍ أَوْ زِيَادَةٍ وَ كُلُّ مُتَحَرِّكٍ مُحْتَاجٌ إِلَى مَنْ يُحَرِّكُهُ أَوْ يَتَحَرَّكُ بِهِ فَمَنْ ظَنَّ بِاللَّهِ الظُّنُونَ هَلَكَ

As for the words of the describers, that He^-azwj the Blessed and High Descends, so rather they are saying that for the one who is linked to the decrease of increase, and every mover is needy to the one who moves it, or moves with it. So the one who thinks of Allah^-azwj with the conjectures is destroyed.

فَاحْذَرُوا فِي صِفَاتِهِ مِنْ أَنْ تَقِفُوا لَهُ عَلَى حَدٍّ تَحُدُّونَهُ بِنَقْصٍ أَوْ زِيَادَةٍ أَوْ تَحْرِيكٍ أَوْ تَحَرُّكٍ أَوْ زَوَالٍ أَوِ اسْتِنْزَالٍ أَوْ نُهُوضٍ أَوْ قُعُودٍ فَإِنَّ اللَّهَ جَلَّ وَ عَزَّ عَنْ صِفَةِ الْوَاصِفِينَ وَ نَعْتِ النَّاعِتِينَ وَ تَوَهُّمِ الْمُتَوَهِّمِينَ وَ تَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ الَّذِي يَرَاكَ حِينَ تَقُومُ وَ تَقَلُّبَكَ فِي السَّاجِدِينَ .

Therefore, be cautions with regards to His^-azwj Attributes from that you should be pausing to Him^-azwj upon a limitation, limiting Him^-azwj by a decrease or an increase, or moving or being moved, or decline, or descent, or advancement, or failure, for Allah^-azwj is more Majestic and Mightier than the description of the describers, and characteristics of the characterisers, and the imaginations of the imaginers; and rely upon the Mighty, the Wise who Sees you when you are standing (for the Salat), and your turnings among the prostrators’.[325]

وَ عَنْهُ رَفَعَهُ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ عَنْ أَبِي إِبْرَاهِيمَ ( عليه السلام ) أَنَّهُ قَالَ لَا أَقُولُ إِنَّهُ قَائِمٌ فَأُزِيلُهُ عَنْ مَكَانِهِ وَ لَا أَحُدُّهُ بِمَكَانٍ يَكُونُ فِيهِ وَ لَا أَحُدُّهُ أَنْ يَتَحَرَّكَ فِي شَيْ‏ءٍ مِنَ الْأَرْكَانِ وَ الْجَوَارِحِ وَ لَا أَحُدُّهُ بِلَفْظِ شَقِّ فَمٍ وَ لَكِنْ كَمَا قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى كُنْ فَيَكُونُ بِمَشِيئَتِهِ مِنْ غَيْرِ تَرَدُّدٍ فِي نَفْسٍ صَمَداً فَرْداً لَمْ يَحْتَجْ إِلَى شَرِيكٍ يَذْكُرُ لَهُ مُلْكَهُ وَ لَا يَفْتَحُ لَهُ أَبْوَابَ عِلْمِهِ .

And from him, from Al Hassan Bin Rashid, from Yaqoub Bin Ja’far,

(It has been narrated) from Abu Ibrahim^-asws (7^th Imam^-asws that he^-asws said: ‘I^-asws am not saying that He^-azwj is Standing, So I^-asws decline Him^-azwj from His^-azwj place, nor am I^-asws limiting Him^-azwj by a place for Him^-azwj to be in, nor am I^-asws limiting Him^-azwj that He^-azwj moves into something from the elements and the body parts, nor am I limiting Him^-azwj by words piercing a mouth, but just as Allah^-azwj Blessed and High Says: “Be!”, so it comes into being by His^-azwj Desire, from without a hesitation from Himself^-azwj. He^-azwj is Samad, Individual, not needy to an associate to mention His^-azwj Kingdom to Him^-azwj not to open for Him^-azwj the doors of His^-azwj Knowledge’.[326]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ دَاوُدَ بْنِ عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يُونُسَ قَالَ قَالَ ابْنُ أَبِي الْعَوْجَاءِ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي بَعْضِ مَا كَانَ يُحَاوِرُهُ ذَكَرْتَ اللَّهَ فَأَحَلْتَ عَلَى غَائِبٍ فَقَالَ أَبُو عَبْدِ اللَّهِ وَيْلَكَ كَيْفَ يَكُونُ غَائِباً مَنْ هُوَ مَعَ خَلْقِهِ شَاهِدٌ وَ إِلَيْهِمْ أَقْرَبُ مِنْ حَبْلِ الْوَرِيدِ يَسْمَعُ كَلَامَهُمْ وَ يَرَى أَشْخَاصَهُمْ وَ يَعْلَمُ أَسْرَارَهُمْ

And from him, from Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Dawood Bin Abdullah, from Amro Bin Muhammad, from Isa Bin Yunus who said,

‘Ibn Abu Al-Awja’a said to Abu Abdullah^-asws in what was one of his dialogues with him^-asws, ‘You^-asws mentioned Allah^-azwj, so you^-asws referred to a Hidden’. So Abu Abdullah^-asws said: ‘Woe be unto you^-asws! How can He^-azwj happen to be hidden, the One^-azwj Who is with His^-azwj creatures as a Witness, and is closer to them than the jugular vein? He^-azwj Hears their speech and Sees their persons, and Knows their secrets?’

فَقَالَ ابْنُ أَبِي الْعَوْجَاءِ أَ هُوَ فِي كُلِّ مَكَانٍ أَ لَيْسَ إِذَا كَانَ فِي السَّمَاءِ كَيْفَ يَكُونُ فِي الْأَرْضِ وَ إِذَا كَانَ فِي الْأَرْضِ كَيْفَ يَكُونُ فِي السَّمَاءِ

So Ibn Abu Al-Awja’a said, ‘Is He^-azwj is in every place? Is it not so that if He^-azwj was in the sky, how could He^-azwj happen to be in the earth, and when He^-azwj was in the earth, how could He^-azwj happen to be in the sky?’

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّمَا وَصَفْتَ الْمَخْلُوقَ الَّذِي إِذَا انْتَقَلَ عَنْ مَكَانٍ اشْتَغَلَ بِهِ مَكَانٌ وَ خَلَا مِنْهُ مَكَانٌ فَلَا يَدْرِي فِي الْمَكَانِ الَّذِي صَارَ إِلَيْهِ مَا يَحْدُثُ فِي الْمَكَانِ الَّذِي كَانَ فِيهِ فَأَمَّا اللَّهُ الْعَظِيمُ الشَّأْنِ الْمَلِكُ الدَّيَّانُ فَلَا يَخْلُو مِنْهُ مَكَانٌ وَ لَا يَشْتَغِلُ بِهِ مَكَانٌ وَ لَا يَكُونُ إِلَى مَكَانٍ أَقْرَبَ مِنْهُ إِلَى مَكَانٍ .

So Abu Abdullah^-asws said: ‘But rather, you are describing the created being who, when he transfers from a place, a place is occupied by him and a space is empty from him, so he does not know (when he) is in the place in which he came to be in, what occurs in the place which he was in. But, as for Allah^-azwj, the Magnificent of Glory, the King, the Judge. So, neither is a place empty from Him^-azwj nor is a space occupied by Him^-azwj, nor does He^-azwj happen to be nearer to a place than to a (another) place’.[327]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ( عليه السلام ) جَعَلَنِيَ اللَّهُ فِدَاكَ يَا سَيِّدِي قَدْ رُوِيَ لَنَا أَنَّ اللَّهَ فِي مَوْضِعٍ دُونَ مَوْضِعٍ عَلَى الْعَرْشِ اسْتَوَى وَ أَنَّهُ يَنْزِلُ كُلَّ لَيْلَةٍ فِي النِّصْفِ الْأَخِيرِ مِنَ اللَّيْلِ إِلَى السَّمَاءِ الدُّنْيَا وَ رُوِيَ أَنَّهُ يَنْزِلُ عَشِيَّةَ عَرَفَةَ ثُمَّ يَرْجِعُ إِلَى مَوْضِعِهِ

Ali Bin Muhammad, from Sahl Bin Ziyad, from Muhammad Bin Isa who said,

‘I wrote to Abu Al-Hassan Ali^-asws Bin Muhammad^-asws, ‘May I be sacrificed for you^-asws! O my master^-asws! It has been reported to us that Allah^-azwj is in a place besides a (another) place, established upon the Throne, and He^-azwj Descends every night during the latter half from the night to the sky of the world, and it is reported that He^-azwj Descend on the evening of Arafaat, then He^-azwj Returns back to His^-azwj place’.

فَقَالَ بَعْضُ مَوَالِيكَ فِي ذَلِكَ إِذَا كَانَ فِي مَوْضِعٍ دُونَ مَوْضِعٍ فَقَدْ يُلَاقِيهِ الْهَوَاءُ وَ يَتَكَنَّفُ عَلَيْهِ وَ الْهَوَاءُ جِسْمٌ رَقِيقٌ يَتَكَنَّفُ عَلَى كُلِّ شَيْ‏ءٍ بِقَدْرِهِ فَكَيْفَ يَتَكَنَّفُ عَلَيْهِ جَلَّ ثَنَاؤُهُ عَلَى هَذَا الْمِثَالِ

So, some of the ones in your^-asws Wilayah said with regards to that, ‘If it was so that He^-azwj was in a place besides a (another) place, so the atmosphere would have come across Him^-azwj and would surround upon him, and the atmosphere is a light body surrounding upon everything by its measurement. So how could it surround upon Him^-azwj, Majestic is His^-azwj Laudation, upon this example?’

فَوَقَّعَ ( عليه السلام ) عِلْمُ ذَلِكَ عِنْدَهُ وَ هُوَ الْمُقَدِّرُ لَهُ بِمَا هُوَ أَحْسَنُ تَقْدِيراً وَ اعْلَمْ أَنَّهُ إِذَا كَانَ فِي السَّمَاءِ الدُّنْيَا فَهُوَ كَمَا هُوَ عَلَى الْعَرْشِ وَ الْأَشْيَاءُ كُلُّهَا لَهُ سَوَاءٌ عِلْماً وَ قُدْرَةً وَ مُلْكاً وَ إِحَاطَةً .

So he^-asws signed: ‘The Knowledge of that is with Him^-azwj, and He^-azwj is the Evaluater for it with what is the best of the measurements, and know that when He^-azwj was in the sky of the world, so He^-azwj it just as He^-azwj is upon the Throne, and the thing, all of these are the same to Him^-azwj in Knowledge, and measurement, and domain, and control’.

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى مِثْلَهُ .

And from him, from Muhammad BinJa’far Al Kufy, from Muhammad Bin Isa – similar to it.[328]

فِي قَوْلِهِ تَعَالَى ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ .

Regarding the Words of the Exalted [58:7] Nowhere is there a secret counsel occurring between three persons but He is the fourth of them

عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِهِ تَعَالَى ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ

From him, from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Ibn Azina,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of the Exalted [58:7] Nowhere is there a secret counsel occurring between three persons but He is the fourth of them, nor (between) five but He is the sixth of them.

فَقَالَ هُوَ وَاحِدٌ وَاحِدِيُّ الذَّاتِ بَائِنٌ مِنْ خَلْقِهِ وَ بِذَاكَ وَصَفَ نَفْسَهُ وَ هُوَ بِكُلِّ شَيْ‏ءٍ مُحِيطٌ بِالْإِشْرَافِ وَ الْإِحَاطَةِ وَ الْقُدْرَةِ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَ لا فِي الْأَرْضِ وَ لا أَصْغَرُ مِنْ ذلِكَ وَ لا أَكْبَرُ بِالْإِحَاطَةِ وَ الْعِلْمِ لَا بِالذَّاتِ لِأَنَّ الْأَمَاكِنَ مَحْدُودَةٌ تَحْوِيهَا حُدُودٌ أَرْبَعَةٌ فَإِذَا كَانَ بِالذَّاتِ لَزِمَهَا الْحَوَايَةُ .

So he^-asws said: ‘He^-azwj is the One, One of the Self separate from His^-azwj creatures, and with that He^-azwj Described Himself^-azwj, and He^-azwj Encompasses everything by the Supervision, and the Control, and the Power. Nothing escapes from Him^-azwj, (even if it is) an atom’s weight in the skies nor in the earth, nor anything smaller than that, nor bigger, due to the Control. And the Knowledge is not with the Self because the places are limited by the extent of its four limits. So when that was with the Self, the calling would necessitate it’.[329]

فِي قَوْلِهِ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى

Regarding the Words of the [20:5] The Beneficent is Even upon the Throne

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى عَلَى كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ .

Ali Bin Muhammad and Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Al Hassan Bin Musa Al Khashaab, from one of his men,

(It has been narrated) from Abu Abdullah^-asws that he^-asws was asked about the Words of Allah^-azwj Mighty and Majestic [20:5] The Beneficent is Even upon the Throne. So he^-asws said: ‘Even upon everything. So there isn’t anything more closer to Him^-azwj than a (another) thing’.[330]

وَ بِهَذَا الْإِسْنَادِ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ أَنَّ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) سُئِلَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى مِنْ كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ .

And by this chain, from Sahl, from Al Hassan Bin Mahboub, from Muhamad Bin Marid,

‘Abu Abdullah^-asws was asked about the Words of Allah^-azwj Mighty and Majestic [20:5] The Beneficent is Even upon the Throne. So he^-asws said: ‘Even from everything. So there isn’t anything closer to Him^-azwj than a (another) thing’.[331] 

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَعَالَى الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فَقَالَ اسْتَوَى فِي كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ لَمْ يَبْعُدْ مِنْهُ بَعِيدٌ وَ لَمْ يَقْرُبْ مِنْهُ قَرِيبٌ اسْتَوَى فِي كُلِّ شَيْ‏ءٍ .

And from him, from Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj who said,

‘Abu Abdullah^-asws was asked about the Words of Allah^-azwj the Exalted [20:5] The Beneficent is Even upon the Throne. So he^-asws said: ‘Even with regards to everything. So there isn’t anything closer to Him^-azwj than a (another) thing. The remote is not far from Him^-azwj, and the close-by is not closer to Him^-azwj. He^-azwj is Even with regards to everything’.[332]

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَعَمَ أَنَّ اللَّهَ مِنْ شَيْ‏ءٍ أَوْ فِي شَيْ‏ءٍ أَوْ عَلَى شَيْ‏ءٍ فَقَدْ كَفَرَ قُلْتُ فَسِّرْ لِي قَالَ أَعْنِي بِالْحَوَايَةِ مِنَ الشَّيْ‏ءِ لَهُ أَوْ بِإِمْسَاكٍ لَهُ أَوْ مِنْ شَيْ‏ءٍ سَبَقَهُ

And from him, from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Aasim Bin Humeyd, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who claims that Allah^-azwj is from a thing, or in a thing, or upon a thing, so he has Blasphemed’. I said, ‘Explain it to me’. He^-asws said: ‘I^-asws mean by the emerging from the thing for Him^-azwj, of by the attachment to it, or from a thing preceding Him^-azwj’.

وَ فِي رِوَايَةٍ أُخْرَى مَنْ زَعَمَ أَنَّ اللَّهَ مِنْ شَيْ‏ءٍ فَقَدْ جَعَلَهُ مُحْدَثاً وَ مَنْ زَعَمَ أَنَّهُ فِي شَيْ‏ءٍ فَقَدْ جَعَلَهُ مَحْصُوراً وَ مَنْ زَعَمَ أَنَّهُ عَلَى شَيْ‏ءٍ فَقَدْ جَعَلَهُ مَحْمُولًا .

And in another report, ‘(He^-asws said): ‘The one who claims that Allah^-azwj is from a thing, so he has Made Him^-azwj as an occurrence; and the one who claims that He^-azwj is in a thing, so he has Made Him^-azwj as contained; and the one who claims that He^-azwj is upon a thing, so he has Made Him^-azwj to be a Carried One’.[333]

فِي قَوْلِهِ تَعَالَى وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ

Regarding the Words of the Exalted [43:84] And He is That Who is God in the skies and God in the earth

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو شَاكِرٍ الدَّيَصَانِيُّ إِنَّ فِي الْقُرْآنِ آيَةً هِيَ قَوْلُنَا قُلْتُ مَا هِيَ فَقَالَ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ فَلَمْ أَدْرِ بِمَا أُجِيبُهُ

Ali Bin Ibrahim, from his father, from Abu Umeyr, from Hisham Bin Al Hakam who said,

‘Abu Shakir Al-Daysani said, ‘In the Quran there is a Verse which is our speech’. I said, ‘And what is it?’ So he said, ‘[43:84] And He is That Who is God in the skies and God in the earth’. So I did not know what to answer him with.

فَحَجَجْتُ فَخَبَّرْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) فَقَالَ هَذَا كَلَامُ زِنْدِيقٍ خَبِيثٍ إِذَا رَجَعْتَ إِلَيْهِ فَقُلْ لَهُ مَا اسْمُكَ بِالْكُوفَةِ فَإِنَّهُ يَقُولُ فُلَانٌ فَقُلْ لَهُ مَا اسْمُكَ بِالْبَصْرَةِ فَإِنَّهُ يَقُولُ فُلَانٌ فَقُلْ كَذَلِكَ اللَّهُ رَبُّنَا فِي السَّمَاءِ إِلَهٌ وَ فِي الْأَرْضِ إِلَهٌ وَ فِي الْبِحَارِ إِلَهٌ وَ فِي الْقِفَارِ إِلَهٌ وَ فِي كُلِّ مَكَانٍ إِلَهٌ

So I went for Hajj and informed Abu Abdullah^-asws. So he^-asws said: ‘This is a speech of a wicked atheist. When you return to him, so say to him, ‘What is your name in Al-Kufa?’ So he would be saying, ‘So and so’. So say to him, ‘What is your name in Al-Basra?’ So he would be saying, ‘So and so’. So say, ‘Similar to that is Allah^-azwj, our Lord^-azwj, God^-azwj in the sky and God^-azwj in the earth, and God^-azwj in the oceans, and God^-azwj in the wilderness, and in every place, God^-azwj’.

قَالَ فَقَدِمْتُ فَأَتَيْتُ أَبَا شَاكِرٍ فَأَخْبَرْتُهُ فَقَالَ هَذِهِ نُقِلَتْ مِنَ الْحِجَازِ .

He (the narrator) said, ‘So I proceeded and went over to Abu Shakir and informed him. So he said, ‘This has been transmitted from Al-Hijaz’.[334]

بَابُ الْعَرْشِ وَ الْكُرْسِيِّ

Chapter 20 – The Throne (الْعَرْشِ ) and the Chair (الْكُرْسِيِّ)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ رَفَعَهُ قَالَ سَأَلَ الْجَاثَلِيقُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ يَحْمِلُ الْعَرْشَ أَمِ الْعَرْشُ يَحْمِلُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اللَّهُ عَزَّ وَ جَلَّ حَامِلُ الْعَرْشِ وَ السَّمَاوَاتِ وَ الْأَرْضِ وَ مَا فِيهِمَا وَ مَا بَيْنَهُمَا وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُمْسِكُ السَّماواتِ وَ الْأَرْضَ أَنْ تَزُولا وَ لَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كانَ حَلِيماً غَفُوراً

A number of our companions, from Ahmad Bin Muhammad Al Barqy, raising it, said,

‘Al-Jasaleyq (The Catholic) asked Amir Al-Momineen^-asws saying, ‘Inform me about Allah^-azwj Mighty and Majestic, does He^-azwj carry the Throne (الْعَرْشَ) or does the Throne (الْعَرْشَ) carry Him^-azwj?’ So Amir Al-Momineen^-asws said: ‘Allah^-azwj Mighty and Majestic is the Carrier of the Throne (الْعَرْشَ), and the skies and the earth and whatever is between the two, and these are the Words of Allah^-azwj Mighty and Majestic [35:41] Surely Allah Upholds the skies and the earth lest they come to naught; and if they should come to naught, there Is none who can uphold them after Him; surely He is the Forbearing, the Forgiving’.

قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ فَكَيْفَ قَالَ ذَلِكَ وَ قُلْتَ إِنَّهُ يَحْمِلُ الْعَرْشَ وَ السَّمَاوَاتِ وَ الْأَرْضَ

He said, ‘So inform me about His^-azwj (Words) [69:17] and above them eight shall bear on that Day the Throne of your Lord. So how come He^-azwj Said that, and you^-asws said that He^-azwj Carries the Throne (الْعَرْشَ) and the skies and the earth?’

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ الْعَرْشَ خَلَقَهُ اللَّهُ تَعَالَى مِنْ أَنْوَارٍ أَرْبَعَةٍ نُورٍ أَحْمَرَ مِنْهُ احْمَرَّتِ الْحُمْرَةُ وَ نُورٍ أَخْضَرَ مِنْهُ اخْضَرَّتِ الْخُضْرَةُ وَ نُورٍ أَصْفَرَ مِنْهُ اصْفَرَّتِ الصُّفْرَةُ وَ نُورٍ أَبْيَضَ مِنْهُ ابْيَضَّ الْبَيَاضُ وَ هُوَ الْعِلْمُ الَّذِي حَمَّلَهُ اللَّهُ الْحَمَلَةَ وَ ذَلِكَ نُورٌ مِنْ عَظَمَتِهِ

So Amir Al-Momineen^-asws said: ‘The Throne (الْعَرْشَ), Allah^-azwj the Exalted Created it from the four Lights – the red from it reddens the red, and the green Light from it greens the green, and the yellow from it yellows the yellow, and the white from it whitens the white; and it is the Knowledge which Allah^-azwj Loaded upon the carriers, and that is a Light from His^-azwj Magnificence.

فَبِعَظَمَتِهِ وَ نُورِهِ أَبْصَرَ قُلُوبُ الْمُؤْمِنِينَ وَ بِعَظَمَتِهِ وَ نُورِهِ عَادَاهُ الْجَاهِلُونَ وَ بِعَظَمَتِهِ وَ نُورِهِ ابْتَغَى مَنْ فِي السَّمَاوَاتِ وَ الْأَرْضِ مِنْ جَمِيعِ خَلَائِقِهِ إِلَيْهِ الْوَسِيلَةَ بِالْأَعْمَالِ الْمُخْتَلِفَةِ وَ الْأَدْيَانِ الْمُشْتَبِهَةِ

Thus, it is due to His^-azwj Magnificence and His^-azwj Light do the hearts of the Momineen see, and due to His^-azwj Magnificence and His^-azwj Light the ignorant ones are inimical to Him^-azwj, and due to His^-azwj Magnificence and His^-azwj Light do the ones in the skies and the earth seek the Means to Him^-azwj, with the different deeds and the mixed Religions.

فَكُلُّ مَحْمُولٍ يَحْمِلُهُ اللَّهُ بِنُورِهِ وَ عَظَمَتِهِ وَ قُدْرَتِهِ لَا يَسْتَطِيعُ لِنَفْسِهِ ضَرّاً وَ لَا نَفْعاً وَ لَا مَوْتاً وَ لَا حَيَاةً وَ لَا نُشُوراً فَكُلُّ شَيْ‏ءٍ مَحْمُولٌ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْمُمْسِكُ لَهُمَا أَنْ تَزُولَا وَ الْمُحِيطُ بِهِمَا مِنْ شَيْ‏ءٍ وَ هُوَ حَيَاةُ كُلِّ شَيْ‏ءٍ وَ نُورُ كُلِّ شَيْ‏ءٍ سُبْحَانَهُ وَ تَعَالَى عَمَّا يَقُولُونَ عُلُوّاً كَبِيراً

Thus, every carried one, Allah^-azwj Carries it by His^-azwj Light and His^-azwj Magnificence and His^-azwj Power. These have neither a capacity to harm by itself, nor benefit, nor death, nor life, nor Resurrection. So everything is Carried, and Allah^-azwj Blessed and High is the Grasper of the two (skies and the earth) if they were to decline, and the Encompasser of the two from things, and He^-azwj is the Life of everything and Light of everything. Glorious is He^-azwj and Exalted from what they are saying, Loftier, Greater’.

قَالَ لَهُ فَأَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ أَيْنَ هُوَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) هُوَ هَاهُنَا وَ هَاهُنَا وَ فَوْقُ وَ تَحْتُ وَ مُحِيطٌ بِنَا وَ مَعَنَا وَ هُوَ قَوْلُهُ ما يَكُونُ مِنْ نَجْوى ثَلاثَةٍ إِلَّا هُوَ رابِعُهُمْ وَ لا خَمْسَةٍ إِلَّا هُوَ سادِسُهُمْ وَ لا أَدْنى مِنْ ذلِكَ وَ لا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ ما كانُوا

He said to him^-asws, ‘So inform me about Allah^-azwj Mighty and Majestic, where is He^-azwj?’ So Amir Al-Momineen^-asws said: ‘He^-azwj is over here and over there, and above, and beneath, and surround us, and with us, and [58:7] Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them wherever they may be.

فَالْكُرْسِيُّ مُحِيطٌ بِالسَّمَاوَاتِ وَ الْأَرْضِ وَ مَا بَيْنَهُمَا وَ مَا تَحْتَ الثَّرَى وَ إِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَ أَخْفَى وَ ذَلِكَ قَوْلُهُ تَعَالَى وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ وَ لا يَؤُدُهُ حِفْظُهُما وَ هُوَ الْعَلِيُّ الْعَظِيمُ

So the Chair (الْكُرْسِيُّ) encompasses the skies and the earth and what is between the two, and what is beneath the soil; and if you aloud with the speech, so He^-azwj Knows the secrets and the concealed, and these are the Words of the Exalted [2:255] His Chair extends over the skies and the earth, and the preservation of them both does not tire Him, and He is the Exalted, the Magnificent, and the preservation of them both does not tire Him, and He is the Exalted, the Magnificent.

فَالَّذِينَ يَحْمِلُونَ الْعَرْشَ هُمُ الْعُلَمَاءُ الَّذِينَ حَمَّلَهُمُ اللَّهُ عِلْمَهُ وَ لَيْسَ يَخْرُجُ عَنْ هَذِهِ الْأَرْبَعَةِ شَيْ‏ءٌ خَلَقَ اللَّهُ فِي مَلَكُوتِهِ الَّذِي أَرَاهُ اللَّهُ أَصْفِيَاءَهُ وَ أَرَاهُ خَلِيلَهُ ( عليه السلام ) فَقَالَ وَ كَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ وَ لِيَكُونَ مِنَ الْمُوقِنِينَ

[40:7] So those who are bearing the Throne, they are the knowledgeable ones^-asws, those upon whom^-asws Allah^-azwj Loaded His^-azwj Knowledge, and nothing comes out from these four which Allah^-azwj Created in His^-azwj Kingdom which Allah^-azwj Showed to His^-azwj Elites and Showed it to His^-azwj Friend (Ibrahim^-as), so He^-azwj Said [6:75] And thus did We Show Ibrahim the Kingdom of the skies and the earth and that he might be of those who are certain.

وَ كَيْفَ يَحْمِلُ حَمَلَةُ الْعَرْشِ اللَّهَ وَ بِحَيَاتِهِ حَيِيَتْ قُلُوبُهُمْ وَ بِنُورِهِ اهْتَدَوْا إِلَى مَعْرِفَتِهِ .

And how can the carriers of the Throne (الْعَرْشِ ) carry Allah^-azwj and their^-asws hearts are Encompassed by His^-azwj Life and His^-azwj Light, being Guided to His^-azwj recognition’.[335]

أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) فَاسْتَأْذَنْتُهُ فَأَذِنَ لِي فَدَخَلَ فَسَأَلَهُ عَنِ الْحَلَالِ وَ الْحَرَامِ ثُمَّ قَالَ لَهُ أَ فَتُقِرُّ أَنَّ اللَّهَ مَحْمُولٌ

Ahmad Bin Idrees, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya who said,

‘Abu Qurra the narrator asked me if I could take him to see Abu Al-Hassan Al-Reza^-asws. So I sought permission for him and he^-asws permitted it for me. So he came over and asked him^-asws about the Permissible and the Prohibitions, then said to him^-asws, ‘So do you^-asws acknowledge that Allah^-azwj is carried?’

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) كُلُّ مَحْمُولٍ مَفْعُولٌ بِهِ مُضَافٌ إِلَى غَيْرِهِ مُحْتَاجٌ وَ الْمَحْمُولُ اسْمُ نَقْصٍ فِي اللَّفْظِ وَ الْحَامِلُ فَاعِلٌ وَ هُوَ فِي اللَّفْظِ مِدْحَةٌ وَ كَذَلِكَ قَوْلُ الْقَائِلِ فَوْقَ وَ تَحْتَ وَ أَعْلَى وَ أَسْفَلَ وَ قَدْ قَالَ اللَّهُ وَ لِلَّهِ الْأَسْماءُ الْحُسْنى فَادْعُوهُ بِها وَ لَمْ يَقُلْ فِي كُتُبِهِ إِنَّهُ الْمَحْمُولُ بَلْ قَالَ إِنَّهُ الْحَامِلُ فِي الْبَرِّ وَ الْبَحْرِ وَ الْمُمْسِكُ السَّمَاوَاتِ وَ الْأَرْضَ أَنْ تَزُولَا وَ الْمَحْمُولُ مَا سِوَى اللَّهِ وَ لَمْ يُسْمَعْ أَحَدٌ آمَنَ بِاللَّهِ وَ عَظَمَتِهِ قَطُّ قَالَ فِي دُعَائِهِ يَا مَحْمُولُ

So Abu Al-Hassan^-asws said: ‘Every carried is performed with as an addition to something else, needy, and the carried is deficient regarding the word, and the carrier is the performer, and he is praiseworthy regarding the word; and similar to that are the words of the speaker, ‘Above’, and ‘Under’, and ‘Higher’, and ‘Lower’; and Allah^-azwj has Said [7:180] And Allah’s are the Best Names, therefore call on Him by these, and did not Say in His^-azwj Books that He^-azwj is the carried One. But He^-azwj Said that He^-azwj is the Carrier in the land and the sea and the Upholder of the skies and the earth lest they decline; and the carried is what is besides Allah^-azwj, and it is not heard from anyone who believes in Allah^-azwj and His^-azwj Magnificence at all that he says in his supplication, ‘O Carried One!’’.

قَالَ أَبُو قُرَّةَ فَإِنَّهُ قَالَ وَ يَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ وَ قَالَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) الْعَرْشُ لَيْسَ هُوَ اللَّهَ وَ الْعَرْشُ اسْمُ عِلْمٍ وَ قُدْرَةٍ وَ عَرْشٍ فِيهِ كُلُّ شَيْ‏ءٍ

Abu Qurra said, ‘But He^-azwj Says [69:17] and above them eight shall bear on that Day the Throne of your Lord, and Said [40:7] Those who are bearing the Throne!’ So Abu Al-Hassan^-asws said: ‘The Throne (الْعَرْشَ), it is not Allah^-azwj, and the ‘Throne’ is a name of ‘Knowledge and Power’, and the Throne (الْعَرْشَ), in it is everything.

ثُمَّ أَضَافَ الْحَمْلَ إِلَى غَيْرِهِ خَلْقٍ مِنْ خَلْقِهِ لِأَنَّهُ اسْتَعْبَدَ خَلْقَهُ بِحَمْلِ عَرْشِهِ وَ هُمْ حَمَلَةُ عِلْمِهِ وَ خَلْقاً يُسَبِّحُونَ حَوْلَ عَرْشِهِ وَ هُمْ يَعْمَلُونَ بِعِلْمِهِ وَ مَلَائِكَةً يَكْتُبُونَ أَعْمَالَ عِبَادِهِ وَ اسْتَعْبَدَ أَهْلَ الْأَرْضِ بِالطَّوَافِ حَوْلَ بَيْتِهِ وَ اللَّهُ عَلَى الْعَرْشِ اسْتَوَى كَمَا قَالَ

Then He^-azwj Supplemented the carriers to others He^-azwj Created from His^-azwj creatures because He^-azwj Enslaved His^-azwj by the carriers of His^-azwj Throne (الْعَرْشَ), and they^-asws carry His^-azwj Knowledge, and creatures are Glorifying Him around His^-azwj Throne (الْعَرْشَ), and they are performing by His^-azwj Knowledge, and the Angels are recording the deeds of His^-azwj servants, and the people of the earth are worshipping by the Tawaaf around His^-azwj House (Kabah), and Allah^-azwj is Even upon the Throne (الْعَرْشِ), Even just as He^-azwj Said.

وَ الْعَرْشُ وَ مَنْ يَحْمِلُهُ وَ مَنْ حَوْلَ الْعَرْشِ وَ اللَّهُ الْحَامِلُ لَهُمُ الْحَافِظُ لَهُمُ الْمُمْسِكُ الْقَائِمُ عَلَى كُلِّ نَفْسٍ وَ فَوْقَ كُلِّ شَيْ‏ءٍ وَ عَلَى كُلِّ شَيْ‏ءٍ وَ لَا يُقَالُ مَحْمُولٌ وَ لَا أَسْفَلُ قَوْلًا مُفْرَداً لَا يُوصَلُ بِشَيْ‏ءٍ فَيَفْسُدُ اللَّفْظُ وَ الْمَعْنَى

And (as for) the Throne (الْعَرْشِ) and the ones who are carrying it, and the ones around the Throne (الْعَرْشِ), and Allah^-azwj is the Carrier of them, the Preserver of them, the Upholder, the Standing One upon every soul, and above everything, and upon everything, and He^-azwj cannot be called ‘The Carried One’, nor by a lower solitary word, nor can He^-azwj be arrived to anything. So it would spoil the word and the meaning’.

قَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَةِ الَّتِي جَاءَتْ أَنَّ اللَّهَ إِذَا غَضِبَ إِنَّمَا يُعْرَفُ غَضَبُهُ أَنَّ الْمَلَائِكَةَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ يَجِدُونَ ثِقْلَهُ عَلَى كَوَاهِلِهِمْ فَيَخِرُّونَ سُجَّداً فَإِذَا ذَهَبَ الْغَضَبُ خَفَّ وَ رَجَعُوا إِلَى مَوَاقِفِهِمْ

Abu Qurra said, ‘So you^-asws are belying the report which have come that Allah^-azwj, when He^-azwj is Angry, rather His^-azwj Anger is recognised. The Angels who are carrying the Throne (الْعَرْشِ) are finding its weight upon their shoulders, so they fall down prostrate. So when the Anger subsides, it becomes lighter, and they return to their places’. 

فَقَالَ أَبُو الْحَسَنِ ( عليه السلام ) أَخْبِرْنِي عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى مُنْذُ لَعَنَ إِبْلِيسَ إِلَى يَوْمِكَ هَذَا هُوَ غَضْبَانُ عَلَيْهِ فَمَتَى رَضِيَ وَ هُوَ فِي صِفَتِكَ لَمْ يَزَلْ غَضْبَانَ عَلَيْهِ وَ عَلَى أَوْلِيَائِهِ وَ عَلَى أَتْبَاعِهِ كَيْفَ تَجْتَرِئُ أَنْ تَصِفَ رَبَّكَ بِالتَّغْيِيرِ مِنْ حَالٍ إِلَى حَالٍ وَ أَنَّهُ يَجْرِي عَلَيْهِ مَا يَجْرِي عَلَى الْمَخْلُوقِينَ

So Abu Al-Hassan^-asws said: ‘Inform me^-asws about Allah^-azwj Blessed and High, since He^-azwj Cursed Iblees^-la up to this day of yours, He^-azwj is Angry upon him^-la, so when is He^-azwj Pleased, and He^-azwj is in your description, does not cease to be Angry upon him^-la and upon his^-la followers. How can you be so audacious that you are describing your Lord^-azwj with the alteration from a state to a state, and that it flows upon Him^-azwj what flows upon the creatures?

سُبْحَانَهُ وَ تَعَالَى لَمْ يَزُلْ مَعَ الزَّائِلِينَ وَ لَمْ يَتَغَيَّرْ مَعَ الْمُتَغَيِّرِينَ وَ لَمْ يَتَبَدَّلْ مَعَ الْمُتَبَدِّلِينَ وَ مَنْ دُونَهُ فِي يَدِهِ وَ تَدْبِيرِهِ وَ كُلُّهُمْ إِلَيْهِ مُحْتَاجٌ وَ هُوَ غَنِيٌّ عَمَّنْ سِوَاهُ .

Glorious is He^-azwj and Exalted, not declining along with the decliners, and does not alter with the altering ones, and does not change with the changing ones, and the ones besides Him^-azwj are in His^-azwj Hands, and His^-azwj Management, and all of them are needy to Him^-azwj, and He^-azwj is Needless from the ones besides Him^-azwj’.[336]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ وَ عَزَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ فَقَالَ يَا فُضَيْلُ كُلُّ شَيْ‏ءٍ فِي الْكُرْسِيِّ السَّمَاوَاتُ وَ الْأَرْضُ وَ كُلُّ شَيْ‏ءٍ فِي الْكُرْسِيِّ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Majestic and Mighty [2:255] His Chair extends over the skies and the earth. So he^-asws said: ‘O Fuzayl! Everything is in the Chair (الْكُرْسِيِّ). The skies, and the earth and everything, is in the Chair (الْكُرْسِيِّ)’.[337]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ جَلَّ وَ عَزَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ السَّمَاوَاتُ وَ الْأَرْضُ وَسِعْنَ الْكُرْسِيَّ أَمِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَ الْأَرْضَ فَقَالَ بَلِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَ الْأَرْضَ وَ الْعَرْشُ وَ كُلَّ شَيْ‏ءٍ وَسِعَ الْكُرْسِيُّ .

Muhamad Bin Yahya, from Ahmad in Muhammad Bin Isa, from Al Hajjal, from Sa’alba Bin Maymoun, from Zurara Bin Ayn who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Majestic and Mighty [2:255] His Chair extends over the skies and the earth, ‘Are the skies and the earth more extensive than the Chair (الْكُرْسِيِّ) or is the Chair (الْكُرْسِيِّ) more extensive than the skies and the earth?’. So he^-asws said: ‘But, the Chair (الْكُرْسِيِّ) is more extensive than the skies and the earth and the Throne (الْعَرْشُ) and everything. The Chair (الْكُرْسِيِّ) is more extensive’.[338]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَ الْأَرْضَ السَّمَاوَاتُ وَ الْأَرْضُ وَسِعْنَ الْكُرْسِيَّ أَوِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَ الْأَرْضَ فَقَالَ إِنَّ كُلَّ شَيْ‏ءٍ فِي الْكُرْسِيِّ .

Muhammad Bin yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Fazalat Bin Ayoub, from Abdullah Bin Bukeyr, from Zurara Bin Ayn who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [2:255] His Chair extends over the skies and the earth, ‘Are the skies and the earth more extensive than the Chair (الْكُرْسِيِّ) or is the Chair (الْكُرْسِيِّ) more extensive than the skies and the earth?’. So he^-asws said: ‘Everything is in the Chair (الْكُرْسِيِّ)’.[339]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ حَمَلَةُ الْعَرْشِ وَ الْعَرْشُ الْعِلْمُ ثَمَانِيَةٌ أَرْبَعَةٌ مِنَّا وَ أَرْبَعَةٌ مِمَّنْ شَاءَ اللَّهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Al Fuzayl, from Abu Hamza,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The carriers of the Throne (الْعَرْشُ), and the Throne (الْعَرْشُ) is the Knowledge, are eight – four from us^-asws and four from the one Allah^-azwj so Desires’.[340]

مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ كانَ عَرْشُهُ عَلَى الْماءِ فَقَالَ مَا يَقُولُونَ قُلْتُ يَقُولُونَ إِنَّ الْعَرْشَ كَانَ عَلَى الْمَاءِ وَ الرَّبُّ فَوْقَهُ فَقَالَ كَذَبُوا مَنْ زَعَمَ هَذَا فَقَدْ صَيَّرَ اللَّهَ مَحْمُولًا وَ وَصَفَهُ بِصِفَةِ الْمَخْلُوقِ وَ لَزِمَهُ أَنَّ الشَّيْ‏ءَ الَّذِي يَحْمِلُهُ أَقْوَى مِنْهُ

Muhammad Bin Al Hassan, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdul Rahman Bin Kaseer, from Dawood Al Raqqy who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [11:7] and His Throne was upon the water. So he^-asws said: ‘What are they (people) saying?’ I said, ‘They are saying that the Throne (الْعَرْشُ) was upon the water and the Lord^-azwj above it’. So he^-asws said: ‘They are lying! The one who claim this, so he has rendered Allah^-azwj as a carried One, and described Him^-azwj by a description of the creatures, and necessitated it that the thing which is carrying Him^-azwj is stronger than Him^-azwj’.

قُلْتُ بَيِّنْ لِي جُعِلْتُ فِدَاكَ فَقَالَ إِنَّ اللَّهَ حَمَّلَ دِينَهُ وَ عِلْمَهُ الْمَاءَ قَبْلَ أَنْ يَكُونَ أَرْضٌ أَوْ سَمَاءٌ أَوْ جِنٌّ أَوْ إِنْسٌ أَوْ شَمْسٌ أَوْ قَمَرٌ فَلَمَّا أَرَادَ اللَّهُ أَنْ يَخْلُقَ الْخَلْقَ نَثَرَهُمْ بَيْنَ يَدَيْهِ فَقَالَ لَهُمْ مَنْ رَبُّكُمْ فَأَوَّلُ مَنْ نَطَقَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) وَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ الْأَئِمَّةُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ فَقَالُوا أَنْتَ رَبُّنَا

I said, ‘Clarify it for me, may I be sacrificed for you^-asws!’ So he^-asws said: ‘Allah^-azwj Loaded His^-azwj Religion and His^-azwj Knowledge upon the water, before the coming into being of the earth, or sky, or Jinn, or humans, or sun, or moon. So when Allah^-azwj Intended that He^-azwj Creates the creatures, Scattered them in front of Him^-azwj, and Said to them: “Who is your Lord^-azwj?” So the first one to speak was Rasool-Allah^-saww and Amir Al-Momineen^-asws, and the Imams^-asws, so they said: ‘You^-azwj are our^-asws Lord^-azwj’.

فَحَمَّلَهُمُ الْعِلْمَ وَ الدِّينَ ثُمَّ قَالَ لِلْمَلَائِكَةِ هَؤُلَاءِ حَمَلَةُ دِينِي وَ عِلْمِي وَ أُمَنَائِي فِي خَلْقِي وَ هُمُ الْمَسْئُولُونَ

So He^-azwj Loaded the Knowledge and the Religion, then Said to the Angels: “They^-asws are the carriers of My^-azwj Religion, and My^-azwj Knowledge, and My^-azwj Trustees among My^-azwj creatures, and they would be asked from’.

ثُمَّ قَالَ لِبَنِي آدَمَ أَقِرُّوا لِلَّهِ بِالرُّبُوبِيَّةِ وَ لِهَؤُلَاءِ النَّفَرِ بِالْوَلَايَةِ وَ الطَّاعَةِ فَقَالُوا نَعَمْ رَبَّنَا أَقْرَرْنَا فَقَالَ اللَّهُ لِلْمَلَائِكَةِ اشْهَدُوا فَقَالَتِ الْمَلَائِكَةُ شَهِدْنَا عَلَى أَنْ لَا يَقُولُوا غَداً إِنَّا كُنَّا عَنْ هذا غافِلِينَ.

Then He^-azwj Said to the Children of Adam^-as: “Acknowledge to Allah^-azwj with the Lordship, and to these persons^-asws with the Wilayah and the obedience!” So they said, ‘Yes, our Lord^-azwj, we acknowledge’. So Allah^-azwj Said to the Angels: “Bear witness!” So the Angels said: ‘We bear witness upon that they cannot be saying tomorrow that we were ignorant of this’.

أَوْ تَقُولُوا إِنَّما أَشْرَكَ آباؤُنا مِنْ قَبْلُ وَ كُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَ فَتُهْلِكُنا بِما فَعَلَ الْمُبْطِلُونَ يَا دَاوُدُ وَلَايَتُنَا مُؤَكَّدَةٌ عَلَيْهِمْ فِي الْمِيثَاقِ .

Or you should be saying, ‘But rather, it was our fathers who associated (committed Shirk), and we were the offspring from after them, so should we be destroyed with what the false ones did?’ O Dawood! Our^-asws Wilayah is confirmed upon them in the Covenant’.[341]

بَابُ الرُّوحِ

Chapter 21 – The Spirit

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنِ الْأَحْوَلِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الرُّوحِ الَّتِي فِي آدَمَ ( عليه السلام ) قَوْلُهُ فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي قَالَ هَذِهِ رُوحٌ مَخْلُوقَةٌ وَ الرُّوحُ الَّتِي فِي عِيسَى مَخْلُوقَةٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ibn Azina, from Al Ahowl who said,

‘I asked Abu Abdullah^-asws about the Spirit which was inside Adam^-as as per His^-azwj Words [15:29] So when I have Made him complete and Blown into him from My Spirit. He^-asws said: ‘This is a Created Spirit, and the Spirit which was inside Isa^-as, was (also) a Created being’.[342]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ رُوحٌ مِنْهُ قَالَ هِيَ رُوحُ اللَّهِ مَخْلُوقَةٌ خَلَقَهَا اللَّهُ فِي آدَمَ وَ عِيسَى .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Sa’alba, from Humran who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [4:171] and a Spirit from Him. He^-asws said: ‘It is a Spirit of Allah^-azwj, a Created being. Allah^-azwj Created it in Adam^-as and Isa^-as’.[343]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي كَيْفَ هَذَا النَّفْخُ فَقَالَ إِنَّ الرُّوحَ مُتَحَرِّكٌ كَالرِّيحِ وَ إِنَّمَا سُمِّيَ رُوحاً لِأَنَّهُ اشْتَقَّ اسْمَهُ مِنَ الرِّيحِ وَ إِنَّمَا أَخْرَجَهُ عَنْ لَفْظَةِ الرِّيحِ لِأَنَّ الْأَرْوَاحَ مُجَانِسَةٌ لِلرِّيحِ وَ إِنَّمَا أَضَافَهُ إِلَى نَفْسِهِ لِأَنَّهُ اصْطَفَاهُ عَلَى سَائِرِ الْأَرْوَاحِ كَمَا قَالَ لِبَيْتٍ مِنَ الْبُيُوتِ بَيْتِي وَ لِرَسُولٍ مِنَ الرُّسُلِ خَلِيلِي وَ أَشْبَاهِ ذَلِكَ وَ كُلُّ ذَلِكَ مَخْلُوقٌ مَصْنُوعٌ مُحْدَثٌ مَرْبُوبٌ مُدَبَّرٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Khalid, from Al Qasim Bin Urwa, from Abdul Hameed Al Taiy, from Muhammad Bin Muslim who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj Mighty and Majestic [15:29] and Blown into him from My Spirit. How was this Blowing?’ So he^-asws said: ‘The Spirit (Rooh) moves like the wind (Reeh), and rather it is named as ‘Rooh’ because it derived its name from the wind (Reeh), and rather it is extracted from the word ‘Reeh’, because the spirits (Arwaah) are the genus of the ‘Reeh’ (wind), and rather He^-azwj Supplemented it to His^-azwj Own Self, because He^-azwj Chose it over the rest of the spirits, just as He^-azwj Said for a House (Kabah) from the houses, ‘My house’, and for a Rasool^-as from the Rasools^-as, ‘My^-azwj Friend’, and the likes of that; and all of that is a Created being, newly occurred, Nourished, Regulated’.[344]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ بَحْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَمَّا يَرْوُونَ أَنَّ اللَّهَ خَلَقَ آدَمَ عَلَى صُورَتِهِ فَقَالَ هِيَ صُورَةٌ مُحْدَثَةٌ مَخْلُوقَةٌ وَ اصْطَفَاهَا اللَّهُ وَ اخْتَارَهَا عَلَى سَائِرِ الصُّوَرِ الْمُخْتَلِفَةِ فَأَضَافَهَا إِلَى نَفْسِهِ كَمَا أَضَافَ الْكَعْبَةَ إِلَى نَفْسِهِ وَ الرُّوحَ إِلَى نَفْسِهِ فَقَالَ بَيْتِيَ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abdullah Bin Bahr, from Abu Ayoub Al Khazzaz, from Muahammad Bin Muslim who said,

‘I asked Abu Ja’far^-asws about what they (reporters) are reporting, that Allah^-azwj Created Adam^-as upon His^-azwj Image’. So he^-asws said: ‘It was a newly occurring image, Created, and Allah^-azwj Chose it and Selected it over the rest of the different images. So He^-azwj Chose it to Himself^-azwj just as He^-azwj Supplemented the Kabah to Himself^-azwj, and the Spirit to Himself^-azwj, so He^-azwj Said:[15:29] and Blown into him from My Spirit’.[345]

بَابُ جَوَامِعِ التَّوْحِيدِ

Chapter 22 – Comprehensive of the Tawheed (Oneness)

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً رَفَعَاهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) اسْتَنْهَضَ النَّاسَ فِي حَرْبِ مُعَاوِيَةَ فِي الْمَرَّةِ الثَّانِيَةِ فَلَمَّا حَشَدَ النَّاسُ قَامَ خَطِيباً فَقَالَ الْحَمْدُ لِلَّهِ الْوَاحِدِ الْأَحَدِ الصَّمَدِ الْمُتَفَرِّدِ الَّذِي لَا مِنْ شَيْ‏ءٍ كَانَ وَ لَا مِنْ شَيْ‏ءٍ خَلَقَ مَا كَانَ قُدْرَةٌ بَانَ بِهَا مِنَ الْأَشْيَاءِ وَ بَانَتِ الْأَشْيَاءُ مِنْهُ

Muhammad Bin Abu Abdullah and Muhammad Bin Yahya altogether,

(It has been narrated) raising it to Abu Abdullah^-asws that Amir Al-Momineen^-asws mobilised the people regarding battling against Mawiya for the second time. So when the people assembled, he^-asws stood to address, and he^-asws said: ‘The Praise is for Allah^-azwj the One, the First, the Samad, the Individual Who was neither from a thing nor created from a thing. He^-azwj Created what was Determined distinct from the things, and the things are distinct from Him^-azwj.

فَلَيْسَتْ لَهُ صِفَةٌ تُنَالُ وَ لَا حَدٌّ تُضْرَبُ لَهُ فِيهِ الْأَمْثَالُ كَلَّ دُونَ صِفَاتِهِ تَحْبِيرُ اللُّغَاتِ وَ ضَلَّ هُنَاكَ تَصَارِيفُ الصِّفَاتِ وَ حَارَ فِي مَلَكُوتِهِ عَمِيقَاتُ مَذَاهِبِ التَّفْكِيرِ وَ انْقَطَعَ دُونَ الرُّسُوخِ فِي عِلْمِهِ جَوَامِعُ التَّفْسِيرِ وَ حَالَ دُونَ غَيْبِهِ الْمَكْنُونِ حُجُبٌ مِنَ الْغُيُوبِ تَاهَتْ فِي أَدْنَى أَدَانِيهَا طَامِحَاتُ الْعُقُولِ فِي لَطِيفَاتِ الْأُمُورِ

So there isn’t an attribute for Him^-azwj you can attain Him^-azwj with, nor a limit wherein you can strike examples for Him^-azwj. All are below His^-azwj Attributes by the composition of the languages, and over there strayed the declensions of the attributes, with regards to His^-azwj Kingdom, the profundities of the doctrines and thoughts are confused, and the comprehensive of the interpretation get cut short before the firmness with regards to His^-azwj Knowledge, and the barriers of the unseen prevented the concealed (Secrets). The intellects got lost with regards to the lowest of the low of the subtleties of the matters.

فَتَبَارَكَ اللَّهُ الَّذِي لَا يَبْلُغُهُ بُعْدُ الْهِمَمِ وَ لَا يَنَالُهُ غَوْصُ الْفِطَنِ وَ تَعَالَى الَّذِي لَيْسَ لَهُ وَقْتٌ مَعْدُودٌ وَ لَا أَجَلٌ مَمْدُودٌ وَ لَا نَعْتٌ مَحْدُودٌ سُبْحَانَ الَّذِي لَيْسَ لَهُ أَوَّلٌ مُبْتَدَأٌ وَ لَا غَايَةٌ مُنْتَهًى وَ لَا آخِرٌ يَفْنَى سُبْحَانَهُ هُوَ كَمَا وَصَفَ نَفْسَهُ وَ الْوَاصِفُونَ لَا يَبْلُغُونَ نَعْتَهُ

So Blessed is Allah^-azwj Who, neither can the far reaching motivations reach Him^-azwj, nor can the astute profundities attain Him^-azwj. And Exalted is the One Who, there is neither a numbered time for Him^-azwj nor an extended term, nor a limit to Attributes. Glorious is He^-azwj Who, there is no first beginning for Him^-azwj nor an end-point to a termination, nor an end to annihilation. Glorious is He^-azwj. He^-azwj is just as He^-azwj Described Himself^-azwj as, and the describers are not reaching His^-azwj description.

وَ حَدَّ الْأَشْيَاءَ كُلَّهَا عِنْدَ خَلْقِهِ إِبَانَةً لَهَا مِنْ شِبْهِهِ وَ إِبَانَةً لَهُ مِنْ شِبْهِهَا لَمْ يَحْلُلْ فِيهَا فَيُقَالَ هُوَ فِيهَا كَائِنٌ وَ لَمْ يَنْأَ عَنْهَا فَيُقَالَ هُوَ مِنْهَا بَائِنٌ وَ لَمْ يَخْلُ مِنْهَا فَيُقَالَ لَهُ أَيْنَ لَكِنَّهُ سُبْحَانَهُ أَحَاطَ بِهَا عِلْمُهُ وَ أَتْقَنَهَا صُنْعُهُ وَ أَحْصَاهَا حِفْظُهُ

And the limit of all things are in its creation, being dissimilar from resembling Him^-azwj and dissimilarity for Him^-azwj to resemble these. He^-azwj is not permeated in these so it could be said, ‘He^-azwj happens to be in these’, and He^-azwj is not far from these so it could be said, ‘He^-azwj is remote from these’. And He^-azwj is not isolated from these so it could be said for Him^-azwj, ‘where’. But, Glorious is He^-azwj, Encompassing all these in His^-azwj Knowledge, Masterminded their making and numbered their preservation.

لَمْ يَعْزُبْ عَنْهُ خَفِيَّاتُ غُيُوبِ الْهَوَاءِ وَ لَا غَوَامِضُ مَكْنُونِ ظُلَمِ الدُّجَى وَ لَا مَا فِي السَّمَاوَاتِ الْعُلَى إِلَى الْأَرَضِينَ السُّفْلَى لِكُلِّ شَيْ‏ءٍ مِنْهَا حَافِظٌ وَ رَقِيبٌ وَ كُلُّ شَيْ‏ءٍ مِنْهَا بِشَيْ‏ءٍ مُحِيطٌ وَ الْمُحِيطُ بِمَا أَحَاطَ مِنْهَا الْوَاحِدُ الْأَحَدُ الصَّمَدُ الَّذِي لَا يُغَيِّرُهُ صُرُوفُ الْأَزْمَانِ وَ لَا يَتَكَأَّدُهُ صُنْعُ شَيْ‏ءٍ كَانَ إِنَّمَا قَالَ لِمَا شَاءَ كُنْ فَكَانَ ابْتَدَعَ مَا خَلَقَ بِلَا مِثَالٍ سَبَقَ وَ لَا تَعَبٍ وَ لَا نَصَبٍ وَ كُلُّ صَانِعِ شَيْ‏ءٍ فَمِنْ شَيْ‏ءٍ صَنَعَ وَ اللَّهُ لَا مِنْ شَيْ‏ءٍ صَنَعَ مَا خَلَقَ

They do not escape from Him^-azwj, the unseen secrets of the atmosphere, nor the inner-most mysteries of the dark obscurities, nor whatever is in the high skies to the lowest firmaments. For everything from these is a Preserves and a Guard, and from everything from these is encompassed by a thing. And the encompassed is with what it has been encompassed with by the One, the First, the Samad, Whom the times do not change, nor did the Making of things overburden Him^-azwj. But rather He^-azwj Said to whatever He^-azwj so Desired: “Be!”, so it came into being. He^-azwj Initiated what He^-azwj Created without a preceding example, nor exhaustion, nor toil. And every maker makes something, so it is from something that he makes, and Allah^-azwj Makes a thing, not from a thing.

وَ كُلُّ عَالِمٍ فَمِنْ بَعْدِ جَهْلٍ تَعَلَّمَ وَ اللَّهُ لَمْ يَجْهَلْ وَ لَمْ يَتَعَلَّمْ أَحَاطَ بِالْأَشْيَاءِ عِلْماً قَبْلَ كَوْنِهَا فَلَمْ يَزْدَدَ بِكَوْنِهَا عِلْماً عِلْمُهُ بِهَا قَبْلَ أَنْ يُكَوِّنَهَا كَعِلْمِهِ بَعْدَ تَكْوِينِهَا لَمْ يُكَوِّنْهَا لِتَشْدِيدِ سُلْطَانٍ وَ لَا خَوْفٍ مِنْ زَوَالٍ وَ لَا نُقْصَانٍ وَ لَا اسْتِعَانَةٍ عَلَى ضِدٍّ مُنَاوٍ وَ لَا نِدٍّ مُكَاثِرٍ وَ لَا شَرِيكٍ مُكَابِرٍ لَكِنْ خَلَائِقُ مَرْبُوبُونَ وَ عِبَادٌ دَاخِرُونَ

And every knower, so he learns from after ignorance but Allah^-azwj was not ignorant and did not learn. He^-azwj Comprehended the things in Knowledge before their coming into being. So the knowledge of their coming into being did not increase the Knowledge. His^-azwj Knowledge of these before their coming into being is the same as His^-azwj Knowledge after their coming into being. He^-azwj did not Bring these into being for the intensification of the Authority, nor out of fear from the decline, nor loss, nor as an assistance against an adversary to prevent him, nor for a propagated end, nor for an arrogant associate. But the creatures are Nourished and the servants are Subdued.

فَسُبْحَانَ الَّذِي لَا يَئُودُهُ خَلْقُ مَا ابْتَدَأَ وَ لَا تَدْبِيرُ مَا بَرَأَ وَ لَا مِنْ عَجْزٍ وَ لَا مِنْ فَتْرَةٍ بِمَا خَلَقَ اكْتَفَى عَلِمَ مَا خَلَقَ وَ خَلَقَ مَا عَلِمَ لَا بِالتَّفْكِيرِ فِي عِلْمٍ حَادِثٍ أَصَابَ مَا خَلَقَ وَ لَا شُبْهَةٍ دَخَلَتْ عَلَيْهِ فِيمَا لَمْ يَخْلُقْ لَكِنْ قَضَاءٌ مُبْرَمٌ وَ عِلْمٌ مُحْكَمٌ وَ أَمْرٌ مُتْقَنٌ

So, Glorious is the One^-azwj Whom did not Tire, the Creation of what He^-azwj Began, nor the Management what He^-azwj Created, nor from frustration, nor from an interval. He^-azwj Suffices with whatever He^-azwj Created, Knows what He^-azwj Created and Creates what He^-azwj Knows, not by the pondering regarding the newly occurred knowledge of what He^-azwj Created, nor does doubt enter upon Him^-azwj with regards to what He^-azwj did not Create. But, (it is) an unchanging Judgment, and Wise Knowledge, and a Convincing Command.

تَوَحَّدَ بِالرُّبُوبِيَّةِ وَ خَصَّ نَفْسَهُ بِالْوَحْدَانِيَّةِ وَ اسْتَخْلَصَ بِالْمَجْدِ وَ الثَّنَاءِ وَ تَفَرَّدَ بِالتَّوْحِيدِ وَ الْمَجْدِ وَ السَّنَاءِ وَ تَوَحَّدَ بِالتَّحْمِيدِ وَ تَمَجَّدَ بِالتَّمْجِيدِ وَ عَلَا عَنِ اتِّخَاذِ الْأَبْنَاءِ وَ تَطَهَّرَ وَ تَقَدَّسَ عَنْ مُلَامَسَةِ النِّسَاءِ وَ عَزَّ وَ جَلَّ عَنْ مُجَاوَرَةِ الشُّرَكَاءِ

He^-azwj is Unique with the Lordship and Specialised His^-azwj Own Self with the Oneness, and is Pure with the Glory and the Laudation, and Individualised with the Tawheed (Onenes) and the Glory and the Laudation. And He^-azwj is Unique with the Praise and Glorified with the Glorification, and Loftier from taking sons, and Cleaner and Holier from touching the women, and Mightier and more Majestic from being in the vicinity of the associates.

فَلَيْسَ لَهُ فِيمَا خَلَقَ ضِدٌّ وَ لَا لَهُ فِيمَا مَلَكَ نِدٌّ وَ لَمْ يَشْرَكْهُ فِي مُلْكِهِ أَحَدٌ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الْمُبِيدُ لِلْأَبَدِ وَ الْوَارِثُ لِلْأَمَدِ الَّذِي لَمْ يَزَلْ وَ لَا يَزَالُ وَحْدَانِيّاً أَزَلِيّاً قَبْلَ بَدْءِ الدُّهُورِ وَ بَعْدَ صُرُوفِ الْأُمُورِ الَّذِي لَا يَبِيدُ وَ لَا يَنْفَدُ

So there is no adversary for Him^-azwj with regards to what He^-azwj Created, nor is there a match for Him regarding what He^-azwj Possesses, and no one participates with Him^-azwj in His^-azwj Kingdom. The First, the Samad, the Terminator of the time which does not cease, and His^-azwj Oneness will not cease to be, being before the beginning of the times and after the implementations of the Commands which neither get eradicated nor depleted.

بِذَلِكَ أَصِفُ رَبِّي فَلَا إِلَهَ إِلَّا اللَّهُ مِنْ عَظِيمٍ مَا أَعْظَمَهُ وَ مِنْ جَلِيلٍ مَا أَجَلَّهُ وَ مِنْ عَزِيزٍ مَا أَعَزَّهُ وَ تَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً .

With that, I^-asws describe my^-asws Lord^-azwj. So there is no god except Allah^-azwj, more Magnificent than what He^-azwj is magnified by, and more Majestic than what He^-azwj is Glorified by, and Mightier than what I Revere Him^-azwj as, and Exalted is He^-azwj from what the unjust ones are saying, the Loftier, the Greater’.[346]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ تَبَارَكَ اسْمُهُ وَ تَعَالَى ذِكْرُهُ وَ جَلَّ ثَنَاؤُهُ سُبْحَانَهُ وَ تَقَدَّسَ وَ تَفَرَّدَ وَ تَوَحَّدَ وَ لَمْ يَزَلْ وَ لَا يَزَالُ وَ هُوَ الْأَوَّلُ وَ الْآخِرُ وَ الظَّاهِرُ وَ الْبَاطِنُ

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj, Blessed is His^-azwj Name, and Exalted is His^-azwj Mention, and Majestic is His^-azwj Laudation. Glorious is He^-azwj, and Holy, and Individual, and Unique, and He^-azwj did not Cease to be and will not Cease to be, and He^-azwj is the First, and the Last, and the Manifest, and the Hidden.

فَلَا أَوَّلَ لِأَوَّلِيَّتِهِ رَفِيعاً فِي أَعْلَى عُلُوِّهِ شَامِخُ الْأَرْكَانِ رَفِيعُ الْبُنْيَانِ عَظِيمُ السُّلْطَانِ مُنِيفُ الْآلَاءِ سَنِيُّ الْعَلْيَاءِ الَّذِي عَجَزَ الْوَاصِفُونَ عَنْ كُنْهِ صِفَتِهِ وَ لَا يُطِيقُونَ حَمْلَ مَعْرِفَةِ إِلَهِيَّتِهِ وَ لَا يَحُدُّونَ حُدُودَهُ لِأَنَّهُ بِالْكَيْفِيَّةِ لَا يُتَنَاهَى إِلَيْهِ .

So there is no first to His^-azwj being First, Raised in His^-azwj High Loftiness. Lofty of the elements, Raiser of the Structures, Magnificent of the Authority, of High Eminence, Sublime Highness which the describers are unable from describing His^-azwj Essence, nor are they enduring the bearing of recognising His^-azwj God-ness, nor are they reaching its limits, because He^-azwj, by the qualitative states, cannot be reached.[347]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ ضَمَّنِي وَ أَبَا الْحَسَنِ ( عليه السلام ) الطَّرِيقُ فِي مُنْصَرَفِي مِنْ مَكَّةَ إِلَى خُرَاسَانَ وَ هُوَ سَائِرٌ إِلَى الْعِرَاقِ فَسَمِعْتُهُ يَقُولُ مَنِ اتَّقَى اللَّهَ يُتَّقَى وَ مَنْ أَطَاعَ اللَّهَ يُطَاعُ فَتَلَطَّفْتُ فِي الْوُصُولِ إِلَيْهِ فَوَصَلْتُ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ ثُمَّ قَالَ يَا فَتْحُ مَنْ أَرْضَى الْخَالِقَ لَمْ يُبَالِ بِسَخَطِ الْمَخْلُوقِ وَ مَنْ أَسْخَطَ الْخَالِقَ فَقَمَنٌ أَنْ يُسَلِّطَ اللَّهُ عَلَيْهِ سَخَطَ الْمَخْلُوقِ

Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether from Al Fatah Bin Yazeed Al Jurjany who said,

‘I came across Abu Al-Hassan^-asws in the road during my going from Makkah to Khurasan, and he^-asws was travelling to Al-Iraq, and I head him^-asws saying: ‘The one who fears Allah^-azwj would be feared, and the one who obeys Allah^-azwj would be obeyed’. So I was subtle regarding the arrival to him^-asws, and I arrived and greeted upon him^-asws. So he^-as responded the greeting upon me, then said: ‘O Fatah! The one who Pleases the Creator would not care about the anger of the creatures, and the one who Angers the Creator, so he would be deserving that Allah^-azwj Causes the angers of the people to overcome him.

وَ إِنَّ الْخَالِقَ لَا يُوصَفُ إِلَّا بِمَا وَصَفَ بِهِ نَفْسَهُ وَ أَنَّى يُوصَفُ الَّذِي تَعْجِزُ الْحَوَاسُّ أَنْ تُدْرِكَهُ وَ الْأَوْهَامُ أَنْ تَنَالَهُ وَ الْخَطَرَاتُ أَنْ تَحُدَّهُ وَ الْأَبْصَارُ عَنِ الْإِحَاطَةِ بِهِ جَلَّ عَمَّا وَصَفَهُ الْوَاصِفُونَ وَ تَعَالَى عَمَّا يَنْعَتُهُ النَّاعِتُونَ

And the Creator cannot be described except with what He^-azwj Described with Himself^-azwj as, and what is the description of the One^-azwj Whom the sensory perceptions are unable from realizing, and the imaginations of Grasping Him^-azwj, and the passing thoughts to limit Him^-azwj, and the visions from envisaging Him^-azwj. He^-azwj is more Majestic from what the describers are describing Him^-azwj as, and more Exalted from what the characterisers are characterising.

نَأَى فِي قُرْبِهِ وَ قَرُبَ فِي نَأْيِهِ فَهُوَ فِي نَأْيِهِ قَرِيبٌ وَ فِي قُرْبِهِ بَعِيدٌ كَيَّفَ الْكَيْفَ فَلَا يُقَالُ كَيْفَ وَ أَيَّنَ الْأَيْنَ فَلَا يُقَالُ أَيْنَ إِذْ هُوَ مُنْقَطِعُ الْكَيْفُوفِيَّةِ وَ الْأَيْنُونِيَّةِ .

He is remote in His^-azwj closeness and close by in His^-azwj remoteness, so He^-azwj is close by in His^-azwj remoteness and remote in His^-azwj nearness. He^-azwj Positioned the ‘how’, so it cannot be said, ‘How’, and He^-azwj Positioned the ‘where’, so it cannot be said, ‘Where’, when He^-azwj is cut-off from the how-ness and the where-ness’.[348]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يَخْطُبُ عَلَى مِنْبَرِ الْكُوفَةِ إِذْ قَامَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ ذِعْلِبٌ ذُو لِسَانٍ بَلِيغٍ فِي الْخُطَبِ شُجَاعُ الْقَلْبِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ قَالَ وَيْلَكَ يَا ذِعْلِبُ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ

Muhammad Bin Abu Abdullah,

(It has been narrated) raising it from Abu Abdullah^-asws having said: ‘While Amir Al-Momineen^-asws was preaching upon the Pulpit of Al-Kufa, when a man called Zi’lab stood up to him^-asws who was eloquent of the tongue regarding the addressing and was brave of heart. So he said, ‘O Amir Al-Momineen^-asws! Have you^-asws seen your^-asws Lord^-azwj?’ He^-asws said: ‘Woe be unto you, O Zi’lab! I^-asws never worshipped a Lord^-azwj I^-asws did not see’.

فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ يَا ذِعْلِبُ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الْأَبْصَارِ وَ لَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ وَيْلَكَ يَا ذِعْلِبُ إِنَّ رَبِّي لَطِيفُ اللَّطَافَةِ لَا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لَا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لَا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلَالَةِ لَا يُوصَفُ بِالغِلَظِ

So he said, ‘O Amir Al-Momineen^-asws! How did you^-asws see Him^-azwj?’ He^-asws said: ‘Woe be unto you, O Zi’lab! The eyes do not see Him^-azwj by the witnessing of the visions, but the hearts see Him^-azwj by the realities of the Eman. My^-asws Lord^-azwj is the most Subtle of the subtles (but) He^-azwj cannot be described by the subtleties; most Magnificent (but) cannot be described by the magnificence; Greatest of the greats (but) cannot be described by the greatness; most Majestic (but) cannot be described by the rudeness.

قَبْلَ كُلِّ شَيْ‏ءٍ لَا يُقَالُ شَيْ‏ءٌ قَبْلَهُ وَ بَعْدَ كُلِّ شَيْ‏ءٍ لَا يُقَالُ لَهُ بَعْدٌ شَاءَ الْأَشْيَاءَ لَا بِهِمَّةٍ دَرَّاكٌ لَا بِخَدِيعَةٍ فِي الْأَشْيَاءِ كُلِّهَا غَيْرُ مُتَمَازِجٍ بِهَا وَ لَا بَائِنٌ مِنْهَا ظَاهِرٌ لَا بِتَأْوِيلِ الْمُبَاشَرَةِ مُتَجَلٍّ لَا بِاسْتِهْلَالِ رُؤْيَةٍ نَاءٍ لَا بِمَسَافَةٍ قَرِيبٌ لَا بِمُدَانَاةٍ لَطِيفٌ لَا بِتَجَسُّمٍ مَوْجُودٌ لَا بَعْدَ عَدَمٍ

He^-azwj was before everything, nothing can be said to be before Him^-azwj, and He^-azwj is after everything, nothing can be said to be after Him^-azwj. It is not by thinking that He^-azwj is Aware, nor by a strategy regarding the things. All of these without being mixed with these, nor is He^-azwj apparent from these. He^-azwj is apparent, not by the immediate explanation. He^-azwj Shines, not by the initiation of sight. He^-azwj is remote, not by a distance. He^-azwj is near, not by approaches. He^-azwj is Subtle, not by embodiment. He^-azwj is existent, not after the non-existence.

فَاعِلٌ لَا بِاضْطِرَارٍ مُقَدِّرٌ لَا بِحَرَكَةٍ مُرِيدٌ لَا بِهَمَامَةٍ سَمِيعٌ لَا بِآلَةٍ بَصِيرٌ لَا بِأَدَاةٍ لَا تَحْوِيهِ الْأَمَاكِنُ وَ لَا تَضْمَنُهُ الْأَوْقَاتُ وَ لَا تَحُدُّهُ الصِّفَاتُ وَ لَا تَأْخُذُهُ السِّنَاتُ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ

He^-azwj is a Performer, not by the desperation, and Evaluator, not by the movement, an Intender, not by thinking, a Hearer, not by an instrument, Seeing, not by tools. Neither does a place contain Him^-azwj, nor does the times enclose Him^-azwj, nor do the attributes limit Him^-azwj, nor do the slumbers seize Him^-azwj. His^-azwj Being precedes the time, and His^-azwj existence (precedes) the nothingness, and His^-azwj eternality (precedes) the beginning.

بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لَا مَشْعَرَ لَهُ وَ بِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لَا جَوْهَرَ لَهُ وَ بِمُضَادَّتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا ضِدَّ لَهُ وَ بِمُقَارَنَتِهِ بَيْنَ الْأَشْيَاءِ عُرِفَ أَنْ لَا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَ الْيُبْسَ بِالْبَلَلِ وَ الْخَشِنَ بِاللَّيِّنِ وَ الصَّرْدَ بِالْحَرُورِ

By His^-azwj Giving awareness the awarenesses are recognised that there is no giver of awareness to Him^-azwj, and by His^-azwj Essence the essences are recognised that there is no giver of essence to Him^-azwj, and by His^-azwj Giving opposites to the things it is recognised that there is no opposite to Him, and by His^-azwj Pairing between the things, it is recognised that there is no pair for Him^-azwj. He^-azwj has Construed the light with the darkness, and the dryness with the wetness, and the rough with the coarse, and the coldness with the heat.

مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا وَ مُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَ بِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا وَ ذَلِكَ قَوْلُهُ تَعَالَى وَ مِنْ كُلِّ شَيْ‏ءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ فَفَرَّقَ بَيْنَ قَبْلٍ وَ بَعْدٍ لِيُعْلَمَ أَنْ لَا قَبْلَ لَهُ وَ لَا بَعْدَ لَهُ

He^-azwj is the Composer between the individual things and a Separator between the close things. It evidences by its separation upon One^-azwj Who separated these, and by their composition, upon their Composer. And these are the Words of the Exalted [51:49] And of everything We have created pairs that you may be mindful. Thus, He^-azwj separated between the ‘before’ and ‘after’ in order for it to be known that there is neither a ‘before’ for Him^-azwj nor an ‘after’ for Him^-azwj.

شَاهِدَةً بِغَرَائِزِهَا أَنْ لَا غَرِيزَةَ لِمُغْرِزِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لَا وَقْتَ لِمُوَقِّتِهَا حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَنْ لَا حِجَابَ بَيْنَهُ وَ بَيْنَ خَلْقِهِ كَانَ رَبّاً إِذْ لَا مَرْبُوبَ وَ إِلَهاً إِذْ لَا مَأْلُوهَ وَ عَالِماً إِذْ لَا مَعْلُومَ وَ سَمِيعاً إِذْ لَا مَسْمُوعَ .

The instincts testify that there is no instinct for the One^-azwj Who Created the instincts. It is informed by the creation of time that there is no time for the One^-azwj Who Created time. He^-azwj Veiled some from the others in order for it to be known that there is no veil between Him^-azwj and His^-azwj creatures. He^-azwj was Lord^-azwj when there none being nourished, and a God^-azwj when there were no worshippers, and a Knower when there was nothing to be known, and a Hearer when there was none to be heard’.[349]

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ شَبَابٍ الصَّيْرَفِيِّ وَ اسْمُهُ مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ قُتَيْبَةَ قَالَ دَخَلْتُ أَنَا وَ عِيسَى شَلَقَانُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَابْتَدَأَنَا فَقَالَ عَجَباً لِأَقْوَامٍ يَدَّعُونَ عَلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) مَا لَمْ يَتَكَلَّمْ بِهِ قَطُّ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) النَّاسَ بِالْكُوفَةِ فَقَالَ

Ali Bin Muhammad, from Sahl Bin Ziyad, from The Young exchanger, and his name is Muhammad Bin Al Waleed, from Ali Bin Sayf Bin Ameyra who said, ‘Ismail Bin Quteyba narrated to me saying,

‘I and Isa Shalqan went over to Abu Abdullah^-asws. So he^-asws initiated us both by saying, ‘How strange of a people claiming upon Amir Al-Momineen^-asws what he^-asws never spoke with at all. Amir Al-Momineen^-asws addressed the people at Al-Kufa, so he^-asws said: –

الْحَمْدُ لِلَّهِ الْمُلْهِمِ عِبَادَهُ حَمْدَهُ وَ فَاطِرِهِمْ عَلَى مَعْرِفَةِ رُبُوبِيَّتِهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَ بِحُدُوثِ خَلْقِهِ عَلَى أَزَلِهِ وَ بِاشْتِبَاهِهِمْ عَلَى أَنْ لَا شِبْهَ لَهُ الْمُسْتَشْهِدِ بِآيَاتِهِ عَلَى قُدْرَتِهِ الْمُمْتَنِعَةِ مِنَ الصِّفَاتِ ذَاتُهُ وَ مِنَ الْأَبْصَارِ رُؤْيَتُهُ وَ مِنَ الْأَوْهَامِ الْإِحَاطَةُ بِهِ

The Praise is for Allah^-azwj, the Inspirer of His^-azwj servants to Praise Him^-azwj, and Natured them upon the recognition of His^-azwj Lordship, the Indicator upon His^-azwj Existence by His^-azwj creation and by the newly occurring creation of His^-azwj (Indicating) upon His^-azwj eternality, by Making them resemble each other, that there is no resemblance for him, the testification by His^-azwj Signs upon His^-azwj Power. There are Prohibitions from describing His^-azwj Self, and from the sights to see Him^-azwj, and from the imaginations to Grasp Him^-azwj by it.

لَا أَمَدَ لِكَوْنِهِ وَ لَا غَايَةَ لِبَقَائِهِ لَا تَشْمُلُهُ الْمَشَاعِرُ وَ لَا تَحْجُبُهُ الْحُجُبُ وَ الْحِجَابُ بَيْنَهُ وَ بَيْنَ خَلْقِهِ خَلْقُهُ إِيَّاهُمْ لِامْتِنَاعِهِ مِمَّا يُمْكِنُ فِي ذَوَاتِهِمْ وَ لِإِمْكَانٍ مِمَّا يَمْتَنِعُ مِنْهُ وَ لِافْتِرَاقِ الصَّانِعِ مِنَ الْمَصْنُوعِ وَ الْحَادِّ مِنَ الْمَحْدُودِ وَ الرَّبِّ مِنَ الْمَرْبُوبِ

There is neither a time factor for His^-azwj existence nor any end-point to His^-azwj remaining. Neither can the awarenesses comprehend Him^-azwj nor can the veil cover Him^-azwj, and the veiling is between Him^-azwj and His^-azwj creatures. He^-azwj Created them for Preventing it from what is possible in their persons and the possibility from what they are prevented from Him^-azwj, and for the differentiation between the Maker from the Made, and the Limitless from the limited, and the Lord^-azwj from the Nourished.

الْوَاحِدُ بِلَا تَأْوِيلِ عَدَدٍ وَ الْخَالِقُ لَا بِمَعْنَى حَرَكَةٍ وَ الْبَصِيرُ لَا بِأَدَاةٍ وَ السَّمِيعُ لَا بِتَفْرِيقِ آلَةٍ وَ الشَّاهِدُ لَا بِمُمَاسَّةٍ وَ الْبَاطِنُ لَا بِاجْتِنَانٍ وَ الظَّاهِرُ الْبَائِنُ لَا بِتَرَاخِي مَسَافَةٍ

The One, without an explanation of a number, and the Creator, not with a prevention of movement, and the Seeing, not by tools, and the Hearing, not by a separate instrument, the Witness, not by the touching, and the Hidden, not by the covering, and the Manifest, the Remote, not by the lapsing of distance. 

أَزَلُهُ نُهْيَةٌ لِمَجَاوِلِ الْأَفْكَارِ وَ دَوَامُهُ رَدْعٌ لِطَامِحَاتِ الْعُقُولِ قَدْ حَسَرَ كُنْهُهُ نَوَافِذَ الْأَبْصَارِ وَ قَمَعَ وُجُودُهُ جَوَائِلَ الْأَوْهَامِ

His^-azwj eternality is an end-point for the aims of thought, and His^-azwj, and His^-azwj Permanence is a determent to the enthusiasms of the intellects. His^-azwj being has Blinded the windows of the sights, and His^-azwj Existence has Suppressed the wanderings of the imaginations.

فَمَنْ وَصَفَ اللَّهَ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَ مَنْ قَالَ أَيْنَ فَقَدْ غَيَّاهُ وَ مَنْ قَالَ عَلَامَ فَقَدْ أَخْلَى مِنْهُ وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ .

So the one who described Allah^-azwj, so he has limited Him^-azwj, and the one who limits Him^-azwj so he has numbered Him^-azwj, and the one who numbers Him^-azwj so he has negated His^-azwj eternality, and the one who says, ‘where’, so he has ascribed an end-point to Him^-azwj, and the one who says, ‘Upon what’, so he has isolated from Him^-azwj, and the one who says, ‘In what’, so he has contained Him^-azwj’’.[350]

وَ رَوَاهُ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ فَتْحِ بْنِ عَبْدِ اللَّهِ مَوْلَى بَنِي هَاشِمٍ قَالَ كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ ( عليه السلام ) أَسْأَلُهُ عَنْ شَيْ‏ءٍ مِنَ التَّوْحِيدِ فَكَتَبَ إِلَيَّ بِخَطِّهِ الْحَمْدُ لِلَّهِ الْمُلْهِمِ عِبَادَهُ حَمْدَهُ .

And Muhammad Bin Al Husayn reported, from Salih Bin Hamza, from Fatah Bin Abdullah, a slave of the Clan of Hashim who said,

‘I wrote to Abu Ibrahim^-asws (7^th Imam^-asws) asking him^-asws about something from the Tawheed (Oneness). So he^-asws wrote to me in his^-asws own handwriting: ‘The Praise is for Allah^-azwj, the Inspirer of His^-azwj servants to praise Him^-azwj’.

وَ ذَكَرَ مِثْلَ مَا رَوَاهُ سَهْلُ بْنُ زِيَادٍ إِلَى قَوْلِهِ وَ قَمَعَ وُجُودُهُ جَوَائِلَ الْأَوْهَامِ ثُمَّ زَادَ فِيهِ أَوَّلُ الدِّيَانَةِ بِهِ مَعْرِفَتُهُ وَ كَمَالُ مَعْرِفَتِهِ تَوْحِيدُهُ وَ كَمَالُ تَوْحِيدِهِ نَفْيُ الصِّفَاتِ عَنْهُ بِشَهَادَةِ كُلِّ صِفَةٍ أَنَّهَا غَيْرُ الْمَوْصُوفِ وَ شَهَادَةِ الْمَوْصُوفِ أَنَّهُ غَيْرُ الصِّفَةِ وَ شَهَادَتِهِمَا جَمِيعاً بِالتَّثْنِيَةِ الْمُمْتَنِعِ مِنْهُ الْأَزَلُ

He (the narrator) mentioned similar to what Sahl Bin Ziyad narrated (Previous Hadeeth), up to his^-asws words: ‘and His^-azwj Existence has Suppressed the wanderings of the imaginations’. Then there is an increase in it: ‘The first (matter) to make a Religion with is to recognise Him^-azwj, and the perfection of His^-azwj recognition is His^-azwj Tawheed (Oneness), and the perfection of His^-azwj Tawheed (Oneness) is the negation of the descriptions from Him^-azwj by testifying that every description, it is other than the described, and the testimony of the describer that He^-azwj is other than the description, and the two testimonies together with the impossibility of the second from Him^-azwj (existing) in the eternity.

فَمَنْ وَصَفَ اللَّهَ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ وَ مَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَ مَنْ قَالَ كَيْفَ فَقَدِ اسْتَوْصَفَهُ وَ مَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ وَ مَنْ قَالَ عَلَامَ فَقَدْ جَهِلَهُ وَ مَنْ قَالَ أَيْنَ فَقَدْ أَخْلَى مِنْهُ وَ مَنْ قَالَ مَا هُوَ فَقَدْ نَعَتَهُ وَ مَنْ قَالَ إِلَامَ فَقَدْ غَايَاهُ

So the one who describes Allah^-azwj, so he has limited Him^-azwj, and the one who limits Him^-azwj, so he has numbered Him^-azwj, and the one who numbers Him^-azwj so he has negated His^-azwj eternality, and the one who says, ‘How’, so he has described Him^-azwj, and the one who says, ‘In what’, so he has contained Him^-azwj, and the one who says, ‘Upon what’, so he has been ignorant of Him^-azwj, and the one who says, ‘Where’, so he has isolated from Him^-azwj, and the one who says, ‘What is He^-azwj’, so he has attributed Him^-azwj, and the one who says, ‘To what’, so he has given Him^-azwj an end-point.

عَالِمٌ إِذْ لَا مَعْلُومَ وَ خَالِقٌ إِذْ لَا مَخْلُوقَ وَ رَبٌّ إِذْ لَا مَرْبُوبَ وَ كَذَلِكَ يُوصَفُ رَبُّنَا وَ فَوْقَ مَا يَصِفُهُ الْوَاصِفُونَ .

He^-azwj was a Knower when there was nothing to be known, and a Creator when there was no creation, and a Lord^-azwj where there was nothing being Nourished. And that is how our^-asws Lord^-azwj is described, and He^-azwj is Above what the describers are describing Him^-azwj as’.[351]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ وَ غَيْرِهِ عَمَّنْ ذَكَرَهُ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ رَجُلٍ سَمَّاهُ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) خُطْبَةً بَعْدَ الْعَصْرِ فَعَجِبَ النَّاسُ مِنْ حُسْنِ صِفَتِهِ وَ مَا ذَكَرَهُ مِنْ تَعْظِيمِ اللَّهِ جَلَّ جَلَالُهُ قَالَ أَبُو إِسْحَاقَ فَقُلْتُ لِلْحَارِثِ أَ وَ مَا حَفِظْتَهَا قَالَ قَدْ كَتَبْتُهَا فَأَمْلَاهَا عَلَيْنَا مِنْ كِتَابِهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ahmad Bin Al Nazar, and someone else, from the one who mentioned it, from Amro Bin Sabit, from a man whom he named, from Abu Is’haq,

(It has been narrated) from Al-Haris Al-Awr who said, ‘Amir Al-Momineen^-asws addressed (the people) after Al-Asr, and the people were astounded from the Excellency of his^-asws description and what he^-asws mentioned from the reverence of Allah^-azwj, Majestic is His^-azwj Majesty’. So I said to Al-Haris, ‘Did you not preserve it?’ He said, ‘I wrote it down’. So he dictated it to us from his book: –

الْحَمْدُ لِلَّهِ الَّذِي لَا يَمُوتُ وَ لَا تَنْقَضِي عَجَائِبُهُ لِأَنَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ مِنْ إِحْدَاثِ بَدِيعٍ لَمْ يَكُنِ الَّذِي لَمْ يَلِدْ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَ لَمْ يُولَدْ فَيَكُونَ مَوْرُوثاً هَالِكاً

The Praise is for Allah^-azwj Who will not be dying nor would His^-azwj Wonders cease, because He^-azwj is in a State of Glory every day from the Initiation of a new creation which had not come into being before. He^-azwj does not beget so He^-azwj would happen to have an associate in the Might, and is not begotten so He^-azwj would happen to be an inheritor, perishable.

وَ لَمْ تَقَعْ عَلَيْهِ الْأَوْهَامُ فَتُقَدِّرَهُ شَبَحاً مَاثِلًا وَ لَمْ تُدْرِكْهُ الْأَبْصَارُ فَيَكُونَ بَعْدَ انْتِقَالِهَا حَائِلًا الَّذِي لَيْسَتْ فِي أَوَّلِيَّتِهِ نِهَايَةٌ وَ لَا لآِخِرِيَّتِهِ حَدٌّ وَ لَا غَايَةٌ الَّذِي لَمْ يَسْبِقْهُ وَقْتٌ وَ لَمْ يَتَقَدَّمْهُ زَمَانٌ وَ لَا يَتَعَاوَرُهُ زِيَادَةٌ وَ لَا نُقْصَانٌ وَ لَا يُوصَفُ بِأَيْنٍ وَ لَا بِمَ وَ لَا مَكَانٍ

And the imaginations do not occur upon Him^-azwj so a resemblance, an example could be set up, and the visions do not envisage Him^-azwj so He^-azwj would happen to be after their transformation, in a State. There isn’t an end-point for His^-azwj being First nor a limit for His^-azwj being Last, nor an end-point. The One^-azwj Whom time did not precede, and a period was not before Him^-azwj, nor is He^-azwj subject to an increase nor a decrease, nor can He^-azwj be described by a ‘where’, nor by ‘what’, nor a place.

الَّذِي بَطَنَ مِنْ خَفِيَّاتِ الْأُمُورِ وَ ظَهَرَ فِي الْعُقُولِ بِمَا يُرَى فِي خَلْقِهِ مِنْ عَلَامَاتِ التَّدْبِيرِ الَّذِي سُئِلَتِ الْأَنْبِيَاءُ عَنْهُ فَلَمْ تَصِفْهُ بِحَدٍّ وَ لَا بِبَعْضٍ بَلْ وَصَفَتْهُ بِفِعَالِهِ وَ دَلَّتْ عَلَيْهِ بِآيَاتِهِ

The One^-azwj Who is esoteric of the concealed matters and apparent in the intellects with what can be seen in His^-azwj creature from the signs of the Regulations which the Prophets^-as were asked about Him^-azwj. So they^-as did not describe Him^-azwj by a limit, nor by parts, but they^-as described Him^-azwj by His^-azwj Deeds and Indicated towards him^-azwj by His^-azwj Signs.

لَا تَسْتَطِيعُ عُقُولُ الْمُتَفَكِّرِينَ جَحْدَهُ لِأَنَّ مَنْ كَانَتِ السَّمَاوَاتُ وَ الْأَرْضُ فِطْرَتَهُ وَ مَا فِيهِنَّ وَ مَا بَيْنَهُنَّ وَ هُوَ الصَّانِعُ لَهُنَّ فَلَا مَدْفَعَ لِقُدْرَتِهِ الَّذِي نَأَى مِنَ الْخَلْقِ فَلَا شَيْ‏ءَ كَمِثْلِهِ الَّذِي خَلَقَ خَلْقَهُ لِعِبَادَتِهِ وَ أَقْدَرَهُمْ عَلَى طَاعَتِهِ بِمَا جَعَلَ فِيهِمْ وَ قَطَعَ عُذْرَهُمْ بِالْحُجَجِ فَعَنْ بَيِّنَةٍ هَلَكَ مَنْ هَلَكَ وَ بِمَنِّهِ نَجَا مَنْ نَجَا وَ لِلَّهِ الْفَضْلُ مُبْدِئاً وَ مُعِيداً

There is no capacity in the intellects of the thinkers to deny Him^-azwj, because the One^-azwj Who Brought into being the skies and the earth, Natured it and whatever is within these, and whatever is in between these, and He^-azwj is the Maker of these. So there is no repelling to His^-azwj Power Which the creatures can withstand. So there is nothing like Him^-azwj. The One^-azwj Who Created His^-azwj creatures to worship Him^-azwj, and Enabled them upon His^-azwj obedience with what He^-azwj Made to be within them, and Cut-off their excuses with the Proofs^-asws. So (it is) about the evidence, he was destroyed the one who was destroyed, and by His^-azwj Favour he was Saved the one who was Saved, and for Allah^-azwj is the (Giving of) Grace, to Initiate and to Repeat’.

ثُمَّ إِنَّ اللَّهَ وَ لَهُ الْحَمْدُ افْتَتَحَ الْحَمْدَ لِنَفْسِهِ وَ خَتَمَ أَمْرَ الدُّنْيَا وَ مَحَلَّ الْآخِرَةِ بِالْحَمْدِ لِنَفْسِهِ فَقَالَ وَ قَضَى بَيْنَهُمْ بِالْحَقِّ وَ قِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الْحَمْدُ لِلَّهِ اللَّابِسِ الْكِبْرِيَاءِ بِلَا تَجْسِيدٍ وَ الْمُرْتَدِي بِالْجَلَالِ بِلَا تَمْثِيلٍ وَ الْمُسْتَوِي عَلَى الْعَرْشِ بِغَيْرِ زَوَالٍ وَ الْمُتَعَالِي عَلَى الْخَلْقِ بِلَا تَبَاعُدٍ مِنْهُمْ وَ لَا مُلَامَسَةٍ مِنْهُ لَهُمْ

Furthermore, Allah^-azwj, for Him^-azwj is the Praise. He^-azwj Began the Praise for Himself^-azwj, and Ended the matter of the world and Placed the Hereafter with the Praise for Himself^-azwj, so He^-azwj Said: “And He^-azwj Judges between them with the Truth’, and it is said, ‘The Praise is for Allah^-azwj, Lord^-azwj of the worlds’. The Praise is for Allah^-azwj, the One^-azwj Clothed in Greatness without having a body, and the Wearer of the Majesty without having a resemblance, and the Evenly Placed upon the Throne without being subject to a decline, and the Elevated One^-azwj over the creatures without being remote from them, nor having any physical contact from Him^-azwj to them.

لَيْسَ لَهُ حَدٌّ يُنْتَهَى إِلَى حَدِّهِ وَ لَا لَهُ مِثْلٌ فَيُعْرَفَ بِمِثْلِهِ ذَلَّ مَنْ تَجَبَّرَ غَيْرَهُ وَ صَغُرَ مَنْ تَكَبَّرَ دُونَهُ وَ تَوَاضَعَتِ الْأَشْيَاءُ لِعَظَمَتِهِ وَ انْقَادَتْ لِسُلْطَانِهِ وَ عِزَّتِهِ وَ كَلَّتْ عَنْ إِدْرَاكِهِ طُرُوفُ الْعُيُونِ وَ قَصُرَتْ دُونَ بُلُوغِ صِفَتِهِ أَوْهَامُ الْخَلَائِقِ

There is no limit for Him^-azwj to end up to His^-azwj limit, nor is there an example for Him^-azwj to be recognised by His^-azwj example. Humiliated are the ones (non-believers make out as) compulsive besides Him^-azwj, and small are the ones who are proud, besides Him^-azwj, and the things revere to His^-azwj Magnificence, and are obedient to His^-azwj Authority and His^-azwj Might, and the blinking of the eyes tire from realising Him^-azwj, and the imaginations of the creatures fall short below reaching His^-azwj Attributes.

الْأَوَّلِ قَبْلَ كُلِّ شَيْ‏ءٍ وَ لَا قَبْلَ لَهُ وَ الْآخِرِ بَعْدَ كُلِّ شَيْ‏ءٍ وَ لَا بَعْدَ لَهُ الظَّاهِرِ عَلَى كُلِّ شَيْ‏ءٍ بِالْقَهْرِ لَهُ وَ الْمُشَاهِدِ لِجَمِيعِ الْأَمَاكِنِ بِلَا انْتِقَالٍ إِلَيْهَا لَا تَلْمِسُهُ لَامِسَةٌ وَ لَا تَحُسُّهُ حَاسَّةٌ هُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَ فِي الْأَرْضِ إِلَهٌ وَ هُوَ الْحَكِيمُ الْعَلِيمُ

He^-azwj was the First before everything, and there is no ‘before’ for Him^-azwj, and the Last after everything, and there is no ‘after’ for Him^-azwj. The Manifest upon every thing by the Subjugation of it, and the Witness to the entirety of the places without transferring to these. Neither can the touches touch Him^-azwj not can the senses sense Him^-azwj. [43:84] And He is That Who is God in the skies and God in the earth; and He is the Wise, the Knowing.

أَتْقَنَ مَا أَرَادَ مِنْ خَلْقِهِ مِنَ الْأَشْبَاحِ كُلِّهَا لَا بِمِثَالٍ سَبَقَ إِلَيْهِ وَ لَا لُغُوبٍ دَخَلَ عَلَيْهِ فِي خَلْقِ مَا خَلَقَ لَدَيْهِ ابْتَدَأَ مَا أَرَادَ ابْتِدَاءَهُ وَ أَنْشَأَ مَا أَرَادَ إِنْشَاءَهُ عَلَى مَا أَرَادَ مِنَ الثَّقَلَيْنِ الْجِنِّ وَ الْإِنْسِ لِيَعْرِفُوا بِذَلِكَ رُبُوبِيَّتَهُ وَ تَمَكَّنَ فِيهِمْ طَاعَتُهُ

He^-azwj Mastered whatever He^-azwj so Intended from His^-azwj creatures, from all of the shapes, not by an example which preceded to it, not did weariness enter upon Him^-azwj regarding the creation of what He^-azwj Created. For His^-azwj Side, He^-azwj Began what He^-azwj Intended, Beginning it, and Desired whatever He^-azwj so Intended, Desiring it upon what He^-azwj Intended from the two communities of the Jinn and the people, in order for His^-azwj Lordship to be recognised by that, and Enabled His^-azwj obedience among them.

نَحْمَدُهُ بِجَمِيعِ مَحَامِدِهِ كُلِّهَا عَلَى جَمِيعِ نَعْمَائِهِ كُلِّهَا وَ نَسْتَهْدِيهِ لِمَرَاشِدِ أُمُورِنَا وَ نَعُوذُ بِهِ مِنْ سَيِّئَاتِ أَعْمَالِنَا وَ نَسْتَغْفِرُهُ لِلذُّنُوبِ الَّتِي سَبَقَتْ مِنَّا وَ نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ بَعَثَهُ بِالْحَقِّ نَبِيّاً دَالًّا عَلَيْهِ وَ هَادِياً إِلَيْهِ فَهَدَى بِهِ مِنَ الضَّلَالَةِ وَ اسْتَنْقَذَنَا بِهِ مِنَ الْجَهَالَةِ

We praise Him^-azwj with the entirety of His^-azwj Praises, upon the entirety of His^-azwj Bounties, all of them, and we take Him^-azwj as a Guide to rightly Guide our affairs, and we seek Refuge with Him^-azwj from the evil of our deeds, and we seek His^-azwj Forgiveness for the sins which preceded from us, and we testify that there is no god except for Allah^-azwj, and that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww. He^-azwj Sent Him^-azwj with the Truth as a Prophet^-saww, Indicating towards Him^-azwj and as a guide to Him^-azwj. So He^-azwj Guided by him^-saww from the straying, and Benefitted us by him^-saww from the ignorance.

مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً وَ نَالَ ثَوَاباً جَزِيلًا وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فَقَدْ خَسِرَ خُسْرَاناً مُبِيناً وَ اسْتَحَقَّ عَذَاباً أَلِيماً

The one who obeys Allah^-azwj and His^-azwj Rasool^-saww, so he has succeeded with a great success, and attained abundant Rewards; and the one who disobeys Allah^-azwj and His^-azwj Rasool^-saww, so he has lost with evident losses and is deserving of the Painful Punishment.

فَأَنْجِعُوا بِمَا يَحِقُّ عَلَيْكُمْ مِنَ السَّمْعِ وَ الطَّاعَةِ وَ إِخْلَاصِ النَّصِيحَةِ وَ حُسْنِ الْمُؤَازَرَةِ وَ أَعِينُوا عَلَى أَنْفُسِكُمْ بِلُزُومِ الطَّرِيقَةِ الْمُسْتَقِيمَةِ وَ هَجْرِ الْأُمُورِ الْمَكْرُوهَةِ وَ تَعَاطَوُا الْحَقَّ بَيْنَكُمْ وَ تَعَاوَنُوا بِهِ دُونِي وَ خُذُوا عَلَى يَدِ الظَّالِمِ السَّفِيهِ وَ مُرُوا بِالْمَعْرُوفِ وَ انْهَوْا عَنِ الْمُنْكَرِ وَ اعْرِفُوا لِذَوِي الْفَضْلِ فَضْلَهُمْ عَصَمَنَا اللَّهُ وَ إِيَّاكُمْ بِالْهُدَى وَ ثَبَّتَنَا وَ إِيَّاكُمْ عَلَى التَّقْوَى وَ أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ .

Therefore, rescue yourselves with what is rightful upon you, from the listening, and obedience, and sincerity of the advice, and the goodly sustenance, and assist upon yourselves by necessitating the straightway, and flee from the abhorrent matters, and give the rights between you, and be collaborating with me^-asws, and seize upon the hands of the unjust ones, his foolishness, and enjoin with the goodness and forbid from the evil, and recognise the ones with the merits of their merits. May Allah^-azwj Protect us^-asws and you all with the Guidance, and may He^-azwj Affirm us^-asws and you all upon the piety, and I^-asws seek Forgiveness for myself^-asws and for you all’.[352]

بَابُ النَّوَادِرِ

Chapter 23 – The Miscellaneous

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ ذَكَرَهُ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ فَقَالَ مَا يَقُولُونَ فِيهِ قُلْتُ يَقُولُونَ يَهْلِكُ كُلُّ شَيْ‏ءٍ إِلَّا وَجْهَ اللَّهِ فَقَالَ سُبْحَانَ اللَّهِ لَقَدْ قَالُوا قَوْلًا عَظِيماً إِنَّمَا عَنَى بِذَلِكَ وَجْهَ اللَّهِ الَّذِي يُؤْتَى مِنْهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Sayf Bin Ameyra, from the one who mentioned it, from Al Haris Bin Al Mugheira Al Nasry who said,

‘Abu Abdullah^-asws was asked about the Words of Allah^-azwj Blessed and High [28:88] everything will perish except for His Face. So he^-asws said: ‘What are they (people) saying with regards to it?’ I said, ‘They are saying, ‘Everything shall perish except for the Face of Allah^-azwj’’. So he^-asws said: ‘Glory be to Allah^-azwj! They have spoken a grievous speech! But rather, it Means by that the Face (Perspective) of Allah^-azwj Which Came from Him^-azwj’.[353]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ كُلُّ شَيْ‏ءٍ هالِكٌ إِلَّا وَجْهَهُ قَالَ مَنْ أَتَى اللَّهَ بِمَا أُمِرَ بِهِ مِنْ طَاعَةِ مُحَمَّدٍ ( صلى الله عليه وآله ) فَهُوَ الْوَجْهُ الَّذِي لَا يَهْلِكُ وَ كَذَلِكَ قَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [28:88] everything will perish except for His Face. He^-asws said: ‘The one who comes to Allah^-azwj with what He^-azwj Commanded with from being obedient to Muhammad^-saww, so it is the Face (Perspective) of Allah^-azwj which will not perish, and for that He^-azwj Said [4:80] Whoever obeys the Rasool, so he has obeyed Allah’.[354]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَلَّامٍ النَّخَّاسِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ نَحْنُ الْمَثَانِي الَّذِي أَعْطَاهُ اللَّهُ نَبِيَّنَا مُحَمَّداً ( صلى الله عليه وآله ) وَ نَحْنُ وَجْهُ اللَّهِ نَتَقَلَّبُ فِي الْأَرْضِ بَيْنَ أَظْهُرِكُمْ وَ نَحْنُ عَيْنُ اللَّهِ فِي خَلْقِهِ وَ يَدُهُ الْمَبْسُوطَةُ بِالرَّحْمَةِ عَلَى عِبَادِهِ عَرَفَنَا مَنْ عَرَفَنَا وَ جَهِلَنَا مَنْ جَهِلَنَا وَ إِمَامَةَ الْمُتَّقِينَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Sallam Al Nakhhas, from one of our companions,

(It has been narrated) from Abu Ja’far^-asws having said: ‘We^-asws are ‘الْمَثَانِي’ the double which Allah^-azwj Gave to our Prophet Muhammad^-saww, and we^-asws are the Face of Allah^-azwj. We^-azwj turn over between you apparently, and we^-asws are the Eye of Allah^-azwj among His^-azwj creatures, and His^-azwj Hand Extended with the Mercy upon His^-azwj servants. The one who recognised us^-asws, recognised us^-asws, and the one who is ignorant of us^-asws is ignorant of us^-asws, and (we^-asws are) the Imams^-asws of the pious’.[355]

لْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ وَ مُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ الْأَسْماءُ الْحُسْنى فَادْعُوهُ بِها قَالَ نَحْنُ وَ اللَّهِ الْأَسْمَاءُ الْحُسْنَى الَّتِي لَا يَقْبَلُ اللَّهُ مِنَ الْعِبَادِ عَمَلًا إِلَّا بِمَعْرِفَتِنَا .

Al Husayn Bin Muhammad Al Ashary and Muhammad Bin Yahya, altogether from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [7:180] And Allah’s are the Best Names, therefore call on Him by these. He^-asws said: ‘We^-asws, by Allah^-azwj, are ‘الْأَسْماءُ الْحُسْنى’ the good names which Allah^-azwj will not be Accepting the deeds from the servants except (if they are) with our^-asws recognition’.[356]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْهَيْثَمِ بْنِ عَبْدِ اللَّهِ عَنْ مَرْوَانَ بْنِ صَبَّاحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ خَلَقَنَا فَأَحْسَنَ خَلْقَنَا وَ صَوَّرَنَا فَأَحْسَنَ صُوَرَنَا وَ جَعَلَنَا عَيْنَهُ فِي عِبَادِهِ وَ لِسَانَهُ النَّاطِقَ فِي خَلْقِهِ وَ يَدَهُ الْمَبْسُوطَةَ عَلَى عِبَادِهِ بِالرَّأْفَةِ وَ الرَّحْمَةِ وَ وَجْهَهُ الَّذِي يُؤْتَى مِنْهُ وَ بَابَهُ الَّذِي يَدُلُّ عَلَيْهِ وَ خُزَّانَهُ فِي سَمَائِهِ وَ أَرْضِهِ

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Al Haysam Bin Abdullah, from Marwan Bin Sabbah who said,

‘Abu Abdullah^-asws said: ‘Allah^-azwj Created us^-asws, so Optimised our^-asws creation; and He^-azwj Imaged us^-asws, so Optimised our^-asws images, and Made us^-asws to be His^-azwj Eye among His^-azwj servants, and His^-azwj Speaking Tongue among His^-azwj creatures, and His^-azwj Extended Hand upon His^-azwj creatures with the Leniency and the Mercy, and the Face (Perspective) which Came from Him^-azwj, and His^-azwj Door which He^-azwj can be come to, and His^-azwj Treasurers in His^-azwj sky and His^-azwj earth.

بِنَا أَثْمَرَتِ الْأَشْجَارُ وَ أَيْنَعَتِ الثِّمَارُ وَ جَرَتِ الْأَنْهَارُ وَ بِنَا يَنْزِلُ غَيْثُ السَّمَاءِ وَ يَنْبُتُ عُشْبُ الْأَرْضِ وَ بِعِبَادَتِنَا عُبِدَ اللَّهُ وَ لَوْ لَا نَحْنُ مَا عُبِدَ اللَّهُ .

Due to us^-asws the trees are bearing fruit and the fruits are ripening, and the rivers are flowing, and due to us^-asws descend the rains of the sky and the vegetation of the earth is growing, and due to our^-asws worshipping Allah^-azwj. And, had it not been for us^-asws, Allah^-azwj would not be worshipped’.[357]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فَلَمَّا آسَفُونا انْتَقَمْنا مِنْهُمْ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَأْسَفُ كَأَسَفِنَا وَ لَكِنَّهُ خَلَقَ أَوْلِيَاءَ لِنَفْسِهِ يَأْسَفُونَ وَ يَرْضَوْنَ وَ هُمْ مَخْلُوقُونَ مَرْبُوبُونَ فَجَعَلَ رِضَاهُمْ رِضَا نَفْسِهِ وَ سَخَطَهُمْ سَخَطَ نَفْسِهِ لِأَنَّهُ جَعَلَهُمُ الدُّعَاةَ إِلَيْهِ وَ الْأَدِلَّاءَ عَلَيْهِ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [43:55] Then when they displeased Us, We Inflicted a retribution on them. So he^-asws said: ‘Allah^-azwj Mighty and Majestic does not regret like we tend to regret, but He^-azwj Created Friends for Himself^-azwj who are regretting and being pleased, and they are creations, being Nourished. Thus, He^-azwj Made their^-asws pleasure as being His^-azwj Pleasure, and their^-asws anger as being His^-azwj Anger, because He^-azwj Made them^-asws as the inviters to Him^-azwj, and the Indicators to Him^-azwj.

فَلِذَلِكَ صَارُوا كَذَلِكَ وَ لَيْسَ أَنَّ ذَلِكَ يَصِلُ إِلَى اللَّهِ كَمَا يَصِلُ إِلَى خَلْقِهِ لَكِنْ هَذَا مَعْنَى مَا قَالَ مِنْ ذَلِكَ وَ قَدْ قَالَ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ دَعَانِي إِلَيْهَا وَ قَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ اللَّهَ وَ قَالَ إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ

So, due to that, they^-asws came to be like that, and it isn’t so that it (anger) comes to Allah^-azwj just as it tends to come to His^-azwj creatures. But, this is the Meaning of what He^-azwj Said from that, and He^-azwj has Said: “The one who offends a friend of Mine^-azwj, so he has duelled against Me^-azwj with the battle and called Me^-azwj to it”. And He^-azwj Said [4:80] Whoever obeys the Rasool, so he has obeyed Allah. And He^-azwj Said [48:10] Surely, those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands.

فَكُلُّ هَذَا وَ شِبْهُهُ عَلَى مَا ذَكَرْتُ لَكَ وَ هَكَذَا الرِّضَا وَ الْغَضَبُ وَ غَيْرُهُمَا مِنَ الْأَشْيَاءِ مِمَّا يُشَاكِلُ ذَلِكَ وَ لَوْ كَانَ يَصِلُ إِلَى اللَّهِ الْأَسَفُ وَ الضَّجَرُ وَ هُوَ الَّذِي خَلَقَهُمَا وَ أَنْشَأَهُمَا لَجَازَ لِقَائِلِ هَذَا أَنْ يَقُولَ إِنَّ الْخَالِقَ يَبِيدُ يَوْماً مَا لِأَنَّهُ إِذَا دَخَلَهُ الْغَضَبُ وَ الضَّجَرُ دَخَلَهُ التَّغْيِيرُ وَ إِذَا دَخَلَهُ التَّغْيِيرُ لَمْ يُؤْمَنْ عَلَيْهِ الْإِبَادَةُ

So, all of this and the likes of it are upon what we^-asws mentioned to you, and like this is the (Divine) Pleasure, and the Anger, and other than these two from the things which are identical to that. And had it been so that the regret, and the weariness arrives to Allah^-azwj, and He^-azwj is the One^-azwj Who Created both, it would be allowed for a speaker to say this that one day the Creator would be obliterated, because He^-azwj, when the anger and the weariness enters Him^-azwj, the change would enter Him^-azwj, the obliteration would not be safe upon Him^-azwj.

ثُمَّ لَمْ يُعْرَفِ الْمُكَوِّنُ مِنَ الْمُكَوَّنِ وَ لَا الْقَادِرُ مِنَ الْمَقْدُورِ عَلَيْهِ وَ لَا الْخَالِقُ مِنَ الْمَخْلُوقِ تَعَالَى اللَّهُ عَنْ هَذَا الْقَوْلِ عُلُوّاً كَبِيراً بَلْ هُوَ الْخَالِقُ لِلْأَشْيَاءِ لَا لِحَاجَةٍ فَإِذَا كَانَ لَا لِحَاجَةٍ اسْتَحَالَ الْحَدُّ وَ الْكَيْفُ فِيهِ فَافْهَمْ إِنْ شَاءَ اللَّهُ تَعَالَى .

Then it would not be recognied, the Bringer into being from the comer into being, nor the Powerful from the one empowered upon, nor the Creator from the Created. Exalted is Allah^-azwj from this speech, Loftier, Greater. But, He^-azwj is the Creator of the things, not for a need. So when there was no need, the limitation is impossible, (as well as the) ‘how’ (Qualitative State) regarding Him^-azwj. Therefore, understand, if Allah^-azwj the Exalted so Desires’.[358]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَسْوَدَ بْنِ سَعِيدٍ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَأَنْشَأَ يَقُولُ ابْتِدَاءً مِنْهُ مِنْ غَيْرِ أَنْ أَسْأَلَهُ نَحْنُ حُجَّةُ اللَّهِ وَ نَحْنُ بَابُ اللَّهِ وَ نَحْنُ لِسَانُ اللَّهِ وَ نَحْنُ وَجْهُ اللَّهِ وَ نَحْنُ عَيْنُ اللَّهِ فِي خَلْقِهِ وَ نَحْنُ وُلَاةُ أَمْرِ اللَّهِ فِي عِبَادِهِ .

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Muhammad Bin Humran, from Aswad Bin Saeed who said,

‘I was in the presence of Abu Ja’far^-asws, so he^-asws initiated saying from without having been questioned: ‘We^-asws are the Proof^-asws of Allah^-azwj, and we^-asws are the Door of Allah^-azwj, and we^-asws are the tongue of Allah^-azwj, and we^-asws are the Face of Allah^-azwj, and we^-asws are the eye of Allah^-azwj among His^-azwj creatures, and we^-asws are the Masters of the Command of Allah^-azwj among His^-azwj servants’.[359]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَسَّانَ الْجَمَّالِ قَالَ حَدَّثَنِي هَاشِمُ بْنُ أَبِي عُمَارَةَ الْجَنْبِيُّ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ أَنَا عَيْنُ اللَّهِ وَ أَنَا يَدُ اللَّهِ وَ أَنَا جَنْبُ اللَّهِ وَ أَنَا بَابُ اللَّهِ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Hassan Al Jammal who said, ‘Hashim Bin Abu Umara Al Junbiyyi narrated to me saying,

‘I heard Amir Al-Momineen^-asws saying: ‘I^-asws am an eye of Allah^-azwj, and I^-asws am a Hand of Allah^-azwj, and I^-asws am a Side of Allah^-azwj, and I^-asws am a Door of Allah^-azwj’.[360]

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ يا حَسْرَتى عَلى ما فَرَّطْتُ فِي جَنْبِ اللَّهِ قَالَ جَنْبُ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) وَ كَذَلِكَ مَا كَانَ بَعْدَهُ مِنَ الْأَوْصِيَاءِ بِالْمَكَانِ الرَّفِيعِ إِلَى أَنْ يَنْتَهِيَ الْأَمْرُ إِلَى آخِرِهِمْ .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie, from Ali Bin Suweyd,

(It has been narrated) from Abu Al-Hassan Musa^-asws Bin Ja’far^-asws regarding the Words of Allah^-azwj Mighty and Majestic [39:56] O regret, for what I wasted regarding the Side of Allah. He^-asws said: ‘Side of Allah^-azwj, is Amir Al-Momineen^-asws, and similar to that are the ones from after him^-asws from the successors^-asws, with the high place up to the matter ending to the last of them^-asws’.[361]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْحَكَمِ وَ إِسْمَاعِيلَ ابْنَيْ حَبِيبٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ بِنَا عُبِدَ اللَّهُ وَ بِنَا عُرِفَ اللَّهُ وَ بِنَا وُحِّدَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ مُحَمَّدٌ حِجَابُ اللَّهِ تَبَارَكَ وَ تَعَالَى .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Ali Bin Al Salt, from Al Hakam and Ismail, two sone of Habeeb, from Bureyd Al Ijaly who said,

‘I heard Abu Ja’far^-asws saying: ‘Due to us^-azwj Allah^-azwj is worshipped, and due to us^-asws Allah^-azwj is recognised, and due to us^-asws Allah^-azwj the Blessed and High is regarded as One, and Muhammad^-saww is a veil of Allah^-azwj Blessed and High’.[362]

بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الْوَهَّابِ بْنِ بِشْرٍ عَنْ مُوسَى بْنِ قَادِمٍ عَنْ سُلَيْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما ظَلَمُونا وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ قَالَ إِنَّ اللَّهَ تَعَالَى أَعْظَمُ وَ أَعَزُّ وَ أَجَلُّ وَ أَمْنَعُ مِنْ أَنْ يُظْلَمَ وَ لَكِنَّهُ خَلَطَنَا بِنَفْسِهِ فَجَعَلَ ظُلْمَنَا ظُلْمَهُ وَ وَلَايَتَنَا وَلَايَتَهُ حَيْثُ يَقُولُ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا يَعْنِي الْأَئِمَّةَ مِنَّا ثُمَّ قَالَ فِي مَوْضِعٍ آخَرَ وَ ما ظَلَمُونا وَ لكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ ثُمَّ ذَكَرَ مِثْلَهُ .

One of our companions, from Muhammad Bin Abdullah, from Abdul Wahhab Bin Bishr, from Musa Bin Wadam, from Suleyman, from Zurara,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Might and Majestic [2:57] and they were not unjust to Us but they were unjust to themselves. He^-asws said: ‘Allah^-azwj the Exalted is Greater, and Mightier, and more Majestic, and more Impregnable than to be oppressed. But, He^-azwj Combined us^-asws with Himself^-azwj, so He^-azwj Made our^-asws being oppressed as Him^-azwj being oppressed, and our^-asws friendship as being His^-azwj friendship where He^-azwj is Saying [5:55] But rather, only Allah is your Guardian and His Rasool and those who believe, Meaning the Imams^-asws from us^-asws. Then He^-azwj Said in another place [2:57] and they were not unjust to Us but they were unjust to themselves’. Then he^-asws mentioned similar to that’.[363]

بَابُ الْبَدَاءِ

Chapter 24 – The Changing of Allah^-azwj’s Decision (الْبَدَاءِ)

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا ( عليهما السلام ) قَالَ مَا عُبِدَ اللَّهُ بِشَيْ‏ءٍ مِثْلِ الْبَدَاءِ

Muhammad Bin Yahya, from Ahmad Bin Ahmad Muhammad Bin Isa, from Al Hajjal, from Abu Is’haq Sa’alba, from Zurara Bin Ayn,

(It has been narrated) from one of the two (5^th or 6^th Imam^-asws) having said: ‘Allah^-azwj has not been worshipped by anything like The Changing of Allah^-azwj’s Decision (الْبَدَاءِ)’.

وَ فِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) مَا عُظِّمَ اللَّهُ بِمِثْلِ الْبَدَاءِ .

And in another report of Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws (having said): ‘Allah^-azwj has not been revered with the likes of The Changing of Allah^-azwj’s Decision (الْبَدَاءِ)’.[364]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ حَفْصِ بْنِ الْبَخْتَرِيِّ وَ غَيْرِهِمَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي هَذِهِ الْآيَةِ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ قَالَ فَقَالَ وَ هَلْ يُمْحَى إِلَّا مَا كَانَ ثَابِتاً وَ هَلْ يُثْبَتُ إِلَّا مَا لَمْ يَكُنْ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Hafs Bin Al Bakhtary and someone else,

(It has been narrated) from Abu Abdullah^-asws having said regarding this Verse [13:39] Allah Obliterates whatever He so Desires to and Establishes: ‘And does He^-azwj Obliterate except what was (previously) Established, and does He^-azwj Establish except what had not occurred?[365]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَعَثَ اللَّهُ نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَ خِصَالٍ الْإِقْرَارَ لَهُ بِالْعُبُودِيَّةِ وَ خَلْعَ الْأَنْدَادِ وَ أَنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ .

Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj did not Send a Prophet^-as until He^-azwj Took three characteristics to be upon him^-as – The acknowledgement to Him^-azwj of His^-azwj Lordship, and Keeping away from the idols, and that Allah^-azwj Brings forwards whatever He^-azwj so Desires to, and Delays whatever He^-azwj so Desires to’.[366]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ قَضى أَجَلًا وَ أَجَلٌ مُسَمًّى عِنْدَهُ قَالَ هُمَا أَجَلَانِ أَجَلٌ مَحْتُومٌ وَ أَجَلٌ مَوْقُوفٌ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Humran,

(It has been narrated) from Abu Ja’far^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [6:2] then He Decreed a term; and there is a term Named with Him. He^-asws said: ‘These are two terms – A Determined term and a suspended term’.[367]

أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ قَوْلِ اللَّهِ تَعَالَى أَ وَ لَمْ يَرَ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَ لَمْ يَكُ شَيْئاً قَالَ فَقَالَ لَا مُقَدَّراً وَ لَا مُكَوَّناً

Ahmad Bin Mihran, from Abdul Azeem Bin Abdullah Al Hasanni, from Ali Bin Asbat, from Khalaf Bin Hammad, from Ibn Muskan, from Malik Al Juhny who said,

‘I asked Abu Abdullah^-asws about the Words of Allah^-azwj the Exalted [19:67] Or does not the human being remember that We Created him before, when he was nothing? So he^-asws said: ‘Neither Measured nor Configured’.

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِهِ هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً فَقَالَ كَانَ مُقَدَّراً غَيْرَ مَذْكُورٍ .

He (the narrator) said, ‘And I asked him^-asws about His^-azwj Words [76:1] There surely came over the human being a period of time when he had not become a thing worthy of mention. So he^-asws said: ‘Ordained without being Mentioned’.[368]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عِنْدَ اللَّهِ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ

Muhammad Bin Ismail, from Al Fazl Bin Shazaqn, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar who said,

‘I heard Abu Ja’far^-asws saying: ‘The Knowledge is of (two types of) knowledge – A Knowledge Treasured with Allah^-azwj, not having Notified to anyone from His^-azwj creatures, and a Knowledge He^-azwj Taught His^-azwj Angels, and His^-azwj Rasools^-as.

فَمَا عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ سَيَكُونُ لَا يُكَذِّبُ نَفْسَهُ وَ لَا مَلَائِكَتَهُ وَ لَا رُسُلَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ .

So, as for what He^-azwj Taught His^-azwj Angels and His^-azwj Rasools^-as, so it is going to happen. Neither did He^-azwj Lie Himself^-azwj, nor did His^-azwj Angels, nor did His^-azwj Rasools^-as; and the Knowledge which is Treasured with Him^-azwj, He^-azwj Brings forwards from it whatever He^-azwj so Desires to, and Delays from it whatever He^-azwj so Desires to, and He^-azwj Affirms whatever He^-azwj so Desires to’.[369]

وَ بِهَذَا الْإِسْنَادِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ مِنَ الْأُمُورِ أُمُورٌ مَوْقُوفَةٌ عِنْدَ اللَّهِ يُقَدِّمُ مِنْهَا مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهَا مَا يَشَاءُ .

And, by this chain, from Hammad, from Rabie, from Al Fuzayl who said,

‘I heard Abu Ja’far^-asws saying: ‘From the matters is a matter suspended in the Presence of Allah^-azwj. He^-azwj Brings forward from these whatever He^-azwj so Desires to, and Delays from these whatever He^-azwj so Desires to’.[370]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ مَكْنُونٌ مَخْزُونٌ لَا يَعْلَمُهُ إِلَّا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَ عِلْمٌ عَلَّمَهُ مَلَائِكَتَهُ وَ رُسُلَهُ وَ أَنْبِيَاءَهُ فَنَحْنُ نَعْلَمُهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at, from Abu Baseer, and Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘For Allah^-azwj there are two (types of) Knowledge – a Knowledge Concealed, Treasured, none know it except for Him^-azwj. From that is the occurrence of the Changing of Allah^-azwj’s Decision; and a Knowledge Taught to His^-azwj Angels and His^-azwj Rasools^-as, and His^-azwj Prophets. So we^-asws know it’.[371]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا بَدَا لِلَّهِ فِي شَيْ‏ءٍ إِلَّا كَانَ فِي عِلْمِهِ قَبْلَ أَنْ يَبْدُوَ لَهُ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj did not Change (His^-azwj Decision) regarding anything except that it was always in His^-azwj Knowledge before that He^-azwj would be Changing it’.[372]

عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ الْجُهَنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَمْ يَبْدُ لَهُ مِنْ جَهْلٍ .

From him, from Ahmad, from Al Hassan Bin Ali Bin Fazzal, from Dawood Bin Farqad, from Amro Bin Usman Al Juhny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj, (His^-azwj Decision) does not change for Him^-azwj due to ignorance’.[373]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ يَكُونُ الْيَوْمَ شَيْ‏ءٌ لَمْ يَكُنْ فِي عِلْمِ اللَّهِ بِالْأَمْسِ قَالَ لَا مَنْ قَالَ هَذَا فَأَخْزَاهُ اللَّهُ قُلْتُ أَ رَأَيْتَ مَا كَانَ وَ مَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ فِي عِلْمِ اللَّهِ قَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ .

Ali Bin Ibrahim, fromMuhammad Bin Isa, from Yunus, from Mansour Bin Hazim who said,

‘I asked Abu Abdullah^-asws, ‘Would something happen today which did not happen to be in the Knowledge of Allah^-azwj yesterday?’ He^-asws said: ‘No. The one who says this, so Allah^-azwj would Disgrace him’. I said, ‘What is your^-asws view of what has happened, and what is going to happen up to the Day of Judgment. Isn’t it in the Knowledge of Allah^-azwj?’ He^-asws said: ‘But, (even) before He^-azwj Created the creatures’.[374] 

عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَوْ عَلِمَ النَّاسُ مَا فِي الْقَوْلِ بِالْبَدَاءِ مِنَ الْأَجْرِ مَا فَتَرُوا عَنِ الْكَلَامِ فِيهِ .

Ali Bin Muhammad, from Yunus, from Malik Al Juhny who said,

‘I heard Abu Abdullah^-asws saying: ‘If the people knew what Recompense would be in the speech with The Changing of Allah^-azwj’s Decision (الْبَدَاءِ), they would not languish from the speaking with regards to it’.[375]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكُوفِيِّ أَخِي يَحْيَى عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ مَا تَنَبَّأَ نَبِيٌّ قَطُّ حَتَّى يُقِرَّ لِلَّهِ بِخَمْسِ خِصَالٍ بِالْبَدَاءِ وَ الْمَشِيئَةِ وَ السُّجُودِ وَ الْعُبُودِيَّةِ وَ الطَّاعَةِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Muhammad Bin Amro Al Kufy, a brother of Yahya, from Murazim Bin Hakeym who said,

‘I heard Abu Abdullah^-asws saying: ‘No Prophet^-saww was Granted Prophet-hood at all until he^-as acknowled to Allah^-azwj with five characteristics – The Changing of Allah^-azwj’s Decision (الْبَدَاءِ), and the Desire, and the Prostrations, and the servitude, and the obedience’.[376]

وَ بِهَذَا الْإِسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ جَهْمِ بْنِ أَبِي جَهْمَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَخْبَرَ مُحَمَّداً ( صلى الله عليه وآله ) بِمَا كَانَ مُنْذُ كَانَتِ الدُّنْيَا وَ بِمَا يَكُونُ إِلَى انْقِضَاءِ الدُّنْيَا وَ أَخْبَرَهُ بِالْمَحْتُومِ مِنْ ذَلِكَ وَ اسْتَثْنَى عَلَيْهِ فِيمَا سِوَاهُ .

And by this chain, from Ahmad Bin Muhammad, from Ja’far Bin Muhammad, from Yunus, from Jahm Bin Abu Jahma, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Informed Muhammad^-saww with whatever had happened since the coming into being of the world, and with whatever was going to happen up to the expiry of the world, and Informed him^-saww with the Ordained (matters) from that, and Excluded upon him^-saww with regards to what was besides it’.[377]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ الرِّضَا ( عليه السلام ) يَقُولُ مَا بَعَثَ اللَّهُ نَبِيّاً قَطُّ إِلَّا بِتَحْرِيمِ الْخَمْرِ وَ أَنْ يُقِرَّ لِلَّهِ بِالْبَدَاءِ .

Ali Bin Ibrahim, from his father, from al Rayyan Bin Al Salt who said,

‘I heard Al-Reza^-asws saying: ‘Allah^-azwj did not Send a Prophet^-as at all except with the Prohibition of the wine and that he^-as acknowledges to Allah^-azwj with the Changing of Allah^-azwj’s Decision (الْبَدَاءِ)’.[378]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ سُئِلَ الْعَالِمُ ( عليه السلام ) كَيْفَ عِلْمُ اللَّهِ قَالَ عَلِمَ وَ شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى وَ أَمْضَى فَأَمْضَى مَا قَضَى وَ قَضَى مَا قَدَّرَ وَ قَدَّرَ مَا أَرَادَ فَبِعِلْمِهِ كَانَتِ الْمَشِيئَةُ وَ بِمَشِيئَتِهِ كَانَتِ الْإِرَادَةُ وَ بِإِرَادَتِهِ كَانَ التَّقْدِيرُ وَ بِتَقْدِيرِهِ كَانَ الْقَضَاءُ وَ بِقَضَائِهِ كَانَ الْإِمْضَاءُ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad who said,

‘The Knowledgeable one^-asws was asked, ‘How does Allah^-azwj Know?’ He^-asws said: ‘He^-azwj Knows, and Desires, and Intends, and Determines, and Ordains, and Accomplishes. So He^-azwj Accomplishes what He^-azwj Ordains, and Ordains what He^-azwj Determines, and Determines what He^-azwj Intends. So, in His^-azwj Knowledge was the Desire, and in His^-azwj Desire was the Intention, and in His^-azwj Intention was the Pre-Determination, and in His^-azwj Pre-determination was the Ordainment, and in His^-azwj Ordainment was the Accomplishment.

وَ الْعِلْمُ مُتَقَدِّمٌ عَلَى الْمَشِيئَةِ وَ الْمَشِيئَةُ ثَانِيَةٌ وَ الْإِرَادَةُ ثَالِثَةٌ وَ التَّقْدِيرُ وَاقِعٌ عَلَى الْقَضَاءِ بِالْإِمْضَاءِ

And the Knowledge was precedent upon the Desire, and the Desire is second, and the Intention is third, and the Pre-determination occurs upon the Ordainment by the Accomplishment.

فَلِلَّهِ تَبَارَكَ وَ تَعَالَى الْبَدَاءُ فِيمَا عَلِمَ مَتَى شَاءَ وَ فِيمَا أَرَادَ لِتَقْدِيرِ الْأَشْيَاءِ فَإِذَا وَقَعَ الْقَضَاءُ بِالْإِمْضَاءِ فَلَا بَدَاءَ فَالْعِلْمُ فِي الْمَعْلُومِ قَبْلَ كَوْنِهِ وَ الْمَشِيئَةُ فِي الْمُنْشَإِ قَبْلَ عَيْنِهِ وَ الْإِرَادَةُ فِي الْمُرَادِ قَبْلَ قِيَامِهِ وَ التَّقْدِيرُ لِهَذِهِ الْمَعْلُومَاتِ قَبْلَ تَفْصِيلِهَا وَ تَوْصِيلِهَا عِيَاناً وَ وَقْتاً

Thus, for Allah^-azwj Blessed and High is the Change of Allah^-azwj’s Decision (الْبَدَاءُ) with regards to what He^-azwj Knows when He^-azwj Desires. Regarding what He^-azwj Intends for the Pre-determination of the things, so there is no Change in the Decision. Thus the knowledge regarding the known is before its coming into being, and the Desire regarding the desired is before its reality, and the Intention regarding the intended is before its establishment, and the Determination of these information is before it detail and it’s arriving into visibility and time.

وَ الْقَضَاءُ بِالْإِمْضَاءِ هُوَ الْمُبْرَمُ مِنَ الْمَفْعُولَاتِ ذَوَاتِ الْأَجْسَامِ الْمُدْرَكَاتِ بِالْحَوَاسِّ مِنْ ذَوِي لَوْنٍ وَ رِيحٍ وَ وَزْنٍ وَ كَيْلٍ وَ مَا دَبَّ وَ دَرَجَ مِنْ إِنْسٍ وَ جِنٍّ وَ طَيْرٍ وَ سِبَاعٍ وَ غَيْرِ ذَلِكَ مِمَّا يُدْرَكُ بِالْحَوَاسِّ

And the Ordainment is by the Accomplishment, the conclusion from the deeds with the embodiments which can be felt by the sensory perception from the ones with the colours, and smell, and weight, and measurement, and what creeps and crawls from the humans, and Jinn, and birds, and wild animals and other than that from what can be felt by the sensory perceptions.

فَلِلَّهِ تَبَارَكَ وَ تَعَالَى فِيهِ الْبَدَاءُ مِمَّا لَا عَيْنَ لَهُ فَإِذَا وَقَعَ الْعَيْنُ الْمَفْهُومُ الْمُدْرَكُ فَلَا بَدَاءَ وَ اللَّهُ يَفْعَلُ مَا يَشَاءُ

So, for the Blessed and High there is the Change of Decision (الْبَدَاءُ) in it from what there is no physical reality to it. So when the physical reality occurs, the concept of the sensed, so there is no Change of Decision (الْبَدَاءُ), and Allah^-azwj Does whatever He^-azwj so Desires to.

فَبِالْعِلْمِ عَلِمَ الْأَشْيَاءَ قَبْلَ كَوْنِهَا وَ بِالْمَشِيئَةِ عَرَّفَ صِفَاتِهَا وَ حُدُودَهَا وَ أَنْشَأَهَا قَبْلَ إِظْهَارِهَا وَ بِالْإِرَادَةِ مَيَّزَ أَنْفُسَهَا فِي أَلْوَانِهَا وَ صِفَاتِهَا وَ بِالتَّقْدِيرِ قَدَّرَ أَقْوَاتَهَا وَ عَرَّفَ أَوَّلَهَا وَ آخِرَهَا وَ بِالْقَضَاءِ أَبَانَ لِلنَّاسِ أَمَاكِنَهَا وَ دَلَّهُمْ عَلَيْهَا وَ بِالْإِمْضَاءِ شَرَحَ عِلَلَهَا وَ أَبَانَ أَمْرَهَا

So by the Knowledge, the things are known before their coming into being; and by the Desire are recognised their qualities, and their limits, and He^-azwj Established these before their manifestations; and by the Intention He^-azwj Distinguished their selves with regards to their colours and their qualities; and by the Determination Measured out their strengths, and Recognised their beginnings, and their endings; and by the Ordainment, He^-azwj Clarified to the people of their places and Indicated upon these; and by the Accomplishment, Explained their reasons, and Clarified their matters.

وَ ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ .

And that is the Determination of the Mighty, the Wise.[379]

باب  فِي أَنَّهُ لَا يَكُونُ شَيْ‏ءٌ فِي السَّمَاءِ وَ الْأَرْضِ إِلَّا بِسَبْعَةٍ

Chapter 25 – Regarding that there is nothing coming into being in the skies and the earth except with seven (characteristics)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ وَ عَبْدِ اللَّهِ بْنِ مُسْكَانَ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ لَا يَكُونُ شَيْ‏ءٌ فِي الْأَرْضِ وَ لَا فِي السَّمَاءِ إِلَّا بِهَذِهِ الْخِصَالِ السَّبْعِ بِمَشِيئَةٍ وَ إِرَادَةٍ وَ قَدَرٍ وَ قَضَاءٍ وَ إِذْنٍ وَ كِتَابٍ وَ أَجَلٍ فَمَنْ زَعَمَ أَنَّهُ يَقْدِرُ عَلَى نَقْضِ وَاحِدَةٍ فَقَدْ كَفَرَ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeer and Muhammad Bin Khalid, altogether from Fazalat Bin Ayoub, from Muhammad Bin Umara, from Hareyz Bin Abdullah and Abdullah Bin Muskan, altogether,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There does not coming into being anything in the earth nor in the sky except with these seven characteristics – By (Allah^-azwj’s) Desire, and (Allah^-azwj’s) Intention, and (Allah^-azwj’s) Determination, and (Allah^-azwj’s) Ordainment, and (Allah^-azwj’s) Permission, and the (Allah^-azwj’s) Writing (Decreeing), and (Allah^-azwj’s) Term. So the one who claims that he has power (ability) upon violating one (of these), so he has disbelieved’.

وَ رَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ اللَّهِ وَ ابْنِ مُسْكَانَ مِثْلَهُ .

And Ali Bin Ibrahim reported, from his father, from Muhammad Bin Hafs, from Muhammad Bin Umara, from HAreyz, from Abdullah and Ibn Muskan – similar to it.[380]

وَ رَوَاهُ أَيْضاً عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ زَكَرِيَّا بْنِ عِمْرَانَ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ( عليه السلام ) قَالَ لَا يَكُونُ شَيْ‏ءٌ فِي السَّمَاوَاتِ وَ لَا فِي الْأَرْضِ إِلَّا بِسَبْعٍ بِقَضَاءٍ وَ قَدَرٍ وَ إِرَادَةٍ وَ مَشِيئَةٍ وَ كِتَابٍ وَ أَجَلٍ وَ إِذْنٍ فَمَنْ زَعَمَ غَيْرَ هَذَا فَقَدْ كَذَبَ عَلَى اللَّهِ أَوْ رَدَّ عَلَى اللَّهِ عَزَّ وَ جَلَّ .

And he (Ali Bin Ibrahim) reported from his father as weel, from Muhammad Bin Khalid, from Zakariyya Bin Imran,

(It has been narrated) from Abu Al-Hassan Musa^-asws Bin Ja’far^-asws having said: ‘Nothing comes into being in the skies nor in the earth except by seven – By (Allah^-azwj’s) Ordainment, and (Allah^-azwj’s) Determination, and (Allah^-azwj’s) Intention, and (Allah^-azwj’s) Desire, and (Allah^-azwj’s) Writing (Decreeing), and (Allah^-azwj’s) Term and Permission. So the one who claims other than this, so he has lied against Allah^-azwj or rejected upon Allah^-azwj Mighty and Majestic’.[381]

بَابُ الْمَشِيئَةِ وَ الْإِرَادَةِ

Chapter 26 – The Desire and the Intention

عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ( عليه السلام ) يَقُولُ لَا يَكُونُ شَيْ‏ءٌ إِلَّا مَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى قُلْتُ مَا مَعْنَى شَاءَ قَالَ ابْتِدَاءُ الْفِعْلِ قُلْتُ مَا مَعْنَى قَدَّرَ قَالَ تَقْدِيرُ الشَّيْ‏ءِ مِنْ طُولِهِ وَ عَرْضِهِ قُلْتُ مَا مَعْنَى قَضَى قَالَ إِذَا قَضَى أَمْضَاهُ فَذَلِكَ الَّذِي لَا مَرَدَّ لَهُ .

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Suleyman Al Dalaymi, from Ali Bin Ibrahim Al Hashimy who said,

‘I heard Abu Al-Hassan Musa^-asws Bin Ja’far^-asws saying: ‘Nothing comes into being except what Allah^-azwj so Desires, and Intends, and Determines, and Ordains’. I said, ‘What is the meaning of Desire?’ He^-asws said: ‘Initiating the deed’. I said, ‘What is the meaning of determination?’ He^-asws said: ‘Determining the things, from its length, and its width’. I said, ‘What is the meaning of Ordaining?’ He^-asws said: ‘When it is Ordained, it is accomplished. So that is which, there is no averting for it’.[382]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى قَالَ نَعَمْ قُلْتُ وَ أَحَبَّ قَالَ لَا قُلْتُ وَ كَيْفَ شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى وَ لَمْ يُحِبَّ قَالَ هَكَذَا خَرَجَ إِلَيْنَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Aban, from Abu Baseer who said,

‘I said to Abu Abdullah^-asws, ‘(He^-azwj) ‘شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى’ Desires, and Intends, and Determines and Ordains?’ He^-asws said: ‘Yes’. I said, ‘And He^-azwj Loves?’ He^-asws said: ‘No’. I said, ‘And how does He^-azwj Desires, and Intends, and Determines, and Ordains, and He^-azwj does not Love?’ He^-asws said: ‘This is how it has come out to us^-asws’.[383]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ أَمَرَ اللَّهُ وَ لَمْ يَشَأْ وَ شَاءَ وَ لَمْ يَأْمُرْ أَمَرَ إِبْلِيسَ أَنْ يَسْجُدَ لآِدَمَ وَ شَاءَ أَنْ لَا يَسْجُدَ وَ لَوْ شَاءَ لَسَجَدَ وَ نَهَى آدَمَ عَنْ أَكْلِ الشَّجَرَةِ وَ شَاءَ أَنْ يَأْكُلَ مِنْهَا وَ لَوْ لَمْ يَشَأْ لَمْ يَأْكُلْ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Wasil Bin Suleyman, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I heard him^-asws saying: ‘Allah^-azwj Commands and does not Desire, and Desires and does not Command. He^-azwj Commanded Iblees^-la that he^-la should prostrate to Adam^-as and Desired that he^-la does not prostrate, and had He^-azwj Desired so, he^-la would have prostrated; and He^-azwj Forbade Adam^-as from eating from the tree, and Desired that he^-as eats from eat, and had He^-azwj not Desired so, he^-as would not have eaten’.[384]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ وَ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ ( عليه السلام ) قَالَ إِنَّ لِلَّهِ إِرَادَتَيْنِ وَ مَشِيئَتَيْنِ إِرَادَةَ حَتْمٍ وَ إِرَادَةَ عَزْمٍ يَنْهَى وَ هُوَ يَشَاءُ وَ يَأْمُرُ وَ هُوَ لَا يَشَاءُ أَ وَ مَا رَأَيْتَ أَنَّهُ نَهَى آدَمَ وَ زَوْجَتَهُ أَنْ يَأْكُلَا مِنَ الشَّجَرَةِ وَ شَاءَ ذَلِكَ وَ لَوْ لَمْ يَشَأْ أَنْ يَأْكُلَا لَمَا غَلَبَتْ مَشِيئَتُهُمَا مَشِيئَةَ اللَّهِ تَعَالَى

Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Al Hamadany and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether, from Al Fatah Bin Yazeed Al Jurjany,

(It has been narrated) from Abu Al-Hassan^-asws having said: ‘For Allah^-azwj there are two Intentions and two Desires – an Absolute Intention and a Determined Intention. He^-azwj Forbids while He^-azwj Desires, and He^-azwj Commands while He^-azwj does not Desire. Or did you not see that He^-azwj Forbade Adam^-as and his^-as wife^-as from eating from the tree, and He^-azwj Desired that, and had He^-azwj not Desired that they^-as both eat, their^-as both desires would not have prevailed over the Desire of Allah^-azwj the Exalted.

وَ أَمَرَ إِبْرَاهِيمَ أَنْ يَذْبَحَ إِسْحَاقَ وَ لَمْ يَشَأْ أَنْ يَذْبَحَهُ وَ لَوْ شَاءَ لَمَا غَلَبَتْ مَشِيئَةُ إِبْرَاهِيمَ مَشِيئَةَ اللَّهِ تَعَالَى .

And He^-azwj Commanded Ibrahim^-as that he^-as slaughers Is’haq^-as (Ismail^-as) and did not Desire that he^-as slaughters him^-as. And had He^-azwj so Desired, the desire of Ibrahim^-as would not have prevailed over the Desire of Allah^-azwj the Exalted’.[385]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ شَاءَ وَ أَرَادَ وَ لَمْ يُحِبَّ وَ لَمْ يَرْضَ شَاءَ أَنْ لَا يَكُونَ شَيْ‏ءٌ إِلَّا بِعِلْمِهِ وَ أَرَادَ مِثْلَ ذَلِكَ وَ لَمْ يُحِبَّ أَنْ يُقَالَ ثَالِثُ ثَلَاثَةٍ وَ لَمْ يَرْضَ لِعِبَادِهِ الْكُفْرَ .

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Dorost Bin Abu Mansour, from Fuzayl Bin Yasaar who said,

‘I heard Abu Abdullah^-asws saying: ‘He^-azwj Desires and Intends, and He^-azwj does not Love and does not get Pleased. He^-azwj Desires that a thing does not come into being except in His^-azwj Knowledge, and He^-azwj Intends similar to that, and He^-azwj does not Love for it to said He^-azwj is third of three, and is not Pleased of the disbelief for His^-azwj servants’.[386]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ اللَّهُ يَا ابْنَ آدَمَ بِمَشِيئَتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ لِنَفْسِكَ مَا تَشَاءُ وَ بِقُوَّتِي أَدَّيْتَ فَرَائِضِي وَ بِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي جَعَلْتُكَ سَمِيعاً بَصِيراً قَوِيّاً مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَ مَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَ ذَاكَ أَنِّي أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي وَ ذَاكَ أَنَّنِي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْأَلُونَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassan Al-Reza^-asws said: ‘Allah^-azwj Said: “O son of Adam^-as! By My^-azwj Desire you came into being. You desire for your own self whatever you so desire; and by My^-azwj Strength you are fulfilling My^-azwj Obligations, and by My^-azwj Favour I^-azwj Given you the Strength (so you may) disobey My^-azwj. I^-azwj Made you to be hearing, seeing, strong. Whatever you attain from a goodness, so (it is) from Allah^-azwj, and whatever you attain from evil, so it is from yourself, and that is because I^-azwj am closer with your good deeds than you are, and you are closer with your evil deeds than I^-azwj am, and that I^-azwj will not be Questioned about what I^-azwj Do, but they would be questioned’.[387]

بَابُ الِابْتِلَاءِ وَ الِاخْتِبَارِ

Chapter 27 – The Trial and the Testing

عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا مِنْ قَبْضٍ وَ لَا بَسْطٍ إِلَّا وَ لِلَّهِ فِيهِ مَشِيئَةٌ وَ قَضَاءٌ وَ ابْتِلَاءٌ .

Ali Bin Ibrahim Bin Hashim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Hamza Bin Muhammad Al Tayyar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is no constriction (of sustenance) nor an extension (of sustenance) except for Allah^-azwj therein is a Desire, and Ordainment, and a Trial’.[388]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّهُ لَيْسَ شَيْ‏ءٌ فِيهِ قَبْضٌ أَوْ بَسْطٌ مِمَّا أَمَرَ اللَّهُ بِهِ أَوْ نَهَى عَنْهُ إِلَّا وَ فِيهِ لِلَّهِ عَزَّ وَ جَلَّ ابْتِلَاءٌ وَ قَضَاءٌ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Hamza Bin Muhammad Al Tayyar,

(It has been narrated) from Abu Abdullah^-asws havin said: ‘There is nothing wherein is either a constriction or an extension from what Allah^-azwj Commanded with or Forbade from, except therein, for Allah^-azwj Mighty and Majestic, is a Trial and an Ordainment’.[389]

بَابُ السَّعَادَةِ وَ الشَّقَاءِ

Chapter 28 – The Happiness and the Misery

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ السَّعَادَةَ وَ الشَّقَاءَ قَبْلَ أَنْ يَخْلُقَ خَلْقَهُ فَمَنْ خَلَقَهُ اللَّهُ سَعِيداً لَمْ يُبْغِضْهُ أَبَداً وَ إِنْ عَمِلَ شَرّاً أَبْغَضَ عَمَلَهُ وَ لَمْ يُبْغِضْهُ

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created ‘السَّعَادَةَ وَ الشَّقَاءَ’ the happiness and the misery before He^-azwj Created His^-azwj creatures. So the one whom Allah^-azwj Created as happy, He^-azwj would not Hate him ever, and even if he performs evil deeds. He^-azwj would Hate his deed, and would not Hate him.

وَ إِنْ كَانَ شَقِيّاً لَمْ يُحِبَّهُ أَبَداً وَ إِنْ عَمِلَ صَالِحاً أَحَبَّ عَمَلَهُ وَ أَبْغَضَهُ لِمَا يَصِيرُ إِلَيْهِ فَإِذَا أَحَبَّ اللَّهُ شَيْئاً لَمْ يُبْغِضْهُ أَبَداً وَ إِذَا أَبْغَضَ شَيْئاً لَمْ يُحِبَّهُ أَبَداً .

And if he was (Created) ‘شَقِيّاً’ miserable, He^-azwj would not Love him ever, and even if performed righteous deeds. He^-azwj would Love his deed and Hate him due to what he would be coming to. So when Allah^-azwj Loves something, He^-azwj would not Hate it, ever, and when He^-azwj Hates a thing, He^-azwj would not Love it, ever’.[390]

عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ قَالَ كُنْتُ بَيْنَ يَدَيْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) جَالِساً وَ قَدْ سَأَلَهُ سَائِلٌ فَقَالَ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ مِنْ أَيْنَ لَحِقَ الشَّقَاءُ أَهْلَ الْمَعْصِيَةِ حَتَّى حَكَمَ اللَّهُ لَهُمْ فِي عِلْمِهِ بِالْعَذَابِ عَلَى عَمَلِهِمْ

Ali Bin Muhammad, raising it, from Shuayb Al Aqarquqy, from Abu Baseer who said,

‘I was seated in front of Abu Abdullah^-asws and a questioner asked saying, ‘May I be sacrificed for you^-asws, O son^-asws of Rasool-Allah^-saww! From where did the misery come upon the people of disobedience until Allah^-azwj Decided for them in His^-azwj Knowledge with the Punishment upon their deeds?’

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَيُّهَا السَّائِلُ حُكْمُ اللَّهِ عَزَّ وَ جَلَّ لَا يَقُومُ لَهُ أَحَدٌ مِنْ خَلْقِهِ بِحَقِّهِ فَلَمَّا حَكَمَ بِذَلِكَ وَهَبَ لِأَهْلِ مَحَبَّتِهِ الْقُوَّةَ عَلَى مَعْرِفَتِهِ وَ وَضَعَ عَنْهُمْ ثِقْلَ الْعَمَلِ بِحَقِيقَةِ مَا هُمْ أَهْلُهُ

So Abu Abdullah^-asws said: ‘O you questioner! A Decision of Allah^-azwj Mighty and Majestic is such that no one from His^-azwj creatures can stand up to it by his right. So when Allah^-azwj Decided with that, Endowed for the people of His^-azwj Love, the strength upon recognising Him^-azwj and Staved off from them the weight of the deeds by a reality for what they are rightful of.

وَ وَهَبَ لِأَهْلِ الْمَعْصِيَةِ الْقُوَّةَ عَلَى مَعْصِيَتِهِمْ لِسَبْقِ عِلْمِهِ فِيهِمْ وَ مَنَعَهُمْ إِطَاقَةَ الْقَبُولِ مِنْهُ فَوَافَقُوا مَا سَبَقَ لَهُمْ فِي عِلْمِهِ وَ لَمْ يَقْدِرُوا أَنْ يَأْتُوا حَالًا تُنْجِيهِمْ مِنْ عَذَابِهِ لِأَنَّ عِلْمَهُ أَوْلَى بِحَقِيقَةِ التَّصْدِيقِ وَ هُوَ مَعْنَى شَاءَ مَا شَاءَ وَ هُوَ سِرُّهُ .

And He^-azwj Endowed to the people of the disobedience, the strength upon their disobedience due to the precedence of His^-azwj Knowledge regarding them, and He^-azwj Prevented from them the tolerance of the acceptance. So they harmonised themselves what preceded for them in His^-azwj Knowledge and they have no ability that they should come to a state which would save them from His^-azwj Punishment, because His^-azwj Knowledge is closer with the realities of the ratification. And it is what is meant by, ‘He^-azwj Desired’, and ‘What He^-azwj so Desires’, it is His^-azwj Secret’ (Beyond one’s comprehension).[391]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُعَلَّى بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ يُسْلَكُ بِالسَّعِيدِ فِي طَرِيقِ الْأَشْقِيَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ السَّعَادَةُ وَ قَدْ يُسْلَكُ بِالشَّقِيِّ فِي طَرِيقِ السُّعَدَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ الشَّقَاءُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Moalla Bin Usman, from Ali Bin Hanzala,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The happy one is made to travel in a path of the miserable until the people are saying, ‘How he resembles with them’. But, he is (not) from them. Then the happiness rectifies him. And, the miserable one is made to be on the path of the happy ones until the people are saying, ‘How he resembles with them’. But, he is (not) from them. Then the misery rectifies him.

إِنَّ مَنْ كَتَبَهُ اللَّهُ سَعِيداً وَ إِنْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلَّا فُوَاقُ نَاقَةٍ خَتَمَ لَهُ بِالسَّعَادَةِ .

Verily, the one whom Allah^-azwj has Written (Decreed) as happy, and even if he does not remain except (a duration of) milking a she-camel, Allah^-azwj would End it for him with the happiness’.[392]

بَابُ الْخَيْرِ وَ الشَّرِّ

Chapter 29 – The Good and the Evil

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ وَ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِنَّ مِمَّا أَوْحَى اللَّهُ إِلَى مُوسَى ( عليه السلام ) وَ أَنْزَلَ عَلَيْهِ فِي التَّوْرَاةِ أَنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَلَقْتُ الْخَلْقَ وَ خَلَقْتُ الْخَيْرَ وَ أَجْرَيْتُهُ عَلَى يَدَيْ مَنْ أُحِبُّ فَطُوبَى لِمَنْ أَجْرَيْتُهُ عَلَى يَدَيْهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub and Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullah^-asws saying: ‘From what Allah^-azwj Revealed unto Musa^-as and Revealed unto him^-as in the Torah was: “I^-azwj, I^-azwj am Allah^-azwj. There is no god except from Me^-azwj. I^-azwj Created the creatures and Created the Good and Flowed it upon the hands of the ones I^-azwj Love. So Beatitude is for the ones I^-azwj Caused it to flow upon his hands.

وَ أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَلَقْتُ الْخَلْقَ وَ خَلَقْتُ الشَّرَّ وَ أَجْرَيْتُهُ عَلَى يَدَيْ مَنْ أُرِيدُهُ فَوَيْلٌ لِمَنْ أَجْرَيْتُهُ عَلَى يَدَيْهِ .

And I^-azwj am Allah^-azwj. There is no god except for Me^-azwj. I^-azwj Created the creatures, and Created the evil, and I^-azwj Flowed it upon the hands of the ones I^-azwj Intended to. So, Woe is for the ones I^-azwj Flowed it upon his hands!”’.[393]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ( عليه السلام ) يَقُولُ إِنَّ فِي بَعْضِ مَا أَنْزَلَ اللَّهُ مِنْ كُتُبِهِ أَنِّي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَلَقْتُ الْخَيْرَ وَ خَلَقْتُ الشَّرَّ فَطُوبَى لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الْخَيْرَ وَ وَيْلٌ لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الشَّرَّ وَ وَيْلٌ لِمَنْ يَقُولُ كَيْفَ ذَا وَ كَيْفَ ذَا .

A number of our companions, from Ahmad Bin Muhammad, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’far^-asws saying: ‘Among some of what Allah^-azwj Revealed from His^-azwj Books was: “I^-azwj, I^-azwj am Allah^-azwj! There is no god except Me^-azwj. I^-azwj Created the good and Created the evil. So beatitude is for the one I^-azwj Cause the good to flow upon his hands and woe be unto the ones I^-azwj Cause the evil to flow upon his hands, and woe is for the one who is saying, ‘How is this so’, and ‘How is that so’”!’[394]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَكَّارِ بْنِ كَرْدَمٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ وَ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا خَالِقُ الْخَيْرِ وَ الشَّرِّ فَطُوبَى لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الْخَيْرَ وَ وَيْلٌ لِمَنْ أَجْرَيْتُ عَلَى يَدَيْهِ الشَّرَّ وَ وَيْلٌ لِمَنْ يَقُولُ كَيْفَ ذَا وَ كَيْفَ هَذَا

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Bakkar Bin Kardim, from Mufazzal Bin Umar and Abdul Momin Al Ansary,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said: “I^-azwj am Allah^-azwj. There is no god except Me^-azwj. I^-azwj am the Creator of the good and the evil. So beatitude is for the one I^-azwj Flow the good upon his hands, and woe is for the one I^-azwj Flow the evil upon his hands, and woe is for the one who is saying, ‘How is that so and how is this so?’.

قَالَ يُونُسُ يَعْنِي مَنْ يُنْكِرُ هَذَا الْأَمْرَ بِتَفَقُّهٍ فِيهِ .

Yunus (the fourth narrator) said, ‘It means the one who denies this matter by understanding in it’.[395]

بَابُ الْجَبْرِ وَ الْقَدَرِ وَ الْأَمْرِ بَيْنَ الْأَمْرَيْنِ

Chapter 30 – The Compulsion, and the Pre-determination, and the matter is between the two matters

عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَ إِسْحَاقَ بْنِ مُحَمَّدٍ وَ غَيْرِهِمَا رَفَعُوهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) جَالِساً بِالْكُوفَةِ بَعْدَ مُنْصَرَفِهِ مِنْ صِفِّينَ إِذْ أَقْبَلَ شَيْخٌ فَجَثَا بَيْنَ يَدَيْهِ ثُمَّ قَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنْ مَسِيرِنَا إِلَى أَهْلِ الشَّامِ أَ بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرٍ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَجَلْ يَا شَيْخُ مَا عَلَوْتُمْ تَلْعَةً وَ لَا هَبَطْتُمْ بَطْنَ وَادٍ إِلَّا بِقَضَاءٍ مِنَ اللَّهِ وَ قَدَرٍ

Ali Bin Muhammad, from Sahl Bin Ziyad and Is’haq Bin Muhammad and someone else, raising it,

He^-asws said: ‘Amir Al-Momineen^-asws was seated in Al-Kufa, after his^-asws leaving from (the battle of) Siffeen, when an old man squatted in front of him^-asws, then said to him^-asws, ‘O Amir Al-Momineen^-asws! Inform us about our travel to the people of Syria. Was it by an Ordainment from Allah^-azwj and Pre-determination?’ So Amir Al-Momineen^-asws said: ‘Yes O Sheykh! No hill did you ascend nor a valley you descend into except it was by an Ordainment from Allah^-azwj and Pre-determined’.

فَقَالَ لَهُ الشَّيْخُ عِنْدَ اللَّهِ أَحْتَسِبُ عَنَائِي يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ لَهُ مَهْ يَا شَيْخُ فَوَ اللَّهِ لَقَدْ عَظَّمَ اللَّهُ الْأَجْرَ فِي مَسِيرِكُمْ وَ أَنْتُمْ سَائِرُونَ وَ فِي مَقَامِكُمْ وَ أَنْتُمْ مُقِيمُونَ وَ فِي مُنْصَرَفِكُمْ وَ أَنْتُمْ مُنْصَرِفُونَ وَ لَمْ تَكُونُوا فِي شَيْ‏ءٍ مِنْ حَالَاتِكُمْ مُكْرَهِينَ وَ لَا إِلَيْهِ مُضْطَرِّينَ

So the Sheykh said to him^-asws, ‘Will my exhaustion be Counted in the Presence of Allah^-azwj, O Amir Al Momineen^-asws?’ So he^-asws said to him: ‘Muh! (Shh!), O Sheykh! Allah^-azwj has Magnified the Recompense regarding your travels while you were travelling, and regarding your staying while you were staying, and regarding your leaving, while you were leaving, and you did not happen to be in anything from your states being coerced nor forced to it’.

فَقَالَ لَهُ الشَّيْخُ وَ كَيْفَ لَمْ نَكُنْ فِي شَيْ‏ءٍ مِنْ حَالَاتِنَا مُكْرَهِينَ وَ لَا إِلَيْهِ مُضْطَرِّينَ وَ كَانَ بِالْقَضَاءِ وَ الْقَدَرِ مَسِيرُنَا وَ مُنْقَلَبُنَا وَ مُنْصَرَفُنَا فَقَالَ لَهُ وَ تَظُنُّ أَنَّهُ كَانَ قَضَاءً حَتْماً وَ قَدَراً لَازِماً إِنَّهُ لَوْ كَانَ كَذَلِكَ لَبَطَلَ الثَّوَابُ وَ الْعِقَابُ وَ الْأَمْرُ وَ النَّهْيُ وَ الزَّجْرُ مِنَ اللَّهِ وَ سَقَطَ مَعْنَى الْوَعْدِ وَ الْوَعِيدِ

So the Sheykh said to him, ‘And how can it be that we were not in anything from our states being coerced nor being forced to it, and it was with the Ordainment and the Pre-determination, our travels, and our transfers, and our leaving?’ So he^-asws said to him: ‘And you think that it was an unavoidable Ordainment, Necessitated? If it was like that, it would invalidate the Rewards, and the Punishments, and the enjoinment, and the forbiddance, and the Rebukes from Allah^-azwj, the meanings of the Promises and the Threats would crumble.

فَلَمْ تَكُنْ لَائِمَةٌ لِلْمُذْنِبِ وَ لَا مَحْمَدَةٌ لِلْمُحْسِنِ وَ لَكَانَ الْمُذْنِبُ أَوْلَى بِالْإِحْسَانِ مِنَ الْمُحْسِنِ وَ لَكَانَ الْمُحْسِنُ أَوْلَى بِالْعُقُوبَةِ مِنَ الْمُذْنِبِ تِلْكَ مَقَالَةُ إِخْوَانِ عَبَدَةِ الْأَوْثَانِ وَ خُصَمَاءِ الرَّحْمَنِ وَ حِزْبِ الشَّيْطَانِ وَ قَدَرِيَّةِ هَذِهِ الْأُمَّةِ وَ مَجُوسِهَا

So the sinners would not be blameable nor would the good doers be praiseworthy. It would have been so that the sinner would be closer with the good deed than the good doer, and it would be so that the good doer would be closer with the Punishment than the sinner. These are the talks of the brotherhood of the idol-worshippers, and the disputants to the Beneficent, and parties of the Satan^-la, and the Qadiriyya of this community and its Magians.

إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى كَلَّفَ تَخْيِيراً وَ نَهَى تَحْذِيراً وَ أَعْطَى عَلَى الْقَلِيلِ كَثِيراً وَ لَمْ يُعْصَ مَغْلُوباً وَ لَمْ يُطَعْ مُكْرِهاً وَ لَمْ يُمَلِّكْ مُفَوِّضاً وَ لَمْ يَخْلُقِ السَّمَاوَاتِ وَ الْأَرْضَ وَ مَا بَيْنَهُمَا بَاطِلًا وَ لَمْ يَبْعَثِ النَّبِيِّينَ مُبَشِّرِينَ وَ مُنْذِرِينَ عَبَثاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ

Surely, Allah^-azwj Blessed and High Encumbered choices and Forbade as a warning, and Gives a lot upon the little (deed), and He^-azwj is not disobeyed due to being overcome, nor is He^-azwj obeyed forcefully, and did not Give control as a delegated (authority), and did not Create the skies and the earth and what is between the two in vain, and did not Send the Prophets^-as, the Givers of Glad Tidings and the Warners in futility. That is a conjecture of those who are disbelieving. So woe be unto those who are disbelieving of the Fire!’

فَأَنْشَأَ الشَّيْخُ يَقُولُ : أَنْتَ الْإِمَامُ الَّذِي نَرْجُو بِطَاعَتِهِ * يَوْمَ النَّجَاةِ مِنَ الرَّحْمَنِ غُفْرَاناً أَوْضَحْتَ مِنْ أَمْرِنَا مَا كَانَ مُلْتَبِساً * جَزَاكَ رَبُّكَ بِالْإِحْسَانِ إِحْسَاناً

So the Sheykh prosed saying, ‘You^-asws are the Imam^-asws whom we are hoping to by obeying him^-asws on a Day for salvation from the Beneficent (and for) Forgiveness. You^-asws clarified from our matters what was vague. May your^-asws Lord^-azwj Recompense you by a Favour with the favour’.[396] 

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ مَنْ زَعَمَ أَنَّ اللَّهَ يَأْمُرُ بِالْفَحْشَاءِ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ زَعَمَ أَنَّ الْخَيْرَ وَ الشَّرَّ إِلَيْهِ فَقَدْ كَذَبَ عَلَى اللَّهِ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Abdullah^-asws having said: ‘The one who claim that Allah^-azwj Commands with the immoralities, so he has lied upon Allah^-azwj, and the one who claims that the good and the evil are to Him^-azwj (His^-azwj Responsibility), so he has lied upon Allah^-azwj’.[397]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ أَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) قَالَ سَأَلْتُهُ فَقُلْتُ اللَّهُ فَوَّضَ الْأَمْرَ إِلَى الْعِبَادِ قَالَ اللَّهُ أَعَزُّ مِنْ ذَلِكَ قُلْتُ فَجَبَرَهُمْ عَلَى الْمَعَاصِي قَالَ اللَّهُ أَعْدَلُ وَ أَحْكَمُ مِنْ ذَلِكَ قَالَ ثُمَّ قَالَ قَالَ اللَّهُ يَا ابْنَ آدَمَ أَنَا أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي عَمِلْتَ الْمَعَاصِيَ بِقُوَّتِيَ الَّتِي جَعَلْتُهَا فِيكَ .

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha,

(It has been narrated) from Abu Al-Hassan Al-Reza^-asws, said, ‘I asked him^-asws, so I said, ‘Does Allah^-azwj Delegate the matters to the servants?’ He^-asws said: ‘Allah^-azwj is Mightier than that’. I said, ‘So does He^-azwj Compel them upon the disobedience?’ He^-asws said: ‘Allah^-azwj is more Just and Wise than that’. He (the narrator) said, ‘Then he^-asws said: ‘Allah^-azwj Said: “O son of Adam^-as! I^-azwj am closer with your good deeds than you are, and you are closer with your evil deeds than I^-azwj am. You are doing the disobediences by My^-azwj (Given) Strength which I^-azwj Made to be in you”’.[398]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ قَالَ لِي أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) يَا يُونُسُ لَا تَقُلْ بِقَوْلِ الْقَدَرِيَّةِ فَإِنَّ الْقَدَرِيَّةَ لَمْ يَقُولُوا بِقَوْلِ أَهْلِ الْجَنَّةِ وَ لَا بِقَوْلِ أَهْلِ النَّارِ وَ لَا بِقَوْلِ إِبْلِيسَ فَإِنَّ أَهْلَ الْجَنَّةِ قَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا وَ ما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللَّهُ وَ قَالَ أَهْلُ النَّارِ رَبَّنا غَلَبَتْ عَلَيْنا شِقْوَتُنا وَ كُنَّا قَوْماً ضالِّينَ وَ قَالَ إِبْلِيسُ رَبِّ بِما أَغْوَيْتَنِي

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus Bin Abdul Rahman who said,

‘Abu Al-Hassan Al-Reza^-asws said to me: ‘O Yunus! Do not say with the speech of the Qadiriyya, for the Qadiriyya are not speaking with the speech of the people of the Paradise, nor by the speech of the people of the Fire, nor by the speech of Iblees^-la, for the people of the Paradise would be saying [7:43] All Praise is due to Allah Who Guided us to this, and we would not have found the Way had it not been that Allah had Guided us; and the people of the Fire would say [23:106] O our Lord! Our adversity overcame us and we were an erroneous people; and Iblees^-la would say [15:39] He said: Lord! With what You Sent me astray?’.

فَقُلْتُ وَ اللَّهِ مَا أَقُولُ بِقَوْلِهِمْ وَ لَكِنِّي أَقُولُ لَا يَكُونُ إِلَّا بِمَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى فَقَالَ يَا يُونُسُ لَيْسَ هَكَذَا لَا يَكُونُ إِلَّا مَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى

So I said, ‘By Allah^-azwj! I am not speaking by their speech, but I am saying, nothing can happen to be except with what Allah^-azwj so Desires, and Intends, and Determines, and Ordains’. So he^-asws said: ‘O Yunus! It is not like this. Nothing can happen to be except what Allah^-azwj so Desires, and Intends, and Determines, and Ordains.

يَا يُونُسُ تَعْلَمُ مَا الْمَشِيئَةُ قُلْتُ لَا قَالَ هِيَ الذِّكْرُ الْأَوَّلُ فَتَعْلَمُ مَا الْإِرَادَةُ قُلْتُ لَا قَالَ هِيَ الْعَزِيمَةُ عَلَى مَا يَشَاءُ فَتَعْلَمُ مَا الْقَدَرُ قُلْتُ لَا قَالَ هِيَ الْهَنْدَسَةُ وَ وَضْعُ الْحُدُودِ مِنَ الْبَقَاءِ وَ الْفَنَاءِ

O Yunus! Do you know what is the Desire?’ I said, ‘No’. He^-asws said: ‘It is the first Remembrance (الذِّكْر). So do you know what is the Intention?’ I said, ‘No’. He^-asws said: ‘It is the Determination upon what He^-azwj so Desires. So do you know what is the Determination?’ I said, ‘No’. He^-asws said: ‘It is the Engineering and the Placement of the limitations for the remaining and the perishing’.

قَالَ ثُمَّ قَالَ وَ الْقَضَاءُ هُوَ الْإِبْرَامُ وَ إِقَامَةُ الْعَيْنِ

He (the narrator) said, ‘Then he^-asws said: ‘And the Ordainment, it is the accomplishment of the eyes (physical reality)’.

قَالَ فَاسْتَأْذَنْتُهُ أَنْ أُقَبِّلَ رَأْسَهُ وَ قُلْتُ فَتَحْتَ لِي شَيْئاً كُنْتُ عَنْهُ فِي غَفْلَةٍ .

He (the narrator) said, ‘So I sought his^-asws permission to kiss his^-asws head, and I said, ‘You^-asws opened something for me which I was oblivious of’.[399]

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ خَلَقَ الْخَلْقَ فَعَلِمَ مَا هُمْ صَائِرُونَ إِلَيْهِ وَ أَمَرَهُمْ وَ نَهَاهُمْ فَمَا أَمَرَهُمْ بِهِ مِنْ شَيْ‏ءٍ فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلَى تَرْكِهِ وَ لَا يَكُونُونَ آخِذِينَ وَ لَا تَارِكِينَ إِلَّا بِإِذْنِ اللَّهِ .

Muhammad Bin Ismail, from Al Fazal Bin Shazan, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Created the creatures so He^-azwj Knew what they would be coming to, and Commanded them and Forbade them. So whatever He^-azwj Commanded them with from something, so He^-azwj has Made the way for them to neglect it, and they would not happen to be taking to it nor neglecting except by the Permission of Allah^-azwj’.[400]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ زَعَمَ أَنَّ اللَّهَ يَأْمُرُ بِالسُّوءِ وَ الْفَحْشَاءِ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ زَعَمَ أَنَّ الْخَيْرَ وَ الشَّرَّ بِغَيْرِ مَشِيئَةِ اللَّهِ فَقَدْ أَخْرَجَ اللَّهَ مِنْ سُلْطَانِهِ وَ مَنْ زَعَمَ أَنَّ الْمَعَاصِيَ بِغَيْرِ قُوَّةِ اللَّهِ فَقَدْ كَذَبَ عَلَى اللَّهِ وَ مَنْ كَذَبَ عَلَى اللَّهِ أَدْخَلَهُ اللَّهُ النَّارَ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Hafs Bin Qurt,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The one who claims that Allah^-azwj Commands with the evil and the immoralities, so he has lied upon Allah^-azwj, and the one who claims that the good and the evil exist without the Desire of Allah^-azwj, so he has exited Allah^-azwj from His^-azwj Authority, and the one who claims that the disobedience is (committed) without the (given) Strength of Allah^-azwj, so he has lied upon Allah^-azwj. And the one who lies upon Allah^-azwj, Allah^-azwj would Enter him into the Fire’.[401]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ كَانَ فِي مَسْجِدِ الْمَدِينَةِ رَجُلٌ يَتَكَلَّمُ فِي الْقَدَرِ وَ النَّاسُ مُجْتَمِعُونَ قَالَ فَقُلْتُ يَا هَذَا أَسْأَلُكَ قَالَ سَلْ قُلْتُ يَكُونُ فِي مُلْكِ اللَّهِ تَبَارَكَ وَ تَعَالَى مَا لَا يُرِيدُ قَالَ فَأَطْرَقَ طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ إِلَيَّ فَقَالَ لِي يَا هَذَا لَئِنْ قُلْتُ إِنَّهُ يَكُونُ فِي مُلْكِهِ مَا لَا يُرِيدُ إِنَّهُ لَمَقْهُورٌ وَ لَئِنْ قُلْتُ لَا يَكُونُ فِي مُلْكِهِ إِلَّا مَا يُرِيدُ أَقْرَرْتُ لَكَ بِالْمَعَاصِي

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Ismail Bin Jabir who said,

‘There was a man in a Masjid of Al-Medina who was speaking regarding the Pre-determination, and the people were gathering. So I said, ‘O you! I (would like to) question you’. He said, ‘Ask’. I said, ‘Can there happen to be in the Kingdom of Allah^-azwj Blessed and High what He^-azwj does not want?’ So he lowered his head for a long while, then raised his head towards me, so he said to me, ‘O you! If I were to say that there does happen to be in His^-azwj Kingdom what He^-azwj does not want, so He^-azwj would be defeated, and if I were to say that there cannot happen to be in His^-azwj Kingdom except what He^-azwj wants, I would be acknowledging to you with the disobedience (freedom to commit sins)’.

قَالَ فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) سَأَلْتُ هَذَا الْقَدَرِيَّ فَكَانَ مِنْ جَوَابِهِ كَذَا وَ كَذَا فَقَالَ لِنَفْسِهِ نَظَرَ أَمَا لَوْ قَالَ غَيْرَ مَا قَالَ لَهَلَكَ .

He (the narrator) said, ‘I said to Abu Abdullah^-asws, ‘I asked the Qadiriyya, so it was from his answers, such and such’. So he^-asws said: ‘He watched out for himself. But, had he said other than what he said, he would be destroyed’.[402]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلَانَ عَنْ أَبِي طَالِبٍ الْقُمِّيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ أَجْبَرَ اللَّهُ الْعِبَادَ عَلَى الْمَعَاصِي قَالَ لَا قُلْتُ فَفَوَّضَ إِلَيْهِمُ الْأَمْرَ قَالَ قَالَ لَا قَالَ قُلْتُ فَمَا ذَا قَالَ لُطْفٌ مِنْ رَبِّكَ بَيْنَ ذَلِكَ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Al Hassan Za’lan, from Abu Talib Al Qummy, from a man,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I said, ‘Does Allah^-azwj Compel the servants upon the disobedience?’ He^-asws said: ‘No’. I said, ‘So, does He^-azwj Delegate the matters to them?’ He^-asws said: ‘No’. I said, ‘So what is (correct in) that?’ He^-asws said: ‘A Kindness from your Lord^-azwj between that’.[403]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ( عليهما السلام ) قَالَا إِنَّ اللَّهَ أَرْحَمُ بِخَلْقِهِ مِنْ أَنْ يُجْبِرَ خَلْقَهُ عَلَى الذُّنُوبِ ثُمَّ يُعَذِّبَهُمْ عَلَيْهَا وَ اللَّهُ أَعَزُّ مِنْ أَنْ يُرِيدَ أَمْراً فَلَا يَكُونَ

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from someone else,

(It has been narrated) from Abu Ja’far^-asws and Abu Abdullah^-asws both having said: ‘Allah^-azwj is more Merciful with His^-azwj creatures than Compelling His^-azwj creatures upon the sins, then He^-azwj Punishes them upon these; and Allah is Mightier than for Him^-azwj to Intend a matter, so it does not come into being’.

قَالَ فَسُئِلَا ( عليهما السلام ) هَلْ بَيْنَ الْجَبْرِ وَ الْقَدَرِ مَنْزِلَةٌ ثَالِثَةٌ قَالَا نَعَمْ أَوْسَعُ مِمَّا بَيْنَ السَّمَاءِ وَ الْأَرْضِ .

He (the narrator) said, ‘So they^-asws were both asked, ‘Is there a third status between the Compulsion and the Pre-determination?’ They^-asws both said: ‘Yes, more extensive than what is between the sky and the earth’.[404]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ صَالِحِ بْنِ سَهْلٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سُئِلَ عَنِ الْجَبْرِ وَ الْقَدَرِ فَقَالَ لَا جَبْرَ وَ لَا قَدَرَ وَ لَكِنْ مَنْزِلَةٌ بَيْنَهُمَا فِيهَا الْحَقُّ الَّتِي بَيْنَهُمَا لَا يَعْلَمُهَا إِلَّا الْعَالِمُ أَوْ مَنْ عَلَّمَهَا إِيَّاهُ الْعَالِمُ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Salih Bin Sahl, from one of his companions,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws was asked about the compulsion and the Pre-determination’. So he^-asws said: ‘There is neither Compulsion nor Pre-determination, but there is a status between the two wherein is the Truth which is between the two. None knows it except for the knowledgeable ones^-asws, or the ones whom the knowledgeable ones^-asws teach it to’.[405]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ عِدَّةٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ أَجْبَرَ اللَّهُ الْعِبَادَ عَلَى الْمَعَاصِي فَقَالَ اللَّهُ أَعْدَلُ مِنْ أَنْ يُجْبِرَهُمْ عَلَى الْمَعَاصِي ثُمَّ يُعَذِّبَهُمْ عَلَيْهَا

Ali Bin Ibrahim, from Muhammad, from Yunus, from a number (of people),

(It has been narrated) from Abu Abdullah^-asws, said, ‘A man said to him^-asws, ‘May I be sacrificed for you^-asws! Does Allah^-azwj Compel the servants upon the disobedience?’ So he^-asws said: ‘Allah^-azwj is more Just that for Him^-azwj to Compel them upon the disobedience then Punishing them upon it’.

فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَفَوَّضَ اللَّهُ إِلَى الْعِبَادِ قَالَ فَقَالَ لَوْ فَوَّضَ إِلَيْهِمْ لَمْ يَحْصُرْهُمْ بِالْأَمْرِ وَ النَّهْيِ

So he said to him^-asws, ‘May I be sacrificed for you^-asws! So does Allah^-azwj Delegate to the servants?’ So He^-azwj Said: ‘If He^-azwj had Delegated to them, He^-azwj would not have Surrounded them with the Commands and the Prohibitions’.

فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَبَيْنَهُمَا مَنْزِلَةٌ قَالَ فَقَالَ نَعَمْ أَوْسَعُ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ .

So he said to him^-asws, ‘May I be sacrificed for you^-asws! So there is a (third) status between the two?’ So he^-asws said: ‘Yes, more extensive than what is between the sky and the earth’.[406]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ وَ غَيْرُهُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ( عليه السلام ) إِنَّ بَعْضَ أَصْحَابِنَا يَقُولُ بِالْجَبْرِ وَ بَعْضَهُمْ يَقُولُ بِالِاسْتِطَاعَةِ

Muhammad Bin Abu Abdullah, and someone else, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Al-Hassan Al-Reza^-asws, ‘Some of our companions are saying with the Compulsion and some of them are saying with the (people’s) capabilities’.

قَالَ فَقَالَ لِي اكْتُبْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ قَالَ اللَّهُ عَزَّ وَ جَلَّ يَا ابْنَ آدَمَ بِمَشِيئَتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ وَ بِقُوَّتِي أَدَّيْتَ إِلَيَّ فَرَائِضِي وَ بِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي جَعَلْتُكَ سَمِيعاً بَصِيراً مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَ مَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَ ذَلِكَ أَنِّي أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَ أَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي وَ ذَلِكَ أَنِّي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَ هُمْ يُسْأَلُونَ

He (the narrator) said, ‘So he^-asws said to me: ‘Write down, ‘In the Name of Allah^-azwj the Beneficent, the Merciful. Ali^-asws Bin Al-Husayn^-asws said: ‘Allah^-azwj Mighty and Majestic Said: “O son of Adam^-as! By My^-azwj Desire you came into being desiring (for yourself), and by My^-azwj Strength you are fulfilling My^-azwj Obligations to Me^-azwj, and by My^-azwj Favour I^-azwj (have Given) you strength upon disobeying Me^-azwj. I^-azwj made you to be hearing, seeing. Whatever you attains from the good deeds, so it is from Allah^-azwj, and whatever you attain from an evil, so it is from yourself, and that is because I^-azwj am closer with your good deeds than you are, and you are closer with your evil deeds than I^-azwj am, and that is because I^-azwj will not be questioned about what I^-azwj Do, and they would be questioned”’.

قَدْ نَظَمْتُ لَكَ كُلَّ شَيْ‏ءٍ تُرِيدُ .

I have organised for you everything you wanted’.[407]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ حُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا جَبْرَ وَ لَا تَفْوِيضَ وَ لَكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ قَالَ قُلْتُ وَ مَا أَمْرٌ بَيْنَ أَمْرَيْنِ قَالَ مَثَلُ ذَلِكَ رَجُلٌ رَأَيْتَهُ عَلَى مَعْصِيَةٍ فَنَهَيْتَهُ فَلَمْ يَنْتَهِ فَتَرَكْتَهُ فَفَعَلَ تِلْكَ الْمَعْصِيَةَ فَلَيْسَ حَيْثُ لَمْ يَقْبَلْ مِنْكَ فَتَرَكْتَهُ كُنْتَ أَنْتَ الَّذِي أَمَرْتَهُ بِالْمَعْصِيَةِ .

Muhammad Bin Abu Abdullah, from Husayn Bin Muhammad, from Muhammad Bin Yahya, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘There is neither Compulsion nor Delegation, but there is a matter between the two matters’. I said, ‘And what is the matter between the two matters?’ He^-asws said: ‘An example of that is a man you see upon disobedience. So you forbid him, so he does not finish it. So you neglect him (for a while). Then he commits that very disobedience. Therefore it isn’t so when he did not accept from you, so you neglected him, you came to be the one who instructed him with the disobedience’.[408]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ اللَّهُ أَكْرَمُ مِنْ أَنْ يُكَلِّفَ النَّاسَ مَا لَا يُطِيقُونَ وَ اللَّهُ أَعَزُّ مِنْ أَنْ يَكُونَ فِي سُلْطَانِهِ مَا لَا يُرِيدُ .

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj is more Benevolent than for Him^-azwj to Encumber the people what they are not enduring; and Allah^-azwj is Mightier than that there would happen to be in His^-azwj Authority what He^-azwj does not want’.[409]

بَابُ الِاسْتِطَاعَةِ

Chapter 31 – The Capability

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ( عليه السلام ) عَنِ الِاسْتِطَاعَةِ فَقَالَ يَسْتَطِيعُ الْعَبْدُ بَعْدَ أَرْبَعِ خِصَالٍ أَنْ يَكُونَ مُخَلَّى السَّرْبِ صَحِيحَ الْجِسْمِ سَلِيمَ الْجَوَارِحِ لَهُ سَبَبٌ وَارِدٌ مِنَ اللَّهِ

Ali Bin Ibrahim, from Al Hassan Bin Muhammad, from Ali Bin Muhammad Al Qasany, from Ali Bin Asbat who said,

‘I asked Abu Al-Hassan Al-Reza^-asws about the capability. So he^-asws said: ‘The servant is capable after four characteristics – If he happens to be free from the crowd, healthy of the body, sound body parts, for him there is a Cause coming from Allah^-azwj’.

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَسِّرْ لِي هَذَا قَالَ أَنْ يَكُونَ الْعَبْدُ مُخَلَّى السَّرْبِ صَحِيحَ الْجِسْمِ سَلِيمَ الْجَوَارِحِ يُرِيدُ أَنْ يَزْنِيَ فَلَا يَجِدُ امْرَأَةً ثُمَّ يَجِدُهَا فَإِمَّا أَنْ يَعْصِمَ نَفْسَهُ فَيَمْتَنِعَ كَمَا امْتَنَعَ يُوسُفُ ( عليه السلام ) أَوْ يُخَلِّيَ بَيْنَهُ وَ بَيْنَ إِرَادَتِهِ فَيَزْنِيَ فَيُسَمَّى زَانِياً وَ لَمْ يُطِعِ اللَّهَ بِإِكْرَاهٍ وَ لَمْ يَعْصِهِ بِغَلَبَةٍ .

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! Explain this for me’. He^-asws said: ‘If the servant happens to be free from the crowd, healthy of body, sound of body parts, if he wants to commit adultery but he does not find a woman, then he does find her, so either he saves his self and refrains just as Yusuf^-as refrained, or he isolates between himself and his intention, and he does commit adultery. So he would be named as an adulterer, and he did not obey Allah^-azwj by his coercion and did not disobey Him^-azwj by being overcome’.[410]

مُحَمَّدُ بْنُ يَحْيَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ وَ عَبْدِ اللَّهِ بْنِ يَزِيدَ جَمِيعاً عَنْ رَجُلٍ مِنْ أَهْلِ الْبَصْرَةِ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الِاسْتِطَاعَةِ فَقَالَ أَ تَسْتَطِيعُ أَنْ تَعْمَلَ مَا لَمْ يُكَوَّنْ قَالَ لَا قَالَ فَتَسْتَطِيعُ أَنْ تَنْتَهِيَ عَمَّا قَدْ كُوِّنَ قَالَ لَا قَالَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَمَتَى أَنْتَ مُسْتَطِيعٌ قَالَ لَا أَدْرِي

Muhammad Bin Yahya and Ali Bin Ibrahim, altogether from Ahmad Bin Muhammad, from Ali Bin Al Hakam and Abdullah Bin Yazeed, altogether from a man from the people of Al Basra who said,

‘I asked Abu Abdullah^-asws about the capability. So he^-asws said: ‘Are you capable of doing what has not come into being (started)?’ He said, ‘No’. He^-asws said: ‘Are you capable of ending what has already happened (started)?’ He said, ‘No’. So Abu Abdullah^-asws said to him: ‘So when are you capable?’ He said, ‘I don’t know’.

قَالَ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ اللَّهَ خَلَقَ خَلْقاً فَجَعَلَ فِيهِمْ آلَةَ الِاسْتِطَاعَةِ ثُمَّ لَمْ يُفَوِّضْ إِلَيْهِمْ فَهُمْ مُسْتَطِيعُونَ لِلْفِعْلِ وَقْتَ الْفِعْلِ مَعَ الْفِعْلِ إِذَا فَعَلُوا ذَلِكَ الْفِعْلَ فَإِذَا لَمْ يَفْعَلُوهُ فِي مُلْكِهِ لَمْ يَكُونُوا مُسْتَطِيعِينَ أَنْ يَفْعَلُوا فِعْلًا لَمْ يَفْعَلُوهُ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ أَعَزُّ مِنْ أَنْ يُضَادَّهُ فِي مُلْكِهِ أَحَدٌ

He (the narrator) said, ‘So Abu Abdullah^-asws said to him: ‘Allah^-azwj Created creatures, so He^-azwj Made a tool to be inside them, the tool of capability. Then He^-azwj did not Delegate it to them, so they are capable of the deed at the time of the deed, along with the deed when they are doing that deed. So when they are not doing it in His^-azwj Kingdom, they would not happen to be capable of doing a deed they did not do, because Allah^-azwj Mighty and Majestic is Mightier than that He^-azwj should be opposed in His^-azwj Kingdom by anyone’. 

 قَالَ الْبَصْرِيُّ فَالنَّاسُ مَجْبُورُونَ قَالَ لَوْ كَانُوا مَجْبُورِينَ كَانُوا مَعْذُورِينَ قَالَ فَفَوَّضَ إِلَيْهِمْ قَالَ لَا قَالَ فَمَا هُمْ قَالَ عَلِمَ مِنْهُمْ فِعْلًا فَجَعَلَ فِيهِمْ آلَةَ الْفِعْلِ فَإِذَا فَعَلُوهُ كَانُوا مَعَ الْفِعْلِ مُسْتَطِيعِينَ

The man of Al-Basra said, ‘So the people are being Compelled’. He^-asws said: ‘If they are being Compelled, they would be excused’. He said, ‘So He^-azwj Delegates to them?’ He^-asws said: ‘No’. He said, ‘So what are they?’ He^-asws said: ‘He^-azwj Knew from them the doers, so He^-azwj Made a tool of the deed to be in them. So when they are doing, they would be with the deed, capable’.

قَالَ الْبَصْرِيُّ أَشْهَدُ أَنَّهُ الْحَقُّ وَ أَنَّكُمْ أَهْلُ بَيْتِ النُّبُوَّةِ وَ الرِّسَالَةِ .

The man of Al-Basra said, ‘I testify that it is the Truth, and you^-asws (Imams^-asws) are the People^-asws of the Household of the Prophet-hood and the Message’.[411]

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَالِحٍ النِّيلِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) هَلْ لِلْعِبَادِ مِنَ الِاسْتِطَاعَةِ شَيْ‏ءٌ قَالَ فَقَالَ لِي إِذَا فَعَلُوا الْفِعْلَ كَانُوا مُسْتَطِيعِينَ بِالِاسْتِطَاعَةِ الَّتِي جَعَلَهَا اللَّهُ فِيهِمْ

Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad and Ali Bin Ibrahim, from Ahmad Bin Muhammad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Al Hakam, from Salih Al Nayli who said,

‘I asked Abu Abdullah^-asws said: ‘Is there any capability for the servants for anything?’ So he^-asws said to me: ‘When they are doing the deed, so they are being capable with the capability which Allah^-azwj has Made to be in them’.

قَالَ قُلْتُ وَ مَا هِيَ قَالَ الْآلَةُ مِثْلُ الزَّانِي إِذَا زَنَى كَانَ مُسْتَطِيعاً لِلزِّنَا حِينَ زَنَى وَ لَوْ أَنَّهُ تَرَكَ الزِّنَا وَ لَمْ يَزْنِ كَانَ مُسْتَطِيعاً لِتَرْكِهِ إِذَا تَرَكَ

He (the narrator) said, ‘I said, ‘And what is it?’ He^-asws said: ‘The tool. For example an adulterer when he commits adultery, he was capable of the adultery when he did commit adultery; and had he neglected the adultery and had not committed adultery, he would have been capable of neglecting it when he did neglect it’.

قَالَ ثُمَّ قَالَ لَيْسَ لَهُ مِنَ الِاسْتِطَاعَةِ قَبْلَ الْفِعْلِ قَلِيلٌ وَ لَا كَثِيرٌ وَ لَكِنْ مَعَ الْفِعْلِ وَ التَّرْكِ كَانَ مُسْتَطِيعاً

He (the narrator) said, ‘Then he^-asws said: ‘There isn’t for him from the capability before the deed, neither little nor more, but with the deed, and the neglecting, he was capable’.

قُلْتُ فَعَلَى مَا ذَا يُعَذِّبُهُ قَالَ بِالْحُجَّةِ الْبَالِغَةِ وَ الْآلَةِ الَّتِي رَكَّبَ فِيهِمْ إِنَّ اللَّهَ لَمْ يُجْبِرْ أَحَداً عَلَى مَعْصِيَتِهِ وَ لَا أَرَادَ إِرَادَةَ حَتْمٍ الْكُفْرَ مِنْ أَحَدٍ وَ لَكِنْ حِينَ كَفَرَ كَانَ فِي إِرَادَةِ اللَّهِ أَنْ يَكْفُرَ وَ هُمْ فِي إِرَادَةِ اللَّهِ وَ فِي عِلْمِهِ أَنْ لَا يَصِيرُوا إِلَى شَيْ‏ءٍ مِنَ الْخَيْرِ

I said, ‘So what is that upon which he would be Punished?’ He^-asws said: ‘Due to the sensible arguments, and the tool which is placed within them. Allah^-azwj Does not Compel anyone upon disobeying Him^-azwj, nor does He^-azwj Intend a Determined Intention of the disbelief from anyone, but when he does disbelieve, it would be in the Intention of Allah^-azwj that he does disbelieve, and they are in the Intention of Allah^-azwj and in His^-azwj Knowledge that they would not be coming to anything from the good’.

قُلْتُ أَرَادَ مِنْهُمْ أَنْ يَكْفُرُوا قَالَ لَيْسَ هَكَذَا أَقُولُ وَ لَكِنِّي أَقُولُ عَلِمَ أَنَّهُمْ سَيَكْفُرُونَ فَأَرَادَ الْكُفْرَ لِعِلْمِهِ فِيهِمْ وَ لَيْسَتْ هِيَ إِرَادَةَ حَتْمٍ إِنَّمَا هِيَ إِرَادَةُ اخْتِيَارٍ .

I said, ‘He^-azwj Intends from them that they disbelieve?’ He^-asws said: ‘It isn’t like this that I^-asws am saying. But, I^-asws am saying that He^-azwj Knows that they would be disbelieving, so the Intention of the disbelief is due to His^-azwj Knowledge regarding them, but it isn’t the Determined Intention. But rather, it is an Intention of choice’.[412]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ حَدَّثَنِي حَمْزَةُ بْنُ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الِاسْتِطَاعَةِ فَلَمْ يُجِبْنِي فَدَخَلْتُ عَلَيْهِ دَخْلَةً أُخْرَى فَقُلْتُ أَصْلَحَكَ اللَّهُ إِنَّهُ قَدْ وَقَعَ فِي قَلْبِي مِنْهَا شَيْ‏ءٌ لَا يُخْرِجُهُ إِلَّا شَيْ‏ءٌ أَسْمَعُهُ مِنْكَ قَالَ فَإِنَّهُ لَا يَضُرُّكَ مَا كَانَ فِي قَلْبِكَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from some of our companions, from Ubeyd Bin Zurara who said, ‘Hamza Bin Humran narrated to me saying,

‘I asked Abu Abdullah^-asws about the capability, but he^-asws did not answer me. So I went over to him^-asws once again and I said, ‘May Allah^-azwj Keep you^-asws well! It has occurred in my heart; from it is something which will not be coming out except by something I hear from you^-asws’. He^-asws said: ‘But it would not harm you, whatever was in your heart’.

قُلْتُ أَصْلَحَكَ اللَّهُ إِنِّي أَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُكَلِّفِ الْعِبَادَ مَا لَا يَسْتَطِيعُونَ وَ لَمْ يُكَلِّفْهُمْ إِلَّا مَا يُطِيقُونَ وَ أَنَّهُمْ لَا يَصْنَعُونَ شَيْئاً مِنْ ذَلِكَ إِلَّا بِإِرَادَةِ اللَّهِ وَ مَشِيئَتِهِ وَ قَضَائِهِ وَ قَدَرِهِ قَالَ فَقَالَ هَذَا دِينُ اللَّهِ الَّذِي أَنَا عَلَيْهِ وَ آبَائِي أَوْ كَمَا قَالَ .

I said, ‘May Allah^-azwj Keep you^-asws well! I am saying that Allah^-azwj Blessed and High does not Encumber the servant what they are not capable of enduring, and does not Encumber them except with what they are capable of enduring, and they are not doing anything from that except by an Intention of Allah^-azwj, and His^-azwj Desire, and His^-azwj Ordainment, and His^-azwj Pre-determination’. So he^-asws said: ‘This is the Religion of Allah^-azwj which I^-asws am upon and my^-asws forefathers (as well) or just as he^-asws said’.[413]

بَابُ الْبَيَانِ وَ التَّعْرِيفِ وَ لُزُومِ الْحُجَّةِ

Chapter 32 – The Declaration, and the Definition, and the necessity of the Proof^-asws

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ ابْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ احْتَجَّ عَلَى النَّاسِ بِمَا آتَاهُمْ وَ عَرَّفَهُمْ .

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Ibn Al Tayyar,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj Argued upon the people with what He^-azwj Gave them and Introduced them (to)’.

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ مِثْلَهُ .

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Jameel Bin Darraj – similar to it.[414]

مُحَمَّدُ بْنُ يَحْيَى وَ غَيْرُهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) الْمَعْرِفَةُ مِنْ صُنْعِ مَنْ هِيَ قَالَ مِنْ صُنْعِ اللَّهِ لَيْسَ لِلْعِبَادِ فِيهَا صُنْعٌ .

Muhammad Bin Yahya and someone else, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Muhammad Bin Hakeym who said,

‘I said to Abu Abdullah^-asws, ‘The recognition (الْمَعْرِفَةُ) from a maker, whose is it?’ He^-asws said: ‘From the Making of Allah^-azwj. There isn’t for the servants, a making with regards to it’.[415]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما كانَ اللَّهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ قَالَ حَتَّى يُعَرِّفَهُمْ مَا يُرْضِيهِ وَ مَا يُسْخِطُهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Hamza Bin Muhammad Al Tayyar,

(It has been narrated) from Abu Abdullah^-asws regarding the Words of Allah^-azwj Mighty and Majestic [9:115] It was not for Allah that He should Lead a people astray after He has Guided them; until He Clarifies to them what they should guard against. He^-asws said: ‘Until He^-azwj has Introduced to them what Pleases Him^-azwj and what Angers Him^-azwj’.

وَ قَالَ فَأَلْهَمَها فُجُورَها وَ تَقْواها قَالَ بَيَّنَ لَهَا مَا تَأْتِي وَ مَا تَتْرُكُ

And he (the narrator) said, ‘(What about) [91:8] Then He inspired it to understand its immorality and its piety?’ He^-asws said: ‘Clarified to it what you should be coming to and what you should neglect’.

وَ قَالَ إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَ إِمَّا كَفُوراً قَالَ عَرَّفْنَاهُ إِمَّا آخِذٌ وَ إِمَّا تَارِكٌ

And he (the narrator) said, ‘(What about) [76:3] Surely, We have shown him the way: he may be thankful or unthankful?’ He^-asws said: ‘Made him (human being) recognise it, either he takes it or he leaves it’.

وَ عَنْ قَوْلِهِ وَ أَمَّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى قَالَ عَرَّفْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى وَ هُمْ يَعْرِفُونَ وَ فِي رِوَايَةٍ بَيَّنَّا لَهُمْ .

And about His^-azwj Words [41:17] And as to Samood, We Guided them but they chose blindness over the Guidance, (he^-asws said): ‘And they were recognising’. And in a report, ‘(He^-asws said): ‘It was clarified to them’.[416]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ هَدَيْناهُ النَّجْدَيْنِ قَالَ نَجْدَ الْخَيْرِ وَ الشَّرِّ .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Ibn Bukeyr, from Hamza Bin Muhammad,

(It has been narrated) from Abu Abdullah^-asws, said, ‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [90:10] And pointed out to him the two conspicuous ways, he^-asws said: ‘The way of good and the evil’.[417]

وَ بِهَذَا الْإِسْنَادِ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنْ عَبْدِ الْأَعْلَى قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَصْلَحَكَ اللَّهُ هَلْ جُعِلَ فِي النَّاسِ أَدَاةٌ يَنَالُونَ بِهَا الْمَعْرِفَةَ قَالَ فَقَالَ لَا قُلْتُ فَهَلْ كُلِّفُوا الْمَعْرِفَةَ قَالَ لَا عَلَى اللَّهِ الْبَيَانُ لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها وَ لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا ما آتاها

And by this chain, from Yunus, from Hammad, from Abdul A’ala who said,

‘I said to Abu Abdullah^-asws, ‘May Allah^-azwj Keep you^-asws well! Has there Made to be in the people a tool by which they can attain the recognition?’ So he^-asws said: ‘No’. He said, ‘So is He^-azwj Encumbering the recognition?’ He^-asws said: ‘No. Upon Allah^-azwj is the Clarification. [2:286] Allah does not impose upon any soul a duty but to the extent of its ability. [65:7] Allah does not lay on any soul a burden except to the extent to which He has granted it’.

قَالَ وَ سَأَلْتُهُ عَنْ قَوْلِهِ وَ ما كانَ اللَّهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتَّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ قَالَ حَتَّى يُعَرِّفَهُمْ مَا يُرْضِيهِ وَ مَا يُسْخِطُهُ .

He (the narrator) said, ‘And I asked him^-asws about His^-azwj Words [9:115] It was not for Allah that He should Lead a people astray after He has Guided them; until He Clarifies to them what they should guard against. He^-asws said: ‘Until He^-azwj Introduces to them what Pleases Him^-azwj and what Angers Him^-azwj’.[418]

وَ بِهَذَا الْإِسْنَادِ عَنْ يُونُسَ عَنْ سَعْدَانَ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَمْ يُنْعِمْ عَلَى عَبْدٍ نِعْمَةً إِلَّا وَ قَدْ أَلْزَمَهُ فِيهَا الْحُجَّةَ مِنَ اللَّهِ فَمَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَهُ قَوِيّاً فَحُجَّتُهُ عَلَيْهِ الْقِيَامُ بِمَا كَلَّفَهُ وَ احْتِمَالُ مَنْ هُوَ دُونَهُ مِمَّنْ هُوَ أَضْعَفُ مِنْهُ

And by this chain, from Yunus, from Sa’dan, raising it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Allah^-azwj does not Favour upon a servant with a Bounty unless He^-azwj has Necessitated with regards to it the Proof^-asws from Allah^-azwj. So the one whom Allah^-azwj Favours upon, so He^-azwj would Make him strong, so the Proof is established upon him with what He^-azwj Encumbers him with, and the toleration of the one who is below him from the ones who are weaker than him (in understanding).

وَ مَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَهُ مُوَسَّعاً عَلَيْهِ فَحُجَّتُهُ عَلَيْهِ مَالُهُ ثُمَّ تَعَاهُدُهُ الْفُقَرَاءَ بَعْدُ بِنَوَافِلِهِ وَ مَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَهُ شَرِيفاً فِي بَيْتِهِ جَمِيلًا فِي صُورَتِهِ فَحُجَّتُهُ عَلَيْهِ أَنْ يَحْمَدَ اللَّهَ تَعَالَى عَلَى ذَلِكَ وَ أَنْ لَا يَتَطَاوَلَ عَلَى غَيْرِهِ فَيَمْنَعَ حُقُوقَ الضُّعَفَاءِ لِحَالِ شَرَفِهِ وَ جَمَالِهِ .

And the one whom Allah^-azwj Favours upon, so He^-azwj would Make him capacious upon it, so the Argument upon him is his wealth. Then He^-azwj Pacted him with (helping) the poor afterwards by his optional (helping). And the one whom Allah^-azwj Favours upon, so He^-azwj would Make him noble in his house, beautiful in his image. So the Argument upon him is that he should Praise Allah^-azwj the Exalted upon that, and that he should not be insolent upon others, so that he would prevent the rights of the weak due to his noble state and his beauty’.[419] 

بَابُ اخْتِلَافِ الْحُجَّةِ عَلَى عِبَادِهِ

Chapter 33 – Different Arguments upon His^-azwj servants

مُحَمَّدُ بْنُ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سِتَّةُ أَشْيَاءَ لَيْسَ لِلْعِبَادِ فِيهَا صُنْعٌ الْمَعْرِفَةُ وَ الْجَهْلُ وَ الرِّضَا وَ الْغَضَبُ وَ النَّوْمُ وَ الْيَقَظَةُ .

Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Ali Bin Asbat, from Al Husayn Bin Zayd, from Dorost Bin Abu Mansour, from the one who narrated it,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Six things, there isn’t a the servants to play a role with regards to these – The recognition, and the ignorance, and the pleasure, and the anger, and the sleep, and the waking up (from the sleep)’.[420]

بَابُ حُجَجِ اللَّهِ عَلَى خَلْقِهِ

Chapter 34 – Proof^-asws of Allah^-azwj upon His^-azwj creatures

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَيْسَ لِلَّهِ عَلَى خَلْقِهِ أَنْ يَعْرِفُوا وَ لِلْخَلْقِ عَلَى اللَّهِ أَنْ يُعَرِّفَهُمْ وَ لِلَّهِ عَلَى الْخَلْقِ إِذَا عَرَّفَهُمْ أَنْ يَقْبَلُوا .

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abu Shuayb Al Mahamily, from Dorost Bin Abu Mansour, from Bureyd Bin Muawiya,

(It has been narrated) from Abu Abdullah^-asws having said: ‘It isn’t for Allah^-azwj upon His^-azwj creatures that they should be recognising, and it is for creatures upon Allah^-azwj that He^-azwj Introduces them, and for Allah^-azwj upon the creatures, that when He^-azwj has introduced them, so they should be accepting’.[421]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) مَنْ لَمْ يَعْرِفْ شَيْئاً هَلْ عَلَيْهِ شَيْ‏ءٌ قَالَ لَا .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Sa’alba Bin Maymoun, from Abdul A’ala Bin Ayn who said,

‘I asked Abu Abdullah^-asws, ‘The one who does not recognise anything, is there anything upon him?’ He^-asws said: ‘No’.[422]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي الْحَسَنِ زَكَرِيَّا بْنِ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا حَجَبَ اللَّهُ عَنِ الْعِبَادِ فَهُوَ مَوْضُوعٌ عَنْهُمْ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Dawood Bin Farqad, from Abu Al Hassan Zakariyya Bin Yahya,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Whatever Allah^-azwj has Veiled from the servants, so it is dropped from them’.[423]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ لِي اكْتُبْ فَأَمْلَى عَلَيَّ إِنَّ مِنْ قَوْلِنَا إِنَّ اللَّهَ يَحْتَجُّ عَلَى الْعِبَادِ بِمَا آتَاهُمْ وَ عَرَّفَهُمْ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban Al Ahmar, from Hamza Bin Al Tayyar,

(It has been narrated) from Abu Abdullah^-asws, said, ‘He^-asws said to me: ‘Write!’ So he^-asws dictated to me: ‘From our^-asws speech (Doctrine) it that Allah^-azwj would Argue against the people with what He^-azwj Granted them and Introduced them to.

ثُمَّ أَرْسَلَ إِلَيْهِمْ رَسُولًا وَ أَنْزَلَ عَلَيْهِمُ الْكِتَابَ فَأَمَرَ فِيهِ وَ نَهَى أَمَرَ فِيهِ بِالصَّلَاةِ وَ الصِّيَامِ فَنَامَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) عَنِ الصَّلَاةِ فَقَالَ أَنَا أُنِيمُكَ وَ أَنَا أُوقِظُكَ فَإِذَا قُمْتَ فَصَلِّ لِيَعْلَمُوا إِذَا أَصَابَهُمْ ذَلِكَ كَيْفَ يَصْنَعُونَ لَيْسَ كَمَا يَقُولُونَ إِذَا نَامَ عَنْهَا هَلَكَ وَ كَذَلِكَ الصِّيَامُ أَنَا أُمْرِضُكَ وَ أَنَا أُصِحُّكَ فَإِذَا شَفَيْتُكَ فَاقْضِهِ

Then He^-azwj Sent Rasools^-as to them and Revealed the Book unto them. So He^-azwj Commanded by it and Forbade. He^-azwj Commanded with the Salat and the Soam (Fasts). So Rasool-Allah^-saww slept from the Salat, and He^-azwj Said: “I^-azwj Cause you^-saww to sleep and I^-azwj Wake you^-saww up”. So when he^-saww stood for the Salat, he^-saww prayed Salat in order to teach (the people), when that hits them, how they should be dealing with it. It isn’t how they (general Muslims) are saying, ‘When someone sleeps from it, he is destroyed’. And similar to that is the Fasting. (He^-azwj Said): “And I^-azwj Cause you to be sick and I^-azwj Cause you to be well. So when I^-azwj Heal you, so fulfil these (Fasts missed out)!’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ كَذَلِكَ إِذَا نَظَرْتَ فِي جَمِيعِ الْأَشْيَاءِ لَمْ تَجِدْ أَحَداً فِي ضِيقٍ وَ لَمْ تَجِدْ أَحَداً إِلَّا وَ لِلَّهِ عَلَيْهِ الْحُجَّةُ وَ لِلَّهِ فِيهِ الْمَشِيئَةُ وَ لَا أَقُولُ إِنَّهُمْ مَا شَاءُوا صَنَعُوا

Then Abu Abdullah^-asws said: ‘And similar to that is when you look into the entirety of the things, you will not find anyone to be in constriction, and you will not find anyone except, and for Allah^-azwj is the Argument upon him, and for Allah^-azwj there would be the Desire with regards to him. And I^-asws am not saying that whatever they so desire to they can do’.

ثُمَّ قَالَ إِنَّ اللَّهَ يَهْدِي وَ يُضِلُّ وَ قَالَ وَ مَا أُمِرُوا إِلَّا بِدُونِ سَعَتِهِمْ وَ كُلُّ شَيْ‏ءٍ أُمِرَ النَّاسُ بِهِ فَهُمْ يَسَعُونَ لَهُ وَ كُلُّ شَيْ‏ءٍ لَا يَسَعُونَ لَهُ فَهُوَ مَوْضُوعٌ عَنْهُمْ وَ لَكِنَّ النَّاسَ لَا خَيْرَ فِيهِمْ

Then he^-asws said: ‘Allah^-azwj Guides and Lets to stray and Said: “And I^-azwj am not Commanding except for less than their capabilities”. And everything the people have been Commanded with, so they are capable for it, and everything they are not capable for, so it is Dropped from them. But the people are such that there is no good in them’.

ثُمَّ تَلَا ( عليه السلام ) لَيْسَ عَلَى الضُّعَفاءِ وَ لا عَلَى الْمَرْضى وَ لا عَلَى الَّذِينَ لا يَجِدُونَ ما يُنْفِقُونَ حَرَجٌ فَوُضِعَ عَنْهُمْ ما عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ وَ اللَّهُ غَفُورٌ رَحِيمٌ وَ لا عَلَى الَّذِينَ إِذا ما أَتَوْكَ لِتَحْمِلَهُمْ قَالَ فَوُضِعَ عَنْهُمْ لِأَنَّهُمْ لَا يَجِدُونَ .

Then he^-asws recited [9:91] It is not upon the weak, nor in the sick, nor in those who do not find what they should spend, to go forth, so long as they are sincere to Allah and His Rasool; there is no way (to blame) against the doers of good; and Allah is Forgiving, Merciful [9:92] Nor upon those who when they came to you that you might carry them. He^-asws said: ‘So He^-azwj Dropped from them because they were not finding (the means)’.[424]