« The Book of Tawhid (Oneness of Allah) » est le livre 4 de Al-Kafi, le recueil de ash-Shaykh Muhammad ibn Ya'qub al-Kulayni. Il contient 214 hadiths — Hadith 214–263 selon la numérotation standard. Chacun est présenté ci-dessous dans l'arabe original avec une traduction, sa référence complète, et l'authentification donnée par les savants du hadith lorsqu'elle a été enregistrée. Il est suffisamment long pour être divisé en 5 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
1. Abu Ja‘far Muhammad ibn Ya‘qub has narrated from Ali ibn Ibrahim ibn Hashim from his father, from al-Hassan ibn Ibrahim from Yunus ibn ‘Abd al-Rahman from Ali ibn Mansur who narrated the following. “Hisham ibn al-Hakam has reported that in Egypt there lived a heretic who had heard about Imam abu ‘Abdallah (a.s.) a great deal. He traveled to Madina to debate the Imam but he missed to find the Imam therein. He was told that the Imam has traveled to the city of Makkah. He then left for Makkah and we were with the Imam (a.s.) when we came across him during our performing Tawaf (the seven times walking around the Ka‘bah). The man’s name was ‘Abdul Malik also called abu ‘Abdallah as his Kunyah in Arabic. He touched Imam abu ‘Abdallah’s shoulder with his shoulder as he walked along. The Imam asked him, “What is your name?” It is ‘Abdul Malik (meaning slave of the King).” The man replied. “What is your Kunyah?” The Imam (a.s.) asked. “It is abu ‘Abdallah (meaning father of slave of Allah).” He replied. The Imam then asked, “Who is this king whose slave you are? Is he of the earthly kings or of the heavenly ones? Tell us about your son. Is he a slave of the Lord of the heavens or a slave of the Lord of the earth? Say whatever you may it will be against you.” Hisham has said that I asked him (the heretic man), “Why do you not answer?” The man seemed to dislike my words. The Imam (a.s.) then told him, “Meet us when we finish our Tawaf (walking around the Ka‘bah).” The heretic man came to the Imam (a.s) later and sat in front of the Imam (a.s.) and we were all gathered around him. The Imam (a.s.) then asked him, “Do you know that the earth has an underside and an upperside?” The man replied, “Yes, I know it.” The Imam then asked, “Have you gone in the underside of the earth?” The man replied, “No, I have not gone there.” The Imam (a.s.) then asked, “Do you know what is therein?” He said, “I do not know but I guess there is nothing therein.” The Imam (a.s.) then said, “Guessing is weakness. Why do you not acquire certainty?” The Imam (a.s.) then asked, “Have you climbed up into the sky?” The man replied, “No, I have not done so.” The Imam (a.s.) then asked, “Do you know what is up there?” He replied, “No, I do not know.” The Imam (a.s.) said, “It is very strange. Without reaching the East or West, without going under the earth or climbing up the sky and not even have crossed anything to know what is behind you deny what is in them. Does any man of reason deny what he does not know?” The heretic man then said, “No one has ever come up with such statements to me as you have.” The Imam (a.s.) then said, “So you are uncertain about Him. Perhaps He is or may be He does not exist.” The heretic man then said, “Perhaps He is.” The Imam then said, “O man, one who does not know has no authority over the one who knows. O Egyptian brethren, listen carefully. We have no doubts in the existence of Allah (God). Think about the sun, the moon, the day and the nights follow each other and do not miss their turns or become confused. They each have its place and do not have any choice. If they had any other choice they would not come back again. If they had a choice the day would not end with night and the night would not end in the day. They are forced to continue, O Egyptian brethren, I swear byAllah (God). The One who has forced them is stronger then them and greater. What people speak of and you guess it is (dahr) motionless time if it was so, then when it would take them away it would not return them and if time have returned them then why it is not taking them away? These things, O Egyptian brethren, are compelled. Why the sky is up high and why the earth is low? Why the sky does not fall down on earth? Why the earth does not flow one layer over the other and the two do not stick to each other and why those on it do not stick to it?” The man then said, “God their Lord has made them to hold together.” Hisham has said, “He professed belief in God in the presence of Imam abu ‘Abdallah (a.s.).” “Humran then said to the Imam, “May Allah take my soul in service for your cause, if heretics profess belief in Allah (God) before you it is because the unbelievers converted to faith because of your father.” The man who had just professed belief in Allah requested Imam abu ‘Abdallah (a.s.) to allow him to become one of his students. The Imam then asked Hisham to teach him. Hisham taught him well and he became a teacher for the people in Syria and Egypt. His purification was very well and the Imam (a.s.) became happy with him.”
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn Ali from ‘Abd al-Rahman ibn Muhammad ibn abu Hashim from Ahmad ibn Muhsin al-Maythami who said that I was with abu Mansur al-Mutatbbib who said the following. “One of my friends has said that he was with ibn abu al-‘Awja’ and ‘Abdallah ibn al-Muqaffa‘ in the holy Mosque of Makkah and ibn al-Muqaffa‘ said, “Do you see these creatures, pointing towards the location where people walk seven times around the Kabah‘? Of all these no one deserves to be called a human being accept that Shaikh sitting there, meaning thereby Imam abu ‘Abdallah (a.s.). The rest is garble and beasts.” Upon this ibn abu al-‘Awja’ said, “For what reason do you call him a human being and not the rest?” Ibn al-Muqaffa‘ then replied, “Because I saw with him what I did not see with the others.” Ibn abu al-”Awja’ then said, “We must test your claim.” Ibn al-Muqaffa‘ then said, “I advise you not to do so lest you will lose whatever faith you have. Ibn abu al-‘Awja’ then said, “I do not think that is what you mean. I think you are afraid of failing to substantiate what you have just said about this man.” Ibn al-Muqaffa‘ then said, “If that is what you think then go to him and protect yourself as much as you can. Be strong as much as you can so you are not harnnessed and note all points against and in your favor. Ibn abu al-‘Awja’ then left and ibn al-Muqaffa‘ and I remained there. When ibn abu al-‘Awja’ returned he said, “Woe is you, O ibn al-Muqaffa‘. This is not a human being even though he lives in this world. He is a spiritual being but appears in the form of man whenever he wants the out world and turns into a spiritual being whenever he wants the inner world. That is the way he is.” Ibn al-Muqaffa‘ then asked, “How does that happen?” Ibn abu al-‘Awja’ then said, “I sat near him and when everyone had gone he turned to me and said, “If it is the way they (people walking around the Ka‘bah) say, which is true then they are saved and you are destroyed. If it is the way you say it is, which is not so then you and they are all equal.” I then asked, “May Allah be kind to you. What is it that we say and what is it that they say? We all say the same thing.” He said, “How can what you say be equal to what they say? They say that they will have a return, a day of receiving their rewards and penalties. They believe in a religion which says that in the heavens is the Lord and that they are habitable while you say that they are in ruins and there is nothing in them.”Ibn abu al-‘Awja’ has said, “I then found the opportunity to speak and I asked, “What then keeps this Lord, if it is true the way they say that He exists, from appearing to His creatures and call them to His worship so that no two people would oppose each other? Why is He hiding from them and has only sent messengers? If He would have been in direct contact with them it would have been more helpful to have faith in Him.” He then responded, “Woe is you, how someone who is already shown His power within you is hiding from you? He brought you up. You did not even exist. He made you grow when you were so small. He gave you strength and power when you were so weak and will make you weak again after being strong. He make you sick after being healthy and can give you good health after suffering sickness. He can make you happy after you experience anger and make you angry after being happy. He can make you sad after your joy and give you joy after sadness. He can give love after your experiencing hatred and hatred after enjoying love. He can give you determination after your uncertainty and uncertainty after having determination. He can give you strong desires after your experiencing dislike and dislike after having strong desires. He can give you willingness after experiencing fear and concerns and fear after having strong willingness. He can give you hope after despair and despair after having a great deal of hope. He can give you good remembrance of what you had no idea and remove what you may have had as a belief.” He kept reminding and counting for me the effects of His power within my soul that I could not deny and I begin to have a feeling that all that is between me and him will all appear in the open.” From the same source the following is narrated from a number of our people in a Marfu‘ manner as additional statements to the above discourse of ibn abu al-‘Awja’ with Imam abu ‘Abdallah (a.s.). That abu al-‘Awja’ came the next day to the meeting of the Imam and sat down quietly. The Imam (a.s.) said to him, “Would you like to review the issues we discussed yesterday?” He replied, “I did intend to do so, O son of the messenger of Allah.” The Imam then said, “It is strange that one who does not believe in Allah acknowledges the existence of the messenger of Allah.” He replied, “It is only the habit that made me say so.” The ‘Alim (the Imam) then asked, “What is it that keeps you quite?” He replied, “It is your excellence and awesome spiritual ability that hold my tongue back from speaking. I have seen many scholars and have debated many theologians but I never experienced such an awesome feeling from them as I feel in your presence.” The Imam then said, “ It may happen. I would like to open this session with a question to you. The Imam turned to him and asked, “Are you created or uncreated?” ‘Abdul Karim ibn abu al-‘Awja’ answered, “ I am uncreated.” The ‘Alim then asked him, “Describe for us then, how you might have been if you were created.” ‘Abdal Karim remained quiet and confused and began to scribble scrabble with a piece of wood, saying, long, wide, deep, short, moving and motionless all these are the qualities of His creatures.” The ‘Alim (Imam) then said, “If you do not know anything other than these as the qualities of the creation then consider yourself a creature because that is what you find within yourself that take place and come into existence.” ‘Abdal Karim then said, “You have asked me a question that no one before had ever asked and no one ever would ask afterwards.” Abu ‘Abdallah then said, “It is fine. I noticed that you did not ask any thing in the time past but how would you know that you will not ask any thing in future? Besides, O ‘Abdal Karim, what you said is against your notion that from the beginning all things are equal. How then you made them before and after? The Imam then said, “O ‘Abdal Karim let me explain it for you. Suppose if you had a bag with you full of pearls and someone asked you, “Is there a Dinar in your bag?” You then denied and said, “No, there is no Dinar in my bag.” The person then said, “Alright, then describe for me the qualities of the Dinar but you had no knowledge of the qualities of the Dinar. Could you deny the existence of the Dinar that was from the bag but you did not know about it?” he replied, “No, I would not deny.” The Imam then said, “The world is bigger, taller and wider than a bag. Perhaps in the world there is a creature as such that you do not know in whose case you would not be able to tell the qualities of the created from the non-created.” ‘Abdal Karim remained quiet but some of his people agreed to accept Islam and a few of them remained. He came again to the meeting of the Imam on the third day and said, “I like to reverse the question.” The Imam replied, “Ask whatever you like.” He then asked, “What is the proof that bodies did not exist and then they came into existence?” The Imam then said, “I have not seen anything small or large that on adding to it something of the same size would not make it bigger and in this there is a change and transformation from the first condition. If it, however, would have been eternal, there would have been no changing and transformation. What may cease to exist or change it may come into existence and may get destroyed, thus, with its existence after its none existence is entering into the state of coming into being and as being eternal this will take it into nothingness but the two qualities of being eternal and nothingness and the qualities of a contingent and something without a beginning in one thing do come together.” ‘Abdal Karim then said, “Suppose, I noticed that with a view to the two conditions you mentioned you considered it a proof of their contingency. If, however, things would remain small, despite the addition, then how would you prove their contingency?” The ‘Alim then said, “We speak of this universe that is already there. Were we to take it away and place another universe in its place nothingness would have, certainly, been a stronger proof of its contingency than its removal and its replacing with a different one. I, however, will answer you according to your assumption. If things would still remain small but it would certainly come into one’s thinking that whenever something like it added to another thing it then would be bigger. The fact that it can change is proof of its becoming temporal and in its changing condition is proof of its contingency. There is nothing beyond it for you, O ‘Abdal Karim. ‘Abdal Karim had nothing else to say. Next year he met the Imam (a.s.) in Makkah again and people from his followers said that ‘Abdal Karim has become a Muslim. The Imam told him that ‘Abdal Karim was blind in this matter and would not become a Muslim. When he saw the ‘Alim he said, “My master, my chief!” The ‘Alim then asked him, “What brings you here?” He then replied, “It is the habits of the body and the traditions of the town to see what craziness makes them shave and throw pebbles.” The ‘Alim said, “It seems that you still live in your arrogance and misguidance, O ‘Abdal Karim.” He began to speak but the Imam said, “Disputation during Hajj is not permissible. The Imam freed his gown from the hand of the heretic man and said, “If it is the way you say and it is not true, then we as well as you are all saved. However, if it is the way we say and it is true we are saved but you are destroyed.” ‘Abdal Karim then turned to his people saying, “I feel pain in my heart. Take me back. They took him away and he died.
3. Muhammad ibn Ja‘far al-Asadi has narrated from Muhammad ibn Esma‘il al-Barmaki al-Razi from al-Husayn ibn al-Hassan ibn Bard al-Daynuri from Muhammad ibn Ali from Muhammad ibn ‘Abdallah al-Khurasani the an employee of Imam al-Rida (a.s.) who has said the following. “An atheist man came to Imam abu al-Hassan (a.s.) while group of people was present there. The Imam (a.s.) said to him, “Consider, if what you say would be true which is not true, in such case, we all will be equal. Our fasting, prayers, giving charity and belief will not harm us.” The man remained quite. The Imam then said, “If what we say would be true, which, in fact, is true then you will be the one facing your destruction and we will be saved.” The man then said, “Please help me learn where is He and how is He?” The Imam then said, “What is the matter with you? What you say is not right. He is the ‘where’ of ‘where’ but without ‘where’. He is the ‘how’ of ‘how’ without ‘how’. He can not be defined with ‘how’ and ‘where’ and can not be comprehended with the senses or compared with anything.” The man then asked, “Tell me then when was He?” The Imam replied, “You tell me, when He was not there so that I would tell when He was there?” The man then asked, “What is the proof for His existence?” The Imam said, “When I look at my body I find that I can not do any addition or alteration to it such as width and breadth or remove its sufferings and attract all its interests. I then come to understand that for this establishment there must be a founder and then I acknowledge His existence. Besides, I see all the orbiting planets and stars, the creation of the clouds and driving of the winds, the paths of the sun, the moon, the stars and other things of the marvelous clear signs I come to believe that there is One who has designed and created all such wonderful things”
4. Ali ibn Ibrahim has narrated from Muhammad ibn Ishaq al-Khaffaf or from his father from Muhammad ibn Ishaq who has said the following. “‘Abdallah al-Daysani asked Hisham ibn al-Hakam, ‘Do you have a God?’” He replied, “Yes, I have a God.” He then asked, “Is He powerful?” Hisham then replied, “Yes, He is powerful and the most powerful One.” The man then asked, “Can He fit the whole world inside an egg without any change in the size of either one?” Hisham then said, “Give me a little time.” The man said, “I give you one whole year and he left.” Hisham then went to see Imam abu ‘Abdallah (a.s.) for an Answer. After asking permission that he was granted Hisham explained, “Al-Daysani asked me a question today and I see no one except Allah and yourself to answer it.” The Imam then asked, “What is the question?” Hisham restated the question that al-Daysani had asked. The Imam then said, “O Hisham, how many are your senses?” He replied, “They are five.” The Imam then asked, “Which one is the smallest?” He replied, “The seeing sense.” The Imam then asked, “How big is its size?” He replied, “It is about the size of the pupil or smaller.” The Imam then said, “O Hisham, look in front of you and above you and then tell me what you have seen.” Hisham then replied, “I can see the sky, the earth, the houses, the buildings, the land, the mountains and the water canals.” The Imam then said, “The One who has been able to fit all that you can see in a pupil or even a smaller thing is also able to fit the whole world in side an egg without any change in the size of any one of them. Hisham bowed down and kissed the feet, the hands and the head of the Imam (a.s.) saying, “This is enough for me O descendant of the holy Prophet and then left for his home. The next day al-Daysani met him and said, “I have come just to say greetings to you and not for an answer to my question” Hisham then said, “Even if you may have come for an answer it is ready.” Al-Daysani then left to meet Imam abu ‘Abdallah (a.s.) and after asking permission for a meeting which was granted he sat down and said, “O Ja‘far ibn Muhammad, “Guide me to my Lord.” The Imam then asked, “What is your name?” He then left without answering the Imam and his people asked him, “Why did you not answer the Imam?” He replied, “Were I to tell him that it is ‘Abdallah he would then ask that who is this Lord whose slave are you?” They then said, “Return to him and ask him to guide you to your Lord without asking your name.” He then returned back to the Imam and asked, “O Ja‘far ibn Muhammad, “Guide me to my Lord but do not ask my name.” The Imam asked him to sit down. A young boy, son of the Imam was there playing with an egg in his hand and the Imam asked, “Fetch me the egg O young man. The boy gave the egg to the Imam who said, “O Daysani, this is a secure castle. It has a thicker outer shell and inside of it there is much finer shell inside of which there is liquid gold and flowing silver. The liquid gold does not mix with the flowing silver nor does the flowing silver mix the liquid gold. Such is its condition no expert comes out therefrom to find out what is beneficial to it to report back all about it nor any corrupting agent enters therein so that its problems would be reported. No one knows if it is created for a male or a female. It will burst out with colors of a peacock. Do you think there is someone to design and manage it? Al-Daysani thought quietly and said, “I testify that there is no god but Allah Who is the only Lord and has no partner. I testify that Muhammad (s.a) is His servant and messenger and that you are the Imam and an authority from Allah over his creatures and I repent because of previous beliefs.”
5. Ali ibn Ibrahim has narrated from his father from ‘Abbass ibn ‘Amr al-Faqimi from Hisham ibn al-Hakam in the narration about the atheist who came to Imam abu ‘Abdallah (a.s.) and the Imam had explained to him the following. “You assume that there are two eternal and powerful powers (who control the universe) or that both are weak or only one of them is weak and the other is powerful. If they both are powerful why then neither one ever makes an effort to remove the other one so only one would become in control of the universe? If you would assume that one is powerful and the other is weak then it is proof that there is only one, as we believe because the weakness of the other is so apparent. Besides, if you would say that they are two then they either agree with each other in all matters or disagree in the same way. Since we see the creation works in an organized manner, the orbiting objects continue to do so, the organization is one, the day, the night, the sun and the moon all show that the organization is valid and correct. The harmony in the matter shows that the organizer is One. If your claim of two would involve you to believe that there must be a gap in between to show two things and in that case, the gap will become a third one and eternal. Thus, it will involve you in three and this will involve to say what you said about the two where you needed to have a gap and in this case it will become five and so on indefinite in number and multiplicity.” Hisham has said that of the questions of the atheist from Imam abu ‘Abdallah one was that what is the evidence of His existence? The Imam (a.s.) answered, “The existence of the effects (activities) show that someone has produced those effects and activities. Consider, when you see a well constructed building you learn that there is someone, who has built it even if you have not seen the builder with your own eyes.” The atheist then asked, “What is it then?” The Imam replied, “He is something but different from all things. I repeat my statement that speaks about Him as a thing. He is a thing in the sense of the reality of things except that He does not have a body and form. He does not have a feeling (like our sense of feeling) or touching and He does not comprehend with the five senses (as we do). Imaginations can not comprehend Him and the timeless (Dahr) times does not reduce Him and the times do not change Him.”
6. Muhammad ibn Ya‘qub has said that a number of our people have narrated from Ahmad ibn Muhammad al-Barqi from his father, from Ali ibn al-Ni‘man, from ibn Maskan, from Dawud ibn Farqad from abu Sa‘id al-Zuhri from Imam abu Ja‘far (a.s.) who said the following. “For the people of understanding as proof of the existence of the Allah it is enough that He has created all things and has kept them full under His control. It is enough proof that He is the Most powerful king. It is enough proof that His Majesty is manifest everywhere. That His light is the Most bright that His testimony is the Most truthful. There is enough proof of His existence in what the people speak and what the messengers have brought and what he has revealed to people as proof of His Own existence.”
1. Muhammad ibn Ya‘qub has narrated from Ali ibn Ibrahim, from Muhammad ibn ‘isa from ‘Abd al-Rahman ibn abu Najran who said the following. “I asked Imam abu ‘Abdallah about the Oneness of Allah saying, ‘Can I think of Him (the creator) as a thing?’” The Imam replied, “Yes, but not as something well understood and clearly defined with in limits. What may become a subject of your thoughts is different from Him. Nothing resembles Him and the thoughts and imaginations can not reach Him. He is different from what can become the subject of thoughts and is different from whatever that can be perceived in ones thoughts. You can think of Him as some thing but not well understood and clearly defined (under certain limits).”
2. Muhammad ibn ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Husayn ibn Sa‘id who said that I asked Imam abu Ja‘far, the second (a.s.) the following. “Is it permissible to say that Allah is a thing?” The Imam replied, “Yes, because it removes two kinds of limitations, the limitation of being forgotten altogether and that of considering Him like other things.”
3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from abu al-Maghra in a marfu‘ manner from Imam abu Ja‘far (a.s.) who has said the following. “Allah is distinct from His creatures and His creatures are different from Him and whatever that is called a thing is a creature except Allah.”
4. It is narrated from Imam abu “Abdallah (a.s.) who said, “Allah is distinct from His creatures and the creatures are different from Him. Whatever could be called a thing is a creature except Allah Who is the Creator of all things. Holy is He for Whom there is no similarity and He is all-hearing and all-aware.”
5. It is narrated from Imam abu Ja‘far (a.s.) who said, “ Allah is distinct from His creatures and the creatures are different from Him and whatever could be called a thing is a creature except Allah Who is the Creator of all things.”
6. It is narrated from Imam abu “Abdallah (a.s.), who said this to an atheist on being asked a question. “He (Allah) is a thing but different from all other things. I repeat my statement that speaks about Him as a thing. He is a thing in the sense of the reality of things except that He does not have a body and form. He does not have a feeling (like our sense of feeling) or touching and He does not comprehend with the five senses (as we do). Imaginations can not comprehend Him and the timeless (Dahr) times does not reduce Him and the times do not change Him.” The man asking questions then said, “Do you say that He hears and sees?” The Imam said, “He does hear and see: He hears without a hearing organ and sees without a means. He Himself hears and He Himself sees. My saying “He hears without a hearing organ and sees without a means. He Himself hears and He Himself sees” does not mean that He is a thing and His-self is another thing but that I only meant to express my self thereby as I was questioned and explained to you as you had asked a question. Thus, I can say that He hears with the whole of His-self but not in the sense that His whole self has parts but that I intended to explain it to you and to express my self. All I meant thereby is that He does hear, see and He is all-knowing and is the expert in knowing without any multiplicity in His-self or meaning. The man asking questions then said, “What then is He?” The Imam said, “He is the Lord. He is the One Who is worshipped and He is Allah. When I say Allah, it does not mean establishing the proof for these letters (of alphabet) like Alif, Lam, Ha’, al-Ra’ or al-Ba’ but I intend thereby the meaning of a thing and a thing that is the Creator of all things and the Designer of all things. These letters only refer to the meaning that is called Allah, al-Rahman (the Beneficent), al-Rahim (the Merciful), al-‘Aziz (the Majestic) etc., of the other such names and He is the One Who is worshipped, the Majestic, the Glorious One.” The man asking questions then said, “Given the above, whatever we can think of is but a creature.” The Imam then said, “Were it to the way you said we would not have had any responsibility to believe in the Oneness of the Creator because we will not have any responsibility towards something of whose existence we can not even think of. In fact we say that whatever is thought of in our senses is comprehended thereby by means of drawing limits around it and is analogized, thus, such a thing is a creature. (It then becomes necessary for us to find proof for the existence of the Creator of things.(We must find that is) clear of the two invalid and confusing aspects) if the meaning of negation would be nullification and nothingness or as is the case of the second aspect, the similarity and analogy which is of the attributes of the creatures that under go manifest composition and assemblage. It becomes necessary to prove the existence of the Creator. It is because of the existence of the creatures and their evident dependency on Him as His creatures and that their Creator is something other than them and that He is not similar to them because something similar to them would resemble them in manifest composition and assemblage. It would be as such also in the matters such as coming into existence from nothing and their changing from a smaller size to a full grown size, from blackness to whiteness from strength to weakness and other existing conditions that we do not need to explain their existence.” The man asking questions then said, “You have already defined and limited Him in your proving His existence.” The Imam (a.s.) then said, “I did not limit Him. I only proved His existence if (as you think) there is no difference between proving and disproving.” The man asking questions then said, “Can His existence be proved through a reasoning from the effect to the cause or the cause to the effect?” The Imam said, “Yes, there is nothing whose existence can be proved without adopting either of the two above process of reasoning.” The man then asked, “Does the question how apply to Him?” The Imam said, “No, this question does not apply to Him because it is the aspect of qualities and limitations. However, it is necessary to avoid abandoning and analogizing Him because negating Him is denying His existence and refusing to accept Him as the Lord and abandoning Him altogether. Whoever would analogize Him with other things from His creatures he has proved the qualities of the creature in Him, the creatures that do not deserve being called the Lord. It, however, is necessary to believe that the question how applies to Him only in a way that would not apply to things other than Him and things other than Him would not deserve and share Him in it. The how question can not apply to Him if it would limit Him or make Him the subject of knowing for others.” The man then asked, “Do things make Him tired?” The Imam then said, “He is far Exalted and above experiencing such conditions. Such conditions are due to coming into physical association or dealing with the creatures. They are of the qualities of the creatures who can only associate with others through physical contact but He is the Most High and His will and demand are effective and He does whatever He wants.”
7. It is narrated from Imam abu Ja‘far (a.s.) who said when he was asked, “Is it permissible to say Allah is a thing?” “Yes, it is permissible because it excludes Him from being ignored altogether and from being analogized or considered similar to the creatures.”
1. Ali ibn Muhammad has narrated from the people he mentioned from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Humran from al- Fadl ibn al-Sakan from Imam abu ‘Abdallah (a.s.) who has narrated the following. “Imam Ali (a.s.) has said, ‘Recognize Allah by Allah’s Own-Self, recognize the Messenger through his message and the people with Divine authority through their commanding others to do what is obligatory, the practice of justice and kindness.’” Al-Kulayni had made the following comment on the above passage. “Acknowledge the existence of Allah by His own self” means that Allah has created the individuals, the light, the substance and the objects. The objects are the bodies, the substance stand for the spirits and He is not similar to the bodies or spirit in any of the creatures. No one has any part or effect in the creation of the spirits that comprehend and feel. He is the only one who has created the spirits and the bodies. When similarity to both kinds of creatures; similarity to the bodies and spirits is negated from Him, then one has acknowledge the existence of Allah by Allah’s own self. If one considers Him similar to the spirits, lights or bodies he has not acknowledged His existence by His own self.
2. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from some of our people from Ali ibn Ali ibn ‘Uqbaa ibn Qays ibn Sam‘an ibn abu Rabi‘ah Mawla of the Messenger of Allah who has said the following. “A certain person asked Imam Ali (a.s.) saying, ‘By what means do you acknowledge the existence of your Lord?’” The Imam (a.s.) replied, “I acknowledge His existence by what He has made me to acknowledge His Own-Self.” He was asked, “How that has happened?” The Imam (a.s.) then replied, “He is not similar to any form and is not felt and comprehended through any of the senses and can not be analogized with the people. He is near in that He is far and He is far in that He is near. He is above every thing but one can not say that certain things are above Him. He is before every thing but one can not say that something is before Him. He is inside all things but not the way things are inside other things. He is outside every thing but not the way things are outside other things. Glory belongs to the One Who is as such and nothing else other than Him is as such and for every thing there is a beginner.”
3. Muhammad ibn Isma‘il has narrated the following from al-Fadl ibn shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has said that I spoke to Imam abu ‘Abdallah (a.s.) saying, “I debated certain people and said to them, ‘Allah, Glory be to Him, is far Glorious, Majestic and Honorable than being defined by means of His creatures. In fact, the existence of the creatures is proved through the existence of Allah.’” The Imam (a.s.) said, “May Allah bestow up on you blessings.”
1. Muhammad ibn al- Hassan has narrated from ‘Abdallah ibn al-Hassan al-‘Alawi and Ali ibn Ibrahim from al-Mukhtar ibn Muhammad ibn al-Mukhtar al-Hmadini altogether from al- Fath ibn Yazid who has said the following. “I asked Imam abul Hassan (a.s.), “What is the minimum required degree of knowledge about Allah?” The Imam said, “To acknowledge that there is no other lord besides Him and that nothing is similar to and like Him and that He is eternal, positively existing and not absence and that nothing is like Him.”
2. Ali ibn Ibrahim has narrated from Sahl ibn Ziyad, from Tahir ibn Hatam when he was normal and wrote to the man (meaning thereby Imam abul Hassan al-Rida (a.s.). “What is it that without which one’s acknowledgement of the existence of Allah can not be considered sufficient?” In answer the Imam (a.s.) replied, “That He is All-knowing, All-hearing All-awareness and that He acts as He wills.” Imam abu Ja‘far (a.s.) was asked about the minimum required degree of knowledge about Allah without which an acknowledgement would not be considered sufficient. The Imam (a.s.) said, “There is nothing similar to or like Him. He is All-knowing, All-hearing and All-awareness.”
3. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from al-Hassan ibn Ali ibn Yusuf ibn Baqqah from Sayf ibn ‘Umayra from Ibrahim ibn ‘Umar who has said the following. Imam abu ’Abdallah (a.s.) has said, “The issue about Allah is totally extraordinary. Notice that He has presented to you His arguments in proof of His existence by means of that much of facts about His own self that He has made known to you.”
1. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Hassan ibn Muhbub from ibn Ri’ab from more than one person from the following form Imam abu ’Abdallah (a.s.). Abu ’Abdallah (a.s.) has said, “Whoever worships Allah with a degree of less than fifty percent knowledge of His existence he has certainly denied His existence. Whoever worships the names without their meaning he certainly has also denied His existence. Whoever worships both the names and the meanings he certainly has become a polytheist. Whoever worships the meaning, with the understanding, that names only convey the attributes, which He Himself has said are His. Thus, they have firmly tied this up to their hearts and have spoken out through their tongues in private and in public these are certainly of the friends of ’Amirul al- Mu’minin (a.s.). According to another Hadith, “They, certainly, are true believers.”
2. Ali ibn Ibrahim has narrated from his father from al-Nadr ibn Suwayd from Hisham ibn al-Hakam who asked Imam abu ’Abdallah (a.s.) about the names of Allah and about the root or derivative forms of those names. “What is the root word for Allah?” The Imam replied, “The word Allah is derived from the word Elah (Lord) which requires Ma’luh (some one whose Lord one has become). Note that names are something other than whatever to which they apply. O Hissham, whoever, worships the name without the fact for which the name stands he has denied the existence of Allah and has not worshipped any thing. Whoever worships the name and the meaning for which the name stands he has worshipped two things. Whoever worships the meaning without the name he is a monotheist. Did you understand it ) O Hisham?” Hisham then asked, “Please explain further.” The Imam then said, “Allah has ninety nine names. If names would have been the samething for which they stand every one of them would have been a Lord. However, Allah is a meaning for which these names stand and they all are something other than Him. O Hisham, bread is the name for a certain kind of food, water is the name for a certain kind of drink, cloth is the name for a certain kind of garment and fire is the name for a thing that burns. Did you understand, O Hisham, in a form of understanding that would help you to defend our cause against our enemies and those who worship things that are other than Allah?” I said, “Yes, I did receive such understanding.” The Imam then said, “May Allah grant you success in it and keep you steadfast (in your belief). Hisham has said, “I swear by Allah that since then no one has been able to defeat me in an argumentation on the issue of the Oneness of Allah and that has made me reach this position that I hold.”
3. Ali ibn Ibrahim has narrated from ‘Abbass al-Ma‘ruf from ‘Abd al-Rahman ibn abu Najran who has the following. I wrote or said to Imam abu Ja‘far ’Abdallah (a.s.), “May Allah take my soul in your service. Do we worship the Beneficent, the Merciful, the One who is One only and Self-sufficient?” The Imam then said, “Whoever worships the names without the meaning for which they stand he has become a polytheist and has denied the existence of Allah and has worshipped nothing. You must worship Allah who is the One and only One, the Self-sufficient, Who is the meaning for these names but not these names. The names are attributes that He has said are of His attributes.”
1. Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Abu Hamzah who has said the following. Nafi’ ibn al-Azraq (ibn Qays al-Hanafi, Abu Rashid [d.65/685], the head of al-Azariqah — one of the great sects of the Kharijites) asked Imam abu Ja’ far (a.s.). “Please tell me when did Allah come into existence?” The Imam replied, “(Tell me) when did Allah not exist, so that I would tell you when He came into existence. Glory belongs to Him, Who existed and will exist eternally. The One Self-sufficient, the Eternal, the Absolute, Who has not held for Himself no female companion or any child.”
2. A group of our people from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn Abu Nasr who has said the following. A man from Ma Wara’ Nahr Balkh (Transoxania) came to abu al-Hassan al-Rida (a.s.), and said, ‘I have a question for you. If your answer is the same as I already know, I will accept you as my Imam (leader with divine authority).’” Imam abul-Hassan (a.s.) replied, “Ask whatever you wish.” The man said, “Tell me when did your Lord come into existence, how has He been and on what did He depend?” Imam Abul-Hassan (a.s.), replied, “Allah, the Blessed, the Almighty, is the space maker of space, Who Himself is not subject to the effects of any space. He is the maker of How and Himself is not subject to How. He is Self-sufficient with His own power.” The man stood up and kissed the head of the Imam (a.s.) and then said, “I testify that there is no god except Allah and Muhammad (s.a.) is the Messenger of Allah and that Imam Ali (a.s) is the successor of the Messenger of Allah and the Guardian and protector of what the Messenger of Allah has brought from Allah and that your forefathers are the leaders with divine authority and that you are a successor to them.”
3. Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa’id from al-Qasim-ibn Muhammad from Ali ibn Abu Hamzah from abu Basir who has said the following. “A man came to Imam abu Ja‘far (a.s.) saying, ‘Tell me about your Lord. When did He come into existence?’” The Imam (a.s.) replied, “Woe upon you! Such question is asked only about a thing that did not exist. My Lord, all Glory belongs to Him is and will be eternally. He lives and no How question applies to Him. He did not have any coming into existence and nor there was any being for His coming into being. This does not apply to Him because He is not subject to the effects of space. He was not in any thing or on any thing nor did He invent any space for His own space. He did not become stronger after making all things nor was weak before giving being to the beings. He was not lonely before His inventing all things. He is not similar to any thing that could be called a thing. He was also not without Kingdom before the creation and nor will He be without it after all things. He lives eternally without life and the powerful king before His invention of the things and He is an all powerful king after the creation of all things. To His existence no How or Where question is applicable. There is no limit for Him nor is He definable by analogy. He does not become old due to eternal living. He doe not become alarmed because of any thing but that all things are fearful of His (disappointment). He lived without newly emerging life. He is not a describable being or that could be limit with conditions or that would have a space to depend on. He does not have a place so that He can be considered as neighboring something. He is living and one can know Him. He is the eternal King. He has the power and the kingdom. He has created all that He wanted and when He decided by His will. He can not be limited. He can not be divided or destroyed. He was before everything but no How question would apply to Him. He will be the last but no Where will apply to Him. All things will be destroyed except He. The creation belongs to Him and His is the command. He is the Holy Lord of the worlds. O inquirer, imaginations can not encompass my Lord and He does not face any confusions or bewilderment. Nothing is able to escape Him and nothing happens to Him. He can not be held responsible for anything and He does not become regretful. Neither slumber nor sleep overcomes Him. To Him belongs all that is in the heavens and all that is in the earth and all that is between them and under the soil.
4. A group of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father in a marfu‘ manner has said the following. “The Jews came to their chief Ra’sul-Jalut and said, ’This man, meaning thereby Imam Ali (a.s.), is a scholar. Come with us to ask him questions. They all came to Imam Ali (a.s.) but the Imam was in the castle (Government building). They waited till the Imam (a.s.) came out. Ra’sul-Jalut, said, “We have come to you with a question.” The Imam said, “O Jew, ask whatever you like.” He said, “I would like to ask you about your Lord. When did He come into existence?” The Imam (a.s.) replied, “(Allah) has always been without coming into being and without being a subject to a How question. He is eternal without quantity and quality. He was there without a Before. He is before every before without being before and without a beginning and end. The end falls short before Him and He Himself is the end of all ends.” Ra’sul-Jalut then said to his people, “Let us leave this place. This man knows more than what is said he knows.”
5. It is narrated, through the same chain of narrators and source, from Ahmad ibn Muhammad ibn Khalid from his father from Ahmad ibn Muhammad ibn Abu Nasr from abu al-Hassan al-Muwsali from Imam abu ‘Abdallah (a.s.), who has said the following. “One of the Jewish rabbis (hibr) came to Imam Ali (a.s.), and asked, ‘O Amir al-Mu’minin, when did your Lord come into existence?’” Imam Ali (a.s.) replied, “Bereft of you be your mother! When has Allah not been (in existence), so that it could be said when did He come into existence. My Lord existed before any before without being before. He is after every after, without being after. There is no finale destination or end for Him. All ends fall short before Him. He is the final destination of all goals.” He further asked, “O Amir al-Mu’minin, are you a prophet?” Imam Ali (a.s.) replied, “Hold it there. I am one of the slaves of Muhammad,(s.a.) the Messenger of Allah.” It has also been narrated that someone asked Imam Ali (a.s.) this. “Where was our Lord before the creation of the heavens and the earth?” Imam Ali (a.s.) replied, “Where is a question about space. Allah has been there before there was space.”
6. Ali ibn Muhammad from Sahl ibn Ziyad from ’Amr ibn ’Uthman from Muhammad ibn Yahya from Muhammad ibn Suma‘ah from abu ‘Abdallah (a.s.), who has said the following. “Ra’sul Jalut said to the Jews, ‘The Muslims consider Ali excelling everyone in polemics and the most learned. Let us go to him. I will ask him certain questions and perhaps catch him in errors.’” He went to the Imam (a.s.) and said, “O Amirul Mu’minin, I have a question about a matter.” The Imam (a.s.) said, “Ask about whatever you like.” He then asked, “O Amirul Mu’minin, when did our Lord come into existence?” Imam Ali replied, “O Jew, the question When applies to one who did not exist and (then) came into being. Allah has exists without coming into being, and without being in any becoming. Certainly, O Jew, most certainly, O Jew, how can there be any before for He Who was before the before. He does not have any destination. He is not the end of any destination and no destination ends up to Him. All destinations fall short before Him and He is the goal of all destinations.” The Jew then said, “I testify that your religion is the true religion and any thing against it is false.”
7. Ali ibn Muhammad has narrated in a marfu‘ manner from Zurarah who has said that I asked Imam abu Ja‘far (a.s.) this. “Did Allah exist when there was nothing?” The Imam replied, “Certainly, Allah existed when there was nothing.” I further inquired, “Where did Allah exist?” The Imam was leaning, he then sat up and said, “O Zurarah, you spoke of impossible. You ask about space where there is no space.”
8. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid from ibn Abu Nasr from Abul Hassan al-Muwsali who has narrated the following from abu ‘Abdallah (a.s.). “A rabbi hibr came to Imam Ali (a.s.) and asked, ‘O Amirul Mu’minin, when did your Lord come into existence?’” Imam Ali (a.s.) replied, “Consider carefully. The question When applies to one who did not exist (and then came into being). When does not apply to the One Who is eternal. He was before the before without before and after the after without an after. He is not the end of some end so that His end would also end.” He then asked, “Are you a prophet?” Imam Ali (a.s.) replied, “Bereft of you be your mother! I am a salve among the slaves of the Messenger of Allah (s.a.).”
1. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from abu Ayyub from Muhammad ibn Muslim from abu ‘Abdallah (a.s.) who has said the following. “The Jews asked the Messenger of Allah (s.a.), ‘Describe for us the genealogy- of your Lord.’” The Prophet waited for three days and gave no reply. Then the following verses were revealed to him: In the Name of Allah, the Beneficent, the Merciful (Muhammad), say, “He is the only God (112:1). God is Absolute (112:2). He neither begets nor was He begotten (112:3). There is no one equal to Him (112:4). The same Hadith has been narrated by Muhammad ibn Yahya from Ahmad ibn Muhammad from Ali ibn al-Hakam from abu Ayyub.
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa and Muhammad ibn al-Husayn from ibn Mahbub from Hammad ibn ’Amr al-Nusaybi who has said the following. “I asked Imam abu ’Abdallah (a.s.) about the words of Allah, ‘Say, ‘He is Allah, One . .’” The Imam replied, “These verses define Allah’s relation to His creation. He is the One, Unique, Eternal, and Absolute. He does not have shadow so one can hold Him but it is He who holds things by their shadows. He knows the unknown and is known to every ignorant person. He is only One. He is not in His creatures and His creatures are not in Him. He does not feel nor others can feel Him (physically). Eyes cannot see Him. He is so High that is near and is so near that He is far. Although disobeyed, yet He forgives. When obeyed, He is appreciative. His earth does not contain Him, nor do His heavens bear Him. He holds all things through His power and He is Everlasting and Eternal. He does not forget or amuse Himself. He does not make any mistakes or play. There is no lapse in His will. His judgment is rewarding and His commands are effective. He does not have a child to become His heir nor is He begotten so His power would be shared. And there is no one like Him.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from ‘Asim ibn Hamiyd who has said the following. “I asked Imam Ali ibn al-Husayn (a.s.) about the Oneness of Allah. The Imam replied, “Allah the Almighty, the Great, the Exalted knew that in the latter times there will be people who would investigate the issues very deeply in a hair splitting manner. Therefore, Allah, the Glorious, has revealed chapter one hundred twelve of the holy Quran that speak of the Oneness of Allah. He has also revealed the verses of the chapter fifty seven of the holy Quran In the Name of God, the Beneficent, the Merciful All that is in the heavens and the earth speak of the glory of God. He is Majestic and All-wise (57:1). To Him belongs the Kingdom of the heavens and the earth. He gives life and causes things to die. He has power over all things (57:2). He is the First, the Last, the Manifest, and the Unseen and He knows all things (57:3). It is He who created the heavens and the earth in six days and then established His Dominion over the Throne. He knows whatever enters into the earth, what comes out of it, what descends from the sky, and what ascends to it. He is with you wherever you may be and He is Well Aware of what you do (57:4). To Him belong the heavens and the earth and to Him all things return (57:5). He causes night to enter into day and day into night. He knows best what all hearts contain (57:6). Whoever would accept any thing otherwise he is destroyed.”
4. Muhammad ibn abu ‘Abdallah in a marfu‘ manner has narrated from ’Abd al-‘Aziz ibn al-Muhtadi who has said the following. “I asked Imam Ali al-Rida (a.s.) about the Oneness of Allah.” He replied, “Whoever recites Chapter 112 of the holy Quran: In the Name of Allah, the Beneficent, the Merciful (Muhammad), say, “He is the only God (112:1). God is Absolute (112:2). He neither begets nor was He begotten (112:3). There is no one equal to Him (112:4). and also believes in it, he has really acknowledged the Oneness of Allah.” I asked, “How should I recite it (the chapter 112)?” The Imam replied, “Recite it as the people do.” And then the Imam added, “Such is Allah, my Lord. Such is Allah, my Lord.”
1. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from al-Hassan ibn Mahbub from Ali ibn Ri’ab from abu Basir From Imam abu Ja‘ far (a.s.) who has said the following. “Speak about the creation of Allah and do not speak about Allah His-self. Speaking about the Allah’s self does not increase anything to one’s knowledge except more confusion.” In another Hadith from Hariz it reads, “Speak about every thing but do not speak about Allah’s self.”
2. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu ‘Umayr from ’Abd al-Rahman ibn al-Hajjaj from Sulayman ibn Khalid from Imam abu ‘Abdallah (a.s.), who has said the following. “The words of Allah, the Majestic, the Glorious, that say, ‘And that the final end is unto thy Lord.” (53:42) instructs people to end a discussion that would take up Allah’s self as an object of investigation.”
3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا مُحَمَّدُ إِنَّ النَّاسَ لا يَزَالُ بِهِمُ الْمَنْطِقُ حَتَّى يَتَكَلَّمُوا فِي الله فَإِذَا سَمِعْتُمْ ذَلِكَ فَقُولُوا لا إِلَهَ إِلا الله الْوَاحِدُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْءٌ.
3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from abu Ayyub from Muhammad ibn Muslim from Imam abu ‘Abdallah (a.s.) who has said the following. “O Muhammad, people rationalize everything. They even speak about Allah’s self. When you hear such discources, say to them ‘There is no god but Allah, the One and no one is similar to Him.’”
4. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from ibn abu ‘Umayr from Muhammad ibn Humran from abu ‘Ubaydah (Ziyad ibn ‘Isa) al-Hadhdha’ from Imam abu Ja‘far (a.s.) who has said the following. “O Ziyad, beware of debates because they create doubts, invalidate one’s good deeds and turn one into a complete wreck. One may say a thing, perhaps, he will not be forgiven. In the past there lived a people who ignored acquiring the necessary knowledge and instead they sought a knowledge that was not required of them. They came to speak of Allah’s self and they became confused. Their extreme perplexity was such that if called from the front they would reply to the back and to the front if called from the back.’” In another Hadith it reads, “They totally banished on earth.”
5. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from some of his people from al-Husayn ibn al-Mayyah from his father from Imam abu ‘Abdallh (a.s.) who has said the following. “He who thinks of how and when about Allah he has met his doomed.”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from Zurarah ibn A’yun from Imam abu ‘Abdallah (a.s.) who has said the following. “A king of great splendid once before a gathering in his court spoke of the (Self of) Lord, the Holy, the Most High. Thereafter the monarch became extremely confused and could not understand where was he.”
7. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn ’Abdal Hamid from al-‘Ala’ ibn Razin from Muhammad ibn Muslim from Imam abu Ja‘far (a.s.) who has said the following. “Beware of thinking about Allah’s self. If you would like to think about the greatness of Allah, think about His great and wonderful creations.”
8. Muhammad ibn abu ‘Abdallah in a marfu‘ manner has narrated from Imam abu ‘Abdallah (a.s.) who has said the following. “O son of Adam, if a bird were to feed upon your heart, it would not satisfy its hunger. Only the eye of a needle, if placed over your eye, would be totally cover your vision. With such (insignificant) means of perception how would you comprehend (Allah’s) vast dominion over the earth and the heavens? And if you think you can do so, there is the sun, one of creations of Allah. If your eyes can see the sun fully you then may think that you are right.”
9. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ali from al-Ba’qubi (Dawud ibn Ali al-Hashimi) from some of our people from ’Abd al-‘Ala’ Mawla Ala Sam from Imam abu ‘Abdallah (a.s.) who has said the following. “A Jew named Sabhut came to the Prophet, (s.a.) and said, “O Messenger of Allah, I have come to ask about your Lord. If you will answer my question it will be fine, otherwise, I will go back.” The Prophet replied, “Ask whatever you like.” He asked, “Where is your Lord?” The Prophet replied, “He is everywhere, but He is not confined in any limited space.” He asked, “How is He?” The Prophet replied, “How can I describe my Lord by means of conditions that are created. Allah cannot be describe by His creation.” The Jew asked further, “What is the proof that you are the Messenger of Allah?” The Imam said, “At this point nothing remained around him (the Jew), the stones and all other things, but that they spoke in clear Arabic language, ‘O Sabhut he (Muhammad) is the Messenger of Allah.’ Sabhut said, “I have not seen anything so clearly as this today.” And then he declared, “I testify that there is no god but Allah and you are the Messenger of Allah.”
10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Muhammad ibn Yahya al-Khath‘ami from ’Abd al-Rahman ibn ‘Utayk al-Qasir who has said the following. “I asked Imam abu Ja‘far (a.s.), about certain attributes of Allah. The Imam raised his hand towards the heavens and said, ‘High is the Almighty. High is the Almighty. One who pursues beyond this, he is doomed.’”
1. Muhammad ibn abu ‘Abdallah has narrated from Ali ibn abu al-Qasim from Ya’qub ibn Ishaq who wrote to Imam abu Muhammad al-‘Askari and asked. “How can a worshipper worship his Lord, Whom he does not see?” The Imam wrote in reply, “O abu Yusuf, my Lord, my Master, and my Benefactor and the Benefactor of my ancestors, is far exalted and is above being seen.” I (Ya’qub ibn Ishaq) asked him, “Had the Messenger of Allah (s.a.) seen his Lord?” The Imam replied in writing and signed, “Allah, the Most Holy, the Most High, showed His Prophet, in his heart, the light of His Greatness as much as He liked.”
2. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abdal Jabbar from Safwan ibn Yahya who has said that abu Qurrah (Musa ibn Tariq al-Yamani al-Zabudi, d. 203/818), a narrator of Hadith, asked me to take him to abul Hassan al-Rida (a.s.). I sought permission from the Imam (a.s.) and an audience was granted. He asked the Imam about what is lawful and unlawful and the rules in Islamic laws. His questions came to Oneness of Allah (God). Abu Qurrah said, “We (the narrators of Hadith) narrate that Allah, the Almighty has divided His being seen al-Ru’yah and His al-kalam, speech between the two prophets. He gave Musa (Moses) the opportunity to hear His speech, and Muhammad (s.a.) the opportunity to see Him.” Imam abu al-Hassan (a.s.) said, “Who conveyed the message from Allah to the two heavy communities; mankind and the Jinn that says: ‘The eyes can not comprehend Him.’ (6:103) “They can not limit Him through their knowledge.” (20:110) ‘There is nothing similar to Him.’ (42:11) “Was it not Muhammad (s.a.)?’” Asked the Imam (a.s.). Abu Qurrah then replied, “Yes, He was Prophet Muhammad (s.a.). “ The Imam said, “How can a person who brought such messages to all creatures and told them that he has brought such messages from Allah and called them to Allah by His commands and said, “The eyes can not comprehend Him.” (6:103) “They can not limit Him through their knowledge.” (20:110) “There is nothing similar to Him.” (42:11), then he would say, “I saw Him with my own eyes? I did limit Him in my knowledge and that He is similar to a man? Should you not be ashamed of yourselves? Even the atheist have not said that the Prophet first brought one thing from Allah and then announced from Him other things contrary to the first.” Abu Qurrah then said, “Does Allah Himself not say, ‘And indeed he (the Prophet) saw him in another descent.?” (53: 13) Imam abu al-Hassan (a.s.) said, “The other verses point out what the Prophet actually saw. Allah has said, “His heart did not lie about what he saw” (53: 11) It means that the heart of Muhammad did not belie what his eyes saw. Therefore, Allah in the subsequent verse has said, “Indeed he saw of the greatest signs of his Lord.” (53:18) The signs of Allah are different from Allah Himself. Allah has also said, “They can not limit Him in their knowledge.” (20:110) If the eyes could see Him, then people might limit Him in their knowledge and He could be fully defined.” Abu Qurrah asked, “Do you disregard Hadith?” Imam abu al-Hassan (a.s.) replied, “If Ahadith are contrary to Quran, I disregard them. Besides, all Muslims believe that Allah cannot be limited by knowledge, that eyes can not see Him and that nothing is similar to Him.”
3. Ahmad ibn Idris has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Sayf from Muhammad ibn ‘Ubayd who has said the following. “I wrote to abu al-Hassan al-Rida (a.s.) and asked him about the belief in eye-witnessing Allah’s self. Is it is possible to see Allah’s self with one’s own eyes as is traditionally narrated in the affirmative by the Sunni Muslims (al-’ammah) and the Shi‘ah Muslims (al-khassah) who are contrary. I requested him to explain the matter. The Imam answered in his own handwriting. “All agree and there is no dissension among the people that eye-witnessed knowledge of things is certainly knowledge without doubt. It is the form of knowledge that does not require logical proofs. If it is true that seeing Allah’s self with the eyes is possible then it becomes a necessity to acknowledge that Allah becomes entirely known and defined through eye-witnessed process. Now, can eye-witnessed knowledge of Allah’s self be considered faith or not? If the knowledge of Him as such, i.e. eye-witnessed knowledge (which according to Sunni Muslims will happen on the Day of resurrection) be considered faith, then faith in Allah in this world, which comes through non-eye-witnessed knowledge is not faith. It is contrary to eye-witnessed knowledge and faith (contrary things do not exist at the same time). Thus, there would be no one who would have faith in Allah in this world because no one has seen Him, Majestic is Whose name. If the eye-witnessed knowledge and understanding would not be considered faith then the non-eye-witnessed faith and knowledge formed and acquired must go away in the next life, but, in fact, it will not go away on the Day of resurrection. This is proof that Allah, the Majestic, the Glorious, can not be seen because it will lead to (the kind of confusion) what we just mentioned.”
4. It is narrated from the same narrator (Ahmad ibn Idris) from Ahmad ibn Ishaq who has said the following. “I wrote to Imam abul Hassan the 3rd and asked him about eye-witnessing Allah’s self and the differences among people about this issue. The Imam (a.s.) answered in writing.” “Eye-witnessing Allah’s self is not possible until there is air (light-carrier medium) that would let the light reach the eye. If air is remove from (space between) the viewer and the object, no eye-witnessing will take place. In this is ground for similarity. When the viewer and the object in view would have the same medium that make eye-witnessing possible a similarity must exist therein. (When applying this to the case of Allah) it is an analogy and similarity. The means must have a connection with the source.”
5. Ali ibn Ibrahim has narrated from his father from Ali ibn Ma‘bad from ‘Abdallah ibn Sinan from his father who has said the following. “I met Imam abu Ja‘far (a.s.) and at that time a man from the Khariji group came to see the Imam (a.s.) and asked, ‘O abu Ja‘far, who do you worship?’” The Imam replied, “I worship Allah, the Most High.” He then asked, “Have you seen Him?” The Imam then said, “Eyes can not see Him in an eye-witnessing process but the hearts can see Him through the reality of faith. Allah can not be known by analogy or physical senses and He is not similar to people. He is mentioned in the verses of revelation. He is known from the signs. He does not do injustice in His judgments. Thus, is Allah besides Him there is no Allah.” The narrator has said, “The man then left the Imam (a.s.) saying, “Allah knows best to who should He entrust His message to mankind.”
6. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn abu Nasr from abu al-Hassan al-Muwsali from abu ‘Abdallah (a.s.) who has said, “Once a rabbi (hibr) came to Imam Ali (a.s.) and asked, ‘O Amir al-mu’minin, have you seen your Lord when worshipping Him?’” Imam Ali (a.s.) replied, “This is not a proper question. I would not have worshipped a Lord whom I could not see.” He then asked, “How did you see Him?” Imam Ali (a.s.) said, “This is not a proper statement. Eyes can not see Him in eye-witnessing process but hearts see Him in the realities of faith.”
Majhul· al-Majlisi
لم يخرجه· al-Behbudi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
