Ceci est la partie 3 sur 5 de « The Book of Tawhid (Oneness of Allah) », livre 4 de Al-Kafi — Hadith 314–363. Le livre 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.
6. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ibn ’Udhaynah from Muhammad ibn Hakim from Maymun al-Ban who has said the following. “I heard abu ‘Abdallah (a.s.) saying to a question about Allah being the first and the last.” The Imam replied, “His being the first means there was no first before Him and no beginning preceded Him at all. His being the last means that He has no end because it is an attribute of the created and He is eternal, the first and the last. He has always been and He will always be without any beginning and any end. Nothing new happens to Him and does not change from one state to another. He is the Creator of all things.”
7. Muhammad ibn abu ‘Abdallah in a marfu‘ manner, has narrated from abu Hashim al-Ja‘fari who has said the following. “I was in the company of abu Ja’far al-Thani, the 2nd (a.s.), when a person asked him, “The names and attributes of the Lord, the Most Holy, the Most High, mentioned in His book (the Holy Quran) are they He Himself?” The Imam replied, “Your question has two aspects. If you say that they are His Own Self, meaning that He has plurality and multiplicity, then Allah is far exalted from being as suCh If you mean that names and attributes of Allah had eternally been there, this also has a double meaning. (Firstly) if you mean, that names and attributes have eternally been in the knowledge of Allah and He eternally deserved them, it is true and quite right. If you mean that the letters, pictures, spellings and syllables of names and attributes were eternal, then we seek refuge from Him against such belief. Allah existed but there were no creatures. He created names and attributes as a means between His Own-self and the creatures. Through these means they pray to Him and ask Him for help and names are the means to speak of Him. Allah existed without being mentioned. The One mentioned through names is Allah the eternal, Who will be there eternally. Names and attributes are created their meaning and what they indicate is Allah, Who is far above plurality and combination, which happens only to the moving things. You can not say that Allah is compiled. He is a great deal or very little. He His Own-self is eternal. What is other than the Only One, it is divisible. Allah is not divisible. Not even in one’s imaginations He can be though of as more or less. Every divisible or being thought of as less or more, in one’s imagination, is created which is the sign of the existence of the Creator. When you say Allah has power you in reality say that He does not become frustrated due to weakness. In this way you negate weakness from Him and consider it other than Him. The same is the meaning of your saying that He is all knowing. With this, you negate ignorance from Him and have considered it other than Him. When Allah will destroy all things the form, spelling and syllables will all be destroyed. Allah is and will eternally be there.” The man then said, “Why do we call our Lord All-hearing? The Imam said, “Because every thing that can be heard is not hidden from Him. We do not ascribe to Him the hearing ability that exists in the heads. In the same way we call Him All-seeing. It is because every thing that can be seen like colors or individuals etc., are not hidden from Him. We do not call Him All-seeing because of blinking eye. In the same way we call Him Subtle because of His knowledge of delicate things such as insects, etc., or even more delicate things. (It is because of His knowledge of) that, wherefrom such things emerge and of the intelligence, desires for reproduction, compassion for their offspring, their guarding each other, their carrying food and drink to their offspring in the mountains, wilderness, valleys and desolate places. From this we know that their Creator is Subtle but without the condition of subtlety. Such conditions are for the creatures, who are conditioned with conditions. We also call our Lord powerful but not because of the aggressiveness that the creatures display. If so, there a similarity would have existed as well as degrees of decrease that would involve increases. Whatever would decrease is not eternal and is weak. To our Lord, the Most Holy, the Most High, no one is similar, no contrary, no resemblance, no conditions, no end and no seeing of eyes. It is unlawful for the hearts to analogize Him. It is unlawful for the Awham (intuitive power) to limit Him. It is unlawful for one’s consciousness to contain Him. He is far Glorious and Majestic and above coming within the reach of the means of His creatures or have the sings of His servants. He is High and Great and far above such matters.”
8. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ibn Mahbub from those he mentioned from abu ‘Abdallah (a.s.) who has said the following. “A man said, Allahu Akbar (Allah is Greatest) in his presence.” The Imam asked, “Allah is Greatest than who?” The man replied, “Greatest than everything.” The Imam said, “You have considered Him limited.” The man asked, “Then, how should I say it?” The Imam replied, “Say, ‘Allah is Greatest beyond description.’”
9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Marwak ibn ‘Ubayd from Jumay’ ibn ‘Umayr who has said the following. “Imam abu ‘Abdallah (a.s.) asked me, ‘What is Allah is Greatest?” I replied, “Allah is Greatest of all things.” The Imam further asked, “Were there other things so Allah would be considered the greatest of them?” I then asked, “What then is the meaning thereof?”’ The Imam replied, “Allah is far greater than all descriptions.”
10. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Hisham ibn al-Hakam who has said the following. “I asked abu ‘Abdallah (a.s.) about the words Glorious is Allah.” The Imam said, “It means Distinction of Allah (His being free of all shortcomings).”
11. Ahmad ibn Mihran has narrated from ‘Abd al-‘Azim ibn ‘Abdallah al-Hassani from Ali ibn Asbat. From Sulayman Mawla Tirbal from Hisham al-Jawaliqi who has said the following. “I asked abu ‘Abdallah (a.s.) about the meaning of the words of Allah, the Majestic, the Glorious, Glorious Allah (Qur’an, 12:108, 23:91, 28:68, 37:159, 52:43, 59:23). The Imam replied, “They denote Allah’s being above all things in perfection.”
12. Ali ibn Muhammad and Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all of them from abu Hashim al-Ja‘fari who has said the following. “I asked abu Ja‘far al-Thani, the 2nd (a.s.), “What is the meaning of the One?” The Imam replied, “It means the unanimity of all tongues in speaking of Allah’s Oneness. If you ask them as to who has created them, they all say it is Allah, Who has created them.”
1. Ali ibn Ibrahim has narrated from al-Mukhtar ibn Muhammad ibn al-Mukhtar al-Hamadani and Muhammad ibn al-Hassan from ‘Abdallah ibn al-Hassan al-‘Alawi both of them from al-Fath ibn Yazid al-Jurjani from abu al-Hassan (a.s.) al-Thani or al-Thalith who has said the following. “I heard the Imam saying, ‘He (Allah) is the Subtle, All-aware, All-hearing, All-seeing, the One, the Self-sufficient, Who does not have any children, is not any one’s child and there is no one similar to Him. Had Allah been as those believing in similitude (al-Mushabbihah) say there would have been no distinction between the Creator and the created, the inventor and the invented but He is the Inventor. There would have been no distinction between Allah and what He has given body and form to bring into existence. In fact, nothing is similar to Him and He is not similar to anything.” I then said, “Yes, may Allah take my soul in your service, but you just said, The One the Self-sufficient, that no one is similar to Him. Allah is One and a man is one. Are the two not similar in oneness?” The Imam replied, “O Fath, you said something impossible. May Allah grant you steadfastness. Similarity is in meaning. In the case of names they are all the same. The names refer to the nominee. When it is said a man it, at the same time, is a report about one body and not two bodies. In fact, man is not one thing. His parts, colors and the color of his colors that consist of distinct parts, that are not equal. His blood is different from his flesh. His nerves are different from his vines, his hairs are different from his skin. The black things in him are different from the white things therein. The same is true of all other creatures. Human beings are one in name but not in meaning. Allah, Great Whose Majesty is, is only One and no one other than Him is one. There is no difference, imbalance, increase or decrease in Him. Human beings are created, designed, compounded of different parts and various substances. Only when combined becomes one.” I then said, “May Allah take my soul in service for your cause, and grant you happiness, would you explain to me the meaning of your words “Subtle and All-aware? Explain it as you just did with the One? I know that His Subtlety or kindness is different from those of His creatures but I like more clarity.” The Imam said, “O Fath, we said He is Subtle it is because of His knowledge of the delicate creatures, may Allah give you success and steadfastness, so you should consider His creation. Consider His design in delicate and not so delicate plants and other creatures like animals, small and large such as flies and cricket and smaller ones that even eyes can not. Because of their small size no one knows which is male and which is female, which is new born and which is old. We find tremendously delicate things with signs of His Subtlety, in their desire for reproduction, running away from death, collecting what is good for them and what is in the depth of the oceans and on the barks of trees, in the wilderness and desolate places. We find more fastidiousness in such animals and their ability to communicate with each other, and what their offspring understand from them, their transporting food to their young and their colors, red along with yellow, white along with red so fine that our eyes are not able to catch for their very exquisite shape. Our eyes are not able to see them and our hands are not able to touch them. All these show that the Creator of all such marvelous creatures are Subtle Who is kind to all the creatures we mentioned. He has done it without instruments and means. Every designer and manufacturer builds and manufactures some thing from something but Allah does it from nothing.”
2. It is narrated from Ali ibn Muhammad, in a mursal manner, from abu al-Hassan al-Rida (a.s.) who has said the following to one of his followers. “May Allah, bestow up on you knowledge of the good, notice that Allah, the Most Holy, the Most High, is eternal. Eternity is that attribute which guides the wise that there was nothing before Him in eternity nor is there anything with Him eternal. That this attribute is a miraculous one has come to light from the acknowledgement of the ‘Ammah (common people) that there is nothing before Allah, with and after Him. At the same time, it invalidates the belief that there was something before or with Him. Had there been something with Him eternal He would not have been the Creator of that thing. If it was with Him how then He could have been its creator? Had there been something before Him then that thing might have been His creator because of its existing earlier. Allah, the Most Holy, the Exalted, has ascribed certain names to Himself. He told His creatures when He created them, give them the ability to worship Him and made them responsible, to call Him with those names. He called Himself All-hearing, All-seeing, All-powerful, Guarding, Rationalizing, Manifest, Hidden, Subtle, All-aware, Powerful, Majestic, Wise, All-knowing and with such other similar names. When the animosity-mongers, who speak lies heard us mention such names as that there is nothing similar to Him and nothing of the creatures is like Him they began to speak out. “When you (the Imams (a.s.) say that there is nothing like Him and no one is similar to Him then how is it that you also have those beautiful names for yourselves? This is proof that you are similar to Him or in certain conditions and not in other conditions because of having all those beautiful names.” It is said to them that Allah, the Most Holy, the Most High, made it necessary for His servants to have certain names from among His names with differences in their meanings. The difference is because one name may have two different meanings. One example is what people consider permissible and is widely used. This is the way Allah has addressed people. He has spoken to them by means of things that they understand so that they will have no excuse in their misdeeds. A man is sometimes called a dog, a bull, sweet, bitter and a loin. All these are different from him and his conditions. The names were not used in their original meaning because man is not a loin or a dog etc. Note this carefully, may Allah grant you blessings. Allah is called All-knowing. It is other than the created knowledge. With His knowledge of things He knows things and uses it to preserve His future commands and the process of whatever He creates of His creatures, destroys what He destroys of His creatures and without such knowledge He would have been weak and ignorant. We see that people of knowledge among people are called knowledgeable because of the created knowledge, which they did not have at one time. Perhaps such knowledge may go away from them and they become ignorant. Allah is called All-knowing because He is not ignorant of anything. Thus, the Creator and created are both called as having knowledge but the meaning is different as you may have noticed. Our Lord is called All-hearing but it is not through the perforated piece and with sound so He would hear with it but would not see with it, which is the case with us. We do not see with what we hear but Allah has told us that from Him nothing of the sounds is hidden. His hearing is not in the way we are called as hearing people. We are called as hearing but the meaning is different. In the same way is seeing not that He sees through a hole as we do and can not use it for other uses. Allah sees but not by looking to an object. We also are called as seeing but the meaning is different. Allah is called Standing but not in the sense of standing in an upright position on the legs as is the case with the things but that He has said He is preserving as in the saying of a man, “standing for our affairs.” Allah stands over every soul and what it gains. The word standing is also in the usage of people. Words like remaining and standing also mean to suffice as in the words as you may say to a man, “Stand up over the affairs of so and so” which means deal with them in a sufficient manner. We stand on our legs, thus, the name is similar but the meaning is different. The name, Subtle is not in the sense of fastidiousness or being infinitesimal but it is in the rarity and hard to perceive nature of things. As an example it may be said, “It has become very delicate for me and that so and so is very delicate in his manners and dealings.” This means that it is profound for intelligence and difficult to find. It has become bottomless and delicate so much that even imagination is not able to reach it. Allah, the Most Holy, the Most High, is far Subtle to be comprehended through definitions or be combined in an attribute or in the way we are subtle, small and delicate. Names are the same but different in meaning. The name al-Khabir, meaning All-aware, is for One Who knows all things completely but not by means of experience and learning lessons from the past. Experience and learning from mistakes are of the means of learning for people. Without them there would exist no knowledge. One without experience and learning lessons is an ignorant person. Allah is All-aware eternally of what He has created but well aware and expert among people are those who ask questions and learn. Our names are the same but they, again, are different in meaning. The name al-Zahir meaning clear and conspicuous is not because of being over and on top of all things or sitting on them at their peak but it is because of His domination and having power over all things. An example of this is when a person says, “I over came my enemies or that Allah gave me victory over my enemies.” In this there is report of the failure and victory. Also there is Allah’s domination over all things. Another example is that His existence is clear for those who want (to know) Him. Nothing is hidden from Him and that He is the guardian of all that He has curved and fashioned. In such case whose existence can be clearer than Allah, the Most Holy, the Most High? You will not live without His creatures, no matter wherever you may be. Only within your own self there is enough of His creation. His existence by far is clearer than ours. He manifest all by His Own-self and is Known by His own self. We are of the same name but the meaning is different. The name al-Batin, means hidden. This is not in the sense of being inside of things by means of diving or so but is in the sense of His dealing, having knowledge, preserving and regulating the inside of all things. As one may say, “I tried to find the inside to learn and discover the secrets.” Hidden for us is what is unseen and covered. In this case again our names are the same but different in meaning. The name al-Qahir, means subduing. It is not in the sense of plotting, using certain devices and speaking attractive words or cunning means. It is not the way people subdue each other. The victorious among people may become subdued and vice versa. For Allah, the Most Holy, the Most High all the creatures have the garment of weakness on them. Due to the absence of obstacles in what He wills about them, it only takes less than a blinking of the eye to say it Be and it is, comes into existence. Subduing in our case is how I mentioned and explained. Our names are alike but the meaning is different. Thus, is the case for all the names although we have not mentioned all of them. For learning a lesson what we have mentioned for you is sufficient. May Allah be your and our helper in the matters of guidance and success.”
1. Ali ibn Muhammad and Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from Muhammad ibn al-Walid, whose title was Shabab al-Sayrafi from Dawud ibn al-Qasim al-Ja‘fari who has said the following. “I asked Imam abu Ja‘far al-Thani (the 2nd (a.s.), ‘May Allah take my soul in your service, what is the meaning of the word al-Samad?’” The Imam replied, al-Samad means the Lord to Who one turns for help, big or small.”
2. A group of our people has narrated from Ahmad ibn abu ‘Abdallah from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from al-Hassan ibn al-Sari from Jabir ibn Yazid al-Ju‘fi who has said the following. “I asked Imam abu Ja‘far (a.s.) a few things about the Oneness of Allah. The Imam replied, “Allah, Holy are Whose names, with which He is mentioned is Exalted and Most High in His Own-self. He is One. In Oneness He is the One and only in Oneness. He then made His creatures to know Him as the only One. He is One, Self-sufficient and the Holy. All things worship Him and He has the knowledge of all things.” Al-Kulayni has said that this is the correct meaning of al-Samad but not what al-Mushabbihah (people who consider Allah similar to certain things) believe. Al-Samad literally means solid as opposed to hallow which applies only to physical objects. Allah, the Most High, is far above such attributes. Had such attribute applied to Allah, the Most High, it would have contradicted with Allah’s statement that says, “There is nothing similar to Him.” In the Ahadith of the scholar, the Imam (a.s.) al-Samad refers to a master whom people consider a recourse or stronghold and such meaning is close to Allah’s words, “There is nothing similar to Him.” (42:11) An example of such usage is what abu Talib had expressed in praise of the holy Prophet (s.a.) during his performing Hajj in throwing pebbles onto the pillars of stones that symbolically stand for Satan. He has used the word al-Samad to mean aiming. An other example is found in the expression of ibn Zabarqan, “Mr Rahibah is but a master and a (al-Samad) recourse.” One more example can be found in the expression of Shaddad ibn Mu‘awiyah about Kudhayfah ibn Badr, “Hold it O Hudhayfa, you are a master, ( al-Samad) recourse.” There are many such examples in normal usage. Allah, the Majestic, the Most High, the Master and the Recourse to Who all man and Jinn turn for help in their difficulties and from Him they expect relief.
1. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il al-Barmaki from Ali ibn ‘Abbass al-Kharazini from al-Hassan ibn Rashid from Ya‘qub ibn Ja‘far al-Ja‘fari, from abu Ibrahim (a.s.) Who has said the following. “A people was mentioned, before the Imam (a.s.), who believed that Allah, the Most Holy, the Most High, comes down to the sky above the earth.” The Imam (a.s.) said, “Allah does not come down and He does not need to come down. His sight for near and far is the same. Near does not become far for Him and far does not become near for Him. He does not become needy for any thing but all things need Him and He is generous. There is no Lord except Him. He is Most Majestic and All-wise. The statement that says Allah, the Most Holy, the Most High, comes down to the sky over the earth can only come from those who consider Him to decrease or increase (in size). Besides, all moving objects need something to move it or move because of it. Whoever thinks of Allah as such has caused his own destruction. Be very careful about the attributes of Allah to have a belief about them that would limit Him through increase or reduction, moving or being moved, removal or His coming down, standing up or sitting down. Allah, the Most Holy, the Most High, is far from being described by those who would like to describe Him or being characterized by those who do so or pictured in imagination. Have trust in Allah, the Most Majestic, the Most Merciful Who sees you when you get up and when you change positions during prostration.”
2. It is narrated from him (the narrator of the above Hadith), in a marfu‘ manner, from al-Hassan ibn Rashid from Ya‘qub ibn Ja‘far from abu Ibrahim (a.s.) who has said the following. “I do not say that he is standing so I would remove Him from His place. I do not limit Him in a place. I do not limit Him by His moving in something with key elements of the body or body parts. I do not limit Him by ascribing the movements of mouth or tongue. The truth is what Allah, the Most Holy, the Most High, has said, Be and it comes into existence through His will without any planning in a soul. He is Self-sufficient and all alone. He does not need any partner who would speak of His kingdom or open the doors of His knowledge.”
3. It is narrated from him (the narrator of the above Hadith) from Muhammad ibn abu ‘Abdallah from Muhammad ibn Isma‘il from Dawud ibn ‘Abdallah from ‘Amr ibn Muhammad from ‘Isa ibn Yunus who has said the following. “Ibn abu al-‘Awja said to Imam abu ‘Abdallah (a.s.) in one of their conversations, ‘You spoke of Allah and referred to an unseen.’” The Imam (a.s.) said, “What you said is not proper. How would He be unseen when He is present with His creatures and is closer to them than their jugular vein. He hears their speeches, sees their persons and knows their secrets.” Ibn abu al-‘Awja then said, “Is He everywhere? If He is in the heavens, how can He, at the same time, be on earth and when He would be on earth then how can He be in the heavens at the same time.?” The Imam (a.s.) said, “You spoke only of a creature that with changing place any other place becomes occupied with it and another place is vacated from him and does not know what has happened to the place where he used to be. Allah’s position is great. He is the king Who has full account of all things. No place is without Him and He does not occupy any place. He is nearer to one place than the other place.”
4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa who has said the following. “I wrote to Imam abu al-Hassan, Ali ibn Muhammad (a.s.) to clarify a question. May Allah take my soul in your service, O my master, it is narrated to us that Allah is in one place and not in another place on ‘Arsh, (the Throne) resting. He comes down to the sky above the earth every night during the last half of the night. It is narrated that He comes down at the ninth evening of the month of Dhul Hajj and then He returns back to His place. Certain individuals among your friends have said that if He would be found in certain places and not in other places the air must have come in contact with Him and would surround Him because air is a thin form of body that surrounds everything proportionate to its size. How then the air would surround Allah, the Most Holy and the Most High, According to this assumption? The Imam replied in writing, “He has the knowledge of this. He is the best One in having the true measurements of all things. You must, However, note that His being in the sky over the earth is just as He on the Throne. All things to Him are the same in the matters of His knowledge and power, domination and control.” Muhammad ibn Ja‘far al-Kufi has narrated from Muhammad ibn ’Isa a similar Hadith About the words of Allah “There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, . .” (58:7).
5. It is narrated from him (the narrator of the above Haddith) from a group of our people from Ahmad ibn Muhammad ibn Khalid from ya‘qub ibn yazid from ibn abu ‘Umayr from ibn ’Udhaynah from Imam abu ‘Abdallah (a.s.) who has said the following. It is about the words of Allah “There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, nor five people without His being the sixth. .” (58:7). “He is One, the One only in His Own-self. He is different from His creatures and as such He has said about His Own-Self. He has control over all things through His presence, control and power. Nothing as small as an atom in the heavens or earth is absent from Him, not even things smaller or bigger. It is all through His control and knowledge not by His-self. It is because the places are limited by the four boundaries. If it would be by His-self it would limit Him.” About the words of Allah The Beneficent God is dominant over the Throne (of the realm) (20:5)
6. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from al-Hassan ibn Musa al-Khashshab from a few of his people from Imam abu ‘Abdallah (a.s.) who (the narrator) has said the following. “A person asked the Imam about the words of Allah, “The Beneficent God is dominant over the Throne (of the realm) (20:5)” The Imam said, “Allah established His control over all things. No one thing is closer to Him than any other thing.”
7. Sahl through the same chain of narrators has narrated from al-Hassan ibn Mahbub from Maridin the following. “A person asked Imam abu ‘Abdallah about the words of Allah, “The Beneficent God is dominant over the Throne (of the realm) (20:5).” The Imam said, “He established His control in all things.
8. Ali ibn Muhammad has narrated from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj from Imam abu ‘Abdallah (a.s.) the following about the words of Allah. “The Beneficent God is dominant over the Throne (of the realm).” (20:5) “No single thing is closer to Him than any other thing. The far is not far for Him and the close is not closer to Him. All are the same to Him.”
9. It is narrated from him (narrator of previous Hadith) from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from ‘Asim ibn Humayd from abu Basir from Imam abu ‘Abdallah (a.s.) who has said the following. “Whoever may think that Allah is from things or in the things or on the things he has become an atheist.” I asked the Imam (a.s.), “Please explain to me.” The Imam said, “I intend thereby His being contained, held or being preceded.” In another Hadith it said, “Whoever would believe that Allah is from things he has considered Him as created. Whoever would think that He is in things he has considered Him as surrounded. Whoever thinks that He is on things he has considered Him as being carried.” About the words of Allah “It is God who is the Lord of the heavens and is the Lord on earth. He is All-wise and All-knowing.” (43:84)
10. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Hisham ibn al-Hakam who has said the following. “Abu Shakir al-Daysani said, ‘In the Quran there is a verse that says what we say.’ I asked, “What is that?” He replied, “ It is God who is the Lord of the heavens and is the Lord on earth. He is All-wise and All-knowing (43:84).” I did not know the answer? During Hajj I mentioned it to Imam abu ‘Abdallah who said this. “This is the statement of a wicked atheist. When you go back say to him, ‘What is your name in Basra? He will say so and so. Ask, “What is your name in al-Kufah? He will say so and so. Say in the same way is our Lord in the heavens. He is the king in the heavens and the Lord on earth. He is the Lord in oceans and on land and in all places. “The narrator has said, “I came back, went to abu Shakir and explained to him the answer. He said, “This (answer) is brought from al- Hijaz.”
1. A number of our people have narrated from Ahamad ibn Muhammad al-Barqi, in a marfu‘ manner, who has said the following. “Jathaliq, a christian scholar, asked Imam Ali (a.s.) saying, ‘Tell me about Allah, the Most Holy, the Most High. Does He carry the ‘Arsh or ‘Arsh carries Him?” Imam Ali (a.s.) replied, “Allah, the Most Holy, the Most High, is the One Who carries and has lifted the ‘Arsh, the heavens and earth and all that is between them from banishment. ‘Allah (God) prevents the heavens and the earth from falling apart. If they do fall apart, then, no one besides Him can restore them. He is All-forbearing and All-forgiving. (35:41)’ He then asked, “Tell me about His words, ‘The angels will be around the heavens and on that day eight of them will carry the Throne of your Lord above all the creatures (69:17).’ “How has He said it. You just said that He carries the heavens, earth and all that is between them.” Asked the man. Amirul Mu’minin then said, “Allah, the Most High, created al-‘Arsh (the Throne) from four lights. From a red wherefrom the redness became red, a green light from which the greenness became green, a yellow light whereby the yellowness became yellow. He created it from a white light wherefrom is white and it is knowledge which Allah has made the carriers to carry and that is the light of His greatness. With His greatness and His light He has given sight to the hearts of believers. Because of His greatness and light the ignorant ones have become His enemies. Through His greatness and light all those in heavens and on earth, all His creatures seek to reach Allah, the Most Holy, the Most High, by means of their various deeds and mixed religions. All that is carried Allah carries them with the light of His greatness and power. They are not able to do any benefit, or harm, death or life or resurrection. All things are carried. Allah, the Most Holy, the Most High, preserves them from banishment and has control over both of them (heavens and earth). He is the life of all things, the light of all things. Glorious is He, the Most High, far above what they say about Him. He is far high above them with Greatness.” He then said tell me about Allah, the Most Holy, the Most High, where is He? Amirul Mu’minin said, “He is here. He is there, above, below, encompassing us and with us as He has said. ‘There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, nor five people without His being the sixth nor any gathering of more or less people, wherever it may be, without His being with them . .’ (58:7). The al-Kursi contains the heavens and the earth and all that is between them and below the soil. If you would say anything loud, He knows the secrets and hidden as mentioned in His words, “The heavens and the earth are under His dominion (contained in His al-Kursi). He does not experience fatigue in preserving them both. He is the High, and the Greatest.’ (2:255) Thus, those who carry al-‘Arsh (the throne) are the scholars whom Allah has made to carry His knowledge. There is nothing that Allah has created in the heavens and the earth that is out of these four that He has shown to those whom he chosen. He showed them to His friend Ibrahim (s.a.). “Also, We showed (Abraham) the kingdom of the heavens and the earth to strengthen his faith.” (6:75) How would the carriers of al-‘Arsh (the Throne) carry Allah when with life from Him their hearts receive life and with His light they found guidance to know Him.”
2. Ahmad ibn Idris from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya who has said the following. “Abu Qurrah, the narrator of Hadith asked for help to meet Imam Ali abu al-Hassan al-Rida (a.s.). I requested the Imam (a.s.) to meet him and he agreed. Abu Qurrah asked the Imam about the lawful and unlawful matters and then said, “Do you affirm that Allah is carried?” Imam abu al-Hassan (a.s.) replied, “Every thing in an objective case is related to another thing and is dependent. Being carried is the name for verbal defect. On the other hand, carrier is in a subjective case and it verbally is a word to convey praises and so is the expression of one who says, “Above, below, upper and lower.” Allah has said, ‘For Him there are beautiful names, thus, call Him through those names.’ He (Allah) has not said anywhere in His books that He is al-Mahmul (Being carried) He has, in fact, said that He is the carrier in the sea and on land and the preserver of the heavens and earth from banishment. Al-Mahmul, (being carried) are things other than Allah. It is never heard from any one who believed in Allah and His greatness saying in his prayers Ya Mahmul, (O the one being carried,).” Abu Qurrah then said, “He Himself has said, ‘The angels will be around the heavens and on that day eight of them will carry the Throne of your Lord above all the creatures.’ (69:17) Also He has said, “Those who carry the Throne (al-‘Arsh).” Imam abu al-Hassan (a.s.) then said, “Al-‘Arsh (the Throne) is not Allah. Al-‘Arsh is the name of knowledge and power. In al-‘Arsh there is everything. Besides, He has ascribed carrying to things other than His Own-self. It is ascribed to a creature among His creatures. This is because He has made His creatures to worship Him through carrying His al-‘Arsh (the Throne) and they are the carrier of His knowledge. There is a creature, who speaks of His praise around His al-‘Arsh (the Throne) and act according to His knowledge and the angels write down the deeds of His servants. He has made those on earth to worship Him in the form of Tawaf (walking around) His house. Allah has control over al-‘Arsh (the Throne) as He has said, “Allah carries al-‘Arsh, those who carry it and those around it, preserves them, keeps them together and is the guardian of all souls and above and over all things.” It is not permissible to say, “He is carried. He is below.” It would be the only expression that would not make any sense. Thus, both the word and meaning would be destroyed.” Abu Qurrah than said, “Do you then consider a false Hadith the Hadith that says, “When Allah becomes angry His anger becomes known to the angels who carry al-‘Arsh. They at such time feel the weight of His anger on their shoulders. They then bow down in prostration. When Allah’s anger goes away it becomes light and the angels return to their places.” Imam abu al-Hassan (a.s.) said, “Tell me about Allah, the Most Holy, the Most High. From the time He condemned Satan until today is He not angry with Satan? When did He become happy with Satan? As you say He is still angry with Satan, his friend and followers. How would you dare speak of your Lord as under going changes from one condition to another condition and that what happens to the creatures happens to Him also. He is the Most Glorious, the Most High. He does not banish with those who banish and does not change with those who change. He is not replaced with those who are replaced. The creatures are under His guardianship and they all are dependent on Him. He is Self-sufficient and independent of others.”
3. Muhammad ibn Isma‘il has narrated from Fadl ibn Shadhan from Hammad ibn ‘Isa from Rabi‘i ibn ‘Abdallah from Fudayl ibn Yasar who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, “His al-Kursi (the Throne) encompasses the heavens and earth.” He said, “O Fudayl everything is the al-Kursi (the Throne), the heavens and earth everything is in al-Kursi.”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal form Tha‘labah ibn Maymun from Zurarah ibn ’a‘yun who has said the following. “I asked Imam abu ‘Abdallah (a.s.), ‘The heavens and the earth are (contained in His al-Kursi) under His dominion . .’ (2:255) Do the heavens and earth contain the al-Kursi or that the latter contains the former?” He said that it is al-Kursi that contains the heavens and earth and all things are contained in al-Kursi.”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Sa‘id from Fudala ibn Ayyub from ‘Abdallah ibn Bukayr from Zurara ibn ’Ayun who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about the words of Allah, ‘The heavens and the earth are (contained in His al-Kursi) under His dominion.. .’ (2:255) Do the heavens and earth contain the al-Kursi or that the latter contains the former?” He said that all things are contained in al-Kursi.”
6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn al-Fudayl from abu Hamza from Imam abu ‘abdallah (a.s.) who said the following. “The carriers of al-‘Arsh (the Throne), al-‘Arsh and al-‘Ilm (knowledge) are eight. Four of these are from us and the rest are whoever Allah will chose.”
7. Muhammad ibn al-Hassan has narrated from Sahl ibn Ziyad from ibn Mahbub from ‘Abd al-Rahman ibn Kathir from Dawud al-Ruqyy who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about the words of Allah, ‘. . His Throne existed on water . (11:8).’” The Imam asked, “What do they say about it?” I said, “They say that al-‘Arsh (the Throne) was on the water and the Lord was on top of it.” The Imam then said, “They have said a lie. Whoever would think that way he has considered Allah as being carried and has described Him with the qualities of the creatures which involves that the thing that carries Him is stronger than Him.” I then asked, may Allah take my soul for your service, please explain it to me.” The Imam then said, “Allah made water to carry His religion and His knowledge before there were the earth, the heavens, the Jinns, the human beings, the sun and the moon. When Allah willed to create the creatures He spread them before His-self and said to them, “Who is you Lord? The first ones who spoke were the Holy Prophet and Amirul Mu‘minin Ali (a.s.) and the Imams (a.s.). They all said, “You are our Lord.” He then made them to carry the religion and the knowledge. Then He spoke to the angels, “These are the carriers of My religion and knowledge, My trustees in My people and they are responsible (or questions will be asked about them). Then Allah spoke to the children of Adam, “Acknowledge that Allah is the Lord and acknowledge that these people are the authorities (of Allah) among you and that obedience to them is obligatory. They said, “O our Lord, we acknowledge.” Allah then told the angels, “Bear witness to this.” The angels said, “We bear witness so that they, tomorrow will not say, ‘We were not aware of this or say that our forefathers have worshipped idols before us and we were only their offspring. Will You then destroy us just because what the followers of falsehood have done?” O Dawud, our authority over them was strongly stressed up on at the time of the covenant.”
1. It is narrated from a number of our people from Ahmad ibn Muhammad ibn ‘Isa from ibn abu ‘Umayr from ’Udhayna from al-Ahwal who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about the spirit (Ruh) which was in Adam as indicated in the Holy Quran, ‘When it is properly shaped and I have blown My Spirit into it (15:29).’” Imam abu ‘Abdallah (a.s.) replied, “This is a created spirit and the spirit in Jesus is created.”
2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ حُمْرَانَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَرُوحٌ مِنْهُ قَالَ هِيَ رُوحُ الله مَخْلُوقَةٌ خَلَقَهَا الله فِي آدَمَ وَعِيسَى.
2. It is narrated from a number of our people from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal from Tha‘laba from Himran who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, ‘The spirit from Him’. Imam abu ‘Abdallah (a.s.) replied, “It is the spirit (Ruh) from Allah created in Adam and Jesus.”
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Khalid from Qasin ibn ‘Urwa from ‘Abd al-Hamid al- Ta’i from Muhammad ibn Muslim who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, ‘I have blown My Spirit into it (15:29)’” The Imam (a.s.) replied, “The spirit has motion like winds. It is called spirit (Ruh) because the word is a derivative of Rih (wind). This derivative is selected because the spirits are similar or are of the genus of the Rih (wind). He has given His own possessive case because He selected it from among the other spirits just as He has said about a House from among the houses ‘My house’ and to a messenger from among the messengers ‘My friend’ and so on. All such things are created, invented, newly produced and are cherished by the Lord.”
4. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from ‘Abdallah ibn Bahr from abu Ayyub al-Khazzan from Muhammad ibn Muslim who has said the following. “I asked Imam abu ‘Abdallah (a.s.) about what people narrate that Allah created Adam in His-own form.” The Imam (a.s.) replied, “It is created and newly invented form. Allah selected and chose it over the other various forms and gave His-own possessive case just like He has done so about Ka‘bah and the spirit saying, ‘My house’ ‘I have blown My spirit in Him.’”
1. Muhammad ibn abu ‘Abdallah and Muhammad ibn Yahya - both in a marfu‘ manner- have narrated from Imam abu ‘Abdallah (a.s.) who has said the following. “Imam Amirul Mu’minin mobilized people against Mu’awiya for the second time and when people came in multitudes he stood up to give a speeCh ‘All praise is due to Allah, the One, only One, the Self-sufficient, the Single one Who did not cone into being from anything and was not created from something that had come into being before. He is the power. With His power He is distinct from others and the other things became manifest through His power. There is no attribute that would reach Him and He has no limit for a definition or an analogy. All the linguistic beauty and expressions fall far short to express His attributes. In speaking of Him all attributes prove to be misleading. The depth of the schools of thoughts are perplexed and confused about the wonders of His kingdom. All the comprehensive interpretations have remained far short of establishing any footing in His knowledge. The barriers of the unseen have curtained His treasured secrets. The high flying ambitious intelligence with the ability to reach the depth of very subtle matters lose their way at the very beginning of their journey to Him. Most Holy is Allah. To Him not even the far-reaching ambitions are able to reaCh No deep diving intelligence is able to comprehend Him. Most High is He Who is not subject to the effects of any calculated time or extended period or limited attributes. Glorious is He Who has no beginning for His start, a destination to approach or an end to diminish. Glorious is He Who is just the way He Himself has introduced. All those who speak of His praise can never praise fully and duly. He designed a limit for everything at the time He created them. It is because that there is no similarity between them and He and that because He is not similar to any thing else. He is not absolved in anything so that it could be said He is within anything and He is far from anything so that it could be said He has nothing to do with them (the creatures). He has not distanced Himself from them so that it can be said where is He? He is far Glorious (and above such associations). He has encompassed all things through His knowledge. He has made their design firm and has enumerated them for safe preservation. Even the unseen and hidden things in the air, is not unnoticed to Him. Nor things deeply hidden in the darkness of black nights, all things high above in heavens and down to the lowest earth are not unnoticed to Him. For everything there is a protector and a guard and everything therein has limits within something and a limit for that limit. He is the One, the only One, the self sufficient, Who is not subject to the changes due to times. The creation of things never over burdens Him. He only, when willing, commands it to exist (and it comes into existence). He invented whatever He has created without any examples to follow and without feeling of over burdened or exhaustion. All manufacturers manufacture things from something. Allah has not created whatever He has created from anything. Every knowledgeable one learns after being ignorant. He has not being ignorant and has not learned from any one. He has encompassed all things through His knowledge before their coming into existence and their existence has not increased any thing to His knowledge. He knew them before their coming into existence just as He knows them after their coming into existence. He did not bring them into existence to strengthen His authority or for fear of banishment or reduction. He did not bring them into existence as helpers against a competing opponent, and a peer who would be of more (power) or a partner who would show greatness. He created them as creatures that required preservation and protection as subdued servants. Glorious is He, Who does not become tired in the creation of what He has created or the preservation of all that He has formed into beings. He does not undergo in this work any weakness or exhaustion. Whatever He has created has deemed it sufficient. He knows what He has created and created what He knew. It did not happen as a result of new thinking that He found to be a correct one not because of some doubts that He may have found in whatever that He had not yet created. It is due His unchangeable decree, His firm knowledge and resolute command. He is the One only Lord and is very special in His Oneness. He is pure in His Glory and praise. He is the only one in Oneness, the Glory, in Highness, in Oneness in praiseworthiness and in Glory and Gloriousness. He is Far High above having children. He is far Holy and clean above involvement in touching women and by far Majestic and Glorious above the association of the partners. In whatever He has created there is nothing to oppose Him nor there is any thing in what He created to stand parallel to Him and no one shares Him His kingdom. He the One and only the Self-sufficient, Who brings the timeless time to an end, is the owner of the extended duration of time. He is the one Who is eternal with eternal Oneness before the beginning of the times and after all the changes in the creation. He is the one who never banishes or diminishes. Thus, I speak of my Lord. There is no lord besides Allah. He is the Great and of un-matching greatness. He is the Most Majestic and of unmatched Majesty. He is the Most Glorious and of unmatched Glory. He is far above what the unjust think of Him to be.”
2. Ali ibn Muhammad has narrated from Salih ibn Hammad from al-Husayn ibn Yazid from al-Hassan ibn Ali ibn abu Hamza from Ibrahim from abu ‘Abdallah (a.s.) Who has said the following. “Allah, the Most Holy is Whose name, the Most High is Whose praise, the Most Glorious are Whose attributes. He is the Most Sacred, the Most Holy, the only One in oneness. He is eternal, the First and the Last, the Manifest and the Hidden. There is no beginning for Him. He is the Most Exalted in His highness. The Highest in power, Exalted in authority, the greatest in kingdom, the Most bountiful, His Highness is the Most High. He is the One whose praise no one can complete, and can not bear the knowledge of His Lordship. No one is able to limit Him because it is not possible to reach Him with qualities.”
3. Ali ibn Ibrahim has narrated from al-Mukhtar ibn Muhammad ibn al-Mukhtar and Muhammad ibn al-Hassan from ‘Abdallah ibn al-Hassan al-‘Alawi all from al-Fath ibn Yazid al-Jurjani who has said the following. “A road on my way back from Makkah to Khuransan joined me with Imam abu al-Hassan (a.s.) the 2nd who was going to Iraq and I heard him saying, “Whoever observes piety before Allah he is protected and whoever obeys Allah he is obeyed.” I calmly walked to him and on reaching him I offered my salutation and he responded likewise and said, “O fath whoever pleases Allah is not worried about the anger of people. Whoever causes the Creator to become angry with him he deserves that Allah would cause to subject him to the anger of the people. One can only speak of the attributes of the Creator the way he Himself has spoken about Himself. How can a person speak of One from Whose perceiving all the senses are frustrated and even the imagination is not able to comprehend Him or ones sharp feelings would reach Him in any way or manner or the eyes would limit Him in any manner. He is far above the description of those who speak of His attributes and the praise of those who speak of His praise. He is far in His nearness and is near in His being far. He in His far-ness is near and is far in His nearness. He is the condition of the conditions and no one can say that He is in a condition or is somewhere. No one can about Him where because He is far above the conditions and places.”
4ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ بَيْنَا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) 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 فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ يَا ذِعْلِبُ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الابْصَارِ وَلَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الايمَانِ وَيْلَكَ يَا ذِعْلِبُ إِنَّ رَبِّي لَطِيفُ اللَّطَافَةِ لا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلالَةِ لا يُوصَفُ بِالغِلَظِ قَبْلَ كُلِّ شَيْءٍ لا يُقَالُ شَيْءٌ قَبْلَهُ وَبَعْدَ كُلِّ شَيْءٍ لا يُقَالُ لَهُ بَعْدٌ شَاءَ الاشْيَاءَ لا بِهِمَّةٍ دَرَّاكٌ لا بِخَدِيعَةٍ فِي الاشْيَاءِ كُلِّهَا غَيْرُ مُتَمَازِجٍ بِهَا وَلا بَائِنٌ مِنْهَا ظَاهِرٌ لا بِتَأْوِيلِ الْمُبَاشَرَةِ مُتَجَلٍّ لا بِاسْتِهْلالِ رُؤْيَةٍ نَاءٍ لا بِمَسَافَةٍ قَرِيبٌ لا بِمُدَانَاةٍ لَطِيفٌ لا بِتَجَسُّمٍ مَوْجُودٌ لا بَعْدَ عَدَمٍ فَاعِلٌ لا بِاضْطِرَارٍ مُقَدِّرٌ لا بِحَرَكَةٍ مُرِيدٌ لا بِهَمَامَةٍ سَمِيعٌ لا بِآلَةٍ بَصِيرٌ لا بِأَدَاةٍ لا تَحْوِيهِ الامَاكِنُ وَلا تَضْمَنُهُ الاوْقَاتُ وَلا تَحُدُّهُ الصِّفَاتُ وَلا تَأْخُذُهُ السِّنَاتُ سَبَقَ الاوْقَاتَ كَوْنُهُ وَالْعَدَمَ وُجُودُهُ وَالابْتِدَاءَ أَزَلُهُ بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لا مَشْعَرَ لَهُ وَبِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لا جَوْهَرَ لَهُ وَبِمُضَادَّتِهِ بَيْنَ الاشْيَاءِ عُرِفَ أَنْ لا ضِدَّ لَهُ وَبِمُقَارَنَتِهِ بَيْنَ الاشْيَاءِ عُرِفَ أَنْ لا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَالْيُبْسَ بِالْبَلَلِ وَالْخَشِنَ بِاللَّيِّنِ وَالصَّرْدَ بِالْحَرُورِ مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا وَمُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَبِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا وَذَلِكَ قَوْلُهُ تَعَالَى وَمِنْ كُلِّ شَيْءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ فَفَرَّقَ بَيْنَ قَبْلٍ وَبَعْدٍ لِيُعْلَمَ أَنْ لا قَبْلَ لَهُ وَلا بَعْدَ لَهُ شَاهِدَةً بِغَرَائِزِهَا أَنْ لا غَرِيزَةَ لِمُغْرِزِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لا وَقْتَ لِمُوَقِّتِهَا حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَنْ لا حِجَابَ بَيْنَهُ وَبَيْنَ خَلْقِهِ كَانَ رَبّاً إِذْ لا مَرْبُوبَ وَإِلَهاً إِذْ لا مَأْلُوهَ وَعَالِماً إِذْ لا مَعْلُومَ وَسَمِيعاً إِذْ لا مَسْمُوعَ.
4. Muhaamd ibn abu ‘Abdallah in marfu‘ manner has narrated from Imam abu ‘Abdallah (a.s.) who has said the following. “Once Imam Amirul Mu’minin addressed the people in the Mosque of Kufa from the pulpit and a man called dhi‘lab a very good orator and brave in heart said, “O Amirul Mu’minin, have you seen your Lord?” The Imam replied, “Fie upon you O Dhi‘lab, how would I worship a Lord whom I would not see?” The man said, “O Amirul Mu’minin how have you seen Him?” The Imam said, “Fie up on you O Dhi‘lab, the eyes are not able to see Him physically but it is the hearts that see Him through the truth of the faith. O Dhi‘lab, my Lord is subtle in subtleties but can not be described by means of subtle matters. My Lord is great but can not be described by means of greatness. His greatness surpasses all greatness but he can not be described by means of such greatness. He is Glorious in His Glory but He can not be described in terms of thickness. He is before everything and it can not be said that something was before Him. He will be after all things but it can not be said that there is something after Him. He willed the existence of things but not by means of first thinking about it. He comprehends things but not with a great deal of efforts. Things are not mixed with Him and nor is He indifferent about them. He is clearly manifest but not with contacts and changes. He shines but not in the form of being found out with eye sight. He is far but not in the form of distance. He is near but not in the form of nearness. He is very fine but not in the form of physical fineness. He exists but not after nothingness. He acts but not because of being forced. He measures things but not by means of movement. He wills but not by means of thinking. He hears but not with tools. He sees but not with instruments. He is not contained in place and held up in times. Attributes do not limit Him and slumber does not seize Him. His Being was before the time and His existence was before nothingness. He was before eternity. His giving the sense awareness prove that He does not have the tools for sensing. His giving substance to the substances is proof that Himself is not a substance. The existence of a contrary to everything is proof that there is nothing contrary to Him. His giving nearness to things is proof that there is nothing similar to Him. He has made the light contrary to the darkness, the wetness to the dryness, the harshness to the softness, the coldness to the heat. He combines their transgressing and separates their closeness. The separation among things is evidence of the existence of the One Who causes separation in them and their combinations is evidence of the existence of the One Who combines them. It is jus as Allah has said, “We have created everything in pairs so that perhaps you may take heed (51:49).” He has made a distinction between the before and after to show that there is no before and after for Him. The instincts show that the One who created the instincts Himself has no instinct. The time is evidence that there is no timing for the One Who made the time. Things are hidden from each other are evidence that nothing hides them from their Creator. He was the Lord when there was nothing to enjoy His Lordship. He was to be worshipped when there was no worshipper. He had the knowledge when there was nothing to know. He was hearing when there was nothing to hear.”
5. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Shabab al-Sayarafi called Muhammad ibn al-Walid from Ali ibn Sayf from ‘Amira who has said that Isma‘il ibn Qutayba said the following. “I and ‘Isa ibn al-Shalqan went to see Imam abu ‘Abdallah (a.s.). The Imam said ‘It is strange that a group of people ascribe to Amirul Mu’minin certain things that he had never said. Amirul Mu’minin addressed people in Kufa in the following words. “All praise is due to Allah Who inspired His servants with His praise and natured them in a way that would give them the desire to acknowledge His Lordship. It is He, Who guides people through His creation to His Own existence and His creatures are evidence of His eternity. The fact that His creatures are similar is evidence that there is nothing similar to Him. His signs are evidence of His great power. His Own-self prohibits acceptance of descriptions and so are His being seen with the eyes and His being comprehended in the imaginations. There is no time limit for His being in existence and there is no final destination for Him. Awareness can not contain Him and coverings can not cover Him. The curtain between Him and His creatures is His creating them. It is because of being impossible for Him what is possible in the essence of the creatures and because of what may be possible in their case is impossible in His case. It is also because of the difference between the Creator and the created, the limited and the unlimited and the Lord and the worshippers. He is One without being a unit of a particular kind. He is the Creator but not terms of motion. He is seeing but not by means of tools. He is hearing but not with distinguishing instruments. He observes but not by means of touching. He is hidden but not with covering. He is clearly manifest but not with lapse due to distance. His eternity is beyond the reach of thinking and a stop for the aims of the intelligence. His reality has worn out the ability of sight and His Own-self has uprooted the (spreading) vines of imaginations. Whoever tries to describe Allah has thought of Him as limited and whoever considers Him limited he has enumerated Him and whoever enumerates Him he has invalidated His eternity. Whoever asks where is He, he has considered Him as having an end. Whoever says on what is He, he has considered Him as distanced. Whoever says wherein is He, he has considered Him contained in some thing.”
6. The above is narrated from Muhammad ibn al-Husayn from Salih ibn Hamza from Fath ibn ‘Abdallah Mawla Banu Hashim who has said the following. “I wrote to abu Ibrahim (a.s.) asking him about the Oneness of Allah.” He wrote back to me in his own hand writing, “All praise is due to Allah, Who inspires His servants with His praise.” He mentioned in it facts similar to those in the Hadith of Sahl ibn Ziyad (No. 5 above) to his words that read, ‘His essence has uprooted the (spreading) vines of imaginations’ with the following addition. “The first thing in His religion is to know Him. A perfect knowledge about Him is to know that He is One. A perfect belief in His Oneness is to negate all attributes from Him. Every attribute is evidence that it is different from what it is attributed to. That everything to which an attribute is ascribed is evidence that it is something other than the attribute. Both the attribute and to whatever it is attributed are evidence that there are two things which invalidate His being eternal. Whoever attributes a quality to Allah he has considered Him limited. Whoever considers Him limited he has enumerated Him and whoever enumerates Him he has considered His eternity invalid. Whoever says how is He, he has he has considered Him describable. Whoever says in what is He, he has considered Him as contained. Whoever says on what is He, he has become ignorant of Him. Whoever says where is He, he has considered some place without Him. Whoever says what is He, he has attributed certain qualities to Him. Whoever says up to what limit is He, he has considered Him as having an end. He had knowledge before there was anything to know. He was the Creator before there was any creatures. He was the Lord before there was a worshipper. Thus, is our Lord spoken of and it is above the way others speak of Him.”
7. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from Ahmad ibn al-Nadr and others whom he mentioned from ‘Amr ibn Thabit from a man whom he mentioned from abu Ishaq al-Subay‘i from Harith al-A‘war who said the following. “Amirul Mu’minin gave a speech in the afternoon and people liked it very much because of the beautiful manner in which Allah, the Most Holy, the Most High, is praised. Abu Ishaq has said that he asked al-Harith if he has recorded that sermon.” Al-Harith said, “I have recorded the sermon in writing.” He then dictated it to us from his book. “All praise is due to Allah Who does not die Whose wonders do not end. It is because everyday He has a task in the form of the invention of something that did not exist. It is He Who has no children so that He would share others in Majesty and He is not the child of others so that He would be inherited and Himself banish. The imaginations can not comprehend Him to figure Him out in some form of similitude. The eyes have not perceived Him so that after changing position He would also change. It is He for whose beginning there is no end nor there is a final destination for His being the last. It is He before Whom there is no time and is not preceded by any duration. He does not become defective by reduction or addition. He does not become attributed with direction or of what is He made of or with place. It is He Who knows all the hidden matters and has surpassed all intelligence what is evident in His creatures of plans and maintenance. It is He about Whom the prophets were asked and they did not speak of Him in terms of limits and parts. They spoke of His acts and showed people His signs. The intelligence of thinkers can not deny Him because the One who has created the heavens and earth and all that is in them and between them and is their Creator no one is able to stand up to His power. It is He, Who is different from the creatures and there is nothing similar to Him. It is He, Who has created the creatures for His worship and has given them the ability to obey Him. With the capabilities that He has placed in them and has removed all their excuses He has placing His authority among them so that after knowing the authority would perish whoever would like to perish and after knowing the authority receive salvation whoever would like to receive salvation. Benevolent is Allah to begin and to repeat. Then, Allah, to Whom all praise is due, introduced praise for His Own-self. He has finished the affairs of the world and the coming of the next life with praise for His Own-self saying, “He has judged among them with the truth” and All praise is due to Allah, Lord of the worlds.” All praise is due to Allah, Who has dressed up with greatness but with out a body, Who has put on the gown of Majesty and Glory which has no similarity. It is He, Who has control over the Throne without losing such authority. He is far Exalted above the creatures but without being far from them or being in touch with them. He has no limit that would end to a limit nor there is anything similar to Him to help know Him better. All things are humble before His power and might. All things, although great, are small before Him. All things respect His Greatness, obey His authority and Majesty. Glimpses of eyes are weak and exhausted in trying to comprehend Him. The imaginations of the creatures fall far short off describing Him. He is the first before all things and there was is no one before Him. He is the last after all things and there is no after for Him. He has control over all things with might. He observes all places without moving thereto. No touching touches Him and no sense senses Him. He is the Lord in the heavens and the Lord on earth. He is All-wise and All-knowing. He has given firm shape and form to His creatures the way He willed but not with following previous examples and without experiencing any fatigue in the creation of the things that He has created. He began what He wanted to begin and invented what He wanted to invent and the way He willed of the two great and heavy creatures, the man and Jinn so that they would know Him through such evidence His Lordship and established in them His obedience. “We thank Him with all of His praise for all of His bounties. We ask Him for His guidance to give us wisdom in our affairs. We seek His refuge from the evil of our sinful deeds and ask Him to forgive our sins that we may have committed before. We testify that there is no god but Allah and that Muhammad (s.a.) is His servant and messengers. He sent him with truth as a prophet, as a sign of His existence and a guide to Him. (We) found guidance through him from straying and are saved through him from ignorance. Whoever obeys Allah and His messenger has indeed gained a great success and has earned a great reward. Whoever disobeys Allah and His messengers has indeed suffered a clear loss and is subjected to a painful punishment. Make sure to succeed in obedience and listening, sincerity, good advice and proper support. Be helpful to yourselves to keep on the straight path and shun the detested matters. Deal among yourselves with truth and cooperate thereby with me. Hold back the unjust and feeble minded hands. Make others do good and prevent them from committing unlawful deeds. Appreciate excellence of the excelling people. May Allah protect you and us through guidance and make you and us steadfast in piety. I ask Allah for forgiveness for myself and for you.”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Ni‘man from Sayf ibn ‘Umayr from those whom he mentioned from al-Harith ibn al-Mughira al-Nasri who has said the following. “A person asked Imam abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, “Everything will be destroyed except God. . .” (28:88) The Imam (a.s.) asked, “What do they say about it?” I replied, “They say that everything will perish except the face of Allah.” The Imam (a.s.) said, “Glory belongs to Allah. What they say is monstrous. What is meant thereby is that aspect of Allah’s relation with people through which (persons of highest degree of excellence) they establish faith in Him.”
2. A number of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn abu Nasr from Safwan al-Jammal from Imam abu ‘Abdallah (a.s.) the following. “I asked Imam abu ‘Abdallah (a.s.) about the words of Allah, the Most Holy, the Most High, “Everything will be destroyed except God. . .” (28:88) The Imam (a.s.) said, “It means whoever comes to Allah through obeying His commandments, i.e. following Prophet Muhammad (s.a.) is the face (the aspect of Allah’s relation with people) of Allah that does not perish. So also is His words, “One who obeys the Messenger has certainly obeyed God . .” (4:80).
3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from abu Salam al-Khannas from some of our people from Imam abu Ja‘far (a.s.) who has said the following. “We (family of Prophet Muhammad) are the al-Mathani (one of two) that Allah gave to Prophet Muhammad (s.a.). We are the Wajhullah (face of Allah, meaning a certain aspect of Allah’s relation with people) that move among you on earth. We are the eyes of Allah (overseers or observers from the side of Allah) in His creatures. We are the hands of Allah that are open with blessings for His servants. Those who wanted to know us have known us. There are people who are ignorant about us they are ignorant of us and of the leadership of the pious people.”
4. Al-Husayn ibn Muhammad al-Ash‘ari and Muhammad ibn Yahya altogether have narrated from Ahmad ibn Ishaq from Su‘dan ibn Muslim from Mu‘awiya ibn ‘Ammar from abu ‘Abdallah (a.s.) who has said the following about the words of Allah. “God has the most blessed Names. You should address Him in your worship by these Names . .” (7:180) The Imam said, “We, I swear by Allah, are the most blessed names of Allah without which Allah does not accept any of the good deeds of His servants until they know us properly.”
5. Muhammad ibn abu ‘Abdallah ibn Muhammad ibn Isma‘il has narrated from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Hassan ibn Sa‘id from al-Haytham ibn ‘Abdallah from Marwan ibn Salih who has said that Imam abu ‘Abdallah has said the following. “Allah created us and made it well. He gave us our form and formed it well. He made us His eyes among His servants and His speaking tongue in His creatures. He made us His open hands over His servants with kindness and mercy. He has made us his face through which He is approached and his door that shows the way leading to Him. He made us His treasurers in the heavens and on earth. Through us the trees give fruit and the fruits ripen and the canals flow. Through us the skies send rain and plants grow on earth. Through our worship Allah is worshipped and were we not there Allah would not have been worshipped.”
6. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Isma‘il ibn Bazi‘a from his uncle, Hamza ibn Bazi‘a from abu ‘Abdallah (a.s.) who has said the following about the words of Allah. “When they invoked Our anger, (43:54). We took revenge on them . .” (43:55). “Allah, the Most Holy, the Most High, does not become frustrated the way we do. But He has created friends for his-Own-self who become frustrated and at times happy. They are created. They worship (Allah). He has designed their happiness to be His Own happiness and their anger as His-Own anger. It is because He has assigned them to guide people to Him and serve as proof of His existence. For this reason such conditions belong to them. This does not reach Allah the way it reaches people. The meaning is what just mentioned. He has also said, “Whoever would humiliate My friends such people have declared war against Me with challenge.” He has also said, “One who obeys the Messenger has certainly obeyed God. . .” (4:80). “Those who pledge obedience to you are, in fact, pledging obedience to God. The hands of God are above their hands. . .” (48:10). All of these and other similar ones mean what I just said. The same is the case with anger and happiness and other such matters. Had it been possible for frustration and anger to reach Allah one could have said that one-day Allah will banish altogether. It is because if anger and frustration would reach Him changes also would take place in Him and, thus, He will not remain safe from banishment. As a result, there would exist no distinction between the created and the Creator, between the Almighty and those subject to such might and power. No distinction would remain between the created and the Creator. Allah is far above such things, and is the Most High and Most Great. He is the Creator of all things not because he needed them. If it would be without the need then it would be impossible to limit Him with limits and conditions. Note this if Allah would will it to be so.”
7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَسْوَدَ بْنِ سَعِيدٍ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَنْشَأَ يَقُولُ ابْتِدَاءً مِنْهُ مِنْ غَيْرِ أَنْ أَسْأَلَهُ نَحْنُ حُجَّةُ الله وَنَحْنُ بَابُ الله وَنَحْنُ لِسَانُ الله وَنَحْنُ وَجْهُ الله وَنَحْنُ عَيْنُ الله فِي خَلْقِهِ وَنَحْنُ وُلاةُ أَمْرِ الله فِي عِبَادِهِ.
7. A number of our people have narrated from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Humran from Aswad ibn Sa‘id who has said the following. “I was in the presence of Imam abu Ja‘far (a.s.), who began to speak without any question from me.” “We are the authority of Allah. We are the door to Allah. We are the tongue of Allah. We are the face of Allah. We are the eyes of Allah in His people. We are the authority in the commandments of Allah among His servants.”
8. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Ahmad ibn abu Nasr from Hassan al-Jammal who has said that Hashim ibn abu ‘Ammara al-Janbi reported to him this. “I heard Amirul Mu’minin Ali (a.s.) saying, ‘I am the eyes of Allah. I am the hands of Allah. I am the sides of Allah. I am the door to Allah.”
9. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn Isma‘il ibn Bazi‘a from his uncle Hamza ibn Bazi‘a from Ali ibn Suwayd from abu al-Hassan Musa ibn Ja‘far (a.s.) who has said the following. About the words of Allah “Woe to me because of my failure to fulfill my duties from the side of God. .” (39:56). The Imam (a.s.) said that the side of Allah is Amirul Mu’minin (a.s.) and so are the successors of the high position until the matters will reach to the last one among them.”
10. Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Muhammad ibn Jumhur from Ali ibn al-Salt from al-Hakam and Isma‘il sons of Habid from Burayd al-‘Ijli who has said the following. “I heard Imam abu Ja‘far (a.s.) saying, ‘Through us Allah is worshipped. Through us Allah is known. Through us belief in the Oneness of Allah, the Most Holy, the Most High, is established. Muhammad is the Hijab (curtain) of Allah, the Most Holy, the Most High.”
11. Some of our people have narrated from Muhammad ibn ‘Abdallah from ‘Abdal Wahhab ibn Bishr from Musa ibn Qadim from Sulayman from Zurara from abu Ja‘far (a.s.) who has said the following. “I asked the Imam about the words of Allah, the Most Holy, the Most High, “They (children of Israel) did not wrong Us but they wronged themselves.” (2:57) The Imam said, “Allah is far Great and Majestic and Mighty above being wronged. But He has mixed us with His Own-self. He has considered the wrong done to us as being done to Him and His Own authority as our authority as He has said, “Only God, His Messenger, and the true believers who are steadfast in prayer and pay alms, while they kneel during prayer, are your guardians” (5:55). It means the Imams from us. Allah has also said, “They (children of Israel) did not wrong Us but wronged themselves. (2:57)” Then he mentioned a similar statement.”
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.
