Introduction

The Book of Intelligence and Ignorance

Chapter on the necessity to seek knowledge and the recommendations to learn

Chapter on the quality of knowledge its virtue and the virtue of the scholars

Chapter on Kinds of People

Chapter on the reward for the scholars and those who seek knowledge

Chapter on the Qualities of the Scholars

Chapter on the Rights of the scholars

Chapter on the Loss of a Scholar

Chapter on Meeting the Scholars and Associating with Them

Chapter on Asking the Scholar and Discussing with him

Chapter on Giving Knowledge as Charity

Prohibition on Speaking without Knowledge.

Chapter on Those who Act without Knowledge

Chapter on Utilization of Knowledge

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter

Chapter on Miscellaneous Issues

Chapter on narrating books and Hadith (The virtue of writing and its preservation)

Chapter on Taqlid, following the opinions of someone

Chapter on Innovations, Personal Opinions and Analogies

Chapter on the need to refer to the book and Sunnah

Chapter on the Differences in al-Hadith

Chapter on Following the Sunnah and Evidence of the Book

Chapter on Contingency of the Universe and Proof of the Existence of its Creator

Chapter on Can Allah (God) be Considered a Thing?

Chapter on (the Issue) that only He is proof of His Own Existence

Chapter on the minimum degree of knowledge of the existence of Allah

Chapter on Who is Worshipped

Chapter On Being and Space (al-Kawn WA al-Makan)

Chapter On The relationships (Nisbah) Of Allah

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah)

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah)

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH)

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah

Another Chapter of The Previous Chapter

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action

Chapter On the Coming into the Existence of the Names of Allah

Chapter On The Meanings of the Names of Allah and their Derivatives

Chapter on Another Chapter (Related) to the Previous Chapter

Chapter on the Interpretation of al-Samad, Self-sufficient

Chapter on Motion and Change

Chapter about al-‘Arsh and al-Kursi

Chapter on al-Ruh, the Spirit

Chapter on Comprehensive (Ahadith) about the Oneness of Allah

Chapter on Miscellaneous Ahadith

Chapter on al-Bida’

Chapter on the issue that there is nothing in heavens and earth but that they are in seven

Chapter on Wish and Will

Chapter on Test and Choice

Chapter on Fortunateness and Un-fortunateness

Good and Evil

Predestination, Fate and the Middle Road in Between

The Capabilities

Declaration, Definition and the Need for Solid Proof

Differences in the Justification of Divine Authority among People

Allah’s Authorities and Means of Justification of Accountability in People

Guidance Is From Allah, the Most Holy, the Most High

The necessity of the presence of Divine Authority among the people

The Categories of the Prophets, the Messengers and the Imams (a.s.)

The Difference among he Messengers, the Prophets and the al-Muhaddath

The issue that Allah’s holding people accountable remains unjustified without the Imam

The Issue that the Earth at no time is without a Person with Divine Authority

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority

Knowing the Imam (a.s.) and Belief in His Divine Authority

The obligation to obey the Imams (a.s.)

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature

The Imams (a.s.) are the only true guides

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High

The Imams are the corner stone on earth

The Unique Ahadith that sums up the Virtue and Qualifications of the Imam (a.s.)

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.)

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.)

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.)

Those whom Allah has called people of knowledge they are the Imams (a.s.)

The People Well-grounded in Knowledge are the Imams (a.s.) alone

The Imams are those who have received Knowledge and it is firmly Established in their Hearts

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.)

Two Kinds of Imam are mentioned in the Holy Quran: the Imams (a.s.) who call to Allah and the Imams who call to Fire

The Holy Quran guides people to the Imam (a.s.)

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.)

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.)

The Path, Urged to be Maintained Steadfastly is Acknowledgement of the Divine Authority of Imam Ali (a.s.)

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them

The Imams (a.s.) have with all the books that Allah, the Most Holy, the Most High, has revealed and that they know them even the language in them are different

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran

The degree of the Great Names of Allah that are given to the Imams (a.s.)

Sacred objects of the Prophets transferred to the Imams (a.s.)

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.)

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.)

Chapter Ninety Seven of the Holy Quran and its interpretation

 1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ رَفَعَهُ قَالَ سَأَلَ الْجَاثَلِيقُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) فَقَالَ أَخْبِرْنِي عَنِ الله عَزَّ وَجَلَّ يَحْمِلُ الْعَرْشَ أَمِ الْعَرْشُ يَحْمِلُهُ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) الله عَزَّ وَجَلَّ حَامِلُ الْعَرْشِ وَالسَّمَاوَاتِ وَالارْضِ وَمَا فِيهِمَا وَمَا بَيْنَهُمَا وَذَلِكَ قَوْلُ الله عَزَّ وَجَلَّ إِنَّ الله يُمْسِكُ السَّماواتِ وَالارْضَ أَنْ تَزُولا وَلَئِنْ زالَتا إِنْ أَمْسَكَهُما مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كانَ حَلِيماً غَفُوراً قَالَ فَأَخْبِرْنِي عَنْ قَوْلِهِ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ فَكَيْفَ قَالَ ذَلِكَ وَقُلْتَ إِنَّهُ يَحْمِلُ الْعَرْشَ وَالسَّمَاوَاتِ وَالارْضَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) إِنَّ الْعَرْشَ خَلَقَهُ الله تَعَالَى مِنْ أَنْوَارٍ أَرْبَعَةٍ نُورٍ أَحْمَرَ مِنْهُ احْمَرَّتِ الْحُمْرَةُ وَنُورٍ أَخْضَرَ مِنْهُ اخْضَرَّتِ الْخُضْرَةُ وَنُورٍ أَصْفَرَ مِنْهُ اصْفَرَّتِ الصُّفْرَةُ وَنُورٍ أَبْيَضَ مِنْهُ ابْيَضَّ الْبَيَاضُ وَهُوَ الْعِلْمُ الَّذِي حَمَّلَهُ الله الْحَمَلَةَ وَذَلِكَ نُورٌ مِنْ عَظَمَتِهِ فَبِعَظَمَتِهِ وَنُورِهِ أَبْصَرَ قُلُوبُ الْمُؤْمِنِينَ وَبِعَظَمَتِهِ وَنُورِهِ عَادَاهُ الْجَاهِلُونَ وَبِعَظَمَتِهِ وَنُورِهِ ابْتَغَى مَنْ فِي السَّمَاوَاتِ وَالارْضِ مِنْ جَمِيعِ خَلائِقِهِ إِلَيْهِ الْوَسِيلَةَ بِالاعْمَالِ الْمُخْتَلِفَةِ وَالادْيَانِ الْمُشْتَبِهَةِ فَكُلُّ مَحْمُولٍ يَحْمِلُهُ الله بِنُورِهِ وَعَظَمَتِهِ وَقُدْرَتِهِ لا يَسْتَطِيعُ لِنَفْسِهِ ضَرّاً وَلا نَفْعاً وَلا مَوْتاً وَلا حَيَاةً وَلا نُشُوراً فَكُلُّ شَيْ‏ءٍ مَحْمُولٌ وَالله تَبَارَكَ وَتَعَالَى الْمُمْسِكُ لَهُمَا أَنْ تَزُولا وَالْمُحِيطُ بِهِمَا مِنْ شَيْ‏ءٍ وَهُوَ حَيَاةُ كُلِّ شَيْ‏ءٍ وَنُورُ كُلِّ شَيْ‏ءٍ سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوّاً كَبِيراً قَالَ لَهُ فَأَخْبِرْنِي عَنِ الله عَزَّ وَجَلَّ أَيْنَ هُوَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) هُوَ هَاهُنَا وَهَاهُنَا وَفَوْقُ وَتَحْتُ وَمُحِيطٌ بِنَا وَمَعَنَا وَهُوَ قَوْلُهُ ما يَكُونُ مِنْ نَجْوى‏ ثَلاثَةٍ إِلا هُوَ رابِعُهُمْ وَلا خَمْسَةٍ إِلا هُوَ سادِسُهُمْ وَلا أَدْنى‏ مِنْ ذلِكَ وَلا أَكْثَرَ إِلا هُوَ مَعَهُمْ أَيْنَ ما كانُوا فَالْكُرْسِيُّ مُحِيطٌ بِالسَّمَاوَاتِ وَالارْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى وَذَلِكَ قَوْلُهُ تَعَالَى وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالارْضَ وَلا يَؤُدُهُ حِفْظُهُما وَهُوَ الْعَلِيُّ الْعَظِيمُ فَالَّذِينَ يَحْمِلُونَ الْعَرْشَ هُمُ الْعُلَمَاءُ الَّذِينَ حَمَّلَهُمُ الله عِلْمَهُ وَلَيْسَ يَخْرُجُ عَنْ هَذِهِ الارْبَعَةِ شَيْ‏ءٌ خَلَقَ الله فِي مَلَكُوتِهِ الَّذِي أَرَاهُ الله أَصْفِيَاءَهُ وَأَرَاهُ خَلِيلَهُ (عَلَيْهِ السَّلام) فَقَالَ وَكَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَالارْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ وَكَيْفَ يَحْمِلُ حَمَلَةُ الْعَرْشِ الله وَبِحَيَاتِهِ حَيِيَتْ قُلُوبُهُمْ وَبِنُورِهِ اهْتَدَوْا إِلَى مَعْرِفَتِهِ.

 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.”

 2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَاسْتَأْذَنْتُهُ فَأَذِنَ لِي فَدَخَلَ فَسَأَلَهُ عَنِ الْحَلالِ وَالْحَرَامِ ثُمَّ قَالَ لَهُ أَ فَتُقِرُّ أَنَّ الله مَحْمُولٌ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) كُلُّ مَحْمُولٍ مَفْعُولٌ بِهِ مُضَافٌ إِلَى غَيْرِهِ مُحْتَاجٌ وَالْمَحْمُولُ اسْمُ نَقْصٍ فِي اللَّفْظِ وَالْحَامِلُ فَاعِلٌ وَهُوَ فِي اللَّفْظِ مِدْحَةٌ وَكَذَلِكَ قَوْلُ الْقَائِلِ فَوْقَ وَتَحْتَ وَأَعْلَى وَأَسْفَلَ وَقَدْ قَالَ الله وَلله الاسْماءُ الْحُسْنى‏ فَادْعُوهُ بِها وَلَمْ يَقُلْ فِي كُتُبِهِ إِنَّهُ الْمَحْمُولُ بَلْ قَالَ إِنَّهُ الْحَامِلُ فِي الْبَرِّ وَالْبَحْرِ وَالْمُمْسِكُ السَّمَاوَاتِ وَالارْضَ أَنْ تَزُولا وَالْمَحْمُولُ مَا سِوَى الله وَلَمْ يُسْمَعْ أَحَدٌ آمَنَ بِالله وَعَظَمَتِهِ قَطُّ قَالَ فِي دُعَائِهِ يَا مَحْمُولُ قَالَ أَبُو قُرَّةَ فَإِنَّهُ قَالَ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمانِيَةٌ وَقَالَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) الْعَرْشُ لَيْسَ هُوَ الله وَالْعَرْشُ اسْمُ عِلْمٍ وَقُدْرَةٍ وَعَرْشٍ فِيهِ كُلُّ شَيْ‏ءٍ ثُمَّ أَضَافَ الْحَمْلَ إِلَى غَيْرِهِ خَلْقٍ مِنْ خَلْقِهِ لانَّهُ اسْتَعْبَدَ خَلْقَهُ بِحَمْلِ عَرْشِهِ وَهُمْ حَمَلَةُ عِلْمِهِ وَخَلْقاً يُسَبِّحُونَ حَوْلَ عَرْشِهِ وَهُمْ يَعْمَلُونَ بِعِلْمِهِ وَمَلائِكَةً يَكْتُبُونَ أَعْمَالَ عِبَادِهِ وَاسْتَعْبَدَ أَهْلَ الارْضِ بِالطَّوَافِ حَوْلَ بَيْتِهِ وَالله عَلَى الْعَرْشِ اسْتَوَى كَمَا قَالَ وَالْعَرْشُ وَمَنْ يَحْمِلُهُ وَمَنْ حَوْلَ الْعَرْشِ وَالله الْحَامِلُ لَهُمُ الْحَافِظُ لَهُمُ الْمُمْسِكُ الْقَائِمُ عَلَى كُلِّ نَفْسٍ وَفَوْقَ كُلِّ شَيْ‏ءٍ وَعَلَى كُلِّ شَيْ‏ءٍ وَلا يُقَالُ مَحْمُولٌ وَلا أَسْفَلُ قَوْلاً مُفْرَداً لا يُوصَلُ بِشَيْ‏ءٍ فَيَفْسُدُ اللَّفْظُ وَالْمَعْنَى قَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَةِ الَّتِي جَاءَتْ أَنَّ الله إِذَا غَضِبَ إِنَّمَا يُعْرَفُ غَضَبُهُ أَنَّ الْمَلائِكَةَ الَّذِينَ يَحْمِلُونَ الْعَرْشَ يَجِدُونَ ثِقْلَهُ عَلَى كَوَاهِلِهِمْ فَيَخِرُّونَ سُجَّداً فَإِذَا ذَهَبَ الْغَضَبُ خَفَّ وَرَجَعُوا إِلَى مَوَاقِفِهِمْ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) أَخْبِرْنِي عَنِ الله تَبَارَكَ وَتَعَالَى مُنْذُ لَعَنَ إِبْلِيسَ إِلَى يَوْمِكَ هَذَا هُوَ غَضْبَانُ عَلَيْهِ فَمَتَى رَضِيَ وَهُوَ فِي صِفَتِكَ لَمْ يَزَلْ غَضْبَانَ عَلَيْهِ وَعَلَى أَوْلِيَائِهِ وَعَلَى أَتْبَاعِهِ كَيْفَ تَجْتَرِئُ أَنْ تَصِفَ رَبَّكَ بِالتَّغْيِيرِ مِنْ حَالٍ إِلَى حَالٍ وَأَنَّهُ يَجْرِي عَلَيْهِ مَا يَجْرِي عَلَى الْمَخْلُوقِينَ سُبْحَانَهُ وَتَعَالَى لَمْ يَزُلْ مَعَ الزَّائِلِينَ وَلَمْ يَتَغَيَّرْ مَعَ الْمُتَغَيِّرِينَ وَلَمْ يَتَبَدَّلْ مَعَ الْمُتَبَدِّلِينَ وَمَنْ دُونَهُ فِي يَدِهِ وَتَدْبِيرِهِ وَكُلُّهُمْ إِلَيْهِ مُحْتَاجٌ وَهُوَ غَنِيٌّ عَمَّنْ سِوَاهُ.

 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.”

 3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله جَلَّ وَعَزَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالارْضَ فَقَالَ يَا فُضَيْلُ كُلُّ شَيْ‏ءٍ فِي الْكُرْسِيِّ السَّمَاوَاتُ وَالارْضُ وَكُلُّ شَيْ‏ءٍ فِي الْكُرْسِيِّ.

 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.”

 4ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله جَلَّ وَعَزَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالارْضَ السَّمَاوَاتُ وَالارْضُ وَسِعْنَ الْكُرْسِيَّ أَمِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالارْضَ فَقَالَ بَلِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالارْضَ وَالْعَرْشَ وَكُلُّ شَيْ‏ءٍ وَسِعَ الْكُرْسِيُّ.

 4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hajjal form Tha‘labah ibn Maymun from Zurarah bin A'yan, who said: "I asked Abu Abdullah (a.s) about the verse of Allah, 'His Kursi extends over the heavens and the earth.' (Quran 2:255) Is it the heavens and the earth that extend over the Kursi, or is it the Kursi that extends over the heavens and the earth?" He replied: "It is al-Kursi that extends over the heavens، the earth, and the Throne. The Kursi encompasses everything."

 5ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ الله بْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَسِعَ كُرْسِيُّهُ السَّماواتِ وَالارْضَ السَّمَاوَاتُ وَالارْضُ وَسِعْنَ الْكُرْسِيَّ أَوِ الْكُرْسِيُّ وَسِعَ السَّمَاوَاتِ وَالارْضَ فَقَالَ إِنَّ كُلَّ شَيْ‏ءٍ فِي الْكُرْسِيِّ.

 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.”

 6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ حَمَلَةُ الْعَرْشِ وَالْعَرْشُ الْعِلْمُ ثَمَانِيَةٌ أَرْبَعَةٌ مِنَّا وَأَرْبَعَةٌ مِمَّنْ شَاءَ الله.

 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.”

 7ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَكانَ عَرْشُهُ عَلَى الْماءِ فَقَالَ مَا يَقُولُونَ قُلْتُ يَقُولُونَ إِنَّ الْعَرْشَ كَانَ عَلَى الْمَاءِ وَالرَّبُّ فَوْقَهُ فَقَالَ كَذَبُوا مَنْ زَعَمَ هَذَا فَقَدْ صَيَّرَ الله مَحْمُولاً وَوَصَفَهُ بِصِفَةِ الْمَخْلُوقِ وَلَزِمَهُ أَنَّ الشَّيْ‏ءَ الَّذِي يَحْمِلُهُ أَقْوَى مِنْهُ قُلْتُ بَيِّنْ لِي جُعِلْتُ فِدَاكَ فَقَالَ إِنَّ الله حَمَّلَ دِينَهُ وَعِلْمَهُ الْمَاءَ قَبْلَ أَنْ يَكُونَ أَرْضٌ أَوْ سَمَاءٌ أَوْ جِنٌّ أَوْ إِنْسٌ أَوْ شَمْسٌ أَوْ قَمَرٌ فَلَمَّا أَرَادَ الله أَنْ يَخْلُقَ الْخَلْقَ نَثَرَهُمْ بَيْنَ يَدَيْهِ فَقَالَ لَهُمْ مَنْ رَبُّكُمْ فَأَوَّلُ مَنْ نَطَقَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَأَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَالائِمَّةُ صَلَوَاتُ الله عَلَيْهِمْ فَقَالُوا أَنْتَ رَبُّنَا فَحَمَّلَهُمُ الْعِلْمَ وَالدِّينَ ثُمَّ قَالَ لِلْمَلائِكَةِ هَؤُلاءِ حَمَلَةُ دِينِي وَعِلْمِي وَأُمَنَائِي فِي خَلْقِي وَهُمُ الْمَسْئُولُونَ ثُمَّ قَالَ لِبَنِي آدَمَ أَقِرُّوا لله بِالرُّبُوبِيَّةِ وَلِهَؤُلاءِ النَّفَرِ بِالْوَلايَةِ وَالطَّاعَةِ فَقَالُوا نَعَمْ رَبَّنَا أَقْرَرْنَا فَقَالَ الله لِلْمَلائِكَةِ اشْهَدُوا فَقَالَتِ الْمَلائِكَةُ شَهِدْنَا عَلَى أَنْ لا يَقُولُوا غَداً إِنَّا كُنَّا عَنْ هذا غافِلِينَ. أَوْ تَقُولُوا إِنَّما أَشْرَكَ آباؤُنا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ أَ فَتُهْلِكُنا بِما فَعَلَ الْمُبْطِلُونَ يَا دَاوُدُ وَلايَتُنَا مُؤَكَّدَةٌ عَلَيْهِمْ فِي الْمِيثَاقِ.

 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.”

Al-Kāfi - Volume 1

Book 3, Chapter 20