Foreword

Reward for the Monotheists and Gnostics

Divine Unity and‬‬ Negation of Anthropomorphism

The Definition of One, Divine Unity, and the Believer in Divine Unity

The Commentary of Chapter 112 the Unity [al-Tawhid]

The Meaning of Divine Unity and Divine Justice

The Mighty and High is Devoid of both Body and Image

The Blessed and Exalted is a Thing

What is Related Regarding the Vision

Omnipotence

Knowledge

Attributes of Essence and Attributes of Actions

The Commentary of verse 88 of Chapter 28 the Narrative [al-Qasas] Everything is perishable but He.

The Commentary of Verse 75 of Chapter 38 Sad O Iblis! What prevented you that you should do obeisance to him whom I created with My Two Hands?

The Commentary of Verse 42 of Chapter 68 Qalam - On the Day when there shall be a severe affliction, and they shall be called upon to make obeisance

The Commentary of Verse 35 of Chapter 24 the Light [al-Nur]

The Commentary of Verse 67 of Chapter 9 the Repentance [al-Tawbah] They have forsaken Allah, so He has forsaken them.

The Commentary of Verse 67 of Chapter 39 the Companies [al-Zumar] And the whole Earth shall be in His Grip on the Day of Resurrection and the Heavens rolled up in his Right Hand.

The Commentary of Verse 15 of Chapter 83 the Defrauders [al-Mutaffifin] Nay! Most surely they shall on that day be debarred from their Lord.

The Commentary of Verse 22 of Chapter 89 the Daybreak [al-Fajr] And your Lord comes and (also) the angels in ranks.

The Commentary of Verse 210 of Chapter 2 the Cow [al-Baqarah] They do not wait aught but that Allah should come to them in the shadow of clouds along with the angels.

Meaning of Scoffing, Mockery, Planning and Deception of Allah

The Meaning of Allah’s Side

The Meaning of the Waistband

Meaning of the Eye, the Ear, and the Tongue of Allah

The Meaning of Allah’s Hand is Tied Up

The Meaning of His Pleasure and His Anger

The Meaning of Allah’s Breathing of Spirit And I breathed into him of My Sprit.

Negation of Space, Time, Stillness, Motion, Descending, Ascending, and Transference from Allah

The Names of Allah, the Exalted,‬‬ and the Difference between their Meanings and the Meaning of the‬‬ Names of Creation

What is the Qur’an?

The Meaning of “In the Name of Allah, the Most Compassionate, the Most Merciful”

The Explanation of‬‬ the Letters of the Alphabet.

The Explanation of the Letters of the Alphabet According to Their Numerical Value

The Explanation of the Words of the Calls to Prayer

The Commentary of Guidance, Misguidance, Direction, and Forsaking is from Allah, the Exalted

The Refutation of the Dualists & the Atheists

There is no‬‬ god but the One God

The‬‬ Remembrance of Allah’s Greatness, Mighty be His Glory

The Subtlety of Allah, the Blessed, the Exalted

The Least Required for Recognizing Diving Unity

He, the Mighty and High, in not Recognized, Except by Himself.

The Assertion of the Emergence of the Universe

The Tradition of Dhi`lib.

The Tradition of Subakht, the Jewish Man

The Meaning of “Glory be to Allah” [Subhan Allah]

The Meaning of Allah is the Greatest [Allahu Akbar]

The Meaning of the First and the Last

the Most Compassionate is Firm on the Empyrean.

His Empyrean was on the Water

The Empyrean and Its‬‬ Description

The Empyrean was Created in Quarters

The Meaning of `His Knowledge Extend over the Heavens and the Earth’

Allah made the Nature of the Creation upon Divine Unity

The Appearance [Al-Bada’]

The Will and the Intent

Capability

The Trial and the Test

Privilege and Adversity

The Negation of Determinism and Relinquishment

Predestination, Divine Decree, Trials, Means of Sustenance Rates, and Restricted Powers

Children and Allah’s Justice Concerning Them

Allah only does what is best for His servants

Command, Prohibition, Promise and Threat

Recognition, Explanation, Evidence, and Guidance

A Session of al-Ridha (AS‬‬) with Theologians from Among the Rhetoricians and Various‬‬ Religions about Unity in the presence of al-Ma`mun

A Session of al-Ridha (AS) with Sulayman al-Marwazi, the Theologian of Khurasan, in‬‬ the Presece of al-Ma`mun concerning the Subject of Divine Unity.

The Prohibition of Discussing, Debating, and Arguing about Allah

1 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا أبو القاسم العلوي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا الحسين ابن الحسن، قال: حدثني إبراهيم بن هاشم القمي، قال: حدثنا العباس بن عمرو الفقيمي، عن هشام بن الحكم في حديث الزنديق الذي أتى أبا عبد الله عليه السلام فكان من قول أبي عبد الله عليه السلام له: لا يخلو قولك: إنهما اثنان، من أن يكونا قديمين قويين أو يكونا ضعيفين أو يكون أحدهما قويا والآخر ضعيفا، فإن كانا قويين فلم لا يدفع كل واحد منهما صاحبة ويتفرد بالتدبير، وإن زعمت أن أحدهما قوي و الآخر ضعيف ثبت أنه واحد كما نقول، للعجز الظاهر في الثاني، وإن قلت: إنهما اثنان لم يخل من أن يكونا متفقين من كل جهة أو مفترقين من كل جهة فلما رأينا الخلق منتظما والفلك جاريا واختلاف الليل والنهار، والشمس والقمر دل صحة الأمر والتدبير وائتلاف الأمر على أن المدبر واحد  ثم يلزمك إن ادعيت اثنين فلا بد من فرجة بينهما حتى يكونا اثنين فصارت الفرجة ثالثا بينهما، قديما معهما، فيلزمك ثلاثة، فإن ادعيت ثلاثة لزمك ما قلنا في الاثنين حتى يكون بينهم فرجتان فيكون خمسا، ثم يتناهى في العدد إلى ما لا نهاية في الكثرة . قال هشام: فكان من سؤال الزنديق أن قال: فما الدليل عليه؟ قال أبو - عبد الله عليه السلام: وجود الأفاعيل التي دلت على أن صانعا صنعها، ألا ترى أنك إذا نظرت إلى بناء مشيد مبني علمت أن له بانيا وإن كنت لم تر الباني ولم تشاهده، قال: فما هو؟ قال: هو شئ بخلاف الأشياء، ارجع بقولي: شئ إلى إثبات معنى، وأنه شئ بحقيقة الشيئية  غير أنه لا جسم ولا صورة ولا يحس ولا يجس ولا يدرك بالحواس الخمس، لا تدركه الأوهام، ولا تنقصه الدهور، ولا يغيره الزمان. قال السائل: فتقول: إنه سميع بصير؟! قال: هو سميع بصير، سميع بغير جارحة وبصير بغير آله، بل يسمع بنفسه، ويبصر بنفسه، ليس قولي، إنه يسمع بنفسه وبصير بنفسه أنه شئ والنفس شئ آخر، ولكن أردت عبارة عن نفسي إذ كنت مسؤولا وإفهاما لك إذ كنت سائلا، وأقول: يسمع بكله لا أن الكل منه له بعض، ولكني أردت إفهاما لك والتعبير عن نفسي، وليس مرجعي في ذلك إلا إلى أنه السميع البصير العالم الخبير بلا اختلاف الذات ولا اختلاف المعنى . قال السائل: فما هو؟ قال أبو عبد الله عليه السلام: هو الرب وهو المعبود وهو الله وليس قولي: (الله) إثبات هذه الحروف ألف، لام، هاء، ولكني أرجع إلى معنى  هو شئ خالق الأشياء وصانعها وقعت عليه هذه الحروف، وهو المعنى الذي يسمى به الله والرحمن والرحيم والعزيز وأشباه ذلك من أسمائه  وهو المعبود عز وجل. قال السائل: فإنا لم نجد موهوما إلا مخلوقا، قال أبو عبد الله عليه السلام: لو كان ذلك كما تقول لكان التوحيد عنا مرتفعا لأنا لم نكلف أن نعتقد غير موهوم ولكنا نقول: كل موهوم بالحواس مدرك، فما تجده الحواس وتمثله فهو مخلوق  ولا بد من إثبات صانع الأشياء خارج من الجهتين المذمومتين  إحديهما النفي إذ كان النفي هو الإبطال والعدم، والجهة الثانية التشبيه إذ كان التشبيه من صفة المخلوق الظاهر التركيب والتأليف، فلم يكن بد من إثبات الصانع لوجود المصنوعين، والاضطرار منهم إليه أثبت أنهم مصنوعون، وأن صانعهم غيرهم وليس مثلهم إذ كان مثلهم شبيها بهم في ظاهر التركيب والتأليف وفيما يجري عليهم من حدوثهم بعد أن لم يكونوا، وتنقلهم من صغر إلى كبر، وسواد إلى بياض، وقوة إلى ضعف، وأحوال موجودة لا حاجة لنا إلى تفسيرها لثباتها ووجودها. قال السائل: فقد حددته إذ أثبت وجوده، قال أبو عبد الله عليه السلام: لم أحده ولكن أثبته إذ لم يكن بين الاثبات والنفي منزلة. قال السائل: فله إنية ومائية؟ قال: نعم، لا يثبت الشئ إلا بإنية و مائية . قال السائل: فله كيفية؟ قال: لا لأن الكيفية جهة الصفة والإحاطة  ولكن لا بد من الخروج من جهة التعطيل والتشبيه لأن من نفاه أنكره ورفع ربوبيته وأبطله ومن شبهه بغيره فقد أثبته بصفة المخلوقين المصنوعين الذين لا يستحقون الربوبية، ولكن لا بد من إثبات ذات بلا كيفية لا يستحقها غيره ولا يشارك فيها ولا يحاط بها ولا يعلمها غيره . قال السائل: فيعاني الأشياء بنفسه؟  قال أبو عبد الله عليه السلام: هو أجل من أن يعاني الأشياء بمباشرة ومعالجة لأن ذلك صفة المخلوق الذي لا يجئ الأشياء له إلا بالمباشرة والمعالجة، وهو تعالى نافذ الإرادة المشية فعال لما يشاء. قال السائل: فله رضى وسخط؟ قال أبو عبد الله عليه السلام: نعم، وليس ذلك على ما يوجد في المخلوقين، وذلك أن الرضا والسخط دخال يدخل عليه فينقله من حال إلى حال، وذلك صفة المخلوقين العاجزين المحتاجين، وهو تبارك وتعالى العزيز الرحيم لا حاجة به إلى شئ مما خلق، وخلقه جميعا محتاجون إليه، وإنما خلق الأشياء من غير حاجة ولا سبب اختراعا وابتداعا (١). قال السائل: فقوله: ﴿الرحمن على العرش استوى﴾  قال أبو عبد الله عليه السلام: بذلك وصف نفسه وكذلك هو مستول على العرش بائن من خلقه من غير أن يكون العرش حاملا له ولا أن يكون العرش حاويا له ولا أن العرش محتاز له، ولكنا نقول: هو حامل العرش وممسك العرش، ونقول من ذلك ما قال: (وسع كرسيه السماوات والأرض)  فثبتنا من العرش والكرسي ما ثبته، ونفينا أن يكون العرش والكرسي حاويا له أو يكون عز وجل محتاجا إلى مكان أو إلى شئ مما خلق، بل خلقه محتاجون إليه. قال السائل: فما الفرق بين أن ترفعوا أيديكم إلى السماء وبين أن تخفضوها نحو الأرض؟ قال أبو عبد الله عليه السلام: ذلك في علمه وإحاطته وقدرته سواء، ولكنه عز وجل أمر أولياءه وعباده برفع أيديهم إلى السماء نحو العرش لأنه جعله معدن الرزق، فثبتنا ما ثبته القرآن والأخبار عن الرسول صلى الله عليه وآله حين قال: ارفعوا أيديكم إلى الله عز وجل، وهذا يجمع عليه فرق الأمة كلها . قال السائل: فمن أين أثبت أنبياء ورسلا؟ قال أبو عبد الله عليه السلام: إنا لما أثبتنا أن لنا خالقا صانعا متعاليا عنا وعن جميع ما خلق وكان ذلك الصانع حكيما لم يجز أن يشاهده خلقه ولا يلامسهم ولا يلامسوه ولا يباشرهم ولا يباشروه ولا يحاجهم ولا يحاجوه  فثبت أن له سفراء في خلقه وعباده  يدلونهم على مصالحهم ومنافعهم وما به بقاؤهم وفي تركه فناؤهم، فثبت الآمرون والناهون عن الحكيم العليم في خلقه وثبت عند ذلك أن له معبرين وهم الأنبياء وصفوته من خلقه حكماء مؤدبين بالحكمة مبعوثين بها غير مشاركين للناس في أحوالهم على مشاركتهم لهم في الخلق والتركيب، مؤيدين من عند الله الحكيم العليم بالحكمة والدلائل والبراهين و الشواهد من إحياء الموتى وإبراء الأكمه والأبرص، فلا تخلو أرض الله من حجة يكون معه علم يدل على صدق مقال الرسول ووجوب عدالته. (١) 

‫‪1. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (may Allah have mercy on them_ said:‬‬ ‫‪Abu al-Qasim al-`Alawi said: Muhammad ibn Isma`il al-Barmaki said: al-Husayn ibn al-Hasan‬‬ ‫‪said: Ibrahim ibn Hashim al-Qummi related to me that al-`Abbas ibn `Amr al-Fuqaymi said: on‬‬ ‫‪the authority of Hisham ibn al-Hakam that‬‬ A dualist came to Abu `Abd Allah al-Sadiq (AS). Among the things Abu `Abd Allah (AS‬‬ ‫‪said to him was: If you claim that “there is two (gods)” there can only be three‬‬ ‫‪possibilities. One: that both gods are eternal and all-powerful. Two: that both gods are‬‬ ‫‪weak. Or three: that on of them is all-powerful, and the other one is weak. Now, if both‬‬ ‫‪of them are powerful, then why doesn’t one of them overthrow the other, and mange all‬‬ ‫‪affairs single-handedly? If you believe that one of them is powerful, and the other one‬‬ ‫‪weak, then you have proved that He is One, and to the apparent inability of the second. And if you say that “they are two,” then only two things are possible: one, that they are both united in all aspects; or two, that they are separate in all aspects. However, when we contemplate the organization in creation, the orbits of the planets in the celestial sphere, the variation of day and night, the sun and the moon, and how everything operate in harmony, everything points that he Manager is One. Furthermore, if you claim that there are two gods, there must be a division between them both which has always existed, and that division would have to be a third god. However, if your claim that there are three gods, then there must be two divisions between them, leaving us with fie gods, and so on add aeterum. Hisham said: The dualist then questioned him until he asked, “What is the proof of His Existence?” Abu `Abd Allah (AS) replied, “The existence of great wonders is proof that they were created by the Creator. When you see the imposing structure of building, you know instinctively that it was built by someone, even though you did not see him build it. He enquired, “What is He?” The Imam (AS) explained, He is a thing unlike other things. Consider the word “a thing” in order to understand its implication. Since He is Real, and He Exists, He is indeed a Thing. However, He is devoid of both body and image. He is neither sensed nor felt, nor is He perceived by the five senses. The imagination perceives Him not. He is not subject to time. Time has no effect upon Him. The questioner asked, “Therefore, you are saying that `Verily, He is All-Hearing, and AllSeeing?” The Imam (AS) responded, He is All-Hearing, and All-Seeing. He is All-Hearing without tools, and All-Seeing, without instruments. In fact, He hears by means of His entire being and He hears by His entire being. My statement does not mean that “He hears by means of His Entire Being” in the sense that He is something, and His Being is something else. I am simply using this example in order to answer your question. I say: “He hears by means of His Entire Being” and not in the sense that He has parts. Rather, I am attempting to make myself understood. My only other option would be to say that He is All-Hearing, All-Seeing, AllKnowing, and All-Informed, in His Very Essence. The questioner questioned, “Than what is He?” Abu `Abd Allah (AS) answered, He is the Lord. He is the Worshipped One, He is Allah. When I use the word “Allah,” I am not referring to the combination of the letters “a,” “l,” and “h”. Rather, I am pointing to its meaning. He is a thing that is the Creator of all Things, and their Manufacturer who is described by means of these letters. He is the one who is referred to by the names Allah, the Most Compassionate, the Most Merciful, the Honorable, among other names. He is the Worshipped One, the High and mighty. The questioner enquired, “So anything we can conceive of it created?” Abu `Abd Allah (AS) replied: If things were as you claimed, then recognizing Divine Unity would be beyond our reach. We are not obliged to believe in what cannot be imagined. However, we say: everything we can conceive with our senses is perceived. Therefore, whatever the sense can discover and demonstrate is created. In order to prove the existence of the Creator of All Things, we must do so without recurring to two erroneous approaches: the first of which is negation, i.e. abolition [ibtal], and non-existence [`adam]; and the second is anthropomorphism, i.e. description, composition [tarkib], and formation [ta’lif]. We cannot prove the existence of the Creator on the basis of these two approaches as they are created, The Creator is not like the created. If He resembles the created, then whatever applies to the created would also apply to Him: such as coming into existence after non-existence, growth, change of color, change of strength, and so forth. The questioner said: “In attempting to prove His Existence, you have limited Him.” Abu `Abd Allah (AS) responded, “I have not limited Him. ON the contrary, I have demonstrated His Existence through the only means possible: assertion and negation.” The questioner said: “Is His Existence real and actual?” The Imam (AS) replied, “Yes, His Existence is Real as nothing can be prove without being real and actual.” The questioner asked, “Does He have a shape?” The Imam (AS) explained, No, because shape is description that delineates. We must move away from negation and anthropomorphism Whoever negates Him, denies Him, eliminates His Lordship, and abolished Him. Whoever compares Him with other things describes Him on the basis of created attributes which are not worthy of Him. Nevertheless, we must prove His Essence without referring to shape. None is worthy of His Essence besides Him. And no one shares His Essence, encompasses it, or knows it but Him. The questioner said: “Does He sustain all things by Himself?” Abu `Abd Allah (AS) answered, “He is far Greater than sustaining things directly as only crated being s bring things forth directly. Exalted is He! His Intent and His Will are effective. He is the Mighty Doer of whatever He wills.” The questioner enquired, “Does He feel pleasure or anger?” Abu `Abd Allah (AS) said: Yes. However, His Pleasure and His Anger differ from the pleasure and anger fund among crated beings. Among created beings, pleasure and anger cause a change of state which is an attribute of the created, the incapable, and the needy. He is the Blessed and Exalted, the Honorable, and the Most Merciful. He is not in need of His Creation, while all His Creation is in need of Him. Verily, He created all things by means of invention and innovation, without any need or cause. The questioner uttered, “Then what about His Word: The Most Compassionate is firm on the Empyrean.” Abu `Abd Allah (AS) replied, He described Himself as such in order to convey that He is the Possessor of the Empyrean, not in the sense that the Empyrean carries the Empyrean and restrains it. And we say this because His has said: His Throne extends over the heavens and the earth. Therefore, we say of the Empyrean and the Throne what He has said: and we refute the notion that the Empyrean or the Throne contains Him as He is not in need of space or anything which He has created. On the contrary, He has created them and they are in need of Him. The questioner said: “Then what is the difference between raising your hands to heaven and lowering them towards the earth?” Abu `Abd Allah (AS) answered, That makes no difference in His Knowledge, Encompassment, and Omnipotence, but He, the Mighty and High, commanded His Beloved Ones and His Servants to raise their hands to heaven towards the Empyrean because He made it a so0urce of sustenance. This is proved from the Qur’an. It is also proved from the tradition of the Messenger (SA) which says: “Raise your hands to Allah the Mighty and High.” And this is agreed upon between all the schools of thought in the Ummah. The questioner asked, “How can you prove that Allah sent Prophets and messengers?” Abu `Abd Allah (AS) explained, Verily, we have proved that we have a Creator and a Producer who is Exalted from His Creation, and that he Producer is the Most Wise. It is impossible for His Creation to see Him or touch Him. He does not contact His Creation directly nor does His Creation contact Him directly. He does not reason with them, and they do not reason with Him. Thus, this proves that He has Representatives and Servants in His Creations who guide humanity towards what is best for them. They shall be granted e3ternitiy if they accept guidance. And they shall face destruction if they reject guidance. Evidently, those who promote the good and forbid the evil in His Creation must have been sent by the Most Wise, the All-Knowing. This demonstrates that He has Interpreters, and they are the Prophets, the Cream of His Creation, who are men of wisdom whom He has sent to guide and educate humankind. They are human in shape, but not in nature. They are endorsed by Allah, the Most Wise, the Omniscient, with wisdom, signs, proofs, and evidence, like giving life to the dead, healing lepers, and restoring sight to the blind. Verily, Allah’s earth is never without a Proof [hujjat] (of Allah) who brings the teachings of the Messenger (AS) and who embodies justice.

2 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن محمد بن أبي عمير، عن هشام بن الحكم، قال: قلت لأبي عبد الله عليه السلام: ما الدليل على أن الله واحد؟ قال: اتصال التدبير وتمام الصنع كما قال عز وجل: ﴿لو كان فيهما آلهة إلا الله لفسدتا﴾ . 

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Muhammad ibn Abu `Umayr, on the authority of Hisham ibn al-Hakam that I asked Abu `Abd Allah al-Sadiq (AS): “What is the Proof that Allah is One?” He (AS) replied, “The Proof that Allah is One can be seen in the continued management of creation and its perfection in all aspects. As the Mighty and High says: If there had been in them any gods except Allah, they would both have certainly been in a state of disorder.”

3 - حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، قال: حدثني أبو سمينة محمد بن علي الصيرفي، عن محمد بن عبد الله الخراساني خادم الرضا عليه السلام، قال: دخل رجل من الزنادقة على الرضا عليه السلام وعنده جماعة، فقال له أبو الحسن عليه السلام: أيها الرجل أرأيت إن كان القول قولكم - وليس هو كما تقولون - ألسنا وإياكم شرعا سواء  ولا يضرنا ما صلينا وصمنا وزكينا وأقررنا؟ فسكت، فقال أبو الحسن عليه السلام: وإن يكن القول قولنا - وهو كما نقول - ألستم قد هلكتم ونجونا؟. فقال، رحمك الله فأوجدني كيف هو وأين هو  قال: ويلك إن الذي ذهبت إليه غلط، هو أين الأين وكان ولا أين، وهو كيف الكيف وكان ولا كيف، ولا يعرف بكيفوفية ولا بأينونية ولا يدرك بحاسة ولا يقاس بشئ،. قال الرجل فإذا إنه لا شئ إذ لم يدرك بحاسة من الحواس فقال أبو الحسن عليه السلام: ويلك لما عجزت حواسك عن إدراكه أنكرت ربوبيته، ونحن إذا عجزت حواسنا عن إدراكه أيقنا أنه ربنا خلاف الأشياء . قال الرجل: فأخبرني متى كان؟ فقال أبو الحسن عليه السلام: أخبرني متى لم يكن فأخبرك متى كان. قال الرجل: فما الدليل عليه؟ قال أبو الحسن عليه السلام: إني لما نظرت إلى جسدي فلم يمكني فيه زيادة ولا نقصان في العرض والطول ودفع المكاره عنه وجر المنفعة إليه علمت أن لهذا البنيان بانيا فأقررت به، مع ما أرى من دوران الفلك بقدرته وإنشاء السحاب وتصريف الرياح ومجرى الشمس والقمر والنجوم وغير ذلك من الآيات العجيبات المتقنات علمت أن لهذا مقدرا ومنشئا. قال الرجل: فلم احتجب؟ فقال أبو الحسن عليه السلام: إن الاحتجاب عن الخلق لكثرة ذنوبهم ، فأما هو فلا يخفى عليه خافية في آناء الليل والنهار. قال: فلم لا تدركه حاسة البصر؟ قال: للفرق بينه وبين خلقه الذين تدركهم حاسة الأبصار منهم ومن غيرهم، ثم هو أجل من أن يدركه بصر أو يحيط به وهم أو يضبطه عقل. قال: فحده لي، قال: لا حد له. قال: ولم؟ قال: لأن كل محدود متناه إلى حد، وإذا احتمل التحديد احتمل الزيادة وإذا احتمل الزيادة احتمل النقصان، فهو غير محدود، ولا متزايد ولا متناقص، ولا متجزء، ولا متوهم. قال الرجل: فأخبرني عن قولكم: إنه لطيف سميع بصير عليم حكيم أيكون السميع إلا بالأذن، والبصير إلا بالعين واللطيف إلا بعمل اليدين والحكيم إلا بالصنعة؟ فقال أبو الحسن عليه السلام: إن اللطيف منا على حد اتخاذ الصنعة، أو ما رأيت الرجل منا يتخذ شيئا يلطف في اتخاذه فيقال: ما ألطف فلانا، فكيف لا يقال للخالق الجليل: لطيف إذ خلق خلقا لطيفا وجليلا وركب في الحيوان أرواحا وخلق كل جنس متبائنا عن جنسه في الصورة لا يشبه بعضه بعضا، فكل له لطف من الخالق اللطيف الخبير في تركيب صورته، ثم نظرنا إلى الأشجار وحملها أطائبها المأكولة منها وغير المأكولة فقلنا عند ذلك: إن خالقنا لطيف لا كلطف خلقه في صنعتهم، وقلنا: إنه سميع لا يخفى عليه أصوات خلقه ما بين العرش إلى الثرى من الذرة إلى أكبر مناه في برها وبحرها ولا تشتبه عليه لغاتها فقلنا عند ذلك: إنه سميع لا بإذن وقلنا: إنه بصير لا ببصر لأنه يرى أثر الذرة السحماء في الليلة الظلماء على الصخرة السوداء، ويرى دبيب النمل في الليلة الدجية ويرى مضارها ومنافعها وأثر سفادها وفراخها ونسلها فقلنا عند ذلك إنه بصير لا كبصر خلقه، قال:، فما برح حتى أسلم وفيه كلام غير هذا.

3. Muhammad ibn `Ali Majilwayh (RA) said, on the authority of his paternal uncle Muhammad ibn Abu al-Qasim that Abu Saminah Muhammad ibn `Ali al-Sayrafi related to me, on the authority of Muhammad ibn `Abd Allah al-Khursasani the servant of al-Rida (AS) that An atheist entered the presence of al-Rida (AS) when he had some people in his presence. Therefore, Abu al-Hasan al-Rida (AS) asked him, “O man! Can you not see that if your view is correct, and it is absolutely not, then we are equal despite our prayers, fasting, alms-giving, and tht beliefs we profess have not harmed us?” The atheist remained silent. Then Abu al-Hasan (AS) added, “However, if our view is the correct one, which is certainly the case, then you are lost, and we are saved.” The man said: “May Allah’s mercy be upon you! Can you describe to me how He is and where He is?” The Imam (AS) answered, Woe to you! Verily, you are misguided. He originated the “where” since He existed when there was no “where.” He originated the “how” since He existed when there was no “how.” He cannot be described in terms of “how” or “where,” nor can he be perceived by any of our senses, or gauged by any other means. The man said: “Then surely He is nothing if He cannot be perceived by any of the sense.” Abu al-Hasan (as) said: Woe to you! Will you deny His Lordship simply because your sense cannot perceive Him? Although our senses fail to perceive Him, we know for certain that He is our Lord despite arguments to the contrary.” The man said: “Then tell, since when has He existed?” Abu al-Hasan said: “If you can tell me when He did no exist, I can tell you when He did exist.” The man said: “Then how can we prove His Existence?” Abu al-Hasan (AS) replied, Verily, when I contemplate my body and see that it is impossible for me to increase or decrease its breadth and height, to keep unpleasant things away from it, or draw benefits to it, then I know that this structure has a Maker. I acknowledge His Existence on the basis of the planets which orbit in the celestial sphere by His Command. I acknowledge His Existence on the basis of the production of clouds in the sky. I acknowledge His Existence on the basis of the movement of the winds. I acknowledge His Existence on the basis of the movement of the sun, the moon, and the starts. When I consider all the wonders of creation, I know that they are the product of a Determiner [Muqaddir], and an Originator [Munshi’]. The man enquired, “Then why has He veiled Himself (from men)?” Abu al-Hasan (AS) responded, “Verily, the veil between Allah and His Creatures is the result of their sins. As for Him, no secret is hidden from Him whether day or night.” The man said: “Then why does the sense of sight not perceive Him?” The Imam (AS) answered, “Vision seized Him not because He differs from His Creatures who see and are seeing. He is far above being seeing by sight, encompassed by the imagination, or conceived through reasoning.” The man said: “Then define His Limits for me.” The Imam (AS) answered, “He has no limits.” The man asked, “Why?” The Imam (AS) answered, He has no limits, because every limited thing has an end to its limits. If something can be limited, it can also be extended. If something can be extended, it can also be contracted. However, He is Unlimited. He is neither extended nor is He constrained. He cannot be divided, nor can He be imagined. The man said: “Then tell me about your saying that: “He is Subtle, All-Hearing, AllSeeing, All-Knowing and All-Wise.’ Can He be All-Hearing without ears, All Seeing without eyes, Subtle without hands, and Most Wise without workmanship?” Abu al-Hasan (AS) replied, Verily, a person among us is judge to be subtle on the basis of his workmanship. Have you not seen a man who undertakes a task, and is subtle in his handling of it, so it is said: “How subtle is so and so!” Then how could it not be said that the Majestic Creator is not Subtle when He creates a subtle and majestic creation, places souls in the living, and creates diversity among species, so that none of them is identical to the other? Every creature He has made contains subtle differences as a sign for the Subtle, AllAware, Creator. When we look upon the trees, and the delicate fruits they bear, both edible and inedible, we say that “Verily, our Creator is Subtle, but not like the subtlety of His Creatures in their workmanship.” And we say, “Verily, He is All-Hearing,” since the sounds of His Creatures, between the Throne and the earth, are not hidden to him, whether they emanate from a mole or something larger that that, and whether they originate on the land or in the depth of the ocean. Even their various forms of communication are clear to Him. We say that “Verily, He is All-Hearing, but not through ears.” Then we say, “Verily, He is All-Seeing,” but not through eyes, for He can see even a black speck on a black stone in the darkest night. He can see the tracks of an ant when the night is pitch-black. He sees what is harmful to the ant, beneficial to the ant, and its entire cycle of reproduction. And we say, “Verily, He is All-Seeing,” but not similar to the sight of His Creatures.” The narrator added, “The man did not leave until he had embraced Islam. The Imam (AS) said other things as well.”

4 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا أبو القاسم حمزة بن القاسم العلوي، قال: حدثنا محمد بن إسماعيل، قال: حدثنا أبو سليمان داود بن عبد الله، قال: حدثني عمرو بن محمد، قال: حدثني عيسى بن يونس، قال: كان ابن أبي العوجاء من تلامذة الحسن البصري فانحرف عن التوحيد، فقيل له: تركت مذهب صاحبك ودخلت فيما لا أصل له ولا حقيقة ، فقال: إن صاحبي كان مخلطا، كان يقول طورا بالقدر وطورا بالجبر وما أعلمه اعتقد مذهبا دام عليه، فقدم مكة تمردا وإنكارا على من يحج، وكان يكره العلماء مساءلته إياهم ومجالسته لهم لخبث لسانه وفساد ضميره، فأتى أبا عبد الله عليه السلام ليسأله، فجلس إليه في جماعة من نظرائه. فقال: يا أبا عبد الله إن المجالس بالأمانات ولا بد لمن كان به سعال أن يسعل  أفتأذن لي في الكلام؟ فقال عليه السلام: تكلم بما شئت، فقال: إلى كم تدوسون هذا البيدر، وتلوذون بهذا الحجر، وتعبدون هذا البيت المرفوع بالطوب والمدر، وتهرولون حوله هرولة البعير إذا نفر؟! إن من فكر في هذا وقدر علم أن هذا فعل أسسه غير حكيم ولا ذي نصر  فقل فإنك رأس هذا الأمر وسنامه وأبوك أسه ونظامه، فقال أبو عبد الله عليه السلام: إن من أضله الله وأعمى قلبه استوخم الحق فلم يستعذبه، وصار الشيطان وليه يورده مناهل الهلكة، ثم لا يصدره، وهذا بيت استعبد الله له خلقه ليختبر طاعتهم في إتيانه، فحثهم على تعظيمه وزيارته، وجعله محل أنبيائه وقبلة للمصلين له، فهو شعبة من رضوانه وطريق يؤدي إلى غفرانه، منصوب على استواء الكمال ومجتمع العظمة والجلال، خلقه الله قبل دحو الأرض بألفي عام، وأحق من أطيع فيما أمر وانتهي عما نهى عنه وزجر، الله المنشئ للأرواح والصور. فقال ابن أبي العوجاء: ذكرت يا أبا عبد الله فأحلت على غائب، فقال أبو عبد الله عليه السلام: ويلك كيف يكون غائبا من هو مع خلقه شاهد وإليهم أقرب من حبل الوريد، يسمع كلامهم، ويرى أشخاصهم، ويعلم أسرارهم. فقال ابن أبي العوجاء: فهو في كل مكان؟ أليس إذا كان في السماء كيف يكون في الأرض، وإذا كان في الأرض كيف يكون في السماء؟! فقال أبو عبد الله عليه السلام: إنما وصفت المخلوق الذي إذا انتقل عن مكان واشتغل به مكان وخلا منه مكان فلا يدري في المكان الذي صار إليه ما حدث في المكان الذي كان فيه، فأما الله العظيم الشأن الملك الديان فلا يخلو منه مكان، ولا يشتغل به مكان، ولا يكون إلى مكان أقرب منه إلى مكان، والذي بعثه بالآيات المحكمة، والبراهين الواضحة، وأيده بنصره، واختاره لتبليغ رسالته صدقنا قوله بأن ربه بعثه وكلمه، فقام عنه ابن أبي العوجاء وقال لأصحابه: من ألقاني في بحر هذا؟!. وفي رواية محمد بن الحسن بن أحمد بن الوليد رحمه الله: من ألقاني في بحر هذا، سألتكم أن تلتمسوا لي خمرة فألقيتموني على جمرة  قالوا: ما كنت في مجلسه إلا حقيرا، قال: إنه ابن من حلق رؤوس من ترون  

4. Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Abu al-Qasim Hamzah ibn al-Qasim al-`Alawi said: Muhammad ibn Isma`il said: Abu Sulayman Dawud ibn `Abd Allah said: `Amr ibn Muhammad related to me that `Isa ibn Yunus related to me that Ibn Abu al-`Auja’ used to be one of the students of al-Hasan al-Basri until al-Basri went astray on the subject of Divine Unity. Hence, it was said to him, “You left the path of your teacher and embraced a belief which has no foundation in reality.” Therefore, he responded, “Verily, my teacher was confused, Sometime he supported the concept of Free-will [qadr], and sometimes he supported the concept of Compulsion [jabr]. I do not know whether he finally embraced one of them.” Ibn Abu al-`Awja’ came to Mecca full of arrogance and in opposition of those who were performing the pilgrimage. He used to abhor the learned ones. However, he would sit in their gatherings, asking them evil questions conceived in his corrupt mind. On one occasion, he came to Abu `Abd Allah al-Sadiq (AS) to question him. Consequently, he sat down before him was a group of people who had views similar to his and asked, “O Abu `Abd Allah! Verily, meetings should be confidential. If someone has to cough, he should cough. Do you permit me to talk?” So the Imam (AS) responded, “Ask whatever you wish.” Then he asked, How much longer will y our people continue to trample underfoot this threshing floor, honor this Stone, serve this House elevated with bricks and clay, and run about it like a camel when it stampedes? Verily, whoever ponders about this will come to know that this ritual was founded by one who was both unwise and without vision. Since your father (the Prophet) established this ritual, and you are the one responsible for this affair, will you not explain it to us? Then Abu `Abd Allah (AS) answered, Verily, whoever Allah misguides and whose heart is blind cannot digest the truth; hence, he does not find it pleasant. Satan becomes his guardian and brings him to the pools of disaster, from which Allah will not save him. Allah sought His service from His creation through this House to test the obedience of His Creation. Hence, He urged them to revere it and He urged them to visit it. He made it the place of His Messengers and the direction [qiblah] of prayer. Thus, it is a means of attaining His Pleasure and a means of attaining His Forgiveness. It has been raised to a level of perfection, and is a meeting place filled with grandeur and glory. Allah created it two thousand years before spreading the earth. He is more deserving for people to obey His Commands and abstain from His Prohibitions. Allah is the Producer of Spirits and Images. Ibn Abu al-`Awja’ said: “O Abu `Abd Allah! You invoked the absent.” Abu `Abd Allah (AS) replied, “Woe be to you! How could He be absent when He is the Witness to His Creation, and is closer to them than their jugular vein? He hears their speech sees their figures, and knows their innermost secrets.” Ibn Abu al-`Awja’ asked, “Then is He is every space? If He is in heaven, then how can He be on earth? And if He is on the earth, then how can He be in heaven?” Consequently, Abu `Abd Allah (AS) replied, Verily, what you have described only applies to the created. Only the created vacate a space when they change place. As far as the created are concerned, they have no idea of their previous space when they take up a new space. As for Allah, the Most Great in Rank, and the Most Bountiful Sovereign, there is no space free of Him, and no place which contains Him. There is no space closer to Him than another space. He sent Muhammad with His Firm Signs and Clear Proofs, and provided him with His Help. He chose him to deliver His Message. We confirm this word that his Lord sent him and what He spoke to Him (through revelation). Hence, Ibn Abu al-`Awja’ left his presence and said to his friends: “Who poured this Ocean (of Knowledge) on me? And in the tradition of Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) it states: “Who placed me in this ocean? I asked you to find me some wine, and you dropped me on the ember?” They replied, “You behaved inappropriately in his presence.” He said: “He is indeed the son of the one who made these people shave their heads.”

6 - حدثنا عبد الواحد بن محمد بن عبدوس النيسابوري العطار رضي الله عنه، بنيسابور سنة اثنتين وخمسين وثلاثمائة، قال: حدثنا علي بن محمد بن قتيبة النيسابوري قال: سمعت الفضل بن شاذان يقول: سأل رجل من الثنوية أبا الحسن علي بن موسى الرضا عليهما السلام، وأنا حاضر فقال له: إني أقول: إن صانع العالم اثنان، فما الدليل على أنه واحد؟ فقال: قولك: إنه اثنان دليل على أنه واحد لأنك لم تدع الثاني إلا بعد إثباتك الواحد، فالواحد مجمع عليه وأكثر من واحد مختلف فيه .  باب الرد على الذين قالوا إن الله ثالث ثلاثة: وما من إله إلا إله واحد 

6. `Abd Al-Wahid ibn Muhammad ibn `Abdus al-Naysaburi al-`Attar (RA) said in Naysabur year 352 AH that `Ali ibn Muhammad ibn Qutaybah al-Naysaburi said that I heard al-Fadl ibn Shadhan that when I was present, a dualist asked Abu al-Hasan `Ali ibn Musa al-Rida (AS): “I say: Verily, there are two producers of the Universe. Then what is the proof that He is One?” Consequently, he (AS) replied, “You statement: “Verily, He is two” is proof that He is One, because you have not claimed the second except after ascertaining the One. Therefore, One is agreed upon, and more than one is disagreed.

Al-Tawḥīd

Book 2, Chapter 36