Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 15

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

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله تَبَارَكَ وَتَعَالَى خَلَقَ اسْماً بِالْحُرُوفِ غَيْرَ مُتَصَوَّتٍ وَبِاللَّفْظِ غَيْرَ مُنْطَقٍ وَبِالشَّخْصِ غَيْرَ مُجَسَّدٍ وَبِالتَّشْبِيهِ غَيْرَ مَوْصُوفٍ وَبِاللَّوْنِ غَيْرَ مَصْبُوغٍ مَنْفِيٌّ عَنْهُ الاقْطَارُ مُبَعَّدٌ عَنْهُ الْحُدُودُ مَحْجُوبٌ عَنْهُ حِسُّ كُلِّ مُتَوَهِّمٍ مُسْتَتِرٌ غَيْرُ مَسْتُورٍ فَجَعَلَهُ كَلِمَةً تَامَّةً عَلَى أَرْبَعَةِ أَجْزَاءٍ مَعاً لَيْسَ مِنْهَا وَاحِدٌ قَبْلَ الاخَرِ فَأَظْهَرَ مِنْهَا ثَلاثَةَ أَسْمَاءٍ لِفَاقَةِ الْخَلْقِ إِلَيْهَا وَحَجَبَ مِنْهَا وَاحِداً وَهُوَ الاسْمُ الْمَكْنُونُ الْمَخْزُونُ فَهَذِهِ الاسْمَاءُ الَّتِي ظَهَرَتْ فَالظَّاهِرُ هُوَ الله تَبَارَكَ وَتَعَالَى وَسَخَّرَ سُبْحَانَهُ لِكُلِّ اسْمٍ مِنْ هَذِهِ الاسْمَاءِ أَرْبَعَةَ أَرْكَانٍ فَذَلِكَ اثْنَا عَشَرَ رُكْناً ثُمَّ خَلَقَ لِكُلِّ رُكْنٍ مِنْهَا ثَلاثِينَ اسْماً فِعْلاً مَنْسُوباً إِلَيْهَا فَهُوَ الرَّحْمَنُ الرَّحِيمُ الْمَلِكُ الْقُدُّوسُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَلا نَوْمٌ الْعَلِيمُ الْخَبِيرُ السَّمِيعُ الْبَصِيرُ الْحَكِيمُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ الْعَلِيُّ الْعَظِيمُ الْمُقْتَدِرُ الْقَادِرُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْبَارِئُ الْمُنْشِئُ الْبَدِيعُ الرَّفِيعُ الْجَلِيلُ الْكَرِيمُ الرَّازِقُ الْمُحْيِي الْمُمِيتُ الْبَاعِثُ الْوَارِثُ فَهَذِهِ الاسْمَاءُ وَمَا كَانَ مِنَ الاسْمَاءِ الْحُسْنَى حَتَّى تَتِمَّ ثَلاثَ مِائَةٍ وَسِتِّينَ اسْماً فَهِيَ نِسْبَةٌ لِهَذِهِ الاسْمَاءِ الثَّلاثَةِ وَهَذِهِ الاسْمَاءُ الثَّلاثَةُ أَرْكَانٌ وَحَجَبَ الاسْمَ الْوَاحِدَ الْمَكْنُونَ الْمَخْزُونَ بِهَذِهِ الاسْمَاءِ الثَّلاثَةِ وَذَلِكَ قَوْلُهُ تَعَالَى قُلِ ادْعُوا الله أَوِ ادْعُوا الرَّحْمنَ أَيًّا ما تَدْعُوا فَلَهُ الاسْماءُ الْحُسْنى‏.

1. Ali ibn Muhammad has narrated from Salih ibn abu Hammad from al-Husayn ibn Yazid from al-Hassan ibn Ali ibn abu Hamzah from Ibrahim ibn ‘Umar from abu ‘Abdallah (a.s.), who has said the following.

“Allah, the Most Holy, the Most High, created a name with letters that had no sound. He created it with the word that would not be spoken. He created it with a personality that had no body. It had a similarity that is not described. He created it with color that is colorless. Diameters were negated from it. Limitations were distanced away from it. The feel of all Mutawahhim (intuitive sense) is curtained from it. It is hidden but not covered. He placed it to be a perfect word consisting of four parts together. No one of them is before the other. From these He made public only three names because people desperately needed them. One of them is kept out of public sight. This is the protected and treasured name.

The names that became public is Allah, the Most Holy, the Most High. He, the Most Glorious, for each of these made four subservient key elements that formed twelve key elements. Then for each key element He created thirty key elements to indicate an action ascribed to the four key elements.

He, therefore, is Al-Rahman (The All compassionate); al-Rahim (The All merciful); al-Malik (The King); al-Quddus (The Holy); al-Khaliq (The Creator); al-Bari’ (The Maker); al-Musawwir (The Fashioner); al-Hayy (The Ever living); al-Qayyum (The Self-subsistent). Neither slumber nor sleep seizes Him. Al-’Alim (The All-knowing); al-Khabir (The All-aware); as-Sami‘ (The All-hearing); al-Basir (The All-seeing); al-Hakim (The All-wise); al-‘Aziz (The All-Majestic); al-Jabbar (The All-compeller); al-Mutakabbir (The All- sublime); al-‘Aliyy (The Most High); al-‘Azim (The All-Great); al-Muqtadir (The All-Dominant); al-Qadir (The All-capable); Al-Salam (The All peaceable); al-Mu’min (The All-protector); al-Muhaymin (The All-preserver); al-Munshi’ (The All-inventor) al-Badi‘ (The All-originator); al-Rafi‘ (The Exalter); al-Jalil (The Majestic); al-Karim (The Generous); al-Raziq (The All-provider); al-Muhyi (The Bestower of Life); al-Mumit (The Inflictor of death); al-Ba‘ith (The Resurrector); al-Warith (The Inheriter).

These names in addition to the (Asma’ al-Husna) beautiful names make them three hundred sixty names. Such is the ratio of these three names. These three names are key element names. Only one name is kept out of public sight, protected and treasured with these three names. Thus, Allah has said, “Say, call Allah or al-Rahman. Call whichever you call. For Him there are beautiful names. (17:110)

from each were I by letter, nor expressed by word, nor manifested by baby, nor indicated by similitude, nor emblazoned by colour. Negated from Annit are all dimensions, removed from it all limits, inaccessible is it to the sensations of every sensate being, and veiled is it without any veil. Allah made it one all comprehensive Word, with four constituents contiguous, immediate, without one being after the other. Three out of the four were made manifest, since creation was most in need of them, and one has been concealed, the ineffable, the occult Name. Of the (three) Names that have been made manifest, their manifestation is Allah'—the Hallowed, the Exalted. To each one of these (three) Names, Allah, the Exalted, subordinated four 'Supports'. Thus, they have all become twelve 'supports' in number. Then Allah created thirty Names in respect of every support according to (His different) actions. These names are: Al-Rahman (The All-compassionate); ar-Rahim (The All-merciful); al-Malik (The Lord); al-Quddus (The All-holy); al-Khiliq (The Creator); al-B&ri' ( The Maker); al-Musawwir (The Fashioner); al-.Hayy (The Ever living); al-Qayyam (The Selfsubsistent); 'Whom slumber seize Him not, neither sleep'; al- !41im ( The All-knowing); al-Khabur ( The All-aware); as-Sami ' ( The Allhearing); al-Basir (The All-seeing); al-Hakim (The All-wise); al->lziz (The All-mighty); al-Jabbar (The All-compeller); al-Mutakabbir (The All-sublime); al-Aliyy (The All-high); al-!Azim (The All-glorious); al-Muqtadir ( The All-omnipotent); al-Qddir ( The All-powerful); as-Saldm (The All-peaceable); al-Mu'min (The All-faithful); al-Muhaymin (The All-preserver); al-Munshi' (The All-evolver) al-Badi' (The All-originator);ar-Rafi' (The Exalter);al-Jalil (The Majestic);al-Karim (The Generous); ar-R§ziq (The All-sustainer); al-MuRyi (The Bestower of Life); al-Mumit (The Inflictor of death); al-Ba'ith (The Resurrector); al-W6rith (The Inheriter).

“These names along with the other Beautiful and Good Names come to a total of three hundred and sixty names. They all branch forth from the original three which are the three supports. And that one ineffable occult name became concealed through these three names. This is what Allah, the Sublime, has said, 'Say, call upon Allah, or call upon 'ar-Rahmdn' (the Compassionate); whichsoever you call upon, to Him (alone) belongs the name most Beautiful. ' (al-Isrd', 17: 110)”

Al-‘Allamah al-Majlisi has said the following about the above Hadith, “Among its narrators, there are unknown people. The Hadith itself is not clear. Its meaning is an indefinable secret. No one knows its interpretation except Allah and those firmly rooted in knowledge. Therefore, to remain silent in its interpretation and to confess failure in understanding its meaning is most righteous, worthwhile and suitable to precaution. (Mir’at al-‘uqul, vol.2, p.24)

2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ عَبْدِ الله وَمُوسَى بْنِ عُمَرَ وَالْحَسَنِ بْنِ عَلِيِّ بْنِ عُثْمَانَ عَنِ ابْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) هَلْ كَانَ الله عَزَّ وَجَلَّ عَارِفاً بِنَفْسِهِ قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ قَالَ نَعَمْ قُلْتُ يَرَاهَا وَيَسْمَعُهَا قَالَ مَا كَانَ مُحْتَاجاً إِلَى ذَلِكَ لانَّهُ لَمْ يَكُنْ يَسْأَلُهَا وَلا يَطْلُبُ مِنْهَا هُوَ نَفْسُهُ وَنَفْسُهُ هُوَ قُدْرَتُهُ نَافِذَةٌ فَلَيْسَ يَحْتَاجُ أَنْ يُسَمِّيَ نَفْسَهُ وَلَكِنَّهُ اخْتَارَ لِنَفْسِهِ أَسْمَاءً لِغَيْرِهِ يَدْعُوهُ بِهَا لانَّهُ إِذَا لَمْ يُدْعَ بِاسْمِهِ لَمْ يُعْرَفْ فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِيُّ الْعَظِيمُ لانَّهُ أَعْلَى الاشْيَاءِ كُلِّهَا فَمَعْنَاهُ الله وَاسْمُهُ الْعَلِيُّ الْعَظِيمُ هُوَ أَوَّلُ أَسْمَائِهِ عَلا عَلَى كُلِّ شَيْ‏ءٍ.

2. Ahmad ibn Idris has narrated from al-Husayn ibn ‘Abdallah from Muhammad ibn ‘Abdallah and Musa ibn ‘Umar and al-Hassan ibn Ali ibn ‘Uthman from ibn Sinan who has said the following. “I asked abu al-Hassan al-Rida (a.s.), ‘Did Allah, the Majestic, the Glorious, know Himself before He created the creation?’” The Imam (a.s.) replied, “Yes, He knew Himself.” I further asked, “Did He see and hear His Own Self?” The Imam replied, “Allah did not need such things because He did not ask or demand it. He is His Own self and His Own self is He. His power is dominant and He does not need to name His Own self. He chose His Own name for the sake of others so they can call Him. Until one is not called by means of his names he is not recognized. The fist name He chose for His Own self was al-‘Ali al-‘Azim (the Most High, the Great) because He is above all things. It then means that Allah and His name al-‘Ali al-‘Azim is His. The Most High, He is above all things.

3ـ وَبِهَذَا الاسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ سَأَلْتُهُ عَنِ الاسْمَ مَا هُوَ قَالَ صِفَةٌ لِمَوْصُوفٍ.

3. It is narrated through the same chain of narrators (as in the above Hadith) from Muhammad ibn Sinan who has said the following.

“I asked the Imam, (perhaps abu al-Hassan al-Rida) about the name (of Allah),

‘What is it?’ The Imam replied, “It is an attribute of the attributes of (Allah).”

4ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ عَلِيِّ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ خَالِدِ بْنِ يَزِيدَ عَنْ عَبْدِ الاعْلَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ اسْمُ الله غَيْرُهُ وَكُلُّ شَيْ‏ءٍ وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ فَهُوَ مَخْلُوقٌ مَا خَلا الله فَأَمَّا مَا عَبَّرَتْهُ الالْسُنُ أَوْ عَمِلَتِ الايْدِي فَهُوَ مَخْلُوقٌ وَالله غَايَةٌ مِنْ غَايَاتِهِ وَالْمُغَيَّا غَيْرُ الْغَايَةِ وَالْغَايَةُ مَوْصُوفَةٌ وَكُلُّ مَوْصُوفٍ مَصْنُوعٌ وَصَانِعُ الاشْيَاءِ غَيْرُ مَوْصُوفٍ بِحَدٍّ مُسَمًّى لَمْ يَتَكَوَّنْ فَيُعْرَفَ كَيْنُونِيَّتُهُ بِصُنْعِ غَيْرِهِ وَلَمْ يَتَنَاهَ إِلَى غَايَةٍ إِلا كَانَتْ غَيْرَهُ لا يَزِلُّ مَنْ فَهِمَ هَذَا الْحُكْمَ أَبَداً وَهُوَ التَّوْحِيدُ الْخَالِصُ فَارْعَوْهُ وَصَدِّقُوهُ وَتَفَهَّمُوهُ بِإِذْنِ الله مَنْ زَعَمَ أَنَّهُ يَعْرِفُ الله بِحِجَابٍ أَوْ بِصُورَةٍ أَوْ بِمِثَالٍ فَهُوَ مُشْرِكٌ لانَّ حِجَابَهُ وَمِثَالَهُ وَصُورَتَهُ غَيْرُهُ وَإِنَّمَا هُوَ وَاحِدٌ مُتَوَحِّدٌ فَكَيْفَ يُوَحِّدُهُ مَنْ زَعَمَ أَنَّهُ عَرَفَهُ بِغَيْرِهِ وَإِنَّمَا عَرَفَ الله مَنْ عَرَفَهُ بِالله فَمَنْ لَمْ يَعْرِفْهُ بِهِ فَلَيْسَ يَعْرِفُهُ إِنَّمَا يَعْرِفُ غَيْرَهُ لَيْسَ بَيْنَ الْخَالِقِ وَالْمَخْلُوقِ شَيْ‏ءٌ وَالله خَالِقُ الاشْيَاءِ لا مِنْ شَيْ‏ءٍ كَانَ وَالله يُسَمَّى بِأَسْمَائِهِ وَهُوَ غَيْرُ أَسْمَائِهِ وَالاسْمَاءُ غَيْرُهُ.

4. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from some of his people from Bakr ibn Salih from Ali ibn Salih from al-Hassan ibn Muhammad ibn Khalid ibn Yazid from ‘Abd al-A‘la from abu ‘Abdallah (a.s.), who has said the following.

“The name of Allah is something other than Allah Himself. Every thing that is called a thing is created except Allah. Whatever is expressed by the tongue or is worked out by hands are all created. The word Allah is one example of names and an end for naming. The end is different from the thing for which it is. The end is describable is created. The Maker of things is not describable by the limits of the fact behind the name. He did not become, so His becoming a being would have been recognized through the making of what is other than Him. He did not end up where there was another’s end. Do not ever move away from understanding this rule. This is the true and pure believe in the Oneness of Allah. Observe it, acknowledge it and understand it by the permission of Allah.

Those who think they understand Allah by means of covering, form or examples they become polytheists because his covering, form and example are not Him. He is only One and One alone. How can one form a belief in His Oneness by thinking that one may know Him through things other than Him. One comes to know Allah only by Allah His Own self. One who can not know Him by His Own self he has not known Him. He only comes to know some thing else. There is nothing between the Creator and the created. All is the Creator of things but not from a thing that was there already. Allah’s names are His names but He is different from His Own names and the names are other than Him.”

Chapter 16

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

1ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ تَفْسِيرِ بِسْمِ الله الرَّحْمنِ الرَّحِيمِ قَالَ الْبَاءُ بَهَاءُ الله وَالسِّينُ سَنَاءُ الله وَالْمِيمُ مَجْدُ الله وَرَوَى بَعْضُهُمْ الْمِيمُ مُلْكُ الله وَالله إِلَهُ كُلِّ شَيْ‏ءٍ الرَّحْمَنُ بِجَمِيعِ خَلْقِهِ وَالرَّحِيمُ بِالْمُؤْمِنِينَ خَاصَّةً.

1. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from ‘Abdallah ibn Sinan who has said the following.

“I asked abu ‘Abdallah (a.s.) about the interpretation of the verse of the holy Quran, ‘In the Name of Allah, the Beneficent, the Merciful.’ The Imam replied, “The first letter B in the Arabic version signifies Baha ’Ullah means beauty of Allah. The second letter S' signifies Sana ’Ullah means radiance of Allah. The third letter M signifies Majdullah means the Grandeur of Allah or according to some other narrators, Mujdullah means Kingdom of Allah. Allah means; Lord of all things. And al-Rahman means the Beneficent to all of His creatures in general. Al-Rahim means the Most Merciful to the believers in particular.”

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ أَسْمَاءِ الله وَاشْتِقَاقِهَا الله مِمَّا هُوَ مُشْتَقٌّ فَقَالَ يَا هِشَامُ الله مُشْتَقٌّ مِنْ إِلَهٍ وَإِلَهٌ يَقْتَضِي مَأْلُوهاً وَالاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَلَمْ يَعْبُدْ شَيْئاً وَمَنْ عَبَدَ الاسْمَ وَالْمَعْنَى فَقَدْ أَشْرَكَ وَعَبَدَ اثْنَيْنِ وَمَنْ عَبَدَ الْمَعْنَى دُونَ الاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ قَالَ قُلْتُ زِدْنِي قَالَ لله تِسْعَةٌ وَتِسْعُونَ اسْماً فَلَوْ كَانَ الاسْمُ هُوَ الْمُسَمَّى لَكَانَ كُلُّ اسْمٍ مِنْهَا إِلَهاً وَلَكِنَّ الله مَعْنًى يُدَلُّ عَلَيْهِ بِهَذِهِ الاسْمَاءِ وَكُلُّهَا غَيْرُهُ يَا هِشَامُ الْخُبْزُ اسْمٌ لِلْمَأْكُولِ وَالْمَاءُ اسْمٌ لِلْمَشْرُوبِ وَالثَّوْبُ اسْمٌ لِلْمَلْبُوسِ وَالنَّارُ اسْمٌ لِلْمُحْرِقِ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ وَتُنَاضِلُ بِهِ أَعْدَاءَنَا الْمُتَّخِذِينَ مَعَ الله عَزَّ وَجَلَّ غَيْرَهُ قُلْتُ نَعَمْ فَقَالَ نَفَعَكَ الله بِهِ وَثَبَّتَكَ يَا هِشَامُ قَالَ فَوَ الله مَا قَهَرَنِي أَحَدٌ فِي التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا.

2. Ali ibn Ibrahim has narrated from his father from an-Nadr ibn Suwayd from Hisham ibn al-Hakam who has said that he asked abu ‘Abdallah (a.s.), about the names of Allah and their derivations and roots.

“What is the root from which the word Allah is derived?” The Imam replied, “O Hisham, the word Allah is derived from ’ilah, that is, the One Who is worshipped and the One who is worshipped is supposed to be worth worshipping. The name of Allah is different from His Own self. Whoever worships the name not the meaning has become a heathen and has, in fact, worshipped nothing. Whoever worships the name and its meaning jointly, he becomes a polytheist because of worshipping two gods. Whoever worships the meaning of the word Allah only he, in reality, has worshipped the One Allah (God). O Hisham, did you grasp it?” Hisham requested, “Kindly enlighten me more.” The Imam added, “Allah has ninety-nine names. If each name had a separate meaning then each meaning would have been a god. Allah is One only and all His names stand for just One reality and all these names are other than Allah Himself. O Hisham, bread is the name of something to eat. Water is the name of something to drink. Dress is the name of something to wear on. Fire is the name of something that burns. O Hisham, did you fully grasp the point so you can defend your belief and contest successfully against our opponents, who, along with Allah, the Exalted, the Great, except things other than Him?” Hisham replied, “Yes, I did understand.” The Imam said, “O Hisham, may Allah benefit you thereby and grant you steadfastness.” Hisham (the narrator) says, “I swear by Allah, no one has ever defeated me on the issue of the Oneness of Allah until now.”

3ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) قَالَ سُئِلَ عَنْ مَعْنَى الله فَقَالَ اسْتَوْلَى عَلَى مَا دَقَّ وَجَلَّ.

3. A group of our people has narrated from Ahmad ibn Muhammad from al-Barqi from al-Qasim ibn Yahya from his grandfather al-Hassan ibn Rashid from abul Hassan Musa ibn Ja‘far (a.s.), who was questioned about the meaning of the word Allah. The Imam replied, “He (Allah) dominates all things small or big.”

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ الْعَبَّاسِ بْنِ هِلالٍ قَالَ سَأَلْتُ الرِّضَا (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله الله نُورُ السَّماواتِ وَالارْضِ فَقَالَ هَادٍ لاهْلِ السَّمَاءِ وَهَادٍ لاهْلِ الارْضِ وَفِي رِوَايَةِ الْبَرْقِيِّ هُدَى مَنْ فِي السَّمَاءِ وَهُدَى مَنْ فِي الارْضِ.

4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ya‘qub ibn Yazid from al-‘Abbass ibn Hilal who has said the following.

“I asked Imam al-Rida (a.s.), about the words of Allah, ‘Allah is the Light of the heavens and the earth’” (24:35). The Imam replied, “Allah is the Guide for all that is in the heavens and the Guide for all that is on the earth.”

According to another Hadith narrated by al-Barqi,(the Imam said), “Allah has guided everyone in the heavens and every one on the earth.”

5ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ هُوَ الاوَّلُ وَالاخِرُ وَقُلْتُ أَمَّا الاوَّلُ فَقَدْ عَرَفْنَاهُ وَأَمَّا الاخِرُ فَبَيِّنْ لَنَا تَفْسِيرَهُ فَقَالَ إِنَّهُ لَيْسَ شَيْ‏ءٌ إِلا يَبِيدُ أَوْ يَتَغَيَّرُ أَوْ يَدْخُلُهُ التَّغَيُّرُ وَالزَّوَالُ أَوْ يَنْتَقِلُ مِنْ لَوْنٍ إِلَى لَوْنٍ وَمِنْ هَيْئَةٍ إِلَى هَيْئَةٍ وَمِنْ صِفَةٍ إِلَى صِفَةٍ وَمِنْ زِيَادَةٍ إِلَى نُقْصَانٍ وَمِنْ نُقْصَانٍ إِلَى زِيَادَةٍ إِلا رَبَّ الْعَالَمِينَ فَإِنَّهُ لَمْ يَزَلْ وَلا يَزَالُ بِحَالَةٍ وَاحِدَةٍ هُوَ الاوَّلُ قَبْلَ كُلِّ شَيْ‏ءٍ وَهُوَ الاخِرُ عَلَى مَا لَمْ يَزَلْ وَلا تَخْتَلِفُ عَلَيْهِ الصِّفَاتُ وَالاسْمَاءُ كَمَا تَخْتَلِفُ عَلَى غَيْرِهِ مِثْلُ الانْسَانِ الَّذِي يَكُونُ تُرَاباً مَرَّةً وَمَرَّةً لَحْماً وَدَماً وَمَرَّةً رُفَاتاً وَرَمِيماً وَكَالْبُسْرِ الَّذِي يَكُونُ مَرَّةً بَلَحاً وَمَرَّةً بُسْراً وَمَرَّةً رُطَباً وَمَرَّةً تَمْراً فَتَتَبَدَّلُ عَلَيْهِ الاسْمَاءُ وَالصِّفَاتُ وَالله جَلَّ وَعَزَّ بِخِلافِ ذَلِكَ.

5. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Fudayl ibn ‘Uthman from ibn abu Ya‘fur who has said the following.

“I asked abu ‘Abdallah (a.s.), about the words of Allah, The Majestic, the Glorious, ‘He (Allah) is the first and the last.’ (57:3) We have understood His being the first but explain for us the meaning of His being the last.” The Imam said, “There is nothing in the universe, but that is subject to annihilation, alteration, change, decay, transition from one color to another, from one shape to another and from one quality to another. They increase, decrease and change from decrease to increase, except He, Who is the Lord of the worlds. He alone is eternal and in one state. He is the first, before every thing and the last eternally. His attributes and names do not change as they do in the case of others. A man at one time is dust, at other time flesh and blood, then turns into decaying bones and finally becomes dust. A piece of date at one time is raw, at another time ripe, mature and then it dries up. With every change, the names and attributes also change. Allah, the Majestic, the Glorious is different from all such things.”

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ عَنْ مَيْمُونٍ الْبَانِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) وَقَدْ سُئِلَ عَنِ الاوَّلِ وَالاخِرِ فَقَالَ الاوَّلُ لا عَنْ أَوَّلٍ قَبْلَهُ وَلا عَنْ بَدْءٍ سَبَقَهُ وَالاخِرُ لا عَنْ نِهَايَةٍ كَمَا يُعْقَلُ مِنْ صِفَةِ الْمَخْلُوقِينَ وَلَكِنْ قَدِيمٌ أَوَّلٌ آخِرٌ لَمْ يَزَلْ وَلا يَزُولُ بِلا بَدْءٍ وَلا نِهَايَةٍ لا يَقَعُ عَلَيْهِ الْحُدُوثُ وَلا يَحُولُ مِنْ حَالٍ إِلَى حَالٍ خَالِقُ كُلِّ شَيْ‏ءٍ.

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.”

7ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ إِلَى أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) فَسَأَلَهُ رَجُلٌ فَقَالَ أَخْبِرْنِي عَنِ الرَّبِّ تَبَارَكَ وَتَعَالَى لَهُ أَسْمَاءٌ وَصِفَاتٌ فِي كِتَابِهِ وَأَسْمَاؤُهُ وَصِفَاتُهُ هِيَ هُوَ فَقَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) إِنَّ لِهَذَا الْكَلامِ وَجْهَيْنِ إِنْ كُنْتَ تَقُولُ هِيَ هُوَ أَيْ إِنَّهُ ذُو عَدَدٍ وَكَثْرَةٍ فَتَعَالَى الله عَنْ ذَلِكَ وَإِنْ كُنْتَ تَقُولُ هَذِهِ الصِّفَاتُ وَالاسْمَاءُ لَمْ تَزَلْ فَإِنَّ لَمْ تَزَلْ مُحْتَمِلٌ مَعْنَيَيْنِ فَإِنْ قُلْتَ لَمْ تَزَلْ عِنْدَهُ فِي عِلْمِهِ وَهُوَ مُسْتَحِقُّهَا فَنَعَمْ وَإِنْ كُنْتَ تَقُولُ لَمْ يَزَلْ تَصْوِيرُهَا وَهِجَاؤُهَا وَتَقْطِيعُ حُرُوفِهَا فَمَعَاذَ الله أَنْ يَكُونَ مَعَهُ شَيْ‏ءٌ غَيْرُهُ بَلْ كَانَ الله وَلا خَلْقَ ثُمَّ خَلَقَهَا وَسِيلَةً بَيْنَهُ وَبَيْنَ خَلْقِهِ يَتَضَرَّعُونَ بِهَا إِلَيْهِ وَيَعْبُدُونَهُ وَهِيَ ذِكْرُهُ وَكَانَ الله وَلا ذِكْرَ وَالْمَذْكُورُ بِالذِّكْرِ هُوَ الله الْقَدِيمُ الَّذِي لَمْ يَزَلْ وَالاسْمَاءُ وَالصِّفَاتُ مَخْلُوقَاتٌ وَالْمَعَانِي وَالْمَعْنِيُّ بِهَا هُوَ الله الَّذِي لا يَلِيقُ بِهِ الاخْتِلافُ وَلا الائْتِلافُ وَإِنَّمَا يَخْتَلِفُ وَيَأْتَلِفُ الْمُتَجَزِّئُ فَلا يُقَالُ الله مُؤْتَلِفٌ وَلا الله قَلِيلٌ وَلا كَثِيرٌ وَلَكِنَّهُ الْقَدِيمُ فِي ذَاتِهِ لانَّ مَا سِوَى الْوَاحِدِ مُتَجَزِّئٌ وَالله وَاحِدٌ لا مُتَجَزِّئٌ وَلا مُتَوَهَّمٌ بِالْقِلَّةِ وَالْكَثْرَةِ وَكُلُّ مُتَجَزِّئٍ أَوْ مُتَوَهَّمٍ بِالْقِلَّةِ وَالْكَثْرَةِ فَهُوَ مَخْلُوقٌ دَالُّ عَلَى خَالِقٍ لَهُ فَقَوْلُكَ إِنَّ الله قَدِيرٌ خَبَّرْتَ أَنَّهُ لا يُعْجِزُهُ شَيْ‏ءٌ فَنَفَيْتَ بِالْكَلِمَةِ الْعَجْزَ وَجَعَلْتَ الْعَجْزَ سِوَاهُ وَكَذَلِكَ قَوْلُكَ عَالِمٌ إِنَّمَا نَفَيْتَ بِالْكَلِمَةِ الْجَهْلَ وَجَعَلْتَ الْجَهْلَ سِوَاهُ وَإِذَا أَفْنَى الله الاشْيَاءَ أَفْنَى الصُّورَةَ وَالْهِجَاءَ وَالتَّقْطِيعَ وَلا يَزَالُ مَنْ لَمْ يَزَلْ عَالِماً فَقَالَ الرَّجُلُ فَكَيْفَ سَمَّيْنَا رَبَّنَا سَمِيعاً فَقَالَ لانَّهُ لا يَخْفَى عَلَيْهِ مَا يُدْرَكُ بِالاسْمَاعِ وَلَمْ نَصِفْهُ بِالسَّمْعِ الْمَعْقُولِ فِي الرَّأْسِ وَكَذَلِكَ سَمَّيْنَاهُ بَصِيراً لانَّهُ لا يَخْفَى عَلَيْهِ مَا يُدْرَكُ بِالابْصَارِ مِنْ لَوْنٍ أَوْ شَخْصٍ أَوْ غَيْرِ ذَلِكَ وَلَمْ نَصِفْهُ بِبَصَرِ لَحْظَةِ الْعَيْنِ وَكَذَلِكَ سَمَّيْنَاهُ لَطِيفاً لِعِلْمِهِ بِالشَّيْ‏ءِ اللَّطِيفِ مِثْلِ الْبَعُوضَةِ وَأَخْفَى مِنْ ذَلِكَ وَمَوْضِعِ النُّشُوءِ مِنْهَا وَالْعَقْلِ وَالشَّهْوَةِ لِلسَّفَادِ وَالْحَدَبِ عَلَى نَسْلِهَا وَإِقَامِ بَعْضِهَا عَلَى بَعْضٍ وَنَقْلِهَا الطَّعَامَ وَالشَّرَابَ إِلَى أَوْلادِهَا فِي الْجِبَالِ وَالْمَفَاوِزِ وَالاوْدِيَةِ وَالْقِفَارِ فَعَلِمْنَا أَنَّ خَالِقَهَا لَطِيفٌ بِلا كَيْفٍ وَإِنَّمَا الْكَيْفِيَّةُ لِلْمَخْلُوقِ الْمُكَيَّفِ وَكَذَلِكَ سَمَّيْنَا رَبَّنَا قَوِيّاً لا بِقُوَّةِ الْبَطْشِ الْمَعْرُوفِ مِنَ الْمَخْلُوقِ وَلَوْ كَانَتْ قُوَّتُهُ قُوَّةَ الْبَطْشِ الْمَعْرُوفِ مِنَ الْمَخْلُوقِ لَوَقَعَ التَّشْبِيهُ وَلاحْتَمَلَ الزِّيَادَةَ وَمَا احْتَمَلَ الزِّيَادَةَ احْتَمَلَ النُّقْصَانَ وَمَا كَانَ نَاقِصاً كَانَ غَيْرَ قَدِيمٍ وَمَا كَانَ غَيْرَ قَدِيمٍ كَانَ عَاجِزاً فَرَبُّنَا تَبَارَكَ وَتَعَالَى لا شِبْهَ لَهُ وَلا ضِدَّ وَلا نِدَّ وَلا كَيْفَ وَلا نِهَايَةَ وَلا تَبْصَارَ بَصَرٍ وَمُحَرَّمٌ عَلَى الْقُلُوبِ أَنْ تُمَثِّلَهُ وَعَلَى الاوْهَامِ أَنْ تَحُدَّهُ وَعَلَى الضَّمَائِرِ أَنْ تُكَوِّنَهُ جَلَّ وَعَزَّ عَنْ أَدَاةِ خَلْقِهِ وَسِمَاتِ بَرِيَّتِهِ وَتَعَالَى عَنْ ذَلِكَ عُلُوّاً كَبِيراً.

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.”

8ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ رَجُلٌ عِنْدَهُ الله أَكْبَرُ فَقَالَ الله أَكْبَرُ مِنْ أَيِّ شَيْ‏ءٍ فَقَالَ مِنْ كُلِّ شَيْ‏ءٍ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) حَدَّدْتَهُ فَقَالَ الرَّجُلُ كَيْفَ أَقُولُ قَالَ قُلْ الله أَكْبَرُ مِنْ أَنْ يُوصَفَ.

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.’”

9ـ وَرَوَاهُ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَنْ جُمَيْعِ بْنِ عُمَيْرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّ شَيْ‏ءٍ الله أَكْبَرُ فَقُلْتُ الله أَكْبَرُ مِنْ كُلِّ شَيْ‏ءٍ فَقَالَ وَكَانَ ثَمَّ شَيْ‏ءٌ فَيَكُونُ أَكْبَرَ مِنْهُ فَقُلْتُ وَمَا هُوَ قَالَ الله أَكْبَرُ مِنْ أَنْ يُوصَفَ.

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.”

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ سُبْحَانَ الله فَقَالَ أَنَفَةٌ لله.

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).”

11ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سُلَيْمَانَ مَوْلَى طِرْبَالٍ عَنْ هِشَامٍ الْجَوَالِيقِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله عَزَّ وَجَلَّ سُبْحانَ الله مَا يُعْنَى بِهِ قَالَ تَنْزِيهُهُ.

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.”

12ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ الثَّانِيَ (عَلَيْهِ السَّلام) مَا مَعْنَى الْوَاحِدِ فَقَالَ إِجْمَاعُ الالْسُنِ عَلَيْهِ بِالْوَحْدَانِيَّةِ كَقَوْلِهِ تَعَالَى وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ الله.

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.”