Alhassanain(p) Network for Heritage and Islamic Thought

1250 - أدنَى مَراتِبِ مَعرِفَةِ اللَّهِ‏

1250. THE LOWEST DEGREE OF INNER KNOWLEDGE OF ALLAH

4092. الإمامُ الكاظمُ عليه السلام - لَمّا سُئلَ عَن أدنَى المَعرِفةِ - : الإقرارُ بأ نَّهُ لا إلهَ غَيرُهُ ، ولا شِبهَ لَهُ ولا نَظيرَ وأ نَّهُ قَديمٌ ، مُثبَتٌ ، مَوجودٌ ، غَيرُ فَقيدٍ ، وأ نَّهُ لَيسَ كَمِثلِه شَي‏ءٌ1

4092. Imam al-Kazim (AS), when he was asked about the lowest degree of inner knowledge, replied, ‘It is to affirm that there is no god but He, and that He has no likeness or match, and that He is eternal, perpetual and everlasting. He is All-existent and not absent, and that there is nothing like Him.’2

Notes

1. الكافي : 1 / 86 / 1

2. al-Kafi, v. 1, p. 86, no. 1

1251 - مَعرِفَةُ اللَّهِ بِاللَّهِ‏

1251. ATTAINING INNER KNOWLEDGE OF ALLAH THROUGH ALLAH HIMSELF

4093. الإمامُ عليٌّ عليه السلام : اِعرِفوا اللَّهَ بِاللَّهِ ، والرَّسولَ بِالرِّسالَةِ ، واُولي الأمرِ بِالأمرِ بِالمَعروفِ والعَدلِ والإحسانِ1

4093. Imam Ali (AS) said, ‘Get to know Allah through Allah, and the Prophet through the message he brought, and those vested with authority through their command to do good, their justice and righteousness.’2

4094. الإمامُ الحسينُ عليه السلام - في الدُّعاءِ - : إلهي تَرَدُّدي في الآثارِ يُوجِبُ بُعدَ المَزارِ ، فاجمَعْني عَلَيكَ بِخِدمَةٍ تُوصِلُني إلَيكَ ، كَيفَ يُستَدَلُّ عَلَيكَ بِما هُوَ في وُجودِهِ مُفتَقِرٌ إلَيكَ ؟ ! أيَكونُ لِغَيرِكَ مِنَ الظُّهورِ ما لَيسَ لَكَ حتّى‏ يَكونَ هُوَالمُظهِرَ لَكَ ؟! متى‏ غِبتَ حتّى‏ تَحتاجَ إلى‏ دَليلٍ يَدُلُّ عَلَيكَ ؟ ! بِكَ أستَدِلُّ عَلَيكَ فَاهْدِني بِنورِكَ إلَيكَ3

4094. Imam al-Husayn (AS) said in one of his supplications, ‘My God! My own concentration on the signs [in nature] prevents me from seeing You, so draw me near to You through Your service that may allow me to reach You. How can something that needs You for its very existence be used to prove Your existence?! Are other things more manifest than You that they be used to point to You?! When were You ever absent that You should need anything to prove Your existence?! Through You alone do I arrive at You, so guide me with Your light to Yourself.’4

4095. الإقبال عن الإمامِ زينِ العابدينَ عليه السلام - في الدّعاءِ - : بِكَ عَرَفتُكَ و أنتَ دَلَلتَني عَلَيكَ و دَعَوتَني إلَيكَ ، و لَولا أنتَ لَم أدرِ ما أنتَ5

4095. Imam Zayn al-Abidin (AS) said in one of his supplications, ‘I have attained knowledge of You through You, and You are the One Who indicated me to Yourself and called me to Yourself, and were it not for You, I would not know who You are.’6

Notes

1. الكافي : 1 / 85 / 1

2. Ibid. p. 85, no. 1

3. بحار الأنوار : 98 / 225

4. Bihar al-Anwar, v. 98, p. 225

5. الإقبال : 1 / 157

6. Iqbal al-Amal, v. 1, p. 157

1252 - النَّهيُ عَنِ التَّفَكُّرِ في ذاتِ اللَّهِ‏

1252. PROHIBITION OF PONDERING ABOUT ALLAH’S ESSENCE

4096. رسولُ اللَّهِ صلى اللَّه عليه وآله : تَفَكَّروا في خَلقِ اللَّهِ ، ولا تَفَكَّروا في اللَّهِ فتَهلِكوا1

4096. The Prophet (SAWA) said, ‘Ponder about the creation of Allah, but do not ponder about Allah Himself [His essence] lest you be ruined.’2

4097. الإمامُ الصّادقُ عليه السلام : إيّاكُم والتَّفَكُّرَ في اللَّهِ؛ فإنَّ التَّفَكُّرَ في اللَّهِ لا يَزيدُ إلّا تِيهاً ، إنَّ اللَّهَ عَزَّوجلَّ لا تُدرِكُهُ الأبصارُ ولا يُوصَفُ بِمِقدارٍ3

4097. Imam al-Sadiq (AS) said, ‘Beware of pondering about [the essence of] Allah, for verily pondering about Allah only increases one’s bewilderment. Verily Allah, Mighty and Exalted, cannot be perceived by the sights or described by any type of criteria and measurement.’4

4098. الإمامُ عليٌّ عليه السلام : مَن نَظَرَ في اللَّهِ كَيفَ هُوَ هَلَكَ5

4098. Imam al-Sadiq (AS) said, ‘Ruined is the one who ponders into [the essence of] Allah!’6

(اُنظر) التفكّر : باب 1504

(See also: THINKING: section 1504)

Notes

1. كنز العمّال : 5705

2. Kanz al-Ummal, no. 5705

3. الأمالي للصدوق : 503 / 690

4. Amali al-Saduq, p. 340, no. 3

5. المحاسن : 1 / 371 / 808

6. al-Mahasin, v. 1, p. 371, no. 808

1253 - عَجزُ العُقولِ عَن مَعرِفَةِ كُنهِهِ‏

1253. THE INTELLECTS’ INCAPACITY TO FATHOM HIS ESSENCE

4099. الإمامُ عليٌّ عليه السلام : فلَسنا نَعلَمُ كُنهَ عَظَمَتِكَ، إلّا أنّا نَعلَمُ أنَّكَ حَيٌّ قَيّومٌ ، لا تَأخُذُكَ سِنَةٌ ولا نَومٌ ، لَم يَنتَهِ إلَيكَ نَظَرٌ ، ولَم يُدرِكْكَ بَصَرٌ1

4099. Imam Ali (AS) said, ‘We do not know the essence of Your greatness. All that we do know is that You are Ever-Living and Self-Subsisting through Whom all things subsist. Drowsiness and sleep do not overtake You, vision does not reach You and sight cannot perceive You.’2

4100. الإمامُ عليٌّ عليه السلام - في صِفَةِ المَلائكَةِ - : وإنَّهُم عَلى‏ مَكانِهِم مِنكَ ، ومَنزِلَتِهِم عِندَكَ ، واستِجماعِ أهوائهِم فيكَ ، وكَثرَةِ طاعَتِهِم لَكَ ، وقِلَّةِ غَفلَتِهِم عَن أمرِكَ ، لَو عايَنوا كُنهَ ما خَفِيَ عَلَيهِم مِنكَ لَحَقَّروا أعمالَهُم ، ولَزَرَوا عَلى‏ أنفُسِهِم ، ولَعَرَفوا أ نَّهُم لَم يَعبُدوكَ حَقَّ عِبادَتِكَ ، ولَم يُطيعوكَ حَقَّ طاعَتِكَ3

4100. Imam Ali (AS) said in his description of the angels, ‘With all the positions they possess, and with their rank near You and all their love for You, and with their abundant servitude and worship for You, and their lack of ignorance about You, yet if they were to witness the essence of what is hidden about You from them, they would regard their deeds insignificant, they would reproach themselves and would realize that they have not worshipped You as You deserve to be worshipped, and have not obeyed You as You deserve to be obeyed.’4

4101. الإمام زينُ العابدينَ عليه السلام - في الدّعاءِ - : عَجَزَتِ العُقولُ عَن إدراكِ كُنهِ جَمالِكَ ، وانحَسَرَتِ الأبصارُ دونَ‏النَّظَرِ إلى‏ سُبُحاتِ وَجهِكَ، ولَم تَجعَلْ لِلخَلقِ طَريقاً إلى‏ مَعرِفَتِكَ إلّا بِالعَجزِ عَن مَعرِفَتِكَ5

4101. Imam Zayn al-Abidin (AS) said in one of his supplications, ‘The intellects are incapable of fathoming the essence of Your Beauty, the sights are restricted to looking at other than the splendour of Your Countenance, and You have not set aside any means for Your creation to get to know You except through their complete incapacity of knowing You.’6

4102. الإمامُ الرِّضا عليه السلام : كُنهُهُ تَفريقٌ بَينَهُ وبَينَ خَلقِهِ7

4102. Imam al-Rida (AS) said, ‘His essence is a partition [distinction] between Him and His creation.’8

4103. الإمامُ الرِّضا عليه السلام - في صِفَةِ اللَّهِ سُبحانَهُ - : هُوَ أجَلُّ مِن أن يُدرِكَهُ بَصَرٌ ، أو يُحيطَ بِه وَهمٌ ، أو يَضبِطَهُ عَقلٌ9

4103. Imam al-Rida (AS) said in his description of Allah, Glory be to Him, ‘He is too exalted for sight to be able to perceive Him, for imagination to be able to fathom Him, and for the intellect to be able to grasp Him.’10

Notes

1. نهج البلاغة : الخطبة 160

2. Nahj al-Balagha, Sermon 160

3. نهج البلاغة : الخطبة 109

4. Ibid. Sermon 109

5. بحار الأنوار : 94 / 150 / 21

6. Bihar al-Anwar, v. 94, p. 150, no. 21

7. التوحيد : 36 / 2

8. al-Tawhid, p. 36, no. 2

9. التوحيد : 252 / 3

10. Ibid. p. 252, no. 3

1254 - نِطاقُ تُوصِيفِ اللَّهِ‏

1254. THE EXTENT TO WHICH ONE IS ALLOWED TO DESCRIBE ALLAH

4104. الإمامُ عليٌّ عليه السلام: مَن وَصَفَهُ فَقَد حَدَّهُ ، ومَن حَدَّهُ فَقَد عَدَّهُ ، ومَن عَدَّهُ فَقَد أبطَلَ أزَلَهُ ، ومَن قالَ : «كَيفَ ؟» فقَدِ استَوصَفَهُ ، ومَن قالَ : «أينَ ؟» فقَد حَيَّزَهُ1

4104. Imam Ali (AS) said, ‘He who [undertakes to] describe Him has defined Him, and he who defines Him has numbered Him, and he who numbers Him has nullified His eternity. He who asks ‘How?’ [about Allah] has indeed sought to describe Him, and he who asks ‘Where?’ has indeed confined Him.’2

4105. الإمامُ عليٌّ عليه السلام : فتَبارَكَ اللَّهُ الّذي لا يَبلُغُهُ بُعدُالهِمَمِ ، ولا يَنالُهُ حَدسُ الفِطَنِ3

4105. Imam Ali (AS) said, ‘So Exalted be the One Whom the highest ambitions cannot reach and Whom the conjecture of intelligent minds cannot grasp.’4

4106. الإمامُ عليٌّ عليه السلام : واحِدٌ لا بِعَدَدٍ ، ودائمٌ لا بِأمَدٍ ، وقائمٌ لا بِعَمَدٍ5

4106. Imam Ali (AS) said, ‘[He is] One, but not by enumeration. He is everlasting without extremity. He exists without any support.’6

4107. الكافي عن الإمامِ الصّادقِ عليه السلام : قالَ رجلٌ عندهُ : اللَّهُ أكبَرُ، فقالَ : اللَّهُ أكبَرُ مِن أيِّ شَي‏ءٍ ؟ فقالَ : مِن كُلِّ شَي‏ءٍ ، فقالَ أبو عَبدِ اللَّهِ عليه السلام : حَدَّدتَهُ، فقالَ الرَّجُلُ : كَيفَ أقولُ ؟ قالَ : قُل : اللَّهُ أكبَرُ مِن أن يُوصَفَ7

4107. Imam al-Sadiq (AS) asked a man who said ‘Allah is Greater’ (Allahu Akbar), ‘Greater than what?’ So the man replied, ‘Greater than everything’, to which Imam (AS) retorted, ‘Then you have defined Him.’ The man then asked him, ‘So what should I say?’ Imam replied, ‘Say: Allah is too great for description.’8

4108. الإمامُ الكاظمُ عليه السلام : إنَّ اللَّهَ أعلى‏ وأجَلُّ وأعظَمُ مِن أن يُبلَغَ كُنهُ صِفَتِهِ ، فَصِفُوهُ بِما وَصَفَ بِهِ نَفسَهُ ، وكُفّوا عَمّا سِوى‏ ذلكَ9

4108. Imam al-Kazim (AS) said, ‘Verily Allah is too High and too Exalted and too Great for the reality of His description to ever be possible, so describe Him as He Himself has described Himself, and desist from anything other than that.’10

4109. الإمامُ الهاديُّ عليه السلام : إنّ الخالِقَ لا يُوصَفُ إلّا بِما وَصَفَ بِهِ نَفسَهُ ، وأنّى‏ يُوصَفُ الخالِقُ الّذي تَعجُزُ الحَواسُّ أن تُدرِكَهُ ، والأوهامُ أن تَنالَهُ ، والخَطَراتُ أن تَحُدَّهُ ، والأبصارُ عَنِ الإحاطَةِ بِهِ ؟ ! جلَّ عَمّا يَصِفُهُ الواصِفونَ ، وتَعالى‏ عَمّا يَنعَتُهُ الناعِتونَ11

4109. Imam al-Hadi (AS) said, ‘Verily the Creator can only be described by that which He Himself has described Himself, and how can the Creator ever be described anyway, Whom the senses are incapable of perceiving and the imaginations unable to grasp and the ideas unable to confine and the sights unable to contain?! He is too exalted for the description of those who undertake to describe, and too high to be attributed by those who seek to attach attributes to Him.’12

Notes

1. نهج البلاغة : الخطبة 152

2. Nahj al-Balagha, Sermon 152

3. نهج البلاغة : الخطبة 94

4. Ibid. Sermon 94

5. نهج البلاغة : الخطبة 185

6. Ibid. Sermon 185

7. الكافي : 1 / 117 / 8

8. al-Kafi, v. 1, p. 117, no. 8

9. الكافي : 1 / 102 / 6

10. Ibid. p. 102, no. 6

11. كشف الغمّة : 3 / 176

12. Kashf al-Ghamma, v. 3, p. 176

1255 - قيمَةُ التَّوحيدِ وَتَفسِيرُهُ‏

1255. THE VALUE OF THE BELIEF IN ALLAH’S DIVINE UNITY AND ITS EXPLANATION (TAWhiD)

4110. رسولُ اللَّهِ صلى اللَّه عليه وآله : التَّوحيدُ نِصفُ الدِّينِ1

4110. The Prophet (SAWA) said, ‘[Faith in] Allah’s divine Unity is half of religion.’2

4111. الإمامُ عليٌّ عليه السلام : التَّوحيدُ حَياةُ النَّفسِ3

4111. Imam Ali (AS) said, ‘[Faith in] Allah’s divine Unity is the life of the soul.’4

4112. الإمامُ عليٌّ عليه السلام : التَّوحيدُ ألّا تَتَوَهَّمَهُ5

4112. Imam Ali (AS) said, ‘[Faith in] Allah’s divine Unity is that you do not subject Him to the limitations of your imagination.’6

4113. الإمامُ الصّادقُ عليه السلام - لِرَجُلٍ - : أمَّا التَّوحيدُ فأن لا تُجوِّزَ عَلى‏ رَبِّكَ ماجازَ عَلَيكَ ، وأمَّا العَدلُ فأن لا تَنسِبَ إلى‏ خالِقِكَ ما لامَكَ عَلَيهِ7

4113. Imam al-Sadiq (AS) said, ‘[Faith in] Allah’s divine Unity is that you do not deem applicable to your Lord that which applies to you, and [faith in] His divine Justice is that you do not blame Him for that which you are blameworthy.’8

4114. الإمامُ الرِّضا عليه السلام : أوَّلُ عِبادَةِ اللَّهِ مَعرِفتُهُ، وأصلُ مَعرِفةِ اللَّهِ جلَّ اسمُهُ تَوحيدُهُ ، ونِظامُ تَوحيدِهِ نَفيُ التَّحديدِ عَنهُ ؛ لِشَهادَةِ العُقولِ أنَّ كلَّ مَحدودٍ مَخلوقٌ9

4114. Imam al-Rida (AS) said, ‘The very first step to Allah’s worship is to attain inner knowledge of Him, and the origin of attaining inner knowledge of Allah, Exalted be His Praise, is through His divine Unity. The very basis of His divine Unity is to negate any kind of limitation from Him, since the intellects are able to witness that every limited being is created.’10

Notes

1. عيون أخبار الرضا : 2 / 35 / 75

2. Uyun Akhbar al-Rida (AS), v. 2, p. 35, no. 75

3. غرر الحكم : 540

4. Ghurar al-Hikam, no. 540

5. نهج البلاغة : الحكمة 470

6. Nahj al-Balagha, Saying 470

7. معاني الأخبار : 11 / 2

8. Maani al-Akhbar, p. 11, no. 2

9. الأمالي للطوسي : 22 / 28

10. Amali al-Tusi, p. 22, no. 28

1256 - دَليلُ التَّوحيدِ

1256. THE PROOF OF ALLAH’S DIVINE UNITY

( وَمَنْ يَدْعُ مَعَ اللَّهِ إلهاً آخَرَ لا بُرْهانَ لَهُ بِهِ فَإنَّما حِسابُهُ عِنْدَ رَبِّهِ إنَّهُ لا يُفْلِحُ الْكافِرُونَ)1

“Whoever invokes besides Allah another god of which he has no proof, his reckoning will indeed rest with His Lord. Indeed the faithless will not be felicitous.” 2

4115. الإمامُ‏عليٌّ عليه السلام - في وَصِيَّتِه لِابنِه الحَسَنِ عليه السلام - : واعلَمْ يا بُنَيَّ أ نَّهُ لَو كانَ لِرَبِّكَ شَريكٌ لَأتَتكَ رُسُلُهُ ، ولَرَأيتَ آثارَ مُلكِهِ وسُلطانِهِ ، ولَعَرَفتَ‏أفعالَهُ وصِفاتِهِ، ولكِنَّهُ إلهٌ واحِدٌ كَما وَصَفَ نَفسَهُ ، لا يُضادُّهُ في مُلكِهِ أحَدٌ ، ولا يَزولُ أبَداً3

4115. Imam Ali (AS) said in his will to his son, al-Hasan (AS), ‘And know my son that if your Lord were to have a partner, his messengers would surely have come to you, and you would have seen the signs of his dominion and his power, and you would know his acts and his attributes. He, however, is One God, just as He as described Himself. He is neither opposed by anyone in His kingdom, nor will He ever cease to be.’4

4116. الإمامُ الصّادقُ عليه السلام - مِن مُناظَرَتِهِ زِندِيقاً - : إن قُلتَ : إنَّهُما اثنانِ لَم يَخْلُ مِن أن يَكونا مُتَّفِقَينِ مِن كُلِّ جِهَةٍ ، أو مُفتَرِقَينِ مِن كُلِّ جِهَةٍ ، فلَمّارَأينا الخَلقَ مُنتَظِماً،والفَلَكَ جارِياً5 ، واختلافَ اللَّيلِ‏والنَّهارِ والشَّمسِ والقَمَرِ ، دَلَّ صِحَّةُ الأمرِ والتَّدبيرِ وائتِلافُ الأمرِ عَلى‏أنَّ المُدَبِّرَ واحِدٌ

ثُمّ يَلزَمُكَ إنِ ادَّعَيتَ اثنَينِ فلابُدَّ مِن فُرجَةٍ بَينَهُما حتّى‏ يَكونا اثنَينِ ، فصارَتِ الفُرجَةُ ثالِثاً بَينَهُما قَديماً مَعَهُما فيَلزَمُكَ ثَلاثَةٌ ، فإنِ ادَّعيتَ ثَلاثَةً لَزِمَكَ ما قُلنا في الاثنَينِ حتّى‏ يَكونَ بَينَهُم فُرجَتانِ فيَكونَ خَمساً ، ثُمّ يَتَناهى‏ في العَدَدِ إلى‏ ما لا نِهايَةَ في الكَثرَةِ6

4116. Imam al-Sadiq (AS), when he was debating with an atheist, said, ‘If you say that there are two gods, then they are either in complete agreement on everything or completely separate in all aspects. But when we look at this orderly creation, the continuous orbits, the alternation of night and day, and the sun and the moon, the soundness of the situation and the organisation and sound management of it indicates that the Director [of all creation] is One.’

4117. الإمامُ الصّادقُ عليه السلام - لَمّا سُئلَ عَنِ الدَّليلِ عَلى‏ أنَّ اللَّهَ واحِدٌ - : اتِّصالُ التَّدبيرِ ، وتَمامُ الصُّنعِ ، كَما قالَ اللَّهُ عَزَّوجلَّ : (لَو كانَ فيهِما آلِهَةٌ إلَّا اللَّهُ لَفَسَدَتا)7

4117. Imam al-Sadiq (AS), when asked to give proof that Allah is One, said, ‘The continuous unity of management [in the cosmos] and the perfection of creation, as Allah, Mighty and Exalted, has said,“Had there been gods in them (i.e. the heavens and the earth) other than Allah, they would surely have fallen apart.” 89

4118. التوحيد عن الإمامِ الرِّضا عليه السلام - لَمّا سألَهُ رَجُلٌ مِنَ الثَنَوِيَّةِ : إنّي أقولُ: إنّ صانِعَ العالَمِ اثنانِ ، فما الدَّليلُ عَلى‏ أ نَّهُ واحِدٌ ؟ - : قَولُكَ : إنَّهُ اثنانِ دَليلٌ عَلى‏ أ نَّهُ واحِدٌ ؛ لِأنَّكَ لَم تَدَّعِ الثّانِيَ إلّا بَعدَ إثباتِكَ الواحِدَ ، فالواحِدُ مُجمَعٌ عَلَيهِ ، وأكثَرُ مِن واحِدٍ مُختَلَفٌ فيهِ10

4118. al-Tawhid, narrating from Imam al-Rida (AS) when a man believing in dualism asked him, ‘I believe that the creator of the world are two, so what is the proof that He is One?’ The Imam replied, ‘Your belief that there are two is proof in itself that He is One, for verily you have only claimed the second after having affirmed the existence of the One. So, the One is already agreed upon –it is more than one that is controversial [and remains to be proven].’11

4119. تفسير القمّي : ثُمّ رَدَّ اللَّهُ عَلَى الثَّنَويَّةِ الّذينَ قالوا بِإلهَينِ فقالَ اللَّهُ تَعالى‏: (ما اتَّخَذَ اللَّهُ مِن وَلَدٍ وما كانَ مَعَهُ مِن إلهٍ ...) قالَ : لَو كانا إلهَينِ كَما زَعَمتُم لَكانا يَختِلفان ؛ فيَخلُقُ هذا ولا يَخلُقُ هذا، ويُريدُ هذا ولا يُريدُ هذا، ويَطلبُ كلُّ واحدٍ مِنهما الغَلَبَةَ، وإذا أرادَ أحدُهُما خَلْقَ إنسانٍ أرادَ الآخرُ خَلْقَ بَهيمَةٍ، فيكونُ إنساناً وبَهيمةً في حالَةٍ واحِدَةٍ ، وهذا غيرُ مَوجودٍ، فَلَمّا بَطُلَ هذا ثَبَتَ التَّدبيرُ والصِنعُ لِواحدٍ، ودَلَّ أيضاً التَّدبيرُ وثباتُهُ وقِوامُ بَعضِهِ بِبَعضٍ على‏ أنَّ الصّانِعَ واحدٌ وذلكَ قَولُهُ : (ما اتَّخَذَ اللَّهُ مِن وَلَدٍ) إلى‏ قَولِهِ : (لَعَلا بَعْضُهُمْ عَلى‏ بَعْضٍ)12

4119. It is written in Tafsir al-Qummi: ‘Then Allah, Mighty and Exalted, answered dualism and those who professed that there were two gods, saying:“Allah has not taken any offspring, neither is there any god besides Him, for then each god would take away what he created, and some of them would surely rise up against others. Clear is Allah of what they allege!” 13 If there were two gods, as you claim, each one of them would seek superiority, and if one of them desired to create a man, the other would desire to oppose him and create an animal, so their joint creation would have to be the product of both their desires, in spite of their differing wills, man and beast at the same time. And this is the most impossible thing that does not even exist. And if this argument is invalid and there is no difference between them, then the whole duality is invalid [with no distinction left between the two] and there is only one. Therefore, this order, unity of arrangement, subsistence of some things through other things, all indicate to One Maker, and this is the purport of Allah’s verse in the Qur’an:“Allah has not taken any offspring neither is there any god besides Him…” and“Had there been gods in them (i.e. the heavens and the earth) other than Allah, they would surely have fallen apart.” 14

Notes

1. المؤمنون : 117

2. Qur’an 23 :117

3. نهج البلاغة : الكتاب 31

4. Nahj al-Balagha, Letter 31

5. في الكافي : 1 / 81 / 5 هنا زيادة وهي «والتدبير واحداً »

6. التوحيد : 243 / 1

7. التوحيد : 250 / 2

8. Qur’an 21 :22

9. al-Tawhid, p. 250, no. 2

10. التوحيد : 270 / 6

11. al-Tawhid, p. 270, no. 6

12. تفسير القمّي : 2 / 93

13. Qur’an 23 :91

14. Tafsir al-Qummi, v. 2, p. 93, and Nur al-Thaqalayn, v. 3, p. 550, no. 107

1257 - لا تُدرِكُهُ الأبصارُ وتراه القلوب‏

1257. THE SIGHTS CANNOT APPREHEND HIM BUT THE HEARTS BEHOLD HIM

( لا تُدْرِكُهُ الْأبْصارُ وَهُوَ يُدْرِكُ الْأبْصارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ)1

“The sights do not apprehend Him, yet He apprehends the sights, and He is the all-attentive, the All-aware.” 2

4120. رسولُ اللَّهِ صلى اللَّه عليه وآله : لَمّا اُسرِيَ بي إلَى السَّماءِ بَلَغَ بي جَبرَئيلُ مَكاناً لَم يَطَأْهُ جَبرئيلُ قَطُّ ، فكُشِفَ لي فأرانِيَ اللَّهُ عَزَّوجلَّ مِن نورِ عَظَمَتِهِ ما أحَبَّ3

4120. The Prophet (SAWA) said, ‘When I was taken on my Night Journey to the heavens, Gabriel took me up until a place wherein he himself had never set foot. The veils were pulled away for me and Allah, Mighty and Exalted, showed me whatever He liked from the light of His Greatness.’4

4121. الإمامُ‏عليٌّ عليه السلام لِذَعلَب لَمّا سَئَلَهُ عَن رُؤيَتِهِ رَبَّهُ : وَيلَكَ يا ذَعلَبُ ! لَم أكُن بِالّذي أعبُدُ رَبّاً لَم أرَهُ ! قالَ : فكَيفَ رَأيتَهُ ؟ صِفْهُ لَنا ؟ قالَ : وَيلَكَ ! لَم تَرَهُ العُيونُ بِمُشاهَدَةِ الأبصارِ ، ولكِنْ رَأتهُ القُلوبُ بِحَقائقِ الإيمانِ5

4121. Imam Ali (AS) said in reply to Dhalab’s question about his being able to see his Lord, ‘Woe to you O Dhalab! I do not worship a Lord Whom I cannot see!’ So Dhalab asked, ‘But how do you see Him? Describe Him to us.’ Imam (AS) replied, ‘Woe betide you! Eyes do not see Him by looking with the sights; it is the hearts that behold Him with the realities of faith.’6

4122. الإمامُ الرِّضا عليه السلام - في قولِهِ تعالى‏ : (لا تُدرِكُهُ الأبصارُ ...) - : لا تُدرِكُهُ أوهامُ القُلوبِ ، فكَيفَ تُدرِكُهُ أبصارُ العُيونِ ؟ !7

4122. Imam al-Rida (AS), with regards to Allah’s verse in the Qur’an:“The sights do not apprehend Him…” said, ‘The hearts’ fancies cannot apprehend Him so how can the eyesights apprehend Him?!’8

4123. الإمامُ العسكريُّ عليه السلام : إنَّ اللَّهَ تَبارَكَ وتَعالى‏ أرى‏ رَسولَهُ بِقَلبِهِ مِن نورِ عَظَمَتِهِ ما أحَبَّ9

4123. Imam al-Askari (AS) said, ‘Verily Allah, Blessed and most High, displayed to His Prophet in his heart, whatever He liked from the light of His Greatness.’10

Notes

1. الأنعام : 103

2. Qur’an 6 :103

3. التوحيد : 108 / 4

4. al-Tawhid, p. 108, no. 4

5. الأمالي للصدوق : 423 / 560

6. Amali al-Saduq, p. 281, no. 1

7. الأمالي للصدوق : 495 / 673

8. Ibid. p. 334, no. 2

9. الكافي : 1 / 95 / 1

10. al-Kafi, v. 1, p. 95, no. 1

1258 - أزَلِيٌّ وأبَدِيٌ‏

1258. ETERNAL AND EVERLASTING

4124. الإمامُ عليٌّ عليه السلام : الحَمدُ للَّهِ‏ِ الأوَّلِ قَبلَ كُلِّ أوَّلٍ ، والآخِرِ بَعدَ كُلِّ آخِرٍ ، وبِأوَّلِيَّتِهِ وَجَبَ أن لا أوَّلَ لَهُ ، وبآخِرِيَّتِهِ وَجَبَ أن لا آخِرَ لَهُ1

4124. Imam Ali (AS) said, ‘Praise be to Allah, the First before every first, and the Last after every last, and His Firstness necessitates that there is no beginning to Him, and His Lastness necessitates that there is no end to Him.’2

4125. الإمامُ عليٌّ عليه السلام : لا يَزولُ أبَداً ولَم يَزَلْ ، أوَّلٌ قَبلَ الأشياءِ بِلا أوَّلِيَّةٍ ، وآخِرٌ بَعدَ الأشياءِ بِلا نِهايَةٍ3

4125. Imam Ali (AS) said, ‘He never ceases to exist and will always be, the First before all things without a beginning, and the Last after all things without an end.’4

4126. الإمامُ عليٌّ عليه السلام - وقَد سَألَهُ رَجُلٌ يَهودِيٌّ : مَتى‏ كانَ رَبُّنا عَزَّوجلَّ ؟ - : يا يَهودِيُّ ، (ما كانَ) لَم يَكُنْ رَبُّنا فكانَ ، وإنَّما يُقالُ : «مَتى‏ كانَ» لِشَي‏ءٍ لَم يَكُنْ فكانَ ، هُوَ كائنٌ بِلا كَينونَةِ كائنٍ لَم يَزَلْ لَيسَ لَهُ قَبلٌ ، هُوَ قَبلَ القَبلِ ، وقَبلَ الغايَةِ ، انقَطَعَتْ عَنهُ الغاياتُ ، فهُوَ غايَةُ كُلِّ غايَةٍ5

4126. Imam Ali (AS) was once asked by a Jew, ‘When did our Lord, Mighty and Exalted, come to be?’, to which he replied, ‘O Jew, It is not that our Lord was not and then came to be, for the question ‘When did x come to be?’ is posed regarding something that is not there and then comes to be. He exists without coming into being; He is ever existing having nothing before Him. He is before ‘before’ itself, before any limit. Limits do not apply to Him for He is the ultimate limit of all limits.’6

4127. الإمامُ الباقرُ عليه السلام : إنَّ اللَّهَ تَبارَكَ وتَعالى‏ كانَ ولا شَي‏ءَ غَيرُهُ ، نوراً لا ظَلامَ فيهِ ، وصادِقاً لا كِذبَ فيهِ ، وعالِماً لا جَهلَ فيهِ، وحَيّاً لا مَوتَ فيهِ ، وكذلِكَ هُوَ اليَومُ ، وكذلِكَ لا يَزالُ أبَداً7

4127. Imam al-Baqir (AS) said, ‘Verily Allah, Blessed and most High, existed when nothing else did, He is absolute light with no darkness, truthful with no falsehood about Him, all-knowing with no ignorance about Him, ever-living with no death about Him, and He is such today, and thus will He remain forever.’8

Notes

1. نهج البلاغة : الخطبة 101

2. Nahj al-Balagha, Sermon 101

3. نهج البلاغة : الكتاب 31

4. Ibid. Letter 31

5. بحار الأنوار : 77 / 331 / 18

6. Bihar al-Anwar, v. 77, p. 331, no. 18

7. التوحيد : 141 / 5

8. al-Tawhid, p. 141, no. 5

1259 - حَيٌ‏

1259. LIVING (OMNIPRESENT)

( اللَّهُ لا إلهَ إلَّا هُوَ الْحَيُّ الْقَيُّومُ)1

“Allah – there is no god except Him – is the Living One, the Self-subsisting.” 2

4128. الإمامُ الصّادقُ عليه السلام : إنَّ اللَّهَ عِلمٌ لا جَهلَ فيهِ ، حَياةٌ لا مَوتَ فيهِ ، نورٌ لا ظُلمَةَ فيهِ3

4128. Imam al-Sadiq (AS) said, ‘Verily Allah is all knowledge with no ignorance about Him, He is all Life without any death around Him, and all Light with no darkness about Him.’4

4129. الإمامُ الكاظمُ عليه السلام : كانَ اللَّهُ حَيّاً بِلا حَياةٍ حادِثَةٍ بَل حَيٌّ لِنَفسِهِ5

4129. Imam al-Kazim (AS) said, ‘Allah is Omnipresent without any external source of life … rather He lives through Himself [is Self-existent].’6

Notes

1. البقرة : 255

2. Qur’an 2 :255

3. التوحيد : 137 / 11

4. al-Tawhid, p. 137, no. 11

5. التوحيد : 142 / 6

6. Ibid. p. 142, no. 6

1260 - عالِمٌ‏

1260. ALL-KNOWING (OMNISCIENT)

( وَعِنْدَهُ مَفاتِحُ الْغَيْبِ لا يَعْلَمُها إلّا هُوَ وَيَعْلَمُ ما فِي الْبَرِّ وَالْبَحْرِ وَما تَسْقُطُ مِنْ وَرَقَةٍ إلَّا يَعْلَمُها وَلا حَبَّةٍ فِي ظُلُماتِ الْأرْضِ وَلا رَطْبٍ وَلا يابِسٍ إلَّا فِي كِتابٍ مُبِينٍ)1

“With Him are the treasures of the Unseen; no one knows them except Him. He knows whatever there is in land and sea. No leaf falls without His knowing it, nor is there a grain in the darkness of the earth, nor anything fresh or withered but it is in a manifest Book.” 2

4130. الإمامُ عليٌّ عليه السلام : ولا يَعزُبُ عَنهُ عَدَدُ قَطرِ الماءِ ، ولا نُجومُ السَّماءِ ، ولا سَوافِي الرِّيحِ في الهَواءِ ، ولا دَبيبُ النَّملِ عَلَى الصَّفا ، ولا مَقيلُ الذَّرِّ في اللّيلَةِ الظَّلماءِ ، يَعلَمُ مَساقِطَ الأوراقِ ، وخَفِيَّ طَرْفِ الأحداقِ3

4130. Imam Ali (AS) said, ‘The number of droplets of water, or of stars in the sky, or of gusts of wind in the air are not unknown to Him, and neither is the crawling of ants on rocks, nor the settling place of tiny ants in the darkness of the night. He knows the spots where leaves fall and the subtle movement of the pupils of the eyes.’4

4131. الإمامُ عليٌّ عليه السلام : يَعلَمُ عَجيجَ الوُحوشِ في الفَلَواتِ ، ومَعاصِيَ العِبادِ في الخَلَواتِ ، واختِلافَ النِّينانِ في بحار الأنوار الغامِراتِ ، وتَلاطُمَ الماءِ بِالرِّياحِ العاصِفاتِ5

4131. Imam Ali (AS) said, ‘He knows the howls of beasts in the forests, the sins of the people committed in secret, the fish’s frequenting the deep seas and the rising of the waters by tempestuous winds.’6

4132. الإمامُ عليٌّ عليه السلام : خَرَقَ عِلمُهُ باطِنَ غَيبِ السُّتُراتِ ، وأحاطَ بِغُموضِ عَقائدِ السَّريراتِ7

4132. Imam Ali (AS) said, ‘His knowledge pierces through the inside of unknown secrets and encompasses the innermost beliefs of the hearts.’8

4133. الإمامُ الباقرُ عليه السلام: لَم يَزَلْ عالِماً بِما يَكونُ، فعِلمُهُ بِهِ قَبلَ كَونِهِ كعِلمِهِ بِهِ بَعدَ كَونِهِ9

4133. Imam al-Baqir (AS) said, ‘He always knows what is to be, such that His knowledge of it before its coming into being is the same as His knowledge after its coming into being.’10

4134. الإمامُ الصّادقُ عليه السلام - لَمّا سُئلَ عَن عِلمِهِ بِالمَكانِ : أكانَ قَبلَ تَكوينِهِ أم حِينَهُ وبَعدَهُ ؟ - : تَعالَى اللَّهُ ! بَل لَم يَزَلْ عالِماً بِالمَكانِ قَبلَ تَكوينِهِ كَعِلمِهِ بِهِ بَعدَ ما كَوَّنَهُ ، وكَذلِكَ عِلمُهُ بِجَميعِ الأشياءِ كعِلمِهِ بِالمَكانِ11

4134. Imam al-Sadiq (AS) was once asked about Allah’s knowledge of space [i.e. the concept] and whether He knows it before its coming into existence or during it or after it, to which he replied, ‘Most High is Allah! He always knows space before its conception just as He knows it after He has created it, and such is His knowledge of all things like His knowledge of space.’12

4135. الإمامُ الصّادقُ عليه السلام : والعِلمُ ذاتُه ولا مَعلومَ فلَمَّا أحدَثَ الأشياءَ وكانَ المَعلومُ وَقَعَ العِلمُ مِنهُ عَلَى المَعلومِ13

4135. Imam al-Sadiq (AS) said, ‘Knowledge is His very essence and not the object of knowing [or a known], and when He created things and the object of knowledge came into existence, knowledge was projected from Him onto the known things.’14

4136. الإمامُ الكاظمُ عليه السلام : عِلمُ اللَّهِ لا يُوصَفُ مِنهُ بِأينَ ، ولا يُوصَفُ العِلمُ مِنَ اللَّهِ بِكَيفَ ، ولا يُفرَدُ العِلمُ مِنَ اللَّهِ ، ولا يُبانُ اللَّهُ مِنهُ ، ولَيسَ بَينَ اللَّهِ وبَينَ عِلمِهِ حَدٌّ15

4136. Imam al-Kazim (AS) said, ‘The knowledge of Allah cannot be defined by where, nor can Allah’s knowledge be described by how. Allah’s knowledge cannot be separated from Him, nor can Allah be distinguished from it, and there is no barrier between Allah and His knowledge.’16

Notes

1. الأنعام : 59

2. Qur’an 6 :59

3. نهج البلاغة : الخطبة 178

4. Nahj al-Balagha, Sermon 178

5. نهج البلاغة : الخطبة 198

6. Ibid. Sermon 198

7. نهج‏البلاغة : الخطبة108

8. Ibid. Sermon 108

9. الكافي : 1 / 107 / 2

10. al-Kafi, v. 1, p. 107, no. 2

11. التوحيد : 137 / 9

12. al-Tawhid, p. 137, no. 9

13. الكافي : 1 / 107 / 1

14. al-Kafi, v. 1, p. 107, no. 1

15. التوحيد : 138 / 16

16. al-Tawhid, p. 138, no. 16