Alhassanain(p) Network for Heritage and Islamic Thought

1261 - عادِلٌ‏

1261. JUST

( إنَّ اللَّهَ لا يَظْلِمُ مِثْقالَ ذَرَّةٍ وَإنْ تَكُ حَسَنَةً يُضاعِفْها وَيُؤْتِ مِنْ لَدُنْهُ أجْراً عَظِيماً)1 .2

“Indeed Allah does not wrong [anyone] [even to the extent of] an atom’s weight, and if it be a good deed He doubles its reward, and gives from Himself a great reward.” 3

4137. الإمامُ عليٌّ عليه السلام : وأشهَدُ أ نَّهُ عَدلٌ عَدَلَ ، وحَكَمٌ فَصَلَ4

4137. Imam Ali (AS) said, ‘And I bear witness that He is just and acts justly, and is an arbitrator who decides fairly.’5

4138. الإمامُ عليٌّ عليه السلام - لَمّا سُئلَ عنِ العَدلِ - : العَدلُ ألّا تَتَّهِمَهُ6

4138. Imam Ali (AS) when asked about faith in Allah’s divine justice, replied, ‘[Faith in] divine justice is that you do not accuse Him of anything.’7

4139. الإمامُ زينَ العابدينُ عليه السلام - في دُعائهِ يَومَ الأضحى‏ والجُمعَةِ - : وقَد عَلِمتُ أ نَّهُ لَيسَ في حُكمِكَ ظُلمٌ ، ولا في نَقمَتِكَ عَجَلَةٌ ، وإنّما يَعجَلُ مَن يَخافُ الفَوتَ ، وإنَّما يَحتاجُ إلَى الظُّلمِ الضَّعيفُ ، وقَد تَعالَيتَ يا إلهي عَن ذلكَ عُلُوّاً كَبيراً8

4139. Imam Zayn al-Abidin (AS) said in his supplication for Friday and for the ?d al-Adha, ‘But I know that there is no wrong in Your decree and no hurry in Your vengeance. He alone hurries who fears to miss, and only the weak needs to wrong. But You are exalted, my God, high indeed above all that!’9

4140. الإمامُ الصّادقُ عليه السلام - وقد سُئلَ عَن أساسِ الدِّينِ - : التَّوحيدُ والعَدلُ . أمّا التَّوحيدُ فأن لا تُجَوِّزَ عَلى‏ رَبِّكَ ما جازَ عَلَيكَ ، وأمّا العَدلُ فأن لا تَنسِبَ إلى‏ خالِقِكَ ما لامَكَ عَلَيهِ10

4140. Imam al-Sadiq (AS) was asked about the foundation of religion, to which he replied, ‘[It is faith in] Allah’s divine Unity and divine Justice … [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 attribute to Him that of which you are blameworthy.’11

Notes

1. الآيات في نفي‏الظلم عنه تعالى‏ تزيد على‏ أربعين آية ، فراجع

2. النساء : 40

3. Qur’an 4 :40

4. نهج البلاغة : الخطبة 214

5. Nahj al-Balagha, Sermon 214

6. نهج البلاغة : الحكمة 470

7. Ibid. Saying 470

8. الصحيفة السجّاديّة : ص 207 الدعاء 48

9. al-Sahifat al-Sajjadiyya, p. 297, Supplication 48

10. التوحيد : 96 / 1

11. al-Tawhid, p. 96, no. 1

1262 - خالِقٌ‏

1262. THE CREATOR

(اللَّهُ خالِقُ كُلِّ شَيْ‏ءٍ وَهُوَ عَلَى‏ كُلِّ شَيْ‏ءٍ وَكِيلٌ)1

“Allah is creator of all things, and He watches over all things.” 2

4141. التوحيد عن مروان بن مسلم : دَخَلَ ابنُ أبي العَوجاءِ عَلى‏ أبي عَبدِ اللَّهِ عليه السلام فقالَ : ألَيسَ تَزعَمُ أنَّ اللَّهَ خالِقُ كُلِّ شَي‏ءٍ ؟ فقالَ أبو عَبدِاللَّهِ عليه السلام : بَلى‏ ، فقالَ : أنا أخلُقُ ! فقالَ عليه السلام لَهُ : كَيفَ تَخلُقُ ؟ ! فقالَ : اُحدِثُ في المَوضِعِ ثُمّ ألبَثُ عَنهُ فيَصيرُ دَوابَّ فأكونُ أنا الّذي خَلَقتُها ! فقالَ أبو عَبدِ اللَّهِ عليه السلام : ألَيسَ خالِقُ الشَّي‏ءِ يَعرِفُ كَم خَلقُهُ ؟ قالَ : بَلى‏ ، قالَ : فتَعرِفُ الذَّكَرَ مِنها مِنَ الاُنثى‏ ، وتَعرِفُ كَم عُمرُها ؟ فسَكَتَ3

4141. al-Tawhid: ‘Marwan b. Muslim narrated, ‘Ibn Abi al-Awja? once came to Abu Abdillah [al-Sadiq] (AS) and asked, ‘Is it not true that you claim that Allah is the Creator of all things?’ to which Abu Abdillah (AS) replied, ‘Yes.’ So he retorted, ‘I create!’ So the Imam asked him, ‘How do you create?!’ He replied, ‘I defecate in a place, then wait for it, and it becomes a creature, which I have created!’ So Abu Abdillah (AS) said, ‘Is it not true that the creator of something should know what he has created?’ to which he replied yes. Imam continued, ‘Well do you know the female from the male [of what you have supposedly created], and do you know its lifespan?’ to which he had no answer.’4

4142. الإمامُ الرِّضا عليه السلام : الحَمدُ للَّهِ‏ِ فاطِرِ الأشياءِ إنشاءً ، ومُبتَدِعِها ابتِداءً بِقُدرَتِهِ وحِكمَتِهِ ، لا مِن شَي‏ءٍ فَيَبطُلَ الاختِراعُ ، ولا لِعِلَّةٍ فلا يَصِحَّ الابتِداعُ ، خَلَقَ ما شاءَ كَيفَ شاءَ5

4142. Imam al-Rida (AS) said, ‘The Originator of all things from their conception, and their Inventor from the very beginning with His Power and Wisdom, [He creates] not from anything otherwise the very concept of invention would be nullified, nor for any cause otherwise the very concept of origination would be inapplicable. He creates whatever He pleases however He pleases.’6

Notes

1. الزمر : 62 .

2. Qur’an 39 :62

3. التوحيد : 295 / 5 .

4. al-Tawhid, p. 295 , no. 5

5. التوحيد : 98 / 5 .

6. Ibid. p. 98 , no. 5

1263 - قادِرٌ

1263. ALL-POWERFUL (OMNIPOTENT)

(فَلَا أُقْسِمُ بِرَبِ‏ّ الْمَشَرِقِ وَ الْمَغَرِبِ إِنَّا لَقَدِرُونَ)1

“So I swear by the Lord of the easts and the wests that We are capable…” 2

4143. الإمامُ عليٌّ عليه السلام - لمّا قيل لَهُ : هل يقدرُ ربُّك على أن يدخل الدنيا في بيضةٍ - : إنَّ اللَّهَ تَبارَكَ وتَعالى‏ لا يُنسَبُ إلَى العَجزِ ، والّذي سَألتَني لا يَكونُ3

4143. Imam Ali (AS) was once asked, ‘Can your Lord fit the world into an egg?’ to which he replied, ‘Verily Allah, Mighty and Exalted, cannot be attributed with incapacity, but that which you are asking cannot ever be.’4

4144. الإمامُ الصّادقُ عليه السلام : إنَّ إبليسَ قالَ لِعيسَى ابنِ مَريَمَ عليه السلام : أيَقدِرُ رَبُّكَ عَلى‏ أن يُدخِلَ الأرضَ بَيضَةً ؛ لا يُصغِّرُ الأرضَ ولا يُكَبِّرُ البَيضَةَ ؟ فقالَ عيسى‏ عليه السلام : وَيلَكَ ! إنَّ اللَّهَ لا يُوصَفُ بِعَجزٍ ، ومَن أقدَرُ مِمَّن يُلَطِّفُ الأرضَ ويُعَظِّمُ البَيضَةَ ؟ !5

4144. Imam al-Sadiq (AS) narrated, ‘Iblis [Satan] asked Jesus son of Mary (AS), ‘Is your Lord capable of fitting the earth inside an egg, without shrinking the earth or enlarging the egg?’ So Jesus (AS) replied, ‘Woe betide you! Verily Allah can never be ascribed with incapacity, and who is there more powerful than the One who can shrink the earth and enlarge the egg [if He so wills]?!6

Notes

1. المعارج : 40 .

2. Qur’an 70 :40

3. التوحيد : 130 / 9 .

4. al-Tawhid, p. 130 , no. 9

5. التوحيد : 127 / 5 .

6. Ibid. p. 127 , no. 5

1264 - مُتَكَلِّمٌ‏

1264. THE SPEAKER

(وَرُسُلاً قَدْ قَصَصْناهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلاً لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى‏ تَكْلِيماً)1

“And apostles We have recounted to you earlier and apostles we have not recounted to you, and to Moses Allah spoke directly.” 2

4145. الإمامُ عليٌّ عليه السلام: يُخبِرُ لا بِلِسانٍ ولَهَواتٍ، ويَسمَعُ لا بِخُروقٍ وأدَواتٍ ، يَقولُ ولا يَلفِظُ ، ويَحفَظُ ولا يَتَحَفَّظُ يَقولُ لِمَن أرادَ كَونَهُ: «كُنْ» فيَكونُ ، لا بِصَوتٍ يُقرَعُ ، ولا بِنِداءٍ يُسمَعُ ، وإنَّما كَلامُه سُبحانَهُ فِعلٌ مِنهُ ، أنشَأهُ ومَثَّلَهُ ، لَم يَكُنْ مِن قَبلِ ذلكَ كائناً ، ولَو كانَ قَديماً لَكانَ إلهاً ثانِياً3

4145. Imam Ali (AS) said, ‘He expresses information but not through a tongue or voice. He listens but not with the holes and organs of hearing. He speaks but does not utter words; He remembers but does not learn… When He wishes to create something, He says to it ‘Be’ and it is, but not through a voice that can strike the ears, nor a calling that can be heard. Rather, His speech, Glory be to Him, is an act of His that He creates and incorporates, which did not exist before, for were it an ever-existing thing it would be a second god.’4

Notes

1. النساء : 164 .

2. Qur’an 4 :164

3. نهج البلاغة : الخطبة 186 .

4. Nahj al-Balagha, Sermon 186

1265 - مُريدٌ

1265. THE ONE WHO WILLS

(إنَّما أمْرُهُ إذا أرادَ شَيْئاً أنْ يَقُولَ لَهُ كُنْ فَيَكُونُ)1

“All His command, when He wills something, is to say to it ‘Be’ and it is.” 2

4146. الإمامُ الكاظمُ عليه السلام : إنَّما تَكونُ الأشياءُ بإرادَتِهِ ومَشيئَتِهِ ؛ مِن غَيرِ كلامٍ ، ولا تَرَدُّدٍ في نَفَسٍ ، ولا نُطقٍ بِلِسانٍ3

4146. Imam al-Kazim (AS) said, ‘Verily things come into being solely by His will and His wish; without the need for speech, alternation of breath or utterance with the tongue.’4

Notes

1. يس : 82 .

2. Qur’an 36 :82

3. التوحيد : 100 / 8 .

4. al-Tawhid, p. 100 , no. 8

1266 - ظاهِرٌ وباطِنٌ‏

1266. THE MANIFEST AND THE HIDDEN

(هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْباطِنُ وَهُوَ بِكُلِّ شَيْ‏ءٍ عَلِيمٌ)1

“He is the First and the Last, the Manifest and the Hidden, and He has knowledge of all things.” 2

4147. الإمامُ عليٌّ عليه السلام : الظّاهِرُ بِعَجائبِ تَدبيرِهِ لِلنّاظِرينَ ، والباطِنُ بِجَلالِ عِزَّتِهِ عَن فِكْرِ المُتَوَهِّمِينَ3

4147. Imam Ali (AS) said, ‘He manifests the wonders of His management for the onlookers, but by virtue of the exaltedness of His Might He is Hidden from the imagination of the thinkers.’4

4148. الإمامُ الرِّضا عليه السلام : ظاهِرٌ لا بِتأويلِ المُباشَرَةِ ، مُتَجَلٍّ لا بِاستِهلالِ رُؤيَةٍ ، باطِنٌ لا بِمُزايَلَةٍ5

4148. Imam al-Rida (AS) said, ‘He is manifest though indiscernible through direct contact; He is evident though unapprehended by vision; He is hidden though not through withdrawal.’6

Notes

1. الحديد : 3 .

2. Qur’an 57 :3

3. نهج البلاغة : الخطبة 213 .

4. Nahj al-Balagha, Sermon 213

5. التوحيد : 37 / 2 .

6. al-Tawhid, p. 37 , no. 2

1267 - مالِكٌ‏

1267. THE MASTER

(وَللَّهِ‏ِ مُلْكُ السَّماواتِ وَالْأرْضِ وَاللَّهُ عَلَى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ)1

“To Allah belongs the kingdom of the heavens and the earth, and Allah has power over all things.” 2

4149. الإمامُ عليٌّ عليه السلام : كُلُّ مالِكٍ غَيرُهُ مَملوكٌ.3

4149. Imam Ali (AS) said, ‘Every master other than Him is a slave.’4

4150. الإمامُ عليٌّ عليه السلام - في تَفسيرِ لا حَولَ ولا قُوَّةَ إلّا بِاللَّهِ - : إنّا لا نَملِكُ مَعَ اللَّهِ شَيئاً ، ولا نَملِكُ إلّا ما مَلَّكَنا ، فمَتى‏ مَلَّكَنا ما هُوَ أملَكُ بِهِ مِنّا كَلَّفَنا ، ومَتى‏ أخَذَهُ مِنّا وَضَعَ تَكليفَهُ عَنّا5

4150. Imam Ali (AS), in his explanation of the phrase ‘There is no power or strength save in Allah’, said, ‘Verily we are not masters over anything with Allah, nor are we masters over anything except what He has given us mastery over. So by making us masters over that which He is a superior Master, He has given us responsibility, and by taking away mastership from us He absolves us of our responsebilities.’6

Notes

1. آل عمران : 189 .

2. Qur’an 3 :189

3. نهج البلاغة : الخطبة 65 .

4. Nahj al-Balagha, Sermon 65

5. نهج البلاغة : الحكمة 404 .

6. Ibid. Saying 404

1268 - سَميعٌ بصيرٌ

1268. THE ALL-HEARING AND THE ALL-SEEING

(وَاللَّهُ يَقْضِي بِالْحَقِّ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَقْضُونَ بِشَيْ‏ءٍ إنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ)1

“Allah judges with truth (the sins committed by the eyes) while those whom they invoke besides Him do not judge by anything. Indeed it is Allah who is the All-hearing, the All-seeing.” 2

4151. الإمامُ عليٌّ عليه السلام : والسَّميعُ لا بِأداةٍ3

4151. Imam Ali (AS) said, ‘He is the All-hearing but not by means of any organ.’4

4152. الإمامُ الباقرُ عليه السلام : إنَّهُ سَميعٌ بَصيرٌ ، يَسمَعُ بِما يُبصِرُ ، ويُبصِرُ بِما يَسمَعُ5

4152. Imam al-Baqir (AS) said, ‘Verily He is all-hearing and all-seeing, such that He hears with that by means of which He sees and He sees with that by means of which He hears.’6

4153. الإمامُ الرّضا عليه السلام : لَمّا لَم يَخفَ عَلَيهِ خافِيَةٌ مِن أثَرِ الذَّرَّةِ السَّوداءِ ، عَلَى الصَّخرَةِ الصَّمّاءِ ، في اللَّيلَةِ الظَّلماءِ ، تَحتَ الثَّرى‏ وبحار الأنوار ، قُلنا : بَصيرٌ7

4153. Imam al-Rida (AS) said, ‘Because of the fact that the secret trace of a black mustard seed on a massive rock in the darkness of the night, be it in the ground or in the seas, cannot remain hidden from Him, is what compels us to say that He is all-seeing.’8

Notes

1. غافر : 20 .

2. Qur’an 40 :20

3. نهج البلاغة : الخطبة 152 .

4. Nahj al-Balagha, Sermon 152

5. التوحيد : 144 / 9 .

6. al-Tawhid, p. 144 , no. 9

7. التوحيد : 65 / 18 .

8. Ibid. p. 65 , no. 18

1269 - لَطيفٌ وخَبيرٌ

1269. THE SUBTLE AND THE ALL-AWARE

(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

4154. الإمامُ الرِّضا عليه السلام: أمّا اللَّطيفُ فلَيسَ عَلى‏ قِلَّةٍ وقَضافَةٍ وصِغَرٍ ، ولكِنَّ ذلِكَ عَلَى النَّفاذِ في الأشياءِ ، والامتِناعِ مِن أن يُدرَكَ ، أمّا الخَبيرُ فالّذي لا يَعزُبُ عَنهُ شَي‏ءٌ ولا يَفوتُهُ ، لَيسَ لِلتَّجرِبَةِ ولا لِلاعتِبارِ بِالأشياءِ ، فعِندَ التَّجرِبَةِ والاعتِبارِ عِلمانِ ، ولَولاهُما ما عَلِمَ ؛ لأنَّ مَن كانَ كذلِكَ كانَ جاهِلاً3

4154. Imam al-Rida (AS) said, ‘He is subtle not in terms of lack or delicateness or smallness, rather [He is subtle] in His [knowledge and power of] penetration into everything without being perceived. He is all-aware through the fact that nothing escapes His attention or evades Him, independent of experience or consideration of things, for experience and consideration in turn result in two types of knowledge, without which He would not know [if he were to be dependent on them], and would therefore be ignorant.’4

Notes

1. الأنعام : 103 .

2. Qur’an 6 :103

3. الكافي : 1 / 122 / 2 .

4. al-Kafi, v. 1 , p. 122 , no. 2

1270 - قَوِيٌّ عزيزٌ

1270. THE ALL-STRONG AND THE ALMIGHTY

(فَلَمَّا جاءَ أمْرُنا نَجَّيْنا صالِحاً وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَمِنْ خِزْيِ يَوْمِئِذٍ إنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ)1

“So when Our edict came, we delivered Salih and the faithful who were with him by a mercy from Us, and from the [punishment and] disgrace of that day. Your Lord is indeed the All-strong, the All-mighty.” 2

(مَن كَانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعًا)3

“Whoever seeks might [should know that] might belongs entirely to Allah.” 4

4155. الإمامُ عليٌّ عليه السلام: وكُلُّ قَوِيٍّ غَيرُهُ ضَعيفٌ5

4155. Imam Ali (AS) said, ‘And every strong person besides Allah is weak.’6

4156. الإمامُ عليٌّ عليه السلام : كُلُّ شَي‏ءٍ خاشِعٌ لَهُ ، وكُلُّ شَي‏ءٍ قائمٌ بِهِ ، غِنى‏ كُلِّ فَقيرٍ ، وعِزُّ كُلِّ ذَليلٍ ، وقُوَّةُ كلِّ ضَعيفٍ7

4156. Imam Ali (AS) said, ‘Everything humbles before Him, and everything subsists through Him. He is the contentment of every poor, the honour of every disgraced one, and the strength of every weak one.’8

4157. الإمامُ عليٌّ عليه السلام : كُلُّ عَزيزٍ غَيرُهُ ذَليلٌ9

4157. Imam Ali (AS) said, ‘Every mighty one besides Him is abased.’10

4158. الإمامُ عليٌّ عليه السلام : الحَمدُ للَّهِ‏ِ الّذي لَبِسَ العِزَّ والكِبرِياءَ، واختارَهُما لِنَفسِهِ دُونَ‏خَلقِهِ.11

4158. Imam Ali (AS) said, ‘Praise be to Allah who wears the cloak of might and majesty, and has chosen them for Himself over the rest of His creation.’12

Notes

1. هود : 66 .

2. Qur’an 11 :66

3. فاطر : 10 .

4. Qur’an 35 :10

5. نهج البلاغة : الخطبة 65 .

6. Nahj al-Balagha, Sermon 65

7. نهج البلاغة : الخطبة 109 .

8. Ibid. Sermon 109

9. نهج البلاغة : الخطبة 65 .

10. Ibid. Sermon 65

11. نهج البلاغة : الخطبة 192 .

12. Ibid. Sermon 192

1271 - حَكيمٌ‏

1271. THE ALL-WISE

(إنَّ هذَا لَهُوَ الْقَصَصُ الْحَقُّ وَما مِنْ إِلهٍ إِلَّا اللَّهُ وَإنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ)1

“This is indeed the true account, for sure. There is no god but Allah, and indeed Allah is the All-mighty, the All-wise.” 2

4159. الإمامُ الباقرُ عليه السلام - لَمّا سُئلَ : وكَيفَ لا يُسألُ عَمّا يَفعَلُ ؟ - : لِأنَّهُ لا يَفعَلُ إلّا ما كانَ حِكمَةً وصَواباً3

4159. Imam al-Baqir (AS) was once asked why it is that Allah cannot be questioned about what He does, to which he replied, ‘Because He only does what is wise and good.’4

Notes

1. آل عمران : 62 .

2. Qur’an 3 :62

3. التوحيد : 397 / 13 .

4. al-Tawhid, p. 397 , no. 13

1272 - صَمَدٌ

1272. THE ALL-EMBRACING, ALL NEEDLESS

(اللَّهُ الصَّمَدُ)1

“Allah is the All-embracing.” 2

4160. الإمامُ الحسينُ عليه السلام: الصَّمَدُ: الّذي لا جَوفَ لَهُ ، والصَّمَدُ : الّذي قَدِ انتَهى‏ سُؤدَدُهُ ، والصَّمَدُ الّذي لا يَأكُلُ ولا يَشرَبُ ، والصَّمَدُ : الّذي لا يَنامُ ، والصَّمَدُ : الدّائمُ الّذي لَم يَزَلْ ولا يَزالُ3

4160. Imam al-Husayn (AS) said, ‘The All-embracing is the One Who has no lack within Him; the All-embracing is the One Whose mastership is complete; the All-embracing is the One Who neither eats nor drinks; the All-embracing is the One Who does not sleep; the All-embracing is the Eternal One who is and will always be.’4

Notes

1. الإخلاص : 2 .

2. Qur’an 112 :2

3. التوحيد : 90 / 3 .

4. al-Tawhid, p. 90 , no. 3

1273 - هُوَ في كُلِّ مَكانٍ‏

1273. HE IS EVERYWHERE

(وَ هُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ)1

“And He is with you wherever you may be, and Allah sees best what you do.” 2

4161. الإمامُ عليٌّ عليه السلام - في صِفَةِ اللَّهِ سُبحانَهُ - : وإنَّهُ لَبِكُلِّ مَكانٍ ، وفي كُلِّ حِينٍ وأوانٍ ، ومَعَ كُلِّ إنسٍ وجانٍّ.3

4161. Imam Ali (AS) said, describing Allah, Glory be to Him, ‘And verily He is everywhere, each and every moment and time, and with every human and Jinn.’4

4162. الإمامُ الصّادقُ عليه السلام - لمّا سألَهُ أبو جَعفَرٍ عَن قَولِ اللَّهِ عَزَّ وجلَّ : (وهُوَ اللَّهُ في السَّماواتِ وفي الأرضِ)5 - : كذلِكَ هُوَ في كُلِّ مَكانٍ

قُلتُ : بِذاتِه ؟ قالَ : وَيحَكَ ! إنَّ الأماكِنَ أقدارٌ ، فإذا قُلتَ : في مَكانٍ بِذاتِهِ لَزِمَكَ أن تَقولَ : في أقدارٍ وغَيرِ ذلكَ ، ولكِنْ هُوَ بائنٌ مِن خَلقِهِ ، مُحيطٌ بِما خَلَقَ عِلماً وقُدرَةً وإحاطَةً وسُلطاناً ومُلكاً6

4162. Imam al-Sadiq (AS) was asked by Abu Jafar regarding Allah’s verse in the Qur’an:“And He is Allah in the heavens and in the earth” , to which he replied, ‘Yes, similarly He is in every place.’ I [Abu Jafar] asked, ‘In His essence?’ Imam replied, ‘Woe betide you! Verily places are subject to limits and boundaries, so by your saying that He is in a place in His essence, you are in fact compelled to say that He is contained in objects which are subject to measurement and size. He is, however, distinct from His creation, entirely encompassing what He creates in knowledge, power, control, authority and dominion.’7

Notes

1. الحديد : 4 .

2. Qur’an 57 :4

3. نهج البلاغة : الخطبة 195 .

4. Nahj al-Balagha, Sermon 195

5. الأنعام : 3 .

6. التوحيد : 133 / 15 .

7. al-Tawhid, p. 133 , no. 15

1274 - صِفاتُ الذّاتِ وصِفاتُ الفِعلِ‏

1274. ATTRIBUTES OF HIS ESSENCE AND ATTRIBUTES OF HIS ACTION

4163. الإمامُ الصّادقُ عليه السلام : رَبُّنا نورِيُّ الذّاتِ ، حَيُّ الذّاتِ ، عالِمُ الذّاتِ ، صَمَدِيُّ الذّاتِ1

4163. Imam al-Sadiq (AS) said, ‘Our Lord is luminant in His very essence, Living in His very essence, All-knowing in His very essence, All-embracing in His very essence.’2

4164. الإمامُ الرِّضا عليه السلام : المَشيئَةُ والإرادَةُ مِن صِفاتِ الأفعالِ، فمَن زَعَمَ أنَّ اللَّهَ تَعالى‏ لَم يَزَلْ مُريداً شائياً فلَيسَ بِمُوَحِّدٍ3

4164. Imam al-Rida (AS) said, ‘Wish and will are among the attributes of action, so whoever claims that Allah, most High, is eternally willing and wishing cannot be considered a monotheist.’4

Notes

1. التوحيد : 140 / 4 .

2. Ibid. p. 140 , no. 4

3. التوحيد : 338 / 5 .

4. Ibid. p. 338 , no. 5

1275 - جَوامِعُ الصّفاتِ‏

1275. COMPREHENSIVE ATTRIBUTES

4165. الإمامُ عليٌّ عليه السلام : أوَّلُ الدِّينِ مَعرِفَتُهُ ، وكمالُ مَعرِفَتِهِ التَّصديقُ بِهِ ، وكمالُ التَّصديقِ بِهِ تَوحيدُهُ ، وكَمالُ تَوحيدِهِ الإخلاصُ لَهُ ، وكمالُ الإخلاصِ لَهُ نَفيُ الصِّفاتِ عَنهُ ؛ لِشَهادَةِ كُلِّ صِفَةٍ أ نَّها غَيرُ المَوصوفِ ، وشَهادَةِ كُلِّ مَوصوفٍ أ نَّهُ غَيرُ الصِّفَةِ ، فمَن وَصَفَ اللَّهَ سُبحانَهُ فقَد قَرَنَهُ ، ومَن قَرَنَهُ فقَد ثَنّاهُ ، ومَن ثنّاهُ فَقَد جَزَّأهُ ، ومَن جَزَّأهُ فقَد جَهِلَهُ ، (ومَن جَهِلَهُ فقَد أشارَ إلَيهِ)1 ، ومَن أشارَ إلَيهِ فقَد حَدَّهُ ، ومَن حَدَّهُ فقَد عَدَّهُ ، ومَن قالَ : «فيمَ ؟» فقَد ضَمَّنَهُ ، ومَن قالَ : «عَلامَ ؟» فقَد أخلى‏ مِنهُ ، كائنٌ لا عَن حَدَثٍ ، مَوجودٌ لا عَن عَدَمٍ ، مَعَ كُلِّ شَي‏ءٍ لا بِمُقارَنَةٍ ، وغَيرُ كُلِّ شَي‏ءٍ لا بِمُزايَلَةٍ ، فاعِلٌ لا بِمَعنَى الحَرَكاتِ والآلَةِ ، بَصيرٌ إذ لا مَنظورَ إلَيهِ مِن خَلقِهِ ، مُتَوحِّدٌ إذ لا سَكَنَ يَستَأنِسُ بِهِ ولا يَستَوحِشُ لِفَقدِهِ2

4165. Imam Ali (AS) said, ‘The very first step in religion is acknowledging Him, and the perfect way to acknowledge Him is to testify to Him, and the perfect way to testify to Him is to believe in His divine unity, and the perfect way to believe in His divine unity is to regard Him as absolutely pure, and the perfect way to regard Him as absolutely pure is to negate all attributes from Him, for every attribute is a proof of its own distinction from the thing to which it is attributed, and everything that is attached and attributed is distinct from the attribute. Thus, whoever attaches attributes to Allah, Glory be to Him, associates Him with something else, and whoever associates Him regards Him as two, and whoever regards Him as two identifies parts to Him, and whoever identifies parts to Him has indeed misunderstood Him, and whoever misunderstands Him singles Him out, and whoever singles Him out has confined Him, and whoever confines Him has enumerated Him. Whoever asks ‘In what [is He]?’ holds that He is contained, and whoever asks ‘On what [is He]?’ has excluded Him. He is [a Being] but not through any phenomenon of coming into being, He exists but not from non-existence. He is with everything but not in physical proximity, and is separate from everything but not through physical separation. He acts but without need for movements and instruments. He sees without need for an object of sight from among His creation. He is One such that He has no need for a source of comfort that may keep Him company nor any whom He may miss in his absence.’3

Notes

1. هذه الجملة ليست في غير واحد من النسخ المخطوطة العتيقة ولا في شرحَي ابن ميثم وابن أبي الحديد ، والظاهر أ نّها زيادة من النسّاخ (كما في هامش بحار الأنوار : 77 / 300 ) .

2. نهج البلاغة : الخطبة 1 .

3. Nahj al-Balagha, Sermon 1

272 - المعروف (1) «فِعلُ المَعروف »

272. ACTS OF COMMON COURTESY(1)

1

Performing acts of common courtesy

1276 - فَضْلُ المَعروفِ‏

1276. THE VIRTUE OF COMMON COURTESY

4166. الإمامُ عليٌّ عليه السلام : فِعلُ المَعروفِ ، وإغاثَةُ المَلهوفِ ، وإقراءُ الضُّيوفِ ، آلَةُ السِّيادَةِ2

4166. Imam Ali (AS) said, ‘Performing common acts of courtesy, bringing solace to a grief-stricken person, and being hospitable to guests is the instrument of leadership.’3

4167. الإمامُ عليٌّ عليه السلام : المَعروفُ ذَخيرَةُ الأبَدِ4

4167. Imam Ali (AS) said, ‘Acts of courtesy are treasures for eternity.’5

4168. الإمامُ الحسينُ عليه السلام : اعلَموا أنَّ المَعروفَ مُكِسبٌ حَمداً ، ومُعقِبٌ أجراً ، فلَو رَأيتُمُ المَعروفَ رَجُلاً لَرَأيتُموهُ حَسَناً جَميلاً يَسُرُّ النّاظِرينَ ويَفوقُ العالَمينَ ، ولَو رَأيتُمُ اللُّؤمَ رَأيتُموهُ سَمِجاً قَبيحاً مَشوماً تَنفِرُ مِنهُ القُلوبُ وتُغَضُّ دُونَهُ الأبصارُ6

4168. Imam al-Husayn (AS) said, ‘Know that acts of courtesy earn praiseworthy results, and end in rewardable gains. If you were to see acts of courtesy personified as a man, you would perceive him to be good and handsome, pleasing for people to behold and transcending all the worlds. And if you were to see acts of vileness personified, you would perceive an ugly, revolting, disfigured man, whom the hearts would be averse to and whom the eyes would turn away from in disgust.’7

4169. الإمامُ الصّادقُ عليه السلام : أوَّلُ مَن يَدخُلُ الجَنَّةَ أهلُ المَعروفِ8

4169. Imam al-Sadiq (AS) said, ‘The first people to enter Paradise will be those who performed acts of common courtesy to others.’9

4170. الإمامُ الصّادقُ عليه السلام: أهلُ المَعروفِ في الدّنيا هُم أهلُ المَعروفِ في الآخِرَةِ ؛ لأِ نَّهُم في الآخِرَةِ تَرجَحُ لَهُمُ الحَسَناتُ ، فيَجودونَ بِها عَلى‏ أهلِ المَعاصي10

4170. Imam al-Sadiq (AS) said, ‘The people who perform acts of courtesy in this world will be the same ones to perform them in the Hereafter, for verily in the Hereafter their scales will be so laden with their good deeds that they will be able to bestow them generously on the sinners [in order to assist them].’11

4171. الإمامُ الجوادُ عليه السلام : أهلُ المَعروفِ إلَى اصطِناعِه أحوَجُ مِن أهلِ الحاجَةِ إلَيهِ ؛ لأِنَّ لَهُم أجرَهُ وفَخرَهُ وذِكرَهُ ، فمَهما اصطَنَعَ الرَّجُلُ مِن مَعروفٍ فإنَّما يَبدأ فيهِ بِنَفسِهِ ، فلا يَطلُبَنَّ شُكرَ ما صَنَعَ إلى‏ نَفسِهِ مِن غَيرِهِ12

4171. Imam al-Jawad (AS) said, ‘People who perform acts of courtesy towards others benefit more from them than the receptors of their kindness, for verily they have the reward for them, the [rewarding feeling of] pride for having helped someone as well as a mention. So however much good a man may do for others, it ultimately always starts by benefiting himself, and hence he never seeks thanks for the benefit incurred by himself through helping others.’13

Notes

1. The Arabic maruf denotes common acts of courtesy, kindly favours towards others, good manners and general acts of goodness to people (ed.)

2. غرر الحكم : 6585

3. Ghurar al-Hikam, no. 6585

4. غرر الحكم : 980

5. Ibid. no. 980

6. أعلام الدين : 298

7. Alam al-Din, p. 298, and Mustadrak al-Wasa’il, v. 12, p. 343, no. 14242

8. الدعوات : 108 / 240

9. al-Daawat, p. 108, no. 240

10. الأمالي للطوسي : 304 / 610

11. Amali al-Tusi, p. 304, no. 610

12. كشف الغمّة : 3 / 137

13. Kashf al-Ghamma, v. 3, p. 137

1277 - الحَثُّ عَلى‏ بَذلِ المَعروفِ إلَى البَرِّ وَالفاجِرِ

1277. ENJOINMENT OF SPREADING KINDNESS TO BOTH GOOD AND BAD PEOPLE

4172. رسولُ اللَّهِ صلى اللَّه عليه وآله : رَأسُ العَقلِ بَعدَ الدِّينِ التَّوَدُّدُ إلَى النّاسِ ، واصطِناعُ الخَيرِ إلى‏ كُلِّ بَرٍّ وفاجِرٍ1

4172. The Prophet (SAWA) said, ‘The peak of good reason after religious devotion is treating people with love, and doing good to both good and bad people.’2

4173. رسولُ اللَّهِ صلى اللَّه عليه وآله : اصطَنِعِ الخَيرَ إلى‏ مَن هُوَ أهلُهُ ، وإلى‏ مَن هُوَ غَيرُ أهلِهِ ، فإن لَم تُصِبْ مَن هُوَ أهلُهُ فأنتَ أهلُهُ3

4173. The Prophet (SAWA) said, ‘Perform acts of courtesy to those who are worthy of them as well as those who are not worthy of them, and even if they have no effect on those who deserve them, you are at least worthy of [performing] them.’4

(اُنظر) السؤال (2) : باب 913

(See also: ASKING (2): section 913)

Notes

1. بحار الأنوار : 74 / 401 / 44

2. Bihar al-Anwar, v. 74, p. 401, no. 44

3. عيون أخبار الرضا : 2 / 35 / 76

4. Uyun Akhbar al-Rida (AS), v. 2, p. 35, no. 76