Alhassanain(p) Network for Heritage and Islamic Thought

كِتَابُ التَّوْحِيدِ

The Book of Tawheed (3) (Oneness of Allahazwj )

بسم الله الرحمن الرحيم الحمد لله رب العالمين، وصلى الله على سيدنا محمد وآله الطاهرين، وسلم تسليما

In the Name of Allahazwj the Beneficent, the Merciful. The Praise is for Allahazwj Lordazwj of the Worlds, and Blessing be upon our Chief Muhammadsaww and hissaww Purified Progenyasws , and greetings with abundant greetings.

22 ـ بَابُ جَوَامِعِ التَّوْحِيدِ‌

Chapter 22 – Comprehensive of the Tawheed (Oneness)

1 ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله وَمُحَمَّدُ بْنُ يَحْيَى جَمِيعاً رَفَعَاهُ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) اسْتَنْهَضَ النَّاسَ فِي حَرْبِ مُعَاوِيَةَ فِي الْمَرَّةِ الثَّانِيَةِ فَلَمَّا حَشَدَ النَّاسُ قَامَ خَطِيباً فَقَالَ الْحَمْدُ لله الْوَاحِدِ الاحَدِ الصَّمَدِ الْمُتَفَرِّدِ الَّذِي لا مِنْ شَيْ‏ءٍ كَانَ وَلا مِنْ شَيْ‏ءٍ خَلَقَ مَا كَانَ قُدْرَةٌ بَانَ بِهَا مِنَ الاشْيَاءِ وَبَانَتِ الاشْيَاءُ مِنْهُ فَلَيْسَتْ لَهُ صِفَةٌ تُنَالُ وَلا حَدٌّ تُضْرَبُ لَهُ فِيهِ الامْثَالُ كَلَّ دُونَ صِفَاتِهِ تَحْبِيرُ اللُّغَاتِ وَضَلَّ هُنَاكَ تَصَارِيفُ الصِّفَاتِ وَحَارَ فِي مَلَكُوتِهِ عَمِيقَاتُ مَذَاهِبِ التَّفْكِيرِ وَانْقَطَعَ دُونَ الرُّسُوخِ فِي عِلْمِهِ جَوَامِعُ التَّفْسِيرِ وَحَالَ دُونَ غَيْبِهِ الْمَكْنُونِ حُجُبٌ مِنَ الْغُيُوبِ تَاهَتْ فِي أَدْنَى أَدَانِيهَا طَامِحَاتُ الْعُقُولِ فِي لَطِيفَاتِ الامُورِ فَتَبَارَكَ الله الَّذِي لا يَبْلُغُهُ بُعْدُ الْهِمَمِ وَلا يَنَالُهُ غَوْصُ الْفِطَنِ وَتَعَالَى الَّذِي لَيْسَ لَهُ وَقْتٌ مَعْدُودٌ وَلا أَجَلٌ مَمْدُودٌ وَلا نَعْتٌ مَحْدُودٌ سُبْحَانَ الَّذِي لَيْسَ لَهُ أَوَّلٌ مُبْتَدَأٌ وَلا غَايَةٌ مُنْتَهًى وَلا آخِرٌ يَفْنَى سُبْحَانَهُ هُوَ كَمَا وَصَفَ نَفْسَهُ وَالْوَاصِفُونَ لا يَبْلُغُونَ نَعْتَهُ وَحَدَّ الاشْيَاءَ كُلَّهَا عِنْدَ خَلْقِهِ إِبَانَةً لَهَا مِنْ شِبْهِهِ وَإِبَانَةً لَهُ مِنْ شِبْهِهَا لَمْ يَحْلُلْ فِيهَا فَيُقَالَ هُوَ فِيهَا كَائِنٌ وَلَمْ يَنْأَ عَنْهَا فَيُقَالَ هُوَ مِنْهَا بَائِنٌ وَلَمْ يَخْلُ مِنْهَا فَيُقَالَ لَهُ أَيْنَ لَكِنَّهُ سُبْحَانَهُ أَحَاطَ بِهَا عِلْمُهُ وَأَتْقَنَهَا صُنْعُهُ وَأَحْصَاهَا حِفْظُهُ لَمْ يَعْزُبْ عَنْهُ خَفِيَّاتُ غُيُوبِ الْهَوَاءِ وَلا غَوَامِضُ مَكْنُونِ ظُلَمِ الدُّجَى وَلا مَا فِي السَّمَاوَاتِ الْعُلَى إِلَى الارَضِينَ السُّفْلَى لِكُلِّ شَيْ‏ءٍ مِنْهَا حَافِظٌ وَرَقِيبٌ وَكُلُّ شَيْ‏ءٍ مِنْهَا بِشَيْ‏ءٍ مُحِيطٌ وَالْمُحِيطُ بِمَا أَحَاطَ مِنْهَا الْوَاحِدُ الاحَدُ الصَّمَدُ الَّذِي لا يُغَيِّرُهُ صُرُوفُ الازْمَانِ وَلا يَتَكَأَّدُهُ صُنْعُ شَيْ‏ءٍ كَانَ إِنَّمَا قَالَ لِمَا شَاءَ كُنْ فَكَانَ ابْتَدَعَ مَا خَلَقَ بِلا مِثَالٍ سَبَقَ وَلا تَعَبٍ وَلا نَصَبٍ وَكُلُّ صَانِعِ شَيْ‏ءٍ فَمِنْ شَيْ‏ءٍ صَنَعَ وَالله لا مِنْ شَيْ‏ءٍ صَنَعَ مَا خَلَقَ وَكُلُّ عَالِمٍ فَمِنْ بَعْدِ جَهْلٍ تَعَلَّمَ وَالله لَمْ يَجْهَلْ وَلَمْ يَتَعَلَّمْ أَحَاطَ بِالاشْيَاءِ عِلْماً قَبْلَ كَوْنِهَا فَلَمْ يَزْدَدَ بِكَوْنِهَا عِلْماً عِلْمُهُ بِهَا قَبْلَ أَنْ يُكَوِّنَهَا كَعِلْمِهِ بَعْدَ تَكْوِينِهَا لَمْ يُكَوِّنْهَا لِتَشْدِيدِ سُلْطَانٍ وَلا خَوْفٍ مِنْ زَوَالٍ وَلا نُقْصَانٍ وَلا اسْتِعَانَةٍ عَلَى ضِدٍّ مُنَاوٍ وَلا نِدٍّ مُكَاثِرٍ وَلا شَرِيكٍ مُكَابِرٍ لَكِنْ خَلائِقُ مَرْبُوبُونَ وَعِبَادٌ دَاخِرُونَ فَسُبْحَانَ الَّذِي لا يَئُودُهُ خَلْقُ مَا ابْتَدَأَ وَلا تَدْبِيرُ مَا بَرَأَ وَلا مِنْ عَجْزٍ وَلا مِنْ فَتْرَةٍ بِمَا خَلَقَ اكْتَفَى عَلِمَ مَا خَلَقَ وَخَلَقَ مَا عَلِمَ لا بِالتَّفْكِيرِ فِي عِلْمٍ حَادِثٍ أَصَابَ مَا خَلَقَ وَلا شُبْهَةٍ دَخَلَتْ عَلَيْهِ فِيمَا لَمْ يَخْلُقْ لَكِنْ قَضَاءٌ مُبْرَمٌ وَعِلْمٌ مُحْكَمٌ وَأَمْرٌ مُتْقَنٌ تَوَحَّدَ بِالرُّبُوبِيَّةِ وَخَصَّ نَفْسَهُ بِالْوَحْدَانِيَّةِ وَاسْتَخْلَصَ بِالْمَجْدِ وَالثَّنَاءِ وَتَفَرَّدَ بِالتَّوْحِيدِ وَالْمَجْدِ وَالسَّنَاءِ وَتَوَحَّدَ بِالتَّحْمِيدِ وَتَمَجَّدَ بِالتَّمْجِيدِ وَعَلا عَنِ اتِّخَاذِ الابْنَاءِ وَتَطَهَّرَ وَتَقَدَّسَ عَنْ مُلامَسَةِ النِّسَاءِ وَعَزَّ وَجَلَّ عَنْ مُجَاوَرَةِ الشُّرَكَاءِ فَلَيْسَ لَهُ فِيمَا خَلَقَ ضِدٌّ وَلا لَهُ فِيمَا مَلَكَ نِدٌّ وَلَمْ يَشْرَكْهُ فِي مُلْكِهِ أَحَدٌ الْوَاحِدُ الاحَدُ الصَّمَدُ الْمُبِيدُ لِلابَدِ وَالْوَارِثُ لِلامَدِ الَّذِي لَمْ يَزَلْ وَلا يَزَالُ وَحْدَانِيّاً أَزَلِيّاً قَبْلَ بَدْءِ الدُّهُورِ وَبَعْدَ صُرُوفِ الامُورِ الَّذِي لا يَبِيدُ وَلا يَنْفَدُ بِذَلِكَ أَصِفُ رَبِّي فَلا إِلَهَ إِلا الله مِنْ عَظِيمٍ مَا أَعْظَمَهُ وَمِنْ جَلِيلٍ مَا أَجَلَّهُ وَمِنْ عَزِيزٍ مَا أَعَزَّهُ وَتَعَالَى عَمَّا يَقُولُ الظَّالِمُونَ عُلُوّاً كَبِيراً

Muhammad Bin Abu Abdullah and Muhammad Bin Yahya altogether,

(It has been narrated) raising it to Abu Abdullahasws that Amir Al-Momineenasws mobilised the people regarding battling against Mawiya for the second time. So when the people assembled, heasws stood to address, and heasws said: ‘The Praise is for Allahazwj the One, the First, the Samad, the Individual Who was neither from a thing nor created from a thing. Heazwj Created what was Determined distinct from the things, and the things are distinct from Himazwj.

So there isn’t an attribute for Himazwj you can attain Himazwj with, nor a limit wherein you can strike examples for Himazwj. All are below Hisazwj Attributes by the composition of the languages, and over there strayed the declensions of the attributes, with regards to Hisazwj Kingdom, the profundities of the doctrines and thoughts are confused, and the comprehensive of the interpretation get cut short before the firmness with regards to Hisazwj Knowledge, and the barriers of the unseen prevented the concealed (Secrets). The intellects got lost with regards to the lowest of the low of the subtleties of the matters.

So Blessed is Allahazwj Who, neither can the far reaching motivations reach Himazwj, nor can the astute profundities attain Himazwj. And Exalted is the One Who, there is neither a numbered time for Himazwj nor an extended term, nor a limit to Attributes. Glorious is Heazwj Who, there is no first beginning for Himazwj nor an end-point to a termination, nor an end to annihilation. Glorious is Heazwj. Heazwj is just as Heazwj Described Himselfazwj as, and the describers are not reaching Hisazwj description.

And the limit of all things are in its creation, being dissimilar from resembling Himazwj and dissimilarity for Himazwj to resemble these. Heazwj is not permeated in these so it could be said, ‘Heazwj happens to be in these’, and Heazwj is not far from these so it could be said, ‘Heazwj is remote from these’. And Heazwj is not isolated from these so it could be said for Himazwj, ‘where’. But, Glorious is Heazwj, Encompassing all these in Hisazwj Knowledge, Masterminded their making and numbered their preservation.

They do not escape from Himazwj, the unseen secrets of the atmosphere, nor the inner-most mysteries of the dark obscurities, nor whatever is in the high skies to the lowest firmaments. For everything from these is a Preserves and a Guard, and from everything from these is encompassed by a thing. And the encompassed is with what it has been encompassed with by the One, the First, the Samad, Whom the times do not change, nor did the Making of things overburden Himazwj. But rather Heazwj Said to whatever Heazwj so Desired: “Be!”, so it came into being. Heazwj Initiated what Heazwj Created without a preceding example, nor exhaustion, nor toil. And every maker makes something, so it is from something that he makes, and Allahazwj Makes a thing, not from a thing.

And every knower, so he learns from after ignorance but Allahazwj was not ignorant and did not learn. Heazwj Comprehended the things in Knowledge before their coming into being. So the knowledge of their coming into being did not increase the Knowledge. Hisazwj Knowledge of these before their coming into being is the same as Hisazwj Knowledge after their coming into being. Heazwj did not Bring these into being for the intensification of the Authority, nor out of fear from the decline, nor loss, nor as an assistance against an adversary to prevent him, nor for a propagated end, nor for an arrogant associate. But the creatures are Nourished and the servants are Subdued.

So, Glorious is the Oneazwj Whom did not Tire, the Creation of what Heazwj Began, nor the Management what Heazwj Created, nor from frustration, nor from an interval. Heazwj Suffices with whatever Heazwj Created, Knows what Heazwj Created and Creates what Heazwj Knows, not by the pondering regarding the newly occurred knowledge of what Heazwj Created, nor does doubt enter upon Himazwj with regards to what Heazwj did not Create. But, (it is) an unchanging Judgment, and Wise Knowledge, and a Convincing Command.

Heazwj is Unique with the Lordship and Specialised Hisazwj Own Self with the Oneness, and is Pure with the Glory and the Laudation, and Individualised with the Tawheed (Onenes) and the Glory and the Laudation. And Heazwj is Unique with the Praise and Glorified with the Glorification, and Loftier from taking sons, and Cleaner and Holier from touching the women, and Mightier and more Majestic from being in the vicinity of the associates.

So there is no adversary for Himazwj with regards to what Heazwj Created, nor is there a match for Him regarding what Heazwj Possesses, and no one participates with Himazwj in Hisazwj Kingdom. The First, the Samad, the Terminator of the time which does not cease, and Hisazwj Oneness will not cease to be, being before the beginning of the times and after the implementations of the Commands which neither get eradicated nor depleted.

With that, Iasws describe myasws Lordazwj. So there is no god except Allahazwj, more Magnificent than what Heazwj is magnified by, and more Majestic than what Heazwj is Glorified by, and Mightier than what I Revere Himazwj as, and Exalted is Heazwj from what the unjust ones are saying, the Loftier, the Greater’.1

2 ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله تَبَارَكَ اسْمُهُ وَتَعَالَى ذِكْرُهُ وَجَلَّ ثَنَاؤُهُ سُبْحَانَهُ وَتَقَدَّسَ وَتَفَرَّدَ وَتَوَحَّدَ وَلَمْ يَزَلْ وَلا يَزَالُ وَهُوَ الاوَّلُ وَالاخِرُ وَالظَّاهِرُ وَالْبَاطِنُ فَلا أَوَّلَ لاوَّلِيَّتِهِ رَفِيعاً فِي أَعْلَى عُلُوِّهِ شَامِخُ الارْكَانِ رَفِيعُ الْبُنْيَانِ عَظِيمُ السُّلْطَانِ مُنِيفُ الالاءِ سَنِيُّ الْعَلْيَاءِ الَّذِي عَجَزَ الْوَاصِفُونَ عَنْ كُنْهِ صِفَتِهِ وَلا يُطِيقُونَ حَمْلَ مَعْرِفَةِ إِلَهِيَّتِهِ وَلا يَحُدُّونَ حُدُودَهُ لانَّهُ بِالْكَيْفِيَّةِ لا يُتَنَاهَى إِلَيْهِ

Ali Bin Muhammad, from Salih Bin Abu Hammad, from Al Husayn Bin Yazed, from Al Hassan Bin Ali Bin Abu Hamza, from Ibrahim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj, Blessed is Hisazwj Name, and Exalted is Hisazwj Mention, and Majestic is Hisazwj Laudation. Glorious is Heazwj, and Holy, and Individual, and Unique, and Heazwj did not Cease to be and will not Cease to be, and Heazwj is the First, and the Last, and the Manifest, and the Hidden.

So there is no first to Hisazwj being First, Raised in Hisazwj High Loftiness. Lofty of the elements, Raiser of the Structures, Magnificent of the Authority, of High Eminence, Sublime Highness which the describers are unable from describing Hisazwj Essence,

nor are they enduring the bearing of recognising Hisazwj God-ness, nor are they reaching its limits, because Heazwj, by the qualitative states, cannot be reached.2

3 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ الله بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ قَالَ ضَمَّنِي وَأَبَا الْحَسَنِ (عَلَيْهِ السَّلام) الطَّرِيقُ فِي مُنْصَرَفِي مِنْ مَكَّةَ إِلَى خُرَاسَانَ وَهُوَ سَائِرٌ إِلَى الْعِرَاقِ فَسَمِعْتُهُ يَقُولُ مَنِ اتَّقَى الله يُتَّقَى وَمَنْ أَطَاعَ الله يُطَاعُ فَتَلَطَّفْتُ فِي الْوُصُولِ إِلَيْهِ فَوَصَلْتُ فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلامَ ثُمَّ قَالَ يَا فَتْحُ مَنْ أَرْضَى الْخَالِقَ لَمْ يُبَالِ بِسَخَطِ الْمَخْلُوقِ وَمَنْ أَسْخَطَ الْخَالِقَ فَقَمَنٌ أَنْ يُسَلِّطَ الله عَلَيْهِ سَخَطَ الْمَخْلُوقِ وَإِنَّ الْخَالِقَ لا يُوصَفُ إِلا بِمَا وَصَفَ بِهِ نَفْسَهُ وَأَنَّى يُوصَفُ الَّذِي تَعْجِزُ الْحَوَاسُّ أَنْ تُدْرِكَهُ وَالاوْهَامُ أَنْ تَنَالَهُ وَالْخَطَرَاتُ أَنْ تَحُدَّهُ وَالابْصَارُ عَنِ الاحَاطَةِ بِهِ جَلَّ عَمَّا وَصَفَهُ الْوَاصِفُونَ وَتَعَالَى عَمَّا يَنْعَتُهُ النَّاعِتُونَ نَأَى فِي قُرْبِهِ وَقَرُبَ فِي نَأْيِهِ فَهُوَ فِي نَأْيِهِ قَرِيبٌ وَفِي قُرْبِهِ بَعِيدٌ كَيَّفَ الْكَيْفَ فَلا يُقَالُ كَيْفَ وَأَيَّنَ الايْنَ فَلا يُقَالُ أَيْنَ إِذْ هُوَ مُنْقَطِعُ الْكَيْفُوفِيَّةِ وَالايْنُونِيَّةِ

Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Bin Al Mukhtar and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether from Al Fatah Bin Yazeed Al Jurjany who said,

‘I came across Abu Al-Hassanasws in the road during my going from Makkah to Khurasan, and heasws was travelling to Al-Iraq, and I head himasws saying: ‘The one who fears Allahazwj would be feared, and the one who obeys Allahazwj would be obeyed’. So I was subtle regarding the arrival to himasws , and I arrived and greeted upon himasws . So heas responded the greeting upon me, then said: ‘O Fatah! The one who Pleases the Creator would not care about the anger of the creatures, and the one who Angers the Creator, so he would be deserving that Allahazwj Causes the angers of the people to overcome him.

And the Creator cannot be described except with what Heazwj Described with Himselfazwj as, and what is the description of the Oneazwj Whom the sensory perceptions are unable from realizing, and the imaginations of Grasping Himazwj, and the passing thoughts to limit Himazwj, and the visions from envisaging Himazwj. Heazwj is more Majestic from what the describers are describing Himazwj as, and more Exalted from what the characterisers are characterising.

He is remote in Hisazwj closeness and close by in Hisazwj remoteness, so Heazwj is close by in Hisazwj remoteness and remote in Hisazwj nearness. Heazwj Positioned the ‘how’, so it cannot be said, ‘How’, and Heazwj Positioned the ‘where’, so it cannot be said, ‘Where’, when Heazwj is cut-off from the how-ness and the where-ness’.3

4 ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ بَيْنَا أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَخْطُبُ عَلَى مِنْبَرِ الْكُوفَةِ إِذْ قَامَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ ذِعْلِبٌ ذُو لِسَانٍ بَلِيغٍ فِي الْخُطَبِ شُجَاعُ الْقَلْبِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَلْ رَأَيْتَ رَبَّكَ قَالَ وَيْلَكَ يَا ذِعْلِبُ مَا كُنْتُ أَعْبُدُ رَبّاً لَمْ أَرَهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ رَأَيْتَهُ قَالَ وَيْلَكَ يَا ذِعْلِبُ لَمْ تَرَهُ الْعُيُونُ بِمُشَاهَدَةِ الابْصَارِ وَلَكِنْ رَأَتْهُ الْقُلُوبُ بِحَقَائِقِ الايمَانِ وَيْلَكَ يَا ذِعْلِبُ إِنَّ رَبِّي لَطِيفُ اللَّطَافَةِ لا يُوصَفُ بِاللُّطْفِ عَظِيمُ الْعَظَمَةِ لا يُوصَفُ بِالْعِظَمِ كَبِيرُ الْكِبْرِيَاءِ لا يُوصَفُ بِالْكِبَرِ جَلِيلُ الْجَلالَةِ لا يُوصَفُ بِالغِلَظِ قَبْلَ كُلِّ شَيْ‏ءٍ لا يُقَالُ شَيْ‏ءٌ قَبْلَهُ وَبَعْدَ كُلِّ شَيْ‏ءٍ لا يُقَالُ لَهُ بَعْدٌ شَاءَ الاشْيَاءَ لا بِهِمَّةٍ دَرَّاكٌ لا بِخَدِيعَةٍ فِي الاشْيَاءِ كُلِّهَا غَيْرُ مُتَمَازِجٍ بِهَا وَلا بَائِنٌ مِنْهَا ظَاهِرٌ لا بِتَأْوِيلِ الْمُبَاشَرَةِ مُتَجَلٍّ لا بِاسْتِهْلالِ رُؤْيَةٍ نَاءٍ لا بِمَسَافَةٍ قَرِيبٌ لا بِمُدَانَاةٍ لَطِيفٌ لا بِتَجَسُّمٍ مَوْجُودٌ لا بَعْدَ عَدَمٍ فَاعِلٌ لا بِاضْطِرَارٍ مُقَدِّرٌ لا بِحَرَكَةٍ مُرِيدٌ لا بِهَمَامَةٍ سَمِيعٌ لا بِ‏آلَةٍ بَصِيرٌ لا بِأَدَاةٍ لا تَحْوِيهِ الامَاكِنُ وَلا تَضْمَنُهُ الاوْقَاتُ وَلا تَحُدُّهُ الصِّفَاتُ وَلا تَأْخُذُهُ السِّنَاتُ سَبَقَ الاوْقَاتَ كَوْنُهُ وَالْعَدَمَ وُجُودُهُ وَالابْتِدَاءَ أَزَلُهُ بِتَشْعِيرِهِ الْمَشَاعِرَ عُرِفَ أَنْ لا مَشْعَرَ لَهُ وَبِتَجْهِيرِهِ الْجَوَاهِرَ عُرِفَ أَنْ لا جَوْهَرَ لَهُ وَبِمُضَادَّتِهِ بَيْنَ الاشْيَاءِ عُرِفَ أَنْ لا ضِدَّ لَهُ وَبِمُقَارَنَتِهِ بَيْنَ الاشْيَاءِ عُرِفَ أَنْ لا قَرِينَ لَهُ ضَادَّ النُّورَ بِالظُّلْمَةِ وَالْيُبْسَ بِالْبَلَلِ وَالْخَشِنَ بِاللَّيِّنِ وَالصَّرْدَ بِالْحَرُورِ مُؤَلِّفٌ بَيْنَ مُتَعَادِيَاتِهَا وَمُفَرِّقٌ بَيْنَ مُتَدَانِيَاتِهَا دَالَّةً بِتَفْرِيقِهَا عَلَى مُفَرِّقِهَا وَبِتَأْلِيفِهَا عَلَى مُؤَلِّفِهَا وَذَلِكَ قَوْلُهُ تَعَالَى وَمِنْ كُلِّ شَيْ‏ءٍ خَلَقْنا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ فَفَرَّقَ بَيْنَ قَبْلٍ وَبَعْدٍ لِيُعْلَمَ أَنْ لا قَبْلَ لَهُ وَلا بَعْدَ لَهُ شَاهِدَةً بِغَرَائِزِهَا أَنْ لا غَرِيزَةَ لِمُغْرِزِهَا مُخْبِرَةً بِتَوْقِيتِهَا أَنْ لا وَقْتَ لِمُوَقِّتِهَا حَجَبَ بَعْضَهَا عَنْ بَعْضٍ لِيُعْلَمَ أَنْ لا حِجَابَ بَيْنَهُ وَبَيْنَ خَلْقِهِ كَانَ رَبّاً إِذْ لا مَرْبُوبَ وَإِلَهاً إِذْ لا مَأْلُوهَ وَعَالِماً إِذْ لا مَعْلُومَ وَسَمِيعاً إِذْ لا مَسْمُوعَ

Muhammad Bin Abu Abdullah,

(It has been narrated) raising it from Abu Abdullahasws having said: ‘While Amir Al-Momineenasws was preaching upon the Pulpit of Al-Kufa, when a man called Zi’lab stood up to himasws who was eloquent of the tongue regarding the addressing and was brave of heart. So he said, ‘O Amir Al-Momineenasws ! Have youasws seen yourasws Lordazwj?’ Heasws said: ‘Woe be unto you, O Zi’lab! Iasws never worshipped a Lordazwj Iasws did not see’.

So he said, ‘O Amir Al-Momineenasws ! How did youasws see Himazwj?’ Heasws said: ‘Woe be unto you, O Zi’lab! The eyes do not see Himazwj by the witnessing of the visions, but the hearts see Himazwj by the realities of the Eman. Myasws Lordazwj is the most Subtle of the subtles (but) Heazwj cannot be described by the subtleties; most Magnificent (but) cannot be described by the magnificence; Greatest of the greats (but) cannot be described by the greatness; most Majestic (but) cannot be described by the rudeness.

Heazwj was before everything, nothing can be said to be before Himazwj, and Heazwj is after everything, nothing can be said to be after Himazwj. It is not by thinking that Heazwj is Aware, nor by a strategy regarding the things. All of these without being mixed with these, nor is Heazwj apparent from these. Heazwj is apparent, not by the immediate explanation. Heazwj Shines, not by the initiation of sight. Heazwj is remote, not by a distance. Heazwj is near, not by approaches. Heazwj is Subtle, not by embodiment. Heazwj is existent, not after the non-existence.

Heazwj is a Performer, not by the desperation, and Evaluator, not by the movement, an Intender, not by thinking, a Hearer, not by an instrument, Seeing, not by tools. Neither does a place contain Himazwj, nor does the times enclose Himazwj, nor do the attributes limit Himazwj, nor do the slumbers seize Himazwj. Hisazwj Being precedes the time, and Hisazwj existence (precedes) the nothingness, and Hisazwj eternality (precedes) the beginning.

By Hisazwj Giving awareness the awarenesses are recognised that there is no giver of awareness to Himazwj, and by Hisazwj Essence the essences are recognised that there is no giver of essence to Himazwj, and by Hisazwj Giving opposites to the things it is recognised that there is no opposite to Him, and by Hisazwj Pairing between the things, it is recognised that there is no pair for Himazwj. Heazwj has Construed the light with the darkness, and the dryness with the wetness, and the rough with the coarse, and the coldness with the heat.

Heazwj is the Composer between the individual things and a Separator between the close things. It evidences by its separation upon Oneazwj Who separated these, and by their composition, upon their Composer. And these are the Words of the Exalted [51:49] And of everything We have created pairs that you may be mindful. Thus, Heazwj separated between the ‘before’ and ‘after’ in order for it to be known that there is neither a ‘before’ for Himazwj nor an ‘after’ for Himazwj.

The instincts testify that there is no instinct for the Oneazwj Who Created the instincts. It is informed by the creation of time that there is no time for the Oneazwj Who Created time. Heazwj Veiled some from the others in order for it to be known that there is no veil between Himazwj and Hisazwj creatures. Heazwj was Lordazwj when there none being nourished, and a Godazwj when there were no worshippers, and a Knower when there was nothing to be known, and a Hearer when there was none to be heard’.4

5 ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ شَبَابٍ الصَّيْرَفِيِّ وَاسْمُهُ مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ قُتَيْبَةَ قَالَ دَخَلْتُ أَنَا وَعِيسَى شَلَقَانُ عَلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَابْتَدَأَنَا فَقَالَ عَجَباً لاقْوَامٍ يَدَّعُونَ عَلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) مَا لَمْ يَتَكَلَّمْ بِهِ قَطُّ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) النَّاسَ بِالْكُوفَةِ فَقَالَ الْحَمْدُ لله الْمُلْهِمِ عِبَادَهُ حَمْدَهُ وَفَاطِرِهِمْ عَلَى مَعْرِفَةِ رُبُوبِيَّتِهِ الدَّالِّ عَلَى وُجُودِهِ بِخَلْقِهِ وَبِحُدُوثِ خَلْقِهِ عَلَى أَزَلِهِ وَبِاشْتِبَاهِهِمْ عَلَى أَنْ لا شِبْهَ لَهُ الْمُسْتَشْهِدِ بِ‏آيَاتِهِ عَلَى قُدْرَتِهِ الْمُمْتَنِعَةِ مِنَ الصِّفَاتِ ذَاتُهُ وَمِنَ الابْصَارِ رُؤْيَتُهُ وَمِنَ الاوْهَامِ الاحَاطَةُ بِهِ لا أَمَدَ لِكَوْنِهِ وَلا غَايَةَ لِبَقَائِهِ لا تَشْمُلُهُ الْمَشَاعِرُ وَلا تَحْجُبُهُ الْحُجُبُ وَالْحِجَابُ بَيْنَهُ وَبَيْنَ خَلْقِهِ خَلْقُهُ إِيَّاهُمْ لامْتِنَاعِهِ مِمَّا يُمْكِنُ فِي ذَوَاتِهِمْ وَلامْكَانٍ مِمَّا يَمْتَنِعُ مِنْهُ وَلافْتِرَاقِ الصَّانِعِ مِنَ الْمَصْنُوعِ وَالْحَادِّ مِنَ الْمَحْدُودِ وَالرَّبِّ مِنَ الْمَرْبُوبِ الْوَاحِدُ بِلا تَأْوِيلِ عَدَدٍ وَالْخَالِقُ لا بِمَعْنَى حَرَكَةٍ وَالْبَصِيرُ لا بِأَدَاةٍ وَالسَّمِيعُ لا بِتَفْرِيقِ آلَةٍ وَالشَّاهِدُ لا بِمُمَاسَّةٍ وَالْبَاطِنُ لا بِاجْتِنَانٍ وَالظَّاهِرُ الْبَائِنُ لا بِتَرَاخِي مَسَافَةٍ أَزَلُهُ نُهْيَةٌ لِمَجَاوِلِ الافْكَارِ وَدَوَامُهُ رَدْعٌ لِطَامِحَاتِ الْعُقُولِ قَدْ حَسَرَ كُنْهُهُ نَوَافِذَ الابْصَارِ وَقَمَعَ وُجُودُهُ جَوَائِلَ الاوْهَامِ فَمَنْ وَصَفَ الله فَقَدْ حَدَّهُ وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ وَمَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَمَنْ قَالَ أَيْنَ فَقَدْ غَيَّاهُ وَمَنْ قَالَ عَلامَ فَقَدْ أَخْلَى مِنْهُ وَمَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ

Ali Bin Muhammad, from Sahl Bin Ziyad, from The Young exchanger, and his name is Muhammad Bin Al Waleed, from Ali Bin Sayf Bin Ameyra who said, ‘Ismail Bin Quteyba narrated to me saying,

‘I and Isa Shalqan went over to Abu Abdullahasws . So heasws initiated us both by saying, ‘How strange of a people claiming upon Amir Al-Momineenasws what heasws never spoke with at all. Amir Al-Momineenasws addressed the people at Al-Kufa, so heasws said: -

The Praise is for Allahazwj, the Inspirer of Hisazwj servants to Praise Himazwj, and Natured them upon the recognition of Hisazwj Lordship, the Indicator upon Hisazwj Existence by Hisazwj creation and by the newly occurring creation of Hisazwj ( Indicating) upon Hisazwj eternality, by Making them resemble each other, that there is no resemblance for him, the testification by Hisazwj Signs upon Hisazwj Power. There are Prohibitions from describing Hisazwj Self, and from the sights to see Himazwj, and from the imaginations to Grasp Himazwj by it.

There is neither a time factor for Hisazwj existence nor any end-point to Hisazwj remaining. Neither can the awarenesses comprehend Himazwj nor can the veil cover Himazwj, and the veiling is between Himazwj and Hisazwj creatures. Heazwj Created them for Preventing it from what is possible in their persons and the possibility from what they are prevented from Himazwj, and for the differentiation between the Maker from the Made, and the Limitless from the limited, and the Lordazwj from the Nourished.

The One, without an explanation of a number, and the Creator, not with a prevention of movement, and the Seeing, not by tools, and the Hearing, not by a separate instrument, the Witness, not by the touching, and the Hidden, not by the covering, and the Manifest, the Remote, not by the lapsing of distance.

Hisazwj eternality is an end-point for the aims of thought, and Hisazwj, and Hisazwj Permanence is a determent to the enthusiasms of the intellects. Hisazwj being has Blinded the windows of the sights, and Hisazwj Existence has Suppressed the wanderings of the imaginations.

So the one who described Allahazwj, so he has limited Himazwj, and the one who limits Himazwj so he has numbered Himazwj, and the one who numbers Himazwj so he has negated Hisazwj eternality, and the one who says, ‘where’, so he has ascribed an end-point to Himazwj, and the one who says, ‘Upon what’, so he has isolated from Himazwj, and the one who says, ‘In what’, so he has contained Himazwj’’ .5

6 ـ وَرَوَاهُ مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ صَالِحِ بْنِ حَمْزَةَ عَنْ فَتْحِ بْنِ عَبْدِ الله مَوْلَى بَنِي هَاشِمٍ قَالَ كَتَبْتُ إِلَى أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَسْأَلُهُ عَنْ شَيْ‏ءٍ مِنَ التَّوْحِيدِ فَكَتَبَ إِلَيَّ بِخَطِّهِ الْحَمْدُ لله الْمُلْهِمِ عِبَادَهُ حَمْدَهُ

وَذَكَرَ مِثْلَ مَا رَوَاهُ سَهْلُ بْنُ زِيَادٍ إِلَى قَوْلِهِ وَقَمَعَ وُجُودُهُ جَوَائِلَ الاوْهَامِ ثُمَّ زَادَ فِيهِ أَوَّلُ الدِّيَانَةِ بِهِ مَعْرِفَتُهُ وَكَمَالُ مَعْرِفَتِهِ تَوْحِيدُهُ وَكَمَالُ تَوْحِيدِهِ نَفْيُ الصِّفَاتِ عَنْهُ بِشَهَادَةِ كُلِّ صِفَةٍ أَنَّهَا غَيْرُ الْمَوْصُوفِ وَشَهَادَةِ الْمَوْصُوفِ أَنَّهُ غَيْرُ الصِّفَةِ وَشَهَادَتِهِمَا جَمِيعاً بِالتَّثْنِيَةِ الْمُمْتَنِعِ مِنْهُ الازَلُ فَمَنْ وَصَفَ الله فَقَدْ حَدَّهُ وَمَنْ حَدَّهُ فَقَدْ عَدَّهُ وَمَنْ عَدَّهُ فَقَدْ أَبْطَلَ أَزَلَهُ وَمَنْ قَالَ كَيْفَ فَقَدِ اسْتَوْصَفَهُ وَمَنْ قَالَ فِيمَ فَقَدْ ضَمَّنَهُ وَمَنْ قَالَ عَلامَ فَقَدْ جَهِلَهُ وَمَنْ قَالَ أَيْنَ فَقَدْ أَخْلَى مِنْهُ وَمَنْ قَالَ مَا هُوَ فَقَدْ نَعَتَهُ وَمَنْ قَالَ إِلامَ فَقَدْ غَايَاهُ عَالِمٌ إِذْ لا مَعْلُومَ وَخَالِقٌ إِذْ لا مَخْلُوقَ وَرَبٌّ إِذْ لا مَرْبُوبَ وَكَذَلِكَ يُوصَفُ رَبُّنَا وَفَوْقَ مَا يَصِفُهُ الْوَاصِفُونَ

And Muhammad Bin Al Husayn reported, from Salih Bin Hamza, from Fatah Bin Abdullah, a slave of the Clan of Hashim who said,

‘I wrote to Abu Ibrahimasws (7th Imamasws ) asking himasws about something from the Tawheed (Oneness). So heasws wrote to me in hisasws own handwriting: ‘The Praise is for Allahazwj, the Inspirer of Hisazwj servants to praise Himazwj’.

He (the narrator) mentioned similar to what Sahl Bin Ziyad narrated (Previous Hadeeth), up to hisasws words: ‘and Hisazwj Existence has Suppressed the wanderings of the imaginations’. Then there is an increase in it: ‘The first (matter) to make a Religion with is to recognise Himazwj, and the perfection of Hisazwj recognition is Hisazwj Tawheed (Oneness), and the perfection of Hisazwj Tawheed (Oneness) is the negation of the descriptions from Himazwj by testifying that every description, it is other than the described, and the testimony of the describer that Heazwj is other than the description, and the two testimonies together with the impossibility of the second from Himazwj ( existing) in the eternity.

So the one who describes Allahazwj, so he has limited Himazwj, and the one who limits Himazwj, so he has numbered Himazwj, and the one who numbers Himazwj so he has negated Hisazwj eternality, and the one who says, ‘How’, so he has described Himazwj, and the one who says, ‘In what’, so he has contained Himazwj, and the one who says, ‘Upon what’, so he has been ignorant of Himazwj, and the one who says, ‘Where’, so he has isolated from Himazwj, and the one who says, ‘What is Heazwj’, so he has attributed Himazwj, and the one who says, ‘To what’, so he has given Himazwj an end-point.

Heazwj was a Knower when there was nothing to be known, and a Creator when there was no creation, and a Lordazwj where there was nothing being Nourished. And that is how ourasws Lordazwj is described, and Heazwj is Above what the describers are describing Himazwj as’.6

7 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ وَغَيْرِهِ عَمَّنْ ذَكَرَهُ عَنْ عَمْرِو بْنِ ثَابِتٍ عَنْ رَجُلٍ سَمَّاهُ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الاعْوَرِ قَالَ خَطَبَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) خُطْبَةً بَعْدَ الْعَصْرِ فَعَجِبَ النَّاسُ مِنْ حُسْنِ صِفَتِهِ وَمَا ذَكَرَهُ مِنْ تَعْظِيمِ الله جَلَّ جَلالُهُ قَالَ أَبُو إِسْحَاقَ فَقُلْتُ لِلْحَارِثِ أَ وَمَا حَفِظْتَهَا قَالَ قَدْ كَتَبْتُهَا فَأَمْلاهَا عَلَيْنَا مِنْ كِتَابِهِ الْحَمْدُ لله الَّذِي لا يَمُوتُ وَلا تَنْقَضِي عَجَائِبُهُ لانَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ مِنْ إِحْدَاثِ بَدِيعٍ لَمْ يَكُنِ الَّذِي لَمْ يَلِدْ فَيَكُونَ فِي الْعِزِّ مُشَارَكاً وَلَمْ يُولَدْ فَيَكُونَ مَوْرُوثاً هَالِكاً وَلَمْ تَقَعْ عَلَيْهِ الاوْهَامُ فَتُقَدِّرَهُ شَبَحاً مَاثِلاً وَلَمْ تُدْرِكْهُ الابْصَارُ فَيَكُونَ بَعْدَ انْتِقَالِهَا حَائِلاً الَّذِي لَيْسَتْ فِي أَوَّلِيَّتِهِ نِهَايَةٌ وَلا؛!!ّّ لآِخِرِيَّتِهِ حَدٌّ وَلا غَايَةٌ الَّذِي لَمْ يَسْبِقْهُ وَقْتٌ وَلَمْ يَتَقَدَّمْهُ زَمَانٌ وَلا يَتَعَاوَرُهُ زِيَادَةٌ وَلا نُقْصَانٌ وَلا يُوصَفُ بِأَيْنٍ وَلا بِمَ وَلا مَكَانٍ الَّذِي بَطَنَ مِنْ خَفِيَّاتِ الامُورِ وَظَهَرَ فِي الْعُقُولِ بِمَا يُرَى فِي خَلْقِهِ مِنْ عَلامَاتِ التَّدْبِيرِ الَّذِي سُئِلَتِ الانْبِيَاءُ عَنْهُ فَلَمْ تَصِفْهُ بِحَدٍّ وَلا بِبَعْضٍ بَلْ وَصَفَتْهُ بِفِعَالِهِ وَدَلَّتْ عَلَيْهِ بِ‏آيَاتِهِ لا تَسْتَطِيعُ عُقُولُ الْمُتَفَكِّرِينَ جَحْدَهُ لانَّ مَنْ كَانَتِ السَّمَاوَاتُ وَالارْضُ فِطْرَتَهُ وَمَا فِيهِنَّ وَمَا بَيْنَهُنَّ وَهُوَ الصَّانِعُ لَهُنَّ فَلا مَدْفَعَ لِقُدْرَتِهِ الَّذِي نَأَى مِنَ الْخَلْقِ فَلا شَيْ‏ءَ كَمِثْلِهِ الَّذِي خَلَقَ خَلْقَهُ لِعِبَادَتِهِ وَأَقْدَرَهُمْ عَلَى طَاعَتِهِ بِمَا جَعَلَ فِيهِمْ وَقَطَعَ عُذْرَهُمْ بِالْحُجَجِ فَعَنْ بَيِّنَةٍ هَلَكَ مَنْ هَلَكَ وَبِمَنِّهِ نَجَا مَنْ نَجَا وَلله الْفَضْلُ مُبْدِئاً وَمُعِيداً ثُمَّ إِنَّ الله وَلَهُ الْحَمْدُ افْتَتَحَ الْحَمْدَ لِنَفْسِهِ وَخَتَمَ أَمْرَ الدُّنْيَا وَمَحَلَّ الاخِرَةِ بِالْحَمْدِ لِنَفْسِهِ فَقَالَ وَقَضَى بَيْنَهُمْ بِالْحَقِّ وَقِيلَ الْحَمْدُ لله رَبِّ الْعَالَمِينَ الْحَمْدُ لله اللابِسِ الْكِبْرِيَاءِ بِلا تَجْسِيدٍ وَالْمُرْتَدِي بِالْجَلالِ بِلا تَمْثِيلٍ وَالْمُسْتَوِي عَلَى الْعَرْشِ بِغَيْرِ زَوَالٍ وَالْمُتَعَالِي عَلَى الْخَلْقِ بِلا تَبَاعُدٍ مِنْهُمْ وَلا مُلامَسَةٍ مِنْهُ لَهُمْ لَيْسَ لَهُ حَدٌّ يُنْتَهَى إِلَى حَدِّهِ وَلا لَهُ مِثْلٌ فَيُعْرَفَ بِمِثْلِهِ ذَلَّ مَنْ تَجَبَّرَ غَيْرَهُ وَصَغُرَ مَنْ تَكَبَّرَ دُونَهُ وَتَوَاضَعَتِ الاشْيَاءُ لِعَظَمَتِهِ وَانْقَادَتْ لِسُلْطَانِهِ وَعِزَّتِهِ وَكَلَّتْ عَنْ إِدْرَاكِهِ طُرُوفُ الْعُيُونِ وَقَصُرَتْ دُونَ بُلُوغِ صِفَتِهِ أَوْهَامُ الْخَلائِقِ الاوَّلِ قَبْلَ كُلِّ شَيْ‏ءٍ وَلا قَبْلَ لَهُ وَالاخِرِ بَعْدَ كُلِّ شَيْ‏ءٍ وَلا بَعْدَ لَهُ الظَّاهِرِ عَلَى كُلِّ شَيْ‏ءٍ بِالْقَهْرِ لَهُ وَالْمُشَاهِدِ لِجَمِيعِ الامَاكِنِ بِلا انْتِقَالٍ إِلَيْهَا لا تَلْمِسُهُ لامِسَةٌ وَلا تَحُسُّهُ حَاسَّةٌ هُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الارْضِ إِلَهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ أَتْقَنَ مَا أَرَادَ مِنْ خَلْقِهِ مِنَ الاشْبَاحِ كُلِّهَا لا بِمِثَالٍ سَبَقَ إِلَيْهِ وَلا لُغُوبٍ دَخَلَ عَلَيْهِ فِي خَلْقِ مَا خَلَقَ لَدَيْهِ ابْتَدَأَ مَا أَرَادَ ابْتِدَاءَهُ وَأَنْشَأَ مَا أَرَادَ إِنْشَاءَهُ عَلَى مَا أَرَادَ مِنَ الثَّقَلَيْنِ الْجِنِّ وَالانْسِ لِيَعْرِفُوا بِذَلِكَ رُبُوبِيَّتَهُ وَتَمَكَّنَ فِيهِمْ طَاعَتُهُ نَحْمَدُهُ بِجَمِيعِ مَحَامِدِهِ كُلِّهَا عَلَى جَمِيعِ نَعْمَائِهِ كُلِّهَا وَنَسْتَهْدِيهِ لِمَرَاشِدِ أُمُورِنَا وَنَعُوذُ بِهِ مِنْ سَيِّئَاتِ أَعْمَالِنَا وَنَسْتَغْفِرُهُ لِلذُّنُوبِ الَّتِي سَبَقَتْ مِنَّا وَنَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ بَعَثَهُ بِالْحَقِّ نَبِيّاً دَالاً عَلَيْهِ وَهَادِياً إِلَيْهِ فَهَدَى بِهِ مِنَ الضَّلالَةِ وَاسْتَنْقَذَنَا بِهِ مِنَ الْجَهَالَةِ مَنْ يُطِعِ الله وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً وَنَالَ ثَوَاباً جَزِيلاً وَمَنْ يَعْصِ الله وَرَسُولَهُ فَقَدْ خَسِرَ خُسْرَاناً مُبِيناً وَاسْتَحَقَّ عَذَاباً أَلِيماً فَأَنْجِعُوا بِمَا يَحِقُّ عَلَيْكُمْ مِنَ السَّمْعِ وَالطَّاعَةِ وَإِخْلاصِ النَّصِيحَةِ وَحُسْنِ الْمُؤَازَرَةِ وَأَعِينُوا عَلَى أَنْفُسِكُمْ بِلُزُومِ الطَّرِيقَةِ الْمُسْتَقِيمَةِ وَهَجْرِ الامُورِ الْمَكْرُوهَةِ وَتَعَاطَوُا الْحَقَّ بَيْنَكُمْ وَتَعَاوَنُوا بِهِ دُونِي وَخُذُوا عَلَى يَدِ الظَّالِمِ السَّفِيهِ وَمُرُوا بِالْمَعْرُوفِ وَانْهَوْا عَنِ الْمُنْكَرِ وَاعْرِفُوا لِذَوِي الْفَضْلِ فَضْلَهُمْ عَصَمَنَا الله وَإِيَّاكُمْ بِالْهُدَى وَثَبَّتَنَا وَإِيَّاكُمْ عَلَى التَّقْوَى وَأَسْتَغْفِرُ الله لِي وَلَكُمْ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Ahmad Bin Al Nazar, and someone else, from the one who mentioned it, from Amro Bin Sabit, from a man whom he named, from Abu Is’haq,

(It has been narrated) from Al-Haris Al-Awr who said, ‘Amir Al-Momineenasws addressed (the people) after Al-Asr, and the people were astounded from the Excellency of hisasws description and what heasws mentioned from the reverence of Allahazwj, Majestic is Hisazwj Majesty’. So I said to Al-Haris, ‘Did you not preserve it?’ He said, ‘I wrote it down’. So he dictated it to us from his book: -

The Praise is for Allahazwj Who will not be dying nor would Hisazwj Wonders cease, because Heazwj is in a State of Glory every day from the Initiation of a new creation which had not come into being before. Heazwj does not beget so Heazwj would happen to have an associate in the Might, and is not begotten so Heazwj would happen to be an inheritor, perishable.

And the imaginations do not occur upon Himazwj so a resemblance, an example could be set up, and the visions do not envisage Himazwj so Heazwj would happen to be after their transformation, in a State. There isn’t an end-point for Hisazwj being First nor a limit for Hisazwj being Last, nor an end-point. The Oneazwj Whom time did not precede, and a period was not before Himazwj, nor is Heazwj subject to an increase nor a decrease, nor can Heazwj be described by a ‘where’, nor by ‘what’, nor a place.

The Oneazwj Who is esoteric of the concealed matters and apparent in the intellects with what can be seen in Hisazwj creature from the signs of the Regulations which the Prophetsas were asked about Himazwj. So theyas did not describe Himazwj by a limit, nor by parts, but theyas described Himazwj by Hisazwj Deeds and Indicated towards himazwj by Hisazwj Signs.

There is no capacity in the intellects of the thinkers to deny Himazwj, because the Oneazwj Who Brought into being the skies and the earth, Natured it and whatever is within these, and whatever is in between these, and Heazwj is the Maker of these. So there is no repelling to Hisazwj Power Which the creatures can withstand. So there is nothing like Himazwj. The Oneazwj Who Created Hisazwj creatures to worship Himazwj, and Enabled them upon Hisazwj obedience with what Heazwj Made to be within them, and Cut-off their excuses with the Proofsasws . So (it is) about the evidence, he was destroyed the one who was destroyed, and by Hisazwj Favour he was Saved the one who was Saved, and for Allahazwj is the (Giving of) Grace, to Initiate and to Repeat’.

Furthermore, Allahazwj, for Himazwj is the Praise. Heazwj Began the Praise for Himselfazwj, and Ended the matter of the world and Placed the Hereafter with the Praise for Himselfazwj, so Heazwj Said: “And Heazwj Judges between them with the Truth’, and it is said, ‘The Praise is for Allahazwj, Lordazwj of the worlds’. The Praise is for Allahazwj, the Oneazwj Clothed in Greatness without having a body, and the Wearer of the Majesty without having a resemblance, and the Evenly Placed upon the Throne without being subject to a decline, and the Elevated Oneazwj over the creatures without being remote from them, nor having any physical contact from Himazwj to them.

There is no limit for Himazwj to end up to Hisazwj limit, nor is there an example for Himazwj to be recognised by Hisazwj example. Humiliated are the ones (non-believers make out as) compulsive besides Himazwj, and small are the ones who are proud,

besides Himazwj, and the things revere to Hisazwj Magnificence, and are obedient to Hisazwj Authority and Hisazwj Might, and the blinking of the eyes tire from realising Himazwj, and the imaginations of the creatures fall short below reaching Hisazwj Attributes.

Heazwj was the First before everything, and there is no ‘before’ for Himazwj, and the Last after everything, and there is no ‘after’ for Himazwj. The Manifest upon every thing by the Subjugation of it, and the Witness to the entirety of the places without transferring to these. Neither can the touches touch Himazwj not can the senses sense Himazwj. [43:84] And He is That Who is God in the skies and God in the earth; and He is the Wise, the Knowing.

Heazwj Mastered whatever Heazwj so Intended from Hisazwj creatures, from all of the shapes, not by an example which preceded to it, not did weariness enter upon Himazwj regarding the creation of what Heazwj Created. For Hisazwj Side, Heazwj Began what Heazwj Intended, Beginning it, and Desired whatever Heazwj so Intended, Desiring it upon what Heazwj Intended from the two communities of the Jinn and the people, in order for Hisazwj Lordship to be recognised by that, and Enabled Hisazwj obedience among them.

We praise Himazwj with the entirety of Hisazwj Praises, upon the entirety of Hisazwj Bounties, all of them, and we take Himazwj as a Guide to rightly Guide our affairs, and we seek Refuge with Himazwj from the evil of our deeds, and we seek Hisazwj Forgiveness for the sins which preceded from us, and we testify that there is no god except for Allahazwj, and that Muhammadsaww is Hisazwj servant and Hisazwj Rasoolsaww . Heazwj Sent Himazwj with the Truth as a Prophetsaww , Indicating towards Himazwj and as a guide to Himazwj. So Heazwj Guided by himsaww from the straying, and Benefitted us by himsaww from the ignorance.

The one who obeys Allahazwj and Hisazwj Rasoolsaww , so he has succeeded with a great success, and attained abundant Rewards; and the one who disobeys Allahazwj and Hisazwj Rasoolsaww , so he has lost with evident losses and is deserving of the Painful Punishment.

Therefore, rescue yourselves with what is rightful upon you, from the listening, and obedience, and sincerity of the advice, and the goodly sustenance, and assist upon yourselves by necessitating the straightway, and flee from the abhorrent matters, and give the rights between you, and be collaborating with measws , and seize upon the hands of the unjust ones, his foolishness, and enjoin with the goodness and forbid from the evil, and recognise the ones with the merits of their merits. May Allahazwj Protect usasws and you all with the Guidance, and may Heazwj Affirm usasws and you all upon the piety, and Iasws seek Forgiveness for myselfasws and for you all’.7

23 ـ بَابُ النَّوَادِرِ‌

Chapter 23 – The Miscellaneous

1 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ ذَكَرَهُ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّصْرِيِّ قَالَ سُئِلَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَبَارَكَ وَتَعَالَى كُلُّ شَيْ‏ءٍ هالِكٌ إِلا وَجْهَهُ فَقَالَ مَا يَقُولُونَ فِيهِ قُلْتُ يَقُولُونَ يَهْلِكُ كُلُّ شَيْ‏ءٍ إِلا وَجْهَ الله فَقَالَ سُبْحَانَ الله لَقَدْ قَالُوا قَوْلاً عَظِيماً إِنَّمَا عَنَى بِذَلِكَ وَجْهَ الله الَّذِي يُؤْتَى مِنْهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Nu’man, from Sayf Bin Ameyra, from the one who mentioned it, from Al Haris Bin Al Mugheira Al Nasry who said,

‘Abu Abdullahasws was asked about the Words of Allahazwj Blessed and High [28:88] everything will perish except for His Face. So heasws said: ‘What are they (people) saying with regards to it?’ I said, ‘They are saying, ‘Everything shall perish except for the Face of Allahazwj’’ . So heasws said: ‘Glory be to Allahazwj! They have spoken a grievous speech! But rather, it Means by that the Face (Perspective) of Allahazwj Which Came from Himazwj’. 8

2 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ كُلُّ شَيْ‏ءٍ هالِكٌ إِلا وَجْهَهُ قَالَ مَنْ أَتَى الله بِمَا أُمِرَ بِهِ مِنْ طَاعَةِ مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَهُوَ الْوَجْهُ الَّذِي لا يَهْلِكُ وَكَذَلِكَ قَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ الله

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Al Jammal,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [28:88] everything will perish except for His Face. Heasws said: ‘The one who comes to Allahazwj with what Heazwj Commanded with from being obedient to Muhammadsaww , so it is the Face (Perspective) of Allahazwj which will not perish, and for that Heazwj Said [4:80] Whoever obeys the Rasool, so he has obeyed Allah’.9

3 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَلامٍ النَّخَّاسِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ نَحْنُ الْمَثَانِي الَّذِي أَعْطَاهُ الله نَبِيَّنَا مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) وَنَحْنُ وَجْهُ الله نَتَقَلَّبُ فِي الارْضِ بَيْنَ أَظْهُرِكُمْ وَنَحْنُ عَيْنُ الله فِي خَلْقِهِ وَيَدُهُ الْمَبْسُوطَةُ بِالرَّحْمَةِ عَلَى عِبَادِهِ عَرَفَنَا مَنْ عَرَفَنَا وَجَهِلَنَا مَنْ جَهِلَنَا وَإِمَامَةَ الْمُتَّقِينَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Abu Sallam Al Nakhhas, from one of our companions,

(It has been narrated) from Abu Ja’farasws having said: ‘Weasws are ‘الْمَثَا يِِ ’ the double which Allahazwj Gave to our Prophet Muhammadsaww , and weasws are the Face of Allahazwj. Weazwj turn over between you apparently, and weasws are the Eye of Allahazwj among Hisazwj creatures, and Hisazwj Hand Extended with the Mercy upon Hisazwj servants. The one who recognised usasws , recognised usasws , and the one who is ignorant of usasws is ignorant of usasws , and (weasws are) the Imamsasws of the pious’.10

4 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الاشْعَرِيُّ وَمُحَمَّدُ بْنُ يَحْيَى جَمِيعاً عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ وَلله الاسْماءُ الْحُسْنى‏ فَادْعُوهُ بِها قَالَ نَحْنُ وَالله الاسْمَاءُ الْحُسْنَى الَّتِي لا يَقْبَلُ الله مِنَ الْعِبَادِ عَمَلاً إِلا بِمَعْرِفَتِنَا

Al Husayn Bin Muhammad Al Ashary and Muhammad Bin Yahya, altogether from Ahmad Bin Is’haq, from Sa’dan Bin Muslim, from Muawiya Bin Ammar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [7:180] And Allah's are the Best Names, therefore call on Him by these. Heasws said: ‘Weasws , by Allahazwj, are ‘الَْْسْماءُ الْحُسْ ىِ ’ the good names which Allahazwj will not be Accepting the deeds from the servants except (if they are) with ourasws recognition’.11

5 ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْهَيْثَمِ بْنِ عَبْدِ الله عَنْ مَرْوَانَ بْنِ صَبَّاحٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّ الله خَلَقَنَا فَأَحْسَنَ خَلْقَنَا وَصَوَّرَنَا فَأَحْسَنَ صُوَرَنَا وَجَعَلَنَا عَيْنَهُ فِي عِبَادِهِ وَلِسَانَهُ النَّاطِقَ فِي خَلْقِهِ وَيَدَهُ الْمَبْسُوطَةَ عَلَى عِبَادِهِ بِالرَّأْفَةِ وَالرَّحْمَةِ وَوَجْهَهُ الَّذِي يُؤْتَى مِنْهُ وَبَابَهُ الَّذِي يَدُلُّ عَلَيْهِ وَخُزَّانَهُ فِي سَمَائِهِ وَأَرْضِهِ بِنَا أَثْمَرَتِ الاشْجَارُ وَأَيْنَعَتِ الثِّمَارُ وَجَرَتِ الانْهَارُ وَبِنَا يَنْزِلُ غَيْثُ السَّمَاءِ وَيَنْبُتُ عُشْبُ الارْضِ وَبِعِبَادَتِنَا عُبِدَ الله وَلَوْ لا نَحْنُ مَا عُبِدَ الله

Muhammad Bin Abu Abdullah, from Muhammad Bin Ismail, from Al Husayn Bin Al Hassan, from Bakr Bin Salih, from Al Hassan Bin Saeed, from Al Haysam Bin Abdullah, from Marwan Bin Sabbah who said,

‘Abu Abdullahasws said: ‘Allahazwj Created usasws , so Optimised ourasws creation; and Heazwj Imaged usasws , so Optimised ourasws images, and Made usasws to be Hisazwj Eye among Hisazwj servants, and Hisazwj Speaking Tongue among Hisazwj creatures, and Hisazwj Extended Hand upon Hisazwj creatures with the Leniency and the Mercy, and the Face (Perspective) which Came from Himazwj, and Hisazwj Door which Heazwj can be come to, and Hisazwj Treasurers in Hisazwj sky and Hisazwj earth.

Due to usasws the trees are bearing fruit and the fruits are ripening, and the rivers are flowing, and due to usasws descend the rains of the sky and the vegetation of the earth is growing, and due to ourasws worshipping Allahazwj. And, had it not been for usasws , Allahazwj would not be worshipped’.12

6 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ فَلَمَّا آسَفُونا انْتَقَمْنا مِنْهُمْ فَقَالَ إِنَّ الله عَزَّ وَجَلَّ لا يَأْسَفُ كَأَسَفِنَا وَلَكِنَّهُ خَلَقَ أَوْلِيَاءَ لِنَفْسِهِ يَأْسَفُونَ وَيَرْضَوْنَ وَهُمْ مَخْلُوقُونَ مَرْبُوبُونَ فَجَعَلَ رِضَاهُمْ رِضَا نَفْسِهِ وَسَخَطَهُمْ سَخَطَ نَفْسِهِ لانَّهُ جَعَلَهُمُ الدُّعَاةَ إِلَيْهِ وَالادِلاءَ عَلَيْهِ فَلِذَلِكَ صَارُوا كَذَلِكَ وَلَيْسَ أَنَّ ذَلِكَ يَصِلُ إِلَى الله كَمَا يَصِلُ إِلَى خَلْقِهِ لَكِنْ هَذَا مَعْنَى مَا قَالَ مِنْ ذَلِكَ وَقَدْ قَالَ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَدَعَانِي إِلَيْهَا وَقَالَ مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطاعَ الله وَقَالَ إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ الله يَدُ الله فَوْقَ أَيْدِيهِمْ فَكُلُّ هَذَا وَشِبْهُهُ عَلَى مَا ذَكَرْتُ لَكَ وَهَكَذَا الرِّضَا وَالْغَضَبُ وَغَيْرُهُمَا مِنَ الاشْيَاءِ مِمَّا يُشَاكِلُ ذَلِكَ وَلَوْ كَانَ يَصِلُ إِلَى الله الاسَفُ وَالضَّجَرُ وَهُوَ الَّذِي خَلَقَهُمَا وَأَنْشَأَهُمَا لَجَازَ لِقَائِلِ هَذَا أَنْ يَقُولَ إِنَّ الْخَالِقَ يَبِيدُ يَوْماً مَا لانَّهُ إِذَا دَخَلَهُ الْغَضَبُ وَالضَّجَرُ دَخَلَهُ التَّغْيِيرُ وَإِذَا دَخَلَهُ التَّغْيِيرُ لَمْ يُؤْمَنْ عَلَيْهِ الابَادَةُ ثُمَّ لَمْ يُعْرَفِ الْمُكَوِّنُ مِنَ الْمُكَوَّنِ وَلا الْقَادِرُ مِنَ الْمَقْدُورِ عَلَيْهِ وَلا الْخَالِقُ مِنَ الْمَخْلُوقِ تَعَالَى الله عَنْ هَذَا الْقَوْلِ عُلُوّاً كَبِيراً بَلْ هُوَ الْخَالِقُ لِلاشْيَاءِ لا لِحَاجَةٍ فَإِذَا كَانَ لا لِحَاجَةٍ اسْتَحَالَ الْحَدُّ وَالْكَيْفُ فِيهِ فَافْهَمْ إِنْ شَاءَ الله تَعَالَى

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [43:55] Then when they displeased Us, We Inflicted a retribution on them. So heasws said: ‘Allahazwj Mighty and Majestic does not regret like we tend to regret, but Heazwj Created Friends for Himselfazwj who are regretting and being pleased, and they are creations, being Nourished. Thus, Heazwj Made theirasws pleasure as being Hisazwj Pleasure, and theirasws anger as being Hisazwj Anger, because Heazwj Made themasws as the inviters to Himazwj, and the Indicators to Himazwj.

So, due to that, theyasws came to be like that, and it isn’t so that it (anger) comes to Allahazwj just as it tends to come to Hisazwj creatures. But, this is the Meaning of what Heazwj Said from that, and Heazwj has Said: “The one who offends a friend of Mineazwj, so he has duelled against Meazwj with the battle and called Meazwj to it”. And Heazwj Said [4:80] Whoever obeys the Rasool, so he has obeyed Allah. And Heazwj Said [48:10] Surely, those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands.

So, all of this and the likes of it are upon what weasws mentioned to you, and like this is the (Divine) Pleasure, and the Anger, and other than these two from the things which are identical to that. And had it been so that the regret, and the weariness arrives to Allahazwj, and Heazwj is the Oneazwj Who Created both, it would be allowed for a speaker to say this that one day the Creator would be obliterated, because Heazwj, when the anger and the weariness enters Himazwj, the change would enter Himazwj, the obliteration would not be safe upon Himazwj.

Then it would not be recognied, the Bringer into being from the comer into being, nor the Powerful from the one empowered upon, nor the Creator from the Created. Exalted is Allahazwj from this speech, Loftier, Greater. But, Heazwj is the Creator of the things, not for a need. So when there was no need, the limitation is impossible, (as well as the) ‘how’ (Qualitative State) regarding Himazwj. Therefore, understand, if Allahazwj the Exalted so Desires’.13

7 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَسْوَدَ بْنِ سَعِيدٍ قَالَ كُنْتُ عِنْدَ ابي جعفر (عَلَيْهِ السَّلام) فَأَنْشَأَ يَقُولُ ابْتِدَاءً مِنْهُ مِنْ غَيْرِ أَنْ أَسْأَلَهُ نَحْنُ حُجَّةُ الله وَنَحْنُ بَابُ الله وَنَحْنُ لِسَانُ الله وَنَحْنُ وَجْهُ الله وَنَحْنُ عَيْنُ الله فِي خَلْقِهِ وَنَحْنُ وُلاةُ أَمْرِ الله فِي عِبَادِهِ

A number of our companions, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Muhammad Bin Humran, from Aswad Bin Saeed who said,

‘I was in the presence of Abu Ja’farasws , so heasws initiated saying from without having been questioned: ‘Weasws are the Proofasws of Allahazwj, and weasws are the Door of Allahazwj, and weasws are the tongue of Allahazwj, and weasws are the Face of Allahazwj, and weasws are the eye of Allahazwj among Hisazwj creatures, and weasws are the Masters of the Command of Allahazwj among Hisazwj servants’.14

8 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَسَّانَ الْجَمَّالِ قَالَ حَدَّثَنِي هَاشِمُ بْنُ أَبِي عُمَارَةَ الْجَنْبِيُّ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) يَقُولُ أَنَا عَيْنُ الله وَأَنَا يَدُ الله وَأَنَا جَنْبُ الله وَأَنَا بَابُ الله

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Hassan Al Jammal who said, ‘Hashim Bin Abu Umara Al Junbiyyi narrated to me saying,

‘I heard Amir Al-Momineenasws saying: ‘Iasws am an eye of Allahazwj, and Iasws am a Hand of Allahazwj, and Iasws am a Side of Allahazwj, and Iasws am a Door of Allahazwj’. 15

9 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ عَمِّهِ حَمْزَةَ بْنِ بَزِيعٍ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) فِي قَوْلِ الله عَزَّ وَجَلَّ يا حَسْرَتى‏ عَلى‏ ما فَرَّطْتُ فِي جَنْبِ الله قَالَ جَنْبُ الله أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) وَكَذَلِكَ مَا كَانَ بَعْدَهُ مِنَ الاوْصِيَاءِ بِالْمَكَانِ الرَّفِيعِ إِلَى أَنْ يَنْتَهِيَ الامْرُ إِلَى آخِرِهِمْ

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from his uncle Hamza Bin Bazie, from Ali Bin Suweyd,

(It has been narrated) from Abu Al-Hassan Musaasws Bin Ja’farasws regarding the Words of Allahazwj Mighty and Majestic [39:56] O regret, for what I wasted regarding the Side of Allah. Heasws said: ‘Side of Allahazwj, is Amir Al-Momineenasws , and similar to that are the ones from after himasws from the successorsasws , with the high place up to the matter ending to the last of themasws ’.16

10 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْحَكَمِ وَإِسْمَاعِيلَ ابْنَيْ حَبِيبٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ بِنَا عُبِدَ الله وَبِنَا عُرِفَ الله وَبِنَا وُحِّدَ الله تَبَارَكَ وَتَعَالَى وَمُحَمَّدٌ حِجَابُ الله تَبَارَكَ وَتَعَالَى

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Muhammad Bin Jamhour, from Ali Bin Al Salt, from Al Hakam and Ismail, two sone of Habeeb, from Bureyd Al Ijaly who said,

‘I heard Abu Ja’farasws saying: ‘Due to usazwj Allahazwj is worshipped, and due to usasws Allahazwj is recognised, and due to usasws Allahazwj the Blessed and High is regarded as One, and Muhammadsaww is a veil of Allahazwj Blessed and High’.17

11 ـ بَعْضُ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ عَبْدِ الْوَهَّابِ بْنِ بِشْرٍ عَنْ مُوسَى بْنِ قَادِمٍ عَنْ سُلَيْمَانَ عَنْ زُرَارَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ وَما ظَلَمُونا وَلكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ قَالَ إِنَّ الله تَعَالَى أَعْظَمُ وَأَعَزُّ وَأَجَلُّ وَأَمْنَعُ مِنْ أَنْ يُظْلَمَ وَلَكِنَّهُ خَلَطَنَا بِنَفْسِهِ فَجَعَلَ ظُلْمَنَا ظُلْمَهُ وَوَلايَتَنَا وَلايَتَهُ حَيْثُ يَقُولُ إِنَّما وَلِيُّكُمُ الله وَرَسُولُهُ وَالَّذِينَ آمَنُوا يَعْنِي الائِمَّةَ مِنَّا ثُمَّ قَالَ فِي مَوْضِعٍ آخَرَ وَما ظَلَمُونا وَلكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ ثُمَّ ذَكَرَ مِثْلَهُ

One of our companions, from Muhammad Bin Abdullah, from Abdul Wahhab Bin Bishr, from Musa Bin Wadam, from Suleyman, from Zurara,

(It has been narrated) from Abu Ja’farasws , said, ‘I asked himasws about the Words of Allahazwj Might and Majestic [2:57] and they were not unjust to Us but they were unjust to themselves. Heasws said: ‘Allahazwj the Exalted is Greater, and Mightier, and more Majestic, and more Impregnable than to be oppressed. But, Heazwj Combined usasws with Himselfazwj, so Heazwj Made ourasws being oppressed as Himazwj being oppressed, and ourasws friendship as being Hisazwj friendship where Heazwj is Saying [5:55] But rather, only Allah is your Guardian and His Rasool and those who believe, Meaning the Imamsasws from usasws . Then Heazwj Said in another place [2:57] and they were not unjust to Us but they were unjust to themselves’. Then heasws mentioned similar to that’.18

24 ـ بَابُ الْبَدَاءِ

Chapter 24 – The Changing of Allahazwj’s Decision (الْبَدَاءِ )

1 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَحَدِهِمَا (عَلَيْهما السَّلام) قَالَ مَا عُبِدَ الله بِشَيْ‏ءٍ مِثْلِ الْبَدَاءِ

وَفِي رِوَايَةِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) مَا عُظِّمَ الله بِمِثْلِ الْبَدَاءِ

Muhammad Bin Yahya, from Ahmad Bin Ahmad Muhammad Bin Isa, from Al Hajjal, from Abu Is’haq Sa’alba, from Zurara Bin Ayn,

(It has been narrated) from one of the two (5th or 6th Imamasws ) having said: ‘Allahazwj has not been worshipped by anything like The Changing of Allahazwj’s Decision (الْبَدَاءِ )’.

And in another report of Ibn Abu Umeyr, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws (having said): ‘Allahazwj has not been revered with the likes of The Changing of Allahazwj’s Decision (الْبَدَاءِ ).19

2 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَحَفْصِ بْنِ الْبَخْتَرِيِّ وَغَيْرِهِمَا عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ فِي هَذِهِ الايَةِ يَمْحُوا الله ما يَشاءُ وَيُثْبِتُ قَالَ فَقَالَ وَهَلْ يُمْحَى إِلا مَا كَانَ ثَابِتاً وَهَلْ يُثْبَتُ إِلا مَا لَمْ يَكُنْ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Hafs Bin Al Bakhtary and someone else,

(It has been narrated) from Abu Abdullahasws having said regarding this Verse [13:39] Allah Obliterates whatever He so Desires to and Establishes: ‘And does Heazwj Obliterate except what was (previously) Established, and does Heazwj Establish except what had not occurred?20

3 ـ عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا بَعَثَ الله نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلاثَ خِصَالٍ الاقْرَارَ لَهُ بِالْعُبُودِيَّةِ وَخَلْعَ الانْدَادِ وَأَنَّ الله يُقَدِّمُ مَا يَشَاءُ وَيُؤَخِّرُ مَا يَشَاءُ

Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj did not Send a Prophetas until Heazwj Took three characteristics to be upon himas – The acknowledgement to Himazwj of Hisazwj Lordship, and Keeping away from the idols, and that Allahazwj Brings forwards whatever Heazwj so Desires to, and Delays whatever Heazwj so Desires to’.21

4 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ حُمْرَانَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ قَوْلِ الله عَزَّ وَجَلَّ قَضى‏ أَجَلاً وَأَجَلٌ مُسَمًّى عِنْدَهُ قَالَ هُمَا أَجَلانِ أَجَلٌ مَحْتُومٌ وَأَجَلٌ مَوْقُوفٌ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Zurara, from Humran,

(It has been narrated) from Abu Ja’farasws , said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [6:2] then He Decreed a term; and there is a term Named with Him. Heasws said: ‘These are two terms – A Determined term and a suspended term’.22

5 ـ أَحْمَدُ بْنُ مِهْرَانَ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ الله الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى أَ وَلَمْ يَرَ الانْسانُ أَنَّا خَلَقْناهُ مِنْ قَبْلُ وَلَمْ يَكُ شَيْئاً قَالَ فَقَالَ لا مُقَدَّراً وَلا مُكَوَّناً قَالَ وَسَأَلْتُهُ عَنْ قَوْلِهِ هَلْ أَتى‏ عَلَى الانْسانِ حِينٌ مِنَ الدَّهْرِ لَمْ يَكُنْ شَيْئاً مَذْكُوراً فَقَالَ كَانَ مُقَدَّراً غَيْرَ مَذْكُورٍ

Ahmad Bin Mihran, from Abdul Azeem Bin Abdullah Al Hasanni, from Ali Bin Asbat, from Khalaf Bin Hammad, from Ibn Muskan, from Malik Al Juhny who said,

‘I asked Abu Abdullahasws about the Words of Allahazwj the Exalted [19:67] Or does not the human being remember that We Created him before, when he was nothing? So heasws said: ‘Neither Measured nor Configured’.

He (the narrator) said, ‘And I asked himasws about Hisazwj Words [76:1] There surely came over the human being a period of time when he had not become a thing worthy of mention. So heasws said: ‘Ordained without being Mentioned’.23

6 ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) يَقُولُ الْعِلْمُ عِلْمَانِ فَعِلْمٌ عِنْدَ الله مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَعِلْمٌ عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ فَمَا عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ فَإِنَّهُ سَيَكُونُ لا يُكَذِّبُ نَفْسَهُ وَلا مَلائِكَتَهُ وَلا رُسُلَهُ وَعِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَيُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَيُثْبِتُ مَا يَشَاءُ

Muhammad Bin Ismail, from Al Fazl Bin Shazaqn, from Hammad Bin Isa, from Rabie Bin Abdullah, from Al Fuzayl Bin Yasaar who said,

‘I heard Abu Ja’farasws saying: ‘The Knowledge is of (two types of) knowledge – A Knowledge Treasured with Allahazwj, not having Notified to anyone from Hisazwj creatures, and a Knowledge Heazwj Taught Hisazwj Angels, and Hisazwj Rasoolsas.

So, as for what Heazwj Taught Hisazwj Angels and Hisazwj Rasoolsas, so it is going to happen. Neither did Heazwj Lie Himselfazwj, nor did Hisazwj Angels, nor did Hisazwj Rasoolsas; and the Knowledge which is Treasured with Himazwj, Heazwj Brings forwards from it whatever Heazwj so Desires to, and Delays from it whatever Heazwj so Desires to, and Heazwj Affirms whatever Heazwj so Desires to’.24

And, by this chain, from Hammad, from Rabie, from Al Fuzayl who said,

‘I heard Abu Ja’farasws saying: ‘From the matters is a matter suspended in the Presence of Allahazwj. Heazwj Brings forward from these whatever Heazwj so Desires to, and Delays from these whatever Heazwj so Desires to’.25

7 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ وَوُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ لله عِلْمَيْنِ عِلْمٌ مَكْنُونٌ مَخْزُونٌ لا يَعْلَمُهُ إِلا هُوَ مِنْ ذَلِكَ يَكُونُ الْبَدَاءُ وَعِلْمٌ عَلَّمَهُ مَلائِكَتَهُ وَرُسُلَهُ وَأَنْبِيَاءَهُ فَنَحْنُ نَعْلَمُهُ

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Umeyr, from Ja’far Bin Usman, from Sama’at, from Abu Baseer, and Wuheyb Bin Hafs, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘For Allahazwj there are two (types of) Knowledge – a Knowledge Concealed, Treasured, none know it except for Himazwj. From that is the occurrence of the Changing of Allahazwj’s Decision; and a Knowledge Taught to Hisazwj Angels and Hisazwj Rasoolsas, and Hisazwj Prophets. So weasws know it’.26

8 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا بَدَا لله فِي شَيْ‏ءٍ إِلا كَانَ فِي عِلْمِهِ قَبْلَ أَنْ يَبْدُوَ لَهُ

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Husayn Bin Saeed, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj did not Change (Hisazwj Decision) regarding anything except that it was always in Hisazwj Knowledge before that Heazwj would be Changing it’.27

9 ـ عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ الْجُهَنِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله لَمْ يَبْدُ لَهُ مِنْ جَهْلٍ

From him, from Ahmad, from Al Hassan Bin Ali Bin Fazzal, from Dawood Bin Farqad, from Amro Bin Usman Al Juhny,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj, (Hisazwj Decision) does not change for Himazwj due to ignorance’.28

10 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) هَلْ يَكُونُ الْيَوْمَ شَيْ‏ءٌ لَمْ يَكُنْ فِي عِلْمِ الله بِالامْسِ قَالَ لا مَنْ قَالَ هَذَا فَأَخْزَاهُ الله قُلْتُ أَ رَأَيْتَ مَا كَانَ وَمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ أَ لَيْسَ فِي عِلْمِ الله قَالَ بَلَى قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ

Ali Bin Ibrahim, fromMuhammad Bin Isa, from Yunus, from Mansour Bin Hazim who said,

‘I asked Abu Abdullahasws , ‘Would something happen today which did not happen to be in the Knowledge of Allahazwj yesterday?’ Heasws said: ‘No. The one who says this, so Allahazwj would Disgrace him’. I said, ‘What is yourasws view of what has happened, and what is going to happen up to the Day of Judgment. Isn’t it in the Knowledge of Allahazwj?’ Heasws said: ‘But, (even) before Heazwj Created the creatures’.29

11 ـ عَلِيٌّ عَنْ مُحَمَّدٍ عَنْ يُونُسَ عَنْ مَالِكٍ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ لَوْ عَلِمَ النَّاسُ مَا فِي الْقَوْلِ بِالْبَدَاءِ مِنَ الاجْرِ مَا فَتَرُوا عَنِ الْكَلامِ فِيهِ

Ali Bin Muhammad, from Yunus, from Malik Al Juhny who said,

‘I heard Abu Abdullahasws saying: ‘If the people knew what Recompense would be in the speech with The Changing of Allahazwj’s Decision (الْبَدَاءِ ), they would not languish from the speaking with regards to it’.30

12 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكُوفِيِّ أَخِي يَحْيَى عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَا تَنَبَّأَ نَبِيٌّ قَطُّ حَتَّى يُقِرَّ لله بِخَمْسِ خِصَالٍ بِالْبَدَاءِ وَالْمَشِيئَةِ وَالسُّجُودِ وَالْعُبُودِيَّةِ وَالطَّاعَةِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one of our companions, from Muhammad Bin Amro Al Kufy, a brother of Yahya, from Murazim Bin Hakeym who said,

‘I heard Abu Abdullahasws saying: ‘No Prophetsaww was Granted Prophet-hood at all until heas acknowled to Allahazwj with five characteristics – The Changing of Allahazwj’s Decision (الْبَدَاءِ ), and the Desire, and the Prostrations, and the servitude, and the obedience’.31

13 ـ وَبِهَذَا الاسْنَادِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ يُونُسَ عَنْ جَهْمِ بْنِ أَبِي جَهْمَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله عَزَّ وَجَلَّ أَخْبَرَ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) بِمَا كَانَ مُنْذُ كَانَتِ الدُّنْيَا وَبِمَا يَكُونُ إِلَى انْقِضَاءِ الدُّنْيَا وَأَخْبَرَهُ بِالْمَحْتُومِ مِنْ ذَلِكَ وَاسْتَثْنَى عَلَيْهِ فِيمَا سِوَاهُ

And by this chain, from Ahmad Bin Muhammad, from Ja’far Bin Muhammad, from Yunus, from Jahm Bin Abu Jahma, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Informed Muhammadsaww with whatever had happened since the coming into being of the world, and with whatever was going to happen up to the expiry of the world, and Informed himsaww with the Ordained (matters) from that, and Excluded upon himsaww with regards to what was besides it’.32

14 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ الرِّضَا (عَلَيْهِ السَّلام) يَقُولُ مَا بَعَثَ الله نَبِيّاً قَطُّ إِلا بِتَحْرِيمِ الْخَمْرِ وَأَنْ يُقِرَّ لله بِالْبَدَاءِ

Ali Bin Ibrahim, from his father, from al Rayyan Bin Al Salt who said,

‘I heard Al-Rezaasws saying: ‘Allahazwj did not Send a Prophetas at all except with the Prohibition of the wine and that heas acknowledges to Allahazwj with the Changing of Allahazwj’s Decision (الْبَدَاءِ ).33

15 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ قَالَ سُئِلَ الْعَالِمُ (عَلَيْهِ السَّلام) كَيْفَ عِلْمُ الله قَالَ عَلِمَ وَشَاءَ وَأَرَادَ وَقَدَّرَ وَقَضَى وَأَمْضَى فَأَمْضَى مَا قَضَى وَقَضَى مَا قَدَّرَ وَقَدَّرَ مَا أَرَادَ فَبِعِلْمِهِ كَانَتِ الْمَشِيئَةُ وَبِمَشِيئَتِهِ كَانَتِ الارَادَةُ وَبِإِرَادَتِهِ كَانَ التَّقْدِيرُ وَبِتَقْدِيرِهِ كَانَ الْقَضَاءُ وَبِقَضَائِهِ كَانَ الامْضَاءُ وَالْعِلْمُ مُتَقَدِّمٌ عَلَى الْمَشِيئَةِ وَالْمَشِيئَةُ ثَانِيَةٌ وَالارَادَةُ ثَالِثَةٌ وَالتَّقْدِيرُ وَاقِعٌ عَلَى الْقَضَاءِ بِالامْضَاءِ فَلله تَبَارَكَ وَتَعَالَى الْبَدَاءُ فِيمَا عَلِمَ مَتَى شَاءَ وَفِيمَا أَرَادَ لِتَقْدِيرِ الاشْيَاءِ فَإِذَا وَقَعَ الْقَضَاءُ بِالامْضَاءِ فَلا بَدَاءَ فَالْعِلْمُ فِي الْمَعْلُومِ قَبْلَ كَوْنِهِ وَالْمَشِيئَةُ فِي الْمُنْشَإِ قَبْلَ عَيْنِهِ وَالارَادَةُ فِي الْمُرَادِ قَبْلَ قِيَامِهِ وَالتَّقْدِيرُ لِهَذِهِ الْمَعْلُومَاتِ قَبْلَ تَفْصِيلِهَا وَتَوْصِيلِهَا عِيَاناً وَوَقْتاً وَالْقَضَاءُ بِالامْضَاءِ هُوَ الْمُبْرَمُ مِنَ الْمَفْعُولاتِ ذَوَاتِ الاجْسَامِ الْمُدْرَكَاتِ بِالْحَوَاسِّ مِنْ ذَوِي لَوْنٍ وَرِيحٍ وَوَزْنٍ وَكَيْلٍ وَمَا دَبَّ وَدَرَجَ مِنْ إِنْسٍ وَجِنٍّ وَطَيْرٍ وَسِبَاعٍ وَغَيْرِ ذَلِكَ مِمَّا يُدْرَكُ بِالْحَوَاسِّ فَلله تَبَارَكَ وَتَعَالَى فِيهِ الْبَدَاءُ مِمَّا لا عَيْنَ لَهُ فَإِذَا وَقَعَ الْعَيْنُ الْمَفْهُومُ الْمُدْرَكُ فَلا بَدَاءَ وَالله يَفْعَلُ مَا يَشَاءُ فَبِالْعِلْمِ عَلِمَ الاشْيَاءَ قَبْلَ كَوْنِهَا وَبِالْمَشِيئَةِ عَرَّفَ صِفَاتِهَا وَحُدُودَهَا وَأَنْشَأَهَا قَبْلَ إِظْهَارِهَا وَبِالارَادَةِ مَيَّزَ أَنْفُسَهَا فِي أَلْوَانِهَا وَصِفَاتِهَا وَبِالتَّقْدِيرِ قَدَّرَ أَقْوَاتَهَا وَعَرَّفَ أَوَّلَهَا وَآخِرَهَا وَبِالْقَضَاءِ أَبَانَ لِلنَّاسِ أَمَاكِنَهَا وَدَلَّهُمْ عَلَيْهَا وَبِالامْضَاءِ شَرَحَ عِللها وَأَبَانَ أَمْرَهَا وَذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad who said,

‘The Knowledgeable oneasws was asked, ‘How does Allahazwj Know?’ Heasws said: ‘Heazwj Knows, and Desires, and Intends, and Determines, and Ordains, and Accomplishes. So Heazwj Accomplishes what Heazwj Ordains, and Ordains what Heazwj Determines, and Determines what Heazwj Intends. So, in Hisazwj Knowledge was the Desire, and in Hisazwj Desire was the Intention, and in Hisazwj Intention was the Pre-Determination, and in Hisazwj Pre-determination was the Ordainment, and in Hisazwj Ordainment was the Accomplishment.

And the Knowledge was precedent upon the Desire, and the Desire is second, and the Intention is third, and the Pre-determination occurs upon the Ordainment by the Accomplishment.

Thus, for Allahazwj Blessed and High is the Change of Allahazwj’s Decision (الْبَدَاءُ ) with regards to what Heazwj Knows when Heazwj Desires. Regarding what Heazwj Intends for the Pre-determination of the things, so there is no Change in the Decision. Thus the knowledge regarding the known is before its coming into being, and the Desire regarding the desired is before its reality, and the Intention regarding the intended is before its establishment, and the Determination of these information is before it detail and it’s arriving into visibility and time.

And the Ordainment is by the Accomplishment, the conclusion from the deeds with the embodiments which can be felt by the sensory perception from the ones with the colours, and smell, and weight, and measurement, and what creeps and crawls from the humans, and Jinn, and birds, and wild animals and other than that from what can be felt by the sensory perceptions.

So, for the Blessed and High there is the Change of Decision (الْبَدَاءُ ) in it from what there is no physical reality to it. So when the physical reality occurs, the concept of the sensed, so there is no Change of Decision (الْبَدَاءُ ), and Allahazwj Does whatever Heazwj so Desires to.

So by the Knowledge, the things are known before their coming into being; and by the Desire are recognised their qualities, and their limits, and Heazwj Established these before their manifestations; and by the Intention Heazwj Distinguished their selves with regards to their colours and their qualities; and by the Determination Measured out their strengths, and Recognised their beginnings, and their endings; and by the Ordainment, Heazwj Clarified to the people of their places and Indicated upon these; and by the Accomplishment, Explained their reasons, and Clarified their matters.

And that is the Determination of the Mighty, the Wise.34

25 ـ بَابٌ فِي أنَّهُ لَايَكُونُ شَيْ‌ءٌ فِي السَّمَاءِ وَالْأَرْضِ‌

Chapter 25 – Regarding that there is nothing coming into being in the skies and the earth except with seven (characteristics)

1 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ وَمُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ الله وَعَبْدِ الله بْنِ مُسْكَانَ جَمِيعاً عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لا يَكُونُ شَيْ‏ءٌ فِي الارْضِ وَلا فِي السَّمَاءِ إِلا بِهَذِهِ الْخِصَالِ السَّبْعِ بِمَشِيئَةٍ وَإِرَادَةٍ وَقَدَرٍ وَقَضَاءٍ وَإِذْنٍ وَكِتَابٍ وَأَجَلٍ فَمَنْ زَعَمَ أَنَّهُ يَقْدِرُ عَلَى نَقْضِ وَاحِدَةٍ فَقَدْ كَفَرَ

وَرَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ حَرِيزِ بْنِ عَبْدِ الله وَابْنِ مُسْكَانَ مِثْلَهُ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeer and Muhammad Bin Khalid, altogether from Fazalat Bin Ayoub, from Muhammad Bin Umara, from Hareyz Bin Abdullah and Abdullah Bin Muskan, altogether,

(It has been narrated) from Abu Abdullahasws having said: ‘There does not coming into being anything in the earth nor in the sky except with these seven characteristics – By (Allahazwj’s ) Desire, and (Allahazwj’s ) Intention, and (Allahazwj’s ) Determination, and (Allahazwj’s ) Ordainment, and (Allahazwj’s ) Permission, and the (Allahazwj’s ) Writing (Decreeing), and (Allahazwj’s ) Term. So the one who claims that he has power (ability) upon violating one (of these), so he has disbelieved’.

And Ali Bin Ibrahim reported, from his father, from Muhammad Bin Hafs, from Muhammad Bin Umara, from HAreyz, from Abdullah and Ibn Muskan – similar to it.35

2 ـ وَرَوَاهُ أَيْضاً عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ زَكَرِيَّا بْنِ عِمْرَانَ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ (عَلَيْهما السَّلام) قَالَ لا يَكُونُ شَيْ‏ءٌ فِي السَّمَاوَاتِ وَلا فِي الارْضِ إِلا بِسَبْعٍ بِقَضَاءٍ وَقَدَرٍ وَإِرَادَةٍ وَمَشِيئَةٍ وَكِتَابٍ وَأَجَلٍ وَإِذْنٍ فَمَنْ زَعَمَ غَيْرَ هَذَا فَقَدْ كَذَبَ عَلَى الله أَوْ رَدَّ عَلَى الله عَزَّ وَجَلَّ

And he (Ali Bin Ibrahim) reported from his father as weel, from Muhammad Bin Khalid, from Zakariyya Bin Imran,

(It has been narrated) from Abu Al-Hassan Musaasws Bin Ja’farasws having said: ‘Nothing comes into being in the skies nor in the earth except by seven – By (Allahazwj’s ) Ordainment, and (Allahazwj’s ) Determination, and (Allahazwj’s ) Intention, and (Allahazwj’s ) Desire, and (Allahazwj’s ) Writing (Decreeing), and (Allahazwj’s ) Term and Permission. So the one who claims other than this, so he has lied against Allahazwj or rejected upon Allahazwj Mighty and Majestic’.36

26 ـ بَابُ الْمَشِيئَةِ وَالْإِرَادَةِ‌

Chapter 26 – The Desire and the Intention

1 ـ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ الله عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ الله عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ (عَلَيْهما السَّلام) يَقُولُ لا يَكُونُ شَيْ‏ءٌ إِلا مَا شَاءَ الله وَأَرَادَ وَقَدَّرَ وَقَضَى قُلْتُ مَا مَعْنَى شَاءَ قَالَ ابْتِدَاءُ الْفِعْلِ قُلْتُ مَا مَعْنَى قَدَّرَ قَالَ تَقْدِيرُ الشَّيْ‏ءِ مِنْ طُولِهِ وَعَرْضِهِ قُلْتُ مَا مَعْنَى قَضَى قَالَ إِذَا قَضَى أَمْضَاهُ فَذَلِكَ الَّذِي لا مَرَدَّ لَهُ

Ali Bin Muhammad Bin Abdullah, from Ahmad Bin Abu Abdullah, from his father, from Muhammad Bin Suleyman Al Dalaymi, from Ali Bin Ibrahim Al Hashimy who said,

‘I heard Abu Al-Hassan Musaasws Bin Ja’farasws saying: ‘Nothing comes into being except what Allahazwj so Desires, and Intends, and Determines, and Ordains’. I said, ‘What is the meaning of Desire?’ Heasws said: ‘Initiating the deed’. I said, ‘What is the meaning of determination?’ Heasws said: ‘Determining the things, from its length, and its width’. I said, ‘What is the meaning of Ordaining?’ Heasws said: ‘When it is Ordained, it is accomplished. So that is which, there is no averting for it’.37

2 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبَانٍ عَنْ أَبِي بَصِيرٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) شَاءَ وَأَرَادَ وَقَدَّرَ وَقَضَى قَالَ نَعَمْ قُلْتُ وَأَحَبَّ قَالَ لا قُلْتُ وَكَيْفَ شَاءَ وَأَرَادَ وَقَدَّرَ وَقَضَى وَلَمْ يُحِبَّ قَالَ هَكَذَا خَرَجَ إِلَيْنَا

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Aban, from Abu Baseer who said,

‘I said to Abu Abdullahasws , ‘(Heazwj) ‘شَاءَ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى ’ Desires, and Intends, and Determines and Ordains?’ Heasws said: ‘Yes’. I said, ‘And Heazwj Loves?’ Heasws said: ‘No’. I said, ‘And how does Heazwj Desires, and Intends, and Determines, and Ordains, and Heazwj does not Love?’ Heasws said: ‘This is how it has come out to usasws ’.38

3 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ وَاصِلِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ سَمِعْتُهُ يَقُولُ أَمَرَ الله وَلَمْ يَشَأْ وَشَاءَ وَلَمْ يَأْمُرْ أَمَرَ إِبْلِيسَ أَنْ يَسْجُدَ لآِدَمَ وَشَاءَ أَنْ لا يَسْجُدَ وَلَوْ شَاءَ لَسَجَدَ وَنَهَى آدَمَ عَنْ أَكْلِ الشَّجَرَةِ وَشَاءَ أَنْ يَأْكُلَ مِنْهَا وَلَوْ لَمْ يَشَأْ لَمْ يَأْكُلْ

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Wasil Bin Suleyman, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abdullahasws , said, ‘I heard himasws saying: ‘Allahazwj Commands and does not Desire, and Desires and does not Command. Heazwj Commanded Ibleesla that hela should prostrate to Adamas and Desired that hela does not prostrate, and had Heazwj Desired so, hela would have prostrated; and Heazwj Forbade Adamas from eating from the tree, and Desired that heas eats from eat, and had Heazwj not Desired so, heas would not have eaten’.39

4 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ الله بْنِ الْحَسَنِ الْعَلَوِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ الْجُرْجَانِيِّ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ إِنَّ لله إِرَادَتَيْنِ وَمَشِيئَتَيْنِ إِرَادَةَ حَتْمٍ وَإِرَادَةَ عَزْمٍ يَنْهَى وَهُوَ يَشَاءُ وَيَأْمُرُ وَهُوَ لا يَشَاءُ أَ وَمَا رَأَيْتَ أَنَّهُ نَهَى آدَمَ وَزَوْجَتَهُ أَنْ يَأْكُلا مِنَ الشَّجَرَةِ وَشَاءَ ذَلِكَ وَلَوْ لَمْ يَشَأْ أَنْ يَأْكُلا لَمَا غَلَبَتْ مَشِيئَتُهُمَا مَشِيئَةَ الله تَعَالَى وَأَمَرَ إِبْرَاهِيمَ أَنْ يَذْبَحَ إِسْحَاقَ وَلَمْ يَشَأْ أَنْ يَذْبَحَهُ وَلَوْ شَاءَ لَمَا غَلَبَتْ مَشِيئَةُ إِبْرَاهِيمَ مَشِيئَةَ الله تَعَالَى

Ali Bin Ibrahim, from Al Mukhtar Bin Muhammad Al Hamadany and Muhammad Bin Al Hassan, from Abdullah Bin Al Hassan Al Alawy, altogether, from Al Fatah Bin Yazeed Al Jurjany,

(It has been narrated) from Abu Al-Hassanasws having said: ‘For Allahazwj there are two Intentions and two Desires – an Absolute Intention and a Determined Intention. Heazwj Forbids while Heazwj Desires, and Heazwj Commands while Heazwj does not Desire. Or did you not see that Heazwj Forbade Adamas and hisas wifeas from eating from the tree, and Heazwj Desired that, and had Heazwj not Desired that theyas both eat, theiras both desires would not have prevailed over the Desire of Allahazwj the Exalted.

And Heazwj Commanded Ibrahimas that heas slaughers Is’haqas (Ismailas) and did not Desire that heas slaughters himas . And had Heazwj so Desired, the desire of Ibrahimas would not have prevailed over the Desire of Allahazwj the Exalted’.40

5 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ فُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ شَاءَ وَأَرَادَ وَلَمْ يُحِبَّ وَلَمْ يَرْضَ شَاءَ أَنْ لا يَكُونَ شَيْ‏ءٌ إِلا بِعِلْمِهِ وَأَرَادَ مِثْلَ ذَلِكَ وَلَمْ يُحِبَّ أَنْ يُقَالَ ثَالِثُ ثَلاثَةٍ وَلَمْ يَرْضَ لِعِبَادِهِ الْكُفْرَ

Ali Bin Ibrahim, from his father, from Ali Bin Ma’bad, from Dorost Bin Abu Mansour, from Fuzayl Bin Yasaar who said,

‘I heard Abu Abdullahasws saying: ‘Heazwj Desires and Intends, and Heazwj does not Love and does not get Pleased. Heazwj Desires that a thing does not come into being except in Hisazwj Knowledge, and Heazwj Intends similar to that, and Heazwj does not Love for it to said Heazwj is third of three, and is not Pleased of the disbelief for Hisazwj servants’.41

6 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) قَالَ الله يَا ابْنَ آدَمَ بِمَشِيئَتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ لِنَفْسِكَ مَا تَشَاءُ وَبِقُوَّتِي أَدَّيْتَ فَرَائِضِي وَبِنِعْمَتِي قَوِيتَ عَلَى مَعْصِيَتِي جَعَلْتُكَ سَمِيعاً بَصِيراً قَوِيّاً مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ الله وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ وَذَاكَ أَنِّي أَوْلَى بِحَسَنَاتِكَ مِنْكَ وَأَنْتَ أَوْلَى بِسَيِّئَاتِكَ مِنِّي وَذَاكَ أَنَّنِي لا أُسْأَلُ عَمَّا أَفْعَلُ وَهُمْ يُسْأَلُونَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘Abu Al-Hassan Al-Rezaasws said: ‘Allahazwj Said: “O son of Adamas ! By Myazwj Desire you came into being. You desire for your own self whatever you so desire; and by Myazwj Strength you are fulfilling Myazwj Obligations, and by Myazwj Favour Iazwj Given you the Strength (so you may) disobey Myazwj. Iazwj Made you to be hearing, seeing, strong. Whatever you attain from a goodness, so (it is) from Allahazwj, and whatever you attain from evil, so it is from yourself, and that is because Iazwj am closer with your good deeds than you are, and you are closer with your evil deeds than Iazwj am, and that Iazwj will not be Questioned about what Iazwj Do, but they would be questioned’.42

27 ـ بَابُ الِابْتِلَاءِ وَالِاخْتِبَارِ‌

Chapter 27 – The Trial and the Testing

1 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَا مِنْ قَبْضٍ وَلا بَسْطٍ إِلا وَلله فِيهِ مَشِيئَةٌ وَقَضَاءٌ وَابْتِلاءٌ

Ali Bin Ibrahim Bin Hashim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Hamza Bin Muhammad Al Tayyar,

(It has been narrated) from Abu Abdullahasws having said: ‘There is no constriction (of sustenance) nor an extension (of sustenance) except for Allahazwj therein is a Desire, and Ordainment, and a Trial’.43

2 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّهُ لَيْسَ شَيْ‏ءٌ فِيهِ قَبْضٌ أَوْ بَسْطٌ مِمَّا أَمَرَ الله بِهِ أَوْ نَهَى عَنْهُ إِلا وَفِيهِ لله عَزَّ وَجَلَّ ابْتِلاءٌ وَقَضَاءٌ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Fazalat Bin Ayoub, from Hamza Bin Muhammad Al Tayyar,

(It has been narrated) from Abu Abdullahasws havin said: ‘There is nothing wherein is either a constriction or an extension from what Allahazwj Commanded with or Forbade from, except therein, for Allahazwj Mighty and Majestic, is a Trial and an Ordainment’.44

28 ـ بَابُ السَّعَادَةِ وَالشَّقَاءِ‌

Chapter 28 – The Happiness and the Misery

1 ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ الله خَلَقَ السَّعَادَةَ وَالشَّقَاءَ قَبْلَ أَنْ يَخْلُقَ خَلْقَهُ فَمَنْ خَلَقَهُ الله سَعِيداً لَمْ يُبْغِضْهُ أَبَداً وَإِنْ عَمِلَ شَرّاً أَبْغَضَ عَمَلَهُ وَلَمْ يُبْغِضْهُ وَإِنْ كَانَ شَقِيّاً لَمْ يُحِبَّهُ أَبَداً وَإِنْ عَمِلَ صَالِحاً أَحَبَّ عَمَلَهُ وَأَبْغَضَهُ لِمَا يَصِيرُ إِلَيْهِ فَإِذَا أَحَبَّ الله شَيْئاً لَمْ يُبْغِضْهُ أَبَداً وَإِذَا أَبْغَضَ شَيْئاً لَمْ يُحِبَّهُ أَبَداً

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Safwan Bin Yahya, from Mansour Bin Hazim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Created ‘ السَّعَادَةَ وَ

الشَّقَاءَ ’ the happiness and the misery before Heazwj Created Hisazwj creatures. So the one whom Allahazwj Created as happy, Heazwj would not Hate him ever, and even if he performs evil deeds. Heazwj would Hate his deed, and would not Hate him.

And if he was (Created) ‘ شَقِيّ اً ’ miserable, Heazwj would not Love him ever, and even if performed righteous deeds. Heazwj would Love his deed and Hate him due to what he would be coming to. So when Allahazwj Loves something, Heazwj would not Hate it, ever, and when Heazwj Hates a thing, Heazwj would not Love it, ever’.45

2 ـ عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ قَالَ كُنْتُ بَيْنَ يَدَيْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) جَالِساً وَقَدْ سَأَلَهُ سَائِلٌ فَقَالَ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ الله مِنْ أَيْنَ لَحِقَ الشَّقَاءُ أَهْلَ الْمَعْصِيَةِ حَتَّى حَكَمَ الله لَهُمْ فِي عِلْمِهِ بِالْعَذَابِ عَلَى عَمَلِهِمْ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) أَيُّهَا السَّائِلُ حُكْمُ الله عَزَّ وَجَلَّ لا يَقُومُ لَهُ أَحَدٌ مِنْ خَلْقِهِ بِحَقِّهِ فَلَمَّا حَكَمَ بِذَلِكَ وَهَبَ لاهْلِ مَحَبَّتِهِ الْقُوَّةَ عَلَى مَعْرِفَتِهِ وَوَضَعَ عَنْهُمْ ثِقْلَ الْعَمَلِ بِحَقِيقَةِ مَا هُمْ أَهْلُهُ وَوَهَبَ لاهْلِ الْمَعْصِيَةِ الْقُوَّةَ عَلَى مَعْصِيَتِهِمْ لِسَبْقِ عِلْمِهِ فِيهِمْ وَمَنَعَهُمْ إِطَاقَةَ الْقَبُولِ مِنْهُ فَوَافَقُوا مَا سَبَقَ لَهُمْ فِي عِلْمِهِ وَلَمْ يَقْدِرُوا أَنْ يَأْتُوا حَالاً تُنْجِيهِمْ مِنْ عَذَابِهِ لانَّ عِلْمَهُ أَوْلَى بِحَقِيقَةِ التَّصْدِيقِ وَهُوَ مَعْنَى شَاءَ مَا شَاءَ وَهُوَ سِرُّهُ‏

Ali Bin Muhammad, raising it, from Shuayb Al Aqarquqy, from Abu Baseer who said,

‘I was seated in front of Abu Abdullahasws and a questioner asked saying, ‘May I be sacrificed for youasws , O sonasws of Rasool-Allahsaww ! From where did the misery come upon the people of disobedience until Allahazwj Decided for them in Hisazwj Knowledge with the Punishment upon their deeds?’

So Abu Abdullahasws said: ‘O you questioner! A Decision of Allahazwj Mighty and Majestic is such that no one from Hisazwj creatures can stand up to it by his right. So when Allahazwj Decided with that, Endowed for the people of Hisazwj Love, the strength upon recognising Himazwj and Staved off from them the weight of the deeds by a reality for what they are rightful of.

And Heazwj Endowed to the people of the disobedience, the strength upon their disobedience due to the precedence of Hisazwj Knowledge regarding them, and Heazwj Prevented from them the tolerance of the acceptance. So they harmonised themselves what preceded for them in Hisazwj Knowledge and they have no ability that they should come to a state which would save them from Hisazwj Punishment, because Hisazwj Knowledge is closer with the realities of the ratification. And it is what is meant by, ‘Heazwj Desired’, and ‘What Heazwj so Desires’, it is Hisazwj Secret’ (Beyond one’s comprehension).46

3 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُعَلَّى بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ حَنْظَلَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ يُسْلَكُ بِالسَّعِيدِ فِي طَرِيقِ الاشْقِيَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ السَّعَادَةُ وَقَدْ يُسْلَكُ بِالشَّقِيِّ فِي طَرِيقِ السُّعَدَاءِ حَتَّى يَقُولَ النَّاسُ مَا أَشْبَهَهُ بِهِمْ بَلْ هُوَ مِنْهُمْ ثُمَّ يَتَدَارَكُهُ الشَّقَاءُ إِنَّ مَنْ كَتَبَهُ الله سَعِيداً وَإِنْ لَمْ يَبْقَ مِنَ الدُّنْيَا إِلا فُوَاقُ نَاقَةٍ خَتَمَ لَهُ بِالسَّعَادَةِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazar Bin Suweyd, from Yahya Bin Imran Al Halby, from Moalla Bin Usman, from Ali Bin Hanzala,

(It has been narrated) from Abu Abdullahasws having said: ‘The happy one is made to travel in a path of the miserable until the people are saying, ‘How he resembles with them’. But, he is (not) from them. Then the happiness rectifies him. And, the miserable one is made to be on the path of the happy ones until the people are saying, ‘How he resembles with them’. But, he is (not) from them. Then the misery rectifies him.

Verily, the one whom Allahazwj has Written (Decreed) as happy, and even if he does not remain except (a duration of) milking a she-camel, Allahazwj would End it for him with the happiness’.47

29 ـ بَابُ الْخَيْرِ وَالشَّرِّ‌

Chapter 29 – The Good and the Evil

Note: The Arabic text is taken from here to the end of Tawhid from the following link:

http://al has sanain.org/arabic/?com=book&id=633

1- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ مَحْبُوبٍ وَعَلِيِّ بْنِ الْحَكَمِ، عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ، قَالَ:

سَمِعْتُ أَبَا عَبْدِ اللهِ عليه‌السلام يَقُولُ: إِنَّ مِمَّا أَوْحَى اللهُ إِلى مُوسى عليه‌السلام، وَأَنْزَلَ عَلَيْهِ فِي التَّوْرَاةِ: أَنِّي أَنَا اللهُ لَا إِلهَ إِلاَّ أَنَا، خَلَقْتُ الْخَلْقَ، وَخَلَقْتُ الْخَيْرَ، وَأَجْرَيْتُهُ عَلى يَدَيْ مَنْ أُحِبُّ، فَطُوبى لِمَنْ أَجْرَيْتُهُ عَلى يَدَيْهِ، وَأَنَا اللهُ لَا إِلهَ إِلاَّ أَنَا، خَلَقْتُ الْخَلْقَ، وَخَلَقْتُ الشَّرَّ، وَأَجْرَيْتُهُ عَلى يَدَيْ مَنْ أُرِيدُهُ، فَوَيْلٌ لِمَنْ أَجْرَيْتُهُ عَلى يَدَيْهِ

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub and Ali Bin Al Hakam, from Muawiya Bin Wahab who said,

‘I heard Abu Abdullahasws saying: ‘From what Allahazwj Revealed unto Musaas and Revealed unto himas in the Torah was: “Iazwj, Iazwj am Allahazwj. There is no god except from Meazwj. Iazwj Created the creatures and Created the Good and Flowed it upon the hands of the ones Iazwj Love. So Beatitude is for the ones Iazwj Caused it to flow upon his hands.

And Iazwj am Allahazwj. There is no god except for Meazwj. Iazwj Created the creatures, and Created the evil, and Iazwj Flowed it upon the hands of the ones Iazwj Intended to. So, Woe is for the ones Iazwj Flowed it upon his hands!”’.48

2- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ حَكِيمٍ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، قَالَ:

سَمِعْتُ أَبَا جَعْفَرٍ عليه‌السلام يَقُولُ: « إِنَّ فِي بَعْضِ مَا أَنْزَلَ اللهُ مِنْ كُتُبِهِ: أَنِّي أَنَا اللهُ لَا إِلهَ إِلاَّ أَنَا، خَلَقْتُ الْخَيْرَ، وَخَلَقْتُ الشَّرَّ، فَطُوبى لِمَنْ أَجْرَيْتُ عَلى يَدَيْهِ الْخَيْرَ، وَوَيْلٌ لِمَنْ أَجْرَيْتُ عَلى يَدَيْهِ الشَّرَّ، وَوَيْلٌ لِمَنْ يَقُولُ: كَيْفَ ذَا؟ وَكَيْفَ ذَا؟ ».

A number of our companions, from Ahmad Bin Muhammad, from his father, from Ibn Abu Umeyr, from Muhammad Bin Hakeym, from Muhammad Bin Muslim who said,

‘I heard Abu Ja’farasws saying: ‘Among some of what Allahazwj Revealed from Hisazwj Books was: “Iazwj, Iazwj am Allahazwj! There is no god except Meazwj. Iazwj Created the good and Created the evil. So beatitude is for the one Iazwj Cause the good to flow upon his hands and woe be unto the ones Iazwj Cause the evil to flow upon his hands, and woe is for the one who is saying, ‘How is this so’, and ‘How is that so’”!’49

3- عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ، عَنْ بَكَّارِ بْنِ كَرْدَمٍ، عَنْ مُفَضَّلِ بْنِ عُمَرَ وَعَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « قَالَ اللهُ ـ عَزَّ وَجَلَّ: أَنَا اللهُ لَا إِلهَ إِلاَّ أَنَا، خَالِقُ الْخَيْرِ وَالشَّرِّ، فَطُوبى لِمَنْ أَجْرَيْتُ عَلى يَدَيْهِ الْخَيْرَ، وَوَيْلٌ لِمَنْ أَجْرَيْتُ عَلى يَدَيْهِ الشَّرَّ، وَوَيْلٌ لِمَنْ يَقُولُ: كَيْفَ ذَا؟ وَكَيْفَ هذَا ؟ ».

قَالَ يُونُسُ: يَعْنِي مَنْ يُنْكِرُ هذَا الْأَمْرَ بِتَفَقُّهٍ فِيهِ.

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Bakkar Bin Kardim, from Mufazzal Bin Umar and Abdul Momin Al Ansary,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic Said: “Iazwj am Allahazwj. There is no god except Meazwj. Iazwj am the Creator of the good and the evil. So beatitude is for the one Iazwj Flow the good upon his hands, and woe is for the one Iazwj Flow the evil upon his hands, and woe is for the one who is saying, ‘How is that so and how is this so?’.

Yunus (the fourth narrator) said, ‘It means the one who denies this matter by understanding in it’.50

30 ـ بَابُ الْجَبْرِ وَالْقَدَرِ وَالْأَمْرِ بَيْنَ الْأَمْرَيْنِ‌

Chapter 30 – The Compulsion, and the Pre-determination, and the matter is between the two matters

1- عَلِيُّ بْنُ مُحَمَّدٍ، عَنْ سَهْلِ بْنِ زِيَادٍ وَإِسْحَاقَ بْنِ مُحَمَّدٍ وَغَيْرِهِمَا رَفَعُوهُ، قَالَ:

« كَانَ أَمِيرُ الْمُؤْمِنِينَ عليه‌السلام جَالِساً بِالْكُوفَةِ بَعْدَ مُنْصَرَفِهِ مِنْ صِفِّينَ إِذْ أَقْبَلَ شَيْخٌ فَجَثَا بَيْنَ يَدَيْهِ، ثُمَّ قَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَخْبِرْنَا عَنْ مَسِيرِنَا إِلى أَهْلِ الشَّامِ، أَبِقَضَاءٍ مِنَ اللهِ وَقَدَرٍ؟ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ عليه‌السلام: أَجَلْ يَا شَيْخُ، مَا عَلَوْتُمْ‌ تَلْعَةً وَلَا هَبَطْتُمْ بَطْنَ وَادٍ إِلاَّ بِقَضَاءٍ مِنَ اللهِ وَقَدَرٍ

فَقَالَ لَهُ الشَّيْخُ: عِنْدَ اللهِ أَحْتَسِبُ عَنَائِي يَا أَمِيرَ الْمُؤْمِنِينَ، فَقَالَ لَهُ: مَهْ يَا شَيْخُ، فَوَ اللهِ، لَقَدْ عَظَّمَ اللهُ لَكُمُ الْأَجْرَ فِي مَسِيرِكُمْ وَأَنْتُمْ سَائِرُونَ، وَفِي مُقَامِكُمْ وَأَنْتُمْ مُقِيمُونَ، وَفِي مُنْصَرَفِكُمْ وَأَنْتُمْ مُنْصَرِفُونَ، وَلَمْ تَكُونُوا فِي شَيْ‌ءٍ مِنْ حَالَاتِكُمْ مُكْرَهِينَ، وَلَا إِلَيْهِ مُضْطَرِّينَ

فَقَالَ لَهُ الشَّيْخُ: وَكَيْفَ لَمْ نَكُنْ فِي شَيْ‌ءٍ مِنْ حَالَاتِنَا مُكْرَهِينَ، وَلَا إِلَيْهِ مُضْطَرِّينَ، وَكَانَ بِالْقَضَاءِ وَالْقَدَرِ مَسِيرُنَا وَمُنْقَلَبُنَا وَمُنْصَرَفُنَا؟ !

فَقَالَ لَهُ: وَتَظُنُّ أَنَّهُ كَانَ قَضَاءً حَتْماً، وَقَدَراً لَازِماً ؛ إِنَّهُ لَوْ كَانَ كَذلِكَ، لَبَطَلَ الثَّوَابُ وَالْعِقَابُ، وَالْأَمْرُ وَالنَّهْيُ وَالزَّجْرُ مِنَ اللهِ، وَسَقَطَ مَعْنَى الْوَعْدِ وَالْوَعِيدِ، فَلَمْ تَكُنْ لَائِمَةٌ لِلْمُذْنِبِ، وَلَا مَحْمَدَةٌ لِلْمُحْسِنِ، وَلَكَانَ المُذْنِبُ أَوْلى بِالْإِحْسَانِ مِنَ الْمُحْسِنِ، وَلَكَانَ الْمُحْسِنُ أَوْلى بِالْعُقُوبَةِ مِنَ الْمُذْنِبِ، تِلْكَ مَقَالَةُ إِخْوَانِ عَبَدَةِ الْأَوْثَانِ، وَخُصَمَاءِ الرَّحْمنِ، وَحِزْبِ الشَّيْطَانِ، وَقَدَرِيَّةِ هذِهِ الْأُمَّةِ وَمَجُوسِهَا، إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ كَلَّفَ تَخْيِيراً، وَنَهى تَحْذِيراً، وَأَعْطى عَلَى الْقَلِيلِ كَثِيراً، وَلَمْ يُعْصَ مَغْلُوباً، وَلَمْ يُطَعْ مُكْرِهاً، وَلَمْ يُمَلِّكْ مُفَوِّضاً، وَلَمْ يَخْلُقِ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلاً، وَلَمْ يَبْعَثِ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ عَبَثاً (ذلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النّارِ)، فَأَنْشَأَ‌ الشَّيْخُ يَقُولُ:

أَنْتَ الْإِمَامُ الَّذِي نَرْجُو بِطَاعَتِهِ يَوْمَ النَّجَاةِ مِنَ الرَّحْمنِ غُفْرَاناً

أَوْضَحْتَ مِنْ أَمْرِنَا مَا كَانَ مُلْتَبِساً جَزَاكَ رَبُّكَ بِالْإِحْسَانِ إِحْسَاناً ».

Ali Bin Muhammad, from Sahl Bin Ziyad and Is’haq Bin Muhammad and someone else, raising it,

Heasws said: ‘Amir Al-Momineenasws was seated in Al-Kufa, after hisasws leaving from (the battle of) Siffeen, when an old man squatted in front of himasws , then said to himasws , ‘O Amir Al-Momineenasws ! Inform us about our travel to the people of Syria. Was it by an Ordainment from Allahazwj and Pre-determination?’ So Amir Al-Momineenasws said: ‘Yes O Sheykh! No hill did you ascend nor a valley you descend into except it was by an Ordainment from Allahazwj and Pre-determined’.

So the Sheykh said to himasws , ‘Will my exhaustion be Counted in the Presence of Allahazwj, O Amir Al Momineenasws ?’ So heasws said to him: ‘Muh! (Shh!), O Sheykh! Allahazwj has Magnified the Recompense regarding your travels while you were travelling, and regarding your staying while you were staying, and regarding your leaving, while you were leaving, and you did not happen to be in anything from your states being coerced nor forced to it’.

So the Sheykh said to him, ‘And how can it be that we were not in anything from our states being coerced nor being forced to it, and it was with the Ordainment and the Pre-determination, our travels, and our transfers, and our leaving?’ So heasws said to him: ‘And you think that it was an unavoidable Ordainment, Necessitated? If it was like that, it would invalidate the Rewards, and the Punishments, and the enjoinment, and the forbiddance, and the Rebukes from Allahazwj, the meanings of the Promises and the Threats would crumble.

So the sinners would not be blameable nor would the good doers be praiseworthy. It would have been so that the sinner would be closer with the good deed than the good doer, and it would be so that the good doer would be closer with the Punishment than the sinner. These are the talks of the brotherhood of the idol-worshippers, and the disputants to the Beneficent, and parties of the Satanla, and the Qadiriyya of this community and its Magians.

Surely, Allahazwj Blessed and High Encumbered choices and Forbade as a warning, and Gives a lot upon the little (deed), and Heazwj is not disobeyed due to being overcome, nor is Heazwj obeyed forcefully, and did not Give control as a delegated (authority), and did not Create the skies and the earth and what is between the two in vain, and did not Send the Prophetsas , the Givers of Glad Tidings and the Warners in futility. That is a conjecture of those who are disbelieving. So woe be unto those who are disbelieving of the Fire!’

So the Sheykh prosed saying, ‘Youasws are the Imamasws whom we are hoping to by obeying himasws on a Day for salvation from the Beneficent (and for) Forgiveness. Youasws clarified from our matters what was vague. May yourasws Lordazwj Recompense you by a Favour with the favour’.51

2- الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « مَنْ زَعَمَ أَنَّ اللهَ يَأْمُرُ بِالْفَحْشَاءِ، فَقَدْ كَذَبَ عَلَى اللهِ ؛ وَمَنْ زَعَمَ أَنَّ الْخَيْرَ وَالشَّرَّ إِلَيْهِ، فَقَدْ كَذَبَ عَلَى اللهِ ».

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washa, from Hammad Bin Usman, from Abu Baseer,

(It has been narrated) from Abu Abdullahasws having said: ‘The one who claim that Allahazwj Commands with the immoralities, so he has lied upon Allahazwj, and the one who claims that the good and the evil are to Himazwj ( Hisazwj Responsibility), so he has lied upon Allahazwj’. 52

3- الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ:

عَنْ أَبِي الْحَسَنِ الرِّضَا عليه‌السلام، قَالَ: سَأَلْتُهُ، فَقُلْتُ: اللهُ فَوَّضَ الْأَمْرَ إِلَى الْعِبَادِ؟ قَالَ: « اللهُ أَعَزُّ مِنْ ذلِكَ ».

قُلْتُ: فَجَبَرَهُمْ عَلَى الْمَعَاصِي؟ قَالَ: « اللهُ أَعْدَلُ وَأَحْكَمُ مِنْ ذلِكَ ». قَالَ: ثُمَّ قَالَ: « قَالَ اللهُ: يَا ابْنَ آدَمَ، أَنَا أَوْلى بِحَسَنَاتِكَ مِنْكَ، وَأَنْتَ أَوْلى بِسَيِّئَاتِكَ مِنِّي ؛ عَمِلْتَ الْمَعَاصِيَ بِقُوَّتِيَ الَّتِي جَعَلْتُهَا فِيكَ»

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali Al Washha,

(It has been narrated) from Abu Al-Hassan Al-Rezaasws , said, ‘I asked himasws , so I said, ‘Does Allahazwj Delegate the matters to the servants?’ Heasws said: ‘Allahazwj is Mightier than that’. I said, ‘So does Heazwj Compel them upon the disobedience?’ Heasws said: ‘Allahazwj is more Just and Wise than that’. He (the narrator) said, ‘Then heasws said: ‘Allahazwj Said: “O son of Adamas ! Iazwj am closer with your good deeds than you are, and you are closer with your evil deeds than Iazwj am. You are doing the disobediences by Myazwj ( Given) Strength which Iazwj Made to be in you”’.53

4- عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، قَالَ :

قَالَ لِي أَبُو الْحَسَنِ الرِّضَا عليه‌السلام: « يَا يُونُسُ، لَاتَقُلْ بِقَوْلِ الْقَدَرِيَّةِ ؛ فَإِنَّ الْقَدَرِيَّةَ لَمْ يَقُولُوا بِقَوْلِ أَهْلِ الْجَنَّةِ، وَلَا بِقَوْلِ أَهْلِ النَّارِ، وَلَا بِقَوْلِ إِبْلِيسَ ؛ فَإِنَّ أَهْلَ الْجَنَّةِ قَالُوا: (الْحَمْدُ لِلّهِ الَّذِي هَدانا لِهذا وَما كُنّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللهُ) وَقَالَ أَهْلُ النَّارِ: (رَبَّنا غَلَبَتْ)‌ (عَلَيْنا شِقْوَتُنا وَكُنّا قَوْماً ضالِّينَ) وَقَالَ إِبْلِيسُ: (رَبِّ بِما أَغْوَيْتَنِي) ».

فَقُلْتُ: وَاللهِ، مَا أَقُولُ بِقَوْلِهِمْ، وَلكِنِّي أَقُولُ: لَايَكُونُ إِلاَّ بِمَا شَاءَ اللهُ وَأَرَادَ، وَقَدَّرَ وَقَضى، فَقَالَ: « يَا يُونُسُ، لَيْسَ هكَذَا، لَايَكُونُ إِلاَّ مَا شَاءَ اللهُ وَأَرَادَ، وَقَدَّرَ وَقَضى ؛ يَا يُونُسُ، تَعْلَمُ مَا الْمَشِيئَةُ؟ »، قُلْتُ: لَا، قَالَ: « هِيَ الذِّكْرُ الْأَوَّلُ، فَتَعْلَمُ مَا الْإِرَادَةُ؟ »، قُلْتُ: لَا، قَالَ: « هِيَ الْعَزِيمَةُ عَلى مَا يَشَاءُ، فَتَعْلَمُ مَا الْقَدَرُ ؟ »، قُلْتُ: لَا، قَالَ: « هِيَ الْهَنْدَسَةُ، وَوَضْعُ الْحُدُودِ مِنَ الْبَقَاءِ وَالْفَنَاءِ ».

قَالَ: ثُمَّ قَالَ: « وَالْقَضَاءُ هُوَ الْإِبْرَامُ وَإِقَامَةُ الْعَيْنِ ». قَالَ: فَاسْتَأْذَنْتُهُ أَنْ أُقَبِّلَ رَأْسَهُ، وَقُلْتُ: فَتَحْتَ لِي شَيْئاً كُنْتُ عَنْهُ فِي غَفْلَةٍ

Ali Bin Ibrahim, from his father, from Ismail Bin Marrar, from Yunus Bin Abdul Rahman who said,

‘Abu Al-Hassan Al-Rezaasws said to me: ‘O Yunus! Do not say with the speech of the Qadiriyya, for the Qadiriyya are not speaking with the speech of the people of the Paradise, nor by the speech of the people of the Fire, nor by the speech of Ibleesla, for the people of the Paradise would be saying [7:43] All Praise is due to Allah Who Guided us to this, and we would not have found the Way had it not been that Allah had Guided us; and the people of the Fire would say [23:106] O our Lord! Our adversity overcame us and we were an erroneous people; and Ibleesla would say [15:39] He said: Lord! With what You Sent me astray?’.

So I said, ‘By Allahazwj! I am not speaking by their speech, but I am saying, nothing can happen to be except with what Allahazwj so Desires, and Intends, and Determines, and Ordains’. So heasws said: ‘O Yunus! It is not like this. Nothing can happen to be except what Allahazwj so Desires, and Intends, and Determines, and Ordains.

O Yunus! Do you know what is the Desire?’ I said, ‘No’. Heasws said: ‘It is the first Remembrance (الذِّكْر ). So do you know what is the Intention?’ I said, ‘No’. Heasws said: ‘It is the Determination upon what Heazwj so Desires. So do you know what is the Determination?’ I said, ‘No’. Heasws said: ‘It is the Engineering and the Placement of the limitations for the remaining and the perishing’.

He (the narrator) said, ‘Then heasws said: ‘And the Ordainment, it is the accomplishment of the eyes (physical reality)’.

He (the narrator) said, ‘So I sought hisasws permission to kiss hisasws head, and I said, ‘Youasws opened something for me which I was oblivious of’.54

5- مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنْ حَمَّادِ بْنِ عِيسى، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « إِنَّ اللهَ خَلَقَ الْخَلْقَ، فَعَلِمَ مَا هُمْ صَائِرُونَ إِلَيْهِ، وَأَمَرَهُمْ‌ وَنَهَاهُمْ، فَمَا أَمَرَهُمْ بِهِ مِنْ شَيْ‌ءٍ، فَقَدْ جَعَلَ لَهُمُ السَّبِيلَ إِلى تَرْكِهِ، وَلَا يَكُونُونَ آخِذِينَ وَلَا تَارِكِينَ إِلاَّ بِإِذْنِ اللهِ ».

Muhammad Bin Ismail, from Al Fazal Bin Shazan, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Created the creatures so Heazwj Knew what they would be coming to, and Commanded them and Forbade them. So whatever Heazwj Commanded them with from something, so Heazwj has Made the way for them to neglect it, and they would not happen to be taking to it nor neglecting except by the Permission of Allahazwj’. 55

6- عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ حَفْصِ بْنِ قُرْطٍ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « قَالَ رَسُولُ اللهِ صلى‌الله‌عليه‌وآله‌وسلم: مَنْ زَعَمَ أَنَّ اللهَ يَأْمُرُ بِالسُّوءِ وَالْفَحْشَاءِ، فَقَدْ كَذَبَ عَلَى اللهِ ؛ وَمَنْ زَعَمَ أَنَّ الْخَيْرَ وَالشَّرَّ بِغَيْرِ مَشِيئَةِ اللهِ، فَقَدْ أَخْرَجَ اللهَ مِنْ سُلْطَانِهِ ؛ وَمَنْ زَعَمَ أَنَّ الْمَعَاصِيَ بِغَيْرِ قُوَّةِ اللهِ، فَقَدْ كَذَبَ عَلَى اللهِ ؛ وَمَنْ كَذَبَ عَلَى اللهِ، أَدْخَلَهُ اللهُ النَّارَ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Hafs Bin Qurt,

(It has been narrated) from Abu Abdullahasws having said: ‘Rasool-Allahsaww said: ‘The one who claims that Allahazwj Commands with the evil and the immoralities, so he has lied upon Allahazwj, and the one who claims that the good and the evil exist without the Desire of Allahazwj, so he has exited Allahazwj from Hisazwj Authority, and the one who claims that the disobedience is (committed) without the (given) Strength of Allahazwj, so he has lied upon Allahazwj. And the one who lies upon Allahazwj, Allahazwj would Enter him into the Fire’.56

7- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللهِ، عَنْ عُثْمَانَ بْنِ عِيسى، عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ، قَالَ:

كَانَ فِي مَسْجِدِ الْمَدِينَةِ رَجُلٌ يَتَكَلَّمُ فِي الْقَدَرِ وَالنَّاسُ مُجْتَمِعُونَ، قَالَ: فَقُلْتُ:

يَا هذَا، أَسْأَلُكَ؟ قَالَ: سَلْ، قُلْتُ: يَكُونُ فِي مُلْكِ اللهِ ـ تَبَارَكَ وَتَعَالى ـ مَا لَايُرِيدُ؟ قَالَ: فَأَطْرَقَ طَوِيلاً، ثُمَّ رَفَعَ رَأْسَهُ إِلَيَّ، فَقَالَ: يَا هذَا، لَئِنْ قُلْتُ: إِنَّهُ يَكُونُ فِي مُلْكِهِ مَا لَايُرِيدُ، إِنَّهُ لَمَقْهُورٌ، وَلَئِنْ قُلْتُ: لَايَكُونُ فِي مُلْكِهِ إِلاَّ مَا يُرِيدُ، أَقْرَرْتُ لَكَ بِالْمَعَاصِي، قَالَ: فَقُلْتُ لِأَبِي عَبْدِ اللهِ عليه‌السلام: سَأَلْتُ هذَا الْقَدَرِيَّ، فَكَانَ مِنْ جَوَابِهِ كَذَا وَكَذَا، فَقَالَ: « لِنَفْسِهِ نَظَرَ، أَمَا لَوْ قَالَ غَيْرَ مَا قَالَ، لَهَلَكَ ».

A number of our companions, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Ismail Bin Jabir who said,

‘There was a man in a Masjid of Al-Medina who was speaking regarding the Pre-determination, and the people were gathering. So I said, ‘O you! I (would like to) question you’. He said, ‘Ask’. I said, ‘Can there happen to be in the Kingdom of Allahazwj Blessed and High what Heazwj does not want?’ So he lowered his head for a long while, then raised his head towards me, so he said to me, ‘O you! If I were to say that there does happen to be in Hisazwj Kingdom what Heazwj does not want, so Heazwj would be defeated, and if I were to say that there cannot happen to be in Hisazwj Kingdom except what Heazwj wants, I would be acknowledging to you with the disobedience (freedom to commit sins)’.

He (the narrator) said, ‘I said to Abu Abdullahasws , ‘I asked the Qadiriyya, so it was from his answers, such and such’. So heasws said: ‘He watched out for himself. But, had he said other than what he said, he would be destroyed’.57

8- مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ زَعْلَانَ، عَنْ أَبِي طَالِبٍ الْقُمِّيِّ، عَنْ رَجُلٍ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: قُلْتُ: أَجْبَرَ اللهُ الْعِبَادَ عَلَى الْمَعَاصِي؟ قَالَ: « لَا ». قال: قُلْتُ: فَفَوَّضَ إِلَيْهِمُ الْأَمْرَ ؟ قَالَ: « لَا ». قَالَ: قُلْتُ: فَمَا ذَا؟ قَالَ: « لُطْفٌ مِنْ رَبِّكَ بَيْنَ ذلِكَ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Al Hassan Za’lan, from Abu Talib Al Qummy, from a man,

(It has been narrated) from Abu Abdullahasws , said, ‘I said, ‘Does Allahazwj Compel the servants upon the disobedience?’ Heasws said: ‘No’. I said, ‘So, does Heazwj Delegate the matters to them?’ Heasws said: ‘No’. I said, ‘So what is (correct in) that?’ Heasws said: ‘A Kindness from your Lordazwj between that’.58

9- عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ غَيْرِ وَاحِدٍ :

عَنْ أَبِي جَعْفَرٍ وَأَبِي عَبْدِ اللهِ عليهما‌السلام، قَالَا: « إِنَّ اللهَ أَرْحَمُ بِخَلْقِهِ مِنْ أَنْ يُجْبِرَ خَلْقَهُ عَلَى الذُّنُوبِ، ثُمَّ يُعَذِّبَهُمْ عَلَيْهَا، وَاللهُ أَعَزُّ مِنْ أَنْ يُرِيدَ أَمْراً ؛ فَلَا يَكُونَ ».

قَالَ: فَسُئِلَا عليهما‌السلام: هَلْ بَيْنَ الْجَبْرِ وَالْقَدَرِ مَنْزِلَةٌ ثَالِثَةٌ؟ قَالَا: « نَعَمْ، أَوْسَعُ مِمَّا بَيْنَ السَّمَاءِ وَالْأَرْضِ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from someone else,

(It has been narrated) from Abu Ja’farasws and Abu Abdullahasws both having said: ‘Allahazwj is more Merciful with Hisazwj creatures than Compelling Hisazwj creatures upon the sins, then Heazwj Punishes them upon these; and Allah is Mightier than for Himazwj to Intend a matter, so it does not come into being’.

He (the narrator) said, ‘So theyasws were both asked, ‘Is there a third status between the Compulsion and the Pre-determination?’ Theyasws both said: ‘Yes, more extensive than what is between the sky and the earth’.59

10- عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنْ صَالِحِ بْنِ سَهْلٍ، عَنْ بَعْضِ أَصْحَابِهِ

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: سُئِلَ عَنِ الْجَبْرِ وَالْقَدَرِ، فَقَالَ: « لَا جَبْرَ وَلَا قَدَرَ، وَلكِنْ مَنْزِلَةٌ بَيْنَهُمَا فِيهَا الْحَقُّ ؛ الَّتِي بَيْنَهُمَا لَايَعْلَمُهَا إِلاَّ الْعَالِمُ، أَوْ مَنْ عَلَّمَهَا إِيَّاهُ الْعَالِمُ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Salih Bin Sahl, from one of his companions,

(It has been narrated) from Abu Abdullahasws , said, ‘Heasws was asked about the compulsion and the Pre-determination’. So heasws said: ‘There is neither Compulsion nor Pre-determination, but there is a status between the two wherein is the Truth which is between the two. None knows it except for the knowledgeable onesasws , or the ones whom the knowledgeable onesasws teach it to’.60

11- عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدٍ، عَنْ يُونُسَ، عَنْ عِدَّةٍ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: قَالَ لَهُ رَجُلٌ: جُعِلْتُ فِدَاكَ، أَجْبَرَ اللهُ الْعِبَادَ عَلَى الْمَعَاصِي؟

فَقَالَ: « اللهُ أَعْدَلُ مِنْ أَنْ يُجْبِرَهُمْ عَلَى الْمَعَاصِي، ثُمَّ يُعَذِّبَهُمْ عَلَيْهَا ».

فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ، فَفَوَّضَ اللهُ إِلَى الْعِبَادِ؟

قَالَ: فَقَالَ: « لَوْ فَوَّضَ إِلَيْهِمْ، لَمْ يَحْصُرْهُمْ بِالْأَمْرِ وَالنَّهْيِ ».

فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ، فَبَيْنَهُمَا مَنْزِلَةٌ؟

قَالَ: فَقَالَ: « نَعَمْ، أَوْسَعُ مِمَّا بَيْنَ السَّمَاءِ وَ الْأَرْضِ ».

Ali Bin Ibrahim, from Muhammad, from Yunus, from a number (of people),

(It has been narrated) from Abu Abdullahasws , said, ‘A man said to himasws , ‘May I be sacrificed for youasws ! Does Allahazwj Compel the servants upon the disobedience?’ So heasws said: ‘Allahazwj is more Just that for Himazwj to Compel them upon the disobedience then Punishing them upon it’.

So he said to himasws , ‘May I be sacrificed for youasws ! So does Allahazwj Delegate to the servants?’ So Heazwj Said: ‘If Heazwj had Delegated to them, Heazwj would not have Surrounded them with the Commands and the Prohibitions’.

So he said to himasws , ‘May I be sacrificed for youasws ! So there is a (third) status between the two?’ So heasws said: ‘Yes, more extensive than what is between the sky and the earth’.61

12- مُحَمَّدُ بْنُ أَبِي عَبْدِ اللهِ وَغَيْرُهُ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ‌ أَبِي نَصْرٍ، قَالَ:

قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا عليه‌السلام: إِنَّ بَعْضَ أَصْحَابِنَا يَقُولُ بِالْجَبْرِ، وَبَعْضَهُمْ يَقُولُ بِالِاسْتِطَاعَةِ، قَالَ: فَقَالَ عليه‌السلام لِي: « اكْتُبْ: بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، قَالَ عَلِيُّ بْنُ الْحُسَيْنِ عليهما‌السلام: قَالَ اللهُ عَزَّ وَجَلَّ: يَا ابْنَ آدَمَ، بِمَشِيئَتِي كُنْتَ أَنْتَ الَّذِي تَشَاءُ، وَبِقُوَّتِي أَدَّيْتَ إِلَيَّ فَرَائِضِي، وَبِنِعْمَتِي قَوِيتَ عَلى مَعْصِيَتِي ؛ جَعَلْتُكَ سَمِيعاً بَصِيراً (ما أَصابَكَ مِنْ حَسَنَةٍ فَمِنَ اللهِ وَما أَصابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ)، وَذلِكَ أَنِّي أَوْلى بِحَسَنَاتِكَ مِنْكَ، وَأَنْتَ أَوْلى بِسَيِّئَاتِكَ مِنِّي، وَذلِكَ أَنِّي لَا أُسْأَلُ عَمَّا أَفْعَلُ وَهُمْ يُسْأَلُونَ، قَدْ نَظَمْتُ لَكَ كُلَّ شَيْ‌ءٍ تُرِيدُ ».

Muhammad Bin Abu Abdullah, and someone else, from Sahl Bin Ziyad, from Ahmad Bin Muhammad Bin Abu Nasr who said,

‘I said to Abu Al-Hassan Al-Rezaasws , ‘Some of our companions are saying with the Compulsion and some of them are saying with the (people’s) capabilities’.

He (the narrator) said, ‘So heasws said to me: ‘Write down, ‘In the Name of Allahazwj the Beneficent, the Merciful. Aliasws Bin Al-Husaynasws said: ‘Allahazwj Mighty and Majestic Said: “O son of Adamas ! By Myazwj Desire you came into being desiring (for yourself), and by Myazwj Strength you are fulfilling Myazwj Obligations to Meazwj, and by Myazwj Favour Iazwj ( have Given) you strength upon disobeying Meazwj. Iazwj made you to be hearing, seeing. Whatever you attains from the good deeds, so it is from Allahazwj, and whatever you attain from an evil, so it is from yourself, and that is because Iazwj am closer with your good deeds than you are, and you are closer with your evil deeds than Iazwj am, and that is because Iazwj will not be questioned about what Iazwj Do, and they would be questioned”’.

I have organised for you everything you wanted’.62

13- مُحَمَّدُ بْنُ أَبِي عَبْدِ اللهِ، عَنْ حُسَيْنِ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ يَحْيى، عَمَّنْ حَدَّثَهُ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « لَا جَبْرَ وَلَا تَفْوِيضَ، وَلكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ ».

قَالَ: قُلْتُ: وَمَا أَمْرٌ بَيْنَ أَمْرَيْنِ؟

قَالَ: « مَثَلُ ذلِكَ: رَجُلٌ رَأَيْتَهُ عَلى مَعْصِيَةٍ، فَنَهَيْتَهُ، فَلَمْ يَنْتَهِ، فَتَرَكْتَهُ، فَفَعَلَ تِلْكَ الْمَعْصِيَةَ ؛ فَلَيْسَ حَيْثُ لَمْ يَقْبَلْ مِنْكَ فَتَرَكْتَهُ كُنْتَ أَنْتَ الَّذِي أَمَرْتَهُ بِالْمَعْصِيَةِ ».

Muhammad Bin Abu Abdullah, from Husayn Bin Muhammad, from Muhammad Bin Yahya, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘There is neither Compulsion nor Delegation, but there is a matter between the two matters’. I said, ‘And what is the matter between the two matters?’ Heasws said: ‘An example of that is a man you see upon disobedience. So you forbid him, so he does not finish it. So you neglect him (for a while). Then he commits that very disobedience. Therefore it isn’t so when he did not accept from you, so you neglected him, you came to be the one who instructed him with the disobedience’.63

14- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ هِشَامِ بْنِ سَالِمٍ :

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « اللهُ أَكْرَمُ مِنْ أَنْ يُكَلِّفَ النَّاسَ مَا لَايُطِيقُونَ، وَاللهُ أَعَزُّ مِنْ أَنْ يَكُونَ فِي سُلْطَانِهِ مَا لَايُرِيدُ ».

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Ali Bin Al Hakam, from Hisham Bin Salim,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj is more Benevolent than for Himazwj to Encumber the people what they are not enduring; and Allahazwj is Mightier than that there would happen to be in Hisazwj Authority what Heazwj does not want’.64

31 ـ بَابُ الِاسْتِطَاعَةِ‌

Chapter 31 – The Capability

1- عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، قَالَ:

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا عليه‌السلام عَنِ الِاسْتِطَاعَةِ، فَقَالَ: « يَسْتَطِيعُ الْعَبْدُ بَعْدَ أَرْبَعِ خِصَالٍ: أَنْ يَكُونَ مُخَلَّى السَّرْبِ، صَحِيحَ الْجِسْمِ، سَلِيمَ الْجَوَارِحِ، لَهُ سَبَبٌ وَارِدٌ مِنَ اللهِ ».

قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، فَسِّرْ لِي هذَا، قَالَ: « أَنْ يَكُونَ الْعَبْدُ مُخَلَّى السَّرْبِ، صَحِيحَ الْجِسْمِ، سَلِيمَ الْجَوَارِحِ يُرِيدُ أَنْ يَزْنِيَ، فَلَا يَجِدُ امْرَأَةً ثُمَّ يَجِدُهَا، فَإِمَّا أَنْ يَعْصِمَ نَفْسَهُ، فَيَمْتَنِعَ كَمَا امْتَنَعَ يُوسُفُ عليه‌السلام، أَوْ يُخَلِّيَ بَيْنَهُ وَبَيْنَ إِرَادَتِهِ، فَيَزْنِيَ، فَيُسَمّى زَانِياً،

وَلَمْ يُطِعِ اللهَ بِإِكْرَاهٍ، وَلَمْ يَعْصِهِ بِغَلَبَةٍ ».

Ali Bin Ibrahim, from Al Hassan Bin Muhammad, from Ali Bin Muhammad Al Qasany, from Ali Bin Asbat who said,

‘I asked Abu Al-Hassan Al-Rezaasws about the capability. So heasws said: ‘The servant is capable after four characteristics – If he happens to be free from the crowd, healthy of the body, sound body parts, for him there is a Cause coming from Allahazwj’.

He (the narrator) said, ‘I said, ‘May I be sacrificed for youasws ! Explain this for me’. Heasws said: ‘If the servant happens to be free from the crowd, healthy of body, sound of body parts, if he wants to commit adultery but he does not find a woman, then he does find her, so either he saves his self and refrains just as Yusufas refrained, or he isolates between himself and his intention, and he does commit adultery. So he would be named as an adulterer, and he did not obey Allahazwj by his coercion and did not disobey Himazwj by being overcome’.65

2- مُحَمَّدُ بْنُ يَحْيى وَعَلِيُّ بْنُ إِبْرَاهِيمَ جَمِيعاً، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ وَعَبْدِ اللهِ بْنِ يَزِيدَ جَمِيعاً، عَنْ رَجُلٍ مِنْ أَهْلِ الْبَصْرَةِ، قَالَ:

سَأَلْتُ أَبَا عَبْدِ اللهِ عليه‌السلام عَنِ الِاسْتِطَاعَةِ، فَقَالَ: « أَتَسْتَطِيعُ أَنْ تَعْمَلَ مَا لَمْ‌ يُكَوَّنْ؟ »، قَالَ: لَا، قَالَ: « فَتَسْتَطِيعُ أَنْ تَنْتَهِيَ عَمَّا قَدْ كُوِّنَ؟ » قَالَ: لَا، قَالَ: فَقَالَ لَهُ أَبُو عَبْدِ اللهِ عليه‌السلام: « فَمَتى أَنْتَ مُسْتَطِيعٌ ؟ »، قَالَ: لَا أَدْرِي

قَالَ: فَقَالَ لَهُ أَبُو عَبْدِ اللهِ عليه‌السلام: « إِنَّ اللهَ خَلَقَ خَلْقاً، فَجَعَلَ فِيهِمْ آلَةَ الِاسْتِطَاعَةِ، ثُمَّ لَمْ يُفَوِّضْ إِلَيْهِمْ، فَهُمْ مُسْتَطِيعُونَ لِلْفِعْلِ وَقْتَ الْفِعْلِ مَعَ الْفِعْلِ إِذَا فَعَلُوا ذلِكَ الْفِعْلَ، فَإِذَا لَمْ يَفْعَلُوهُ فِي مُلْكِهِ، لَمْ يَكُونُوا مُسْتَطِيعِينَ أَنْ يَفْعَلُوا فِعْلاً لَمْ يَفْعَلُوهُ ؛ لِأَنَّ اللهَ ـ عَزَّ وجَلَّ ـ أَعَزُّ مِنْ أَنْ يُضَادَّهُ فِي مُلْكِهِ أَحَدٌ ».

قَالَ الْبَصْرِيُّ: فَالنَّاسُ مَجْبُورُونَ؟ قَالَ: « لَوْ كَانُوا مَجْبُورِينَ، كَانُوا مَعْذُورِينَ ». قَالَ: فَفَوَّضَ إِلَيْهِمْ؟ قَالَ: « لَا ». قَالَ: فَمَا هُمْ؟ قَالَ: « عَلِمَ مِنْهُمْ فِعْلاً، فَجَعَلَ فِيهِمْ آلَةَ الْفِعْلِ، فَإِذَا فَعَلُوا كَانُوا مَعَ الْفِعْلِ مُسْتَطِيعِينَ ».

قَالَ الْبَصْرِيُّ: أَشْهَدُ أَنَّهُ الْحَقُّ، وَأَنَّكُمْ أَهْلُ بَيْتِ النُّبُوَّةِ وَالرِّسَالَةِ

Muhammad Bin Yahya and Ali Bin Ibrahim, altogether from Ahmad Bin Muhammad, from Ali Bin Al Hakam and Abdullah Bin Yazeed, altogether from a man from the people of Al Basra who said,

‘I asked Abu Abdullahasws about the capability. So heasws said: ‘Are you capable of doing what has not come into being (started)?’ He said, ‘No’. Heasws said: ‘Are you capable of ending what has already happened (started)?’ He said, ‘No’. So Abu Abdullahasws said to him: ‘So when are you capable?’ He said, ‘I don’t know’.

He (the narrator) said, ‘So Abu Abdullahasws said to him: ‘Allahazwj Created creatures, so Heazwj Made a tool to be inside them, the tool of capability. Then Heazwj did not Delegate it to them, so they are capable of the deed at the time of the deed, along with the deed when they are doing that deed. So when they are not doing it in Hisazwj Kingdom, they would not happen to be capable of doing a deed they did not do,

because Allahazwj Mighty and Majestic is Mightier than that Heazwj should be opposed in Hisazwj Kingdom by anyone’.

The man of Al-Basra said, ‘So the people are being Compelled’. Heasws said: ‘If they are being Compelled, they would be excused’. He said, ‘So Heazwj Delegates to them?’ Heasws said: ‘No’. He said, ‘So what are they?’ Heasws said: ‘Heazwj Knew from them the doers, so Heazwj Made a tool of the deed to be in them. So when they are doing, they would be with the deed, capable’.

The man of Al-Basra said, ‘I testify that it is the Truth, and youasws (Imamsasws ) are the Peopleasws of the Household of the Prophet-hood and the Message’.66

3- مُحَمَّدُ بْنُ أَبِي عَبْدِ اللهِ، عَنْ سَهْلِ بْنِ زِيَادٍ ؛ وَعَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ ؛ وَمُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ صَالِحٍ النِّيلِيِّ، قَالَ:

سَأَلْتُ أَبَا عَبْدِ اللهِ عليه‌السلام: هَلْ لِلْعِبَادِ مِنَ الِاسْتِطَاعَةِ شَيْ‌ءٌ؟ قَالَ: فَقَالَ لِي: « إِذَا فَعَلُوا الْفِعْلَ، كَانُوا مُسْتَطِيعِينَ بِالِاسْتِطَاعَةِ الَّتِي جَعَلَهَا اللهُ فِيهِمْ ».

قَالَ: قُلْتُ: وَمَا هِيَ؟ قَالَ: « الْآلَةُ مِثْلُ الزَّانِي إِذَا زَنى، كَانَ مُسْتَطِيعاً لِلزِّنى حِينَ زَنى: وَلَوْ أَنَّهُ تَرَكَ الزِّنى وَلَمْ يَزْنِ، كَانَ مُسْتَطِيعاً لِتَرْكِهِ إِذَا تَرَكَ ».

قَالَ: ثُمَّ قَالَ: « لَيْسَ لَهُ مِنَ الِاسْتِطَاعَةِ قَبْلَ الْفِعْلِ قَلِيلٌ وَلَا كَثِيرٌ، وَلكِنْ مَعَ الْفِعْلِ وَالتَّرْكِ كَانَ مُسْتَطِيعاً ».

قُلْتُ: فَعَلى مَا ذَا يُعَذِّبُهُ ؟ قَالَ: « بِالْحُجَّةِ الْبَالِغَةِ وَالْآلَةِ الَّتِي رَكَّبَ فِيهِمْ ؛ إِنَّ اللهَ لَمْ يُجْبِرْ أَحَداً عَلى مَعْصِيَتِهِ، وَلَا أَرَادَ ـ إِرَادَةَ حَتْمٍ ـ الْكُفْرَ مِنْ أَحَدٍ، وَلكِنْ حِينَ كَفَرَ كَانَ فِي إِرَادَةِ اللهِ أَنْ يَكْفُرَ، وَهُمْ فِي إِرَادَةِ اللهِ وَفِي عِلْمِهِ أَنْ لَايَصِيرُوا إِلى شَيْ‌ءٍ مِنَ الْخَيْرِ ».

قُلْتُ: أَرَادَ مِنْهُمْ أَنْ يَكْفُرُوا؟ قَالَ: « لَيْسَ هكَذَا أَقُولُ، وَلكِنِّي أَقُولُ: عَلِمَ أَنَّهُمْ سَيَكْفُرُونَ، فَأَرَادَ الْكُفْرَ ؛ لِعِلْمِهِ فِيهِمْ، وَلَيْسَتْ هِيَ إِرَادَةَ حَتْمٍ، إِنَّمَا هِيَ إِرَادَةُ اخْتِيَارٍ ».

Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad and Ali Bin Ibrahim, from Ahmad Bin Muhammad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ali Bin Al Hakam, from Salih Al Nayli who said,

‘I asked Abu Abdullahasws said: ‘Is there any capability for the servants for anything?’ So heasws said to me: ‘When they are doing the deed, so they are being capable with the capability which Allahazwj has Made to be in them’.

He (the narrator) said, ‘I said, ‘And what is it?’ Heasws said: ‘The tool. For example an adulterer when he commits adultery, he was capable of the adultery when he did commit adultery; and had he neglected the adultery and had not committed adultery, he would have been capable of neglecting it when he did neglect it’.

He (the narrator) said, ‘Then heasws said: ‘There isn’t for him from the capability before the deed, neither little nor more, but with the deed, and the neglecting, he was capable’.

I said, ‘So what is that upon which he would be Punished?’ Heasws said: ‘Due to the sensible arguments, and the tool which is placed within them. Allahazwj Does not Compel anyone upon disobeying Himazwj, nor does Heazwj Intend a Determined Intention of the disbelief from anyone, but when he does disbelieve, it would be in the Intention of Allahazwj that he does disbelieve, and they are in the Intention of Allahazwj and in Hisazwj Knowledge that they would not be coming to anything from the good’.

I said, ‘Heazwj Intends from them that they disbelieve?’ Heasws said: ‘It isn’t like this that Iasws am saying. But, Iasws am saying that Heazwj Knows that they would be disbelieving, so the Intention of the disbelief is due to Hisazwj Knowledge regarding them, but it isn’t the Determined Intention. But rather, it is an Intention of choice’.67

4- مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنْ بَعْضِ أَصْحَابِنَا، عَنْ عُبَيْدِ بْنِ زُرَارَةَ، قَالَ: حَدَّثَنِي حَمْزَةُ بْنُ حُمْرَانَ، قَالَ:

سَأَلْتُ أَبَا عَبْدِ اللهِ عليه‌السلام عَنِ الِاسْتِطَاعَةِ فَلَمْ يُجِبْنِي، فَدَخَلْتُ عَلَيْهِ دَخْلَةً أُخْرى، فَقُلْتُ: أَصْلَحَكَ اللهُ، إِنَّهُ قَدْ وَقَعَ فِي قَلْبِي مِنْهَا شَيْ‌ءٌ لَايُخْرِجُهُ إِلاَّ شَيْ‌ءٌ أَسْمَعُهُ مِنْكَ

قَالَ: « فَإِنَّهُ لَايَضُرُّكَ مَا كَانَ فِي قَلْبِكَ ».

قُلْتُ: أَصْلَحَكَ اللهُ، إِنِّي أَقُولُ: إِنَّ اللهَ ـ تَبَارَكَ وَتَعَالى ـ لَمْ يُكَلِّفِ الْعِبَادَ مَا لَا‌ يَسْتَطِيعُونَ، وَلَمْ يُكَلِّفْهُمْ إِلاَّ مَا يُطِيقُونَ، وَأَنَّهُمْ لَايَصْنَعُونَ شَيْئاً مِنْ ذلِكَ إِلاَّ بِإِرَادَةِ اللهِ وَمَشِيئَتِهِ وَقَضَائِهِ وَقَدَرِهِ

قَالَ: فَقَالَ: « هذَا دِينُ اللهِ الَّذِي أَنَا عَلَيْهِ وَآبَائِي ». أَوْ كَمَا قَالَ

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from some of our companions, from Ubeyd Bin Zurara who said, ‘Hamza Bin Humran narrated to me saying,

‘I asked Abu Abdullahasws about the capability, but heasws did not answer me. So I went over to himasws once again and I said, ‘May Allahazwj Keep youasws well! It has occurred in my heart; from it is something which will not be coming out except by something I hear from youasws ’. Heasws said: ‘But it would not harm you, whatever was in your heart’.

I said, ‘May Allahazwj Keep youasws well! I am saying that Allahazwj Blessed and High does not Encumber the servant what they are not capable of enduring, and does not Encumber them except with what they are capable of enduring, and they are not doing anything from that except by an Intention of Allahazwj, and Hisazwj Desire, and Hisazwj Ordainment, and Hisazwj Pre-determination’. So heasws said: ‘This is the Religion of Allahazwj which Iasws am upon and myasws forefathers (as well) or just as heasws said’.68

32 ـ بَابُ الْبَيَانِ وَالتَّعْرِيفِ وَلُزُومِ الْحُجَّةِ‌

Chapter 32 – The Declaration, and the Definition, and the necessity of the Proofasws

1- مُحَمَّدُ بْنُ يَحْيى وَغَيْرُهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، عَنِ ابْنِ الطَّيَّارِ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « إِنَّ اللهَ احْتَجَّ عَلَى النَّاسِ بِمَا آتَاهُمْ وَعَرَّفَهُمْ ».

‌مُحَمَّدُ بْنُ إِسْمَاعِيلَ، عَنِ الْفَضْلِ بْنِ شَاذَانَ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ جَمِيلِ بْنِ دَرَّاجٍ، مِثْلَهُ

Muhammad Bin Yahya, and someone else, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Ibn Al Tayyar,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Argued upon the people with what Heazwj Gave them and Introduced them (to)’.

Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Jameel Bin Darraj – similar to it.69

2- مُحَمَّدُ بْنُ يَحْيى وَغَيْرُهُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ حَكِيمٍ، قَالَ:

قُلْتُ لِأَبِي عَبْدِ اللهِ عليه‌السلام: الْمَعْرِفَةُ مِنْ صُنْعِ مَنْ هِيَ؟

قَالَ: « مِنْ صُنْعِ اللهِ، لَيْسَ لِلْعِبَادِ فِيهَا صُنْعٌ ».

Muhammad Bin Yahya and someone else, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Abu Umeyr, from Muhammad Bin Hakeym who said,

‘I said to Abu Abdullahasws , ‘The recognition (الْمَعْرِفَةُ ) from a maker, whose is it?’ Heasws said: ‘From the Making of Allahazwj. There isn’t for the servants, a making with regards to it’.70

3- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ، عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الطَّيَّارِ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام فِي قَوْلِ اللهِ عَزَّ وَجَلَّ: (وَما كانَ اللهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ)، قَالَ: « حَتّى يُعَرِّفَهُمْ مَا يُرْضِيهِ وَمَا يُسْخِطُهُ ».

وَقَالَ: (فَأَلْهَمَها) (فُجُورَها وَتَقْواها)، قَالَ: « بَيَّنَ لَهَا مَا تَأْتِي وَمَا تَتْرُكُ ».

وَقَالَ: (إِنّا هَدَيْناهُ السَّبِيلَ إِمّا شاكِراً وَإِمّا كَفُوراً)، قَالَ: « عَرَّفْنَاهُ، إِمَّا آخِذٌ وَإِمَّا تَارِكٌ ».

وَعَنْ قَوْلِهِ: (وَأَمّا ثَمُودُ فَهَدَيْناهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى)، قَالَ: « عَرَّفْنَاهُمْ فَاسْتَحَبُّوا الْعَمى عَلَى الْهُدى وَهُمْ يَعْرِفُونَ ».

وَفِي رِوَايَةٍ: « بَيَّنَّا لَهُمْ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Hamza Bin Muhammad Al Tayyar,

(It has been narrated) from Abu Abdullahasws regarding the Words of Allahazwj Mighty and Majestic [9:115] It was not for Allah that He should Lead a people astray after He has Guided them; until He Clarifies to them what they should guard against. Heasws said: ‘Until Heazwj has Introduced to them what Pleases Himazwj and what Angers Himazwj’.

And he (the narrator) said, ‘(What about) [91:8] Then He inspired it to understand its immorality and its piety?’ Heasws said: ‘Clarified to it what you should be coming to and what you should neglect’.

And he (the narrator) said, ‘(What about) [76:3] Surely, We have shown him the way: he may be thankful or unthankful?’ Heasws said: ‘Made him (human being) recognise it, either he takes it or he leaves it’.

And about Hisazwj Words [41:17] And as to Samood, We Guided them but they chose blindness over the Guidance, (heasws said): ‘And they were recognising’. And in a report, ‘(Heasws said): ‘It was clarified to them’.71

4- عَلِيُّ بْنُ إِبْرَاهِيمَ، عَنْ مُحَمَّدِ بْنِ عِيسى، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمنِ، عَنِ‌ ابْنِ بُكَيْرٍ، عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ: (وَهَدَيْناهُ النَّجْدَيْنِ) قَالَ: « نَجْدَ الْخَيْرِ وَالشَّرِّ ».

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Ibn Bukeyr, from Hamza Bin Muhammad,

(It has been narrated) from Abu Abdullahasws , said, ‘I asked himasws about the Words of Allahazwj Mighty and Majestic [90:10] And pointed out to him the two conspicuous ways, heasws said: ‘The way of good and the evil’.72

5- وَبِهذَا الْإِسْنَادِ، عَنْ يُونُسَ، عَنْ حَمَّادٍ، عَنْ عَبْدِ الْأَعْلى، قَالَ:

قُلْتُ لِأَبِي عَبْدِ اللهِ عليه‌السلام: أَصْلَحَكَ اللهُ، هَلْ جُعِلَ فِي النَّاسِ أَدَاةٌ يَنَالُونَ بِهَا الْمَعْرِفَةَ؟ قَالَ: فَقَالَ: « لَا ».

قُلْتُ: فَهَلْ كُلِّفُوا الْمَعْرِفَةَ؟ قَالَ: « لَا، عَلَى اللهِ الْبَيَانُ (لا يُكَلِّفُ اللهُ نَفْساً إِلاّ وُسْعَها) وَ (لا يُكَلِّفُ اللهُ نَفْساً إِلاّ ما آتاها) ».

قَالَ: وَسَأَلْتُهُ عَنْ قَوْلِهِ تَعَالى: (وَما كانَ اللهُ لِيُضِلَّ قَوْماً بَعْدَ إِذْ هَداهُمْ حَتّى يُبَيِّنَ لَهُمْ ما يَتَّقُونَ) قَالَ: « حَتّى يُعَرِّفَهُمْ مَا يُرْضِيهِ وَمَا يُسْخِطُهُ ».

And by this chain, from Yunus, from Hammad, from Abdul A’ala who said,

‘I said to Abu Abdullahasws , ‘May Allahazwj Keep youasws well! Has there Made to be in the people a tool by which they can attain the recognition?’ So heasws said: ‘No’. He said, ‘So is Heazwj Encumbering the recognition?’ Heasws said: ‘No. Upon Allahazwj is the Clarification. [2:286] Allah does not impose upon any soul a duty but to the extent of its ability. [65:7] Allah does not lay on any soul a burden except to the extent to which He has granted it’.

He (the narrator) said, ‘And I asked himasws about Hisazwj Words [9:115] It was not for Allah that He should Lead a people astray after He has Guided them; until He Clarifies to them what they should guard against. Heasws said: ‘Until Heazwj Introduces to them what Pleases Himazwj and what Angers Himazwj’. 73

6- وَبِهذَا الْإِسْنَادِ، عَنْ يُونُسَ، عَنْ سَعْدَانَ رَفَعَهُ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « إِنَّ اللهَ لَمْ يُنْعِمْ عَلى عَبْدٍ نِعْمَةً إِلاَّ وَقَدْ أَلْزَمَهُ فِيهَا الْحُجَّةَ مِنَ اللهِ، فَمَنْ مَنَّ اللهُ عَلَيْهِ فَجَعَلَهُ قَوِيّاً، فَحُجَّتُهُ عَلَيْهِ الْقِيَامُ بِمَا كَلَّفَهُ، وَاحْتِمَالُ مَنْ هُوَ دُونَهُ مِمَّنْ هُوَ أَضْعَفُ مِنْهُ ؛ وَمَنْ مَنَّ اللهُ عَلَيْهِ فَجَعَلَهُ مُوَسَّعاً عَلَيْهِ، فَحُجَّتُهُ عَلَيْهِ مَالُهُ، ثُمَّ تَعَاهُدُهُ الْفُقَرَاءَ بَعْدُ بِنَوَافِلِهِ ؛ وَمَنْ مَنَّ اللهُ عَلَيْهِ فَجَعَلَهُ شَرِيفاً فِي بَيْتِهِ، جَمِيلاً فِي صُورَتِهِ، فَحُجَّتُهُ عَلَيْهِ أَنْ يَحْمَدَ اللهَ تَعَالى عَلى ذلِكَ، وَأَنْ لَايَتَطَاوَلَ عَلى غَيْرِهِ ؛ فَيَمْنَعَ حُقُوقَ الضُّعَفَاءِ لِحَالِ شَرَفِهِ وَجَمَالِهِ ».

And by this chain, from Yunus, from Sa’dan, raising it,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj does not Favour upon a servant with a Bounty unless Heazwj has Necessitated with regards to it the Proofasws from Allahazwj. So the one whom Allahazwj Favours upon, so Heazwj would Make him strong, so the Proof is established upon him with what Heazwj Encumbers him with, and the toleration of the one who is below him from the ones who are weaker than him (in understanding).

And the one whom Allahazwj Favours upon, so Heazwj would Make him capacious upon it, so the Argument upon him is his wealth. Then Heazwj Pacted him with (helping) the poor afterwards by his optional (helping). And the one whom Allahazwj Favours upon, so Heazwj would Make him noble in his house, beautiful in his image. So the Argument upon him is that he should Praise Allahazwj the Exalted upon that, and that he should not be insolent upon others, so that he would prevent the rights of the weak due to his noble state and his beauty’.74

33 ـ بَابُ اخْتِلَافِ الْحُجَّةِ عَلى عِبَادِهِ

Chapter 33 – Different Arguments upon Hisazwj servants

1- مُحَمَّدُ بْنُ أَبِي عَبْدِ اللهِ، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنِ‌ الْحُسَيْنِ بْنِ زَيْدٍ، عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ، عَمَّنْ حَدَّثَهُ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « سِتَّةُ أَشْيَاءَ لَيْسَ لِلْعِبَادِ فِيهَا صُنْعٌ: الْمَعْرِفَةُ، وَالْجَهْلُ، وَالرِّضَا، وَالْغَضَبُ، وَالنَّوْمُ، وَالْيَقَظَةُ ».

Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Ali Bin Asbat, from Al Husayn Bin Zayd, from Dorost Bin Abu Mansour, from the one who narrated it,

(It has been narrated) from Abu Abdullahasws having said: ‘Six things, there isn’t a the servants to play a role with regards to these – The recognition, and the ignorance, and the pleasure, and the anger, and the sleep, and the waking up (from the sleep)’.75

34 ـ بَابُ حُجَجِ اللهِ عَلى خَلْقِهِ‌

Chapter 34 – Proofasws of Allahazwj upon Hisazwj creatures

1- مُحَمَّدُ بْنُ يَحْيى، عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ، عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ، عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ، عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « لَيْسَ لِلّهِ عَلى خَلْقِهِ أَنْ يَعْرِفُوا، وَلِلْخَلْقِ عَلَى اللهِ أَنْ يُعَرِّفَهُمْ، وَلِلّهِ عَلَى الْخَلْقِ إِذَا عَرَّفَهُمْ أَنْ يَقْبَلُوا ».

Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Abu Shuayb Al Mahamily, from Dorost Bin Abu Mansour, from Bureyd Bin Muawiya,

(It has been narrated) from Abu Abdullahasws having said: ‘It isn’t for Allahazwj upon Hisazwj creatures that they should be recognising, and it is for creatures upon Allahazwj that Heazwj Introduces them, and for Allahazwj upon the creatures, that when Heazwj has introduced them, so they should be accepting’.76

2- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ الْحَجَّالِ، عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ، عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ، قَالَ:

سَأَلْتُ أَبَا عَبْدِ اللهِ عليه‌السلام: مَنْ لَمْ يَعْرِفْ شَيْئاً هَلْ عَلَيْهِ شَيْ‌ءٌ؟ قَالَ: « لَا ».

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Hajjal, from Sa’alba Bin Maymoun, from Abdul A’ala Bin Ayn who said,

‘I asked Abu Abdullahasws , ‘The one who does not recognise anything, is there anything upon him?’ Heasws said: ‘No’.77

3- مُحَمَّدُ بْنُ يَحْيى، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنِ ابْنِ فَضَّالٍ، عَنْ دَاوُدَ بْنِ فَرْقَدٍ، عَنْ أَبِي الْحَسَنِ زَكَرِيَّا بْنِ يَحْيى:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: « مَا حَجَبَ اللهُ عَنِ الْعِبَادِ، فَهُوَ مَوْضُوعٌ عَنْهُمْ ».

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Dawood Bin Farqad, from Abu Al Hassan Zakariyya Bin Yahya,

(It has been narrated) from Abu Abdullahasws having said: ‘Whatever Allahazwj has Veiled from the servants, so it is dropped from them’.78

4- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ أَبَانِ الْأَحْمَرِ، عَنْ حَمْزَةَ بْنِ الطَّيَّارِ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: قَالَ لِي: « اكْتُبْ »، فَأَمْلى عَلَيَّ: « إِنَّ مِنْ قَوْلِنَا: إِنَّ اللهَ يَحْتَجُّ عَلَى الْعِبَادِ بِمَا آتَاهُمْ وَعَرَّفَهُمْ، ثُمَّ أَرْسَلَ إِلَيْهِمْ رَسُولاً، وَأَنْزَلَ عَلَيْهِمُ الْكِتَابَ، فَأَمَرَ فِيهِ وَنَهى: أَمَرَ فِيهِ بِالصَّلَاةِ وَالصِّيَامِ، فَنَامَ رَسُولُ اللهِ صلى‌الله‌عليه‌وآله‌وسلم عَنِ الصَّلَاةِ، فَقَالَ: أَنَا أُنِيمُكَ، وَأَنَا أُوقِظُكَ، فَإِذَا قُمْتَ فَصَلِّ ؛ لِيَعْلَمُوا إِذَا أَصَابَهُمْ ذلِكَ كَيْفَ يَصْنَعُونَ، لَيْسَ كَمَا يَقُولُونَ: إِذَا نَامَ عَنْهَا هَلَكَ ؛ وَكَذلِكَ الصِّيَامُ، أَنَا أُمْرِضُكَ، وَأَنَا‌ أُصِحُّكَ، فَإِذَا شَفَيْتُكَ فَاقْضِهِ ».

ثُمَّ قَالَ أَبُو عَبْدِ اللهِ عليه‌السلام: « وَكَذلِكَ إِذَا نَظَرْتَ فِي جَمِيعِ الْأَشْيَاءِ، لَمْ تَجِدْ أَحَداً فِي ضِيقٍ، وَلَمْ تَجِدْ أَحَداً إِلاَّ وَلِلّهِ عَلَيْهِ الْحُجَّةُ، وَلِلّهِ فِيهِ الْمَشِيئَةُ، وَلَا أَقُولُ: إِنَّهُمْ مَا شَاؤُوا صَنَعُوا».

ثُمَّ قَالَ: « إِنَّ اللهَ يَهْدِي وَيُضِلُّ ». وَقَالَ: « وَ مَا أُمِرُوا إِلاَّ بِدُونِ سَعَتِهِمْ، وَكُلُّ شَيْ‌ءٍ أُمِرَ النَّاسُ بِهِ، فَهُمْ يَسَعُونَ لَهُ، وَكُلُّ شَيْ‌ءٍ لَايَسَعُونَ لَهُ، فَهُوَ مَوْضُوعٌ عَنْهُمْ، وَلكِنَّ النَّاسَ لَاخَيْرَ فِيهِمْ ».

ثُمَّ تَلَا عليه‌السلام: (لَيْسَ عَلَى الضُّعَفاءِ وَلا عَلَى الْمَرْضى وَلا عَلَى الَّذِينَ لا يَجِدُونَ ما يُنْفِقُونَ حَرَجٌ) فَوُضِعَ عَنْهُمْ (ما عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ وَاللهُ غَفُورٌ رَحِيمٌ وَلا عَلَى الَّذِينَ إِذا ما أَتَوْكَ لِتَحْمِلَهُمْ) قَالَ: « فَوُضِعَ عَنْهُمْ ؛ لِأَنَّهُمْ لَايَجِدُونَ ».

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Al Hakam, from Aban Al Ahmar, from Hamza Bin Al Tayyar,

(It has been narrated) from Abu Abdullahasws , said, ‘Heasws said to me: ‘Write!’ So heasws dictated to me: ‘From ourasws speech (Doctrine) it that Allahazwj would Argue against the people with what Heazwj Granted them and Introduced them to.

Then Heazwj Sent Rasoolsas to them and Revealed the Book unto them. So Heazwj Commanded by it and Forbade. Heazwj Commanded with the Salat and the Soam (Fasts). So Rasool-Allahsaww slept from the Salat, and Heazwj Said: “Iazwj Cause yousaww to sleep and Iazwj Wake yousaww up”. So when hesaww stood for the Salat, hesaww prayed Salat in order to teach (the people), when that hits them, how they should be dealing with it. It isn’t how they (general Muslims) are saying, ‘When someone sleeps from it, he is destroyed’. And similar to that is the Fasting. (Heazwj Said): “And Iazwj Cause you to be sick and Iazwj Cause you to be well. So when Iazwj Heal you, so fulfil these (Fasts missed out)!’.

Then Abu Abdullahasws said: ‘And similar to that is when you look into the entirety of the things, you will not find anyone to be in constriction, and you will not find anyone except, and for Allahazwj is the Argument upon him, and for Allahazwj there would be the Desire with regards to him. And Iasws am not saying that whatever they so desire to they can do’.

Then heasws said: ‘Allahazwj Guides and Lets to stray and Said: “And Iazwj am not Commanding except for less than their capabilities”. And everything the people have been Commanded with, so they are capable for it, and everything they are not capable for, so it is Dropped from them. But the people are such that there is no good in them’.

Then heasws recited [9:91] It is not upon the weak, nor in the sick, nor in those who do not find what they should spend, to go forth, so long as they are sincere to Allah and His Rasool; there is no way (to blame) against the doers of good; and Allah is Forgiving, Merciful [9:92] Nor upon those who when they came to you that you might carry them. Heasws said: ‘So Heazwj Dropped from them because they were not finding (the means)’.79

35 ـ بَابُ الْهِدَايَةِ أَنَّهَا مِنَ اللهِ عَزَّ وَجَلَّ‌

Chapter 35 – The Guidance, it is from Allahazwj Mighty and Majestic

1- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسى، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ أَبِي إِسْمَاعِيلَ السَّرَّاجِ، عَنِ ابْنِ مُسْكَانَ، عَنْ ثَابِتٍ‌ أَبِي سَعِيدٍ، قَالَ:

قَالَ أَبُو عَبْدِ اللهِ عليه‌السلام: « يَا ثَابِتُ، مَا لَكُمْ وَلِلنَّاسِ، كُفُّوا عَنِ النَّاسِ، وَلَا تَدْعُوا أَحَداً إِلى أَمْرِكُمْ ؛ فَوَ اللهِ، لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَأَهْلَ الْأَرَضِينَ اجْتَمَعُوا عَلى أَنْ يَهْدُوا عَبْداً يُرِيدُ اللهُ ضَلَالَتَهُ، مَا اسْتَطَاعُوا عَلى أَنْ يَهْدُوهُ ؛ وَلَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَأَهْلَ الْأَرَضِينَ اجْتَمَعُوا عَلى أَنْ يُضِلُّوا عَبْداً يُرِيدُ اللهُ هِدَايَتَهُ، مَا اسْتَطَاعُوا أَنْ يُضِلُّوهُ،

كُفُّوا عَنِ النَّاسِ، وَلَا يَقُولُ أَحَدٌ: عَمِّي وَ أَخِي وَابْنُ عَمِّي وَجَارِي ؛ فَإِنَّ اللهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً، طَيَّبَ رُوحَهُ، فَلَا يَسْمَعُ مَعْرُوفاً إِلاَّ عَرَفَهُ، وَلَا مُنْكَراً إِلاَّ أَنْكَرَهُ، ثُمَّ يَقْذِفُ اللهُ فِي قَلْبِهِ كَلِمَةً يَجْمَعُ بِهَا أَمْرَهُ ».

A number of our companions, from Ahmad in Muhammad Bin Isa, from Muhammad Bin Ismail, from Ismail Al Sarraj, from Ibn Muskan, from Sabit Bin Saeed who said,

‘Abu Abdullahasws said: ‘O Sabit! What have you all to do with the people? Refrain from the people and do not be inviting anyone to your matter (Al-Wilayah), for, by Allahazwj, even if the people of the skies and the people of the earths were to gather together upon that they guide a servant whose straying Allahazwj Intends, they would not have the capability upon guiding him.

And even if the people of the skies and the people of the earths were to gather upon that they should stray a servant whose Guidance Allahazwj Intends, they would not have the capability that they stray him.

Refrain from the people and no one should be saying, ‘My uncle, and my brother, and son of my uncle, and my neighbour’, for Allahazwj, when Heazwj Intends good with a servant, would Make good his soul, so he would not hear a good thing except that he would recognise it, nor an evil except that he would deny it. Then Allahazwj would cast a word into his heart to gather his affairs by it’.80

2- عَلِيُّ بْنُ إِبْرَاهِيمَ بْنِ هَاشِمٍ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ حُمْرَانَ، عَنْ سُلَيْمَانَ بْنِ خَالِدٍ:

عَنْ أَبِي عَبْدِ اللهِ عليه‌السلام، قَالَ: قَالَ: « إِنَّ اللهَ ـ عَزَّ وَجَلَّ ـ إِذَا أَرَادَ بِعَبْدٍ خَيْراً، نَكَتَ فِي قَلْبِهِ نُكْتَةً مِنْ نُورٍ، وَفَتَحَ مَسَامِعَ قَلْبِهِ، وَوَكَّلَ بِهِ مَلَكاً يُسَدِّدُهُ، وَإِذَا أَرَادَ بِعَبْدٍ سُوءاً، نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ، وَسَدَّ مَسَامِعَ قَلْبِهِ، وَوَكَّلَ بِهِ شَيْطَاناً يُضِلُّهُ ».

ثُمَّ تَلَا هذِهِ الْآيَةَ: (فَمَنْ يُرِدِ اللهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ).

Ali Bin Ibrahim Bin Hashim, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from Suleyman Bin Khalid,

(It has been narrated) from Abu Abdullahasws having said: ‘Allahazwj Mighty and Majestic, whenever Heazwj Intends good with a servant, Imprints a spot of ‘Noor’ (The Invisible Light) into his heart, and Opens the hearing of his heart, and Allocates and Angel with him who would guide him. And when Heazwj intends evil with a servant, Imprints a black spot into his hear and Shuts the hearings of his heart, and Allocate a Satanla with him to stray him’.

Then he recited this Verse [6:125] Therefore (for) whomsoever Allah Intends that He would Guide him aright, He Expands his chest for Islam, and (for) whomsoever He Intends that He should Let him to err, He makes his chest straitened and narrow as though he were ascending to the sky’.81

3- عِدَّةٌ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ فَضَّالٍ، عَنْ عَلِيِّ بْنِ عُقْبَةَ، عَنْ أَبِيهِ، قَالَ:

سَمِعْتُ أَبَا عَبْدِ اللهِ عليه‌السلام يَقُولُ: « اجْعَلُوا أَمْرَكُمْ لِلّهِ، وَلَا تَجْعَلُوهُ لِلنَّاسِ ؛ فَإِنَّهُ مَا كَانَ لِلّهِ، فَهُوَ لِلّهِ ؛ وَمَا كَانَ لِلنَّاسِ، فَلَا يَصْعَدُ إِلَى اللهِ، وَلَا تُخَاصِمُوا النَّاسَ لِدِينِكُمْ ؛ فَإِنَّ الْمُخَاصَمَةَ مَمْرَضَةٌ لِلْقَلْبِ ؛ إِنَّ اللهَ تَعَالى قَالَ لِنَبِيِّهِ صلى‌الله‌عليه‌وآله‌وسلم: (إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلكِنَّ اللهَ يَهْدِي مَنْ يَشاءُ) وَقَالَ: (أَفَأَنْتَ تُكْرِهُ النّاسَ حَتّى يَكُونُوا مُؤْمِنِينَ) ذَرُوا النَّاسَ ؛ فَإِنَّ النَّاسَ أَخَذُوا عَنِ النَّاسِ، وَإِنَّكُمْ أَخَذْتُمْ عَنْ رَسُولِ اللهِ صلى‌الله‌عليه‌وآله‌وسلم، إِنِّي سَمِعْتُ أَبِي عليه‌السلام يَقُولُ: إِنَّ اللهَ عَزَّ وَجَلَّ ـ إِذَا كَتَبَ عَلى عَبْدٍ أَنْ يَدْخُلَ فِي هذَا الْأَمْرِ، كَانَ أَسْرَعَ إِلَيْهِ مِنَ الطَّيْرِ إِلى وَكْرِهِ ».

A number of our companions, from Ahmad Bin Muhammad, from Ibn FAzzal, from Ali Bin Uqba, from his father who said,

‘I heard Abu Abdullahasws saying: ‘Make your matters to be for Allahazwj and do not be making these to be for the people, for whatever was for Allahazwj, so it is for Allahazwj, and whatever was for the people, so it would not ascend to Allahazwj. And do not be disputing the people for your Religion, for the disputation is a sickness for the heart.

Allahazwj the Exalted Said to Hisazwj Prophetsaww [28:56] Surely you cannot guide whom you love, but Allah Guides whom He Desires to. And Said [10:99] will you then force the people until they become Believers? Leave the people, for the people are taking from the people, and you all are taking from Rasool-Allahsaww .

Iasws heard myasws fatherasws saying: ‘Allahazwj Mighty and Majestic, when Heazwj Writes (Decrees) upon a servant that he should enter into this matter (Al-Wilayah), he would be quicker to it than a bird would be to its nest’.82

4- أَبُو عَلِيٍّ الْأَشْعَرِيُّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ، عَنْ صَفْوَانَ بْنِ يَحْيى، عَنْ مُحَمَّدِ بْنِ مَرْوَانَ، عَنْ فُضَيْلِ بْنِ يَسَارٍ، قَالَ:

قُلْتُ لِأَبِي عَبْدِ اللهِ عليه‌السلام: نَدْعُو النَّاسَ إِلى هذَا الْأَمْرِ؟ فَقَالَ: « لَا، يَا فُضَيْلُ، إِنَّ اللهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً، أَمَرَ مَلَكاً فَأَخَذَ بِعُنُقِهِ، فَأَدْخَلَهُ فِي هذَا الْأَمْرِ طَائِعاً أَوْ كَارِهاً ».

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Muhammad Bin Marwan, from Fuzayl Bin Yasaar who said,

‘I said to Abu Abdullahasws , ‘Should we be inviting the people to this matter (Al-Wilayah)’. So heasws said: ‘No, O Fuzayl! Allahazwj, when Heazwj Intends good with a servant, Commands an Angel. So he seizes him by his neck and enters him into this matter, willingly or unwillingly’.83

تَمَّ كِتَابُ الْعَقْلِ وَالْعِلْمِ وَالتَّوْحِيدِ مِنْ كِتَابِ الْكَافِي، وَيَتْلُوهُ كِتَابُ الْحُجَّةِ فِي الْجُزْءِ الثَّانِي مِنْ كِتَابِ الْكَافِي تَأْلِيفِ الشَّيْخِ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ رَحْمَةُ اللهِ عَلَيْهِ

The Book of the Intellect and the knowledge and the Tawheed (Oneness) from the Book Al Kafi is completed, and it would be followed by the Book of the Proofasws in the second part from the Book Al Kafi, composed by Sheykh Abu Ja’far Muhammad Bin Yaqoub Al Kulayni, may Allahazwj have Mercy on him.