محمد بن يحيى

I wrote to Abu al-Hasan al-Kadhim (AS) asking him whether Allah had a body or an image. Hence he (AS) wrote in reply: “Glory be to Him who has nothing whatsoever like unto Him,”

I asked Abu Ja`far Muhammad ibn `Ali the Second (AS), “What is the meaning of the One [al-Wahid]? He replied, “He is the One whose Divine Unity [al-Wahdaniyyah] is professed by all tongues.”

I wrote to Abu al-Hasan al-Kadhim (AS) asking him about the body and image of Allah, so he replied in writing: “Glory be to Him who has nothing whatsoever like unto Him, and who is devoid of both body and image.”

“Allah, the Mighty and High, has not been served by anything like the Appearance.”

“Abstaining from annoying (others with arguments) and desisting from shouting increase one’s sustenance.”

I asked Abu Ja`far al-Baqir (AS) something about Divine Unity. He lifted his hands up to Heaven and said: “Exalted is Allah, the Supreme [Jabbar]. Verily, whoever speculates about Divine Unity will be destroyed.”

I asked Abu `Abd Allah al-Sadiq (AS): “What is the origin of recognition?” He (AS) answered, “It is entirely from Allah, the Mighty and High. The servants do not have any part in it.”

“Whatever of His Knowledge Allah has concealed from the servants is unburdened from them.”

“The servants have no role in six things: recognition, ignorance, pleasure, anger, sleep and wakefulness.”

“Allah created the Divine Will before all things. He then created all things by means of His Will.”

I wrote to him (AS) informing him that some of the people here differed on the subject of Divine Unity. He (AS) replied in writing: “Glory be to Him who has no limit, and who cannot be described! Nothing whatsoever is like unto Him. And he is the All-Hearing, and the AllSeeing.”

“Verily, Allah, the Blessed and Exalted, has created an angel who is so huge that it would take a fluttering bird five hundred years to fly from its earlobe to its neck.”

“He is equal (in distance) to everything. Therefore, He is not closer to one thing than another.”

I heard Abu Ja`far al-Baqir (AS) say: “Allah was there when there was nothing other than Him. He has always been All-Knowing of what He has created. Therefore, His Knowledge of things before their being is exactly the same as His Knowledge of things after their creation.”

I wrote to Abu al-Hasan al-Rida (AS) regarding a supplication: “All praise be to Allah whose Knowledge has ended.” Hence, he replied to me: “Do not say that `His Knowledge ended;’ however, you can say that `His Pleasure has ended.’”

purified [Tayyib], `Ali ibn Muhammad, and Abu Ja`far al-Jawad (AS) both said: “He who claims that Allah has a body, do not give him the poor-rate, and do not pray behind him.”

“He is equal in distance to everything. Therefore, He is not closer to one thing than another.”

The head of the rabbis [ra`s al-jalut] said to the Jews. “Verily, the Muslims consider Ali to be the greatest debater and the most learned one among them. Take me to him so that I may ask him a question that will confound him.” Hence, he came to him and asked: “O Commander of the Faithful! Since when has our Lord existed?” Ali (AS) replied:O Jewish man! It is certainly said: “When did it exist?” for something that previously did not exist. However, He has always existed, does exist, and will always exist forever. He has always existed, without quality. O Jewish man! How2 can He have a beginning? He is prior to the beginning, without a beginning, end [ghayah], and termination. He is the End and there is no end to Him. He is the End that is separate from all ends. He is the End of all Ends. Then the Jewish man said: “I bear witness that your religion is true, and that whatever contradicts it is false.”

A man came to al-Sadiq (AS) and said: “Allah is the Greatest [Allahu Akbar]!” The Imam (AS) asked him, “What is Allah greater than?” The man answered, “Greater than everything!” Al-Sadiq (AS) replied, “You have brought Allah down to the level of a door.” The requested, “What should I say then?” He (AS) said: “Say Allah is greater than anything that can be described.”

It is not compulsory for the creation to recognize Allah until He introduces Himself to them. It is compulsory for Allah that He introduces Himself to the creation. It is compulsory for the creation to accept Allah when He introduces Himself to them.