محمد بن جعفر بن محمد بن عون

9. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: Ja`far ibn Sulayman ibn Ayyub alKhazzaz said: `Abd Allah ibn al-Fadl al-Hashimi said I asked Abu `Abd Allah al-Sadiq (AS): “Why did Allah, the Blessed and Exalted, place the sols in bodies when they had been in the highest of realms?” Thus, he (AS) replied, Verily, Allah, the Blessed and Exalted, knows that whenever the spirits are left on their own in their elevated and high place, most of them dispute over the Lordship for other than the Mighty and High. Therefore, He placed them with His Power into the bodies, which He had decreed for them from the beginning of the Divine Decree. Bearing them in mind and having mercy over them, He made them in need of each other, and connected them to each other. He elevated the status of some over others, and sufficed some of them for others. He sent messengers to them and made them proofs over them as bearers of good news and warners. They commanded them to seek their Lord, and to be humble before God through acts of devotion. They set punishment and rewards for them, for now and in the future to promote the good and to forbid the evil. He humbled them by making them seek their own means of sustenance and earning so that they may know that they have a Lord and that they are created servants. He accept their service and through it they deserve the ever-lasting bounty and the eternal paradise. They should make peace rather than fight over what they have no right. He (AS) then added, O son of al-Fadl! Verily, Allah, the Blessed and Exalted, intends for His Servants better than what they do for themselves. Do you not see that people seek nothing but self-elevation, until some of them claim to be God? Among them are people who falsely claim the Prophethood, and among them are some who falsely claim the reigns of divine leadership [Imamate], knowing full well their deficiencies, their inability, their limitations, their lowliness, their need, their lack, their suffering, and the death will overpower them and subdue them all. O son of al-Fadl! Verily, Allah the Blessed and Exalted wishes nothing but the best for His Servants. He does not oppress the people at all. On the contrary, it is the people who oppress themselves.

“O Commander of the Faithful! Describe for us your Lord, Blessed and Exalted be He, so that we can increase our love and understanding of Him.” Hence, the Commander of the Faithful (AS) became angry, and called all to attend. Thus, the people gathered until the mosque was packed. Then he stood up, with his face flushed, and addressed the congregation as such: All praise be to Allah for Whom refusal to give does not enrich, and for Whom munificence does not make poor! All who give lose, expect He. He is full of beneficial bounties and plentiful gifts. All of creation depends on His Generosity for their sustenance. He has prepared the way for those who seek Him. He is as Generous when He is asked, as He is when He is not asked. Time does not affect Him as this would imply that He is subject to change. His Essence would not be affected, and His Wealth would not be diminished, even if He gave away all of the silver and all of the gold found in the mines in the mountains, and all of the pearls which the shells of the ocean produce for His Servants. His Wealth would remain great and unaffected, even if He answered the demands of every beggar because He is the Most Generous. Giving does not decrease His Wealth, not do the request of His Supplicants make Him miserly. His Command, when He intends anything, is only to say to it: Be, so it is.1 The Angels are incapable of approaching the nobility of His Throne. They are confused when they attempt to understand Him and the greatness of His Might and Majesty. Although they are close to His Realm, they know nothing about His Affair except what He informs them. They are so close to the sanctity of His Realm, that they recognize the limitations with which they were created saying: Glory be to Thee! We have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise. Then what is your opinion, O questioner, about the One I have described in such terms? Praise and glory be to Him. He has no beginning, and is not subject to change. His Essence does not change states. Long stretches of day and night have no affect on Him. He originated the creation without any example which He could follow, and without any specimen prepared by any deity that was before Him. Attributes do no encompass Him so that we can comprehend Him, much less comprehend Him by means of limitations. He is Still. There is nothing whatsoever like unto Him. Exalted is He from the attributes of the created. Eyes cannot perceive Him so that He may be described by sight. His Essence is only known to Himself and cannot be recognized by His Creation. His Greatness surpasses the greatest conjectures of the most imaginative. He is Higher than anything that could be conceived by the feeble minds who seek to understand His Inner Greatness. He does not have a likeness. Nothing He creates is similar to Him. To the ones that recognize Him, He is above compeers and opponents. The ones who give partners to Allah are liars as they compare Him to their own kind. They embellish Him through their imaginations with the ornaments of creation. They divided Him in parts through speculation. They use their intellects to assess Him on the basis of creation, giving Him different strengths. How can this be done when it is impossible for the intellect to measure His Extent? Misleading dreams have gone astray in perceiving His Essence; because He is higher than the limits of human reasoning. Even the Angels, who are close to His Realm of Glory, cannot encompass Him. Exalted is He from having a parallel with which He may be resembled. He is the Subtle [al-Latif]. He prevents the imagination from finding Him in the depth of His Realm. He prevents the minds which are free from evil thoughts from comprehending His Being. He prevents the hearts who long to embrace His Attributes from going beyond description, and securing knowledge of His Divinity. He turns back those who cross the dark pitfalls of the unknown in their search for Him. Glorified be He! All those who seek to comprehend him return defeated, admitting that His Knowledge cannot be understood through such random efforts. They admit that not an iota of His Honor can enter the intellect of the greatest thinkers. They admit that He is far from the most powerful strengths of limited beings because He is other than His Creation. Therefore, He has no peer in His Creation. Verily, things are compared to their equal. However, if something has no equal, how can it be compared with something which is completely different from it? He is the Originator who had nothing before Him, and He is the Last who has nothing after Him. Eyes cannot perceive Him due to the magnificence of His Power. Eyes are concealed with veils, and cannot penetrate their density. Eyes cannot penetrate the Veils of the Possessor of the Throne, and they cannot reach the One who Governs Everything through His Will. The pride of all tyrants cringes except the Majesty of His Greatness. All slaves surrender to Him, and all faces fear His Wrath. The signs of His Wisdom are apparent from everything He has created. Everything He created is His Proof, and is linked to Him. It is a silent creation, it is His Proof that speaks through planning. He has fixed limits for everything He has created and has set everything firm. He has put everything in its place through the gracefulness of His Planning. He has fixed the direction for everything. Nothing surpasses or falls shorts of the position He has willed. Nothing disobeys His Command to move, when He intends it to move. He does so without effort, and without challenge to His Order. Thus was completed the creation, and it bowed in obedience to Him. It was time for His creation to respond to Him. The laziness of any slug or the inertness of any excusefinder did not prevent them from doing so. So He straightened the curves of things, and completed the traces of their limits. With His Power He created coherence n their contradictory parts, and joined together the factors of similarity. Then He distinguished their colors, and separated them in varieties which differ in quantities, properties, and shapes. All of this was a new creation. He made them firm, shaped them as He intended, and invented them. Through His Knowledge He organized everything into species. His Planning perceives the splendor of its destiny. O questioner! Know that he who describes our Sublime Lord by means of limbs and extremities knows nothing about His Nature. Verily, his heart did not profess with certainty that He is devoid of partners. It is as though he has not heard people renouncing their false gods by saying: By Allah! We were certainly in manifest error, when we made you equal to the Lord of the worlds.1 Whoever equates our Lord with anything has given Him a partner. Whoever gives Him a partner is an unbeliever as is stated in His Unambiguous verses, and as is indicated by His Clear Arguments. This is because Allah cannot be conceived by the limits of human intelligence. If He could be, He would be subject to change. Nor can Allah be conceived by means of intellectual efforts. If He could be, he would be limited, and an object subject t alteration. He is the Producer [al-Munshi’] who created everything without a need for imagination, without the urge of a hidden impulse, without any past experiment, and without the assistance of any partner who may have helped Him in creating wonderful things. Those who compare Him to His Creation divided Him into parts: some are limited, some vary in size, and others fall into different categories. He, the Mighty and High, Exists on His Own Accord, and is not dependent. People have not honored Him with the honor that He deserves. In order to demonstrate that He cannot be compared to His Creation, that He has no equals, and that He is far above the analogies of the unbelievers who give him limitations, He said: Any they have not honored Allah with the honor that is due to Him; and the whole Earth shall be in His grip on the Day of Resurrection and heavens rolled up in His right hand; glory be to Him, and may He be exalted above what they associate (with Him).2 When describing Allah, limit your selves to the Divine Attributes which the Qur`an has provided, and seek light from the effulgence of its guidance. Leave to Allah that knowledge which Satan has prompted you to seek, and which neither the Qur`an enjoins you to seek, nor is there any trace of it in the actions or sayings of the Prophet and other Imams of Guidance. This is the extreme limit of Allah’s claim upon you. Know that those who are firm in knowledge refrain from opening through the veils of the unseen. The firm in knowledge, acknowledge their ignorance, and refuse to seek justification for their belief by means of the unseen. Hence, they say: We believe in it, it is all from our Lord.3 Allah, the Mighty and High praises them for admitting that they cannot obtain forbidden knowledge. They do not engage in deep discussions regarding the knowledge which is hidden from them and remain firm in their faith. Be content with this, and do not limit the Greatness of Allah on the basis of the limits of your own intelligence; otherwise, you will be destroyed.

“A people was mentioned, before the Imam (a.s.), who believed that Allah, the Most Holy, the Most High, comes down to the sky above the earth.” The Imam (a.s.) said, “Allah does not come down and He does not need to come down. His sight for near and far is the same. Near does not become far for Him and far does not become near for Him. He does not become needy for any thing but all things need Him and He is generous. There is no Lord except Him. He is Most Majestic and All-wise. The statement that says Allah, the Most Holy, the Most High, comes down to the sky over the earth can only come from those who consider Him to decrease or increase (in size). Besides, all moving objects need something to move it or move because of it. Whoever thinks of Allah as such has caused his own destruction. Be very careful about the attributes of Allah to have a belief about them that would limit Him through increase or reduction, moving or being moved, removal or His coming down, standing up or sitting down. Allah, the Most Holy, the Most High, is far from being described by those who would like to describe Him or being characterized by those who do so or pictured in imagination. Have trust in Allah, the Most Majestic, the Most Merciful Who sees you when you get up and when you change positions during prostration.”

“I do not say that he is standing so I would remove Him from His place. I do not limit Him in a place. I do not limit Him by His moving in something with key elements of the body or body parts. I do not limit Him by ascribing the movements of mouth or tongue. The truth is what Allah, the Most Holy, the Most High, has said, Be and it comes into existence through His will without any planning in a soul. He is Self-sufficient and all alone. He does not need any partner who would speak of His kingdom or open the doors of His knowledge.”

I was holding the hand of the Messenger of Allah (s) and we were walking together. We did not stop looking to the Sun until it set. So, I said: O Messenger of Allah! Where does it go? He said: In the sky. Then, it rises from heaven to heaven until it reaches the highest, seventh heaven; till it is beneath the Throne. It then falls in prostration, and the angels of the kingdom of heaven prostrate with it. Then, it says: “O Lord! Where do You order me to rise from: from my setting place, or from my rising place?” That is His saying, “The Sun travels for a fixed term. That is the design of the Almighty, the Knowing” (36:38) – meaning, that is the contrivance of the Mighty Lord in His kingdom with His creation. He said: So, Gabriel (as) comes to it with a garment which glows with the light of the Throne, which is in accordance with the hours of the day – it lengthens in the summer, it shortens in the winter, and it is in between that in the fall and the spring. He said: Then, it wears that garment just as one of you wears his clothes. Then, it goes with it in the sky until it rises from its rising point. The Prophet (s) said: It is as though I am with it as it is confined for three nights, and it is not cloaked in [its] glow, and it is ordered to rise from its setting place. That is His saying, “When the Sun is turned, and when the stars darken” (81:1-2). The Moon is like that from its rise, to its journey to the horizon of the sky, to its setting, to its ascension to the seventh heaven. It prostrates beneath the Throne, and Gabriel (as) comes to it with a garment of the light of the Seat. That is His saying, “He is the one that made the Sun a shining glow and the Moon a light.” (10:5) Abu Dharr (rh) said: Then, I withdrew with the Messenger of Allah (s) and we prayed Maghrib.

The Commander of the Faithful (AS) roused the people to was with Mu`awiyah for the second time. When the people gathered around him, he stood up and addressed them in the following terms: All praise be to Allah, the One and Only who is sought by all, the Unique and the One Who was not created out of anything nor created anything out of pre-existing matter. On the contrary, He created everything through His Might which is manifest in all things. And verily, everything came into existence because of Him. He has no attribute which can be comprehended, nor has He any limit which can be established. In linguistic embellishment, the tongue is crippled when it comes to describing His Attributes. And circumlocution with respect to His Attributes leads to a blind alley. The sharpest of intellects are unable to comprehend His Kingdom. All comprehensive explanation is rendered ineffective in delving deep into His Kingdom. Unseen veils impede even the lowest level of understanding of His Hidden Knowledge. The keenest insights are at a loss when attempting to comprehend the most superficial layer of His Subtleties. Thus, hallowed be Allah who can neither be reached by the most intrepid intellect nor conceived by the deepest insight. Exalted be He who is not subject to time, length, or limit. Purified be He whose Beginning has not beginning, whose End has no end, and who will never be annihilated. Glorified be He! He is as He has described Himself, and the describers cannot reach His Descriptions. He delineated the boundaries of all things at the time of their creation, and completely eradicated the possibility of Him resembling things or of things resembling Him. He cannot be contained by things which could describe Him. He has never been separate from things that can describe Him. He has never bin distant from things which could raise questions as to His whereabouts. Rather, He, the Glorified, has encompassed all the things through His Knowledge, strengthened them, and enumerated them in His Memory. Nothing is hidden from Him behind the veils of the atmosphere, the deep slumber which occurs in darkness, and whatever exists in the highest Heavens, and the lowest Earth. Everything that exists has a custodian and a keeper. All things are surrounded by other things. And He encompasses them all. He is the One, the Unique, and the Besought. He is not subject to time. He does not tire from creating thins. Whatever He willed, He said: “Be” and it was. He created everything without precedent, without fatigue, and without planning. Anything which makes something makes it out of something. Allah, however, made His Creation out of nothing. Every scholar acquired knowledge after being ignorant while Allah was never ignorant, and never acquired knowledge. He encompassed all things through His Knowledge even before they were created. Hence, His Knowledge did not increase through their creation. After they came into existence, He knew as much about them as He knew before they came into existence. He never created anything to strengthen His Control. He never created anything out of fear of decay or loss. He never created anything to oppose an adversary. He never created anything to match an equal. He never created anything to become the equal of a dominating partner. He never did anything of the like because all of creation is nurtured by Him, and all things that exist are His Humble Slaves and Servants. Glorified be He who never feels weary from creating, and sustaining. And glorified be He who was not prevented from creating more out of inability or laziness. He knew what He created, and created what He knew. Whatever He created was not the result of deliberation or based on new knowledge. Nor does any doubt arise in Him regarding the things He has not created. What He created, and what He did not create, was the result of His Inviolable Decision. His Firm Knowledge, and His Exact Command. He made Himself Unique in His Lordship, and Specific in (His) Oneness. He earmarked glory and praise for Himself, made Himself Peerless in Unity, Grandeur and Sublimity. He remains Matchless in Praise, and Exalted in His Glory. He is far above parenthood. And he is purified and sanctified against the feminine touch (i.e. sexual relations). He is far too Great and too Mighty to seek the proximity of any participant. Thus, nothing He has created can oppose Him. There is no equal to Him in His Possessions, and there is no partner for Him in His Kingdom. He is the One, the Unique, and the Besought of all. He is the Eternal, the Everlasting, and the Lord of Space. He has always been, and always will be. He is Unique in Eternity. He existed before time and will exist after the end of all affairs. He will never come to an end nor be exhausted. This is how I describe my Lord. Thus, there is no god but Allah. He is the Greatest of the Great. Glorified and Exalted be He. He is the Mightiest of the Mighty. He is far, far, above what the unjust claim about Him. And Ahmad ibn Muhammad ibn al-Saqar al-Sa`igh also said this sermon that Muhammad ibn al- `Abbas ibn Bassam said: Abu Zayd Sa`id ibn Muhammad al-Basri related to me that `Umrah bint Aws related to me that My grandfather al-Husayn ibn `Abd al-Rahman related to me on the authority of his father, on the authority of Abu `Ad Allah Ja’’far ibn Muhammad (AS), on the authority of his father on the authority of his grandfather (AS) that the Commander of the Faithful (AS) addressed this sermon when he roused the people to the war with Mu`awiyah for the second time.

I wrote to Abu Al-Hasan (`Ali) al-Rida (AS) asking him about Divine Unity. Therefore, he replied to me in his own writing. Ja`far says: Verily, Fath took out the letter for me so I read it myself in Abu al-Hasan’s (AS) writing: In the name of Allah, the Most Compassionate, the Most Merciful. All praise be to Allah, who gave human beings a natural predisposition to recognize their Lord and to praise Him. Allah guides humankind towards Himself through His Creation, and who proves that He is Eternal by bringing creatures into existence. He has made them resemble each other to prove that there is nothing that resembles Him. He has made His Signs as witnesses to His Might. His Essence is independent from His Attributes. Eyes are prevented from seeing Him. Imagination is incapable of encompassing Him. There is no duration for His Being, nor is there any limit for His Continuation. Human senses do not encompass Him. No screen (of non-understandability) can conceive Him. The only screen between the Creator and the created is creation itself. The reason why the created have been screened from the Creator is to prevent the created from conceiving of their Creator in terms which are unworthy. This is because the adjectives which apply to the created are not suitable for the Creator. The other reason (that Allah cannot be understood) is that there is a world of difference between the Creator and the created, the Sustainer and the sustained (the Ruler and the ruled), and the Confiner and the confined. He is One, but not in a numerical sense. He is the Creator, but not in the sense of movement or action. He is the All-Hearing, but not through any auditory organ. And He is the All-Seeing, but not by visual means. He is a Witness, but without mutual contact. He is Manifest, but not in the sense of being distant. He is Hidden, but not in the sense of being behind a curtain. He is Apparent, but not in the sense of being in front of anything. Penetrating eyes have called miserable trying to perceive the truth about Him. His Existence dwarfs and cripples the imagination (in its attempt to grasp Him). The first step in accepting faith is acknowledging the existence of Allah. And the most perfect way of acknowledging Him lies in recognizing His Unity. And the peak of His Unity lies in negating that His Attributes are part of His Essence, since attributes are separate from the entity they describe in the same way that the entity is independent of and separate from the attributes which describe it. If united, the entity and its attributes produce plurality (as opposed to unity). Plurality nullifies eternity. Hence, whoever ascribes attributes to Allah has actually measure Him. And whoever measures Him has actually nullified His Eternity. Whoever asks how He is, seeks to describe and explain Him. Whoever asks what He is, actually induces Him. Whoever asks where He is, actually vacates Him (from other places). Whoever asks how long He will exist, actually confines Him (to a limited time). He was the Knower before there was anything to know. He was the Creator when there was no creation. He was the Lord when there was nothing over which to rule. He was the One God when there was nothing to serve. Such is a description of our Lord. And He is far above what the narrators have said about Him.

“An atheist man came to Imam abu al-Hassan (a.s.) while group of people was present there. The Imam (a.s.) said to him, “Consider, if what you say would be true which is not true, in such case, we all will be equal. Our fasting, prayers, giving charity and belief will not harm us.” The man remained quite. The Imam then said, “If what we say would be true, which, in fact, is true then you will be the one facing your destruction and we will be saved.” The man then said, “Please help me learn where is He and how is He?” The Imam then said, “What is the matter with you? What you say is not right. He is the ‘where’ of ‘where’ but without ‘where’. He is the ‘how’ of ‘how’ without ‘how’. He can not be defined with ‘how’ and ‘where’ and can not be comprehended with the senses or compared with anything.” The man then asked, “Tell me then when was He?” The Imam replied, “You tell me, when He was not there so that I would tell when He was there?” The man then asked, “What is the proof for His existence?” The Imam said, “When I look at my body I find that I can not do any addition or alteration to it such as width and breadth or remove its sufferings and attract all its interests. I then come to understand that for this establishment there must be a founder and then I acknowledge His existence. Besides, I see all the orbiting planets and stars, the creation of the clouds and driving of the winds, the paths of the sun, the moon, the stars and other things of the marvelous clear signs I come to believe that there is One who has designed and created all such wonderful things”

“Verily Allah, the Mighty and high, created a creation, and created a spirit, then commanded an angel; hence be breathed into him.

“The name of Allah is something other than Allah Himself. Every thing that is called a thing is created except Allah. Whatever is expressed by the tongue or is worked out by hands are all created. The word Allah is an intent amongst His intents, and the intended one is different from the intention. The purpose is describable, and every describable thing is made. The Maker of things is not describable by the limits of the fact behind the name. He did not become, so His becoming a being would have been recognized through the making of what is other than Him. He did not end up where there was another’s end. Do not ever move away from understanding this rule. This is the true and pure belief in the Oneness of Allah. Observe it, acknowledge it and understand it by the permission of Allah. Those who think they understand Allah by means of a barrier, form or examples they become polytheists because his barrier, form and example are not Him. He is only One and One alone. How can one form a belief in His Oneness by thinking that one may know Him through things other than Him. One comes to know Allah only by Allah His Own self. One who can not know Him by His Own self he has not known Him. He only comes to know some thing else. There is nothing between the Creator and the created. Allah is the Creator of things but not from a thing that was there already. Allah’s names are His names but He is different from His Own names and the names are other than Him.”

“Ibn abu al-‘Awja' said to abu ‘Abdillah (a.s.) in one of their conversations, ‘You spoke of Allah and referred to an unseen.’” Abu 'Abdillah (a.s.) said, “What you said is not proper. How would He be unseen when He is present with His creatures and is closer to them than their jugular vein? He hears their speeches, sees their persons and knows their secrets.” Ibn abu al-‘Awja then asked, “Is He everywhere? If He is in the heavens, how can He be on earth? And if He is on earth, then how can He be in the heavens?” Abu 'Abdillah (a.s.) said, “You spoke only of a created being that, by changing place, becomes occupied with a place, and another place is vacated from him, so it does not know ,when he is in the place in which he came to be in, what has happened to the place where it used to be. As for Allah, Magnificient of Glory, and the Sovereign Judge, no place is without Him and He does not occupy any place, and He is not nearer to one place than another place.”

Allah is not described with a time, nor with a place, nor with motion, nor with transition, nor with stillness. Rather, He is the Creator of time, place, motion, stillness, and transition. He is far above what the oppressors say.

I asked Abu Ja`far al-Baqir (AS) about the Word of Allah, the Mighty and High: `And I breathed into him of My Spirit. What is the meaning of “breathing” in this verse?’ Thus, he (AS) replied, Verily, a spirit moves like the air. Hence, it is called a spirit [ruh], because its name has been derived from the word air [rih]. Verily, He derived it from the word al-ruh because the spirit is homogeneous [mujanis] to the air [al-rih]. Verily, He associated it to Himself because He selected it over all the spirits like He selected that House from the houses and said: My House, and said for a Messenger from His Messengers: My Friend, and its like. All of those are created, with a beginning, have Lord, and re managed.

“That is My power”

I asked Abu Ja`far al-Baqir (AS) about the Word of the Mighty and High: “O Iblis! What prevented you that you should do obeisance to hi whom I created with My Two Hands?” He (AS) replied: In the Arabic language, the hand symbolized power and bounty. As Allah says: And remember Our servant Dawud, the Possessor of Power. He also says: And the Heaven, We raised it high with power. Here the word hands [aydi] mean power. He says: And whom He has strengthened with an inspiration from Him. Here the word hand [ayyad] means strengthening. It is also said (in Arabic): I have many hands with me from so and so, implying excess and beneficence, and me so and so has a white hand, implying bounty.

I asked Abu `Abd Allah al-Sadiq (AS) about the Word of the Mighty and High: His Empyrean was on the Water. So he (AS) asked me, “How do they interpret it?” I answered, “They say that the Empyrean was on the water, and that the Lord was on it.” Thus, he (AS) responded, “They have lied, Whoever claims that implies that Allah is carried, and has described Him on the basis of the attributes of the created, necessarily implying that the thing that carries Him is mightier than He is.” I said: “May I be your ransom! Could you clarify that for me?” Consequently, he (AS) responded, Verily, Allah, the Mighty and High, burdened the water with His Knowledge and His Religion, before the existence of the heavens and the earth, jinn or man, and sun or moon. When He intended to create the world, He scattered them before Him, and asked them: `Who is lour Lord?’ So the first to speak were the Messenger of Allah (SA), the Commander of the Faithful (AS), and the Imams, may the blessings of Allah be upon them. They said: `You are our Lord. So he bore them with knowledge and religion.’ He then said to the angels: `These are the bearers of My Knowledge and My Religion. They are My Authorized Representatives in My Creation, and they are the ones to be asked.’ Then He said to the children of Adam: `Acknowledge the Lordship of Allah, and obey those to whom obedience is due!’ Hence, they all replied: `Yes our Lord, we acknowledge.’ Then He ordered the angels: `Bear witness!’ The angels said: We bear witness. Lest you should say on the Day of Resurrection: Surely we were heedless of this. Or you should say: Only our fathers associated others (with Allah) before, and we were an offspring, after them: Wilt Thou then destroy us for what the vain doers died?” O Dawud, our guardianship [wilayah] was emphasized in the covenant.

The Messenger of Allah (s) said: Allah said: “Had all the people gathered upon the wilaya of `Ali, I would not have created the Fire.”

Imam abu ‘Abdallah has said the following. “Allah created us and made it well. He gave us our form and formed it well. He made us His eyes among His servants and His speaking tongue in His creatures. He made us His open hands over His servants with kindness and mercy. He has made us his face through which He is approached and his door that shows the way leading to Him. He made us His treasurers in the heavens and on earth. Through us the trees give fruit and the fruits ripen and the canals flow. Through us the skies send rain and plants grow on earth. Through our worship Allah is worshipped and were we not there Allah would not have been worshipped.”