بكر

“Is it permissible to say that Allah is a Thing? Hence, he (AS) answered: “Yes, to the extent that it removes Him from the two extremes: annulment [ta`til] and anthropomorphism [tashbih].”

“On the Day when there shall be a severe affliction.” He (AS) replied: “A veil of light will be revealed. At that time, the Believes shall prostrate themselves, while the backbones of hypocrites will be twisted tightly preventing them from prostrating.”

The Messenger of Allah (SA) said: “Verily, Allah, the Mighty and High, had decreed and planned everything two thousand years before He created Adam (AS).”

the Messenger of Allah (sw) said: “The reward for one upon whom Allah the Great and Almighty has blessed with monotheism is nothing but paradise.”

I asked al-Rida (AS) about Diving Unity; hence, he replied, “All those who read: Say: He Allah is One, and believe in it, have professed their faith in Divine Unity.” I asked, “How should one read it?” He (AS) responded, “The same way that the people read it, adding `such is my Lord’ three times.”

“The sons fall short of the deeds of the fathers, so Allah, the Mighty and High, unites the sons with the fathers so that their eyes may rest.”

I asked Ja`far ibn Muhammad (AS), “Is it permissible for you to say: Verily, Allah, the Mighty and High, is in a place?” Thus, he (AS) replied, “Glory be to Allah, and Exalted be He, from that! Verily, if He were subjected to space, He would have been caused since anything that exists in a place is in need of space. Anything that is in need of space is accidental, because the Eternal has no needs.

I asked Abu `Abd Allah al-Sadiq (AS): “Are the Knowledge and Will of Allah separate or united?” Thus, he (AS) replied, The Knowledge of Allah is not the same as the Will of Allah. Do you not say that you will do something `Allah willing’, yet you do not say that you will do something `Allah knowing.’ Therefore, your statement `Allah willing’ is a proof that He did not will it, If He had willed, it would have been as He had willed. Allah’s Knowledge is prior to Allah’s Will.

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.

Verily, Allah the Mighty and High, made us the best of creation, and moulded us from the best of moulds. He made us His Eye though which He sees His Servants. He made us the Tongue with which He speaks to His Creation. He made us the Outspread Hand of Mercy over His Servants. He made us the Face through which He bestows His Bounties.1 He made us the Gate that leads to Him. And He made us His Treasure in the Heaven and on His Earth. It is due to us2 that trees bear fruits, that fruit ripens, that rivers flow, that clouds shower down rain, and that the Earth grows grass. It is through our service [`ibadah], Allah is served. If it were not for us, Allah would not have been worshipped.3

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.

My father Musa ibn Ja’far (AS) related to me that: My father Ja’far ibn Muhammad (AS) related to me that: My father Muhammad ibn `Ali (AS) related to me that: My father `Ali ibn al-Husayn related to me that: My father al-Husayn ibn `Ali (AS) related to me that: My father `Ali ibn Abu Talib (AS) related to that me that: The Messenger of Allah (sw): “Allah, Glorified be He, said: `There is no god but Allah’ is My Fortress. Whoever enters it is saved from My Chastisement.”

I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: And the whole Earth shall be in His Grip on the Day of Resurrection. Thus, he (AS) answered, This means that no one will grab hold of His Rule but Him. While the Grip [alqabd] from the Blessed and the Exalted in another place is deprival, the amplification [al-bast] signifies granting and increase. As the Mighty and High has said; And Allah straitens and amplifies, and you shall be returned to Him. This means that He grants, increases, deprives and tightens. According to one opinion, the straitening [al-qabd] of the Mighty and High signifies seizure. According to another opinion, the straitening means His Acceptance. As He says: And he takes the alms i.e. He accepts them from eligible ones, and rewards them for it. I enquired, “As for the Word of the Mighty and High: `The Heavens rolled up in His Right Hand.’ He (AS) replied, “The Right Hand signifies strength and power. The Mighty and High says: The Heaves rolled up by His Omnipotence and Power; `glory be to Him, and may He be exalted above what they associate (with Him.).’

“O son of `Abbas! You give verdicts on ants and lice, so will you not describe to us the God that you serve,” So Ibn `Abbas bowed down his head in silence to exalt Allah, the Mighty and High. Al-Husayn ibn `Ali (AS) was sitting on the side, who said: “Come to me, O son of alAzraq!.” He replied: “I am not asking you.” Then Ibn `Abbas said: “O son of al-Azraq! Verily, he from the Household of Prophethood, and they (the household members) are the Heirs of (Prophetic) Knowledge.” Thus, Nafi` ibn al-Azraq turned towards al-Husayn (AS), so al-Husayn said to him: O Nafi`! Verily, he who bases his religion on analogy is still immersed in the world. He is straying away from the (right) path, transient in the deviation (from that which is right), is leading astray from the way, and is saying that which is not nice. O son of al-Azraq! I am describing my god with what He Himself has described Himself and I am presenting Him with what He presented Himself. He cannot be perceived with the senses and cannot be compared with the people. He is near but not attached. He is far, but not cut off. He is United, but not divided into parts. He is known by signs and attributed by symbols. There is not god but He, the Great, the Most High.

“Tell me. Did you recognize Allah through Muhammad or di you recognize Muhammad through Allah, the Mighty and High?” `Ali ibn Abu Talib (AS) replied, I did not recognize Allah through Muhammad (SA), but I recognized Muhammad through Allah, the Mighty and High, when He created him and made in him the size of the length and breadth. Hence I recognized that He was the Planner of the Produced through reasoning, and inspiration, the same way He inspired His Angels to recognize and obey Him without any compeer and quality. The Compiler of this book says: The tradition is long. We have extracted from it the required passage. I have transmitted all of it in the end of the book Al-Nubuwwah.

“Inform me about the face [wajh] of the Lord, the Blessed and Exalted.” Hence, `Ali (AS) called for some fire and dry wood and then set fire to it. When it blazed, `Ali (AS) asked, “Where is the face of this fire?” The Christian replied, “It has a face from all sides.” `Ali (AS) responded, “This fire is supervised and produced yet its face is not know, while its Creator does not resemble it. And Allah’s is the East and the West, therefore, whither you turn, thither is the Face of Allah. No secret is hidden from our Lord.” The Compiler of this book says: The tradition is detailed; we have extracted from it the required passage.

Allah’s name is other than Him. The identifier is other than the identified, and is thus created, with the exception of Allah. Anything which is uttered by tongues or written by hands is created. Allah is the destination of all those who seek to reach Him. The aimer is other than the aimed. The aimed is described, and everything which is described is created. The Creator of All Things is not described with the limit of the named. He is not formed so that His Form could be compared to the created. Anything which is intended is other than Him. He is never disregarded by whoever understands this conclusion and that is pure Tawhid. Thus, listen to Allah, accept Him, and try to understand Him with His permission. Whoever claims that he has recognized Allah through concealing or revealing an image or the like, is a polytheist, because anything concealed or revealed is other than Him. Verily, He is One United Being. Therefore, how can one profess a belief in Divine Unity when one recognizes Him by other than Him? Only he has recognized Allah who recognizes Him by Allah (Himself). Thus, whoever does not recognize Him by Himself‬‬ ‫‪has not recognized Him, and certainly has recognized other than Him. There is nothing‬‬ ‫‪between the Creator and the created. Therefore, Allah is the creator of all things and is‬‬ ‫‪not from a thing. He is named by His Names and, hence, He is other than His Names,‬‬ ‫‪and the names are other than Him.‬‬ ‫‪ 7. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd‬‬ ‫‪Allah al-Kufi said: Muhammad ibn Bishr related to me, on the authority of Abu Hashim alJa`fari that‬‬ I was with Abu Ja`far the Second (AS), when a man asked him, “Inform me about the Lord, the Blessed and Exalted. There are names and attributes for Him in His Book. Are those His Only Names and attributes?” Consequently, Abu Ja`far (AS) replied, Verily, there are two interpretations to your question. If you are referring to quantity, then Exalted is Allah from such limitations. However, if you wanted to know whether these attributes and names have always existed, then there are two possibilities. Either they have always been part of His Knowledge, and He has always deserved them, and this is true. However, if you want to now whether the image of these attributes and names, their alphabets, and their form, have always been there, then may Allah save me from the claim that something has existed alongside Him. In fact, Allah existed when no creation existed. Then He created the names as a means for His Creation to beseech Him and serve Him. They are the means through which He is remembered. Allah was there when no remembrance existed. The One who is Remembered is Allah, the Eternal, who has always existed. The Names and Attributes are creation of meanings. What is meant by them is that Allah is not subject to agreement or disagreement, since only one with parts disagrees or agrees. Hence, it is not said: Allah agreed, nor that Allah is more or less. However, He is Eternal in His Essence, because whatever is other than One has parts, and Allah is the One without Parts. He cannot be imagines as less, nor can he be imagines as more. Anything composed of parts, and which can be conceived as less or conceived as more, was created by a Creator Thus, when you say that “Verily, Allah is Omnipotent” you are affirming that nothing incapacitates Him. Therefore, you have negate the word: ”incapable,” and applied it to other than Him. Likewise, by your use of the word: “AllKnowing” you have indeed negated ignorance and related ignorance to other than Him. When Allah causes all things to perish, He will cause images and alphabets to perish. Nevertheless, He, who has always been All-Knowing, will never expire or decline. The man asked, “How can our Lord be called the All-Hearing?” He (AS) answered, That is because nothing which is understood by means of hearing is hidden form Him. We do not claim that He hears through ears. Likewise, when we call Him All-Seeing, we say so because nothing visual is hidden from Him: be it colors, people, or other objects. We do not claim that He sees through eyes. We call Him the Subtle One due to His knowledge of subtle things like the mosquito, and for His Knowledge of creatures which are even smaller than that. We call Him the subtle One because of His Knowledge of the place of their division, their thoughts, their needs, their reproductive cycle, their affection for offspring, their means of communication, their bringing of food and drink to their offspring in the mountains, deserts, valleys, and wastelands (of the worlds). We come to know that the Creator of these things is the Subtle One without quality. Verily, quality applies only to the created. Our Lord is called the Powerful One, but not with the same type of power found among created beings. If His Power were like the power found among created beings, then He would be compared to His Creation, and He would be susceptible to both increase and decrease and could not be Eternal. Whatever is not eternal is powerless. Thus, our Lord, the Blessed and Exalted, has no compeer [shibh], no opponent, no equal, no quality, no end, and no regions. The mind is incapable of conceiving Him, the imagination is incapable of limiting Him, and the conscience is incapable of placing conditions on Him. He is Higher than the implements of His Creation and characteristics of His Creatures. Exalted is He, the Elevated and Great, from such things!

I heard Yunus ibn Zabyan say I entered in the presence of Abu `Abd Allah al-Sadiq (AS) and told him: Hisham ibn al-Hakam made a long statement. I will simply summarize it: He considers Allah to be a body because things are of two types: bodies or actions of bodies. Hence, if it is not possible for the creator to be an action, it is only possible that He be a Doer. Then Abu `Abd Allah (AS) replied: “Woe to him! Does he not know that a body is extremely limited, and an image is absolutely limited? Hence, if a limit is possible then increase and decrease are possible, and if increase and decrease are possible, then He is created. I asked: “Then what should I say? He answered: He has neither body nor image for He is the creator of bodies and images. He is devoid of parts and limits. He does not increase, nor does He decrease. If He were as he (Hisham) says then there would be no difference between the Creator and the created, or between the Inventor and the invented. However, He is the Inventor. The Creator of Bodies and Images does not resemble anything nor does anything resemble Him.

Messenger of Allah (SA) said: Verily, Allah, the Blessed and Exalted, has NinetyNine names: one less than a hundred. Whoever enumerates them will enter Paradise. They are: Allah, God, the One, the Unique, the Needless, the First, the Last, the AllHearing, the All-Seeing, the Omnipotent, the Subduer, the Most High, the Most Sublime, the Ever-Remaining [al-Baqi], the Originator, the Maker, the Most Generous, the Manifested, the Hidden, the Ever-Living, the All-Wise, the All-Knowing, the Forbearing [al-Halim], the Protector [al-Hafiz], the Truth, the Reckoner [al-Hasib], the Praiseworthy [al-Hamid], the Most Gracious [al-Hafi], the Lord, the Compassionate, the Most Merciful, the One that sows [al-Dhari’], the Sustainer, the Watcher [al-Raqib], the Affectionate [alRa’uf], the Obserer [al-Ra’i], the Giver of Peace, the Granter of Security, the Guardian over all the Honorable, the Supreme, the Possessor of every greatness, the Master, the Most Praised [al-Subbuh], the Witness [al-Shahid], the Most Truthful, the Creator, the Pure, the Just, the Pardoning, the Forgiving, the Self-Sufficient,the Aid (al-Ghiyah), the Cleaver [al-Fatir], the Peerless, the Opener [al-Fattah], the Splitter [al-Faliq], the Eternal, the Sovereign, the Most Holy, the Powerful, the Near, the Self-Subsistent, the Seizer (of souls0 [Qabid], the Extender, the Provider of Needs, the All-Glorious [al-Majid], the Lord, the Granter [al-Mannan], the One that encompasses everything [al-Muhit], the Clear [Mubin], the Nourisher [al-Muqit], the Imager, the Generous, the Great, the Sufficient [al-Kafi], the Remover of harms [Kashif al-dur], the Singly [al-Watr], the Light, the Bestower [al-Wahhab], the Helper, the All-Embracing [al-Was`],, the Loving One [alWadud], the Guide, the Reliable [al-Wafi], the Custodian [al-Wakil], the Inheritor, the Righteous [al-Birr], the Raiser, the Oft-Returning (in mercy) [al-Tawwab], the Sublime [al-Jalil], the Generous, the All-Aware, the Creator, the Best of the Helpers, the Rewarder [al-Dayyan], the Thankful [al-Shakur], the Most Great, the Subtle, the Cure [alShafi].

he is the most unfaithful and the most hard-hearted. He is the most wretched of the Kharijites due to his opposition to the rightly-guided Imams. Nonetheless, death is sufficient as a guardian. Everyone is protected by angels. They protect people fro falling into a well or a wall falling on them. They prevent people from other evils that may befall them. When the moment of death arrives, these angels guard people from what they are about to experience. I am the same. My death will come at the hands of the most wretched person of this Ummah, and my blood will color this and this. And he indicated his beard and head, saying it was “a well-know covenant and a true promise.” The Compiler of this book says: The tradition is detailed; we have extracted from it the required passage. I have transmitted all of it in the book Al-Dala`l wa al-Mu`jizat.