Al-Kāfi

2ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ قَالَ سُئِلَ أَبُو جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلام) يَجُوزُ أَنْ يُقَالَ لله إِنَّهُ شَيْ‏ءٌ قَالَ نَعَمْ يُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَحَدِّ التَّشْبِيهِ.

2. Muhammad ibn ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Husayn ibn Sa‘id who said that I asked Imam abu Ja‘far, the second (a.s.) the following. “Is it permissible to say that Allah is a thing?” The Imam replied, “Yes, because it removes two kinds of limitations, the limitation of being forgotten altogether and that of considering Him like other things.”

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْمَغْرَاءِ رَفَعَهُ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ الله خِلْوٌ مِنْ خَلْقِهِ وَخَلْقَهُ خِلْوٌ مِنْهُ وَكُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ فَهُوَ مَخْلُوقٌ مَا خَلا الله.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from abu al-Maghra in a marfu‘ manner from Imam abu Ja‘far (a.s.) who has said the following. “Allah is distinct from His creatures and His creatures are different from Him and whatever that is called a thing is a creature except Allah.”

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله خِلْوٌ مِنْ خَلْقِهِ وَخَلْقَهُ خِلْوٌ مِنْهُ وَكُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ مَا خَلا الله فَهُوَ مَخْلُوقٌ وَالله خَالِقُ كُلِّ شَيْ‏ءٍ تَبَارَكَ الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.

4. A number of our companions from Ahmad b. Muhammad b. Khalid al-Barqiyy, from his father, from al-Nadr b. Suwayd, from Yahya al-Halabiyy, from ibn Muskan, from Zurarah b. A'yun who said: I heard Abi 'Abdillah (a.s.) saying: “Allah is distinct from His creatures and the creatures are different from Him. Whatever could be called a thing is a creature except Allah Who is the Creator of all things. Holy is He for Whom there is no similarity and He is all-hearing and all-aware.”

5ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ خَيْثَمَةَ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِنَّ الله خِلْوٌ مِنْ خَلْقِهِ وَخَلْقَهُ خِلْوٌ مِنْهُ وَكُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ مَا خَلا الله تَعَالَى فَهُوَ مَخْلُوقٌ وَالله خَالِقُ كُلِّ شَيْ‏ءٍ.

5. Ali ibn Ibrahim reported from his father, from Ibn Abi 'Umayr, from Ali ibn 'Atiyyah, from Khaythamah, from abu Ja‘far (a.s.) who said, “Allah is distinct from His creation, and his creation is distinct from Him, and everything what the name ‘thing’ occurs upon, apart from Allah the Exalted, is created. And Allah is the Creator of all things.”

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْعَبَّاسِ بْنِ عَمْرٍو الْفُقَيْمِيِّ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لِلزِّنْدِيقِ حِينَ سَأَلَهُ مَا هُوَ قَالَ هُوَ شَيْ‏ءٌ بِخِلافِ الاشْيَاءِ ارْجِعْ بِقَوْلِي إِلَى إِثْبَاتِ مَعْنًى وَأَنَّهُ شَيْ‏ءٌ بِحَقِيقَةِ الشَّيْئِيَّةِ غَيْرَ أَنَّهُ لا جِسْمٌ وَلا صُورَةٌ وَلا يُحَسُّ وَلا يُجَسُّ وَلا يُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لا تُدْرِكُهُ الاوْهَامُ وَلا تَنْقُصُهُ الدُّهُورُ وَلا تُغَيِّرُهُ الازْمَانُ فَقَالَ لَهُ السَّائِلُ فَتَقُولُ إِنَّهُ سَمِيعٌ بَصِيرٌ قَالَ هُوَ سَمِيعٌ بَصِيرٌ سَمِيعٌ بِغَيْرِ جَارِحَةٍ وَبَصِيرٌ بِغَيْرِ آلَةٍ بَلْ يَسْمَعُ بِنَفْسِهِ وَيُبْصِرُ بِنَفْسِهِ لَيْسَ قَوْلِي إِنَّهُ سَمِيعٌ يَسْمَعُ بِنَفْسِهِ وَبَصِيرٌ يُبْصِرُ بِنَفْسِهِ أَنَّهُ شَيْ‏ءٌ وَالنَّفْسُ شَيْ‏ءٌ آخَرُ وَلَكِنْ أَرَدْتُ عِبَارَةً عَنْ نَفْسِي إِذْ كُنْتُ مَسْئُولاً وَإِفْهَاماً لَكَ إِذْ كُنْتَ سَائِلاً فَأَقُولُ إِنَّهُ سَمِيعٌ بِكُلِّهِ لا أَنَّ الْكُلَّ مِنْهُ لَهُ بَعْضٌ وَلَكِنِّي أَرَدْتُ إِفْهَامَكَ وَالتَّعْبِيرُ عَنْ نَفْسِي وَلَيْسَ مَرْجِعِي فِي ذَلِكَ إِلا إِلَى أَنَّهُ السَّمِيعُ الْبَصِيرُ الْعَالِمُ الْخَبِيرُ بِلا اخْتِلافِ الذَّاتِ وَلا اخْتِلافِ الْمَعْنَى قَالَ لَهُ السَّائِلُ فَمَا هُوَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هُوَ الرَّبُّ وَهُوَ الْمَعْبُودُ وَهُوَ الله وَلَيْسَ قَوْلِي الله إِثْبَاتَ هَذِهِ الْحُرُوفِ أَلِفٍ وَلامٍ وَهَاءٍ وَلا رَاءٍ وَلا بَاءٍ وَلَكِنِ ارْجِعْ إِلَى مَعْنًى وَشَيْ‏ءٍ خَالِقِ الاشْيَاءِ وَصَانِعِهَا وَنَعْتِ هَذِهِ الْحُرُوفِ وَهُوَ الْمَعْنَى سُمِّيَ بِهِ الله وَالرَّحْمَنُ وَالرَّحِيمُ وَالْعَزِيزُ وَأَشْبَاهُ ذَلِكَ مِنْ أَسْمَائِهِ وَهُوَ الْمَعْبُودُ جَلَّ وَعَزَّ قَالَ لَهُ السَّائِلُ فَإِنَّا لَمْ نَجِدْ مَوْهُوماً إِلا مَخْلُوقاً قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَوْ كَانَ ذَلِكَ كَمَا تَقُولُ لَكَانَ التَّوْحِيدُ عَنَّا مُرْتَفِعاً لانَّا لَمْ نُكَلَّفْ غَيْرَ مَوْهُومٍ وَلَكِنَّا نَقُولُ كُلُّ مَوْهُومٍ بِالْحَوَاسِّ مُدْرَكٍ بِهِ تَحُدُّهُ الْحَوَاسُّ وَتُمَثِّلُهُ فَهُوَ مَخْلُوقٌ إِذْ كَانَ النَّفْيُ هُوَ الابْطَالَ وَالْعَدَمَ وَالْجِهَةُ الثَّانِيَةُ التَّشْبِيهُ إِذْ كَانَ التَّشْبِيهُ هُوَ صِفَةَ الْمَخْلُوقِ الظَّاهِرِ التَّرْكِيبِ وَالتَّأْلِيفِ فَلَمْ يَكُنْ بُدٌّ مِنْ إِثْبَاتِ الصَّانِعِ لِوُجُودِ الْمَصْنُوعِينَ وَالاضْطِرَارِ إِلَيْهِمْ أَنَّهُمْ مَصْنُوعُونَ وَأَنَّ صَانِعَهُمْ غَيْرُهُمْ وَلَيْسَ مِثْلَهُمْ إِذْ كَانَ مِثْلُهُمْ شَبِيهاً بِهِمْ فِي ظَاهِرِ التَّرْكِيبِ وَالتَّأْلِيفِ وَفِيمَا يَجْرِي عَلَيْهِمْ مِنْ حُدُوثِهِمْ بَعْدَ إِذْ لَمْ يَكُونُوا وَتَنَقُّلِهِمْ مِنَ صِغَرٍ إِلَى كِبَرٍ وَسَوَادٍ إِلَى بَيَاضٍ وَقُوَّةٍ إِلَى ضَعْفٍ وَأَحْوَالٍ مَوْجُودَةٍ لا حَاجَةَ بِنَا إِلَى تَفْسِيرِهَا لِبَيَانِهَا وَوُجُودِهَا قَالَ لَهُ السَّائِلُ فَقَدْ حَدَدْتَهُ إِذْ أَثْبَتَّ وُجُودَهُ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) لَمْ أَحُدَّهُ وَلَكِنِّي أَثْبَتُّهُ إِذْ لَمْ يَكُنْ بَيْنَ النَّفْيِ وَالاثْبَاتِ مَنْزِلَةٌ قَالَ لَهُ السَّائِلُ فَلَهُ إِنِّيَّةٌ وَمَائِيَّةٌ قَالَ نَعَمْ لا يُثْبَتُ الشَّيْ‏ءُ إِلا بِإِنِّيَّةٍ وَمَائِيَّةٍ قَالَ لَهُ السَّائِلُ فَلَهُ كَيْفِيَّةٌ قَالَ لا لانَّ الْكَيْفِيَّةَ جِهَةُ الصِّفَةِ وَالاحَاطَةِ وَلَكِنْ لا بُدَّ مِنَ الْخُرُوجِ مِنْ جِهَةِ التَّعْطِيلِ وَالتَّشْبِيهِ لانَّ مَنْ نَفَاهُ فَقَدْ أَنْكَرَهُ وَدَفَعَ رُبُوبِيَّتَهُ وَأَبْطَلَهُ وَمَنْ شَبَّهَهُ بِغَيْرِهِ فَقَدْ أَثْبَتَهُ بِصِفَةِ الْمَخْلُوقِينَ الْمَصْنُوعِينَ الَّذِينَ لا يَسْتَحِقُّونَ الرُّبُوبِيَّةَ وَلَكِنْ لا بُدَّ مِنْ إِثْبَاتِ أَنَّ لَهُ كَيْفِيَّةً لا يَسْتَحِقُّهَا غَيْرُهُ وَلا يُشَارِكُ فِيهَا وَلا يُحَاطُ بِهَا وَلا يَعْلَمُهَا غَيْرُهُ قَالَ السَّائِلُ فَيُعَانِي الاشْيَاءَ بِنَفْسِهِ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هُوَ أَجَلُّ مِنْ أَنْ يُعَانِيَ الاشْيَاءَ بِمُبَاشَرَةٍ وَمُعَالَجَةٍ لانَّ ذَلِكَ صِفَةُ الْمَخْلُوقِ الَّذِي لا تَجِي‏ءُ الاشْيَاءُ لَهُ إِلا بِالْمُبَاشَرَةِ وَالْمُعَالَجَةِ وَهُوَ مُتَعَالٍ نَافِذُ الارَادَةِ وَالْمَشِيئَةِ فَعَّالٌ لِمَا يَشَاءُ.

6 - Ali ibn Ibrahim reported from his father, from Abbas ibn Amr al-Fuqaymi, from Hisham ibn al-Hakam, who said: Abu Abdullah al-Sadiq (as) said to the heretic when he asked him, "What is He (Allah)?" He said: "He is something contrary to other things; refer my statement to the affirmation of a meaning, and that it is something in the reality of existence, but it is neither a body nor a form, nor can it be sensed or grasped. It cannot be perceived by the five senses; it cannot be comprehended by imagination, nor diminished by time, nor altered by the ages." <br> The questioner said: "Then you say He is Hearing and Seeing?" He replied: "He is Hearing and Seeing, Hearing without organs and Seeing without instruments; rather, He hears by Himself and sees by Himself. My statement that 'He is Hearing by Himself and Seeing by Himself' does not imply that He is something distinct, but I intended to express myself since I was asked, and to clarify for you since you were inquiring. Thus, I say: He is Hearing in His entirety, not that the whole of Him has a part, but I wanted to convey this for your understanding and to express my own meaning. My reference in this is solely to Him being the All-Hearing, the All-Seeing, the All-Knowing, the All-Aware, without any difference in essence or meaning." <br> The questioner asked: "What is He?" Abu Abdullah (as) said: "He is the Lord, and He is the Object of Worship, and He is Allah." My statement that 'Allah' affirms these letters, the Alif, the Lam, the Ha, and the Ra, is not intended. Rather, refer to the meaning and the entity that creates all things and brings them into existence, and the description of these letters; He is the meaning for which the name 'Allah' is called, as well as 'The Merciful', 'The Compassionate', 'The Almighty', and similar names. He is the Object of Worship, Exalted and Glorious. <br> The questioner then said: "But we do not find a concept except that it is created." Abu Abdullah (as) replied: "If that were as you say, then Tawhid would be negated for us, as we would not be obliged to acknowledge anything other than what is imagined. However, we say that every imagined concept is perceived through the senses; the senses limit it and represent it. Thus, it is a created entity, for if negation implies nullification and absence, then the second aspect is likening it to the qualities of apparent, composite creation. Therefore, it is necessary to affirm the Creator's existence due to the existence of the created beings and the necessity of them being created. Their creator is other than them and is not similar to them, for if He were like them, He would share in the composition and assembly, and in the changes that occur to them after they did not exist, and their transitions from youth to old age, from darkness to light, from strength to weakness, and the states that exist do not require explanation to clarify their existence." <br> The questioner then said: "You have defined Him by affirming His existence." Abu Abdullah (as) said: "I have not defined Him, but I affirm Him, for there is no intermediate position between negation and affirmation." The questioner said: "Then He has attributes of being and quantity." He replied: "Yes, nothing can be affirmed except through attributes of being and quantity." The questioner asked: "Then He has a manner?" He said: "No, for manner is an attribute of description and limitation. However, it is necessary to move away from the aspects of negation and likening, for whoever denies Him has indeed denied Him and rejected His Lordship, while whoever likens Him to others has affirmed Him with the attributes of created beings who do not deserve Lordship. However, it is necessary to affirm that He has a manner that is not shared by others, and that He is not comparable in any way, and that none knows it except Him." <br> The questioner said: "Does He experience things by Himself?" Abu Abdullah (as) replied: "He is far above experiencing things directly and through direct contact, for that is a characteristic of created beings, which do not come to Him except through direct contact and intervention. He is Exalted, having effective will and desire, and He accomplishes whatever He wills."

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ قَالَ سُئِلَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) أَ يَجُوزُ أَنْ يُقَالَ إِنَّ الله شَيْ‏ءٌ قَالَ نَعَمْ يُخْرِجُهُ مِنَ الْحَدَّيْنِ حَدِّ التَّعْطِيلِ وَحَدِّ التَّشْبِيهِ.

7. It is narrated from Imam abu Ja‘far (a.s.) who said when he was asked, “Is it permissible to say Allah is a thing?” “Yes, it is permissible because it excludes Him from being ignored altogether and from being analogized or considered similar to the creatures.”

1ـ عَلِيُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْفَضْلِ بْنِ السَّكَنِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) اعْرِفُوا الله بِالله وَالرَّسُولَ بِالرِّسَالَةِ وَأُولِي الامْرِ بِالامْرِ بِالْمَعْرُوفِ وَالْعَدْلِ وَالاحْسَانِ. وَمَعْنَى قَوْلِهِ (عَلَيْهِ السَّلام) اعْرِفُوا الله بِالله يَعْنِي أَنَّ الله خَلَقَ الاشْخَاصَ وَالانْوَارَ وَالْجَوَاهِرَ وَالاعْيَانَ فَالاعْيَانُ الابْدَانُ وَالْجَوَاهِرُ الارْوَاحُ وَهُوَ جَلَّ وَعَزَّ لا يُشْبِهُ جِسْماً وَلا رُوحاً وَلَيْسَ لاحَدٍ فِي خَلْقِ الرُّوحِ الْحَسَّاسِ الدَّرَّاكِ أَمْرٌ وَلا سَبَبٌ هُوَ الْمُتَفَرِّدُ بِخَلْقِ الارْوَاحِ وَالاجْسَامِ فَإِذَا نَفَى عَنْهُ الشَّبَهَيْنِ شَبَهَ الابْدَانِ وَشَبَهَ الارْوَاحِ فَقَدْ عَرَفَ الله بِالله وَإِذَا شَبَّهَهُ بِالرُّوحِ أَوِ الْبَدَنِ أَوِ النُّورِ فَلَمْ يَعْرِفِ الله بِالله.

1. Ali ibn Muhammad has narrated from the people he mentioned from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Humran from al- Fadl ibn al-Sakan from Imam abu ‘Abdallah (a.s.) who has narrated the following. “Imam Ali (a.s.) has said, ‘Recognize Allah by Allah’s Own-Self, recognize the Messenger through his message and the people with Divine authority through their commanding others to do what is obligatory, the practice of justice and kindness.’” Al-Kulayni had made the following comment on the above passage. “Acknowledge the existence of Allah by His own self” means that Allah has created the individuals, the light, the substance and the objects. The objects are the bodies, the substance stand for the spirits and He is not similar to the bodies or spirit in any of the creatures. No one has any part or effect in the creation of the spirits that comprehend and feel. He is the only one who has created the spirits and the bodies. When similarity to both kinds of creatures; similarity to the bodies and spirits is negated from Him, then one has acknowledge the existence of Allah by Allah’s own self. If one considers Him similar to the spirits, lights or bodies he has not acknowledged His existence by His own self.

2ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ عُقْبَةَ بْنِ قَيْسِ بْنِ سِمْعَانَ بْنِ أَبِي رُبَيْحَةَ مَوْلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ (عَلَيْهِ السَّلام) بِمَ عَرَفْتَ رَبَّكَ قَالَ بِمَا عَرَّفَنِي نَفْسَهُ قِيلَ وَكَيْفَ عَرَّفَكَ نَفْسَهُ قَالَ لا يُشْبِهُهُ صُورَةٌ وَلا يُحَسُّ بِالْحَوَاسِّ وَلا يُقَاسُ بِالنَّاسِ قَرِيبٌ فِي بُعْدِهِ بَعِيدٌ فِي قُرْبِهِ فَوْقَ كُلِّ شَيْ‏ءٍ وَلا يُقَالُ شَيْ‏ءٌ فَوْقَهُ أَمَامَ كُلِّ شَيْ‏ءٍ وَلا يُقَالُ لَهُ أَمَامٌ دَاخِلٌ فِي الاشْيَاءِ لا كَشَيْ‏ءٍ دَاخِلٍ فِي شَيْ‏ءٍ وَخَارِجٌ مِنَ الاشْيَاءِ لا كَشَيْ‏ءٍ خَارِجٍ مِنْ شَيْ‏ءٍ سُبْحَانَ مَنْ هُوَ هَكَذَا وَلا هَكَذَا غَيْرُهُ وَلِكُلِّ شَيْ‏ءٍ مُبْتَدَأٌ.

2 - A group from our companions reported from Ahmad ibn Muhammad ibn Khalid, from some of our companions, from Ali ibn Uqbah ibn Qais ibn Sim'an ibn Abi Rubayhah, a freedman of the Messenger of Allah (saw), who said: The Commander of the Faithful (as) was asked: "How did you come to know your Lord?" He said: "By what He has introduced Himself to me." It was asked: "And how did He introduce Himself to you?" He said: "He is not similar to any image, nor can He be perceived by the senses, nor can He be compared to people. He is close in His distance and distant in His closeness, above everything, and nothing is said to be above Him. He is not referred to as being before anything, nor can He be said to be inside things like something inside something else, nor outside of things like something outside of something else. Glorified is He who is thus, and none other is like Him. Everything has a beginning."

3ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ قُلْتُ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) إِنِّي نَاظَرْتُ قَوْماً فَقُلْتُ لَهُمْ إِنَّ الله جَلَّ جَلالُهُ أَجَلُّ وَأَعَزُّ وَأَكْرَمُ مِنْ أَنْ يُعْرَفَ بِخَلْقِهِ بَلِ الْعِبَادُ يُعْرَفُونَ بِالله فَقَالَ رَحِمَكَ الله.

3. Muhammad ibn Isma‘il has narrated the following from al-Fadl ibn shadhan from Safwan ibn Yahya from Mansur ibn Hazim who has said that I spoke to Imam abu ‘Abdallah (a.s.) saying, “I debated certain people and said to them, ‘Allah, Glory be to Him, is far Glorious, Majestic and Honorable than being defined by means of His creatures. In fact, the existence of the creatures is proved through the existence of Allah.’” The Imam (a.s.) said, “May Allah bestow up on you blessings.”

1ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ عَبْدِ الله بْنِ الْحَسَنِ الْعَلَوِيِّ وَعَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْمُخْتَارِ بْنِ مُحَمَّدِ بْنِ الْمُخْتَارِ الْهَمْدَانِيِّ جَمِيعاً عَنِ الْفَتْحِ بْنِ يَزِيدَ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ السَّلام) قَالَ سَأَلْتُهُ عَنْ أَدْنَى الْمَعْرِفَةِ فَقَالَ الاقْرَارُ بِأَنَّهُ لا إِلَهَ غَيْرُهُ وَلا شِبْهَ لَهُ وَلا نَظِيرَ وَأَنَّهُ قَدِيمٌ مُثْبَتٌ مَوْجُودٌ غَيْرُ فَقِيدٍ وَأَنَّهُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ.

1 - Muhammad ibn al-Hasan reported from Abdullah ibn al-Hasan al-Alawi, and Ali ibn Ibrahim reported from al-Mukhtar ibn Muhammad ibn al-Mukhtar al-Hamdani, all from al-Fath ibn Yazid, from Abu al-Hasan (as), who said: "I asked him about the lowest level of knowledge. He said: 'The acknowledgment that there is no deity other than Him, and that there is no similarity or counterpart to Him, and that He is Eternal, Affirmed, Existing, not lacking anything, and that there is nothing like Him.'"