Al-Kāfi

4ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ السَّلام) يَا زِيَادُ إِيَّاكَ وَالْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَتَهْبِطُ الْعَمَلَ وَتُرْدِي صَاحِبَهَا وَعَسَى أَنْ يَتَكَلَّمَ بِالشَّيْ‏ءِ فَلا يُغْفَرَ لَهُ إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ وَطَلَبُوا عِلْمَ مَا كُفُوهُ حَتَّى انْتَهَى كَلامُهُمْ إِلَى الله فَتَحَيَّرُوا حَتَّى إِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ وَيُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ مِنْ بَيْنِ يَدَيْهِ وَفِي رِوَايَةٍ أُخْرَى حَتَّى تَاهُوا فِي الارْضِ.

4. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from his father from Ibn Abi ‘Umayr from Muhammad ibn Humran from Abu ‘Ubaydah (Ziyad ibn ‘Isa) al-Hadhdha’ that Abu Ja'far (al-Baqir) (as) said, “O Ziyad, beware of debates because they create doubts, invalidate one’s good deeds and turn one into a complete wreck. One may say a thing, perhaps, he will not be forgiven. In the past there lived a people who ignored acquiring the necessary knowledge and instead they sought a knowledge that was not required of them. They came to speak of Allah’s self and they became confused. Their extreme perplexity was such that if called from the front they would reply to the back and to the front if called from the back.” In another hadiths it reads, “Until they get lost on earth.”

5ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ الْمَيَّاحِ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ مَنْ نَظَرَ فِي الله كَيْفَ هُوَ هَلَكَ.

5. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from some of his people from al-Husayn ibn al-Mayyah from his father from Imam abu ‘Abdallh (a.s.) who has said the following. “He who thinks of how and when about Allah he has met his doomed.”

6ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ مَلِكاً عَظِيمَ الشَّأْنِ كَانَ فِي مَجْلِسٍ لَهُ فَتَنَاوَلَ الرَّبَّ تَبَارَكَ وَتَعَالَى فَفُقِدَ فَمَا يُدْرَى أَيْنَ هُوَ.

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Faddal from ibn Bukayr from Zurarah ibn A’yun from Imam abu ‘Abdallah (a.s.) who has said the following. “A king of great splendid once before a gathering in his court spoke of the (Self of) Lord, the Holy, the Most High. Thereafter the monarch became extremely confused and could not understand where was he.”

7ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ ابي جعفر (عَلَيْهِ السَّلام) قَالَ إِيَّاكُمْ وَالتَّفَكُّرَ فِي الله وَلَكِنْ إِذَا أَرَدْتُمْ أَنْ تَنْظُرُوا إِلَى عَظَمَتِهِ فَانْظُرُوا إِلَى عَظِيمِ خَلْقِهِ.

7. A group of our people has narrated from Ahmad ibn Muhammad ibn Khalid from Muhammad ibn ’Abdal Hamid from al-‘Ala’ ibn Razin from Muhammad ibn Muslim from Imam abu Ja‘far (a.s.) who has said the following. “Beware of thinking about Allah’s self. If you would like to think about the greatness of Allah, think about His great and wonderful creations.”

8ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) يَا ابْنَ آدَمَ لَوْ أَكَلَ قَلْبَكَ طَائِرٌ لَمْ يُشْبِعْهُ وَبَصَرُكَ لَوْ وُضِعَ عَلَيْهِ خَرْقُ إِبْرَةٍ لَغَطَّاهُ تُرِيدُ أَنْ تَعْرِفَ بِهِمَا مَلَكُوتَ السَّمَاوَاتِ وَالارْضِ إِنْ كُنْتَ صَادِقاً فَهَذِهِ الشَّمْسُ خَلْقٌ مِنْ خَلْقِ الله فَإِنْ قَدَرْتَ أَنْ تَمْلا عَيْنَيْكَ مِنْهَا فَهُوَ كَمَا تَقُولُ.

8. Muhammad ibn abu ‘Abdallah in a marfu‘ manner has narrated from Imam abu ‘Abdallah (a.s.) who has said the following. “O son of Adam, if a bird were to feed upon your heart, it would not satisfy its hunger. Only the eye of a needle, if placed over your eye, would be totally cover your vision. With such (insignificant) means of perception how would you comprehend (Allah’s) vast dominion over the earth and the heavens? And if you think you can do so, there is the sun, one of creations of Allah. If your eyes can see the sun fully you then may think that you are right.”

9ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْيَعْقُوبِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ الاعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ إِنَّ يَهُودِيّاً يُقَالُ لَهُ سِبَخْتُ جَاءَ إِلَى رَسُولِ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ يَا رَسُولَ الله جِئْتُ أَسْأَلُكَ عَنْ رَبِّكَ فَإِنْ أَنْتَ أَجَبْتَنِي عَمَّا أَسْأَلُكَ عَنْهُ وَإِلا رَجَعْتُ قَالَ سَلْ عَمَّا شِئْتَ قَالَ أَيْنَ رَبُّكَ قَالَ هُوَ فِي كُلِّ مَكَانٍ وَلَيْسَ فِي شَيْ‏ءٍ مِنَ الْمَكَانِ الْمَحْدُودِ قَالَ وَكَيْفَ هُوَ قَالَ وَكَيْفَ أَصِفُ رَبِّي بِالْكَيْفِ وَالْكَيْفُ مَخْلُوقٌ وَالله لا يُوصَفُ بِخَلْقِهِ قَالَ فَمِنْ أَيْنَ يُعْلَمُ أَنَّكَ نَبِيُّ الله قَالَ فَمَا بَقِيَ حَوْلَهُ حَجَرٌ وَلا غَيْرُ ذَلِكَ إِلا تَكَلَّمَ بِلِسَانٍ عَرَبِيٍّ مُبِينٍ يَا سِبَخْتُ إِنَّهُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) فَقَالَ سِبَخْتُ مَا رَأَيْتُ كَالْيَوْمِ أَمْراً أَبْيَنَ مِنْ هَذَا ثُمَّ قَالَ أَشْهَدُ أَنْ لا إِلَهَ إِلا الله وَأَنَّكَ رَسُولُ الله.

9. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ali from al-Ba’qubi (Dawud ibn Ali al-Hashimi) from some of our people from ’Abd al-‘Ala’ Mawla Ala Sam from Imam abu ‘Abdallah (a.s.) who has said the following. “A Jew named Sabhut came to the Prophet, (s.a.) and said, “O Messenger of Allah, I have come to ask about your Lord. If you will answer my question it will be fine, otherwise, I will go back.” The Prophet replied, “Ask whatever you like.” He asked, “Where is your Lord?” The Prophet replied, “He is everywhere, but He is not confined in any limited space.” He asked, “How is He?” The Prophet replied, “How can I describe my Lord by means of conditions that are created. Allah cannot be describe by His creation.” The Jew asked further, “What is the proof that you are the Messenger of Allah?” The Imam said, “At this point nothing remained around him (the Jew), the stones and all other things, but that they spoke in clear Arabic language, ‘O Sabhut he (Muhammad) is the Messenger of Allah.’ Sabhut said, “I have not seen anything so clearly as this today.” And then he declared, “I testify that there is no god but Allah and you are the Messenger of Allah.”

10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَتِيكٍ الْقَصِيرِ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ (عَلَيْهِ السَّلام) عَنْ شَيْ‏ءٍ مِنَ الصِّفَةِ فَرَفَعَ يَدَهُ إِلَى السَّمَاءِ ثُمَّ قَالَ تَعَالَى الْجَبَّارُ تَعَالَى الْجَبَّارُ مَنْ تَعَاطَى مَا ثَمَّ هَلَكَ.

10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Muhammad ibn Yahya al-Khath‘ami from ’Abd al-Rahman ibn ‘Utayk al-Qasir who has said the following. “I asked Imam abu Ja‘far (a.s.), about certain attributes of Allah. The Imam raised his hand towards the heavens and said, ‘High is the Almighty. High is the Almighty. One who pursues beyond this, he is doomed.’”

1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ عَلِيِّ بْنِ أَبِي الْقَاسِمِ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) أَسْأَلُهُ كَيْفَ يَعْبُدُ الْعَبْدُ رَبَّهُ وَهُوَ لا يَرَاهُ فَوَقَّعَ (عَلَيْهِ السَّلام) يَا أَبَا يُوسُفَ جَلَّ سَيِّدِي وَمَوْلايَ وَالْمُنْعِمُ عَلَيَّ وَعَلَى آبَائِي أَنْ يُرَى قَالَ وَسَأَلْتُهُ هَلْ رَأَى رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَبَّهُ فَوَقَّعَ (عَلَيْهِ السَّلام) إِنَّ الله تَبَارَكَ وَتَعَالَى أَرَى رَسُولَهُ بِقَلْبِهِ مِنْ نُورِ عَظَمَتِهِ مَا أَحَبَّ.

1. Muhammad ibn abu ‘Abdallah has narrated from Ali ibn abu al-Qasim from Ya’qub ibn Ishaq who wrote to Imam abu Muhammad al-‘Askari and asked. “How can a worshipper worship his Lord, Whom he does not see?” The Imam wrote in reply, “O abu Yusuf, my Lord, my Master, and my Benefactor and the Benefactor of my ancestors, is far exalted and is above being seen.” I (Ya’qub ibn Ishaq) asked him, “Had the Messenger of Allah (s.a.) seen his Lord?” The Imam replied in writing and signed, “Allah, the Most Holy, the Most High, showed His Prophet, in his heart, the light of His Greatness as much as He liked.”

2ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ سَأَلَنِي أَبُو قُرَّةَ الْمُحَدِّثُ أَنْ أُدْخِلَهُ عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَاسْتَأْذَنْتُهُ فِي ذَلِكَ فَأَذِنَ لِي فَدَخَلَ عَلَيْهِ فَسَأَلَهُ عَنِ الْحَلالَ وَالْحَرَامِ وَالاحْكَامِ حَتَّى بَلَغَ سُؤَالُهُ إِلَى التَّوْحِيدِ فَقَالَ أَبُو قُرَّةَ إِنَّا رُوِّينَا أَنَّ الله قَسَمَ الرُّؤْيَةَ وَالْكَلامَ بَيْنَ نَبِيَّيْنِ فَقَسَمَ الْكَلامَ لِمُوسَى وَلِمُحَمَّدٍ الرُّؤْيَةَ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) فَمَنِ الْمُبَلِّغُ عَنِ الله إِلَى الثَّقَلَيْنِ مِنَ الْجِنِّ وَالانْسِ لا تُدْرِكُهُ الابْصَارُ وَلا يُحِيطُونَ بِهِ عِلْماً وَلَيْسَ كَمِثْلِهِ شَيْ‏ءٌ أَ لَيْسَ مُحَمَّدٌ قَالَ بَلَى قَالَ كَيْفَ يَجِي‏ءُ رَجُلٌ إِلَى الْخَلْقِ جَمِيعاً فَيُخْبِرُهُمْ أَنَّهُ جَاءَ مِنْ عِنْدِ الله وَأَنَّهُ يَدْعُوهُمْ إِلَى الله بِأَمْرِ الله فَيَقُولُ لا تُدْرِكُهُ الابْصَارُ وَلا يُحِيطُونَ بِهِ عِلْماً وَلَيْسَ كَمِثْلِهِ شَيْ‏ءٌ ثُمَّ يَقُولُ أَنَا رَأَيْتُهُ بِعَيْنِي وَأَحَطْتُ بِهِ عِلْماً وَهُوَ عَلَى صُورَةِ الْبَشَرِ أَ مَا تَسْتَحُونَ مَا قَدَرَتِ الزَّنَادِقَةُ أَنْ تَرْمِيَهُ بِهَذَا أَنْ يَكُونَ يَأْتِي مِنْ عِنْدِ الله بِشَيْ‏ءٍ ثُمَّ يَأْتِي بِخِلافِهِ مِنْ وَجْهٍ آخَرَ قَالَ أَبُو قُرَّةَ فَإِنَّهُ يَقُولُ وَلَقَدْ رَآهُ نَزْلَةً أُخْرى‏ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِنَّ بَعْدَ هَذِهِ الايَةِ مَا يَدُلُّ عَلَى مَا رَأَى حَيْثُ قَالَ ما كَذَبَ الْفُؤادُ ما رَأى‏ يَقُولُ مَا كَذَبَ فُؤَادُ مُحَمَّدٍ مَا رَأَتْ عَيْنَاهُ ثُمَّ أَخْبَرَ بِمَا رَأَى فَقَالَ لَقَدْ رَأى‏ مِنْ آياتِ رَبِّهِ الْكُبْرى‏ فَ‏آيَاتُ الله غَيْرُ الله وَقَدْ قَالَ الله وَلا يُحِيطُونَ بِهِ عِلْماً فَإِذَا رَأَتْهُ الابْصَارُ فَقَدْ أَحَاطَتْ بِهِ الْعِلْمُ وَوَقَعَتِ الْمَعْرِفَةُ فَقَالَ أَبُو قُرَّةَ فَتُكَذِّبُ بِالرِّوَايَاتِ فَقَالَ أَبُو الْحَسَنِ (عَلَيْهِ السَّلام) إِذَا كَانَتِ الرِّوَايَاتُ مُخَالِفَةً لِلْقُرْآنِ كَذَّبْتُهَا وَمَا أَجْمَعَ الْمُسْلِمُونَ عَلَيْهِ أَنَّهُ لا يُحَاطُ بِهِ عِلْماً وَلا تُدْرِكُهُ الابْصَارُ وَلَيْسَ كَمِثْلِهِ شَيْ‏ءٌ.

2. Ahmad ibn Idris has narrated from Muhammad ibn ‘Abdal Jabbar from Safwan ibn Yahya who has said that abu Qurrah (Musa ibn Tariq al-Yamani al-Zabudi, d. 203/818), a narrator of Hadith, asked me to take him to abul Hassan al-Rida (a.s.). I sought permission from the Imam (a.s.) and an audience was granted. He asked the Imam about what is lawful and unlawful and the rules in Islamic laws. His questions came to Oneness of Allah (God). Abu Qurrah said, “We (the narrators of Hadith) narrate that Allah, the Almighty has divided His being seen al-Ru’yah and His al-kalam, speech between the two prophets. He gave Musa (Moses) the opportunity to hear His speech, and Muhammad (s.a.) the opportunity to see Him.” Imam abu al-Hassan (a.s.) said, “Who conveyed the message from Allah to the two heavy communities; mankind and the Jinn that says: ‘The eyes can not comprehend Him.’ (6:103) “They can not limit Him through their knowledge.” (20:110) ‘There is nothing similar to Him.’ (42:11) “Was it not Muhammad (s.a.)?’” Asked the Imam (a.s.). Abu Qurrah then replied, “Yes, He was Prophet Muhammad (s.a.). “ The Imam said, “How can a person who brought such messages to all creatures and told them that he has brought such messages from Allah and called them to Allah by His commands and said, “The eyes can not comprehend Him.” (6:103) “They can not limit Him through their knowledge.” (20:110) “There is nothing similar to Him.” (42:11), then he would say, “I saw Him with my own eyes? I did limit Him in my knowledge and that He is similar to a man? Should you not be ashamed of yourselves? Even the atheist have not said that the Prophet first brought one thing from Allah and then announced from Him other things contrary to the first.” Abu Qurrah then said, “Does Allah Himself not say, ‘And indeed he (the Prophet) saw him in another descent.?” (53: 13) Imam abu al-Hassan (a.s.) said, “The other verses point out what the Prophet actually saw. Allah has said, “His heart did not lie about what he saw” (53: 11) It means that the heart of Muhammad did not belie what his eyes saw. Therefore, Allah in the subsequent verse has said, “Indeed he saw of the greatest signs of his Lord.” (53:18) The signs of Allah are different from Allah Himself. Allah has also said, “They can not limit Him in their knowledge.” (20:110) If the eyes could see Him, then people might limit Him in their knowledge and He could be fully defined.” Abu Qurrah asked, “Do you disregard Hadith?” Imam abu al-Hassan (a.s.) replied, “If Ahadith are contrary to Quran, I disregard them. Besides, all Muslims believe that Allah cannot be limited by knowledge, that eyes can not see Him and that nothing is similar to Him.”

3ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) أَسْأَلُهُ عَنِ الرُّؤْيَةِ وَمَا تَرْوِيهِ الْعَامَّةُ وَالْخَاصَّةُ وَسَأَلْتُهُ أَنْ يَشْرَحَ لِي ذَلِكَ فَكَتَبَ بِخَطِّهِ اتَّفَقَ الْجَمِيعُ لا تَمَانُعَ بَيْنَهُمْ أَنَّ الْمَعْرِفَةَ مِنْ جِهَةِ الرُّؤْيَةِ ضَرُورَةٌ فَإِذَا جَازَ أَنْ يُرَى الله بِالْعَيْنِ وَقَعَتِ الْمَعْرِفَةُ ضَرُورَةً ثُمَّ لَمْ تَخْلُ تِلْكَ الْمَعْرِفَةُ مِنْ أَنْ تَكُونَ إِيمَاناً أَوْ لَيْسَتْ بِإِيمَانٍ فَإِنْ كَانَتْ تِلْكَ الْمَعْرِفَةُ مِنْ جِهَةِ الرُّؤْيَةِ إِيمَاناً فَالْمَعْرِفَةُ الَّتِي فِي دَارِ الدُّنْيَا مِنْ جِهَةِ الاكْتِسَابِ لَيْسَتْ بِإِيمَانٍ لانَّهَا ضِدُّهُ فَلا يَكُونُ فِي الدُّنْيَا مُؤْمِنٌ لانَّهُمْ لَمْ يَرَوُا الله عَزَّ ذِكْرُهُ وَإِنْ لَمْ تَكُنْ تِلْكَ الْمَعْرِفَةُ الَّتِي مِنْ جِهَةِ الرُّؤْيَةِ إِيمَاناً لَمْ تَخْلُ هَذِهِ الْمَعْرِفَةُ الَّتِي مِنْ جِهَةِ الاكْتِسَابِ أَنْ تَزُولَ وَلا تَزُولُ فِي الْمَعَادِ فَهَذَا دَلِيلٌ عَلَى أَنَّ الله عَزَّ وَجَلَّ لا يُرَى بِالْعَيْنِ إِذِ الْعَيْنُ تُؤَدِّي إِلَى مَا وَصَفْنَاهُ.

3. Ahmad ibn Idris has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn Sayf from Muhammad ibn ‘Ubayd who has said the following. “I wrote to abu al-Hassan al-Rida (a.s.) and asked him about the belief in eye-witnessing Allah’s self. Is it is possible to see Allah’s self with one’s own eyes as is traditionally narrated in the affirmative by the Sunni Muslims (al-’ammah) and the Shi‘ah Muslims (al-khassah) who are contrary. I requested him to explain the matter. The Imam answered in his own handwriting. “All agree and there is no dissension among the people that eye-witnessed knowledge of things is certainly knowledge without doubt. It is the form of knowledge that does not require logical proofs. If it is true that seeing Allah’s self with the eyes is possible then it becomes a necessity to acknowledge that Allah becomes entirely known and defined through eye-witnessed process. Now, can eye-witnessed knowledge of Allah’s self be considered faith or not? If the knowledge of Him as such, i.e. eye-witnessed knowledge (which according to Sunni Muslims will happen on the Day of resurrection) be considered faith, then faith in Allah in this world, which comes through non-eye-witnessed knowledge is not faith. It is contrary to eye-witnessed knowledge and faith (contrary things do not exist at the same time). Thus, there would be no one who would have faith in Allah in this world because no one has seen Him, Majestic is Whose name. If the eye-witnessed knowledge and understanding would not be considered faith then the non-eye-witnessed faith and knowledge formed and acquired must go away in the next life, but, in fact, it will not go away on the Day of resurrection. This is proof that Allah, the Majestic, the Glorious, can not be seen because it will lead to (the kind of confusion) what we just mentioned.”