Al-Tawḥīd

20 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن الحسين بن يزيد النوفلي، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: قلت له: أخبرني عن الله عز وجل هل يراه المؤمنون يوم القيامة؟ قال: نعم، وقد رأوه قبل يوم القيامة، فقلت: متى؟ قال: حين قال لهم: (ألست بربكم قالوا بلى) ثم سكت ساعة، ثم قال: وإن المؤمنين ليرونه في الدنيا قبل يوم القيامة، ألست تراه في وقتك هذا؟ قال أبو بصير: فقلت له: جعلت فداك فأحدث بهذا عنك؟ فقال لا، فإنك إذا حدثت به فأنكر منكر جاهل بمعنى ما تقوله ثم قدر أن ذلك تشبيه كفر وليست الرؤية بالقلب كالرؤية بالعين، تعالى الله عما يصفه المشبهون والملحدون.

20. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Musa ibn `Imran al-Nakha`I said on the authority of al-Husayn ibn Yazid al-Nawfali, on the authority `Ali ibn Abu Hamzah, on the authority of Abu Basir that I asked Abu `Abd Allah al-Sadiq (AS) to: “Enlighten me about Allah, the Mighty and High. Will the Believers see Him on the Day of Judgment?” He (AS) responded: “Yes, In fact, they have even seen Him before the Day of Judgment.” So I enquired: “When?” He answered: “When He said to them: Am I not your Lord? They said: Yes!”1 Then he (AS) was quiet for a while and then spoke: “Verily, the Believers see Him in this world before the Day of Judgement. Do you not see Him at this moment?” Abu Basir says I said to him: “May I be your ransom! Can I narrate this on your authority?” He (AS) replied: No, If you relate this, the ignorant denier will argue with you regarding its meaning. He will assume that this is anthropomorphism, and will disbelieve. The vision of the heart is not the same as the vision of the eyes. Exalted is Allah from what the anthropomorphists [mushabbahum] and apostates [mulhidum] attribute to Him! 21. Ahmad ibn Ziyad ibn Ja`far al-Hamadani (RA) said: `Ali ibn Ibrahim said on the authority of his father Ibrahim ibn Hashim, on the authority of `Abd al-Salam ibn Salih al-Hirawi that I asked `Ali ibn Musa al-Rida (AS): “O son of the Messenger of Allah! What do you say about the tradition of the Ahl al-Hadith1 that the Believers shall visit their Lord in Paradise from their own places?” Hence, he (AS) replied: O Abu al-Salt! Verily, Allah, the Blessed and exalted, favored his Prophet Muhammad (SA) over all of His Creation. He favored him above all the Prophets and the angels. He made obedience to the Prophet obedience to Allah. He made following the Prophet following Allah. He made visiting the Prophet in this world and the Hereafter like visiting him.2 Thus, He, the Mighty and High, has said: Whoever obeys the Messenger, he indeed obeys Allah.3 And has said: Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands. And the Prophet (SA) said: Whoever visits me in my life or after my death, has indeed visited Allah.’ The place of the Prophet (SA) in Paradise is the most elevated place. Thus, whoever visits him in his place in Paradise from his own place, has certainly visited Allah, the Blessed and Exalted. I then asked him: “O son of the Messenger of Allah, then what is the meaning of the report which they have transmitted that the reward of saying `there is no god but Allah’ is looking at the face of Allah?” So he (AS) responded: O Abu al-Salt! Whoever claims that Allah ha a face like a human face has indeed disbelieved. The Face of Allah is, in fact, His Prophets, Messengers and Proof, may the blessings of Allah be upon them. They are the ones through whom Allah is noticed, through whom people turn to His Religion, and through whom Allah is witnessed. Hence, Allah, the Mighty and High, says: Everyone on it must pass away. And there will endure forever the Face of your Lord, the Lord of glory and honor.2 And He, the Mighty and High, says: Everything is perishable but His Face.3 Therefore, looking at Prophets of Allah, His Messengers and Proofs (AS) in their places is a great reward for the Believers on the Day of Judgment. Hence, the Prophet (SA) has said: “Whoever hates my Household and Progeny, will not see me, and I will not see him on the Day of Judgment.” And he (AS) said: “Verily, there is among you who will not see me after they have parted from me” O Abu al-Salt! Verily, Allah, the Blessed and Exalted, is not limited to place. Vision and imagination do not comprehend Him. I then enquired from him: “O son of the Messenger of Allah! Inform me about Paradise and Hell. Are they already created?” He (AS) replied: “Certainly! And the Messenger of Allah (SA) surely entered Paradise and saw Hell, when he ascended to Heaven.” I asked him: “There are people who say: they are both decreed, but not created yet.” So he (AS) answered: Such people are not from us, and we are not from them. Whosoever denies the creation of Paradise and Hell belies the Prophet (SA) and belies us. Such people do not follow our authority, and will remain in hell-fire. Allah, the Mighty and High, says: This is the hell which the guilty called a lie. Round about shall they go between it and hot, boiling water.4 And the Prophet (SA) said: When I ascended to Heaven, Jibra`il took me by the hand, and brought me to Paradise. He gave me some dates from Paradise, and I ate them, producing semen in my loins. When I came down to Earth and had contact with Khadijah (AS), she became pregnant with Fatimah (AS). Thus, Fatimah is a human houri [hawra’insiyyah]. Whenever I long for the perfume of Paradise, I smell the scent of my daughter Fatimah (AS).

22 - حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعدآبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد، عن أحمد ابن النضر، عن محمد بن مروان، عن محمد بن السائب، عن أبي الصالح، عن عبد الله بن عباس في قوله عز وجل: ﴿فلما أفق قال سبحانك تبت إليك وأنا أول المؤمنين﴾ قال: يقول: سبحانك تبت إليك من أن أسألك الرؤية وأنا أول المؤمنين بأنك لا ترى. قال محمد بن علي بن الحسين مصنف هذا الكتاب رضي الله عنه: إن موسى عليه السلام علم أن الله عز وجل لا يجوز عليه الرؤية، وإنما سأل الله عز وجل أن يريه ينظر إليه عن قومه حين ألحوا عليه في ذلك، فسأل موسى ربه ذلك من غير أن يستأذنه، فقال: رب أرني أنظر إليك، قال: لن تراني ولكن انظر إلى الجبل فإن استقر مكانه في حال تزلزله فسوف تراني، ومعناه أنك لا تراني أبدا لأن الجبل لا يكون ساكنا متحركا في حال أبدا، وهذا مثل قوله عز وجل: ﴿ولا يدخلون الجنة حتى يلج الجمل في سم الخياط﴾ ومعناه أنهم لا يدخلون الجنة أبدا كما لا يلج الجمل في سم الخياط أبدا، فلما تجلى ربه للجبل أي ظهر للجبل بآية من آياته وتلك الآية نور من الأنوار التي خلقها ألقى منها على ذلك الجبل جعله دكا وخر موسى صعقا من هول تزلزل ذلك الجبل على عظمه وكبره فلما أفاق قال: سبحانك إني تبت إليك أي رجعت إلى معرفتي بك عادلا عما حملني عليه قومي من سؤالك الرؤية، ولم تكن هذه التوبة من ذنب لأن الأنبياء لا يذنبون ذنبا صغيرا ولا كبيرا، ولم يكن الاستيذان قبل السؤال بواجب عليه، لكنه كان أدبا يستعمله ويأخذ به نفسه متى أراد أن يسأله، على أنه قد روي قوم أنه قد استأذن في ذلك فأذن له ليعلم قومه بذلك أن الرؤية لا تجوز على الله عز وجل وقوله: وأنا أول المؤمنين يقول: وأنا أول المؤمنين من القوم الذين كانوا معه وسألوه أن يسأل ربه أن يريه ينظر إليه بأنك لا ترى. والأخبار التي رويت في هذا المعنى وأخرجها مشايخنا رضي الله عنهم في مصنفاتهم عندي صحيحة، وإنما تركت إيرادها في هذا الباب خشية أن يقرأها جاهل بمعانيها فيكذب بها فيكفر بالله عز وجل وهو لا يعلم. والأخبار التي ذكرها أحمد بن محمد بن عيسى في نوادره والتي أوردها محمد بن أحمد بن يحيى في جامعه في معنى الرؤية صحيحة لا يردها إلا مكذب بالحق أو جاهل به وألفاظها ألفاظ القرآن، ولكل خبر منها معنى ينفي التشبيه والتعطيل ويثبت التوحيد، وقد أمرنا الأئمة صلوات الله عليهم أن لا نكلم الناس إلا على قدر عقولهم. ومعنى الرؤية الواردة في الأخبار العلم، وذلك أن الدنيا دار شكوك و ارتياب وخطرات، فإذا كان يوم القيامة كشف للعباد من آيات الله وأموره في ثوابه وعقابه ما يزول به الشكوك ويعلم حقيقة قدرة الله عز وجل، وتصديق ذلك في كتاب الله عز وجل ﴿لقد كنت في غفلة من هذا فكشفنا عنك غطاءك فبصرك اليوم حديد﴾ (١) فمعنى ما روي في الحديث أنه عز وجل يرى أي يعلم علما يقينا، كقوله عز وجل: ﴿ألم تر إلى ربك كيف مد الظل﴾ (٢) وقوله: ﴿ألم تر إلى الذي حاج إبراهيم في ربه﴾ (٣) وقوله: ﴿ألم تر إلى الذين خرجوا من ديارهم وهم ألوف حذر الموت﴾ (٤) وقوله: ﴿ألم تر كيف فعل ربك بأصحاب الفيل﴾ وأشباه ذلك من رؤية القلب وليست من رؤية العين، وأما قول الله عز وجل: (فلما تجلى ربه للجبل) فمعناه لما ظهر عز وجل للجبل بآية من آيات الآخرة التي يكون بها الجبال سرابا والتي ينسف بها الجبال نسفا تدكدك الجبل فصار ترابا لأنه لم يطق حمل تلك الآية، وقد قيل: إنه بدا له من نور العرش.

22. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn al-Husayn al-Sa`dabadi said on he authority of Ahmad ibn Abu `Abd Allah al-Barqi, on the authority of his father Muhammad ibn Khalid, on the authority of Ahmad ibn al-Nadr, on the authority of Muhammad ibn Marwan, on the authority of Muhammad ibn al-Sa’ib, on the authority of Abu al-Salih that `Abd Allah ibn `Abbas was asked to interpret the Word of the Mighty and High: And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested to the mountain He made it crumble and Musa fell down in a swoon; then when he recovered, the said: Glory be to Thee, I turn to Thee, and I am the first of the Believers.1 He said: Musa (AS) said: “Glory be to You, I turn to You from asking You to se You, and I am the first of the Believes who bears witness that you cannot be seen.” Muhammad ibn `Ali ibn al-Husayn, the Compiler of this book (RA) says: Verily, Musa (AS) knew that it is not possible to see Allah, the Mighty and High. He surely asked Allah, the Mighty and High, to show Himself to him, so that he may look upon Him. Because his people insisted that he do so. Therefore, Musa (AS) asked the question to His Lord without taking permission from Him. He (AS) said: My Lord! Show me Yourself, so that I may look upon You. God replied: You cannot see Me but look at the mountain, if it remains firm in its place, then you will see Me. The meaning of this is that You will never se Me because the mountain never moves in any state. This is like the Word of Allah, the Mighty and High: They shall not enter the garden until the camel passes through the eye of the needle.2 The meaning of this is that they will never enter the garden like the camel will never pass through the eye of the needle, but when his Lord manifested Himself to the mountain i.e. manifested a sign from His Signs. That sign was a light from the lights which He had created; He cast down His Might on that mountain. He made it crumble and Musa fell down in a swoon from fear of the earthquake which was shaking that mountain with its power. Then, when he recovered, he said: “Glory be to You, I turn to You i.e. I return to my recognition of You, turning from my people and their request to see You.” This repentance was not the result of a sin, since prophets do not commit major or minor sins. The permission before the question was not obligatory upon him; in fact, it was a form of politeness. He always used to d this prior to asking a question. According to one group, he had taken permission before asking that vision was not applicable to Allah, the Mighty and High. Regarding his statement: And I am the first of the Believers, Moses is saying that I am the first of the Believers from the group that were with him. They had asked him to take permission from his Lord to show Himself, so that he may look upon Him. The traditions that have transmitted regarding this subject, and which our elders (RA) have mentioned in their writings, are authentic as far as I am concerned. However, I refrained from transmitting them in this chapter fearing that some ignorant people may read them and interpret them literally, rejecting them, and disbelieving in Allah, the Mighty and High, out of ignorance. The traditions that Ahmad ibn Muhammad ibn `Isa has mentioned in his Nawadir and those which Muhammad ibn Ahmad ibn Yahya has mentioned in his Jami regarding the vision of Allah are authentic. Only the ignorant and the unbelievers can reject them. Their wording is the wording of the Qur`an. These reports negate anthropomorphism [tashbih] and annulment [ta`til] as a means of proving Divine Unity. Our Imams, may the blessings of Allah be upon them, have certainly ordered us not to address people beyond the capacity of their intellect. In these reports, the vision of Allah means the knowledge of Allah. In other words, this world is a place of doubt, uncertainty, and danger. Thus, when the Day of Judgment comes, the Signs of Allah and His Command will unveil for His servants and deliver both reward and punishment. Doubt will be eliminated, and all will attest to the reality and Omnipotence of Allah, the Mighty and High. The confirmation of this is in the Book of Allah, Mighty and High: Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp.1 So, the meaning of what is narrated in the tradition that He, the Mighty and High, will be seen is that He will be known with understanding and surety like His Word, the Mighty and High: Have you not seen your Lord, how He extends the shade?2 And His Word: Did you not see him (Namrud) who disputed with Ibrahim about his Lord, and Hid Word: Did you not see those who went forth from their homes, in thousands, fearing death, and His Word: Have you not seen how your Lord dealt with the fellows of the elephants? And other examples of this include that vision refers to the vision of the heart, and not the vision of the eyes. As for the Word of Allah, the Mighty and High: but when his Lord manifested to the mountain, it means that He, the Mighty and High, made a sign appear as a Sign of the Signs of the hereafter which will make mountains into a mirage, and which will uproot the mountains and scatter them away as dust. The mountain crumbled and turned into dust, because it would not bear that sign. It is said: The light of the throne manifested itself upon the mountain.

23 - حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن القاسم بن محمد الإصفهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي القاضي، قال: سألت أبا عبد الله عليه السلام، عن قول الله عز وجل: (فلما تجلى ربه للجبل جعله دكا) قال: ساخ الجبل في البحر فهو يهوي حتى الساعة .

23. My father (RA) said: Sa`d ibn `Abd Allah said on the authority of al-Qasim ibn Muhammad alIsfahani, on the authority of Sulayman ibn Dawud al-Minqari, on the authority of Hafs ibn Ghiyath alNakha`I al-Qadi that I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: But when his Lord manifested His Glory to the mountain He made it crumble.6 He (AS) explained: “The Mountain slipped into the ocean, and is still grieving to this date.”

24 - وتصديق ما ذكرته ما حدثنا به تميم بن عبد الله بن تميم القرشي رضي الله عنه، قال: حدثني أبي، عن حمدان بن سليمان النيسابوري، عن علي بن محمد بن الجهم، قال: حضرت مجلس المأمون وعنده الرضا علي بن موسى عليهما السلام، فقال له المأمون: يا ابن رسول الله أليس من قولك أن الأنبياء معصومون؟ قال: بلى، فسأله عن آيات من القرآن، فكان فيما سأله إن قال له: فما معنى قول الله عز وجل: (ولما جاء موسى لميقاتنا وكلمه ربه قال رب أرني أنظر إليك قال لن تراني - الآية) كيف يجوز أن يكون كليم الله موسى بن عمران عليه السلام لا يعلم أن الله تعالى ذكره لا يجوز عليه الرؤية حتى يسأله هذا السؤال؟ فقال الرضا عليه السلام: إن كليم الله موسى بن عمران عليه السلام علم أن الله، تعالى عن أن يرى بالأبصار، و لكنه لما كلمه الله عز وجل وقربه نجيا رجع إلى قومه فأخبرهم أن الله عز وجل كلمه وقربه وناجاه، فقالوا: لن نؤمن لك حتى نسمع كلامه كما سمعت، و كان القوم سبعمائة ألف رجل، فاختار منهم سبعين ألفا، ثم اختار منهم سبعة آلاف ثم اختار منهم سبعمائة، ثم اختار منهم سبعين رجلا لميقات ربه، فخرج بهم إلى طور سيناء، فأقامهم في سفح الجبل، وصعد موسى عليه السلام إلى الطور وسأل الله تبارك و تعالى أن يكلمه ويسمعهم كلامه، فكلمه الله تعالى ذكره وسمعوا كلامه من فوق وأسفل ويمين وشمال ووراء وأمام، لأن الله عز وجل أحدثه في الشجرة، ثم جعله منبعثا منها حتى سمعوه من جميع الوجوه، فقالوا: لن نؤمن لك بأن هذا الذي سمعناه كلام الله حتى نرى الله جهرة، فلما قالوا هذا القول العظيم واستكبروا وعتوا، بعث الله عز وجل عليهم صاعقة فأخذتهم بظلمهم فماتوا، فقال موسى: يا رب ما أقول لبني إسرائيل إذا رجعت إليهم وقالوا: إنك ذهبت بهم فقتلتهم لأنك لم تكن صادقا فيما ادعيت من مناجاة الله إياك، فأحياهم الله وبعثهم معه، فقالوا: إنك لو سألت الله إن يريك أن تنظر إليه لأجابك وكنت تخبرنا كيف هو فنعرفه حق معرفته، فقال موسى عليه السلام: يا قوم إن الله لا يرى بالأبصار ولا كيفية له، وإنما يعرف بآياته ويعلم بأعلامه، فقالوا: لن نؤمن لك حتى تسأله، فقال موسى عليه السلام يا رب إنك قد سمعت مقالة بني إسرائيل وأنت أعلم بصلاحهم، فأوحى الله جل جلاله إليه: يا موسى اسألني ما سألوك فلن أؤاخذك بجهلهم، فعند ذلك قال موسى عليه السلام: (رب أرني أنظر إليك قال لن تراني ولكن انظر إلى الجبل فإن استقر مكانه (وهو يهوي) فسوف تراني فلما تجلى ربه للجبل (بآية من آياته) جعله دكا وخر موسى صعقا فلما أفاق قال سبحانك تبت إليك (يقول: رجعت إلى معرفتي بك عن جهل قومي) وأنا أول المؤمنين) منهم بأنك لا ترى، فقال المأمون: لله درك يا أبا الحسن. والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته بتمامه في كتاب عيون أخبار الرضا عليه السلام. ولو أوردت الأخبار التي رويت في معنى الرؤية لطال الكتاب بذكرها و شرحها وإثبات صحتها، ومن وفقه الله تعالى ذكره للرشاد آمن بجميع ما يرد عن الأئمة عليهم السلام بالأسانيد الصحيحة، وسلم لهم، ورد الأمر فيما اشتبه عليه إليهم إذ كان قولهم قول الله وأمرهم أمره، وهم أقرب الخلق إلى الله عز وجل وأعلمهم به صلوات الله عليهم أجمعين. باب القدرة

24. And the confirmation of what I have mentioned is what said Tamim ibn `Abd Allah al-Qarashi (RA) that My father related to me on the authority of Hamdan ibn Sulayman al-Naysaburi, on the authority of `Ali ibn Muhammad ibn al-Jahm that I was present in the gathering of al-Ma`mun and al-Rida `Ali ibn Musa (AS) was with him; hence, al-Ma`mun asked him: “O son of the Messenger of Allah! Do you not claim that the prophets (SA) are infallible?” He (AS) replied: “Of course.” Hence, he asked him about the verses of the Qur`an. Among the questions he asked was: Then, what is the meaning of the Word of Allah, the Mighty and High: And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me?”1 How is it possible that Musa son of `Imran (AS), to whom Allah ha spoken, did not know that Allah, Exalted be His Remembrance, cannot be seen, thus leading him to ask that question? So al-Rida (AS) answered: Verily, Musa ibn `Imran (AS), to whom Allah has spoken, knew that Allah is far above being seen by human eyes. However, when Allah, the Mighty and High spoke to him, He made him draw nigh, Musa (AS) returned to his people and informed them that Allah, the Mighty and High, spoke to him and made him draw nigh. Therefore, the people responded: “We will not believe in you until we hear His Speech like you head it.” The people were seven hundred thousand men. He chose seventy thousand from them. Then, from these, he chose seven thousand. For these, he chose seven hundred. And, finally, from these seven hundred, he chose seventy men for the appointment of his Lord. He then went out to Mount Sinai, and stood them on the mountain slope. Musa (AS) climbed the Sinai, and asked Allah, the Blessed and Exalted, to speak to him, and to make them hear His Speech. Thus, Allah, Exalted be His Remembrance, spoke to him, and they heard His Speech from above, below, right, left, behind and in front, because Allah, the Mighty and High, created it in the tree, then directed the sound to them from the tree to them until they could hear it from all sides. Then they said: “We will not believe that this is the speech of Allah until we see Allah manifestly.” When they said these insolent words, they were all puffed up with pride. As a result, Allah, the Mighty and high, seized them for their oppression and struck them with a thunderbolt, killing them all. Musa (AS) then said: “O Lord! What shall I say to the Israelites when I return to them and they say to me: `You took them with you and killed them, because you were not truthful in your claim that Allah drew night to you.” Thus, Allah raised them to life, and sent them with him. They then said: “If you had asked Allah to show Himself to you s that you could see Him, He would certainly have answered you. Then, you could have described Him for us so that we could recognize Him they way He deserves to be recognized.” Musa (AS) said: “O people! Verily, Allah cannot be seen by human eyes and He is not subject to shape. He can only be recognized by His Signs and can only known through His Attributes.” They said: “We will not believe in you until you ask Him.” Hence, Musa (AS) said: “O Lord! You certainly heard the words of the Israelites, and You are the Most Knowledgeable of their interest. So Allah, Exalted be His Glory, revealed to him: “O Musa! Ask Me what they have asked you for I will not resent you for their ignorance.” At this point Musa (AS) said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot see Me but look at the mountain, if it remains firm in its place (while it is shaking), then will you see Me; but when his Lord manifested to the mountain (a sign from His Signs) He made it crumble and Musa fell down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to Thee (I am turning back to my recognition of You from the ignorance of my people), and I am the first of the Believers to profess that You cannot be seen.2 Al-Ma`mun expressed: “For Allah’s sake continue, O Abu al-Hasan.” 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 `Uyun Akhbar al-Rida (AS). If I had transmitted all the traditions which are narrated regarding the vision, surely the book would become lengthy with their mentioning, their explanation and proving their authenticity. Whoever Allah, Exalted be His Remembrance, grants success with right guidance, believe in all that is transmitted with the authentic chain of narrations from the Imam (AS), submits to them (AS) and consults their teachings when he is in doubt. This is because their words are the Words of Allah and their orders are the Orders of Allah. They are the closest in creation to Allah, the Mighty and High, and those with the greatest knowledge of Allah, may the blessings of Allah be upon them all.

1 - حدثنا محمد بن موسى بن المتوكل رضي الله عنه، قال: حدثنا علي بن إبراهيم بن هاشم، عن محمد بن أبي إسحاق الخفاف، قال: حدثني عدة من أصحابنا أن عبد الله الديصاني أتى هشام بن الحكم فقال له: ألك رب؟ فقال: بلى، قال: قادر؟ قال: نعم قادر، قاهر، قال: يقدر أن يدخل الدنيا كلها في البيضة لا يكبر البيضة ولا يصغر الدنيا؟ فقال هشام: النظرة، فقال له: قد أنظرتك حولا، ثم خرج عنه، فركب هشام إلى أبي عبد الله عليه السلام فاستأذن عليه فأذن له فقال: يا ابن رسول الله أتاني عبد الله الديصاني بمسألة ليس المعول فيها إلا على الله وعليك، فقال له أبو عبد الله عليه السلام: عماذا سألك؟ فقال: قال لي كيت وكيت، فقال أبو عبد الله عليه السلام: يا هشام كم حواسك؟ قال: خمس، فقال: أيها أصغر؟ فقال الناظر، فقال: وكم قدر الناظر؟ قال: مثل العدسة أو أقل منها، فقال: يا هشام فانظر أمامك وفوقك وأخبرني بما ترى، فقال: أرى سماء وأرضا ودورا وقصورا وترابا وجبالا وأنهارا، فقال له أبو عبد الله عليه السلام: إن الذي قدر أن يدخل الذي تراه العدسة أو أقل منها قادر أن يدخل الدنيا كلها البيضة لا يصغر الدنيا ولا يكبر البيضة فانكب هشام عليه وقبل يديه ورأسه ورجليه، وقال: حسبي يا ابن رسول الله فانصرف إلى منزله، وغدا إليه الديصاني فقال: يا هشام إني جئتك مسلما ولم أجئك متقاضيا للجواب، فقال له هشام: إن كنت جئت متقاضيا فهاك الجواب، فخرج عنه الديصاني، فأخبر أن هشاما دخل على أبي عبد الله عليه السلام فعلمه الجواب فمضى عبد الله الديصاني حتى أتى باب أبي عبد الله عليه السلام فاستأذن عليه فأذن له، فلما قعد قال له: يا جعفر بن محمد دلني على معبودي، فقال له أبو عبد الله عليه السلام: ما اسمك؟ فخرج عنه ولم يخبره باسمه، فقال له أصحابه: كيف لم تخبره باسمك؟! قال: لو كنت قلت له: (عبد الله) كان يقول: من هذا الذي أنت له عبد؟ فقالوا له: عد إليه فقل له يدلك على معبودك ولا يسألك عن اسمك، فرجع إليه فقال له: يا جعفر دلني على معبودي ولا تسألني عن اسمي، فقال له أبو عبد الله عليه السلام: اجلس، وإذا غلام له صغير في كفه بيضة يلعب بها، فقال أبو عبد الله عليه السلام: ناولني يا غلام البيضة فناوله إياها فقال أبو عبد الله عليه السلام: يا ديصاني هذا حصن مكنون له جلد غليظ وتحت الجلد الغليظ جلد رقيق، وتحت الجلد الرقيق ذهبة مايعة وفضة ذائبة، فلا الذهبة المايعة تختلط بالفضة الذائبة ولا الفضة الذائبة تختلط بالذهبة المايعة، هي على حالها لم يخرج منها مصلح فيخبر عن إصلاحها ولا دخل فيها مفسد فيخبر عن فسادها، لا يدري للذكر خلقت أم للأنثى، تنفلق عن مثل ألوان الطواويس، أترى لها مدبرا؟ قال: فأطرق مليا؟ ثم قال: أشهد أن لا إله ألا الله وحده لا شريك له، وأن محمد عبده ورسوله، وأنك إمام وحجة من الله على خلقه، وأنا تائب مما كنت فيه.

1. Muhammad ibn Musa ibn al-Mutawakkil (RA) said; `Ali ibn Ibrahim ibn Hashim said on the‬‬ ‫‪authority of Muhammad ibn Abu Ishaq al-Khaffaf that some of our scholars related that‬‬ `Abd Allah al-Daysani come to Hisham ibn al-Hakam and asked him: “Do you have a Lord?” Hence, he replied: “Of course.” “Is He Omnipotent [qadir]?” He enquired. He answered: “Yes, He is Omnipotent, and He is the Subduer.” He asked: “Does He have the power to place the whole world in an egg, without making the egg bigger or the world smaller?” So Hisham responded: “Can you give me some time?” Therefore, he said: “I shall give you some time.” Then he left from his presence. Hisham went riding to Abu `Abd Allah al-Sadiq (AS) and asked for his permission to enter; hence, he permitted him. He then explained, “O son of the Messenger of Allah (SA)! `Abd Allah al-Daysani came to me with a question that no one can resolve except Allah and you.” Thus, Abu `Abd Allah al-Sadiq (AS) said to him, “What is it that he asked you?” So he replied, “He said to me so and so.” Thus, Abu `Abd Allah al-Sadiq (AS) explained, “O Hisham! How many sense do you have?” “Five.” Hisham answered. So the Imam (AS) asked, “Which is the smallest of the senses?” He said: “The pupil (of the eye).” “What is the size of the pupil?” The Imam (AS) enquired. Hisham responded, “It is the size of a grain of lentil or even smaller than that.” Thus, the Imam (AS) said: “O Hisham! Look ahead and above you, and inform me of what you see.” He replied, “I see the sky, the Earth, houses, palaces, dust, mountains and rivers.” Then, Abu `Abd Allah (AS) said: “Verily, the One who has the power to place what you see in a grain of lentil or seen smaller than that has the power to place the whole world in an egg, without making the world smaller or making the egg bigger.” Hisham threw himself down to the Imam’s feet and kissed his hands, head and feet, and then said: “This is sufficient for me, O son of the Messenger of Allah.” Then he returned to his house. The following day al-Daysani came to him and said; “O Hisham, I have come to you, greeted you, and have not come demanding an answer.” Hisham replied, “Whether or not you came for an answer, I have it.” Hence, al-Daysani left is present. He was informed that Hisham went to the presence of Abu `Abd Allah (AS) and he has taught him the answer. `Abd Allah al-Daysani left, and reached the door of Abu `Abd Allah (AS). He asked for his permission to enter and the Imam permitted him. When he sat down, he said to the Imam (AS), “O Ja`far son of Muhammad! Guide me to my Lord.” Thus, Abu `Abd Allah (AS) asked, “What is your name?” So he walked out on the Imam (AS) and did not inform him of is name. Hence, he friends asked him, “Why did you not tell him your name?” He replied, “If I had told that my name is `Abd Allah, he would have said: `Who is that you are the servant of?” They said to him “Return to him and tell him to guide you to your Lord without asking you your name.” Therefore, he returned to him and said: “O Ja`far! Guide me to my Lord, and do not ask me about my name.” Thus, Abu `Abd Allah (AS) said to him, “Sit down.” He had a young boy, who had an egg in his hand and was playing with it. So Abu `Abd Allah (AS) said: “Young lad, bring me the egg.” So he brought it to him. Abu `Abd Allah (AS) further said: O Daysani, this is a concealed stronghold. It has a solid cover, and inside the solid cover there is soft layer. Inside the soft layer there is the egg-yolk and the albumin. Neither does the egg-yolk mix with the albumin not does the albumin mix the egg-yolk. Each remains in its state. No informer comes out of it to inform of its usefulness nor has a defect informed of its decay. No one knows whether it will make a male or a female. Colors lie that of the peacocks burst out of it. Do you not think that it is the product of Planner [mudabbir]? He put his head down for a long time, then said: “I bear witness that there is no god but Allah, Alone. He has no associates, and Muhammad is His Servant and Messenger, and you are an Imam and a Proof from Allah for His Creation. I repent for the misguidance in which I was in.”

2 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن خالد، عن بعض أصحابنا، قال: مر أبو الحسن الرضا عليه السلام بقبر من قبور أهل بيته فوضع يده عليه، ثم قال: إلهي بدت قدرتك ولم تبد هيئة فجهلوك وقدروك والتقدير على غير ما به وصفوك وإني برئ يا إلهي من الذين بالتشبيه طلبوك، ليس كمثلك شئ، إلهي ولن يدركوك، وظاهر ما بهم منعمتك دليلهم عليك لو عرفوك، وفي خلقك يا إلهي مندوحة أن يتناولوك بل سووك بخلقك، فمن ثم لم يعرفوك، واتخدوا بعض آياتك ربا فبذلك وصفوك، تعاليت ربي عما به المشبهون نعتوك.

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar said: Ahmad ibn Muhammad ibn Khalid said, on the authority of some of our scholars that Abu al-Hasan al-Rida (AS) was passing by a grave from the graves of his Household, so he placed his hand on the grave and said: O my God! Your Omnipotence is apparent. However, since You are Shapeless, people are ignorant of You. They try to measure You in a vain efforts to recognize You. However, any measurement of You is other than you. O my Lord! I disassociate myself from those who compare You with Your creation. Nothing is similar to You. My Lord! They cannot comprehend You. If they wanted to recognize You, Your blessings are the best proof for You. O my God! It is sufficient for them to ponder on Your Creation, and to refrain from exploring Your Nature. However, they consider You are your Creation as one and the same. That is why they fail to truly recognize You and consider Your Signs as their Lord and have described you as such. My Lord! You are far above the descriptions of the anthropomorphist.

3 - حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن أحمد بن أبي نصر، قال: جاء قوم من وراء النهر إلى أبي الحسن عليه السلام، فقالوا له: جئناك نسألك عن ثلاث مسائل، فإن أجبتنا فيها علمنا أنك عالم، فقال: سلوا، فقالوا: أخبرنا عن الله أين كان، وكيف كان، وعلى أي شئ كان اعتماده؟ فقال: إن الله عز وجل كيف الكيف فهو بلا كيف، وأين الأين فهو بلا أين، وكان اعتماده على قدرته، فقالوا: نشهد أنك عالم. قال مصنف هذا الكتاب: يعني بقوله: (وكان اعتماده على قدرته) أي على ذاته لأن القدرة من صفات ذات الله عز وجل .

3. My father (RA) said: Sa`d ibn `Abd Allah said: Muhammad ibn al-Husayn ibn Abu al-Khattab said, on the authority of Ahmad ibn Muhammad ibn Abu Nasr that A group of people came from across the river to see Abu al-Hasan al-Rida (AS) and said: “We have come to ask you three questions. If you can answer all the three question, we will know that you are the Most Learned.” The Imam (AS) said: “Ask.” They said: “Let us know about Allah: Where is He? How is He? And what does He rely upon?” Hence, he (AS) replied, “Verily, Allah, the Mighty and High, created the quality of `how;’ therefore `how’ does not apply to Hi. He has created space; thus, He is not in need of space. And He relies upon His Omnipotence.” They said: We testify that you are Most Learned One.” The Compiler of this book (RA) says: The meaning of his statement `He relies upon His Omnipotence’ is that He relies on His Being, because Omnipotence is one of the Essential Attributes of Allah, the Might and High.

4 - حدثنا محمد بن علي ماجيلويه رحمه الله عن عمه محمد بن أبي القاسم، عن أحمد بن محمد بن خالد، عن محمد بن علي الكوفي، عن عبد الرحمن بن محمد بن أبي هاشم عن أحمد بن محسن الميثمي، قال: كنت عند أبي منصور المتطبب، فقال: أخبرني رجل من أصحابي قال: كنت أنا وابن أبي العوجاء وعبد الله بن المقفع في المسجد الحرام، فقال ابن المقفع: ترون هذا الخلق؟ وأومأ بيده إلى موضع الطواف - ما منهم أحد أوجب له اسم الإنسانية إلا ذلك الشيخ الجالس - يعني جعفر بن محمد عليهما السلام - فأما الباقون فرعاع وبهائم، فقال له ابن أبي العوجاء: وكيف أوجبت هذا الاسم لهذا الشيخ دون هؤلاء؟ قال: لأني رأيت عنده ما لم أر عندهم، فقال ابن أبي - العوجاء: ما بد من اختبار ما قلت فيه منه، فقال له ابن المقفع: لا تفعل، فإني أخاف أن يفسد عليك ما في يدك، فقال: ليس ذا رأيك، ولكنك تخاف أن يضعف رأيك عندي في إحلالك إياه المحل الذي وصفت، فقال ابن المقفع: أما إذا توهمت على هذا فقم إليه، وتحفظ ما استطعت من الزلل، ولا تثن عنانك إلى استرسال يسلمك إلى عقال، وسمه ما لك أو عليك قال: فقام ابن أبي العوجاء، و بقيت أنا وابن المقفع، فرجع إلينا، فقال: يا ابن المقفع ما هذا ببشر، وإن كان في الدنيا روحاني يتجسد إذا شاء ظاهرا ويتروح إذا شاء باطنا فهو هذا، فقال له: وكيف ذاك؟ فقال: جلست إليه، فلما لم يبق عنده غيري ابتدأني فقال: إن يكن الأمر على ما يقول هؤلاء وهو على ما يقولون يعني أهل الطواف فقد سلموا وعطبتم وإن يكن الأمر على ما تقولون وليس كما تقولون فقد استويتم أنتم وهو، فقلت له: يرحمك الله وأي شئ نقول وأي شئ يقولون؟ ما قولي وقولهم إلا واحدا، قال: فكيف يكون قولك وقولهم واحدا وهم يقولون: إن لهم معادا وثوابا و عقابا ويدينون بأن للسماء إلها وأنها عمران وأنتم تزعمون أن السماء خراب ليس فيها أحد. قال: فاغتنمتها منه فقلت له: ما منعه إن كان الأمر كما تقول أن يظهر لخلقه و يدعوهم إلى عبادته حتى لا يختلف منهم اثنان ولم احتجب عنهم وأرسل إليهم الرسل؟! ولو باشرهم بنفسه كان أقرب إلى الإيمان به، فقال لي: ويلك وكيف احتجب عنك من أراك قدرته في نفسك نشوءك ولم تكن وكبرك بعد صغرك، وقوتك بعد ضغفك وضعفك بعد قوتك، وسقمك بعد صحتك، وصحتك بعد سقمك، ورضاك بعد غضبك وغضبك بعد رضاك، وحزنك بعد فرحك، وفرحك بعد حزنك، وحبك بعد بغضك وبغضك بعد حبك، وعزمك بعد إبائك، وإبائك بعد عزمك وشهوتك بعد كراهتك وكراهتك بعد شهوتك، ورغبتك بعد رهبتك، ورهبتك بعد رغبتك، ورجاءك بعد يأسك، ويأسك بعد رجائك، وخاطرك بما لم يكن في وهمك، وعزوب ما أنت معتقده عن ذهنك، وما زال يعد علي قدرته التي هي في نفسي التي لا أدفعها حتى ظننت أنه سيظهر فيما بيني وبينه.

4. Muhammad ibn `Ali Majilwayh (RA) said, on the authority of his paternal uncle Muhammad ibn Abu al-Qasim, on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of Muhammad ibn `Ali al-Kufi, on the authority of `Abd al-Rahman, ibn Muhammad ibn Abu Hashim, on the authority of Ahmad ibn Muhsin al-Maythami that I was in the presence of Abu Mansur al-Mutatabbib when he said: One of my companions related to me that: I was sitting in the Sacred Mosque of Mecca with Ibn Abu al-`Awja’ and `Abd Allah ibn alMuqaffa` when Ibn al-Muqaffa`asked pointing at the place of circumambulation [Tawaf], “Do you see these created beings?”. He said: “There is not a single human being among them, except the Shaykh who is sitting over there (meaning Ja`far ibn Muhammad). The rest are nothing but riffraff and beasts.” So Ibn Abu al-`Awja’ answered him, “How is it that you apply the term (human being) to this shaykh and no to the others?” “Because I have seen in him what I do not see in them,” he replied. Thus, Ibn Abu al-`Awja’ enquired, “I must confirm for myself what you have said regarding him.” Then, Ibn al-Muqaffa` replied to him, “Do not even go there! For, verily, I fear that you may destroy what you already have!” He said: “This is not your view. In fact, you fear that I will regard your view as weak once I see the one whom you have praised.” Ibn al-Muqaffa` then replied, “If you suspect this then go to him, to have y our doubts removed. Do not be stubborn. It will protect you from hesitation. Inform him of what may benefit or harm you.” The reporter says that Ibn Abu al-`Awja’ got up and Ibn al-Muqaffa` and I remained. Then he returned to us and said: “O Ibn al-Muqaffa`! He is not a human being, even though he may be a mystic [ruhani] in this world. If he desires, he appears as a body. If he desires, he conceals himself as a spirit. This is what he is.” He asked, “How is that?” He replied, “I sat near him. When there was no one there other than me, he (AS) said to me, “If things are as people claim, and if they believed in what they professed, (referring to the people circumambulating the Ka`bah), then they are safe, and you are destroyed. However, if the matter is the way you all say it, and it certainly is not, then you are both equal.” I asked him, “May Allah have mercy on you! What is it that we say and what is it that they say? My statement and their statement is nothing but the same.” He (AS) responded, “How can your statement and their statement be one when they say that they have a return, reward, and punishment. They affirm that the sky has a Lord and it is inhabited while you claim that the sky is wasteland and there is no one there.” Ibn Abu al-`Awja’ says that I availed the opportunity from him and asked him, What ha stopped Him, if the matter is the way you say it, to appear to His Creation and call them to His service so that any two of them may not differ from each other? Why has He hidden Himself from them, and has sent the Messengers to them? If He had directly come in contact with them, more would believe in Him. Thus, he (AS) replied to me, Woe to you! How is He hidden from you when He showed you His Omnipotence in your own self? He brought you into being when you did not exist. His Omnipotence is shown in your old age after youth, in your strength after weakness, and in your weakness after strength; in your illness after health, and your health after illness; in your pleasure after anger, and your anger after pleasure; in your sadness after happiness, and your happiness after sadness; in liking after disliking, and in disliking after liking; in deciding after refusing, and in refusing after deciding; in kindness after meanness, and in meanness after kindness, in your exhortation after apprehension, and apprehension after exhortation; in your hope after despair, and your despair after hope; in the idea which was not in your imagination, and in the distance between what you believe from your mind. He was still counting to me (the proofs of) His Omnipotence in my own self, which I could not reject, until I started believing that Allah would appear between me and him.

5 - حدثنا أحمد بن محمد بن يحيى العطار رحمه الله، قال: حدثني سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عمن ذكره، عن أبي عبد الله عليه السلام قال: إن إبليس قال: لعيسى بن مريم عليه السلام: أيقدر ربك على أن يدخل الأرض بيضة لا يصغر الأرض ولا يكبر البيضة؟ فقال عيسى عليه السلام ويلك على أن الله لا يوصف بعجز، ومن أقدر ممن يلطف الأرض ويعظم البيضة.

5. Ahmad ibn Muhammad ibn Yahya al-`Attar (RA) said: Sa`d ibn `Abd Allah related to me, on the authority of Ahmad ibn Abu `Abd Allah, on the authority of Ya`qub ibn Yazid, on the authority of Muhammad ibn Abu `Umayr, on the authority of one he mentioned, that Abu `Abd Allah (AS) said: Iblis said to `Isa the son of Maryam (AS): “Does Your Lord have the omnipotence to place Earth inside an egg, without making the Earth smaller or the egg any bigger?” Thus, `Isa (AS) replied, “Woe unto you! Verily, Allah cannot be described with limits. Who has more power than He who diminishes the Earth, and enlarges the egg?”

6 - حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله، قال: حدثنا يعقوب ابن يزيد، عن حماد بن عيسى، عن ربعي بن عبد الله، عن الفضيل بن يسار قال: سمعت أبا عبد الله عليه السلام يقول: إن الله عز وجل لا يوصف. قال: وقال زرارة: قال أبو جعفر عليه السلام: إن الله عز وجل لا يوصف (١) وكيف يوصف وقد قال في كتابه: ﴿وما قدروا الله حق قدره﴾ فلا يوصف بقدرة إلا كان أعظم من ذلك.

6. My father (RA) related us that Sa`d ibn `Abd Allah said: Ya`qub ibn Yazid said, on the authority of Hammad ibn `Isa, on the authority of Rub`I ibn `Abd Allah, on the authority of al-Fudayl ibn Yasar that I heard Abu `Abd Allah al-Sadiq (AS) that “Verily, Allah, the Mighty and High, cannot be described.” Zurarah said: Abu Ja`far al-Baqir (AS) said: “Verily, Allah, the Mighty and High, cannot be described. And how could He be described when He has said in his Book: And they do not assign to Allah the attributes due to Him? Thus, whatever they assign Him, He is greater than that.”