Muʿjam al-Aḥādīth al-Muʿtabara

[316/6] التوحيد: أبي، عن علي، عن أبيه، عن ابن أبي عمير، عن هشام بن الحكم قال: قال أبو شاكر الديصاني: إن في القرآن آية هي قوة لنا. قلت: وما هي ؟ فقال: وَهُوَ الَّذِي فِي السَّمَاءِ إِلَٰهٌ وَفِي الْأَرْضِ إِلَٰهٌ فلم أدر بما اجيبه، فحججت فخبرت أبا عبد الله عليه السلام فقال: هذا كلام زنديق خبيث، إذا رجعت إليه فقل له: ما اسمك بالكوفة؟ فإنه يقول: فلان، فقل: ما اسمك بالبصرة؟ فانه يقول: فلان، فقل كذلك الله ربنا في السماء إله وفي الارض إله، وفي البحار إله، وفي كل مكان إله. قال: فقدمت فأتيت أبا شاكر فأخبرته فقال: هذه نقلت من الحجاز

6. [6/316] al-Tawhid: My father from Ali from his father from Ibn Abi Umayr from Hisham b. al-Hakam who said: Abu Shakir al-Daysani said: There is a verse in the Qur’an which supports us (the Dualists who believe in two gods). I said: Which one is it? He said: “and He is the One who is god in Heaven and on Earth god” (43:84). I did not know how to answer him. I made the pilgrimage and informed Aba Abdillah عليه السلام (about this). He said: These are the words of a wretched heretic. When you go back say to him: ‘What is your name in Kufa?’ he will say ‘so and so’, then say: ‘What do they call you in Basra?’ he will say ‘so and so’ (the same name). Then say: In the same way is Allah our Lord – (He is Called) God in Heaven and God on Earth, and in the oceans God, and God in every place. He (Hisham) said: I returned and proceeded to Aba Shakir an/d informed him of this. He said: This has been relayed from the Hijaz (i.e. the Imam in Madina).

[317/7] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد البرقي، عن أبيه، عن النضر بن سويد، عن يحيى الحلبي، عن ابن مسكان، عن زرارة بن أعين قال: سمعت أبا عبدالله عليه السلام يقول: إن الله خلو من خلقه وخلقه خلو منه، وكل ما وقع عليه اسم شيء فهو مخلوق ما خلا الله والله خالق كل شئ، تبارك الذي ليس كمثله شئ وهو السميع البصير

7. [7/317] al-Kafi: A number of our companions from Ahmad b. Muhammad b. Khalid al-Barqi from his father from al-Nadhr b. Suwayd from Yahya al-Halabi from Ibn Muskan from Zurara b. A’yan who said: I heard Aba Abdillah عليه السلام saying: Allah is empty of His creations and His creations are empty of Him. Whatever can referred to by the name ‘thing’ apart from Allah then it is a creation, and Allah is the creator of all things. Blessed is the one whom there is nothing like Him and He is the All-Hearing the All-Seeing.

[318/8] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن النضر بن سويد، عن عاصم بن حميد، عن أبي بصير، عن أبي عبدالله عليه السلام قال: من زعم أن الله من شئ أو في شئ أو على شئ فقد كفر، قلت: فسر لي؟ قال: أعني بالحواية من الشئ له أو بامساك له أو من شئ سبقه

8. [8/318] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from al-Husayn b. Sa’id from al-Nadhr b. Suwayd from A’sim b. Humayd from Abi Basir from Abi Abdillah عليه السلام who said: Whoever asserts that Allah is from something, or in something, or on something, then he has disbelieved. I said: Explain this for me. He said: I mean (to assert) that He is contained by something (which encloses him), or that He is held up (resting on something), or He is (derived) from something which preceded Him.

[319/9] التوحيد: حمزة العلوي، عن علي، عن أبيه، عن ابن أبي عمير، عن ابن اذينة، عن أبي عبد الله عليه السلام في قوله عزوجل: مَا يَكُونُ مِن نَّجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا فقال: هو واحد أحدي الذات، بائن من خلقه، وبذاك وصف نفسه، وهو بكل شئ محيط بالاشراف والاحاطة والقدرة، لا يعزب عنه مثقال ذرة في السماوات ولا في الارض ولا أصغر من ذلك ولا أكبر بالاحاطة والعلم لا بالذات لان الاماكن محدودة تحويها حدود أربعة فإذا كان بالذات لزمه الحواية

9. [9/319] al-Tawhid: Hamza al-Alawi from Ali from his father from Ibn Abi Umayr from Ibn Udhayna from Abi Abdillah عليه السلام about His words Mighty and Majestic: “there is no private conversation of three except He is the fourth of them, nor of five except He is the sixth of them - and no less than that and no more except that He is with them wherever they are” (58:7). He said: He is One. Unique in Essence. Distinct from His creation. That is how He described Himself. He encompasses everything in terms of supervision, awareness and power. Nothing escapes Him even the weight of a particle in the Heavens and in the earth nor smaller than that or bigger - in terms of awareness and knowledge not by (His) essence, for locations are bounded, delimited by the four bounds (height, width, depth), so if it was by essence then that would necessarily imply containment.

[320/1] الكافي: عدة من أصحابنا، عن أحمد بن محمد بن خالد، عن أحمد بن محمد بن أبي نصر قال: جاء رجل إلى أبي الحسن الرضا عليه السلام من وراء نهر بلخ فقال: إني أسألك عن مسألة فإن أجبتني فيها بما عندي قلت بإمامتك، فقال أبوالحسن عليه السلام: سل عما شئت فقال: أخبرني عن ربك متى كان؟ وكيف كان؟ وعلى أي شئ كان اعتماده؟ فقال أبوالحسن عليه السلام: إن الله تبارك وتعالى أين الاين بلا أين وكيف الكيف بلا كيف وكان اعتماده على قدرته، فقام إليه الرجل فقبل رأسه وقال: أشهد أن لا إله إلا الله وأن محمدا رسول الله وأن عليا وصي رسول الله صلى الله عليه وآله والقيم بعده بما قام به رسول الله صلى الله عليه وآله وأنكم الائمة الصادقون وأنك الخلف من بعدهم

1. [1/320] al-Kafi: Ahmad b. Idris from Muhammad b. Abd al-Jabbar from Safwan b. Yahya who said: Abu Qurra the Hadith scholar asked me to seek permission for him to enter upon Abi al-Hasan al-Ridha عليه السلام. I sought permission and he (the Imam) granted it to me. He (Abu Qurra) entered and asked him about the Halal, Haram and the rulings until he reached the topic of Tawhid. Abu Qurra said: We have narrated that Allah divided vision and speech between two prophets. He gave speech to Musa and vision to Muhammad. Abu al-Hasanعليه السلام said: Then who was it who conveyed on the authority of Allah to the Two Weighty ones from the Jinn and humans (the following): “sights do not reach him” (6:103), “they do not encompass Him in (their) knowledge” (20:110) and “there is nothing like Him” (42:11) - is it not Muhammad? He (Abu Qurra) said: Yes (it was). (The Imam said:) How can a man come to all creation and inform them that he has come from Allah and that he is calling them to Allah by the command of Allah and say: “sights do not reach him”, “they do not encompass Him in (their) knowledge”, “there is nothing like Him” and then say: I have seen Him by my eye and have encompassed Him in knowledge - he is in the form of a man?!Do you not feel ashamed?! Even the heretics did not dare accuse him of this - that he (the prophet) would come with something from Allah and then later come with something contradicting that! Abu Qurra said: He (Allah) says: “and he (Muhammad) surely saw Him in another descent” (53:13). Abu al-Hasan عليه السلام said: there is after this verse an indication of what he saw when He said: “the heart did not lie about what it saw” (53:11). He is saying: Muhammad’s heart did not lie about what his eyes saw - then He specifies what he saw when He said: “he saw of the great signs of his Lord” (53:18) - the signs of Allah are not Allah. Allah said: “they do not encompass Him in (their) knowledge” - if eyes could see Him then knowledge has encompassed Him and realization (of Allah) has been attained.Abu Qurra said: So you reject the narrations? Abu al-Hasan عليه السلام said: If the narrations are opposed to the Qur’an then I reject them. Furthermore, what the Muslims are united upon is that He is not encompassed in knowledge, sights do not reach Him, and there is nothing like Him.

[231/2] الكافي: وعنه، عن أحمد بن إسحاق قال: كتبت إلى أبي الحسن الثالث عليه السلام أسأله عن الرؤية وما اختلف فيه الناس فكتب: لا تجوز الرؤية ما لم يكن بين الرائي والمرئي هواء ينفذه البصر فإذا انقطع الهواء عن الرائي والمرئي لم تصح الرؤية، وكان في ذلك الاشتباه، لان الرائي متى ساوى المرئي في السبب الموجب بينهما في الرؤية وجب الاشتباه وكان ذلك التشبيه لان الاسباب لابد من اتصالها بالمسببات

2. [2/231] al-Kafi: From him (Ahmad b. Idris) from Ahmad b. Ishaq who said: I wrote to Abi al-Hasan the Third عليه السلام asking him about the vision (of God) and the differences of people about that - he wrote: Vision is impossible when there is no air between the viewer and the viewed. Air which the eye can penetrate through. If there is no air between the viewer and the viewed - vision cannot take place. And this (needing air in between) would entail likening (Allah to His creatures). Because whenever the viewer becomes equivalent with the viewed in terms of sharing the condition necessary for vision between them (to occur) then they would necessarily be alike (in some manner) and that would be anthropomorphism. For causes are necessarily linked to effects.

[322/3] الكافي: أحمد بن إدريس، عن محمد بن عبدالجبار، عن صفوان بن يحيى، عن عاصم ابن حميد، عن ابي عبدالله عليه السلام قال: ذاكرت أبا عبدالله عليه السلام فيما يروون من الرؤية فقال: الشمس جزء من سبعين جزءا من نور الكرسي والكرسي جزء من سبعين جزءا من نور العرش والعرش جزء من سبعين جزءا من نور الحجاب والحجاب جزء من سبعين جزءا من نور الستر فإن كانوا صادقين فليملاوا أعينهم من الشمس ليس دونها سحاب

3. [3/322] al-Kafi: Ahmad b. Idris from Muhammad b. Abd al-Jabbar from Safwan b. Yahya from A’sim b. Humayd from Abi Abdillah عليه السلام. He said: I talked to Abi Abdillah عليه السلام about what they (proto-Sunnis) narrate concerning the vision (of God). He said: The sun is one-seventieth parts of the light of the Chair. The Chair is one-seventieth parts of the light of the Throne. The Throne is one-seventieth parts of the light of the Veil. The Veil is one-seventieth part of the light of the Covering. If they are truthful then let them stare with their eyes at the sun on a cloudless day.

[323/4] الكافي: محمد بن يحيى وغيره، عن أحمد بن محمد بن عيسى، عن ابن أبي نصر، عن أبي الحسن الرضا عليه السلام قال: قال رسول الله صلى الله عليه وآله: لما اسري بي إلى السماء بلغ بي جبرئيل مكانا لم يطأه قط جبرئيل فكشف له فأراه الله من نور عظمته ما أحب

4. [4/323] al-Kafi: Muhammad b. Yahya and other than him from Ahmad b. Muhammad b. Isa from Ibn Abi Nasr from Abi al-Hasan al-Ridha عليه السلام who said: The Messenger of Allah صلى الله عليه وآله said: When I was made to ascend to Heaven - Jibril led me to a place where Jibril had never tread on. (The Imam says:) It was then unveiled for him (the prophet) and Allah showed him of His Light of Grandeur what He wished.

[324/5] الكافي: محمد بن يحيى، عن أحمد بن محمد بن عيسى، عن ابن أبي نجران، عن عبدالله بن سنان، عن أبي عبدالله عليه السلام في قوله: لَّا تُدْرِكُهُ الْأَبْصَارُ قال: إحاطة الوهم ألا ترى إلى قوله: قَدْ جَاءَكُم بَصَائِرُ مِن رَّبِّكُمْ ليس يعني بصر العيون فَمَنْ أَبْصَرَ فَلِنَفْسِهِ ليس يعني من البصر بعينه وَمَنْ عَمِيَ فَعَلَيْهَا ليس يعني عمى العيون إنما عنى إحاطة الوهم كما يقال: فلان بصير بالشعر، وفلان بصير بالفقه، وفلان بصير بالدراهم، وفلان بصير بالثياب، الله أعظم من أن يرى بالعين

5. [5/324] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad b. Isa from Ibn Abi Najran from Abdallah b. Sinan from Abi Abdillah عليه السلام about His words: “sights (Absar) do not reach Him” (6:103) - he (the Imam) said: (It means) comprehension by the imagination (is impossible for Him). Do you not see His words: “There have come to you insights (Basair) from your Lord” (6:104) - He does not mean sighting of the eyes. “Whosoever will see (Absara) then it will be for his own self” (6:104) - He does not mean by (the word) ‘see’ through his eye. “and whoever is blind is against it” (6:104) - He does not mean the blindness of the eyes. He means comprehension by the imagination - as is said: So-and-so is insightful (Basir) in poetry, So-and-so is insightful in jurisprudence, So-and-so is insightful in coins (telling forgeries from the real thing), So-and-so is insightful in clothes. Allah is greater than to be seen by the eye.

[325/6] الكافي: محمد بن يحيى، عن أحمد بن محمد، عن أبي هاشم الجعفري، عن أبي الحسن الرضا عليه السلام قال: سألته عن الله هل يوصف؟ فقال: أما تقرء القرآن؟ قلت: بلى قال: أما تقرء قوله تعالى: لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ؟ قلت: بلى، قال: فتعرفون الابصار؟ قلت: بلى، قال: ماهي؟ قلت: أبصار العيون، فقال: إن أوهام القلوب أكبر من أبصار العيون فهو لا تدركه الاوهام وهو يدرك الاوهام

6. [6/325] al-Kafi: Muhammad b. Yahya from Ahmad b. Muhammad from Abi Hashim al-Ja’fari from Abi al-Hasan al-Ridha عليه السلام. He (Abi Hashim) said: I asked him about Allah - can He be described? He said: Don’t you read the Qur’an? I said: Yes (I do). He said: Don’t you read His words the Elevated: “sights do not reach Him but He reaches the sights” (6:103)? I said: Yes (I do). He said: Do you know the sights (meant)? I said: Yes. He said: What are they? I said: The sighting of the eyes. He said: The imaginings of the heart are greater than the sighting of the eyes - thus He is such that imaginations do not reach Him while He reaches the imaginations.