Introduction

The Book of Intelligence and Ignorance

Chapter on the necessity to seek knowledge and the recommendations to learn

Chapter on the quality of knowledge its virtue and the virtue of the scholars

Chapter on Kinds of People

Chapter on the reward for the scholars and those who seek knowledge

Chapter on the Qualities of the Scholars

Chapter on the Rights of the scholars

Chapter on the Loss of a Scholar

Chapter on Meeting the Scholars and Associating with Them

Chapter on Asking the Scholar and Discussing with him

Chapter on Giving Knowledge as Charity

Prohibition on Speaking without Knowledge.

Chapter on Those who Act without Knowledge

Chapter on Utilization of Knowledge

Chapter on Those who use their Knowledge to Fill their Stomach and are Boastful for it

Chapter on the Need for the Existence of a Divine Authority in the World and the Seriousness of this Matter

Chapter on Miscellaneous Issues

Chapter on narrating books and Hadith (The virtue of writing and its preservation)

Chapter on Taqlid, following the opinions of someone

Chapter on Innovations, Personal Opinions and Analogies

Chapter on the need to refer to the book and Sunnah

Chapter on the Differences in al-Hadith

Chapter on Following the Sunnah and Evidence of the Book

Chapter on Contingency of the Universe and Proof of the Existence of its Creator

Chapter on Can Allah (God) be Considered a Thing?

Chapter on (the Issue) that only He is proof of His Own Existence

Chapter on the minimum degree of knowledge of the existence of Allah

Chapter on Who is Worshipped

Chapter On Being and Space (al-Kawn WA al-Makan)

Chapter On The relationships (Nisbah) Of Allah

Chapter On Prohibition on Saying How is Allah (al-Kayfiyyah)

Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah)

Chapter On Prohibition on Attributing to Allah What He Himself has not Done so

Chapter On Prohibition on Considering Allah as having Body (JISM) and Form (SURAH)

Chapter On Attribute Of Essence (Sifat al-DhDhat) Of Allah

Another Chapter of The Previous Chapter

Chapter On Will Power (IRADAH) it is of the Attributes of Action (SIFAT al-FI‘L) and the Rest of the Attributes of Action

Chapter On the Coming into the Existence of the Names of Allah

Chapter On The Meanings of the Names of Allah and their Derivatives

Chapter on Another Chapter (Related) to the Previous Chapter

Chapter on the Interpretation of al-Samad, Self-sufficient

Chapter on Motion and Change

Chapter about al-‘Arsh and al-Kursi

Chapter on al-Ruh, the Spirit

Chapter on Comprehensive (Ahadith) about the Oneness of Allah

Chapter on Miscellaneous Ahadith

Chapter on al-Bida’

Chapter on the issue that there is nothing in heavens and earth but that they are in seven

Chapter on Wish and Will

Chapter on Test and Choice

Chapter on Fortunateness and Un-fortunateness

Good and Evil

Predestination, Fate and the Middle Road in Between

The Capabilities

Declaration, Definition and the Need for Solid Proof

Differences in the Justification of Divine Authority among People

Allah’s Authorities and Means of Justification of Accountability in People

Guidance Is From Allah, the Most Holy, the Most High

The necessity of the presence of Divine Authority among the people

The Categories of the Prophets, the Messengers and the Imams (a.s.)

The Difference among he Messengers, the Prophets and the al-Muhaddath

The issue that Allah’s holding people accountable remains unjustified without the Imam

The Issue that the Earth at no time is without a Person with Divine Authority

The Issue that even if only two people would remain on earth one of them would certainly be the Imam, the person with divine authority

Knowing the Imam (a.s.) and Belief in His Divine Authority

The obligation to obey the Imams (a.s.)

The Imams (a.s.) are witness for Allah, the Most Holy, the Most High, over His creature

The Imams (a.s.) are the only true guides

The Imam (a.s.) Possess Divine Authority and the Treasure of Divine Knowledge

The Imams (a.s.) are the Deputies of Allah, the Most Holy, the Most High, on earth and the Gates through which people go nearer to Allah

The Imams (a.s.) are the light of Allah, the Most Holy, the Most High

The Imams are the corner stone on earth

The Unique Ahadith that sums up the Virtue and Qualifications of the Imam (a.s.)

The Imams (a.s.) possess Divine authority, they are Envied and Allah, the Most Holy, the Most High, has spoken of them

The Imams (a.s.) are the Sings of whom Allah, the Most Holy, the Most High, has spoken in the Holy Quran

The Signs of which Allah, the Most Holy, the Most High, has spoken in the Holy Quran are The Imams (a.s.)

The matters that Allah, the Most Holy, the Most High, and His Messenger (s.a.) have sanctioned as obligatory of the beings with the Imams (a.s.)

The people of Dhikr (memory and knowledge) that Allah has commanded the creatures to ask for their questions are the Imams (a.s.)

Those whom Allah has called people of knowledge they are the Imams (a.s.)

The People Well-grounded in Knowledge are the Imams (a.s.) alone

The Imams are those who have received Knowledge and it is firmly Established in their Hearts

The people whom Allah has Chosen and has Made the Heirs of His Book are the Imams (a.s.)

Two Kinds of Imam are mentioned in the Holy Quran: the Imams (a.s.) who call to Allah and the Imams who call to Fire

The Holy Quran guides people to the Imam (a.s.)

The Bounty and Blessings that Allah, the Most Holy, the Most High has mentioned in His book, the Holy Quran are the Imams (a.s.)

The People whom Allah, the Most Holy, the Most High, has called Mutawassimin (distinguished) in His book are the Imams (a.s.) who are also the straight path

The deeds of the people are presented before the Holy Prophet (s.a.) and the Imams (a.s.)

The Path, Urged to be Maintained Steadfastly is Acknowledgement of the Divine Authority of Imam Ali (a.s.)

The Imams (a.s.) are the Mines of Knowledge, the Tree of Prophet-hood and the Centers wherein angels Interchange

The Imams (a.s.) are the Heirs of Knowledge to Inherit it one from the other

The Imams (a.s.) inherited the knowledge of the Holy prophet (s.a.) and all the prophets and their successors before them

The Imams (a.s.) have with all the books that Allah, the Most Holy, the Most High, has revealed and that they know them even the language in them are different

No one collect all of the Holy Quran except the Imams (a.s.) and that they have the knowledge of all of the Holy Quran

The degree of the Great Names of Allah that are given to the Imams (a.s.)

Sacred objects of the Prophets transferred to the Imams (a.s.)

The Armaments and Sacred Items belonging to the Holy Prophet (s.a.) that transferred to the Imam (a.s.)

The case of the Arms of the Messenger of Allah is like the Ark among the Israelites

Statements about al-Jafr al-Jami‘ and the Book of Fatima (a.s.)

Chapter Ninety Seven of the Holy Quran and its interpretation

 1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحِيمِ بْنِ عَتِيكٍ الْقَصِيرِ قَالَ كَتَبْتُ عَلَى يَدَيْ عَبْدِ الْمَلِكِ بْنِ أَعْيَنَ إِلَى أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّ قَوْماً بِالْعِرَاقِ يَصِفُونَ الله بِالصُّورَةِ وَبِالتَّخْطِيطِ فَإِنْ رَأَيْتَ جَعَلَنِيَ الله فِدَاكَ أَنْ تَكْتُبَ إِلَيَّ بِالْمَذْهَبِ الصَّحِيحِ مِنَ التَّوْحِيدِ فَكَتَبَ إِلَيَّ سَأَلْتَ رَحِمَكَ الله عَنِ التَّوْحِيدِ وَمَا ذَهَبَ إِلَيْهِ مَنْ قِبَلَكَ فَتَعَالَى الله الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ تَعَالَى عَمَّا يَصِفُهُ الْوَاصِفُونَ الْمُشَبِّهُونَ الله بِخَلْقِهِ الْمُفْتَرُونَ عَلَى الله فَاعْلَمْ رَحِمَكَ الله أَنَّ الْمَذْهَبَ الصَّحِيحَ فِي التَّوْحِيدِ مَا نَزَلَ بِهِ الْقُرْآنُ مِنْ صِفَاتِ الله جَلَّ وَعَزَّ فَانْفِ عَنِ الله تَعَالَى الْبُطْلانَ وَالتَّشْبِيهَ فَلا نَفْيَ وَلا تَشْبِيهَ هُوَ الله الثَّابِتُ الْمَوْجُودُ تَعَالَى الله عَمَّا يَصِفُهُ الْوَاصِفُونَ وَلا تَعْدُوا الْقُرْآنَ فَتَضِلُّوا بَعْدَ الْبَيَانِ.

 1. Ali ibn Ibrahim has narrated from al-‘Abbass ibn Ma‘ruf from ibn abu Najran from Hammad ibn ‘Uthman from Abd al-Rahim ibn ‘Utayk al-Qusayr who has said the following. “I wrote through ‘Abdal Malik ibn ’a‘yan to Imam abu ‘Abdallah (a.s.). “In Iraq there are people who attribute to Allah forms and lines. If you consider it proper, may Allah take my soul in your service, please write for me the correct belief in the issue of the Oneness of Allah.” The Imam wrote for me, “May Allah grant you blessings. You have asked about the Oneness of Allah and the belief of the group before you. Exalted is Allah, to Who nothing is similar. He is All-hearing and All-seeing. Allah is above what certain people attribute to Him and analogize Him with His creatures and the lies of those who speak lies about Him. Note that the true doctrine in the Oneness of Allah is what is revealed in the Quran in about the attributes of Allah, the Almighty, the Exalted. Keep away from the belief in Allah, the Most High, all ideas that amount to ignoring His existence altogether and those that amount to analogizing Him with the creatures. Neither should His existence be negated nor should He be considered similar to anything. He, Allah, the Most High exists. Exalted is He and far above what is falsely attributed to Him. Do not exceed the limits of the Quran lest you go astray after the clear presentation of Truth.”

 2ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ لِي عَلِيُّ بن الحسين (عَلَيْهما السَّلام) يَا أَبَا حَمْزَةَ إِنَّ الله لا يُوصَفُ بِمَحْدُودِيَّةٍ عَظُمَ رَبُّنَا عَنِ الصِّفَةِ فَكَيْفَ يُوصَفُ بِمَحْدُودِيَّةٍ مَنْ لا يُحَدُّ وَلا تُدْرِكُهُ الابْصَارُ وَهُوَ يُدْرِكُ الابْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ.

 2. Muhammad ibn Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Ibrahim ibn ‘Abd al-Hamid from abu Hamzah who has said that Imam Ali ibn al-Husayn said to me, “O abu Hamzah, Allah cannot be defined by the created things. Our Lord is far above being described through the attributes. How can the infinite be defined by the finite? ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’” (6:103)

 3ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْخَزَّازِ وَمُحَمَّدِ بْنِ الْحُسَيْنِ قَالا دَخَلْنَا عَلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ السَّلام) فَحَكَيْنَا لَهُ أَنَّ مُحَمَّداً (صَلَّى اللهُ عَلَيْهِ وَآلِه) رَأَى رَبَّهُ فِي صُورَةِ الشَّابِّ الْمُوَفَّقِ فِي سِنِّ أَبْنَاءِ ثَلاثِينَ سَنَةً وَقُلْنَا إِنَّ هِشَامَ بْنَ سَالِمٍ وَصَاحِبَ الطَّاقِ وَالْمِيثَمِيَّ يَقُولُونَ إِنَّهُ أَجْوَفُ إِلَى السُّرَّةِ وَالْبَقِيَّةُ صَمَدٌ فَخَرَّ سَاجِداً لله ثُمَّ قَالَ سُبْحَانَكَ مَا عَرَفُوكَ وَلا وَحَّدُوكَ فَمِنْ أَجْلِ ذَلِكَ وَصَفُوكَ سُبْحَانَكَ لَوْ عَرَفُوكَ لَوَصَفُوكَ بِمَا وَصَفْتَ بِهِ نَفْسَكَ سُبْحَانَكَ كَيْفَ طَاوَعَتْهُمْ أَنْفُسُهُمْ أَنْ يُشَبِّهُوكَ بِغَيْرِكَ اللهمَّ لا أَصِفُكَ إِلا بِمَا وَصَفْتَ بِهِ نَفْسَكَ وَلا أُشَبِّهُكَ بِخَلْقِكَ أَنْتَ أَهْلٌ لِكُلِّ خَيْرٍ فَلا تَجْعَلْنِي مِنَ الْقَوْمِ الظَّالِمِينَ ثُمَّ الْتَفَتَ إِلَيْنَا فَقَالَ مَا تَوَهَّمْتُمْ مِنْ شَيْ‏ءٍ فَتَوَهَّمُوا الله غَيْرَهُ ثُمَّ قَالَ نَحْنُ آلُ مُحَمَّدٍ النَّمَطُ الاوْسَطُ الَّذِي لا يُدْرِكُنَا الْغَالِي وَلا يَسْبِقُنَا التَّالِي يَا مُحَمَّدُ إِنَّ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وَآلِه) حِينَ نَظَرَ إِلَى عَظَمَةِ رَبِّهِ كَانَ فِي هَيْئَةِ الشَّابِّ الْمُوَفَّقِ وَسِنِّ أَبْنَاءِ ثَلاثِينَ سَنَةً يَا مُحَمَّدُ عَظُمَ رَبِّي عَزَّ وَجَلَّ أَنْ يَكُونَ فِي صِفَةِ الْمَخْلُوقِينَ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مَنْ كَانَتْ رِجْلاهُ فِي خُضْرَةٍ قَالَ ذَاكَ مُحَمَّدٌ كَانَ إِذَا نَظَرَ إِلَى رَبِّهِ بِقَلْبِهِ جَعَلَهُ فِي نُورٍ مِثْلِ نُورِ الْحُجُبِ حَتَّى يَسْتَبِينَ لَهُ مَا فِي الْحُجُبِ إِنَّ نُورَ الله مِنْهُ أَخْضَرُ وَمِنْهُ أَحْمَرُ وَمِنْهُ أَبْيَضُ وَمِنْهُ غَيْرُ ذَلِكَ يَا مُحَمَّدُ مَا شَهِدَ لَهُ الْكِتَابُ وَالسُّنَّةُ فَنَحْنُ الْقَائِلُونَ بِهِ.

 3. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from al-Husayn ibn al-Hassan from Bakr ibn Salih from al-Hassan ibn Sa‘id from Ibrahim ibn Muhammad al-Khazzaz and Muhammad ibn al-Husayn they both have said the following. “We met Imam abu abu al-Hassan al-Rida (a.s.) and stated to him that Prophet Muhammad (s.a.) saw His Lord in the fashion of a full grown young man of thirty years and added that Hisham ibn Salim and Sahib al-Taq and al-Maythami say that He is hallow down to His navel and the rest is solid. The Imam bowed down to a prostrating position and then said, ‘(O Lord), Glory belongs to you they have not recognized You nor have they acknowledged Your Oneness thus, they attribute to You such things. (O Lord, Glory belongs to You, had they recognized You they would have attributed to You what you yourself have attributed to Yourself and they would not have considered You similar to things other than You. O Lord, I do not attribute to You anything other than what You have attributed to Yourself and do not consider You similar to Your creatures. To You belongs all good. Do not place me among the unjust ones.’ The Imam (a.s.) then turned to us saying, “Whatever you may imagine (make Wahm of) consider Allah some thing other than it.” He continued, ‘We, people of the family of the Prophet (s.a.), are the middle type and the criteria. Those who exceed can not catch up with us and those who follow can not go ahead of us. O Muhammad, when the messenger of Allah looked at the greatness of his Lord he was of the type of people as fully grown up as thirty years old people. O Muhammad, my Lord, the Majestic, the Glorious, is far greater than to be of the qualities of the creatures.” The narrator has said that I said, “May the Lord take my soul for your service, who was the one with his feet in the green?” The Imam said, “He was Prophet Muhammad (s.a.) when looked at his Lord with his heart He placed him in the light like that of the Hujub so he can see what is inside the Hujub. Of the light of Allah some are green, red, white and others. O Muhammad whatever has confirmation in the book and the Sunnah we affirm it.”

 4ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ بَشِيرٍ الْبَرْقِيِّ قَالَ حَدَّثَنِي عَبَّاسُ بْنُ عَامِرٍ الْقَصَبَانِيُّ قَالَ أَخْبَرَنِي هَارُونُ بْنُ الْجَهْمِ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بن الحسين (عَلَيْهما السَّلام) قَالَ قَالَ لَوِ اجْتَمَعَ أَهْلُ السَّمَاءِ وَالارْضِ أَنْ يَصِفُوا الله بِعَظَمَتِهِ لَمْ يَقْدِرُوا.

 4. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Ahmad ibn Bashir al-Barqi who has said that ‘Abbass ibn ‘Amir al-Qasbani who has said that Harun ibn al-Juham from abu Hamza from Imam Ali ibn al-Husayn (a.s.) has reported the following. “Even if all those in heavens and earth would gather together to speak of the greatness of Allah they will not be able to do so.”

 5ـ سَهْلٌ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْهَمَذَانِيِّ قَالَ كَتَبْتُ إِلَى الرَّجُلِ (عَلَيْهِ السَّلام) أَنَّ مَنْ قِبَلَنَا مِنْ مَوَالِيكَ قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ جِسْمٌ وَمِنْهُمْ مَنْ يَقُولُ صُورَةٌ فَكَتَبَ (عَلَيْهِ السَّلام) بِخَطِّهِ سُبْحَانَ مَنْ لا يُحَدُّ وَلا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْعَلِيمُ أَوْ قَالَ الْبَصِيرُ.

 5. Sahl has narrated from Ibrahim ibn Muhammad al-Hamdani who has said the following. “I wrote to the man (Imam abu al-Hassan the 3rd (a.s.) explaining, “Your followers in this city differ on the issue of the Oneness of Allah. Some of them say that Allah has a body, and others say that Allah has a form.” The Imam replied in his own handwriting, “Glory belongs to Allah, Who can not be defined nor described. There is nothing similar to Him. He is All-hearing, All-knowing, or the Imam said All-seeing.”

 6ـ سَهْلٌ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ كَتَبَ أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ (عَلَيْهِ السَّلام) إِلَى أَبِي أَنَّ الله أَعْلَى وَأَجَلُّ وَأَعْظَمُ مِنْ أَنْ يُبْلَغَ كُنْهُ صِفَتِهِ فَصِفُوهُ بِمَا وَصَفَ بِهِ نَفْسَهُ وَكُفُّوا عَمَّا سِوَى ذَلِكَ.

 6. Sahl has narrated from Muhammad ibn ‘Isa from Ibrahim from Muhammad ibn Hakim who has said the following. “Imam abu al-Hassan Musa ibn Ja‘far (a.s.) wrote to my father, ‘Allah is far High, Glorious and Great than that one can reach the essence of His attribute. Speak of only those of His attributes of which He Himself has spoken and refrain from attributes other than those ones.’”

 7ـ سَهْلٌ عَنِ السِّنْدِيِّ بْنِ الرَّبِيعِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصٍ أَخِي مُرَازِمٍ عَنِ الْمُفَضَّلِ قَالَ سَأَلْتُ أَبَا الْحَسَنِ (عَلَيْهِ السَّلام) عَنْ شَيْ‏ءٍ مِنَ الصِّفَةِ فَقَالَ لا تَجَاوَزْ مَا فِي الْقُرْآنِ.

 7. Sahl has narrated from al-Sindi ibn al-Rabi‘ from Ibn Abi ‘Umayr from Hafs, brother of Marazim from al-Mufaddal who has said the “I asked Imam abu al-Hassan (a.s.) about certain matters of the attributes (of Allah) and the Imam said, “Do not exceed what is in the holy Quran.”

 8ـ سَهْلٌ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقَاسَانِيِّ قَالَ كَتَبْتُ إِلَيْهِ (عَلَيْهِ السَّلام) أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ قَالَ فَكَتَبَ (عَلَيْهِ السَّلام) سُبْحَانَ مَنْ لا يُحَدُّ وَلا يُوصَفُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.

 8. Sahl has narrated from Muhammad ibn Ali al-Qasani (the right name is Ali ibn Muhammad, one of the companions of Imam abu al-Hassan al-Hadi, the tenth Imam (a.s.) who has said the following. “I wrote to the Imam explaining that people before us had differences on the issue of the Oneness of Allah.” The Imam wrote, “Glory belongs to Allah, Who can not be defined nor described. There is nothing similar to Him. He is All-hearing, All-seeing.”

 9ـ سَهْلٌ عَنْ بِشْرِ بْنِ بَشَّارٍ النَّيْسَابُورِيِّ قَالَ كَتَبْتُ إِلَى الرَّجُلِ (عَلَيْهِ السَّلام) أَنَّ مَنْ قِبَلَنَا قَدِ اخْتَلَفُوا فِي التَّوْحِيدِ فَمِنْهُمْ مَنْ يَقُولُ هُوَ جِسْمٌ وَمِنْهُمْ مَنْ يَقُولُ هُوَ صُورَةٌ فَكَتَبَ إِلَيَّ سُبْحَانَ مَنْ لا يُحَدُّ وَلا يُوصَفُ وَلا يُشْبِهُهُ شَيْ‏ءٌ وَلَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.

 9. Sahl has narrated from Bishr ibn Bashshar al-Nayshaburi who has said the following. “I wrote to the man (Imam) explaining that people before us had differences on the issue of the Oneness of Allah. There were people who said that Allah had a body, others said He had a form.” The Imam wrote for me, “Glory belongs to Allah, Who can not be defined nor described. There is nothing similar to Him. He is All-hearing, All-seeing.”

 10ـ سَهْلٌ قَالَ كَتَبْتُ إِلَى أَبِي مُحَمَّدٍ (عَلَيْهِ السَّلام) سَنَةَ خَمْسٍ وَخَمْسِينَ وَمِائَتَيْنِ قَدِ اخْتَلَفَ يَا سَيِّدِي أَصْحَابُنَا فِي التَّوْحِيدِ مِنْهُمْ مَنْ يَقُولُ هُوَ جِسْمٌ وَمِنْهُمْ مَنْ يَقُولُ هُوَ صُورَةٌ فَإِنْ رَأَيْتَ يَا سَيِّدِي أَنْ تُعَلِّمَنِي مِنْ ذَلِكَ مَا أَقِفُ عَلَيْهِ وَلا أَجُوزُهُ فَعَلْتَ مُتَطَوِّلاً عَلَى عَبْدِكَ فَوَقَّعَ بِخَطِّهِ (عَلَيْهِ السَّلام) سَأَلْتَ عَنِ التَّوْحِيدِ وَهَذَا عَنْكُمْ مَعْزُولٌ الله وَاحِدٌ أَحَدٌ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ خَالِقٌ وَلَيْسَ بِمَخْلُوقٍ يَخْلُقُ تَبَارَكَ وَتَعَالَى مَا يَشَاءُ مِنَ الاجْسَامِ وَغَيْرِ ذَلِكَ وَلَيْسَ بِجِسْمٍ وَيُصَوِّرُ مَا يَشَاءُ وَلَيْسَ بِصُورَةٍ جَلَّ ثَنَاؤُهُ وَتَقَدَّسَتْ أَسْمَاؤُهُ أَنْ يَكُونَ لَهُ شِبْهٌ هُوَ لا غَيْرُهُ لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ.

 10. Sahl has said that I wrote to abu Muhammad al-Hassan al-‘Askari (a.s.) in 255 AH., “Our people (ashabuna) differ on the issue of the Oneness of Allah. There are those who say he has a body and others say He has a certain form. If you would consider to instruct me in this matter on which I would rely without excess it would be a great favor to your servant.” The Imam answered in his own handwriting, “You have asked about the Oneness of Allah. It is not your duty to find Allah’s self. Allah is One, the Only One. He has no children and is not anyone’s child. There nothing similar to Him. He is the Creator and is not created. He, the Most Holy, the Most High, creates whatever He wants of the bodies and non-bodies. He is not a body or a certain form. He gives form to whatever He wills but Himself is not a form, Majestic is His praise and Holy are His names and is far above being similar to other things. Only He, and not others, is the One to Who no one is similar and He is all-hearing and All-seeing.”

 11ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) يَقُولُ إِنَّ الله لا يُوصَفُ وَكَيْفَ يُوصَفُ وَقَدْ قَالَ فِي كِتَابِهِ وَما قَدَرُوا الله حَقَّ قَدْرِهِ فَلا يُوصَفُ بِقَدَرٍ إِلا كَانَ أَعْظَمَ مِنْ ذَلِكَ.

 11. Muhammad ibn Isma’il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rabi‘i ibn ‘Abdallah from al-Fudayl ibn Yasar, who has said the following. “I heard Imam abu ‘Abdallah (a.s.) saying, ‘Allah cannot be defined. How can He be defined when He Himself has said in His book, “They have not respected Allah the way He truly should have been respected.” (6:91) Therefore, He cannot be described in any way but that He is great and above that.’”

 12ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ وَعَنْ غَيْرِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ قَالَ إِنَّ الله عَظِيمٌ رَفِيعٌ لا يَقْدِرُ الْعِبَادُ عَلَى صِفَتِهِ وَلا يَبْلُغُونَ كُنْهَ عَظَمَتِهِ لا؛ّّ تُدْرِكُهُ الابْصَارُ وَهُوَ يُدْرِكُ الابْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ وَلا يُوصَفُ بِكَيْفٍ وَلا أَيْنٍ وَحَيْثٍ وَكَيْفَ أَصِفُهُ بِالْكَيْفِ وَهُوَ الَّذِي كَيَّفَ الْكَيْفَ حَتَّى صَارَ كَيْفاً فَعُرِفَتِ الْكَيْفُ بِمَا كَيَّفَ لَنَا مِنَ الْكَيْفِ أَمْ كَيْفَ أَصِفُهُ بِأَيْنٍ وَهُوَ الَّذِي أَيَّنَ الايْنَ حَتَّى صَارَ أَيْناً فَعُرِفَتِ الايْنُ بِمَا أَيَّنَ لَنَا مِنَ الايْنِ أَمْ كَيْفَ أَصِفُهُ بِحَيْثٍ وَهُوَ الَّذِي حَيَّثَ الْحَيْثَ حَتَّى صَارَ حَيْثاً فَعُرِفَتِ الْحَيْثُ بِمَا حَيَّثَ لَنَا مِنَ الْحَيْثِ فَالله تَبَارَكَ وَتَعَالَى دَاخِلٌ فِي كُلِّ مَكَانٍ وَخَارِجٌ مِنْ كُلِّ شَيْ‏ءٍ لا تُدْرِكُهُ الابْصَارُ وَهُوَ يُدْرِكُ الابْصَارَ لا إِلَهَ إِلا هُوَ الْعَلِيُّ الْعَظِيمُ وَهُوَ اللَّطِيفُ الْخَبِيرُ.

 12. Ali ibn Muhammad has narrated from Sahl ibn Ziyad and others from Muhammad ibn Sulayman from Ali ibn Ibrahim from ‘Abdallah ibn Sinan from abu ‘Abdallah (a.s.) who has said the following. “Allah is Great and High. People cannot describe Him nor can they reach the depth of His Greatness. ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’” (6:103) He cannot be described by means of how and where. How can I describe Him by means of any condition? He Himself has created the conditions and how and so it came into being. We came to know conditions because of His designing them for us. How can I describe Him by means of space? It is He, Who spaced the space so it became space. I, thus, came to know space by means of what He has made it into space. How can I describe Him by means of positions when He Himself has given position to positions so it came into position. I, thus, came to know the position by means of what He has made to come into position. Allah, the Holy, the Most High, is in every place but is out of everything. ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’” (6:103)

Al-Kāfi - Volume 1

Book 3, Chapter 10