Foreword

Reward for the Monotheists and Gnostics

Divine Unity and‬‬ Negation of Anthropomorphism

The Definition of One, Divine Unity, and the Believer in Divine Unity

The Commentary of Chapter 112 the Unity [al-Tawhid]

The Meaning of Divine Unity and Divine Justice

The Mighty and High is Devoid of both Body and Image

The Blessed and Exalted is a Thing

What is Related Regarding the Vision

Omnipotence

Knowledge

Attributes of Essence and Attributes of Actions

The Commentary of verse 88 of Chapter 28 the Narrative [al-Qasas] Everything is perishable but He.

The Commentary of Verse 75 of Chapter 38 Sad O Iblis! What prevented you that you should do obeisance to him whom I created with My Two Hands?

The Commentary of Verse 42 of Chapter 68 Qalam - On the Day when there shall be a severe affliction, and they shall be called upon to make obeisance

The Commentary of Verse 35 of Chapter 24 the Light [al-Nur]

The Commentary of Verse 67 of Chapter 9 the Repentance [al-Tawbah] They have forsaken Allah, so He has forsaken them.

The Commentary of Verse 67 of Chapter 39 the Companies [al-Zumar] And the whole Earth shall be in His Grip on the Day of Resurrection and the Heavens rolled up in his Right Hand.

The Commentary of Verse 15 of Chapter 83 the Defrauders [al-Mutaffifin] Nay! Most surely they shall on that day be debarred from their Lord.

The Commentary of Verse 22 of Chapter 89 the Daybreak [al-Fajr] And your Lord comes and (also) the angels in ranks.

The Commentary of Verse 210 of Chapter 2 the Cow [al-Baqarah] They do not wait aught but that Allah should come to them in the shadow of clouds along with the angels.

Meaning of Scoffing, Mockery, Planning and Deception of Allah

The Meaning of Allah’s Side

The Meaning of the Waistband

Meaning of the Eye, the Ear, and the Tongue of Allah

The Meaning of Allah’s Hand is Tied Up

The Meaning of His Pleasure and His Anger

The Meaning of Allah’s Breathing of Spirit And I breathed into him of My Sprit.

Negation of Space, Time, Stillness, Motion, Descending, Ascending, and Transference from Allah

The Names of Allah, the Exalted,‬‬ and the Difference between their Meanings and the Meaning of the‬‬ Names of Creation

What is the Qur’an?

The Meaning of “In the Name of Allah, the Most Compassionate, the Most Merciful”

The Explanation of‬‬ the Letters of the Alphabet.

The Explanation of the Letters of the Alphabet According to Their Numerical Value

The Explanation of the Words of the Calls to Prayer

The Commentary of Guidance, Misguidance, Direction, and Forsaking is from Allah, the Exalted

The Refutation of the Dualists & the Atheists

There is no‬‬ god but the One God

The‬‬ Remembrance of Allah’s Greatness, Mighty be His Glory

The Subtlety of Allah, the Blessed, the Exalted

The Least Required for Recognizing Diving Unity

He, the Mighty and High, in not Recognized, Except by Himself.

The Assertion of the Emergence of the Universe

The Tradition of Dhi`lib.

The Tradition of Subakht, the Jewish Man

The Meaning of “Glory be to Allah” [Subhan Allah]

The Meaning of Allah is the Greatest [Allahu Akbar]

The Meaning of the First and the Last

the Most Compassionate is Firm on the Empyrean.

His Empyrean was on the Water

The Empyrean and Its‬‬ Description

The Empyrean was Created in Quarters

The Meaning of `His Knowledge Extend over the Heavens and the Earth’

Allah made the Nature of the Creation upon Divine Unity

The Appearance [Al-Bada’]

The Will and the Intent

Capability

The Trial and the Test

Privilege and Adversity

The Negation of Determinism and Relinquishment

Predestination, Divine Decree, Trials, Means of Sustenance Rates, and Restricted Powers

Children and Allah’s Justice Concerning Them

Allah only does what is best for His servants

Command, Prohibition, Promise and Threat

Recognition, Explanation, Evidence, and Guidance

A Session of al-Ridha (AS‬‬) with Theologians from Among the Rhetoricians and Various‬‬ Religions about Unity in the presence of al-Ma`mun

A Session of al-Ridha (AS) with Sulayman al-Marwazi, the Theologian of Khurasan, in‬‬ the Presece of al-Ma`mun concerning the Subject of Divine Unity.

The Prohibition of Discussing, Debating, and Arguing about Allah

1 - أبي رحمه الله، قال: حدثنا أحمد بن إدريس ومحمد بن يحيى العطار، عن محمد بن أحمد، عن إبراهيم بن هاشم، عن محمد بن حماد، عن الحسن بن إبراهيم، عن يونس بن عبد الرحمن، عن هشام بن الحكم، عن جاثليق من جثالقة النصارى يقال له: بريهة، قد مكث جاثليق النصرانية سبعين سنة  وكان يطلب الإسلام و يطلب من يحتج عليه ممن يقرء كتبه ويعرف المسيح بصفاته ودلائله وآياته، قال: وعرف بذلك حتى اشتهر في النصارى والمسلمين واليهود والمجوس حتى افتخرت به النصارى وقالت: لو لم يكن في دين النصرانية إلا بريهة لأجزأنا، وكان طالبا للحق والإسلام مع ذلك  وكانت معه امرأة تخدمه، طال مكثها معه، وكان يسر إليها ضعف النصرانية وضعف حجتها، قال: فعرفت ذلك منه، فضرب بريهة الأمر ظهرا لبطن وأقبل يسأل فرق المسلمين والمختلفين في الإسلام من أعلمكم؟ وأقبل يسأل عن أئمة المسلمين وعن صلحائهم وعلمائهم، وأهل الحجى منهم، وكان يستقرئ فرقة فرقة لا يجد عند القوم شيئا، وقال: لو كانت أئمتكم أئمة على الحق لكان عندكم بعض الحق، فوصفت له الشيعة، ووصف له هشام بن الحكم. فقال يونس بن عبد الرحمن: فقال لي هشام: بينما أنا على دكاني على باب الكرخ جالس وعندي قوم يقرؤون علي القرآن فإذا أنا بفوج النصارى معه ما بين القسيسين إلى غيرهم نحو من مائة رجل عليهم السواد والبرانس، والجاثليق الأكبر فيهم بريهة حتى نزلوا حول دكاني  وجعل لبريهة كرسي يجلس عليه فقامت الأساقفة والرهابنة على عصيهم، وعلى رؤوسهم برانسهم، فقال بريهة: ما بقي من المسلمين أحد ممن يذكر بالعلم بالكلام إلا وقد ناظرته في النصرانية فما عندهم شئ وقد جئت أناظرك في الإسلام، قال: فضحك هشام فقال: يا بريهة إن كنت تريد مني آيات كآيات المسيح فليس أنا بالمسيح ولا مثله ولا أدانيه، ذاك روح طيبة خميصة  مرتفعة، آياته ظاهرة، وعلاماته قائمة، قال بريهة: فأعجبني الكلام والوصف. قال هشام: إن أردت الحجاج فههنا، قال بريهة: نعم فإني أسألك ما نسبة نبيكم هذا من المسيح نسبة الأبدان؟ قال هشام: ابن عم جده (لأمه) لأنه من ولد إسحاق ومحمد من ولد إسماعيل، قال بريهة، وكيف تنسبه إلى أبيه؟  قال هشام: إن أردت نسبه عندكم أخبرتك، وإن أردت نسبه عندنا أخبرتك، قال بريهة: أريد نسبه عندنا، وظننت أنه إذا نسبه نسبتنا أغلبه، قلت: فانسبه بالنسبة التي ننسبه بها، قال هشام: نعم، تقولون: إنه قديم من قديم  فأيهما الأب وأيهما الابن قال بريهة: الذي نزل إلى الأرض الابن، قال هشام: الذي نزل إلى الأرض الأب قال بريهة: الابن رسول الأب، قال هشام: إن الأب أحكم من الابن لأن الخلق خلق الأب، قال بريهة: إن الخلق خلق الأب وخلق الابن، قال هشام: ما منعهما أن ينزلا جميعا كما خلقا إذا اشتركا؟! قال بريهة: كيف يشتركان وهما شئ واحد إنما يفترقان بالاسم، قال هشام: إنما يجتمعان بالاسم، قال بريهة: جهل هذا الكلام، قال هشام: عرف هذا الكلام، قال بريهة: إن الابن متصل بالأب، قال هشام: إن الابن منفصل من الأب، قال بريهة: هذا خلاف ما يعقله الناس، قال هشام: إن كان ما يعقله الناس شاهدا لنا وعلينا فقد غلبتك لأن الأب كان ولم يكن الابن فتقول: هكذا يا بريهة؟ قال: ما أقول: هكذا، قال: فلم استشهدت قوما لا تقبل شهادتهم لنفسك، قال بريهة: إن الأب اسم والابن اسم يقدر به القديم  قال هشام: الاسمان قديمان كقدم الأب والابن؟ قال بريهة: لا ولكن الأسماء محدثة قال: فقد جعلت الأب ابنا والابن أبا، إن كان الابن أحدث هذه الأسماء دون الأب فهو الأب، وإن كان الأب أحدث هذه الأسماء دون الابن فهو الأب والابن أب وليس ههنا ابن  قال بريهة: إن الابن اسم للروح حين نزلت إلى الأرض، قال هشام: فحين لم تنزل إلى الأرض فاسمها ما هو؟ قال بريهة: فاسمها ابن نزلت أو لم تنزل: قال هشام: فقبل النزول هذه الروح كلها واحدة واسمها اثنان، قال بريهة: هي كلها واحدة روح واحدة، قال: قد رضيت أن تجعل بعضها ابنا وبعضها أبا، قال بريهة: لا لأن اسم الأب واسم الابن واحد، قال هشام: فالابن أبو الأب، والأب أبو الابن، والابن واحد، قالت الأساقفة بلسانها لبريهة: ما مر بك مثل ذا قط تقوم، فتحير بريهة وذهب ليقوم فتعلق به هشام، قال: ما يمنعك من الإسلام؟ أفي قلبك حزازة؟ فقلها وإلا سألتك عن النصرانية مسألة واحدة تبيت عليها ليلك هذا فتصبح وليس لك همة غيري، قالت الأساقفة: لا ترد هذه المسألة لعلها تشككك قال بريهة: قلها يا أبا الحكم. قال هشام: أفرأيتك الابن يعلم ما عند الأب؟ قال: نعم، قال: أفرأيتك الأب يعلم كل ما عند الابن؟ قال: نعم، قال: أفرأيتك تخبر عن الابن أيقدر على حمل كل ما يقدر عليه الأب؟ قال: نعم، قال: أفرأيتك تخبر عن الأب أيقدر على كل ما يقدر عليه الابن؟ قال: نعم، قال هشام: فكيف يكون واحد منهما ابن صاحبه وهما متساويان وكيف يظلم كل واحد منهما صاحبه؟ قال بريهة: ليس منهما ظلم، قال هشام: من الحق بينهما أن يكون الابن أب الأب والأب ابن الابن، بت عليها يا بريهة، وافترق النصارى وهم يتمنون أن لا يكونوا رأوا هشاما ولا أصحابه. قال: فرجع بريهة مغتما مهتما حتى صار إلى منزله فقالت امرأته التي تخدمه: ما لي أراك مهتما مغتما. فحكى لها الكلام الذي كان بينه وبين هشام، فقالت لبريهة: ويحك أتريد أن تكون على حق أو على باطل؟! فقال بريهة: بل على الحق، فقالت له: أينما وجدت الحق فمل إليه، وإياك واللجاجة فإن اللجاجة شك والشك شؤم وأهله في النار، قال: فصوب قولها وعزم على الغدو على هشام. قال: فغدا عليه وليس معه أحد من أصحابه، فقال: يا هشام ألك من تصدر عن رأيه وترجع إلى قوله وتدين بطاعته؟ قال هشام: نعم يا بريهة، قال: وما صفته؟ قال هشام: في نسبه أو في دينه؟ قال: فيهما جميعا صفة نسبه وصفة دينه، قال هشام: أما النسب خير الأنساب : رأس العرب وصفوة قريش وفاضل بني هاشم كل من نازعه في نسبه وجده أفضل منه لأن قريشا أفضل العرب وبني هاشم أفضل قريش، وأفضل بني هاشم خاصهم ودينهم وسيدهم، وكذلك ولد السيد أفضل من ولد غيره وهذا من ولد السيد، قال: فصف دينه، قال هشام: شرائعه أو صفة بدنه وطهارته؟ قال: صفة بدنه وطهارته، قال هشام: معصوم فلا يعصي، و سخي فلا يبخل، شجاع فلا يجبن، وما استودع من العلم فلا يجهل، حافظ للدين قائم بما فرض عليه، من عترة الأنبياء، وجامع علم الأنبياء، يحلم عند الغضب، وينصف عند الظلم، ويعين عند الرضا، وينصف من الولي والعدو، ولا يسأل شططا في عدوه  ولا يمنع إفادة وليه، يعمل بالكتاب ويحدث بالأعجوبات، من أهل الطهارات، يحكي قول الأئمة الأصفياء، لم تنقض له حجة، ولم يجهل مسألة، يفتي في كل سنة، ويجلو كل مدلهمة. قال بريهة: وصفت المسيح في صفاته وأثبته بحججه وآياته، إلا أن الشخص بائن عن شخصه والوصف قائم بوصفه، فإن يصدق الوصف نؤمن بالشخص، قال هشام: إن تؤمن ترشد وإن تتبع الحق لا تؤنب. ثم قال هشام: يا بريهة ما من حجة أقامها الله على أول خلقه إلا أقامها على وسط خلقه وآخر خلقه فلا تبطل الحجج، ولا تذهب الملل، ولا تذهب السنن. قال بريهة: ما أشبه هذا بالحق وأقربه من الصدق، وهذه صفة الحكماء يقيمون من الحجة ما ينفون به الشبهة، قال هشام: نعم، فارتحلا حتى أتيا المدينة والمرأة معهما وهما يريدان أبا عبد الله عليه السلام فلقيا موسى بن جعفر عليهما السلام، فحكى له هشام الحكاية، فلما فرغ قال موسى بن جعفر عليهما السلام،: يا بريهة كيف علمك بكتابك؟ قال: أنا به عالم، قال: كيف ثقتك بتأويله؟ قال: ما أوثقني بعلمي فيه (١) قال: فابتدأ موسى بن جعفر عليهما السلام، بقراءة الإنجيل، قال بريهة: والمسيح لقد كان يقرء هكذا وما قرأ هذه القراءة إلا المسيح، ثم قال بريهة: إياك كنت أطلب منذ خمسين سنة أو مثلك، قال: فآمن وحسن إيمانه وآمنت المرأة وحسن إيمانها. قال: فدخل هشام وبريهة والمرأة على أبي عبد الله عليه السلام، وحكى هشام الحكاية والكلام الذي جرى بين موسى عليه السلام وبريهة، فقال أبو عبد الله عليه السلام: ﴿ذرية بعضها من بعض والله سميع عليم﴾  فقال بريهة: جعلت فداك أنى لكم التوراة والإنجيل وكتب الأنبياء؟ قال: هي عندنا وراثة من عندهم نقرؤها كما قرؤوها ونقولها كما قالوها، إن الله لا يجعل حجة في أرضه يسأل عن شئ فيقول: لا أدري فلزم بريهة أبا عبد الله عليه السلام حتى مات أبو عبد الله عليه السلام، ثم لزم موسى بن جعفر عليهما السلام، حتى مات في زمانه فغسله بيده وكفنه بيده ولحده بيده، وقال: هذا حواري من حواريي المسيح يعرف حق الله عليه، قال: فتمنى أكثر أصحابه أن يكونوا مثله.  باب ذكر عظمة الله جل جلاله  

‫‪1. My father said: Ahmad ibn Idris and Muhammad ibn Yahya al-`Attar said, on the authority of‬‬ ‫‪Muhammad ibn Ahmad, on the authority of Ibrahim ibn Hashim, on the authority of‬‬ ‫‪Muhammad ibn Hammad, on the authority of al-Hasan ibn Ibrahim, on the authority of Yunus‬‬ ‫‪ibn `Abd al-Rahman that‬‬ Hisham ibn al-Hakam related the story of the Catholicos, primate of the Armenian church of the Christians, who was named Burayhah, and had been the Catholicos for seventy years. He used to research Islam, and sought to debate those Muslims who were familiar with the Christian gospels, and who were familiar with the Messiah, his attributes, arguments, and signs. He says: He had been known for that until he became famous among the Christians, Muslims, Jews, and Zoroastrians. The Christians use to be so proud of him that they would say: “If there was no one on earth in the Christian faith except Burayhah that would suffice us.” He was seeker of the truth and with that, of Islam. He had a woman with him that used to serve him and she had been with him for a long time. He use to secretly tell her about the weakness of Christianity and its weak proofs. He said: I came to know that from him. Thus, Burayhah put this matter behind him, and approached the various Muslim schools who differed a bout Islam, in search of the most learned one among them. He came asking about the Muslim leaders, their pious one, their scholars, and t heir leading intellectuals. He examined every Muslim school of though, and found nothing that satisfied him. He said: “If you leaders were on the true path, then they would have some truth with them!” Finally, he learned about the Shi`ites from Hisham ibn al-Hakam. Yunus ibn `Abd al-Rahman says: Hisham said to me. I was sitting in my shop at the door of al-Karkh while a group of people were reciting the Qur’an to me. I was suddenly taken aback by a group of Christian clergymen. There were approximately one hundred men, dressed in the black clothing and chasubles (of the Coptic priests) and the Great Catholicos. Burayhah was among them. They came down around my shop and placed a chair for Burayhah to sit on. The bishops and monks stood learning over their staffs, and on their heads were their chasubles. Burayhah addressed me and said: “I have exhausted every single Muslim theologian in debate regarding Christianity, and they had nothing that impressed me. Hence, I have come to you wishing to debate Islam.” He says: Hisham laughed and said: “O Burayhah! If you expect me to give you the same type of signs that he Messiah gave, you have come to the wrong place as I am not the Messiah, not even close. I would never critics him, though, as he was one of the purified ones, who was humble in character, yet sublime in spirituality. The Signs of Allah wee manifest in him.” Burayhah responded, “Your words astonish me.” Hisham said: “If you want to argue then go ahead.” Burayhah said: “Yes. I certainly want to question you: What is the physical tie between your Prophet and the Messiah?’ Hisham replied, “He is the son of his maternal grandfather, because Jesus is from the children of Ishaq, and Muhammad (SA) is from the children of Isma`il.” Burayhah asked, How do you relate him to his father?” Hisham answered, “If you want his lineage from your view, I will inform you of it, and if yo want his linage according to us, I will inform you of that.” Burayhah enquired, “I want his lineage according to us.” Burayhah says that I was thinking that if he described his lineage according to us, I would overpower him. So I said: “Describe his lineage the way we relate it.” Hisham explained, “Yes. You say: “He is without beginning from the one without beginning. Then who is the Father and who is the Son?” Burayhah said: “He who came unto the Earth is the Son.” Hisham asked, “He who came unto the Earth is the Father.” He said: “The Son is the messenger of the Father.” Hisham added, “Verily, the Father is wiser than the Son, because the Father is the Creator.” Burayhah said: “Verily, the Father and the Son are both the Creators.” Hisham continued, “What prevented them from coming down to Earth together like they were together when they created the world?” Burayhah replied, “How do they associate while they are both one thing? They differ only by name.” Hisham responded, “Verily, they unite with the name.” Burayhah said: “This statement is unknown.” Hisham said: “This statement is well-known,” Burayhah responded, “Verily, the Son is connected to the Father.” Hisham replied, “Verily, the Son is disconnected from the Father.” He replied, “This is contrary to what the people would think.” Hisham explained, “If what the people think is true, then I have overcome you for the Father was when the Son was not. Is that what you are saying, O Burayhah?” He answered, “I do not say this.” Hisham responded, “Then why did you seek to confirm your beliefs on the beliefs of those whom you reject?” He said: “Verily, the Father is a name and the Son is a name, and the eternal has decreed them.” Hisham said: “Are the two names without beginning? Are they eternal like the Father and the Son? Burayhah declared, “No, The names are accidental (ones with beginning.)” He responded, “You have certainly made the Father a Son, and the Son a Father. If the Son brought these names about, and not the Father, then he is the Father. And if the Father brought these names about, and not the Son, then he is the Father, and the Son is the Father. Thus, there is no Son here.” Burayhah said: “Verily, the Son is a name of the Holy Spirit when it came down to the Earth.” Hisham responded, “What was its name prior to coming down to Earth?” Burayhah continued on, baffled: “Its name is the Son whether it came down or did not came down.” Hisham advocated, “So before the coming down of this Spirit, it was all one but it had two names.” He said: “It is all one; one Spirit.” Hisham acclaimed, “You are pleased to make some of it the Son and some of it the Father.” Burayhah replied, “No, because the name of the Father and the name of the Son are one.” Hisham said: “Therefore, the Son is the Father of the Father, and the Father is Father of the Son, and there is one Son.” The bishops said to Burayhah with one voice: “Nothing like this has ever happened to you, stand up!” Thus, Burayhah was confused and wanted to leave, so Hisham attached and said: What prevents you from embracing Islam? Is there any rancour in your heart? Then say it, otherwise I will ask you a question about Christianity. I will give you the night to think about it. Then, when you wakeup, you will only be interested in me. The bishops said: “Do not ask him the question, for it may create doubts about your faith.” Burayhah said: “Say it, O father of al-Hakam.” Hisham went on, “Tell me, does the Son know everything that the Father does?” He answered, “Yes.” Hisham asked, “Tell me, does the Father know everything that is with the Son?” He answered, “Yes.” Hisham asked, “Tell me, does the Son have power over everything that the Father has power over?” He answered, “Yes.” Hisham asked, “Tell me, does the Father have power over everything which the Son has power over?” He answered, “Yes.” Hisham responded, “Then how can one of them be the Son of his partner, while they are both equal, and how does each one of them oppress his partner?” Burayhah said; “There is no oppression between them.” Hisham continued, “The truth between them is that the Son is the Father of the Father, and the Father is the Son of the Son. Spend the night thinking about this, O Burayhah.” The Christians dispersed, and they were wishing that they had never seen Hisham and his friends. Yunus ibn `Abd al-Rahman says: Burayhah returned in grief and anxiety till he reached his home. The woman that served him asked him, “Why is it that I see you grieved and anxious/” Hence, he related to her the debate between Hisham and him. She asked, “Woe unto you! Do you want to follow truth or falsehood?” Burayhah replied, “Truth, of course.” She said to him, “Wherever you find truth, then turn to it. Be careful of obstinacy. For verily, obstinacy is doubt, doubt is calamity, and those with doubt are in Hell.” The reporter says: He agreed with her statement and decided to go to Hisham the next morning. The next morning he went to Hisham when none of his companions were with him. He enquired, “O Hisham! Do you have someone whose views and words you turn to, and profess his obedience?” Hisham answered, “Yes, O Burayhah.” “What is his description?” “Are you asking about his lineage or his religion?” Hisham replied, He said: ”Both of them, the description of his lineage and his religion.” Hisham responded, As for his lineage, it is the best of the lineages: He is the leader of the Arabs, the best of the Quraysh, and the most distinguished of the Hashimites. Whoever argued about his lineage always found it to be better than his own, because the Quraysh are the best of the Arabs, and the Hashimites are the best of the Quraysh. And, as he is the best of the Hashimites, he is the most pious among them, and their master. He descends from the children of the master, who are better than all other children. He is the son of the master. He said: “Describe his religion.” Hisham said: “His law or description of body and his purity?” He said: “Describe his body and his purity/” Hisham described, He is infallible; thus, he does not sin. He is generous; hence, he does not act miserly. He is brave; so he does not act cowardly. He has been bestowed with knowledge; therefore, he does not act ignorantly. He is the Protector of the Religion, firm in what is made mandatory. He is from the Progeny of the Prophets (AS), and the Vessel of Prophetic Knowledge (AS). He pardons when he is angry. He is fair in times of oppression. He helps when pleased, and is just towards both friend and foe. He does not ask of deviation for his enemy and foes not prohibit benefiting his friends. He practices the Book and speaks wonders. He is one of the Purified Ones. He relates the words of the Divinely Elected Leaders without violating their Proof. He is not ignorant of any question. He can derive a ruling [fatwa] from any tradition, and makes clear all darkness. Burayhah responded, “You have described the Messiah in his attributes, and proved him by his proofs and signs, except that you have applied this description to another person. If there is a person who fits this description, we will believe in him.” Hisham said: “If you believe you will be guided, and if you follow the truth you will not be blamed.” He then added, “O Burayhah! There is not a proof which Allah establishes over the first of His Creation, except that He establishes it over the middle creation and the last creation. Therefore, Proofs do not become invalidated, just like nations and practices do not disappear.” Burayhah admitted, “How close is this to righteousness, and how near it is to the truth. This is the attribute of the wise. They establish proof that negates suspicion.” Hisham said: “Yes.” Then they both departed together until they arrived at Medina. The woman was with them. They both wanted to see Abu `Abd Allah (AS). However, they met Musa ibn Ja`far (AS), so Hisham related to him the account. When he finished, Musa ibn Ja`far (AS) said: “O Burayhah! How is your knowledge of your Book (the bible)?” He answered, “I am knowledgeable of it.” The Imam (AS) asked, “How is your faith in its interpretation?” He replied. “I am confident that I am knowledgeable about it.” The reported says: Musa ibn Ja`far (AS) began reading the Bible. Burayhah responded, “The Messiah must have read like this, and no one has read this recitation but the Messiah.” Burayhah then said: “I have been seeking you or someone like you for the past fifty years.” The reporter says: Therefore, he embraced Islam and so did the woman, and both were expediently faithful. The Hisham, Burayhah, and the woman entered the presence of Abu `Abd Allah (AS). Hisham related the account and the discussion that took place between Musa (AS) and Burayhah. Thus Abu `Abd Allah (AS) read: Offspring one of the other; and Allah is Hearing, Knowing. So Burayhah asked, “May I be your ransom! How do you view the Torah, the Bible and the Books of the Prophets?” Abu `Abd Allah (AS) replied: “We are their Heirs. We read them the way they were originally read, and we convey them as they were originally conveyed. Verily, Allah does not place a Proof [hujjat] on His earth who, when questioned about something, answers: `I do not know.’” Hence, Burayhah remained with Abu `Abd Allah (AS) until Abu `Abd Allah passed away. Then he remained with Musa ibn Ja`far (AS) until Burayhah died in his time. The Imam (AS) washed his corpse with his own hands, shrouded his body, and placed him in the grave and said: “This is a disciple from the disciples of the Messiah, who recognized the right of Allah over him.” The reported says: Thus, most of the Companions of the Imam (AS) wished they were like him.

Al-Tawḥīd

Book 2, Chapter 37