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 - حدثنا أبو محمد جعفر بن علي بن أحمد الفقيه القمي، ثم الإيلاقي رضي الله عنه، قال: حدثني أبو سعيد عبدان بن الفضل، قال: حدثني أبو الحسن محمد بن يعقوب بن محمد بن يوسف بن جعفر بن إبراهيم بن محمد بن علي بن عبد الله بن جعفر بن أبي طالب بمدينة خجندة، قال: حدثني أبو بكر محمد بن أحمد بن شجاع الفرغاني، قال: حدثني أبو الحسن محمد بن حماد العنبري بمصر، قال: حدثني إسماعيل بن عبد الجليل البرقي، عن أبي البختري وهب بن وهب القرشي، عن أبي عبد الله الصادق جعفر بن محمد، عن أبيه محمد بن علي الباقر عليهم السلام في قول الله تبارك وتعالى: (قل هو الله أحد) قال: (قل) أي أظهر ما أوحينا إليك ونبأناك به بتأليف الحروف التي قرأناها لك ليهتدي بها من ألقى السمع وهو شهيد، وهو اسم مكنى مشار إلى غائب، فالهاء تنبيه على معنى ثابت، والواو إشارة إلى الغائب عن الحواس، كما أن قولك (هذا إشارة إلى الشاهد عند الحواس  وذلك أن الكفار نبهوا عن آلهتهم بحرف إشارة الشاهد المدرك  فقالوا: هذه آلهتنا المحسوسة المدركة بالأبصار، فأشر أنت يا محمد إلى إلهك الذي تدعو إليه حتى نراه وندركه ولا نأله فيه، فأنزل الله تبارك وتعالى قل هو الله أحد، فالهاء تثبيت للثابت  والواو إشارة إلى الغائب عن درك الأبصار ولمس الحواس وأنه تعالى عن ذلك، بل هو مدرك الأبصار ومبدع الحواس. 

1. Abu Muhammad Ja`far ibn `Ali ibn Ahmad the Jurist a resident of Qum then Ailaf, said: Abu Sa`id `Abdan ibn al-Fadl related to me that Abu al-Hasan Muhammad ibn Ya`qub ibn Muhammad ibn Yusuf ibn Ja`far ibn Ibrahim ibn Muhammad ibn `Ali ibn `Abd Allah ibn Ja`far ibn Abu Talib in the town of Khujandah related to me that Abu Bakr Muhammad ibn Ahmad ibn Shuja’ al-Farghani related to me that Abu al-Hasan Muhammad ibn Hammad al-`Anbari related to mein Mist that Ismai`il ibn `Abd al-Jalil al-Barqi, on the authority of Abu al-Bakhtari Wahab ibn Wahab al-Qarashi, on the authority of Abut `Abd Allah al-Sadiq Ja`far ibn Muhammad (AS) that his father Muhammad ibn `Ali al-Baqir (AS) was asked to interpret the Word of Allah, the Blessed and the Exalted: Say: He Allah is One. Therefore, He (AS) said: Say [qul] means relate to the people what we have revealed to you, and informed you about, regarding the meaning of the letters we have recited to you, so that you may guide those who listen and bear witness. The verse in question is a metonymical expression indication to the unseen One [gha`ib]. The letter [ha’] (in[huwa]) means motionless. The (letter) [waw] means unperceivable by the sense just like the word `this’ [hadha] means witnessed by means of the sense. This is because the unbelievers described their gods by means of perception. Hence, they would say: These are our gods who are sensed and perceived by the eyes. Therefore, O Muhammad, point to your God that you call pon so that we see Him, perceive Him, and be amazed by Him. Thus, Allah, the Blessed and Exalted, revealed: Say He Allah is One. Therefore, the [ha] referes to the Motionless while the [waw] refers to the One who is Above Sensual Perception. In fact, He is the creator of the Senses, and He perceives all vision.

2 - حدثني أبي ، عن أبيه، عن أمير المؤمنين عليهم السلام، قال: رأيت الخضر عليه السلام في المنام قبل بدر بليلة، فقلت له: علمني شيئا أنصر به على الأعداء، فقال: قل: يا هو يا من لا هو إلا هو، فلما أصبحت قصصتها على رسول الله صلى الله عليه وآله وسلم، فقال لي: يا علي علمت الاسم الأعظم، فكان على لساني يوم بدر. وإن أمير المؤمنين عليه السلام قرأ قل هو الله أحد فلما فرغ قال: يا هو، يا من لا هو إلا هو، اغفر لي و انصرني على القوم الكافرين، وكان علي عليه السلام يقول ذلك يوم صفين وهو يطارد، فقال له عمار بن ياسر: يا أمير المؤمنين ما هذه الكنايات؟ قال: اسم الله الأعظم وعماد التوحيد لله لا إله إلا هو  ثم قرأ شهد الله أنه لا إله إلا هو  وآخر الحشر ثم نزل فصلى أربع ركعات قبل الزوال. قال: وقال أمير المؤمنين عليه السلام: الله معناه المعبود الذي يأله فيه الخلق و يؤله إليه، والله هو المستور عن درك الأبصار، المحجوب عن الأوهام والخطرات. قال الباقر عليه السلام: الله معناه المعبود الذي أله الخلق عن درك ماهيته والإحاطة بكيفيته  ويقول العرب: أله الرجل إذا تحير في الشئ فلم يحط به علما، ووله إذا فزع إلى شئ مما يحذره ويخافه فالإله هو المستور عن حواس الخلق . قال الباقر عليه السلام: الأحد الفرد المتفرد، والأحد والواحد بمعنى واحد، وهو المتفرد الذي لا نظير له، والتوحيد الاقرار بالوحدة وهو الانفراد، والواحد المتبائن الذي لا ينبعث من شئ ولا يتحد بشئ، ومن ثم قالوا: إن بناء العدد من الواحد وليس الواحد من العدد لأن العدد لا يقع على الواحد بل يقع على الاثنين فمعنى قوله: الله أحد: المعبود الذي يأله الخلق عن إدراكه والإحاطة بكيفيته فرد بإلهيته، متعال عن صفات خلقه. 

2. My father related to me, on the authority of his father, who said The Commander of the Faithful (AS) said: I saw al-Khidr (AS) in a dream the night before the Battle of Badr. I asked him: “Teach me something that will make me victorious over my enemies.” Consequently, he replied: “Say: O He! O One! There is no one but He!” When I got up in the morning I related this to the Messenger of Allah (SA), so he (SA) said to me: `O `Ali, you have been taught the greatest name (al-ism al-a`zam].” Hence, it was on my tongue on the day of the battle of Badr. The Commander of the Faithful (AS) read “The Chapter of Divine Unity,” and when he finished he said: “O He! O One! There is no one but He! Forgive me, and help me against the unbelievers.” `Ali (AS) used to say this in the Battle of Siffin while he was giving chase (to the enemies), so `Ammar ibn Yasir asked him: “O Commander of the Faithful! What is the meaning of this expression?” He (AS) answered: “It is the greatest name of Allah. It is the main pillar of Divine Unity: there is not god but He.” Then he (AS) read: Allah bears witness that there is no god but He, and (so do) the Angels and those possessed of knowledge, maintaining His Creation with justice; there is no god but He, the Mighty and the Wise, and the last verse of the chapter “The Banishment” [al-Hashr]. Then he dismounted (his horse) and prayed four units [rak`at] of prayer before noon[zawwal]. Al-Baqir (AS) said: The Commander of the Faithful (AS) said: “The meaning of Allah is `the One who is worshipped’ and `the One who taken and served as God.’ Allah is Hidden from the grasp of vision, and concealed from both imagination and thought.” Al-Baqir (AS) said: The meaning of Allah is `the One who is worshiped.’ Creation cannot grasp His Essence or understand His Nature. The Arabs say “he is overwhelmed’ when someone is amzed with something which his knowledge does not comprehend. And they also say “he is confused” when someone is frightened of something. Therefore, God [ilah] is hidden from the sensory perception of the created. Al-Baqir (AS) said: The Alone [Ahad], the Peerless [Fard], the Unique. The One [Wahid], and the Alone [Ahad] have the same meaning that the Unique who has no like. Divine Unity is the affirmation of the Absolute Unity of Allah. For this reason they say: The first of numbers is one, but the One is not a number because numbers do not apply to Him. As they only apply to two and above. Therefore, the meaning of His Word: Allah is One is that the worshipped One cannot be perceived by His Creation. The encompassment of His existence is exclusive to Himself. He is far above the attributes of His Creation.

3 - قال الباقر عليه السلام: حدثني أبي زين العابدين، عن أبيه الحسين بن علي عليهم السلام أنه قال: الصمد الذي لا جوف له  والصمد الذي قد انتهى سؤدده، والصمد الذي لا يأكل ولا يشرب، والصمد الذي لا ينام، والصمد الدائم الذي لم يزل ولا يزال. قال الباقر عليه السلام: كان محمد بن الحنفية رضي الله عنه يقول: الصمد القائم بنفسه، الغني عن غيره، وقال غيره: الصمد المتعالي عن الكون والفساد، والصمد الذي لا يوصف بالتغاير. قال الباقر عليه السلام: الصمد السيد المطاع الذي ليس فوقه آمر وناه. قال: وسئل علي بن الحسين زين العابدين عليهما السلام، عن الصمد، فقال: الصمد الذي لا شريك له ولا يؤوده حفظ شئ ولا يعزب عنه شئ. 

3. Al-Baqir (AS) related: my father Zayn al-`Abidin (AS) said that His father, al-Husayn ibn `Ali (AS), said; “The Needless [al-Samad] is He who has no deficiency [jawf]. He is the Possessor of Absolute Sovereignty. He does not eat or drink. He does not sleep. He is devoid of needs. He does not surrender and He does not have an end.” Al-Baqir (AS) said: Muhammad ibn al-Hanafiyyah (RA) used to say: “The Needless [alSamad] is He who is Independent and Self-Sufficient {Ghani] from others. Someone other than him said: “The Needless is not subject to events and decline, and changes do not take place in Him.” Al-Baqir (AS) Said: “The Needless [al-Samad] is the Obeyed Master who no one commander.” He (AS) said: `Ali ibn al-Husayn Zayn al-`Abidin (AS) was asked about the Needless [alSamad], so he said: “The Needless is devoid of associates. Maintaining things does not tire Him, and nothing escapes Him.”

4 - قال وهب بن وهب القرشي: قال زيد بن علي زين العابدين عليه السلام: الصمد هو الذي إذا أراد شيئا قال له: كن فيكون، والصمد الذي أبدع الأشياء فخلقها أضدادا وأشكالا وأزواجا، وتفرد بالوحدة بلا ضد ولا شكل ولا مثل ولا ند. 

4. Wahab ibn Wahab al-Qarashi related that Zayd ibn `Ali Zayn al-`Abidin (AS) said: “When the Needless [al-Samad] intends a thing, He says: `Be!’ and it is. The Needless orginaters all thing, crates them in contrast, similarity, and pairs. He is Unique in Oneness, without opposite, similarity, likeness, or equal.”

5 - قال وهب بن وهب القرشي: وحدثني الصادق جعفر بن محمد، عن أبيه الباقر عن أبيه عليهم السلام أن أهل البصرة كتبوا إلى الحسين بن علي عليهما السلام، يسألونه عن الصمد فكتب إليهم: بسم الله الرحمن الرحيم، أما بعد فلا تخوضوا في القرآن، ولا تجادلوا فيه، ولا تتكلموا فيه بغير علم، فقد سمعت جدي رسول الله صلى الله عليه وآله وسلم يقول: من قال في القرآن بغير علم فليتبوء مقعده من النار، وإن الله سبحانه قد فسر الصمد فقال: (الله أحد. الله الصمد) ثم فسره فقال: (لم يلد ولم يولد ولم يكن له كفوا أحد). (لم يلد) لم يخرج منه شئ كثيف كالولد وسائر الأشياء الكثيفة التي تخرج من المخلوقين، ولا شئ لطيف كالنفس، ولا يتشعب منه البدوات كالسنة والنوم و الخطرة والهم والحزن والبهجة والضحك والبكاء والخوف والرجاء والرغبة والسأمة والجوع والشبع، تعالى أن يخرج منه شئ، وأن يتولد منه شئ كثيف أو لطيف. (ولم يولد) لم يتولد من شئ ولم يخرج من شئ كما يخرج الأشياء الكثيفة من عناصرها كالشئ من الشئ والدابة من الدابة والنبات من الأرض والماء من الينابيع و الثمار من الأشجار، ولا كما يخرج الأشياء اللطيفة من مراكزها كالبصر من العين والسمع من الأذن والشم من الأنف والذوق من الفم  والكلام من اللسان والمعرفة والتميز من القلب  وكالنار من الحجر، لا بل هو الله الصمد الذي لا من شئ ولا في شئ ولا على شئ، مبدع الأشياء وخالقها ومنشئ الأشياء بقدرته، يتلاشى ما خلق للفناء بمشيته، ويبقى ما خلق للبقاء بعلمه  فذلكم الله الصمد الذي لم يلد ولم يولد، عالم الغيب والشهادة الكبير المتعال، ولم يكن له كفوا أحد.

5. Wahab ibn Wahab al-Qurashi related: al-Sadiq Ja`far ibn Muhammad (AS) related to me on the authority of his father al-Baqir (AS), on the authority of his father (AS) that the people of Basra wrote to al-Husayn ibn `Ali (AS) asking him about the Needless [al Samad]; hence, he replied to them: In the name of Allah, the Most Compassionate, the Most Merciful. Now to our topic: Do not argue about the Qur`an, do not dispute over it, and do not speak about it without knowledge. Verily, I have heard my grandfather, the Messenger of Allah (sw) say: “He who interprets the Qur`an without knowledge will occupy a place in Hell.” Verily, Allah, Glory be Him has explained the meaning of the Needless [al-Samad], that Allah is One. Allah is He on whom all depend. He then clarified it further and said: He begets not, nor is He begotten. And none is like Him. The interpretation of `He begets not’ is that nothing comes out of Him, like a child or a spirit, nor is He subject to slumber, sleep, thought, anxiety, grief, joy, laughter, sadness, fear, hope, attraction, dislike, hunger, or satiation. Exalted is He from giving birth to anything! The interpretation of `Nor is He begotten’ is that He was not born from anything or anyone. He did not originate in another thing as components originate from other components, as animals originate from other animals, as plants originate from the Earth, as water originates from sources, and as fruits originate from trees. He does not depend on anything for His Existence, such as vision depends on the eyes, hearing depends on the ears, scent depends on the nose, taste depends on the mouth, speech depends on the tongue, intellect depends on the heart, and like fire depends on coal, Besides Allah, nothing else in Needless. He is neither from a thing, in a thing, or on a thing. He is the Originator and Creator of all Things. He produces all things through His Omnipotence. He destroys what He creates through His Will [mashiyyat], and allows things to exit through His Knowledge. Such is Allah, on whom all depend, who begets not, nor is He begotten, the Knower of the unseen and the seen, the Great, the Host High, and none is like Him.

6 - قال وهب بن وهب القرشي: سمعت الصادق عليه السلام يقول: قدم وفد من أهل فلسطين على الباقر عليه السلام فسألوه عن مسائل فأجابهم، ثم سألوه عن الصمد، فقال: تفسيره فيه، الصمد خمسة أحرف: فالألف دليل على إنيته وهو قوله عز وجل: ﴿شهد الله أنه لا إله إلا هو﴾  وذلك تنبيه وإشارة إلى الغائب عن درك الحواس، واللام دليل على إلهيته بأنه هو الله، والألف واللام مدغمان لا يظهران على اللسان  ولا يقعان في السمع ويظهران في الكتابة دليلان على أن إلهيته بلطفه خافية لا تدرك بالحواس ولا تقع في لسان واصف، ولا أذن سامع، لأن تفسير الإله هو الذي إله الخلق عن درك ماهيته وكيفيته بحس أو بوهم، لا بل هو مبدع الأوهام وخالق الحواس، وإنما يظهر ذلك عند الكتابة دليل على أن الله سبحانه أظهر ربوبيته في إبداع الخلق وتركيب أرواحهم اللطيفة في أجسادهم الكثيفة، فإذا نظر عبد إلى نفسه لم ير روحه كما أن لام الصمد لا تتبين ولا تدخل في حاسة من الحواس الخمسة، فإذا نظر إلى الكتابة ظهر له ما خفي ولطف، فمتى تفكر العبد في ماهية البارئ وكيفيته أله فيه وتحير ولم تحط فكرته بشئ يتصور له لأنه عز وجل خالق الصور، فإذا نظر إلى خلقه ثبت له أنه عز وجل خالقهم و مركب أرواحهم في أجسادهم. وأما الصاد فدليل على أنه عز وجل صادق وقوله صدق وكلامه صدق ودعا عباده إلى اتباع الصدق بالصدق ووعد بالصدق دار الصدق وأما الميم فدليل على ملكه وأنه الملك الحق لم يزل ولا يزال ولا يزول ملكه. وأما الدال فدليل على دوام ملكه وأنه عز وجل دائم تعالى عن الكون والزوال بل هو عز وجل يكون الكائنات، الذي كان بتكوينه كل كائن، ثم قال عليه السلام: لو وجدت لعلمي الذي آتاني الله عز وجل حملة لنشرت التوحيد والإسلام والإيمان و الدين والشرائع من الصمد، وكيف لي بذلك ولم يجد جدي أمير المؤمنين عليه السلام حملة لعلمه حتى كان يتنفس الصعداء ويقول على المنبر: (سلوني قبل أن تفقدوني فإن بين الجوانح مني علما جما، هاه هاه إلا لا أجد من يحمله، ألا وإني عليكم من الله الحجة البالغة فلا تتولوا قوما غضب الله عليهم قد يئسوا من الآخرة كما يئس الكفار من أصحاب القبور). ثم قال الباقر عليه السلام: الحمد لله الذي من علينا ووفقنا لعبادته، الأحد الصمد  الذي لم يلد ولم يولد ولم يكن له كفوا أحد، وجنبنا عبادة الأوثان، حمدا سرمدا وشكرا واصبا، وقوله عز وجل: (لم يلد ولم يولد) يقول: لم يلد عز وجل فيكون له ولد يرثه  ولم يولد فيكون له والد يشركه في ربوبيته وملكه (ولم يكن له كفوا أحد) فيعاونه في سلطانه . 

6. Wahab ibn Wahab al-Qurashi related I heard al-Sadiq (AS) saying that a delegation from Palestine came to al-Baqir (AS) and enquired about issues so he answered them. Then they asked him about the Needless [alSamad]; hence, he said: The meaning of the Needless [al-Samad] is found in the five letters of the word itself: Alif means to ascertain His Essence [inniyyat], as in the Word of the Mighty and High: Allah bears witness that there is no god but He,1 which means that he is not subject to sensory perception. The lam stands for divinity [ilahiyyah] and means that He, and only He, is Allah. The Alif and Lam are not pronounced by the tongue, and are not heard in listening; however, they appear in writing, demonstrating that His Divinity is a Secret of His Benevolence. The senses do not perceive them. They are not perceived in the words of the speaker, and they are not heard by ears of the listener. This is because the meaning of the word God [ilah] is: the One whose Essence and Nature cannot be perceived by the imagination or the senses. On the contrary, their [alif, lam] appearance in writing is an indication that Allah, Glory be to Him, manifested His Lordship through the creation of subtle spirits and unsubtle bodies. When a servant looks at himself, he does not see his spirit in the same way that the lam does not become evident, and is not perceived y any of the five sense. However, when he looks at the written form, what is hidden and elegant becomes evident to him. Thus, whenever a servant ponders the Essence of the Maker [al-bari’] and His Nature, he is overwhelmed and amazed, as his thoughts cannot grasp the concept of God, because He, the Mighty and High, is the Creator of Concepts. When he looks at the creation, however, he is forced to acknowledge that the Mighty and High is the creator and Composer of both spirits and bodies. As for the sad, it symbolizes that He, the Mighty and High, is al-Sadiq, the Truthful. His Words are the Truth. His Speech is the Truth. He calls upon His Servants to follow the truth, and He has promised in truth the place of Truth. The mim symbolizes His Kingdom [mulk], and that He is the Righteous King who surrenders not, and whose Kingdom never declines. And the dal symbolizes the eternity [dawam] of His Kingdom and that He, the Mighty and High, is Eternal. Exalted be He, the Mighty and High, from being created or from declining. He originated the Universe, and created all beings. He (AS) then added, If I had found a bearer for my knowledge, bestowed upon me by Allah, the Mighty and High, I would have certainly spread Divine Unity, Islam, Faith, Religion, and Islamic law on the basis of the word `the Needless’ [al-Samad]. And how could it be possible for me to find someone to carry my knowl3edge, when even my grandfather, the Commander of the Faithful (AS) did not find any bearer for his knowledge, causing him to sigh deeply, and proclaim the following from the pulpit: Ask me before you lose me, for verily I am full of knowledge. Alas I cannot find any hone who can bear it. Beware! I am the Proof of Allah upon you. Hence, do not support the people with whom Allah is angry. Do not support people who have no hope in the Hereafter just like the unbelievers are hopeless like the dead. Then al-Baqir (AS) added: Praise be to Allah who granted us favor, and success in serving Him, the Unique, on who all depend, who begets not, nor is He begotten, and none is like Him. He kept us away from worshipping idols. Everlasting praise be to Him, and permanent thanks be to Him. The interpretation of His Word, the Mighty and High: He begets not, nor is He begotten, is as follows: He, the Mighty and High, has not given birth to have a son as an heir, nor is He begotten so that He would have a father who would share His Lordship and Kingdom; and none is like Him, so that another would assist Him in His Rule.

7 - حدثنا أبي رحمه الله، قال: حدثني سعد بن عبد الله، قال: حدثنا محمد ابن عيسى بن عبيد، عن يونس بن عبد الرحمن، عن الربيع بن مسلم، قال: سمعت أبا الحسن عليه السلام وسئل عن الصمد فقال: الصمد الذي لا جوف له. 

7. My Father (RA) said: Sa`d ibn `Abd Allah related to me that Muhammad ibn `Isa ibn `Ubayd, on the authority of Yunus ibn `Abd al-Rahman, on the authority of al-Rabi` ibn Muslim that When asked about the Needless [al-Samad], I heard Abu al-Hasan al-Kadhim (AS) reply: “The Needless is He who has no interior.”

8 - حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن علي بن إسماعيل، عن صفوان بن يحيى، عن أبي أيوب، عن محمد بن مسلم، عن أبي عبد الله عليه السلام قال: إن اليهود سألوا رسول الله صلى الله عليه وآله وسلم فقالوا: انسب لنا ربك، فلبث ثلاثا لا يجيبهم، ثم نزلت هذه السورة إلى آخرها، فقلت له: ما الصمد؟ فقال: الذي ليس بمجوف. 

8. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn Yahya al`Attar, on the authority of Muhammad ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari, on the authority of `Ali ibn Isma`il, on the authority of Safwan ibn Yahya, on the authority Abu Ayyub, on the authority of Muhammad ibn Muslim, that Abu `Abd Allah al-Sadiq (AS) said: The Jews asked the Messenger of Allah (SA): “Describe your Lord for us.” He (SA) did not answer them for three days persistently until this chapter from the Qur`an was revealed to its end.” I asked him (AS): “Who is the Needless [al-Samad]?” He (AS) replied: “The Needless is He who is Hollow.”

9 - أبي رحمه الله قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن عيسى عن يونس بن عبد الرحمن، عن الحسن بن أبي السري ، عن جابر بن يزيد، قال: سألت أبا جعفر عليه السلام عن شئ من التوحيد، فقال: أن الله - تباركت أسماؤه التي يدعى بها وتعالى في علو كنهه - واحد، توحد بالتوحيد في علو توحيده، ثم أجراه على خلقه  فهو واحد، صمد، قدوس، يعبده كل شئ ويصمد إليه كل شئ، ووسع كل شئ علما. 

9. My father (RA) related: Sa`d ibn `Abd Allah said: Muhammad ibn `Isa, on the authority of Yunus ibn `Abd al-Rahman, on the authority of al-Hasan ibn Abu al-Siri, on the authority of Jabir ibn Yazid that I asked Abu Ja`far al-Baqir (AS) regarding Diving Unity. He (AS) replied: Verily, Allah – Blessed be the Names with which He is called upon and praised, and Exalted be the Essence of His Greatness – is One, United in Oneness in the Greatness of His Unity. Then He applied His Unity to His Creation. Therefore, He is One, Needless [Samad], the Most Holy [Quddus], everything serves Him, everything depends upon Him, and His Knowledge encompasses everything.

10 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن يعقوب، عن علي بن محمد، عن سهل بن زياد، عن محمد بن الوليد ولقبه شباب الصيرفي، عن داود بن القاسم الجعفري، قال: قلت لأبي جعفر عليه السلام: جعلت فداك ما الصمد؟ قال: السيد المصمود إليه في القليل والكثير. 

10. `Ali ibn Ahmad ibn Muhammad ib `Imran al-Daqqaq (RA) said: Muhammad ibn Ya`qub, on the authority of `Ali ibn Muhammad, on the authority of Sahl ibn Ziyad, on the authority of Muhammad ibn al-Walid whose title is Shabab al-Sayrafi, on the authority of Dawud ibn alQasim al-Jafri that I asked Abu Ja`far al-Baqir (AS): “May I be your ransom! What is the meaning of the Needless [al-Samad]?” He (AS) answered: “He is the Master on whom all depend in major and minor.”

11 - حدثنا أبو نصر أحمد بن الحسين المرواني، قال: حدثنا أبو أحمد محمد ابن سليمان بفارس، قال: حدثنا محمد بن يحيى، قال: حدثنا محمد بن عبد الله الرواسي  قال: حدثنا جعفر بن سليمان، عن يزيد الرشك  عن مطرف بن عبد الله، عن عمران بن حصين، أن النبي صلى الله عليه وآله وسلم بعث سرية واستعمل عليها عليا عليه السلام، فلما رجعوا سألهم فقالوا: كل خير غير أنه قرأ بنا في كل صلاة بقل هو الله أحد، فقال: يا علي لم فعلت هذا؟ فقال: لحبي لقل هو الله أحد، فقال النبي صلى الله عليه وآله وسلم ما أحببتها حتى أحبك الله عز وجل. 

11. Abu Nasr Ahmad ibn al-Husayn al-Marwani said: Abu Ahmad Muhammad ibn Sulayman said in Faris that Muhammad ibn Yahya said: Muhammad ibn `Abd Allah al-Rawasi said: Ja`far ibn Sulayman, on the authority of Yazid al-Rishk, on the authority of Matraf ibn `Abd Allah, on the authority of `Imran ibn Husayn that The Prophet (SA) sent a group for battle [sariyah], and instead `Ali (AS) as its head. When they returned, he (SA) enquired about the mission. Hence, they answered: “Everything went well, except that he (AS) recited (the chapter): Say: He, Allah is One, in every prayer he lead.” He (SA) therefore, asked: “O `Ali, why did you do that?” Consequently, he (AS) answered: “Out of love for the chapter: Say: He, Allah is One.” The Prophet (SA) then said: “You only loved it, because Allah, the Mighty and High, loved you.”

12 - حدثنا محمد بن موسى بن المتوكل رحمه الله، قال: حدثنا محمد بن يحيى العطار، قال: حدثنا محمد بن أحمد بن يحيى بن عمران الأشعري، عن أحمد بن - هلال، عيسى بن عبد الله، عن أبيه، عن جده، قال: قال رسول الله صلى الله عليه وآله من قرأ قل هو الله أحد مائة مرة حين يأخذ مضجعه غفر الله له عز وجل ذنوب خمسين سنة. 

12. Muhammad ibn Musa ibn al-Mutwakkil (RA) said: Muhammad ibn Yahya al-`Attar said: Muhammad ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari, on the authority of Ahmad ibn Hilal, on the authority of his grandfather that The Messenger of Allah (SA) said: “Whoever reads (the chapter) Say: He, Allah is One, one hundred times before he goes to sleep, Allah the Mighty and High, will forgive fifty years worth of his sins.”

13 - حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم عن الحسين بن يزيد النوفلي، عن إسماعيل بن أبي زياد السكوني، عن جعفر بن محمد، عن أبيه عليهما السلام أن النبي صلى الله عليه وآله صلى على سعد بن معاذ، فقال: لقد وافى من الملائكة للصلاة عليه سبعون ألف ملك وفيهم جبرئيل يصلون عليه، فقلت: يا جبرئيل بم استحق صلاتكم عليه؟ قال: بقراءة قل هو الله أحد قائما وقاعدا وراكبا وماشيا وذاهبا وجائيا. 

13. My father (RA) said: Sa`d ibn `Abd Allah, on the authority of Ibrahim ibn Hashim, on the authority of al-Husayn ibn Yazid al-Nawfali, on the authority of Isma`il ibn Abu Ziyad al-Sakuni, on the authority of Ja`far ibn Muhammad (AS), on the authority of his father (AS) that The Prophet (SA) completed the funeral prayer for Sa`d ibn Mu`adh, and said: Seventy thousand angels appeared any prayed for him (i.e. prayer of the deceased). Among them was Jibra`il, so I asked him: “O Jibra’il! What did he do to deserve all of your prayers?” He replied: “His recitation of (the chapter) Say: He, Allah is One, standing, sitting, riding, walking, coming and going.”

14 - حدثنا محمد بن الحسن بن أحمد الوليد رضي الله عنه، قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن علي بن سيف بن عميرة، عن محمد بن عبيد، قال: دخلت علي الرضا عليه السلام، فقال لي: قل للعباسي: يكف عن الكلام في التوحيد وغيره، ويكلم الناس بما يعرفون، ويكف عما ينكرون، وإذا سألوك عن التوحيد فقل كما قال الله عز وجل: (قل هو الله أحد الله الصمد لم يلد ولم يولد ولم يكن له كفوا أحد) وإذا سألوك عن الكيفية فقل كما قال الله عز وجل (ليس كمثله شئ) وإذا سألوك عن السمع فقل كما قال الله عز وجل: (هو السميع العليم) فكلم الناس بما يعرفون. 

14. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn Sayf ibn `Amirah, on the authority of Muhammad ibn `Ubayd that I visited (`Ali) al-Rida (AS), and he said to me: Tell the `Abbasid to refrain fro talking about Divine Unity and similar subjects. He should speak to the people about things they are acquainted with, and refrain from things of which they have no knowledge. If they ask you about Divine Unity, then say as Allah, the Mighty and High, has said: Say: He, Allah, is One. Allah is He on whom all depend. He begets not, nor is He begotten. And none is like Him.1 If they ask you to describe Allah, then say that Allah, the Mighty and High, has said: Nothing is a likeness of Him.2 And if they ask you about Allah’s ability to listen, then say what Allah, the Mighty and High, has said: He is the Hearing, the Knowing.3 Hence, speak to the people with what they are acquainted with.

15 - حدثنا الحسين بن إبراهيم بن أحمد بن هشام المكتب رضي الله عنه، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن عمه الحسين بن يزيد النوفلي، عن علي بن سالم، عن أبي بصير، عن أبي - عبد الله عليه السلام، قال: من قرأ قل هو الله أحد مرة واحدة فكأنما قرأ ثلث القرآن و ثلث التوراة وثلث الإنجيل وثلث الزبور. باب معنى التوحيد والعدل 

15. Al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mukattib (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Musa ibn `Imran al-Nakha`I on the authority of his uncle al-Husayn ibn Yazid al-Nawfali on the authority of `Ali ibn Salim on the authority of Abu Basir said Abu `Abd Allah al-Sadiq (AS) said: “Whoever recites the chapter: Say: He, Allah is One, once, it is as if he has recited one third of the Qur`an, one third of the Torah, one third of the Bible, and one third of the Psalms (of David).”

Al-Tawḥīd

Book 2, Chapter 4