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 أحمد بن الحسن القطان وعلي بن أحمد بن محمد بن عمران الدقاق رحمه الله قالا: حدثنا أحمد بن يحيى بن زكريا القطان، قال: حدثنا محمد بن العباس قال: حدثني محمد بن أبي السري، قال: حدثنا أحمد بن عبد الله بن يونس، عن سعد الكناني، عن الأصبغ بن نباتة، قال: لما جلس علي عليه السلام في الخلافة وبايعه الناس خرج إلى المسجد متعمما بعمامة رسول الله صلى الله عليه وآله وسلم لابسا بردة رسول الله صلى الله عليه وآله وسلم، متنعلا نعل رسول الله صلى الله عليه وآله وسلم، متقلدا سيف رسول الله صلى الله عليه وآله وسلم فصعد المنبر فجلس عليه السلام عليه متمكنا، ثم شبك بين أصابعه فوضعها أسفل بطنه، ثم قال: يا معشر الناس سلوني قبل أن تفقدوني، هذا سفط العلم، هذا لعاب رسول الله صلى الله عليه وآله وسلم، هذا ما زقني رسول الله صلى الله عليه وآله وسلم زقا زقا، سلوني فإن عندي علم الأولين والآخرين، أما والله لو ثنيت لي الوسادة فجلست عليها لأفتيت أهل التوراة بتوراتهم حتى تنطق التوراة فتقول: صدق علي ما كذب، لقد أفتاكم بما أنزل الله في، وأفتيت أهل الإنجيل بإنجيلهم حتى ينطق الإنجيل فيقول: صدق علي ما كذب، لقد أفتاكم بما أنزل الله في، وأفتيت أهل القرآن بقرآنهم حتى ينطق القرآن فيقول: صدق علي ما كذب، لقد أفتاكم بما أنزل الله في، وأنتم تتلون القرآن ليلا ونهارا فهل فيكم أحد يعلم ما نزل فيه، ولولا آية في كتاب الله لأخبرتكم بما كان وبما يكون وما هو كائن إلى يوم القيامة وهي هذه الآية ﴿يمحو الله ما يشاء ويثبت وعنده أم الكتاب﴾ . ثم قال: سلوني قبل أن تفقدوني، فوالله الذي فلق الحبة وبرأ النسمة لو سألتموني عن آية آية في ليل أنزلت أو في نهار أنزلت، مكيها ومدنيها، سفريها و حضريها، ناسخها ومنسوخها، محكمها ومتشابهها، وتأويلها وتنزيلها لأخبرتكم، فقام إليه رجل يقال له: ذعلب وكان ذرب اللسان، بليغا في الخطب، شجاع القلب فقال: لقد ارتقى ابن أبي طالب مرقاة صعبة لأخجلنه اليوم لكم في مسألتي إياه، فقال: يا أمير المؤمنين هل رأيت ربك؟ قال: ويلك يا ذعلب لم أكن بالذي أعبد رباه لم أره، قال: فكيف رأيته؟ صفه لنا؟ قال: ويلك لم تره العيون بمشاهدة الأبصار، ولكن رأته القلوب بحقائق الإيمان، ويلك يا ذعلب إن ربي لا يوصف بالبعد، ولا بالحركة، ولا بالسكون، ولا بالقيام قيام انتصاب، ولا بجيئه ولا بذهاب، لطيف اللطافة لا يوصف باللطف، عظيم العظمة لا يوصف بالعظم، كبير الكبرياء لا يوصف بالكبر، جليل الجلالة لا يوصف بالغلظ، رؤوف الرحمة لا يوصف بالرقة مؤمن لا بعبادة، مدرك لا بمجسة، قائل لا باللفظ، هو في الأشياء على غير ممازجة. خارج منها على غير مباينة، فوق كل شئ فلا يقال: شئ فوقه، وأمام كل شئ فلا يقال: له أمام، داخل في الأشياء لا كشئ في شئ داخل، وخارج منها لا كشئ من شئ خارج، فخر ذعلب مغشيا عليه، ثم قال: تالله ما سمعت بمثل هذا الجواب، والله لا عدت إلى مثلها. ثم قال: سلوني قبل أن تفقدوني، فقام إليه الأشعث بن قيس، فقال: يا أمير المؤمنين كيف يؤخذ من المجوس الجزية ولم ينزل عليهم الكتاب ولم يبعث إليهم نبي؟ قال: بلى يا أشعث قد أنزل الله عليهم كتابا وبعث إليهم رسولا، حتى كان لهم ملك سكر ذات ليلة فدعا بابنته إلى فراشه فارتكبها، فلما أصبح تسامع به قومه فاجتمعوا إلى بابه، فقالوا: أيها الملك دنست علينا ديننا وأهلكته فأخرج نطهرك ونقم عليك الحد، فقال لهم: اجتمعوا واسمعوا كلامي فإن يكن لي مخرج مما ارتكبت، وإلا فشأنكم، فاجتمعوا فقال لهم: هل علمتم أن الله لم يخلق خلقا أكرم عليه من أبينا آدم وأمنا حواء؟ قالوا: صدقت أيها الملك، قال: أفليس قد زوج بنيه من بناته وبناته من بنيه؟ قالوا: صدقت هذا هو الدين فتعاقدوا على ذلك، فمحا الله ما في صدروهم من العلم، ورفع عنهم الكتاب، فهم الكفرة يدخلون النار بلا حساب، والمنافقون أشد حالا منهم، قال الأشعث: والله ما سمعت بمثل هذا الجواب، والله لا عدت إلى مثلها أبدا. ثم قال: سلوني قبل أن تفقدوني، فقام إليه رجل من أقصى المسجد متوكئا على عصاه، فلم يزل يتخطى الناس حتى دنا منه فقال: يا أمير المؤمنين دلني على عمل أنا إذا عملته نجاني الله من النار، قال له: اسمع يا هذا ثم افهم ثم استيقن، قامت الدنيا بثلاثة: بعالم ناطق مستعمل لعلمه، وبغني لا يبخل بماله على أهل دين الله، وبفقير صابر، فإذا كتم العالم علمه، وبخل الغني، ولم يصبر الفقير فعندها الويل والثبور، وعندها يعرف العارفون بالله أن الدار قد رجعت إلى بدئها أي الكفر بعد الإيمان، أيها السائل فلا تغترن بكثرة المساجد وجماعة أقوام أجسادهم مجتمعة وقلوبهم شتى، أيها السائل إنما الناس ثلاثة: زاهد وراغب وصابر، فأما الزاهد فلا يفرح بشئ من الدنيا أتاه ولا يحزن على شئ منها فاته، وأما الصابر فيتمناها بقلبه، فإن أدرك منها شيئا صرف عنها نفسه لما يعلم من سوء عاقبتها، وأما الراغب فلا يبالي من حل أصابها أم من حرام، قال له: يا أمير المؤمنين فما علامة المؤمن في ذلك الزمان؟ قال: ينظر إلى ما أوجب الله عليه من حق فيتولاه وينظر إلى ما خالفه فيتبرء منه وإن كان حميما قريبا، قال: صدقت والله يا أمير المؤمنين ثم غاب الرجل فلم نره، فطلبه الناس فلم يجدوه، فتبسم علي عليه السلام على المنبر ثم قال: ما لكم هذا أخي الخضر عليه السلام. ثم قال: سلوني قبل أن تفقدوني فلم يقم إليه أحد، فحمد الله وأثنى عليه و صلى على نبيه صلى الله عليه وآله، ثم قال للحسن عليه السلام: يا حسن قم فاصعد المنبر فتكلم بكلام لا تجهلك قريش من بعدي فيقولون: إن الحسن بن علي لا يحسن شيئا، قال الحسن عليه السلام: يا أبت كيف أصعد وأتكلم وأنت في الناس تسمع وترى، قال له: بأبي وأمي أواري نفسي عنك وأسمع وأرى وأنت لا تراني، فصعد الحسن عليه السلام المنبر فحمد الله بمحامد بليغة شريفة، وصلى على النبي صلى الله عليه وآله صلاة موجزة، ثم قال: أيها الناس سمعت جدي رسول الله صلى الله عليه وآله يقول: أنا مدينة العلم وعلي بابها وهل تدخل المدينة إلا من بابها، ثم نزل فوثب إليه علي عليه السلام فحمله وضمه إلى صدره، ثم قال للحسين عليه السلام: يا بني قم فاصعد المنبر وتكلم بكلام لا تجهلك قريش من بعدي فيقولون: إن الحسين بن علي لا يبصر شيئا، وليكن كلامك تبعا لكلام أخيك، فصعد الحسين عليه السلام المنبر فحمد الله وأثنى عليه وصلى على نبيه صلى الله عليه وآله صلاة موجزة، ثم قال: معاشر الناس سمعت جدي رسول الله صلى الله عليه وآله وهو يقول: إن عليا هو مدينة هدى فمن دخلها نجا ومن تخلف عنها هلك، فوثب إليه علي فضمه إلى صدره وقبله، ثم قال: معاشر الناس اشهدوا أنهما فرخا رسول الله صلى الله عليه وآله ووديعته التي استودعنيها وأنا أستودعكموها، معاشر الناس ورسول الله صلى الله عليه وآله وسلم سائلكم عنهما. 

‫‪1. Ahmad ibn al-Hasan al-Qittan and `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq‬‬ ‫‪(may Allah have mercy on them both) said: Ahmad ibn Yahya ibn Zakariyya al-Qittan said:‬‬ ‫‪Muhammad ibn al-`Abbas said: Muhammad ibn Abu al-Suri related to me that Ahmad ibn `abd‬‬ ‫‪Allah ibn Yunus said, on the authority Sa`d al-Kinani, on the authority of al-Asbagh ibn‬‬ ‫‪Nubatah that‬‬ ‫‪When `Ali (AS) assumed the Caliphate, and the people were paying allegiance to him,‬‬ ‫‪he left for the Mosque wearing the turban, the outer garment [burdah], the shoes, and‬‬ ‫‪the sword of the Messenger of Allah (SA). He (AS) went up the pulpit. He saw down‬‬ ‫)‪firmly. He crossed his fingers. He placed his hands cross his stomach. And he (AS‬‬ ‫‪said:‬‬ ‫‪O assembly of People! Ask me before you are deprived of me. This is the vessel of‬‬ ‫‪knowledge. This is (the effect of) the saliva of the Messenger of Allah (SA). This is what‬‬ ‫‪the Messenger of Allah (SA) fed me like the feeding of a bird. Ask me, for verily, I have‬‬ ‫‪the knowledge of the First Ones and the Last Ones.‬‬ ‫‪By Allah, if a cushion were folded up for me, I could sit on it and judge the believers in the Torah on the basis of the Torah until the Torah would profess: ``Ali has spoken the truth, and has not lied. He has judged you according to what Allah revealed through me.’ I could judge the believers in the Bible on the basis of the Bible until the Bible would profess: ``Ali has spoken the truth, and has not lied. He has judged you according to what Allah has revealed through me.’ And I could judge the believers in the Qur’an on the basis of the Qur’an until the Qur’an would profess: ``Ali has spoken the truth, and has not lied. He has judged you according to what Allah ha revealed through me.’ All of you read the Qur’an day and night. Does anyone of you know what is revealed in it? If it were not for a single verse in the Book of Allah, I would have informed of everything that has happened in the past, everything which is happening in the present, and everything which will happen in the future up to the Day of Judgment. That verse is this: Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book. He (AS) then continued: Ask me before you are deprived of me. By Allah who split the grain seed and the made the persons, if you asked me about each and every verse; whether it was revealed during the day or during the night, whether it was revealed in Mecca or Medina, or revealed while traveling or not while traveling, the abrogating verses or the abrogated ones, the decisive verses or the allegorical ones, and their interpretations and their context, I would inform you. A man called Dhi`lib, who was sharp of tongue, eloquent in speaking, and brave at heart, stood up and said: “The son of Abu Talib has certainly climbed on a difficult ladder. In questioning him I will surely humiliate him today for all of you.” Then he addressed the Imam (AS) and said: “O Commander of the Faithful, have you seen your Lord?” The Imam (AS) replied, “Woe to you, O Dhi`lib! I do not serve a lord that I have not seen.” He said: “How did you see him? Describe Him for us.” `Ali (AS) responded, Woe to you! The eyes do not see him through means of vision, but the hearts see Him through certainty of faith. Woe to you, O Dhi`lib! Verily, my Lord cannot be described in terms of proximity or movement. He is the Most Subtle of the Subtle and cannot be described in terms of subtletly. He is the Greatest of the Great whose greatness cannot be described in terms of greatness. He is the Grandest of the Grand whose grandeur cannot be expressed in terms of grandeur. He is the Highest of the High whose highness cannot be described in terms of toughness. He is the Most Affectionate of the Affectionate whose mercy cannot be described in terms of delicateness. He is the granter of Security, but not through sevice. He perceives not by touch, nor speaks though enunciation. He is Present in all Things, but not physically. And he is Absent in All thins, but not through conflict. He is Above all Things, yet it cannot be said that something is above Him. He is in Front of All Things, but it cannot be said: He as a front. He Permeates all Things, but He is neither inside nor outside them. Dhi`lib dropped fainting, and when he woke up again, he said: “By Allah, I have never heard the likeness of this reply, and by Allah I shall never ask such questions again.” The Imam (AS) then continues: “Ask me before you are deprived of me.” So al-Ash`ath ibn Qays stood before him and asked, “O Commander of the Faithful! Why are the Zorastrians taxed [jizyah] when no book was revealed to them and no prophet was sent to them?” The Imam (AS) replied, O Ash`ath! Allah certainly revealed a Book for them, and sent them a Messenger. They once had a king, who got drunk one night, called his daughter to his bed, and committed incest with her. When he got up in the morning, the people heard of this, gathered at his door and said: “O king! You have defiled and disgraced our religion and destroyed it. Come out at once so that we can purify you through the legal punishment [hadd].” He replied to them: “Gather together, and listen to my speech. If there is a way out for me from what I have perpetrated, then so be it. Otherwise, do with me as you please.” So they gathered and he addressed them: “Do you know that Allah has not created a creation more honorable to Him than our father Adam and our mother Eve?” They replied: “You are right, O king.” He said: “Is it not so that his sons married his daughters and his daughters married his sons?” They answered: “You are right. This is the religion.” Based on that they contracted in marriage. Hence Allah took away the knowledge from their chests, and raised the Book from them. Thus, they are unbelievers. They shall enter the Hell without any accountability and the hypocrites are worse off than them. Ash`ath said: “By Allah, I have never heard the likeness of this reply, and by Allah I shall never ask such questions again.” The Imam (AS) then continued: “Ask me before you are deprived of me.” So a man from further away in the Mosque stood up, leaning on his stake. He crossed all the people until he was close to the Imam (AS). Then he said: “O Commander of the Faithful! Teach me something that will save me from the Fire.” `Ali (AS) said to him, Listen to me, O man, and understand! This world is established on three things: on a leaned person who speaks using his knowledge; on a wealthy person who is not miserly with his wealth towards the religious; and on a patient poor person. Thus, if the learned hides his knowledge, the wealthy acts miserly, and the poor do not practice patience, they shall meet the affliction and ruin. At that point the recognizers of Allah know that he house will return to its origin, i.e. disbelief after faith. O Questioner, do not be dazzled over large numbers of mosques and groups of people who are united in their bodies, but separated in hearts. O questioner! Verily, there are three types of people: the ascetic [zahid], the hedonist [raghib], and the patient person [sabir]. As for the ascetic, he is never pleased with anything from this world that comes to him nor is he displeased over anything that expires from him. As for the patient person, he longs for the world from his heart, but when he finds anything from it he refrains from it due to knowing its evil result. As for the hedonistic, he is careless of obtaining the world from permissible means or forbidden means. This man asked, “O Commander of the Faithful! What is the sign of a believer in such a time?” He (AS) replied, “He fulfils the obligations that Allah has imposed upon him and he keeps away from what Allah has forbidden, regardless of how much he yearns for it.” The man asked, “You are right, by Allah, O Commander of the Faithful.” Then the man disappeared, and we did not see him. So the people looked for him, but did not find him. `Ali (AS) smiled, while on the pulpit, and said: “What is the matter with you? That was my brother, al-Khidr (AS).” The Imam (AS) then continues: “Ask me before you are deprived of me.” No one stood up to him. Hence, he praised Allah and extolled Him, and sent his blessings on the Prophet (SA). He then said to alHasan (AS), “O Hasan, stand up and go up the pulpit and deliver a speech so that the Quraysh may not claim ignorance of you after me, otherwise they will say: “Verily, alHasan ibn `Ali knows nothing good.” Al-Hasan (AS) said: “O father! How can I go upon the pulpit and speak when you are among the people listening and seeing?” `Ali (ibn Abu Talib) said to him, “May my father and mother be your ransom! I will conceal myself form you and will listen and see you while your cannot see me.” Al-Hasan (AS) went up the pulpit, praised Allah profusely, and blessed the Prophet (SA) briefly. He (AS) then said: “O people, I have heard my grandfather the Messenger of Allah (SA) say: “I am the City of Knowledge and `Ali is its Gate. A city can only be entered by its gate.” Then he (AS) came down. `Ali (AS) leapt towards him, pulled him, and embraced him. Then he said to al-Husayn (AS), “O my son! Stand up. Go to the pulpit and deliver s speech so that the Quraysh cannot claim ignorance of you after me; otherwise, they will say: ”Verily, al-Husayn ibn `Ali has no vision. Your speech should be subsequent to your brother’s speech.” Al-Husayn (AS) went up the pulpit, praised Allah profusely, and blessed the Prophet (SA) briefly. He (AS) then said: “O Assembly! I heard my grandfather, the Messenger of Allah (SA) says: “Verily, `Ali is the City of Guidance. Whoever enters it is saved, and whoever fails to enter it is lost.” `Ali (AS) leapt towards him, embraced him, and kissed him. Then he (AS) said: “O Assembly! Bear witness that these two are sons of the Messenger of Allah (SA) which he has entrusted to my custody, and I am entrusting them to you. Beware O people, as the Messenger of Allah (SA) will question you about them.”

2 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله قال: حدثنا محمد ابن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثني الحسين بن الحسن، قال: حدثنا عبد الله بن داهر قال: حدثني الحسين بن يحيى الكوفي، قال: حدثني قثم بن قتادة، عن عبد الله بن يونس، عن أبي عبد الله عليه السلام قال: بينا أمير المؤمنين عليه السلام يخطب على منبر الكوفة إذ قام إليه رجل يقال له: ذعلب ذرب اللسان، بليغ في الخطاب شجاع القلب، فقال: يا أمير المؤمنين هل رأيت ربك؟ فقال: ويلك يا ذعلب ما كنت أعبد ربا لم أراه، قال: يا أمير المؤمنين كيف رأيته؟ قال: ويلك يا ذعلب لم تره العيون بمشاهدة الأبصار، ولكن رأته القلوب بحقائق الإيمان، ويلك يا ذعلب إن ربي لطيف اللطافة فلا يوصف باللطف، عظيم العظمة لا يوصف بالعظم، كبير الكبرياء لا يوصف بالكبر، جليل الجلالة لا يوصف بالغلظ، قبل كل شئ فلا يقال: شئ قبله، وبعد كل شئ فلا يقال: شئ بعده شائي الأشياء لا بهمة دراك لا بخديعة، هو في الأشياء كلها غير متمازح بها ولا بائن عنها، ظاهر لا بتأويل المباشرة، متجل لا باستهلال رؤية، بائن لا بمسافة، قريب لا بمداناة، لطيف لا بتجسم، موجود لا بعد عدم، فاعل لا باضطرار، مقدر لا بحركة، مريد لا بهمامة، سميع لا بآلة، بصير لا بأداة، لا تحويه الأماكن، ولا تصحبه الأوقات، ولا تحده الصفات، ولا تأخذه السنات، سبق الأوقات كونه، والعدم وجوده، والابتداء أزله، بتشعيره المشاعر عرف أن لا مشعر له، وبتجهيره الجواهر عرف أن لا جوهر له، وبمضادته بين الأشياء عرف أن لا ضد له، وبمقارنته بين الأشياء عرف أن لا قرين له، ضاد النور بالظلمة، والجسو بالبلل، والصرد بالحرور، مؤلف بين متعادياتها، مفرق بين متدانياتها، دالة بتفريقها على مفرقها وبتأليفها على مؤلفها، وذلك قوله عز وجل: (ومن كل شئ خلقنا زوجين لعلكم تذكرون)  ففرق بها بين قبل وبعد ليعلم أن لا قبل له ولا بعد، شاهدة بغرائزها على أن لا غريزة لمغرزها، مخبرة بتوقيتها أن لا وقت لموقتها، حجب بعضها عن بعض ليعلم أن لا حجاب بينه وبين خلقه غير خلقه، كان ربا إذ لا مربوب، وإلها إذ لا مألوه، وعالما إذ لا معلوم، وسمعيا إذ لا مسموع. ثم أنشأ يقول: (ولم يزل سيدي بالحمد معروفا * ولم يزل سيدي بالجود موصوفا) (وكنت  إذ ليس نور يستضاء به * ولا ظلام على الآفاق معكوفا) (وربنا بخلاف الخلق كلهم * وكل ما كان في الأوهام موصوفا) (فمن يرده على التشبيه ممتثلا * يرجع أخا حصر بالعجز مكتوفا) (وفي المعارج يلقى موج قدرته * موجا يعارض طرف الروح مكفوفا) (فاترك أخا جدل في الدين منعمقا * قد باشر الشك فيه الرأي مأووفا) (واصحب أخا ثقة حبا لسيده * وبالكرامات من مولاه محفوفا) (أمسى دليل الهدى في الأرض منتشرا * وفي السماء جميل الحال معروفا) قال: فخر ذعلب مغشيا عليه، ثم أفاق، وقال: ما سمعت بهذا الكلام، ولا أعود إلى شئ من ذلك. قال مصنف هذا الكتاب: في هذا الخبر ألفاظ قد ذكرها الرضا عليه السلام في خطبته  وهذا تصديق قولنا في الأئمة عليهم السلام إن علم كل واحد منهم مأخوذ عن أبيه حتى يتصل ذلك بالنبي صلى الله عليه وآله.  باب حديث سبخت اليهودي 

2. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: al-Husayn ibn al-Hasan related to me that `Abd Allah ibn Dahir said: al-Husayn ibn Yahya al-Kufi related to me that Qutham ibn Qatadah related to me, on the authority of `Abd Allah ibn Yunus that Abu `Abd Allah al-Sadiq (AS) said: When the Commander of the Faithful (AS) was preaching from the pulpit of al-Kufah, a man stood up to him. His name was Dhi`lib, who was sharp of tongue, eloquent in speech, and brave at heart said: “O Commander of the Faithful! Have you seen your Lord?” The Imam (AS) replied, “Woe to you! O Dhi`lib. I do not serve a Lord that I have not seen.” He said: “O Commander of Faithful, how did you see him?” `Ali (AS) responded, Woe to you! O Dhi`lib. Eyes cannot perceive him by means of vision, but hearts see Him through certainty of faith. Woe to you, O Dhi`lib! Verily, my Lord is the Most Subtle of the Subtle, but whose subtetly cannot be described in terms of subtlety. He is the Greatest of the Great, whose greatness cannot be described in terms of greatness. He is the Grandest of the Grand, whose grandeur cannot be described in terms of grandeur. He is the Highest of the High, who cannot be described in terms of toughness. He preceded everything, so it cannot be said that something preceded Him. He will remain forever, so it cannot be said that there shall be something after Him. He is the One that wills all things, but not through resolution. He is the MostAccomplishing, but not through deception. He is Present in all Things, but not physically or through conflict. He is Manifest, but not in the sense of pursuit. He is Evident, but not by means of vision. He is Separate, but not by means of distance. He is Close, but not through attachment. He is Subtle, but not by means of a body. He is Existent not after nonexistence. He is the One who Accomplishes, but not by means of compulsion. He is the Appraiser, but not by means of movement. He is the Intender, but not through resolution. He is the All-Hearing, but not by means of an auditory organ. He is All-Seeing, but not by a visual organ. Space does not encompass Him. Time does not escort Him. Attributes do not limit Him. Slumber seizes Him not. His Essence precedes time, and His Being precedes nonexistence. His beginning its sempiternal. Through His Formation of gatherings, it is known that He has no gathering. Through His Creation of substances, it is known that He is not a substance. Through His Creation of opposites, it is known that He has no opposite. Through His Creation of companions, it is known that He has no consort. He made Light opposite of darkness, dryness opposite of moisture, and cold opposite of heat. He is the Composer of these opposites and the Differentiator between their closeness. This composition is an indication over the Composer and the differentiation over the Differentiator. That is the Word of the Mighty and High: And of everything We have created pairs that you may reflect. Thus, He has differentiated through this between “before” and “after” so that it becomes known that He has no before or after. Our instinct tells us instinctively that the Giver of Instincts has no instinct. Our subjection to time tells us that the Creator of Time is not subjected to time. The veils that He has placed between some people tell us that there is no veil between Him and His Creation. He was still a Lord when there was no one to rule over. He was still a Deity when there was no one to worship Him. And He was still All-Knowing when there was nothing to be known. And He was still AllHearing, when there was nothing to be heard. Then `Ali (AS) composed this poem: My Master has always been recognized with praise, My Master has always been attributed with generosity, You existed even when there was no light to burn, And when no darkness clinged to the horizon, Our Lord differs from everything in creation, And from whatever the imagination can conceive, So whoever attempts to describe Him in human terms, Will return besiege, tying his shoulder with incapability, In the ways of ascent are seen the waves of His Omnipotence A wave that exhibits blindly, in blink of an eye, like a spirit, Therefore, leave the narrow-minded debater in religion, Who the doubt ha touched, making his vision absurd, And be in the company of the reliable one, for the love of His Master, Who is received with honor fro His Guardian, A proof of guidance entered in the evening spreading in the earth, And in heaven, He is recognized with the beautiful sate. The reporter said: Dhi`lib dropped fainting, and when he woke up again, he said: “I have never heard this speech, and I shall never ask such questions again.” The Compiler of this book says: In this tradition are words which al-Rida (AS) has already mentioned in his sermon. This is a confirmation of our belief that the Imams (AS) inherited the knowledge of their fathers all the way back to the Prophet (SA).

Al-Tawḥīd

Book 2, Chapter 43