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 محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن إبراهيم عن أبيه، عن ابن أبي عمير، عن ابن أذنية، عن محمد بن حكيم، عن الميمون البان قال: سمعت أبا عبد الله عليه السلام وقد سئل عن قوله عز وجل: هو الأول والآخر، فقال عليه السلام: الأول لا عن أول كان قبله ولا عن بدئ سبقه، والآخر لا عن نهاية كما يعقل من صفة المخلوقين، ولكن قديم أول آخر لم يزل ولا يزال بلا بدء ولا نهاية، لا يقع عليه الحدوث، ولا يحول من حال إلى حال، خالق كل شئ. 

1. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn Ibrahim said, on the authority of his father, on the authority of Abu `Umayr, on the authority of Ibn Udhaynah, on the authority of Muhammad ibn Hukaym; on the authority of al-Maymun al-Ban that I heard Abu `Abd Allah al-Sadiq (AS) when he was questioned about the Word of the Mighty and High: He is the First and the Last. He (AS) said: He is the First, not in the sense that He was prior to something or that something preceded Him. He is the Last, not in the sense that He has an end as applicable to a created being, but in the sense that He has always been, and always will be, the Eternal First and the Eternal last, without a beginning and without an end. Nothing takes place in Him, not does He change from one state to another. He is the Creator of All Things.

2 - حدثنا الحسين بن أحمد بن إدريس رحمه الله، عن أبيه، عن محمد بن عبد الجبار عن صفوان بن يحيى، عن فضيل بن عثمان، عن ابن أبي يعفور، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: (هو الأول والآخر) وقلت: أما الأول فقد عرفناه، وأما الآخر فبين لنا تفسيره، فقال: إنه ليس شئ إلا يبيد أو يتغير أو يدخله الغير  والزوال أو ينتقل من لون إلى لون، ومن هيئة إلى هيئة، ومن صفة إلى صفة، ومن زيادة إلى نقصان، ومن نقصان إلى زيادة إلا رب العالمين، فإنه لم يزل ولا يزال واحدا  هو الأول قبل كل شئ وهو الآخر على ما لم يزل، لا تختلف عليه الصفات والأسماء ما يختلف على غيره مثل الإنسان الذي يكون ترابا مرة، ومرة لحما، ومرة دما، ومرة رفاتا ورميما، وكالتمر الذي يكون مرة بلحا، ومرة بسرا، ومرة رطبا، ومرة تمرا، فيتبدل عليه الأسماء والصفات، والله عز وجل بخلاف ذلك . باب معنى قول الله عز وجل (الرحمن على العرش استوى) 

2. Al-Husayn ibn Ahmad ibn Idris (RA) said, on the authority of his father, on the authority of Muhammad ibn `Abd al-Jabbar, on the authority of Safwan ibn Yahya, on the authority of Fudayl ibn `Uthman, on the authority of Ibn Abu Ya`fur that I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: He is the First and the Last, and said: “We understand the meaning of the First. However, we need you to explain to us the meaning of the Last.” Therefore, he (AS) explained, Verily, there is nothing that does not perish, go through changes, deteriorate, change color, change form, change quality, increase or decrease, except the Lord of the Universe. Verily, He has always been, and will always be Solitary. He is the First that existed before everything. And He is the Last that will exist forever. The attributes and adjectives applied to Him are invariable. This is unlike human beings who are subject to change. At one stage they were dust, at another they were flesh and blood, and finally, their mortal remains decompose. Human beings are like dates [balah], which are subject to stages, moving from unripe [busr] to ripe dates [rutab], and from ripe dates to dried dates [tamr]. When applied to others but Allah, names and adjectives are subject to change. Allah, the Mighty and High, differs from those.

Al-Tawḥīd

Book 2, Chapter 47