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 الحسن محمد بن سعيد بن عزيز السمرقندي - الفقيه بأرض بلخ  قال: حدثنا أبو أحمد محمد بن محمد الزاهد السمرقندي بإسناده رفعه إلى الصادق عليه السلام، أنه سأله رجل فقال له: إن أساس الدين التوحيد والعدل، و علمه كثير، ولا بد لعاقل منه، فاذكر ما يسهل الوقوف عليه ويتهيأ حفظه، فقال عليه السلام: أما التوحيد فأن لا تجوز على ربك ما جاز عليك، وأما العدل فأن لا تنسب إلى خالقك ما لا ملك عليه. 

1. Abu al-Hasan Muhammad ibn Sa`id ibn `Aziz al-Samarqandi, the Jurist at Balkh, said: Abu Ahmad Muhammad ibn Muhammad al-Zahid al-Samarqandi with his own chain of narrators that he did not mention up to al-Sadiq (AS) that A man asked Imam Ja`far al-Sadiq (AS): Verily, Divine Unity and Divine Justice are the foundations of faith. Since His Knowledge is so great, it is not possible for even a wise man to understand it all. So, teach me something that is easy to understand and easy to memorize. He (AS) answered: “As for Divine Unity, do not describe your Lord the way you describe yourself. As for Divine Justice, do not apply to your Lord any of the shortcomings that you may apply to yourself.”

2 - حدثنا محمد بن أحمد الشيباني المكتب رضي الله عنه، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا سهل بن زياد الآدمي، عن عبد العظيم بن عبد الله الحسني، عن الإمام علي بن محمد، عن أبيه محمد بن علي، عن أبيه الرضا علي بن موسى عليهم السلام، قال: خرج أبو حنيفة ذات يوم من عند الصادق عليه السلام، فاستقبله موسى ابن جعفر عليهما السلام فقال له: يا غلام ممن المعصية؟ قال: لا تخلو من ثلاث: إما أن تكون من الله عز وجل، وليست منه فلا ينبغي للكريم أن يعذب عبده بما لا يكتسبه وإما أن تكون من الله عز وجل ومن العبد، وليس كذلك فلا ينبغي للشريك القوي أن يظلم الشريك الضعيف، وإما أن تكون من العبد وهي منه، فإن عاقبه الله فبذنبه وإن عفا عنه فبكرمه وجوده. 

2. Muhammad ibn Ahmad al-Shaybani al-Mukattib, may Allah be please with him, said: Muhammad ibn Abu `Abd Allah al-Kufi said: Sahl ibn Ziyad al-Adami on the authority of `Abd al-`Azim ibn `Abd Allah al-Hasani on the authority of al-Imam `Ali ibn Muhammad (AS) on the authority of his father Muhammad ibn `Ali on the authority of his father al-Rida `Ali ibn Musa (AS) that: Abu Hanifah was leaving the presence of al-Sadiq (AS) one day, and came across Musa ibn Ja`far (AS), so he asked him (AS): “Young man! What is the source of insubordination?” He (AS) answered: There are three possibilities. It is either from Allah, the Mighty and High, or it is not from Him because it does not befit the Gracious that He would punish His Servant for something for which he is not responsible. It could also be from both, Allah, the Mighty and High, and from the servant. This is not the case, however, because it is not proper to suggest that he Strong would oppress the weak. The final option is that insubordination comes from the servant. Therefore, if Allah punished His Servant, it is because of the sins he has committed, and if He forgives His Servant, it is ouit of His Grace and His Generosity.

3 - حدثنا أبو الحسين علي بن أحمد بن حرابخت الجير فتي النسابة  قال: حدثنا أحمد بن سلمان بن الحسن، قال: حدثنا جعفر بن محمد الصائغ، قال: حدثنا خالد العرني، قال: حدثنا هشيم قال: حدثنا أبو سفيان مولى مزينة عمن حدث عن سلمان الفارسي رحمه الله، أنه أتاه رجل فقال: يا أبا عبد الله إني لا أقوى على الصلاة بالليل، فقال: لا تعص الله بالنهار، وجاء رجل إلى أمير المؤمنين عليه السلام فقال: يا أمير المؤمنين إني قد حرمت الصلاة بالليل، فقال له أمير المؤمنين عليه السلام: أنت رجل قد قيدتك ذنوبك.  باب إنه عز وجل ليس بجسم ولا صورة 

3. Abu al-Husayn `Ali ibn Ahmad ibn Hirabakht al-Jiraffi al-Nassabah said: Ahmad ibn Salman ibn al-Hasan said: Ja`far ibn Muhammad al-Sa`igh said: Khalid al-`Urani said: Hushaym said: Abu Sufyan, the freed slave of Muzaynah: A man came to Salman al-Farisi (may Allah have mercy on him), and said: “O Abu `Abd Allah! I am deprived of performing my nightly prayers.” Salman replied: “Then do not disobey Allah during the day. A man came to the Commander of the Faithful (AS) and said: `O Commander of the Faithful! I am deprived of my nightly prayers.’” The Commander of the Faithful replied to him, “You are enslaved by your sins.”

Al-Tawḥīd

Book 2, Chapter 5