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 سعد بن عبد الله، عن أحمد بن محمد، عن أبيه عن محمد بن أبي عمير، عن عمر بن أذينة، عن محمد بن مسلم، عن أبي عبد الله عليه السلام قال: المشية محدثة .

1. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad on the authority of his father, on the authority of Muhammad ibn Abu `Umayr, on the authority of `Umar ibn Udhaynah, on the authority of Muhammad ibn Muslim that Abu `Abd Allah al-Sadiq (AS) said: “The Will is emerged [muhdatha].”

2 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله، قال: حدثنا محمد بن الحسن الصفار، عن جعفر بن محمد بن عبد الله، عن عبد الله بن ميمون القداح، عن جعفر بن محمد، عن أبيه عليهما السلام، قال: قيل لعلي عليه السلام: إن رجلا يتكلم في المشية فقال: ادعه لي، قال: فدعي له، فقال: يا عبد الله خلقك الله لما شاء أو لما شئت؟! قال: لما شاء، قال: فيمرضك إذا شاء أو إذا شئت؟! قال: إذا شاء: قال: فيشفيك إذا شاء أو إذا شئت؟! قال: إذا شاء، قال: فيدخلك حيث شاء أو حيث شئت؟! قال: حيث شاء، قال: فقال علي عليه السلام له: لو قلت غير هذا لضربت الذي فيه عيناك . 

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said on the authority of Ja`far ibn Muhammad ibn `Abd Allah, on the authority of `Abd Allah ibn Maymun al-Qaddah, on the authority of Ja`far ibn Muhammad, that His father, Muhammad al-Baqir (AS), said: I was aid to `Ali (AS), “A man speaks about Divine Will.” He (AS) said: “Call him to me.” The reported says: So he was called to his presence. Thus, Imam `Ali (AS) asked him, “O servant of Allah, did Allah create you out of His Will or out of your will?” He replied, “Out of His own Will.” He (AS) asked, “Does he make you ill when He wishes or when you wish?” He answered, “When He wishes.” He (AS) questioned, “Does He cure you when He wishes or when you wish?” He responded, “When He wishes.” He (AS) enquired, “Does he make you enter (this world) as He wishes or as you wish?” He answered, “As He wishes.” Hence, Ali (AS) said to him, “If you had said other than this, I would have hit your neck.

3 - وبهذا الإسناد قال: دخل على أبي عبد الله عليه السلام أو أبي جعفر عليه السلام رجل من أتباع بني أمية فخفنا عليه، فقلنا له: لو تواريت وقلنا ليس هو ههنا، قال: بل ائذنوا له فإن رسول الله صلى الله عليه وآله قال: إن الله عز وجل عند لسان كل قائل و يد كل باسط، فهذا القائل لا يستطيع أن يقول إلا ما شاء الله، وهذا الباسط لا يستطيع أن يبسط يده إلا بما شاء الله، فدخل عليه فسأله عن أشياء وآمن بها وذهب. 

3. And with the same chain of transmission that A man from the followers of the Umayyad dynasty entered the presence of Abu `Abd Allah al-Sadiq (AS) or Abu Ja`far al-Baqir (AS), so we feared for him (AS) and said to him: “You should conceal yourself or we should tell him that you are not here.” However, he (AS) said: On the contrary, grant him permission to enter my presence. Verily, the Messenger of Allah (SA) has said: `Verily, Allah, the Mighty and High, is at the tongue of every speaker, and is at the hand of every extender.’ Therefore, this speaker does not have the ability to say but what Allah, the Mighty and High, wills, and this extender is not capable of extending his hand but for what Allah wills. Hence, he entered the Imam`s (AS) presence, enquired about things, believed in them and then left.

4 - حدثنا أحمد بن الحسن القطان، قال: حدثنا أحمد بن محمد بن سعيد الهمداني، قال: حدثنا علي بن الحسن بن علي بن فضال، عن أبيه، عن مروان ابن مسلم، عن ثابت بن أبي صفية، عن سعد الخفاف، عن الأصبغ بن نباته، قال: قال أمير المؤمنين عليه السلام: أوحى الله عز وجل إلى داود عليه السلام: يا داود تريد وأريد ولا يكون إلا ما أريد، فإن أسلمت لما أريد أعطيتك ما تريد، وإن لم تسلم لما أريد أتعبتك فيما تريد، ثم لا يكون إلا ما أريد. 

4. Ahmad ibn al-Hasan al-Qittan said: Ahmad ibn Muhammad ibn Sa`id al-Hamdani said: `Ali ibn al-Hasan ibn `Ali ibn Fuddal said, on the authority of his father, on the authority of Marwan ibn Muslim, on the authority of Thabit ibn Abu Safiyyah, on the authority of Sa`d ibn al-Khaffaf, on the authority of al-Asbagh ibn Nubatah that The Commander of the Faithful (AS) said: “Allah, the Mighty and High, revealed to David [Dawud] (AS): O David, you will and I will. However, your will is not except what I will. Therefore, if you submit to My Will, I will bestow you with what you will. However, if you do not submit to My Will, I will trouble you in what you wish. In the end, it is always My will that will prevail.

5 - حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عيسى بن عبيد، عن سليمان بن جعفر الجعفري قال: قال الرضا عليه السلام: المشية والإرادة من صفات الأفعال، فمن زعم أن الله تعالى لم يزل مريدا شائيا فليس بموحد. 

5. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said, on the authority of Muhammad ibn `Isa ibn `Ubayd, on the authority of Sulayman ibn Ja`far al-Ja`fari that Al-Rida (AS) said: “The Divine Will and the Divine Intent are part of the Attributes of Action. So whoever claims that Allah, the Exalted, has always been the Intending Willer, then he is not a (true) monotheists.”

6 - حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد رضي الله عنهما، قالا: حدثنا سعد بن عبد الله، عن أحمد بن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر البزنطي، عن أبي الحسن الرضا عليه السلام قال: قلت له: إن أصحابنا بعضهم يقولون بالجبر وبعضهم بالاستطاعة، فقال لي: أكتب قال الله تبارك وتعالى: يا ابن آدم بمشيتي كنت أنت الذي تشاء لنفسك ما تشاء، وبقوتي أديت إلي فرائضي وبنعمتي قويت على معصيتي، جعلتك سميعا بصيرا قويا، ما أصابك من حسنة فمن الله، وما أصابك من سيئة فمن نفسك، وذلك أنا أولى بحسناتك منك وأنت أولى بسيئاتك مني، وذلك أني لا أسأل عما أفعل وهم يسألون، قد نظمت لك كل شئ تريد . 

6. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may Allah be pleased with them) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Ahmad ibn Muhammad ibn Abu Nasr al-Bazanfi that Abu al-Hasan al-Rida (AS) said: I asked him, “Some of our scholars believe in determinism [jabr], while others believe in ability [istita`ah].” Therefore, he (AS) replied to me, Write down: Allah, the Blessed and Exalted, said: O son of Adam! Your will is subject to My Will. You fulfill your obligations through My Power, and through My Bounty you have the strength to disobey me. I have made you seeing, hearing, and strong. Whatever good reaches you is from Allah, and whatever evil reaches you is from your own self. So I am worthier of your goods deeds than yourself, and you are worthier of your bad deeds than I am. This is why I will not be asked about what I do, while you will be asked about what you did. I have made systematic for you everything you wish.

7 - حدثنا أبي رحمه الله، قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن جعفر بن بشير، عن العرزمي، عن أبي عبد الله عليه السلام قال: كان لعلي عليه السلام غلام اسمه قنبر وكان يحب عليا عليه السلام حبا شديدا. فإذا خرج علي عليه السلام خرج على أثره بالسيف، فرآه ذات ليلة فقال: يا قنبر ما لك؟ قال: جئت لأمشي خلفك، فإن الناس كما تراهم يا أمير المؤمنين فخفت عليك، قال: ويحك أمن أهل السماء تحرسني أم من أهل الأرض؟! قال: لا، بل من أهل الأرض، قال: إن أهل الأرض لا يستطيعون لي شيئا إلا بإذن الله عز وجل من السماء، فارجع، فرجع. 

7. My father said: Sa`d ibn `Abd Allah said: Muhammad ibn al-Husayn ibn Abu al-Khattab said, on the authority of Ja`far ibn basher, on the authority of al-Arzami that Abu `Abd Allah al-Sadiq (AS) said: `Ali (AS) had a slave called Qanbar, who loved his mater `Ali (AS) very much. When `Ali (AS) used to go out, Qanbar would go out behind him with a sword. So `Ali (AS) saw him one night, and asked him, “O Qanbar, what is it?” He replied, “I walk behind you because I know how people are, and I feared for you, O Commander of the Faithful.” The Imam (AS) questioned, “Woe to you! Are you guarding me from the inhabitants of the heaven or the earth?” He answered, “No, only from the inhabitants of the earth.” `Ali (AS) said: “Verily, the inhabitants of the earth cannot do anything against me except by the will of Allah, the Mighty and High, from Heaven. So go back.” Thus, he returned.

8 - حدثنا محمد بن علي ماجيلويه رحمه الله، قال: حدثنا محمد بن يحيى العطار قال: حدثنا محمد بن أحمد بن يحيى بن عمران الأشعري، عن موسى بن عمر  عن ابن سنان، عن أبي سعيد القماط، قال: قال أبو عبد الله عليه السلام: خلق الله المشية قبل الأشياء، ثم خلق الأشياء بالمشية . 

8. Muhammad ibn `Ali Majilwayh (RA) said: Muhammad ibn Yahya al-`Attar said: Muhammad ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari said, on the authority of Musa ibn `Umar, on the authority of Ibn Sinan, on the authority of Abu Sa`id al-Qummat that Abu `Abd Allah al-Sadiq (AS) said: “Allah created the Divine Will before all things. He then created all things by means of His Will.”

9 - أبي رحمه الله، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن علي بن معبد، عن درست بن أبي منصور، عن فضيل بن يسار، قال: سمعت أبا - عبد الله عليه السلام يقول: شاء وأراد ولم يحب ولم يرض، شاء أن لا يكون شئ إلا بعلمه وأراد مثل ذلك، ولم يحب أن يقال له: (ثالث ثلاثة) ولم يرض لعباده الكفر .

9. My father (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of `Ali ibn Ma’bad, on the authority of Durust ibn Abu Mansur, on the authority of Fudayl ibn Yasar that Abu `Abd Allah al-Sadiq (AS) said: He wills, He intends, He dislikes, and He is displeased. He wills that nothing should exist without His Knowledge, and He intends similar to that. He dislikes it to be said of Him that `He is the third of the three,’ and He is displeased with His Servant’s’ disbelief.

10 - حدثنا أبو الحسن علي بن عبد الله بن أحمد الإصبهاني الأسواري، قال: حدثنا مكي بن أحمد بن سعدويه البرذعي، قال: أخبرنا أبو منصور محمد بن القاسم بن عبد الرحمن العتكي، قال: حدثنا محمد أشرس، قال: حدثنا بشر بن الحكيم، و إبراهيم بن نصر السورياني  قالا: حدثنا عبد الملك بن هارون بن عنترة، قال: حدثنا غياث بن المجيب  عن الحسن البصري، عن عبد الله بن عمر، عن النبي صلى الله عليه وآله، قال: سبق العلم، وجف القلم  وتم القضاء بتحقيق الكتاب وتصديق الرسالة والسعادة من الله والشقاوة من الله عز وجل  قال عبد الله بن عمر: إن رسول الله صلى الله عليه وآله وسلم كان يروي حديثه عن الله عز وجل قال: قال عز وجل: يا ابن آدم بمشيتي كنت أنت الذي تشاء لنفسك ما تشاء، وبإرادتي كنت أنت الذي تريد لنفسك ما تريد وبفضل نعمتي عليك قويت على معصيتي وبعصمتي وعفوي وعافيتي أديت إلي فرائضي، فأنا أولى بإحسانك منك  وأنت أولى بذنبك مني، فالخير مني إليك بما أوليت بداء  والشر مني إليك بما جنيت جزاء، وبسوء ظنك بي قنطت من رحمتي، فلي الحمد والحجة عليك بالبيان، ولي السبيل عليك بالعصيان، ولك الجزاء والحسنى عندي بالاحسان  لم أدع تحذيرك، ولم آخذك عند عزتك  ولم أكلفك فوق طاقتك، ولم أحملك من الأمانة إلا ما قدرت عليه  رضيت منك لنفسي ما رضيت به لنفسك مني.  قال عبد الملك: لن أعذبك إلا بما عملت. 

10. Abu al-Hasan `Ali ibn `Abd Allah ibn Ahmad al-Isbahani al-Aswari said: Makki ibn Ahmad ibn Sa`dwayh al-Burdha`I said: Abu Mansur Muhammad ibn al-Qasim ibn `Abd al-Rahman al`Ataki reported to us that Muhammad ibn Ashras said: Bushr ibn al-Hakam and Ibrahim ibn Nasr al-Suryani both said: `Abd al-Malik ibn Harun ibn `Antarah said: Ghiyadh ibn al-Mujib said, on the authority of al-Hasan al-Basri that `Abd Allah ibn `Umar that The Prophet (SA) said: Knowledge has precedence. The Pen has dried up. The Decree has been accomplished through the Book, and confirmed through the Message. Good fortune is from Allah, and adversity s from Allah, the Mighty and High.” `Abd Allah ibn `Umar says: The Messenger of Allah (SA) used to transmit the following tradition from Allah, the Mighty and High, that Allah, the Mighty and High, says: O son of Adam! You wish for what you wish through My Will. You intended for what you intend for through My Bounty. You disobey through the strength that I have given you. You fulfill your obligations through the health, protection, and forgiveness that I have granted you. I am worthier of your favor than yourself. And you are worthier of your sin that I am. Hence, any good which reached you is reward for your good deeds. And any evil that reaches you in punishment for the sins you have committed. As a result of your mistrust in Me, I have deprived you of My Mercy. All praise belongs to Me. And against you is evident proof (of your evil-doing). I have a way over you for your disobedience, and reward and the best outcome for you with favour. I do not call upon you to warn you. I do not hold you responsible for issues of honor. And I do not burden you with more than you can bear. And I did not impose you with the trust except what you have power over. I am pleased with you for Myself with what you are pleased with yourself from Me. Abd al-Malik explained: “I will never punish you except for what you do (wrong).”

11 - حدثنا تميم بن عبد الله بن تميم القرشي (ره) قال: حدثنا أبي، عن أحمد ابن علي الأنصاري، عن أبي الصلت عبد السلام بن صالح الهروي، قال: سأل المأمون يوما علي بن موسى الرضا عليهم السلام فقال له: يا ابن رسول الله ما معنى قول الله عز وجل: (ولو شاء ربك لآمن من في الأرض كلهم جميعا أفأنت تكره الناس حتى يكونوا مؤمنين * وما كان لنفس أن تؤمن إلا بإذن الله)  فقال الرضا عليه السلام: حدثني أبي موسى بن جعفر، عن أبيه جعفر بن محمد، عن أبيه محمد بن علي، عن أبيه علي بن الحسين، عن أبيه الحسين بن علي، عن أبيه علي بن أبي طالب عليهم السلام أن المسلمين قالوا لرسول الله صلى الله عليه وآله وسلم: لو أكرهت يا رسول الله من قدرت عليه من الناس على الإسلام كثر عددنا وقوينا على عدونا، فقال رسول الله صلى الله عليه وآله وسلم: ما كنت لألقى الله عز وجل ببدعة لم يحدث إلي فيها شيئا، وما أنا من المتكلفين، فأنزل الله تبارك وتعالى: يا محمد (ولو شاء ربك لآمن من في الأرض كلهم جميعا) على سبيل الالجاء والاضطرار في الدنيا كما يؤمنون عند المعاينة ورؤية البأس في الآخرة، ولو فعلت ذلك بهم لهم لم يستحقوا مني ثوابا ولا مدحا، لكني أريد منهم أن يؤمنوا مختارين غير مضطرين ليستحقوا مني الزلفى والكرامة ودوام الخلود في جنة الخلد (أفأنت تكره الناس حتى يكونوا مؤمنين) وأما قوله عز وجل: (وما كان لنفس أن تؤمن إلا بأذن الله)) فليس ذلك على سبيل تحريم الإيمان عليها ولكن على معنى أنها ما كانت لتؤمن إلا بإذن الله، وإذنه أمره لها بالإيمان ما كانت مكلفة متعبدة، وإلجاؤه إياها إلى الإيمان عند زوال التكليف والتعبد عنها. فقال المأمون: فرجت عني يا أبا الحسن فرج الله عنك .

11. Tamim ibn `Abd Allah ibn Tamim al-Qarashi (RA) said: My father said, on the authority of Ahmad ibn `Ali al-Ansari, on the authority of Abu al-Salt `Abd al-Salam ibn Salih al-Hirawi that One day al-Ma`mum asked `Ali ibn Musa al-Rida (AS). “O son of the Messenger of Allah! What is the meaning of the Word of Allah, the Mighty and High: And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers? And it is not for a soul to believe except by Allah’s permission. Consequently, al-Rida (AS) replied, My father Musa ibn Ja`far related to me, on the authority of his father Ja`far ibn Muhammad, on the authority of his father Muhammad ibn` Ali, on the authority of his father `Ali ibn al-Husayn, on the authority of his father al-Husayn ibn `Ali, on the authority of his father `Ali ibn Abu Talib (AS) that The Muslims said to the Messenger of Allah (SA): “O Messenger of Allah! If you compel the people over whom you have power to embrace Islam, then our numbers would increase, and we would have strength over our enemies.” The Messenger of Allah (SA) replied: “I could never face Allah, the Mighty and High, if I innovated and acted on my own without instruction. Surely, I am not those who force people (into faith).” Hence, Allah, the Blessed and Exalted, revealed: O Muhammad! And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; through (personal) commitment or through compulsion. They would have believed as those who accept faith after observation, and seeing the strength of the Hereafter. If you compelled them to believe, they would not deserve any reward or praise from Me. Although I want them to believe, I want them to do so freely, and without compulsion. That way, they will earn the right to be in My Proximity, and to receive My Honor, through eternal life in Paradise. Will you then force men till they become believers? As for the Word of the Mighty and High: And it is not for a soul to believe except by Allah’s permission, it does not mean that the soul has been forbidden from believing. Rather, it means that the soul does not believe but by the will of Allah. For a soul to believe Allah’s Will is His Command. The soul is not forced or compelled to believe. Rather, he commits the soul to belief when it is devoid of force or compulsion.” Al-Ma’mun said: “You have relieved me O Abu alHasan. May Allah relieve you!”

12 - حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد رحمهما الله قالا: حدثنا محمد بن يحيى العطار وأحمد بن إدريس جميعا، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن إبراهيم بن هاشم، عن علي بن معبد، عن درست، عن فضيل بن يسار، قال: سمعت أبا عبد الله عليه السلام يقول: شاء الله أن أكون مستطيعا لما لم يشأ أن أكون فاعله  قال: وسمعته يقول: شاء وأراد ولم يحب ولم يرض، شاء أن لا يكون في ملكه شئ إلا بعلمه، وأراد مثل ذلك، ولم يحب أن يقال له: (ثالث ثلاثة) ولم يرض لعباده الكفر. 

12. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Muhammad ibn Yahya al-`Attar and Ahmad ibn Idris both said, on the authority of Muhammad ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari, on the authority of Ibrahim ibn Hashim, on the authority of `Ali ibn Ma`bad, on the authority of Durust, on the authority of Fudayl ibn Yasar that Abu `Abd Allah al-Sadiq (AS) said: “Allah willed for me to be capable, and not to be the does.” The reported says: I also heard him saying that He wills, He intends, He dislikes, and He is displeased. He wills that nothing should exist in His Sovereignty without His Knowledge, and He intends similar to that. He dislikes it to be said that `He is the third of three,’ and He is displeased with the disbelief of His Servants.

13 - حدثنا أبي، ومحمد بن الحسن بن أحمد بن الوليد رضي الله عنهما، قالا: حدثنا محمد بن يحيى العطار، وأحمد بن إدريس جميعا، عن محمد بن أحمد بن يحيى بن عمران الأشعري، قال: حدثنا يعقوب بن يزيد، عن علي بن حسان، عن إسماعيل ابن أبي زياد الشعيري، عن ثور بن يزيد، عن خالد بن سعدان  عن معاذ بن جبل، قال: قال رسول الله صلى الله عليه وآله وسلم: سبق العلم، وجف القلم، ومضى القدر بتحقيق الكتاب وتصديق الرسل وبالسعادة من الله عز وجل لمن آمن واتقى وبالشقاء لمن كذب و كفر وبولاية الله المؤمنين وبراءته من المشركين، ثم قال رسول الله صلى الله عليه وآله وسلم: عن الله أروي حديثي إن الله تبارك وتعالى يقول: يا ابن آدم بمشيتي كنت أنت الذي تشاء لنفسك ما تشاء، وبإرادتي كنت أنت الذي تريد لنفسك ما تريد، وبفضل نعمتي عليك قويت على معصيتي، وبعصمتي وعوني وعافيتي أديت إلي فرائضي، فأنا أولى بحسناتك منك، وأنت أولى بسيئاتك مني، فالخير مني إليك بما أوليت بداء، و الشر مني إليك بما جنيت جزاء، وبإحساني إليك قويت على طاعتي، وبسوء ظنك بي قنطت من رحمتي، فلي الحمد والحجة عليك بالبيان، ولي السبيل عليك بالعصيان، ولك جزاء الخير عندي بالاحسان، لم أدع تحذيرك، ولم أخذك عند عزتك، ولم أكلفك فوق طاقتك، ولم أحملك من الأمانة إلا ما أقررت به على نفسك  رضيت لنفسي منك ما رضيت لنفسك مني.  باب الاستطاعة  

13. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Muhammad ibn Yahya la-`Attar and Ahmad ibn Idris both said, on the authority of Muhammad ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari that Ya`qub ibn Yazid said, on the authority of `Ali ibn Hassan, on the authority of Isma`il ibn Abu Ziyad al-Sha`iri, on the authority of Thawr ibn Yazid, on the authority of Khalid ibn Sa`dan, on the authority of Mu`adh ibn Jabal that The Messenger of Allah (SA) said: Knowledge had precedence. The Pen has dried up. And the Divine Decree has been completed by the Book and confirmed by the Message. Good fortune is from Allah, the Mighty and High, and belongs to those who believe in Allah and fear Him. Adversity is for those who reject the guardianship [wilayah] of Allah over the believers and who reject His Immunity for the polytheists. The Messenger of Allah (SA) then continued, I transmit my tradition from Allah, the Blessed and Exalted, He says: O son of Adam! You will through My Will. You intend through My Intent. You disobey through My Strength. You fulfill your obligations through the health I have given you through My Help and My Protection. I am worthier of your good deeds than you are. And you are worthier of your evil deeds than I am. Any good that reaches you is reward for your good deeds. And any evil that befalls you is punishment for your evil deeds. Through My Favour over you, you have strength to obey Me. Since you do not put your trust in Me, I have deprived you of My Mercy. All praise belongs to Me. And you shall be judge on the basis of clear evidence. I have a way over you for your disobedience, and good reward for you with favour. I do not call upon to warn you. I do not hold you responsible for issues of honor, and I do not burden you with more than you can bear. I did not impose anything on you but what you confirmed yourself. I am please with you for Myself with what you are pleased with yourself for Me.

Al-Tawḥīd

Book 2, Chapter 55