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 يعقوب بن يزيد، عن حماد بن عيسى، عن إبراهيم بن عمر اليماني، عن أبي عبد الله عليه السلام، قال: إن الله عز وجل خلق الخلق فعلم ما هم صائرون إليه، وأمرهم ونهاهم، فما أمرهم به من شئ فقد جعل لهم السبيل إلى الأخذ به، وما نهاهم عنه من شئ فقد جعل لهم السبيل إلى تركه، ولا يكونوا آخذين ولا تاركين إلا بإذن الله (١). 

1. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn Yazid, on the authority of Hammad ibn `Isa, on the authority of Ibrahim ibn `Umar al-Yamani that Abu `Abd Allah al-Sadiq (AS) said: Verily, Allah, the Mighty and High, created a creation, and knew they would proceed to Him. He commanded them what to do and what not to do. However, He never commands them to do anything until He has given them the ability do so; and He never forbids them from doing anything until He gives them the means to refrain from doing so. People never act or refrain from acting but with the permission of Allah, the Mighty and High, i.e. with His Knowledge.

2 - أبي رحمه الله، قال: حدثنا علي بن إبراهيم، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن حفص بن قرط، عن أبي عبد الله عليه السلام قال: قال رسول الله صلى الله عليه وآله وسلم: من زعم أن الله تبارك وتعالى يأمر بالسوء والفحشاء فقد كذب على الله، و من زعم أن الخير والشر بغير مشية الله فقد أخرج الله من سلطانه، ومن زعم أن المعاصي بغير قوة الله فقد كذب على الله، ومن كذب على الله أدخله الله النار. يعني بالخير والشر: الصحة والمرض، وذلك قوله عز وجل: ﴿ونبلوكم بالشر والخير فتنة﴾ .

2. My father (RA) said: `Ali ibn Ibrahim said, on the authority of Yunus ibn `Abd al-Rahman, on the authority of Hafs ibn Qurt that Abu `Abd Allah al-Sadiq (AS) said: The Messenger of Allah (SA) said: Whoever claims that Allah, the Blessed and Exalted, commands immorality and indecency has attributed a lie to Allah. And whoever claims that good and evil take place without the will of Allah, has removed Allah from His Rule. Whoever claims that sins can take place without the power of Allah, has attributed a lie to Allah. And whoever attributes lie to Allah, Allah will cast him into Hell. The meaning of good and evil is health and illness, referring to his saying, the Majestic and Glorious: "And We try you by evil and good by way of probation." (Quran 21:35)

3 - حدثنا محمد بن موسى بن المتوكل رحمه الله، قال: حدثنا علي بن الحسين السعدآبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن يونس بن عبد الرحمن عن غير واحد، عن أبي جعفر، وأبي عبد الله عليهما السلام، قالا: إن الله عز وجل أرحم بخلقه من أن يجبر خلقه على الذنوب ثم يعذبهم عليها، والله أعز من أن يريد أمرا فلا يكون، قال: فسئلا عليهما السلام، هل بين الجبر والقدر منزلة ثالثة؟ قالا: نعم، أوسع مما بين السماء والأرض . 

3.Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn al-Husayn al-Sa`dabadi said, on the authority of Ahmad ibn Abu `Abd Allah al—Barqi, on the authority of his father, on the authority of Yunus ibn `Abd al-Rahman, on the authority of more than one that Abu Ja`far al-Baqir and Abu `Abd Allah al-Sadiq (AS) both said: “Verily, Allah, the Mighty and High, is too Merciful towards His Creation then to compel them to sin and then punish them for it. Allah is Mightier than intending a matter and not being able to it.” The reporter says: “They were both asked: “Is there another position besides that of compulsion and free will?” They replied, “Yes, verily, and it is broader than the space between heaven and earth.”

4 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله، قال: حدثنا الحسن ابن متيل  عن أحمد بن أبي عبد الله، عن علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله عليه السلام، قال: الله تبارك وتعالى أكرم من أن يكلف الناس ما لا يطيقونه والله أعز من أن يكون في سلطانه ما لا يريد 

4. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Hasan ibn Mattil said, on the authority of Ahmad ibn Abu `Abd Allah, on the authority of `Ali ibn al-Hakam, on the Hisham ibn Salim, that Abu `Abd Allah al-Sadiq (AS) said: Allah, the Blessed and Exalted, is more Honorable than obliging people to do what they do not have the strength to do. And Allah is Mightier than allowing something to exist in His Rule that He does not intend.

5 - حدثنا علي بن عبد الله الوراق رحمه الله، قال: حدثنا محمد بن جعفر ابن بطة، قال: حدثنا محمد بن الحسن الصفار، ومحمد بن علي بن محبوب، ومحمد بن الحسين بن عبد العزيز، عن أحمد بن محمد بن عيسى، عن الحسين بن سعيد، عن حماد ابن عيسى الجهني، عن حريز بن عبد الله، عن أبي عبد الله عليه السلام، قال: إن الناس في القدر على ثلاثة أوجه: رجل يزعم أن الله عز وجل أجبر الناس على المعاصي فهذا قد ظلم الله في حكمه فهو كافر، ورجل يزعم أن الأمر مفوض إليهم فهذا قد أوهن الله في سلطانه فهو كافر، ورجل يزعم أن الله كلف العباد ما يطيقون ولم يكلفهم ما لا يطيقون وإذا أحسن حمد الله، وإذا أساء استغفر الله، فهذا مسلم بالغ. 

5. `Ali ibn `Abd Allah al-Warraq (RA) said: Muhammad ibn Ja`far ibn Buttah said: Muhammad ibn al-Hasan al-Saffar, Muhammad ibn `Ali ibn Mahbub and Muhammad ibn al-Husayn ibn `Abd al-`Aziz all three said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of al-Husayn ibn Sa`id, on the authority of Hammad ibn `Isa al-Juhani, on the authority of Hariz ibn `Abd Allah that Abu `Abd Allah al-Sadiq (AS) said: Verily, on the subject of free will, there are three types of persons. One person claims that Allah, the Mighty and High, has compelled people to sin. He is an unbeliever who has insulted the judgment of Allah. The second person claims that Allah has relinquished all mattes. He is an unbeliever as well, as he has insulted the rule of Allah. The third person claims that Allah only obliges His Servants to do what they have the strength to do, and does not oblige them to do what they do not have the strength to do. This is the correct Muslim: he who praises Allah when he does good and repents to Allah when he commits a sin.

6 - حدثنا علي بن عبد الله الوراق رحمه الله قال: حدثنا سعد بن عبد الله، عن إسماعيل بن سهل، عن عثمان بن عيسى، عن محمد بن عجلان، قال: قلت لأبي - عبد الله عليه السلام: فوض الله الأمر إلى العباد؟ فقال: الله أكرم من أن يفوض إليهم، قلت: فأجبر الله العباد على أفعالهم؟ فقال: الله أعدل من أن يجبر عبدا على فعل ثم يعذبه عليه. 

6. `Ali ibn `Abd Allah al-Warraq (RA) said: Sa`d ibn `Abd Allah, said, on the authority of Isma`il ibn Sahl, on the authority of `Uthman ibn `Isa, on the authority of Muhammad ibn `Ajlan that I asked Abu `Abd Allah al-Sadiq (AS): “Has Allah relinquished the affairs to the servants?” He (AS) replied, “allah is more Honorable than to relinquish matter to them.” I asked, “Then has Allah compelled His Servant to disobey in their actions?” He answered, “Allah is for too Just to compel His Servant to sin, and then punish him for doing so.”

7 - أبي رحمه الله، قال: حدثنا: سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن خالد، عن أبيه، عن سليمان بن جعفر الجعفري، عن أبي الحسن الرضا عليه السلام، قال: ذكر عنده الجبر والتفويض، فقال: ألا أعطيكم في هذا أصلا لا تختلفون فيه ولا تخاصمون عليه أحدا إلا كسرتموه، قلنا: إن رأيت ذلك، فقال: إن الله عز وجل لم يطع بإكراه، ولم يعص بغلبة  ولم يهمل العباد في ملكه، هو المالك لما ملكهم، والقادر على ما أقدرهم عليه، فإن ائتمر العباد بطاعته لم يكن الله عنها صادا ولا منها مانعا وإن ائتمروا بمعصيته فشاء أن يحول بينهم وبين ذلك فعل وإن لم يحل وفعلوه فليس هو الذي أدخلهم فيه، ثم قال عليه السلام: من يضبط حدود هذا الكلام فقد خصم من خالفه .

7. My father (RA) said: Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn Khalid said, on the authority of his father, on the authority of Sulayman in Ja`far al-Ja`fari that Determinism and relinquishment were mentioned in the presence of Abu al-Hasan alRida (AS). Hence, he (AS) said: “Shall I not give you an argument that will enable you to destroy the arguments of anyone who debates with you?” We replied, “Only if you think it is proper.” He (AS) replied, Verily, Allah, the Mighty and High, does not compel anyone to obey or disobey. He does not neglect His Servants in His Sovereignty. He is the Master over Everything they Possess, and He is All-Powerful over their actins. If they decide to obey Allah, He will not prevent them or obstruct them. If they decide to disobey Allah, and He wishes to prevent them form doing so, He will do so. However, if He does not prevent them from disobeying, and they disobey, He has not compelled them to do so. He (AS) then added, “whosoever masters this argument will defeat his opponent.”

8 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن خنيس بن محمد، عن محمد بن يحيى الخزاز، عن المفضل بن عمر، عن أبي عبد الله عليه السلام، قال: لا جبر ولا تفويض ولكن أمر بين أمرين، قال: قلت: وما أمر بين أمرين؟ قال: مثل ذلك مثل رجل رأيته على معصية فنهيته فلم ينته فتركته ففعل تلك المعصية، فليس حيث لم يقبل منك فتركته أنت الذي أمرته بالمعصية.  

8. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said, on the authority of Khunays ibn Muhammad, on the authority of Muhammad ibn Yahya al-Khazzaz, on the authority of al-Mufaddal ibn `Umar that Abu `Abd Allah al-Sadiq (AS) said: “There is no determinism and thee is no relinquishment. Rather, the decree is between the two.” The reporter says: I asked, “What is the decree between the two?” He (AS) replied, “The example of that is of a man who was about to commit a sin. You saw him, and you told him not to do it. However, he did not stop. Then you left him, and he committed the sin. You abandoned him to his sin because he did not heed your warning. This does not mean that you encouraged him to sin.”

9 - حدثنا محمد بن إبراهيم بن إسحاق المؤدب رحمه الله، قال: حدثنا أحمد ابن علي الأنصاري، عن عبد السلام بن صالح الهروي، قال: سمعت أبا الحسن علي بن موسى بن جعفر عليهم السلام يقول: من قال بالجبر فلا تعطوه من الزكاة ولا تقبلوا له شهادة، إن الله تبارك وتعالى لا يكلف نفسا إلا وسعها، ولا يحملها فوق طاقتها  ولا تكسب كل نفس إلا عليها، ولا تزر وازرة وزر أخرى.  

9. Muhammad ibn Ibrahim ibn Ishaq al-Mu`addab (RA) said: Ahmad ibn `Ali al-Ansari said, on the authority of ~Abd al-Salam ibn Salih al-Hirawi that Abu al-Hasan `Ali ibn Musa ibn Ja`far (AS) said: Do not give charity or accept the testimony of someone who believes in determinism. Verily, Allah, the Blessed and Exalted, does not burden not burden a soul with more than it can bear. No bearer of a burden shall bear the burden of another.

10 - حدثنا جعفر بن محمد بن مسرور رحمه الله قال: حدثنا الحسين بن محمد ابن عامر، عن معلى بن محمد البصري، عن الحسن بن علي الوشاء، عن أبي الحسن الرضا عليه السلام، قال: سألته فقلت له: الله فوض الأمر إلى العباد؟ قال: الله أعز من ذلك، قلت: فأجبرهم على المعاصي؟ قال: الله أعدل وأحكم من ذلك، ثم قال: قال الله عز وجل: يا ابن آدم أنا أولى بحسناتك منك، وأنت أولى بسيئاتك مني، عملت المعاصي بقوتي التي جعلتها فيك. 

10. Ja`far ibn Muhammad ibn Masrur (RA) said: al-Husayn ibn Muhammad ibn `Amir said, on the authority of Mu`alla ibn Muhammad al-Basri, on the authority of al-Hasan ibn `Ali alWashsha’ that Abu al-Hasan al-Rida (AS) said: I asked him, “Has Allah relinquished matters to the servants?” He (AS) replied, “Allah is Mightier than that.” I asked, “Then has He compelled them to sins?” He (AS) answered, “Allah is more Just and better Judge than that.” He then added, “Allah, the Mighty and High, has said: `O son of Adam, I am worthier of your good deeds than yourself, and you are worthier of your bad deeds than Me. You committed sins by means of My Power.’

11 - أبي رحمه الله، قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد، قال: حدثنا أبو عبد الله الرازي، عن الحسن بن الحسين اللؤلؤي، عن ابن سنان، عن مهزم، قال: قال أبو عبد الله عليه السلام: أخبرني عما اختلف فيه من خلفت من موالينا، قال: قلت: في الجبر والتفويض، قال: فسلني، قلت: أجبر الله العباد على المعاصي؟ قال: الله أقهر لهم من ذلك  قال: قلت: ففوض إليهم؟ قال: الله أقدر عليهم من ذلك، قال: قلت: فأي شئ هذا أصلحك الله؟ قال: فقلب يده مرتين أو ثلاثا، ثم قال: لو أجبتك فيه لكفرت. 

11. My father (RA) said: Ahmad in Idris said, on the authority of Muhammad ibn Ahmad that Abu `Abd Allah al-Razi said, on the authority of al-Hasan ibn al-Husayn al-Lu’lu’I, on the authority of Ibn Sinan, on the authority of Mahzam that Abu `Abd Allah al-Sadiq (AS) asked, “Tell me what our followers disagree upon with those you oppose?” I replied, “In determinism and relinquishment.” He (AS) said: “then ask me.” I enquired, “Has Allah compelled His Servants to sin?” He (AS) answered, “Allah is more Subduer than that for them” I asked, “Did He then give them complete free will?” He (AS) replied, “Allah is more Powerful over them than that.” I questioned, “May Allah be in peace with you! Where does the truth lie?” He (AS) turned his hand over twice or thrice then responded, “If I answered that question, you would surely disbelieve.”

12 - حدثنا أحمد بن هارون الفامي رضي الله عنه، قال: حدثنا محمد بن عبد الله ابن جعفر الحميري، عن أبيه، قال: حدثنا إبراهيم بن هاشم، عن علي بن معبد، عن الحسين بن خالد، عن أبي الحسن علي بن موسى الرضا عليهما السلام، قال: قلت له: يا ابن رسول الله إن الناس ينسبوننا إلى القول بالتشبيه والجبر لما روي من الأخبار في ذلك عن آبائك الأئمة عليهم السلام، فقال: يا ابن خالد أخبرني عن الأخبار التي رويت عن آبائي الأئمة عليهم السلام في التشبيه والجبر أكثر أم الأخبار التي رويت عن النبي صلى الله عليه وآله وسلم في ذلك؟! فقلت: بل ما روي عن النبي صلى الله عليه وآله وسلم في ذلك أكثر، قال: فليقولوا: إن رسول الله صلى الله عليه وآله وسلم كان يقول بالتشبيه والجبر إذا، فقلت له: إنهم يقولون: إن رسول الله صلى الله عليه وآله وسلم لم يقل من ذلك شيئا وإنما روي عليه، قال: فليقولوا في آبائي عليهم السلام: إنهم لم يقولوا من ذلك شيئا وإنما روي عليهم، ثم قال عليه السلام: من قال بالتشبيه والجبر فهو كافر مشرك ونحن منه براء في الدنيا والآخرة يا ابن خالد إنما وضع الأخبار عنا في التشبيه والجبر الغلاة الذين صغروا عظمة الله، فمن أحبهم فقد أبغضنا، ومن أبغضهم فقد أحبنا، ومن والاهم فقد عادانا، ومن عاداهم فقد والانا، ومن وصلهم فقد قطعنا، ومن قطعهم فقد وصلنا، ومن جفاهم فقد برنا، ومن برهم فقد جفانا، ومن أكرمهم فقد أهاننا، ومن أهانهم فقد أكرمنا، ومن قبلهم فقد ردنا، ومن ردهم فقد قبلنا، ومن أحسن إليهم فقد أساء إلينا، ومن أساء إليهم فقد أحسن إلينا، ومن صدقهم فقد كذبنا، ومن كذبهم فقد صدقنا، ومن أعطاهم فقد حرمنا، ومن حرمهم فقد أعطانا، يا ابن خالد من كان من شيعتنا فلا يتخذن منهم وليا ولا نصيرا.  باب القضاء والقدر والفتنة والأرزاق والأسعار والآجال 

12. Ahmad ibn Harun al-Fami (RA) said: Muhammad ibn `Abd Allah ibn Ja`far al-Himyari said, on the authority of his father that Ibrahim ibn Hashim said, on the authority of `Ali ibn Ma`bad, on the authority of al-Husayn ibn Khalid that I asked Abu al-Hasan `Ali ibn Musa al-Rida (AS): “O son of the Messenger of Allah! People claim that we believe in anthropomorphism and determinism on the basis of the traditions transmitted from your forefathers (AS).” Consequently, he (AS) said: “O son of Khalid! Are there more traditions about anthropomorphism and determinism related from my forefathers the Imam (AS) or are there more traditions about anthropomorphism and determinism related from the Prophet?” I answered, “Truly, there are far more transmitted from the Prophet (SA).” He (AS) said: “(Instead of accusing the Imams), they should accuse the Messenger of Allah (SA) of believing in anthropomorphism and determinism.” I asked him, “They claim: `Verily, the Messenger of Allah (SA) never said anything on the subject; rather, what has been transmitted has been falsely attributed to him.” He responded, “Then they should say the same thing about my forefathers (AS): They never spoke on the subject; rather, what has been transmitted has been falsely attributed to them.” He then added, Whoever believes in anthropomorphism and determinism is an unbeliever and an infidel. We disown them in this world and the Hereafter. O son of Khalid! Verily, the traditions concerning anthropomorphism and determinism have been fabricated in our name by the exaggerators [ghali], who belittle the greatness of Allah. Therefore, whoever likes them dislikes us, and whoever dislikes them, likes us. Whoever befriends them shuns us, and whoever shuns them befriends us. Whoever strengthens ties with them servers ties with us, and whoever (severs) shuns ties with them strengthens ties with us. Whoever is harsh with them is kind to us, and whoever is kind to them is harsh with us. Whoever honors them has insulted us, and whoever insults them has honored us. Whoever accepted them has rejected us, and whoever rejects them has accepted us. Whoever is good to them is mean to us, and whoever is mean to them is good to us. Whoever verifies them belies us, and whoever belies them, verifies us. Whoever bestows anything upon them, has refused to bestow it to us. O son of Khalid! Whoever is our Shi`ite, then he should not take them to be his fiend or helper.

Al-Tawḥīd

Book 2, Chapter 59