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 الحسين بن يحيى بن ضريس البجلي  قال: حدثنا أبي، قال: حدثنا أبو جعفر محمد بن عمارة السكري السرياني، قال: حدثنا إبراهيم بن عاصم بقزوين، قال: حدثنا عبد الله بن هارون الكرخي، قال: حدثنا أبو جعفر أحمد بن عبد الله بن يزيد بن سلام بن عبيد الله قال: حدثني أبي عبد الله بن يزيد، قال حدثني أبي يزيد بن سلام، عن أبيه سلام بن عبيد الله، عن عبد الله بن سلام مولى رسول الله صلى الله عليه وآله وسلم  أنه قال: سألت رسول الله صلى الله عليه وآله وسلم فقلت: أخبرني أيعذب الله عز وجل خلقا بلا حجة؟ فقال: معاذ الله، قلت: فأولاد المشركين في الجنة أم في النار؟ فقال: الله تبارك وتعالى أولى بهم، إنه إذا كان يوم القيامة وجمع الله عز وجل الخلائق لفصل القضاء يأتي بأولاد المشركين فيقول لهم: عبيدي وإمائي من ربكم وما دينكم وما أعمالكم؟! قال: فيقولون: اللهم ربنا أنت خلقتنا ولم نخلق شيئا وأنت أمتنا ولم نمت شيئا ولم تجعل لنا ألسنة ننطق بها، ولا أسماعا نسمع بها ولا كتابا نقرؤه، ولا رسولا فنتبعه، ولا علم لنا إلا ما علمتنا، قال: فيقول لهم عز وجل: عبيدي وإمائي إن أمرتكم بأمر أتفعلوه؟! فيقولون: السمع والطاعة لك يا ربنا، قال: فيأمر الله عز وجل نارا يقال لها: الفلق، أشد شئ في جهنم عذابا فتخرج من مكانها سوداء مظلمة بالسلاسل والأغلال، فيأمرها الله عز وجل أن تنفخ في وجوه الخلائق نفخة فتنفخ، فمن شدة نفختها تنقطع السماء وتنطمس النجوم وتجمد البحار وتزول الجبال وتظلم الأبصار وتضع الحوامل حملها ويشيب الولدان من هولها يوم القيامة، ثم يأمر الله تبارك وتعالى أطفال المشركين أن يلقوا أنفسهم في تلك النار، فمن سبق له في علم الله عز وجل أن يكون سعيدا ألقى نفسه فيها فكانت عليه بردا وسلاما كما كانت على إبراهيم عليه السلام، ومن سبق له في علم الله عز وجل أن يكون شقيا امتنع فلم يلق نفسه في النار، فيأمر الله تبارك و تعالى النار فتلقطه لتركه أمر الله وامتناعه من الدخول فيها فيكون تبعا لآبائه في جهنم، وذلك قوله عز وجل (فمنهم شقي وسعيد * فأما الذين شقوا ففي النار لهم فيها زفير وشهيق * خالدين فيها ما دامت السماوات والأرض إلا ما شاء ربك أن ربك فعال لما يريد * وأما الذين سعدوا ففي الجنة خالدين فيها ما دامت السماوات والأرض إلا ما شاء ربك عطاء غير مجذوذ) . 

1. Al-Husayn ibn Yahya ibn Durays al-Bajali said: My father said: Abu Ja`far Muhammad ibn `Imran al-Sukkari al-Siryani said: Ibrahim ibn `Asim said in Qazwin that `Abd Allah ibn Harun al-Karkhi said: Abu Ja`far Ahmad ibn `Abd Allah ibn Yazid ibn Sallam ibn `Ubayd Allah said: Abu `Abd Allah ibn ibn Yazid related to me that Abu Yazid ibn Sallam related to me, on the authority of his father Sallam ibn `Ubayd Allah, on the authority `Abd Allah ibn Sallam freed slave of the Messenger of Allah (SA) that I asked the Messenger of Allah (SA): “Tell me: Will Allah, the Mighty and High, punish His Creation without evidence?” He (SA) replied, “Allah forbid.” I asked, “Then, do the children of monotheists go to Heaven or Hell? Hence, he (SA) replied, Allah, the Blessed and Exalted, is more adequate for them. When the Day of Judgment comes and Allah, the Mighty and High, assembles creation to deliver His Judgment. He will bring forth the children of the monotheists, and will ask them: “O My Servants! Who is your Lord? What is your religion? And what deeds have you brought forth?” They will reply: “O our Allah, our Lord, You created us, while we did no create anything. You made us die, while we did not make anything die. However, You did no make our tongues speak, nor our ears hear, nor did you give us a Book to guide us or send us a messenger to follow. We know nothing more than what You have taught us.” The Mighty and High will reply to them: “O My Servants! If I gave you an order, would you follow it?”” They will say: “O our Lord, listening and obedience belongs to You.” The reporter says: he (SA) said: Allah, the Mighty and High, will command a fire from Hell, called al-Falaq, which is the most severe in punishment in Hell. Thus, it will come out of its place, black, darkened, and covered with chains and shackles. Allah, the Mighty and High, will command it to blow in the face of creation, and it will blow. As a result of the blow, the heaven will be covered, the starts will be obliterated, the oceans will freeze, the mountains will crumble, the vision will be impeded, pregnant women will miscarry, and the hair of children will turn grey out of horror on the Day of Judgment. Then Allah, the Blessed and Exalted, will command the children of the monotheists to cast themselves into that fire. Thus, whoever was privileged in the Knowledge of Allah, the Mighty and High, from before will cast themselves into the fire. The fire, however, will become cool for them, and a source of safety, as it was for Ibrahim (AS). Those whomever Allah, the Mighty and High, knows to be adverse, however, will refuse to throw themselves into the fire. Hence, Allah, the Blessed and Exalted, will command the fire to gather them for failing to heed Allah’s command, and for refusing to enter the fire. As a result they will be in Hell in succession to their forefathers. Such is the Word of the Mighty and High: Then (some) of them shall be unhappy and (others) happy. So as to those who are unhappy, they shall be in the fire; for them shall be sighting and groaning in it: Abiding therein so long as the heavens and the earth endure, except as your Lord please; surely your Lord is the Mighty Doer of what He intends. And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please; a gift which shall never be cut off.

2 - حدثنا أحمد بن زياد جعفر الهمداني رحمه الله، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن عبد السلام بن صالح الهروي، عن الرضا عليه السلام قال: قلت له: لأي علة أغرق الله عز وجل الدنيا كلها في زمن نوح عليه السلام وفيهم الأطفال ومن لا ذنب له؟ فقال: ما كان فيهم الأطفال لأن الله عز وجل أعقم أصلاب قوم نوح وأرحام نسائهم أربعين عاما فانقطع نسلهم فغرقوا ولا طفل فيهم، وما كان الله عز وجل ليهلك بعذابه من لا ذنب له، وأما الباقون من قوم نوح عليه السلام فأغرقوا لتكذيبهم لنبي الله نوح عليه السلام وسائرهم أغرقوا برضاهم بتكذيب المكذبين، ومن غاب عن أمر فرضي به كان كمن شهده وأتاه. 

2. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of `Abd Al-Salam ibn Salih al-Hirawi that Al-Rida (AS) said: I asked him, “For what reason did Allah, the Mighty and High, drown the whole of the earth in the time of Nuh (AS), while there were children among them who were free of sin?” So he (AS) replied, There were no children among them, because Allah, the Mighty and High, made the male reproductive system infertile and the female wombs barren for forty years. Thus, their lineage was cut. So He drowned them while there were no children among them. Allah, the Mighty and High, does not destroy with His Punishment anyone who is without sin. As for the rest of Nuh’s (AS) people then they were drowned for belying Nuh, the Prophet of Allah, (AS). They were all drowned for agreeing with the belying ones. Whoever is absent from a matter, and agrees to it, is like one that witnesses it and commits it.

3 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله، قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن محمد بن سنان، عن طلحة بن زيد، عن جعفر بن محمد، عن أبيه عليهما السلام، قال: إن أولاد المسلمين هم موسومون عند الله عز وجل شافع ومشفع  فإذا بلغوا اثنتي عشرة سنة كتبت لهم الحسنات، وإذا بلغوا الحلم كتبت عليهم السيئات. 

3. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said, on the authority of al-`Abbas ibn Ma`ruf, on the authority of Muhammad ibn Sinan, on the authority of Talhah ibn Zayd, on the authority of Ja`far ibn Muhammad (AS) that His father al-Baqir (AS) said Verily, the children of the Muslims are known to Allah, the Mighty and High, as intercessors, and those who will receive intercession. When they become twelve years of age, the merits are written for them, and when they reach the age of puberty, their offences are also noted down.

4 - 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 علي بن إسماعيل، عن حماد بن عيسى، عن حريز، عن زرارة، عن أبي جعفر عليه السلام، قال: إذا كان يوم القيامة احتج الله عز وجل على سبعة: على الطفل، والذي مات بين النبيين، والشيخ الكبير الذي أدرك النبي وهو لا يعقل، والأبله، والمجنون الذي لا يعقل، والأصم، والأبكم، فكل واحد منهم يحتج على الله عز وجل  قال: فيبعث الله عز وجل إليهم رسولا فيؤجج لهم نارا  و يقول: إن ربكم يأمركم أن تثبوا فيها  فمن وثب فيها كانت عليه بردا وسلاما ومن عصى سيق إلى النار. 

4. 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 `Ali ibn Isma`il, on the authority of Hammad ibn `Isa, on the authority of Hariz, on the authority of Zurarah that Abu Ja`far al-Baqir (AS) said: When the Day of Judgement comes, Allah, the Mighty and High, will hold objection against seven: the child, the one who died during the period between two prophets, the elderly senile man who lived during the period of prophecy, the simple-minded person, the mentally ill, the deaf and the dumb. Each of these defendants will plead their case to Allah, the Mighty and High. Allah, the Mighty and High, will send to them a messenger. He will light a fire for them and say: Verily, your Lord has commanded you to jump into it. Thus, whoever jumps in it, it will become cool, and a means of peace for him, and whoever resist will be driven to the Hell.

5 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله، قال: حدثنا محمد بن الحسن الصفار، عن فضل بن عامر، عن موسى بن القاسم البجلي، عن حماد بن عيسى، عن حريز، عن زرارة بن أعين، قال: رأيت أبا جعفر عليه السلام صلى على ابن لجعفر عليه السلام صغير فكبر عليه، ثم قال: يا زرارة إن هذا وشبهه لا يصلى عليه، ولولا أن يقول الناس: إن بني هاشم لا يصلون على الصغار ما صليت عليه، قال زرارة: فقلت: فهل سئل عنهم رسول الله صلى الله عليه وآله؟ قال: نعم قد سئل عنهم فقال: الله أعلم بما كانوا عاملين، ثم قال: يا زرارة أتدري ما قوله: الله أعلم بما كانوا عاملين؟ قال: فقلت: لا والله، فقال: لله عز وجل فيهم المشية، أنه إذا كان يوم القيامة احتج الله تبارك وتعالى على سبعة: على الطفل، وعلى الذي مات بين النبي والنبي، وعلى الشيخ الكبير الذي يدرك النبي وهو لا يعقل، والأبله، والمجنون الذي لا يعقل، والأصم، والأبكم، فكل هؤلاء يحتج الله عز وجل عليهم يوم القيامة، فيبعث الله إليهم رسولا ويخرج إليهم نارا فيقول لهم: إن ربكم يأمركم أن تثبوا في هذه النار، فمن وثب فيها كانت عليه براد وسلاما، ومن عصاه سيق إلى النار. 

5. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar said, on the authority of Fadl ibn `Amir, on the authority of Musa ibn al-Qasim al-Bajali, on the authority of Hammad ibn `Isa, on the authority of Hariz, on the authority of Zurarah ibn A`yun that I saw Abu Ja`far al-Baqir (AS) praying over the small son of Ja`far (AS), so he said the Allhhu Akbar then said: “O Zurarah! Verily, this and its likes do not require the prayer (of the deceased). If it were not for the fact that people would say “the Hashimites do not pray on the children,’ I would not have prayed.” Zurarah says: I asked him, “No, by Allah?” He (AS) answered, For Allah, the Mighty and High, is the divine will for them. When the Day of Judgement comes, Allah, the Blessed and Exalted, will hold evidence over seven: the child, the one that died between the time gap of two prophets, the old man that grasped the era of a prophet while he was not sane, the simple-minded, the mentally ill, the deaf and the dumb. Then each one of these will seek evidence on Allah, the Mighty and High, on the Day of Judgment. Allah, the Mighty and high, will send to them a messenger, who will make a fire for them and will say: Verily, your Lord has commanded you to jump in it. Thus, whoever jumps init, it will become cool and a means of peace for him, and whoever resists will be drive to the Hell.

6 - حدثنا أبي رحمه الله، قال: حدثنا سعد بن عبد الله، عن الهيثم بن أبي مسروق النهدي، عن الحسن بن محبوب، عن علي بن رئاب، عن الحلبي، عن أبي عبد الله عليه السلام، قال: إن الله تبارك وتعالى كفل إبراهيم عليه السلام وسارة أطفال المؤمنين يغذونهم (١) من شجرة في الجنة لها أخلاف كأخلاف البقر، في قصور من در (٢) فإذا كان يوم القيامة ألبسوا وطيبوا وأهدوا إلى آبائهم، فهم مع آبائهم ملوك في الجنة. 

6. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of al-Haytham ibn Abu Masruq al-Nahdi, on the authority of al-Hasan ibn Mahbub, on the authority of `Ali ibn Ri`ab, on the authority of al-Halabi that Abu `Abd Allah al-Sadiq (AS) said, Verily, Allah, the Blessed and Exalted, made Ibrahim and Sarah feed the children of the believers from the tree in Paradise, which has udder like the udder of a cow. They are in palaces made from pearls. When the Day of Judgement comes, they will be dressed up, perfumed, and brought to their parents. Both the children and their parents will be royalty in Paradise.

7 - حدثنا محمد بن موسى بن المتوكل رحمه الله، قال: حدثنا محمد بن يحيى العطار، عن محمد بن أحمد بن يحيى بن عمران الأشعري، عن أحمد بن محمد بن عيسى، عن علي بن الحكم، عن سيف بن عميرة، عن أبي بكر الحضرمي، عن أبي عبد الله عليه السلام في قول الله عز وجل: ﴿والذين آمنوا واتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم﴾  قال: قصرت الأبناء عن عمل الآباء فألحق الله عز وجل الأبناء بالآباء ليقر بذلك أعينهم. 

7. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: Muhammad ibn Yahya al-`Attar said, on the authority of Muhammad ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn al-Hakam, on the authority of Sayf ibn `Amrah, on the authority of Abu Bakr al-Hadrami that Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah, the Mighty and High: And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring. He (AS) said: “The sons fall short of the deeds of the fathers, so Allah, the Mighty and High, unites the sons with the fathers so that their eyes may rest.”

8 - حدثنا أبي رحمه الله، قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد بن يحيى، عن محمد بن الحسين بن أبي الخطاب، عن موسى بن سعدان، عن عبد الله بن القاسم، عن أبي زكريا، عن أبي بصير، قال: قال أبو عبد الله عليه السلام: إذا مات طفل من أطفال المؤمنين نادى مناد في ملكوت السماوات والأرض: ألا إن فلان بن فلان قد مات، فإن كان قد مات والداه أو أحدهما أو بعض أهل بيته من المؤمنين دفع إليه يغذوه، وإلا دفع إلى فاطمة صلوات الله عليها تغذوه حتى يقدم أبواه أو أحدهما أو بعض أهل بيته من المؤمنين فتدفعه إليه.  

8. My father (RA) said: Ahmad ibn Idris said, on the authority of Muhammad ibn Ahmad ibn Yahya, on the authority of Muhammad ibn al-Husayn ibn Abu al-Khattab, on the authority of Musa ibn Sa`dan, on the authority of `Abd Allah ibn al-Qasim, on the authority of Abu Zakariyya, on the authority of Abu Basir that Abu `Abd Allah al-Sadiq (AS) said : When the child of believing parents passes away, a caller warns the inhabitants of the heavens and the earth: Beware! Verily, the son of the so and so has passed away. If the child’s father, mother, or relatives have passed away, he will be given to them so that they can feed him. If the child does not have any immediate relatives who have passed away, then he is handed over to Fatimah, blessings of Allah be upon her, to feed him until his parents or relatives pass away, and then he is handed over to them.

9 - حدثنا الحسين بن أحمد بن إدريس رحمه الله، عن أبيه، عن محمد بن أحمد بن يحيى، قال: حدثنا محمد بن حسان، عن الحسين بن محمد النوفلي من ولد نوفل بن عبد المطلب، قال: أخبرني محمد بن جعفر، عن محمد بن علي، عن عيسى بن عبد الله العمري، عن أبيه، عن جده، عن علي عليه السلام في المرض يصيب الصبي؟ قال: كفارة لوالديه. 

9. Al-Husayn ibn Ahmad ibn Idris (RA) said, on the authority of his father, on the authority of Muhammad ibn Ahmad ibn Yahya that Muhammad ibn Hassan said, on the authority of alHusayn ibn Muhammad al-Nawfali from the progeny of Nawfal ibn `Abd al-Muttalib that Muhammad ibn Ja`far reported to me, on the authority of Muhammad ibn `Ai, on the authority of `Isa ibn `Abd Allah al-`Umari, on the authority of his father, on the authority of his grandfather that Regarding the illness that befalls a child, `Ali (AS) said: It is atonement for his parents.”

10 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله، قال: حدثنا محمد بن الحسن الصفار، عن العباس بن معروف، عن الحسن بن محبوب، عن علي بن رئاب، عن عبد الأعلى مولى آل سام، عن أبي عبد الله عليه السلام. قال: قال رسول الله صلى الله عليه وآله: تزوجوا الأبكار فإنهم أطيب شئ أفواها وأدر شئ أخلافا وأفتح شئ أرحاما، أما علمتم أني أباهي بكم الأمم يوم القيامة حتى بالسقط يظل محبنطئا على باب الجنة فيقول الله عز وجل له: أدخل الجنة، فيقول: لا حتى يدخل أبواي قبلي، فيقول الله عز وجل لملك من الملائكة: ايتني بأبويه، فيأمر بهما إلى الجنة، فيقول: هذا بفضل رحمتي لك. 

10. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said, on the authority of al-`Abbas ibn Ma`ruf, on the authority of al-Hasan ibn Mahbub, on the authority of `Ali ibn Ri’ab, on the authority of `Abd al-A`la freed salve of Al Sam, on the authority of Abu `Abd Allah (AS) that The Messenger of Allah (SA) said: Marry virgins! Verily, they are the purest in speech, the best in morals, and the most fertile. Have you not come to know that on the Day of Judgment, I would be proud of you over other nations, eve for a miscarriage? The child who died during the birth will reach the Gate of Paradise covered in camphor. Allah, the Mighty and High, will say to it: “Enter Paradise!” It will reply: “No, not until my parents have entered.” Allah, the Mighty and High, will say to an angel: “Bring Me his parents.” The child will then be sent to Paradise in the company of his parents. Thus, Allah will say: “This is due to My Mercy upon you.”

11 - حدثنا أبي رحمه الله، قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد ابن يحيى، قال: حدثنا محمد بن الوليد، عن حماد بن عثمان، عن جميل بن دراج، عن أبي عبد الله عليه السلام قال: سألته عن أطفال الأنبياء عليهم السلام فقال: ليسوا كأطفال سائر الناس، قال: وسألته عن إبراهيم ابن رسول الله صلى الله عليه وآله لو بقي كان صديقا؟ قال: لو بقي كان على منهاج أبيه صلى الله عليه وآله. 

11. My father (RA) said: Ahmad ibn Idris said, on the authority of Muhammad ibn Ahmad ibn Yahya that Muhammad ibn al-Walid said, on the authority of Hammad ibn `Uthman, on the authority of Jamil ibn Durraj who said I asked Abu `Abd Allah al-Sadiq (AS) about the children of the Prophets (AS). He replied, “They are not like the children of other people.” The reporter sys: I asked him about Ibrahim, son of the Messenger of Allah (SA), that had he lived, would he have become a truthful one [siddiq]? He (AS) answered, “If he had lived, he would have followed in the footsteps of his father (SA).”

12 - وبهذا الإسناد، عن حماد بن عثمان، عن عامر بن عبد الله، قال: سمعت أبا عبد الله عليه السلام يقول: كان على قبر إبراهيم ابن رسول الله صلى الله عليه وآله عذق يظله عن الشمس، فلما يبس العذق ذهب أثر القبر فلم يعلم مكانه، وقال عليه السلام: مات إبراهيم ابن رسول الله صلى الله عليه وآله وكان له ثمانية عشر شهرا فأتم الله عز وجل رضاعه في الجنة. قال مصنف هذا الكتاب في الأطفال وأحوالهم: إن الوجه في معرفة العدل والجور والطريق إلى تميزهما ليس هو ميل الطباع إلى الشئ ونفورها عنه وأنه استحسان العقل له واستقباحه إياه، فليس يجوز لذلك أن نقطع بقبح فعل من الأفعال لجهلنا بعلله. ولا أن نعمل في إخراجه عن حد العدل على ظاهر صورته، بل الوجه إذا أردنا أن نعرف حقيقة نوع من أنواع الفعل قد خفي علينا وجه الحكمة فيه أن نرجع إلى الدليل الذي يدل على حكمة فاعله ونفرغ إلى البرهان الذي يعرفنا حال محدثه، فإذا أوجبنا له في الجملة أنه لا يفعل إلا الحكمة والصواب وما فيه الصنع والرشاد لزمنا أن نعم بهذه القضية أفعاله كلها، جهلنا عللها أم عرفناها، إذ ليس في العقول قصرها على نوع من الفعل دون نوع ولا خصوصها في جنس دون جنس ألا ترى أنا لو رأينا أبا قد ثبتت بالدلائل عندنا حكمته وصح بالبرهان لدينا عدله  يقطع جارحة من جوارح ولده أو يكوي عضوا من أعضائه ولم نعرف السبب في ذلك ولا العلة التي لها يفعل ما يفعله به لم يجز لجهلنا بوجه المصلحة فيه أن ننقض ما قد أثبته البرهان الصادق في الجملة من حسن نظره له ولإرادته الخير به، فكذلك أفعال الله العالم بالعواقب والابتداء تبارك وتعالى لما أوجب الدليل في الجملة أنها لا تكون إلا حكمة ولا تقع إلا صوابا لم يجز لجهلنا بعلل كل منها على التفصيل أن نقف فيما عرفناه من جملة أحكامها، لا سيما وقد عرفنا عجز أنفسنا عن معرفة علل الأشياء وقصورها عن الإحاطة بمعاني الجزئيات، هذا إذا أردنا أن نعرف الجملة التي لا يسع جهلها من أحكام أفعاله عز وجل، فأما إذا أردنا أن نستقصي معانيها ونبحث عن عللها فلن نعدم في العقول بحمد الله ما يعرفنا من وجه الحكمة في تفصيلاتها ما يصدق الدلالة على جملتها، والدليل على أن أفعال الله تبارك وتعالى حكمة بعدها من التناقض وسلامتها من التفاوت وتعلق بعضها ببعض وحاجة الشئ إلى مثله وائتلافه بشكله واتصال كل نوع بشبهه حتى لو توهمت على خلاف ما هي عليه من دوران أفلاكها وحركة شمسها وقمرها ومسير كواكبها لانتقضت وفسدت، فلما استوفت أفعال الله عز وجل ما ذكرناه من شرائط العدل وسلمت مما قدمناه من علل الجور صح أنها حكمة، والدليل على أنه لا يقع منه عز وجل الظلم ولا يفعله أنه قد ثبت أنه تبارك وتعالى قديم غني عالم لا يجهل والظلم لا يقع إلا من جاهل بقبحه أو محتاج إلى فعله منتفع به، فلما كان أنه تبارك وتعالى قديما غنيا لا تجوز عليه المنافع و المضار عالما بما كان ويكون من قبيح وحسن صح أنه لا يفعل إلا الحكمة ولا يحدث إلا الصواب، ألا ترى أن من صحت حكمته منا لا يتوقع منه مع غنائه عن فعل القبيح وقدرته على تركه وعلمه بقبحه وما يستحق من الذم على فعله ارتكاب العظائم فلا يخاف عليه مواقعة القبائح، وهذا بين، والحمد لله. 

12. And with the same chain of transmission: on the authority of Hammad ibn `Uthman, on the authority of `Amir ibn `Abd Allah that Abu `Abd Allah al-Sadiq (AS) said, On the grave of Ibrahim, son of the Messenger of Allah (SA), there was a branch that shaded it from sunlight. By the time the branch dried up, the marks of the grave had vanished and its place was not know. He (AS) also added, When Ibrahim, son of the Messenger of Allah (SA) died, he was eighteen months old. Therefore, Allah, the Mighty and High, had his suckling period completed in Paradise. The Compiler of this book says concerning children and their state: Verily, the process of recognizing justice and injustice, and the way of differentiation between the two or aversion from them, is not something innate. In fact, it is due to the approval or disapproval of the intellect. Therefore, it is not permissible for us to refuse the evil of an action due to our ignorance of its causes. Nor should we take it out from the boundary of justice based on its apparent from. Rather the method, when we intend to understand the reality of a category of actions that is hidden to us, should be the rational one. We should turn to proofs that indicate the wisdom of their doers, and we should be devoted to proofs that introduce us to the state of its doer. If He acts wisely and justly, then it must necessarily apply to all of His actions, whether or not we are ignorant of their causes. This is because, as far as the intellect is concerned, there is no shortcoming in one category of actions without the other, or specification for one genus without the other. Take the case of a father, for example, who we know to be just. If he amputates a limb from his son for a reason that we are ignorant of, we cannot declare that he is unjust since we are unaware of the reason for which he did so. As a whole, this is due to his fair appearance and good intent for his son. The actions of Allah, the All-Knowing of the ends and beginnings, are similar, Blessed and Exalted be Hi. Reason requires us to believe that His Actions must be wise and just. We cannot limit ourselves to what we know because we are ignorant of all the details which motivate His Actions. We understand that we are unable to understand the causes of all things, since we do not understand them in full. This is when we intend to understand a sentence that enables its ignorance from the rules of His Actions, the Mighty and High. However, if we intend to explore its meanings and discuss its causes then we are not short of intellects, with the praise of Allah, that may make us recognize the rational reasoning in their details, what confirms the indication on a whole. The proof that the actions of Allah, the Blessed and Exalted, are based on wisdom is that they are far form contradiction and secure from differentiation. The proof can also be found in their interconnectedness, the need of things to their likes, and the damaging of its shape and connecting of every category to its resemblance until it is imagined that it is other than what is seems. The rotation of the heavens and the movement of the sun and the moon, and the travel of the stars would certainly obliterate and be destroyed. Thus, when the actions of Allah, the Mighty and High, execute what we have mentioned regarding the reasons for justice and injustice, we can only conclude that they are based on wisdom. The proof the Mighty and High does not oppress can be found in the fact hat He, Blessed and Exalted, is Eternal, Self-Sufficient, and All-Knowing. Furthermore, He cannot act ignorantly. Oppression only occurs among the ignorant or those who seek personal benefit. Since He, the Blessed and Exalted, is Eternal and Self-Sufficient, He does not benefit or lose anything fro knowing what was, and what will be good and evil. Everything He does is out of wisdom, and everything He does is Right. Do you to see that those who are wise do not commit evil, as he has sufficient self-control to refrain from evil. Whoever commits a major sin deserves criticism. Therefore, the existence of evil is not feared from Him and this is clear. All praise is due to Allah.

13 - حدثنا أحمد بن زياد بن جعفر الهمداني رحمه الله، قال: حدثنا علي ابن إبراهيم بن هاشم، عن أبيه، عن عمرو بن عثمان الخزاز، عن عمرو بن شمر، عن جابر بن يزيد الجعفي، قال: قلت لأبي جعفر محمد بن علي الباقر عليهما السلام،: يا ابن رسول الله إنا نرى من الأطفال من يولد ميتا، ومنهم من يسقط غير تام، ومنهم من يولد أعمى أو أخرس أو أصم، ومنهم من يموت من ساعته إذا سقط على الأرض، ومنهم من يبقى إلى الاحتلام، ومنهم من يعمر حتى يصير شيخا، فكيف ذلك وما وجهه؟ فقال عليه السلام: إن الله تبارك وتعالى أولى بما يدبره من أمر خلقه منهم، وهو الخالق والمالك لهم، فمن منعه التعمير فإنما منعه ما ليس له، ومن عمره فإنما أعطاه ما ليس له، فهو المتفضل بما أعطاه وعادل فيما منع، ولا يسأل عما يفعل وهم يسألون، قال جابر: فقلت له: يا ابن رسول الله وكيف لا يسأل عما يفعل؟. قال: لأنه لا يفعل إلا ما كان حكمه وصوابا، وهو المتكبر الجبار والواحد القهار فمن وجد في نفسه حرجا في شئ مما قضى الله فقد كفر، ومن أنكر شيئا من أفعاله جحد.  باب إن الله تعالى لا يفعل بعباده إلا الأصلح لهم 

13. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of `Amr ibn `Uthman al-Khazzaz, on the authority of `Amr ibn Shimr, on the authority of Jabir ibn Yazid al-Ju`fi that I asked Abu Ja`far Muhammad ibn `Ali al-Baqir (AS): O son of the Messenger of Allah! Some children are born dead. Some are miscarried. Some are born deaf or dumb. Some die the hour they are born. Some die at puberty. And some live until they reach old age. Why is that? And what is the cause?” Thus, he (AS) replied, Verily, Allah, the Blessed and Exalted, is the Best of Planners when it comes to the affairs of His Creation. He is their Creator, and He is their Master. Whoever He prevents from aging, verily, he prevents him from what was not (allocated) for him. And whoever he allows to reach old age, He bestows upon him what was (allocated) to him. He gives out of favor and prohibits due to Justice. He is not questioned about what He does, yet people will be questioned about what they do. Jabir says: I asked him, “O son of the Messenger of Allah! How is He not questioned for what He does?” He (AS) replied, (He is not questioned for what He does) because everything he does is wise and just. He is the Possessor of Greatness, the Supreme, the one (and Only), and the Subduer. Therefore, whoever feels distressed over something that Allah has destined has disbelieved. And whoever rejects anything from His Actions has disclaimed.

Al-Tawḥīd

Book 2, Chapter 61