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 أبي رحمه الله، قال: حدثنا محمد بن يحيى العطار، قال: حدثنا أحمد بن محمد بن عيسى، عن محمد بن أبي عمير، عن محمد بن حكيم، قال: قلت لأبي عبد الله عليه السلام: المعرفة صنع من هي؟ قال: من صنع الله عز وجل: ليس للعباد فيها صنع. 

1. My father (RA) said: Muhammad ibn Yahya al-`Attar said: Ahmad ibn Muhammad ibn `Isa said, on the authority of Muhammad ibn Abu `Umayr on the authority of Muhammad ibn Hukaym that I asked Abu `Abd Allah al-Sadiq (AS): “What is the origin of recognition?” He (AS) answered, “It is entirely from Allah, the Mighty and High. The servants do not have any part in it.”

2 - حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا الحسين بن الحسن بن أبان، عن الحسين بن سعيد، عن ابن أبي عمير، عن جميل بن دراج، عن ابن الطيار، عن أبي عبد الله عليه السلام قال: إن الله عز وجل احتج على الناس بما آتاهم وما عرفهم. 

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn al-Hasan ibn Aban said, on the authority of al-Husayn ibn Sa`id, on the authority of Ibn Abu `Umayr, on the authority of Jamil ibn Durraj, on the authority of Ibn al-Tayyar that Abu `Abd Allah al-Sadiq (AS) said: “Verily, Allah, the Mighty and High, will hold evidence against the people with what He gave them and made them to recognize.”

3 - حدثنا محمد بن علي ماجيلويه رحمه الله، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن ابن فضال، عن ثعلبة بن ميمون، عن حمزة بن الطيار عن أبي عبد الله عليه السلام قال: إن الله عز وجل احتج على الناس بما آتاهم وما عرفهم (١). 

3. Muhammad ibn `Ali Majilwayh (RA) said, on the authority of his paternal uncle Muhammad ibn Abu al-Qasim, on the authority of Ahmad ibn Abu `Abd Allah, on the authority of Ibn Fuddal, on the authority of Tha`labah ibn Maymun, on the authority of Hamzah ibn al-Tayyar that Abu `Abd Allah al-Sadiq (AS) said: “Verily, Allah, the Mighty and High, will hold evidence against the people with what He gave them and made them to recognize.”

4 - حدثنا محمد بن علي ماجيلويه رحمه الله، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن ابن فضال، عن ثعلبة بن ميمون، عن حمزة بن الطيار، عن أبي عبد الله عليه السلام في قوله الله عز وجل: ﴿وما كان الله ليضل قوما بعد إذ هديهم حتى يبين لهم ما يتقون﴾ قال: حتى يعرفهم ما يرضيه وما يسخطه، وقال: ﴿فألهمها فجورها وتقويها﴾ قال: بين لها ما تأتي وما تترك، وقال: (إنا هديناه السبيل إما شاكرا وإما كفورا) قال: عرفناه إما آخذا وإما تاركا وفي قوله عز وجل: ﴿وأما ثمود فهديناهم فاستحبوا العمى على الهدى﴾ قال: عرفناهم فاستحبوا العمى على الهدى وهم يعرفون. 

4. Muhammad ibn `Ali Majilwayh (RA) said, on the authority of his paternal uncle Muhammad ibn Abu al-Qasim, on the authority of Ahmad ibn Abu `Abd Allah, on the authority of Ibn Fuddal, on the authority of Tha`labah ibn Maymun, on the authority of Hamzah ibn al-Tayyar that Abu `Abdillah (AS) was asked to interpret the Word of Allah, the Mighty and High: "It is not for Allah to lead people astray after guiding them. He even makes clear to them what they should guard against." (9:115) He (AS) said: He even makes them recognize what pleases Him and what angers Him. He has also said: "And inspired it with knowledge of evil and piety," (91:8) He (a.s) said: He has explained obligations and prohibitions. He has also said: "Surely We have shown him the way: he may be thankful or unthankful." (76:3) He (a.s.) said: He made us recognize what to accept or to avoid. And concerning the word of the Mighty and High: "And as to Thamud, We should them the right way, but they chose error above guidance." (41:17) He (AS) said: We made them to recognize, but they consciously chose misguidance over guidance.

5 - حدثنا أحمد بن علي بن إبراهيم بن هاشم رحمه الله، عن أبيه، عن محمد بن عيسى، عن يونس بن عبد الرحمن، عن ابن بكير، عن حمزة بن محمد، عن أبي عبد الله عليه السلام قال: سألته عن قول الله عز وجل: ﴿وهديناه النجدين﴾  قال: نجد الخير والشر. 

5. Ahmad ibn `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of Muhammad ibn `Isa, on the authority of Yunus ibn `Abd al-Rahman, on the authority of Ibn Bukayr, on the authority of Hamzah ibn Muhammad that I asked Abu `Abd Allah about the Word of Allah, the Mighty and High: And pointed out to him the two conspicuous ways.” He (AS) said; “They are the way of good and the way of evil.”

6 - حدثنا أحمد بن محمد بن يحيى العطار رحمه الله، عن أبيه، عن محمد بن أحمد ابن يحيى، عن موسى بن جعفر البغدادي، عن عبيد الله الدهقان، عن درست، عمن حدثه، عن أبي عبد الله عليه السلام قال: ستة أشياء ليس للعباد فيها صنع: المعرفة والجهل والرضا والغضب والنوم واليقظة . 

6. Ahmad ibn Muhammad ibn Yahya al-`Attar (RA) said, on the authority of his father, on the authority of Muhammad ibn Ahmad ibn Yahya, on the authority of Musa ibn Ja`far alBaghdadi, on the authority of `Ubayd Allah al-Dihqan, on the authority of Durust, on the authority of who related to him that Abu `Abd Allah al-Sadiq (AS) said: “The servants have no role in six things: recognition, ignorance, pleasure, anger, sleep and wakefulness.”

7 - حدثنا محمد بن موسى بن المتوكل رضي الله عنه، قال: حدثنا محمد بن يحيى العطار، عن محمد بن الحسين، عن أبي شعيب المحاملي، عن درست بن أبي منصور عن بريد بن معاوية العجلي، عن أبي عبد الله عليه السلام قال: ليس لله على خلقه أن يعرفوا قبل أن يعرفهم، وللخلق على الله أن يعرفهم، ولله على الخلق إذا عرفهم أن يقبلوه . 

7. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: Muhammad ibn Yahya al-`Attar said, on the authority of Muhammad ibn al-Husayn, on the authority of Abu Shu`ayb al-Mahamili, on the authority of Durust ibn Abu Mansur, on the authority of Burayd ibn Mua`wiyah al-`Ijli that Abu `Abd Allah al-Sadiq (AS) said: It is not compulsory for the creation to recognize Allah until He introduces Himself to them. It is compulsory for Allah that He introduces Himself to the creation. It is compulsory for the creation to accept Allah when He introduces Himself to them.

8 - حدثنا أبي رحمه الله، قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد ابن محمد بن عيسى، عن الحجال، عن ثعلبة بن ميمون، عن عبد الأعلى بن أعين قال: سألت أبا عبد الله عليه السلام عمن لم يعرف شيئا هل عليه شئ؟ قال: لا .

8. My father (RA) said: `Abd Allah ibn Ja`far al-Himyari said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of al-Hajjal, on the authority of Tha`labah ibn Maymun, on the authority of `Abd al-A`la ibn A`yun that I asked Abu `Abd Allah al-Sadiq (AS) whether a person who knows nothing has any responsibility. He (AS) replied, “No.”

9 - حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه، عن أبيه، عن أحمد بن محمد بن عيسى، عن ابن فضال، عن داود بن فرقد، عن أبي الحسن زكريا بن يحيى، عن أبي عبد الله عليه السلام قال: ما حجب الله علمه عن العباد فهو موضوع عنهم. 

9. Ahmad ibn Muhammad ibn Yayha al-`Attar (RA) said, on the authority of his father, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Ibn Fuddal, on the authority of Dawud ibn Farqad, on the authority of Abu al-Hasan Zakariyya ibn Yahya that Abu `Abd Allah al-Sadiq (AS) said: “Whatever of His Knowledge Allah has concealed from the servants is unburdened from them.”

10 - حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي (ره) عن أبيه عن جده أحمد بن أبي عبد الله، عن علي بن الحكم، عن أبان الأحمر، عن حمزة بن الطيار عن أبي عبد الله عليه السلام قال: قال لي: أكتب فأملى علي: أن من قولنا إن الله عز وجل يحتج على العباد بما آتاهم وما عرفهم، ثم أرسل إليهم رسولا، وأنزل عليه الكتاب، فأمر فيه ونهى، أمر فيه الصلاة والصوم، فأنام رسول الله صلى الله عليه وآله وسلم عن الصلاة (١) فقال: أنا أنيمك وأنا أوقظك، فاذهب فصل ليعلموا إذا أصابهم ذلك كيف يصنعون، ليس كما يقولون: إذا نام عنها هلك، وكذلك الصيام، أنا أمرضك وأنا أصححك فإذا شفيتك فاقضه، ثم قال أبو عبد الله عليه السلام: وكذلك إذا نظرت إلى جميع الأشياء لم تجد أحدا في ضيق، ولم تجد أحدا إلا ولله عليه الحجة وله فيه المشية ولا أقول: إنهم ما شاؤوا صنعوا، ثم قال: إن الله يهدي ويضل، وقال: وما أمروا إلا بدون سعتهم، وكل شئ أمر الناس به فهم يسعون له، وكل شئ لا يسعون له فهو موضوع عنهم، ولكن أكثر الناس لا خير فيهم، ثم قال: (ليس على الضعفاء ولا على المرضى ولا على الذين لا يجدون ما ينفقون حرج إذا نصحوا لله ورسوله ﴿فوضع عنهم) ما على المحسنين من سبيل والله غفور رحيم * ولا على الذين إذا ما أتوك لتحملهم - الآية﴾  فوضع عنهم لأنهم لا يجدون. قال مصنف هذا الكتاب رضي الله عنه: قوله عليه السلام: إن الله يهدي ويضل معناه أنه عز وجل يهدي المؤمنين في القيامة إلى الجنة ويضل الظالمين في القيامة عن الجنة  إنما قال عز وجل: (١) ﴿إن الذين آمنوا وعملوا الصالحات يهديهم ربهم بإيمانهم تجري من تحتهم الأنهار في جنات النعيم﴾ (٢) وقال عز وجل: (ويضل الله الظالمين) (٣). 

10. `Ali ibn Ahmad ibn `Abd Allah ibn Ahmad ibn Abu `Abd Allah al-Barqi (RA) said, on the authority of his father, on the authority of his grandfather Ahmad ibn Abu `Abd Allah, on the authority of `Ali ibn al-Hakam, on the authority of Aban al-Ahmar, on the authority of Hamzah ibn al-Tayyar that Abu `Abd Allah al-Sadiq (AS) told me: “Write down the following.” Then he (AS) dictate to me: Verily, among our belief is that Allah, the Mighty and High, will judge His Servants on the basis of the means He grants them, and what He introduced to them. He then sent the Messenger (SA) to them, and revealed to him the Book (the Qur’an) in which He commanded and He forbade. In it, He commanded the ritual prayer and ritual fasting. Thus, the Messenger of Allah (SA) was made to sleep in and miss the prayer. Hence, Allah said: I made you sleep, and I wake you up. Now go and pray. They way, they will learn what they should do when this happens to them. It is not as they say: `When one sleeps in and misses a prayer, he is lost.’ The same applies to fasting. Allah says: `I make you ill and I cure you. Once I cure you, make up for the fasting you have missed.’ Abu `Abd Allah (AS) then added, I view all matters, this way. You will not find any of my followers oppressed by religion. Nor will you find anyone over whom Allah has not provided evidence through His Divine Will. I do not say: `They can do whatever they wish.’ Then he (AS) continued, Verily, it is Allah who guides and misleads. He only commands people to do what they are capable of doing. Whatever the people are commanded to do, they have the ability to do it. Whatever the people are unable to do, they have not been commanded to do it. Still, most people are devoid of good. Then he (AS) read this verse: It shall be no crime in the weak, nor in the sick, not in those who do not find what they should spend (to stay being), so long as they are sincere to Allah and His Messenger; there is no way (to blame) against the doers of good; and Allah is Forgiving, Merciful; nor in those who when they came to you that you might carry them. [And said:] Thus, they are unburdened from these, because they cannot find them. The Compiler of this book says: His (AS) word: “Verily, it is Allah that guides and misleads.” The meaning of this is that He, the Mighty and High, guides the believers to Paradise on the Day of Judgment, and misleads the unjust away from Paradise. Verily, the Mighty and High, has said: Surely (as for) those who believe and do good, their Lord will guide them by their faith; there shall flow from beneath them rivers in gardens of bliss. The Mighty and High has also said: And Allah causes the unjust to go astray.

11 - حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا محمد بن الحسن الصفار، عن إبراهيم بن هاشم، عن إسماعيل بن مرار، عن يونس ابن عبد الرحمن، عن حماد، عن عبد الأعلى (٤) قال: قلت لأبي عبد الله عليه السلام: أصلحك الله هل جعل في الناس أداة ينالون بها المعرفة؟ قال: فقال: لا، قلت: فهل كلفوا المعرفة؟ قال: لا، على الله البيان (لا يكلف الله نفسا إلا وسعها. ولا يكلف الله نفسا إلا ما آتيها) قال: وسألته عن قول الله عز وجل: ﴿وما كان الله ليضل قوما بعد إذ هديهم حتى يبين لهم ما يتقون﴾  قال: حتى يعرفهم ما يرضيه وما يسخطه. 

11. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said, on the authority of Ibrahim ibn Hashim, on the authority of Isma`il ibn Marrar, on the authority of Yunus ibn `Abd al-Rahman, on the authority of Hammad, on the authority of `Abd al-A`la that I asked Abu `Abd Allah al-Sadiq (AS): “May Allah be in peace with you! Has he given all people the means to recognize Him?” He (AS) replied, “No.” I asked, “Are they then obliged to recognize Him?” He (AS) answered, “No, The explanation must come from Allah: Allah does not impose on any soul except according to its ability. And Allah lays no burden on the any soul save to the extent to which He has enabled it. The reporter says: I asked him about the Word of Allah, the Mighty and High: It is not for Allah to lead people astray after guiding them. He even makes clear to them what they should guard against. He (AS) replied, “He even makes them recognize what pleases Him, and what angers Him.”

12 - وبهذا الإسناد، عن يونس بن عبد الرحمن، عن سعدان يرفعه إلى أبي - عبد الله عليه السلام قال: إن الله عز وجل لم ينعم على عبد بنعمة إلا وقد ألزمه فيها الحجة من الله عز وجل، فمن من الله عليه فجعله قويا فحجته عليه القيام بما كلفه واحتمال من هو دونه ممن هو أضعف منه، ومن من الله عليه فجعله موسعا عليه فحجته ماله، يجب عليه فيه تعاهد الفقراء بنوافله، ومن من الله عليه فجعله شريفا في نسبه  جميلا في صورته، فحجته عليه أن يحمد الله على ذلك وألا يتطاول على غيره فيمنع حقوق الضعفاء لحال شرفه وجماله. 

12. And with the same chain of transmission, on the authority of Yunus ibn `Abd al-Rahman, on the authority of Sa`dan, who eliminated the source of report to Abu `Abd Allah (AS), that Abu `Abd Allah al-Sadiq said: Verily, Allah, the Mighty and High, has not given a bounty to a servant except that He has placed in it for him evidence from Allah, the Mighty and High. Therefore, whoever Allah favors, making him powerful, His Evidence over him is that he establish his obligations and tolerate those who are weaker than him. Whoever Allah favors with wealth, His Evidence over him is his wealth. It is an obligation upon him to take care of the poor with superogatory charity. Whoever Allah favors by making noble in lineage and handsome, His Evidence over him is that he praise Allah for his blessings. He should not neglect the need, or deprive the weak of their rights due to his lineage and good looks.

13 - أبي رحمه الله، قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد عن ابن فضال، عن علي بن عقبة، عن أبيه، قال: سمعت أبا عبد الله عليه السلام يقول: اجعلوا أمركم لله ولا تجعلوه للناس فإنه ما كان لله فهو لله، وما كان للناس فلا يصعد إلى الله، ولا تخاصموا الناس لدينكم فإن المخاصمة ممرضة للقلب، إن الله عز وجل قال لنبيه صلى الله عليه وآله وسلم: ﴿إنك لا تهدي من أحببت ولكن الله يهدي من يشاء﴾ (١) وقال: ﴿أفأنت تكره الناس حتى يكونوا مؤمنين)﴾ (٢) ذروا الناس فإن الناس أخذوا عن الناس وإنكم أخذتم عن رسول الله صلى الله عليه وآله، إني سمعت أبي عليه السلام يقول: إن الله عز وجل إذا كتب على عبد أن يدخل في هذا الأمر كان أسرع إليه من الطير إلى وكره (٣). 

13. My father (RA) said: `Abd Allah ibn Ja`far al-Himyari said, on the authority of Ahmad ibn Muhammad, on the authority of Ibn al-Fuddal, on the authority of `Ali ibn `Uqbah, on the authority of his father saying that Abu `Abd Allah al-Sadiq (AS) said: Leave your matter for Allah, and do not leave it for the people. Whatever is for Allah belongs to Allah alone, and whatever is for the people will not ascend to Allah Do not argue with the people about your religion, for verily arguing is an illness of the heart. Verily, Allah, the Mighty and High, said to His Prophet (SA) Surely you cannot guide whom you love, but Allah guides whom He pleases. He has also said: Will you then force men till they become believers? Leave the people, for verily the people take their knowledge from each other, while you have your knowledge from the messenger of Allah (SA). Verily, I have heard my father, Muhammad al-Baqir (AS) say that `Verily, when Allah, the Mighty and High, writes that a servant should enter a matter, then he is quicker than a bird to its nest.”

14 - حدثنا أبي رضي الله عنه قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه عن ابن أبي عمير، عن محمد بن حمران، عن سليمان بن خالد، عن أبي عبد الله عليه السلام قال: قال: إن الله تبارك وتعالى إذا أراد بعبد خيرا نكت في قلبه نكتة من نور وفتح مسامع قلبه ووكل به ملكا يسدده، وإذا أراد بعبد سوءا نكت في قلبه نكتة سوداء وسد مسامع قلبه ووكل به شيطانا يضله، ثم تلا هذه الآية ﴿فمن يرد الله أن يهديه يشرح صدره للإسلام ومن يرد أن يضله يجعل صدره ضيقا حرجا كأنما يصعد في السماء﴾ . قال مصنف هذا الكتاب: إن الله عز وجل إنما يريد بعبد سوءا لذنب يرتكبه فيستوجب به أن يطبع على قلبه ويوكل به شيطانا يضله، ولا يفعل ذلك به إلا باستحقاق وقد يوكل عز وجل بعبده ملكا يسدده باستحقاق أو تفضل ويختص برحمته من يشاء، وقال الله عز وجل: ﴿ومن يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين﴾ . 

14. My father (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of Ibn Abu `UImayr, on the authority of Muhammad ibn Humran, on the Sulayman ibn Khalid that Abu `Abd Allah al-Sadiq (AS) said: Verily, if Allah, the Blessed and Exalted, intends good for a servant, then He places a spot of light in his heart, expands the hearing of his heart, and assigns an angel over him to direct him. If He intends evil for a servant, He places a black sport in his heart, blocks the hearing of his heart, and assigns a demon over him to misled him.” The he (AS) recited this verse: Therefore, (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and narrow as though he were ascending upwards. The Compiler of this book says: Verily, Allah, the Mighty and High, intends evil for a servant as a result of a sin that he has committed. As a result, his heart receives the stamp, and a demon is assigned to mislead him. Allah only does this to those who deserve it. And sometimes Allah assigns an angel over His Servant to dir4ect him according to what he has earned, and as part of Allah`s favor. Allah is Merciful towards whomsoever He pleases. Allah, the Mighty and High, says: And whoever turns himself away from the remembrance of the Most Compassionate, We appoint fro him a Shaytan, so he becomes his associate.

15 - حدثنا عبد الله بن محمد بن عبد الوهاب، قال: أخبرنا أحمد بن الفضل بن المغيرة  قال: حدثنا منصور بن عبد الله بن إبراهيم الإصبهاني، قال: حدثنا علي ابن عبد الله ، قال: حدثنا أبو شعيب المحاملي  عن عبد الله بن مسكان، عن أبي بصير، عن أبي عبد الله عليه السلام أنه سئل عن المعرفة أهي مكتسبة؟ فقال: لا، فقيل له: فمن صنع الله عز وجل ومن عطائه هي؟ قال: نعم، وليس للعباد فيها صنع، ولهم اكتساب الأعمال، وقال عليه السلام: إن أفعال العباد مخلوقة خلق تقدير لا خلق تكوين . ومعنى ذلك أن الله تبارك وتعالى لم يزل عالما بمقاديرها قبل كونها. 

15. `Abd Allah ibn Muhammad ibn `Abd al-Wahhab said: Ahmad ibn al-Fadl ibn al-Mughayrah reported to us that Mansur ibn `Abd Allah ibn Ibrahim al-Isbahani said: `Ali ibn `Abd Allah said: Abu Shu`ayb al-Mahamili said, on the authority of `Abd Allah ibn Muskan, on the authority of Abu Basir that Abu `Abd Allah al-Sadiq (a.s) was asked whether recognition is obtained. Thus, he answered, “No.” It was asked from him, “Then, is it bestowed by Allah, the Mighty and High?” He replied, “The servants do not have a part in it. The only things they obtain are their actions.” Then he added, “The actions of the servants are created with decreed creation, and not with constitutional creation. In other word, Allah, the Blessed and Exalted, has always been All-Knowing of their decrees, even before their creation.”

16 - حدثنا عبد الواحد بن محمد بن عبدوس النيسابوري العطار رضي الله عنه، قال: حدثنا علي بن محمد بن قتيبة النيسابوري، عن حمدان بن سليمان، قال: كتبت إلى الرضا عليه السلام أسأله عن أفعال العباد أمخلوقة هي أم غير مخلوقة؟ فكتب عليه السلام: أفعال العباد مقدرة في علم الله عز وجل قبل خلق العباد بألفي عام. 

16. `Abd al-Walid ibn Muhammad ibn `Abdus al-Naysabur al-`Attar (RA) said: `Ali ibn Muhammad ibn Qutaybah al-Naysaburi said, on the authority of Hamdan ibn Sulayman that I wrote to al-Rida (AS) asking him whether the actions of the servants are created or uncreated? So he (AS) wrote back, “The actions of the servants were decreed through the Knowledge of Allah, the Might and High, two thousand years before the creation of the servants.”

17 - حدثنا أبي رضي الله عنه، قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الإصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي القاضي قال: قال أبو عبد الله عليه السلام: من عمل بما علم كفي ما لم يعلم. باب ذكر مجلس الرضا علي بن موسى عليهما السلام مع أهل الأديان وأصحاب المقالات مثل الجاثليق ورأس الجالوت ورؤساء الصابئين والهربذ الأكبر وما كلم به عمران الصابئ في التوحيد عند المأمون 

17. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of al-Qasim ibn Muhammad al-Isbahani, on the authority of Sulayman ibn Dawud al-Minqari, on the authority of Hafs ibn Ghiyath al-Nakha`I al-Qadi that Abu `Abd Allah al-Sadiq (AS) said: “Whoever practices what he knows, suffices for what he does not know.”

Al-Tawḥīd

Book 2, Chapter 64