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 محمد بن موسى بن المتوكل رحمه الله، قال: حدثنا علي بن إبراهيم ابن هاشم، عن أبيه، عن النوفلي، عن السكوني، عن أبي عبد الله، عن آبائه عليهم السلام قال: مر النبي صلى الله عليه وآله وسلم على رجل وهو رافع بصره إلى السماء يدعو، فقال له رسول الله صلى الله عليه وآله وسلم: غض بصرك فإنك لن تراه. وقال: ومر النبي صلى الله عليه وآله وسلم على رجل رافع يديه إلى السماء وهو يدعو، فقال رسول الله صلى الله عليه وآله وسلم: اقصر من يديك فإنك لن تناله .

1. Muhammad ibn Musa ibn al-Mutawakkil (may Allah have mercy on him) said: `Ali ibn Ibrahim ibn Hashim said on the authority of his father, on the authority of al-Nawfali, on the authority of al-Sakuni, on the authority of Abu `Abd Allah, on the authority of his forefathers (AS) that The Prophet (SA) passed by a man who was supplication with his eyes raised to the sky. The Messenger of Allah (SA) said to him: “Cast down your eyes for you will certainly not see Him.” He (SA) also said that: “The Prophet (SA) passed by a man who was supplicating with his hands raised to the sky. The Messenger of Allah (SA) said to him: `Lower your hand for your will surely not reach Him.’”

2 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن علي بن أبي القاسم، عن يعقوب بن إسحاق قال: كتبت إلى أبي محمد عليه السلام أسأله كيف يعبد العبد ربه وهو لا يراه؟! فوقع عليه السلام يا أبا يوسف جل سيدي ومولاي والمنعم علي وعلى آبائي أن يرى. قال: وسألته هل رأى رسول الله صلى الله عليه وآله وسلم ربه؟ فوقع عليه السلام إن الله تبارك وتعالى أرى رسوله بقلبه من نور عظمته ما أحب. 

2. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (may Allah have mercy on him) said: Muhammad ibn Abu `Abd Allah al-Kufi said on the authority of `Ali ibn Abu al-Qasim, on the authority of Ya`qub ibn Ishaq that I wrote to Abu Muhammad al-`Askari (AS) asking him how a servant could serve a Lord he cannot see? Hence, he (AS) replied in writing: “O Abu Yusuf! My Master, my Lord, and the Benefactor upon me any my forefathers, is far above being seen.” He said: “I also asked whether the Messenger of Allah (sw) saw him Lord?” He wrote back: “Verily, Allah, the Blessed and Exalted, manifested to the Messenger what He desired from the Light of His Magnitude.”

3 - حدثنا الحسين بن أحمد بن إدريس رحمه الله، عن أبيه، عن محمد بن عبد الجبار، عن صفوان بن يحيى، عن عاصم بن حميد، قال: ذا كرت أبا عبد الله عليه السلام فيما يروون من الرؤية، فقال: الشمس جزء من سبعين جزءا من نور الكرسي، والكرسي جزء من سبعين جزءا من نور العرش، والعرش جزء من سبعين جزءا من نور الحجاب، والحجاب جزء من سبعين جزءا من نور الستر، فإن كانوا صادقين فليملؤوا أعينهم من الشمس ليس دونها سحاب . 

3. Al-Husayn ibn Ahmad ibn Idris (RA) said on the authority of his father, on the authority of Muhammad ibn `Abd al-Jabbar, on the authority of Safwan ibn Yahya, on the authority of `Asim ibn Humayd that I consulted Abu `Abd Allah al-Sadiq (AS) regarding what is narrated about the vision of Allah. Hence, he (AS) explained: The sun is a seventieth portion of the light of the Throne [al-kursi]. The throne is a seventieth portion of the light of the Empyrean [`arsh]. The Empyrean is a seventieth portion of the light of the Veil [hijab]. And the Veil is a seventieth portion of the Veil of Light [sitr]. Hence, if they speak the truth, can their eyes bear the sight of the sun on a cloudless day?

4 - أبي رحمه الله قال: حدثنا محمد بن يحيى العطار، عن أحمد بن محمد بن عيسى، قال: حدثنا ابن أبي نصر، عن أبي الحسن الرضا عليه السلام قال: قال رسول الله صلى الله عليه وآله وسلم: لما أسري بي إلى السماء بلغ بي جبرئيل مكانا لم يطأه جبرئيل قط، فكشف لي فأراني الله عز وجل من نور عظمته ما أحب. 

4. My father (RA) said: Muhammad ibn Yahya al-`Attar said on the authority of Ahmad ibn Muhammad ibn `Isa that Ibn Abu Nasr said on the authority of Abu al-Hasan (`Ali) al-Rida (AS) that The Messenger of Allah said: “When I was taken to heaven during the Night Journey, Jibra`il took to me to a place where he had never stopped before. Hence, the Veil was remove for me and Allah, the Mighty and High, showed me what He desired from the Light of His Magnitude.”

5 - أبي رحمه الله قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن علي بن معبد، عن عبد الله بن سنان، عن أبيه، قال: حضرت أبا جعفر عليه السلام فدخل عليه رجل من الخوارج فقال له: يا أبا جعفر أي شئ تعبد؟ قال: الله، قال: رأيته؟ قال: لم تره العيون بمشاهدة العيان، ولكن رأته القلوب بحقائق الإيمان لا يعرف بالقياس، ولا يدرك بالحواس، ولا يشبه بالناس، موصوف بالآيات، معروف بالعلامات، لا يجور في حكمه، ذلك الله لا إله إلا هو. قال: فخرج الرجل وهو يقول: الله أعلم حيث يجعل رسالته.

5. My Father (RA) said: `Ali ibn Ibrahim ibn Hashimsaid on the authority of his father, on the authority of `Ali ibn Ma`bad, on the authority of `Abd Allah ibn Sinan, on the authority of his father that I was in the presence of Abu Ja`far al-Baqir (AS) when a Kharijite entered his presence and asked him: “O Abu Ja`far, who do you serve?” He (AS) replied: “Allah.” He questioned: “Have you seen Him?” He (AS) answered: Eyes cannot see him through vision, but hearts can see Him through certainty of faith. He is neither recognized with analogy, nor perceived with the senses, and cannot be compared to people. He is attributed through signs and recognized through indications. There is no oppression in His Judgement. Such is Allah; there is no god but Him. He said: “Then the man left while saying that `Allah knows best where to place His Message.”

6 - أبي رحمه الله، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد بن أبي نصر، عن أبي الحسن الموصلي، عن أبي عبد الله عليه السلام قال: جاء حبر إلى أمير المؤمنين عليه السلام فقال: يا أمير المؤمنين هل رأيت ربك حين عبدته؟ فقال: ويلك ما كنت أعبد ربا لم أره، قال: وكيف رأيته؟ قال: ويلك لا تدركه العيون في مشاهدة الأبصار ولكن رأته القلوب بحقائق الإيمان. 

6. My father said: Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn Abu Nasr on the authority of Abu al-Hasan al-Mausili, on the authority of Abu `abd Allah that A rabbi came to the Commander of the Faithful (AS) and asked: “O Commander of Faithful! Do you see your Lord when you serve Him?” Thus, he (AS) replied: “Woe unto you! I do not serve a Lord that I cannot see.” The rabbi asked: “How do you see Him?” He (AS) responded: “Woe unto you! The eyes do not perceive Him through vision but the hearts see Him through certainty of faith.”

7 - حدثنا الحسين بن أحمد بن إدريس رحمه الله، عن أبيه، عن أحمد بن إسحاق، قال: كتبت إلى أبي الحسن الثالث عليه السلام أسأله عن الرؤية وما فيه الناس فكتب عليه السلام لا يجوز الرؤية ما لم يكن بين والمرئي هواء ينفذه البصر، فإذا انقطع الهواء وعدم الضياء بين الرائي والمرئي لم تصح الرؤية وكان في ذلك الاشتباه  لأن الرائي متى ساوى المرئي في السبب الموجب بينهما في الرؤية وجب الاشتباه وكان في ذلك التشبيه، لأن الأسباب لا بد من اتصالها بالمسببات . 

7. Al-Husayn ibn Ahmad ibn Idris (RA) said on the authority of his father, on the authority of Ahmad ibn Ishaq that I wrote to Abu al-Hasan the third (al-Naqi) (AS) asking about the vision of (Allah) and what people say about it. Hence, he wrote: Vision is only possible so long so there is no obstacle between the seer and the seen. So, when there is an obstacle to vision, or lack of light between the seer and the seen, vision is impeded or inaccurate. Fault necessitates when the seer equals the seen in the cause that is required between them for vision. When it comes to vision, we can speak in anthropomorphic terms due to cause and effect.

8 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن يعقوب، قال: حدثنا أحمد بن إدريس، عن أحمد بن محمد بن عيسى، عن علي ابن سيف، عن محمد بن عبيدة، قال: كتبت إلى أبي الحسن الرضا عليه السلام أسأله عن الرؤية وما ترويه العامة والخاصة، وسألته أن يشرح لي ذلك، فكتب عليه السلام بخطه اتفق الجميع لا تمانع بينهم أن المعرفة من جهة الرؤية ضرورة، فإذا جاز أن يرى الله عز وجل بالعين وقعت المعرفة ضرورة، ثم لم تخل تلك المعرفة من أن تكون إيمانا أو ليست بإيمان، فإن كانت تلك المعرفة من جهة الرؤية إيمانا فالمعرفة التي في دار الدنيا من جهة الاكتساب ليست بإيمان لأنها ضده فلا يكون في الدنيا أحد مؤمنا لأنهم لم يروا الله عز ذكره، وإن لم تكن تلك المعرفة التي من جهة الرؤية إيمانا لم تخل هذه المعرفة التي هي من جهة الاكتساب أن تزول أو لا تزول في المعاد، فهذا دليل على أن الله عز ذكره لا يرى بالعين، إذ العين تؤدي إلى ما وصفنا . 

8. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Ya`qub said: Ahmad ibn Idris said on the authority of Ahmad Muhammad ibn `Isa, on the authority of `Ali ibn Sayf, on the authority of Muhammad ibn `Ubaydah that I wrote to Abu al-Hasan (`Ali) al-Rida (AS) asking him about the vision of Allah and what that Sunnis and the Shi`ites narrate regarding the subject. I asked him to explain the subject in detail to me. Hence, he (AS) wrote in his own handwriting: All agree unanimously that Allah’s recognition is necessary. So, if it is possible to see Allah, the Mighty and High, with the eyes, then recognition has taken place. And this recognition could take place with or without faith. If recognition via vision is faith, then it is not faith, because faith is the opposite of visual recognition. If recognition via vision is faith, then there would be no people of faith in the world since nobody has seen Allah, Exalted is His Remembrance. If faith is based on visual recognition, then it might vanish as a result of death and resurrection. This is sufficient proof that Allah, noble be His Remembrance, cannot be seen by the eye….

9 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن يعقوب الكليني، عن أحمد بن إدريس، عن محمد بن عبد الجبار، عن صفوان بن يحيى، قال: سألني أبو قرة المحدث أن أدخله على أبي الحسن الرضا عليه السلام فاستأذنته في ذلك فأذن لي، فدخل عليه فسأله عن الحلال والحرام والأحكام حتى بلغ سؤاله التوحيد، فقال أبو قرة: إنا روينا أن الله عز وجل قسم الرؤية والكلام بين اثنين، فقسم لموسى عليه السلام الكلام ولمحمد صلى الله عليه وآله وسلم الرؤية، فقال أبو الحسن عليه السلام فمن المبلغ عن عز وجل إلى الثقلين الجن والإنس ﴿لا تدركه الأبصار وهو يدرك الأبصار﴾ (١) ﴿ويحيطون به علما﴾ (٢) ﴿وليس كمثله شئ﴾ (٣) أليس محمدا صلى الله عليه وآله وسلم قال: بلى؟ قال: فكيف يجئ رجل إلى الخلق جميعا فيخبرهم أنه جاء من عند الله وأنه يدعوهم إلى الله بأمر الله ويقول: (لا تدركه الأبصار وهو يدرك الأبصار) (ولا يحيطون به علما) (وليس كمثله شئ) ثم يقول: أنا رأيته بعيني، وأحطت به علما وهو على صورة البشر، أما تستحيون؟ ما قدرت الزنادقة أن ترميه بهذا أن يكون يأتي عن الله بشئ، ثم يأتي بخلافه من وجه آخر! (٤). قال أبو قرة: فإنه يقول: ﴿ولقد رآه نزلة أخرى﴾  فقال أبو الحسن عليه السلام: إن بعد هذه الآية ما يدل على ما رأى، حيث قال: (ما كذب الفؤاد ما رأى) يقول: ما كذب فؤاد محمد صلى الله عليه وآله وسلم ما رأت عيناه، ثم أخبر بما رأى فقال: لقد رأى من آيات ربه الكبرى، فآيات الله عز وجل غير الله: وقد قال: (ولا يحيطون به علما) فإذا رأته الأبصار فقد أحاطت به العلم  ووقعت المعرفة، فقال أبو قرة فتكذب بالروايات فقال أبو الحسن عليه السلام: إذا كانت الروايات مخالفة للقرآن كذبت بها (١) وما أجمع المسلمون عليه أنه لا يحاط به علم (٢) ولا تدركه الأبصار، وليس كمثله شئ. 

9. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Ya`qub al-Kulayni said on the authority of Ahmad ibn Idris, on the authority of Muhammad ibn `Abd al-Jabbar, on the authority of Safwan ibn Yahya that Abu Qurrah, the traditionist, asked me to take him to Abu al-Hasan (`Ali) al-Rida (AS); therefore, I asked for his permission to visit him, and he granted it to me. So, he (Abu Qurrah) went to him, and asked him about the laws regarding the permissible and the forbidden, until he reached the subject of Divine Unity. Hence, Abu Qurrah said: “It has been transmitted to us that Allah, the Mighty and High, divided vision and speech between two prophets; allocating speech to Musa (AS) and allocating vision for Muhammad (SA).” Consequently, Abu al-Hasan (AS) replied: Who is it that brought the revelation from Allah, the Mighty and High, to both jinn and humankind? Vision comprehends Him not, and He comprehends (all) vision.1 And they do not comprehend Him in knowledge.1 Nothing whatsoever is like unto Him.2 Was it not Muhammad (SA)? He said: “Of course?” He (AS) added: If that is the case, then how could he come to all of creation, saying that he was sent by Allah, call them by His Command, that vision comprehend Him not, and He comprehend all vision. And they do not comprehend Him in Knowledge. Nothing whatsoever is like unto Him, and then claim that “I have seen Him with my own eyes. I comprehend Him, and He has a human form.” Are people not ashamed of saying such things? The unbelievers can use this against us: claiming that Allah revealed one thing and the Prophet contradicted it! Abu Qurrah says: “Then He says: And certainly he saw Him in another descent.3 Hence, Abu al-Hasan (AS) replied: Verily, the verse after this verse stipulates what he saw, as He says, The heart was not untrue in (making him see) what he saw.4 He is saying that the heart of Muhammad (SA) was not untrue in what his eyes saw. Then He informs of what he saw and says: Certainly he saw of the greatest signs of his Lord.5 Thus, the signs of Allah, the Mighty and High, are other than Allah. As He has said: And they do not comprehend Him in knowledge. So, if the eyes saw Him, then they comprehended Him in knowledge, and recognition had taken place. Abu Qurrah enquired: “Do you claim that the prophetic traditions are false?” Abu al-Hasan (AS) responded: “Any prophetic traditions which contradict the Qur`an are false. According to the consensus of all Muslims, He cannot be comprehended in knowledge, vision comprehends Him not, and nothing whatsoever is like unto Him.”

10 - أبي رحمه الله، قال: حدثنا محمد بن يحيى العطار، عن أحمد بن محمد بن عيسى، عن ابن أبي نجران، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام في قوله عز وجل: (لا تدركه الأبصار وهو يدرك الأبصار) قال: إحاطة الوهم، ألا ترى إلى قوله: ﴿قد جاءكم بصائر من ربكم﴾  ليس بمعنى بصر العيون (فمن أبصر فلنفسه) ليس يعني من البصر بعينه (ومن عمي فعليها) لم يعن عمي العيون، إنما عنى إحاطة الوهم كما يقال: فلان بصير بالشعر، وفلان بصير بالفقه، وفلان بصير بالدراهم وفلان بصير بالثياب، الله أعظم من أن يرى بالعين . 

10. My father (RA) said: Muhammad ibn Yahya al-`Attar said on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Ibn Abu Najran, on the authority of `Abd Allah ibn Sinan that Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of the Mighty and High: Vision comprehends Him not, and He comprehends (all) vision. He explained: It is the comprehension of the imagination. Do you not see His Word: Verily, there have come to you clear proofs from your Lord. This does not mean the vision of eyes; whoever will therefore see, it is for his own soul. It does not mean seeing with the eye; and whoever will be blind, it shall be against himself.1 This does not mean blindness of the eyes. It certainly means comprehension of the imagination, like it is said: so and so has the vision of poetry, so and so has the vision of jurisprudence, so and so has the vision of coins, and so and so has the vision of clothes. Allah is far above visual perception.

11 - حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد، عن أبي هاشم الجعفري، عن أبي الحسن الرضا عليه السلام قال: سألته عن الله عز وجل هل يوصف؟ فقال: أما تقرء القرآن؟! قلت: بلى، قال: أما تقرء قوله عز وجل: (لا تدركه الأبصار وهو يدرك الأبصار) قلت: بلي، قال: فتعرفون الأبصار؟ قلت: بلى، قال: وما هي؟ قلت: أبصار العيون فقال: إن أوهام القلوب أكثر من أبصار العيون  فهو لا تدركه الأوهام وهو يدرك الأوهام. 

11. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar said: Ahmad ibn Muhammad said on the authority of Abu Hashim al-Ja`fari, on the authority of Abu al- Hasan (`Ali) al-Rida (AS) that I asked him whether it is possible to describe Allah, the Mighty and High. Hence, he replied: “Do you not read the Qur`an?” I responded: “What do you mean?” He said: “Do you not read the Word of the Mighty and High: Vision comprehends Him not, and He comprehends (all) vision.2 I answered: “So?” He (AS) asked: “Then do you know what vision means?” I replied: “Sure” He (AS) said: “What is t?” I said: “The vision of the eyes.” Hence, he (AS) explained: “Verily, the imagination of the mind is greater than the vision of the eyes. Thus, imagination comprehends Him not, and He comprehends all imagination.”

12 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله قال: حدثنا محمد بن أبي عبد الله الكوفي، عمن ذكره، عن محمد بن عيسى، عن داود بن القاسم عن أبي هاشم الجعفري، قال: قلت لأبي جعفر ابن الرضا عليهما السلام (لا تدركه الأبصار و هو يدرك الأبصار)؟ فقال: يا أبا هاشم أوهام القلوب أدق من أبصار العيون، أنت قد تدرك بوهمك السند والهند والبلدان التي لم تدخلها ولا تدركها ببصرك، فأوهام القلوب لا تدركه فكيف أبصار العيون. 

12. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said on the authority of who he mentioned, on the authority of Muhammad ibn `Isa, on the authority of Dawud ibn al-Qasim on the authority of Abu Hashim al-Ja`fari that I asked Abu Ja`far ibn al-Rida (AS) about: Vision comprehends Him not, and He comprehends (all) vision. Hence, he replied: O Abu Hashim! The imagination of mind is more precise than the vision of the eyes. You may imagine Sind, India, the towns which you have not visited, and which you have not seen with your eyes. Thus, if imagination cannot comprehend Him, how can the eyes?”

13 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رضي الله عنه، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن محمد بن إسماعيل البرمكي، عن الحسين ابن الحسن، عن بكر بن صالح، عن الحسين بن سعيد  عن إبراهيم بن محمد الخزاز، ومحمد بن الحسين، قالا: دخلنا على أبي الحسن الرضا عليه السلام فحكينا له ما روي أن محمدا صلى الله عليه وآله رأى ربه في هيئة الشاب الموفق في سن أبناء ثلاثين سنة رجلاه في خضرة  وقلت: إن هشام بن سالم وصاحب الطاق والميثمي يقولون: إنه أجوف إلى السرة والباقي صمد، فخر ساجدا، ثم قال: سبحانك ما عرفوك ولا وحدوك فمن أجل ذلك وصفوك، سبحانك لو عرفوك لوصفوك بما وصفت به نفسك، سبحانك كيف طاوعتهم أنفسهم أن شبهوك بغيرك، إلهي لا أصفك إلا بما وصفت به نفسك، ولا أشبهك بخلقك، أنت أهل لكل خير فلا تجعلني من القوم الظالمين) ثم التفت إلينا، فقال: ما توهمتم من شئ فتوهموا الله غيره، ثم قال: نحن آل محمد النمط الأوسط  الذي لا يدركنا الغالي ولا يسبقنا التالي، يا محمد إن رسول الله صلى الله عليه وآله حين نظر إلى عظمة ربه كان في هيئة الشاب الموفق وسن أبناء ثلاثين سنة يا محمد عظم ربي وجل أن يكون في صفة المخلوقين، قال: قلت: جعلت فداك من كانت رجلاه في خضرة؟ قال: ذاك محمد صلى الله عليه وآله كان إذا نظر إلى ربه بقلبه جعله في نور مثل نور الحجب حتى يستبين له ما في الحجب، إن نور الله منه اخضر ما - اخضر، ومنه احمر ما احمر، ومنه ابيض ما ابيض، ومنه غير ذلك  يا محمد ما شهد به الكتاب والسنة فنحن القائلون به. 

13. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (ra) said: Muhammad ibn Abu `Abdullah al-Kufi said on the authority of Muhammad ibn Isma`il al-Barmaki, on the authority al-Husayn ibn al-Hasan, on the authority of Bakr ibn Salih, on the authority of al-Husayn ibn Sa`id, on the authority of Ibrahim ibn Muhammad al-Khazzaz and Muhammad ibn al-Husayn both said: We entered into the presence of Abu al-Hasan al-Rida (AS). We related to him what was transmitted regarding Muhammad (sw); namely, that he saw His Lord in the form of a vigorous young man of thirty years of age, whose feet were covered in greenery. I also explained to him that that Hisham ibn Salim, Sahib al-Taqi and al-Maythami say that Allah’s belly is hollow and the rest (of His body) is solid. <br>So he (AS) fell in prostration and then said: "May You be Glorified! They have not recognized You, nor have they testified to Your Unity. As a result, they have described You as such. May You be glorified! Had they recognized You, they would have only described You by means of the attributes with which You have described yourself. May You be glorified! They have certainly wronged themselves by describing You with what is not worthy of You. O my God, I only describe You with the attributes with which You have described yourself, and I do not compare You with Your Creation. You are worthy of all good. Do not count me among the oppressors." <br>Then he (AS) turned his face to us and said: “Whatever you have imagined, imagine Allah as other than that.” He (AS) then added: We, the Household of Muhammad, are the middle way [al-Namat al-Awsat] which the exaggerator [ghali] cannot comprehend, and the neglectful follower does not reach. O Muhammad! Verily, when the Messenger of Allah (sw) looked at the grandeur of His Lord, he (the Messenger) was in a form of a vigorous young man of thirty years of age. O Muhammad! My Lord is far above possessing the attributes of the created." <br>He says, I asked him (AS): ‘May I be your ransom! Whose feet were covered in green?” He (AS) replied: "That refers to Muhammad (sw). When he looked at his Lord by means of his heart, Allah covered him in the Light of His Veil until it was apparent to him what was behind the veil. Verily, the Light of Allah is green, red, and white, as well as other colors. O Muhammad, we only accept what agrees with the Book (Qur`an), and the Sunnah (traditions of the Prophet)."

14 - حدثنا محمد بن محمد بن عصام الكليني رضي الله عنه، قال: حدثنا محمد بن يعقوب الكليني، عن علي بن محمد، عن سهل بن زياد وغيره، عن محمد بن سليمان عن علي بن إبراهيم الجعفري، عن عبد الله بن سنان، عن أبي عبد الله عليه السلام قال: قال: إن الله عظيم، رفيع، لا يقدر العباد على صفته، ولا يبلغون كنه عظمته، ولا تدركه الأبصار وهو يدرك الأبصار وهو اللطيف الخبير، ولا يوصف بكيف ولا أين ولا حيث  فكيف أصفه بكيف وهو الذي كيف الكيف حتى صار كيفا، فعرفت الكيف بما كيف لنا من الكيف، أم كيف أصفه بأين وهو الذي أين الأين حتى صار أينا، فعرفت الأين بما أين لنا من الأين، أم كيف أصفه بحيث وهو الذي حيث الحيث حتى صار حيثا، فعرفت الحيث بما حيث لنا من الحيث، فالله تبارك وتعالى داخل في كل مكان، وخارج من كل شئ، لا تدركه الأبصار، وهو يدرك الأبصار، لا إله إلا هو العلي العظيم، وهو اللطيف الخبير. 

14. Muhammad ibn Muhammad ibn `Isam al-Kulayni (RA) said: Muhammad ibn Ya`qub al-Kulayni said on the authority of `Ali ibn Muhammad, on the authority of Sahl ibn Ziyad and others, on the authority of Muhammad ibn Sulayman, on the authority of `Ali ibn Ibrahim al-Ja`fari, on the authority of `Abd Allah ibn Sinan, that Abu `Abd Allah al-Sadiq (AS) said: Verily, Allah is the Most Great, and the Lofty [al-rafi`]. Worshippers cannot describe Him, nor can they reach the core of His Magnificence. Vision comprehends Him not, and He comprehends (all) vision; and He is the Subtle, the All-Aware. He cannot be described in terms of `how,’ `where’ and `when’. And how can I describe him by means of `how’ when it is He who created the condition for the question `how;’ hence, I recognized the condition by the fact that He created the `how.’ And how can I describe Him in terms of `where’ when it was He was created space; hence, I recognized space by the fact that he created the `where.’ And how can I describe him in terms of `when’ when it was he who created time; hence, I recognized time by the fact that He created time. Thus, Allah, the Blessed and Exalted, is present in every place, and is absent from everything. Vision comprehends Him not, and He comprehends all vision. There is no god but He: the Most High, the Great. And He is the Knower of subtleties, the Aware.

15 - أبي رحمه الله، قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن ابن أبي نجران، عن محمد بن سنان، عن إبراهيم والفضل ابني محمد الأشعريين عن عبيد بن زرارة، عن أبيه، قال: قلت لأبي عبد الله عليه السلام: جعلت فداك الغشية التي كانت تصيب رسول الله صلى الله عليه وآله إذا أنزل عليه الوحي؟ فقال: ذاك إذا لم يكن بينه وبين الله أحد، ذاك إذا تجلى الله له، قال: ثم قال: تلك النبوة يا زرارة، و اقبل متخشع .

15. My father (rh) said: Sa`d ibn `Abdillah said on the authority of Ibrahim ibn Hashim, on the authority of the Ibn Abu Najran, on the authority of Muhammad ibn Sinan, on the authority of Ibrahim and al-Fadl sons of Muhammad al-Ash`ariyyayn, on the authority of Ubayd ibn Zurarah, on the authority of his father that I asked Abu `Abdillah (AS): “May I be your ransom! What used to make the Messenger of Allah (sw) swoon when he received the revelation?” He (AS) answered: “That happened when there was no one between him and Allah. That happened when Allah manifested Himself to him.” He says that he (AS) then added: “Such is prophethood, O Zurarah! Accept it with humility.”

16 ‪-‬ حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا إبراهيم بن هاشم، عن ابن أبي عمير، عن مرازم، عن أبي عبد الله عليه السلام قال: سمعته يقول: رأى رسول الله صلى الله عليه وآله ربه عز وجل يعني بقلبه (١). وتصديق ذلك: 

16. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Ibrahim ibn Hashim said on the authority of Ibn Abu `Umayr, on the authority of Murazim, that Abu `Abd Allah al-Sadiq (AS) said: “The Messenger of Allah saw his Lord, the Mighty and High, by means of his heart.” The confirmation of this is found in the following tradition.

17 - ما حدثنا به محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن محمد بن الفضيل قال: سألت أبا الحسن عليه السلام هل رأى رسول الله صلى الله عليه وآله ربه عز وجل؟ فقال: نعم بقلبه رآه، أما سمعت الله عز وجل يقول: (ما كذب الفؤاد ما رأى) أي لم يره بالبصرة، لكن رآه بالفؤاد. 

17. What Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan alSaffar said on the authority of Muhammad ibn al-Husayn ibn Abu al-Khattab, on the authority of Muhammad ibn al-Fudayl that I asked Abu al-Hasan al-Kadhim (AS): “Did the Messenger of Allah (SA) see his Lord, the Mighty and High?” Hence, he (AS) replied: “Yes, he saw Him by means of his heart. Have you not heard Allah, the Might and High that the heart was not untrue in (making him see) what he saw.1 That is to say, he did not see Him with his eyes, but he saw Him with the heart.”

18 - أبي رحمه الله، قال: حدثنا سعد بن عبد الله، عن القاسم بن محمد الإصفهاني عن سليمان بن داود المنقري، عن حفص بن غياث أو غيره، قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل: ﴿لقد رأى من آيات ربه الكبرى﴾ (٢) قال: رأى جبرئيل على ساقه الدر مثل القطر على البقل، له ستمائة جناح قد ملأ ما بين السماء إلى الأرض. 

18. My father (RA) said: Sa`d ibn `Abd Allah said on the authority of al-Qasim ibn Muhammad alIsfahani, on the authority of Sulayman ibn Dawud al-Minqari, on the authority of Hafs ibn Ghiyath or someone else that I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: Certainly, he saw of the greatest signs of his Lord.2 He (AS) replied: “He saw Jibra`il. His thighs were covered in pearls like dew drops on plants. He had six hundred wings. He filled the space between the sky and the Earth.”

19 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله قال: حدثنا محمد بن هارون الصوفي، قال: حدثنا عبيد الله بن موسى الروياني، قال: حدثنا عبد العظيم بن عبد الله بن علي بن الحسن بن زيد بن الحسن بن علي بن أبي طالب عليهما السلام، عن إبراهيم بن أبي محمود، قال: قال علي بن موسى الرضا عليهما السلام في قول الله عز وجل: ﴿وجوه يومئذ ناضرة إلى ربها ناظرة﴾  يعني مشرقة تنتظر ثواب ربها.

19. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Harun al-Sufi said: `Ubad Allah ibn Musa al-Rawyani said: `Abd al-`Azim ibn `Abd Allah ibn `Ali ibn al-Hasan ibn Zayd ibn al-Hasan ibn `Ali ibn Abu Talib (AS) said on the authority of Ibrahim ibn Abu Mahmud: `Ali ibn Musa al-Rida (AS) explained that the Word of Allah, the Mighty and High, "(Some) faces on that day shall be bright, looking to their Lord" (75:22-23) mean that “They will be illuminated, anxiously awaiting the reward from their Lord.”

20 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن الحسين بن يزيد النوفلي، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: قلت له: أخبرني عن الله عز وجل هل يراه المؤمنون يوم القيامة؟ قال: نعم، وقد رأوه قبل يوم القيامة، فقلت: متى؟ قال: حين قال لهم: (ألست بربكم قالوا بلى) ثم سكت ساعة، ثم قال: وإن المؤمنين ليرونه في الدنيا قبل يوم القيامة، ألست تراه في وقتك هذا؟ قال أبو بصير: فقلت له: جعلت فداك فأحدث بهذا عنك؟ فقال لا، فإنك إذا حدثت به فأنكر منكر جاهل بمعنى ما تقوله ثم قدر أن ذلك تشبيه كفر  وليست الرؤية بالقلب كالرؤية بالعين، تعالى الله عما يصفه المشبهون والملحدون. 

20. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said: Musa ibn `Imran al-Nakha`I said on the authority of al-Husayn ibn Yazid al-Nawfali, on the authority `Ali ibn Abu Hamzah, on the authority of Abu Basir that I asked Abu `Abd Allah al-Sadiq (AS) to: “Enlighten me about Allah, the Mighty and High. Will the Believers see Him on the Day of Judgment?” He (AS) responded: “Yes, In fact, they have even seen Him before the Day of Judgment.” So I enquired: “When?” He answered: “When He said to them: Am I not your Lord? They said: Yes!”1 Then he (AS) was quiet for a while and then spoke: “Verily, the Believers see Him in this world before the Day of Judgement. Do you not see Him at this moment?” Abu Basir says I said to him: “May I be your ransom! Can I narrate this on your authority?” He (AS) replied: No, If you relate this, the ignorant denier will argue with you regarding its meaning. He will assume that this is anthropomorphism, and will disbelieve. The vision of the heart is not the same as the vision of the eyes. Exalted is Allah from what the anthropomorphists [mushabbahum] and apostates [mulhidum] attribute to Him! 21. Ahmad ibn Ziyad ibn Ja`far al-Hamadani (RA) said: `Ali ibn Ibrahim said on the authority of his father Ibrahim ibn Hashim, on the authority of `Abd al-Salam ibn Salih al-Hirawi that I asked `Ali ibn Musa al-Rida (AS): “O son of the Messenger of Allah! What do you say about the tradition of the Ahl al-Hadith1 that the Believers shall visit their Lord in Paradise from their own places?” Hence, he (AS) replied: O Abu al-Salt! Verily, Allah, the Blessed and exalted, favored his Prophet Muhammad (SA) over all of His Creation. He favored him above all the Prophets and the angels. He made obedience to the Prophet obedience to Allah. He made following the Prophet following Allah. He made visiting the Prophet in this world and the Hereafter like visiting him.2 Thus, He, the Mighty and High, has said: Whoever obeys the Messenger, he indeed obeys Allah.3 And has said: Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands. And the Prophet (SA) said: Whoever visits me in my life or after my death, has indeed visited Allah.’ The place of the Prophet (SA) in Paradise is the most elevated place. Thus, whoever visits him in his place in Paradise from his own place, has certainly visited Allah, the Blessed and Exalted. I then asked him: “O son of the Messenger of Allah, then what is the meaning of the report which they have transmitted that the reward of saying `there is no god but Allah’ is looking at the face of Allah?” So he (AS) responded: O Abu al-Salt! Whoever claims that Allah ha a face like a human face has indeed disbelieved. The Face of Allah is, in fact, His Prophets, Messengers and Proof, may the blessings of Allah be upon them. They are the ones through whom Allah is noticed, through whom people turn to His Religion, and through whom Allah is witnessed. Hence, Allah, the Mighty and High, says: Everyone on it must pass away. And there will endure forever the Face of your Lord, the Lord of glory and honor.2 And He, the Mighty and High, says: Everything is perishable but His Face.3 Therefore, looking at Prophets of Allah, His Messengers and Proofs (AS) in their places is a great reward for the Believers on the Day of Judgment. Hence, the Prophet (SA) has said: “Whoever hates my Household and Progeny, will not see me, and I will not see him on the Day of Judgment.” And he (AS) said: “Verily, there is among you who will not see me after they have parted from me” O Abu al-Salt! Verily, Allah, the Blessed and Exalted, is not limited to place. Vision and imagination do not comprehend Him. I then enquired from him: “O son of the Messenger of Allah! Inform me about Paradise and Hell. Are they already created?” He (AS) replied: “Certainly! And the Messenger of Allah (SA) surely entered Paradise and saw Hell, when he ascended to Heaven.” I asked him: “There are people who say: they are both decreed, but not created yet.” So he (AS) answered: Such people are not from us, and we are not from them. Whosoever denies the creation of Paradise and Hell belies the Prophet (SA) and belies us. Such people do not follow our authority, and will remain in hell-fire. Allah, the Mighty and High, says: This is the hell which the guilty called a lie. Round about shall they go between it and hot, boiling water.4 And the Prophet (SA) said: When I ascended to Heaven, Jibra`il took me by the hand, and brought me to Paradise. He gave me some dates from Paradise, and I ate them, producing semen in my loins. When I came down to Earth and had contact with Khadijah (AS), she became pregnant with Fatimah (AS). Thus, Fatimah is a human houri [hawra’insiyyah]. Whenever I long for the perfume of Paradise, I smell the scent of my daughter Fatimah (AS).

22 - حدثنا محمد بن موسى بن المتوكل رحمه الله قال: حدثنا علي بن الحسين السعدآبادي، عن أحمد بن أبي عبد الله البرقي، عن أبيه محمد بن خالد، عن أحمد ابن النضر، عن محمد بن مروان، عن محمد بن السائب، عن أبي الصالح، عن عبد الله بن عباس في قوله عز وجل: ﴿فلما أفق قال سبحانك تبت إليك وأنا أول المؤمنين﴾  قال: يقول: سبحانك تبت إليك من أن أسألك الرؤية وأنا أول المؤمنين بأنك لا ترى. قال محمد بن علي بن الحسين مصنف هذا الكتاب رضي الله عنه: إن موسى عليه السلام علم أن الله عز وجل لا يجوز عليه الرؤية، وإنما سأل الله عز وجل أن يريه ينظر إليه عن قومه حين ألحوا عليه في ذلك، فسأل موسى ربه ذلك من غير أن يستأذنه، فقال: رب أرني أنظر إليك، قال: لن تراني ولكن انظر إلى الجبل فإن استقر مكانه في حال تزلزله فسوف تراني، ومعناه أنك لا تراني أبدا لأن الجبل لا يكون ساكنا متحركا في حال أبدا، وهذا مثل قوله عز وجل: ﴿ولا يدخلون الجنة حتى يلج الجمل في سم الخياط﴾  ومعناه أنهم لا يدخلون الجنة أبدا كما لا يلج الجمل في سم الخياط أبدا، فلما تجلى ربه للجبل أي ظهر للجبل بآية من آياته وتلك الآية نور من الأنوار التي خلقها ألقى منها على ذلك الجبل جعله دكا وخر موسى صعقا من هول تزلزل ذلك الجبل على عظمه وكبره  فلما أفاق قال: سبحانك إني تبت إليك أي رجعت إلى معرفتي بك عادلا عما حملني عليه قومي من سؤالك الرؤية، ولم تكن هذه التوبة من ذنب لأن الأنبياء لا يذنبون ذنبا صغيرا ولا كبيرا، ولم يكن الاستيذان قبل السؤال بواجب عليه، لكنه كان أدبا يستعمله ويأخذ به نفسه متى أراد أن يسأله، على أنه قد روي قوم أنه قد استأذن في ذلك فأذن له ليعلم قومه بذلك أن الرؤية لا تجوز على الله عز وجل وقوله: وأنا أول المؤمنين يقول: وأنا أول المؤمنين من القوم الذين كانوا معه وسألوه أن يسأل ربه أن يريه ينظر إليه بأنك لا ترى. والأخبار التي رويت في هذا المعنى وأخرجها مشايخنا رضي الله عنهم في مصنفاتهم عندي صحيحة، وإنما تركت إيرادها في هذا الباب خشية أن يقرأها جاهل بمعانيها فيكذب بها فيكفر بالله عز وجل وهو لا يعلم. والأخبار التي ذكرها أحمد بن محمد بن عيسى في نوادره والتي أوردها محمد بن أحمد بن يحيى في جامعه في معنى الرؤية صحيحة لا يردها إلا مكذب بالحق أو جاهل به وألفاظها ألفاظ القرآن، ولكل خبر منها معنى ينفي التشبيه والتعطيل ويثبت التوحيد، وقد أمرنا الأئمة صلوات الله عليهم أن لا نكلم الناس إلا على قدر عقولهم. ومعنى الرؤية الواردة في الأخبار العلم، وذلك أن الدنيا دار شكوك و ارتياب وخطرات، فإذا كان يوم القيامة كشف للعباد من آيات الله وأموره في ثوابه وعقابه ما يزول به الشكوك ويعلم حقيقة قدرة الله عز وجل، وتصديق ذلك في كتاب الله عز وجل ﴿لقد كنت في غفلة من هذا فكشفنا عنك غطاءك فبصرك اليوم حديد﴾ (١) فمعنى ما روي في الحديث أنه عز وجل يرى أي يعلم علما يقينا، كقوله عز وجل: ﴿ألم تر إلى ربك كيف مد الظل﴾ (٢) وقوله: ﴿ألم تر إلى الذي حاج إبراهيم في ربه﴾ (٣) وقوله: ﴿ألم تر إلى الذين خرجوا من ديارهم وهم ألوف حذر الموت﴾ (٤) وقوله: ﴿ألم تر كيف فعل ربك بأصحاب الفيل﴾  وأشباه ذلك من رؤية القلب وليست من رؤية العين، وأما قول الله عز وجل: (فلما تجلى ربه للجبل) فمعناه لما ظهر عز وجل للجبل بآية من آيات الآخرة التي يكون بها الجبال سرابا والتي ينسف بها الجبال نسفا تدكدك الجبل فصار ترابا لأنه لم يطق حمل تلك الآية، وقد قيل: إنه بدا له من نور العرش. 

22. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn al-Husayn al-Sa`dabadi said on he authority of Ahmad ibn Abu `Abd Allah al-Barqi, on the authority of his father Muhammad ibn Khalid, on the authority of Ahmad ibn al-Nadr, on the authority of Muhammad ibn Marwan, on the authority of Muhammad ibn al-Sa’ib, on the authority of Abu al-Salih that `Abd Allah ibn `Abbas was asked to interpret the Word of the Mighty and High: And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested to the mountain He made it crumble and Musa fell down in a swoon; then when he recovered, the said: Glory be to Thee, I turn to Thee, and I am the first of the Believers.1 He said: Musa (AS) said: “Glory be to You, I turn to You from asking You to se You, and I am the first of the Believes who bears witness that you cannot be seen.” Muhammad ibn `Ali ibn al-Husayn, the Compiler of this book (RA) says: Verily, Musa (AS) knew that it is not possible to see Allah, the Mighty and High. He surely asked Allah, the Mighty and High, to show Himself to him, so that he may look upon Him. Because his people insisted that he do so. Therefore, Musa (AS) asked the question to His Lord without taking permission from Him. He (AS) said: My Lord! Show me Yourself, so that I may look upon You. God replied: You cannot see Me but look at the mountain, if it remains firm in its place, then you will see Me. The meaning of this is that You will never se Me because the mountain never moves in any state. This is like the Word of Allah, the Mighty and High: They shall not enter the garden until the camel passes through the eye of the needle.2 The meaning of this is that they will never enter the garden like the camel will never pass through the eye of the needle, but when his Lord manifested Himself to the mountain i.e. manifested a sign from His Signs. That sign was a light from the lights which He had created; He cast down His Might on that mountain. He made it crumble and Musa fell down in a swoon from fear of the earthquake which was shaking that mountain with its power. Then, when he recovered, he said: “Glory be to You, I turn to You i.e. I return to my recognition of You, turning from my people and their request to see You.” This repentance was not the result of a sin, since prophets do not commit major or minor sins. The permission before the question was not obligatory upon him; in fact, it was a form of politeness. He always used to d this prior to asking a question. According to one group, he had taken permission before asking that vision was not applicable to Allah, the Mighty and High. Regarding his statement: And I am the first of the Believers, Moses is saying that I am the first of the Believers from the group that were with him. They had asked him to take permission from his Lord to show Himself, so that he may look upon Him. The traditions that have transmitted regarding this subject, and which our elders (RA) have mentioned in their writings, are authentic as far as I am concerned. However, I refrained from transmitting them in this chapter fearing that some ignorant people may read them and interpret them literally, rejecting them, and disbelieving in Allah, the Mighty and High, out of ignorance. The traditions that Ahmad ibn Muhammad ibn `Isa has mentioned in his Nawadir and those which Muhammad ibn Ahmad ibn Yahya has mentioned in his Jami regarding the vision of Allah are authentic. Only the ignorant and the unbelievers can reject them. Their wording is the wording of the Qur`an. These reports negate anthropomorphism [tashbih] and annulment [ta`til] as a means of proving Divine Unity. Our Imams, may the blessings of Allah be upon them, have certainly ordered us not to address people beyond the capacity of their intellect. In these reports, the vision of Allah means the knowledge of Allah. In other words, this world is a place of doubt, uncertainty, and danger. Thus, when the Day of Judgment comes, the Signs of Allah and His Command will unveil for His servants and deliver both reward and punishment. Doubt will be eliminated, and all will attest to the reality and Omnipotence of Allah, the Mighty and High. The confirmation of this is in the Book of Allah, Mighty and High: Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp.1 So, the meaning of what is narrated in the tradition that He, the Mighty and High, will be seen is that He will be known with understanding and surety like His Word, the Mighty and High: Have you not seen your Lord, how He extends the shade?2 And His Word: Did you not see him (Namrud) who disputed with Ibrahim about his Lord, and Hid Word: Did you not see those who went forth from their homes, in thousands, fearing death, and His Word: Have you not seen how your Lord dealt with the fellows of the elephants? And other examples of this include that vision refers to the vision of the heart, and not the vision of the eyes. As for the Word of Allah, the Mighty and High: but when his Lord manifested to the mountain, it means that He, the Mighty and High, made a sign appear as a Sign of the Signs of the hereafter which will make mountains into a mirage, and which will uproot the mountains and scatter them away as dust. The mountain crumbled and turned into dust, because it would not bear that sign. It is said: The light of the throne manifested itself upon the mountain.

23 - حدثنا أبي رضي الله عنه قال: حدثنا سعد بن عبد الله عن القاسم بن محمد الإصفهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي القاضي، قال: سألت أبا عبد الله عليه السلام، عن قول الله عز وجل: (فلما تجلى ربه للجبل جعله دكا) قال: ساخ الجبل في البحر فهو يهوي حتى الساعة .

23. My father (RA) said: Sa`d ibn `Abd Allah said on the authority of al-Qasim ibn Muhammad alIsfahani, on the authority of Sulayman ibn Dawud al-Minqari, on the authority of Hafs ibn Ghiyath alNakha`I al-Qadi that I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: But when his Lord manifested His Glory to the mountain He made it crumble.6 He (AS) explained: “The Mountain slipped into the ocean, and is still grieving to this date.”

24 - وتصديق ما ذكرته ما حدثنا به تميم بن عبد الله بن تميم القرشي رضي الله عنه، قال: حدثني أبي، عن حمدان بن سليمان النيسابوري، عن علي بن محمد بن الجهم، قال: حضرت مجلس المأمون وعنده الرضا علي بن موسى عليهما السلام، فقال له المأمون: يا ابن رسول الله أليس من قولك أن الأنبياء معصومون؟ قال: بلى، فسأله عن آيات من القرآن، فكان فيما سأله إن قال له: فما معنى قول الله عز وجل: (ولما جاء موسى لميقاتنا وكلمه ربه قال رب أرني أنظر إليك قال لن تراني - الآية) كيف يجوز أن يكون كليم الله موسى بن عمران عليه السلام لا يعلم أن الله تعالى ذكره لا يجوز عليه الرؤية حتى يسأله هذا السؤال؟ فقال الرضا عليه السلام: إن كليم الله موسى بن عمران عليه السلام علم أن الله، تعالى عن أن يرى بالأبصار، و لكنه لما كلمه الله عز وجل وقربه نجيا رجع إلى قومه فأخبرهم أن الله عز وجل كلمه وقربه وناجاه، فقالوا: لن نؤمن لك حتى نسمع كلامه كما سمعت، و كان القوم سبعمائة ألف رجل، فاختار منهم سبعين ألفا، ثم اختار منهم سبعة آلاف ثم اختار منهم سبعمائة، ثم اختار منهم سبعين رجلا لميقات ربه، فخرج بهم إلى طور سيناء، فأقامهم في سفح الجبل، وصعد موسى عليه السلام إلى الطور وسأل الله تبارك و تعالى أن يكلمه ويسمعهم كلامه، فكلمه الله تعالى ذكره وسمعوا كلامه من فوق وأسفل ويمين وشمال ووراء وأمام، لأن الله عز وجل أحدثه في الشجرة، ثم جعله منبعثا منها حتى سمعوه من جميع الوجوه، فقالوا: لن نؤمن لك بأن هذا الذي سمعناه كلام الله حتى نرى الله جهرة، فلما قالوا هذا القول العظيم واستكبروا وعتوا، بعث الله عز وجل عليهم صاعقة فأخذتهم بظلمهم فماتوا، فقال موسى: يا رب ما أقول لبني إسرائيل إذا رجعت إليهم وقالوا: إنك ذهبت بهم فقتلتهم لأنك لم تكن صادقا فيما ادعيت من مناجاة الله إياك، فأحياهم الله وبعثهم معه، فقالوا: إنك لو سألت الله إن يريك أن تنظر إليه لأجابك وكنت تخبرنا كيف هو فنعرفه حق معرفته، فقال موسى عليه السلام: يا قوم إن الله لا يرى بالأبصار ولا كيفية له، وإنما يعرف بآياته ويعلم بأعلامه، فقالوا: لن نؤمن لك حتى تسأله، فقال موسى عليه السلام يا رب إنك قد سمعت مقالة بني إسرائيل وأنت أعلم بصلاحهم، فأوحى الله جل جلاله إليه: يا موسى اسألني ما سألوك فلن أؤاخذك بجهلهم، فعند ذلك قال موسى عليه السلام: (رب أرني أنظر إليك قال لن تراني ولكن انظر إلى الجبل فإن استقر مكانه (وهو يهوي) فسوف تراني فلما تجلى ربه للجبل (بآية من آياته) جعله دكا وخر موسى صعقا فلما أفاق قال سبحانك تبت إليك (يقول: رجعت إلى معرفتي بك عن جهل قومي) وأنا أول المؤمنين) منهم بأنك لا ترى، فقال المأمون: لله درك يا أبا الحسن. والحديث طويل أخذنا منه موضع الحاجة، وقد أخرجته بتمامه في كتاب عيون أخبار الرضا عليه السلام. ولو أوردت الأخبار التي رويت في معنى الرؤية لطال الكتاب بذكرها و شرحها وإثبات صحتها، ومن وفقه الله تعالى ذكره للرشاد آمن بجميع ما يرد عن الأئمة عليهم السلام بالأسانيد الصحيحة، وسلم لهم، ورد الأمر فيما اشتبه عليه إليهم إذ كان قولهم قول الله وأمرهم أمره، وهم أقرب الخلق إلى الله عز وجل وأعلمهم به صلوات الله عليهم أجمعين.  باب القدرة 

24. And the confirmation of what I have mentioned is what said Tamim ibn `Abd Allah al-Qarashi (RA) that My father related to me on the authority of Hamdan ibn Sulayman al-Naysaburi, on the authority of `Ali ibn Muhammad ibn al-Jahm that I was present in the gathering of al-Ma`mun and al-Rida `Ali ibn Musa (AS) was with him; hence, al-Ma`mun asked him: “O son of the Messenger of Allah! Do you not claim that the prophets (SA) are infallible?” He (AS) replied: “Of course.” Hence, he asked him about the verses of the Qur`an. Among the questions he asked was: Then, what is the meaning of the Word of Allah, the Mighty and High: And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me?”1 How is it possible that Musa son of `Imran (AS), to whom Allah ha spoken, did not know that Allah, Exalted be His Remembrance, cannot be seen, thus leading him to ask that question? So al-Rida (AS) answered: Verily, Musa ibn `Imran (AS), to whom Allah has spoken, knew that Allah is far above being seen by human eyes. However, when Allah, the Mighty and High spoke to him, He made him draw nigh, Musa (AS) returned to his people and informed them that Allah, the Mighty and High, spoke to him and made him draw nigh. Therefore, the people responded: “We will not believe in you until we hear His Speech like you head it.” The people were seven hundred thousand men. He chose seventy thousand from them. Then, from these, he chose seven thousand. For these, he chose seven hundred. And, finally, from these seven hundred, he chose seventy men for the appointment of his Lord. He then went out to Mount Sinai, and stood them on the mountain slope. Musa (AS) climbed the Sinai, and asked Allah, the Blessed and Exalted, to speak to him, and to make them hear His Speech. Thus, Allah, Exalted be His Remembrance, spoke to him, and they heard His Speech from above, below, right, left, behind and in front, because Allah, the Mighty and High, created it in the tree, then directed the sound to them from the tree to them until they could hear it from all sides. Then they said: “We will not believe that this is the speech of Allah until we see Allah manifestly.” When they said these insolent words, they were all puffed up with pride. As a result, Allah, the Mighty and high, seized them for their oppression and struck them with a thunderbolt, killing them all. Musa (AS) then said: “O Lord! What shall I say to the Israelites when I return to them and they say to me: `You took them with you and killed them, because you were not truthful in your claim that Allah drew night to you.” Thus, Allah raised them to life, and sent them with him. They then said: “If you had asked Allah to show Himself to you s that you could see Him, He would certainly have answered you. Then, you could have described Him for us so that we could recognize Him they way He deserves to be recognized.” Musa (AS) said: “O people! Verily, Allah cannot be seen by human eyes and He is not subject to shape. He can only be recognized by His Signs and can only known through His Attributes.” They said: “We will not believe in you until you ask Him.” Hence, Musa (AS) said: “O Lord! You certainly heard the words of the Israelites, and You are the Most Knowledgeable of their interest. So Allah, Exalted be His Glory, revealed to him: “O Musa! Ask Me what they have asked you for I will not resent you for their ignorance.” At this point Musa (AS) said: My Lord! Show me (Thyself), so that I may look upon Thee. He said: You cannot see Me but look at the mountain, if it remains firm in its place (while it is shaking), then will you see Me; but when his Lord manifested to the mountain (a sign from His Signs) He made it crumble and Musa fell down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to Thee (I am turning back to my recognition of You from the ignorance of my people), and I am the first of the Believers to profess that You cannot be seen.2 Al-Ma`mun expressed: “For Allah’s sake continue, O Abu al-Hasan.” The Compiler of this book says: The tradition is detailed; we have extracted from it the required passage. I have transmitted all of it in the book `Uyun Akhbar al-Rida (AS). If I had transmitted all the traditions which are narrated regarding the vision, surely the book would become lengthy with their mentioning, their explanation and proving their authenticity. Whoever Allah, Exalted be His Remembrance, grants success with right guidance, believe in all that is transmitted with the authentic chain of narrations from the Imam (AS), submits to them (AS) and consults their teachings when he is in doubt. This is because their words are the Words of Allah and their orders are the Orders of Allah. They are the closest in creation to Allah, the Mighty and High, and those with the greatest knowledge of Allah, may the blessings of Allah be upon them all.

Al-Tawḥīd

Book 2, Chapter 8