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 رضي الله عنه، قال: حدثنا علي بن إبراهيم بن هاشم، عن محمد بن أبي إسحاق الخفاف، قال: حدثني عدة من أصحابنا أن عبد الله الديصاني أتى هشام بن الحكم فقال له: ألك رب؟ فقال: بلى، قال: قادر؟ قال: نعم قادر، قاهر، قال: يقدر أن يدخل الدنيا كلها في البيضة لا يكبر البيضة ولا يصغر الدنيا؟ فقال هشام: النظرة، فقال له: قد أنظرتك حولا، ثم خرج عنه، فركب هشام إلى أبي عبد الله عليه السلام فاستأذن عليه فأذن له فقال: يا ابن رسول الله أتاني عبد الله الديصاني بمسألة ليس المعول فيها إلا على الله وعليك، فقال له أبو عبد الله عليه السلام: عماذا سألك؟ فقال: قال لي كيت وكيت، فقال أبو عبد الله عليه السلام: يا هشام كم حواسك؟ قال: خمس، فقال: أيها أصغر؟ فقال الناظر، فقال: وكم قدر الناظر؟ قال: مثل العدسة أو أقل منها، فقال: يا هشام فانظر أمامك وفوقك وأخبرني بما ترى، فقال: أرى سماء وأرضا ودورا وقصورا وترابا وجبالا وأنهارا، فقال له أبو عبد الله عليه السلام: إن الذي قدر أن يدخل الذي تراه العدسة أو أقل منها قادر أن يدخل الدنيا كلها البيضة لا يصغر الدنيا ولا يكبر البيضة  فانكب هشام عليه وقبل يديه ورأسه ورجليه، وقال: حسبي يا ابن رسول الله فانصرف إلى منزله، وغدا إليه الديصاني  فقال: يا هشام إني جئتك مسلما ولم أجئك متقاضيا للجواب، فقال له هشام: إن كنت جئت متقاضيا فهاك الجواب، فخرج عنه الديصاني، فأخبر أن هشاما دخل على أبي عبد الله عليه السلام فعلمه الجواب فمضى عبد الله الديصاني حتى أتى باب أبي عبد الله عليه السلام فاستأذن عليه فأذن له، فلما قعد قال له: يا جعفر بن محمد دلني على معبودي، فقال له أبو عبد الله عليه السلام: ما اسمك؟ فخرج عنه ولم يخبره باسمه، فقال له أصحابه: كيف لم تخبره باسمك؟! قال: لو كنت قلت له: (عبد الله) كان يقول: من هذا الذي أنت له عبد؟ فقالوا له: عد إليه فقل له يدلك على معبودك ولا يسألك عن اسمك، فرجع إليه فقال له: يا جعفر دلني على معبودي ولا تسألني عن اسمي، فقال له أبو عبد الله عليه السلام: اجلس، وإذا غلام له صغير في كفه بيضة يلعب بها، فقال أبو عبد الله عليه السلام: ناولني يا غلام البيضة فناوله إياها فقال أبو عبد الله عليه السلام: يا ديصاني هذا حصن مكنون  له جلد غليظ وتحت الجلد الغليظ جلد رقيق، وتحت الجلد الرقيق ذهبة مايعة وفضة ذائبة، فلا الذهبة المايعة تختلط بالفضة الذائبة ولا الفضة الذائبة تختلط بالذهبة المايعة، هي على حالها لم يخرج منها مصلح فيخبر عن إصلاحها ولا دخل فيها مفسد فيخبر عن فسادها، لا يدري للذكر خلقت أم للأنثى، تنفلق عن مثل ألوان الطواويس، أترى لها مدبرا؟  قال: فأطرق مليا؟ ثم قال: أشهد أن لا إله ألا الله وحده لا شريك له، وأن محمد عبده ورسوله، وأنك إمام وحجة من الله على خلقه، وأنا تائب مما كنت فيه. 

1. Muhammad ibn Musa ibn al-Mutawakkil (RA) said; `Ali ibn Ibrahim ibn Hashim said on the‬‬ ‫‪authority of Muhammad ibn Abu Ishaq al-Khaffaf that some of our scholars related that‬‬ `Abd Allah al-Daysani come to Hisham ibn al-Hakam and asked him: “Do you have a Lord?” Hence, he replied: “Of course.” “Is He Omnipotent [qadir]?” He enquired. He answered: “Yes, He is Omnipotent, and He is the Subduer.” He asked: “Does He have the power to place the whole world in an egg, without making the egg bigger or the world smaller?” So Hisham responded: “Can you give me some time?” Therefore, he said: “I shall give you some time.” Then he left from his presence. Hisham went riding to Abu `Abd Allah al-Sadiq (AS) and asked for his permission to enter; hence, he permitted him. He then explained, “O son of the Messenger of Allah (SA)! `Abd Allah al-Daysani came to me with a question that no one can resolve except Allah and you.” Thus, Abu `Abd Allah al-Sadiq (AS) said to him, “What is it that he asked you?” So he replied, “He said to me so and so.” Thus, Abu `Abd Allah al-Sadiq (AS) explained, “O Hisham! How many sense do you have?” “Five.” Hisham answered. So the Imam (AS) asked, “Which is the smallest of the senses?” He said: “The pupil (of the eye).” “What is the size of the pupil?” The Imam (AS) enquired. Hisham responded, “It is the size of a grain of lentil or even smaller than that.” Thus, the Imam (AS) said: “O Hisham! Look ahead and above you, and inform me of what you see.” He replied, “I see the sky, the Earth, houses, palaces, dust, mountains and rivers.” Then, Abu `Abd Allah (AS) said: “Verily, the One who has the power to place what you see in a grain of lentil or seen smaller than that has the power to place the whole world in an egg, without making the world smaller or making the egg bigger.” Hisham threw himself down to the Imam’s feet and kissed his hands, head and feet, and then said: “This is sufficient for me, O son of the Messenger of Allah.” Then he returned to his house. The following day al-Daysani came to him and said; “O Hisham, I have come to you, greeted you, and have not come demanding an answer.” Hisham replied, “Whether or not you came for an answer, I have it.” Hence, al-Daysani left is present. He was informed that Hisham went to the presence of Abu `Abd Allah (AS) and he has taught him the answer. `Abd Allah al-Daysani left, and reached the door of Abu `Abd Allah (AS). He asked for his permission to enter and the Imam permitted him. When he sat down, he said to the Imam (AS), “O Ja`far son of Muhammad! Guide me to my Lord.” Thus, Abu `Abd Allah (AS) asked, “What is your name?” So he walked out on the Imam (AS) and did not inform him of is name. Hence, he friends asked him, “Why did you not tell him your name?” He replied, “If I had told that my name is `Abd Allah, he would have said: `Who is that you are the servant of?” They said to him “Return to him and tell him to guide you to your Lord without asking you your name.” Therefore, he returned to him and said: “O Ja`far! Guide me to my Lord, and do not ask me about my name.” Thus, Abu `Abd Allah (AS) said to him, “Sit down.” He had a young boy, who had an egg in his hand and was playing with it. So Abu `Abd Allah (AS) said: “Young lad, bring me the egg.” So he brought it to him. Abu `Abd Allah (AS) further said: O Daysani, this is a concealed stronghold. It has a solid cover, and inside the solid cover there is soft layer. Inside the soft layer there is the egg-yolk and the albumin. Neither does the egg-yolk mix with the albumin not does the albumin mix the egg-yolk. Each remains in its state. No informer comes out of it to inform of its usefulness nor has a defect informed of its decay. No one knows whether it will make a male or a female. Colors lie that of the peacocks burst out of it. Do you not think that it is the product of Planner [mudabbir]? He put his head down for a long time, then said: “I bear witness that there is no god but Allah, Alone. He has no associates, and Muhammad is His Servant and Messenger, and you are an Imam and a Proof from Allah for His Creation. I repent for the misguidance in which I was in.”

2 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا أحمد بن محمد بن خالد، عن بعض أصحابنا، قال: مر أبو الحسن الرضا عليه السلام بقبر من قبور أهل بيته فوضع يده عليه، ثم قال: إلهي بدت قدرتك ولم تبد هيئة فجهلوك  وقدروك والتقدير على غير ما به وصفوك  وإني برئ يا إلهي من الذين بالتشبيه طلبوك، ليس كمثلك شئ، إلهي ولن يدركوك، وظاهر ما بهم منعمتك دليلهم عليك لو عرفوك، وفي خلقك يا إلهي مندوحة أن يتناولوك  بل سووك بخلقك، فمن ثم لم يعرفوك، واتخدوا بعض آياتك ربا فبذلك وصفوك، تعاليت ربي عما به المشبهون نعتوك. 

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar said: Ahmad ibn Muhammad ibn Khalid said, on the authority of some of our scholars that Abu al-Hasan al-Rida (AS) was passing by a grave from the graves of his Household, so he placed his hand on the grave and said: O my God! Your Omnipotence is apparent. However, since You are Shapeless, people are ignorant of You. They try to measure You in a vain efforts to recognize You. However, any measurement of You is other than you. O my Lord! I disassociate myself from those who compare You with Your creation. Nothing is similar to You. My Lord! They cannot comprehend You. If they wanted to recognize You, Your blessings are the best proof for You. O my God! It is sufficient for them to ponder on Your Creation, and to refrain from exploring Your Nature. However, they consider You are your Creation as one and the same. That is why they fail to truly recognize You and consider Your Signs as their Lord and have described you as such. My Lord! You are far above the descriptions of the anthropomorphist.

3 - حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن الحسين بن أبي الخطاب، عن أحمد بن أبي نصر، قال: جاء قوم من وراء النهر إلى أبي الحسن عليه السلام، فقالوا له: جئناك نسألك عن ثلاث مسائل، فإن أجبتنا فيها علمنا أنك عالم، فقال: سلوا، فقالوا: أخبرنا عن الله أين كان، وكيف كان، وعلى أي شئ كان اعتماده؟ فقال: إن الله عز وجل كيف الكيف فهو بلا كيف، وأين الأين فهو بلا أين، وكان اعتماده على قدرته، فقالوا: نشهد أنك عالم. قال مصنف هذا الكتاب: يعني بقوله: (وكان اعتماده على قدرته) أي على ذاته لأن القدرة من صفات ذات الله عز وجل . 

3. My father (RA) said: Sa`d ibn `Abd Allah said: Muhammad ibn al-Husayn ibn Abu al-Khattab said, on the authority of Ahmad ibn Muhammad ibn Abu Nasr that A group of people came from across the river to see Abu al-Hasan al-Rida (AS) and said: “We have come to ask you three questions. If you can answer all the three question, we will know that you are the Most Learned.” The Imam (AS) said: “Ask.” They said: “Let us know about Allah: Where is He? How is He? And what does He rely upon?” Hence, he (AS) replied, “Verily, Allah, the Mighty and High, created the quality of `how;’ therefore `how’ does not apply to Hi. He has created space; thus, He is not in need of space. And He relies upon His Omnipotence.” They said: We testify that you are Most Learned One.” The Compiler of this book (RA) says: The meaning of his statement `He relies upon His Omnipotence’ is that He relies on His Being, because Omnipotence is one of the Essential Attributes of Allah, the Might and High.

4 - حدثنا محمد بن علي ماجيلويه رحمه الله عن عمه محمد بن أبي القاسم، عن أحمد بن محمد بن خالد، عن محمد بن علي الكوفي، عن عبد الرحمن بن محمد بن أبي هاشم عن أحمد بن محسن الميثمي، قال: كنت عند أبي منصور المتطبب، فقال: أخبرني رجل من أصحابي قال: كنت أنا وابن أبي العوجاء وعبد الله بن المقفع في المسجد الحرام، فقال ابن المقفع: ترون هذا الخلق؟ وأومأ بيده إلى موضع الطواف - ما منهم أحد أوجب له اسم الإنسانية إلا ذلك الشيخ الجالس - يعني جعفر بن محمد عليهما السلام - فأما الباقون فرعاع وبهائم، فقال له ابن أبي العوجاء: وكيف أوجبت هذا الاسم لهذا الشيخ دون هؤلاء؟ قال: لأني رأيت عنده ما لم أر عندهم، فقال ابن أبي - العوجاء: ما بد من اختبار ما قلت فيه منه، فقال له ابن المقفع: لا تفعل، فإني أخاف أن يفسد عليك ما في يدك، فقال: ليس ذا رأيك، ولكنك تخاف أن يضعف رأيك عندي في إحلالك إياه المحل الذي وصفت، فقال ابن المقفع: أما إذا توهمت على هذا فقم إليه، وتحفظ ما استطعت من الزلل، ولا تثن عنانك إلى استرسال يسلمك إلى عقال، وسمه ما لك أو عليك  قال: فقام ابن أبي العوجاء، و بقيت أنا وابن المقفع، فرجع إلينا، فقال: يا ابن المقفع ما هذا ببشر، وإن كان في الدنيا روحاني يتجسد إذا شاء ظاهرا ويتروح إذا شاء باطنا فهو هذا، فقال له: وكيف ذاك؟ فقال: جلست إليه، فلما لم يبق عنده غيري ابتدأني فقال: إن يكن الأمر على ما يقول هؤلاء وهو على ما يقولون يعني أهل الطواف فقد سلموا وعطبتم وإن يكن الأمر على ما تقولون وليس كما تقولون فقد استويتم أنتم وهو، فقلت له: يرحمك الله وأي شئ نقول وأي شئ يقولون؟ ما قولي وقولهم إلا واحدا، قال: فكيف يكون قولك وقولهم واحدا وهم يقولون: إن لهم معادا وثوابا و عقابا ويدينون بأن للسماء إلها وأنها عمران وأنتم تزعمون أن السماء خراب ليس فيها أحد. قال: فاغتنمتها منه فقلت له: ما منعه إن كان الأمر كما تقول أن يظهر لخلقه و يدعوهم إلى عبادته حتى لا يختلف منهم اثنان ولم احتجب عنهم وأرسل إليهم الرسل؟! ولو باشرهم بنفسه كان أقرب إلى الإيمان به، فقال لي: ويلك وكيف احتجب عنك من أراك قدرته في نفسك نشوءك ولم تكن  وكبرك بعد صغرك، وقوتك بعد ضغفك وضعفك بعد قوتك، وسقمك بعد صحتك، وصحتك بعد سقمك، ورضاك بعد غضبك وغضبك بعد رضاك، وحزنك بعد فرحك، وفرحك بعد حزنك، وحبك بعد بغضك وبغضك بعد حبك، وعزمك بعد إبائك، وإبائك بعد عزمك وشهوتك بعد كراهتك وكراهتك بعد شهوتك، ورغبتك بعد رهبتك، ورهبتك بعد رغبتك، ورجاءك بعد يأسك، ويأسك بعد رجائك، وخاطرك بما لم يكن في وهمك، وعزوب ما أنت معتقده عن ذهنك، وما زال يعد علي قدرته التي هي في نفسي التي لا أدفعها حتى ظننت أنه سيظهر فيما بيني وبينه. 

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 Muhammad ibn Khalid, on the authority of Muhammad ibn `Ali al-Kufi, on the authority of `Abd al-Rahman, ibn Muhammad ibn Abu Hashim, on the authority of Ahmad ibn Muhsin al-Maythami that I was in the presence of Abu Mansur al-Mutatabbib when he said: One of my companions related to me that: I was sitting in the Sacred Mosque of Mecca with Ibn Abu al-`Awja’ and `Abd Allah ibn alMuqaffa` when Ibn al-Muqaffa`asked pointing at the place of circumambulation [Tawaf], “Do you see these created beings?”. He said: “There is not a single human being among them, except the Shaykh who is sitting over there (meaning Ja`far ibn Muhammad). The rest are nothing but riffraff and beasts.” So Ibn Abu al-`Awja’ answered him, “How is it that you apply the term (human being) to this shaykh and no to the others?” “Because I have seen in him what I do not see in them,” he replied. Thus, Ibn Abu al-`Awja’ enquired, “I must confirm for myself what you have said regarding him.” Then, Ibn al-Muqaffa` replied to him, “Do not even go there! For, verily, I fear that you may destroy what you already have!” He said: “This is not your view. In fact, you fear that I will regard your view as weak once I see the one whom you have praised.” Ibn al-Muqaffa` then replied, “If you suspect this then go to him, to have y our doubts removed. Do not be stubborn. It will protect you from hesitation. Inform him of what may benefit or harm you.” The reporter says that Ibn Abu al-`Awja’ got up and Ibn al-Muqaffa` and I remained. Then he returned to us and said: “O Ibn al-Muqaffa`! He is not a human being, even though he may be a mystic [ruhani] in this world. If he desires, he appears as a body. If he desires, he conceals himself as a spirit. This is what he is.” He asked, “How is that?” He replied, “I sat near him. When there was no one there other than me, he (AS) said to me, “If things are as people claim, and if they believed in what they professed, (referring to the people circumambulating the Ka`bah), then they are safe, and you are destroyed. However, if the matter is the way you all say it, and it certainly is not, then you are both equal.” I asked him, “May Allah have mercy on you! What is it that we say and what is it that they say? My statement and their statement is nothing but the same.” He (AS) responded, “How can your statement and their statement be one when they say that they have a return, reward, and punishment. They affirm that the sky has a Lord and it is inhabited while you claim that the sky is wasteland and there is no one there.” Ibn Abu al-`Awja’ says that I availed the opportunity from him and asked him, What ha stopped Him, if the matter is the way you say it, to appear to His Creation and call them to His service so that any two of them may not differ from each other? Why has He hidden Himself from them, and has sent the Messengers to them? If He had directly come in contact with them, more would believe in Him. Thus, he (AS) replied to me, Woe to you! How is He hidden from you when He showed you His Omnipotence in your own self? He brought you into being when you did not exist. His Omnipotence is shown in your old age after youth, in your strength after weakness, and in your weakness after strength; in your illness after health, and your health after illness; in your pleasure after anger, and your anger after pleasure; in your sadness after happiness, and your happiness after sadness; in liking after disliking, and in disliking after liking; in deciding after refusing, and in refusing after deciding; in kindness after meanness, and in meanness after kindness, in your exhortation after apprehension, and apprehension after exhortation; in your hope after despair, and your despair after hope; in the idea which was not in your imagination, and in the distance between what you believe from your mind. He was still counting to me (the proofs of) His Omnipotence in my own self, which I could not reject, until I started believing that Allah would appear between me and him.

5 - حدثنا أحمد بن محمد بن يحيى العطار رحمه الله، قال: حدثني سعد بن عبد الله، عن أحمد بن أبي عبد الله، عن يعقوب بن يزيد، عن محمد بن أبي عمير، عمن ذكره، عن أبي عبد الله عليه السلام قال: إن إبليس قال: لعيسى بن مريم عليه السلام: أيقدر ربك على أن يدخل الأرض بيضة لا يصغر الأرض ولا يكبر البيضة؟ فقال عيسى عليه السلام ويلك على أن الله لا يوصف بعجز، ومن أقدر ممن يلطف الأرض ويعظم البيضة. 

5. Ahmad ibn Muhammad ibn Yahya al-`Attar (RA) said: Sa`d ibn `Abd Allah related to me, on the authority of Ahmad ibn Abu `Abd Allah, on the authority of Ya`qub ibn Yazid, on the authority of Muhammad ibn Abu `Umayr, on the authority of one he mentioned, that Abu `Abd Allah (AS) said: Iblis said to `Isa the son of Maryam (AS): “Does Your Lord have the omnipotence to place Earth inside an egg, without making the Earth smaller or the egg any bigger?” Thus, `Isa (AS) replied, “Woe unto you! Verily, Allah cannot be described with limits. Who has more power than He who diminishes the Earth, and enlarges the egg?”

6 - حدثنا أبي رحمه الله قال: حدثنا سعد بن عبد الله، قال: حدثنا يعقوب ابن يزيد، عن حماد بن عيسى، عن ربعي بن عبد الله، عن الفضيل بن يسار قال: سمعت أبا عبد الله عليه السلام يقول: إن الله عز وجل لا يوصف. قال: وقال زرارة: قال أبو جعفر عليه السلام: إن الله عز وجل لا يوصف (١) وكيف يوصف وقد قال في كتابه: ﴿وما قدروا الله حق قدره﴾  فلا يوصف بقدرة إلا كان أعظم من ذلك. 

6. My father (RA) related us that Sa`d ibn `Abd Allah said: Ya`qub ibn Yazid said, on the authority of Hammad ibn `Isa, on the authority of Rub`I ibn `Abd Allah, on the authority of al-Fudayl ibn Yasar that I heard Abu `Abd Allah al-Sadiq (AS) that “Verily, Allah, the Mighty and High, cannot be described.” Zurarah said: Abu Ja`far al-Baqir (AS) said: “Verily, Allah, the Mighty and High, cannot be described. And how could He be described when He has said in his Book: And they do not assign to Allah the attributes due to Him? Thus, whatever they assign Him, He is greater than that.”

7 - حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد بن الحسن الصفار، عن محمد بن الحسين بن أبي الخطاب، عن جعفر بن بشير، عن الحسين ابن أبي حمزة، قال: سمعت أبا عبد الله عليه السلام يقول: قال أبي عليه السلام: إن محمد بن علي ابن الحنفية كان رجلا رابط الجاش - وأشار بيده - وكان يطوف بالبيت فاستقبله الحجاج، فقال: قد هممت أن أضرب الذي فيه عيناك، قال له محمد: كلا، إن الله تبارك اسمه في خلقه كل يوم ثلاثمائة لحظة أو لمحة، فلعل إحداهن تكفك عني . 

7. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar said, on the authority of Muhammad ibn al-Husayn ibn Abu al-Khattab, on the authority of Ja`far ibn Bashir, on the authority of al-Husayn ibn Abu Hamzah that I hear Abu `Abd Allah al-Sadiq (AS) say: My father (AS) say: My father (AS) said: “Verily, Muhammad ibn `Ali ibn al-Hanafiyyah was a calm man. While he was performing the circumambulation of the Ka`bah – pointing with his hand – al-Hajjaj approached him and said: “I am interested in killing someone who has your eyes.” Muhammad replied to him, “Nay! Verily, for Allah, Blessed be His name, are 300 moments everyday in His Creation. Then probably one of them may suffice you instead of me (implying the moment of death may come to you any time).”

8 - حدثنا محمد بن علي ماجيلويه رحمه الله، عن محمد بن أبي القاسم، عن محمد ابن علي الصيرفي، عن علي بن حماد، عن المفضل بن عمر الجعفي، عن أبي - عبد الله عليه السلام، قال: إن الله تبارك وتعالى لا تقدر قدرته، ولا يقدر العباد على صفته ولا يبلغون كنه علمه ولا مبلغ عظمته، وليس شئ غيره، هو نور ليس فيه ظلمة وصدق ليس فيه كذب، وعدل ليس فيه جور، وحق ليس فيه باطل، كذلك لم يزل ولا يزال أبد الآبدين، وكذلك كان إذ لم يكن أرض ولا سماء ولا ليل ولا نهار ولا شمس ولا قمر ولا نجوم ولا سحاب ولا مطر ولا رياح، ثم إن الله تبارك وتعالى أحب أن يخلق خلقا يعظمون عظمته ويكبرون كبرياءه ويجلون جلاله. فقال: كونا ظلين، فكانا كما قال الله تبارك وتعالى . قال مصنف هذا الكتاب: معنى قوله: هو نور، أي هو منير وهاد  ومعنى قوله: كونا ظلين، الروح المقدس والملك المقرب، والمراد به أن الله كان ولا شئ معه، فأراد أن يخلق أنبيائه وحججه وشهداءه، فخلق قبلهم الروح المقدس وهو الذي يؤيد الله عز وجل به أنبياءه وحججه وشهداءه صلوات الله عليهم، وهو الذي يحرسهم به من كيد الشيطان ووسواسه ويسددهم ويوفقهم ويمدهم بالخواطر الصادقة ثم خلق الروح الأمين الذي نزل على أنبيائه بالوحي منه عز وجل، وقال لهما: كونا ظلين ظليلين لأنبيائي ورسلي وحججي وشهدائي، فكانا كما قال الله عز وجل ظلين ظليلين لأنبيائه ورسلي وحججه وشهدائه، يعينهم بهما وينصرهم على أيديهم و يحرسهم بهما، وعلى هذا المعنى قيل للسلطان العادل: إنه ظل الله في أرضه لعباده، يأوي إليه المظلوم، ويأمن به الخائف الوجل، ويأمن به السبل، وينتصف به الضعيف من القوي، وهذا هو سلطان الله وحجته التي لا تخلو الأرض منه إلى أن تقوم الساعة.

8. Muhammad ibn `Ali Majilwayh (RA) said, on the authority of Muhammad ibn Abu al-Qasim, on the authority of Muhammad ibn `Ali al-Sayrafi, on the authority of `Ali ibn Hammad, on the authority of alMufaddal ibn `Umar al-Ju`fi that Verily, the Omnipotence of Allah, the Blessed and Exalted, cannot be predetermined, and worshippers have no power over His Attributes, not can they reach the core of His Knowledge or the extent of His Majesty. There is nothing that exists besides Him. He is Light without darkness, Truth without falsehood, Justice without oppression, and Reality without Non-reality. He has never vanished nor ever will. He was there when there was no Earth or sky. He was there when there was no night or day. He was there when there was no sun or moon. He was there when there were no stars, clouds, rain or wind. Then Allah, the Blessed, the Exalted, wished to make a creation that would revere His Majesty, glorify His Magnificence, and honor His Sublimity. Thus, He commanded: “Be you both protectors;” therefore, they were as Allah, the Blessed and Exalted, has said. The Compiler of this Book (RA) says: The meaning of the statement: He is Light, is that He is the One who Illuminates and He is the Guide. The meaning of His Word: “Be you two protected” is the Holy Spirit [al-Ruh al-Muqaddas] and the Angel Drawn Near. What is intended by this is that Allah was there when there was nothing with Him, so He intended to create His Messengers, His Proofs, and His Witnesses. Thus, He created before them the Holy Spirit, through which Allah, the Mighty and High, supports His Messengers, Proofs and Witnesses, may the blessings of Allah be upon them all. It is through the Holy Spirit that Allah guards them from the deception and the whispers of Satan. Allah directs them, succeeds them and assists them through true thoughts. Then He created the Trustworthy Spirit [al-Ruh al-Amin] through whom the Mighty and High sent revelation to the Messengers, and said to both of them: `Be you both protector’ for My Prophets, Messengers, Proofs, and Witnesses. He helps them through the two, assists them with their hands, and guards them through the two. Based on this concept, it is said the Just Ruler is the Protector appointed by Allah to guard His Earth and His Servants. The oppressed seek shelter from him, the fearful and wayfarers feel safe by him, and through him the weak demand justice from the strong. This is Allah’s Ruler and His Proof, which the Earth is not fee from until the Day of Judgment.

9 - حدثنا محمد بن علي ماجيلويه رحمه الله، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله، عن أبي أيوب المدني  عن محمد بن أبي عمير، عن عمر بن أذينة، عن أبي عبد الله عليه السلام قال: قيل لأمير المؤمنين عليه السلام: هل يقدر ربك أن يدخل الدنيا في بيضة من غير أن يصغر الدنيا أو يكبر البيضة؟ قال: إن الله تبارك وتعالى لا ينسب إلى العجز، والذي سألتني لا يكون. 

9. 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 Abu Ayyub al-Madani, on the authority of Muhammad ibn Abu `Umayr, on the authority of `Umar ibn Udhaynah, that Abu `Abd Allah al-Sadiq (AS) said: The Commander of the Faithful (AS) was asked: “Does Your Lord have the power to place the Earth in an egg, without making the Earth smaller or the egg any bigger?” He answered, “Verily, Allah, the Blessed and Exalted, cannot be described by means of limits. However, what you have asked is impossible.”

10 - حدثنا جعفر بن محمد بن مسرور رحمه الله قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن ابن أبي عمير، عن أبان بن عثمان، عن أبي - عبد الله عليه السلام قال: جاء رجل إلى أمير المؤمنين عليه السلام فقال: أيقدر أن يدخل الأرض في بيضة ولا يصغر الأرض ولا يكبر البيضة؟ فقال: ويلك، إن الله لا يوصف بالعجز ومن أقدر ممن يلطف الأرض ويعظم البيضة. 

10. Ja`far ibn Muhammad ibn Masrur (RA) said: al-Husayn ibn Muhammad ibn `Amir said, on the authority of his paternal uncle `Abd Allah ibn `Amir, on the authority of Ibn Abu `Umayr, on the authority of Aban ibn `Uthman, that Abu `Abd Allah al-Sadiq (AS) said: A man came to the Commander of the Faithful (AS) and asked: “Does Allah have the power to place the Earth in an egg, without making the Earth smaller or the egg any bigger?” Thus, he (AS) replied, “Woe unto you! Verily, Allah cannot be described by means of limits. Who has more power than H who diminishes the Earth and enlarges the egg?”

11 - حدثنا علي بن أحمد بن عبد الله البرقي رحمه الله، قال: حدثنا أبي، عن جده أحمد بن أبي عبد الله، عن أحمد بن محمد بن أبي نصر، قال: جاء رجل إلى الرضا عليه السلام فقال: هل يقدر ربك أن يجعل السماوات والأرض وما بينهما في بيضة؟ قال: نعم، وفي أصغر من البيضة، قد جعلها في عينك وهي أقل من البيضة، لأنك إذا فتحتها عاينت السماء والأرض وما بينهما، ولو شاء لأعماك عنها. 

11. `Ali ibn Ahmad ibn `Abd Allah la-Barqi (RA) said: My father said, on the authority of his grandfather Ahmad ibn Abu `Abd Allah, on the authority of Ahmad ibn Muhammad ibn Abu Nasr that A man came to al-Rida (AS) and enquired: “Does Your Lord have the power to place the heavens and the Earth and whatever is between them inside an egg?” Hence, he (AS) replied, Of course he can! In fact, He has placed it in something even smaller than an egg. He has placed it all in your eye, while it is smaller than an egg. For when you open it, you see the Heavens and the Earth and whatever is in between them. IF he has willed, He would have blinded you from it all.

12 - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا أبو القاسم العلوي، عن محمد بن إسماعيل البرمكي، قال: حدثنا الحسين بن الحسن قال: حدثنا محمد بن عيسى، عن محمد بن عرفة، قال: قلت للرضا عليه السلام خلق الله الأشياء بالقدرة أم بغير القدرة؟ فقال: لا يجوز أن يكون خلق الأشياء بالقدرة لأنك إذا قلت: خلق الأشياء بالقدرة فكأنك قد جعلت القدرة شيئا غيره، وجعلتها آلة له بها خلق الأشياء، وهذا شرك، وإذا قلت: خلق الأشياء بقدرة فإنما تصفه أنه جعلها باقتدار عليها وقدرة، ولكن ليس هو بضعيف ولا عاجز ولا محتاج إلى غيره (١). قال محمد بن علي مؤلف هذا الكتاب: إذا قلنا: إن الله لم يزل قادرا فإنما نريد بذلك نفي العجز عنه، ولا نريد إثبات شئ معه لأنه عز وجل لم يزل واحدا لا شئ معه، وسأبين الفرق بين صفات الذات وصفات الأفعال في بابه إن شاء الله. 

12. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Abu al-Qasim al-`Alawi said, on the authority of Muhammad ibn Isma`il al-Barmaki that al-Husayn ibn al-Hasan said: Muhammad ibn `Isa, on the authority of Muhammad ibn `Arafah that I asked al-Rida (AS): “Did Allah create things through His Omnipotence or without it?” Thus, He (AS) replied, You cannot say that Allah created things using His Omnipotence since that would mean that Allah created things by means of His Omnipotence. In so doing, you are saying that His Omnipotence is something other than Him. You are saying that He used His Omnipotence as a tool with which He creates, and that would be polytheism. When you say that Allah has created things using His Omnipotence, it is as if you consider Omnipotence to be separate from Him, and that He obtains His Power over things through it. However, Allah is neither weak nor incapable, nor is He is need of others. Muhammad ibn `Ali, the Compiler of this book says: When we say that Allah is Omnipotent, we negate any inability from Him. We do not affirm that Omnipotence co-exists along with Him, because He, the Mighty and High, is the One and Only. I will explain the difference between the attributes of essence and attributes of action under the chapter, Allah willing.

13 - حدثنا حمزة بن محمد العلوي رحمه الله، قال: أخبرنا علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن عمر بن أذينة، عن أبي عبد الله عليه السلام في قوله عز وجل ﴿ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أين ما كانوا﴾  فقال: هو واحد، أحدي الذات، بائن من خلقه، وبذاك وصف نفسه، وهو بكل شئ محيط بالإشراف والإحاطة والقدرة لا يعزب عنه مثقال ذرة في السماوات ولا في الأرض ولا أصغر من ذلك ولا أكبر بالإحاطة والعلم لا بالذات  لأن الأماكن محدودة تحويها حدود أربعة  فإذا كان بالذات لزمه الحواية. 

13. Hamzah ibn Muhammad al`-`Alawi (RA) said: `Ali ibn Ibrahim reported to us, on the authority of his father, on the authority of Muhammad ibn Abu `Umayr, on the authority of `Umar ibn Udhaynah, that Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of the Mighty and High: Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them where so ever they are. He (AS) said: He is One, Unique, and Evident to His Creation. He encompasses everything by supervision, omniscience, and omnipotence. Nothing in the Heavens and the Earth is distant from him, be it the size of an atom, or smaller or larger than that they he does not encompass through His knowledge. He encompasses everything by means of His Knowledge, but not by means of His Essence, because space is comprised of four dimensions. If He embraces everything by means of His Essence, there would imperatively be a boundary for Him.

14 - حدثنا تميم بن عبد الله بن تميم القرشي رحمه الله، 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 أن قال له: فأخبرني عن قول إبراهيم: (رب أرني كيف تحيي الموتى قال أو لم تؤمن قال بلي ولكن ليطمئن قلبي)؟  قال الرضا عليه السلام: إن الله تبارك وتعالى كان أوحى إلى إبراهيم عليه السلام أني متخذ من عبادي خليلا إن سألني إحياء الموتى أجبته، فوقع في نفس إبراهيم عليه السلام أنه ذلك الخليل، فقال: رب أرني كيف تحيي الموتى قال: أو لم تؤمن؟ قال: بلى ولكن ليطمئن قلبي على الخلة  قال: (فخذ أربعة من الطير فصرهن إليك ثم اجعل على كل جبل منهن جزءا ثم أدعهن يأتينك سيعا واعلم أن الله عزيز حكيم)، فأخذ إبراهيم عليه السلام نسرا وبطا وطاووسا وديكا فقطعهن قطعا صغارا، ثم جعل على كل جبل من الجبال التي كانت حوله - وكانت عشرة - منهن جزءا، وجعل مناقيرهن بين أصابعه، ثم دعاهن بأسمائهن، ووضع عنده حبا وماء، فتطايرت تلك الأجزاء بعضها إلى بعض حتى استوت الأبدان، وجاء كل بدن حتى انضم إلى رقبته و رأسه، فخلى إبراهيم عن مناقيرهن فطرن، ثم وقفن فشربن من ذلك الماء والتقطن من ذلك الحب، وقلن: يا نبي الله أحييتنا أحياك الله، فقال إبراهيم عليه السلام: بل الله يحيي ويميت وهو على كل شئ قدير، قال المأمون: بارك الله فيك يا أبا الحسن، و الحديث طويل أخذنا منه موضع الحاجة. 

14. Tamim ibn `Abd Allah ibn Tamim al-Qurashi (RA) said: 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 attended al-Ma`mun’s assembly while al-Rida `Ali ibn Musa (AS) was with him. Al-Ma`mun asked him: “O son of the Messenger of Allah (SA)! Do you not claim that the Prophets are infallible?” He (AS) replied: “Certainly.” He asked him (AS) about some verses from the Qur`an. Among his questions was: “Then tell me about the Word of Ibrahim (AS): My Lord! Show me how Thou givest life to the dead, He said: What! And do you not believe? He said: Yes, but that my heat may be at ease.”1 Al-Rida (AS) replied, Allah, the Blessed and Exalted, revealed to Ibrahim (AS) that I will choose a friend for Me from among My Servants such that I will even revive the dead for him if he asks Me to do so. It then occurred to Ibrahim (AS) that he was that friend. Thus, he asked, “My Lord! Show me how Thou givest life to the dead.” He said: “What! And do you not believe?” He said: “Yes, but my heart will be at ease knowing that I am your Friend.” Then Allah said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise.” Then Ibrahim (AS) took an eagle, a peacock, a duck, and a rooster. He chopped them into pieces and mixed them up. He then placed a part of their mixed flesh on top of each of the ten hills in that area. He held each bird’s beak in his hand. He placed some seeds and water near himself and called out to them. The various parts of beach bird started to fly towards each other until a perfect body was formed. Each body went towards its own head and joined it to become a living bird. Then Ibrahim (AS) let their beaks go. The birds flew and then landed. They drank water, ate some seeds, and said: “O Prophet of Allah! You have brought us back to life. May Allah bring you back to life.” Ibrahim (AS) said: “It is Allah who brings back to life and takes away life. He has power over all things.” Al-Ma`mun said: “May Allah bless you, 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).

15 - حدثنا أحمد بن محمد بن يحيى العطار رضي الله عنه، قال: حدثنا سعد ابن عبد الله، عن يعقوب بن يزيد، عن الحسن بن علي الخزاز، عن مثنى الحناط عن أبي جعفر - أظنه محمد بن نعمان - قال: سألت أبا عبد الله عليه السلام عن قول الله عز وجل ﴿وهو الله في السماوات وفي الأرض﴾ (١) قال: كذلك هو في كل مكان، قلت: بذاته؟ قال: ويحك إن الأماكن أقدار، فإذا قلت: في مكان بذاته لزمك أن تقول في إقدار وغير ذلك (٢) ولكن هو بائن من خلقه، محيط بما خلق علما وقدرة وإحاطة وسلطانا وملكا، وليس علمه بما في الأرض بأقل مما في السماء، لا يبعد منه شئ والأشياء له سواء علما وقدرة وسلطانا وملكا وإحاطة. 

15. Ahmad ibn Muhammad ibn Yahya al-`Attar (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn Yazid, on the authority of al-Hasan ibn `Ali al-Khazzaz, on the authority of Muthanna alKhannat, on the authority of Abu Ja`far (I think it is Muhammad ibn Nu`man) that I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: And He is Allah in the Heavens and in the Earth.1 He (AS) replied, “He is like that in every place.” I asked, “By His Essence?” He (AS) responded, Woe unto you! Place implies restriction. If you say: He is in a place by His Essence, it necessarily implies restrictions and other than that. However, He is Evident in His Creation. He encompasses whatever He created through His Knowledge, Omnipotence, Omniscience, Reign, and Sovereignty. His Knowledge of whatever is in the Earth is not less than His Knowledge of what is in the Heavens. Nothing is far from Him. His Knowledge, Omnipotence, Reign, Sovereignty, and Omniscience embrace all things.

16 - حدثنا أبي رحمه الله، قال: حدثنا علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عن هشام بن الحكم، قال: قال أبو شاكر الديصاني: إن في القرآن آية هي قوة لنا، قلت: وما هي؟ فقال: ﴿وهو الذي في السماء إله وفي الأرض إله﴾  فلم أدر بما أجيبه، فحججت فخبرت أبا عبد الله عليه السلام فقال: هذا كلام زنديق خبيث، إذا رجعت إليه فقل له: ما اسمك بالكوفة، فإنه يقول فلان فقل: ما اسمك بالبصرة، فإنه يقول فلان، فقل: كذلك الله ربنا في السماء إله وفي الأرض إله وفي البحار إله وفي كل مكان إله، قال: فقدمت فأتيت أبا شاكر فأخبرته فقال: هذه نقلت من الحجاز. 

16. My father (RA) said: `Ali ibn Ibrahim said, on the authority of his father, on the authority of Ibn Abu `Umayr, on the authority of Hisham ibn al-Hakam that Abu Shakir al-Daysani said: “There is a verse in the Qur`an, that surely strengthens us (the atheists).” I said: “Which one is it?” So he answered, “And He it is who is God in the Heavens and God in the Earth.”1 I did not know how to respond to him; therefore, when I went for hajj, I informed Abu `Abd Allah la-Sadiq (AS). He replied, This is a statement from an evil atheist. When you return to him, say to him: “What is your name in Kufah?” And he will say to you so-and-so. Then ask him, “What is your name in Basra?” And he will say the same name. Then say to him: “Such is Allah, our Lord. He is God in the Heaven, and God in the Earth. He is God in the oceans, and god in every place.” Hisham says: When I returned I went to Abu Shakir and informed him (of what Abu `Abd Allah said to me). Thus, he said: “This is transmitted from Hijaz.”

17 - حدثنا جعفر بن محمد بن مسرور رحمه الله قال: حدثنا الحسين بن محمد بن عامر، عن عمه عبد الله بن عامر، عن الحسن بن محبوب، عن مقاتل بن سليمان، قال: قال أبو عبد الله الصادق عليه السلام: لما صعد موسى عليه السلام إلى الطور فنادى ربه عز وجل  قال: يا رب أرني خزائنك، فقال: يا موسى إنما خزائني إذا أردت شيئا أن أقول له: كن فيكون. قال مصنف هذا الكتاب: من الدليل على أن الله عز وجل قادر: أن العالم لما ثبت أنه صنع الصانع ولم نجد أن يصنع الشئ من ليس بقادر عليه بدلالة أن المقعد لا يقع منه المشي والعاجز لا يتأتى له الفعل صح أن الذي صنعه قادر، ولو جاز غير ذلك لجاز منا الطيران مع فقد ما يكون به من الآلة، ولصح لنا الادراك وإن عدمنا الحاسة. فلما كان إجازة هذا خروجا عن المعقول كان الأول مثله.  باب العلم 

17. Ja`far ibn Muhammad ibn Masrur (RA) said: al-Husayn ibn Muhammad ibn `Amir said, on the authority of his paternal uncle `Abd Allah ibn `Amir, on the authority of al-Hasan ibn Mahbub, on the authority of Maqatil ibn Sulayman that Abu `Abd Allah al-Sadiq (AS) said: When Musa (AS) went to Mount Sinai. He called unto his Lord, the Mighty and High, “O Lord, show me your treasures!” Thus, Allah replied, “O Musa! Verily, My Treasure is that when I intend something, I say to it: `Be and it is.’” The Compiler of this book (RA) says: Among the proofs upon the Omnipotence of Allah, the Mighty and High, is: the world is a creation of the Creator, since things can only be created by One who is Omnipotent. The disabled cannot walk, and the incapable cannot carry out actins. Hence, it is correct to say that one who created the world is Omnipotent. If something other than this is possible then it would be possible for us to fly without wings, and to perceive without the senses. And therefore, if the possibility of the latter is against logic, then so is the first.

Al-Tawḥīd

Book 2, Chapter 9