24. Conciseness from the Monotheism (Tawheed)

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عنه، عن أبيه، عن صفوان بن يحيى ومحمد بن أبي عمير، عن عبد الرحمن بن الحجاج، عن سليمان بن خالد قال: قال أبو عبد الله (ع): يا سليمان إن الله يقول: " وأن إلى ربك المنتهى " فإذا انتهى الكلام إلى الله فأمسكوا


1. From him, from his father, from Safwan Bin Yahya and Muhammad Bin Abu Umeyr, from Abdul Rahman Bin Al Hajaaj, from Suleyman Bin Khalid who said, ‘Abu Abdullah (asws) said: ‘O Suleyman! Allah (azwj) is Saying [53:42] And that to your Lord is the ending, so when the speech (discussion) ends up to Allah (azwj) (His (azwj) Essence), so hold (stop there and refrain from further comments)’.




عنه، عن أبيه، عن ابن أبي عمير، عن محمد بن يحيى الخثعمي، عن عبد الرحيم القصير قال: سألت أبا عبد الله (عليه السلام) عن شئ من الصفة؟ - فقال: فرفع يديه إلى السماء ثم قال: تعالى الله الجبار إنه من تعاطى ما ثم هلك. يقولها مرتين.


2. From him, from his father, from Ibn Abu Umeyr, from Muhammad Bin yahya Al Khash’amy, from Abdul Raheem Al Qaseyr who said, ‘I asked Abu Abdullah (asws) about something from the Attributes (of Allah (azwj))? So he (asws) raised his (asws) hands towards the sky, then said: ‘Allah (azwj) is Higher, the Compeller! The One who took to whatever, then perished’. He (asws) said it twice’.




عنه، عن بعض أصحابنا، عن حسين بن مياح، عن أبيه قال: سمعت أبا عبد الله (عليه السلام) يقول: من نظر في الله كيف هو؟ هلك.


3. From him, from one of our companions, from Haseyn Bin Miyaah, from his father who said, ‘I heard Abu Abdullah (asws) saying: ‘The one who considers regarding Allah (azwj), how would He (azwj) be?’: (he is) ‘destroyed’.




عنه، عن أبيه، عن ابن أبي عمير، عن أبي أيوب الخزاز، عن محمد بن مسلم قال: قال أبو جعفر (عليه السلام): يا محمد إن الناس لا يزال لهم المنطق حتى يتكلموا في الله، فإذا سمعتم ذلك فقولوا: " لا اله إلا الله "


4. From him, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazaz, from Muhammad Bin Muslim who said, ‘Abu Abdullah (asws) said: ‘O Muhammad! The talking has never ceased to be with the people, until they are speaking regarding Allah (azwj). So when you hear that from them, so say, ‘There is no god except for Allah (azwj)’.




عنه، عن أبيه، عن محمد بن أبي عمير، عن محمد بن حمران، عن أبي - عبيدة الحذاء قال: قال لي أبو جعفر (ع): يا زياد إياك والخصومات، فانها تورث الشك وتحبط العمل وتردى صاحبها، وعسى أن يتكلم بالشئ لا يغفر له، يا زياد إنه كان فيما مضى قوم تركوا علم ما وكلوا به وطلبوا علم ما كفوه حتى انتهى الكلام بهم إلى الله فتحيروا فان كان الرجل ليدعى من بين يديه فيجيب من خلفه، ويدعى من خلفه فيجيب من بين يديه.


5. From him, from from his father, from Muhammad Bin Abu Umeyr, from Muhammad Bin Hamran, from Abu Ubeyda Al Haza’a who said, ‘Abu Ja’far (asws) said to me: ‘O Ziyad! Beware of the disputes! They inherit the doubt, and frustrate the deeds, and deteriorate its doer, and perhaps you might say something for which you would not be Forgiven for’. O Ziyad! With regards to the past, there were a people who left the Knowledge what they had been Authorised with, and sought knowledge without restraint, to the extent that they ended up with their talking about Allah (azwj). So they were confused. And if the man was called from in front of him, so he answered from behind him, and he was called from behind him, so he answered from in front of him’.




عنه، عن الحسن بن علي بن فضال، عن ثعلبة بن ميمون، عن الحسن الصيقل، عن محمد بن مسلم، عن أبي جعفر (ع) قال: تكلموا فيما دون العرش ولا تكلموا فيما فوق العرش، فان قوما تكلموا في الله فتاهوا، حتى كان الرجل ينادى من بين يديه فيجيب من خلفه.


6. From him, from Al Hassan Bin Ali Bin Fazaal, from Sa’alba Bin Maymoun, from Al Hassan Al Sayqal, from Muhammad Bin Muslim, (It has been narrated) from Abu Ja’far (asws) having said: ‘Speak regarding what is beneath the Throne, and do not speak regarding what is above the Throne, so a people used to speak regarding Allah (azwj), so they were lost, to the extent that the man was came from in front of him, so he answered from behind him’.




عنه، عن القاسم بن يحيى، عن جده الحسن بن راشد، عن أبي الحسن موسى (ع) وسئل عن معنى قول الله " الرحمن على العرش استوى " فقال: استولى على ما دق وجل.


7. From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, (It has been narrated) from Abu Al-Hassan Musa (asws), and he (asws) was asked about the Meaning of the Words of Allah (azwj) [20:5] The Beneficent Established (Himself) upon the Throne. So he (asws) said: ‘Took Control of what was Elevated and Majestic’.




عنه، عن القاسم بن يحيى، عن جده الحسن، عن عبد الله بن سنان قال: سألت أبا عبد الله (ع) عن " بسم الله الرحمن الرحيم "؟ - فقال: الباء بهاء الله، والسين سناء الله، والميم مجد الله، وقال بعضهم: ملك الله، و " الله " اله كل شئ، و " الرحمن " بجميع خلقه، و " الرحيم " بالمؤمنين خاصة.


8. From him, from Al Qasim Bin Yahya, from his grandfather Al Hassan, from Abdullah Bin Sinan who said, ‘I asked Abu Abdullah (asws) about “[1:1] In the Name of Allah the Beneficent the Merciful”. So he (asws) said: ‘The ‘Ba’ is for Bahaullah (Beauty of Allah (azwj)) and the ‘Seen’ is for Sanaullah (The Splendour of Allah (azwj)) and the ‘Meem’ is for Majdullah (The Glory of Allah (azwj))’. And some of them said, ‘(He (asws)) said: ‘Mulkullah (The Kingdom of Allah (azwj)). And “Allah (azwj)” is the God of everything; and the “Beneficent” to all of His (azwj) creatures; and the “Merciful” with the Believers in particular’.




عنه، عن أبيه، عن محمد بن أبي عمير، عن حفص، عن أخى مرازم، عن الفضل بن يحيى قال: سأل أبي أبا الحسن موسى بن جعفر (ع) عن شئ من الصفة فقال: لا تجاوز عما في القرآن.


9. From him, from his father, from Muhammad Bin Abu Umeyr, from Hafs, from his brother Marazim, from Al Fazal Bin Yahya who said, ‘I asked Abu Al-Hassan Musa (asws) Bin Ja’far (asws) about something from the Attributes (of Allah (azwj)), so he (asws) said: ‘Do not exceed from what is in the Quran’.




عنه، عن محمد بن عيسى، عن أبي هاشم الجعفري قال: أخبرني الاشعث بن حاتم أنه سأل الرضا (عليه السلام) عن شئ من التوحيد فقال: ألا تقرأ القرآن؟ - قلت: نعم، قال: اقرأ " لا تدركه الابصار وهو يدرك الابصار "، فقرأت، فقال: ما الابصار؟ - قلت: ابصار العين، قال: لا، انما عنى الاوهام لا تدرك الاوهام كيفيته وهو يدرك كل فهم. عنه، عن محمد بن عيسى، عن أبي هاشم، عن أبي جعفر (ع) نحوه إلا أنه قال: " الابصار ههنا أوهام العباد فالاوهام أكثر من الابصار وهو يدرك الاوهام ولا تدركه الاوهام ".


10. From him, from Muhammad Bin Isa, from Abu Hashim Al Ja’fary who said, ‘Al-Ash’as Bin Haatim informed me that he asked Al-Reza (asws) about something from the Oneness (Tawheed), so he (asws) said: ‘Have you not read the Quran?’ I said, ‘Yes’. He (asws) said: ‘[6:103] Vision cannot comprehend Him, and He Comprehends (all) vision’. So I recited it. So he (asws) said: ‘And what is the vision?’ I said, ‘Vision of the eyes’. He (asws) said: ‘No. But rather, it means the imaginations. The imaginations do not comprehend His (azwj) Nature, and He (azwj) Comprehends all thoughts’. From him, from Muhammad Bin Isa, from Abu Hashim, (It has been narrated) from Abu Ja’far (asws), approximately (the same), except that he (asws) said: ‘The ‘visions’ over here are imaginations of the servants, for the imaginations are more than the visions. And He (azwj) Comprehends the imaginations, and the imaginations do not comprehend Him (azwj)’.




عنه، عن أحمد بن محمد بن أبي نصر، عن رجل من أهل الجزيرة، عن أبي عبد الله (ع) أن رجلا من اليهود أتى أمير المؤمنين (عليه السلام) فقال: يا علي هل رأيت ربك؟ - فقال: ما كنت بالذي أعبد الها لم أره، ثم قال: لم تره العيون في مشاهدة الابصار غير أن الايمان بالغيب بين عقد القلوب.


11. From him, from Ahmad Bin Muhammad Bin Abu Nasr, from a man from the people of Algiers, (It has been narrated) from Abu Abdullah (asws) having said: ‘A man from the Jews came up to Amir-ul-Momineen (asws), so he said, ‘O Ali (asws)! Have you (asws) seen your (asws) Lord (azwj)?’ So he (asws) said: ‘I (asws) have not worshipped a God I (asws) cannot not see’. Then he (asws) said: ‘The eyes do not see Him (azwj) regarding the witnessing of the vision, but the Imaan (belief) in the unseen is within the grasp of the hearts’.




عنه، عن بعض أصحابنا، عن صالح بن عقبة، عن قيس بن سمعان، عن أبي زبيحة مولى رسول الله (صلى الله عليه وآله) رفعه قال: سئل أمير المؤمنين (صلوات الله عليه) بما عرفت ربك؟ - فقال: بما عرفني نفسه، قيل: وكيف عرفك نفسه؟ - فقال: لا تشبهه صورة ولا يحس بالحواس، ولا يقاس بالقياس، قريب في بعده، بعيد في قربه، فوق كل شئ ولا يقال: شئ تحته، وتحت كل شئ ولا يقال: شئ فوقه، أمام كل شئ ولا يقال: له أمام، داخل في الاشياء لا كشئ في شئ داخل، وخارج من الاشياء لا كشئ من شئ خارج، فسبحان من هو هكذا ولا هكذا غيره، ولكل شئ مبتدأ.


12. From him, from one of our companions, from Salih Bin Uqba, from Qays Bin Sam’an, from Abu Zabeeha, A slave of Rasool-Allah (saww), narrates that ‘Amir-ul-Momineen (asws) was asked, ‘With what do you (asws) recognise your (asws) Lord (azwj)?’ So he (asws) said: ‘With that I (asws) recognise myself (asws)’. It was said, ‘And how do you (asws) recognise yourself (asws)?’ So he (asws) said: ‘Neither does an image resemble Him (azwj), nor can He (azwj) be felt by the senses, nor can He (azwj) be analogised by the analogies. He (azwj) is near in His (azwj) remoteness, and remote in His (azwj) nearness. He (asws) is higher than every thing, and it cannot be said, ‘Something is under Him (azwj)’, and everything is underneath; nor can it be said, ‘Something is above Him (azwj), and everything is in front of Him (azwj); nor can it be said, ‘For Him (azwj) there is a front; He (azwj) is inside the things, not like the thing goes inside a thing. And He (azwj) is outside the things, not like the thing being outside from a thing. Who can be like this, and no one is like this apart from Him (azwj). And for everything there is an origin’.




عنه، عن أبيه، عمن ذكره قال: اجتمعت اليهود إلى رأس الجالوت فقالوا: إن هذا الرجل عالم يعنون علي بن أبي طالب (عليه السلام) فانطلق بنا إليه نسأله فأتوه قيل لهم: هو في القصر فانتظروه حتى خرج فقال له رأس الجالوت: يا أمير المؤمنين جئنا نسألك قال: سل يا يهودي عما بدا لك، قال: أسألك عن ربنا، متى كان؟ - فقال: كان بلا كينونة: كان لم يزل بلا كم وبلا كيف، كان ليس له قبل، هو القبل، هو بلا قبل ولا غاية ولا منتهى غاية، ولا غاية إليها، انقطعت عنه الغايات فهو غاية كل غاية، قال: فقال رأس الحالوت لليهود مروا فهذا أعلم مما يقال فيه.


13. From him, from his father, from the one who mentioned it, said, ‘The Jews gathered to the head of the Catholics, so they said, ‘This man (asws) is the most knowledgeable (meaning Ali (asws) Bin Abu Talib (asws)), therefore come with us to him (asws), so that we can question him (asws)’. So they came. It was said to them, ‘He (asws) is in the mansion. So they waited for him (asws) until he (asws) came out. The head of the Catholics said to him (asws), ‘O Amir-ul-Momineen (asws)! We have come to ask you (asws) (certain questions)’. He (asws) said: ‘Ask, O Jew, about whatever comes to you’. It was said, ‘I ask you (asws) about our Lord (azwj), (since) when was He (azwj)?’ So he (asws) said: ‘I ask you about our Lord, when was He (azwj) (came into being)?’ So he said: ‘Allah (azwj) has always been, without having come into being. He (azwj) has never ceased to Be, without quantity or without ‘how’. There is no ‘before’ for Him (azwj), and He (azwj) was the ‘before; He (azwj) is without ‘before’, no beginning nor an end to a beginning, nor is there a beginning for Him (azwj). The beginnings are all cut-off from Him, so He (azwj) is the Beginning of all beginnings’. So the head of the Catholics said to the Jews, ‘Let us return, for this man (asws) is more knowing that what is said about him (asws)’.




أبو أيوب المدايني، عن محمد بن أبي عمير، عن عبد الله بن بكير، عمن ذكره، عن أبي عبد الله عليه السلام قال إن ملكا كان في مجلسه فتناول الرب تبارك وتعالى ففقد فما يدرى أين هو؟.


14. Abu Ayoub Al Madainy, from Muhammad Bin Abu Umeyr, from Abdullah Bin Bakeyr, from the one who mentioned it, (It has been narrated) from Abu Abdullah (asws) having said: ‘A king was in his gathering, so he (tried to) grasp the Lord (azwj) Blessed and High. So he got lose and it is not known where he is?’




عنه، عن محمد بن عيسى، عمن ذكره رفعه قال: سئل أبو جعفر (ع): يجوز أن يقال لله: " إنه موجود "؟ - قال: نعم، تخرجه من الحدين حد الابطال وحد التشبيه.


15. From him, from Muhammad Bin Isa, from the one who mentioned it, raising it, said, ‘Abu Ja’far (asws) was asked, ‘Is it permissible to say for Allah (azwj), ‘He (azwj) Exists’?’ He (asws) said: ‘Yes. Keep Him (azwj) out from two limits limit of the invalidity, and limit of the resemblance’.




عنه، عن المحسن بن أحمد، عن أبان الاحمر، عن أبي جعفر الاحول، عن محمد بن مسلم، عن أبي جعفر (ع) قال: عروة الله الوثقى التوحيد، والصبغة الاسلام.


16. From him, from Al Mohsin Bin Ahmad, from Aban Bin Al Ahmar, from Abu Ja’far Al Ahowl, from Muhammad Bin Muslim, (It has been narrated) from Abu Ja’far (asws) having said: ‘The Firmest Handle of Allah (azwj) is the Oneness (Tawheed), and the colouring (nature) is Al-Islam’.




عنه، عن الحسن بن علي بن فضال، عن عبد الله بن بكير، عن زرارة قال: سألت أبا عبد الله (ع) عن قول الله: " فطرة الله التي فطر الناس عليها " قال: فطروا على التوحيد.


17. From him, from Al Hassan Bin Ali Bin Fazaal, from Abdullah Bin Bakeyr, from Zarara who said, ‘I asked Abu Abdullah (asws) about the Words of Allah (azwj) [30:30] the nature made by Allah in which He has Made the people? He (asws) said: ‘Natured upon the Oneness (Al-Tawheed)’.




عنه، عن أبيه، عن محمد بن أبي عمير، عن عمر بن أذنية قال سألت أبا جعفر (ع) عن قول الله: " حنفاء لله غير مشركين به " ما الحنيفية؟ - قال: هي الفطرة التي فطر الناس عليها، فطر الله الخلق على معرفته.


18. From him, from his father, from Muhammad Bin Abu Umeyr, from Umar Bin Azina who said, ‘I asked Abu Ja’far (asws) about the Words of Allah (azwj) [22:31] Being upright for Allah, not associating anything with Him, what is the ‘upright’?’ He (asws) said: ‘It is the nature which the people have been Natured upon. Allah (azwj) Natured the creatures upon recognising Him (azwj)’.




عنه، عن أبيه، عن علي بن النعمان، عن عبد الله بن مسكان، عن زرارة قال: سألت أبا جعفر (ع) عن قول الله عزوجل: " فطرة الله التي فطر الناس عليها "؟ - قال: فطرهم على معرفة أنه ربهم ولو لا ذلك لم يعلموا إذا سئلوا من ربهم ولا من رازقهم


19. From him, from his father, from Ali Bin Al No’man, from Abdullah Bin Muskaan, from Zarara who said, ‘I asked Abu Ja’far (asws) about the Words of Allah (azwj) Mighty and Majestic [30:30] the nature made by Allah in which He has Made the people?’ He (asws) said: ‘Natured them upon the recognition that He (azwj) is their Lord (azwj), and had it not been for that, they would not have known when asked, who their Lord (azwj) is, and who their Sustainer is’.




عنه، عن الحسن بن علي بن فضال، عن ابن بكير، عن زرارة قال سألت أبا عبد الله (ع) عن قول الله: " وإذا أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى " قال ثبتت المعرفة في قلوبهم ونسوا الموقف، سيذكرونه يوما ما، ولو لا ذلك لم يدر أحد من خالقه ولا من رازقه.


20. From him, from Al Hassan Bin Ali Bin Fazaal, from Ibn Bakeyr, from Zarara who said, ‘I asked Abu Abdullah (asws) about the Words of Allah (azwj) [7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes!’ He (asws) said: ‘Affirmed the recognition in their hearts, so they have forgotten this situation. They will be remembering it one day what it was. And had it not been for that, no one would know who Created him, nor who is Sustaining him’.




عنه، عن مروك بن عبيد، عن جميع بن عمر، عن رجل، عن أبي عبد الله (ع) أنه قال: أي شئ الله أكبر؟ - فقلت: الله أكبر من كل شئ، قال: وكان ثم شئ، فيكون أكبر منه؟ - قلت: وما هو؟ - فقال: الله أكبر من أن يوصف.


21. From him, from Marwak Bin Ubeyd, from Jami’e Bin Umar, from a man, (It has been narrated) from Abu Abdullah (asws) having said: ‘Which thing of Allah (azwj) is the Greatest?’ So I said, ‘Allah (azwj) is Greater than everything’. He (asws) said: ‘And He (azwj) was, then there was something, so He (azwj) became Greater than it?’ I said, ‘And what is it?’ So he (asws) said: ‘Allah (azwj) is Greater than can be described’.




عنه، عن محمد بن عيسى اليقطيني، عن يونس بن عبد الرحمن، عن الحسن بن السري، عن جابر بن يزيد الجعفي قال: قال أبو جعفر (ع): إن الله تباركت أسماؤه التي يدعى بها وتعالى في علو كنهه أحد، توحد بالتوحيد في توحده ثم أجراه على خلقه، فهو أحد صمد قدوس يعبده كل شئ ويصمد إليه، وفوق الذي عيننا تبلغ، وسع كل شئ علما.


22. From him, from Muhammad Bin Isa Al Yaqteeny, from Yunus Bin Abdul Rahman, from Al Hassan Bin Al Sary, from Jabir Bin Yazeed Al Ju’fy who said, ‘Abu Ja’far (asws) said: ‘Allah (azwj), Blessed are His (azwj) Names which He (azwj) is Called by, and Higher and Exalted than anyone, One with the Oneness in His (azwj) Oneness. Then He (azwj) Manifested Himself upon His (azwj) creatures. So He (azwj) is One, Last, Holy. Everything worships Him (azwj) and Holds to Him (azwj), and He (azwj) is Higher than what the eyes can reach, and His (azwj) Knowledge Extends to every thing’.




عنه، عن أبيه، عن بعض أصحابه، عن عمرو بن شمر، عن جابر، عن أبي جعفر (ع) قال: إن الله تبارك وتعالى كان وليس شئ غيره نورا لا ظلام فيه، وصدقا لا كذب فيه، وعلما لا جهل فيه، وحيوة لا موت فيه، وكذلك هو اليوم، وكذلك لا يزال أبدا.


23. From him, from his father, from one of his companions, from Amro Bin Shimr, from Jabir, (It has been narrated) from Abu Ja’far (asws) having said: ‘Allah (azwj) Blessed and High was, and there was nothing apart from Him (azwj). There was Noor (Light) with no darkness in it, and Truthfulness with no lies in it, and Knowledge with no ignorance in it, and Life with no death in it. And such He (azwj) is today, and such He (azwj) will not cease to be, ever’.




عنه، عن أحمد بن محمد بن أبي نصر، عن رفاعة بن النخاس بن موسى، عن أبي عبد الله (ع) في قول الله تعالى: " واذ أخذ ربك من بنى آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم، ألست بربكم؟ - قالوا: بلى "؟ - قال: نعم، لله الحجة على جميع خلقه، أخذهم يوم أخذ الميثاق هكذا قبض يده.


24. From him, from Ahmad Bin Muhammad Bin Abu Nasr, from Rafa’at Bin Al Nakhaas Bin Musa, (It has been narrated) from Abu Abdullah (asws) regarding the Words of the High 7:172] And when your Lord brought forth from the Children of Adam, from their backs, their descendants, and made them testify against their own souls: Am I not your Lord? They said: Yes!’ He (asws) said: ‘Yes, for Allah (azwj) is the Argument over all of His (azwj) creatures. He (azwj) Seized them on the day He (azwj) Took the Covenant. This is how His (azwj) Hand Grabs’.




عنه، عن أبان، عن عبد الرحمن بن سيابة، عن أبي النعمان، عن أبي جعفر (ع) قال: العجب كل العجب للشاك في قدرة الله وهو يرى خلق الله، والعجب كل العجب للمكذب بالنشأة الاخرى وهو يرى النشأة الاولى، والعجب كل العجب للمصدق بدار الخلود وهو يعمل لدار الغرور، والعجب كل العجب للمختال الفخور الذي خلق من نطفة ثم يصير جيفة وهو فيما بين ذلك لا يدرى كيف يصنع. ورواه علي بن الحكم، عن هشام بن سالم، عن أبي حمزة الثمالي، عن علي بن الحسين (عليهما السلام) قال: عجبت للمتكبر الفخور كان أمس نطفة وهو غدا جيفة، والعجب كل العجب لمن شك في الله وهو يرى الخلق، والعجب كل العجب لمن أنكر الموت وهو يرى من يموت كل يوم و ليلة، والعجب كل العجب لمن أنكر النشأة الآخرة وهو يرى الاولى، والعجب كل العجب لعامر دار الفناء ويترك دار البقاء.


25. From him, from Abaan, from Abdul Tahman Bin Sayaabat, from Abu Noman, (It has been narrated) from Abu Ja’far (asws) having said: ‘The wonder of all the wonders to the doubter in the Power of Allah (azwj) while he sees the creation of Allah (azwj). And the wonder of all the wonders to the belier of another growth (in the Hereafter) while he sees the first growth (in the world). And the wonder of all the wonders to the believer of the House of Eternity while he works for the house of the deceit. And the wonder of all the wonders to the proud boaster who has been created from a seed, then he would be a corpse, and he would be in a state not knowing how he would be Dealt with. And Ali Bin Al Hakam reported, from Hisham Bin Saalim, from Abu Hamza Al Sumaly, (It has been narrated) from Ali (asws) Bin Al-Husayn (asws) having said: ‘I (asws) wonder at the arrogant boaster who was a seed yesterday and tomorrow he will be a corpse. And the wonder of all the wonders to the one who doubts in Allah (azwj) and he sees the creation. And the wonder of all the wonders to the one who denies the death and he sees the one who dies every day and night. And the wonder of all the wonders to the one who denies the next growth (in the Hereafter) and he sees the first one. And the wonder of all the wonders to the one who works for the house of mortality and neglects the House of the remaining (Eternal)’.