The Refutation of the Dualists & the Atheists

Al-Tawḥīd|Volume 1|Book 2|Chapter 36

Al-Tawḥīd

Book 2, Chapter 36

The Refutation of the Dualists & the Atheists

Hadith #5

5 - حدثنا أحمد بن الحسن القطان قال: حدثنا أحمد بن يحيى، عن بكر بن عبد الله بن حبيب، قال: حدثني أحمد بن يعقوب بن مطر (١) قال: حدثنا محمد بن الحسن ابن عبد العزيز الأحدب الجند بنيسابور، قال: وجدت في كتاب أبي بخطه: حدثنا طلحة بن يزيد، عن عبيد الله بن عبيد (٢) عن أبي معمر السعداني أن رجلا أتى أمير المؤمنين علي بن أبي طالب عليه السلام فقال: يا أمير المؤمنين إني قد شككت في كتاب الله المنزل، قال له عليه السلام: ثكلتك أمك وكيف شككت في كتاب الله المنزل؟! قال: لأني وجدت الكتاب يكذب بعضه بعضا فكيف لا أشك فيه. فقال علي بن أبي طالب عليه السلام: إن كتاب الله ليصدق بعضه بعضا ولا يكذب بعضه بعضا، ولكنك لم ترزق عقلا تنتفع به، فهات ما شككت فيه من كتاب الله عز وجل، قال له الرجل: إني وجدت الله يقول: ﴿فاليوم ننسيهم كما نسوا لقاء يومهم هذا﴾ (٣) وقال أيضا: ﴿نسوا الله فنسيهم﴾ (٤) وقال: ﴿وما كان ربك نسيا﴾ (٥) فمرة يخبر أنه ينسى، ومرة يخبر أنه لا ينسى، فأني ذلك يا أمير المؤمنين. قال: هات ما شككت فيه أيضا، قال: وأجد الله يقول: (يوم يقوم الروح والملائكة صفا لا يتكلمون إلا من أذن له الرحمن وقال صوابا) (٦) وقال واستنطقوا فقالوا والله ربنا ما كنا مشركين. (٧) وقال: ﴿يوم القيمة يكفر بعضكم ببعض ويلعن بعضكم بعضا﴾ (٨) وقال: ﴿إن ذلك لحق تخاصم أهل النار﴾ (٩) وقال: ﴿لا تختصموا لدي وقد قدمت إليكم بالوعيد﴾ وقال: (نختم على أفواههم وتكلمنا أيديهم وتشهد أرجلهم بما كانوا يكسبون) (١) فمرة يخبر أنهم يتكلمون ومرة يخبر أنهم لا يتكلمون إلا من أذن له الرحمن وقال صوابا، ومرة يخبر أن الخلق لا ينطقون ويقول عن مقالتهم (والله ربنا ما كنا مشركين) ومرة يخبر أنهم يختصمون، فأني ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله عز وجل يقول: ﴿وجوه يومئذ ناضرة * إلى ربها ناظرة﴾ ﴿٢) ويقول: لا تدركه الأبصار وهو يدرك الأبصار وهو اللطيف الخبير﴾ (٣) ويقول: ﴿ولقد رآه نزلة أخرى * عند سدرة المنتهى﴾ (٤) ويقول: ﴿يومئذ لا تنفع الشفاعة إلا من أذن له الرحمن ورضي له قولا * يعلم ما بين أيديهم وما خلفهم ولا يحيطون به علما﴾ (٥) ومن أدركه الأبصار فقد أحاط به العلم، فأني ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات أيضا ويحك ما شككت فيه، قال: وأجد الله تبارك وتعالى يقول: ﴿وما كان لبشر أن يكلمه الله إلا وحيا أو من وراء حجاب أو يرسل رسولا فيوحي بإذنه ما يشاء﴾ (٦) وقال: ﴿وكلم الله موسى تكليما﴾ (٧) وقال: ﴿وناداهما ربهما﴾ (٨) وقال: ﴿يا أيها النبي قل لأزواجك وبناتك﴾ (٩) وقال: (﴿يا أيها الرسول بلغ ما أنزل إليك من ربك﴾ (١٠) فأني ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله جل ثناؤ�� يقول: ﴿هل تعلم له سميا﴾ وقد يسمي الإنسان سميعا بصيرا وملكا وربا، فمرة يخبر بأن له أسامي كثيرة مشتركة، ومرة يقول: (هل تعلم له سميا) فأني ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وجدت الله تبارك وتعالى يقول: ﴿وما يعزب عن ربك من مثقال ذرة في الأرض ولا في السماء﴾ (١). ويقول: ﴿ولا ينظر إليهم يوم القيمة ولا يزكيهم﴾ (٢). ويقول: ﴿كلا إنهم عن ربهم يومئذ لمحجوبون﴾ (٣). كيف ينظر إليهم من يحجب عنهم (٤) وأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات أيضا ويحك ما شككت فيه، قال: وأجد الله عز وجل يقول: ﴿أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور﴾ (٥) وقال: ﴿الرحمن على العرش استوى﴾ (٦) وقال: ﴿وهو الله في السماوات وفي الأرض يعلم سركم وجهركم﴾ (٧) وقال: ﴿والظاهر والباطن)﴾ (٨) وقال: ﴿وهو معكم أين ما كنتم﴾ (٩) وقال: ﴿ونحن أقرب إليه من حبل الوريد﴾ (١٠) فأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال هات أيضا ويحك ما شككت فيه، قال: وأجد الله جل ثناؤه يقول: ﴿وجاء ربك والملك صفا صفا﴾ (١١) وقال: ﴿ولقد جئتمونا فرادى كما خلقنا كم أول مرة﴾ (١٢) وقال: ﴿هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام والملائكة﴾ وقال: هل ينظرون إلا أن تأتيهم الملائكة أو يأتي ربك بعض آيات ربك يوم يأتي بعض آيات ربك لا ينفع نفسا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرا) (١) فمرة يقول: يوم (يأتي ربك) ومرة يقول (يوم يأتي بعض آيات ربك) فأنى ذلك أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله جل جلاله يقول: ﴿بل هم بلقاء ربهم كافرون﴾ (٢) وذكر المؤمنين فقال: ﴿الذين يظنون أنهم ملاقوا ربهم و أنهم إليه راجعون﴾ (٣) وقال: ﴿تحيتهم يوم يلقونه سلام﴾ (٤) وقال: ﴿من كان يرجوا لقاء الله فإن أجل الله لآت﴾ (٥) وقال: ﴿فمن كان يرجوا لقاء ربه فليعمل عملا صالحا﴾ (٦) فمرة يخبر أنهم يلقونه، ومرة أنه لا تدركه الأبصار وهو يدرك الأبصار، ومرة يقول: (ولا يحيطون بع علما) فأنى ذلك أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله تبارك وتعالى يقول: ﴿ورأى المجرمون النار فظنوا أنهم مواقعوها﴾ (٧). وقال: ﴿يومئذ يوفيهم الله دينهم الحق ويعلمون أن الله هو الحق المبين﴾ (٨) وقال: ﴿وتظنون بالله الظنونا﴾ (٩) فمرة يخبر أنهم يظنون ومرة يخبر أنهم يعلمون، والظن شك فأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ما شككت فيه قال: وأجد الله تعالى يقول: ﴿ونضع الموازين القسط ليوم القيمة فلا تظلم نفس شيئا﴾ (١٠) وقال: ﴿فلا نقيم لهم يوم القيمة وزنا﴾ وقال: (فأولئك يدخلون الجنة يرزقون فيها بغير حساب) وقال: (والوزن يومئذ الحق فمن ثقلت موازينه فأولئك هم المفلحون * ومن خفت موازينه فأولئك الذين خسروا أنفسهم بما كانوا بآياتنا يظلمون) (١) فأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع. قال: هات ويحك ما شككت فيه، قال: وأجد الله تعالى يقول: ﴿قل يتوفاكم ملك الموت الذي وكل بكم ثم إلى ربكم ترجعون﴾ (٢) وقال: ﴿الله يتوفى الأنفس حين موتها﴾ (٣) وقال: ﴿توفته رسلنا وهم لا يفرطون﴾ (٤) وقال: ﴿الذين تتوفاهم الملائكة طيبين﴾ (٥) وقال: ﴿الذين تتوفاهم الملائكة ظالمي أنفسهم﴾ فأنى ذلك يا أمير المؤمنين وكيف لا أشك فيما تسمع، وقد هلكت إن لم ترحمني وتشرح لي صدري فيما عسى أن يجري ذلك على يديك، فإن كان الرب تبارك وتعالى حقا والكتاب حقا والرسل حقا فقد هلكت وخسرت، وإن تكن الرسل باطلا فما علي بأس وقد نجوت. فقال علي عليه السلام: قدوس ربنا قدوس تبارك وتعالى علوا كبيرا، نشهد أنه هو الدائم الذي لا يزول، ولا نشك فيه، وليس كمثله شئ وهو السميع البصير، وأن الكتاب حق والرسل حق، وأن الثواب والعقاب حق، فإن رزقت زيادة إيمان أو حرمته فإن ذلك بيد الله، إن شاء رزقك وإن شاء حرمك ذلك، ولكن سأعلمك ما شككت فيه، ولا قوة إلا بالله، فإن أراد الله بك خيرا أعلمك بعلمه و ثبتك، وإن يكن شرا ضللت وهلكت. أما قوله: (نسوا الله فنسيهم) إنما يعني نسوا الله في دار الدنيا، لم يعلموا بطاعته فنسيهم في الآخرة أي لم يجعل لهم في ثوابه شيئا فصاروا منسسيين من الخير وكذلك تفسير قوله عز وجل: (فاليوم ننسيهم كما نسوا لقاء يومهم هذا) يعني بالنسيان أنه لم يثبهم كما يثيب أولياءه الذين كانوا في دار الدنيا مطيعين ذاكرين حين آمنوا به وبرسله وخافوه بالغيب، وأما قوله: (وما كان ربك نسيا) فإن ربنا تبارك وتعالى علوا كبيرا ليس بالذي ينسى ولا يغفل بل هو الحفيظ العليم، وقد يقول العرب في باب النسيان: قد نسينا فلان فلا يذكرنا أي أنه لا يأمر لنا بخير ولا يذكرنا به، فهل فهمت ما ذكر الله عز وجل، قال: نعم، فرجت عني فرج الله عنك وحللت عني عقدة فعظم الله أجرك. فقال عليه السلام: وأما قوله: (يوم يقوم الروح والملائكة صفا لا يتكلمون إلا من أذن له الرحمن وقال صوابا) وقوله: (والله ربنا ما كنا مشركين) وقوله: (يوم القيمة يكفر بعضكم ببعض ويلعن بعضكم بعضا) وقوله: (إن ذلك لحق تخاصم أهل النار) وقوله: (لا تختصموا لدي وقد قدمت إليكم بالوعيد) وقوله: (اليوم نختم على أفواههم وتكلمنا أيديهم وتشهد أرجلهم بما كانوا يكسبون) فإن ذلك في مواطن غير واحد من مواطن ذلك اليوم الذي كان مقداره خمسين ألف سنة، يجمع الله عز وجل الخلائق يومئذ في مواطن يتفرقون، ويكلم بعضهم بعضا ويستغفر بعضهم لبعض أولئك الذين كان منهم الطاعة في دار الدنيا للرؤساء والاتباع (١) ويلعن أهل المعاصي الذين بدت منهم البغضاء وتعاونوا على الظلم والعدوان في دار الدنيا، المستكبرين والمستضعفين يكفر بعضهم ببعض ويلعن بعضهم بعضا (٢) والكفر في هذه الآية البراءة، يقول: يبرء بعضهم من بعض، ونظيرها في سورة إبراهيم قول الشيطان (إني كفرت بما أشركتمون من قبل) (٣) وقول إبراهيم خليل الرحمن: ﴿كفرنا بكم﴾ يعني تبرأنا منكم، ثم يجتمعون في موطن آخر يبكون فيه فلو أن تلك الأصوات بدت لأهل الدنيا لأذهلت جميع الخلق عن معائشهم، ولتصدعت قلوبهم إلا ما شاء الله، فلا يزالون يبكون الدم، ثم يجتمعون في موطن آخر فيستنطقون فيه فيقولون: (والله ربنا ما كنا مشركين) فيختم الله تبارك وتعالى على أفواههم و يستنطق الأيدي والأرجل والجلود فتشهد بكل معصية كانت منهم، ثم يرفع عن ألسنتهم الختم فيقولون لجلودهم: ﴿لم شهدتم علينا قالوا أنطقنا الله الذي أنطق كل شئ﴾ (١) ثم يجتمعون في موطن آخر فيستنطقون فيفر بعضهم من بعض، فذلك قوله عز وجل: ﴿يوم يفر المرء من أخيه * وأمه وأبيه * وصاحبته وبنيه﴾ (٢) فيستنطقون فلا يتكلمون إلا ن أذن له الرحمن وقال صوابا، فيقوم الرسل صلى الله عليهم فيشهدون في هذا الموطن فذلك قوله ﴿فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيدا﴾ (٣) ثم يجتمعون في موطن آخر يكون فيه مقام محمد صلى الله عليه وآله وسلم وهو المقام المحمود، فيثني على الله تبارك وتعالى بما لم يثن عليه أحد قبله ثم يثني على الملائكة كلهم فلا يبقى ملك إلا أثنى عليه محمد صلى الله عليه وآله وسلم، ثم يثني على الرسل بما لم يثن عليهم أحد قبله، ثم يثني على كل مؤمن ومؤمنة يبدء بالصديقين والشهداء ثم بالصالحين، فيحمده أهل السماوات والأرض، فذلك قوله: ﴿عسى أن يبعثك ربك مقاما محمودا﴾ فطوبى لمن كان له في ذلك المقام حظ، وويل لمن لم يكن له في ذلك المقام حظ ولا نصيب، ثم يجتمعون في موطن آخر ويدال بعضهم من بعض وهذا كله قبل الحساب، فإذا أخذ في الحساب شغل كل إنسان بما لديه، نسأل الله بركة ذلك اليوم، قال: فرجت عني فرج الله عنك يا أمير المؤمنين، وحللت عني عقدة فعظم الله أجرك. فقال عليه السلام: وأما قوله عز وجل: (وجوه يومئذ ناضرة إلى ربها ناظرة) وقوله: (لا تدركه الأبصار وهو يدرك الأبصار) وقوله: (ولقد رآه نزلة أخرى عند سدرة المنتهى) وقوله (يومئذ لا تنفع الشفاعة إلا من أذن له الرحمن ورضي له قولا يعلم ما بين أيديهم وما خلفهم ولا يحيطون به علما) فأما قوله: (وجوه يومئذ ناضرة إلى ربها ناظرة) فإن ذلك في موضع ينتهي فيه أولياء الله عز وجل بعد ما يفرغ من الحساب إلى نهر يسمى الحيوان فيغتسلون فيه ويشربون منه فتنضر وجوههم إشراقا (١) فيذهب عنهم كل قذى ووعث، ثم يؤمرون بدخول الجنة، فمن هذا المقام ينظرون إلى ربهم كيف يثيبهم، ومنه يدخلون الجنة، فذلك قوله عز وجل من تسليم الملائكة عليهم: ﴿سلام عليكم طبتم فادخلوها خالدين﴾ (٢) فعند ذلك أيقنوا بدخول الجنة والنظر إلى ما وعدهم ربهم فذلك قوله: (إلى ربها ناظرة) وإنما بالنظر إليه النظر إلى ثوابه تبارك وتعالى. وأما قوله: (لا تدركه الأبصار وهو يدرك الأبصار) فهو كما قال: (لا تدركه الأبصار) يعني لا تحيط به الأوهام (وهو يدرك الأبصار) يعني يحيط بها وهو اللطيف الخبير، وذلك مدح امتدح به ربنا نفسه تبارك وتعالى وتقدس علوا كبيرا، وقد سأل موسى عليه السلام وجرى على لسانه من حمد الله عز وجل ﴿رب أرني أنظر إليك﴾ فكانت مسألته تلك أمرا عظيما وسأل أمرا جسيما فعوقب، فقال الله تبارك وتعالى: لن تراني في الدنيا حتى تموت فتراني في الآخرة ولكن إن أردت أن تراني في الدنيا فانظر (إلى الجبل فإن استقر مكانه فسوف تراني) فأبدى الله سبحان بعض آياته وتجلى ربنا للجبل فتقطع الجبل فصار رميما وخر موسى صعقا، يعني ميتا فكان عقوبته الموت ثم أحياه الله وبعثه وتاب عليه، فقال: (سبحانك تبت إليك وأنا أول المؤمنين) يعني أول مؤمن آمن بك منهم أنه لن يراك، وأما قوله: (ولقد رآه نزلة أخرى عند سدره المنتهى) يعني محمدا صلى الله عليه وآله وسلم كان عند سدرة المنتهى حيث لا يتجاوزها خلق من خلق الله وقوله في آخر الآية: (ما زاغ البصر وما طغى لقد رأى من آيات ربه الكبرى) رأى جبرئيل عليه السلام في صورته مرتين هذه المرة ومرة أخرى وذلك أن خلق جبرئيل عظيم فهو من الروحانيين الذين لا يدرك خلقهم وصفتهم إلا الله رب العالمين . وأما قوله: (يومئذ لا تنفع الشفاعة إلا من أذن له الرحمن ورضي له قولا يعلم ما بين أيديهم وما خلفهم ولا يحيطون به علما) لا يحيط الخلائق بالله عز وجل علما إذ هو تبارك وتعالى جعل على أبصار القلوب الغطاء، فلا فهم يناله بالكيف، ولا قلب يثبته بالحدود، فلا يصفه إلا كما وصف نفسه ليس كمثله شئ وهو السميع البصير، الأول والآخر والظاهر والباطن، الخالق البارئ المصور، خلق الأشياء فليس من الأشياء شئ مثله تبارك وتعالى، فقال: فرجت عني فرج الله عنك، وحللت عني عقدة فأعظم الله أجرك يا أمير المؤمنين. فقال عليه السلام: وأما قوله: (وما كان لبشر أن يكلمه إلا وحيا أو من وراء حجاب أو يرسل رسولا فيوحي بإذنه ما يشاء) وقوله: (وكلم الله موسى تكليما) و قوله: ((وناداهما ربهما) وقوله: (يا آدم اسكن أنت وزوجك الجنة) فأما قوله (ما كان لبشر أن يكلمه الله إلا وحيا أو من وراء حجاب) فإنه ما ينبغي لبشر أن يكلمه الله إلا وحيا وليس بكائن إلا من وراء حجاب، أو يرسل رسولا فيوحي بإذنه ما يشاء، كذلك قال الله تبارك وتعالى علوا كبيرا، قد كان الرسول يوحى إليه من رسل السماء فيبلغ رسل السماء رسل الأرض، وقد كان الكلام بين رسل أهل الأرض وبينه من غير أن يرسل بالكلام مع رسل أهل السماء، وقد قال رسول الله صلى الله عليه وآله وسلم: يا جبرئيل هل رأيت ربك فقال جبرئيل: إن ربي لا يرى، فقال رسول الله صلى الله عليه وآله وسلم: فمن أين تأخذ الوحي؟ فقال: آخذه من إسرافيل فقال: ومن أين يأخذه إسرافيل؟ قال: يأخذه من ملك فوقه من الروحانيين، قال: فمن أين يأخذه ذلك الملك؟ قال: يقذف في قلبه قذفا، فهذا وحي، وهو كلام الله عز وجل، وكلام الله ليس بنحو واحد، منه ما كلم الله به الرسل، ومنه ما قذفه في قلوبهم، ومنه رؤيا يريها الرسل، ومنه وحي وتنزيل يتلى ويقرأ، فهو كلام الله، فاكتف بما وصفت لك من كلام الله، فإن معنى كلام الله ليس بنحو واحد فإن منه ما يبلغ به رسل السماء رسل الأرض، قال: فرجت عني فرج الله عنك و حللت عني عقدة فعظم الله أجرك يا أمير المؤمنين. فقال عليه السلام: وأما قوله: (هل تعلم له سميا) فإن تأويله هل تعلم أحدا اسمه الله غير الله تبارك وتعالى، فإياك أن تفسر القرآن برأيك حتى تفقهه عن العلماء، فإنه رب تنزيل يشبه كلام البشر وهو كلام الله، وتأويله لا يشبه كلام - البشر، كما ليس شئ من خلقه يشبهه، كذلك لا يشبه فعله تبارك وتعالى شيئا من أفعال البشر، ولا يشبه شئ من كلامه كلام البشر، فكلام الله تبارك وتعالى صفته وكلام البشر أفعالهم، فلا تشبه كلام الله بكلام البشر فتهلك وتضل، قال: فرجت عني فرج الله عنك، وحللت عني عقدة فعظم الله أجرك يا أمير المؤمنين. فقال عليه السلام: وأما قوله: (وما يعزب عن ربك من مثقال ذره في الأرض ولا في السماء، كذلك ربنا لا يعزب عنه شئ، وكيف يكون من خلق الأشياء لا يعلم ما خلق وهو الخلاق العليم. وأما قوله: (لا ينظر إليهم يوم القيمة) يخبر أنه لا يصيبهم بخير، وقد تقول العرب: والله ما ينظر إلينا فلان، وإنما يعنون بذلك أنه لا يصيبنا منه بخير، فذلك النظر ههنا من الله تعالى إلى خلقه، فنظره إليهم رحمة منه لهم، وأما قوله: (كلا إنهم عن ربهم يومئذ لمحجوبون) فإنما يعني بذلك يوم القيامة أنهم عن ثواب ربهم محجوبون قال: فرجت عني فرج الله عنك، وحللت عني عقدة فعظم الله أجرك. فقال عليه السلام: وأما قوله: (أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور) وقوله: (وهو الله في السماوات وفي الأرض) وقوله: (الرحمن على العرش استوى) وقوله: (وهو معكم أينما كنتم) وقوله: (ونحن أقرب إليه من حبل الوريد) فكذلك الله تبارك وتعالى سبوحا قدوسا، تعالى أن يجري منه ما يجري من المخلوقين وهو اللطيف الخبير، وأجل وأكبر أن ينزل به شئ مما ينزل بخلقه وهو على العرش استوى علمه، شاهد لكل نجوى، وهو الوكيل على كل شئ، والميسر لكل شئ، والمدبر للأشياء كلها، تعالى الله عن أن يكون على عرشه علوا كبيرا. فقال عليه السلام: وأما قوله: (وجاء ربك والملك صفا صفا) وقوله: (ولقد جئتمونا فرادى كما خلقناكم أول مرة)، قوله: (هل ينظرون إلا أن يأتيهم الله في ظلل من الغمام والملائكة) وقوله: (هل ينظرون إلا أن تأتيهم الملائكة أو يأتي ربك أو يأتي بعض آيات ربك) فإن ذلك حق كما قال الله عز وجل، و ليس له جيئة كجيئة الخلق، وقد أعلمتك أن رب شئ من كتاب الله تأويله على غير تنزيله ولا يشبه كلام البشر، وسأنبئك بطرف منه فتكتفي إن شاء الله، من ذلك قول إبراهيم عليه السلام: ﴿إني ذاهب إلى ربي سيهدين﴾ (١) فذهابه إلى ربه توجهه إليه عبادة واجتهادا وقربة إلى الله عز وجل، ألا ترى أن تأويله غير تنزيله، وقال ﴿وأنزلنا الحديد فيه بأس شديد﴾ (٢) يعني السلاح وغير ذلك، وقوله: (هل ينظرون إلا أن تأتيهم الملائكة) يخبر محمدا (٣) صلى الله عليه وآله وسلم عن المشركين والمنافقين الذين لم يستجيبوا لله وللرسول، فقال: (هل ينظرون إلا أن تأتيهم الملائكة) حيث لم يستجيبوا لله ولرسوله (أو يأتي ربك أو يأتي بعض آيات ربك) يعني بذلك العذاب يأتيهم في دار الدنيا كما عذب القرون الأولى، فهذا خبر يخبر به النبي صلى الله عليه وآله وسلم عنهم، ثم قال: (يوم يأتي بعض آيات ربك لا ينفع نفسا إيمانها لم تكن آمنت من قبل أو كسبت في إيمانها خيرا) يعني من قبل أن يجيئ هذه الآية، وهذه الآية طلوع الشمس من مغربها، وإنما يكتفي أولوا الألباب والحجى وأولوا النهى أن يعلموا أنه إذا انكشف الغطاء رأوا ما يوعدون، وقال: في آية أخرى: ﴿فأتاهم الله من حيث لم يحتسبوا﴾ (٤) يعني أرسل عليهم عذابا، وكذلك إتيانه بنيانهم قال الله عز وجل: ﴿فأتى الله بنيانهم من القواعد﴾ فإتيانه بنيانهم من القواعد إرسال العذاب عليهم، وكذلك ما وصف من أمر الآخرة تبارك اسمه وتعالى علوا كبيرا أنه يجري أموره في ذلك اليوم الذي كان مقداره خمسين ألف سنة كما يجري أموره في الدنيا لا يغيب ولا يأفل مع الآفلين، فاكتف بما وصفت لك من ذلك مما جال في صدرك مما وصف الله عز وجل في كتابه، ولا تجعل كلامه ككلام البشر، هو أعظم وأجل وأكرم وأعز تبارك وتعالى من أن يصفه الواصفون إلا بما وصف به نفسه في قوله عز وجل: ﴿ليس كمثله شئ وهو السميع البصير﴾ (١) قال: فرجت عني يا أمير المؤمنين فرج الله عنك، وحللت عني عقدة. فقال عليه السلام: وأما قوله: (بل هم بلقاء ربهم كافرون) وذكر الله المؤمنين (الذين يظنون أنهم ملاقوا ربهم)) وقوله لغيرهم: ﴿إلى يوم يلقونه بما أخلفوا الله ما وعدوه﴾ وقوله: (فمن كان يرجوا لقاء ربه فليعمل عملا صالحا) فأما قوله: (بل هم بلقاء ربهم كافرون) يعني البعث فسماه الله عز وجل لقاءه، وكذلك ذكر المؤمنين (الذين يظنون أنهم ملاقوا ربهم) يعني يوقنون أنهم يبعثون و يحشرون ويحاسبون ويجزون بالثواب والعقاب، فالظن ههنا اليقين خاصة، و كذلك قوله: (فمن كان يرجوا لقاء ربه فليعمل عملا صالحا) وقوله: (من كان يرجوا لقاء الله فإن أجل الله لآت) يعني: من كان يؤمن بأنه مبعوث فإن وعد الله لآت من الثواب والعقاب، فاللقاء ههنا ليس بالرؤية، واللقاء هو البعث، فافهم جميع ما في الكتاب من لقائه فإنه يعني بذلك البعث، وكذلك قوله: (تحيتهم يوم يلقونه سلام) يعني أنه لا يزول الإيمان عن قلوبهم يوم يبعثون، قال: فرجت عني يا أمير المؤمنين فرج الله عنك، فقد حللت عني عقدة. فقال عليه السلام: وأما قوله: (ورأى المجرمون النار فظنوا أنهم مواقعوها) يعني أيقنوا أنهم داخلوها، وكذلك قوله: (إني ظننت أني ملاق حسابيه) يقول إني أيقنت أني أبعث فأحاسب، وكذلك قوله: (يومئذ يوفيهم الله دينهم الحق ويعلمون أن الله هو الحق المبين) وأما قوله للمنافقين: (وتظنون بالله الظنونا) فهذا الظن ظن شك وليس ظن يقين، والظن ظنان: ظن شك وظن يقين، فما كان من أمر معاد من الظن فهو ظن يقين، وما كان من أمر الدنيا فهو ظن شك فافهم ما فسرت لك، قال: فرجت عني يا أمير المؤمنين فرج الله عنك. فقال عليه السلام: وأما قوله تبارك وتعالى: (ونضع الموازين القسط ليوم القيمة فلا تظلم نفس شيئا) فهو ميزان العدل يؤخذ به الخلائق يوم القيامة، يدين الله تبارك و تعالى الخلق بعضهم من بعض بالموازين. وفي غير هذا الحديث الموازين هم الأنبياء والأوصياء عليهم السلام . وأما قوله عز وجل: (فلا نقيم لهم يوم القيمة وزنا) فإن ذلك خاصه. وأما قوله: (فأولئك يدخلون الجنة يرزقون فيها بغير حساب) فإن رسول الله صلى الله عليه وآله وسلم قال: قال الله عز وجل: لقد حقت كرامتي - أو قال: مودتي - لمن يراقبني ويتحاب بجلالي إن وجوههم يوم القيامة من نور على منابر من نور عليهم ثياب خضر، قيل: من هم يا رسول الله؟ قال: قوم ليسوا بأنبياء ولا شهداء، ولكنهم تحابوا بجلال الله ويدخلون الجنة بغير حساب، نسأل الله عز وجل أن يجعلنا منهم برحمته. وأما قوله: فمن ثقلت موازينه وخفت موازينه فإنما يعني الحساب، توزن الحسنات والسيئات، والحسنات ثقل الميزان والسيئات خفة الميزان. فقال عليه السلام: وأما قوله: (قل يتوفاكم ملك الموت الذي وكل بكم ثم إلى ربكم ترجعون) وقوله: (الله يتوفى الأنفس حين موتها) وقوله: (توفته رسلنا وهم لا يفرطون) وقوله: (الذين تتوفاهم الملائكة ظالمي أنفسهم) وقوله: تتوفاهم الملائكة طيبين يقولون سلام عليكم) فإن الله تبارك وتعالى يدبر الأمور كيف يشاء، ويوكل من خلقه من يشاء بما يشاء. أما ملك الموت فإن الله يوكله بخاصة من يشاء من خلقه، ويوكل رسله من الملائكة خاصة بمن يشاء من خلقه، والملائكة الذين سماهم الله عز ذكره وكلهم بخاصة من يشاء من خلقه، إنه تبارك وتعالى يدبر الأمور كيف يشاء، وليس كل العلم يستطيع صاحب العلم أن يفسره لكل الناس لأن منهم القوي والضعيف، ولأن منه ما يطاق حمله ومنه ما لا يطاق حمله إلا من يسهل الله له حمله وأعانه عليه من خاصة أوليائه، وإنما يكفيك أن تعلم أن الله هو المحيي المميت وأنه يتوفى الأنفس على يدي من يشاء من خلقه من ملائكته وغيرهم، قال: فرجت عني فرج الله عنك يا أمير المؤمنين ونفع الله المسلمين بك . فقال علي عليه السلام للرجل: إن كنت قد شرح الله صدرك بما قد تبينت لك فأنت والذي فلق الحبة وبرأ النسمة من المؤمنين حقا، فقال الرجل: يا أمير المؤمنين كيف لي أن أعلم بأني من المؤمنين حقا؟ قال عليه السلام: لا يعلم ذلك إلا من أعلمه الله على لسان نبيه صلى الله عليه وآله وشهد له رسول الله صلى الله عليه وآله بالجنة أو شرح الله صدره ليعلم ما في الكتب التي أنزلها الله عز وجل على رسله وأنبيائه، قال: يا أمير المؤمنين ومن يطيق ذلك؟ قال: من شرح الله صدره ووفقه له، فعليك بالعمل لله في سر أمرك وعلانيتك فلا شئ يعدل العمل. قال مصنف هذا الكتاب: الدليل على أن الصانع واحد لا أكثر من ذلك أنهما لو كانا اثنين لم يخل الأمر فيهما من أن يكون كل واحد منهما قادرا على منع صاحبه مما يريد أو غير قادر، فإن كان كذلك فقد جاز عليهما المنع ومن جاز عليه ذلك فمحدث كما أن المصنوع محدث، وإن لم يكونا قادرين لزمهما العجز و النقص وهما من دلالات الحدث، فصح أن القديم واحد. ودليل آخر وهو أن كل واحد منهما لا يخلوا من أن يكون قادرا على أن يكتم الآخر شيئا، فإن كان كذلك فالذي جاز الكتمان عليه حادث، وإن لم يكن قادرا فهو عاجز والعاجز حادث لما بيناه، وهذا الكلام يحتج به في إبطال قديمين صفة كل واحد منهما صفة القديم الذي أثبتناه، فأما ما ذهب إليه ماني وابن ديصان من خرافاتهما في الامتزاج ودانت به المجوس من حماقاتها في أهرمن ففاسد بما يفسد به قدم الأجسام، ولدخولهما في تلك الجملة اقتصرت على هذا الكلام فيهما ولم أفرد كلا منهما بما يسأل عنه منه.

5. Ahmad ibn al-Hasan al-Qittan said: Ahmad ibn Yahya said, on the authority of Bakr ibn `Abd Allah ibn Hubayb that Ahmad ibn Ya`qub ibn Matar related to me that Muhammad ibn alHasan bin `Abd al-`Aziz al-Ahdab al-Jund said in Naysabur that I found in my father’s book in his writing: Talhah ibn Yazid said, on the authority of `Ubayd Allah ibn `Ubayd, on the authority of Abu Ma`mar al-Sa`dani that A man came to the Commander of the Faithful `Ali ibn Abu Talib and said: “O Commander of the Faithful! Verily, I have doubted the Revealed Book of Allah.” The Imam replied to him, “May your mother be bereaved of you! How did you come to doubt the Revealed Book of Allah?” He said: “Because I find some parts of the Book belie some other parts then how should I not doubt in it.?” Consequently, `Ali ibn Abu Talib replied, “Verily, when it comes to the Book of Allah, some parts of it verify other parts. However, you have not been given the sustenance of wisdom to benefit form it. Bring me what you doubt in the Book of Allah, the Mighty and High.” The man explained to him , “I found Allah saying that So today We forget them, as they forgot the meeting of this day of theirs, also: They have forgotten Allah, so He has forgotten them, and said: And your Lord is not forgetful. Thus, once He informs that He does forget and in another place He says that He does not forget. O Commander of the Faithful, what is that?” Imam `Ali said: “Bring me what you doubt in.” He said: I have found Allah saying that The Day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Most Compassionate God permits and who speaks the right thing, He says: (they will speak) They would say: By Allah, our Lord, we were not polytheist, He says: On the Resurrection Day some of you shall deny others, and some of you shall curse others, then He says: That most surely is the truth: the contending one with another of the inmates of the fire, He says: Do not quarrel in My Presence, and indeed I gave you the threatening beforehand, and He says: We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what t hey earned. Therefore, on one occasion He says that they will speak, and on another occasion He says: “they will not speak except he whom the Most Compassionate permits and who speaks the right thing.” In one place He informs that the creation will not speak and describes their statement: “By Allah, our Lord, we were not polytheist.” In another place He says that they will quarrel. O Commander of the Faithful, why is that? And how shall I not doubt in what you hear (from me)? The Imam said: “Woe unto you! Bring me what you doubt in.” He responded, I also find Allah, the Mighty and High saying that Faces on that day shall be bright, looking to their Lord, and he says: Vision comprehends Him not, and He comprehends (all) vision; and He is the Knower of Subtleties, the Aware, He says: And certainly he saw him in another descent, a the farthest lotus-tree; He also says: On that day shall no intercession avail except of him whom the Beneficent Allah allows and whose word He is pleased with. He knows what is before them and what is behind them, while they do not comprehend it in knowledge. Whoever the eyes have perceived is encompassed in knowledge. O Commander of Faithful, why is that? And how shall I not doubt in what you hear? The Imam said: “Woe unto you! Bring me what you doubt in.” The man uttered, I also find Allah, the Blessed, the Exalted, that And it is not for any man that Allah should speak to him save by revelation or from behind a veil, or by sending a messenger (angel) and to reveal by His permission what He wills, He also says: And to Musa, Allah addressed His Word, speaking (to him), and He says: And their Lord called out to them, and He says, O Prophet! Say to your wives and your daughters and He also says: O Messenger! Deliver what has been revealed to you from your Lord. Why is that O Commander of the Faithful? And how shall I not doubt in what you hear? The Imam said: “Woe unto you! Bring me what you doubt in.” The man further said: I find Allah, High be His Praise, saying that Do you know anyone else named with the same names? He names the human as hearing [sami`], seeing [basir`], sovereign [malik], lord [rabb]. Therefore, at times He says that He has many common names, and at other times He says: “do you know anyone else named with the same name?” Why is that O Commander of the Faithful? And ho shall I not doubt in what you hear?” The Imam said: “Woe unto you! Bring me what you doubt in.” He said: I found Allah, the Blessed and Exalted saying, that And there does not lie concealed from your Lord the weight of an atom in the earth or in heaven, and that nor will He look upon them on the Day of Resurrection nor will He purify them, and also that Nay! Most surely they shall on that day be veiled from their Lord. How does He look at them when they are veiled? And why is that O Commander of the Faithful? And how shall I not doubt in what you hear? The Imam replied, “Woe unto you! Bring me what you doubt in.” He continued, And I find Allah, the Might and High, saying that Are you secure of those in heaven and He should not make the earth to swallow you up, and that The Most Compassionate Allah is firm on the Empyrean, and also that And He is Allah in heavens and in the earth; He knows your secrets and your disclosures, and that The Manifested and the Hidden, and that He is with you wherever you may be, and also that We are nearer to him than his jugular vein. Then why is that O Commander of the Faithful? And ho shall I not doubt in what you hear? The Imam said: “Woe unto you! Bring me more what you doubt in.” The man further said: I find Allah, High be His praise, saying that And your Lord comes and (also) the angels in ranks, and he said: Verily, you have come to Us alone as We created you at first, and said: They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and also said: They do not wait aught but that the angels should come to them, or that your Lord should come, or that some of the signs of your Lord should come. On the day when some of the Signs of your Lord shall come, its faith shall not profit a soul which did no believe before, or earn good through its faith. Thus, in one place He says: “On the Day your Lord should come” and in another place He says: “on the Day some of the Signs of your Lord should come.” Then why is that O Commander of the Faithful? And how shall I not doubt in what you hear? The Imam said: “Woe unto you! Bring me what you doubt in.” The man continued, And I find Allah, the Mighty and High, saying that Nay! They are unbelievers in the meeting of their Lord, and when He mentioned the Believer, He said: Who know that they shall meet their Lord and that they shall return to Him, and said: Their greetings on the Day when they meet Him shall be: “Peace,” and He also said: Whoever hopes to meet Allah, then meeting Him is forthcoming, and said: Therefore, whoever hope to meet his Lord, he should do good deeds. Thus, in one occasion, He says that they will meet Him, and on other occasion, He says that vision cannot perceive Him, and that He perceives all vision. And at another time He says: “They cannot encompass Him with knowledge.” Then why is that O Commander of the Faithful? And how shall I not doubt in what you hear The Imam said: “Woe unto you! Bring me what you doubt in.” The man said: I found Allah, the Blessed and Exalted, that And the guilty shall see the fire, then they shall think that they are going to fall into it, and He said: On that day Allah will pay back to them in full their just reward, and they shall know that Allah is the evident Truth, and He also said: You began to think diverse thoughts of Allah. So in one place He says that “they think,” and in another place He says that “they know.” Thinking [zann] is doubt. Then why is that O Commander of the Faithful? And how shall I not doubt in what you heard? The Imam said: “Bring me what you doubt in.” The man said: I find Allah, the Exalted, saying that And We will set up a just balance on the Day of Resurrection, so no soul shall be dealt with unjustly in the least; and He said: Therefore, We will not set up a balance for them on the Day of Resurrection, and He also said: These shall enter the garden, in which they shall be given sustenance without measure, and He also said: And the measuring out on the that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful; and as for him whose measure (of good deeds) is light those are they who have made their souls suffer loss because they were unjust towards Our signs. Then why is that O Commander of the Faithful? And how shall I not doubt in what you hear? The Imam replied, “Woe unto you! Bring me what you doubt in.” The man said: I found Allah, the Exalted, saying that Say: The Angel of Death who is given charge of you takes your souls, then to your Lord you shall be brought back, and He said: Allah takes the souls at the time of their death, and He also said: Our Messengers (angels) take his soul away, and they are not remiss, and also said: Thos whom the angels take away their souls in a good state, and He also said: Those whom the angels take away their souls while they are unjust to themselves. Then why is that O Commander of the Faithful? And how shall I not doubt in what you hear? Thus, I shall perish if you do not have mercy on me, and expand my chest for me in what might happen by my hands. For if the Lord, the Blessed and Exalted is truth, the book is truth, and the Messengers are truth, then I have perished and am in loss. However, if the Messengers are false then it does not matter, and I am saved. Consequently, `Ali said: Our Lord, the Most Holy, Blessed and Exalted be He, is Elevated, and Great. We bear witness that He is the Ever-Lasting who does not decline. We do not doubt in Him, and there is nothing whatsoever like Him, and He is All-Hearing, the All-Seeing. And we bear witness that the Book is truth, the Messengers are truth, and that the reward of Allah and the wrath of Allah are true. Thus, if you are given faith, or faith is taken away from you, then that is Allah’s prerogative. If He wishes to bless you, He will and if He does not wish to, He will not. Nonetheless, I will clarify the issues in which you doubt. There is no strength or power but Allah. If Allah intends good for you, He will grant you guidance through His Knowledge and keep you firm in faith. However, if He wishes evil for you, then certainly you have gone astray and you have perished. As for His Statement: “They forgot Allah so He has forgotten them,” Verily, that means “they forgot Allah in this world.” Since they do not obey Him in this world, He has forgotten them in the Hereafter. In other words, He will not reward them. As such, they have been excluded from good. Similar is the explanation of His Word, the Mighty and High “So today We forget them, as they forgot the meeting of this day of theirs.” What He means by “the forgetting” is that He will not reward them like He rewards His Beloved Ones who were obedient to Him in this world, and who remembered Him by professing faith in Him and in His Messengers, and who feared Him in secret. As for His word: “And you Lord id not forgetful” it means that our Lord, the Blessed and Exalted, the Elevated, and the Great, is not forgetful or neglectful, rather, He is the Protecting, the All-Knowing. The Arabs say about forgetfulness: “So and so has forgotten us,” i.e. he does not wish good for us not does he remember us with goodness. As a result, have you understood what Allah, the Mighty and High, has mentioned? The man replied, “Verily, you have comforted me. May Allah comfort you! You have resolved my problem. May Allah increase your reward! The Imam continued, As for His Word: “The Day on which the spirit and the angels shall stand in ranks; they shall not speak except he whom the Most Compassionate God permits and who speaks the right thing,” and His Word: “By Allah, our Lord, we were not polytheists,” and His Word: “On the Resurrection Day some of you shall deny others, and some of you shall curse others,” and His Word: “That most surely is the truth: the contending one with another of the inmates of the fire,” and His Word: “Do not quarrel in My Presence, and indeed I gave you the threatening beforehand.” And he says: “We will set a seal upon their mouths, and their hand shall speak to Us, and their feet shall bear witness of what they earned.” Verily, these events take place at different times and at different places on the Day that will last fifty thousand years. Allah, the Mighty and High, will bring forth all the creations that Day in different places. Some will speak to others, and some of whom will seek forgiveness for others. They are the obedient ones, and followers of the (righteous) leaders in this world. The disobedient ones will curse. They are the ones who incited hatred, and engaged in oppression and aggression on worldly abode. The empowered ones and the weak ones will deny each other and curse each other. The denial [kufr] in this verse refers to immunity. He is that “some of them shall grant immunity to others.” It is like the statement of Satan in surah “Abraham: ”Verily, I disbelievers in your associating me with Allah before; and the statement of Ibrahim the Friend of Allah: We renounce you, i.e. we disassociate ourselves for you. Then they will unite in another place where they will cry. If those screams arise for the people of this world, they would certainly startle all of the creation from their livelihood, and their hearts would crack except what Allah wills. Hence, they shall continue to weep bold. Then they will unite in another place where they will be made to speak and say: “By Allah, our Lord, we were not polytheists.” Therefore, Allah, the Blessed and Exalted, will set a seal upon their mouths, and their hands, feet and skins will be made to speak. So they will witness every sin which they did with these parts. Then the seal from their tongues will be raised so they will say to their skins: Why have you borne witness against us? They shall say: Allah who makes everything speak has made us speak. Then they unite in another place and will be made to speak, but they will escape from one another. This is the meaning of the Word of the Mighty and High: The day on which a man shall fly from his brother, and his mother and his father, and his spouse and his son. Thus, they will seek to speak but no one shall speak except for whom the Beneficent permits and who speaks the right thing. At this point the Messengers, blessings of Allah be upon them, shall rise and bear witness, to the Word of Allah: How will it be, then, when We bring from every people a witness and bring you as a witness against these? Then they will meet in another place, where there shall be the place of Muhammad and that is the Praised Position [almuqam al-mahmud]. Thus, he will praise Allah, the Blessed and Exalted, the way no one has praised Him before him. Then he will praise each and every angel. There shall not remain any angel that he will not have praised. Then he will praise the Messengers in such way that no one has done so before him. The he will praise every believing man and believing woman starting with the strictly veracious [siddiqin], the martyrs, and the pious ones [salihin]. Then all the inhabitants of the heavens and the earth will praise him as we see in the Word of Allah: Maybe your Lord will raise you to a praised position. Hence, blessed are those who have any allotment in that Position, and woe unto those who do not have any allotment or share in that Position. Then they will unite in another place, and some of them will vie the upper hand to others. This is all before the Accountability [al-hisab]. Thus, when one is taken to accountability then everyone shall be occupied with what they have before them. We ask Allah for the blessing of that Day. The man responded, “You have comforted me, O Commander of the Faithful. May Allah comfort you! You have solved my problem. May Allah increase your reward!” The Imam then continued, As for the Word of the Mighty and High: “Faces on that day shall be bright, looking to their Lord,” and His Word: “Vision comprehends Him not, and He comprehends (ALL) vision;” and His Word: “and verily he saw him in another descent, at the farthest lotustree;” and His Word also: “On that day shall not intercession avail except of him whom the Most Compassionate Allah allows and whose word He is pleased with. He knows what is before them and what is behind them, while they do not comprehend it in knowledge.” As for His Word: “Faces on that day shall be bright, looking to their Lord” then Verily, that is a place where the Beloved Ones of Allah, the Mighty and High, end up in after they have finished with the accountability to the river which is named al-Hayawan. They will wash in it and drink from it so their faces will be helped to shine. Hence, every floating impurity and difficulty will vanish from them. Then they will be ordered to enter Paradise. From this position they will look at their Lord, how He rewards them and from there they will enter Paradise. That is the Word of the Mighty and High about the salutation of the angels unto them: Peace be on you, you shall be happy; therefore, enter it to abide. At that point, they will be certain of entering Paradise and looking at what their Lord had promised them. Thus, that is the Word of Allah: “looking to their Lord.” Verily, what is meant by “looking at Him” here is “looking at the reward of the Blessed and Exalted.” As for His Word: “Vision comprehends Him not, and He comprehends vision” then it is just as He said: “vision comprehends Him not,” i.e. the imaginations cannot encompass him. “He comprehends vision” i.e. He encompasses vision “and He is the Knower of subtleties, the Aware.” That is the praise with which our Lord, the Blessed and Exalted, has eulogized and extolled Himself, the Elevated, the High. Musa asked and the praise of Allah, the Mighty and High, flowed over his tongue: My Lord! Show me (Thyself), so that I may look upon Thee. Thus, his question was a great matter and he had asked for a body matter and, hence, was inflicted. So Allah, the Blessed and Exalted, said: you will not see me in this world until you die, then you will see Me in the Hereafter. However, if you intend to see me in this world then look at the mountain, if it remains firm in its place, then will you see Me; therefore, Allah, glory be Him, expressed some of His signs and our Lord manifested to the mountain, the mountain had crumbled and had become dust and Musa fell down in a swoon; i.e. he had died. Thus, his infliction was the death, and then he was brought back to life by Allah and he recovered, he returned and said: Glory be to Thee, I turn to Thee, and I am the first of the Believers, i.e. the first who believed in You and who never say You. As for His Word: And verily he saw him in another descent, at the farthest lotus-tree; i.e. Muhammad was at the farthest lotus-tree, as no creation from the creation of Allah crosses that position. And Allah’s Word a the end of the verse: The eye did not turn aside, nor did it exceed the limit, certainly he saw of the greatest signs of his Lord. He saw Jibra’il in his true form twice, at this time, and at another time. Jibra’il is enormous. He is one of the holy ones [rawhaniyin] whose creation and description cannot be perceived except by Allah, the Lord of the Universe. As for His Word: On that Day shall no intercession avail except of him whom the Most Compassionate Allah allows and whose word He is pleased with. He knows what is before them and what is behind them, while they do no comprehend it in knowledge. The creations cannot comprehend Allah, the Mighty and High, in knowledge, as He is the Blessed and Exalted. He has placed over the vision of the hearts a veil. Thus, no understanding reaches Him in form. Nor any heat proves Him with limits. Therefore, no one attributes Him except with what He has attributed Himself. There is nothing whatsoever like unto Him and He is the All-Hearing, All-Seeing, the First, the Last, the Manifest, the Hidden, the Creator, the Maker, the Imager. He created all things; none of the things are like Him, the blessed and Exalted. The man said: “You have comforted me. May Allah comfort you! You have solved a problem. May Allah increase your reward, O Commander of the Faithful! The Imam then added, As for His Word: And it is not for any man that Allah should speak to him save by revelation or from behind a veil, or by sending a messenger (angel) and to reveal by His Permission what He wills, and His Word: And to Musa, Allah addressed His Words, speaking (to him), and also His Word: And their Lord called out to them, and His Word: O Adam! Dwell you and your wife in the garden! As for His Word: “And it is not for any man that Allah should speak to him except by revelation or from behind a veil” for verily it is a must for humankind that Allah may only speak to him through revelation and that is not possible except from behind a veil, or by sending an angel to reveal by His permission what He wills. That is what Allah, the Blessed and Exalted, has said, the Elevated and high. The Messenger was revealed unto from the angels of heaven, thus, the angels of heave delivered to the angels of the earth. The speech between the angels of the earth and the Messenger did not happen without their speech with the angels of heaven. Hence, the Messenger of Allah said: “O Jibra’il, have you seen your Lord?” He replied, `Verily, my Lord cannot be seen.” Consequently, the Messenger of Allah asked, “Then where do you take the revelation from?” He answered, “I take it from Israfil.” He enquired, “And where does Israfil take it form?” He replied, “He takes it from another angel above him from the divine ones.” The Messenger asked, “And where does that angel take it from?” He explained,” It is thrown upon his heart.” This is revelation and that is the word of Allah, the Mighty and High, and the word of Allah is not (revealed) in one method; among them is what Allah spoke to the Messengers, among them is what He threw upon their hearts, among them is what the Messengers see in their dreams, among them is inspiration and revelation which is read and delivered. That is the word of Allah. Thus, I will suffice with what I have described for you of Allah’s speech. Verily, the meaning of Allah’s Word is not one. Among them is certainly what the angels of heaven deliver to the angels of the earth. The man said: “You have comforted me. May Allah comfort you! You have solved a problem. May Allah increase your reward, O Commander of the Faithful!” The Imam then added, As for His Word: Do you know anyone else named with the same name? Verily, the interpretation of that is “do you know anyone else with the name Allah, other than Allah, the Blessed and Exalted.” Be careful not to explain the Qur’an by your personal views unless you deeply understand it from the learned. For verily, there is revelation many a times resembling the word of man, but it is the word of Allah. So its interpretation does not resemble the word of man, like nothing from His Creation resembles Him. Likewise, none of His Actions, the Blessed and Exalted, resemble the actions of man and his Word does not resemble the word of man. Thus, the Word of Allah, the Blessed and Exalted is His Attribute, and the words of man are their actions. Therefore, do not compare the Word of Allah with the word of man for it you do then you shall perish and go astray. The man responded, “You have comforted me. May Allah comfort you! You have solve a problem. May Allah increase your reward, O Commander of the Faithful!” Then the Imam continued, As for His Word: And there does not lie concealed from your Lord the weight of an atom in the earth or in heaven, that is how our Lord is, nothing lies concealed from Him and how could it, He who created the things would not know what He created, while He is the Creator, the All-Knowing. And as for His Word: nor will he look upon them on the Day of Resurrection, He is informing that He will not bestow upon them good. The Arabs say: “By Allah, so and so does not look upon us.” Verily, what they mean by it is that “he does not bestow us good.” Thus, that is the “look from Allah, the Exalted, to His Creation here. So His Look upon them is His Mercy for them. And for His Word: Nay! Most surely they shall on that day be veiled from their Lord. Verily, what He means by this is “on the Day of Resurrection, they shall be veiled from the reward of their Lord.” The man responded, “You have comforted me. May Allah comfort you! You have solved a problem. May Allah increase your reward!” The Imam then said: As for His Word: Are you secure of those in heaven that He should not make the earth to swallow you up? And His Word: And He is Allah in heavens and in the Earth; and His Word: The Most Compassionate Allah is firm on the Empyrean, and also His Word: He is with you wherever you may be, and also His Word: We are nearer to him than his jugular vein. Such is Allah, the Blessed and Exalted, the Most Praised, the Most Holy. Exalted is He from what befalls the creations. He is the Subtle, the All-Informed, and far beyond being compared to His Creation. His Knowledge is firm on the Empyrean. He is the Witness to every whisper. He is the Custodian over Everything, the Creator of Everything, and the Director of Everything. Far Exalted is Allah, Elevated and High, from being on His Empyrean! Thus, the Imam continued, And as for His Word: And you Lord comes and (also) the angels in ranks, and His Word: Verily, you have come to Us alone as We created you at first, and also His Word: They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and also His Word: They do not wait aught but that the angels should come to them, or that your Lord should come, or that some of the signs of your Lord should come. Verily, this is all truth as Allah, the Mighty and High has said. He does not have a coming like the coming of the creation. I have already taught you that there is something from the Book of Allah, interpretation of which is other than its revelation and it does not resemble the word of man. I will shortly notify you to one of its dimensions and that should suffice you, if Allah willing. From that is the word of Ibrahim : Surely I am going to my Lord; He will guide me. Therefore, his going to His Lord is attention towards Him in service, effort and closeness to Allah, High and Mighty. Do you not see that its interpretation is other than its revelation? He has also said: We sent down the iron, wherein is latent mighty power, i.e. the weapons etc. They do not wait aught but that the angels should come to them, He is informing Muhammad about the infidels and the hypocrites who did not respond to Allah and the Messenger. So He said: They do not wait aught but that the angels should come to them. As they did not respond to Allah and His Messenger, “or that your Lord should come, or that some of the signs of your Lord should come.” What He means by this is that the punishment should come to them in this world like He punished the earlier ages. Thus, this is information about them He is giving to the Prophet . Then He says: On the day when some of the signs of your Lord shall come, its faith shall not profit a soul which did not believe before, or earn good through its faith. That is, before this sing comes, this sign is rising of the sun from the west; Verily, it would suffice the ones with intellect, brain and understanding to know that if he removes the veil they will see what they have been promised. He has said in another verse: But Allah came to them whence they did not expect, i.e. He sent unto them a punishment. And like is His Coming to their building as Allah, the Mighty and High, has said: Then Allah came (and demolished) their building from the foundations. Thus, His coming to their buildings from their foundations means sending the punishment over them. Similar is what He has described for the affair of the Hereafter, Blessed and Exalted be His Name, Elevated High. Verily, He will set running His affairs in that Day, which is fifty thousand years long, like He set running His affairs in this world. He does not disappear, nor does He pass with the transitory. Thus, I will suffice with what I have described for you from that which is wandering in your mind of what Allah, the Mighty and High has described in His Book. Do not make His Words like the word of humankind. He is Greater, Mightier, More Generous and Higher, Blessed and Exalted from that which the attributers may attribute. Except with what He attributes Himself in His Word, the Mighty and High: There is nothing whatsoever like unto Him and He is the All-Hearing, the All-Seeing. The man said: “You have comforted me, O Commander of the Faithful! May Allah comfort you! You have soled a problem. May Allah increase your reward! The Imam then said: As for His Word: Nay! They are unbelievers in the meeting of their Lord, and when He mentioned the Believer: Who know that they shall meet their Lord, and His Word for other than the Believers: Till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him, and also His Word: Therefore, whoever hopes to meet his Lord, he should do good deeds. As for His Word: Nay! They are unbelievers in the meeting of their Lord, i.e. the raising from death [al-ba`th] so Allah, the Mighty and High, has named it His Meeting. Likewise, He has mentioned the Believers: Who know that they shall meet their Lord, i.e. they are certain that they will be raised, gathered, accounted and paid with the reward or punishment. Therefore, the word zann (strong belief) in this context specifically is “certainty.” Like is His Word: Therefore, whoever hopes to meet his Lord, he should do good deeds. And His Word: Whoever hopes to meet Allah, then meeting Him is forthcoming, i.e. whoever believes that he will be raised from death, then verily Allah’s promise about the reward and punishment is forthcoming. Hence, here “the meeting” is not “the viewing.” In fact, it is the raising from death. So understand this that verily all of “His Meeting” in the Book of Allah is meant to be “the raising from death.” And similar is His Word: their greetings on the Day when they meet Him shall be: “Peace,” i.e. that “the faith will not decline from their hearts the Day when they are raised again.” The man said: “You have comforted me, O Commander of the Faithful! May Allah comfort you! You have solved a problem. May Allah increase your reward!” At that time the Imam said: As for His Word: And the guilty shall see the fire, then they shall think that they are going to fall into it, i.e. they will be certain that they are going to enter it. Similar is His Word: Surely I knew that I shall meet my account, He is saying that I am certain that I will be raised and then accounted for. Similar is His Word: On that Day Allah will pay back to them in full their just reward, and they shall know that Allah is the Evident Truth. And as for His Word about the hypocrites: “You began to think diverse thought of Allah,” then this zann is doubt and not certainty. Zann is of two types: doubt and surety. Therefore, that which is a matter of the Hereafter, then that is “the certainty” and that which is of a worldly matter is “the doubt.” Pay attention to what I have explained for you. The man said: “You have comfort me, O Commander of the Faithful! May Allah comfort you!” The Imam explained, And so for His Word, the Blessed and Exalted: And We will set up a just balance on the Day of Resurrection, so no soul shall be dealt with unjustly in the least; that is the balance of justice, all the creations will be taken to it on the Day of Judgment. Allah, the Blessed and Exalted, will grant credit to some of the creation from others with the balances. The compiler of this book says: In another tradition “the balance” stands for the Prophets and their Successors (this one sentence is by the Compiler. The passages after it are the continuation of the tradition.) And as for His Word, the Mighty and High: Therefore, We will not set up a balance for them on the Day of Resurrection, verily this is specifically. And as for His Word: These shall enter the garden, in which they shall be given sustenance without measure. Verily, the Messenger of Allah has said: Allah, the Mighty and High, says: “Those who observe Me and love one another for My Glory, deserve My love,” or he said, “My honor. Verily, on the Day of Judgment their faces will be of the light on the pulpits of light, over which shall be green cloths.” It was asked; “Who are they, O Messenger of Allah?” He replied: “A group of people who are neither Prophets, not martyrs, but they are ones who loved one another for the Glory of Allah. They will enter Paradise without any accountability.” We ask Allah, the Mighty and High, to make us of them for His Mercy. As for His Word: then as for him whose measure (of good deeds) is heavy…and as for him, whose measure (of good deeds) is light, i.e. verily, it means the accountability. The good deeds and the bad deeds will be weighed. The good deeds cause the balance to be weighty and the bad deeds cause the balance to be light. Then the Imam continued, As for His Word: Say: The Angels of Death who is given charges of you takes your souls, then to your Lord you shall be brought back, and His Word: Allah takes the souls at the time of their death, and also His Word: Our messengers (angels) take his soul away, and they are not remiss, and also His Word: Those whom the angels take away their souls while they are unjust to themselves. And His Word: “those whom the angels take away their souls in a good state, that Peace be on you.” Verily, Allah, the Blessed and Exalted, directs all affairs as He wills and He assigns from His Creation whoever He wills and whatever He Wills. As for the Angels of Death, verily, Allah assigns him specifically whoever He will from His Creation and he assigns His Messengers from the angels specifically with whoever He wills of His Creation. The angels which Allah, Mighty be His remembrance, has named and assigned them specifically for whoever He wills from His Creation. Verily, He, the Blessed and Exalted, directs the affairs however He pleases. Not all knowledge makes capable a learned person of explaining to all the people, because there are strong and weak (in understanding) among them. Also, because of them are those who have the strength to bear it and of them are ones who cannot bear it, except for whoever Allah eases the bearing and helps him over it from His beloved ones specifically. Verily, it suffices you to know that Allah is the Reviver and the One who makes to dies. And verily He it is that takes the souls away through whoever He wills of His Creation from the His angels and other than angels. The man said: “You have comforted me, O Commander of the Faithful! May Allah comfort you! And may Allah benefit all the Muslims by you!” `Ali said to the man, “If Allah has expanded your chest for you with what I have explained for you then you are, by the Splitter of Grain Seed and the Maker of Humanity, from the true Believers.” The man asked, “O Commander of Faithful, how is it possible for me to find out that I am of the true Believers?” He replied: No one knows that except for he who Allah has taught him with the tongue of His Prophet , and the Messenger of Allah has bore witness for him with Paradise. Or he who Allah has expanded his chest to know what is in the Books which Allah, the Mighty and High, has revealed over His Messengers and Prophets. The man enquired, “O Commander of the Faithful, who has the strength for that?” He explained, “Whoever Allah expands his chest and directs him to Himself. It is up to you to serve Allah openly and secretly, for nothing equals worship.” The Compiler of this book says: The proof that the Producer is One and not more than that is that if there were two then the matter is not free from being one of the two; that each one of them is All-Powerful over prohibiting his associate form whatever He intends, or that they are not All-Powerful. If it is so then it is possible for both of them to be prevented, and whatever can be prevented has been brought into being. If they are not All-Powerful, they are incapable and deficient, and only things with beginnings can be as such. Therefore, it is correct that he One without Beginning One. The second proof is that each one of them is not powerful enough to hide from the other. Hence, if it is so, the one from whom one can hide, has a beginning. If he is not All-Powerful then he is incapable, and anything which is incapable has beginning as we have already explained earlier. This statement can be used to nullify the concept of two eternal beings. What Mani and Ibn Daysan have professed is nothing but their own superstition. The same nonsense which the Zoroastrians [majus] have professed regarding the Devil [Ahriman] is equally invalid according to this argument. This argument also applies to them. Thus, I have shortened my statement about both of them and did not individually deal with what they asked him .