KITAB AL TAWHID

(THE BOOK OF DIVINE

UNITY)
Compiled By Al Shaykh al Saduq (ar)

Translated By Sayyid Ali Raza Rizvi

1
 IN HIS NAME AND BY THE HELP OF HIS LAST HUJJAT (ATFS)

Foreword - By Shaykh al-Saduq

All praise be to Allah, the One and Only, who does not have a partner; the Peerless, the
Needless, who has no like; the First, the Ever-Existent, who has no limit; the Last and the
Everlasting who has no end; the Existing, the Constant, who has no non-existence; the Eternal
King, who does not decline; the Power who is not weakened; the All-Knowing from who
nothing can be hidden; the Alive but not with life; the One who Exists, but who is not confined
to place; the All-Hearing and the All-Seeing, who has no ears and eyes; the One who ordered
with justice, punished with favour, and commanded with bounty, but not to trap people under
His Command. There is no rejecter to His Judgement, no challenger to His Decision, and no
subduer to His Will. And His Command, when He intendeth anything, is only that He sayeth
unto it “Be,” and then it is. Therefore, hallowed be He in whose Hand is the kingdom of all
things, and unto His is the return and final arrival.
And I bear witness that there is no god but Allah. The Master of the Universe, and I bear
witness that Muhammad (SA) in His Servant and His Messenger, the Master of the Prophets
(of Allah) and the Best of all His Creation. And I bear witness that `Ali ibn Abu Talib (AS), is the
Master of the Appointed Guardians, and Commander of the Pious and Leader of the People
with Radiant Foreheads. And I bear witness that the Imams (AS) from his Progeny after him
are the Proofs of Allah to the Day of Judgement; may the blessings and salutations of Allah be
upon them all.
Al-Shaykh Abu Ja’far Muhammad ibn `Ali ibn Husayn ibn Musa ibn Babawayh al-Qummi, the
jurist, a resident of Ray compiler of this book (may Allah, the Exalted, help him in obeying Him,
and grant him success with his work, through His Contentment) said:
I compiled this book because the opponents of our sect [isabah] allege that we believe in
anthropomorphism and determinism [jabr]. They made these claims on the basis of traditions
[akhbar] they found in their books. Since they could not explain these traditions, and they
could not understand their meaning, they distorted their original sense. In fact, they failed to
compare the words of these traditions with the words of the Quran. As a result of their
shortcomings, they distorted the beliefs of our sects among the ignorant. They confused
people about our ways, and turned people away from the religion of Allah. They induced them
to deny the Proofs of Allah. Therefore, I sought the favour of Allah, may His Remembrance be
Exalted, and sought His Help, through the compilation of The Book of Divine Unity which
rejects anthropomorphism and determinism.

Translation of the book – Book translated by Maulana Sayyid Ali Raza Rizvi in year 2007

2
 TABLE OF CONTENTS

TABLE OF CONTENTS_____________________________________________________________3

Chapte One : Chapter Five in Al - Tawhid : Ma`na al-Tawhid wa-al-`Adl The Meaning of Divine Unity
and Divine Justice – 3 traditions_________________________________________________________5
‫______________________________________________________ باب معنى التوحيد و العدل‬5
Chapter Two : Chapter Nine in Al – Tawhid : Al-Qudrah Omnipotence – 17 traditions_____________7
‫ ______________________________________________________________________باب القدرة‬7
Chapter Three : Chapter Ten in Al – Tawhid : Al-`Ilm Knowledge – 16 traditions__________________19
‫_______________________________________________________________________باب العلم‬19
Chapter Four : Chapter Eleven in Al – Tawhid : Sifat al-Dhat wa Sifat al-Af`al Attributes of Essence
and Attributes of Actions – 19 traditions_________________________________________________25
‫___________________________________________باب صفات الذات و صفات الفأعال‬25
Chapter Five : Chapter Twenty-One in Al – Tawhid : Meaning of Scoffing, Mockery, Planning and
Deception of Allah – 1 tradition________________________________________________________36
21 ‫م و قوله عز و جل الل ل ه‬
‫ه‬ ‫ه م‬
‫من م ه‬
‫ه خ‬‫خرر الل ل ه‬
‫س خ‬
‫باب تفسير قوله عز و جل ر‬
‫ن و‬ ‫ري ر‬ ‫م‬
‫خي مهر المْاك خ خ‬ ‫ه ر‬ ‫ل‬
‫و الل ه‬ ‫ه ر‬ ‫ل‬
‫مك ررر الل ه‬ ‫و ر‬ ‫مك رهروا ر‬
‫و ر‬
‫م و قوله عز و جل ر‬
‫ه م‬ ‫ز ه‬
‫ئ بخ خ‬ ‫ه خ‬
‫ست ر م‬
‫ير م‬
‫م‬
‫ه م‬
‫ع ه‬
‫و خاخد ه‬ ‫ه ر‬
‫و ه‬‫ه ر‬ ‫ن الل ل ر‬ ‫عو ر‬
‫__________________________________قوله عز و جل هيخاخد ه‬36
Chapter Six : Chapter Twenty-Five in Al – Tawhid : Ma`na Yad Allah Maghlulah The Meaning of
Allah’s Hand is Tied Up – 2 traditions___________________________________________________37
‫و له خ‬
‫عهنوا‬ ‫م ر‬‫ه م‬ ‫ت أ ري م خ‬
‫دي خ‬ ‫غل ل م‬
‫ة ه‬‫غهلول ر ة‬
‫م م‬ ‫هوده ي رده الل ل خ‬
‫ه ر‬ ‫ت ال مي ر ه‬
‫و قال ر خ‬
‫باب معنى قوله عز و جل ر‬
‫ن‬ ‫ر‬
‫سوطتا خ‬ ‫مب م ه‬
‫ل ريداهه ر‬ ‫ه‬
‫ _________________________________________________خبمْا قالوا ب ر م‬37
Chapter Seven : Chapter Twenty-Six in Al – Tawhid : Ma`na Ridahu wa-Sakhatuhu The Meaning of
His Pleasure and His Anger – 4 traditions________________________________________________38
‫__________________________________________باب معنى رضاه عز و جل و سخطه‬38
Chapter Eight : Chapter Thirty-Five in Al – Tawhid : Tafsir al-Hud wa-al-Dalalah wa-al-Tawfiq wa-al-
Khidhlan min Allah Ta`ala The Commentary of Guidance, Misguidance, Direction, and Forsaking is
from Allah, the Exalted – 4 traditions___________________________________________________41
‫___________باب تفسير الهدى و الضللة و التوفأيق و الخذلن من الله تعالى‬41
Chapter Nine : Chapter Fifty-Four in Al – Tawhid : Al-Bada’ The Appearance – 11 traditions________44
‫ ______________________________________________________________________باب البداء‬44

3
Chapter Ten : Chapter Fifty-Five in Al – Tawhid : Al-Mashi’t wa-al-Iradah The Will and the Intent – 13
traditions__________________________________________________________________________49
‫_________________________________________________________باب المْشيئة و الرادة‬49
Chapter Eleven : Chapter Fifty-Six in Al – Tawhid : Al-Istita`ah Capability – 25 traditions__________56
‫ ________________________________________________________________باب الستطاعة‬56
Chapter Twelve : Chapter Fifty-Seven in Al – Tawhid : Al-Ibtila’ wa-al-Ikhtibar The Trial and the Test –
3 traditions________________________________________________________________________65
‫__________________________________________________________باب البتلء و الختبار‬65
Chapter Thirteen : Chapter Fifty-Eigth in Al – Tawhid : Al-Sa`adah wa-al-Shaqawah Privilege and
Adversity – 6 traditions_______________________________________________________________66
‫_______________________________________________________باب السعادة و الشقاوة‬66
Chapter Fourteen : Chapter Fifty-Nine in Al - Tawhid: Nafy al-Jabr wa-a-Tafwid The Negation of
Determinism and Relinquishment – 12 traditions__________________________________________69
‫____________________________________________________باب نفي الجبر و التفويض‬69
Chapter Fifteen : Chapter Sixty in Al – Tawhid : Al-Qada’ wa-al-Qadar wa-al-Fitnah wa-al-Arzaq qa-
al-As`ar wa-al-Ajal. Predestination, Divine Decree, Trials, Means of Sustenance Rates, and Restricted
Powers – 36 traditions_______________________________________________________________75
‫_________________باب القضاء و القدر و الفتنة و الرزاق و السعار و الجال‬75
Chapter Sixteen : Chapter Sixty-One in Al - Tawhid : Al-Atfal wa-`Adl Allah, Fihim Children and Allah’s
Justice Concerning Them – 13 traditions_________________________________________________97
‫_____________________________________باب الطفال و عدل الله عز و جل فأيهم‬97
Chapter Seventeen : Chapter Sixty-Two in Al – Tawhid : Anna Allah Ta`alal al Yaf`al bi `Ibadih illa al-
Aslah lahum. Allah Only Des What is Best for His Servants – 13 traditions_____________________105
‫___________________________باب أن الله تعالى ل يفعل بعباده إل الصلح لهم‬105
Chapter Eighteen : Chapter Sixty-Three in Al – Tawhid : Al-Amr wa-al-Nahy wal-al-Wa`d wa-al-
Wa`id. Command, Prohibition, Promise and Threat – 10 traditions___________________________113
‫_________________________________________باب المر و النهي و الوعد و الوعيد‬113

4
 Chapter One
Chapter Five in Al - Tawhid : Ma`na al-Tawhid wa-al-`Adl The
Meaning of Divine Unity and Divine Justice – 3 traditions
‫باب معنى التوحيد و العدل‬

1. Abu al-Hasan Muhammad ibn Sa`id ibn `Aziz al-Samarqandi, the Jurist at Balkh, said: Abu
Ahmad Muhammad ibn Muhammad al-Zahid al-Samarqandi with his own chain of narrators
that he did not mention up to al-Sadiq (AS) that

‫ل وو‬ ‫حيِد ل وو ال دعود د ل‬ ‫ل ل وه إن أ و‬ ‫و‬ ‫و‬ ‫ل‬ ‫و‬ ‫أ ونه سأ و‬

‫ن الت تود ح‬ ‫ح‬ ِّ‫ي‬
‫د‬ ‫د‬ ‫ال‬ ‫س‬
‫و‬ َ‫سا‬
‫و‬ ‫ت‬ ‫ل ح‬ َ‫قا‬
‫و‬ ‫ف‬ ‫ل‬ ‫ج‬
‫ل‬ ‫ر‬ ‫ه‬ ‫ل‬
‫ت ل و ل و‬
‫ف ع ول ويِ دهح وو‬ ‫ل ال دوللقو ل‬ ‫سه ل ل‬
‫ماَ يِّ و د‬ ‫ه وفاَذ دك لدر و‬
‫و‬
‫من د ل‬ ‫ل ح‬ ‫ل‬ ‫ه ك وحثيِلر وو ول ب لد ت ل حوعاَقح‬ ‫م ل‬
‫ل‬
‫عل د ل‬
‫ح‬
‫جودوز ع وولىَ ورب د و‬ ‫و‬
‫جاَوز‬
‫ماَ و‬ ‫ك و‬ ‫ن ول ت ل و‬ ‫حيِد ل فوأ د‬ ‫ماَ الت تود ح‬ ‫لعأ ت‬ ‫قاَ و‬ ‫ه فو و‬‫فظ ل ل‬‫ح د‬ ‫يِّ وت وهويِ تأ ح‬
‫ك و أ وماَ ال دعد ل و‬
‫ك ع ول ويِ د ح‬
ِ.‫ه‬ ‫م و‬ ‫ماَ ول و‬
‫ك و‬ ‫ق و‬ ‫ب إ حولىَ و‬
‫خاَل ح ح‬ ‫س و‬ ‫ن ول ت ون د ل‬ ‫ل فوأ د‬ ‫و د‬ ‫ع ول ويِ د و و ت‬
A man asked Imam Ja`far al-Sadiq (AS):
Verily, Divine Unity and Divine Justice are the foundations of faith. Since His
Knowledge is so great, it is not possible for even a wise man to understand it all. So,
teach me something that is easy to understand and easy to memorize.
He (AS) answered: “As for Divine Unity, do not describe your Lord the way you
describe yourself. As for Divine Justice, do not apply to your Lord any of the
shortcomings that you may apply to yourself.”

2. Muhammad ibn Ahmad al-Shaybani al-Mukattib, may Allah be please with him, said:
Muhammad ibn Abu `Abd Allah al-Kufi said: Sahl ibn Ziyad al-Adami on the authority of `Abd
al-`Azim ibn `Abd Allah al-Hasani on the authority of al-Imam `Ali ibn Muhammad (AS) on the
authority of his father Muhammad ibn `Ali on the authority of his father al-Rida `Ali ibn Musa
(AS) that:

‫خر و‬
َ‫سى‬ ‫مو و‬ ‫ه ل‬ ‫قب ول و ل‬
‫ست و د‬ ‫ق ع وفاَ د‬ ‫صاَد ح ح‬
‫عن دد ح ال ت‬ ‫ن ح‬ ‫م د‬ ‫ت يِّ وودم ل ح‬ ‫ة وذا و‬ ‫ف و‬ ‫ححنيِ و‬
‫ج ألبو و‬ ‫و و و‬
‫ن‬‫م د‬ ‫خللو ح‬ ‫ل ول ت و د‬ ‫ة وقاَ و‬ ‫صيِ و ل‬
‫معد ح‬ ‫ن ال د و‬ ‫م ح‬ ‫م ت‬ ‫م ح‬ ‫ه ويِّاَ غ لول ل‬ ‫ل لو ل‬ ‫قاَ و‬ ‫فر ل ع ف و و‬ ‫جعد و‬ ‫ن و‬ ‫بد ل‬
ِ‫ه فوول يِّ ون دب وحغي‬ ‫و‬
‫من د ل‬‫ت ح‬ ‫س د‬ ‫ل وو ل ويِ د و‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫م و‬ ‫ن ح‬ ‫كو و‬ ‫ن تو ل‬ ‫ماَ أ د‬ ‫ث إح ت‬ ‫ث وول ل‬
‫و‬ ‫و‬
‫ن الل تهح‬ ‫م و‬ ‫ن ح‬ ‫كو و‬ ‫ن تو ل‬ ‫ماَ أ د‬ ‫ه وو إ ح ت‬ ‫سب ل ل‬ ‫ماَ ول يِّ وك دت و ح‬ ‫ب ع وب دد وه ل ب ح و‬ ‫ن يِّ لعوذ د و‬ ‫ل حل دك ورحيِّم ح أ د‬
‫قوحيد‬ ‫ك ال د و‬ ‫شرحيِّ ح‬ ‫ك فوول يِّ ون دب وحغيِ حلل ت‬ ‫س ك وذ ول ح و‬ ‫ن ال دعوب دد ح وو ل ويِ د و‬ ‫م و‬ ‫ل وو ح‬ ‫ج ت‬ ‫ع وتز وو و‬
‫و‬ ‫و‬
‫ه‬
‫من د ل‬‫يِ ح‬ ‫ن ال دعوب دد ح وو ه ح و‬ ‫م و‬ ‫ن ح‬ ‫كو و‬ ‫ن تو ل‬ ‫ماَ أ د‬ ‫ف وو إ ح ت‬ ‫ضحعيِ و‬ ‫ك ال ت‬ ‫شرحيِّ و‬ ‫م ال ت‬ ‫ن يِّ وظ دل ح و‬‫أ د‬
ِ.‫ه‬
‫جود ح ح‬ ‫مهح وو ل‬ ‫ه فوب حك وور ح‬ ‫فاَ ع ون د ل‬ ‫ن عو و‬ ‫ه فوب حذ ون دب حهح وو إ ح د‬ ‫ه الل ت ل‬ ‫عاَقوب و ل‬ ‫ن و‬ ‫فوإ ح د‬

5
Abu Hanifah was leaving the presence of al-Sadiq (AS) one day, and came across Musa
ibn Ja`far (AS), so he asked him (AS): “Young man! What is the source of
insubordination?”
He (AS) answered:
There are three possibilities. It is either from Allah, the Mighty and High, or it is not from
Him because it does not befit the Gracious that He would punish His Servant for
something for which he is not responsible.
It could also be from both, Allah, the Mighty and High, and from the servant. This is not
the case, however, because it is not proper to suggest that he Strong would oppress
the weak.
The final option is that insubordination comes from the servant. Therefore, if Allah
punished His Servant, it is because of the sins he has committed, and if He forgives His
Servant, it is ouit of His Grace and His Generosity.

3. Abu al-Husayn `Ali ibn Ahmad ibn Hirabakht al-Jiraffi al-Nassabah said: Ahmad ibn Salman
ibn al-Hasan said: Ja`far ibn Muhammad al-Sa`igh said: Khalid al-`Urani said: Hushaym said:
Abu Sufyan, the freed slave of Muzaynah that
‫و‬ ‫و‬ ‫أ ون و‬
‫صولةح‬ ‫وىَ ع وولىَ ال ت‬ ‫ل ويِّاَ أوباَ ع وب دد ح الل تهح إ حدنيِ ول أقد و‬‫قاَ و‬‫ل فو و‬ ‫ج ل‬ ‫ه أوتاَه ل ور ل‬ ‫ت ل‬
‫و‬
‫ن‬ ‫مؤ د ح‬
‫محنيِ و‬ ‫ميِرح ال د ل‬ ‫ل إ حولىَ أ ح‬ ‫ج ل‬‫جاَوء ور ل‬‫ه حباَلن توهاَرح وو و‬ ‫ص الل ت و‬ ‫ل ل ت وعد ح‬
‫قاَ و و‬ ‫ل فو و‬ ‫حباَلل تيِ د ح‬
‫و‬
‫ل لو ل‬
‫ه‬ ‫قاَ و‬‫ل فو و‬ ‫صولة و حباَلل تيِ د ح‬
‫ت ال ت‬ ‫م ل‬‫حرح د‬ ‫ن إ حدنيِ قود د ل‬ ‫محنيِ و‬ ‫ميِور ال د ل‬
‫مؤ د ح‬ ‫ل ويِّاَ أ ح‬ ‫قاَ و‬‫ع فو و‬
‫و‬ ‫و‬
‫ك ذ للنوب ل و‬
ِ.‫ك‬ ‫ل قود د قويِ تد وت د و‬
‫ج ل‬
‫ت ور ل‬ ‫ن ع أن د و‬ ‫محنيِ و‬‫مؤ د ح‬‫ميِلر ال د ل‬ ‫أ ح‬
A man came to Salman al-Farisi (may Allah have mercy on him), and said: “O Abu `Abd
Allah! I am deprived of performing my nightly prayers.”
Salman replied: “Then do not disobey Allah during the day. A man came to the
Commander of the Faithful (AS) and said: `O Commander of the Faithful! I am deprived
of my nightly prayers.’” The Commander of the Faithful replied to him, “You are
enslaved by your sins.”

6
 ‫‪Chapter Two‬‬
‫‪Chapter Nine in Al – Tawhid : Al-Qudrah Omnipotence – 17‬‬
‫‪traditions‬‬

‫باب القدرة‬
‫‪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
‫ب‬ ‫ك ور ب‬ ‫ه أ و لو و‬ ‫ل لو ل‬ ‫قاَ و‬ ‫حك وم ح فو و‬ ‫ن ال د و‬ ‫و‬ ‫د‬ ‫ب‬ ‫م‬ ‫و‬ ‫شاَ‬ ‫و‬ ‫ح‬ ‫ه‬ ‫تىَ‬ ‫و‬
‫أ ون ع وبد الل ته الديِّصاَن حيِ أ و‬
‫ح تو و ت‬ ‫ت د و‬
‫خ و‬
‫ل‬ ‫ن يِّ لد د ح‬ ‫و‬ ‫م وقاَد حلر وقاَه حلر وقاَ و‬ ‫ل وقاَد حلر وقاَ و‬ ‫ل ب وولىَ وقاَ و‬ ‫قاَ و‬ ‫فو و‬
‫قد حلر أ د‬ ‫ل يِّ و د‬ ‫ل ن وعو د‬
‫ل‬‫قاَ و‬ ‫صغدلر الد دن دويِاَ فو و‬ ‫ة وو ول يِّ ل و‬ ‫ض و‬ ‫ضةح ول يِّ لك وب دلر ال دب ويِ د و‬ ‫الد دن دويِاَ ك لل توهاَ حفيِ ال دب ويِ د و‬
‫ب‬ ‫ه فوورك ح و‬ ‫ج ع ون د ل‬ ‫خور و‬ ‫م و‬ ‫حودلل ث ل و‬ ‫ك و‬ ‫ه قود د أ ون دظ ودرت ل و‬ ‫ل لو ل‬ ‫قاَ و‬ ‫م الن تظ حورة و فو و‬ ‫شاَ ل‬ ‫هح و‬
‫و‬ ‫د‬ ‫و‬
‫ن‬
‫ل ويِّاَ اب د و‬ ‫قاَ و‬ ‫ه فو و‬ ‫ن لو ل‬ ‫ن ع ول ويِ دهح فوأذ ح و‬ ‫ست وأذ و و‬ ‫م إ حولىَ أحبيِ ع وب دد ح الل تهح ع وفاَ د‬ ‫شاَ ل‬ ‫هح و‬
‫و‬ ‫و‬
‫ل حفيِوهاَ‬ ‫معووت ل‬ ‫س ال د ل‬ ‫و‬ ‫سأل وةل ل ويِ د‬ ‫م د‬ ‫يِ ب ح و‬ ‫د‬ ‫صاَن ح‬ ‫و‬ ‫ل الل تهح أوتاَحنيِ ع وب دد ل الل تهح الد تيِّ و‬ ‫سو ح‬ ‫ور ل‬
‫سأل و و‬ ‫و‬ ‫و‬
‫ل‬‫قاَ و‬ ‫ك فو و‬ ‫ماَ وذا و‬ ‫ه ألبو ع وب دد ح الل تهح ع ع و ت‬ ‫ل لو ل‬ ‫قاَ و‬ ‫ك فو و‬ ‫إ حتل ع وولىَ الل تهح وو ع ول ويِ د و‬
‫س و‬
‫ك‬ ‫وا د‬ ‫ح و‬ ‫م و‬ ‫م كو د‬ ‫شاَ ل‬ ‫ل أ ولبو ع وب دد ح الل تهح ع ويِّاَ ه ح و‬ ‫قاَ و‬ ‫ت فو و‬ ‫ت وو ك ويِ د و‬ ‫ل حليِ ك ويِ د و‬ ‫وقاَ و‬
‫و‬ ‫قاَ و و‬
‫م قود دلر‬ ‫ل وو ك و د‬ ‫قاَ و‬ ‫ل التناَظ حلر فو و‬ ‫قاَ و‬ ‫صغولر فو و‬ ‫ل أيِّ دوهاَ أ د‬ ‫س فو و‬ ‫م ل‬ ‫خ د‬ ‫ل و‬ ‫وقاَ و‬
‫م وفاَن دظ لدر‬ ‫شاَ ل‬ ‫ل ويِّاَ ه ح و‬ ‫قاَ و‬ ‫من دوهاَ فو و‬ ‫ل ح‬ ‫سةح أ وود أ وقو د‬ ‫ل ال دعود و و‬ ‫مث د ل‬ ‫ل ح‬ ‫التناَظ حرح وقاَ و‬
‫و‬ ‫قاَ و و‬ ‫ك وو أ و د‬ ‫و‬
‫ماَلء وو أدرضْاَ ل وو‬ ‫س و‬ ‫ل أورىَ و‬ ‫ماَ ت وورىَ فو و‬ ‫خب حدرحنيِ ب ح و‬ ‫ك وو فوودقو و‬ ‫م و‬ ‫ماَ و‬ ‫أ و‬
‫ل لو و‬ ‫جوباَلل وو أ ون دوهاَرا ل فو و‬
‫ه ألبو ع وب دد ح الل تهح ع إ ح ت‬
‫ن‬ ‫قاَ و ل‬ ‫صورا ل وو ت لوراباَ ل وو ح‬ ‫لدورا ل وو قل ل‬
‫و‬ ‫ة أ وود أ وقو ت‬ ‫و‬
‫ن‬‫من دوهاَ وقاَد حلر أ د‬ ‫ل ح‬ ‫س و‬ ‫ذي ت ووراه ل ال دعود و و‬ ‫ل ال ت ح‬ ‫خ و‬ ‫ن يِّ لد د ح‬ ‫ذي قود وور أ د‬ ‫ال ت ح‬
‫ب‬ ‫ة وفاَن دك و ت‬ ‫ض و‬ ‫صغدلر الد دن دويِاَ وو ول يِّ لك وب دلر ال دب ويِ د و‬ ‫ة ول يِّ ل و‬ ‫ض و‬ ‫ل الد دن دويِاَ ك لل توهاَ ال دب ويِ د و‬ ‫خ و‬ ‫يِّ لد د ح‬
‫ن‬ ‫جل ويِ دهح وو وقاَ و‬ ‫د‬ ‫م ع ول ويِ دهح وو قوب ت و‬ ‫هح و‬
‫سحبيِ ويِّاَ اب د و‬ ‫ح د‬ ‫ل و‬ ‫ه وو رح د‬ ‫س ل‬ ‫ل يِّ ود ويِّ دهح وو ورأ و‬ ‫شاَ ل‬
‫ل ويِّاَ‬ ‫قاَ و‬ ‫يِ فو و‬ ‫صاَن ح ل‬ ‫دا إ حل ويِ دهح الد تيِّ و و‬ ‫من دزحل حهح وو غ و و‬ ‫ف إ حولىَ و‬ ‫صور و‬ ‫ل الل تهح وفاَن د و‬ ‫سو ح‬ ‫ور ل‬
‫ك مسدلماَ ل و ل و و‬
‫ل لو ل‬
‫ه‬ ‫قاَ و‬ ‫ب فو و‬ ‫وا ح‬ ‫ج و‬ ‫ضْيِاَ ل ل حل د و‬ ‫قاَ ح‬ ‫مت و و‬ ‫ك ل‬ ‫جئ د و‬ ‫مأ ح‬ ‫و د‬ ‫جئ دت ل و ل و‬ ‫م إ حدنيِ ح‬ ‫شاَ ل‬ ‫هح و‬
‫ه‬
‫ج ع ون د ل‬ ‫خور و‬ ‫ب فو و‬ ‫وا و‬ ‫ج و‬ ‫ك ال د و‬ ‫ضْيِاَ ل فووهاَ و‬ ‫قاَ ح‬ ‫مت و و‬ ‫ت ل‬ ‫جئ د و‬ ‫ت ح‬ ‫ن ك لن د و‬ ‫م إح د‬ ‫شاَ ل‬ ‫هح و‬
‫و‬ ‫و‬ ‫ل‬
‫ه‬
‫م ل‬ ‫ل ع وولىَ أحبيِ ع وب دد ح الل تهح ع فوعول ت و‬ ‫خ و‬ ‫شاَماَ ل د و و‬ ‫ن هح و‬ ‫خب حور أ ت‬ ‫يِ فوأ د‬ ‫صاَن ح د‬ ‫الد تيِّ و و‬
‫و‬ ‫و‬
‫ب أحبيِ ع وب دد ح الل تهح‬ ‫حتتىَ أوتىَ وباَ و‬ ‫يِ و‬ ‫صاَن ح د‬ ‫ضىَ ع وب د ود ل الل تهح الد تيِّ و و‬ ‫م و‬ ‫ب فو و‬ ‫وا و‬ ‫و‬ ‫ال د و‬
‫ج‬
‫د‬
‫مد ل‬ ‫ح ت‬ ‫م و‬ ‫ن ل‬ ‫فور ب د و‬ ‫جعد و‬ ‫ه ويِّاَ و‬ ‫ل لو ل‬ ‫ماَ قوعود و وقاَ و‬ ‫ه فول و ت‬ ‫ن لو ل‬ ‫ن ع ول ويِ دهح فوأذ ح و‬ ‫ست وأذ و و‬ ‫ع وفاَ د‬
‫ل لو و‬
‫ه‬
‫ج ع ون د ل‬ ‫خور و‬ ‫ك فو و‬ ‫م و‬ ‫س ل‬ ‫ماَ ا د‬ ‫ه ألبو ع وب دد ح الل تهح ع و‬ ‫قاَ و ل‬ ‫معدلبوحدي فو و‬ ‫د لل تحنيِ ع وولىَ و‬
‫ل لو و‬
‫ل‬ ‫ك وقاَ و‬ ‫م و‬ ‫س ح‬ ‫خب حدره ل حباَ د‬ ‫م تل د‬ ‫ف لو د‬ ‫ه ك ويِ د و‬ ‫حاَب ل ل‬ ‫ص و‬ ‫هأ د‬ ‫قاَ و ل‬ ‫مهح فو و‬ ‫س ح‬ ‫خب حدره ل حباَ د‬ ‫م يِّ ل د‬ ‫وو ل و د‬
‫و‬
‫ه ع وب دد ل‬ ‫ت لو ل‬ ‫ذي أن د و‬ ‫ذا ال ت ح‬ ‫ن هو و‬ ‫م د‬ ‫ل و‬ ‫قو ل‬ ‫ن يِّ و ل‬ ‫كاَ و‬ ‫ه ع وب دد ل الل تهح و‬ ‫ت لو ل‬ ‫ت قلل د ل‬ ‫ل وود ك لن د ل‬
‫‪7‬‬
 ‫ن‬ ‫و‬ ‫ع‬ ‫و‬
‫ك‬ ‫سأ ول ل‬‫ك وو ول يِّ و د‬ ‫معدلبود ح و‬ ‫ك ع وولىَ و‬ ‫ه يِّ ود لل د و‬ ‫ل لو ل‬ ‫ق د‬ ‫ه ع لد د إ حل ويِ دهح فو ل‬ ‫قاَللوا ل و ل‬ ‫فو و‬
‫ح‬
‫معدلبوحدي وو ول‬ ‫فلر د لل تحنيِ ع وولىَ و‬ ‫جعد و‬ ‫ه ويِّاَ و‬ ‫ل لو ل‬ ‫قاَ و‬ ‫جعو إ حل ويِ دهح فو و‬ ‫ك فوور و‬ ‫م و‬ ‫س ح‬ ‫ا د‬
‫م لو ل‬
‫ه‬ ‫س وو إ حوذا غ لول ل‬ ‫جل ح د‬ ‫ه ألبو ع وب دد ح الل تهح ع ا د‬
‫ل لو و‬
‫قاَ و ل‬ ‫ميِ فو و‬ ‫س ح‬ ‫نا د‬ ‫و‬ ‫ع‬ ِ‫ني‬ ‫ح‬ ‫سأ ول د‬ ‫تو د‬
‫ح‬
َ‫ل أ ولبو ع وب دد ح الل تهح ع وناَوحل دحنيِ ويِّا‬ ‫قاَ و‬ ‫ب ب حوهاَ فو و‬ ‫ة يِّ ول دعو ل‬ ‫ض ل‬ ‫فهح ب ويِ د و‬ ‫صحغيِلر حفيِ ك و د‬ ‫و‬
‫و‬
‫ذا‬ ‫يِ هو و‬ ‫صاَن ح د‬ ‫ل ألبو ع وب دد ح الل تهح ع ويِّاَ د ويِّ و و‬ ‫قاَ و‬ ‫هاَ فو و‬ ‫ه إ حتيِّاَ و‬ ‫ة فووناَوول و ل‬ ‫ض و‬ ‫م ال دب ويِ د و‬ ‫غ لول ل‬
‫جل دد ل ورحقيِقل وو‬ ‫ظ ح‬ ‫جل دد ح ال دغوحليِ ح‬ ‫ت ال د ح‬ ‫ح و‬ ‫ظ وو ت و د‬ ‫جل دد ل غ وحليِ ل‬ ‫ه ح‬ ‫ن لو ل‬ ‫مك دلنو ل‬ ‫ن و‬ ‫ص ل‬ ‫ح د‬ ‫ح‬
‫ة‬
‫ماَئ حعو ل‬ ‫ة ال د و‬ ‫ة فوول الذ تهوب و ل‬ ‫ة وذائ حب و ل‬ ‫ض ل‬ ‫ة وو فح ت‬ ‫ماَئ حعو ل‬ ‫ة و‬ ‫ق ذ وهوب و ل‬ ‫جلد ح الترحقيِ ح‬
‫ت ال د ح د‬ ‫ح و‬ ‫تو د‬
‫ماَئ حعوةح‬ ‫ط حباَلذ تهوب وةح ال د و‬ ‫خت ول ح ل‬ ‫ة تو د‬ ‫ذائ حب و ل‬ ‫ة ال ت‬ ‫ض ل‬ ‫ف ت‬ ‫ذائ حب وةح وو ول ال د ح‬ ‫ضةح ال ت‬ ‫ف ت‬ ‫ط حباَل د ح‬ ‫خت ول ح ل‬ ‫تو د‬
‫حوهاَ وو ول‬ ‫صول ح‬ ‫ن إح د‬ ‫خب حور ع و د‬ ‫ح فويِ ل د‬ ‫صل ح ل‬ ‫م د‬ ‫من دوهاَ ل‬ ‫ج ح‬ ‫خلر د‬ ‫م يِّ و د‬ ‫حاَل حوهاَ ل و د‬ ‫يِ ع وولىَ و‬ ‫هح و‬
‫و‬ ‫هاَ ول يِّ لد دورىَ حللذ تك ورح ل‬
‫م‬
‫تأ د‬ ‫ق د‬ ‫خل ح و‬ ‫ساَد ح و‬ ‫ن فو و‬ ‫خب حور ع و د‬ ‫سد ل فويِ ل د‬ ‫ف ح‬ ‫م د‬ ‫ل حفيِوهاَ ل‬ ‫خ و‬ ‫دو و‬
‫مد ودبرا ل وقاَ و‬ ‫و‬ ‫فل حق ع ون مث د و‬ ‫ل‬
‫ل‬ ‫س أ ت وورىَ ل ووهاَ ل‬ ‫واوحيِّ ح‬ ‫ن الط ت و‬ ‫وا ح‬ ‫ل أل د و‬ ‫د ح ح‬ ‫ل حدلن دوثىَ ت ون د و ل‬
‫ه وو‬ ‫ك ل لو‬ ‫شرحيِّ و‬ ‫حد وه ل ول و‬ ‫ه إ حتل الل لت‬ ‫ن ول إ حل وو‬ ‫و‬ ‫ل أو د‬ ‫م وقاَ و‬ ‫مل حيِ ياَ ل ث تل‬ ‫د‬ ‫فوأ و‬
‫ه وو د‬ ‫شهود ل أ د‬ ‫و‬ ‫و‬ ‫ق‬ ‫ر‬
‫و‬ ‫ط‬
‫و‬
َ‫ن اللهح ع ولى‬ ‫ت‬ ‫م‬ ‫ة‬
‫ل‬ ‫ج‬ ‫ح‬ ‫و‬ ‫م‬ َ‫ما‬ ‫إ‬ ‫ك‬ ‫و‬ ‫ن‬ ‫و‬ ‫أ‬ ‫و‬ ‫ه‬ ‫ل‬ ‫ل‬ ‫سو‬ ‫ر‬ ‫و‬ ‫ه‬ ‫د‬ ‫ب‬ ‫و‬ ‫ع‬ ‫ل‬ ‫ا‬ ‫مد‬ ‫ح‬ ‫م‬ ‫ن‬ ‫أو‬
‫و‬ ‫ح‬ ‫ت‬ ‫ل‬ ‫و‬ ‫ل‬ ‫و‬ ‫ح‬ ‫ت‬ ‫و‬ ‫ل‬ ‫ل‬ ‫و و‬ ‫ل‬ ‫ل‬ ‫د‬ ‫ت‬ ‫و‬ ‫ل‬ ‫ت‬
‫و‬
ِ.‫ه‬ ‫ت حفيِ ح‬ ‫ل‬
‫ماَ كن د ل‬ ‫م ت‬ ‫ب ح‬ ‫قهح وو أوناَ وتاَئ ح ل‬ ‫خل د ح‬ ‫و‬
`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.
8
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. 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
‫قبر من قلبور أ و‬ ‫د‬ ‫َ مر أ و‬:‫ل‬
‫ل ب ويِ دت حهح فووو و‬
‫ضْعو يِّ ود وه ل‬ ‫ح‬ ‫د‬ ‫ه‬ ‫ح‬ ‫ل‬ ‫د‬ ‫ح‬ ‫ل‬ ‫د‬ ‫و‬ ‫ح‬ ‫ب‬ ‫ع‬ َ‫ضْا‬
‫و‬ ‫ر‬‫ح د‬‫ال‬ ‫ن‬ ‫س‬
‫و‬ ‫ح‬
‫و‬ ‫ل‬ ‫ا‬ ‫بو‬‫ل‬ ‫وقاَ و و ت‬
‫ك وو‬ ‫جهحللو و‬ ‫ة فو و‬ ‫م ت وب دد ل هويِ دئ و ل‬ ‫ك وو ل و د‬ ‫ت قلد دورت ل و‬ ‫ل إ حل وحهيِ ب ود و د‬ ‫م وقاَ و‬ ‫ع ول ويِ دهح ث ل ت‬
ِ‫ريءل ويِّاَ إ حل وحهي‬ ‫ك وو إ حدنيِ ب و ح‬ ‫فو و‬ ‫ص ل‬ ‫ماَ ب حهح وو و‬ ‫قد حيِّلر ع وولىَ غ ويِ درح و‬ ‫ك وو الت ت د‬ ‫قود تلرو و‬
‫يِلء إ حل وحهيِ وو ل و د‬
‫ن‬ ‫ش د‬ ‫ك و‬ ‫مث دل ح و‬ ‫س كو ح‬ ‫ك ل ويِ د و‬ ‫شحبيِهح ط ول ولبو و‬ ‫ن حباَلت ت د‬ ‫ن ال تذ حيِّ و‬ ‫م و‬ ‫ح‬
‫ك وو‬ ‫ك ل وود ع وورلفو و‬ ‫م ع ول ويِ د و‬ ‫ك د وحليِل لهل د‬ ‫مت ح و‬ ‫ن ن حعد و‬ ‫م د‬ ‫م ح‬ ‫ماَ ب حهح د‬‫ظاَه حلر و‬ ‫ك وو و‬ ‫كو و‬ ‫يِّ لد درح ل‬
‫ك يِّاَ إل وهيِ مندوح ل و‬
‫ق و‬
‫ك‬ ‫خل د ح‬
‫ك بح و‬‫سوتود و‬ ‫ل و‬ ‫ك بو د‬ ‫ن يِّ وت ووناَووللو و‬ ‫ةأ د‬ ‫و د ل و‬ ‫ق و و ح ح‬ ‫خل د ح‬ ‫حفيِ و‬
‫فو و‬
‫ك‬ ‫ص ل‬ ‫ك وو و‬ ‫ك ورب ياَ ل فوب حذ ول ح و‬ ‫ض آويِّاَت ح و‬ ‫ذوا ب وعد و‬ ‫خ ل‬ ‫ك وو ات ت و‬ ‫م يِّ وعدرحلفو و‬ ‫م لو د‬ ‫ن ثو ت‬ ‫م د‬ ‫فو ح‬
ِ.‫ك‬‫ن ن وعولتو و‬ ‫شب دلهو و‬ ‫م و‬ ‫ماَ ب حهح ال د ل‬ ‫ت وردبيِ ع و ت‬ ‫ت ووعاَل ويِ د و‬
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.
9
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. 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

‫ك‬‫جئ دوناَ و‬ ‫ه‬ ‫و‬ ‫ل‬ ‫ل‬

‫لوا‬ َ‫قا‬
‫و‬ ‫و‬ ‫ف‬ ‫ع‬ ‫ن‬ ‫س‬ ‫ح‬ ‫د‬ ‫ل‬ ‫ا‬ ِ‫بي‬ ‫جاَوء قووم من وراحء النهر إولىَ أ و‬
‫ل ح‬
‫و‬ ‫ح‬ ‫و‬ ‫و‬ ‫ح‬
‫و‬ ‫تد ح ح‬ ‫و و د ل ح د وو‬
‫ل‬‫قاَ و‬‫م فو و‬ ‫عاَل ح ل‬
‫ك و‬ ‫موناَ أن ت و‬ ‫جب دت ووناَ حفيِوهاَ ع ول ح د‬ ‫نأ و‬ ‫ل فوإ ح د‬ ‫ساَئ ح و‬ ‫م و‬‫ث و‬ ‫ن ث وول ح‬ ‫ك عو د‬ ‫سأل ل و‬‫نو د‬
‫و‬ ‫و‬ ‫قاَللوا أ و‬
‫ن وو ع وولىَ أيد‬ ‫كاَ و‬ ‫ف و‬ ‫ن وو ك ويِ د و‬ ‫كاَ و‬ ‫ن و‬ ‫ن الل تهح أيِّ د و‬ ‫ح‬ ‫و‬ ‫ع‬ َ‫نا‬
‫و‬ ‫ر‬
‫د‬ ‫ح‬ ‫ب‬ ‫خ‬
‫د‬ ‫سللوا فو و‬ ‫و‬
‫ف فوهلوو ب حول‬ ‫ف ال دك ويِ د و‬ ‫ل ك ويِ ت و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫قاَ و‬ ‫ماَد له ل فو و‬ ‫ن اع دت ح و‬ ‫كاَ و‬ ‫يِلء و‬ ‫ش د‬ ‫و‬
‫قاَللوا‬ ‫ماَد له ل ع وولىَ قلد دورت حهح فو و‬ ‫و و‬ ‫و‬ ‫و‬
‫ن اع دت ح و‬ ‫ن وو و‬
‫كاَ و‬ ‫ن فوهلوو ب حل أيِّ د ل‬ ‫ن ادليِّ د و‬ ‫ف وو أيِّ ت و‬ ‫ك ويِ د ل‬
ِ.‫م‬ ‫عاَل ح ل‬ ‫ك و‬ ‫شهود ل أ ون ت و‬ ‫نو د‬
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. 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
‫ك لنت أ وناَ و اب و‬
‫جد ح‬ ‫س ح‬ ‫م د‬ ‫فحع حفيِ ال د و‬ ‫ق ت‬‫م و‬ ‫ن ال د ل‬ ‫ل‬ ‫جاَحء وو ع وب دد ل الل تهح ب د‬ ‫ن أحبيِ ال دعوود و‬ ‫د ل و و د ل‬
َ‫مأ ب حيِ ود حهح إ حولى‬ ‫و‬ ‫و‬
‫خل دقو وو أود و‬ ‫ذا ال د و‬ ‫ن هو و‬ ‫فحع ت وورود و‬ ‫ق ت‬ ‫ن ال د ل‬
‫م و‬ ‫ل اب د ل‬ ‫قاَ و‬ ‫حورام ح فو و‬ ‫ال د و‬
‫ساَن حيِ تةح إ حتل ذ ول ح و‬ ‫ل‬ ‫موضْع الط تواف ماَ منه و‬
‫ك‬ ‫م ادل حن د و‬ ‫س و‬ ‫ها د‬ ‫ب لو ل‬ ‫ج ل‬ ‫حد ل أو ح‬ ‫مأ و‬ ‫و ح و ح دل د‬ ‫و د ح ح‬
‫و‬
‫عاَع ل وو‬ ‫ن فوور و‬ ‫ماَ ال دوباَلقو و‬ ‫مد ل ع فوأ ت‬ ‫ح ت‬ ‫م و‬ ‫ن ل‬ ‫فور ب د و‬ ‫جعد و‬ ‫س يِّ وعدحنيِ و‬ ‫جاَل ح و‬ ‫خ ال د و‬‫شيِ د و‬ ‫ال ت‬
‫ل ل وه ابن أ وبيِ ال دعوجاَحء و ك ويِ و و‬ ‫م فو و‬
‫م ل حهو و‬
‫ذا‬ ‫س و‬ ‫ذا احل د‬ ‫ت هو و‬ ‫جب د و‬ ‫ف أود و‬ ‫و د‬ ‫و د و‬ ‫قاَ و ل د ل ح‬ ‫ب ووهاَئ ح ل‬
‫ل‬‫قاَ و‬ ‫م فو و‬ ‫عن دد وهل د‬ ‫م أ وور ح‬ ‫ماَ ل و د‬ ‫عن دد وه ل و‬ ‫ت ح‬ ‫و‬
‫ل حلدنيِ ورأيِّ د ل‬
‫ن هوؤ لولحء وقاَ و و‬ ‫شيِ دحخ لدو و‬ ‫ال ت‬
‫اب و‬
‫ن‬
‫ه اب د ل‬ ‫ل لو ل‬ ‫قاَ و‬ ‫ه فو و‬ ‫من د ل‬
‫ت حفيِهح ح‬ ‫ماَ قلل د و‬ ‫خت حوباَرح و‬ ‫نا د‬ ‫ح‬ ‫م‬
‫ماَ ب لد ب ح‬ ‫جاَحء و‬ ‫ن أحبيِ ال دعوود و‬ ‫د ل‬
‫سد و ع ول ويِ د و‬ ‫و‬ ‫و‬ ‫فحع ول ت و د‬
‫ل‬‫قاَ و‬ ‫ك فو و‬ ‫ماَ حفيِ يِّ ود ح و‬ ‫ك و‬ ‫ف ح‬ ‫ن يِّ ل د‬‫فأ د‬ ‫خاَ ل‬ ‫ل فوإ حدنيِ أ و‬ ‫فعو د‬ ‫ق ت‬ ‫م و‬ ‫ال د ل‬
10
 ‫ك‬ ‫حولل ح و‬ ‫دي حفيِ إ ح د‬ ‫عن د ح‬ ‫ك ح‬ ‫ف ورأ ديِّ ل و‬ ‫ضعل و‬ ‫ن يِّ و د‬ ‫فأ د‬
‫خاَ ل و‬ ‫ك تو و‬ ‫ك وو ل وك حن ت و‬ ‫س وذا ورأ ديِّ و و‬ ‫ل ويِ د و‬
‫ق ت و‬
‫ت ع ول و ت‬
‫يِ‬ ‫م و‬ ‫ماَ إ حوذا ت وووهت د‬ ‫فحع أ ت‬ ‫م و‬ ‫ن ال د ل‬ ‫ل اب د ل‬ ‫قاَ و‬ ‫ت فو و‬ ‫ف و‬ ‫ص د‬ ‫ذي وو و‬ ‫ل ال ت ح‬ ‫ح ت‬ ‫م و‬ ‫إ حتيِّاَه ل ال د و‬
‫عوناَن و و‬ ‫و‬ ‫ن التزل و ح‬ ‫ست وط وعد و‬ ‫ف د‬ ‫م إ حل ويِ دهح وو ت و و‬ ‫ذا فوقل د‬
‫ك‬ ‫ن ح‬ ‫ل وو ول ت وث د ح‬ ‫م و‬ ‫ت ح‬ ‫ماَ ا د‬ ‫ظ و‬ ‫ح ت‬ ‫هو و‬
‫ل‬ ‫ك وقاَ و‬ ‫ك أود ع ول ويِ د و‬ ‫ماَ ل و و‬ ‫ه و‬ ‫م ل‬ ‫س د‬ ‫ل وو ح‬ ‫قاَ ل‬ ‫ع و‬ ‫ك إ حولىَ ح‬ ‫م و‬ ‫سل ح د‬ ‫ل يِّ ل د‬ ‫ساَ ل‬ ‫ست حدر و‬ ‫إ حولىَ ا د‬
‫جعو إ حل ويِ دوناَ فو و‬ ‫و‬ ‫قاَم اب و‬
‫قاَ و‬
‫ل‬ ‫فحع فوور و‬ ‫ق ت‬ ‫م و‬ ‫ن ال د ل‬ ‫ت أوناَ وو اب د ل‬ ‫قيِ ل‬ ‫جاَحء وو ب و ح‬ ‫ن أحبيِ ال دعوود و‬ ‫فو و و د ل‬
‫سد ل‬ ‫ج ت‬ ‫يِ يِّ وت و و‬ ‫حاَن ح ب‬ ‫ن حفيِ الد دن دويِاَ لرو و‬ ‫كاَ و‬ ‫ن و‬ ‫شر ل و و إ ح د‬ ‫ذا ب حب و و‬ ‫ماَ هو و‬ ‫فحع و‬ ‫ق ت‬ ‫م و‬ ‫ن ال د ل‬ ‫ويِّاَ اب د و‬
‫ف‬ ‫ه وو ك ويِ د و‬ ‫ل لو ل‬ ‫قاَ و‬ ‫ذا فو و‬ ‫طناَ ل فوهلوو هو و‬ ‫شاَوء وباَ ح‬ ‫ح إ حوذا و‬ ‫هرا ل وو يِّ وت ووروت ل‬ ‫ظاَ ح‬ ‫شاَوء و‬ ‫إ حوذا و‬
‫ل‬ ‫قاَ و‬ ‫ري اب دت ود وأ وحنيِ فو و‬ ‫عن دد وه ل غ ويِ د ح‬ ‫م يِّ وب دقو ح‬ ‫ماَ ل و د‬ ‫ت إ حل ويِ دهح فول و ت‬ ‫س ل‬ ‫جل و د‬ ‫ل و‬ ‫قاَ و‬ ‫ك فو و‬ ‫وذا و‬
‫و‬
‫ن يِّ وعدحنيِ‬ ‫قوللو و‬ ‫ماَ يِّ و ل‬ ‫ل هوؤ لولحء وو هلوو ع وولىَ و‬ ‫قو ل‬ ‫ماَ يِّ و ل‬ ‫ملر ع وولىَ و‬ ‫ن ادل د‬ ‫ح‬ ‫ن يِّ وك ل‬ ‫إح د‬
‫ماَ‬ ‫ملر ع وولىَ و‬ ‫ن ادل د‬
‫و‬
‫ن يِّ و وك ل ح‬ ‫م‪ ْ-‬وو إ ح د‬ ‫موا وو ع وط حب دت ل د‬ ‫سل ح ل‬ ‫قد د و‬ ‫ف فو و‬ ‫وا ح‬ ‫ل الط ت و‬ ‫أ وهد و‬
‫ت لو ل‬
‫ه‬ ‫قل د ل‬ ‫م فو ل‬ ‫م وو هل د‬ ‫م أن دت ل د‬ ‫ست ووويِّ دت ل د‬ ‫قد ح ا د‬ ‫ن فو و‬ ‫قوللو و‬ ‫ماَ ت و ل‬ ‫س كو و‬ ‫ن وو ل ويِ د و‬ ‫قوللو و‬ ‫تو ل‬
‫و‬ ‫و‬
‫ماَ قوودحليِ وو‬ ‫ن و‬ ‫قوللو و‬ ‫يِلء يِّ و ل‬ ‫ش د‬ ‫ل وو أيت و‬ ‫قو ل‬ ‫يِلء ن و ل‬ ‫ش د‬ ‫ه وو أيت و‬ ‫ك الل ت ل‬ ‫م و‬ ‫ح ل‬ ‫يِّ ودر و‬
‫م‬‫حدا ل وو هل د‬ ‫م ووا ح‬ ‫ك وو قوودل لهل د‬ ‫ن قوودل ل و‬ ‫كو ل‬ ‫ف يِّ و ل‬ ‫ل فوك ويِ د و‬ ‫حدا ل وقاَ و‬ ‫م إ حتل ووا ح‬ ‫قوودل لهل د‬
‫ماَحء إ حولهاَ ل‬ ‫و‬
‫س و‬ ‫ن حلل ت‬ ‫ن ب حأ ت‬ ‫قاَباَ ل وو يِّ ود حيِّلنو و‬ ‫ع و‬ ‫واباَ ل وو ح‬ ‫موعاَدا ل وو ث و و‬ ‫م و‬ ‫ن ل وهل د‬ ‫ن إح ت‬ ‫قوللو و‬ ‫يِّ و ل‬
‫و‬ ‫و أ ونهاَ ع لمران و أ ونتم تزع لمو و‬
‫حد ل‬ ‫س حفيِوهاَ أ و‬ ‫ب ل ويِ د و‬ ‫خورا ل‬ ‫ماَوء و‬ ‫س و‬ ‫ن ال ت‬ ‫نأ ت‬ ‫د و ل و دل د ود ل و‬ ‫و تو‬
‫قو ل و‬ ‫كاَ و و‬
‫ن‬ ‫لأ د‬ ‫ماَ ت و ل‬ ‫ملر ك و و‬ ‫ن ادل د‬ ‫ن و‬ ‫ه إح د‬ ‫من وعو ل‬ ‫ماَ و‬ ‫ه و‬ ‫ت لو ل‬ ‫قل د ل‬ ‫ه فو ل‬ ‫من د ل‬ ‫مت لوهاَ ح‬ ‫ل وفاَغ دت ون و د‬ ‫وقاَ و‬
‫ن وو‬ ‫م اث دوناَ ح‬ ‫من دهل ل‬ ‫ف ح‬ ‫خت ول ح و‬ ‫حتتىَ ول يِّ و د‬ ‫عوباَد وت حهح و‬ ‫م إ حولىَ ح‬ ‫قهح وو يِّ ود دع لووهل د‬ ‫خل د ح‬ ‫يِّ وظ دهوور ل ح و‬
‫ل وو ل وود وباَ و‬ ‫و‬
‫سهح‬ ‫ف ح‬ ‫م ب حن و د‬ ‫شورهل د‬ ‫س و‬ ‫م الدر ل‬ ‫ل إ حل ويِ دهح ل‬ ‫س و‬ ‫م وو أدر و‬ ‫ب ع ون دهل د‬ ‫ج و‬ ‫حت و و‬ ‫ما د‬ ‫لح و‬
‫ل حليِ وويِّ دل و و‬ ‫و‬
‫ك‬‫ب ع ون د و‬ ‫ج و‬ ‫حت و و‬ ‫فا د‬ ‫ك وو ك ويِ د و‬ ‫قاَ و‬ ‫ن ب حهح فو و‬ ‫ماَ ح‬ ‫ب إ حولىَ ادل حيِّ و‬ ‫ن أقدور و‬ ‫كاَ و‬ ‫و‬
‫ك ب وعدد و‬ ‫ن وو ك حب وور و‬ ‫م ت وك ل د‬ ‫ك وو ل و د‬ ‫شووء و‬ ‫ك نل ل‬ ‫س و‬ ‫ف ح‬ ‫ه حفيِ ن و د‬ ‫ك قلد دورت و ل‬ ‫ن أ وورا و‬ ‫م د‬ ‫و‬
‫ك ب وعدد و‬ ‫م و‬ ‫ق و‬ ‫س د‬ ‫ك وو ل‬ ‫ك ب وعدد و قلوتت ح و‬ ‫ف و‬ ‫ضْعد و‬ ‫ك وو و‬ ‫ف و‬ ‫ضْعد ح‬ ‫ك ب وعدد و و‬ ‫ك وو قلوتت و و‬ ‫صغورح و‬ ‫ح‬
‫ك ب وعدد و‬ ‫ضب و و‬ ‫ك وو غ و و‬ ‫ضب ح و‬ ‫ك ب وعدد و غ و و‬ ‫ضْاَ و‬ ‫ك وو رح و‬ ‫م و‬ ‫ق ح‬ ‫س د‬ ‫ك ب وعدد و ل‬ ‫حت و و‬ ‫ص ت‬ ‫ك وو ح‬ ‫حت ح و‬ ‫ص ت‬ ‫ح‬
‫ك ب وعدد و‬ ‫حب ت و‬ ‫ك وو ل‬ ‫حدزن ح و‬ ‫ك ب وعدد و ل‬ ‫ح و‬ ‫ك وو فوور و‬ ‫ح و‬ ‫ك ب وعدد و فوور ح‬ ‫حدزن و و‬ ‫ك وو ل‬ ‫ضْاَ و‬ ‫رح و‬
‫ك‬‫م و‬ ‫ك ب وعدد و ع ودز ح‬ ‫ك وو إ حوباَوء و‬ ‫ك ب وعدد و إ حوباَئ ح و‬ ‫م و‬ ‫ك وو ع ودز و‬ ‫حب د و‬ ‫ك ب وعدد و ل‬ ‫ض و‬ ‫ك وو ب لغد و‬ ‫ض و‬ ‫ب لغد ح‬
‫ك ب وعدد و‬ ‫ك وو ورغ دب وت و و‬ ‫شهدووت ح و‬ ‫ك ب وعدد و و‬ ‫ك وو ك ووراهوت و و‬ ‫ك ب وعدد و ك ووراهوت ح و‬ ‫شهدووت و و‬ ‫وو و‬
‫س و‬ ‫د‬ ‫س و‬ ‫د‬ ‫جاَوء و‬ ‫ك ب وعدد و ورغ دب وت ح و‬ ‫ك وو ورهدب وت و و‬ ‫ورهدب وت ح و‬
‫ك ب وعدد و‬ ‫ك وو يِّ وأ و‬ ‫ك ب وعدد و يِّ وأ ح‬ ‫ك وو ور و‬
‫و‬
‫ت‬ ‫ماَ أن د و‬ ‫ب و‬ ‫ك وو ع للزو و‬ ‫م و‬ ‫ن حفيِ ووهد ح‬ ‫م يِّ وك ل د‬ ‫ماَ ل و د‬ ‫ك بح و‬ ‫خاَط حور و‬ ‫ك وو و‬ ‫جاَئ ح و‬ ‫ور و‬
‫يِ حفيِ‬ ‫ه ال تحتيِ ه ح و‬ ‫يِ قلد دورت و ل‬ ‫ل يِّ وعلد د ع ول و ت‬ ‫ماَ وزا و‬ ‫ك وو و‬ ‫ن ذ حهدن ح و‬ ‫قد له ل ع و د‬ ‫معدت و ح‬ ‫ل‬
‫و‬ ‫و‬
‫ه‪ِ.‬‬ ‫ماَ ب ويِ دحنيِ وو ب ويِ دن و ل‬ ‫سيِ وظ دهولر حفيِ و‬ ‫ه و‬ ‫ت أن ت ل‬ ‫حتتىَ ظ ون ون د ل‬ ‫يِ ال تحتيِ ول أد دفوعلوهاَ و‬ ‫س و‬ ‫ف ح‬ ‫نو د‬
‫‪I was in the presence of Abu Mansur al-Mutatabbib when he said: One of my companions related‬‬
‫‪to me that:‬‬

‫‪11‬‬
I was sitting in the Sacred Mosque of Mecca with Ibn Abu al-`Awja’ and `Abd Allah ibn al-
Muqaffa` 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. 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
12
Abu `Abd Allah (AS) said:

‫و‬ ‫م ع أ و يِّ و د‬
‫خ و‬
‫ل‬ ‫ك ع وولىَ أ د‬
‫ن يِّ لد د ح‬ ‫قد حلر ورب د و‬ ‫مدريِّ و و‬
‫ن و‬‫سىَ ا وب د ح‬‫ل ل ححعيِ و‬ ‫س وقاَ و‬ ‫ن إ حب دحليِ و‬ ‫إح ت‬
‫و‬
‫سىَ ع‬ ‫عيِ و‬ ‫ل ح‬ ‫ة فو و‬
‫قاَ و‬ ‫ض وو ول يِّ لك وب دلر ال دب ويِ د و‬
‫ض و‬ ‫صغدلر ادلدر و‬ ‫ة ول يِّ ل و‬ ‫ض ل‬ ‫ادلدر و‬
‫ض ب ويِ د و‬
‫ممن يِّ لل وط د ل و‬ ‫ف بعجز و م و‬
‫ف ادلدر و‬
‫ض وو‬ ‫ن أقدد ولر ح ت د‬ ‫ص ل حو د ل و و د‬ ‫ه ول ليِّو و‬ ‫ن الل ت و‬ ‫ك إح ت‬‫وويِّ دل و و‬
ِ.‫ة‬
‫ض و‬‫م ال دب ويِ د و‬
‫يِّ لعوظ د ل‬

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. 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

‫ف وقاَ و‬
‫ْ وو‬-‫ل‬ ‫ص ل‬ ‫يِّو‬ ‫ل‬‫و‬ ‫ت‬
‫ل‬ ‫ج‬ ‫و‬ ‫ز‬ ‫و‬ ‫ع‬ ‫ه‬ ‫ت‬ ‫ل‬ ‫ال‬ ‫ن‬ ‫إ‬ ‫ل‬
‫ل‬ ‫قو‬‫ل‬ ِّ‫ي‬ ‫ع‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ َ‫با‬ ‫سمعت أ و‬
‫و‬ ‫ل‬ ‫و‬ ‫و‬ ‫ت‬ ‫و‬ ‫ت‬ ‫ح‬ ‫و‬ ‫ح‬ ‫ح‬ ‫د‬ ‫و‬ ‫و ح د ل‬
‫و‬
‫ف وو‬ ‫ص ل‬ ‫ل ول ليِّو و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫فر ل ع إ ح ت‬ ‫جعد و‬ ‫ل ألبو و‬ ‫ل لزوراورة ل وقاَ و‬ ‫وقاَ و‬
‫حقت قود درحهح‬ ‫ه و‬ ‫ْ وو ماَ قود ولروا الل ت و‬-‫ه‬ ‫ل حفيِ ك حوتاَب ح ح‬ ‫ف وو قود د وقاَ و‬ ‫ص ل‬ ‫ف ليِّو و‬‫ك ويِ د و‬
‫كاَ و‬
ِ.‫ك‬‫ن ذ ول ح و‬
‫م د‬ ‫م ح‬ ‫ن أع دظ و و‬ ‫قد دورةل إ حتل و و‬ ‫ف بح ل‬‫ص ل‬ ‫فوول ليِّو و‬
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?1 Thus, whatever they assign Him, He is greater than that.”

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

‫ن‬ ‫ل وقاَ و و‬ ‫قو ل‬ ‫ت أ ووباَ ع وب دد ح الل تهح ع يِّ و ل‬

‫يِ اب د و‬
‫ن ع ول ح ي‬ ‫مد و ب د و‬ ‫ح ت‬‫م و‬
‫ن ل‬ ‫ل أحبيِ ع إ ح ت‬
‫د‬
‫معد ل‬ ‫س ح‬ ‫و‬
‫ن يِّ و ل‬ ‫و‬
‫ف‬ ‫طو ل‬ ‫شاَور ب حيِ ود حهح وو و‬
‫كاَ و‬ ‫ش وو أ و‬ ‫ح‬ ‫جأ‬ ‫ط ال د و‬ ‫جلل وراب ح و‬ ‫ن ور ل‬ ‫كاَ و‬‫فيِ تةح و‬ ‫حن و ح‬‫ال د و‬
‫ل قود هوممت أ و و‬
‫ذي حفيِهح‬ ‫ب ال ت ح‬ ‫ضْرح و‬ ‫نأ د‬ ‫قاَ و د و د ل د‬ ‫ج فو و‬ ‫جاَ ل‬ ‫ح ت‬‫ه ال د و‬‫قب ول و ل‬ ‫ت وفاَ د‬
‫ست و د‬ ‫حباَل دب ويِ د ح‬
‫ل يِّ وودم ل‬‫قهح ك ل ت‬ ‫خل د ح‬‫ه حفيِ و‬ ‫م ل‬‫س ل‬ ‫كا د‬ ‫ن ل حل تهح ت ووباَور و‬ ‫مد ل ك وتل إ ح ت‬ ‫ح ت‬‫م و‬ ‫ه ل‬ ‫ل لو ل‬ ‫ك وقاَ و‬ ‫ع ويِ دوناَ و‬
‫حةل فول وعو ت‬ ‫و‬
ِ. ِ‫ك ع ودني‬ ‫ف و‬ ‫ن ت وك ل د‬‫داهل ت‬ ‫ح و‬‫ل إح د‬ ‫م و‬‫حظ وةل أود ل و د‬ ‫ماَئ وةح ل و د‬‫ث وولث و ح‬
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.”
1
Translator’s Note: Qur`an: 6:91, 22:74 and 39:67.
13
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. 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 al-
Mufaddal ibn `Umar al-Ju`fi that

‫قد تلر قلد دورت ل ل‬

‫ه وو‬ ‫ك وو ت ووعاَولىَ ول ت ل و‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫َ إ ح ت‬:‫ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫مب دل وغو‬ ‫مهح وو ول و‬ ‫عل د ح‬ ‫ه ح‬ ‫ن ك لن د و‬ ‫فت حهح وو ول يِّ وب دل للغو و‬ ‫ص و‬ ‫قد حلر ال دعحوباَد ل ع وولىَ ح‬ ‫ول يِّ و د‬
‫صد دقل‬ ‫ة وو ح‬ ‫م ل‬ ‫س حفيِهح ظ لل د و‬ ‫يِلء غ ويِ دوره ل هلوو لنولر ل ويِ د و‬ ‫ش د‬ ‫س و‬ ‫مت حهح وو ل ويِ د و‬ ‫ع وظ و و‬
‫ل‬‫س حفيِهح وباَط ح ل‬ ‫حقب ل ويِ د و‬ ‫جودلر وو و‬ ‫س حفيِهح و‬ ‫ل ل ويِ د و‬ ‫ب وو ع ود د ل‬ ‫س حفيِهح ك وذ ح ل‬ ‫ل ويِ د و‬
‫و‬ ‫د‬ ‫ل أو‬ ‫ل وو ول يِّ ووزا ل‬
‫ن‬
‫د‬ ‫ل‬ ‫ك‬ ‫و‬ ِّ‫ي‬ ‫م‬
‫د‬ ‫ل‬ ‫د‬ ‫ذ‬‫ح‬ ‫إ‬ ‫ن‬‫و‬ ‫و‬
َ‫كا‬ ‫و‬
‫ك‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ذ‬ ‫و‬ ‫ك‬ ‫و‬
‫و و‬ ‫ن‬ ِّ‫ي‬‫ح‬ ‫د‬‫ح‬ ‫ب‬‫ل‬ ‫ا‬ ‫و‬ ‫د‬ ‫و‬ ‫ب‬ ‫م يِّ ووز د‬ ‫ك لو د‬ ‫ك وذ ول ح و‬
‫ملر وو ول‬ ‫و‬
‫س وو ول قو و‬ ‫م ل‬ ‫ش د‬ ‫ل وو ول ن ووهاَلر وو ول و‬ ‫ماَلء وو ول ل ويِ د ل‬ ‫س و‬ ‫ض وو ول و‬ ‫أدر ل‬
َ‫ك وو ت ووعاَولى‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫م إح ت‬ ‫ح ثل ت‬ ‫مط ولر وو ول رحويِّاَ ل‬ ‫ب وو ول و‬ ‫حاَ ل‬ ‫س و‬ ‫م وو ول و‬ ‫جو ل‬ ‫نل ل‬
‫و‬ ‫و‬
‫ن ك حب درحويِّاَوءه ل وو‬ ‫ه وو يِّ لك وب دلرو و‬ ‫ن ع وظ و و‬
‫مت و ل‬ ‫مو و‬ ‫خدلقاَ ل يِّ لعوظ د ل‬ ‫خل لقو و‬ ‫ن يِّ و د‬‫بأ د‬ ‫ح ت‬ ‫أ و‬
َ‫ك وو ت ووعاَولى‬ ‫ه ت ووباَور و‬ ‫ل الل ت ل‬ ‫ماَ وقاَ و‬ ‫كاَوناَ ك و و‬ ‫ن فو و‬ ‫ت‬
‫كووناَ ظ حليِ د ح‬ ‫ل ل‬ ‫قاَ و‬‫ه فو و‬ ‫جولل و ل‬ ‫ن و‬ ‫جدلو و‬ ‫يِّ ل ح‬
ِ.
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

14
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. 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

‫قد حلر ورب د و‬

‫ك‬ ‫ن ع هو د‬
‫ل يِّ و د‬ ‫ميِرح ال د ل‬
‫مؤ د ح‬
‫محنيِ و‬ ‫ل حل و ح‬ ‫َ حقيِ و‬:‫ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫و‬
‫صغدور الد دن دويِاَ أود يِّ لك وب دور‬ ِّ‫ي‬ ‫ن‬ ‫و‬ ‫أ‬ ‫ر‬ ِ‫ي‬‫و‬ ‫غ‬ ‫ن‬ ‫م‬ ‫ة‬ ‫ض‬ ِ‫ي‬ ‫ب‬ ِ‫في‬ َ‫يِا‬ ‫ن‬ ‫د‬ ‫ال‬ ‫و‬
‫ل‬ ‫خ‬
‫ح‬ ‫د‬ ِّ‫ي‬ ‫ن‬ ‫أو‬
‫و‬ ‫ل‬ ‫د‬ ‫ح‬ ‫د‬ ‫د‬ ‫ح‬ ‫ل‬ ‫و‬ ‫د‬ ‫و‬ ‫ح‬ ‫و‬ ‫د‬ ‫د‬ ‫د‬ ‫ل‬ ‫د‬
‫ذي‬ ‫ت‬
‫جزح وو ال ح‬ ‫د‬
‫ب إ حلىَ العو د‬ ‫و‬ ‫س ل‬ ‫و‬ ‫و‬
‫ك وو ت ووعاَلىَ ل يِّ لن د و‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫ة وقاَ و‬ ‫ض و‬ ‫ال دب ويِ د و‬
ِ.‫ن‬
‫كو ل‬ ‫سأ ول دت وحنيِ ول يِّ و ل‬ ‫و‬
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. 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

‫ل أو‬ ‫و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬

‫قاَ و‬ ‫ن ع فو و‬ ‫ميِرح ال د ل‬
‫مؤ د ح‬
‫محنيِ و‬ ‫ل إ حولىَ أ ح‬‫ج ل‬‫جاَوء ور ل‬ ‫َ و‬:‫ل‬ ‫عو د‬
‫ض وو ول يِّ لك وب دلر‬ ‫و‬ ‫خ و و‬ ‫و‬
‫صغدلر ادلدر و‬ ‫ضةل وو ول يِّ ل و‬‫ض حفيِ ب ويِ د و‬ ‫ل ادلدر و‬ ‫ن يِّ لد د ح‬‫هأ د‬ ‫قد حلر الل ت ل‬ ‫يِّ و د‬
‫و‬
‫ن‬
‫م د‬ ‫م ت‬‫ن أقدد ولر ح‬ ‫م د‬‫جزح وو و‬ ‫ف حباَل دعو د‬
‫ص ل‬ ‫ه ول ليِّو و‬ ‫ن الل ت و‬ ‫ل وويِّ دل و و‬
‫ك إح ت‬ ‫قاَ و‬‫ة فو و‬ ‫ال دب ويِ د و‬
‫ض و‬
‫يِّ لل وط د ل و‬
ِ.‫ة‬ ‫م ال دب ويِ د و‬
‫ض و‬ ‫ض وو يِّ لعوظ د ل‬ ‫ف ادلدر و‬
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. `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

‫قد ر ر ب و و‬
‫ت‬
‫ماَووا ح‬ ‫س و‬ ‫ل ال ت‬ ‫جعو و‬‫ن يِّ و د‬ ‫كأ د‬ ‫ل يِّ و د ح ل و د‬ ‫ل هو د‬ ‫قاَ و‬ ‫ضْاَ ع فو و‬‫ل إ حولىَ الدر و‬ ‫ج ل‬‫جاَوء ور ل‬ ‫و‬
‫و‬ ‫و‬
‫ن ال دب ويِ د و‬
‫ضةح‬ ‫م و‬ ‫صغوور ح‬ ‫م وو حفيِ أ د‬ ‫ل ن وعو د‬ ‫ضةل وقاَ و‬ ‫ماَ حفيِ ب ويِ د و‬ ‫ماَ ب ويِ دن وهل و‬
‫ض وو و‬‫وو ادلدر و‬
‫ك إ حوذا فوت و د‬
َ‫حت ووها‬ ‫ضةح حل ون ت و‬ ‫ن ال دب ويِ د و‬ ‫م و‬ ‫ل ح‬ ‫يِ أ وقو د‬‫ك وو ه ح و‬ ‫جعول ووهاَ حفيِ ع ويِ دن ح و‬‫قود د و‬
‫و‬ ‫و‬
ِ.َ‫ك ع ون دوها‬ ‫شاَوء ولع د و‬
‫ماَ و‬ ‫ماَ وو ل وود و‬ ‫ماَ ب ويِ دن وهل و‬
‫ض وو و‬ ‫ماَوء وو ادلدر و‬ ‫س و‬
‫ت ال ت‬ ‫عاَيِّ ون د و‬
‫و‬
15
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. `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

‫ل ول‬ ‫م ب حغويِ درح ال د ل‬ ‫و‬ ‫شويِاَوء حباَل د ل‬ ‫ه ادل و د‬

‫قاَ و‬ ‫قد دورةح فو و‬ ‫قد دورةح أ د‬ ‫خل وقو الل ت ل‬ ‫ضْاَ ع و‬ ‫ت حللدر و‬ ‫قلل د ل‬
‫خل وقو ادل و د‬ ‫قد دورةح حل ون ت و‬ ‫خل وقو ادل و د‬ ‫و‬
‫شويِاَوء‬ ‫ت و‬ ‫ك إ حوذا قلل د و‬ ‫شويِاَوء حباَل د ل‬ ‫ن و‬ ‫كو و‬ ‫ن يِّ و ل‬‫جولز أ د‬ ‫يِّ و ل‬
‫و‬
َ‫ه ب حوها‬ ‫ة لو ل‬‫جعول دت ووهاَ آل و ل‬
‫شديِئاَ ل غ ويِ دوره ل وو و‬ ‫قد دورة و و‬ ‫ت ال د ل‬ ‫جعول د و‬ ‫ك قود د و‬ ‫قد دورةح فوك وأن ت و‬ ‫حباَل د ل‬
َ‫ما‬‫قد دورةل فوإ حن ت و‬ ‫شويِاَوء ب ح ل‬‫خل وقو ادل و د‬ ‫ت و‬ ‫ك وو إ حوذا قلل د و‬ ‫شدر ل‬ ‫ذا ح‬ ‫شويِاَوء وو هو و‬ ‫خل وقو ادل و د‬ ‫و‬
‫و‬
‫ف وو‬ ‫ضحعيِ ل‬ ‫س هلوو ب ح و‬ ‫ن ل ويِ د و‬ ‫دارل ع ول ويِ دوهاَ وو قلد دورةل وو ل وك ح د‬ ‫جعول ووهاَ حباَقدت ح و‬ ‫ه و‬ ‫ه أن ت ل‬ ‫ف ل‬
‫ص ل‬ ‫تو ح‬
ِ.ِ. ‫حوتاَلج إ حولىَ غ ويِ درحهح‬ ‫م د‬ ‫جزل وو ول ل‬ ‫عاَ ح‬‫ول و‬
`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. 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

‫عو و‬
َ‫جوى‬ ‫ن نو د‬‫م د‬ ‫ن ح‬ ‫كو ل‬‫ْ ماَ يِّ و ل‬-‫ل‬‫ج ت‬ ‫ن أحبيِ ع وب دد ح الل تهح ع حفيِ قوودل حهح ع وتز وو و‬ ‫د‬
‫و‬
‫ن‬ ‫م د‬ ‫م وو ل أددنىَ ح‬ ‫سهل د‬ ‫سةل إ حتل هلوو ساَد ح ل‬ ‫م و‬ ‫خ د‬ ‫م وو ل و‬ ‫وثلث وةل إ حتل هلوو راب حعلهل د‬
‫ل هلو وا ح و‬ ‫ك و ل أ وك دث ور إتل هلو معه و‬
‫حد حيد‬ ‫حد ل أ و‬ ‫قاَ و و و‬ ‫ن ماَ كاَلنوا فو و‬ ‫م أيِّ د و‬ ‫و و و ل د‬ ‫و ح‬ ‫ذل ح و و‬
‫يِلء‬‫ش د‬ ‫ل و‬ ‫ه وو هلوو ب حك ل د‬ ‫س ل‬
‫ف و‬‫ف نو د‬‫ص و‬ ‫ك وو و‬ ‫ذا و‬ ‫قهح وو ب ح و‬ ‫خل د ح‬‫ن و‬ ‫م د‬ ‫ن ح‬ ‫ت وباَئ ح ل‬ ‫ذا ح‬ ‫ال ت‬
‫ل ذ وترةل‬ ‫مدثقاَ ل‬ ‫ه ح‬ ‫ب ع ون د ل‬
‫ْ ل يِّ وعدلز ل‬-‫ة‬ ‫حاَط وةح وو ال د ل‬
‫قد دور ح‬ ‫ف وو ادل ح و‬ ‫شورا ح‬ ‫ط حباَدل ح د‬ ‫حيِ ل‬ ‫م ح‬
‫ل‬
‫و‬
‫ك وو ل أك دب ولر‬ ‫ن ذل ح و‬ ‫و‬ ‫و‬ ‫د‬
‫م د‬ ‫صغولر ح‬ ‫ض وو ل أ د‬ ‫ت وو ل حفيِ الدر ح‬ ‫سماَوا ح‬ ‫حفيِ ال ت‬
16
 ‫ت حل و ت و‬
‫دود ل‬
‫ح ل‬
‫حوحيِّوهاَ ل‬
‫دود وة ل ت و د‬
‫ح ل‬
‫م د‬
‫ن و‬
‫ماَك ح و‬‫ن ادل و‬ ‫ذا ح‬ ‫حاَط وةح وو ال دعحل دم ح ول حباَل ت‬
‫حباَدل ح و‬
‫ة‪ِ.ِ.‬‬
‫وايِّ و ل‬ ‫ه ال د و‬
‫ح و‬ ‫ت ل وزح و‬
‫م ل‬ ‫ذا ح‬ ‫ن حباَل ت‬ ‫ة فوإ حوذا و‬
‫كاَ و‬ ‫أ ودرب وعو ل‬
‫‪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. 1‬‬
‫‪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. 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

‫قاَ و‬
‫ل‬ ‫سىَ ع فو و‬ ‫مو‬ ‫ن‬ ‫ب‬ ‫يِ‬ ‫ل‬ ‫ع‬ ‫ضْاَ‬ ‫ر‬ ‫ال‬ ‫ه‬ ‫د‬ ‫ن‬ ‫ع‬ ‫و‬ ‫ن‬ ‫مو‬ ‫حضرت مجلس ال دمأ د‬
‫د ل ل و‬ ‫د‬ ‫ح‬ ‫و‬ ‫و‬ ‫ل د‬ ‫و‬ ‫د‬ ‫ح‬ ‫و ل ح و‬ ‫و و د دل و د ح و‬
‫ن ادل ون دب حويِاَوء‬ ‫و‬ ‫و‬
‫كأ ت‬ ‫ن قوودل ح و‬ ‫م د‬ ‫س ح‬ ‫ل و الل تهح أ ل ويِ د و‬ ‫سو ح‬ ‫ن ور ل‬ ‫ن ويِّاَ اب د و‬ ‫مو ل‬ ‫مأ ل‬ ‫ه ال د و‬ ‫لو ل‬
‫ماَ‬
‫ن حفيِ و‬ ‫كاَ و‬ ‫ن فو و‬ ‫قدرآ ح‬ ‫ن ال د ل‬ ‫م و‬ ‫ت ح‬ ‫ن آويِّاَ ل‬ ‫ه عو د‬ ‫سأل و ل‬ ‫ل ب وولىَ فو و‬ ‫ن وقاَ و‬ ‫مو و‬ ‫صو ل‬ ‫ل‬ ‫معد‬ ‫و‬
‫و‬ ‫و‬ ‫و‬ ‫و‬
‫يِ‬
‫ح ح‬ ‫ف تل د‬ ‫ب أرححنيِ ك ويِ د و‬ ‫م ور د‬ ‫هيِ و‬ ‫ل إ حب دورا ح‬ ‫ن قوود ح‬ ‫خب حدرحنيِ ع و د‬ ‫ه فوأ د‬ ‫ل لو ل‬ ‫ن وقاَ و‬ ‫هأ د‬ ‫سأل و ل‬ ‫و‬
‫ن قول دحبيِ وقاَ و‬ ‫و‬
‫ل‬ ‫مئ ح ت‬ ‫ن ل حيِ وط د و‬ ‫ل وبلىَ وو لك ح د‬ ‫ن قاَ و‬ ‫م د‬ ‫م ت لؤ د ح‬ ‫ل أ وو ل و د‬ ‫وتىَ قاَ و‬ ‫م د‬ ‫ال د و‬
‫م ع أ ودنيِ‬ ‫هيِ و‬ ‫حىَ إ حولىَ إ حب دورا ح‬ ‫ن أود و‬
‫كاَ و‬
‫ك وو ت ووعاَولىَ و و‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫ضْاَ ع إ ح ت‬ ‫الدر و‬
‫و‬ ‫و‬
‫ه فوووقوعو حفيِ‬ ‫جب دت ل ل‬ ‫مودوتىَ أ و‬ ‫حويِاَوء ال د و‬ ‫سأل وحنيِ إ ح د‬ ‫ن و‬ ‫خحليِلل إ ح د‬ ‫عوباَحدي و‬ ‫ن ح‬ ‫م د‬ ‫خذ ل ح‬ ‫مت ت ح‬ ‫ل‬
‫يِ‬ ‫ب أرححنيِ ك ويِ د و‬ ‫و‬ ‫قاَ و‬ ‫ل فو و‬ ‫خحليِ ل‬ ‫د‬ ‫ه ذ ول ح و‬ ‫و‬
‫ح ح‬ ‫ف تل د‬ ‫ل ور د‬ ‫ك ال و‬ ‫م ع أن ت ل‬
‫و‬
‫هيِ و‬ ‫س إ حب دورا ح‬ ‫ف ح‬ ‫نو د‬
‫ن قول دحبيِ ع وولىَ‬ ‫مئ ح ت‬ ‫ن ل حيِ وط د و‬ ‫ل وبلىَ وو لك ح د‬ ‫ن قاَ و‬ ‫م د‬ ‫م ت لؤ د ح‬ ‫ل أ وو ل و د‬ ‫وتىَ قاَ و‬ ‫م د‬ ‫ال د و‬
‫علىَ‬ ‫ل و‬ ‫جعو د‬ ‫ما د‬ ‫ك ثل ت‬ ‫ن إ حل ويِ د و‬ ‫صدرهل ت‬ ‫ن الط تيِ د درح فو ل‬ ‫م و‬ ‫ة ح‬ ‫خذ د أ ودرب وعو ل‬ ‫ل فو ل‬ ‫خل تةح وقاَ و‬ ‫ال د ل‬
‫ك سعيِاَ ل و اع دل و و‬
‫ن الل ت و‬
‫ه‬ ‫مأ ت‬ ‫د‬ ‫ن يِّ وأحتيِن و و و د و‬ ‫م اد دع لهل ت‬ ‫جدزءا ل ث ل ت‬ ‫ن ل‬ ‫من دهل وت‬ ‫ل ح‬ ‫جب و ل‬ ‫ل و‬ ‫كل د‬
‫طاَلوساَ ل وو د حيِّكاَ ل‬ ‫سرا ل وو ب وط ياَ ل وو و‬ ‫م ع نو د‬ ‫هيِ ل‬ ‫خذ و إ حب دورا ح‬ ‫م فوأ و‬ ‫كيِ ل‬ ‫ح ح‬ ‫ع وزحيِّلز و‬
‫ل ال تحتيِ‬ ‫جوباَ ح‬ ‫ن ال د ح‬ ‫م و‬ ‫ل ح‬ ‫جب و ل‬ ‫ل و‬ ‫ل ع وولىَ ك ل د‬ ‫جعو و‬ ‫م و‬ ‫صوغاَرا ل ث ل ت‬ ‫طعاَ ل ح‬ ‫ن قح و‬ ‫قط تعوهل ت‬ ‫فو و‬
‫ن‬‫ن ب ويِ د و‬ ‫موناَحقيِورهل ت‬ ‫ل و‬ ‫جعو و‬ ‫جدزءا ل وو و‬ ‫ن ل‬ ‫من دهل ت‬ ‫شورة ل ح‬ ‫ت عو و‬ ‫كاَن و د‬ ‫ه وو و‬ ‫حودل و ل‬ ‫ت و‬ ‫كاَن و د‬ ‫و‬
‫ماَلء فوت و و‬ ‫و‬ ‫و‬
‫ت‬ ‫طاَيِّ وور د‬ ‫حب ياَ ل وو و‬ ‫عن دد وه ل و‬ ‫ضْعو ح‬ ‫ن وو وو و‬ ‫ماَئ حهح ت‬ ‫س و‬ ‫ن ب حأ د‬ ‫عاَهل ت‬ ‫م دو و‬ ‫صاَب حعحهح ث ل ت‬ ‫أ و‬
‫ت ادل وب د و‬
‫جاَوء ك ل د‬
‫ل‬ ‫ضوهاَ إ ح و‬ ‫ك ادل و‬ ‫ت حل د و‬
‫ن وو و‬ ‫دا ل‬ ‫ست ووو ح‬ ‫حتتىَ ا د‬ ‫ض و‬ ‫ل‬ ‫د‬ ‫ع‬ ‫و‬ ‫ب‬ ‫لىَ‬ ‫ل‬ ‫د‬ ‫ع‬ ‫و‬ ‫ب‬ ‫ل‬ ‫ء‬ ‫زا‬ ‫و‬ ‫ج‬
‫د‬
‫د‬
‫ن‬‫موناَحقيِرحه ح ت‬ ‫ن و‬ ‫م عو د‬ ‫هيِ ل‬ ‫ختلىَ إ حب دورا ح‬ ‫سهح فو و‬ ‫م إ حولىَ ورقوب وت حهح وو ورأ ح‬ ‫ض ت‬ ‫حتتىَ ان د و‬ ‫ن و‬ ‫ب ود و ل‬
‫ك‬‫ن ذ ول ح و‬ ‫م د‬ ‫ن ح‬ ‫قط د و‬ ‫ماَءح وو ال دت و و‬ ‫ك ال د و‬ ‫ن ذ ول ح و‬ ‫م د‬ ‫ن ح‬ ‫شرحب د و‬ ‫ن فو و‬ ‫ف و‬ ‫م ووقو د‬ ‫ن ثل ت‬ ‫فوط حدر و‬
‫‪1‬‬
‫‪Translator’s Note: Qur`an: 58:7.‬‬
‫‪17‬‬
 ‫ل‬ ‫ب‬ ‫ع‬ ‫م‬ ِ‫هي‬ ‫را‬ ‫ب‬ ‫إ‬ ‫و‬
‫ل‬ َ‫قا‬
‫و‬ ‫و‬ ‫ف‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫و‬
‫ك‬ َ‫يِا‬ ‫ح‬ ‫ال دحب و قلل دن يِّاَ نبيِ الل ته أ وحيِيِتناَ أ و‬
‫ح‬ ‫و‬ ‫ل‬ ‫ح‬ ‫د‬
‫ح و‬ ‫ل‬ ‫و‬ ‫د‬ ‫ح د ودوو‬ ‫و و وح ت‬ ‫و د و‬
‫د‬
‫ن‬
‫مو ل‬‫مأ ل‬ ‫ل ال د و‬ ‫يِءل قود حيِّلر وقاَ و‬‫ش د‬‫ل و‬ ‫علىَ ك ل د‬ ‫ت وو هلوو و‬ ‫ميِ ل‬ ‫ححيِيِ وو يِّ ل ح‬ ‫الل ت ل‬
‫ه يِّ ل د‬
ِ.‫ن‬ ‫س‬
‫و‬ ‫ح‬
‫و‬ ‫ك ويِّاَ أ ووباَ ال د‬ ‫ه حفيِ و‬ ‫ك الل ت ل‬ ‫وباَور و‬
‫ح‬

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.”2
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. 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 al-
Khannat, on the authority of Abu Ja`far (I think it is Muhammad ibn Nu`man) that

‫سأ ول دت أ و‬
ِ‫ه حفي‬ ‫ْ وو هلوو الل ت ل‬-‫ل‬ ‫ج ت‬‫ل الل تهح ع وتز وو و‬ ‫و‬
‫د د ح‬‫و‬ ‫ق‬ ‫ن‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ح‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬‫د‬ ‫ب‬ ‫و‬ ‫ع‬ َ‫با‬
‫و‬ ‫و ل‬
‫و‬
‫ت‬‫ن قلل د ل‬ ‫م و‬
‫كاَ ل‬ ‫ك هلوو حفيِ ك ل د‬
‫ل و‬ ‫ل ك وذ ول ح و‬ ‫ض وقاَ و‬ ‫ح‬ ‫ت وو حفيِ ادلدر‬ ‫سماَوا ح‬ ‫ال ت‬
‫ك إن ادل وماَك و‬
‫ذات حهح‬‫ن بح و‬ ‫م و‬
‫كاَ ل‬ ‫ت حفيِ و‬ ‫دالر فوإ حوذا قلل د و‬ ‫ن أق د و‬ ‫و ح و‬ ‫ح و ح ت‬ ‫ل وويِّ د و‬ ‫ذات حهح وقاَ و‬ ‫بح و‬
‫و‬ ‫ل وزم و و‬
‫خل د ح‬
‫قهح‬ ‫ن و‬ ‫م د‬ ‫ن ح‬ ‫ن هلوو وباَئ ح ل‬ ‫ك وو ل وك ح د‬ ‫دارل وو غ ويِ درح ذ ول ح و‬ ‫ل حفيِ أقد و‬ ‫قو و‬ ‫ن تو ل‬ ‫كأ د‬ ‫ح و‬
1
Translator’s Note: Qur`an: 2:260.
2
Translator’s Note: Qur`an: 2:260.
18
 ‫مدلكاَ ل وو ل ويِ د و‬
‫س‬ ‫طاَناَ ل وو ل‬ ‫سل د و‬ ‫ة وو ل‬ ‫حاَط و ل‬
‫عدلماَ ل وو قلد دورة ل وو إ ح و‬
‫و‬
‫خل وقو ح‬‫ماَ و‬
‫ط بح و‬ ‫حيِ ل‬ ‫م ح‬ ‫ل‬
‫ماَحء ول يِّ وب دعلد ل ح‬ ‫و‬ ‫د‬
‫يِلء وو‬‫ش د‬ ‫ه و‬ ‫من د ل‬ ‫س و‬ ‫ماَ حفيِ ال ت‬ ‫م ت‬ ‫ل ح‬ ‫ض ب حأقو ت‬‫ماَ حفيِ الدر ح‬ ‫ه بح و‬
‫م ل‬ ‫عل د ل‬
‫ح‬
‫حاَط و ل‬ ‫و‬
ِ.‫ة‬ ‫مدلكاَ ل وو إ ح و‬ ‫طاَناَ ل وو ل‬
‫سل د و‬
‫عدلماَ ل وو قلد دورة ل وو ل‬ ‫والء ح‬‫س و‬
‫ه و‬‫شويِاَلء ل و ل‬
‫ادل د‬
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. 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

‫ت وو‬ ‫يِ قلوتة ل ل ووناَ قلل د ل‬ ‫ة هح و‬ ‫ن آيِّ و ل‬ ‫قدرآ ح‬ ‫ن حفيِ ال د ل‬ ‫يِ إ ح ت‬‫صاَن ح د‬ ‫شاَك حرل الد تيِّ و و‬ ‫ل أ ولبو و‬ ‫وقاَ و‬
‫ذي حفيِ السماَحء إله و حفيِ ادل و‬
‫م‬‫ه فول و د‬ ‫ض حإل ل‬ ‫ح‬ ‫ر‬
‫د‬ ‫ح ل و‬ ‫ت‬ ‫ل وو هلوو ال ت ح‬ ‫قاَ و‬ ‫يِ فو و‬ ‫ماَ ه ح و‬ ‫و‬
‫و‬ ‫ل‬ ‫و‬
‫ذا ك وول ل‬
‫م‬ ‫ل هو و‬ ‫قاَ و‬ ‫ت أوباَ ع وب دد ح الل تهح ع فو و‬ ‫خب تدر ل‬ ‫ت فو و‬ ‫ج ل‬ ‫ج د‬‫ح و‬ ‫ه فو و‬ ‫جيِب ل ل‬ ‫ماَ أ ح‬ ‫أد درح ب ح و‬
‫كوفوةح فوإ حن ت ل‬
‫ه‬ ‫ك حباَل د ل‬ ‫م و‬ ‫س ل‬ ‫ماَ ا د‬ ‫ه و‬ ‫ل لو ل‬ ‫ق د‬ ‫ت إ حل ويِ دهح فو ل‬ ‫جعد و‬ ‫ث إ حوذا ور و‬ ‫خحبيِ ل‬ ‫ق و‬ ‫زحن دد حيِّ ل‬
‫ل ك وذ ول ح و‬
‫ك‬ ‫ق د‬ ‫ن فو ل‬ ‫ل فلول ل‬ ‫قو ل‬ ‫صورةح فوإ حن ت ل‬
‫ه يِّ و ل‬ ‫ك حباَل دب و د‬ ‫م و‬‫س ل‬ ‫ماَ ا د‬ ‫ل و‬ ‫ق د‬‫ن فو ل‬ ‫ل فلول ل‬ ‫قو ل‬ ‫يِّ و ل‬
‫الل ته رب دوناَ حفيِ السماَحء إله و حفيِ ادل و‬
ِ‫ه وو حفي‬ ‫حاَرح إ حل و ل‬ ‫ه وو حفيِ ال دب ح و‬ ‫ض حإل ل‬ ‫و ح‬ ‫ر‬
‫د‬ ‫ح ل و‬ ‫ت‬ ‫ل و‬
‫و‬ ‫و‬
‫ل هوذ حهح‬ ‫قاَ و‬ ‫ه فو و‬ ‫خب ودرت ل ل‬ ‫شاَك حرل فوأ د‬ ‫ت أوباَ و‬ ‫ت فوأت ويِ د ل‬ ‫م ل‬ ‫قد ح د‬ ‫ل فو و‬ ‫ه وقاَ و‬ ‫ن إ حل و ل‬ ‫كاَ ل‬‫م و‬ ‫ل و‬ ‫كل د‬
ِ.‫جاَحز‬ ‫ح و‬‫ن ال د ح‬ ‫م و‬ ‫ت ح‬ ‫قل و د‬‫نل ح‬

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.”2
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

1
Translator’s Note: Qur`an: 6:3.
2
Translator’s Note: Qur`an: 43:84.

19
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. 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

‫طوحر‬‫سىَ ع إ حولىَ ال د‬ ‫و‬ ‫ت‬ ‫ل أو‬

‫وقاَ و‬
‫مو و‬ ‫ل‬ ‫و‬ ‫د‬‫ح‬ ‫ع‬‫ص‬‫ت و‬َ‫ما‬ ‫ل‬ ‫ع‬ ‫ل‬ ‫ق‬‫ح‬ ‫د‬ َ‫صا‬‫ت‬ ‫ال‬ ‫ح‬ ‫ه‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬‫د‬ ‫ب‬ ‫و‬ ‫ع‬ ‫بو‬
‫ل‬
َ‫سى‬
‫مو و‬ ‫قاَ و‬
‫ل ويِّاَ ل‬ ‫ك فو و‬‫خوزائ حن و و‬‫ب أ ورححنيِ و‬ ‫ل ويِّاَ ور د‬‫ل وقاَ و‬ ‫ج و‬‫ه ع وتز وو و‬ ‫فووناَودىَ ورب ت ل‬
ِ.‫ن‬
‫كو ل‬ ‫ن فويِ و ل‬‫ه كل د‬‫ل لو ل‬‫ن أ ولقو و‬ ‫و‬
‫شديِئاَ ل أ د‬ ‫ت و‬ ‫و‬
‫خوزائ ححنيِ إ حوذا أورد د ل‬ ‫ماَ و‬‫إ حن ت و‬

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.

20
 Chapter Three
Chapter Ten in Al – Tawhid : Al-`Ilm Knowledge – 16 traditions

‫باب العلم‬
1. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-
Kufi said: Musa ibn `Imran, on the authority of his paternal uncle al-Husayn ibn Yazid al-Nawfali, on
the authority of Sulayman ibn Sufyan said: Abu `Ali al-Qassab related to me that

‫ل ول‬ ‫عل د ح‬
‫مهح فو و‬
‫قاَ و‬ ‫مد ل ل حل تهح ل‬
‫من دت ووهىَ ح‬ ‫ت ال د و‬
‫ح د‬ ‫قل د ل‬ ‫عن دد و أ وحبيِ ع وب دد ح الل تهح ع فو ل‬ ‫ت ح‬ ‫ك لن د ل‬
ِ.َ‫من دت ولهى‬
‫مهح ل‬ ‫س ل حعحل د ح‬
‫ه ل ويِ د و‬ ‫ل ذ ول ح و‬
‫ك فوإ حن ت ل‬ ‫ق د‬‫تو ل‬

I was in the present of Abu `Abd Allah al-Sadiq (AS), so I said: “All praise be to Allah whose
Knowledge has ended.” He (AS) consequently replied: “Do not say that for, verily, there is no end
to His Knowledge.”

2. My father and Muhammad ibn al-Hasan ibn Ahmad al-Walid (RA) both that Muhammad ibn Yahya
al-`Attar and Ahmad ibn Idris both, on the authority of Muhammad ibn Ahmad, on the authority of `Ali
ibn Isma`il, on the authority of Safwan ibn Yahya, on the authority of al-Khaili that

‫مهح‬ ‫عل د ح‬ ‫مد ل ل حل تهح ل‬

‫من دت ووهىَ ح‬ ‫ح د‬‫عاَلء ال د و‬
‫ن ع حفيِ د ل و‬ ‫س‬
‫و‬ ‫ح‬
‫و‬ ‫ت إ حولىَ أ وحبيِ ال د‬‫ك وت وب د ل‬
‫ح‬
ِ.‫ه‬
‫ضْاَ ل‬
‫من دت ووهىَ رح و‬
‫ل ل‬ ‫ن قل د‬ ‫مهح وو ل وك ح د‬‫عل د ح‬
‫من دت ووهىَ ح‬ ‫ن ل‬ ‫قول و ت‬ ‫يِ ول ت و ل‬
‫ب إ حل و ت‬
‫فوك وت و و‬

I wrote to Abu al-Hasan al-Rida (AS) regarding a supplication: “All praise be to Allah whose
Knowledge has ended.” Hence, he replied to me: “Do not say that `His Knowledge ended;’
however, you can say that `His Pleasure has ended.’”

3. `Ali ibn Ahmad ibn Muhammad `Imran al-Daqqaq (RA) said: Muhammad ibn Ja`far al-Asadi said:
Musa ibn `Imran, on the authority of al-Husayn ibn Yazid, on the authority of Muhammad ibn Abu
`Umayr, on the authority of Hisham ibn al-Hakam that

‫ن كو و‬
ِ. ‫ماَل حهح‬ ‫م د‬ ‫ال دعحل د ل‬
‫م هلوو ح‬

Abu `Abd Allah al-Sadiq (AS) said: “The Knowledge (of Allah) is part of His Perfection.”

4. My father (RA) that Sa`d ibn `Abd Allah, on the authority of Ibrahim ibn Hashim, on the authority of
Ibn Abu `Umayr, on the authority of Abu al-Hasan al-Sayrafi, on the authority of Bakkar al-Wasiti, on
the authority of Abu Hamzah al-Thumali, on the authority of Humran ibn A`yun, that

21
 ‫من د و‬
ِ. ‫ك‬ ‫فرل ع حفيِ ال دعحل دم ح وقاَ و‬
‫ل هلوو ك ويِ ود ح و‬ ‫عو و‬
‫ك ح‬ ‫جعد و‬
‫ن أحبيِ و‬
‫د‬
Abu Ja`far al-Baqir (AS) said the following concerning knowledge; “It is like your hand is from
you.”
Muhammad ibn `Ali, the Compiler of this book says: This (tradition) means that the knowledge of Allah
is not other than Him, and is part of His Essential attributes, because Allah, the Mighty and High, is All-
Knowing, All-Hearing, and All-Seeing. On the contrary, our intent in attributing Him with knowledge is
to negate ignorance from Him. We do not say: “Knowledge is separate from Him” since “Allah has
always been Omniscient.” If we said that His Knowledge is separate from Him, we would be saying that
something eternal has always existed alongside Him. Exalted is Allah, the Elevated and Great, from
such things!

5. My father (RA) that Sa`d ibn `Abd Allah, on the authority of Ibrahim ibn Hisham, on the authority of
Ibn Abu `Umayr, on the authority of Mansur ibn Hazim, that

‫ن‬ ‫ح‬ ‫ئ‬ ‫و‬

َ‫كا‬ ‫و‬‫ل‬ ‫ه‬ َ‫ما‬ ‫و‬ ‫ن‬ ‫و‬
َ‫كا‬ َ‫ما‬ ‫ت‬ ‫َ قلل دت ل وه أ و رأ و‬:‫ل‬
ِّ‫ي‬ ‫و‬ ‫و‬
َ‫قا‬ ‫ع‬ ‫ه‬‫ت‬ ‫ل‬ ‫ال‬ ‫د‬ ‫ب‬ ‫و‬ ‫ع‬ ِ‫بي‬ ‫ع ون أ و‬
‫ل‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫ل‬ ‫ح‬ ‫ح‬ ‫د‬ ‫ح‬ ‫د‬
‫و‬ ‫ت‬ ‫د‬ ‫و‬ ‫و‬
‫ل ب ولىَ قوب د و‬
‫ل‬ ‫قاَ و‬‫ل فو و‬ ‫علم ح اللهح وقاَ و‬ ‫ن حفيِ ح‬ ‫و‬
‫س كاَ و‬ ‫مةح أ ليِ د و‬ ‫إ حولىَ يِّ وودم ح ال ح‬
‫قويِاَ و‬ ‫د‬
‫و‬ ‫و‬
ِ.‫ض‬‫ت وو ادلدر و‬ ‫ماَووا ح‬ ‫س و‬‫خل لقو ال ت‬ ‫ن يِّ و د‬‫أ د‬

I asked Abu `Abd Allah al-Sadiq (AS) “Do you know everything that has happened and
everything that will happen until the Day of Judgement? Is it not part of Allah’s knowledge?”
He (AS) answered: “It is certainly part of Allah’s Knowledge. He knew everything before He
created the Heavens and the Earth.”

6. Al-Husayn ibn Ahmad ibn Idris (RA), on the authority of his father, on the authority of Muhammad
ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari, on the authority of `Ali ibn Ismai`il and Ibrahim ibn
Hashim both, on the authority of Safwan ibn Yahya, on the authority of Mansur ibn Hazim that

‫ه يِّ وعدحنيِ أ ووباَ ع وب دد ح الل تهح ع هو د‬ ‫و‬

‫ن‬ ‫يِلء ل و د‬
‫م يِّ وك ل د‬ ‫ش د‬‫م و‬‫ن ال ديِ وود و‬ ‫ل يِّ و ل‬
‫كو ل‬ ‫سأل دت ل ل‬‫َ و‬:‫ل‬‫وقاَ و‬
‫عل دمه قوب و و‬ ‫ل ول ب و د‬
‫ن‬
‫لأ د‬ ‫ن حفيِ ح ح ح د‬ ‫كاَ و‬ ‫ل و‬ ‫ل وقاَ و‬ ‫ج ت‬‫عل دم ح الل تهح ع وتز وو و‬ ‫حفيِ ح‬
‫و‬
‫ت وو ادلدر و‬
ِ.‫ض‬ ‫ماَووا ح‬ ‫س و‬‫ئ ال ت‬ ‫ش و‬ ‫يِّ لن د ح‬
I asked Abu `Abd Allah al-Sadiq (AS): “Is there anything that exists today that was not in the
Knowledge of Allah, the Mighty and High?” He (AS) replied: “No, His Knowledge encompassed
everything even before He raised the Heavens and the Earth.”

7. Al-Hasan ibn Ahmad ibn Idris (RA) said: My father related to me that Ibrahim ibn Hashim, on the
authority of Muhammad ibn Isma`il ibn Bazigh, on the authority of Yunus, on the authority of Abu al-
Hasan, on the authority of Jabir that

22
 ‫و‬ ‫وقاَ و و‬
‫ماَؤ له ل وو ت ووعاَولىَ حفيِ ع لل لود ك لن دهحهح‬ ‫س و‬ ‫تأ د‬ ‫ه ت ووباَورك و د‬‫ن الل ت و‬ ‫فرل ع إ ح ت‬ ‫جعد و‬ ‫ل ألبو و‬
‫و‬ ‫حيِده ث ل و‬ ‫و‬
‫حد ل‬‫قهح فوهلوو أ و‬ ‫خل د ح‬
‫جوراه ل ع وولىَ و‬ ‫مأ د‬ ‫حيِد ح حفيِ ت وود ح ح ح ت‬ ‫حد و حباَلت تود ح‬‫حد ل ت ووو ت‬ ‫أ و‬
‫ذي‬ ‫مد ل إ حل ويِ دهح وو فوودقو ال ت ح‬‫ص ح‬
‫يِلء وو يِّ و د‬ ‫ش د‬ ‫ل و‬ ‫س يِّ وعدب لد له ل ك ل د‬
‫دو ل‬ ‫ك قل د‬ ‫مل ح ل‬ ‫مد ل و‬ ‫ص و‬‫و‬
‫عدلماَ ل‪ِ.‬‬ ‫و‬
‫يِلء ح‬‫ش د‬ ‫ل و‬ ‫سعو ورب دوناَ ك ل ت‬ ‫ن ن وب دل لغو ورب توناَ‪ ْ-‬وو ح‬‫سيِ دوناَ أ د‬
‫عو و‬

‫‪Abu Ja`far al-Baqir (AS) said: Verily, Allah, the One – may His Names be Blessed and Exalted in‬‬
‫‪His Elevated Essence – united everything in His Unity, then applied it to His Creation. Therefore,‬‬
‫‪He is Alone, the Needless, the Master, and the glorified. Everything serves Him, and everything‬‬
‫‪depends upon Him. Our Lord is beyond our grasp, and our Lord’s Knowledge encompasses‬‬
‫‪everything.‬‬

‫‪8. `Abd Allah ibn Muhammad ibn `Abd al-Walid said: Ahmad ibn al-Fadl ibn al-Mughirah said: Abu‬‬
‫‪Nasr Mansur ibn `Abd Allah ibn Ibrahim al-Isfahani said: `Ali ibn `Abd Allah said: al-Husayn ibn‬‬
‫‪Bashshar, that‬‬

‫ل‪ َ:‬سأ ول دت و‬ ‫ع ون أ و‬
‫ه أ يِّ وعدل و ل‬
‫م‬ ‫و ل ل‬ ‫ضْاَ ع وقاَ و‬ ‫سىَ الدر و‬ ‫مو و‬ ‫ن ل‬ ‫د ح‬ ‫د‬ ‫ب‬ ‫يِ‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ن‬
‫ح‬ ‫س‬
‫و‬ ‫ح‬
‫و‬ ‫د‬ ‫ل‬ ‫ا‬ ‫بيِ‬ ‫ح‬ ‫د‬
‫ن أ وود لو‬ ‫كو ل‬ ‫ن يِّ و ل‬ ‫كاَ و‬‫ف و‬ ‫ن ك ويِ د و‬ ‫كاَ و‬‫ن لود و‬ ‫و‬ ‫و‬
‫نأ د‬ ‫م يِّ وك ل د‬ ‫ذي ل د‬‫و‬ ‫ت‬
‫يِوء ال ح‬ ‫ش د‬ ‫ه ال ت‬ ‫الل ت ل‬
‫ل‬‫شويِاَحء قوب د و‬ ‫م حباَدل و د‬ ‫ه ت ووعاَولىَ هلوو ال دوعاَل ح ل‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫قاَ و‬ ‫ن فو و‬ ‫كو ل‬ ‫ماَ يِّ و ل‬ ‫م إ حتل و‬ ‫يِّ وعدل و ل‬
‫م‬ ‫خ ماَ ك لن دت ل د‬ ‫س ل‬ ‫ست ون د ح‬ ‫ل‪ ْ-‬إ حتناَ ك لتناَ ن و د‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ل الل ت ل‬ ‫شويِاَحء وقاَ و‬ ‫ن ادل و د‬ ‫ك وود ح‬
‫ن و وقاَ و و‬
‫ه وو‬ ‫ل التناَحر‪ ْ-‬وو ل وود لرددوا ولعاَلدوا حلماَ ن للهوا ع ون د ل‬ ‫ل حلهد ح‬ ‫مللو و و‬ ‫ت وعد و‬
‫قد ع ول حم الل ته ع وز و ج ت و‬
‫م ل ووعاَلدوا ل ح و‬
‫ماَ‬ ‫ه ل وود ورد تهل د‬ ‫ل أن ت ل‬ ‫ل ت و و‬ ‫و‬ ‫ن فو و د‬ ‫م ولكاَذ حلبو و‬ ‫إ حن تهل د‬
‫و‬
‫سد ل حفيِهاَ‬ ‫ف ح‬ ‫ن يِّ ل د‬ ‫م د‬ ‫ل حفيِهاَ و‬ ‫جعو ل‬ ‫ماَ وقاَللوا‪ ْ-‬أ ت و د‬ ‫مولئ حك وةح ل و ت‬ ‫ل ل حل د و‬ ‫ه وو وقاَ و‬ ‫ن للهوا ع ون د ل‬
‫ل إ حدنيِ‬ ‫ك قاَ و‬ ‫س لو و‬ ‫قد د ل‬ ‫ك وو ن ل و‬ ‫مد ح و‬ ‫ح د‬ ‫ح بح و‬ ‫سب د ل‬ ‫ن نل و‬ ‫ح ل‬ ‫دماَوء وو ن و د‬ ‫ك ال د‬ ‫ف ل‬ ‫س ح‬ ‫وو يِّ و د‬
‫ساَحبقاَ ل‬ ‫و‬
‫ه و‬ ‫م ل‬‫عل د ل‬ ‫ل ح‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ل الل ت ل‬ ‫م يِّ ووز ح‬ ‫ن فول و د‬ ‫مو و‬ ‫م ماَ ل ت وعدل و ل‬ ‫أع دل و ل‬
‫شيِاَحء قوديِّماَ ل قوب و و‬
‫خل وقو‬ ‫ك ورب دوناَ ت ووعاَولىَ ع لل لويا ل ك وحبيِرا ل و‬ ‫قوهاَ فوت ووباَور و‬ ‫خل ل و‬‫ن يِّ و د‬ ‫لأ د‬ ‫د‬ ‫ح‬ ‫ل حدل و د و‬
‫ل ورب دوناَ ع وحليِماَ ل‬ ‫م يِّ ووز د‬ ‫ك لو د‬ ‫شاَوء ك وذ ول ح و‬ ‫ماَ و‬ ‫ساَب حقل ل ووهاَ ك و و‬ ‫ه ب حوهاَ و‬ ‫م ل‬ ‫عل د ل‬ ‫شويِاَوء وو ح‬ ‫ادل و د‬
‫صيِرلا‪ِ.‬‬ ‫ميِعاَ ل ب و ح‬ ‫س ح‬ ‫و‬
‫‪I asked Abu al-Hasan `Ali ibn Musa al-Rida (AS): “Does Allah know the things which have not‬‬
‫”?‪occurred that if they did occur how would they be or He does not‬‬
‫‪He (AS) said: Verily, Allah, the Exalted be He, is aware of all things even before they come into‬‬
‫‪existence. Allah, the Mighty and High, says: Surely, We wrote what you did,1 and He says to the‬‬
‫‪people going to the Hell: And if they were sent back, they would certainly go back to that which‬‬
‫‪they are forbidden, and most surely the are liars.2 Hence, Allah the Mighty and High, knew that if‬‬
‫‪He sent them back, they would certainly go back to what they were forbidden.‬‬

‫‪1‬‬
‫‪Translator’s Note: Qur`an: 45:29.‬‬
‫‪2‬‬
‫‪Translator’s Note: Qur`an: 6:28.‬‬
‫‪23‬‬
And he said to the angels when they said: What! Wilt Thou place in it such as shall make mischief
in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely, I know
what you do not know.3 Therefore, the Knowledge of Allah, the Mighty and High, is eternal, and
embraces all things even before they are created. Blessed be our Lord, the Exalted, the Elevated,
and the Great, who created things and had knowledge of them prior to their creation. Verily, our
Lord has always been All-Knowing, All-Hearing, and All-Seeing.

9. An the same chain of narrators that on the authority of `Ali ibn `Abd Allah that Safwan ibn Yahya, on
the authority of `Abd Allah ibn Muskan that

‫ن‬ ‫م و‬
‫كاَ و‬ ‫م ال د و‬ ‫ن يِّ وعدل و ل‬
‫كاَ و‬‫ك وو ت ووعاَولىَ أ و و‬ ‫ن الل تهح ت ووباَور و‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ت أ ووباَ ع وب دد ح الل ت‬ ‫ل‬ ‫سأ ول د‬‫و‬
‫و ح‬ ‫و‬
‫ه‬
‫ق ل‬‫خل و و‬‫ماَ و‬ ‫ه وو ب وعدد و و‬ ‫خل و و‬
‫ق ل‬ ‫ماَ و‬ ‫عن دد و و‬ ‫ه ح‬ ‫م ل‬
‫م ع ول ح و‬ ‫نأ د‬ ‫كاَ و‬ ‫م و‬ ‫خل لقو ال د و‬ ‫ن يِّ و د‬
‫لأ د‬ ‫قوب د و‬
‫ل ت وك دوحيِّن حهح ك وعحل د ح‬
‫مهح‬ ‫ن قوب د و‬ ‫كاَ ح‬ ‫م و‬‫عاَحلماَ ل حباَل د و‬‫ل و‬ ‫م يِّ ووز د‬ ‫ل لو د‬ ‫ه بو د‬ ‫ل ت ووعاَولىَ الل ت ل‬ ‫قاَ و‬ ‫فو و‬
ِ.‫ن‬
‫كاَ ح‬ ‫م و‬ ‫مهح حباَل د و‬ ‫شويِاَحء ك وعحل د ح‬‫ميِحع ادل و د‬ ‫ج ح‬‫ه بح و‬‫م ل‬‫عل د ل‬
‫ك ح‬ ‫ه وو ك وذ ول ح و‬ ‫ماَ ك ووتن و ل‬ ‫ب حهح ب وعدد و و‬

I asked Abu `Abd Allah al-Sadiq (AS) about Allah, Blessed and Exalted be He: “Did He have
knowledge of location before He created location? Or did He come to know if it when He was
creating it or after He had created it?” So he (AS) replied: “Exalted is Allah! Verily, he knew
about space before He created space in the same fashion that He knew about if after He brought it
into being. His Knowledge of space is the same as His Knowledge of all things.”

The Compiler of this book, may Allah be pleased with him, says: Another proof that Allah, Blessed and
Exalted be He, is Omniscient, is that action, planning, and work, can only be orchestrated by
intelligence and not from ignorance, since it most surely requires wisdom. Not only can action,
planning, and work not originate from ignorance, they cannot continue to operate without intelligence.
Do you not see that one who does not know the art of goldsmithing cannot make an earring, even while
placing every tiny essential piece in its position? Neither it is possible for someone who does not know
how to write to write a book in which every word is in accordance with the previous. The All-Knowing
is More Magnificent in work, and more amazing in establishment, than what we have described. Hence,
it is certainly impossible for creation to have originated from a non-knower. The confirmation of this is
(to be found in the following tradition):

10. What `Abd al-Walid ibn Muhammad ibn `Abdus al-`Attar (RA) said: `Ali ibn Muhammad ibn
Qutaybah al-Naysaburi, on the authority of al-Fadl ibn Shadhan that

‫ن‬
‫م د‬ ‫ن و‬ ‫حاَ و‬ ‫سب د و‬
‫عاَئ حهح ل‬ ‫ل حفيِ د ل و‬ ‫قو ل‬ ‫سىَ ع يِّ و ل‬ ‫مو و‬ ‫ن ل‬ ‫يِ ب د و‬
‫ضْاَ ع ول ح ت‬‫ت الدر و‬ ‫معد ل‬ ‫س ح‬ ‫و‬
‫ضْعو ك ل ت‬ ‫خل وقو ب ح ح‬ ‫و‬ ‫خل دقو ب ح ل‬
‫خل وقو ال د و‬
‫يِلء‬
‫ش د‬ ‫ل و‬ ‫مت حهح وو وو و‬ ‫حك د و‬ ‫ماَ و‬‫ن و‬ ‫ق و‬ ‫قد دورت حهح وو أت د و‬ ‫و‬
‫و‬ ‫م خاَئ حن و و د‬
ِ‫في‬ ‫خ ح‬ ‫ن وو ماَ ت ل د‬ ‫ة الع ديِ ل ح‬ ‫ن يِّ وعدل و ل‬
‫م د‬‫ن و‬ ‫حاَ و‬ ‫سب د و‬ ‫مهح ل‬ ‫ه ب حعحل د ح‬‫ضْعو ل‬
‫مود ح‬ ‫ه و‬ ‫من د ل‬ ‫ح‬
ِ.‫صيِلر‬‫ميِعل ال دب و ح‬ ‫س ح‬‫يِلء وو هلوو ال ت‬ ‫ش د‬ ‫مث دل حهح و‬ ‫س كو ح‬ ‫دولر وو ل ويِ د و‬ ‫ص ل‬
‫ال د‬

3
Translator’s Note: Qur`an: 2:30.
24
Al-Rida `Ali ibn Musa (AS) said the following in one of his supplications:
Glory be to Him who created the creation by His Power, ascertained what He created by His
Wisdom, and placed everything in its place through His Knowledge. Glorified be He who knows
stealthy looks, and who knows what breast conceal. There is nothing like Him. And He is the All-
Hearing, the All-Seeing.

11. My father (RA) reported that Sa`d ibn `Abd Allah, on the authority of Ibrahim ibn Hashim, on the
authority of Ibn `Umayr, on the authority of Hisham ibn al-Hakam, on the authority of Mansur al-
Sayqal that

ِ.‫ه‬
‫ة حفيِ ح‬ ‫ت حفيِهح لنولر ول ظ لل د و‬
‫م و‬ ‫حويِاَة ل ول و‬
‫مود و‬ ‫ل حفيِهح و‬ ‫م ول و‬
‫جه د و‬ ‫عل د ل‬ ‫ن الل ت و‬
‫ه ح‬ ‫إح ت‬

Abu `Abd Allah al-Sadiq (AS) said: “Verily, Allah is Knowledge as there is no ignorance in Him.
Allah is Life as there is no death in Him. And Allah is Light as there is no darkness in Him.”

12. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar, on
the authority of Muhammad ibn `Isa ibn `Ubayd, on the authority of Yunus ibn `Abd al-Rahman that

‫و‬ ‫ت حل وحبيِ ال د‬
‫حويِاَة ل‬ ‫م ول و‬
‫جهد و‬
‫ل حفيِهح و‬ ‫عل د ل‬‫ه ح‬‫ن الل ت و‬ ‫ضْاَ ع لروديِّوناَ أ ت‬
‫الدر و‬ ‫ن‬‫ح‬ ‫س‬
‫و‬ ‫ح‬
‫و‬ ‫قلل د ل‬
ِ.‫و‬‫ك هل و‬‫ل ك وذ ول ح و‬‫ة حفيِهح وقاَ و‬
‫م و‬‫ظ لل د و‬ ‫ت حفيِهح لنولر ول‬ ‫مود و‬‫ول و‬
I said to Abu al-Hasan al-Rida (AS): “It has been related to us that Allah is Knowledge as there is
no ignorance in Him. Allah is life as there is no death in Him. And Allah is Light as there is no
darkness in Him.” He (AS) replied: “That is exactly how He is.”

13. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar, on
the authority of Muhammad ibn `Isa, on the authority of Ibn Abu `Umayr, on the authority of Hisham
ibn al-Hakam, on the `Isa ibn Abu Mansur, on the authority of Jabir al-Ju`fi, that

ِ.‫ه‬
‫ت حفيِ ح‬ ‫حويِاَة ل ول و‬
‫مود و‬ ‫ل حفيِهح وو و‬ ‫م ول و‬
‫جهد و‬ ‫عل د ل‬
‫ة حفيِهح وو ح‬ ‫ه لنولر ول ظ لل د و‬
‫م و‬ ‫ن الل ت و‬
‫إح ت‬

Abu Ja`far al-Baqir (AS) said: “Verily, Allah is Light as there is no darkness in Him, Allah is
Knowledge as there is no ignorance in Him. And Allah is Life as there is no death in Him.”

14. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Abd Allah ibn Ja`far al-Himyari, on the
authority of Ahmand ibn Muhammad, on the authority of al-Hasan ibn Mahbub, on the authority of Ibn
Sinan, on the authority of Ja`far ibn Muhammad (AS), that

25
 ‫إن لل ته تعاَولىَ عدلماَ ل خاَصاَ ل و عدلماَ ل عاَماَ ل فوأ و‬
‫ص وفاَل دعحل د ل‬
‫م‬ ‫د‬ َ‫خا‬
‫و‬ ‫د‬ ‫ل‬ ‫ا‬ ‫م‬
‫ل‬ ‫د‬ ‫ل‬‫ح‬ ‫ع‬ ‫د‬ ‫ل‬‫ا‬ َ‫ما‬
‫ت‬ ‫و ي‬ ‫و ي و ح‬ ‫ح‬ ‫ح ت ح ح وو‬
‫و‬ ‫و‬
َ‫ما‬
‫ن وو أ ت‬ ‫سحليِ و‬‫مدر و‬ ‫ن وو أن دب حويِاَوءه ل ال د ل‬ ‫قترحبيِ و‬
‫م و‬ ‫ه ال د ل‬ ‫مولئ حك وت و ل‬‫م يِّ لط دل حعد ع ول ويِ دهح و‬ ‫ذي ل و د‬ ‫ال ت ح‬
‫و‬
‫ن وو‬ ‫قترحبيِ و‬ ‫م و‬ ‫ه ال د ل‬ ‫مولئ حك وت و ل‬ ‫ذي أط دل وعو ع ول ويِ دهح و‬ ‫ه ال ت ح‬ ‫عل د ل‬
‫م ل‬ ‫ه ح‬ ‫ه ال دوعاَ د‬
‫م فوإ حن ت ل‬ ‫عل د ل‬
‫م ل‬ ‫ح‬
ِ.‫ل الل تهح ص‬ ‫و‬
‫سو ح‬ ‫ن ور ل‬ ‫ن وو قود د ووقوعو إ حل ويِ دوناَ ح‬
‫م د‬ ‫سحليِ و‬ ‫مدر و‬‫أن دب حويِاَوءه ل ال د ل‬

His father, Muhammad al-Baqir (AS), said:

Verily, for Allah, Exalted be He, there is specific knowledge, and there is common knowledge. As
for the specific knowledge, it is the knowledge of which even the Closest Angels and Messengers
(AS) are not informed. And as for the common knowledge, it is the knowledge that His Closest
Angels and Messengers know, and which has reached us from the Messengers of Allah.”

15. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Ja`far al-Asadi,
on the authority of Musa ibn `Imran, on the authority of al-Husayn ibn Yazid, on the authority of Zayd
ibn al-Ma`dil al-Numayri and `Abd Allah ibn Sinan, on the authority of Jabir, that

‫ن وو‬
‫قترلبو و‬ ‫ه ال د ل‬
‫م و‬ ‫مولئ حك وت ل ل‬
‫ه و‬ ‫عدلماَ ل يِّ وعدل و ل‬
‫م ل‬ ‫ه غ ويِ دلره ل وو ح‬ ‫م ل‬‫ن ل حل تهح ل وعحدلماَ ل ول يِّ وعدل و ل‬ ‫إح ت‬
‫و‬
ِ.‫ه‬
‫م ل‬‫ن ن وعدل و ل‬
‫ح ل‬‫ن وو ن و د‬ ‫سللو و‬ ‫مدر و‬ ‫أن دب حويِاَؤ له ل ال د ل‬

Abu Ja`far al-Baqir (AS) said: “Verily, there is knowledge known to Allah alone, and verily there
is knowledge which is known to His Closest Angels and Messengers. We also know it.”

16. And the same chain of narrators that on the authority of al-Husayn ibn Yazid, on the authority of
Yahya ibn Abu Yahya, on the authority of `Abd Allah ibn al-Samit, on the authority of `Abd al-A`la, on
the authority of al-`Abd al-Salih that

‫ف‬
‫ص ل‬ ‫م الل تهح ول ليِّو و‬ ‫عل د ل‬
‫َ ح‬:‫ل‬ ‫فرل ع وقاَ و‬ ‫جعد و‬ ‫ن و‬‫سىَ ب د ح‬ ‫مو و‬ ‫صاَل ححح ل‬‫ن ال د وعوب دد ح ال ت‬ ‫عو ح‬
‫ن‬‫م و‬
‫م ح‬‫فورد ل ال دعحل د ل‬‫ف وو ول يِّ ل د‬ ‫ن الل تهح ب حك ويِ د ل‬ ‫م و‬‫م ح‬ ‫ف ال دعحل د ل‬ ‫ص ل‬ ‫ن وو ول ليِّو و‬ ‫ه ب حأيِّ د ل‬
‫من د ل‬
‫ح‬
ِ. ‫حد ب‬ ‫مهح و‬ ‫عل د ح‬ ‫ن ح‬ ‫ن الل تهح وو ب ويِ د و‬ ‫س ب ويِ د و‬‫ه وو ل ويِ د و‬ ‫من د ل‬
‫ه ح‬ ‫ن الل ت ل‬
‫الل تهح وو ول يِّ لوباَ ل‬

Musa ibn Ja`far (AS) said: The Knowledge of Allah cannot be described in terms of `where,’ nor
can the Knowledge of Allah be described in terms of `how.’ Knowledge cannot be separated from
Allah, nor can Allah be separated from Knowledge. There is no boundary between Allah and His
Knowledge.

26
 Chapter Four
Chapter Eleven in Al – Tawhid : Sifat al-Dhat wa Sifat al-Af`al
Attributes of Essence and Attributes of Actions – 19 traditions

‫باب صفات الذات و صفات الفأعال‬

1. Muhammad ibn `Ali Majilwayh (may Allah have mercy on him) said: `Ali ibn Ibrahim ibn Hashim
said on the authority Muhammad ibn Khalid al-Tayalisi al-Khazzaz al-Kufi on the authority of Safwan
ibn Yahya on the authority of Ibn Muskan on the authority of Abu Basir that
Abu `Abd Allah al-Sadiq (AS) said:

‫سمعت أ و‬
‫ل وو ع وتز ورب توناَ وو ال دعحل د ل‬
‫م‬ ‫ج ت‬ ‫ه و‬ ‫ل الل ت ل‬ ‫ح‬ ‫ز‬‫و‬ ‫و‬ ِّ‫ي‬ ‫م‬‫د‬ ‫و‬ ‫ل‬ ‫ل‬
‫ل‬ ‫قو‬‫ل‬ ‫و‬ ِّ‫ي‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ت‬ ‫ل‬ ‫ال‬ ‫ح‬ ‫د‬‫د‬ ‫ب‬‫و‬ ‫ع‬ َ‫با‬
‫و‬ ‫و ح د ل‬
‫ه وو ول‬ ‫صلر وذات ل ل‬ ‫موع و وو ال دب و و‬ ‫س ل‬ ‫م د‬‫ه وو ول و‬ ‫معل وذات ل ل‬ ‫س د‬ ‫م وو ال ت‬ ‫معدللو و‬ ‫ه وو ول و‬ ‫وذات ل ل‬
‫ث ادل و د‬ ‫و‬
‫ن‬‫كاَ و‬‫شويِاَوء وو و‬ ‫حد و و‬ ‫ماَ أ د‬ ‫دوور فول و ت‬ ‫ق ل‬‫م د‬ ‫ه وو ول و‬ ‫قد دورة ل وذات ل ل‬ ‫صور وو ال د ل‬ ‫مب د و‬ ‫ل‬
‫موحع‬ ‫س ل‬ ‫م د‬ ‫معل ع وولىَ ال د و‬ ‫س د‬ ‫معدللوم ح وو ال ت‬ ‫ه ع وولىَ ال د و‬ ‫من د ل‬
‫م ح‬ ‫م ووقوعو ال دعحل د ل‬ ‫معدللو ل‬ ‫ال د و‬
‫م‬‫ت فول و د‬ ‫ل قلل د ل‬ ‫دورح وقاَ و‬ ‫ق ل‬ ‫م د‬ ‫قد دورة ل ع وولىَ ال د و‬ ‫صرح وو ال د ل‬ ‫و‬ ‫صلر ع وولىَ ال د ل‬
‫مب د‬ ‫و‬ ‫وو ال دب و‬
‫ن‬‫كاَ و‬‫ت ب حأ ووزل حيِ تةل و‬
‫س د‬ ‫ة ل ويِ د و‬
‫حد وث و ل‬ ‫م د‬ ‫ة ل‬ ‫ف ل‬ ‫ص و‬
‫م ح‬ ‫ن ال دك وول و‬ ‫ل إح ت‬ ‫مت وك ودلماَ ل وقاَ و‬ ‫ه ل‬ ‫ل الل ت ل‬ ‫يِّ ووز ح‬
ِ. ‫م‬ ‫مت وك ول د و‬ ‫ل وو ول ل‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫الل ت ل‬

Even in His Essence, and before anything existed, Allah, our Lord, the High and the Mighty,
possessed all knowledge. Even in His Essence, and before a sound could be heard, He was All-
Hearing. Even in His Essence, when there was nothing to be seen, He was All-Seeing. Even in His
Essence, when there was not physical existence, He was Omnipotent. Although they existed prior
to creation, it was only creation that these attributes manifested themselves: His Hearing upon the
heard, His Seeing upon the seen, and His Omnipotence over the physical world.
He says: I asked, “Then, Allah was not a Speaker?” He (AS) replied, “Verily, speech is an
accidental [muhdathah] attribute and not sempiternal [azaliyyah]. Allah, the Mighty and High,
exited when no speakers existed.”

2. My father (may Allah be pleased with him) said: Sa`d ibn Abd Allah said: Muhammad ibn `Isa said,
on the authority of Isma`il ibn Sahl, on the authority of Hammad ibn `Isa that

‫ل أ وتنىَ يِّ و ل‬ ‫ت أ ووباَ ع وب دد ح الل تهح ع فو ل‬ ‫و‬

‫ن‬‫كو ل‬ ‫م وقاَ و‬ ‫ه يِّ وعدل و ل‬‫ل الل ت ل‬ ‫م يِّ ووز ح‬‫ت لو د‬ ‫قل د ل‬ ‫سأل د ل‬‫و‬
‫و‬
‫ن‬
‫كو ل‬ ‫ل أتنىَ يِّ و ل‬ ‫معل وقاَ و‬‫س و‬ ‫ه يِّ و د‬‫ل الل ت ل‬ ‫م يِّ ووز ح‬‫ت فول و د‬ ‫ل قلل د ل‬‫م وقاَ و‬‫معدللو و‬ ‫م وو ول و‬ ‫يِّ وعدل و ل‬
‫ن ذ ول ح و‬
‫ك‬ ‫كو ل‬ ‫ل أ وتنىَ يِّ و ل‬
‫صلر وقاَ و‬ ‫م يِّ ووز د‬
‫ل يِّ لب د ح‬ ‫ت فول و د‬‫ل قلل د ل‬ ‫موع و وقاَ و‬‫س ل‬‫م د‬ ‫ك وو ول و‬ ‫ذ ول ح و‬
27
 ‫صيِرا ل وذا ل‬
‫ت‬ ‫ميِعاَ ل ب و ح‬ ‫ه ع وحليِماَ ل و‬
‫س ح‬ ‫ل الل ت ل‬ ‫ل لو د‬
‫م يِّ ووز ح‬ ‫م وقاَ و‬ ‫صور وقاَ و‬
‫ل ثل ت‬ ‫مب د و‬‫وو ول ل‬
ِ.‫ة‬
‫صيِور ل‬
‫ة بو ح‬‫ميِعو ل‬
‫س ح‬‫ة و‬ ‫م ل‬‫ع وتل و‬

I asked Abu `Abd Allah al-Sadiq (AS): “Does Allah know everything from sempiternity?”He (AS)
replied, “What was He to know when there was nothing to be known?” He says, I asked, “Does
Allah hear from sempiternity?” He (AS) answered, “Who was He to hear when there was nothing
to be heard?” He says, I asked, “Does Allah see from sempiternity?” He (AS) responded, “Who
was He to see when there was nothing to be seen?” Then he (AS) said: “Allah has always been All-
Knowing, All-Hearing, All-Seeing, sempiternally, and the Possessor of the Knowledge of Hearing
and Seeing.”

3. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-
Kufi said, on the authority of Muhammad ibn Isma`il al-Barmaki that al-Fadl ibn Sulayman al-Kufi
said, on the authority of al-Husayn ibn al-Khalid saying that

‫ك وو‬ ‫ه ت ووباَور و‬ ‫ل الل ت ل‬ ‫م يِّ ووز ح‬ ‫ل لو د‬ ‫قو ل‬ ‫سىَ ع يِّ و ل‬ ‫مو و‬ ‫ن ل‬ ‫يِ ب د و‬ ‫ضْاَ ع ول ح ت‬ ‫ت الدر و‬ ‫معد ل‬ ‫س ح‬ ‫و‬
‫ن‬‫ه ويِّاَ اب د و‬ ‫ت لو ل‬ ‫قل د ل‬ ‫صيِرا ل فو ل‬ ‫ميِعاَ ل ب و ح‬ ‫س ح‬ ‫حيِ ياَ ل قود حيِّماَ ل و‬ ‫ت ووعاَولىَ ع وحليِماَ ل وقاَحدرا ل و‬
‫عاَحلماَ ل ب حعحل دم ل وو‬ ‫ل و‬ ‫م يِّ ووز د‬ ‫ل لو د‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن إ حن ت ل‬ ‫قوللو و‬ ‫وماَ ل يِّ و ل‬ ‫ن قو د‬ ‫ل الل تهح إ ح ت‬ ‫سو ح‬ ‫ور ل‬
‫صيِرا ل‬ ‫ملع وو ب و ح‬ ‫س د‬ ‫ميِعاَ ل ب ح و‬ ‫س ح‬ ‫قد وم ل وو و‬ ‫حويِاَةل وو قود حيِّماَ ل ب ح ح‬ ‫حيِ ياَ ل ب ح و‬
‫قد دورةل وو و‬ ‫وقاَحدرا ل ب ح ل‬
‫معو الل تهح آل حهو ل‬
‫ة‬ ‫خذ و و‬ ‫قد ح ات ت و‬ ‫ن ب حهح فو و‬ ‫ك وو ودا و‬ ‫ل ذ ول ح و‬ ‫ن وقاَ و‬ ‫م د‬ ‫لع و‬ ‫قاَ و‬ ‫صرل فو و‬ ‫ب حب و و‬
‫أل‬
‫ه ع وتز‬ ‫ل الل ت ل‬ ‫ح‬ ‫ز‬ ‫و‬ ‫و‬ ِّ‫ي‬ ‫م‬
‫د‬ ‫و‬ ‫ل‬ ‫ع‬ ‫ل‬‫و‬ َ‫قا‬‫و‬ ‫م‬‫ت‬ ‫ل‬ ‫ث‬ ‫ل‬ ‫ء‬ ِ‫ي‬
‫د‬ ‫و‬
‫ش‬ َ‫لى‬ ‫و‬ ‫و‬ ‫ع‬ َ‫نا‬
‫و‬ ‫ح‬ ‫ت‬‫و‬ ِّ‫ي‬ ‫ل‬‫و‬ ‫و‬
‫د و‬ ‫ن‬ ‫م‬
‫ح‬ ‫س‬
‫و‬ ‫د‬ ‫و‬
ِ‫ي‬ ‫ل‬ ‫و‬ ‫و‬ َ‫خرى‬ ‫د‬
َ‫ما‬ ‫و‬
‫ذات حهح ت ووعاَلىَ ع و ت‬ ‫ل‬
‫صيِرا ل ح و‬ ‫ل‬
‫ميِعاَ ب و ح‬ ‫س ح‬ ‫ل‬
‫حيِ ياَ قود حيِّماَ و‬ ‫ل‬ ‫ل‬ ‫ل‬
‫ل ع وحليِماَ وقاَحدرا و‬ ‫ج ت‬ ‫وو و‬
ِ.‫ن ع لل لويا ل ك وحبيِرلا‬ ‫شب دلهو و‬ ‫م و‬ ‫ن و و ال د ل‬ ‫كو و‬ ‫شرح ل‬ ‫م د‬ ‫ل ال د ل‬ ‫قو ل‬ ‫يِّ و ل‬

Al-Rida `Ali ibn Musa (AS) said: “Allah, the Blessed the Exalted, has always been All-Knowing,
All-Powerful, Ever-Living [hay], Ever-Lasting [qadim], All-Hearing, and All-Seeing.”
I asked him “O son of the Messenger of Allah! There is a group that says: `Allah has always been
All-Knowing with Knowledge, All-Powerful with His Might, Ever-Living with His Life, Ever-
Lasting with His Past, All-Hearing with His Hearing, and All-Seeing with His Sight.”
Thus, he (AS) replied, “Verily, whoever says this and believes in it is a polytheist. He is not under
our Guardianship at all.” He then added, “Allah, the Mighty and High, has always been All-
Knowing, All-Powerful, Ever-Living, Ever-Lasting, All-Hearing, and all-Seeing by His Essence.
Exalted is He, the Elevated, the Great, from what the polytheists and anthropomorphists say.”

4. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the
authority of his father, on the authority of Muhammad ibn Abu `Umayr, on the authority of Harun ibn
`Abd al-Malik that

‫حيِد ح فو و‬ ‫ت‬ ‫سئ ح و و‬

‫مث دب و ل‬
‫ت‬ ‫ل ل‬‫ج ت‬ ‫قاَ و‬
‫ل هلوو ع وتز وو و‬ ‫ن الت تود ح‬‫ل ألبو ع وب دد ح اللهح ع ع و ح‬ ‫ل‬
‫خللوحقيِ و‬
‫ن‬ ‫فةح ال د و‬
‫م د‬ ‫ص و‬‫ن ح‬‫م د‬‫يِلء ح‬
‫ش د‬‫دود ل وو ول حفيِ و‬ ‫معد ل‬‫ل وو ول و‬ ‫مب دط و ل‬
‫جود ل ول ل‬‫مود ل‬ ‫و‬
28
 ‫و‬
‫ة‬
‫جاَرحيِّ و ل‬ ‫هاَ و‬‫ماَؤ ل و‬ ‫س و‬ ‫ه وو أ د‬ ‫ت لو ل‬ ‫فاَ ل‬ ‫ت وفاَل د‬
‫ص و‬ ‫فاَ ل‬
‫ص و‬‫ت وو ح‬ ‫ل ن للعو ل‬ ‫ج ت‬‫ه ع وتز وو و‬ ‫وو ل و ل‬
‫حيِم ح وو‬ ‫ف وو التر ح‬ ‫صيِرح وو الترلءو ح‬ ‫ميِحع وو ال دب و ح‬
‫س ح‬‫ل ال ت‬ ‫مث د ل‬ ‫ن ح‬ ‫خللوحقيِ و‬ ‫م د‬ ‫ع وولىَ ال د و‬
‫ك وو‬ ‫ت ول ت وحليِقل إ حتل حباَلل تهح ت ووباَور و‬ ‫ذا ح‬‫ت ال ت‬ ‫ت ن للعو ل‬ ‫ك وو الن دلعو ل‬ ‫شوباَهح ذ ول ح و‬ ‫أو د‬
‫جهد و‬
‫ل‬ ‫م ول و‬ ‫عاَل ح ل‬
‫ه وو و‬ ‫ت لو ل‬ ‫مود و‬ ‫يِ ول و‬ ‫ح ب‬ ‫م حفيِهح وو و‬ ‫ه لنولر ول ظ وول و‬ ‫ت ووعاَولىَ وو الل ت ل‬
‫م‬ ‫عاَل ح ل‬
‫ت و‬ ‫ذا ح‬ ‫يِ ال ت‬‫ح د‬‫ت و‬ ‫ذا ح‬‫ل حفيِهح ورب دوناَ لنورحيد ال ت‬ ‫خ و‬ ‫مد د و‬‫مد ل ول و‬ ‫ص و‬‫حفيِهح وو و‬
ِ.‫ت‬ ‫ذا ح‬‫مد حيد ال ت‬ ‫ص و‬ ‫ت و‬ ‫ذا ح‬ ‫ال ت‬

Abu `Abd Allah al-Sadiq (AS) was asked about Divine Unity; thus, he said: He, the Mighty and
High, is undoubtedly Existent. He is not vain or numerable, nor can He be described on the basis
of the attributes of creation. He, the Mighty an High, possesses Qualities [nu`ut] and Attributes
[sifat]. There are Attributes which apply to Him which can also be applied to the created such a
hearing [sami`], seeing [basir], affectionate [ra`ur], merciful [Rahim], and their likes.
Whereas the Qualities are qualities of Essence; they do not befit anyone but Allah, the Blessed and
Exalted. Allah is Light as there is no darkness in Him. He is Ever-Living as there is no death for
Him. He is All-Knowing as there is no ignorance in Him. He is Needless [Samad] as there is no
need in Him. Our Lord is Light by Essence, Ever-Living by Essence, All-Knowing by Essence, and
Needless by Essence.

5. Muhammad ibn `Ali Majilwayh (RA) said: My paternal uncle Muhammad ibn Abu al-Qasim related
to me, on the authority of Ahmad ibn Abu `Abd Allah al Barqi, on the authority of his father, on the
authority of Ahmad ibn al-Nadr al-Khazzaz, on the authority of `Amr ibn Shimr, on the authority of
Jabir that

‫يِءو‬ ‫ش‬‫و‬ ‫و‬

‫ل‬ ‫و‬ ‫ن‬ ‫و‬
َ‫كا‬ َ‫لى‬ ‫و‬ َ‫عا‬ ‫ت‬ ‫و‬ ‫و‬
‫ك‬ ‫ر‬ َ‫با‬ ‫ت‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫ن‬ ‫إ‬ ‫و‬
َ:‫ل‬ ‫و‬
َ‫قا‬ ‫ع‬ ‫ر‬ ‫و‬ ‫ف‬ ‫ع‬‫ج‬ ِ‫بي‬ ‫ع ون أ و‬
‫د‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ت‬ ‫ح‬ ‫ل‬ ‫د‬ ‫و‬ ‫ح‬ ‫د‬
‫جهد و‬
‫ل‬ ‫و‬ ‫ل‬
‫عاَحلماَ ل و‬ ‫ب حفيِهح وو و‬ ‫و‬ ‫و‬
‫صاَحدقاَ ل كذ ح و‬ ‫ل‬ ‫م حفيِهح وو و‬ ‫و‬ ‫و‬ ‫و‬ ‫ل‬
‫غ ويِ دلره ل لنورا ل ظل و‬
ِ.‫ل أ ووبدلا‬ ‫ك ول يِّ ووزا ل‬‫م وو ك وذ ول ح و‬ ‫ك هلوو ال ديِ وود و‬ ‫ت حفيِهح وو ك وذ ول ح و‬ ‫مود و‬ ‫حيِ ياَ ل ول و‬ ‫حفيِهح وو و‬
Abu Ja`far al-Baqir (AS) said: Verily, Allah, the Blessed and Exalted, was there when there was
nothing but Him. He was Light as there was no darkness in Him. He was the Truth as there was
no falsehood in Him. He was Omniscient as there was no ignorance in Him. He was the Ever-
Living as there was no death in Him. And that is how He is today, and that is how He will remain
forever.

6. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn Yahya al-`Attar said:
al-Husayn ibn al-Hasan ibn Aban said, on the authority of Muhammad ibn Auramah that Yahya ibn
Yahya said on the authority of `Abd Allah ibn al-Samit, on the authority of `Abd al-A`la that

‫ه إ حتل هلوو‬ ‫ه ل حإل و‬ ‫ن الل ت و‬ ‫فرل ع وقاَ و‬

‫َ إ ح ت‬:‫ل‬ ‫جعد و‬
‫ن و‬ ‫سىَ ب د ح‬ ‫مو و‬‫صاَل ححح ل‬ ‫ن ال دعوب دد ح ال ت‬ ‫ح‬ ‫عو‬
َ‫ن ع وولى‬ ‫يِلء وو ول و‬ ‫ن وو ول و‬ ‫و‬
‫كاَ و‬ ‫ش د‬ ‫ن حفيِ و‬ ‫كاَ و‬ ‫ل‬ ‫ف وو ول أيِّ د‬ ‫حيِ ياَ ل ب حول ك ويِ د ل‬
‫ن و‬‫كاَ و‬ ‫و‬
‫ن ادل و د‬
‫شويِاَوء وو‬ ‫ماَ ك ووت و‬‫كاَناَ ل وو ول قووحيو ب وعدد و و‬‫م و‬‫كاَن حهح و‬ ‫م و‬‫يِلء وو ول اب دت ود وع و ل ح و‬ ‫ش د‬ ‫و‬
29
‫ل‬‫ك قوب د و‬ ‫مل ح ح‬ ‫قد دورةح ع وولىَ ال د ل‬ ‫ن ال د ل‬ ‫م و‬ ‫خدلوا ل ح‬ ‫ن ح‬ ‫كاَ و‬ ‫ن وو ول و‬ ‫كو ل‬ ‫يِلء يِّ و ل‬ ‫ش د‬ ‫ه و‬‫شب حهل ل‬ ‫ول يِّ ل د‬
‫ل إ حولهاَ ل‬ ‫ج ت‬ ‫ن ع وتز وو و‬ ‫هاَب حهح و‬
‫كاَ و‬ ‫قد دورةح ب وعدد و ذ و و‬ ‫ن ال د ل‬ ‫م و‬ ‫خدلوا ل ح‬ ‫ن ح‬ ‫كو ل‬ ‫شاَئ حهح وو ول يِّ و ل‬ ‫إ حن د و‬
‫ماَحلكاَ ل ب وعدد و إ حن د و‬ ‫حيِاَ ل بول حيِاَة حاَدث وة محلكاَ ل قوب و و‬
‫شاَئ حهح‬ ‫شديِئاَ ل وو و‬ ‫ئ و‬ ‫ش و‬ ‫ن يِّ لن د ح‬ ‫لأ د‬ ‫د‬ ‫و ي ح و و ل و ح ل و‬
‫قاَءح وو ول‬ ‫م ل حل دب و و‬ ‫ه وو ول يِّ وهدور ل‬ ‫شب حهل ل‬ ‫يِلء يِّ ل د‬ ‫ش د‬ ‫ف بح و‬ ‫حد ب وو ول يِّ لعدور ل‬ ‫س ل حل تهح و‬ ‫وو ل ويِ د و‬
‫ه‬‫ن الل ت ل‬ ‫كاَ و‬ ‫شويِاَلء ك لل دوهاَ وو و‬ ‫صعوقل ادل و د‬ ‫خودفحهح ت و د‬ ‫يِلء وو ل ح و‬ ‫ش د‬ ‫صعوقل ل حد وع دووةح و‬ ‫يِّ و د‬
‫دود ل وو ول‬ ‫ح ل‬ ‫م د‬‫ف و‬ ‫ف وو ول ك ويِ د ل‬ ‫صو ل‬ ‫مود ل‬ ‫ن و‬ ‫حاَد حث وةل وو ول ك وود ل‬ ‫حويِاَةل و‬ ‫حيِ ياَ ل ب حول و‬ ‫و‬
‫أو‬
‫م يِّ ووز د‬
‫ل‬ ‫ك لو د‬ ‫ماَل ح ل‬ ‫سهح وو و‬ ‫ف ح‬ ‫يِ ل حن و د‬‫ب‬ ‫ح‬
‫و‬ ‫ل‬‫د‬ ‫و‬ ‫ب‬ ‫ن‬
‫ل‬ ‫ح‬ ‫ك‬ َ‫سا‬‫و‬ ‫ن‬
‫ل‬ ‫و‬
َ‫كا‬ ‫م‬
‫و‬ ‫و‬
‫ل‬ ‫و‬
‫وو‬ ‫ف‬‫ل‬ ‫قو‬ ‫ل‬ ‫و‬
‫ل د‬‫م‬‫و‬ ‫ن‬ ‫د‬ ِّ‫ي‬
‫ن أ ووتلل ب حلو‬ ‫و‬
‫شيِ تت حهح وو قلد دورت حهح كاَ و‬ ‫م ح‬ ‫شاَوء ب ح و‬ ‫ن و‬ ‫حيِ و‬ ‫شاَوء ح‬ ‫ماَ و‬ ‫شأ و‬
‫و‬
‫قد دورة ل أن د و‬ ‫ه ال د ل‬ ‫لو ل‬
‫خرا ل بول أ و‬
‫خل دقل‬ ‫ه ال د و‬ ‫ْ ل و ل‬-‫ه‬ ‫جهو ل‬ ‫ك إ حتل وو د‬ ‫يِلء هاَل ح ل‬ ‫ش د‬ ‫ل و‬ ‫ن وو ك ل د‬ ‫ل‬ ‫د‬ ِّ‫ي‬ ‫ح‬ ‫نآ ح‬ ‫كو ل‬ ‫ف وو يِّ و ل‬ ‫ك ويِ د ل‬
‫ب ادلعاَل و ح‬ ‫و‬
ِ.‫ن‬‫ميِ و‬ ‫ه ور د‬ ‫ك الل ت ل‬ ‫ملر وتباَور و‬ ‫وو ادل د‬
Al-`Abd al-Salih Musa ibn Ja`far (AS) said: Verily, Allah, there is no god but He, is Ever-living,
but not in terms of quality or place. He is not in thing or on anything. He has not created for His
Position any space. He is not strengthened through creation. Nothing that he has created is like
Him. He was not powerless over things before their creation, not will He be powerless over them
after they have gone. He, the Mighty and High, is the Ever-Living god without accidental
existence. He is the Sovereign before creating something and He is its Master after creating it.
Allah does not have any limits. He is not recognized by a thing that may be His like. He is not
subject to aging. He does not raise His Voice to invoke anything, and with His Fear all things
become stunned. Allah is Ever-Living, and not the product of accidental existence or a depicted
existence. He neither has a restricted quality, nor a still space, but He is Ever-Living by Himself
and the Master who is Eternally Omnipotent. He created what He willed when He willed, with His
Will and Power. He is the First without any quality, and the Last without any space. Everything is
perishable but He (His face). His is the creation and the command; blessed is the Lord of the
worlds.

7. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: Muhammad ibn Yahya al-`Attar said, on the
authority of al-Husayn ibn al-Hasan ibn Aban, on the authority of Muhammad ibn Auramah, on the
authority of `Ali ibn al-Hasan ibn Muhammad, on the authority of Khalid ibn Yazid, on the authority of
`Abd al-A`la, that

‫يِءل ووقوعو‬ ‫ش د‬ ‫ل و‬ ‫م الل تهح غ ويِ دلر الل تهح وو ك ل د‬ ‫س ل‬ ‫َ ا د‬:‫ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫و‬ ‫و‬
‫ن‬
‫س ل‬‫ت ادلل د ل‬ ‫ماَ ع وب تور ح‬ ‫ه فوأ ت‬
‫ماَ و‬ ‫خول الل ت و‬ ‫ماَ و‬ ‫خللوقل و‬ ‫م د‬ ‫يِلء فوهلوو و‬ ‫ش د‬ ‫م و‬ ‫س ل‬‫ع ول ويِ دهح ا د‬
‫ع ون و‬
‫ن و‬
‫غاَويِّاَه ل وو‬ ‫م د‬‫ة و‬ ‫ه و‬
‫غاَيِّ و ل‬ ‫خللوقل وو الل ت ل‬ ‫م د‬ ‫دي حفيِهح فوهلوو و‬ ‫ت ادل ويِّ د ح‬‫مل و ح‬ ‫ه أود ع و ح‬ ‫د ل‬
‫صوفو ل‬
‫ة‬ ‫مود ل‬ ‫ة و‬‫مغوتيِاَ غ ويِ دلر ال دوغاَيِّ وةح وو ال دوغاَيِّ و ل‬ ‫ال د ل‬
‫حد ي‬
‫ف بح و‬ ‫صو ل‬ ‫مود ل‬ ‫صاَن حعل ادل و د‬
‫شويِاَحء غ ويِ دلر و‬ ‫صلنوع ل وو و‬ ‫م د‬ ‫ف و‬ ‫صو ل‬ ‫مود ل‬ ‫ل و‬ ‫وو ك ل د‬
َ‫م يِّ وت ووناَه و إ حولى‬‫صن دحع غ ويِ درحهح وو ل و د‬ ‫ه بح ل‬ ‫ف ك ويِ دلنون وت ل ل‬
‫ن فوت لعدور و‬ ‫م يِّ وت وك ووت د‬‫مىَ ل و د‬ ‫س م‬ ‫م و‬ ‫ل‬
30
 ‫ل‬ ‫ذا ال دحك دم أ و‬ ‫ت غ ويِ دوره ل ول يِّ وذ ح د‬ ‫غاَيِّ وةل إ حتل و‬ ‫و‬
‫و‬
‫و و‬ ‫ل‬ ‫ه‬ ‫و‬ ‫ا‬ ‫بد‬‫و‬ ‫ل و‬ ‫م هو و‬ ‫ن فوهح و‬ ‫م د‬ ‫ل و‬ ‫كاَن و د‬
‫ن الل تهح ع وتز وو‬ ‫موه ل ب حإ حذ د ح‬ ‫فه ت ل‬ ‫صد دلقوه ل وو ت و و‬ ‫دوه ل وو و‬ ‫ق ل‬ ‫ص وفاَع دت و ح‬ ‫خاَل ح ل‬ ‫حيِد ل ال د و‬ ‫الت تود ح‬
‫و‬ ‫و‬ ‫ل و من زع و و‬
‫ل فوهلوو‬ ‫موثاَ ل‬ ‫صوورةل أود ب ح ح‬ ‫ب أود ب ح ل‬ ‫جاَ ل‬ ‫ح و‬ ‫ه بح ح‬ ‫ف الل ت و‬ ‫ه يِّ وعدرح ل‬ ‫م أن ت ل‬ ‫ج ت و و د و و‬ ‫و‬
‫ب و و ال د ح‬ ‫ن ال د ح‬ ‫و‬ ‫شرح ل‬
‫ماَ هلوو‬ ‫صوورة و غ ويِ دلره ل وو إ حن ت و‬ ‫ل وو ال د‬ ‫موثاَ و‬ ‫جاَ و‬ ‫ح و‬ ‫ك حل ت‬ ‫م د‬ ‫ل‬
‫و‬ ‫حد ل فوك ويِ د و‬
‫ف‬
‫ماَ ع وور و‬ ‫ه ب حغويِ درحهح إ حن ت و‬ ‫ه ع وورفو ل‬ ‫م أن ت ل‬ ‫ن وزع و و‬ ‫م د‬ ‫حد ل و‬ ‫ف يِّ لوو د‬ ‫موو ت‬ ‫حد ل ل‬ ‫ووا ح‬
َ‫ما‬‫ه إ حن ت و‬ ‫س يِّ وعدرحفل ل‬ ‫و‬ ‫ه ب حهح فول ويِ د‬ ‫م يِّ وعدرحفد ل‬ ‫ن لو د‬ ‫د‬ ‫ه حباَلل تهح فو و‬
‫م‬ ‫ن ع وورفو ل‬ ‫د‬ ‫م‬
‫ه و‬ ‫الل ت و‬
‫و‬ ‫خاَل حقل ادل و د‬
‫ماَئ حهح‬ ‫س و‬ ‫مىَ ب حأ د‬ ‫س ت‬ ‫يِلء يِّ ل و‬ ‫ش د‬ ‫ن و‬ ‫م د‬ ‫شويِاَحء ول ح‬ ‫ه و‬ ‫ف غ ويِ دوره ل وو الل ت ل‬ ‫يِّ وعدرح ل‬
‫و‬ ‫و‬
‫ف‬
‫ص ح‬ ‫وا ح‬ ‫ف غ ويِ دلر ال د و‬ ‫صو ل‬ ‫مود ل‬ ‫ماَلء غ ويِ دلره ل وو ال د و‬ ‫س و‬ ‫ماَئ حهح وو ادل د‬ ‫س و‬ ‫فوهلوو غ ويِ دلر أ د‬
‫معدرحفوةح ول‬ ‫فومن زع وم أ و‬
‫ن ال د و‬ ‫ح‬ ‫و‬ ‫ع‬ ‫ل‬ ‫ب‬ َ‫ضْا‬‫و‬ ‫و‬ ‫و‬ ‫ل‬ ‫ه‬ ‫و‬ ‫ف‬ ‫ف‬ ‫ل‬ ‫ح‬ ‫ر‬ ‫د‬ ‫ع‬ ‫و‬ ِّ‫ي‬ ‫ل‬‫ماَ و‬ ‫و‬ ‫ح‬ ‫ب‬ ‫ن‬
‫ل‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬ ‫ل‬ ِّ‫ي‬ ‫ه‬
‫ل‬ ‫ت‬ ‫ن‬ ‫و د و و‬
‫ة الل تهح إ حتل حباَلل تهح وو‬ ‫معدرحفو ل‬ ‫ك و‬ ‫شديِئاَ ل إ حتل حباَلل تهح وو ول ت لد دور ل‬ ‫خللوقل و‬ ‫م د‬ ‫ك و‬ ‫يِّ لد درح ل‬
‫شديِئاَ ل و‬ ‫و‬
َ‫ما‬ ‫ن كو و‬ ‫كاَ و‬ ‫ه و‬ ‫ه إ حوذا أوراد و الل ت ل‬ ‫من د ل‬ ‫خل دول ح‬ ‫ه ح‬ ‫ق ل‬ ‫خل د ل‬ ‫قهح وو و‬ ‫خل د ح‬ ‫ن و‬ ‫د‬ ‫خل دول ح‬
‫م‬ ‫ه ح‬ ‫الل ت ل‬
‫م‬ ‫ه‬ ‫و‬ ‫ل‬ ‫ة‬ ‫ج‬ ‫ح‬ ‫ل‬‫و‬ ‫و‬ َ‫ضى‬ ‫و‬ ‫ق‬ َ‫ما‬ ‫م‬ ‫ه‬ ‫د‬ َ‫با‬ ‫ع‬ ‫ل‬ ‫أ وراد بأ ومره من غ ويِر نط دق ول مل دجأ و‬
‫ل د‬ ‫و‬ ‫ت‬ ‫ل‬ ‫و‬ ‫و‬ ‫ت‬ ‫ح‬ ‫ح‬ ‫ح‬ ‫و‬ ‫ح‬ ‫ح‬ ‫و و‬ ‫و و ح د ح ح ح د د ح ل ل‬
‫و‬
ِ‫ث حفي‬ ‫حد و و‬ ‫ماَ أ د‬ ‫م ت‬ ‫جةل ح‬ ‫موعاَل و و‬ ‫ل وو ول ل‬ ‫م ل‬ ‫قد حلروا ع وولىَ ع و و‬ ‫م يِّ و د‬ ‫ضىَ ل و د‬ ‫ماَ ادرت و و‬ ‫حفيِ و‬
‫خللوقوة إتل بربهم فومن زع و و‬ ‫و‬
‫ل لو د‬
‫م‬ ‫م ل‬ ‫وىَ ع وولىَ ع و و‬ ‫ق و‬ ‫ه يِّ و د‬ ‫م أن ت ل‬ ‫ح ح حو دح د و د و و‬ ‫م د‬ ‫م ال د و‬ ‫دان حهح ل‬ ‫أب د و‬
ْ- ‫ب إ حوراد وة و الل تهح‬ ‫قد زع و و‬
‫ه ت وغدل ح ل‬ ‫ن إ حوراد وت و ل‬ ‫مأ ت‬ ‫ل فو و د و و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫يِّ لرحد ده ل الل ت ل‬
ِ.‫ن‬ ‫ميِ و‬ ‫ب ادلعاَل و ح‬ ‫ه ور د‬ ‫ك الل ت ل‬ ‫وتباَور و‬

Abu `Abd Allah al-Sadiq (AS) said: Allah’s name is other than Him. The identifier is always other
than the identified. Since very identifier is created, it is other than Allah. Everything which is
uttered by tongues or produced by hands is created. Allah is the destination of whoever seeks
Him. The aimer is other than the aimed. The aimed is described, and every description is created.
The Creator of all Things is not described through the limitations of the named. He is not formed
so that His Formation may be known through the creation of others. If He is aimed, what is aimed
is other than Him. He is never disregarded by those who understand this conclusion, and that is
pure unity. Thus, have faith in Him, accept Him, and try to understand Him with the permission
of Allah, the Mighty and High. Whoever claims that he has recognized Allah through a veil, an
image or a similarity, is a polytheist because veil, image and similarity are other than Him.
Verily, He is One United Being. Therefore, how can one profess to believe in Divine Unity if he
claims to have recognized Him by means of other than Him? Only he has recognized Allah who
recognizes Him by means of Allah (Himself). Thus, whoever does not recognize Him through Him
has not recognized Him, and has certainly recognized other than Him. Allah is the Creator of All
Things and is not from a thing. He is named by His Names. Hence, He is other than His Names,
and His Names are other than Him. The described is other than the describer. Therefore, whoever
claims that he knows what he does not recognize is ignorant.
The created do not comprehend anything but by means of Allah, and they do not comprehend the
recognition of Allah but by Allah. Allah is free from His Creation, and His Creation is free from
Him. If Allah intends something, it is as He intends it by His Command, and without utterance.
There is no refuge for His servants from what He decrees. There is no argument for them in what
He sanctions. They do not have power over an action or treatment from what He brings forth in
their created bodies except by their Lord. Thus, whoever claims that he has strength over an
31
action that Allah, the Mighty and High, does not intend, he has claimed that his intent has
overcome the Intent of Allah. Blessed is Allah the lord of the Worlds!

8. Muhammad ibn `Ali Majilwayh (RA) said: my paternal uncle Muhammad ibn Abu al-Qasim related
to me that Muhammad ibn `Ali al-Sayrafi al-Kufi related to me that Muhammad ibn Sinan related to
me, on the authority of Aban ibn `Uthman al-Ahmar that

َ‫ك وو ت ووعاَولى‬ ‫ن الل تهح ت ووباَور و‬ ‫خب حدرحنيِ ع و ح‬ ‫مد ل ع أ و د‬ ‫ح ت‬ ‫م و‬ ‫ن ل‬ ‫فر ح ب د ح‬ ‫جعد و‬ ‫ق و‬ ‫صاَد ح ح‬ ‫ت حلل ت‬ ‫قلل د ل‬
‫جلل‬ ‫ن ور ل‬ ‫ه إح ت‬ ‫ت لو ل‬ ‫قل د ل‬
‫م فو ل‬ ‫ل ن وعو د‬‫صيِرا ل ع وحليِماَ ل وقاَحدرا ل وقاَ و‬ ‫ميِعاَ ل ب و ح‬ ‫س ح‬ ‫ل و‬ ‫م يِّ ووز د‬ ‫لو د‬
‫ل‬‫م يِّ ووز د‬ ‫ك وو ت ووعاَولىَ ل و د‬ ‫ن الل ت و‬
‫ه ت ووباَور و‬ ‫ل إح ت‬ ‫قو ل‬ ‫ت يِّ و ل‬ ‫ل ال دب ويِ د ح‬ ‫م أ وهد و‬ ‫والت وك ل د‬ ‫م و‬ ‫ل ل‬ ‫ح ل‬ ‫يِّ ون دت و ح‬
‫ب‬
‫ض و‬ ‫قد دورةل فوغو ح‬ ‫صرل وو ع وحليِماَ ل ب حعحل دم ل وو وقاَحدرا ل ب ح ل‬ ‫صيِرا ل ب حب و و‬ ‫ملع وو ب و ح‬ ‫س د‬ ‫ميِعاَ ل ب ح و‬ ‫س ح‬ ‫و‬
َ‫ن وووليِّ وت حونا‬ ‫م د‬ ‫س ح‬‫ك وو ل ويِ د و‬ ‫شرح ل‬ ‫م د‬ ‫ن ب حهح فوهلوو ل‬ ‫ك وو ودا و‬ ‫ل ذ ول ح و‬ ‫ن وقاَ و‬ ‫م د‬ ‫ل و‬ ‫م وقاَ و‬ ‫ع ثل ت‬
‫صيِورة ل‬‫ة بو ح‬ ‫ميِعو ل‬ ‫س ح‬ ‫ة و‬ ‫م ل‬‫ت ع وتل و‬ ‫ك وو ت ووعاَولىَ وذا ل‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫يِلء إ ح ت‬ ‫ش د‬ ‫ع وولىَ و‬
‫وقاَد حور ل‬
ِ.‫ة‬
I asked al-Sadiq Ja`far ibn Muhammad (AS), “Inform me about Allah, the Blessed and Exalted.
Has He sempiternally been All-Hearing, All-Seeing, All-Knowing, and All-Powerful?”
He (AS) replied, “Of course.” Hence, I asked him, “There is a man who professes to be a friend of
the Household of the Prophet (AS) and says: `Verily, Allah, the Blessed and Exalted, has always
been All-Seeing with an ear, All-Hearing with an eye, All-Knowing by Knowledge, and All-
Powerful with power.” He (AS) became angry and then said: “Verily, whoever says this and
believes in it, is a polytheist and is not under our Guardianship at all. Verily, Allah, the Blessed
and Exalted, is the Possessor of the Knowledge of Hearing, Seeing, and Omnipotence.”

9. Hamzah ibn Muhammad al-`Alawi (RA) said: `Ali ibn Ibrahim reported to us, on the authority of
Muhammad ibn `Isa ibn `Ubayd, on the authority of Hammad, on the authority of Hariz, on the
authority of Muhammad ibn Muslim, that

‫قديِّم أ ونه وا ح و‬ ‫و‬ ‫عو و‬

‫مد ل‬ ‫ص و‬ ‫حد ل و‬ ‫حد ل أ و‬ ‫فة ح ا ل د و ح ح ت ل و‬ ‫ص و‬ ‫ن ح‬ ‫م د‬‫َ ح‬:‫ل‬ ‫ه وقاَ و‬ ‫فرل ع أن ت ل‬ ‫جعد و‬ ‫ن أحبيِ و‬ ‫د‬
‫و‬
‫ت‬‫جعحل د ل‬ ‫ت ل‬ ‫ل قلل د ل‬ ‫فةل وقاَ و‬ ‫خت ول ح و‬‫م د‬ ‫ن ك وحثيِورةل ل‬ ‫موعاَ ل‬ ‫س بح و‬ ‫معدونىَ وو ل ويِ د و‬ ‫حد حيد ال د و‬ ‫أ و‬
‫ك يِّزع لم قووم من أ وهدل ال دعحرا و‬
‫صلر وو‬ ‫ذي يِّ لب د ح‬ ‫معل ب حغويِ درح ال ت ح‬ ‫س و‬ ‫ه يِّ و د‬ ‫ق أن ت ل‬ ‫ح‬ ‫و‬ ‫ح‬ ‫دا و و د ل د ل ح د‬ ‫فح و‬
َ‫شب تلهوا ت ووعاَولى‬ ‫و‬
‫دوا وو و‬ ‫ل ك وذ ولبوا وو أل د و‬
‫ح ل‬ ‫قاَ و‬ ‫ل فو و‬ ‫معل وقاَ و‬ ‫س و‬ ‫ذي يِّ و د‬ ‫صلر ب حغويِ درح ال ت ح‬ ‫يِّ لب د ح‬
‫معل‬ ‫س و‬ ‫ماَ يِّ و د‬
‫صلر ب ح و‬ ‫صلر وو يِّ لب د ح‬ ‫ماَ يِّ لب د ح‬‫معل ب ح و‬ ‫س و‬ ‫صيِلر يِّ و د‬ ‫ميِعل ب و ح‬ ‫س ح‬ ‫ه و‬ ‫ك إ حن ت ل‬ ‫ن ذ ول ح و‬ ‫ه عو د‬ ‫الل ت ل‬
َ‫ل ت ووعاَولى‬ ‫ل قلل دت يِّزع لمو و‬
‫ل فو و‬
‫قاَ و‬ ‫ه وقاَ و‬ ‫قللون و ل‬ ‫ماَ يِّ وعد ح‬‫صيِلر ع وولىَ و‬ ‫ه بو ح‬ ‫ن أن ت ل‬ ‫ل ود ل و‬ ‫وقاَ و‬
ِ. ‫ك‬ ‫ه ك وذ ول ح و‬ ‫س الل ت ل‬ ‫ن وو ل ويِ د و‬ ‫خللوحقيِ و‬ ‫م د‬ ‫فةح ال د و‬ ‫ص و‬ ‫ن بح ح‬ ‫كاَ و‬ ‫ماَ و‬ ‫ل و‬ ‫ق ل‬ ‫ماَ يِّ وعد ح‬‫ه إ حن ت و‬ ‫الل ت ل‬

Abu Ja`far al-Baqir (AS) said: “Among the attributes of the Being without beginning [qadim] are
that He is One, Unique, Needless, Unique in meaning, and not subject to multiple meanings.”
32
He says: I asked him, “May I be your ransom! A group of Iraqis claim that He hears with
something other than what He sees, and He sees with something other than what He hears from.”
Thus, he (AS) replied, “They have lied, apostatized, and anthropomorphized. Exalted is Allah
from that! Verily, He is All-Hearing, and All-Seeing. He hears with what He sees, and He sees with
what He hears.” He says: I asked, “They claim that He is All-Seeing as they see.”
Thus, he (AS) replied, “Exalted is Allah! Verily, Allah cannot be understood by means of human
qualities.”

10. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn Ibrahim said, on the authority of his
father, on the authority of al-`Abbas ibn `Amr, on the authority of Hisham ibn al-Hakam that
An atheist asked Abu `Abd Allah al-Sadiq (AS), “Do you say that He is All-Hearing, All-Seeing?”

‫ل ل وه أ و‬ ‫و‬ ‫ل فيِ حديِّث الزنديِّق ال تذي سأ و و و‬

‫ه وقاَ و ل‬ ‫ل أوباَ ع وب دد ح الل تهح ع أن ت ل‬ ‫و‬ ‫ح‬ ‫ح‬ ‫د د ح‬ ‫و ح ح‬ ‫وقاَ و ح‬
‫قاَ و و‬
‫صيِلر‬‫ميِعل ب و ح‬ ‫س ح‬‫ل ألبو ع وب دد ح الل تهح ع هلوو و‬ ‫صيِلر فو و‬ ‫ميِعل ب و ح‬ ‫س ح‬ ‫ه و‬ ‫ل إ حن ت ل‬ ‫قو ل‬ ‫تو ل‬
‫صلر‬‫سهح وو يِّ لب د ح‬ ‫ف ح‬ ‫معل ب حن و د‬ ‫س و‬‫ل يِّ و د‬‫صيِلر ب حغويِ درح آل وةل ب و د‬ ‫حةل وو ب و ح‬ ‫جاَرح و‬ ‫ميِعل ب حغويِ درح و‬ ‫س ح‬ ‫و‬
‫و‬
‫يِلء‬
‫ش د‬ ‫س و‬ ‫ف ل‬ ‫يِلء وو الن ت د‬ ‫ش د‬ ‫ه و‬ ‫سهح أن ت ل‬ ‫ف ح‬ ‫معل ب حن و د‬ ‫س و‬ ‫ه يِّ و د‬ ‫س قوودحليِ إ حن ت ل‬ ‫سهح وو ل ويِ د و‬ ‫ف ح‬ ‫ب حن و د‬
‫سلئولل وو إ حفدوهاَماَ ل‬ ‫و‬
‫م د‬ ‫ت و‬ ‫سيِ إ حذ د ك لن د ل‬ ‫ف ح‬ ‫ن نو د‬ ‫عوباَورة ل ع و د‬ ‫ت ح‬ ‫خلر وو ل وك حدنيِ أورد د ل‬ ‫آ و‬
ِ‫ض وو ل وك حدني‬ ‫ه ب وعد ل‬ ‫ه لو ل‬ ‫ن ك لل ت ل‬
‫و‬
‫معل ب حك لل دهح ول أ ت‬ ‫س و‬ ‫ل يِّ و د‬ ‫ساَئ حلل فوأ ولقو ل‬ ‫ت و‬ ‫ك إ حذ د ك لن د و‬ ‫لو و‬
‫ك إ حتل‬ ‫و‬
‫جحعيِ حفيِ ذ ول ح و‬ ‫مدر ح‬ ‫س و‬ ‫سيِ وو ل ويِ د و‬ ‫ف ح‬ ‫ن نو د‬ ‫ك وو الت تعدحبيِلر ع و د‬ ‫م و‬ ‫ت إ حفدوهاَ و‬ ‫أورد د ل‬
‫ت وو ول‬ ‫و‬
‫ذا ح‬ ‫ف ال ت‬ ‫خت حول ح‬ ‫خحبيِلر ب حول ا د‬ ‫م ال د و‬ ‫صيِلر ال دوعاَل ح ل‬ ‫ميِعل ال دب و ح‬ ‫س ح‬ ‫ه ال ت‬ ‫إ حولىَ أن ت ل‬
ِ.َ‫معدونى‬ ‫ف ال د و‬ ‫خت حول ح‬ ‫ا د‬

Thus, Abu `Abd Allah (AS) replied, He is All-Hearing, and All-Seeing. He is All-Hearing and All-
Seeing, but without the use of visual or auditory organs. Rather, He hears by Himself, and He sees
by Himself. My statement is not that He hears by Himself in the sense that His Hearing is one
thing, and His Self is another. Rather, my goal is to respond to what I was asked using
terminology that can be readily understood. Hence, when I say that He hears by means of His
Entire Essence, I say so to stress that He is not composed of parts. MY goal is to make you
understand. My only other recourse would be to say that He is All-Hearing, All-Seeing, All-
Knowing, and All-Aware without any conflict between essence and concept.

11. Ahmad ibn Muhammad ibn Yahya al-`Attar (RA) said, on the authority of his father, on the authority
of Ahmad ibn Muhammad, on the authority of al-Husayn ibn Sa`id, on the authority of al-Qasim ibn
Muhammad, on the authority of `Abd al-Samad ibn Bashir, on the authority of Fudayl ibn Sukkarah that

‫و‬ ‫و‬
‫ن‬ ‫ل و‬
‫كاَ و‬ ‫محنيِ هو د‬ ‫ن ت لعول د و‬
‫تأ د‬ ‫ن ورأيِّ د و‬ ‫ك إح د‬ ‫دا و‬ ‫ت فح و‬ ‫جعحل د ل‬‫فر ل ع ل‬ ‫جعد و‬‫ت حل وحبيِ و‬ ‫قلل د ل‬
‫خت ول و و‬ ‫و‬ ‫ل ذك دره يِّعل وم قوب و و‬
‫ف‬ ‫قد ح ا د‬ ‫حد وه ل فو و‬ ‫ه وو د‬ ‫خل دقو أن ت ل‬ ‫خل لقو ال د و‬ ‫ن يِّ و د‬
‫لأ د‬ ‫ج ت ح ل ل ود ل د‬ ‫ه و‬ ‫الل ت ل‬
‫و‬
‫ل‬‫حد وه ل قوب د و‬
‫ه وو د‬ ‫ك وو ت ووعاَولىَ أن ت ل‬ ‫م ت ووباَور و‬ ‫ن يِّ وعدل و ل‬ ‫م قود د و‬
‫كاَ و‬ ‫ضهل د‬
‫ل ب وعد ل‬ ‫ك فو و‬
‫قاَ و‬ ‫واحليِ و‬‫م و‬‫و‬
33
 ‫أو‬
‫ل‬‫فعو ل‬ ‫م يِّ و د‬ ‫معدونىَ يِّ وعدل و ل‬‫ماَ و‬‫م إ حن ت و‬ ‫ضهل د‬ ‫ل ب وعد ل‬‫قهح وو وقاَ و‬ ‫خل د ح‬ ‫ن و‬ ‫د‬ ‫م‬‫ح‬ ‫ل‬ َ‫ا‬ ‫يِئ‬
‫د‬ ‫ش‬‫و‬ ‫و‬ ‫ق‬ ‫ل‬ ‫ل‬ ‫خ‬
‫د‬ ‫و‬ ِّ‫ي‬ ‫ن‬
‫د‬
‫و‬ ‫ل‬ ‫و‬ ‫د‬ ‫ه ل غ ويِ دلره ل قوب د و‬ ‫و‬ ‫فوهو ال ديِوم يِّعل و و‬
َ‫ن أث دب وت دونا‬ ‫شويِاَحء وو وقاَلوا إ ح د‬ ‫ل ال د‬ ‫ل فحعد ح‬ ‫م أن ت ل‬ ‫ل و و د و ود ل‬
‫و‬ ‫و‬ ‫ه ول غ ويِ دلره ل فو و‬ ‫و‬ ‫و‬
‫ه غ ويِ دوره ل حفيِ أوزل حيِ تت حهح‬ ‫معو ل‬‫قد د أث دب وت دوناَ و‬ ‫عاَحلماَ ل ب حأن ت ل‬ ‫ل و‬ ‫م يِّ ووز د‬ ‫ه لو د‬ ‫أن ت ل‬
‫و‬ ‫و‬ ‫و‬
‫بع‬ ‫دوه ل إ حولىَ غ ويِ درحهح فوك وت و و‬ ‫ماَ ول أع د ل‬ ‫محنيِ و‬ ‫ن ت لعول د و‬ ‫دي أ د‬ ‫سيِ د ح‬
‫ت ويِّاَ و‬ ‫ن ورأيِّ د و‬ ‫فوإ ح د‬
‫ك وو ت ووعاَولىَ ذ حك دلر ل‬
ِ.‫ه‬ ‫عاَحلماَ ل ت ووباَور و‬ ‫ه ت ووعاَولىَ و‬ ‫ل الل ت ل‬ ‫ماَ وزا و‬ ‫و‬

I asked Abu Ja`far al-Baqir (AS): May I be taken as your ransom! I hope that you can tech me.
Prior to creation, did Allah, may His Remembrance be Exalted, know that He was One? Your
followers have a dispute regarding this issue. Some of them say: “The Blessed and Exalted surely
knew that He was alone before He created anything from His Creation/” While others say:
“Verily, the meaning of knowing is doing. Therefore, He knows today that there was no one other
than Him before He created the thngs.” And they say: “If we prove that He has always known
that ere was none but Him, then we have proved that there was other than Him in sempiternity
[azaliyyah]. If you could be so kind, O my Master, to teach me whether the truth is other than
this. Thus, he (AS) wrote: “Allah, the Exalted, has always been All-Knowing, Blessed and Exalted
be His Remembrance.”

12. My father (RA) said: Muhammad ibn Yahya al-`Attar said, on the authority of Muhammad ibn al-
Husayn ibn Abu al-Khattab, on the authority of Ibn Abu `Umayr, on the authority of Hisham ibn Salim,
on the authority of Muhammad ibn Muslim that

‫ه ب حهح‬ ‫ن فوعحل د ل‬
‫م ل‬ ‫عاَحلماَ ل ب ح و‬
‫ماَ ك ووت و‬ ‫م يِّ ووز د‬
‫ل و‬ ‫يِوء غ ويِ دلره ل وو ل و د‬
‫ش د‬ ‫ه وو ول و‬ ‫ن الل ت ل‬ ‫و‬
‫كاَ و‬
ِ.‫ه‬ ‫ماَ ك ووتن و ل‬ ‫ل ك وودن حهح ك وعحل د ح‬
‫مهح ب حهح ب وعدد و و‬ ‫قوب د و‬

I heard Abu Ja`far al-Baqir (AS) say: “Allah was there when there was nothing other than Him.
He has always been All-Knowing of what He has created. Therefore, His Knowledge of thins
before their being is exactly the same as His Knowledge of things after their creation.”

13. Ahmad ibn Muhammad ibn Yahya (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ayyub
ibn Nuh that

‫ن‬
‫كاَ و‬ ‫ل أو و‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫و‬ ‫ع‬ ‫سأ ول لل‬
‫ه‬ ‫ن ع يِّ و د‬ ‫س‬
‫ح و‬
‫و‬
‫ب إ حولىَ أحبيِ ال د و‬ ‫ه ك وت و و‬ ‫أن ت ل‬
‫و‬
‫و‬ ‫ح‬ ‫ح‬ ‫شيِاَوء قوب و و‬
َ‫حتتى‬
‫ك و‬ ‫م ذ ول ح و‬ ‫م يِّ وعدل و د‬
‫شويِاَوء وو ك ووتن ووهاَ أود ل و د‬ ‫خل وقو ادل و د‬ ‫ن و‬ ‫لأ د‬ ‫د‬ ‫م ادل و د و‬ ‫يِّ وعدل و ل‬
‫خل وقو وو و‬
َ‫ما‬ ‫ماَ و‬ ‫عن دد و و‬ ‫خل وقو ح‬ ‫ماَ و‬ ‫م و‬ ‫قوهاَ وو ت وك دوحيِّن ووهاَ فوعول ح و‬ ‫خل د و‬ ‫قوهاَ وو أ ووراد و و‬ ‫خل و و‬ ‫و‬
‫و‬
‫عاَحلماَ ل حباَدل د‬
‫شويِاَحء‬ ‫ه و‬ ‫ل الل ت ل‬ ‫خط دهح ل و د‬
‫م يِّ ووز ح‬ ‫ن فوووقتعو ع ب ح و‬ ‫ماَ ك ووت و‬ ‫عن دد و و‬ ‫ن ح‬ ‫ك ووت و‬
‫خل وقو ادل و د‬ ‫مهح حباَدل و د‬ ‫خل لقو ادل و د‬ ‫قوب و و‬
ِ.‫شويِاَوء‬ ‫ماَ و‬ ‫شويِاَحء ب وعدد و و‬ ‫شويِاَوء ك وعحل د ح‬ ‫ن يِّ و د‬
‫لأ د‬ ‫د‬

34
I wrote to Abu al-Hasan al-Naqi (AS) asking him about Allah, the Mighty and High: “Did He
have knowledge of things before He created them or did He know them only after He created
them?” He (AS) wrote in his own handwriting: “Allah’s knowledge of things was the same before
He created them and after He created them.”

14. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar and
Sa`d ibn `Abd Allah both said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of
his father and al-Husayn ibn Sa`d and Muhammad ibn Khalid al-Barqi, on the authority of Ibn Abu
`Umayr, on the authority of Hisham ibn Salim that

‫و‬ ‫ت ع وولىَ أ وحبيِ ع وب دد ح الل تهح ع فو و‬

‫م‬ ‫قل د ل‬
‫ت ن وعو د‬ ‫ه فو ل‬ ‫ت الل ت و‬ ‫ل حليِ أ ت ون دعو ل‬ ‫قاَ و‬ ‫خل د ل‬ ‫دو و‬
َ‫ك حفيِوها‬ ‫شت ورح ل‬‫ة يِّ و د‬ ‫ف ل‬‫ص و‬ ‫ل هوذ حهح ح‬ ‫صيِلر وقاَ و‬ ‫ميِعل ال دب و ح‬ ‫س ح‬ ‫ت هلوو ال ت‬ ‫قل د ل‬
‫ت فو ل‬ ‫هاَ ح‬
‫ل و‬ ‫وقاَ و‬
‫ة حفيِهح وو‬ ‫م و‬ ‫ل هلوو لنولر ول ظ لل د و‬ ‫ه فو و‬
‫قاَ و‬ ‫ف ت ون دعوت ل ل‬ ‫ن قلل د ل‬
‫ت فوك ويِ د و‬ ‫خللولقو و‬ ‫م د‬‫ال د و‬
‫ل حفيِهح‬ ‫حقب ول وباَط ح و‬ ‫ل حفيِهح وو و‬ ‫جهد و‬ ‫م ول و‬ ‫عل د ل‬‫ت حفيِهح وو ح‬ ‫مود و‬‫حويِاَة ل ول و‬ ‫و‬
‫و‬ ‫و‬
ِ.‫د‬
‫حيِ ح‬
‫س حباَلت تود ح‬‫م التناَ ح‬ ‫عن دد حهح وو أوناَ أع دل و ل‬‫ن ح‬ ‫م د‬ ‫ت ح‬ ‫ج ل‬ ‫خور د‬ ‫فو و‬
I entered into the presence of Abu `Abd Allah al-Sadiq (AS) so he asked me: “Can you describe
Allah?” Hence, I replied, “Yes.” He (AS) said: “Give me your description.” So, I answered, “He is
the All-Hearing and the All-Seeing.” He (AS) explained, “There are attributes which equally
apply to the created.” I asked, “Then how do you describe Him?” Thus, he (AS) said: “He is Light
as there is no darkness in Him. He is Ever-Living as there is no death in Him. He is the
Omniscient as there is no ignorance in Him, and He is the Truth as there is no false in Him.”
Then I left from his presence and I was the most learned of people with regard to Divine Unity.

15. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn Aban said, on the
authority of al-Husayn ibn Sa`d, on the authority of al-Nadr ibn Suwayd, on the authority of `Asin ibn
Humayd, that

‫ن‬‫ل إح ت‬‫قاَ و‬‫مرحيِّدا ل فو و‬ ‫ه ل‬ ‫ل الل ت ل‬ ‫ه لو د‬

‫م يِّ ووز ح‬ ‫ت لو ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫َ قلل د ل‬:‫ل‬ ‫عو د‬
ِ. ‫م أ ووراد و‬
‫عاَحلماَ ل وقاَحدرا ل ث ل ت‬‫ل و‬ ‫ل لو د‬
‫م يِّ ووز د‬ ‫ه بو د‬
‫معو ل‬‫موراد ل و‬ ‫ن إ حتل ل ح ل‬ ‫مرحيِّد و ول يِّ و ل‬
‫كو ل‬ ‫ال د ل‬
Abu `Abd Allah al-Sadiq (AS) saying that I asked him: “Has Allah always existed?”
Thus, he (AS) replied, “Verily, the Willer can only exist if He has a Will. In fact, He has always
been All-Knowing, All-Powerful, then He intended.”

16. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah
al-Kufi said, on the authority of Muhammad ibn Isma`il al-Barmaki, on the authority of al-Husayn ibn
al-Hasan, on the authority of Bakr ibn Salih, on the authority of `Ali ibn Asbat, on the authority of al-
Hasan ibn al-Jahm, on the authority of Bukayr ibn A`yun that

‫فاَ و‬ ‫ت حل وحبيِ ع وب دد ح الل تهح ع ح‬

‫م‬
‫نأ د‬ ‫ح‬ ‫خت ول ح و‬
‫م د‬ ‫ماَ ل‬ ‫ه هل و‬ ‫شيِ تت ل ل‬
‫م ح‬ ‫م الل تهح وو و‬ ‫عل د ل‬ ‫قلل د ل‬
‫سأ وفدعو ل‬
‫ل‬ ‫ل و‬ ‫قو ل‬ ‫ك تو ل‬ ‫ة أ و ول ت وورىَ أ ون ت و‬ ‫شيِ ت ل‬‫م ح‬ ‫س هلوو ال د و‬ ‫و‬ ‫م ل ويِ د‬‫ل ال دعحل د ل‬ ‫ن فو و‬
‫قاَ و‬ ‫قاَ ح‬‫ف و‬
‫مت ت ح‬
‫ل‬
‫ن‬ ‫ل‬
‫قودل و‬ ‫ه فو و‬ ‫ت‬ ‫ل كو و‬ ‫و‬
‫سأفدعو ل‬ ‫قو ل‬ ‫و‬ ‫ت‬ ‫ن و‬ ‫كو و‬
‫ك إح د‬ ‫م الل ل‬ ‫ن ع ول ح و‬ ‫ذا إ ح د‬ ‫ل و‬ ‫ه وو ل ت و ل‬ ‫شاَوء الل ل‬ ‫ذا إ ح د‬
35
 ‫شاَءو ك و و‬
َ‫ما‬ ‫ن ال ت ح‬
‫ذي و‬ ‫شأ د فوإ حوذا و‬
‫شاَوء و‬
‫كاَ و‬ ‫ه لو د‬
‫م يِّ و و‬ ‫و‬
‫ل ع وولىَ أن ت ل‬
‫ه د وحليِ ل‬‫شاَءو الل ت ل‬
‫و‬
ِ.‫ة‬
‫شيِ ت ح‬
‫م ح‬ ‫ساَب حقل ل حل د و‬
‫م الل تهح و‬ ‫عل د ل‬‫شاَوء وو ح‬ ‫و‬

I asked Abu `Abd Allah al-Sadiq (AS): “Are the Knowledge and Will of Allah separate or
united?” Thus, he (AS) replied, The Knowledge of Allah is not the same as the Will of Allah. Do
you not say that you will do something `Allah willing’, yet you do not say that you will do
something `Allah knowing.’ Therefore, your statement `Allah willing’ is a proof that He did not
will it, If He had willed, it would have been as He had willed. Allah’s Knowledge is prior to Allah’s
Will.

17.Al-Husayn ibn Ahmad ibn Idris (RA) said, on the authority of his father, on the authority of
Muhammad ibn `Abd al-Jabbar, on the authority of Safwan ibn Yahya that

‫ن‬‫م و‬ ‫ن الل تهح وو ح‬ ‫م و‬‫ن ادل حوراد وةح ح‬ ‫خب حدرحنيِ ع و ح‬ ‫ن ع أو د‬ ‫س ح‬‫ح و‬ ‫ت حل وحبيِ ال د و‬ ‫قلل د ل‬
‫دو ل و ل‬
‫ه‬ ‫ماَ يِّ وب د ل‬ ‫ميِلر وو و‬ ‫ض ح‬‫ق ال ت‬ ‫خللو ح‬ ‫م د‬ ‫ن ال د و‬ ‫م و‬ ‫ل ادل حوراد وة ل ح‬ ‫قاَ و‬‫ل فو و‬ ‫ق وقاَ و‬ ‫ح‬ ‫خللو‬ ‫م د‬ ‫ال د و‬
‫ه ول‬ ‫ك من ال دفعل و أ و‬
‫داث ل ل‬ ‫ح و‬ ‫ه إح د‬ ‫ل فوإ حوراد وت ل ل‬‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫و‬ ‫م‬
‫ح‬ َ‫ما‬
‫ت‬ ‫ب وعدد و ذ ول ح و ح و ح د ح و‬
‫م وو ول يِّ وت و و‬ ‫و‬
‫ت‬ ‫فاَ ل‬ ‫ص و‬ ‫فك تلر وو هوذ حهح ال د‬ ‫ه ول يِّ لوردوي وو ول يِّ وهل د‬ ‫ك حلن ت ل‬ ‫غ ويِ دلر ذ ول ح و‬
‫ل ول‬ ‫فعد ل‬ ‫يِ ال د ح‬ ‫ق فوإ حوراد وة ل الل تهح ه ح و‬ ‫ت ال د و د‬
‫خل ح‬ ‫فاَ ح‬ ‫ص و‬ ‫ن ح‬ ‫م د‬‫يِ ح‬ ‫ه وو ه ح و‬ ‫ة ع ون د ل‬ ‫فيِ ت ل‬
‫من د ح‬
‫و‬
‫ن وو ول‬ ‫ساَ ل‬ ‫ق ب حل ح و‬ ‫د‬ ‫و‬
‫ظ و وو ل ن لط ل‬ ‫ف ل‬ ‫ن ب حول ل و د‬ ‫كو ل‬ ‫ن فويِ و ل‬ ‫ه كل د‬ ‫ل لو ل‬‫قو ل‬ ‫ْ يِّ و ل‬-‫ك‬ ‫غ ويِ دلر ذ ول ح و‬
‫ه ب حول ك ويِ د ل‬
‫ف‬ ‫ماَ أن ت ل‬ ‫ك كو و‬ ‫ف ل حذ ول ح و‬ ‫فك درل وو ول ك ويِ د و‬ ‫مةل وو ول ت و و‬ ‫ِ ه ح ت‬.
I enquired from Abu al-Hasan al-Kazim (AS): “Inform me about the Will. Is it a part of Allah or
is it of the Creation? Hence, he (AS) answered, The will is part of the created conscience, and it
manifest itself in action. As for Will of Allah, the Mighty and High, then it is His Making [ihdath]
and none other than that because He does not reflect, does not imagine, and does not think. These
attributes cannot be applied to Him as they are attributes of creation. Thus, Allah’s Will is action
and nothing else. He says to it: “Be and it is,” without a word or speech expressed by tongue, by
imagination or by thought. His Will is expressed without form in the same way that He is without
form.

18. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn
Khalid, on the authority of is father, on the authority of Ibn Abu `Umayr, on the authority of Ibn
Udhaynah, on the authority of Muhammad ibn Muslim that

‫حد وث و ل‬
ِ.‫ة‬ ‫م د‬
‫ة ل‬
‫شيِ ت ل‬
‫م ح‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫َ ال د و‬:‫ل‬ ‫عو د‬
Abu `Abd Allah al-Sadiq (AS) said: “The will is accidental [muhdathah].”

19. My father (may Allah have mercy on him) said: `Ali ibn Ibrahim said, on the authority of his father,
on the authority of Ibn Abu `Umayr, on the authority of `Umar ibn Udhaynah, that

36
 ‫خل وقو‬ ‫سوهاَ ث ل ت‬
‫م و‬ ‫ف ح‬
‫ة ب حن و د‬
‫شيِ ت و‬ ‫ه ال د و‬
‫م ح‬ ‫خل وقو الل ت ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫َ و‬:‫ل‬ ‫عو د‬
ِ. ‫شيِ تةح‬
‫م ح‬ ‫ادل و د‬
‫شويِاَوء حباَل د و‬
Abu `Abd Allah al-Sadiq (AS) said: “Allah created the Will itself, then created everything by
means of the Will.”

The Compiler of this book (RA) says: If we attribute Allah, the Blessed and Exalted, with Attributes of
Essence, then each one of these attributes negates its opposite. Thus, when we say: He is Ever-Living,
we have negated from Him the opposite of life, which is death. When we say: He is all-Knowing; we
have negated from Him the opposite of knowledge, which is ignorance. When we say: He is All-
Hearing; we negate from Him the opposite of hearing, which is deafness. When we say: He is All-
Seeing; we negate from Him the opposite of seeing, which is blindness. When we say: He is the
Honorable; we negate from Him the opposite of honor, which is dishonor.
When we say: He is the All-Wise; we negate from Him the opposite of wisdom, which is error. When we
say: He is the Self-Sufficient; we negate from Him the opposite of self-sufficiency, which is neediness.
When we say: He is Just; we negate from Him oppression and tyranny. When we say: He is the
Forbearing; we negate from Him impatience. When we say: He is the Omnipotent; we negate from Him
incapability. If we did not do that we would have proved Him with things that have always been with
Him. When we say “He has always been Ever-Living, All-Knowing, All-Hearing, All-Seeing,
Honorable, All-Wise, Self-Sufficient, Sovereign, Forbearing, Just, and Generous [karim]” we have used
these Attributes of Essence in order to negate their opposites.
We have proved that Allah has always been the One and Only. The Intent, the Will, the Pleasure, the
Wrath or any of the other Attributes of Action are of the same intensity as the Attributes of Essence
because it is not permissible to say: Allah has always been the Intender and the Willer, like it is
permissible to say: Allah has always been Omnipotent and All-Knowing.

37
38
 Chapter Five
Chapter Twenty-One in Al – Tawhid : Meaning of Scoffing, Mockery,
Planning and Deception of Allah – 1 tradition

21 ‫م و‬
‫ه م‬‫من م ه‬ ‫خرر الل ل ه‬
‫ه خ‬ ‫س خ‬ ‫باب تفسير قوله عز و جل ر‬
‫م و قوله عز و جل‬ ‫ه م‬ ‫ئ بخ خ‬ ‫ز ه‬ ‫ه خ‬ ‫ست ر م‬
‫ه ير م‬ ‫قوله عز و جل الل ل ه‬
‫ن و قوله‬ ‫ري ر‬‫خي مهر املمْاك خ خ‬ ‫ه ر‬ ‫و الل ل ه‬ ‫ه ر‬ ‫مك ررر الل ل ه‬ ‫مك رهروا ر‬
‫و ر‬ ‫و ر‬
‫ر‬
‫م‬‫ه م‬‫ع ه‬‫و خاخد ه‬ ‫ه ر‬
‫و ه‬ ‫ه ر‬ ‫ن الل ل ر‬ ‫عو ر‬ ‫عز و جل هيخاخد ه‬

The Commentary of Verse 79 of Chapter 9 the Repentance [al-Tawbah], 15 of Chapter 2

the Cow [al-Baqarah], 54 of Chapter 3 the family of `Imran [Ali `Imran], 142 of Chapter 4
the Women [al-Nisa’] Allah will pay them back their scoffing. 1 Allah shall pay them back
their mockery.2 And they planned and Allah (also) planned, and Allah is the best of
planners.3 Hypocrites strive to deceive Allah, and He shall requite their deceit to them. 4

1. Muhammad ibn Ibrahim ibn Ahmad ibn Yunus al-Mu`adhi said: Ahmad ibn Muhammad ibn
Sa`id al-Kufi al-Hamadani said: `Ali ibn al-Hasan ibn `Ali ibn Fuddal on the authority of his
father that

‫سأ و‬
‫ل الل تهح‬ ‫د د ح‬ ‫و‬ ‫و‬ ‫ق‬ ‫ن‬ ‫و‬ ‫ع‬ ‫و‬
‫ل و‬ ‫م‬
‫د‬ ‫ه‬ ‫د‬ ‫ن‬ ‫م‬
‫ح‬ ‫ه‬
‫ل‬ ‫ت‬ ‫ل‬‫ال‬ ‫ر‬
‫و‬ ‫خ‬
‫ح‬ ‫س‬
‫و‬ ‫و‬
‫ل‬ ‫ج‬
‫و‬ ‫و‬ ‫و‬ ‫ز‬
‫ت‬ ‫و‬ ‫ع‬ ‫ح‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫ل‬ ‫و‬
‫د د ح‬ ‫و‬ ‫ق‬ ‫ن‬ ‫و‬ ‫ع‬ ‫ه‬
‫ل‬ ‫ل‬ ‫ت‬‫د‬ ‫ل‬ ‫و‬
‫ه وو‬‫مك وور الل ت ل‬ ‫مك ولروا وو و‬ ‫ن قوودل حهح وو و‬ ‫م وو ع و د‬ ‫ست وهدزحئل ب حهح د‬ ‫ل الل ت ل‬
‫ه يِّ و د‬ ‫ج و‬ ‫ع وتز وو و‬
‫ك وو‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫م فو و‬
‫قاَ و‬ ‫ه وو هلوو خاَد حع لهل د‬ ‫ن الل ت و‬ ‫عو و‬ ‫ن قوودل حهح ليِّخاَد ح ل‬ ‫عو د‬
‫ه ع وتز وو‬ ‫خاَد حع ل وو ل وك حن ت ل‬ ‫مك للر وو ول يِّ ل و‬ ‫ست وهدزحئل وو ول يِّ و د‬ ‫خلر وو ول يِّ و د‬ ‫س و‬ ‫ت ووعاَولىَ ول يِّ و د‬
‫مك درح وو‬ ‫جوزاوء ال د و‬ ‫ست حهدوزاحء وو و‬ ‫جوزاوء احل د‬ ‫خرحيِّ تةح وو و‬ ‫س د‬ ‫جوزاوء ال د‬ ‫م و‬ ‫جاَزحيِّهح د‬ ‫ل يِّ ل و‬ ‫ج ت‬ ‫و‬
ِ.ِ. ‫ن ع لل لويا ل ك وحبيِرا ل‬ ‫مو و‬ ‫ظاَل ح ل‬ ‫ل ال ت‬ ‫قو ل‬ ‫ماَ يِّ و ل‬ ‫ه عو ت‬ ‫خد حيِّعوةح ت ووعاَولىَ الل ت ل‬ ‫ال د و‬

I asked `Ali ibn Musa al-Rida (AS) about the Word of Allah, the Mighty and High: Allah
will pay them back their scoffing, and about His Word: Allah shall pay them back their
mockery, and about His Word: And they planned and Allah (also) planned, and about
His Word They strive to deceive Allah, and He shall requite their deceit to them.
Consequently, he (AS) replied, “Verily, Allah, the Blessed, does not scoff, mock, plan or
deceive. However, He, the Mighty and High, will punish them for scoffing, mockery,
planning, and deception. Exalted is Allah, the Elevated, and the Great, from the words
of the unjust.”
1
Translator’s Note Qur`an: 9:79.
2
Translator’s Note Qur`an: 2:15.
3
Translator’s Note Qur`an: 3:54.
4
Translator’s Note Qur`an: 4:142.
39
 Chapter Six
Chapter Twenty-Five in Al – Tawhid : Ma`na Yad Allah Maghlulah The
Meaning of Allah’s Hand is Tied Up – 2 traditions

‫هوده ي رده الل ل خ‬

‫ه‬ ‫ت ال مي ر ه‬
‫و قال ر خ‬
‫باب معنى قوله عز و جل ر‬
‫عهنوا خبمْا قاهلوا ب ر م‬ ‫و له خ‬ ‫ر‬
‫ل ريداهه‬ ‫م ر‬ ‫ه م‬ ‫دي خ‬ ‫غل ل م‬
‫ت أي م خ‬ ‫غهلول ر ة‬
‫ة ه‬ ‫م م‬
‫ر‬
‫ن‬ ‫سو ر‬
‫طتا خ‬ ‫مب م ه‬‫ر‬

And the Jews say: The hand of Allah is tied up! Their hands shall be shackled and they
shall be cursed for what they say. Nay, both His Hands are spread out. (Quran 5 : 6)

1. My father (RA) that Sa`d ibn `Abd Allah said: Ahmad ibn Abu `Abd Allah al-Baqi said on the
authority of his father, on the authority of `Ali ibn Nu`man, on the authority of Ishaq ibn
`Ammar, on the authority of someone who heard it on the authority of Abu `Abd Allah (AS) that

‫و‬ ‫سمعه ع و و‬
‫ْ وو‬-‫ل‬ ‫ج ت‬ ‫ل الل تهح ع وتز وو و‬ ‫َ حفيِ قوود ح‬:‫ل‬ ‫ه وقاَ و‬ ‫ن أحبيِ ع وب دد ح الل تهح ع أن ت ل‬ ‫د‬ ‫و ح و ل‬
‫و‬
‫م وقاَللوا قود د‬ ‫ذا وو ل وك حن تهل د‬ ‫ه هوك و و‬ ‫م يِّ وعدلنوا أن ت ل‬ ‫ة لو د‬ ‫مغدللول و ل‬ ‫ت ال ديِ ولهود ل يِّ ود ل الل تهح و‬ ‫قاَل و ح‬
‫ه ت وك دذ حيِّباَ ل‬ ‫و‬
‫جولل ل ل‬ ‫ل و‬ ‫ج ت‬ ‫ه و‬ ‫ل الل ت ل‬ ‫قاَ و‬ ‫ص فو و‬ ‫ق ل‬ ‫مرح فوول يِّ وزحيِّد ل وو ول يِّ ون د ل‬ ‫ن ادل د‬ ‫م و‬ ‫فوورغ و ح‬
‫و‬ ‫د‬ ‫ل‬ ‫ل‬ ‫ْ غ لل تت أ و‬-‫قول حهم‬
‫فق ل‬ ‫ن يِّ لن د ح‬‫ح‬ َ‫طتا‬ ‫سو‬ ‫ل‬ ‫د‬ ‫ب‬ ‫م‬
‫و‬ ‫ل‬ ‫ه‬ ‫يِّدا‬
‫و‬ ‫ل‬ ‫و‬ ‫ب‬ ‫لوا‬ َ‫قا‬ َ‫بما‬ ‫ح‬ ‫نوا‬ ‫ل‬ ‫ح‬ ‫ع‬ ‫ل‬ ‫و‬
‫ح و‬ ‫م‬
‫د‬ ‫ه‬ ِّ‫ي‬‫ح‬ ‫د‬ ‫د‬ ِّ‫ي‬ ‫د‬ ‫لح و د ح د‬
‫و‬
َ‫ه ما‬ ‫حوا الل ت ل‬ ‫م ل‬ ‫ْ يِّ و د‬-‫ل‬ ‫قو ل‬ ‫ل يِّ و ل‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫محع الل ت و‬ ‫س و‬ ‫م تو د‬ ‫ف ويِّشاَلء أ ل و د‬ ‫ك ويِ د و‬
‫ل‬
ِ. ‫ب‬ ‫كتاَ ح‬ ‫م ال د ح‬ ‫عن دد وه ل أ د‬ ‫ت وو ح‬ ‫ويِّشاَلء وو يِّ لث دب ح ل‬
Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah: `And the Jews
say: The hand of Allah is tied up!’ He said: They do not mean that literally. What they
mean is that ”His Command is complete.” Therefore, His Bounties do not increase nor
decrease. So Allah, exalted by His glory, demonstrated the error of their view that their
hands shall be shackled and they shall be cursed for what they say. Nay, both His
hands are spread out, He expends as He pleases. Have you not heard Allah, the Mighty
and High say: Allah makes to pass away and establishes what He pleases, and with Him
is the basis of the Book?1

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said on the authority of Muhammad ibn `Isa, on the authority of al-Mashriqi, on the
authority of `Abd Allah ibn Qays that

1
Translator’s Note: Qur`an: 13:39.
40
 ‫ل بو د‬
‫ل ويِّداه ل‬ ‫قو ل‬ ‫ه يِّ و ل‬
‫معدت ل ل‬‫س ح‬
‫َ و‬:‫ل‬ ‫ضْاَ ع وقاَ و‬ ‫ن الدر و‬ ‫س‬‫و‬ ‫ح‬
‫و‬ ‫ن أ وحبيِ ال د‬ ‫عو د‬
‫و‬ ‫ح‬
‫ل ول‬ ‫دي إ حولىَ يِّ ود حهح فو و‬
‫قاَ و‬ ‫ت ب حيِ و ح‬‫شدر ل‬ ‫ذا وو أ و‬‫ن هوك و و‬ ‫دا ح‬‫ه يِّ و و‬‫ت لو ل‬‫قل د ل‬
‫ن فو ل‬ ‫طتاَ ح‬‫سو و‬ ‫مب د ل‬
‫و‬
ِ.َ‫خللوقلا‬ ‫م د‬ ‫ن و‬ ‫ذا ل و و‬
‫كاَ و‬ ‫ن هوك و و‬ ‫كاَ و‬‫ل وود و‬
Abu al-Hasan al-Rida (AS) said: “Nay, both His Hands are spread out.” So I asked him
“Does He have hands like this? And I pointed with my hand to his hand. Consequently,
he replied, “No, for if that were the case, He would have been created.”

41
 Chapter Seven
Chapter Twenty-Six in Al – Tawhid : Ma`na Ridahu wa-Sakhatuhu
The Meaning of His Pleasure and His Anger – 4 traditions

‫باب معنى رضاه عز و جل و سخطه‬

1. My father (may Allah have mercy on him) said: Ahmad ibn Idris related to me on the
authority of Ahmad ibn Abu `Abd Allah, on the authority of Muhammad ibn `Isa al-Yaqtini, on
the authority of al-Mashriqi, on the authority of Hamzah ibn al-Rabi`, on the authority of one he
mentioned that

‫و‬
‫ن ع لب ويِ دد ل‬ ‫ملرو ب د ل‬‫ل ع ول ويِ دهح ع و د‬ ‫خ و‬ ‫فرل ع إ حذ د د و و‬ ‫جعد و‬
‫س أحبيِ و‬ ‫جل ح ح‬ ‫م د‬ ‫ت حفيِ و‬ ‫ك لن د ل‬
‫حل ح د‬
‫ل‬ ‫ن يِّ و د‬ ‫م د‬ ‫ْ وو و‬-َ‫ك وو ت ووعاَولى‬ ‫ل الل تهح ت ووباَور و‬ ‫ك قوود ل‬‫دا و‬ ‫ت فح و‬ ‫جعحل د ل‬ ‫ه ل‬ ‫ل لو ل‬
‫قاَ و‬ ‫فو و‬
‫قاَ و و‬
‫فرل ع هلوو‬ ‫جعد و‬ ‫ل ألبو و‬ ‫ب فو و‬ ‫ض ل‬ ‫ك ال دغو و‬ ‫ماَ ذ ول ح و‬ ‫هوىَ و‬ ‫قد د و‬ ‫ضحبيِ فو و‬ ‫ع ول ويِ دهح غ و و‬
‫قاَب يِّاَ ع ومرو إنه من زع و و‬
‫يِءل‬‫ش د‬ ‫ن و‬ ‫م د‬ ‫ل ح‬ ‫ل وزا و‬ ‫ج ت‬‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫مأ ت‬ ‫د ل حت ل و د و و‬ ‫ال دعح و ل و‬
‫فدزه ل‬ ‫ل ول يِّ و د‬
‫ست و ح‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫ق إح ت‬ ‫خللو ل‬ ‫م د‬
‫ة و‬ ‫ف و‬ ‫ص و‬
‫ه ح‬‫ف ل‬‫ص و‬
‫قد د و و و‬ ‫يِلء فو و‬ ‫ش د‬ ‫إ حولىَ و‬
‫يِلء وو ول يِّ لغويِ دلر ل‬
ِ.‫ه‬ ‫ش د‬ ‫و‬

I was in the presend of Abu Ja`far al-Baqir (AS) when `Amr ibn `Ubayd entered and
aked, “May I be your ransom! What is the wrath which is referred to in the Word of
Allah, the Blessed and Exalted: And to whomsoe ver My Wrath is due shall perish
indeed?1 Thus, Abu Ja`far (AS) replied. O `Amr! That is punishment. Verily, whoever
claims that Allah, the Mighty and High, declines from one thing to another, then he has
certainly given Him an attribute of the created. Verily, nothing instigates Allah, the
Mighty and High, and nothing modifies Him.

2. And with this chain of narrations, on the authority of Ahmad ibn Abu `Abd Allah, on the
authority of his father, who eliminated the source of report 2 to Abu `Abd Allah (AS) that

َ‫فونا‬ ‫س ل‬ ‫ماَ آ و‬ ‫ل فول و ت‬ ‫ج و‬ ‫ل الل تهح ع وتز وو و‬ ‫ح‬ ‫د‬ ‫ه إ حولىَ أ وحبيِ ع وب دد ح الل تهح ع حفيِ قوو‬ ‫ورفوعو ل‬
‫و‬ ‫د‬
‫فوناَ وو ل وك حن ت ل‬
‫ه‬ ‫س ح‬ ‫ف ك وأ و‬ ‫س ل‬ ‫ك وو ت ووعاَولىَ ول يِّ وأ و‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫مناَ وقاَ و‬ ‫ق د‬‫ان دت و و‬
‫د‬ ‫خل وقو أ وودل حويِاَوء ل حن و د‬
‫ن‬
‫مد وب تلرو و‬ ‫ن ل‬ ‫خللولقو و‬ ‫م د‬ ‫م و‬ ‫ن وو هل د‬ ‫ضْود و‬ ‫ن وو يِّ ودر و‬ ‫فو و‬ ‫س ل‬‫سهح يِّ وأ و‬ ‫ف ح‬ ‫و‬
‫ك‬‫خطاَ ل وو ذ ول ح و‬ ‫س و‬ ‫سهح و‬ ‫ف ح‬ ‫م ل حن و د‬ ‫خط وهل د‬ ‫س و‬ ‫ضْىَ وو و‬ ‫سهح رح ل‬ ‫ف ح‬ ‫م ل حن و د‬ ‫ضْاَهل د‬ ‫ل رح و‬ ‫جعو و‬ ‫فو و‬
‫ك وو‬ ‫صاَلروا ك وذ ول ح و‬ ‫ك و‬ ‫عاَة و إ حل ويِ دهح وو ادل ود حتلوء ع ول ويِ دهح فول حذ ول ح و‬ ‫م الد د و‬ ‫جعول وهل ل‬ ‫ه و‬ ‫و‬
‫حلن ت ل‬
‫ن هو و‬
‫ذا‬ ‫ك‬‫و‬ ‫ل‬ ‫و‬ ‫ه‬ ‫ق‬ ‫د‬ ‫ل‬ ‫خ‬
‫و‬ َ‫لى‬ ‫و‬ ‫إ‬ ‫ل‬
‫ل‬ ‫ص‬ ِّ‫ي‬ َ‫ما‬ ‫و‬ ‫ك‬ ‫ه‬ ‫ت‬ ‫ل‬ ‫ال‬ َ‫لى‬‫و‬ ‫إ‬ ‫ل‬‫ل‬ ‫ص‬ ِّ‫ي‬ ‫و‬
‫ك‬ ‫ح‬ ‫ل‬‫و‬ ‫ذ‬ ‫ن‬ ‫ل ويِس أ و‬
‫د‬ ‫ح‬ ‫و‬ ‫ح‬ ‫ح‬ ‫ح‬ ‫ح‬ ‫و‬ ‫و‬ ‫ح‬ ‫ح‬ ‫ح‬ ‫و‬ ‫ت‬ ‫د و‬
1
Translator’s Note: Qur`an: 20:81.
2
Translator’s Note: Such a report is named [marfu`] in traditional sciences.
42
 ‫قد د‬ ‫ن حليِ وول حيِ ياَ ل فو و‬ ‫هاَ و‬ ‫ن أو و‬ ‫د‬ ‫م‬
‫و‬ ‫ل‬ َ‫ا‬ ‫يِّض‬‫د‬
‫ل أو‬ ‫ك وو قود د وقاَ و‬ ‫ن ذ ول ح و‬ ‫م د‬ ‫ل ح‬ ‫ماَ وقاَ و‬ ‫معدونىَ و‬ ‫و‬
‫و‬
‫سو و‬
‫ل‬ ‫ن يِّ لط ححع التر ل‬ ‫م د‬ ‫ل أديِّضاَ ل و‬ ‫عاَحنيِ إ حل ويِ دوهاَ وو وقاَ و‬ ‫حاَورب وةح وو د و و‬ ‫م و‬ ‫وباَوروزحنيِ حباَل د ل‬
‫قد وأطاَع و الل ته و وقاَ و و‬
‫ن الل ت و‬
‫ه‬ ‫ك إ حتنماَ ليِّباَيِّ حلعو و‬ ‫ن ليِّباَيِّ حلعون و و‬ ‫ن ال تذ حيِّ و‬ ‫ل أديِّضاَ ل إ ح ت‬ ‫و و‬ ‫فو و د‬
‫ب وو‬ ‫ض ل‬ ‫ضْاَ وو ال دغو و‬ ‫ذا الدر و‬ ‫ك وو هوك و و‬ ‫ت لو و‬ ‫ماَ ذ وك ودر ل‬ ‫ه ع وولىَ و‬ ‫شب دهل ل‬ ‫ذا وو ح‬ ‫ل هو و‬ ‫وو ك ل د‬
َ‫ل إ حولى‬ ‫ص ل‬ ‫ن يِّ و ح‬ ‫كاَ و‬ ‫ك وو ل وود و‬ ‫ل ذ ول ح و‬ ‫شاَك ح ل‬ ‫ماَ يِّ ل و‬‫م ت‬ ‫شويِاَحء ح‬ ‫ن ادل و د‬ ‫و‬ ‫م‬
‫ماَ ح‬ ‫غ ويِ دلرهل و‬
‫شأ و‬ ‫ماَ وو أ ون د و‬ ‫و‬ ‫و‬
‫جاَوز‬ ‫ماَ ل و و‬ ‫و‬ ‫ل‬ ‫ه‬ ‫حد وث وهل و‬ ‫ذي أ د‬ ‫جلر وو هلوو ال ت ح‬ ‫ض و‬ ‫ف وو ال ت‬ ‫س ل‬ ‫ن ادل و‬ ‫مك وود ح‬ ‫ال د ل‬
‫و‬ ‫قاَئ ح و‬
‫جلر وو‬ ‫ض و‬ ‫ه ال ت‬ ‫خل و ل‬ ‫ه إ حوذا د و و‬ ‫ماَ حلن ت ل‬ ‫وماَ ل و‬ ‫ن يِّ وحبيِد ل يِّ دو‬‫مك وود و‬ ‫ن ال د ل‬ ‫ل إح ت‬ ‫قو و‬ ‫ن يِّ و ل‬ ‫لأ د‬ ‫لح و ل‬
‫ن ع ول ويِ دهح ادل حوباَد وة ل وو‬ ‫م د‬ ‫م يِّ لؤ د و‬ ‫ه الت تغدحيِيِلر ل و د‬ ‫خل و ل‬‫ه الت تغدحيِيِلر وو إ حوذا د و و‬ ‫خل و ل‬ ‫ب دو و‬ ‫ض ل‬ ‫ال دغو و‬
‫قاَد حلر‬ ‫ن وو ول ال د و‬ ‫مك ووت ح‬ ‫ن ال د ل‬ ‫م و‬ ‫ن ح‬ ‫مك وود ل‬ ‫ف ال د ل‬ ‫م يِّ لعدور ح‬ ‫ك لو د‬ ‫ك ك وذ ول ح و‬ ‫ن ذ ول ح و‬ ‫كاَ و‬ ‫ل وود و‬
‫ل‬‫قود ح‬ ‫ذا ال د و‬ ‫ن هو و‬ ‫ه عو د‬ ‫ق ت ووعاَولىَ الل ت ل‬ ‫خللو ح‬ ‫م د‬ ‫ن ال د و‬ ‫م و‬ ‫خاَل حقل ح‬ ‫دورح وو ول ال د و‬ ‫ق ل‬ ‫م د‬ ‫ن ال د و‬ ‫م و‬ ‫ح‬
‫جةل‬ ‫حاَ و‬ ‫ن ول ل ح و‬ ‫كاَ و‬ ‫جةل فوإ حوذا و‬ ‫حاَ و‬ ‫شويِاَحء ول ل ح و‬ ‫خاَل حقل ل حدل و د‬ ‫ع لل لويا ل ك وحبيِرا ل هلوو ال د و‬
ِ. ‫ه‬ ‫شاَوء الل ت ل‬ ‫ن و‬ ‫ك إح د‬ ‫م ذ ول ح و‬ ‫ف حفيِهح وفاَفدهو د‬ ‫حد د وو ال دك ويِ د ل‬ ‫ل ال د و‬ ‫حاَ و‬ ‫ست و و‬ ‫ا د‬
Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah, the Mighty and
High: Then when they displeased Us, We inflicted retribution on them. 1 He (AS) said:
Verily, Allah, the Blessed and Exalted, is not displeased like our displeasure. However,
He has created Guardians who are displeased and pleased. They are created and
reflect. Thus, He has places His Own Pleasure in their pleasure and His Own Anger in
their displeasure. This is because He has made them Callers to Him and Guides to Him.
That is why they have become like that and it does not reach Allah like it does to His
Creation. Rather, this is the meaning of what He has said. He has also said: “Whoever
disrespects My Guardian, wages war upon Me to which I will respond.” He has also
said: `Whoever obey the Messenger, he indeed obeys Allah.’ 2 And He also said: `Surely
those who swear allegiance to you do but swear allegiance to Allah.’ 3 All of this and its
likes are as I mentioned them to you. Such is the case with pleasure and anger and
things that are similar to these two. If displeasure and annoyance were to reach the
Creator, while He brought them about and originated them, it would be permissible to
say: “The Creator will become extinct one day, because if annoyance and anger can
affect Him, then change can affect Him, and if change can affect Him, then He is not
safe from annihilation.” If that were the case, then the Creator could not be
distinguished from the created, nor the All-Powerful from the overpowered, not the
Creator from the Created. Exalted is Allah, the Elevated and Great, from this statement.
He is the Creator of All Things, but in need of nothing. Hence, if there is no nee, then a
boundary is impossible, and so is quality. Try to understand this, if Allah wills.

3. Muhammad ibn Musa ibn al-Mutawakkil (may Allah be pleased with him) said: `Ali ibn
Ibrahim ibn Hashim said, on the authority of his father, on the authority of al-`Abbas ibn `Amr
al-Fuqaymi, on the authority of Hisham ibn al-Hakam that

1
Translator’s Note: Qur`an: 43:55.
2
Translator’s Note: Qur`an: 4:80.
3
Translator’s Note: Qur`an: 48:10.
43
 ‫ل أ ووباَ ع وب دد ح الل ت‬ ‫أ ون رجلل سأ و‬
‫ضْىَ وو‬ ‫ه رح ل‬ ‫ك وو ت ووعاَولىَ ل و ل‬ ‫ن الل تهح ت ووباَور و‬ ‫ح‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫و‬ ‫و‬ ‫ت و ل‬
‫ن وو‬ ‫خللوحقيِ و‬ ‫م د‬ ‫ن ال د و‬ ‫م و‬ ‫جد ل ح‬ ‫ماَ ليِّو و‬ ‫ك ع وولىَ و‬ ‫س ذ ول ح و‬ ‫م وو ل ويِ د و‬ ‫ل ن وعو د‬ ‫قاَ و‬ ‫ط فو و‬ ‫خ ل‬ ‫س و‬ ‫و‬
َ‫ل إ حولى‬ ‫و‬
‫حاَ ل‬ ‫ن و‬ ‫م د‬ ‫ه ح‬ ‫قل ل ل‬ ‫ل ع ول ويِ دهح فويِ ون د ل‬ ‫خ ل‬ ‫ل يِّ ود د ل‬ ‫خاَ ل‬ ‫ب دح و‬ ‫ض و‬ ‫ضْاَ وو ال دغو و‬ ‫ن الدر و‬ ‫كأ ت‬ ‫ذ ول ح و‬
‫ل‬‫خ و‬ ‫مد د و‬ ‫قوناَ ول و‬ ‫خاَل ح ل‬ ‫ل وو و‬ ‫خ ل‬ ‫مد د و‬ ‫شويِاَحء حفيِهح و‬ ‫ب ل حدل و د‬ ‫مورك ت ل‬ ‫ل ل‬ ‫م ل‬ ‫معدت و و‬ ‫ل ل‬ ‫حاَ ل‬ ‫و‬
‫و‬ ‫و‬ ‫و‬
‫ه وو‬ ‫واب ل ل‬ ‫ضْاَه ل ث و و‬ ‫معدونىَ فورح و‬ ‫حد حيد ال د و‬ ‫ت وو أ و‬ ‫ذا ح‬ ‫حد حيد ال ت‬ ‫حد ل أ و‬ ‫شويِاَحء حفيِهح ووا ح‬ ‫ل حدل د‬
‫ل‬
‫حاَ ل‬ ‫ن و‬ ‫م د‬ ‫ه ح‬ ‫قل ل ل‬
‫ه وو يِّ ون د ل‬ ‫ج ل‬‫ه فويِ لهويِ د ل‬ ‫خل ل ل‬ ‫دا و‬ ‫يِلء يِّ وت و و‬ ‫ش د‬ ‫ن غ ويِ درح و‬ ‫م د‬ ‫ه ح‬ ‫قاَب ل ل‬ ‫ع و‬ ‫ه ح‬ ‫خط ل ل‬ ‫س و‬ ‫و‬
‫ن وو هلوو‬ ‫جيِ و‬ ‫حوتاَ ح‬ ‫م د‬ ‫ن ال د ل‬ ‫جزحيِّ و‬ ‫ن ال دوعاَ ح‬ ‫خللوحقيِ و‬ ‫م د‬ ‫ة ال د و‬ ‫ف ل‬‫ص و‬‫ك ح‬ ‫ن ذ ول ح و‬ ‫ل فوإ ح ت‬ ‫حاَ ل‬ ‫إ حولىَ و‬
َ‫ما‬‫م ت‬ ‫يِءل ح‬ ‫ش د‬ ‫ة ب حهح إ حولىَ و‬ ‫ج و‬ ‫حاَ و‬ ‫ذي ول و‬ ‫قوحيد ال دعوزحيِّلز ال ت ح‬ ‫ك وو ت ووعاَولىَ ال د و‬ ‫ت ووباَور و‬
‫ن غ ويِ درح‬ ‫م د‬ ‫شويِاَوء ح‬ ‫خل وقو ادل و د‬ ‫ماَ و‬ ‫ن إ حل ويِ دهح إ حن ت و‬ ‫جو و‬ ‫حوتاَ ل‬ ‫م د‬‫ميِعاَ ل ل‬ ‫ج ح‬ ‫ه و‬ ‫ق ل‬ ‫خل د ل‬ ‫خل وقو وو و‬ ‫و‬
ِ.َ‫داعلا‬ ‫خت حوراعاَ ل وو اب دت ح و‬ ‫با د‬ ‫سب و ل‬ ‫جةل وو ول و‬ ‫حاَ و‬ ‫و‬
A man asked Abu `Abd Allah al-Sadiq (AS) whether Allah, the Blessed and Exalted, feels
pleasure or anger. Thus, he (AS) replied, Yes; however, it is not like the pleasure or
anger found in created beings. Unlike human beings, pleasure and anger do not change
Allah from one emotional state to another. Human beings are operated and composed.
Things can affect human beings, while things cannot affect our Creator. He is One in
Essence and Concept. Thus, His Pleasure is His Reward, and His Anger is His
Punishment, without anything interfering with Him so as to ridicule Him and transform
Him from one sate to another. Emotional changes are an attribute of the crated, the
helpless, and the needy. While He, the Blessed and Exalted, is the Supreme and the
Honorable, who has no need from any of His Creation although all of His Creation is in
need of Him. Verily, He created everything without any need to create or innovate.

4. Ahmad ibn al-Hasan al-Qittan said: al-Hasan ibn `Ali al-Sakkari said: Muhammad ibn
Zakariyya al-Jawhari said, on the authority of Ja`far ibn Muhammad ibn `Umrah, on the
authority of his father that

‫سأ و‬
‫ل الل تهح‬ ‫سو‬
‫و و ل ح‬ ‫ر‬ ‫ن‬ ‫د‬ ‫ب‬‫ا‬ َ‫يِّا‬
‫و‬ ‫ه‬‫و‬
‫ل ل‬ ‫ل‬ ‫ت‬ ‫د‬ ‫ل‬ ‫ل‬ ‫ق‬‫و‬ ‫ف‬ ‫ع‬ ‫ل‬ ‫د‬ ‫م‬ ‫ح‬
‫و‬
‫و و ل ت‬‫م‬ ‫ن‬ ‫د‬ ‫ب‬ ‫ر‬ ‫و‬ ‫ف‬ ‫د‬ ‫ع‬ ‫ج‬
‫و‬ ‫و‬ ‫ق‬ ‫ح‬ ‫د‬ َ‫صا‬‫ت‬ ‫ال‬ ‫ت‬‫و ل‬ ‫د‬ ‫ل‬
‫م وو‬ ‫ع‬ ‫ن‬ ‫و‬
‫ل‬ َ‫قا‬
‫و‬ ‫و‬ ‫ف‬ ‫ل‬
‫ط‬ ‫خ‬‫و‬ ‫س‬ ‫و‬ َ‫ضْى‬ ‫ر‬ ‫ه‬ ‫و‬ ‫ل‬ ‫د‬
‫ل‬ ‫و‬ ‫ه‬ ‫ت‬
‫ل‬ ‫ج‬ ‫و‬ ‫ز‬ ‫و‬ ‫ع‬ ‫ه‬‫ت‬ ‫ل‬ ‫ال‬ ‫ن‬ ‫و‬ ‫ع‬ ِ‫ني‬ ‫ح‬ ‫ر‬ ‫ب‬‫خ‬‫د‬ ‫أو‬
‫د‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ل‬ ‫ل ح‬ ‫و‬ ‫و‬ ‫ت‬ ‫ح‬ ‫ح‬ ‫حد‬
‫ب اللهحت‬ ‫ض و‬ ‫ن غو و‬ ‫و‬
‫ن وو لك ح ت‬ ‫خلوحقيِ و‬ ‫ل‬ ‫م د‬ ‫د‬
‫ن ال و‬ ‫م و‬ ‫جد ل ح‬ ‫ماَ ليِّو و‬ ‫ك ع ولىَ و‬ ‫و‬ ‫س ذ ول ح و‬ ‫ل ويِ د و‬
ِ.‫ه‬
‫واب ل ل‬ ‫ضْاَه ل ث و و‬ ‫ه وو رح و‬ ‫قاَب ل ل‬ ‫ع و‬ ‫ح‬
I asked al-Sadiq Ja`far ibn Muhammad (AS): “O Son of the Messenger of Allah! Inform
me about Allah, the Mighty and High. Does He feel pleasure or anger?” Thus he (AS)
replied, “Yes; however, not in the sense that applied to created beings. When it comes
to Allah, His Anger is His Punishment, and His Pleasure is His Reward.”

44
 ‫‪Chapter Eight‬‬
‫‪Chapter Thirty-Five in Al – Tawhid : Tafsir al-Hud wa-al-Dalalah wa-‬‬
‫‪al-Tawfiq wa-al-Khidhlan min Allah Ta`ala The Commentary of‬‬
‫‪Guidance, Misguidance, Direction, and Forsaking is from Allah,‬‬
‫‪the Exalted – 4 traditions‬‬

‫باب تفسير الهدى و الضللة و التوفأيق و الخذلن من‬

‫الله تعالى‬

‫‪1. `Ali ibn `Abd Allah al-Warraq; Muhammad ibn Ahmad al-Sinani; and `Ali ibn Ahmad ibn‬‬
‫‪Muhammad ibn `Imran al-Daqqaq (may Allah have mercy on them) all said: Abu al-`Abbas‬‬
‫‪Ahmad ibn Yahya ibn Zakariyya al-Qittan said: Bakr ibn `Abd Allah ibn Hubayb said: Tamim ibn‬‬
‫‪Bahlul said, on the authority of his father, on the authority of Ja`far ibn Sulayman al-Basri, on‬‬
‫‪the authority of `Abd Allah ibn al-Fadl al-Hashimi that‬‬

‫سأ ول دت أ و‬
‫ل‪ْ-‬‬ ‫ج ت‬ ‫ل الل تهح ع وتز وو و‬ ‫د د ح‬ ‫و‬ ‫و‬ ‫ق‬ ‫ن‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ل‬ ‫د‬ ‫م‬ ‫ح‬
‫و‬
‫و و ل ت‬ ‫م‬ ‫ن‬ ‫د‬ ‫ب‬ ‫ر‬ ‫و‬ ‫ف‬ ‫د‬ ‫ع‬ ‫ج‬
‫و‬ ‫ح‬ ‫ه‬ ‫ت‬ ‫ل‬ ‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬ ‫و‬ ‫ع‬ ‫باَ‬
‫و‬ ‫و ل‬
‫شدا ل‬ ‫مدر ح‬ ‫ه وول حميِاَ ل‬ ‫جد و ل و ل‬ ‫ن تو ح‬ ‫ل فول و د‬ ‫ضل ح د‬ ‫ن يِّ ل د‬ ‫م د‬ ‫مهدت ود ح وو و‬ ‫ه فوهلوو ال د ل‬ ‫ن يِّ وهدد ح الل ت ل‬ ‫م د‬ ‫و‬
‫ن‬
‫مةح ع و د‬ ‫قويِاَ و‬ ‫م ال د ح‬ ‫ن يِّ وود و‬ ‫ميِ و‬ ‫ظاَل ح ح‬ ‫ل ال ت‬ ‫ض د‬ ‫ك وو ت ووعاَولىَ يِّ ل ح‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫قاَ و‬ ‫فو و‬
‫ماَ‬‫جن تت حهح ك و و‬ ‫صاَل ححح إ حولىَ و‬ ‫ل ال ت‬ ‫م ح‬ ‫ن وو ال دعو و‬ ‫ماَ ح‬ ‫ل ادل حيِّ و‬ ‫دي أ وهد و‬ ‫مت حهح وو يِّ وهد ح‬ ‫ودارح ك وورا و‬
‫ه ماَ ويِّشاَلء وو‬ ‫ل الل ت ل‬ ‫فعو ل‬ ‫ن وو يِّ و د‬ ‫ميِ و‬ ‫ظاَل ح ح‬ ‫ه ال ت‬ ‫ل الل ت ل‬ ‫ض د‬ ‫ل وو يِّ ل ح‬ ‫ج و‬ ‫ل ع وتز وو و‬ ‫وقاَ و‬
‫م‬
‫م ورب دهل د‬ ‫ت يِّ وهدد حيِّهح د‬ ‫صاَحلحاَ ح‬ ‫مللوا ال ت‬ ‫ملنوا وو ع و ح‬ ‫نآ و‬ ‫ن ال تذ حيِّ و‬ ‫ل‪ ْ-‬إ ح ت‬ ‫ج ت‬ ‫ل ع وتز وو و‬ ‫وقاَ و‬
‫قل د ل‬
‫ت‬ ‫ل فو ل‬ ‫ت الن تحعيِم ح وقاَ و‬ ‫جتناَ ح‬ ‫م ادل ودنهاَلر حفيِ و‬ ‫حت حهح ل‬ ‫ن تو د‬ ‫م د‬ ‫ري ح‬ ‫ج ح‬ ‫م تو د‬ ‫ب حإ حيِّماَن حهح د‬
‫ن‬
‫ل‪ ْ-‬إ ح د‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫قيِ إ حتل حباَلل تهح وو قوودل ل ل‬ ‫ل وو ماَ ت وودحفيِ ح‬ ‫ج و‬ ‫ه ع وتز وو و‬ ‫قوودل ل ل‬
‫صلرك ل د‬
‫م‬ ‫ذي يِّ ون د ل‬ ‫ن وذا ال ت ح‬ ‫م د‬ ‫م فو و‬ ‫خذ لل دك ل د‬ ‫ن يِّ و د‬ ‫م وو إ ح د‬ ‫ب ل وك ل د‬ ‫ه وفل غاَل ح و‬ ‫م الل ت ل‬ ‫صدرك ل ل‬ ‫يِّ ون د ل‬
‫و‬
‫ن‬
‫م و‬ ‫ل ب حهح ح‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫موره ل الل ت ل‬ ‫ماَ أ و‬ ‫ل ال دعوب دد ل و‬ ‫ل إ حوذا فوعو و‬ ‫قاَ و‬ ‫ن ب وعدد حهح فو و‬ ‫م د‬ ‫ح‬
‫يِ ال دعوب دد ل ب حهح‬ ‫و‬
‫م و‬ ‫س د‬ ‫ل وو ل‬ ‫ج ت‬ ‫مرح الل تهح ع وتز وو و‬ ‫ه وحدفقاَ ل حل د‬ ‫ن فحعدل ل ل‬ ‫كاَ و‬ ‫طاَع وةح و‬ ‫ال ت‬
‫و‬ ‫و‬
‫صيِ الل تهح‬ ‫موعاَ ح‬ ‫ن و‬ ‫م د‬ ‫يِلء ح‬ ‫ش د‬ ‫ل حفيِ و‬ ‫خ و‬ ‫ن يِّ ود د ل‬ ‫مووتفقاَ ل وو إ حوذا أوراد و ال دعوب دد ل أ د‬ ‫ل‬
‫ن‬
‫كاَ و‬ ‫صيِ وةح فوت وورك ووهاَ و‬ ‫معد ح‬ ‫ك ال د و‬ ‫ن ت حل د و‬ ‫ه وو ب ويِ د و‬ ‫ك وو ت ووعاَولىَ ب ويِ دن و ل‬ ‫ه ت ووباَور و‬ ‫ل الل ت ل‬ ‫حاَ و‬ ‫فو و‬
‫ك‬‫ن ت حل د و‬ ‫ه وو ب ويِ د و‬ ‫ختلىَ ب ويِ دن و ل‬ ‫موتىَ و‬ ‫ق الل تهح ت ووعاَولىَ ذ حك دلره ل وو و‬ ‫ه لوهاَ ب حت وودحفيِ ح‬
‫ت ودرك ل ل و‬
‫م‬‫ه وو ل و د‬ ‫خذ ول و ل‬‫قد د و‬ ‫حتتىَ يِّ ودرت وك حب ووهاَ فو و‬ ‫ه وو ب ويِ دن ووهاَ و‬ ‫ل ب ويِ دن و ل‬ ‫ح د‬ ‫م يِّ و ل‬ ‫صيِ وةح فول و د‬ ‫معد ح‬ ‫ال د و‬
‫ه ‪ِ.‬‬ ‫ق ل‬ ‫م يِّ لووفد د‬ ‫صدره ل وو ل و د‬ ‫يِّ ون د ل‬

‫‪45‬‬
I asked Abu `Abd Allah Ja`far ibn Muhammad (AS) about the Word of Allah, the Mighty
and High: Whomsoever Allah guides, he is the rightly guided one and whomsoever He
causes to err, you shall not find for him any friend to lead (him) aright.
Therefore, he (AS) explained:
Verily, Allah, the Blessed and Exalted, leads astray the oppressors on the Day of
Judgment from the abode of His Kindness, and guides the Faithful ones and the ones
with good deeds, to Paradis, as He, the Mighty and High, says: And Allah causes the
unjust to go astray, and Allah does what He pleases. The Mighty and High says: Surely
(as for) those who believe and do good, their Lord will guide them by their faith; there
shall flow from beneath them rivers in gardens of bliss.
He says: I asked, “What about the Word of Mighty and High: And with none but Allah is
the direction of my affair to a right issue, and His Word, the Mighty and High: If Allah
assist you, then there is none that can overcome you, and if He forsakes you, who is
there then that can assist you after Him?
Thus, he (AS) replied:
If a servant carried out what Allah, the Mighty and High, commands him to do in terms
of obedience, then his action would be in accordance with the Command of Allah, the
Mighty and High, and the servants will be directed.
However, if a servant intends to disobey Allah, then Allah, the Blessed and Exalted,
obstructs him from that disobedience, refraining him from it. If the servant was
refrained from disobedience it was due to Allah’s guidance, Exalted be His
Remembrance. Whenever He leaves him to disobedience, and does not present him
from disobedience, then Allah has forsaken him, and decided not to guide him and
assist him.

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may Allah be pleased with him) said: al-
Husayn ibn al-Hasan ibn Aban said, on the authority of al-Husayn ibn Sa`id, on the authority of
Muhammad ibn Abu `Umayr, on the authority of Abu `Abd Allah al-Fana’, on the authority of
Muhammad ibn Muslim and Muhammad ibn Marwan that

‫ن‬ ‫م‬ ‫و‬

‫ل‬ ِ‫ئي‬
‫ح‬ ‫ر‬ ‫ب‬‫ج‬ ‫ن‬ ‫ل الل ته ص أ و‬
‫ل‬ ‫سو‬ ‫ر‬ ‫م‬ ‫ح‬ ‫ل‬‫و‬ ‫ع‬ َ‫ما‬ ‫و‬
َ:‫ل‬ ‫و‬
َ‫قا‬ ‫ع‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ ِ‫بي‬ ‫ع ون أ و‬
‫د‬ ‫ح‬ ‫و‬ ‫د‬ ‫و‬ ‫ت‬ ‫ح‬ ‫ل‬ ‫و‬ ‫و‬ ‫و‬ ‫ح‬ ‫ح‬ ‫د‬ ‫ح‬ ‫د‬
ِ.‫ق‬ ‫ت‬ ‫ج ت‬ ‫ت‬
‫ل إ حل حباَلت تودحفيِ ح‬ ‫ل اللهح ع وتز وو و‬ ‫قحب و ح‬

Abu `Abd Allah al-Sadiq (AS) said: “The Messenger of Allah (SA) only knew that Jibra’il
was from Allah, the Mighty and High, through (divine) direction [tawfiq].”

3. Ahmad ibn al-Hasan al-Qittan said: al-Hasan ibn `Ali al-Sukkari said: Abu `Abd Allah
Muhammad ibn Zakariyya al-Basari said: Ja`far ibn Muhammad ibn `Umarah said, on the
authority of his father, on the authority of Jabir ibn Yazid al-Ju`fi that

‫و‬
‫حود و‬
‫ل‬ ‫معدوناَه ل ول و‬
‫ل و‬ ‫ل وو ول قلوتة و إ حتل حباَلل تهح فو و‬
‫قاَ و‬ ‫حود و‬ ‫معدونىَ ول و‬ ‫ن و‬ ‫ه عو د‬‫سأل دت ل ل‬‫و‬
‫طاَع وةح الل تهح إ حتل‬
‫ن الل تهح وو ول قلوتة و ل ووناَ ع وولىَ و‬ ‫صيِ وةح الل تهح إ حتل ب حعوود ح‬‫معد ح‬‫ن و‬‫ل ووناَ ع و د‬
‫ج ت‬
ِ.‫ل‬ ‫ق الل تهح ع وتز وو و‬ ‫ب حت وودحفيِ ح‬
46
I asked Abu Ja`far Muhammad ibn `Ali al-Baqir (AS) about the meaning of “there is no
power and no strength save in Allah” [la hawla waw la quwwata illa bi Allah].
Therefore, he (AS) answered: “It means that we have no power to disobey Allah except
by the help of Allah, and we have no strength to obey Allah except by the direction of
Allah, the Mighty and High.”

4. `Abd al-Wahid ibn Muhammad ibn `Abdus al-`Attar (may Allah be pleased with him) said in
Naysabur year 352 AH that `Ali ibn Muhammad ibn Qutaybah said, on the authority of
Hamdan ibn Sulayman al-Naysaburi that

‫ل‬ ‫و‬ ‫و‬ ‫ق‬ ‫ن‬ ‫و‬ ‫ع‬ ‫ر‬ ‫بو‬ َ‫سا‬ ِ‫ي‬ ‫ن‬ ‫ب‬ ‫ع‬ َ‫ضْا‬ ‫ر‬ ‫ال‬ َ‫سى‬ ‫مو‬ ‫ن‬ ‫ب‬ ِ‫ي‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ن‬ ‫س‬ ‫ح‬ ‫د‬ ‫ل‬ ‫ا‬ َ‫با‬ ‫سأ ول دت أ و‬
‫د د ح‬ ‫و‬ ‫ل‬ ‫ح و‬ ‫د‬ ‫و‬ ‫و‬ ‫د‬ ‫ت و ل و‬ ‫د‬ ‫و ح‬ ‫و‬ ‫و‬ ‫و ل‬
‫و‬
‫سلم ح‬ ‫صد دوره ل ل حدل ح د‬ ‫ح و‬ ‫شور د‬ ‫ه يِّ و د‬‫ن يِّ وهدد حيِّ و ل‬
‫هأ د‬ ‫ن يِّ لرحد ح الل ت ل‬ ‫م د‬ ‫ْ فو و‬-‫ل‬ ‫ج ت‬ ‫الل تهح ع وتز وو و‬
‫ل من يِّرد الل ت و‬
‫جن تت حهح وو وداحر‬ ‫ماَن حهح حفيِ الد دن دويِاَ إ حولىَ و‬ ‫ه ب حإ حيِّ و‬ ‫ن يِّ وهدد حيِّ و ل‬ ‫هأ د‬ ‫ل‬ ‫وقاَ و و د ل ح ح‬
‫قةح ب حهح وو‬ ‫سحليِم ح ل حل تهح وو الث د و‬ ‫صد دوره ل حللت ت د‬ ‫ح و‬ ‫شور د‬ ‫خورةح يِّ و د‬ ‫مت حهح حفيِ ادل ح‬ ‫ك وورا و‬
‫و‬
‫ن‬
‫ن يِّ لرحد د أ د‬ ‫م د‬ ‫ْ وو و‬-‫ه‬ ‫ن إ حل ويِ د ح‬ ‫مئ ح ت‬ ‫حتتىَ يِّ وط د و‬ ‫واب حهح و‬ ‫ن ثو و‬ ‫م د‬ ‫ماَ ووع ود وه ل ح‬ ‫ن إ حولىَ و‬ ‫كو ح‬ ‫س ل‬ ‫ال د‬
‫صويِاَن حهح ل و ل‬
‫ه‬ ‫ع د‬ ‫فرحهح ب حهح وو ح‬ ‫خورةح ل حك ل د‬ ‫مت حهح حفيِ ادل ح‬ ‫جن تت حهح وو ودارح ك وورا و‬ ‫ن و‬ ‫ه عو د‬ ‫ضل ت ل‬
‫يِّ ل ح‬
‫فرحهح وو‬ ‫ك حفيِ ك ل د‬ ‫ش ت‬ ‫حتتىَ يِّ و ل‬ ‫حورجاَ ل و‬ ‫ضْديِقاَ ل و‬ ‫صد دوره ل و‬ ‫ل و‬ ‫جعو د‬ ‫ْ يِّ و د‬-َ‫حفيِ الد دن دويِا‬
‫و‬
‫سماَحء‬ ‫صعتد ل حفيِ ال ت‬ ‫صيِور ك وأتنماَ يِّ و ت‬ ‫حتتىَ يِّ و ح‬ ‫ه و‬ ‫قاَد حهح قول دب ل ل‬ ‫ن اع دت ح و‬ ‫م ح‬ ‫ب ح‬ ‫ضط ورح و‬ ‫يِّ و د‬
ِ. ‫ن‬ ‫ملنو و‬ ‫ن ل يِّ لؤ د ح‬ ‫س ع وولىَ ال تذ حيِّ و‬ ‫ج و‬ ‫ه الدر د‬ ‫ل الل ت ل‬ ‫جعو ل‬ ‫ك يِّ و د‬ ‫كذل ح و‬ ‫و‬

I asked Abu al-Hasan `Ali ibn Musa al-Rida (AS) in Naysabur about the Word of Allah,
the Mighty and High: Therefore, (for) whomsoever Allah intends that He would guide
him aright, He expands his breast for Islam. He clarified, Whoever Allah intends to
guide with faith in Him in this world, and to His Paradise and abode of Kindness in the
Hereafter, He expands his breast in submission to Allah, trust in Him, and satisfaction
with His Promises and Rewards until He is tranquil And whosoever He intends that He
should cause him to err from His Paradise and abode of His Kindness in the Hereafter
for his disbelief and disobedience of Allah in this world, He makes his breast strait and
narrow so that he doubts due to his disbelief, and his heart is confused concerning his
faith until he becomes as though he were ascending upwards; thus, does Allah lay
uncleanness on those who do not believe.

47
 Chapter Nine
Chapter Fifty-Four in Al – Tawhid : Al-Bada’ The Appearance – 11
traditions

‫باب البداء‬
1. My father (RA) said: Muhammad ibn Yahya al-`Attar said, on the authority of Ahmad ibn
Muhammad ibn `Isa, on the authority of al-Hajjal, on the authority of Ishaq ibn Tha`labahh, on
the authority of Zurarah that

‫ماَ ع لب حد و الل ت ل‬
‫ه ع وتز‬ ‫فرل وو أ ووباَ ع وب دد ح الل تهح ع وقاَ و‬
‫َ و‬:‫ل‬ ‫جعد و‬ ‫و‬
‫ماَ يِّ وعدحنيِ أوباَ و‬
‫حد حه ح و‬
‫عو و‬
‫نأ و‬ ‫د‬
‫ل ال دب و و‬
ِ.‫داحء‬ ‫مث د ح‬
‫يِلء ح‬
‫ش د‬ ‫ل بح و‬‫ج ت‬
‫وو و‬
One of the two, i.e. Abu Ja`far al-Baqir (AS) or Abu `Abd Allah al-Sadiq (AS), said:
“Allah, the Mighty and High, has not been served by anything like the Appearance.”

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Ayyub ibn Nuh, on the authority of Ibn Abu `Umayr, on the
authority of Hisham ibn Salim that
‫ل ال دب و و‬
ِ.‫داحء‬ ‫مث د ح‬ ‫ج ت‬
‫ل بح ح‬ ‫م الل ت ل‬
‫ه ع وتز وو و‬ ‫ماَ ع لظ د و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫َ و‬:‫ل‬ ‫عو د‬
Abu `Abd Allah al-Sadiq (AS) said:
“Allah, the Mighty and High, has not been revered with anything like the Appearance.”

3. Muhammad ibn `Ali Majilwayh (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 Salim, on the authority of
Muhammad ibn Muslim that

‫د‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬

‫خذ و‬‫حتتىَ يِّ وأ ل‬ ‫ل ن وب حيِ ياَ ل و‬
‫ج ت‬ ‫ه ع وتز وو و‬ ‫ث الل ت ل‬ ‫ماَ ب وعو و‬ ‫َ و‬:‫ل‬ ‫عو د‬
‫و‬
‫م‬
‫قد د ل‬ ‫ن الل ت و‬
‫ه يِّ ل و‬ ‫داد ح وو أ ت‬ ‫خل دعو ادل ون د و‬
‫ل ادل حقدوراور حباَل دعللبود حيِّ تةح وو و‬ ‫صاَ ل‬
‫خ و‬ ‫ث ح‬ ‫ع ول ويِ دهح ث وول و‬
‫ماَ يِّ و و‬
ِ.‫شاَلء‬ ‫خلر و‬ ‫شاَلء وو يِّ لؤ و د‬‫ماَ يِّ و و‬ ‫و‬
Abu `Abd Allah al-Sadiq (AS)
“Allah, the Mighty and High, has not sent a Prophet [nabi] until He made a covenant
with him regarding these things: that he would serve no god but Allah, that he would
reject idols, and that Allah can hasten His decree or delay His Decree.”

4. And with the same chain of transmission, on the authority of Hisham ibn Salim and Hafs ibn
al-Bakhtari and other these two, that

‫عو و‬
‫ه ماَ ويِّشاَلء وو يِّ لث دب ح ل‬
‫ت‬ ‫حوا الل ت ل‬‫م ل‬‫ن أحبيِ ع وب دد ح الل تهح ع حفيِ هوذ حهح ادليِّ وةح يِّ و د‬ ‫د‬
ِ.‫ن‬ ‫ل‬
‫م يِّ وك د‬ ‫و‬
‫ماَ ل د‬ ‫ت‬
‫ت إ حل و‬ ‫ل يِّ لث دب ح ل‬ ‫ن وو هو د‬ ‫و‬
‫ماَ كاَ و‬ ‫ت‬
‫ه إ حل و‬ ‫ت‬
‫حو الل ل‬‫م ل‬ ‫ل وو هو د‬
‫ل يِّ و د‬ ‫ل فو و‬
‫قاَ و‬ ‫وقاَ و‬
48
Abu `Abd Allah al-Sadiq (AS) was asked to interpret this verse: Allah makes to pass
away and establishes what He pleases. He (AS) said: “Does Allah destroy other than
what exists? And does He establish other than that which was nonexistent?”

5. Hamzah ibn Muhammad al-`Alawi (RA) said: `Ali ibn Ibrahim ibn Hashim reported to us, on
the authority of his father, on the authority of Ibn Abu `Umayr, on the authority of Marazim ibn
Hukaym that

‫و‬ ‫ت أ ووباَ ع وب دد ح الل تهح ع يِّ و ل‬

‫قتر ل حل تهح ع وتز وو‬
‫حتتىَ يِّ ل ح‬
‫ط و‬ ‫يِ قو د‬ ‫ماَ ت ون وب تأ ن وب ح ب‬ ‫قو ل‬
‫ل و‬ ‫معد ل‬ ‫س ح‬‫و‬
ِ.‫ة‬ ‫جود ح وو ال دعللبود حيِّ تةح وو ال ت‬
‫طاَع و ح‬ ‫س ل‬ ‫شيِ تةح وو ال د‬ ‫م ح‬‫داحء وو ال د و‬ ‫س حباَل دب و و‬ ‫ج ت‬
‫م ل‬ ‫خ د‬‫ل بح و‬ ‫و‬
Abu `Abd Allah al-Sadiq (AS) said: “No Prophet claimed to be a prophet until he
confirmed his belief in five things with Allah, the Mighty and High: the Appearance, the
Will, Prostration, Worship, and Obedience.”

6. Hamzah ibn Muhammad al-`Alawi (RA) said, on the authority of `Ali ibn Ibrahim ibn Hashim,
on the authority of al-Rayyan ibn al-Salt that

‫مرح وو‬ ‫حرحيِّم ح ال د و‬

‫خ د‬ ‫ط إ حتل ب حت و د‬
‫ه ن وب حيِ ياَ ل قو د‬
‫ث الل ت ل‬
‫ماَ ب وعو و‬ ‫قو ل‬
‫ل و‬ ‫ضْاَ ع يِّ و ل‬ ‫ت الدر و‬ ‫معد ل‬ ‫س ح‬‫و‬
‫و‬
‫ه حباَل دب و و‬
ِ.‫داحء‬ ‫قتر ل لو‬
‫ن يِّ ل ح‬
‫أ د‬
Al-Rida (AS) said: “Allah has never sent a prophet until he confirmed with Allah that he
would forbid alcohol, and that he believed in the Appearance.”

7. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Ya`qub
said: `Ali ibn Ibrahim said, on the authority of Muhammad ibn `Isa, on the authority of Yunus
ibn `Abd al-Rahman, on the authority of Malik al-Juhani that

‫سمعت أ و‬
‫ل حباَل دب و و‬
‫داحء‬ ‫د ح‬ ‫و‬‫و‬ ‫ق‬‫د‬ ‫ل‬ ‫ا‬ ِ‫في‬
‫ح‬ َ‫ما‬
‫و‬ ‫س‬
‫ل‬ َ‫نا‬
‫ت‬ ‫ال‬ ‫م‬
‫ل‬ ‫و‬ ‫ل‬ ‫د‬ ‫ع‬‫و‬ ِّ‫ي‬ ‫د‬ ‫و‬‫و‬ ‫ل‬ ‫ل‬
‫ل‬ ‫قو‬
‫ل‬ ‫و‬ ِّ‫ي‬ ‫ع‬ ‫ح‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ َ‫با‬
‫و‬ ‫و ح د ل‬
ِ.‫ه‬‫ن ال دك وولم ح حفيِ ح‬ ‫و‬ ‫ع‬ ‫روا‬ ‫و‬ ‫ت‬ ‫و‬ ‫ف‬ َ‫ما‬ ‫ر‬ ‫ج‬ ‫من ادل و‬
‫ح‬ ‫ل‬ ‫و‬ ‫ح‬ ‫د‬ ‫ح و‬

Abu `Abd Allah al-Sadiq (AS) said:

“If people knew what reward there is in speaking about the Appearnac,e they would
never cease speaking about it.”

8. And with the same chain of transmission, on the authority of Yunus, on the authority of
Mansur ibn Hazim that

‫م‬‫عل د‬
‫ح‬ ِ‫في‬ ‫ن‬ ‫ل‬ ‫ك‬ ِّ‫ي‬ ‫م‬ ‫و‬ ‫ل‬ ‫ل‬ ‫ء‬ ِ‫ي‬ ‫ش‬ ‫و‬ ‫م‬ ‫و‬ ‫د‬
ِ‫ي‬ ‫ل‬ ‫ا‬ ‫ن‬ ‫ل‬
‫كو‬ ِّ‫ي‬ ‫د‬
‫ل‬ ‫و‬ ‫ه‬ ‫ع‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫د‬ ‫ب‬ ‫و‬ ‫ع‬ َ‫با‬ ‫سأ ول دت أ و‬
‫و ح‬ ‫ح‬ ‫د‬ ‫و‬ ‫د‬ ‫ود‬ ‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫و‬ ‫ح‬ ‫ح‬ ‫د‬ ‫و‬ ‫و ل‬
‫و‬ ‫و‬
‫ت‬
‫ت أ ورأيِّ د و‬ ‫ه قلل د ل‬ ‫خوزاه ل الل ت ل‬ ‫ذا فوأ د‬ ‫ل هو و‬ ‫ن وقاَ و‬ ‫م د‬ ‫ل ول و‬ ‫س وقاَ و‬ ‫ح‬ ‫الل تهح ت ووعاَولىَ حباَدل د‬
‫م‬
‫عل دم ح الل تهح وقاَ و‬ ‫و‬
‫ل‬ ‫س حفيِ ح‬ ‫مةح أ ل ويِ د و‬ ‫قويِاَ و‬ ‫ن إ حولىَ يِّ وودم ح ال د ح‬ ‫كاَئ ح ل‬ ‫ماَ هلوو و‬ ‫ن وو و‬ ‫ماَ و‬
‫كاَ و‬ ‫و‬
‫و‬
‫خل دقو‬ ‫خل لقو ال د و‬ ‫ن يِّ و د‬ ‫لأ د‬ ‫ب وولىَ قوب د و‬
49
‫‪I asked Abu `Abd Allah al-Sadiq (AS): Is there anything in the knowledge of Allah today‬‬
‫‪that was not there yesterday? He (AS) replied, “No, May Allah disgrace anyone who‬‬
‫‪believes in such things!” I asked, “Is it correct that everything that has happened, and‬‬
‫”?‪everything that will happen until the Day of Judgment, is known to Allah‬‬
‫”‪He (AS) replied, “Of course! It was so even before He created the creation.‬‬

‫‪9. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Ya`qub‬‬
‫‪said, on the authority of al-Husayn ibn Muhammad ibn `Amir, on the authority of Mua`alla ibn‬‬
‫‪Muhammad that‬‬
‫شاَوء وو أ ووراد و وو‬ ‫م وو و‬ ‫ل ع ول ح و‬ ‫م الل تهح وقاَ و‬ ‫عل د ل‬ ‫ف ح‬ ‫م ع ك ويِ د و‬ ‫ل ال دوعاَل ح ل‬ ‫سئ ح و‬ ‫ل‪ َ:‬ل‬ ‫وقاَ و‬
‫ماَ قود تور وو قود تور‬ ‫و‬ ‫و‬
‫ضىَ و‬ ‫ضىَ وو قو و‬ ‫ماَ قو و‬ ‫ضىَ و‬ ‫م و‬ ‫دىَ فوأ د‬ ‫ضىَ وو أب د و‬ ‫قود تور وو قو و‬
‫و‬
‫ت ادل حوراد وة ل وو ب حإ حوراد وت حهح‬ ‫كاَن و ح‬ ‫شيِ تت حهح و‬ ‫م ح‬ ‫ة وو ب ح و‬ ‫شيِ ت ل‬ ‫م ح‬ ‫ت ال د و‬ ‫كاَن و ح‬ ‫مهح و‬ ‫ماَ أوراد و فوب حعحل د ح‬ ‫و‬
‫ضاَلء‬ ‫م و‬ ‫ن ادل ح د‬ ‫كاَ و‬ ‫ضاَئ حهح و‬ ‫ق و‬ ‫ضاَلء وو ب ح و‬ ‫ق و‬ ‫ن ال د و‬ ‫كاَ و‬ ‫قد حيِّرحهح و‬ ‫قد حيِّلر وو ب حت و د‬ ‫ن الت ت د‬ ‫كاَ و‬ ‫و‬
‫قد حيِّلر‬ ‫ة وو الت ت د‬ ‫ة وو ادل حوراد وة ل وثاَل حث و ل‬ ‫ة وثاَن حيِ و ل‬ ‫شيِ ت ل‬ ‫م ح‬ ‫شيِ تةح وو ال د و‬ ‫م ح‬ ‫م ال د و‬ ‫قد د ل‬ ‫مت و و‬ ‫م ل‬ ‫وفاَل دعحل د ل‬
‫م‬
‫ماَ ع ول ح و‬ ‫دالء حفيِ و‬ ‫ك وو ت ووعاَولىَ ال دب و و‬ ‫ضاَحء فول حل تهح ت ووباَور و‬ ‫م و‬ ‫ضاَحء حباَدل ح د‬ ‫ق و‬ ‫وواقحعل ع وولىَ ال د و‬
‫ضاَحء‬ ‫م و‬ ‫ضاَلء حباَدل ح د‬ ‫ق و‬ ‫شويِاَحء فوإ حوذا ووقوعو ال د و‬ ‫قد حيِّرح ادل و د‬ ‫ماَ أ ووراد و ل حت و د‬ ‫شاَوء وو حفيِ و‬ ‫موتىَ و‬ ‫و‬
‫شأ ح قوب د و‬
‫ل‬ ‫من د و‬ ‫ة حفيِ ال د ل‬ ‫شيِ ت ل‬ ‫م ح‬ ‫ل ك وودن حهح وو ال د و‬ ‫معدللوم ح قوب د و‬ ‫م حباَل د و‬ ‫داوء وفاَل دعحل د ل‬ ‫فوول ب و و‬
‫ت‬ ‫ماَ ح‬ ‫معدللو و‬ ‫قد حيِّلر ل حهوذ حهح ال د و‬ ‫مهح وو الت ت د‬ ‫ل قحويِاَ ح‬ ‫موراد ح قوب د و‬ ‫ع ويِ دن حهح وو ادل حوراد وة ل حفيِ ال د ل‬
‫ضاَحء هلوو‬ ‫م و‬ ‫ضاَلء حباَدل ح د‬ ‫ق و‬ ‫عويِاَناَ ل وو قحويِاَماَ ل وو ال د و‬ ‫صيِل حوهاَ ح‬ ‫صيِل حوهاَ وو ت وود ح‬ ‫ل ت وفد ح‬ ‫قوب د و‬
‫س‬
‫وا د‬ ‫ح و‬ ‫ت حباَل د و‬ ‫كاَ ح‬ ‫مد دور و‬ ‫ساَم ح ال د ل‬ ‫ج و‬ ‫ت ادل و د‬ ‫ت ذ وووا ح‬ ‫فلعوول ح‬ ‫م د‬ ‫ن ال د و‬ ‫م و‬ ‫م ح‬ ‫مب دور ل‬ ‫ال د ل‬
‫س وو‬ ‫ن إ حن د ل‬ ‫م د‬ ‫ج ح‬ ‫ب وو د وور و‬ ‫ماَ د و ت‬ ‫ل وو و‬ ‫ن وو ك ويِ د ل‬ ‫ن وو رحيِّلح وو وودز ل‬ ‫ن حذي ل وود ل‬ ‫م د‬ ‫ح‬
‫ك‬‫س فول حل تهح ت ووباَور و‬ ‫وا د‬ ‫ح و‬ ‫ك حباَل د و‬ ‫ماَ يِّ لد دور ل‬ ‫م ت‬ ‫ك‪ ْ-‬ح‬ ‫سوباَلع وو غ ويِ درح ذ ول ح و‬ ‫ن وو ط ويِ درل وو ح‬ ‫ج ي‬ ‫ح‬
‫م‬‫فلهو ل‬ ‫م د‬ ‫ن ال د و‬ ‫ه فوإ حوذا ووقوعو ال دعويِ د ل‬ ‫ن لو ل‬ ‫ماَ ول ع ويِ د و‬ ‫م ت‬ ‫دالء ح‬ ‫وو ت ووعاَولىَ حفيِهح ال دب و و‬
‫شويِاَوء قوب د و‬
‫ل‬ ‫م ادل و د‬ ‫ل ماَ ويِّشاَلء وو حباَل دعحل دم ح ع ول ح و‬ ‫فعو ل‬ ‫ه يِّ و د‬ ‫داوء وو الل ت ل‬ ‫ك فوول ب و و‬ ‫مد دور ل‬ ‫ال د ل‬
‫فاَتهاَ و حدودهاَ و أ ون و و‬
‫هاَ‬ ‫ل إ حظ دوهاَرح و‬ ‫هاَ قوب د و‬ ‫شأ و‬ ‫ص و حو و ل ل و و و د‬ ‫ف ح‬ ‫شيِ تةح ع وور و‬ ‫م ح‬ ‫ك وودن حوهاَ وو حباَل د و‬
‫و‬ ‫ميِ توز أ ون د ل‬
‫قد حيِّرح‬ ‫هاَ وو حباَلت ت د‬ ‫دود ح و‬ ‫ح ل‬ ‫فاَت حوهاَ وو ل‬ ‫ص و‬ ‫وان حوهاَ وو ح‬ ‫سوهاَ حفيِ أل د و‬ ‫ف و‬ ‫وو حباَدل حوراد وةح و‬
‫س‬ ‫ناَ‬ ‫لل‬ ‫ح‬ ‫ن‬ ‫باَ‬ ‫قضاَحء أ و‬ ‫و‬ ‫هاَ وو حباَل د‬ ‫و‬ ‫ر‬ ‫خ‬
‫ح‬ ‫آ‬ ‫و‬ ‫هاَ‬ ‫و‬ ‫ل‬ ‫و‬ ‫ف أو‬ ‫و‬ ‫ر‬ ‫و‬ ‫ع‬ ‫و‬ ‫هاَ‬ ‫ت‬ ‫و‬
‫قاَ‬ ‫و‬ ‫قودر أ و‬
‫ح‬ ‫ت‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ت و و‬ ‫و و‬ ‫و‬ ‫و‬ ‫تو د‬
‫و‬ ‫و‬ ‫و‬
‫هاَ وو‬ ‫مور و‬ ‫نأ د‬ ‫عل ول ووهاَ وو أوباَ و‬ ‫ح ح‬ ‫شور و‬ ‫ضاَحء و‬ ‫م و‬ ‫م ع ول ويِ دوهاَ وو حباَدل ح د‬ ‫ماَك حن ووهاَ وو د ول تهل د‬ ‫أ و‬
‫قد حيِّلر ال دعوزحيِّزح ال دعوحليِم ح‪ِ.‬‬ ‫ك تو د‬ ‫ذل ح و‬

‫”?‪The Learned (AS) was asked: “How is the knowledge of Allah‬‬

‫‪He (AS) replied,‬‬
‫‪He knows, He wills, He intends, He decrees, He predestines, and He makes to appear.‬‬
‫‪Therefore, He exercise what He predestines, He predestines what He decrees, and He‬‬
‫‪decrees what He intends. Thus, through His Knowledge is the Divine Will, through His‬‬
‫‪Will is the Intent, through His Intent is the Divine Decree, through His Decree is‬‬
‫‪predestination, and through His Predestination is the Exercise of His Will. Therefore,‬‬

‫‪50‬‬
the Knowledge (of Allah) has precedence over the Will (of Allah), the Will (of Allah) is
second, and the Intent (of Allah) is third. The Divine Decree is manifest in
predestination through the Exercise (of Allah’s Will).
For Allah, the Blessed and Exalted, is the Appearance in whatever He knows, whenever
He wills, and in whatever He intends for the decree of the things. Hence, if
predestination occurs with authorization then there is no appearance. So the
knowledge of the known exists before it. The Will in the originated is prior to itself. The
Intent in the intended precedes its existence. The Decree for these known things is
prior to their detachment and joining, evidently and obviously. Predestination through
exercise is inescapable from the effective possessors of bodies that can be perceived
through senses like color, smell, weight and measure, and whatever crawls or walks of
the humans, the jinn, the birds, the beasts, and other than that which are perceived
through senses.
Therefore, for Allah, the Blessed and Exalted, is the Appearance, of what has no
existence, However, if the perceived conceptual existence occurs then there is no
Appearance. Allah does whatever he wills, and through His Knowledge He knows all
things prior to their existence. Through the Divine Will He identifies their attributes and
limits; and originate them before their disclosure. Through the Intent He differentiates
them in their colors, attributes and limits. Through the Divine Decree He decrees their
times, and knows their beginning and their end. Through Predestination He manifested
the places of mankind and led them to these. Through the Exercise of His Will He
explained their reasons for being, and manifested their mattes. That is the decree of the
Honorable, the All-Knowing.
Muhammad ibn `Ali the Compiler of this book, may Allah help him in His obedience,
says: The Appearance is not the way the ignorant think, namely, that He appears to
regret. Exalted is Allah from that. However, it is mandatory upon us to confirm with
Allah, the Mighty and High, that He has the power of Appearance. The meaning of that
is: Verily, it is for Him to start something from His Creation to create it before
something, and then that thing becomes nonexistent, and He begins with something
other than it. Or He orders to do something then stops from doing it, or orders to stop
from something, then orders to do what He had stopped.
The examples of that would be the abrogation of previous Shari`ahs (to Islam),
changing of the direction of Qiblah, and the prescribed period [`iddat] of a woman
whose husband has passed away. Allah does not command His Servants for a matter in
a specified time except when He knows that it is in their interest in that time. And He
knows that in another time their interest is in stopping them from the like of which He
commanded them to do. Therefore, in all times He commands them for what is in their
interest. Thus, whoever confirms for Allah, the Mighty and High, that for Him is to do
what He wills, to destroy what He wills, to create in its place what He wills, to advance
what He wills, to retard what He wills, to command what He wills and how He wills, to
command what He wills and how He wills, then he has confirmed the doctrine of the
Appearance.
Allah, the Mighty and High, has not revered anything better than the confirmation that
for Him is the creation, the command, advancement, and to retard and establishing
what does not exist, and to destroy what does exist. The belief in the Appearance is a
rejection of the Jews, because they said: Verily, Allah concluded the affair. Hence, we
said: Verily, Allah is in a new manifestation everyday. He gives life, and He kills. He
gives sustenance, and does what He wills. The Appearance is not from regret. It is
certainly manifestation of a matter. The Arabs say: `A man appeared in my way’ i.e.
manifested. Allah, the Mighty and High said: And there shall appear to them from Allah
that which they had not been expecting, i.e. become plain to them.

51
Whenever Allah, Exalted be His Remembrance, observes that a servant observes the
ties of kinship, He increases his life; and whenever He observes that a servant severs
the ties of kinship, He decreases his life. Whenever Allah observes that a servant
fornicates, He reduces his life. Whenever Allah observes that a servant fornicates, He
reduces his sustenance and shortens his life; and whenever he observes that a servant
is chaste, He increases his sustenance and lengthens his life.

10. The aforementioned is supported by the following tradition:

‫عيِ و‬
ِ.ِ‫ل اب دحني‬ ‫ماَ ح‬
‫س و‬ ‫دا ل و ل‬
‫ه حفيِ إ ح د‬ ‫ماَ ب و و‬ ‫دا ل حل تهح ب و و‬
‫دالء ك و و‬ ‫ماَ ب و و‬
‫قع و‬
‫صاَد ح ح‬ ‫قوود ل‬
‫ل ال ت‬

Al-Sadiq (AS) said:“Nothing appeared to Allah regarding my son Isma`il when He cut
him off by death before me, so that it may be known that he was not the Imam after
me.”

11. The following astonishing tradition has been related to me on the authority of Abu all-
Husayn al-Asadi (RA) that

ِ‫ل أ وحبي‬
‫عيِ و‬
‫ماَ ح‬
‫س و‬
‫ه حفيِ إ ح د‬‫دا ل و ل‬ ‫دالء ك و و‬
‫ماَ ب و و‬ ‫بو و‬ ‫دا ل حل تهح‬
‫ماَ ب و و‬ ‫صاَد حقو ع وقاَ و‬
‫َ و‬:‫ل‬ ‫ال ت‬ ‫ن‬
‫أ ت‬
‫و‬
‫و‬ ‫و‬
‫ظيِم ل‬ ‫فو و‬
‫داه ل ب حذ حب دلح ع و ح‬ ‫حهح ث ل ت‬
‫م‬ ‫م ب حذ وب د ح‬
‫هيِ و‬
‫مور أوباَه ل إ حب دورا ح‬
‫أ و‬ ‫إ حوذا‬

Al-Sadiq (AS) said:

“Nothing appeared to Allah as regards to my father Isma`il (AS) when He ordered His
father Ibrahim (AS) to slaughter him, but He ransomed him with a momentous
sacrifice.”

The Compiler of his book says: In this tradition with both its meanings, I have my
consideration. However, I have transmitted them here for the meaning of the word
`appearance’ [bada’]. Allah is the Director to the correctness.

52
 Chapter Ten
Chapter Fifty-Five in Al – Tawhid : Al-Mashi’t wa-al-Iradah The Will
and the Intent – 13 traditions

‫باب المْشيئة و الرادة‬

1. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad on
the authority of his father, on the authority of Muhammad ibn Abu `Umayr, on the authority of
`Umar ibn Udhaynah, on the authority of Muhammad ibn Muslim that

‫حد وث و ل‬
ِ. ‫ة‬ ‫م د‬
‫ة ل‬
‫شيِ ت ل‬
‫م ح‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫َ ال د و‬:‫ل‬ ‫عو د‬

Abu `Abd Allah al-Sadiq (AS) said: “The Will is emerged [muhdatha].”

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said on the authority of Ja`far ibn Muhammad ibn `Abd Allah, on the authority of `Abd
Allah ibn Maymun al-Qaddah, on the authority of Ja`far ibn Muhammad, that
‫قاَ و‬
‫ل‬ ‫شيِ تةح فو و‬ ‫م ح‬ ‫م حفيِ ال د و‬ ‫جلل يِّ وت وك ول ت ل‬
‫ن ور ل‬ ‫يِ ع إ ح ت‬ ‫ل ل حعول ح ي‬ ‫َ حقيِ و‬:‫ل‬ ‫ن أ وحبيِهح ع وقاَ و‬ ‫عو د‬
‫شاَوء أوو‬
‫د‬ ‫ماَ و‬ ‫ه لح و‬‫ك الل ت ل‬ ‫ق و‬‫خل و و‬ ‫ل ويِّاَ ع وب دد و الل تهح و‬ ‫قاَ و‬‫ه فو و‬ ‫يِ ل و ل‬ ‫ع و‬‫ل فود ل ح‬ ‫ه حليِ وقاَ و‬ ‫اد دع ل ل‬
‫ت وقاَ و‬ ‫و‬ ‫ضْ و‬
‫ل‬ ‫شئ د و‬
‫شاَوء أود إ حوذا ح‬ ‫ك إ حوذا و‬ ‫مرح ل‬ ‫ل فويِ ل د‬‫شاَوء وقاَ و‬ ‫ماَ و‬ ‫ل لح و‬ ‫ت وقاَ و‬ ‫شئ د و‬ ‫ماَ ح‬ ‫لح و‬
‫شاَوء وقاَ و‬ ‫ت وقاَ و‬ ‫و‬ ‫فيِ و‬
‫ل‬ ‫ل إ حوذا و‬ ‫شئ د و‬ ‫شاَوء أود إ حوذا ح‬ ‫ك إ حوذا و‬ ‫ش ح‬ ‫ل فويِ و د‬ ‫شاَوء وقاَ و‬ ‫إ حوذا و‬
‫ل فو و‬ ‫شاَوء وقاَ و‬ ‫ت وقاَ و‬ ‫و‬ ‫خل ل و‬
‫قاَ و‬
‫ل‬ ‫ث و‬ ‫حيِ د ل‬‫ل و‬ ‫شئ د و‬ ‫ث ح‬ ‫حيِ د ل‬‫شاَوء أود و‬ ‫ث و‬ ‫حيِ د ل‬‫ك و‬ ‫فويِ لد د ح‬
ِ. ‫ك‬ ‫ذي حفيِهح ع ويِ دوناَ و‬ ‫ت ال ت ح‬ ‫ضورب د ل‬ ‫ذا ل و و‬ ‫ت غ ويِ دور هو و‬ ‫ه ل وود قلل د و‬ ‫يِ ع ل و ل‬ ‫ع ول ح ب‬
His father, Muhammad al-Baqir (AS), said: I was aid to `Ali (AS), “A man speaks about
Divine Will.” He (AS) said: “Call him to me.” The reported says: So he was called to his
presence. Thus, Imam `Ali (AS) asked him, “O servant of Allah, did Allah create you out
of His Will or out of your will?” He replied, “Out of His own Will.” He (AS) asked, “Does
he make you ill when He wishes or when you wish?” He answered, “When He wishes.”
He (AS) questioned, “Does He cure you when He wishes or when you wish?” He
responded, “When He wishes.” He (AS) enquired, “Does he make you enter (this world)
as He wishes or as you wish?” He answered, “As He wishes.” Hence, Ali (AS) said to
him, “If you had said other than this, I would have hit your neck.

3. And with the same chain of transmission that

ِ‫ن أ وت دوباَحع ب وحني‬

‫م د‬
‫ل ح‬‫ج ل‬
‫فرل ع ور ل‬ ‫جعد و‬ ‫و و‬
‫ل ع وولىَ أحبيِ ع وب دد ح الل تهح ع أود أحبيِ و‬
‫و‬ ‫خ و‬ ‫دو و‬
‫ل‬
‫هاَهلوناَ وقاَ و‬
‫ل‬ ‫س هلوو و‬ ‫ت وو قلل دوناَ ل ويِ د و‬ ‫ه ل وود ت و و‬
‫واوريِّ د و‬ ‫قل دوناَ ل و ل‬
‫فوناَ ع ول ويِ دهح فو ل‬ ‫ة فو ح‬
‫خ د‬ ‫ميِ ت و‬
‫أ و‬
53
 ‫عن دد و‬ ‫ل ح‬ ‫ج ت‬‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫ل الل تهح ص وقاَ و‬ ‫سو و‬ ‫ن ور ل‬ ‫ه فوإ ح ت‬ ‫ل ائ دذ ولنوا ل و ل‬‫بو ح‬
‫و‬
‫قو و‬
‫ل‬ ‫ن يِّ و ل‬‫طيِعل أ د‬ ‫ست و ح‬‫ل ول يِّ و د‬ ‫ذا ال د و‬
‫قاَئ ح ل‬ ‫ط فوهو و‬ ‫س ل‬‫ل وباَ ح‬ ‫ل وو يِّ ود ح ك ل د‬ ‫ل وقاَئ ح ل‬ ‫ن كل د‬ ‫ساَ ح‬‫لح و‬
‫و‬
‫ط يِّ ود وه ل إ حتل ب ح و‬
َ‫ما‬ ‫س و‬ ‫ن يِّ وب د ل‬ ‫طيِعل أ د‬ ‫ست و ح‬ ‫ط ول يِّ و د‬‫س ل‬ ‫ذا ال دوباَ ح‬‫ه وو هو و‬ ‫شاَوء الل ت ل‬ ‫ماَ و‬ ‫إ حتل و‬
‫ن أو د‬ ‫ل عل ويِه فو و‬
ِ.‫ب‬‫ن ب حوهاَ وو ذ وهو و‬ ‫م و‬ ‫شويِاَوء وو آ و‬ ‫ه عو د‬ ‫سأل و ل‬
‫و‬ ‫خ و و د ح‬ ‫ه فود و و‬ ‫شاَوء الل ت ل‬‫و‬
A man from the followers of the Umayyad dynasty entered the presence of Abu `Abd
Allah al-Sadiq (AS) or Abu Ja`far al-Baqir (AS), so we feared for him (AS) and said to
him: “You should conceal yourself or we should tell him that you are not here.”
However, he (AS) said: On the contrary, grant him permission to enter my presence.
Verily, the Messenger of Allah (SA) has said: `Verily, Allah, the Mighty and High, is at the
tongue of every speaker, and is at the hand of every extender.’ Therefore, this speaker
does not have the ability to say but what Allah, the Mighty and High, wills, and this
extender is not capable of extending his hand but for what Allah wills.
Hence, he entered the Imam`s (AS) presence, enquired about things, believed in them
and then left.

4. Ahmad ibn al-Hasan al-Qittan said: Ahmad ibn Muhammad ibn Sa`id al-Hamdani said: `Ali
ibn al-Hasan ibn `Ali ibn Fuddal said, on the authority of his father, on the authority of Marwan
ibn Muslim, on the authority of Thabit ibn Abu Safiyyah, on the authority of Sa`d ibn al-Khaffaf,
on the authority of al-Asbagh ibn Nubatah that

‫و‬ ‫ل أو‬
‫ل إ حولىَ وداولد و ع ويِّاَ وداولد ل‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫حىَ الل ت ل‬ ‫ن ع أو د و‬ ‫و‬ ِ‫ني‬
‫ح‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬‫م‬‫ل‬ ‫د‬ ‫ل‬ ‫ا‬ ‫ر‬
‫ل‬ ِ‫مي‬
‫ح‬ ‫وقاَ و‬
‫ماَ أ لرحيِّد ل أ وع دط ويِ دت ل و‬
‫ك‬ ‫ت لح و‬ ‫م و‬ ‫سل و د‬
‫كون إتل ماَ أ لريِّد فوإ و‬
‫نأ د‬ ‫ت لرحيِّد ل وو أرحيِّد ل وو ول يِّ و ل ل ح و ح ل ح د‬
‫ل‬
‫ن إ حتل‬ ‫كو ل‬ ‫م ول يِّ و ل‬ ‫ماَ ت لرحيِّد ل ث ل ت‬
‫ك حفيِ و‬‫ماَ أ لرحيِّد ل أ وت دعوب دت ل و‬‫م لح و‬‫سل ح د‬
‫م تل د‬ ‫ن لو د‬ ‫ماَ ت لرحيِّد ل وو إ ح د‬ ‫و‬
ِ.‫د‬ ‫ل‬
‫ماَ أرحيِّ ل‬ ‫و‬

The Commander of the Faithful (AS) said: “Allah, the Mighty and High, revealed to
David [Dawud] (AS): O David, you will and I will. However, your will is not except what I
will. Therefore, if you submit to My Will, I will bestow you with what you will. However, if
you do not submit to My Will, I will trouble you in what you wish. In the end, it is always
My will that will prevail.

5. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Muhammad ibn `Isa ibn `Ubayd, on the authority of Sulayman
ibn Ja`far al-Ja`fari that
‫و‬
‫م‬
‫ن وزع و و‬
‫م د‬ ‫ت ادلفدوعاَ ح‬
‫ل فو و‬ ‫فاَ ح‬
‫ص و‬
‫ن ح‬ ‫م د‬ ‫ة وو ادل حوراد وة ل ح‬‫شيِ ت ل‬
‫م ح‬ ‫ضْاَ ع ال د و‬
‫ل الدر و‬ ‫وقاَ و‬
‫و‬
ِ.‫د‬
‫ح ل‬
‫موو د‬ ‫شاَحئيِاَ ل فول ويِ د و‬
‫س بح ل‬ ‫مرحيِّدا ل و‬
‫ل ل‬ ‫ه ت ووعاَولىَ ل و د‬
‫م يِّ ووز د‬ ‫ن الل ت و‬‫أ ت‬
Al-Rida (AS) said: “The Divine Will and the Divine Intent are part of the Attributes of
Action. So whoever claims that Allah, the Exalted, has always been the Intending Willer,
then he is not a (true) monotheists.”

54
6. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may Allah be pleased with
them) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa,
on the authority of Ahmad ibn Muhammad ibn Abu Nasr al-Bazanfi that
Abu al-Hasan al-Rida (AS) said:

‫َ قلل دت ل وه إ و‬:‫ل‬ ‫عو و‬

‫م‬‫ضهل د‬ ‫حاَب ووناَ ب وعد ل‬ ‫ص و‬‫نأ د‬ ‫ل ل ح ت‬ ‫ضْاَ ع وقاَ و‬ ‫ن الدر و‬ ‫س ح‬ ‫ح و‬ ‫ن أحبيِ ال د و‬ ‫د‬
‫ل الل ت ل‬
‫ه‬ ‫ب وقاَ و‬ ‫ل حليِ اك دت ل د‬ ‫قاَ و‬ ‫طاَع وةح فو و‬ ‫ست ح و‬ ‫م حباَل د‬ ‫ضهل د‬ ‫جب درح وو ب وعد ل‬ ‫ن حباَل د و‬ ‫قوللو و‬ ‫يِّ و ل‬
‫و‬
‫س و‬
‫ك‬ ‫ف ح‬ ‫شاَءل ل حن و د‬ ‫ذي ت و و‬ ‫ت ال ت ح‬ ‫ت أن د و‬ ‫شيِ تحتيِ ك لن د و‬ ‫م ح‬ ‫م بح و‬ ‫ن آد و و‬ ‫ك وو ت ووعاَولىَ ويِّاَ اب د و‬ ‫ت ووباَور و‬
َ‫ت ع وولى‬ ‫و‬
‫محتيِ قووحيِّ و‬ ‫ضيِ وو ب حن حعد و‬ ‫يِ فوورائ ح ح‬ ‫ت إ حل و ت‬ ‫قوتحتيِ أد تيِّ د و‬ ‫شاَلء وو ب ح ل‬ ‫ماَ ت و و‬ ‫و‬
‫و‬
‫ْ ماَ أصاَب و و‬-َ‫صيِرا ل قووحيِّ يلا‬
‫ن‬‫م و‬ ‫سن وةل فو ح‬ ‫ح و‬ ‫ن و‬ ‫م د‬ ‫ك ح‬ ‫ميِعاَ ل ب و ح‬ ‫س ح‬ ‫ك و‬ ‫جعول دت ل و‬ ‫صيِ وحتيِ و‬ ‫معد ح‬ ‫و‬
‫و‬
َ‫ك أوناَ أودولى‬ ‫و‬ ‫ك وو ذ ول ح و‬ ‫س و‬ ‫و‬
‫الل تهح وو ماَ أصاَب و و‬
‫ف ح‬ ‫ن نو د‬ ‫د‬ ‫سيِ دئ وةل فو ح‬
‫م‬ ‫ن و‬ ‫د‬ ‫م‬
‫ك ح‬
‫سأ و ل‬
‫ل‬ ‫ل‬
‫ك أدنيِ ول أ د‬
‫ك منيِ و ذ ول ح و و‬
‫و‬ ‫سيِ دوئاَت ح و ح د‬ ‫ت أودولىَ ب ح و‬
‫و‬
‫ك وو أن د و‬
‫و‬ ‫من د و‬ ‫ك ح‬ ‫سوناَت ح و‬ ‫ح و‬ ‫بح و‬
‫ت لو و‬ ‫و‬
ِ. ‫يِلء ت لرحيِّد ل‬ ‫ش د‬ ‫ل و‬ ‫ك كل ت‬ ‫م ل‬ ‫ن قود د ن وظ و د‬ ‫سئ وللو و‬ ‫م يِّ ل د‬ ‫ل وو هل د‬ ‫ماَ أفدعو ل‬ ‫عو ت‬
I asked him, “Some of our scholars believe in determinism [jabr], while others believe in
ability [istita`ah].” Therefore, he (AS) replied to me, Write down: Allah, the Blessed and
Exalted, said: O son of Adam! Your will is subject to My Will. You fulfill your obligations
through My Power, and through My Bounty you have the strength to disobey me. I have
made you seeing, hearing, and strong. Whatever good reaches you is from Allah, and
whatever evil reaches you is from your own self. So I am worthier of your goods deeds
than yourself, and you are worthier of your bad deeds than I am. This is why I will not
be asked about what I do, while you will be asked about what you did.
I have made systematic for you everything you wish.

7. My father said: Sa`d ibn `Abd Allah said: Muhammad ibn al-Husayn ibn Abu al-Khattab said,
on the authority of Ja`far ibn basher, on the authority of al-Arzami that
Abu `Abd Allah al-Sadiq (AS) said:
‫ن‬
‫كاَ و‬ ‫ه قون دب ولر وو و‬ ‫م ل‬‫س ل‬‫ما د‬ ‫يِ ع غ لول ل‬ ‫ن ل حعول ح ي‬ ‫كاَ و‬ ‫َ و‬:‫ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫و‬
‫ج ع وولىَ أث ورحهح‬ ‫خور و‬ ‫يِ ع و‬ ‫ج ع ول ح ب‬ ‫خور و‬ ‫شد حيِّدا ل فوإ حوذا و‬ ‫حب ياَ ل و‬ ‫ب ع ول حيِ ياَ ل ع ل‬ ‫ح د‬ ‫يِّ ل ح‬
‫و‬ ‫ماَ ل و و‬ ‫ت ل ويِ دل وةل فو و‬
ِ‫ي‬
‫ش و‬ ‫م ح‬ ‫ت حل د‬ ‫جئ د ل‬‫ل ح‬ ‫ك وقاَ و‬ ‫ل ويِّاَ قون دب ولر و‬ ‫قاَ و‬ ‫ف فوورآه ل وذا و‬ ‫سيِ د ح‬‫حباَل ت‬
‫ت ع ول ويِ د و‬ ‫و‬
‫ك وقاَ و‬
‫ل‬ ‫ف ل‬‫خ د‬ ‫ن فو ح‬ ‫محنيِ و‬ ‫مؤ د ح‬‫ميِور ال د ل‬ ‫م ويِّاَ أ ح‬ ‫ماَ ت ووراهل د‬ ‫س كو و‬ ‫ن التناَ و‬ ‫ك فوإ ح ت‬ ‫ف و‬ ‫خل د و‬ ‫و‬
‫ل ول ب و د‬
‫ل‬ ‫ض وقاَ و‬ ‫ر‬ ‫من أ وهدل ادل و‬ ‫م‬ ‫ك أ و من أ وهدل السماَحء تحرسحنيِ أ و‬ ‫ح و‬
‫ح‬ ‫د‬ ‫ح‬ ‫د‬ ‫ح‬ ‫د‬ ‫ت و و د ل ل‬ ‫ح‬ ‫ح د‬ ‫وويِّ د و‬
‫شديِئاَ ل إ حتل‬ ‫ل ادل و‬ ‫ل إن أ و‬ ‫من أ وهدل ادل و‬
‫ن حليِ و‬ ‫طيِلعو و‬ ‫ست و ح‬ ‫ض ول يِّ و د‬ ‫ح‬ ‫ر‬
‫د‬ ‫و‬ ‫د‬ ‫ه‬ ‫ت‬ ‫ح‬ ‫و‬ ‫و‬
َ‫قا‬ ‫ض‬
‫ح‬ ‫ر‬
‫د‬ ‫ح‬ ‫ح د‬
ِ.‫ع‬ ‫جعد فوور و‬
‫ج و‬ ‫ماَحء وفاَدر ح‬ ‫س و‬ ‫ن ال ت‬ ‫م و‬ ‫ل ح‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫ب حإ حذ د ح‬
`Ali (AS) had a slave called Qanbar, who loved his mater `Ali (AS) very much. When `Ali
(AS) used to go out, Qanbar would go out behind him with a sword. So `Ali (AS) saw
him one night, and asked him, “O Qanbar, what is it?” He replied, “I walk behind you
because I know how people are, and I feared for you, O Commander of the Faithful.”
The Imam (AS) questioned, “Woe to you! Are you guarding me from the inhabitants of
the heaven or the earth?” He answered, “No, only from the inhabitants of the earth.”
55
`Ali (AS) said: “Verily, the inhabitants of the earth cannot do anything against me except
by the will of Allah, the Mighty and High, from Heaven. So go back.”
Thus, he returned.

8. Muhammad ibn `Ali Majilwayh (RA) said: Muhammad ibn Yahya al-`Attar said: Muhammad
ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari said, on the authority of Musa ibn `Umar, on the
authority of Ibn Sinan, on the authority of Abu Sa`id al-Qummat that

‫خل وقو‬ ‫ل ادل و د‬

‫شويِاَءح ث ل ت‬
‫م و‬ ‫ة قوب د و‬
‫شيِ ت و‬ ‫ه ال د و‬
‫م ح‬ ‫ل أ ولبو ع وب دد ح الل تهح ع و‬
‫خل وقو الل ت ل‬ ‫وقاَ و‬
ِ. ‫شيِ تةح‬
‫م ح‬ ‫ادل و د‬
‫شويِاَوء حباَل د و‬
Abu `Abd Allah al-Sadiq (AS) said: “Allah created the Divine Will before all things. He
then created all things by means of His Will.”

9. My father (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the
authority of `Ali ibn Ma’bad, on the authority of Durust ibn Abu Mansur, on the authority of
Fudayl ibn Yasar that

‫ض‬ ‫ر‬ ِّ‫ي‬ ‫م‬ ‫و‬ ‫ل‬ ‫و‬ ‫ب‬ ‫ح‬

‫ح‬ ِّ‫ي‬ ‫م‬ ‫و‬ ‫ل‬ ‫و‬ ‫د‬ ‫را‬‫شاَوء و أ و‬ ‫و‬ ‫ل‬
‫ل‬ ‫قو‬‫ل‬ ِّ‫ي‬ ‫ع‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫د‬ ‫ب‬ ‫و‬ ‫ع‬ َ‫با‬‫سمعت أ و‬
‫د و‬ ‫و‬ ‫د‬ ‫و‬ ‫ت‬ ‫ل‬ ‫د‬ ‫و‬ ‫و‬ ‫و و‬ ‫و‬ ‫ح‬ ‫ح‬ ‫د‬ ‫و‬ ‫و ح د ل‬
‫و‬ ‫و‬ ‫و‬
‫ن‬
‫بأ د‬‫ح ت‬ ‫م يِّ ل ح‬ ‫ك وو ل و د‬
‫ل ذ ول ح و‬ ‫مث د و‬ ‫مهح وو أوراد و ح‬ ‫يِلء إ حتل ب حعحل د ح‬ ‫ش د‬ ‫ن و‬ ‫كو و‬ ‫ن ول يِّ و ل‬ ‫شاَوء أ د‬‫و‬
ِ. ‫فور‬ ‫ض ل ححعباَد حهح ال دك ل د‬ ‫م يِّ ودر و‬ ‫ث وثلث وةل وو ل و د‬ ‫ه ثاَل ح ل‬ ‫ل لو ل‬
‫قاَ و‬
‫يِّ ل و‬
Abu `Abd Allah al-Sadiq (AS) said: He wills, He intends, He dislikes, and He is
displeased. He wills that nothing should exist without His Knowledge, and He intends
similar to that. He dislikes it to be said of Him that `He is the third of the three,’ and He
is displeased with His Servant’s’ disbelief.

10. Abu al-Hasan `Ali ibn `Abd Allah ibn Ahmad al-Isbahani al-Aswari said: Makki ibn Ahmad
ibn Sa`dwayh al-Burdha`I said: Abu Mansur Muhammad ibn al-Qasim ibn `Abd al-Rahman al-
`Ataki reported to us that Muhammad ibn Ashras said: Bushr ibn al-Hakam and Ibrahim ibn
Nasr al-Suryani both said: `Abd al-Malik ibn Harun ibn `Antarah said: Ghiyadh ibn al-Mujib
said, on the authority of al-Hasan al-Basri that `Abd Allah ibn `Umar that
‫ق‬
‫قيِ ح‬ ‫ح ح‬ ‫ضاَلء ب حت و د‬ ‫ق و‬ ‫م ال د و‬ ‫م وو ت و ت‬ ‫قل و ل‬ ‫ف ال د و‬ ‫ج ت‬ ‫م وو و‬ ‫سب وقو ال دعحل د ل‬ ‫َ و‬:‫ل‬ ‫يِ ص وقاَ و‬ ‫الن تب ح د‬
‫ن‬
‫م و‬ ‫قاَووةح ح‬ ‫ش و‬ ‫ن الل تهح وو ال ت‬ ‫م و‬ ‫سوعاَد وةح ح‬ ‫ساَل وةح وو ال ت‬ ‫ق الدر و‬ ‫صد حيِّ ح‬ ‫ب وو ت و د‬ ‫ال دك حوتاَ ح‬
‫ن‬
‫كاَ و‬ ‫ل الل تهح ص و‬ ‫سو و‬ ‫ن ور ل‬ ‫مور إ ح ت‬ ‫ن عل و‬ ‫ل ع وب دد ل الل تهح ب د ل‬ ‫ل وقاَ و‬ ‫ج و‬ ‫الل تهح ع وتز وو و‬
‫ن‬
‫ل ويِّاَ اب د و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ل الل ت ل‬ ‫ل وقاَ و‬ ‫ل وقاَ و‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫ح‬ ‫ه عو‬ ‫حد حيِّث و ل‬ ‫يِّ ودرحوي و‬
‫و‬
ِ‫شاَلء وو ب حإ حوراد وحتي‬ ‫ماَ ت و و‬ ‫ك و‬ ‫س و‬ ‫ف ح‬ ‫شاَلء ل حن و د‬ ‫ذي ت و و‬ ‫ت ال ت ح‬ ‫ت أن د و‬ ‫شيِ تحتيِ ك لن د و‬ ‫م ح‬‫م بح و‬ ‫آد و و‬
‫محتيِ ع ول ويِ د و‬ ‫و‬
‫ك‬ ‫ل ن حعد و‬ ‫ض ح‬ ‫ف د‬ ‫ماَ ت لرحيِّد ل وو ب ح و‬ ‫ك و‬ ‫س و‬ ‫ف ح‬ ‫ذي ت لرحيِّد ل ل حن و د‬ ‫ت ال ت ح‬ ‫ت أن د و‬ ‫ك لن د و‬
‫و‬
‫ت إ حل و ت‬
ِ‫ي‬ ‫عاَفحيِ وحتيِ أد تيِّ د و‬ ‫وي وو و‬ ‫ح‬ ‫محتيِ وو ع و د‬
‫ف‬ ‫ص و‬ ‫صيِ وحتيِ وو ب حعح د‬ ‫معد ح‬ ‫ت ع وولىَ و‬
‫و‬
‫قووحيِّ و‬
ِ‫مدني‬ ‫ك ح‬ ‫ت أ وودولىَ ب حذ ون دب ح و‬ ‫ك وو أن د و‬
‫و‬ ‫من د و‬ ‫ك ح‬ ‫ساَن ح و‬ ‫ح و‬
‫و‬
‫ضيِ فوأوناَ أودولىَ ب حإ ح د‬ ‫فوورائ ح ح‬
‫و‬ ‫و‬ ‫ك بماَ و‬
‫ت‬‫و‬ ‫د‬ ِ‫ي‬‫و‬ ‫ن‬‫ج‬‫و‬ َ‫ما‬
‫ح و‬ ‫ب‬ ‫و‬
‫ك‬ ‫د‬ ِ‫ي‬ ‫ل‬‫ح‬ ‫إ‬ ِ‫ني‬ ‫د‬ ‫م‬
‫ح‬ ‫ر‬‫د‬ ‫ش‬‫ت‬ ‫ال‬ ‫و‬ ‫و‬ ‫ل‬ ‫ء‬ ‫دا‬‫و‬ ‫و‬ ‫ب‬ ‫ت‬‫ل‬ ‫د‬ ِ‫ي‬ ‫ل‬ ‫أو‬ ‫مدنيِ إ حل ويِ د و ح و‬ ‫خيِ دلر ح‬ ‫وفاَل د و‬
56
 ‫ة‬
‫ج ل‬ ‫م د ل و و ال د ل‬
‫ح ت‬ ‫ح د‬‫يِ ال د و‬ ‫محتيِ فول ح و‬ ‫ح و‬‫ن ور د‬ ‫م د‬ ‫ت ح‬ ‫ك حبيِ قون وط د و‬ ‫سوحء ظ ون د و‬ ‫جوزالء وو ب ح ل‬ ‫و‬
‫جوزاءل وو‬ ‫ك ال د و‬ ‫ن وو ل و و‬ ‫صويِاَ ح‬ ‫ك حباَل دعح د‬ ‫ل ع ول ويِ د و‬ ‫سحبيِ ل‬ ‫يِ ال ت‬ ‫ن وو ل ح و‬ ‫ك حباَل دب وويِاَ ح‬ ‫ع ول ويِ د و‬
‫عندي باَدلحساَن ل و و‬
‫عن دد و‬‫ك ح‬ ‫خذ د و‬ ‫مآ ل‬ ‫ك وو ل و د‬ ‫حذ حيِّور و‬ ‫م أد وع د ت و د‬ ‫د‬ ‫سونىَ ح د ح ح ح د و ح‬ ‫ح د‬ ‫ال د ل‬
‫و‬ ‫ك و لو ل‬ ‫م أ لك ول د د‬
‫ماَن وةح إ حتل و‬
َ‫ما‬ ‫ن ادل و‬ ‫م و‬ ‫ك ح‬ ‫مل د و‬
‫ح د‬ ‫مأ و‬ ‫طاَقوت ح و و د‬ ‫ك فوودقو و‬ ‫ف و‬ ‫ك وو ل و د‬ ‫عتزت ح و‬ ‫ح‬
ِ‫مدني‬ ‫ك ح‬ ‫س و‬ ‫ف ح‬ ‫ت ب حهح ل حن و د‬ ‫ضْيِ و‬‫ماَ ور ح‬ ‫سيِ و‬ ‫ف ح‬ ‫ك ل حن و د‬‫من د و‬ ‫ت ح‬ ‫ضْيِ ل‬‫ت ع ول ويِ دهح ور ح‬ ‫قود ودر و‬
ِ.‫ت‬‫مل د و‬ ‫ماَ ع و ح‬ ‫ك إ حتل ب ح و‬ ‫ن أ لع وذ دب و و‬‫ك لو د‬ ‫مل ح ح‬ ‫ل ع وب دد ل ال د و‬ ‫وقاَ و‬
The Prophet (SA) said:
Knowledge has precedence. The Pen has dried up. The Decree has been accomplished
through the Book, and confirmed through the Message. Good fortune is from Allah, and
adversity s from Allah, the Mighty and High.” `Abd Allah ibn `Umar says: The
Messenger of Allah (SA) used to transmit the following tradition from Allah, the Mighty
and High, that Allah, the Mighty and High, says: O son of Adam! You wish for what you
wish through My Will. You intended for what you intend for through My Bounty. You
disobey through the strength that I have given you. You fulfill your obligations through
the health, protection, and forgiveness that I have granted you. I am worthier of your
favor than yourself. And you are worthier of your sin that I am. Hence, any good which
reached you is reward for your good deeds. And any evil that reaches you in
punishment for the sins you have committed. As a result of your mistrust in Me, I have
deprived you of My Mercy. All praise belongs to Me. And against you is evident proof
(of your evil-doing). I have a way over you for your disobedience, and reward and the
best outcome for you with favour. I do not call upon you to warn you. I do not hold you
responsible for issues of honor. And I do not burden you with more than you can bear.
And I did not impose you with the trust except what you have power over. I am pleased
with you for Myself with what you are pleased with yourself from Me.
Abd al-Malik explained: “I will never punish you except for what you do (wrong).”

11. Tamim ibn `Abd Allah ibn Tamim al-Qarashi (RA) said: My father said, on the authority of
Ahmad ibn `Ali al-Ansari, on the authority of Abu al-Salt `Abd al-Salam ibn Salih al-Hirawi that
‫ل ال د د‬ ‫سأ و و‬
‫ن‬
‫ه ويِّاَ اب د و‬ ‫ل لو ل‬ ‫قاَ و‬ ‫ضْاَ ع فو و‬ ‫سىَ الدر و‬ ‫مو و‬ ‫ن ل‬ ‫يِ ب د و‬ ‫وماَ ل ع ول ح ت‬ ‫ن يِّ و د‬ ‫مو ل‬ ‫مأ ل‬ ‫و‬ ‫و‬
‫ن‬‫م و‬ ‫ك ول و‬ ‫ْ وو ل وود شاَوء ورب د و‬-‫ل‬ ‫ج ت‬ ‫ل الل تهح ع وتز وو و‬ ‫ح‬ ‫د‬ ‫معدونىَ قوو‬ ‫ماَ و‬ ‫ل الل تهح و‬ ‫سو ح‬ ‫ور ل‬
‫و‬ ‫و‬ ‫من حفيِ ادل و‬
‫كولنوا‬ ‫حتتىَ يِّ و ل‬ ‫س و‬ ‫ت ت لك درحه ل التناَ و‬ ‫ميِعاَ ل أ فوأن د و‬ ‫ج ح‬ ‫م و‬ ‫ض ك لل دهل د‬ ‫ح‬ ‫ر‬‫د‬ ‫و د‬
‫ن الل تهح فو و‬ ‫و‬
‫ضْاَ ع‬ ‫ل الدر و‬ ‫قاَ و‬ ‫ن إ حتل ب حإ حذ د ح‬ ‫م و‬ ‫ن ت لؤ د ح‬ ‫سأ د‬ ‫ف ل‬ ‫ن ل حن و د‬‫ِ وو ماَ كاَ و‬.‫ن‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ل‬
‫و‬ ‫و‬ ‫و‬
‫ن أحبيِهح‬ ‫مد ل ع و د‬ ‫ح ت‬ ‫م و‬ ‫ن ل‬ ‫فرح ب د وح‬ ‫جعد و‬ ‫ن أحبيِهح و‬ ‫فر ل ع و د‬ ‫جعد و‬ ‫ن و‬ ‫سىَ ب د ل‬ ‫مو و‬ ‫حد تث وحنيِ أحبيِ ل‬ ‫و‬
‫و‬
‫ن‬
‫ن بد ح‬ ‫سيِ د ح‬‫ح و‬ ‫ن أحبيِهح ال د ل‬ ‫ن عو د‬ ‫سيِ د ح‬‫ح و‬ ‫ن ال د ل‬ ‫ح‬ ‫يِ ب د‬‫ن أحبيِهح ع ول ح د‬ ‫يِ ع و د‬ ‫ن ع ول ح ي‬ ‫ح‬ ‫مد ح ب د‬‫ح ت‬ ‫م و‬ ‫ل‬
‫و‬ ‫و‬ ‫و‬
‫ل‬
‫سو ح‬ ‫ن وقاَللوا ل حور ل‬ ‫ميِ و‬ ‫سل ح ح‬ ‫م د‬ ‫ن ال د ل‬ ‫بعأ ت‬ ‫طاَل ح ل‬ ‫يِ ب دن أحبيِ و‬
‫ن أحبيِ وهح ع ول ح د ح‬ ‫يِ ع و د‬ ‫ع ول ح ي‬
‫س‬
‫ن التناَ ح‬ ‫م و‬ ‫ت ع ول ويِ دهح ح‬ ‫ن قود ودر و‬ ‫م د‬‫ل الل تهح و‬ ‫سو و‬ ‫ت ويِّاَ ور ل‬ ‫الل تهح ص ل وود أك دورهد و‬
‫ل الل تهح‬ ‫سو ل‬ ‫ل ور ل‬ ‫قاَ و‬ ‫سولم ح ل وك وث لور ع ود ود لوناَ وو قووحيِّوناَ ع وولىَ ع ود لودوناَ فو و‬ ‫ع وولىَ ادل ح د‬
َ‫يِ حفيِوها‬ ‫ث إ حل و ت‬ ‫حد ح د‬ ‫م يِّ ل د‬ ‫ل ب حب حد دع وةل ل و د‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫قىَ الل ت و‬ ‫ت حل ول د و‬ ‫ماَ ك لن د ل‬ ‫ص و‬
57
‫مد ل‬ ‫ح ت‬‫م و‬ ‫ك وو ت ووعاَولىَ ويِّاَ ل‬ ‫ه ت ووباَور و‬ ‫ل الل ت ل‬ ‫ن فوأ ون دوز و‬ ‫و‬ ِ‫في‬ ‫ح‬ ‫د‬ ‫ل‬‫و‬ ‫ك‬ ‫و‬ ‫ت‬ ‫م‬
‫ل‬ ‫د‬ ‫ل‬ ‫ا‬ ‫ن‬
‫و‬ ‫م‬
‫ح‬ َ‫نا‬‫و‬
‫ْ و ماَ أ و‬-َ‫شيِئلا‬
‫و‬ ‫و د‬
‫ك ولمن من حفيِ ادل و‬
‫ل‬‫سحبيِ ح‬ ‫ميِعاَ ل ع وولىَ و‬ ‫ج ح‬ ‫م و‬ ‫ض ك لل دهل د‬ ‫ح‬ ‫ر‬
‫د‬ ‫وو ل وود شاَوء ورب د و و و و د‬
‫موعاَيِّ ون وةح وو لرؤ ديِّ وةح‬ ‫عن دد و ال د ل‬ ‫ن ح‬ ‫ملنو و‬ ‫ماَ يِّ لؤ د ح‬ ‫ضْط حورارح حفيِ الد دن دويِاَ ك و و‬ ‫جاَحء وو احل د‬ ‫ادل حل د و‬
‫ال دبأ د‬
‫واباَ ل وو‬ ‫مدنيِ ث و و‬ ‫قوا ح‬ ‫ح د‬ ‫ست و ح‬‫م يِّ و د‬ ‫م لو د‬ ‫ك ب حهح د‬ ‫ت ذ ول ح و‬ ‫خورةح وو ل وود فوعول د ل‬ ‫س حفيِ ادل ح‬ ‫و ح‬
‫و‬ ‫ل‬
‫ضط ودريِّ و‬
‫ن‬ ‫م د‬ ‫ن غ ويِ دور ل‬ ‫خوتاَرحيِّ و‬ ‫م د‬ ‫ملنوا ل‬ ‫ن يِّ لؤ د ح‬ ‫مأ د‬ ‫من دهل د‬ ‫دحاَ ل ل وك حدنيِ أرحيِّد ل ح‬ ‫م د‬ ‫ول و‬
ْ-‫د‬ ‫خل د ح‬ ‫جن تةح ال د ل‬ ‫خللود ح حفيِ و‬ ‫م ال د ل‬ ‫ة وو د وووا و‬ ‫م و‬ ‫فىَ وو ال دك وورا و‬ ‫يِ الدزل د و‬ ‫من د و‬ ‫قوا ح‬ ‫ح د‬ ‫ست و ح‬ ‫ل حيِ و د‬
‫و‬ ‫و‬ ‫أو‬
ْ-‫ل‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ماَ قوودل ل ل‬ ‫ن وو أ ت‬ ‫و‬ ِ‫ني‬
‫ح‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬ ‫م‬‫ل‬ ‫نوا‬ ‫ل‬ ‫كو‬ ‫ل‬ ‫و‬ ِّ‫ي‬ َ‫تى‬ ‫ت‬ ‫ح‬‫و‬ ‫س‬
‫و‬ َ‫نا‬
‫ت‬ ‫ال‬ ‫ل‬ ‫ه‬ ‫ح‬ ‫ر‬ ‫د‬ ‫ك‬ ‫ل‬ ‫ت‬ ‫ت‬
‫و‬ ‫د‬ ‫ن‬ ‫أ‬ ‫و‬ ‫ف‬
‫و‬ ‫س ذ ول ح و‬ ‫و‬ ‫ت‬ ‫ت‬ ‫و‬
‫ل‬
‫سحبيِ ح‬ ‫ك ع ولىَ و‬ ‫ن اللهح فوليِ د و‬ ‫ن إ حل ب حإ حذ د ح‬ ‫م و‬ ‫ن ت لؤ د ح‬ ‫سأ د‬ ‫ل‬ ‫ن ل حن و د‬
‫ف‬ ‫وو ماَ كاَ و‬
‫ن إ حتل‬ ‫و‬
‫م و‬ ‫ت ل حت لؤ د ح‬ ‫كاَن و د‬ ‫ماَ و‬ ‫معدونىَ أن توهاَ و‬ ‫ن ع وولىَ و‬ ‫ن ع ول ويِ دوهاَ وو ل وك ح د‬ ‫ماَ ح‬ ‫حرحيِّم ح ادل حيِّ و‬ ‫تو د‬
‫مك ول ت و‬ ‫بإذ دن الل ته و إذ دن و‬
‫مت وعوب دد وة ل وو‬ ‫ة ل‬ ‫ف ل‬ ‫ت ل‬ ‫كاَن و د‬ ‫ماَ و‬ ‫ن و‬ ‫ماَ ح‬ ‫ملره ل ل ووهاَ حباَدل حيِّ و‬ ‫هأ د‬ ‫ح و ح ل ل‬ ‫حح ح‬
‫ل‬‫قاَ و‬ ‫ف وو الت تعوب دد ح ع ون دوهاَ فو و‬ ‫ل الت تك دحليِ ح‬ ‫عن دد و وزووا ح‬ ‫ن ح‬ ‫ماَ ح‬ ‫هاَ إ حولىَ ادل حيِّ و‬ ‫جاَؤ له ل إ حتيِّاَ و‬ ‫إ حل د و‬
‫ه ع ون د و‬ ‫ج الل لت‬ ‫ت ع ودنيِ ويِّاَ أ ووباَ ال د‬ ‫ال دمأ د‬
ِ. ‫ك‬ ‫ن فوتر و‬ ‫ح‬ ‫س‬
‫و‬ ‫ح‬
‫و‬ ‫و‬ ‫ج‬‫د‬ ‫ر‬‫ت‬ ‫و‬ ‫ف‬ ‫ن‬‫ل‬ ‫مو‬ ‫و ل‬
One day al-Ma`mum asked `Ali ibn Musa al-Rida (AS).
“O son of the Messenger of Allah! What is the meaning of the Word of Allah, the Mighty
and High: And if your Lord had pleased, surely all those who are in the earth would
have believed, all of them; will you then force men till they become believers? And it is
not for a soul to believe except by Allah’s permission. Consequently, al-Rida (AS)
replied, My father Musa ibn Ja`far related to me, on the authority of his father Ja`far ibn
Muhammad, on the authority of his father Muhammad ibn` Ali, on the authority of his
father `Ali ibn al-Husayn, on the authority of his father al-Husayn ibn `Ali, on the
authority of his father `Ali ibn Abu Talib (AS) that The Muslims said to the Messenger of
Allah (SA): “O Messenger of Allah! If you compel the people over whom you have
power to embrace Islam, then our numbers would increase, and we would have
strength over our enemies.” The Messenger of Allah (SA) replied: “I could never face
Allah, the Mighty and High, if I innovated and acted on my own without instruction.
Surely, I am not those who force people (into faith).” Hence, Allah, the Blessed and
Exalted, revealed: O Muhammad! And if your Lord had pleased, surely all those who are
in the earth would have believed, all of them; through (personal) commitment or
through compulsion. They would have believed as those who accept faith after
observation, and seeing the strength of the Hereafter. If you compelled them to believe,
they would not deserve any reward or praise from Me. Although I want them to believe, I
want them to do so freely, and without compulsion. That way, they will earn the right to
be in My Proximity, and to receive My Honor, through eternal life in Paradise. Will you
then force men till they become believers? As for the Word of the Mighty and High: And
it is not for a soul to believe except by Allah’s permission, it does not mean that the
soul has been forbidden from believing. Rather, it means that the soul does not believe
but by the will of Allah. For a soul to believe Allah’s Will is His Command. The soul is
not forced or compelled to believe. Rather, he commits the soul to belief when it is
devoid of force or compulsion.” Al-Ma’mun said: “You have relieved me O Abu al-
Hasan. May Allah relieve you!”

12. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said:
Muhammad ibn Yahya al-`Attar and Ahmad ibn Idris both said, on the authority of Muhammad

58
‫‪ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari, on the authority of Ibrahim ibn Hashim, on the‬‬
‫‪authority of `Ali ibn Ma`bad, on the authority of Durust, on the authority of Fudayl ibn Yasar‬‬
‫‪that‬‬

‫ماَ ل و د‬
‫م‬ ‫طيِعاَ ل ل ح و‬
‫ست و ح‬ ‫م د‬ ‫ن ل‬‫كو و‬ ‫ن أو ل‬ ‫شاَوء الل ت و‬
‫هأ د‬ ‫ل‬ ‫ل و‬ ‫قو ل‬ ‫ت أ ووباَ ع وب دد ح الل تهح ع يِّ و ل‬ ‫معد ل‬ ‫س ح‬ ‫و‬
‫و‬ ‫و‬ ‫و‬ ‫د‬
‫م‬‫شاَوء وو أوراد و وو ل و د‬ ‫ل و‬ ‫قو ل‬ ‫ه يِّ و ل‬‫معدت ل ل‬‫س ح‬‫ل وو و‬ ‫ه وقاَ و‬ ‫عل و ل‬‫ن وفاَ ح‬‫كو و‬ ‫نأ ل‬ ‫شأ أ د‬ ‫يِّ و و‬
‫و‬
‫مهح وو‬ ‫يِلء إ حتل ب حعحل د ح‬
‫ش د‬ ‫مل دك حهح و‬ ‫ن حفيِ ل‬ ‫كو و‬ ‫ن ول يِّ و ل‬ ‫شاَوء أ د‬ ‫ض و‬ ‫م يِّ ودر و‬ ‫ب وو ل و د‬ ‫ح ت‬ ‫يِّ ل ح‬
‫و‬ ‫و‬
‫ض‬
‫م يِّ ودر و‬ ‫ث وثلث وةل وو ل و د‬ ‫ه ثاَل ح ل‬ ‫ل لو ل‬ ‫قاَ و‬
‫ن يِّ ل و‬‫بأ د‬ ‫ح ت‬ ‫م يِّ ل ح‬ ‫ك وو ل و د‬‫ل ذ ول ح و‬ ‫مث د و‬
‫أوراد و ح‬
‫فور‬‫ل ححعباَد حهح ال دك ل د‬
‫‪Abu `Abd Allah al-Sadiq (AS) said: “Allah willed for me to be capable, and not to be the‬‬
‫‪does.” The reported says: I also heard him saying that He wills, He intends, He dislikes,‬‬
‫‪and He is displeased. He wills that nothing should exist in His Sovereignty without His‬‬
‫‪Knowledge, and He intends similar to that. He dislikes it to be said that `He is the third‬‬
‫‪of three,’ and He is displeased with the disbelief of His Servants.‬‬

‫‪13. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said:‬‬
‫‪Muhammad ibn Yahya la-`Attar and Ahmad ibn Idris both said, on the authority of Muhammad‬‬
‫‪ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari that Ya`qub ibn Yazid said, on the authority of `Ali‬‬
‫‪ibn Hassan, on the authority of Isma`il ibn Abu Ziyad al-Sha`iri, on the authority of Thawr ibn‬‬
‫‪Yazid, on the authority of Khalid ibn Sa`dan, on the authority of Mu`adh ibn Jabal that‬‬
‫قد ولر‬ ‫ضىَ ال د و‬ ‫م و‬ ‫م وو و‬ ‫قل و ل‬ ‫ف ال د و‬ ‫ج ت‬ ‫م وو و‬ ‫سب وقو ال دعحل د ل‬ ‫ل الل تهح ص و‬ ‫سو ل‬ ‫ل ور ل‬ ‫وقاَ و‬
‫ن الل تهح ع وتز وو‬ ‫م و‬ ‫سوعاَد وةح ح‬ ‫ل وو حباَل ت‬ ‫س ح‬ ‫ق الدر ل‬ ‫صد حيِّ ح‬ ‫ب‪ ْ-‬وو ت و د‬ ‫ق ال دك حوتاَ ح‬ ‫قيِ ح‬ ‫ح ح‬ ‫ب حت و د‬
‫فور وو ب حوووليِّ وةح الل تهح‬ ‫ب وو ك و و‬ ‫ن ك وذ ت و‬ ‫م د‬ ‫شقاَحء ل ح و‬ ‫قىَ وو حباَل ت‬ ‫ن وو ات ت و‬ ‫م و‬ ‫نآ و‬ ‫م د‬ ‫ل لح و‬ ‫ج ت‬ ‫و‬
‫ن‬ ‫سو ل ت‬ ‫م وقاَ و‬ ‫ن ثل ت‬ ‫م د‬ ‫ن ال د ل‬ ‫مؤ د ح‬ ‫ال د ل‬
‫ل اللهح ص ع و ح‬ ‫ل ور ل‬ ‫كيِ و‬ ‫شرح ح‬ ‫م و‬ ‫ن وو ب ووراوءت حهح ح‬ ‫محنيِ و‬
‫و‬
‫م‬ ‫ن آد و و‬ ‫ل ويِّاَ اب د و‬ ‫قو ل‬ ‫ك وو ت ووعاَولىَ يِّ و ل‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫حد حيِّحثيِ إ ح ت‬ ‫الل تهح أدرحوي و‬
‫و‬
‫ت‬‫شاَلء وو ب حإ حوراد وحتيِ ك لن د و‬ ‫ماَ ت و و‬ ‫ك و‬ ‫س و‬ ‫ف ح‬ ‫شاَلء ل حن و د‬ ‫ذي ت و و‬ ‫ت ال ت ح‬ ‫ت أن د و‬ ‫شيِ تحتيِ ك لن د و‬ ‫م ح‬ ‫بح و‬
‫محتيِ ع ول ويِ د و‬ ‫و‬
‫ك قووحيِّ و‬
‫ت‬ ‫ل ن حعد و‬ ‫ض ح‬ ‫ف د‬ ‫ماَ ت لرحيِّد ل وو ب ح و‬ ‫ك و‬ ‫س و‬ ‫ف ح‬ ‫ذي ت لرحيِّد ل ل حن و د‬ ‫ت ال ت ح‬ ‫أن د و‬
‫و‬ ‫عاَفيِحتيِ أ و‬
‫ضيِ‬ ‫يِ فوورائ ح ح‬ ‫ح ت‬ ‫ل‬ ‫إ‬ ‫ت‬‫و‬ ‫د‬ ‫يِّ‬‫ت‬ ‫د‬ ‫محتيِ وو ع وودحنيِ وو و ح و‬ ‫ص و‬ ‫صيِ وحتيِ وو ب حعح د‬ ‫معد ح‬ ‫ع وولىَ و‬
‫مدنيِ وفاَل د و‬ ‫و‬ ‫و‬ ‫و و‬
‫مدنيِ‬ ‫خيِ دلر ح‬ ‫ك ح‬ ‫سيِ دوئاَت ح و‬ ‫ت أودولىَ ب ح و‬ ‫ك وو أن د و‬ ‫من د و‬ ‫ك ح‬ ‫سوناَت ح و‬ ‫ح و‬ ‫فوأوناَ أودولىَ ب ح و‬
‫مدنيِ إ حل ويِ د و‬ ‫و‬
‫جوزالء وو‬ ‫ت و‬ ‫جن ويِ د و‬ ‫ماَ و‬ ‫ك بح و‬ ‫شدر ح‬ ‫دالء وو ال ت‬ ‫ت بو و‬ ‫ماَ أول ويِ د ل‬ ‫ك بح و‬ ‫إ حل ويِ د و‬
‫ن‬
‫م د‬ ‫ت ح‬ ‫ك حبيِ قون وط د و‬ ‫سوحء ظ ون د و‬ ‫طاَع وحتيِ وو ب ح ل‬ ‫ت ع وولىَ و‬ ‫ك قووحيِّ و‬ ‫ساَحنيِ إ حل ويِ د و‬ ‫ح و‬ ‫ب حإ ح د‬
‫ك‬‫ل ع ول ويِ د و‬ ‫سحبيِ ل‬ ‫يِ ال ت‬ ‫ن وو ل ح و‬ ‫ك حباَل دب وويِاَ ح‬ ‫ة ع ول ويِ د و‬ ‫ج ل‬ ‫ح ت‬ ‫م د ل و و ال د ل‬ ‫ح د‬ ‫يِ ال د و‬ ‫محتيِ فول ح و‬ ‫ح و‬ ‫ور د‬
‫و‬
‫ك وو‬ ‫حذ حيِّور و‬ ‫م أد وع د ت و د‬ ‫ن لو د‬ ‫ساَ ح‬ ‫ح و‬ ‫دي حباَدل ح د‬ ‫عن د ح‬ ‫خيِ درح ح‬ ‫جوزالء ال د و‬ ‫ك و‬ ‫ن وو ل و و‬ ‫صويِاَ ح‬ ‫حباَل دعح د‬
‫د‬ ‫ك و ل وم أ ل‬ ‫و‬ ‫د‬ ‫ك و ل وم أ ل‬
‫ن‬
‫و‬ ‫م‬
‫ح‬ ‫ك‬‫و‬ ‫ل‬ ‫م‬
‫د‬ ‫ح‬
‫و‬ ‫د‬ ‫و‬ ‫و‬ ‫ح‬ ‫ت‬ ‫و‬ ‫ق‬ ‫طاَ‬ ‫و‬ ‫ق‬ ‫د‬ ‫و‬ ‫و‬ ‫ف‬ ‫و‬
‫ك‬ ‫د‬ ‫ف‬ ‫ل‬‫و‬ ‫ك‬ ‫عتزت ح و و د‬ ‫عن دد و ح‬ ‫ك ح‬ ‫خذ د و‬ ‫مآ ل‬ ‫لو د‬
‫ت ب حهح ع وولىَ ن و د‬ ‫و‬ ‫و‬
‫ماَ‬ ‫ك و‬ ‫من د و‬ ‫سيِ ح‬ ‫ف ح‬ ‫ت ل حن و د‬ ‫ضْيِ ل‬ ‫ك ور ح‬ ‫س و‬ ‫ف ح‬ ‫ماَ أقدوردر و‬ ‫ماَن وةح إ حتل و‬ ‫ادل و‬
‫مدنيِ‪ِ.‬‬ ‫ك ح‬ ‫س و‬ ‫ف ح‬ ‫ت ل حن و د‬ ‫ضْيِ و‬ ‫ور ح‬
‫‪The Messenger of Allah (SA) said:‬‬
‫‪59‬‬
Knowledge had precedence. The Pen has dried up. And the Divine Decree has been
completed by the Book and confirmed by the Message. Good fortune is from Allah, the
Mighty and High, and belongs to those who believe in Allah and fear Him. Adversity is
for those who reject the guardianship [wilayah] of Allah over the believers and who
reject His Immunity for the polytheists. The Messenger of Allah (SA) then continued,
I transmit my tradition from Allah, the Blessed and Exalted, He says: O son of Adam!
You will through My Will. You intend through My Intent. You disobey through My
Strength. You fulfill your obligations through the health I have given you through My
Help and My Protection. I am worthier of your good deeds than you are. And you are
worthier of your evil deeds than I am. Any good that reaches you is reward for your
good deeds. And any evil that befalls you is punishment for your evil deeds. Through
My Favour over you, you have strength to obey Me. Since you do not put your trust in
Me, I have deprived you of My Mercy. All praise belongs to Me. And you shall be judge
on the basis of clear evidence. I have a way over you for your disobedience, and good
reward for you with favour. I do not call upon to warn you. I do not hold you responsible
for issues of honor, and I do not burden you with more than you can bear. I did not
impose anything on you but what you confirmed yourself. I am please with you for
Myself with what you are pleased with yourself for Me.

60
 Chapter Eleven
Chapter Fifty-Six in Al – Tawhid : Al-Istita`ah Capability – 25
traditions

‫باب الستطاعة‬
1. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn
`Isa, on the authority of Abu `Abd Allah al-Barqi that Abu Shu`ayb Salih ibn Khalid al-Mahamili,
on the authority of Abu Sulayman al-Jammal, on the authority of Abu Basir that

‫ل‬ ‫ست ح و‬
‫طاَع وةح فو و‬
‫قاَ و‬ ‫و‬ ‫د‬ ‫َ سأ و‬:‫ل‬ ‫و‬ ‫و‬ ‫ت‬ ‫ع ون أ و‬
‫ن احل د‬‫و‬ ‫م‬
‫ح‬ ‫ل‬ ‫ء‬ِ‫ي‬
‫د‬ ‫ش‬ ‫ن‬
‫د‬ ‫و‬ ‫ع‬ ‫ه‬
‫ل‬ ‫ل‬ ‫ت‬ ‫ل‬ ‫و‬ َ‫قا‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ ِ‫بي‬
‫ح‬ ‫د‬
‫و‬ ‫و‬ ‫و‬
ِ. ِ‫ميِ وو ل كلم ح آوباَحئي‬ ‫و‬ ‫و‬
‫ن كل ح‬ ‫م د‬ ‫ة ح‬ ‫و‬
‫ست حطاَع و ل‬ ‫ت احل د‬ ‫س ح‬ ‫ل ويِ د و‬
I asked Abu `Abd Allah al-Sadiq (AS) about the issue of capability. Hence, He (AS)
replied: “The issue of capability is not from my statement or the statement of my
forefathers.

The Compiler of this book says: He means by this is that it is neither from my statement or the
statement of my forefathers that we say of Allah, the Mighty and High: Verily, He is capable.
Like the people in the time of `Isa (AS) said: Is your Lord capable of sending down to us
food from Heaven?

2. `Abd Allah ibn Muhammad ibn `Abd al-Wahhab said in Naysabur that Ahmad ibn al-Fadl ibn
al-Mughayrah said: Abu Nasr Mansur ibn `Abd Allah ibn Ibrahim al-Isfahani said: `Ali ibn `Abd
Allah said, on the authority of Muhammad ibn al-Husayn ibn Abu al-Khattab, on the authority
of Muhammad ibn Abu al-Husayn al-Qurayzi, on the authority of Sahl ibn Abu Muhammad al-
Missisi that

‫علل وو‬‫ن ال دعوب دد ل وفاَ ح‬ ‫َ ول يِّ و ل‬:‫ل‬‫مد ل ع وقاَ و‬ ‫ت‬ ‫ع ون أ و‬

‫كو ل‬ ‫ح ت‬‫م و‬‫ن ل‬ ‫ح ح‬ ‫د‬ ‫ب‬ ‫ر‬ ‫و‬ ‫ف‬‫د‬ ‫ع‬ ‫ج‬
‫و‬ ‫ح‬ ‫ه‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ ِ‫بي‬ ‫ح‬ ‫د‬
‫ماَ ووقوعو‬‫ل وو إ حن ت و‬‫ج ت‬ ‫ت‬
‫ن اللهح ع وتز وو و‬ ‫م و‬ ‫ه ح‬ ‫معو ل‬‫ة و‬ ‫و‬
‫ست حطاَع و ل‬ ‫ت‬
‫حدركاَ إ حل وو احل د‬ ‫ل‬ ‫مت و و‬‫ول ل‬
‫ن‬
‫كو ل‬ ‫طاَع وةح وو ول يِّ و ل‬ ‫ست ح و‬
‫ك وو ت ووعاَولىَ ب وعدد و احل د‬ ‫ن الل تهح ت ووباَور و‬ ‫م و‬ ‫ف ح‬ ‫الت تك دحليِ ل‬
ِ. ‫طيِعاَ ل‬‫ست و ح‬ ‫م د‬ ‫ل إ حتل ل‬ ‫فعد ح‬ ‫مك وتلفاَ ل ل حل د ح‬ ‫ل‬

Abu `Abd Allah Ja`far ibn Muhammad (AS) said:

A servant cannot act or move unless the ability to act is given to him by Allah, the
Mighty and High. Verily, the legal capacity [taklif] from Allah, the Blessed and Exalted,
has occurred after the capability. Thus, no one has legal capacity except the capable.

3. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn al-Hasan ibn
Aban said, on the authority of al-Husayn ibn Sa`id, on the authority of `Ubayd ibn Zurarah that
Hamzah ibn Humran related to me that

61
 ‫ت ع ول ويِ دهح‬ ‫خل د ل‬ ‫جب دحنيِ فود و و‬ ‫م يِّ ل ح‬ ‫طاَع وةح فول و د‬ ‫ست ح و‬ ‫ن احل د‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ت أ ووباَ ع وب دد ح الل ت‬ ‫ل‬ ‫سأ ول د‬‫و‬
‫ح‬ ‫و‬ ‫ل‬
‫يِلء‬
‫ش د‬ ‫من دوهاَ و‬ ‫ه قود د ووقوعو حفيِ قول دحبيِ ح‬ ‫ك الل ت ل‬
‫ه إ حن ت ل‬ ‫ح و‬ ‫صل و و‬ ‫تأ د‬ ‫قل د ل‬ ‫خورىَ فو ل‬ ‫ةأ د‬ ‫خل و ل‬ ‫دو د‬
‫و‬
ِ‫ن حفي‬ ‫ماَ و‬
‫كاَ و‬ ‫ك و‬ ‫ضدر و‬ ‫ه ول يِّ و ل‬ ‫ل فوإ حن ت ل‬‫ك وقاَ و‬ ‫من د و‬
‫ه ح‬‫معل ل‬ ‫س و‬ ‫يِلء أ د‬ ‫ش د‬ ‫ه إ حتل و‬ ‫ج ل‬ ‫خرح ل‬ ‫ول يِّ ل د‬
‫ك وو ت ووعاَولىَ ل و د‬
‫م‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫ل إح ت‬‫ه فوإ حدنيِ أ ولقو ل‬ ‫ك الل ت ل‬ ‫ح و‬ ‫صل و و‬
‫و‬
‫تأ د‬ ‫ك قلل د ل‬ ‫قول دب ح و‬
‫م ول‬ ‫ن فوإ حن تهل د‬‫قو و‬ ‫طيِ ل‬ ‫ماَ يِّ ل ح‬ ‫ن وو إ حتل و‬ ‫طيِلعو و‬ ‫ست و ح‬ ‫ماَ يِّ و د‬ ‫ف ال دعحوباَد و إ حتل و‬ ‫يِّ لك ول د ح‬
‫ضاَئ حهح وو قود ورحهح‬ ‫شيِ تت حهح وو قو و‬ ‫م ح‬ ‫ك إ حتل ب حإ حوراد وةح الل تهح وو و‬ ‫ن ذ ول ح و‬ ‫م د‬ ‫شديِئاَ ل ح‬
‫ن و‬ ‫صن ولعو و‬ ‫يِّ و د‬
‫و‬ ‫و‬
ِ. ‫ل‬ ‫ماَ وقاَ و‬ ‫ذي أوناَ ع ول ويِ دهح وو آوباَحئيِ أود ك و و‬ ‫ن الل تهح ال ت ح‬ ‫ذا د حيِّ ل‬ ‫ل هو و‬ ‫وقاَ و‬
I asked Abu `Abd Allah al-Sadiq (AS) about the issue of ability, but he did not answer
me. So I entered his presence at another time and said:
“May Allah be in peace with you! A doubt has entered my heart which nobo0dy can
remove but you.” He (AS) said: Verily, what is in your hear will not harm you?”
I said: May Allah be in peace with you! AI believe: Allah, the Blessed and Exalted, does
not burden His Servants with more than they can bear. They do not do anything except
by the Intent, Will, Predestination and Decree of Allah.
He (AS) responded, “This is the religion of Allah in which I believe, and in which my
forefathers believed.” Or he (AS) said something along those lines.

The Compiler of this book says: Allah’s Will and His Intent refer to His Command, and the
pleasure found in His Obedience. And in the disobedience is commandment to refrain and
forbiddance from them through restraint and warning.

4. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may Allah be pleased with
them) both said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa,
on the authority of Muhammad ibn Khalid al-Barqi, on the authority of Muhammad ibn Yahya
al-Sayrafi, on the authority of Sabah, al-Hadhdha’ that

‫ت‬ ‫ل أ و فورأ و‬
ِّ‫ي‬ ‫و‬ َ‫قا‬
‫و‬ ‫و‬ ‫ف‬ ‫ر‬ ْ‫ض‬ َ‫حا‬ َ‫نا‬ ‫َ سأ ول وه زرارة ل و أ و‬:‫ل‬ ‫فرل ع وقاَ و‬ ‫جعد و‬ ‫عو و‬
‫و و‬ ‫د‬ ‫ل‬ ‫ح‬ ‫و‬ ‫و‬ ‫و ل ل و و و‬ ‫ن أحبيِ و‬ ‫د‬
‫ن‬
‫طيِحعيِ و‬ ‫ست و ح‬
‫م د‬ ‫و‬
‫جعولوناَ ل‬ ‫ه و‬ ‫ماَ ن ووهاَوناَ ع ون د ل‬ ‫و‬
‫ه ع وليِ دوناَ حفيِ ك حوتاَب حهح وو و‬ ‫ت‬
‫ض الل ل‬ ‫ماَ افدت وور و‬‫و‬
ِ.‫م‬ ‫ه فو و‬
‫قاَ و‬
‫ل ن وعو د‬ ‫ماَ ن ووهاَوناَ ع ون د ل‬ ‫ك و‬ ‫ن ل حت ودر ح‬
‫طيِحعيِ و‬
‫ست و ح‬‫م د‬ ‫ض ع ول ويِ دوناَ ل‬‫ماَ افدت وور و‬‫لح و‬
Abu Ja`far al-Baqir (AS) said:
Zurarah asked him (AS) while I was present, “Are we capable of fulfilling the obligations
Allah has made obligatory on us in His Book? And are we capable of refraining from the
prohibitions which Allah has made obligatory upon us?” He (AS) thus said: “Yes.”

5. Ahmad ibn Muhammad ibn Yahya al-`Attar (RA) said: My father said, on the authority of
Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn al-Hakam, on the authority of `Abd
Allah ibn Bukayr, on the authority of Hamzah ibn Humran that

‫قو ل‬
‫ل‬ ‫ت نو ل‬ ‫هاَت حهح قلل د ل‬‫ل و‬ ‫م ب حهح وقاَ و‬ ‫ن ل ووناَ ك وولماَ ل ن وت وك ول ت ل‬ ‫ت حل وحبيِ ع وب دد ح الل تهح ع إ ح ت‬ ‫قلل د ل‬
‫د‬ ‫د‬ ‫ل أو‬
‫س‬
‫ل‬ ‫د‬ ‫ف‬‫و‬ ‫ن‬ ‫د‬
‫ل‬ ‫ل‬ ‫ك‬‫ح‬ ‫ل‬ ‫ر‬
‫و‬ ‫و‬
َ‫ثا‬ ‫ل‬ ‫ا‬ ‫و‬ ‫و‬ ‫و‬
‫ل‬ َ‫جا‬
‫و‬ ‫ل‬ ‫ا‬ ‫ب‬‫و‬ ‫و‬ ‫ت‬‫و‬ ‫ك‬ ‫و‬ ‫و‬ َ‫هى‬ ‫و‬
‫و و و‬‫ن‬ ‫و‬ ‫ر‬ ‫م‬
‫و‬ ‫ج ت‬‫ه ع وتز وو و‬ ‫ن الل ت و‬
‫إح ت‬
62
 َ‫ما‬ ‫طاَع وةح ل ح و‬ ‫ست ح و‬ ‫و‬ ‫بماَ قودر ل وهاَ و أ و‬
‫طاَع وت حهح و‬ ‫ن احل د‬ ‫و‬ ‫م‬
‫ح‬ ‫م‬
‫د‬ ‫ح‬ ‫ه‬ ِ‫في‬
‫ح‬ ‫ل‬ ‫و‬ ‫ع‬‫ج‬‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫د‬ ‫را‬ ‫تو و و و‬ ‫ح و‬
َ‫ك إ حولى‬ ‫و‬
‫كوا ذ ول ح و‬‫ه فوإ حوذا ت وور ل‬ ‫م ع ون د ل‬ ‫ماَ ن ووهاَهل د‬ ‫م ب حهح وو و‬ ‫مورهل د‬ ‫ماَ أ و‬ ‫مللو و‬
‫ن ب حهح و‬ ‫يِّ وعد و‬
‫قوتةح‬ ‫طاَع وةح وو ال د ل‬ ‫ست ح و‬ ‫ن احل د‬ ‫م و‬ ‫م ح‬ ‫صيِ تور حفيِهح د‬ ‫ماَ و‬ ‫ن بح و‬ ‫جيِ و‬‫جو ح‬ ‫ح ل‬ ‫م د‬‫كاَلنوا و‬ ‫غ ويِ درحهح و‬
‫م ت وعدد له ل إ حولىَ غ ويِ درح ح‬
ِ.‫ه‬ ‫حقد إ حوذا ل و د‬ ‫ذا هلوو ال د و‬ ‫ل هو و‬ ‫لح و‬
‫طاَع وت حهح فو و‬
‫قاَ و‬
I said to Abu `Abd Allah al-Sadiq (AS): “We have something to discuss.” He (AS) said:
“Go ahead.” I said: We believe: Verily, Allah, the Mighty and High, commands us what to
do and what not to do. He has decreed and intended the length of life and traces for
every soul. He gave each soul the ability to obey Him and to fulfill His Commands.
However, if people were to neglect this, they would be questioned about the capability
and strength to obey Him. He (AS) then said: “This is the righteous way, if you do not
revert from it.”

6. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn
`Abd Allah and `Abd Allah ibn Ja`far al-Himyari both said, on the authority of Ahmad ibn
Muhammad ibn `Isa, on the authority of al-Hasan ibn `Ali ibn Fuddal, on the authority of Abu
Jamilah al-Mufaddal ibn Salih, on the authority of Muhammad ibn `Ali al-Halabi that

‫ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬

‫م فوك ل د‬
‫ل‬ ‫سعوت حهح د‬‫ن و‬ ‫دو ح‬ ‫مور ال دعحوباَد ل إ حتل ب ح ل‬‫ماَ أ ح‬
‫َ و‬:‫ل‬ ‫د‬ ‫عو‬
‫و‬ ‫ل‬
‫ن لو ل‬
‫ه‬ ‫سلعو و‬‫ماَ ول يِّ وت ت ح‬
‫ه وو و‬ ‫ن لو ل‬ ‫سلعو و‬ ‫مت ت ح‬‫م ل‬‫خذ حهح فوهل د‬ ‫س ب حأ د‬
‫مور التناَ ل‬ ‫يِلء أ ح‬
‫ش د‬ ‫و‬
ِ.‫م‬
‫خيِ دور حفيِهح د‬ ‫س ول و‬ ‫ن التناَ و‬ ‫م وو ل وك ح ت‬ ‫ضْوع ل ع ون دهل د‬
‫مود ل‬‫فوهلوو و‬
Abu `Abd Allah al-Sadiq (AS) said: The servants (of Allah) have not been commanded to
do anything more than what they are capable of doing. Therefore, people re able to
refrain from whatever they have been enjoined to refrain, and whatever they do not
have the ability to refrain from has not been required of them. However, there is no
good in people (who do not fulfill their religious obligations.)

7. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said: Muhammad ibn al-Husayn ibn Abu al-Khattab said, on the authority of `Ali ibn
Asbat that
‫طيِعل ال دعوب دد ل‬ ‫ست و ح‬ ‫ل يِّ و د‬ ‫قاَ و‬ ‫طاَع وةح فو و‬ ‫ست ح و‬ ‫ن احل د‬ ‫و‬ ‫ع‬ ‫ع‬ َ‫ضْا‬‫و‬ ‫ر‬
‫د‬ ‫ال‬ ‫ن‬ ‫س‬
‫و‬ ‫ح‬
‫و‬ ‫ت أ ووباَ ال د‬ ‫ل‬ ‫سأ ول د‬ ‫و‬
‫ح‬ ‫و‬ ‫ح‬ ‫و‬
‫م‬‫سحليِ و‬ ‫سم ح و‬ ‫ج د‬ ‫ح ال د ح‬ ‫حيِ و‬ ‫ص ح‬ ‫ب و‬ ‫سدر ح‬ ‫ختلىَ ال ت‬ ‫م و‬ ‫ن ل‬ ‫كو و‬ ‫ن يِّ و ل‬ ‫لأ د‬ ‫صاَ ل‬ ‫خ و‬ ‫ب وعدد و أدرب وحع ح‬
‫ت‬‫جعحل د ل‬ ‫ت ل‬ ‫ل قلل د ل‬ ‫ل وقاَ و‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫م و‬ ‫ب ووارحد ل ح‬ ‫سب و ل‬ ‫ه و‬ ‫وارححح ل و ل‬ ‫ج و‬ ‫ال د و‬
‫هاَ حليِ وقاَ و و‬
‫ح‬
‫حيِ و‬ ‫ص ح‬ ‫ب و‬ ‫سدر ح‬ ‫ختلىَ ال ت‬ ‫م و‬ ‫ن ال دعوب دد ل ل‬ ‫كو و‬ ‫ن يِّ و ل‬ ‫لأ د‬ ‫سدر و‬ ‫ك فو د‬ ‫دا و‬ ‫فح و‬
‫و‬ ‫و‬
َ‫ها‬
‫جد ل و‬ ‫م يِّ و ح‬ ‫مورأة ل ث ل ت‬ ‫جد ل ا د‬ ‫يِ فوول يِّ و ح‬ ‫ن يِّ ودزن ح و‬ ‫وارححح يِّ لرحيِّد ل أ د‬ ‫ج و‬ ‫م ال د و‬ ‫سحليِ و‬ ‫سم ح و‬ ‫ج د‬ ‫ال د ح‬
‫ن‬ ِ‫ي‬ ‫ب‬ ‫و‬ ‫ه‬ ‫ن‬ ِ‫ي‬ ‫ب‬ َ‫لى‬ ‫ت‬ ‫خ‬
‫و‬ ِّ‫ي‬ ‫و‬ ‫ف أو‬ ‫ل‬ ‫س‬ ‫يِّو‬ ‫ع‬ ‫ن‬ ‫ت‬ ‫م‬ ‫ا‬ َ‫ما‬ ‫و‬ ‫ك‬ ‫ع‬ ‫ح‬ ‫ن‬ ‫ت‬ ‫م‬ ِ‫ي‬‫و‬ ‫ف‬ ‫م‬ ‫ص‬ ‫ع‬ ِّ‫ي‬ ‫ن‬ ‫فوإماَ أ و‬
‫و‬ ‫د‬ ‫و‬ ‫و‬ ‫ل‬ ‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫د‬ ‫ل‬ ‫ل‬ ‫و‬ ‫و‬ ‫و‬ ‫د‬ ‫و‬ ‫و‬ ‫و‬ ‫د‬ ‫و‬ ‫و‬ ‫و‬ ‫د‬ ‫ل‬ ‫د‬ ‫ح ت‬
‫ص‬
‫م يِّ لعد و‬ ‫ه ب حإ حك دوراهل وو ل و د‬ ‫م يِّ لط وحع الل ت ل‬ ‫مىَ وزاحنيِاَ ل وو ل و د‬ ‫س ت‬ ‫يِ فويِ ل و‬ ‫إ حوراد وت حهح فويِ ودزن ح و‬
ِ. ‫ب حغول وب وةل‬

63
Abu al-Hasan al-Rida (AS) was asked about the issue of ability. He replied, “A servant is
capable when he possesses four characteristics: his route is free from trouble, his
body is healthy, he has all his limbs, and has a means of sustenance provided to him by
Allah, the Mighty and High.” I asked, “May I be your ransom! Explain these reasons for
me.” He explained, In order to be capable, a servant needs to have a route free from
trouble. He needs to have a healthy body. And he needs to have all his limbs. He may
intend to fornicate, but at first he does not find a woman then he finds one. Then, either
he would be protected by Allah and he would stop from it as Yusuf (AS) did; or Allah
would abandon him between him and his intentions. Thus, he would fornicate and
would be labeled a fornicator. He has not obeyed Allah from compulsion, and did not
disobey because he was coerced.

8. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn al-Hasan ibn
Aban said, on the authority of al-Husayn ibn Sa`id, on the authority of Hammad ibn `Isa, on the
authority of al-Husayn ibn al-Mukhtar, on the authority of Isma`il ibn al-Jabir, that
َ‫ما‬
‫م و‬ ‫خل دقو فوعول ح و‬ ‫خل وقو ال د و‬ ‫ل و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫َ إ ح ت‬:‫ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫و‬ ‫و‬
‫قد د‬ ‫يِلء فو و‬ ‫ش د‬ ‫ن و‬ ‫م د‬ ‫م ب حهح ح‬ ‫مورهل د‬ ‫م فو و‬
‫ماَ أ و‬ ‫م وو ن ووهاَهل د‬ ‫مورهل د‬ ‫ن إ حل ويِ دهح وو أ و‬
‫صاَئ حلرو و‬ ‫م و‬ ‫هل د‬
‫م‬‫ل ل وهل ل‬ ‫جعو و‬ ‫قد د و‬ ‫ه فو و‬
‫م ع ون د ل‬‫ماَ ن ووهاَهل د‬
‫خذ ح ب حهح وو و‬ ‫ل إ حولىَ ادل و د‬ ‫سحبيِ و‬‫م ال ت‬ ‫ل ل وهل ل‬‫جعو و‬ ‫و‬
‫ن الل تهح‬ ‫ن إ حتل ب حإ حذ د ح‬ ‫ن وو ول وتاَرح ح‬
‫كيِ و‬ ‫خذ حيِّ و‬‫كولنوا آ ح‬ ‫ل إ حولىَ ت ودرك حهح وو ول يِّ و ل‬ ‫سحبيِ و‬‫ال ت‬
ِ. ‫مهح‬ ‫ل يِّ وعدحنيِ ب حعحل د ح‬
‫ج ت‬ ‫ع وتز وو و‬
Abu `Abd Allah al-Sadiq (AS) said: Verily, Allah, the Mighty and High, created a creation
and knew they will not proceed to Him. He command them what they should o, and
what they should not do. He never commands people to do something, unless He gives
them the means to do it. And He never commanded people to refrain from doing
something unless He gives them the means from refraining from it. People never obey
or disobey but by the permission of Allah, the Mighty and High, i.e. with His Knowledge.

9. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn al-Hasan ibn
Aban said, on the authority of al-Husayn ibn Sa`id, on the authority of Fadalah ibn Ayyub, on
the authority of Aban ibn `Uthman, on the authority of Hamzah ibn Muhammad al-Tayyar that

‫سأ ول دت أ و‬
‫ْ وو قود د كاَلنوا‬-‫ل‬ ‫ج ت‬‫ل الل تهح ع وتز وو و‬ ‫و‬
‫د د ح‬‫و‬ ‫ق‬ ‫ن‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ َ‫با‬
‫و‬ ‫و ل‬
‫ن‬
‫طيِلعو و‬ ‫ست و ح‬‫م د‬‫ل ل‬ ‫ن وقاَ و‬ ‫مو و‬ ‫م ساَل ح ل‬ ‫جود ح وو هل د‬ ‫س ل‬ ‫ن إ حولىَ ال د‬ ‫يِّ لد دع وود و‬
‫ه وو ب حذ ول ح و‬ ‫ملروا ب حهح وو الت تدر و‬ ‫ل‬ ‫ن ادل و د‬
‫ك‬ ‫ماَ ن للهوا ع ون د ل‬ ‫ك لح و‬ ‫ماَ أ ح‬‫خذ و ب ح و‬ ‫طيِلعو و‬ ‫ست و ح‬‫يِّ و د‬
‫ل‬
‫ن الل تهح‬‫م و‬ ‫ه إ حتل وو ح‬ ‫ملروا ب حهح وو ن للهوا ع ون د ل‬ ‫ماَ أ ح‬ ‫م ت‬
‫يِلء ح‬ ‫ش د‬ ‫س و‬ ‫ل ل ويِ د و‬ ‫م وقاَ و‬ ‫اب دت لللوا ث ل ت‬
ِ. ‫ضاَلء‬‫ل حفيِهح اب دت حوللء وو قو و‬ ‫ج ت‬ ‫ت ووعاَولىَ ع وتز وو و‬
I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: And
verily they were called upon to make obeisance while yet they were safe.
He (AS) said: “The capable are capable of fulfilling the obligations that have been
imposed on them. And the capable are capable of refraining from the prohibitions that
were imposed on them. They will be tried through both obligation and prohibition.”
Then he added, “There is nothing which has been commanded or prohibited by Allah,
the Exalted, the Mighty and High, that is not a trial and predestined.”

64
10. My father and Muhammad ibn Musa ibn al-Mutawakkil (RA) both said: Sa`d ibn `Abd Allah
and `Abd Allah ibn Ja`far al-Himyari both said, on the authority of Ahmad ibn Muhammad ibn
`Isa, on the authority of al-Hasan ibn Mahbub, on the authority of al-`Ala’ ibn Razin, on the
authority of Muhammad ibn Muslim that
‫س‬ َ‫نا‬
‫ت‬ ‫ال‬ َ‫لى‬ ‫ْ وو ل حل تهح ع و و‬-‫ل‬ ‫ت‬ ‫ج‬
‫و‬ ‫و‬ ‫و‬ ‫ز‬‫ت‬ ‫و‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ل الل ت‬
‫ح‬ ‫د‬ ‫و‬ ‫و‬ ‫ق‬ ‫ن‬
‫د‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ت أ ووباَ ع وب دد ح الل ت‬ ‫ل‬ ‫سأ ول د‬‫و‬
‫ح‬
‫ج ب حهح قلل د ل‬
‫ت‬ ‫ح د‬‫ماَ يِّ و ل‬
‫ه و‬ ‫ن لو ل‬ ‫كو ل‬ ‫ل يِّ و ل‬ ‫سحبيِلل وقاَ و‬ ‫سوتطاَع و إ حل ويِ دهح و‬ ‫نا د‬ ‫م ح‬‫ت و‬ ‫ج ال دب ويِ د ح‬ ‫ح د‬ ‫ح‬
ِ.‫ع‬
‫طيِ ل‬
‫ست و ح‬ ‫ن يِّ و د‬
‫م د‬ ‫م ت‬‫ل هلوو ح‬ ‫حويِاَ وقاَ و‬ ‫ست و د‬ ‫ج وفاَ د‬ ‫ض ع ول ويِ دهح ال د و‬
‫ح د‬ ‫ن ع لرح و‬ ‫م د‬ ‫فو و‬
I asked Abu `Abd Allah al-Sadiq (AS) about the Word of Allah, the Mighty and High: And
pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) everyone
who is able to undertake the journey to it. He (AS) said: “He should have the means to
perform the pilgrimage [hajj].” I asked, “What happens if someone offers to pay for your
pilgrimage, and you fill embarrassed about accepting his offer?”
He (AS) replied, “Such a person would be counted among those who have the ability (to
perform the pilgrimage).”

11. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn
`Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of
Muhammad ibn Khalid al-Barqi, on the authority of Muhammad ibn Abu `Umayr, on the
authority of Hisham ibn Salim, on the authority of Abu Basir that

َ‫ج وو ل وود ع وولى‬ ‫سمعت أ و‬

‫ح د‬‫ض ع ول ويِ دهح ال د و‬ ‫ن ع لرح و‬
‫و د‬‫م‬
‫و‬ ‫ل‬
‫ل‬ ‫قو‬
‫ل‬ ‫و‬ ِّ‫ي‬ ‫ع‬ ‫ح‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ َ‫با‬
‫و‬ ‫و ح د ل‬
‫و‬
ِ.‫ج‬ ‫طيِعل ال د و‬
‫ح ت‬ ‫ست و ح‬ ‫ن يِّ و د‬‫م د‬ ‫ب فوأوبىَ فوهلوو ح‬
‫م ت‬ ‫طوحع الذ تن و ح‬ ‫ق ل‬ ‫م د‬ ‫جد وع و و‬ ‫ماَرل أ د‬
‫ح و‬
‫ح‬
Abu `Abd Allah al-Sadiq (AS) said: “Whoever is offered the means to perform the
pilgrimage, even if it means riding on the back of a mutilated, mangled tailed donkey
has the means of performing the pilgrimage, even if he refuses the offer.”

12. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn
`Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of Sa`d
ibn Janah, on the authority of `Awf ibn `Abd Allah al-Azdi, on the authority of his paternal uncle
that

‫ل وو قود د فوعوللوا‬ ‫طاَع وةح فو و‬

‫قاَ و‬ ‫ست ح و‬ ‫ت أ ووباَ ع وب دد ح الل ت‬ ‫د‬ ‫َ سأ و‬:‫ل‬
‫وقاَ و‬
‫ن احل د‬ ‫ح‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫و ل‬ ‫ل‬
‫د‬ ‫ت‬ ‫ل‬ ‫و‬ ‫قل دت نعم زع وموا أ و‬
‫ل‬
‫ح‬ َ‫حا‬
‫و‬ ِ‫في‬‫ح‬ ‫ل‬ ‫ة‬‫و‬ ‫د‬ ‫را‬ ‫إ‬ ‫و‬
‫ح و حو‬ ‫ل‬ ‫د‬ ‫ع‬‫ف‬
‫ح‬ ‫ل‬‫ا‬ ‫و‬ ‫د‬ ‫د‬ ‫ن‬ ‫ع‬
‫ح‬ ‫ل‬ ‫ح‬ ‫إ‬ ‫ن‬
‫ل‬ ‫كو‬ ‫و‬ ‫ت‬ ‫ل‬ َ‫ها‬
‫و‬ ‫ت‬ ‫ن‬ ‫فو ل ل و و د و ل‬
ِ. ‫م‬ ‫قود ل‬ ‫ك ال د و‬ ‫شور و‬ ‫ل أو د‬ ‫قاَ و‬ ‫ه فو و‬ ‫ل ول قوب دل و ل‬ ‫فعد ح‬‫ال د ح‬
I asked Abu `Abd Allah al-Sadiq (as) about the issue of capability. So he (as)
responded, “Have they done so?” I said: “Yes. They claim that the ability to do
something applied only at the onset of the action and the intention at the time of the
action, but not before it.” He (AS) replied, “These people have disbelieved.”

13. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn Yazid, on the
authority of Muhammad ibn Abu `Umayr, on the authority of some of our scholars who he
transmitted from, that

65
 ‫علل إ حتل وو‬ ‫ن ال دعوب دد ل وفاَ ح‬
‫كو ل‬‫ل ول يِّ و ل‬
‫قو ل‬ ‫ه يِّ و ل‬
‫معدت ل ل‬
‫س ح‬ ‫ل و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫علل‬ ‫ن وفاَ ح‬‫كو ل‬ ‫ل وو ول يِّ و ل‬‫ع ل‬ ‫طيِعاَ ل غ ويِ دور وفاَ ح‬ ‫ست و ح‬‫م د‬ ‫ن ل‬ ‫كو ل‬ ‫طيِعل وو قود د يِّ و ل‬‫ست و ح‬‫م د‬‫هلوو ل‬
‫ست ح و‬ ‫و‬
ِ.‫ة‬
‫طاَع و ل‬ ‫ه احل د‬ ‫معو ل‬ ‫ن و‬‫كو و‬ ‫أوبدا ل و‬
‫حتتىَ يِّ و ل‬
Abu `Abd Allah al-Sadiq (AS) said: “A servant (of Allah) is not able to accomplish an
action unless he has the ability to do so. Sometimes he has the ability to accomplish an
action, but he does not do it. However, he can never accomplish an action unless he
has the ability to do so.”

14. My father (RA) said; `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the
authority of Muhammad ibn Abu `Umayr, on the authority of Hisham ibn al-Hakam that
‫و‬ ‫ت‬ ‫عو و‬
‫س‬
‫ْ وو ل حلهح ع ولىَ التناَ ح‬-‫ل‬ ‫ج ت‬‫ل الل تهح ع وتز وو و‬ ‫ن أحبيِ ع وب دد ح الل تهح ع حفيِ قوود ح‬ ‫د‬
‫ن‬ ‫ن و‬
‫كاَ و‬ ‫م د‬
‫ل و‬ ‫ك وقاَ و‬‫ماَ يِّ وعدحنيِ ب حذ ول ح و‬ ‫ل‬
‫سحبيِل و‬ ‫و‬
‫سوتطاَع و إ حليِ دهح و‬‫نا د‬ ‫د‬
‫م ح‬‫ت و‬‫ج الب ويِ د ح‬ ‫ح د‬ ‫ح‬
ِ.‫ة‬‫حل و ل‬‫ه وزاد ل وو ورا ح‬ ‫ه لو ل‬ ‫خملىَ و‬
‫سدرب ل ل‬ ‫حيِحاَ ل حفيِ ب ود ون حهح ل‬
‫م و‬ ‫ص ح‬ ‫و‬
Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah, the Mighty and
High: And pilgrimage to the House is incumbent upon men for the sake of Allah, (upon)
every one who is able to undertake the journey to it. What does He mean by this? He
(AS) replied, “He means that whoever has a healthy body, a route free from trouble,
.proper provision, and a mode of transportation

15.My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn
`Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Abd
Allah ibn Muhammad al-Hajjal al-Asadi, on the authority of Tha`labah ibn Maymun, on the
authority of `Abd Al-A`la ibn A`yun, that

‫فرا ل‬ ‫عو و‬
‫س و‬ ‫ن ع وورضْاَ ل قورحيِّباَ ل وو و‬ ‫ْ ل وود كاَ و‬-‫ة‬ ‫ن أحبيِ ع وب دد ح الل تهح ع حفيِ هوذ حهح ادليِّ و ح‬ ‫د‬
‫ن حباَلل تهح ل ووح‬ ‫فو و‬ ‫حل ح ل‬
‫سيِ و د‬ ‫ة وو و‬ ‫ق ل‬‫ش ت‬ ‫م ال د‬‫ت ع ول ويِ دهح ل‬ ‫ن ب وعلد و د‬ ‫ك وو لك ح د‬ ‫صدا ل ولت تب ولعو و‬ ‫قاَ ح‬
‫م‬
‫م إ حن تهل د‬‫ه يِّ وعدل و ل‬
‫م وو الل ت ل‬ ‫سهل د‬
‫ف و‬ ‫ن أ ون د ل‬ ‫كو و‬ ‫م يِّ لهدل ح ل‬
‫معوك ل د‬‫جناَ و‬‫خور د‬ ‫ست وط ودعناَ ل و و‬‫ا د‬
‫ه ل وود و‬ ‫و‬ ‫و‬
‫ن‬
‫كاَ و‬ ‫ن حفيِ ال دعحل دم ح أن ت ل‬ ‫ن وو قود د و‬
‫كاَ و‬ ‫طيِلعو و‬ ‫ست و ح‬ ‫م و‬
‫كاَلنوا يِّ و د‬ ‫ن أن تهل د‬ ‫ولكاَذ حلبو و‬
ِ.‫فعوللوا‬ ‫صدا ل ل و و‬ ‫فرا ل وقاَ ح‬ ‫س و‬‫ع وورضْاَ ل قورحيِّباَ ل وو و‬

Abu `Abd Allah al-Sadiq (AS) asked to interpret this verse: Had it been a near advantage
and a short journey, they would certainly have followed you, but the tedious journey
was too long for them; and they swear by Allah: If we had been able, we would certainly
have gone forth with you; they cause their own souls to perish, and Allah knows that
they are most surely liars. He (AS) said: “They indeed had the ability. Allah knew that
they would have carried out their duty had it been a short and advantageous journey.”

66
16. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn
`Abd Allah said: Ahmad ibn Muhammad ibn `Isa said, on the authority of `Ali ibn `Abd Allah, on
the authority of Ahmad ibn Muhammad ibn al-Barqi that

‫ع ون أ و‬
‫ن حباَلل تهح‬ ‫فو و‬ ‫حل ح ل‬
‫سيِ و د‬‫ْ وو و‬-‫ل‬ ‫ج ت‬ ‫ل الل تهح ع وتز وو و‬ ‫د ح‬ ‫و‬ ‫و‬ ‫ق‬ ِ‫في‬ ‫ح‬ ‫ع‬ ‫ح‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬‫د‬ ‫ب‬‫و‬ ‫ع‬ ِ‫بي‬
‫ح‬ ‫د‬
‫و‬ ‫ت‬ ‫و‬ ‫و‬ ‫و‬
‫م‬
‫م إ حن تهل د‬
‫ه يِّ وعدل ل‬‫م وو الل ل‬ ‫سه ل د‬‫ف و‬ ‫ن أن د ل‬ ‫ل‬
‫م يِّ لهدل حكو و‬ ‫ل‬
‫معوك د‬ ‫جناَ و‬ ‫خور د‬ ‫ست وطدعناَ ل و‬ ‫ل ووح ا د‬
َ‫ست وط ودعنا‬ ‫ولكاَذبون وقاَ و و‬
‫ْ ل ووح ا د‬-‫م‬ ‫ل حفيِ قوودل حهح د‬ ‫ج ت‬‫ه ع وتز وو و‬ ‫م الل ت ل‬ ‫ل أك دذ وب وهل ل‬ ‫حل و‬
ِ.‫خلروحج‬ ‫ن ل حل د ل‬ ‫طيِحعيِ و‬
‫ست و ح‬
‫م د‬ ‫كاَلنوا ل‬ ‫م وو قود د و‬ ‫معوك ل د‬ ‫جناَ و‬ ‫خور د‬ ‫لو و‬

Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah, the Mighty and
High: And they swear by Allah: If we had been able, we would certainly have gone forth
with you; they cause their own souls t perish, and Allah knows that they are most
surely liars. He (AS) said: “Allah, the Mighty and High, has refuted their statement: If we
had been able, we would certainly have gone forth with you; stating that they did
indeed have the means of going forth.”

17. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Sa`d ibn
`Abd Allah said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn
`Abd Allah, on the authority of Muhammad ibn Abu `Umayr, on the authority of Abu al-Hasan
al-Hadhdha’, on the authority of al-Mu`alla ibn Khunays

‫و‬
‫ْ وو قود د كاَلنوا‬-‫ل‬
‫ج ت‬
‫ع وتز وو و‬ ‫قودل حهح‬ ‫ت حلحبيِ ع وب دد ح الل تهح ع و‬
‫ماَ يِّ وعدحنيِ ب ح و‬ ‫قلل د ل‬
ِ.‫ن‬
‫طيِلعو و‬‫ست و ح‬
‫م د‬‫م ل‬ ‫وقاَ و‬
‫ل وو هل د‬ ‫ن‬
‫مو و‬ ‫م ساَل ح ل‬ ‫جود ح وو هل د‬ ‫ن إ حولىَ ال د‬
‫س ل‬ ‫يِّ لد دع وود و‬
I asked Abu `Abd Allah al-Sadiq (AS): “What is the meaning of the word of the Mighty
and High: And, verily, they were called upon to make obeisance while yet they were
safe.” He replied, “They had the ability.”

18. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Sa`d ibn `Abd Allah said, on
the authority of all three Ahmad ibn Muhammad ibn `Isa; Muhammad ibn `Abd al-Hamid and
Muhammad ibn al-Husayn ibn Abu al-Khattab, on the authority of Ahmad ibn Muhammad ibn
Abu Nasr, on the authority of some of our scholars that

‫حدركاَ ل إ حتل وو‬ ‫و‬ ‫ل‬ ‫و‬ ‫د‬ ‫ل‬ ‫و‬ ‫و‬ ‫و‬ ‫ت‬ ‫ع ون أ و‬
‫مت و و‬‫ل‬ ‫ل‬ ‫و‬ ‫و‬ ‫ل‬ ‫ع‬
‫ح‬ َ‫فا‬ ‫ل‬ ‫د‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ ‫ل‬ ‫ا‬ ‫ن‬‫ل‬ ‫كو‬ ‫و‬ ِّ‫ي‬ ‫ل‬ َ:‫ل‬ َ‫قا‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ ِ‫بي‬
‫د ح‬
‫ن اللهحت‬ ‫م و‬ ‫ف ح‬ ‫ماَ ووقوعو الت تك دحليِ ل‬ ‫ل وو إ حن ت و‬ ‫ج ت‬ ‫ن اللهح ع وتز وو و‬ ‫ت‬ ‫م و‬‫ه ح‬ ‫معو ل‬‫ة و‬ ‫و‬
‫ست حطاَع و ل‬‫احل د‬
ِ.َ‫طيِعلا‬
‫ست و ح‬ ‫م د‬ ‫ل إ حتل ل‬ ‫فعد ح‬ ‫مك وتلفاَ ل ل حل د ح‬ ‫ن ل‬‫كو ل‬ ‫طاَع وةح فوول يِّ و ل‬ ‫ست ح و‬ ‫ب وعدد و احل د‬
Abu `Abd Allah al-Sadiq (AS) said: “A servant cannot accomplish an action unless
Allah, the Mighty and High, has granted him the ability of doing so. Verily, the legal
capacity [taklif] from Allah has occurred after the ability. Thus, no one has legal
capacity except for the capable.”

67
19. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad
ibn `Isa, on the authority of al-Husayn ibn Sa`id, on the authority of Muhammad ibn Abu
`Umayr, on the authority of Hisham ibn Salim that
‫ل وو ول‬ ‫ة فحعد ل‬‫ف و‬ ‫ه ال دعحوباَد و ك لل د و‬ ‫ف الل ت ل‬ ‫ماَ ك ول ت و‬‫َ و‬:‫ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫ة ثل و‬ ‫ست ح و‬
‫م‬‫م وو ن ووهاَهل د‬
‫مورهل د‬ ‫مأ و‬ ‫طاَع و و ت‬ ‫م احل د‬ ‫ل ل وهل ل‬‫جعو و‬ ‫حتتىَ و‬ ‫يِلء و‬ ‫ش د‬ ‫ن و‬ ‫م عو د‬ ‫ن ووهاَهل د‬
‫قد دمةل قوب د و و‬
‫مرح‬‫ل ادل د‬ ‫مت و و و‬ ‫طاَع وةل ل‬ ‫ست ح و‬ ‫خذا ل وو ول وتاَحركاَ ل إ حتل حباَ د‬ ‫ن ال دعوب دد ل آ ح‬‫كو ل‬‫فوول يِّ و ل‬
‫ل ادل و‬
ِ.‫ط‬
‫س ح‬‫ض وو ال دب و د‬ ‫ح‬ ‫د‬ ‫ب‬ ‫ق‬
‫و‬ ‫ل ال د‬ ‫و‬ ‫د‬ ‫ب‬‫و‬ ‫ق‬ ‫و‬ ‫و‬ ‫ك‬
‫ح‬ ‫ر‬
‫د‬ ‫ت‬ ‫ت‬‫ال‬ ‫و‬ ‫و‬ ‫ح‬ ‫ذ‬ ‫خ‬
‫د‬ ‫يِ وو قوب د و‬ ‫وو الن تهد ح‬
Abu `Abd Allah al-Sadiq (AS):
Allah does not oblige His Servants to complete an action, nor does He forbid them form
anything, without giving them the ability to do so. Then, and only then, He commands
them to complete certain actions or to refrain from certain actins. Therefore, a servant
(of Allah) cannot obey or disobey unless he has been given the ability to do so. The
ability to act or to desist from action precedes the command, the action, apprehension,
and delight.
20. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn al-
Hakam, on the authority of Hisham ibn Salim, on the authority of Sulayman ibn Khalid that

‫ض وو ول‬
‫ن ال دعوب دد ح قوب د ل‬ ‫م و‬
‫ن ح‬ ‫كو ل‬ ‫ل ول يِّ و ل‬
‫قو ل‬ ‫ت أ ووباَ ع وب دد ح الل تهح ع يِّ و ل‬‫معد ل‬‫س ح‬ ‫ل و‬ ‫وقاَ و‬
ِ.‫ط‬
‫س ح‬ ‫ض وو ال دب و د‬ ‫مةل ل حل د و‬
‫قب د ح‬ ‫قد د و‬
‫مت و و‬ ‫ست ح و‬
‫طاَع وةل ل‬ ‫ط إ حتل حباَ د‬
‫س ل‬ ‫بو د‬
Abu `Abd Allah al-Sadiq (AS) said: “Apprehension and delight do not occur from a
servant unless he has been granted the ability for apprehension and delight.”

21. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Muhammad ibn al-
Husayn, on the authority of both Abu Shu`ayb al-Mahamili and Safwan ibn Yahya, on the
authority of `Abd Allah ibn Muskan, on the authority of Abu Basir that

‫م يِّ وت ووناَظ ولرو و‬

‫ن‬ ‫عن دد وه ل قوود ل‬ ‫ل وو ح‬ ‫قو ل‬‫ه يِّ و ل‬
‫معدت ل ل‬‫س ح‬‫َ و‬:‫ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬‫عو د‬
‫د‬ ‫و‬
‫مرح‬‫م يِّ وأ ل‬‫ل لو د‬
‫فعد ح‬ ‫ل ال د ح‬
‫ة قوب د و‬ ‫طاَع و ل‬ ‫ست ح و‬‫ل احل د‬ ‫ت فو و‬
‫قاَ و‬ ‫حور و‬
‫كاَ ح‬ ‫ل وو ال د و‬‫عيِ ح‬ ‫حفيِ ادلوفاَ ح‬
ِ.‫ع‬
‫طيِ ل‬
‫ست و ح‬
‫م د‬ ‫ك ل‬ ‫ط إ حتل وو ال دعوب دد ل ل حذ ول ح و‬ ‫س ل‬ ‫ض وو ول ب و د‬ ‫قب د ل‬ ‫ج ت‬
‫ل بح و‬ ‫ه ع وتز وو و‬ ‫الل ت ل‬
Abu `Abd Allah al-Sadiq (AS) said:
When a group of people were debating before him about the deeds and actins, I heard
him say, “The ability to act precedes the action. Allah, the Mighty and High, did not
command anything that would cause fear or delight until He granted His Servant with
the ability to act.”

22. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn Yazid, on the
authority of Muruk ibn `Ubayd, on the authority of `Amr one of our scholars that

‫قوللو و‬
‫ن‬ ‫ت قود ورحيِّ ت ل‬
‫ة يِّ و ل‬ ‫ل ب ويِ د ل‬‫ن حليِ أ وهد و‬ ‫ل ل لو‬
‫ه إح ت‬ ‫قاَ و‬ ‫سأ و و‬
‫ل أ ووباَ ع وب دد ح الل تهح ع فو و‬ ‫و‬
‫و‬ ‫و‬
‫ل‬ ‫ل فو و‬
‫قاَ و‬ ‫ل وقاَ و‬ ‫م و‬ ‫ن ول ن وعد و‬ ‫طيِعل أ د‬ ‫ست و ح‬
‫ذا وو ن و د‬ ‫ذا وو ك و و‬ ‫ل كو و‬
‫م و‬
‫ن ن وعد و‬
‫طيِعل أ د‬ ‫ست و ح‬‫نو د‬
68
 ‫ن ول‬ ‫و‬ ‫و‬ ‫أ ولبو ع وب دد ح الل تهح ع قل د‬
‫ن ول ت وذ دك لور و‬
‫ماَ ت وك دوره ل وو أ د‬ ‫طيِعل أ د‬ ‫ست و ح‬ ‫ل تو د‬ ‫ه هو د‬ ‫ل لو ل‬
‫م فوول‬ ‫ن وقاَ و‬
‫ل ن وعو د‬ ‫ه وو إ ح د‬‫ك قوودل و ل‬ ‫قد د ت وور و‬ ‫ل ول فو و‬ ‫ن وقاَ و‬ ‫ب فوإ ح د‬ ‫ح د‬ ‫ماَ ت ل ح‬
‫سىَ و‬ ‫ت ون د و‬
ِ.‫ة‬
‫عىَ الدرلبوب حيِ ت و‬ ‫قد ح اد ت و‬‫ه أ ووبدا ل فو و‬ ‫ت لك ول د د‬
‫م ل‬
I said to Abu `Abd Allah al-Sadiq (AS): “I have a family member who belongs to the
Qadariya and who believes that we are able of doing so and so, and able of not doing
so and so. So Abu `Abd Allah (AS) said: “tell him: “Do you have the ability to remember
what you abhor, and to forget what you like?’ If he says: `No,’ then he has denounced
his statement, and if he sas: `Yes,’ then do not speak to him again, for he has claimed to
be God.”

23. My father (RA) said: Sa`d ibn `Abd Allah said: Abu al-Khayr Slih ibn Abu Hammad said:
Abu Khalid al-Sajistani related to me, on the authority of `Ali ibn Yaqtin, on the authority of Abu
Ibrahim (AS) that
‫ن حفيِ ال د و‬ ‫ماَع وةل حباَل د ل‬ ‫و‬
‫قد ورح‬ ‫مو و‬ ‫ص ل‬ ‫خت و ح‬ ‫م يِّ و د‬ ‫كوفوةح وو هل د‬ ‫ج و‬ ‫ن ع بح و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِلر ال د ل‬ ‫متر أ ح‬ ‫و‬
‫و‬ ‫و‬ ‫و‬
‫ن الل تهح‬ ‫ن لدو ح‬ ‫م د‬ ‫م ح‬ ‫معو الل تهح أ د‬ ‫م و‬ ‫طيِعل أ د‬ ‫ست و ح‬ ‫م أ حباَلل تهح ت و د‬ ‫مهح د‬ ‫مت وك ول د ح‬ ‫ل لح ل‬ ‫قاَ و‬ ‫فو و‬
‫قاَ و و‬
‫ن‬
‫ك إح د‬ ‫ن ع إ حن ت و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِلر ال د ل‬ ‫لأ ح‬ ‫ماَ يِّ ولرد د ع ول ويِ دهح فو و‬ ‫م يِّ ود درح و‬ ‫طيِعل فول و د‬ ‫ست و ح‬ ‫تو د‬
‫و‬ ‫و‬
‫ن‬
‫يِلء وو إ ح د‬ ‫ش د‬ ‫مرح و‬ ‫ن ادل د‬ ‫م و‬ ‫ك ح‬ ‫س لو و‬ ‫طيِعل فول ويِ د و‬ ‫ست و ح‬ ‫ك حباَلل تهح ت و د‬ ‫ت أن ت و‬ ‫م و‬ ‫وزع و د‬
‫و‬ ‫و‬
ِ‫ه حفي‬ ‫معو ل‬ ‫ك و‬ ‫شرحيِّ ل‬ ‫ك و‬ ‫ت أن ت و‬ ‫م و‬ ‫قد د وزع و د‬ ‫طيِعل فو و‬ ‫ست و ح‬ ‫معو الل تهح ت و د‬ ‫ك و‬ ‫ت أن ت و‬ ‫م و‬ ‫وزع و د‬
‫ت‬‫قد ح اد تع ويِ د و‬ ‫طيِعل فو و‬ ‫ست و ح‬ ‫ن الل تهح ت و د‬ ‫ن لدو ح‬ ‫م د‬ ‫ك ح‬ ‫ت أ ون ت و‬ ‫م و‬ ‫ن وزع و د‬ ‫مل دك حهح وو إ ح د‬ ‫ح‬
‫ن ول ب و د‬ ‫و‬
‫ل‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِور ال د ل‬ ‫ل ويِّاَ أ ح‬ ‫قاَ و‬‫ل فو و‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫ن لدو ح‬ ‫م د‬ ‫ة ح‬ ‫الدرلبوب حيِ ت و‬
‫و‬ ‫و‬
ِ.‫ك‬‫ق و‬ ‫ت ع لن ل و‬ ‫ضورب د ل‬ ‫ذا ل و و‬ ‫ت غ ويِ دور هو و‬ ‫ك ل وود قلل د و‬ ‫ماَ إ حن ت و‬ ‫لعأ و‬ ‫قاَ و‬ ‫طيِعل فو و‬ ‫ست و ح‬ ‫حباَلل تهح أ د‬
The Commander of the Faithful (AS) passed by a group in Kufah while they were
arguing about the Divine Decree. Thus, he asked their speaker, “Are you able to act
because of Allah, with Allah or without Allah?”
The person did not know how to answer. So the Commander of the Faithful (AS) said:
Verily, if you claim that you are able to act because of Allah, then you are not in trouble.
However, if you claim that you are able to act with Allah, then you have claimed to be an
associate with Him in His sovereignty and if you claim that you are able to act without
Him, then you have testified to a god other than Allah, the Mighty and High.
He replied, “No, O Commander of the Faithful! I am able to act because of Allah.”
So the Imam (AS) said: “If you had said something else, I would have hit your neck.”

24. Ahmad ibn Muhammad ibn Yahya al-`Attar said: Sa`d ibn `Abd Allah said, on the authority
of Ya`qub ibn Yazid, on the authority of Hammad ibn `Isa, on the authority of Hariz ibn `Abd
Allah, on the authority of Abu `Abd Allah (AS) that

ِ‫محتي‬ ‫ل الل ته ص رفع ع و ل‬ ‫سو ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬

‫ل وقاَ و‬
‫نأ ت‬ ‫د‬ ‫ل ح و‬ ‫ح‬ ‫ل ور ل‬ ‫د‬ ‫عو‬
‫ل‬
َ‫ما‬
‫ن وو و‬
‫قو و‬ ‫ماَ ول يِّ ل ح‬
‫طيِ ل‬ ‫ماَ أ لك درح ل‬
‫هوا ع ول ويِ دهح وو و‬ ‫ن وو و‬ ‫خط وأ وو الن د د‬
‫سويِاَ ل‬ ‫ة ال د و‬
‫سعو ل‬ ‫تح د‬

69
 ‫سد ل وو الط ديِ وورة ل وو الت ت و‬
ِ‫فك دلر حفي‬ ‫ح و‬ ‫ضْط لدروا إ حل ويِ دهح وو ال د و‬‫ماَ ا د‬ ‫ن وو و‬‫مو و‬‫ول يِّ وعدل و ل‬
ِ. ‫فةل‬
‫ش و‬ ‫ماَ ل و د‬
‫م يِّ ون دط حقد ب ح و‬ ‫ق و‬ ‫سةح حفيِ ال د و د‬
‫خل ح‬ ‫سوو و‬ ‫ال دوو د‬
The Messenger of Allah (SA) said:
“Nine things have been raised from My Ummah: error, forgetfulness, coercion,
weakness, ignorance, compulsion, jealousy, evil omen, and the evil thoughts form the
whisper (of Satan) which they do not say.”

25. Tamim ibn `Abd Allah ibn Tamim al-Qarashi (RA) said in Farghanah that my father said, on
the authority of Ahmad ibn `Ali al-Ansari, on the authority of `Abd al-Salam ibn Salih al-Hirawi
that

‫ت‬ ‫ن‬ َ‫كا‬ ‫ن‬ ِّ‫ي‬ ‫ذ‬‫ت‬ ‫ل‬ ‫ا‬ ‫ت‬

ْ-‫ل‬ ‫ج‬ ‫و‬ ‫ز‬ ‫ع‬ ‫ه‬‫ت‬ ‫ل‬ ‫ال‬ ‫ل‬ ‫و‬ ‫و‬ ‫ق‬ ‫ن‬ ‫ع‬ ‫ع‬ َ‫ضْا‬ ‫ر‬ ‫ال‬ ‫ن‬ ‫مو‬ ‫ل ال دمأ د‬ ‫و‬ ‫سأ و‬
‫د‬ ‫و‬ ‫و‬ ‫ح‬ ‫و‬ ‫و‬ ‫ت‬ ‫و‬ ‫ح‬ ‫د د ح‬ ‫و‬ ‫و‬ ‫د‬ ‫ل‬ ‫و ل‬ ‫و‬
‫ل‬ ‫معاَ ل فو و‬
‫قاَ و‬ ‫س‬ ‫ن‬ ‫عو‬ ِ‫طي‬ ‫ت‬‫س‬ ِّ‫ي‬ ‫ل‬ ‫نوا‬ َ‫كا‬ ‫و‬ ‫ري‬ ‫د‬ ‫ك‬ ‫ذ‬ ‫ن‬ ‫و‬ ‫ع‬ ‫ل‬ ‫ء‬ َ‫غطا‬ ‫ح‬ ِ‫في‬ ‫م‬ ‫ه‬ ‫ن‬ ِ‫ي‬‫د‬ ‫ع‬ ‫أو‬
‫د‬ ‫و‬ ‫و‬ ‫ل‬ ‫ح‬ ‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫و‬ ‫ح‬ ‫ح‬ ‫د‬ ‫ح‬ ‫ل د‬ ‫ل‬ ‫ل‬
‫ن وو‬ ‫د‬ ‫و‬
‫ن الذ دك درح وو الذ دك دلر ل يِّ لورىَ حباَلعلليِو ح‬ ‫م و‬ ‫من وعل ح‬ ‫ن ل يِّ و د‬ ‫و‬ ‫د‬
‫ن حغطاَوء العويِ د‬ ‫و‬ ‫ع إح ت‬
‫ح‬
‫بع‬ ‫طاَل ح ل‬ ‫يِ ب دن أ وحبيِ و‬ ‫و‬ ‫ه ال د و‬ ‫ل و‬ ‫ج ت‬ ‫ن الل ت و‬ ‫ل وك ح ت‬
‫ن ب حووليِّ وةح ع ول ح د ح‬ ‫كاَفحرحيِّ و‬ ‫شب ت و‬ ‫ه ع وتز وو و‬
‫و‬
‫يِ ص حفيِهح وو ول‬ ‫ل الن تب ح د‬ ‫ن قوود و‬ ‫قللو و‬ ‫ست وث د ح‬ ‫كاَلنوا يِّ و د‬ ‫م و‬ ‫ن حلن تهل د‬ ‫ح‬ ‫حباَل دعل د‬
َ‫مويِا‬
‫ل ال د د‬
‫ه ع ون د و‬
ِ.‫ك‬ ‫ج الل ت ل‬ ‫ت ع ودنيِ فوتر و‬ ‫ج و‬ ‫ن فوتر د‬ ‫مو ل‬ ‫مأ ل‬ ‫و‬ ‫قاَ و‬ ‫معاَ ل فو و‬ ‫س د‬ ‫ن و‬ ‫طيِلعو و‬ ‫ست و ح‬ ‫يِّ و د‬
Al-Ma`mum asked al-Rida (AS) about the Word of Allah, the Mighty and High: They
whose eyes were under a cover from My Reminder and they could not even hear.
Consequently, he (AS) replied,
Verily, covering the eyes does not stop them from remembering Allah, and
remembering Allah cannot be done with the eyes. However, Allah, the Mighty and High,
has compared those who reject the guardianship of `Ali ibn Abu Talib (AS) with
blindness, because they use to find the words of the Prophet (SA) burdensome, and
they could not bear to hear them.
Al-Ma`mun then said: “You have relieved me. May Allah relieve you!”

70
 Chapter Twelve
Chapter Fifty-Seven in Al – Tawhid : Al-Ibtila’ wa-al-Ikhtibar The
Trial and the Test – 3 traditions

‫باب البتلء و الختبار‬

1. My father (RA) said: Ahmad ibn Idris said, on the authority of Muhammad ibn Ahmad ibn
Yahya ibn `Imran al-Ash`ari, on the authority of Muhammad ibn al-Sindi, on the authority of `Ali
ibn al-Hakam, on the authority of Hisham ibn Salim that

‫ط إ حتل وو ل حل تهح حفيِهح‬ ‫ض وو ول ب و د‬

‫س ل‬ ‫د‬ ‫ب‬‫و‬ ‫ق‬ ‫ن‬
‫د‬ ‫م‬
‫ح‬ َ‫ما‬
‫و‬ ‫و‬
َ:‫ل‬ ‫و‬
َ‫قا‬ ‫ع‬ ‫ح‬ ‫ه‬‫ن أ وحبيِ ع وب دد ح الل ت‬
‫عو د‬
‫ل‬
ِ.‫ن وو احلب دت حوللء‬
‫م د‬‫ال د و‬
Abu `Abd Allah al-Sadiq (AS) said:
“There is nothing which causes fear or which causes delight [qabd wa bast] in which
Allah has not placed a favor and a trial (for His Servants).”

2. My father (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of Muhammad ibn
`Isa ibn `Abid, on the authority of Yunus ibn `Abd al-Rahman, on the authority of Hamzah ibn
Muhammad al-Tayyar that

‫ط إ حتل وو ل حل تهح حفيِهح‬ ‫ض وو ول ب و د‬

‫س ل‬ ‫د‬ ‫ب‬‫و‬ ‫ق‬ ‫ن‬
‫د‬ ‫م‬
‫ح‬ َ‫ما‬
‫و‬ ‫و‬
َ:‫ل‬ ‫و‬
َ‫قا‬ ‫ع‬ ‫ح‬ ‫ه‬‫ن أ وحبيِ ع وب دد ح الل ت‬ ‫عو د‬
‫ل‬
ِ.‫ضاَلء وو اب دت حوللء‬ ‫ة وو قو و‬ ‫شيِ ت ل‬
‫م ح‬ ‫و‬
Abu `Abd Allah al-Sadiq (AS) said:
“There is nothing which causes fear or delight which is devoid of will [mashiyyah],
destiny [qada’] and trial [ibtila’].”

3. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn
Khalid, on the authority of his father, on the authority of Fudalah ibn Ayyub, on the authority of
Hamzah ibn Muhammad la-Tayyar that

‫س ل‬ ‫و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬

َ‫ما‬
‫م ت‬‫ط ح‬ ‫يِلء حفيِهح قوب د ل‬
‫ض أود ب و د‬ ‫ش د‬‫س و‬ ‫َ ل ويِ د و‬:‫ل‬ ‫عو د‬
‫ل اب دت حوللء وو‬ ‫و‬ ‫أو‬
‫ج ت‬‫ن الل تهح ع وتز وو و‬
‫و‬ ‫م‬
‫ح‬ ‫ح‬ ‫ه‬ِ‫في‬‫ح‬ ‫و‬
‫ل ح و‬‫ل‬‫ت‬ ‫إ‬ ‫ه‬‫د‬ ‫ن‬ ‫و‬ ‫ع‬ َ‫هى‬‫و‬
‫د و‬‫ن‬ ‫و‬ ‫أ‬ ‫ح‬ ‫ه‬ ‫ب‬
‫ل ح‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫ر‬ ‫م‬
‫و و‬
‫قو و‬
ِ. ِ.‫ضاَلء‬
Abu `Abd Allah al-Sadiq (AS) said:
“There is no action which Allah has commanded to do or which Allah has prohibited
form doing, and which causes fear or delight, which is not a trial decreed from Allah,
the mighty and High.”

71
 Chapter Thirteen
Chapter Fifty-Eight in Al – Tawhid : Al-Sa`adah wa-al-Shaqawah
Privilege and Adversity – 6 traditions

‫باب السعادة و الشقاوة‬

1. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq said: Muhammad ibn Ya`qub said: `Ali
ibn Muhammad said who eliminated the source of the report, on the authority of Shu`ayb al-
`Aqarqufi, on the authority of Abu Baisr that
‫و‬ ‫عو و‬
‫جاَحلساَ ل وو قود د‬ ‫ن يِّ ود ويد أحبيِ ع وب دد ح الل تهح ع و‬ ‫ت ب ويِ د و‬ ‫َ ك لن د ل‬:‫ل‬ ‫صيِرل وقاَ و‬ ‫ن أحبيِ ب و ح‬ ‫ود‬
‫و‬ ‫و‬ ‫ت‬ ‫دا و‬ ‫د‬ ‫قاَ و‬ ‫ل فو و‬ ‫ساَئ ح ل‬ ‫و‬
‫حق و‬ ‫نل ح‬ ‫ن أيِّ د و‬ ‫م د‬ ‫ل اللهح ح‬ ‫سو ح‬ ‫ن ور ل‬ ‫ك ويِّاَ اب د و‬ ‫ت فح و‬ ‫جعحل ل‬ ‫ل ل‬ ‫ه و‬ ‫سأل ل‬ ‫و‬
َ‫ب ع وولى‬ ‫مهح حباَل دعو و‬ ‫و‬
‫ذا ح‬ ‫عل د ح‬ ‫م حفيِ ح‬ ‫م ل وهل د‬ ‫حك و و‬ ‫حتتىَ و‬ ‫صيِ وةح و‬ ‫معد ح‬ ‫ل ال د و‬ ‫قاَلء أهد و‬ ‫ش و‬ ‫ال ت‬
‫ل أ وتل‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫م الل ت ل‬ ‫ل ع ول ح و‬ ‫ساَئ ح ل‬ ‫و‬
‫ل ألبو ع وب دد ح الل تهح ع أيِّ دوهاَ ال ت‬
‫قاَ و و‬ ‫م فو و‬ ‫مل حهح د‬ ‫عو و‬
‫ك وهو و و‬ ‫قو و‬
‫حب تت حهح‬ ‫م و‬ ‫ل و‬ ‫ب حلهد ح‬ ‫م ب حذ ول ح و و‬ ‫ماَ ع ول ح و‬ ‫قهح فول و ت‬ ‫ح د‬ ‫قهح ب ح و‬ ‫خل د ح‬‫ن و‬ ‫م د‬ ‫حد ل ح‬ ‫مأ و‬ ‫يِّ و ل و‬
‫قة ماَ هل و‬
‫م أهدل ل ل‬
‫ه‬ ‫د‬ ‫قيِ و ح و‬ ‫ح ح‬ ‫ل بح و‬ ‫م ح‬ ‫ل ال دعو و‬ ‫ق و‬ ‫م ثح د‬ ‫ضْعو ع ون دهل د‬ ‫معدرحفوت حهح وو وو و‬ ‫قوتة و ع وولىَ و‬ ‫ال د ل‬
‫عل د ح‬ ‫و وهو و و‬
‫مهح‬ ‫ق ح‬ ‫سبو د ح‬‫م لح و‬ ‫صيِ وت حهح د‬‫معد ح‬ ‫قوتة و ع وولىَ و‬ ‫صيِ وةح ال د ل‬ ‫معد ح‬ ‫ل ال د و‬ ‫ب حلهد ح‬ ‫و و‬
‫قةح‬ ‫قيِ و‬ ‫ح ح‬ ‫و‬ ‫د‬ ‫و‬ ‫د‬ ‫و‬
‫م إ حطاَقو و‬ ‫و‬
‫ه أودلىَ ب ح و‬ ‫م ل‬ ‫عل و‬ ‫ن ح‬ ‫ه حل ت‬ ‫من د ل‬ ‫ل ح‬ ‫ح‬ ‫قلبو‬ ‫ة ال و‬ ‫من وعدهل د‬ ‫م يِّ و د‬ ‫ْ وو ل د‬-‫م‬ ‫حفيِهح د‬
‫د‬ ‫و‬
‫ن يِّ وألتوا‬ ‫ن قود ولروا أ د‬ ‫مه ح و و إ ح د‬ ‫عل د ح‬ ‫م حفيِ ح‬ ‫سب وقو ل وهل د‬ ‫ماَ و‬ ‫قوا و‬ ‫وافو ل‬ ‫ق فو و‬ ‫صد حيِّ ح‬ ‫الت ت د‬
‫شاَوء وو هلوو‬ ‫ماَ و‬ ‫شاَوء و‬ ‫معدونىَ و‬ ‫صيِ وت حهح وو هلوو و‬ ‫معد ح‬ ‫ن و‬ ‫م عو د‬ ‫جيِهح د‬ ‫حاَلل[اً ت لن د ح‬ ‫خلل ] و‬
ِ. ‫سبر‬ ‫ح‬
I was sitting before Abu `Abd Allah al-Sadiq (AS) and a questioner asked him, “May I be
your ransom, O son of the Messenger of Allah (SA)! How does adversity reach the
sinners so that He punished them for their actions out of His Knowledge?
Abu `Abd Allah (AS) replied,
O questioner, Allah, the Mighty and High, knows that no one from His Creation can truly
rise. When He knows this, He bestowed His lovers the strength for His recognition and
took away from them the weightiness of the action with the reality of what they deserve.
He gave the disobedient the strength through which they disobey. Due to His prior
Knowledge, He did not prohibit them from accepting Him because His Knowledge is
better about the reality of confirmation. They act in accord with His Prior Knowledge,
despite the fact they ar able to desist from His disobedience.
This is the meaning of `He wills what He wills’, and it is a secret.

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said: Muhammad ibn al-Husayn ibn Abu al-Khattab said, on the authority of `Ali ibn
Asbat, on the authority of `Ali ibn Abu Hamzah, on the authority of Abu Basir that

72
 ‫ع ون أ و‬
‫ْ قاَللوا ورتبناَ غ ول وب و د‬-‫ل‬
‫ت‬ ‫ل الل تهح ع وتز وو و‬
‫ج ت‬ ‫د ح‬ ‫و‬ ‫و‬ ‫ق‬ ِ‫في‬ ‫ح‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬‫د‬ ‫ب‬‫و‬ ‫ع‬ ِ‫بي‬
‫ح‬ ‫د‬
‫و‬
ِ.‫قوا‬‫ش ل‬ ‫م و‬ ‫ماَل حهح د‬ ‫قوولتناَ وقاَ و‬
‫ل ب حأع د و‬ ‫ع ول وديِناَ ح‬
‫ش د‬
Abu `Abd Allah (A)S about the Word of Allah, the Mighty and High: They shall say: O
our Lord! Our adversity overcame us.
He (AS) said: “They faced adversity as a result of their actions.”

3. Al-Sharif Abu `Ali Muhammad ibn Ahmad ibn Muhammad ibn `Abd Allah ibn al-Hasan ibn al-
Husayn ibn `Ali ibn al-Husayn ibn `Ali ibn Abu Talib (AS) said: `Ali ibn Muhammad ibn
Qutaybah al-Naysaburi said, on the authority of al-Fadl ibn Shadhan, on the authority of
Muhammad ibn Abu `Umayr that

‫ل‬
‫سو ح‬ ‫ل ور ل‬ ‫معدونىَ قوود ح‬ ‫ن و‬ ‫فر ل ع ع و د‬ ‫جعد و‬ ‫ن و‬ ‫سىَ ب د و‬ ‫مو و‬ ‫ن ل‬ ‫س‬
‫و‬ ‫ح‬
‫و‬ ‫ت أ ووباَ ال د‬ ‫ل‬ ‫سأ ول د‬ ‫و‬
‫ل‬ ‫ح‬
ِ‫سعحد و حفي‬ ‫ن و‬ ‫م د‬ ‫سحعيِد ل و‬ ‫مهح وو ال ت‬ ‫نأ د‬ ‫يِ حفيِ ب وط د‬ ‫ق و‬‫ش ح‬ ‫ن و‬ ‫م د‬ ‫يِ و‬ ‫ق د‬ ‫ش ح‬ ‫الل تهح ص ال ت‬
‫و‬ ‫شقيِ من ع ول حم الل ته و هلو فيِ بط د ل‬ ‫ح‬ ‫بط د ل‬
‫ه‬
‫مهح أن ت ل‬ ‫نأ د‬ ‫و ح‬ ‫ل و و ح‬ ‫و‬ ‫ل ال ت ح د و د‬ ‫قاَ و‬ ‫مهح فو و‬ ‫نأ د‬ ‫ح‬ ‫و‬
‫د‬ ‫ل ادل و د‬ ‫و‬
‫ن‬‫ه وو هلوو حفيِ ب وط ح‬ ‫م الل ت ل‬ ‫ن ع ول ح و‬ ‫م د‬ ‫سحعيِد ل و‬ ‫قويِاَحء وو ال ت‬ ‫ش ح‬ ‫ماَ و‬ ‫ل أع د و‬ ‫م ل‬ ‫سيِ وعد و‬ ‫و‬
‫و‬ ‫و‬ ‫ل‬
‫معدونىَ قوودل حهح ص‬ ‫ماَ و‬ ‫ه فو و‬ ‫ت لو ل‬ ‫داحء قلل د ل‬ ‫سعو و‬ ‫ل ال د‬ ‫ماَ و‬ ‫ل أع د و‬ ‫م ل‬ ‫سيِ وعد و‬ ‫ه و‬ ‫مهح أن ت ل‬ ‫أ د‬
‫خل وقو‬ ‫ل و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫قاَ و‬ ‫ه فو و‬ ‫خل حقو ل و ل‬ ‫ماَ ل‬ ‫سلر ل ح و‬ ‫ميِ و ت‬ ‫ل ل‬ ‫مللوا فوك ل ب‬ ‫اع د و‬
‫ه ع وتز وو‬ ‫ك قوودل ل ل‬ ‫صوه ل وو ذ ول ح و‬ ‫م ل حيِ وعد ل‬ ‫قه ل د‬ ‫خل ل د‬ ‫م يِّ و د‬ ‫دوه ل وو ل و د‬ ‫س ل حيِ وعدب ل ل‬ ‫ن وو ادل حن د و‬ ‫ج ت‬ ‫ال د ح‬
‫خل حقو‬‫ماَ ل‬ ‫سور ك لتل ل ح و‬ ‫ن فويِ و ت‬ ‫دو ح‬ ‫س إ حتل ل حيِ وعدب ل ل‬ ‫ن وو ادل حن د و‬ ‫ج ت‬ ‫ت ال د ح‬ ‫ق ل‬ ‫خل و د‬ ‫ْ وو ماَ و‬-‫ل‬ ‫ج ت‬ ‫و‬
ِ. َ‫دى‬ ‫مىَ ع وولىَ ال دهل و‬ ‫ب ال دعو و‬ ‫ح ت‬ ‫ست و و‬ ‫نا د‬ ‫م ح‬ ‫ل لح و‬ ‫ه وفاَل دوويِّ د ل‬ ‫لو ل‬
I asked Abu al-Hasan Musa ibn Ja`far (AS) about the meaning of the Word of the
Messenger of Allah (SA): “The adverse is one who had been adverse in the womb of his
mother, and the privileged in one who had been privileged in womb of his mother.”
So he (AS) replied,
The adverse person is he who Allah knows from the womb of his mother that he will
perform the deeds of the adverse. And the privileged person is the one who Allah
knows from the womb of his mother that he will perform the deeds of the privileged.
I asked him, ,”Then what is the meaning of his (SA) Word: `All of you act! Everything
has been made easy when created.’”
He replied,
Verily, Allah, the Mighty and High, created the jinn and the human beings to serve Him
and not to disobey Him. Hence, the Word of the Mighty and High: And I have not
created the jinn and the men except that they should serve Me. Therefore, He made
everything easy when He created it. Woe to him who preferred blindness over
guidance.

4. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn
Khalid, on the authority of his father, on the authority of al-Nadr ibn Suwayd, on the authority of
Yahya ibn `Imran al-Halabi, on the authority of Mu`alla Abu `Uthman, on the authority of `Ali
ibn Hanzalah that

73
 ‫سحعيِد ح ط ورحيِّقو ادل و د‬ ‫سل و ل‬ ‫و‬ ‫عو و‬
‫قويِاَحء‬ ‫ش ح‬ ‫ك حباَل ت‬ ‫َ يِّ ل د‬:‫ل‬ ‫ه وقاَ و‬ ‫ن أحبيِ ع وب دد ح الل تهح ع أن ت ل‬ ‫د‬
‫و‬
‫داورك ل ل‬
‫ه‬ ‫م يِّ وت و و‬‫م ثل ت‬
‫من دهل د‬‫ل هلوو ح‬ ‫م بو د‬ ‫ه ب حهح د‬ ‫شب وهو ل‬ ‫ماَ أ د‬ ‫س و‬ ‫ل التناَ ل‬ ‫قو و‬ ‫حتتىَ يِّ و ل‬ ‫و‬
‫س‬
‫ل التناَ ل‬ ‫قو و‬ ‫حتتىَ يِّ و ل‬ ‫داحء و‬ ‫سعو و‬ ‫يِ ط ورحيِّقو ال د‬ ‫ق د‬ ‫ش ح‬‫ك حباَل ت‬ ‫سل و ل‬‫سوعاَد وة ل وو قود د يِّ ل د‬ ‫ال ت‬
‫ه‬‫ه الل ت ل‬‫م ل‬ ‫ن ع ول ح و‬ ‫م د‬ ‫ن و‬ ‫قاَلء إ ح ت‬‫ش و‬‫ه ال ت‬ ‫داورك ل ل‬ ‫م يِّ وت و و‬‫م ثل ت‬ ‫من دهل د‬‫ل هلوو ح‬ ‫م بو د‬ ‫ه ب حهح د‬‫شب وهو ل‬ ‫ماَ أ و د‬ ‫و‬
‫م لو ل‬
‫ه‬ ‫خت و و‬ ‫واقل وناَقوةل و‬ ‫ن الد دن دويِاَ إ حتل فل و‬ ‫م و‬ ‫م يِّ وب دقو ح‬ ‫ن لو د‬ ‫سحعيِدا ل وو إ ح د‬ ‫ت ووعاَولىَ و‬
ِ. ‫سوعاَد وةح‬ ‫حباَل ت‬
Abu `Abd Allah al-Sadiq (AS) said:
The privileged will enter the path of the adverse until the people say: `He is so similar to
them that he must be one of them.’ Then the privilege reaches him. And sometimes the
adverse enters the path of the privileged until the people says: `He is so similar to them
that he must be one of them.’ Then adversity reaches him. Verily, whoever Allah, the
Exalted, knows to be privileged, He will bring his life to an end with privilege, even if the
only time that remains tin the world is the hiccup of a she-camel.

5. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Ya`qub ibn Yazid, on the authority of Safwan ibn Yahya, on the
authority of Mansur ibn Hazim that:

‫سوعاَد وة و وو‬ ‫خل وقو ال ت‬ ‫ل و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫َ إ ح ت‬:‫ل‬‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫قاَوة و قوب و و‬
‫ه‬
‫ض ل‬
‫م يِّ لب دغح د‬ ‫سحعيِدا ل ل و د‬ ‫ه و‬ ‫ه الل ت ل‬ ‫م ل‬‫ن ع ول ح و‬ ‫م د‬‫ه فو و‬ ‫ق ل‬‫خل د و‬
‫خل لقو و‬ ‫ن يِّ و د‬ ‫لأ د‬ ‫د‬ ‫ش و و‬ ‫ال ت‬
‫و‬ ‫و‬
‫ه‬
‫م ل‬ ‫ن ع ول ح و‬ ‫كاَ و‬ ‫ن و‬ ‫ه وو إ ح د‬ ‫ض ل‬
‫م يِّ لب دغح د‬ ‫ه وو ل و د‬ ‫مل و ل‬
‫ض عو و‬ ‫شيرا ل أب دغو و‬ ‫ل و‬ ‫م و‬ ‫ن عو ح‬ ‫أوبدا ل وو إ ح د‬
‫و‬ ‫و‬ ‫حب و‬
َ‫ما‬
‫ه لح و‬ ‫ض ل‬‫ه وو أب دغو و‬ ‫مل و ل‬‫ب عو و‬ ‫ح ت‬ ‫صاَحلحاَ ل أ و‬ ‫ل و‬ ‫م و‬ ‫ن عو ح‬ ‫ه أوبدا ل وو إ ح د‬ ‫قيِ ياَ ل ل و د‬
‫م يِّ ل ح ت ل‬ ‫ش ح‬ ‫و‬
‫شديِئاَ ل‬ ‫و‬ ‫و‬ ‫و‬
‫ض و‬ ‫ه أوبدا ل وو إ حوذا أب دغو و‬ ‫ض ل‬ ‫م يِّ لب دغح د‬‫شديِئاَ ل ل و د‬ ‫ه و‬ ‫ب الل ت ل‬ ‫ح ت‬ ‫صيِلر إ حل ويِ دهح فوإ حوذا أ و‬ ‫يِّ و ح‬
‫و‬
ِ.‫ه أوبدلا‬ ‫حب ت ل‬
‫م يِّ ل ح‬ ‫لو د‬
Abu `Abd Allah al-Sadiq (AS) said:
Verily, Allah, the Mighty and High, created privileged and adversity before He created
His Creation. So whoever Allah knows to be privileged, Allah is never displeased with
Him at any time. Even if he does an evil deed, Allah is displeased with the act, but not
with him. If He knows someone to be adverse, Allah is displeased with Him at all times.
Even if he does a good deed, Allah is please with the act, but displeased with him for
what he will become. Thus, if Allah is pleased with something, then He never
displeased with it; and if He is displeased with something, He is never pleased with it.

6. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar and Sa`d ibn `Abd Allah both said: Ayyub ibn Nuh said, on the authority of Muhammad
ibn Abu `Umayr, on the authority of Hisham ibn Salim that

‫و‬ ‫عو و‬
‫ن الل ت و‬
‫ه‬ ‫موا أ ت‬ ‫ْ وو اع دل و ل‬-‫ل‬ ‫ج ت‬‫ل الل تهح ع وتز وو و‬ ‫ن أحبيِ ع وب دد ح الل تهح ع حفيِ قوود ح‬ ‫د‬
‫و‬ ‫و‬
‫ن‬
‫مأ ت‬ ‫ن يِّ وعدل و و‬
‫نأ د‬ ‫ه وو ب ويِ د و‬ ‫حو و‬
‫ل ب ويِ دن و ل‬ ‫مدرحء وو قول دب حهح وقاَ و‬
‫ل يِّ و ل‬ ‫ن ال د و‬ ‫حو ل‬
‫ل ب ويِ د و‬ ‫يِّ و ل‬
74
 ‫مدرحء‬ ‫ن ال د و‬ ‫حو ل‬
‫ل ب ويِ د و‬ ‫ك وو ت ووعاَولىَ يِّ و ل‬ ‫ه ت ووباَور و‬‫ن الل ت و‬ ‫حقل وو قود د حقيِ و‬
‫ل إح ت‬ ‫ل و‬ ‫ال دوباَط ح و‬
َ‫ك وو ت ووعاَولى‬ ‫و قول دبه باَل دموت و وقاَ و و‬
‫ه ت ووباَور و‬‫ن الل ت و‬ ‫ل ألبو ع وب دد ح الل تهح ع إ ح ت‬ ‫و‬ ‫ح ح ح و د ح‬ ‫و‬
َ‫سوعاَد وةح إ حولى‬‫ن ال ت‬ ‫م و‬ ‫ه ح‬ ‫قل ل ل‬
‫سوعاَد وةح وو ول يِّ ون د ل‬ ‫قاَحء إ حولىَ ال ت‬ ‫ن ال ت‬
‫ش و‬ ‫م و‬‫ل ال دعوب دد و ح‬ ‫ق ل‬‫يِّ ون د ل‬
ِ. ِ.‫قاَحء‬ ‫ش و‬‫ال ت‬
Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah, the Mighty and
High: And know that Allah intervenes between man and his heart.
He (AS) said: “He intervenes between man and the belief that falsehood is the
righteous.” It is also said: “Verily, Allah, the Blessed and Exalted, intervenes between
man and his heart through death.” Abu `Abd Allah (AS) said: “Verily, Allah, the Blessed
and Exalted, brings people from adversity to privilege, but does not bring people for
privilege to adversity.”

75
 Chapter Fourteen
Chapter Fifty-Nine in Al – Tawhid : in Al – Tawhid : Nafy al-Jabr wa-a-
Tafwid The Negation of Determinism and Relinquishment – 12
traditions

‫باب نفي الجبر و التفويض‬

1. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn Yazid, on the
authority of Hammad ibn `Isa, on the authority of Ibrahim ibn `Umar al-Yamani that

َ‫ما‬
‫م و‬ ‫خل دقو فوعول ح و‬ ‫خل وقو ال د و‬ ‫ل و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫َ إ ح ت‬:‫ل‬ ‫عو د‬
‫و‬ ‫و‬
‫قد د‬ ‫يِلء فو و‬ ‫ش د‬‫ن و‬ ‫م د‬ ‫م ب حهح ح‬ ‫مورهل د‬ ‫م فو و‬
‫ماَ أ و‬ ‫م وو ن ووهاَهل د‬ ‫ن إ حل ويِ دهح وو أ و‬
‫مورهل د‬ ‫صاَئ حلرو و‬‫م و‬ ‫هل د‬
‫و‬
‫ل إ حولىَ ادل د‬
‫قد د‬‫يِلء فو و‬‫ش د‬ ‫ن و‬ ‫م د‬
‫ه ح‬ ‫م ع ون د ل‬ ‫ماَ ن ووهاَهل د‬‫خذ ح ب حهح وو و‬ ‫سحبيِ و‬ ‫م ال ت‬ ‫ل ل وهل ل‬‫جعو و‬ ‫و‬
‫ن إ حتل‬ ‫ن وو ول وتاَرح ح‬
‫كيِ و‬ ‫خذ حيِّ و‬ ‫كولنوا آ ح‬ ‫ل إ حولىَ ت ودرك حهح وو ول يِّ و ل‬‫سحبيِ و‬ ‫م ال ت‬ ‫ل ل وهل ل‬‫جعو و‬ ‫و‬
ِ. ‫ن الل تهح‬ ‫ب حإ حذ د ح‬
Abu `Abd Allah al-Sadiq (AS) said:
Verily, Allah, the Mighty and High, created a creation, and knew they would proceed to
Him. He commanded them what to do and what not to do. However, He never
commands them to do anything until He has given them the ability do so; and He never
forbids them from doing anything until He gives them the means to refrain from doing
so. People never act or refrain from acting but with the permission of Allah, the Mighty
and High, i.e. with His Knowledge.

2. My father (RA) said: `Ali ibn Ibrahim said, on the authority of Yunus ibn `Abd al-Rahman, on
the authority of Hafs ibn Qurt that

‫ل الل ته ص من زع و و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬

‫ن الل ت و‬
‫ه‬ ‫مأ ت‬ ‫و د و و‬ ‫ح‬ ‫سو ل‬ ‫ل ور ل‬ ‫ل وقاَ و‬ ‫د‬ ‫عو‬
‫د‬
‫ب ع وولىَ الل تهح وو‬ ‫قد د ك وذ و و‬‫شاَحء فو و‬ ‫ح و‬ ‫ف د‬ ‫سوحء وو ال د و‬ ‫ملر حباَل د‬ ‫ك وو ت ووعاَولىَ يِّ وأ ل‬
‫ت ووباَور و‬
‫ن‬‫م د‬ ‫ه ح‬ ‫ج الل ت و‬‫خور و‬‫قد د أ و د‬
‫شيِ تةح الل تهح فو و‬‫م ح‬ ‫شتر ب حغويِ درح و‬ ‫خيِ دور وو ال ت‬ ‫ن ال د و‬ ‫من زع و و‬
‫مأ ت‬ ‫و د و و‬
َ‫ب ع وولى‬ ‫يِ ب حغويِ درح قلوتةح الل تهح فو و‬ ‫و‬
‫قد د ك وذ و و‬ ‫ص و‬ ‫موعاَ ح‬ ‫ن ال د و‬ ‫مأ ت‬ ‫ن وزع و و‬ ‫م د‬ ‫سل د و‬
‫طاَن حهح وو و‬ ‫ل‬
‫و‬
‫ه الل ت ل‬
ِ.‫ه التناَور‬ ‫خل و ل‬
‫ب ع وولىَ الل تهح أد د و‬ ‫ن ك وذ و و‬‫م د‬ ‫الل تهح وو و‬
Abu `Abd Allah al-Sadiq (AS) said: The Messenger of Allah (SA) said:
Whoever claims that Allah, the Blessed, and Exalted, commands immorality and
indecency has attributed a lie to Allah. And whoever claims that good and evil take
place without the will of Allah, has removed Allah form His Rule. Whoever claims that
sins can take place without the power of Allah, has attributed a lie to Allah. And
whoever attributes lie to Allah, Allah will cast him into Hell. The meaning of good and
evil is health and illness It is due to the Word of the Mighty, and High: And We try you
by evil and good by way of probation.
76
3.Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn al-Husayn al-Sa`dabadi said, on
the authority of Ahmad ibn Abu `Abd Allah al—Barqi, on the authority of his father, on the
authority of Yunus ibn `Abd al-Rahman, on the authority of more than one that
‫م‬ ‫فر و أ وبيِ ع وبد الل ته ع وقاَل إن الل ته ع وز و ج ت و‬ ‫عو و‬
‫ح ل‬
‫ل أدر و‬ ‫و ت و و‬ ‫ح ت‬ ‫ح‬ ‫د ح‬ ‫جعد و ل و ح‬ ‫ن أحبيِ و‬ ‫د‬
‫و‬
‫م ع ول ويِ دوهاَ وو الل ت ل‬
‫ه‬ ‫ب ثل ت‬
‫م يِّ لعوذ دب وهل د‬ ‫ه ع وولىَ الذ دلنو ح‬ ‫ق ل‬‫خل د و‬
‫جب حور و‬‫ن يِّ ل د‬ ‫نأ د‬ ‫م د‬ ‫قهح ح‬ ‫خل د ح‬ ‫بح و‬
‫و‬ ‫أ وع وز م و‬
‫ن ال د و‬
‫جب درح وو‬ ‫ل ب ويِ د و‬‫سئ حول ع هو د‬ ‫ل فو ل‬ ‫ن وقاَ و‬ ‫كو و‬ ‫مرا ل فوول يِّ و ل‬ ‫ن يِّ لرحيِّد و أ د‬ ‫نأ د‬ ‫د ح د‬
ِ. ‫ض‬ ‫ر‬ ‫مماَ ب ويِ دن السماَحء و ادل و‬ ‫ع‬‫س‬ ‫و‬‫ة وقاَل نعم أ و‬ ‫ة وثاَل حث و ل‬ ‫من دزحل و ل‬ ‫ال د و‬
‫ح‬ ‫د‬ ‫و‬ ‫و‬ ‫ت‬ ‫و‬ ‫ت‬ ‫ح‬ ‫ل‬ ‫و‬ ‫د‬ ‫وو د‬ ‫قد ورح و‬
Abu Ja`far al-Baqir and Abu `Abd Allah al-Sadiq (AS) both said:
“Verily, Allah, the Mighty and High, is too Merciful towards His Creation then to compel
them to sin and then punish them for it. Allah is Mightier than intending a matter and
not being able to it.” The reporter says: “They were both asked: “Is there another
position besides that of compulsion and free will?” They replied, “Yes, verily, and it is
broader than the space between heaven and earth.”

4. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Hasan ibn Mattil said, on the
authority of Ahmad ibn Abu `Abd Allah, on the authority of `Ali ibn al-Hakam, on the Hisham
ibn Salim, that

‫ن يِّ لك ول د و‬
‫ف‬ ‫و تعاَولىَ أ وك درم م و‬ ‫َ الل لت‬:‫ل‬
‫ه ت ووباَور و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫نأ د‬ ‫و ل ح د‬ ‫و وو‬ ‫ك‬ ‫عو د‬
‫ماَ ول‬ ‫سل د و‬ ‫و‬ ‫و‬
‫طاَن حهح و‬ ‫ن حفيِ ل‬ ‫ن يِّ و ل‬
‫كو و‬ ‫أ د‬ ‫ن‬
‫م د‬‫ه أع ودز ح‬ ‫ه وو الل ت ل‬ ‫قون و ل‬ ‫ماَ ول يِّ ل ح‬
‫طيِ ل‬ ‫س و‬
‫التناَ و‬
ِ.‫د‬
‫يِّ لرحيِّ ل‬
Abu `Abd Allah al-Sadiq (AS) said:
Allah, the Blessed and Exalted, is more Honorable than obliging people to do what they
do not have the strength to do. And Allah is Mightier than allowing something to exist in
His Rule that He does not intend.

5. `Ali ibn `Abd Allah al-Warraq (RA) said: Muhammad ibn Ja`far ibn Buttah said: Muhammad
ibn al-Hasan al-Saffar, Muhammad ibn `Ali ibn Mahbub and Muhammad ibn al-Husayn ibn
`Abd al-`Aziz all three said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority
of al-Husayn ibn Sa`id, on the authority of Hammad ibn `Isa al-Juhani, on the authority of Hariz
ibn `Abd Allah that
‫و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫جهل‬ ‫قد ورح ع وولىَ ث وولث وةح أود ل‬ ‫س حفيِ ال د و‬ ‫ن التناَ و‬ ‫َ إ ح ت‬:‫ل‬ ‫عو د‬
‫ل يِّزع لم أ ون الل ته ع وز و ج ت و‬
‫ذا‬‫صيِ فوهو و‬ ‫موعاَ ح‬ ‫س ع وولىَ ال د و‬ ‫جب وور التناَ و‬ ‫لأ د‬ ‫و ت و و‬ ‫ج ل ود ل ت‬ ‫ور ل‬
‫ل يِّ ودزع لم أ و ت و‬
‫ض‬
‫فوت ل‬ ‫م و‬
‫مور ل‬ ‫ن ادل د‬ ‫ل‬ ‫ج ل‬ ‫كاَفحلر وو ور ل‬ ‫مهح فوهلوو و‬ ‫حك د ح‬‫ه حفيِ ل‬ ‫م الل ت و‬‫قود د ظ ول و و‬
‫سل د و‬ ‫ذا قود أ و‬
‫م‬
‫ل يِّ ودزع ل ل‬ ‫ج ل‬ ‫كاَفحلر وو ور ل‬ ‫طاَن حهح فوهلوو و‬ ‫ه حفيِ ل‬ ‫ن الل ت و‬ ‫و‬ ‫ه‬
‫د د و‬ ‫و‬ ‫م فوهو و‬ ‫إ حل ويِ دهح د‬
‫و‬
‫ن وو إ حوذا‬ ‫قو و‬ ‫طيِ ل‬‫ماَ ول يِّ ل ح‬ ‫م و‬ ‫فه ل د‬ ‫م يِّ لك ول د د‬
‫ن وو ل و د‬ ‫قو و‬‫طيِ ل‬ ‫ف ال دعحوباَد و و‬
‫ماَ يِّ ل ح‬ ‫ه ك ول ت و‬‫ن الل ت و‬ ‫أ ت‬
‫و‬ ‫و‬
ِ.‫غ‬
‫م وباَل ح ل‬ ‫سل ح ل‬‫م د‬ ‫ذا ل‬ ‫ه فوهو و‬ ‫فور الل ت و‬ ‫ست وغد و‬‫ساَوء ا د‬ ‫ه وو إ حوذا أ و‬ ‫مد و الل ت و‬ ‫ح ح‬‫ن و‬ ‫س و‬ ‫ح و‬ ‫أ د‬
Abu `Abd Allah al-Sadiq (AS) said:

77
Verily, on the subject of free will, there are three types of persons. One person claims
that Allah, the Mighty and High, has compelled people to sin. He is an unbeliever who
has insulted the judgment of Allah. The second person claims that Allah has
relinquished all mattes. He is an unbeliever as well, as he has insulted the rule of Allah.
The third person claims that Allah only obliges His Servants to do what they have the
strength to do, and does not oblige them to do what they do not have the strength to
do. This is the correct Muslim: he who praises Allah when he does good and repents to
Allah when he commits a sin.

6. `Ali ibn `Abd Allah al-Warraq (RA) said: Sa`d ibn `Abd Allah, said, on the authority of Isma`il
ibn Sahl, on the authority of `Uthman ibn `Isa, on the authority of Muhammad ibn `Ajlan that

‫مور إ حولىَ ال دعحوباَد ح فو و‬ ‫و‬ ‫ت حل وحبيِ ع وب دد ح الل تهح ع فوو‬

‫قاَ و‬
‫ل‬ ‫ه ادل د‬ ‫ض الل ت ل‬ ‫و‬ ‫ت‬ ‫َ قلل د ل‬:‫ل‬ ‫وقاَ و‬
َ‫ه ال دعحوباَد و ع وولى‬ ‫و‬ ‫الل ته أ وك درم م و‬
‫جب وور الل ت ل‬ ‫ت فوأ د‬ ‫م قلل د ل‬ ‫ض إ حل ويِ دهح د‬ ‫فود و‬ ‫ن يِّ ل و‬ ‫نأ د‬ ‫و ل ح د‬ ‫ل‬
‫ل ث تل‬ ‫و‬ ‫ل‬ ‫و‬ ‫ل‬ ‫و‬ ‫ت‬ ‫و‬ ‫و‬ ‫د‬ ‫أو‬
‫م يِّ لعوذ دب لو‬
‫ه‬ ‫ل‬ ‫د‬ ‫ع‬‫ح‬ ‫ف‬ َ‫لى‬ ‫و‬ ‫ع‬ ‫ا‬ ‫بد‬ ‫د‬ ‫و‬ ‫ع‬ ‫ر‬
‫حو‬ ‫ب‬ ‫ج‬
‫د‬ ‫ل‬ ِّ‫ي‬ ‫ن‬
‫د‬ ‫أ‬ ‫ن‬
‫د‬ ‫م‬
‫ح‬ ‫ل‬ ‫و‬ ‫د‬‫د‬ ‫ع‬ ‫أ‬ ‫ه‬
‫ل‬ ‫ل‬‫ال‬ ‫ل‬ َ‫قا‬
‫و‬ ‫ف‬ ‫م‬
‫ح د‬ ‫ه‬‫ح‬ ‫ل‬ َ‫عا‬ ‫و‬ ‫ف‬
ِ.‫ه‬‫ع ول ويِ د ح‬
I asked Abu `Abd Allah al-Sadiq (AS): “Has Allah relinquished the affairs to the
servants?” He (AS) replied, “allah is more Honorable than to relinquish matter to them.”
I asked, “Then has Allah compelled His Servant to disobey in their actions?”
He answered, “Allah is for too Just to compel His Servant to sin, and then punish him
for doing so.”

7. My father (RA) said: Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn Khalid said, on
the authority of his father, on the authority of Sulayman in Ja`far al-Ja`fari that

‫عو و‬
‫ض‬‫فوحيِّ ل‬ ‫جب دلر وو الت ت د‬ ‫عن دد وه ل ال د و‬ ‫َ ذ لك حور ح‬:‫ل‬ ‫ضْاَ ع وقاَ و‬ ‫ن الدر و‬ ‫ح‬ ‫س‬
‫ح و‬ ‫ن أحبيِ ال د و‬ ‫د‬
‫ن حفيِهح وو ول ت ل و‬ ‫صلل ول ت و د‬ ‫و‬ ‫ل‬ ‫و‬
‫ن‬‫مو و‬ ‫ص ل‬‫خاَ ح‬ ‫فو و‬ ‫خت ول ح ل‬ ‫ذا أ د‬ ‫م حفيِ هو و‬ ‫طيِك ل د‬‫ل أ ول أع د ح‬ ‫قاَ و‬ ‫فو و‬
‫و‬ ‫و‬
‫ه ع وتز وو‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫قاَ و‬ ‫ك فو و‬ ‫ت ذ ول ح و‬ ‫ن ورأيِّ د و‬ ‫موه ل قلل دوناَ إ ح د‬ ‫سدرت ل ل‬ ‫حدا ل إ حتل ك و و‬ ‫ع ول ويِ دهح أ و‬
ِ‫ل ال دعحوباَد و حفي‬ ‫م ح‬‫م يِّ لهد ح‬ ‫ص ب حغول وب وةل وو ل و د‬ ‫م يِّ لعد و‬ ‫م يِّ لط وعد ب حإ حك دوراهل وو ل و د‬ ‫ل لو د‬ ‫ج ت‬ ‫و‬
‫و‬
‫ن‬‫م ع ول ويِ دهح فوإ ح ح‬ ‫ماَ أقدد وورهل د‬ ‫قاَد حلر ع وولىَ و‬ ‫م وو ال د و‬ ‫مل تك وهل د‬‫ماَ و‬ ‫ك لح و‬‫ماَل ح ل‬‫مل دك حهح هلوو ال د و‬ ‫ل‬
‫ماَحنعاَ ل وو إ ح ح‬
‫ن‬ ‫من دوهاَ و‬ ‫صاَد يا ل وو ول ح‬ ‫ه ع ون دوهاَ و‬ ‫ن الل ت ل‬ ‫م يِّ ووك ل ح‬‫طاَع وت حهح ل و د‬ ‫مور ال دعحوباَد ل ب ح و‬ ‫ائ دت و و‬
‫ن لو د‬
‫م‬ ‫ل وو إ ح د‬ ‫ك فوعو و‬ ‫ن ذ ول ح و‬ ‫م وو ب ويِ د و‬ ‫ل ب ويِ دن وهل د‬ ‫حو و‬ ‫ن يِّ و ل‬ ‫شاَوء أ د‬ ‫صيِ وت حهح فو و‬ ‫معد ح‬ ‫ملروا ب ح و‬ ‫ائ دت و و‬
‫ضب ح د‬
‫ط‬ ‫ن يِّ و د‬ ‫م د‬ ‫لع و‬ ‫م وقاَ و‬ ‫م حفيِهح ث ل ت‬ ‫خل وهل د‬ ‫ذي أ ود د و‬ ‫س هلوو ال ت ح‬ ‫ل وو فوعوللوه ل فول ويِ د و‬ ‫ح د‬ ‫يِّ و ل‬
ِ. ‫ه‬ ‫ف ل‬ ‫خاَل و و‬ ‫ن و‬ ‫م د‬ ‫م و‬ ‫ص و‬ ‫خ و‬ ‫قد د و‬ ‫ذا ال دك وولم ح فو و‬ ‫دود و هو و‬ ‫ح ل‬ ‫ل‬
Determinism and relinquishment were mentioned in the presence of Abu al-Hasan al-
Rida (AS). Hence, he (AS) said: “Shall I not give you an argument that will enable you to
destroy the arguments of anyone who debates with you?” We replied, “Only if you think
it is proper.” He (AS) replied, Verily, Allah, the Mighty and High, does not compel
anyone to obey or disobey. He does not neglect His Servants in His Sovereignty. He is
the Master over Everything they Possess, and He is All-Powerful over their actins. If
they decide to obey Allah, He will not prevent them or obstruct them. If they decide to
78
disobey Allah, and He wishes to prevent them form doing so, He will do so. However, if
He does not prevent them from disobeying, and they disobey, He has not compelled
them to do so. He (AS) then added, “whosoever masters this argument will defeat his
opponent.”

8. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd
Allah al-Kufi said, on the authority of Khunays ibn Muhammad, on the authority of Muhammad
ibn Yahya al-Khazzaz, on the authority of al-Mufaddal ibn `Umar that
‫فويِّض و ل وك و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫ن‬
‫ملر ب ويِ د و‬ ‫نأ د‬ ‫جب دور وو ول ت و د ح و و ح د‬ ‫َ ول و‬:‫ل‬ ‫عو د‬
‫ل‬ ‫مث و ل‬ ‫ل ذ ول ح و‬ ‫مث و ل‬ ‫ن وقاَ و‬ ‫ل قلل دت و ماَ أ ومر بيِ و‬ ‫ن وقاَ و‬ ‫و‬
‫ج ل‬ ‫ل ور ل‬ ‫ك و‬ ‫ل و‬ ‫موريِّ د ح‬ ‫نأ د‬ ‫ل و و د ل ود و‬ ‫م ووريِّ د ح‬‫أ د‬
‫ة‬
‫صيِ و و‬‫معد ح‬ ‫ك ال د و‬ ‫ل ت حل د و‬ ‫فعو و‬ ‫ه فو و‬‫م يِّ ون دت وهح فوت وورك دت و ل‬ ‫ه فول و د‬
‫صيِ وةل فون وهويِ دت و ل‬ ‫معد ح‬‫ه ع وولىَ و‬ ‫ورأيِّ دت و ل‬
‫و‬ ‫و‬
ِ. ‫صيِ وةح‬ ‫معد ح‬ ‫ه حباَل د و‬ ‫مدرت و ل‬‫ذي أ و‬ ‫ت ال ت ح‬ ‫ه أن د و‬ ‫ك فوت وورك دت و ل‬ ‫من د و‬ ‫ل ح‬ ‫قب و د‬ ‫ث لو د‬
‫م يِّ و د‬ ‫حيِ د ل‬ ‫فول ويِ د و‬
‫س و‬
Abu `Abd Allah al-Sadiq (AS) said:
“There is no determinism and thee is no relinquishment. Rather, the decree is between
the two.” The reporter says: I asked, “What is the decree between the two?”
He (AS) replied, “The example of that is of a man who was about to commit a sin. You
saw him, and you told him not to do it. However, he did not stop. Then you left him, and
he committed the sin. You abandoned him to his sin because he did not heed your
warning. This does not mean that you encouraged him to sin.”

9. Muhammad ibn Ibrahim ibn Ishaq al-Mu`addab (RA) said: Ahmad ibn `Ali al-Ansari said, on
the authority of ~Abd al-Salam ibn Salih al-Hirawi that

‫وقاَ و‬
‫ل‬ ‫ن‬ ‫م‬ ‫ل‬
‫ل‬ ‫قو‬ ‫ل‬ ِّ‫ي‬ ‫ع‬ ‫ر‬ ‫و‬ ‫ف‬ ‫ع‬ ‫ج‬ ‫ن‬ ‫ب‬ َ‫سى‬ ‫مو‬ ‫ن‬ ‫ب‬ ِ‫ي‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ن‬ ‫س‬ ‫ح‬ ‫د‬ ‫ل‬ ‫ا‬ َ‫با‬‫سمعت أ و‬
‫د‬ ‫و‬ ‫و‬ ‫ل‬ ‫د‬ ‫و‬ ‫ح‬ ‫د‬ ‫و‬ ‫ل‬ ‫ت و‬‫د‬ ‫ح‬ ‫و‬ ‫و‬ ‫و‬ ‫و ح د ل‬
‫ت ووباَور و‬
‫ك‬ ‫ن الل ت و‬
‫ه‬ ‫شوهاَد وة ل إ ح ت‬ ‫ه و‬ ‫قب وللوا ل و ل‬ ‫كاَةح وو ول ت و د‬‫ن التز و‬ ‫م و‬ ‫طوه ل ح‬ ‫جب درح فوول ت لعد ل‬ ‫حباَل د و‬
‫ْ وو ل‬- َ‫طاَقوت حوها‬‫مل لوهاَ فوودقو و‬ ‫ح د‬ ‫سوعهاَ وو ول يِّ ل و‬ ‫فساَ ل إ حتل ول د‬ ‫ف نو د‬ ‫وو ت ووعاَولىَ ول يِّ لك ول د ل‬
ِ. َ‫خرى‬ ‫س إ حتل ع ول وديِهاَ وو ل ت وزحلر وازحورة ل وحدزور أ ل د‬ ‫ف ل‬ ‫ل نو د‬ ‫ب كل د‬ ‫س ل‬‫ت وك د ح‬
Abu al-Hasan `Ali ibn Musa ibn Ja`far (AS) said:
Do not give charity or accept the testimony of someone who believes in determinism.
Verily, Allah, the Blessed and Exalted, does not burden not burden a soul with more
than it can bear. No bearer of a burden shall bear the burden of another.

10. Ja`far ibn Muhammad ibn Masrur (RA) said: al-Husayn ibn Muhammad ibn `Amir said, on
the authority of Mu`alla ibn Muhammad al-Basri, on the authority of al-Hasan ibn `Ali al-
Washsha’ that
‫قل دت ل وه الل ته فووض ادل و‬ ‫د‬ ‫َ سأ و‬:‫ل‬ ‫عو و‬
‫مور‬
‫د‬ ‫ل ت و‬ ‫ل ل‬ ‫ل‬ ‫و‬ ‫ف‬ ‫ضْاَ ع وقاَ و و ل‬
‫ه‬‫ل‬ ‫ت‬ ‫ل‬ ‫ن الدر و‬ ‫ح‬ ‫س‬
‫ح و‬ ‫ن أحبيِ ال د و‬ ‫د‬
‫و‬ ‫و‬
ِ‫صي‬ ‫موعاَ ح‬ ‫م ع وولىَ ال د و‬ ‫ت فوأ د‬
‫جب وورهل د‬ ‫ك قلل د ل‬ ‫ن ذ ول ح و‬‫م د‬ ‫ه أع ودز ح‬ ‫ل الل ت ل‬ ‫إ حولىَ ال دعحوباَد ح وقاَ و‬
‫ل و أو‬ ‫ل الل ته أ و‬
‫ج ت‬
َ‫ل ويِّا‬ ‫ه ع وتز وو و‬ ‫ل الل ت ل‬ ‫ل وقاَ و‬ ‫م وقاَ و‬ ‫ك ثل ت‬‫ن ذ ول ح و‬‫د‬ ‫م‬
‫ح‬ ‫م‬
‫ل‬ ‫و‬ ‫ك‬ ‫ح‬
‫د‬ ‫و‬ ‫ل‬ ‫و‬ ‫د‬ ‫د‬ ‫ع‬ ‫ل‬ ‫وقاَ و‬
‫و‬ ‫و‬ ‫ابن آد و و‬
ِ‫مدني‬ ‫ك ح‬ ‫ت أودولىَ ب ح و‬
‫سيِ دوئاَت ح و‬ ‫ك وو أن د و‬ ‫من د و‬ ‫ك ح‬ ‫سوناَت ح و‬‫ح و‬ ‫م أوناَ أودولىَ ب ح و‬ ‫د و و و‬
ِ.‫ك‬‫جعول دت لوهاَ حفيِ و‬ ‫يِ ال تحتيِ و‬ ‫قوتت ح و‬ ‫يِ ب ح ل‬‫ص و‬ ‫موعاَ ح‬ ‫ت ال د و‬ ‫مل د و‬ ‫عو ح‬
Abu al-Hasan al-Rida (AS) said: I asked him, “Has Allah relinquished matters to the
servants?” He (AS) replied, “Allah is Mightier than that.” I asked, “Then has He
79
‫‪compelled them to sins?” He (AS) answered, “Allah is more Just and better Judge than‬‬
‫‪that.” He then added, “Allah, the Mighty and High, has said: `O son of Adam, I am‬‬
‫‪worthier of your good deeds than yourself, and you are worthier of your bad deeds than‬‬
‫’‪Me. You committed sins by means of My Power.‬‬

‫‪11. My father (RA) said: Ahmad in Idris said, on the authority of Muhammad ibn Ahmad that‬‬
‫‪Abu `Abd Allah al-Razi said, on the authority of al-Hasan ibn al-Husayn al-Lu’lu’I, on the‬‬
‫‪authority of Ibn Sinan, on the authority of Mahzam that‬‬

‫ت‬ ‫و‬ ‫ل أ وبو ع وبد الل ته ع أ و‬

‫ن‬‫د‬ ‫م‬
‫ح‬ ‫ت‬‫و‬ ‫د‬ ‫ف‬ ‫ل‬‫خ‬‫و‬ ‫ن‬‫و د‬‫م‬ ‫ح‬ ‫ه‬ ‫فيِ‬
‫ح‬ ‫ف‬‫و‬ ‫ل‬‫و‬ ‫ت‬‫خ‬ ‫د‬ ‫ا‬ ‫ماَ‬
‫ت‬ ‫و‬ ‫ع‬ ‫نيِ‬
‫ح‬ ‫ر‬‫حد‬ ‫ب‬ ‫خ‬
‫د‬ ‫ح‬ ‫د ح‬ ‫وقاَ و ل‬
‫و‬
‫جب وور‬
‫تأ د‬ ‫سل دحنيِ قلل د ل‬ ‫ل فو و‬ ‫ض وقاَ و‬ ‫فوحيِّ و ح‬ ‫جب درح وو الت ت د‬ ‫ت حفيِ ال د و‬ ‫ل قلل د ل‬ ‫واحليِوناَ وقاَ و‬ ‫م و‬ ‫و‬
‫ك وقاَ و‬
‫ل‬ ‫ن ذ ول ح و‬ ‫د‬ ‫م‬
‫م ح‬ ‫ه أقدهولر ل وهل د‬ ‫ل الل ت ل‬ ‫صيِ وقاَ و‬ ‫موعاَ ح‬ ‫ه ال دعحوباَد و ع وولىَ ال د و‬ ‫الل ت ل‬
‫و‬ ‫ل الل ت و‬
‫ت فوأيد‬ ‫ل قلل د ل‬ ‫ك وقاَ و‬ ‫ن ذ ول ح و‬ ‫م د‬ ‫م ح‬ ‫ه أقدد ولر ع ول ويِ دهح د‬ ‫ل‬ ‫م وقاَ و‬ ‫ض إ حل ويِ دهح د‬‫فوت و‬ ‫ت فو و‬ ‫قلل د ل‬
‫قل وب يِّده مرتيِ و‬ ‫شيِلء هو و و‬
‫ل ل وود‬ ‫م وقاَ و‬ ‫ن أود ث وولثاَ ل ث ل ت‬ ‫ل فو و و و و ل و ت و د ح‬ ‫ه وقاَ و‬ ‫ك الل ت ل‬ ‫ح و‬ ‫صل و و‬ ‫ذا أ د‬ ‫و د‬
‫ت‪ِ.‬‬ ‫ك حفيِهح ل وك و و‬ ‫جب دت ل و‬ ‫و‬
‫فدر و‬ ‫أ و‬
‫‪Abu `Abd Allah al-Sadiq (AS) asked, “Tell me what our followers disagree upon with‬‬
‫‪those you oppose?” I replied, “In determinism and relinquishment.” He (AS) said: “then‬‬
‫‪ask me.” I enquired, “Has Allah compelled His Servants to sin?” He (AS) answered,‬‬
‫‪“Allah is more Subduer than that for them” I asked, “Did He then give them complete‬‬
‫‪free will?” He (AS) replied, “Allah is more Powerful over them than that.” I questioned,‬‬
‫‪“May Allah be in peace with you! Where does the truth lie?” He (AS) turned his hand‬‬
‫‪over twice or thrice then responded, “If I answered that question, you would surely‬‬
‫”‪disbelieve.‬‬

‫‪12. Ahmad ibn Harun al-Fami (RA) said: Muhammad ibn `Abd Allah ibn Ja`far al-Himyari said,‬‬
‫‪on the authority of his father that Ibrahim ibn Hashim said, on the authority of `Ali ibn Ma`bad,‬‬
‫‪on the authority of al-Husayn ibn Khalid that‬‬
‫ن‬ ‫ب‬‫ا‬ ‫يِّاَ‬ ‫ه‬ ‫و‬ ‫ل‬ ‫ت‬ ‫د‬ ‫ل‬ ‫ل‬ ‫ق‬ ‫ل‪َ:‬‬‫و‬ ‫و‬
‫قاَ‬ ‫ع‬ ‫ضْاَ‬ ‫ر‬ ‫ال‬ ‫سىَ‬ ‫مو‬ ‫ن‬ ‫ب‬ ‫يِ‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ن‬ ‫س‬ ‫ح‬ ‫د‬ ‫ل‬ ‫ا‬ ‫بيِ‬ ‫ع ون أ و‬
‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫ل‬ ‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫د‬
‫د ح‬ ‫ح‬ ‫و‬ ‫و‬ ‫ح‬ ‫د‬
‫ماَ‬ ‫جب درح ل ح و‬ ‫د‬
‫شحبيِهح وو ال و‬ ‫ل حباَلت ت د‬ ‫قود ح‬ ‫د‬ ‫و‬
‫سلبون ووناَ إ حلىَ ال و‬ ‫س يِّ ون د ل‬‫ن التناَ و‬ ‫ل اللهح إ ح ت‬ ‫ت‬ ‫سو ح‬ ‫ور ل‬
‫ك ع ون آوباَئ ح و و‬ ‫ن ادل و د‬
‫خاَل حد ل‬ ‫ن و‬ ‫ل ويِّاَ اب د و‬ ‫قاَ و‬ ‫مة ح ع ف و و‬ ‫ك ادلئ ح ت‬ ‫د‬ ‫خوباَرح حفيِ ذ ول ح و‬ ‫م و‬ ‫لروحيو ح‬
‫شحبيِهح‬ ‫مةح ع حفيِ الت ت د‬ ‫و‬
‫يِ ادلئ ح ت‬ ‫ن آوباَئ ح و‬ ‫ت عو د‬ ‫خوباَرح ال تحتيِ لروحيِّ و د‬ ‫ن ادل و د‬ ‫ح‬ ‫خب حدرحنيِ ع و‬ ‫أو د‬
‫ك‬ ‫يِ ص حفيِ ذ ول ح و‬ ‫ن الن تب ح د‬ ‫ح‬ ‫ت عو‬ ‫خوباَلر ال تحتيِ لروحيِّ و د‬ ‫جب درح أ وك دث ولر أ وم ح ادل و د‬ ‫وو ال د و‬
‫قوللوا إ ح ت‬
‫ن‬ ‫ل فول ديِ و ل‬ ‫ك أ وك دث ولر وقاَ و‬ ‫يِ ص حفيِ ذ ول ح و‬ ‫ن الن تب ح د‬ ‫ماَ لروحيو ع و ح‬ ‫ل و‬ ‫ت بو د‬ ‫قل د ل‬ ‫فو ل‬
‫م‬
‫ه إ حن تهل د‬ ‫ت لو ل‬ ‫قل د ل‬ ‫جب درح حإذا ل فو ل‬ ‫شحبيِهح وو ال د و‬ ‫ل حباَلت ت د‬ ‫قو ل‬ ‫ن يِّ و ل‬‫كاَ و‬ ‫ل الل تهح ص و‬ ‫سو و‬ ‫ور ل‬
‫ماَ لروحيو‬ ‫شديِئاَ ل وو إ حن ت و‬ ‫ك و‬ ‫ن ذ ول ح و‬ ‫م د‬ ‫ل ح‬ ‫ق د‬ ‫م يِّ و ل‬ ‫ل الل تهح ص ل و د‬ ‫سو و‬ ‫ن ور ل‬ ‫ن إح ت‬ ‫قوللو و‬ ‫يِّ و ل‬
‫شديِئاَ ل وو‬ ‫ك و‬ ‫ن ذ ول ح و‬ ‫م د‬ ‫قوللوا ح‬ ‫م يِّ و ل‬ ‫م لو د‬ ‫قوللوا حفيِ آوباَحئيِ ع إ حن تهل د‬ ‫ل فول ديِ و ل‬ ‫ع ول ويِ دهح وقاَ و‬
‫كاَفحلر‬ ‫جب درح فوهلوو و‬ ‫شحبيِهح وو ال د و‬ ‫ل حباَلت ت د‬ ‫ن وقاَ و‬ ‫م د‬ ‫لع و‬ ‫م وقاَ و‬ ‫م ثل ت‬ ‫ماَ لروحيو ع ول ويِ دهح د‬ ‫إ حن ت و‬
‫ماَ‬ ‫خاَل حد ل إ حن ت و‬ ‫ن و‬ ‫خورةح ويِّاَ اب د و‬ ‫ه ب حورالء حفيِ الد دن دويِاَ وو ادل ح‬ ‫من د ل‬
‫ن ح‬ ‫ح ل‬ ‫ك وو ن و د‬ ‫شرح ل‬ ‫م د‬ ‫ل‬
‫‪80‬‬
 ‫صغتلروا‬ ‫ن و‬ ‫جب درح ال دغلولة ل ال تذ حيِّ و‬ ‫شحبيِهح وو ال د و‬ ‫خوباَور ع وتناَ حفيِ الت ت د‬ ‫ضْعو ادل و د‬ ‫وو و‬
‫و‬ ‫و‬ ‫و‬ ‫و‬
‫حب توناَ وو‬ ‫قد د أ و‬ ‫م فو و‬ ‫ضهل د‬ ‫ن أب دغو و‬ ‫م د‬ ‫ضوناَ وو و‬ ‫قد د أب دغو و‬ ‫م فو و‬ ‫حب تهل د‬‫نأ و‬ ‫م د‬ ‫ة الل تهح فو و‬ ‫ع وظ و و‬
‫م و‬
‫صل وهل د‬
‫م‬ ‫ن وو و‬ ‫م د‬ ‫قد د ووالوناَ وو و‬ ‫م فو و‬ ‫عاَوداهل د‬ ‫ن و‬ ‫م د‬ ‫عاَوداوناَ وو و‬ ‫قد د و‬ ‫م فو و‬ ‫ن ووالهل د‬ ‫م د‬ ‫و‬
‫قد د ب وتروناَ وو‬ ‫م فو و‬ ‫فاَهل د‬ ‫ج و‬ ‫ن و‬ ‫م د‬ ‫صل ووناَ وو و‬ ‫قد د و و و‬ ‫م فو و‬ ‫ن قوط وعوهل د‬ ‫م د‬ ‫قد د قوط وعووناَ وو و‬ ‫فو و‬
‫قد د‬ ‫م فو و‬ ‫هاَن وهل د‬ ‫ن أو و‬ ‫م د‬ ‫هاَن ووناَ وو و‬ ‫قد د أ و و‬ ‫م فو و‬ ‫مه ل د‬ ‫ن أك دور و‬
‫فاَناَ و م و‬
‫ج و و و و د‬ ‫قد د و‬ ‫م فو و‬ ‫ن ب وترهل د‬ ‫م د‬ ‫و‬
‫و‬ ‫و‬
‫ن‬
‫س و‬ ‫ح و‬ ‫نأ د‬ ‫م د‬ ‫قد د قوب حل ووناَ وو و‬ ‫م فو و‬ ‫ن ورد تهل د‬ ‫م د‬ ‫قد د ورد توناَ وو و‬ ‫م فو و‬ ‫ن قوب حل وهل د‬ ‫م د‬ ‫موناَ وو و‬ ‫أك دور و‬
‫و‬ ‫قد أ و‬ ‫و‬ ‫قد أ وساَوء إل ويِناَ و من أ و‬
‫ن‬
‫د‬ ‫م‬
‫و‬ ‫و‬ ‫و‬ َ‫نا‬
‫و‬ ‫د‬ ِ‫ي‬ ‫ل‬‫إ‬
‫و وح‬ ‫ن‬ ‫س‬
‫و‬ ‫ح‬
‫د‬ ‫د‬ ‫و‬ ‫و‬ ‫ف‬ ‫م‬‫د‬ ‫ه‬
‫ح ح‬‫د‬ ِ‫ي‬ ‫ل‬ ‫إ‬ ‫و‬ ‫ء‬ َ‫سا‬‫و‬ ‫ح دو و و د‬ ‫م فو و د و‬ ‫إ حل ويِ دهح د‬
‫قد د‬ ‫م فو و‬ ‫طاَهل د‬ ‫ن أع د و‬ ‫م د‬ ‫صد تقووناَ وو و‬ ‫قد د و‬ ‫م فو و‬ ‫ن ك وذ تب وهل د‬ ‫م د‬ ‫قد د ك وذ تب ووناَ وو و‬ ‫م فو و‬ ‫صد تقوهل د‬ ‫و‬
‫ن‬ ‫ن و‬ ‫قد د أع د و‬‫و‬ ‫م فو و‬
‫م د‬ ‫ن ح‬ ‫كاَ و‬ ‫م د‬ ‫خاَل حد ل و‬ ‫ن و‬ ‫طاَوناَ ويِّاَ اب د و‬ ‫مهل د‬ ‫حور و‬ ‫ن و‬ ‫م د‬ ‫موناَ وو و‬ ‫حور و‬ ‫و‬
ِ.‫صيِرلا‬ ‫م وول حيِ ياَ ل وو ول ن و ح‬ ‫من دهل د‬‫ن ح‬ ‫خذ و ت‬ ‫شيِعوت حوناَ فوول يِّ وت ت ح‬ ‫ح‬
I asked Abu al-Hasan `Ali ibn Musa al-Rida (AS):
“O son of the Messenger of Allah! People claim that we believe in anthropomorphism
and determinism on the basis of the traditions transmitted from your forefathers (AS).”
Consequently, he (AS) said: “O son of Khalid! Are there more traditions about
anthropomorphism and determinism related from my forefathers the Imam (AS) or are
there more traditions about anthropomorphism and determinism related from the
Prophet?”
I answered, “Truly, there are far more transmitted from the Prophet (SA).”
He (AS) said: “(Instead of accusing the Imams), they should accuse the Messenger of
Allah (SA) of believing in anthropomorphism and determinism.”
I asked him, “They claim: `Verily, the Messenger of Allah (SA) never said anything on
the subject; rather, what has been transmitted has been falsely attributed to him.”
He responded, “Then they should say the same thing about my forefathers (AS): They
never spoke on the subject; rather, what has been transmitted has been falsely
attributed to them.”
He then added,
Whoever believes in anthropomorphism and determinism is an unbeliever and an
infidel. We disown them in this world and the Hereafter. O son of Khalid! Verily, the
traditions concerning anthropomorphism and determinism have been fabricated in our
name by the exaggerators [ghali], who belittle the greatness of Allah. Therefore,
whoever likes them dislikes us, and whoever dislikes them, likes us. Whoever befriends
them shuns us, and whoever shuns them befriends us. Whoever strengthens ties with
them servers ties with us, and whoever (severs) shuns ties with them strengthens ties
with us. Whoever is harsh with them is kind to us, and whoever is kind to them is harsh
with us. Whoever honors them has insulted us, and whoever insults them has honored
us. Whoever accepted them has rejected us, and whoever rejects them has accepted
us. Whoever is good to them is mean to us, and whoever is mean to them is good to us.
Whoever verifies them belies us, and whoever belies them, verifies us. Whoever
bestows anything upon them, has refused to bestow it to us. O son of Khalid! Whoever
is our Shi`ite, then he should not take them to be his fiend or helper.

81
 Chapter Fifteen
Chapter Sixty in Al – Tawhid : Al-Qada’ wa-al-Qadar wa-al-Fitnah wa-
al-Arzaq qa-al-As`ar wa-al-Ajal. Predestination, Divine Decree,
Trials, Means of Sustenance Rates, and Restricted Powers – 36
traditions

‫باب القضاء و القدر و الفتنة و الرزاق و السعار و‬

‫الجال‬

1. My father (RA) said: Sa`d ibn `Abd Allah said: Ya`qub ibn Yazid said, on the authority of Ibn
Abu `Umayr, on the authority of Jamil ibn Durraj, o the authority of Zurarah, on the authority of
`Abd Allah ibn Sulayman that

‫ضاَوء وو ال د و‬
‫قد وور‬ ‫ن ال د و‬
‫ق و‬ ‫ل إح ت‬‫قو ل‬‫ه يِّ و ل‬
‫معدت ل ل‬
‫س ح‬‫ل و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬‫عو د‬
ِ. ‫ق ماَ ويِّشاَلء‬ ‫ه يِّ وزحيِّد ل حفيِ ال د و د‬
‫ق الل تهح وو الل ت ل‬ ‫ن و د‬ ‫خل د و‬
‫خل ح‬ ‫خل ح‬ ‫م د‬‫ن ح‬‫قاَ ح‬ ‫و‬
Abu `Abd Allah al-Sadiq (AS) said:
“Verily, predestination, and the Divine Decree are creations from the creation of Allah.
Allah increases for the creation whatever He wills.”

2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Ibrahim ibn Hashim, on the authority of `Ali ibn Ma`bad, on the
authority of Durust, on the authority of Udhaynah that
ِ‫ل حفي‬ ‫قو ل‬
‫ماَ ت و ل‬
‫ك و‬ ‫دا و‬ ‫ت فح و‬‫جعحل د ل‬ ‫ه ل‬ ‫ت لو ل‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬
‫َ قلل د ل‬:‫ل‬ ‫عو د‬
‫معو ال دعحوباَد و‬
‫ج و‬‫ك وو ت ووعاَولىَ إ حوذا و‬ ‫ن الل ت و‬
‫ه ت ووباَور و‬ ‫ل إح ت‬‫ل أ ولقو ل‬ ‫ضاَحء وو ال د و‬
‫قد ورح وقاَ و‬ ‫ق و‬ ‫ال د و‬
‫يِّوم ال دقيِاَمة سأ ول وهم عماَ عهد إل ويِهم و ل وم يِّ و‬
َ‫ضى‬‫ماَ قو و‬
‫م عو ت‬ ‫سأل دهل د‬‫و د و ح و و ح و ل د و ت و ح و ح دح د و د و د‬
‫ع ول ويِ دهح د‬
ِ. ‫م‬
I asked Abu `Abd Allah al-Sadiq (AS): “May I be your ransom! What is your belief
regarding predestination, and the Divine Decree?”
He (AS) replied, “I believe: Verily, Allah, the Blessed and Exalted, will gather all of His
Servants on the Day of Judgment. He will ask them about what He assigned them, and
not what was predestined for them.”

3. My father (RA) said: Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn `Isa said, on the
authority of Muhammad ibn Khalid al-barqi, on the authority of `Abd al-Malik ibn `Antarah al-
Shaybani, on the authority of his father, on the authority of his grandfather who said
‫ن أو د‬
ِ‫خب حدرحني‬ ‫و‬ ِ‫ني‬
‫ح‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬‫م‬‫ل‬ ‫د‬ ‫ل‬‫ا‬ ‫ر‬
‫و‬ ِ‫مي‬ ‫ح‬
‫يِّاَ أ و‬
‫و‬ ‫ل‬ ‫ن ع فو و‬
‫قاَ و‬ ‫و‬ ِ‫ني‬
‫ح‬ ‫م‬‫ح‬ ‫د‬ ‫ؤ‬‫م‬‫ل‬ ‫د‬ ‫ل‬ ‫ا‬ ‫ح‬ ‫ر‬ ِ‫مي‬
‫ح‬
‫ل إولىَ أ و‬
‫ج ل ح‬ ‫جاَوء ور ل‬‫و‬
‫و‬
‫ن‬‫محنيِ و‬‫مؤ د ح‬‫ميِور ال د ل‬ ‫ل ويِّاَ أ ح‬ ‫وقاَ و‬ ‫ه‬
‫ج ل‬‫ميِقل فوول ت ول ح د‬ ‫حلر ع و ح‬ ‫ل ع بو د‬ ‫ن ال دقود ورح وقاَ و‬
‫عو ح‬
82
 ‫و‬ ‫أو‬
‫ميِور‬ ‫ل ويِّاَ أ ح‬ ‫ه وقاَ و‬ ‫سل لك د ل‬ ‫م فوول ت و د‬ ‫مظ دل ح ل‬ ‫ل ع ط ورحيِّقل ل‬ ‫قد ورح وقاَ و‬ ‫ن ال د و‬ ‫وح‬ ‫و‬ ‫ع‬ ِ‫ني‬ ‫ح‬ ‫ر‬‫د‬ ‫ح‬ ‫ب‬ ‫خ‬
‫د‬
َ‫ل ويِّا‬ ‫ه وقاَ و‬ ‫ف ل‬ ‫ت‬ ‫و‬
‫سدر اللهح فول ت وك ول د‬ ‫ت‬ ‫لع ح‬ ‫قد ورح وقاَ و‬ ‫ن ال و‬‫د‬ ‫خب حدرحنيِ ع و‬ ‫نأ د‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ال د ل‬
‫و‬ ‫قاَ و و‬ ‫ح‬ ‫أ وميِر ال دمؤ دمحنيِن أ و‬
‫ماَ إ حوذا‬ ‫نعأ ت‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِلر ال د ل‬ ‫لأ ح‬ ‫قد ورح فو و‬ ‫ن ال د و‬ ‫ح‬ ‫و‬ ‫ع‬ ِ‫ني‬ ‫ح‬ ‫ر‬‫د‬ ‫ح‬ ‫ب‬ ‫خ‬
‫د‬ ‫ل ح و‬ ‫ح و‬
‫و‬ ‫ة الل تهح ل حل دعحوباَد ح قوب د و‬ ‫و‬
‫خب حدرحنيِ أ و‬ ‫و‬ ‫ساَئ حل ل و‬ ‫و‬
‫ل‬ ‫ماَ ح‬ ‫ل أع د و‬ ‫م ل‬ ‫ح و‬ ‫ت ور د‬ ‫كاَن و د‬ ‫كأ د‬ ‫ت فوإ حدنيِ و‬ ‫أب ويِ د و‬
‫و‬ ‫و‬
‫ل لو ل‬
‫ه‬ ‫قاَ و‬ ‫ل فو و‬ ‫مةح الل تهح وقاَ و‬ ‫ح و‬ ‫ل ور د‬ ‫ل ال دعحوباَد ح قوب د و‬ ‫ماَ ل‬ ‫ت أع د و‬ ‫كاَن و د‬ ‫م و‬ ‫ال دعحوباَد ح أ د‬
‫ميِلر‬ ‫قاَ و و‬ ‫ل ال دعحوباَد ح فو و‬ ‫ة الل ته ل حل دعحباَد قوب و و‬ ‫ل و‬ ‫ل بو د‬ ‫ج ل‬
‫لأ ح‬ ‫ماَ ح‬ ‫ل أع د و‬ ‫و ح د‬ ‫ح‬ ‫م ل‬ ‫ح و‬ ‫ت ور د‬ ‫كاَن و د‬ ‫التر ل‬
‫و‬ ‫و‬
‫ن‬‫كاَ و‬ ‫م وو قود د و‬ ‫سل و و‬ ‫قد د أ د‬ ‫م فو و‬ ‫خيِك ل د‬ ‫موا ع وولىَ أ ح‬ ‫سل د ل‬ ‫موا فو و‬ ‫ن ع لقو ل‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ال د ل‬
َ‫ه ويِّا‬ ‫ل لو ل‬ ‫قاَ و‬ ‫ف إ حل ويِ دهح فو و‬ ‫صور و‬ ‫م ان د و‬ ‫ل غ ويِ دور ب وحعيِد ل ث ل ت‬ ‫ج ل‬ ‫ل وو ان دط ول وقو التر ل‬ ‫كاَحفرا ل وقاَ و‬ ‫و‬
‫س ل‬ ‫لوولىَ ن و ل‬ ‫شيِ تةح ا د ل‬ ‫أ وميِر ال دمؤ دمحنيِ و‬
‫ط‬ ‫ض وو ن وب د ل‬ ‫قب ح ل‬ ‫قعلد ل وو ن و د‬ ‫م وو ن و د‬ ‫قو ل‬ ‫م ح‬ ‫ن أ حباَل د و‬ ‫ل ح و‬ ‫ح و‬
‫و‬ ‫و‬
ِ‫ماَ إ حدني‬ ‫شيِ تةح أ و‬ ‫م ح‬ ‫ك ل وب وعدد ل حفيِ ال د و‬ ‫ن ع وو إ حن ت و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِلر ال د ل‬ ‫هأ ح‬ ‫ل لو ل‬ ‫قاَ و‬ ‫فو و‬
‫خورجاَ ل‬ ‫م د‬ ‫من دوهاَ و‬ ‫يِلء ح‬ ‫ش د‬ ‫ك حفيِ و‬ ‫ه لو و‬ ‫ل الل ت ل‬ ‫جعو ل‬ ‫ث ول يِّ و د‬ ‫ن ث وول ل‬ ‫ك عو د‬ ‫ساَئ حل ل و‬ ‫و‬
‫شاَءو‬ ‫ماَ و‬ ‫ل ك وو‬ ‫قاَ و‬ ‫شاَلءوا فو و‬ ‫ماَ و‬ ‫شاَوء أود ك وو‬ ‫و‬ ‫ماَ و‬ ‫ه ال دعحوباَد و ك وو‬ ‫خل وقو الل لت‬ ‫و‬
‫خب حدرحنيِ أ و‬ ‫أو د‬
‫و‬
‫شاَوء‬ ‫ماَ و‬ ‫ل لح و‬ ‫قاَ و‬ ‫شاَلءوا فو و‬ ‫ماَ و‬ ‫شاَوء أود ل ح و‬ ‫ماَ و‬ ‫ه ال دعحوباَد و ل ح و‬ ‫خل وقو الل ت ل‬ ‫ل ع فو و‬ ‫وقاَ و‬
‫شاَلءوا وقاَ و د‬ ‫و‬ ‫د‬
َ‫ما‬‫ه كو و‬ ‫ل يِّ وألتون و ل‬ ‫ماَ و‬ ‫شاَوء أود ك و و‬ ‫ماَ و‬ ‫مةح ك و و‬ ‫قويِاَ و‬ ‫م ال د ح‬ ‫ه يِّ وود و‬ ‫ل ع يِّ وألتون و ل‬ ‫وقاَ و‬
ِ. ‫يِلء‬ ‫ش د‬ ‫شيِ تةح و‬ ‫م ح‬ ‫ن ال د و‬ ‫م و‬ ‫ك ح‬ ‫س إ حل ويِ د و‬ ‫م فول ويِ د و‬ ‫ل ع قل د‬ ‫شاَوء وقاَ و‬ ‫و‬
A man came to the Commander of the Faithful (AS) and said: “O Commander of the
Faithful, tell me about the Divine Decree.”
He (AS) replied, “It is a deep ocean, so do not enter it.”
The man said: “O Commander of the Faithful, tell me about the Divine Decree.”
The Imam (AS) answered, “It is a dark path, so do not follow it.”
The man said: “O Commander of the Faithful, tell me about the Divine Decree.”
The Imam (AS) answered, “It is a secret of Allah. Do not enquire about it.”
He said: “O Commander of the Faithful, tell me about the Divine Decree.”
The Imam (AS) asked, “Since you refuse to stop questioning me, I shall question you.
Tell me: Does the Mercy of Allah towards His Servants precede or succeed the actions
of His Servants?”
The man replied to him, “Allah’s Mercy towards His Servants existed prior to the
actions of His Servants.”
The Commander of the Faithful (AS) said: “All of you stand up and greet your brother,
for he has submitted to Islam, while only shortly before he was an unbeliever.”
The reporter says: The man moved off, but not far. Then he returned and asked, “O
Commander of the Faithful! Do we stand and sit, and apprehend the delight, with the
First Will?”
The Commander of the Faithful (AS) replied to him, “Verily, you are far from the Divine
Will. Beware! I will ask you concerning three matters from which Allah will not give you
a place of escape. Tell me: Did Allah create the servants the way He willed or the way
they did?”
Consequently, he replied, “the way He willed.”
The Imam (AS) asked, “Did Allah create the servants for what He willed or for what they
willed?”
He answered, “For what He willed.”

83
Then (The) `Ali (AS) asked, “Will they appear before Him on the Day of Judgment the
way He wills or the way they will?”
The man replied, “They will come to Him on the Day of Judgment the way He wills.
The Imam (AS) said: “Stand up, as you do not have any belief in the Divine Will.”

4. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of al-Qasim ibn Muhammad
al-Isbahani, on the authority of Sulayman ibn Dawud al-Minqari, on the authority of Sufyan ibn
`Uyaynah, on the authority of al-Zuhri that
‫ب‬ ‫صيِ ل‬ ‫قد ورل يِّ ل ح‬ ‫ك أو بح و‬ ‫دا و‬ ‫ه فح و‬ ‫يِ الل ت ل‬ ‫جعول ون ح و‬ ‫نع و‬ ‫سيِ د ح‬‫ح و‬ ‫ن ال د ل‬ ‫يِ ب د وح‬ ‫ل ل حعول ح د‬ ‫ج ل‬ ‫ل ور ل‬ ‫وقاَ و‬
‫و‬
‫من دزحل وةح‬ ‫ل بح و‬ ‫م و‬ ‫قد وور وو ال دعو و‬ ‫ن ال د و‬ ‫ل ع إح ت‬ ‫قاَ و‬ ‫ل فو و‬ ‫م ل‬ ‫م ب حعو و‬ ‫مأ د‬ ‫صاَب وهل د‬ ‫ماَ أ و‬ ‫س و‬ ‫التناَ و‬
‫ح‬‫سد ل ب حغويِ درح لرو ل‬ ‫ج و‬ ‫س وو ال د و‬ ‫ح د‬ ‫سد ل ول ت ل و‬ ‫ج و‬ ‫ح ب حغويِ درح و‬ ‫سد ح وفاَلدرو ل‬ ‫ج و‬ ‫الدروحح وو ال د و‬
‫ل وو‬ ‫م ل‬ ‫ك ال دعو و‬ ‫حاَ ك وذ ول ح و‬ ‫صل ل و‬ ‫موعاَ قووحويِّاَ وو و‬ ‫جت و و‬ ‫ك ب حوهاَ فوإ حوذا ا د‬ ‫حورا و‬ ‫صوورة ل ول و‬ ‫ل‬
‫د‬ ‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫د‬ ‫و‬ ‫و‬ ‫ال د و‬
‫ن‬
‫م و‬ ‫خاَل حقل ح‬ ‫ف ال و‬ ‫م يِّ لعدور ح‬ ‫لل د‬ ‫م ح‬ ‫قد ولر وواحقعاَ ع ولىَ العو و‬ ‫ن ال و‬ ‫م يِّ وك ل ح‬ ‫قد ولر فولود ل د‬
‫م ل‬
‫ل‬ ‫ن ال دعو و‬ ‫م يِّ وك ل ح‬ ‫س وو ل وود ل و د‬ ‫ح د‬ ‫شديِئاَ ل ول يِّ ل و‬ ‫قد ولر و‬ ‫ن ال د و‬ ‫كاَ و‬ ‫ق وو و‬ ‫خللو ح‬ ‫م د‬ ‫ال د و‬
َ‫ماَ قووحويِّا‬ ‫عهح و‬ ‫ماَ ح‬ ‫جت ح و‬ ‫ماَ حباَ د‬ ‫م وو ل وك حن تهل و‬ ‫م يِّ وت ح ت‬ ‫ض وو ل و د‬ ‫ح‬ ‫م‬
‫م يِّ و د‬ ‫قد ورح ل و د‬ ‫ن ال د و‬ ‫م و‬ ‫وافوقوةل ح‬ ‫م و‬ ‫بح ل‬
‫ل ع أ وول إن م و‬
‫جوورح‬ ‫نأ د‬ ‫ح ت ح د‬ ‫م وقاَ و‬ ‫ن ثل ت‬ ‫حيِ و‬ ‫صاَل ح ح‬ ‫ن ل حعحوباَد حهح ال ت‬ ‫وو ل حل تهح حفيِهح ال دعوود ل‬
‫و‬ ‫و‬
‫ن ل حل دعوب دد ح‬ ‫ورا ل أول إ ح ت‬ ‫ج د‬ ‫دي و‬ ‫مهدت و ح‬ ‫ل ال د ل‬ ‫جودوره ل ع ود دلل وو ع ود د و‬ ‫ن ورأىَ و‬ ‫م د‬ ‫س و‬ ‫والتناَ ح‬
‫مور‬ ‫و‬ ‫و‬ ‫و‬
‫ماَ أ د‬ ‫صلر ب حهح و‬ ‫ن يِّ لب د ح‬ ‫خورت حهح وو ع ويِ دوناَ ح‬ ‫مور آ ح‬ ‫ماَ أ د‬ ‫صلر ب حهح و‬ ‫ن يِّ لب د ح‬ ‫ن ع ويِ دوناَ ح‬ ‫ة أع ديِ ل ل‬ ‫أدرب وعو و‬
‫ت‬ ‫ح لو ل د‬ ‫و‬
‫ن‬ ‫ن اللت ويِ د ح‬ ‫ه العويِ دن ويِ د ح‬ ‫خديِرا ل فوت و و‬ ‫ل ب حعوب دد ل و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫د لن دويِاَه ل فوإ حوذا أوراد و الل ت ل‬
‫ب وو إ حوذا أ ووراد و غ ويِ دور ذ ول ح و‬ ‫و‬
َ‫ما‬‫ب بح و‬ ‫قل د و‬ ‫ك ال د و‬ ‫ك ت وور و‬ ‫ماَ ال دعويِ د و‬ ‫صور ب حهح و‬ ‫حفيِ قول دب حهح فوأب د و‬
ِ. ‫ه‬ ‫من د ل‬ ‫ذا ح‬ ‫ه هو و‬ ‫من د ل‬ ‫ذا ح‬ ‫ل هو و‬ ‫قاَ و‬ ‫قد ورح فو و‬ ‫ن ال د و‬ ‫ل عو ح‬ ‫ساَئ ح ح‬ ‫ت إ حولىَ ال ت‬ ‫ف و‬ ‫م ال دت و و‬ ‫حفيِهح ث ل ت‬
A man asked `Ali ibn al-Husayn (AS): “May Allah make me your ransom! Does Allah
punish people due to the Divine Decree or due to their actions?”
He (AS) replied,
Verily, the Divine Decree and actions are like the spirit and the body. The spirit, within a
body, cannot be sensed. The body, without a spirit, is shape without movement. When
they combine they become strong and proper. The Divine Decree operates in a similar
fashion.
If the Divine Decree did not act, then the Creator would not be differentiated from the
created, and the Divine Decree would not be sensed. If action took place without the
Divine Decree, then it would not be proper, and would be incomplete. Their strength is
in their combination. And Allah is the (Sole Source of) Help for His Pious Servants.
He (AS) then added,
Beware! Verily, the greatest oppressor of people is he who views his oppression as
justice, and sees the justice of the rightly-guided as oppression. Beware! Verily, the
greatest oppressor of people is he who views his oppression as justice, and sees the
justice of the rightly-guide as oppression. Beware! Verily, a servant as four eyes: two
eyes with which he sees the affairs of the Hereafter, and the two eyes with which he
sees the affairs of this world. When Allah, the Mighty and High, intends good for a
servant, he opens the two eyes of his heart, and he sees his shortcomings. When He

84
intends other than that for him, He leaves the heart (of His Servant as it is), with all it
contains.
He (AS) then turned to the person who had asked about the Divine Decree, and said:
“This is from that and this is from that.”

5. Ahmad ibn al-Hasan al-Qittan said: Ahmad ibn Yahya ibn Zakariyya al-Qittan said: Bakr ibn
`Abd Allah ibn Hubayb said: `Ali ibn Ziyad said: Marwan ibn Mu`awiyah said, on the authority
of al-A`mash, on the authority of Abu Hayyan al-Taymi, on the authority of his father who was
with `Ali (AS) in the Battle of Siffin and onwards, that
‫ن‬‫يِ ب د ل‬ ‫َ ب ويِ دوناَ ع ول ح د‬:‫ل‬ ‫ك وقاَ و‬ ‫ماَ ب وعدد و ذ ول ح و‬ ‫ن وو حفيِ و‬ ‫فيِ و‬ ‫ص د‬ ‫م ح‬ ‫يِ ع يِّ وود و‬ ‫معو ع ول ح ي‬ ‫ن و‬ ‫كاَ و‬ ‫و‬
َ‫ه ع وولى‬ ‫أو‬
‫قب حل ل ل‬ ‫ست و د‬ ‫م د‬ ‫ة ل‬ ‫موعاَوحيِّ و ل‬ ‫ن وو ل‬ ‫و‬ ِ‫في‬ ‫د‬ ‫ص‬
‫ح‬ ‫م‬
‫و‬ ‫د‬ ‫و‬ ‫و‬ ِّ‫ي‬ ‫ب‬ ‫و‬ ‫ح‬ ‫ئ‬ َ‫تا‬
‫و‬ ‫و‬ ‫ك‬ ‫د‬ ‫ل‬ ‫ا‬ ‫ئ‬
‫ل‬ ‫د‬ ‫ب‬ ‫و‬ ‫ع‬ ‫ل‬ ِّ‫ي‬ ‫ع‬ ‫ب‬ ‫ل‬ ‫ح‬ ‫ل‬ َ‫طا‬‫و‬ ِ‫بي‬ ‫ح‬
‫ل اللهح ص‬ ‫ت‬ ‫سو ح‬ ‫س ور ل‬ ‫ر‬
‫و‬ ‫و‬ ‫ف‬ َ‫لى‬ ‫و‬ ‫و‬ ‫ع‬ ‫ع‬ ِ‫ي‬
‫ب‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ع‬ ‫و‬ ‫و‬ ‫ل‬ ‫ه ت وأ وك د ل‬ ‫ل‬ ‫و‬ ‫ت‬ ‫ح‬‫د‬ ‫و‬ ‫ت‬ ‫ل‬‫ل‬ ‫ت‬ ‫ك‬ ‫فورس ل وه يِّتأ و‬
‫و ل ل وو‬
‫ح‬
‫ه لذو‬ ‫ف ل‬ ‫سيِ د و‬ ‫قل دد ل و‬ ‫مت و و‬ ‫ل الل تهح ص وو هلوو ل‬ ‫سو ح‬ ‫ة ور ل‬ ‫حدرب و ل‬ ‫جزح وو ب حيِ ود حهح و‬ ‫مدرت و ح‬ ‫ال د ل‬
‫و‬ ‫لم و‬
َ‫ن فوإ حتنا‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِور ال د ل‬ ‫س ويِّاَ أ ح‬ ‫حت ورح د‬ ‫حاَب حهح ا د‬ ‫ص و‬ ‫نأ د‬ ‫ج ل ح د‬ ‫ل ور ل‬ ‫قاَ و‬ ‫قاَرح فو و‬ ‫ف و‬ ‫ال د و‬
‫و‬
‫ه غ ويِ دلر‬ ‫ك إ حن ت ل‬ ‫ت وذا و‬ ‫ن قلل د و‬ ‫ل ع ل وئ ح د‬ ‫قاَ و‬ ‫ن فو و‬ ‫مل دلعو ل‬ ‫ذا ال د و‬ ‫ك هو و‬ ‫ن يِّ وغدوتاَل و و‬ ‫شىَ أ د‬ ‫خ و‬ ‫نو د‬
‫و‬ ‫ه ول و د‬ ‫د‬
‫ن‬‫جيِ و‬ ‫خاَرح ح‬ ‫ن ال د و‬ ‫ن وو أل دعو ل‬ ‫طيِ و‬‫س ح‬ ‫قاَ ح‬ ‫قىَ ال د و‬ ‫ش و‬ ‫ن ع وولىَ د حيِّن حهح وو إ حن ت ل‬ ‫مو ل‬ ‫مأ ل‬ ‫و‬
‫و‬ ‫و‬ ‫و‬
‫ن‬‫م و‬ ‫حد ل ح‬ ‫سأ و‬ ‫حاَحرساَ ل ل ويِ د و‬ ‫ل و‬ ‫ج ح‬ ‫فىَ حباَدل و‬ ‫ن كو و‬ ‫ن وو ل وك ح د‬ ‫مهدت ود حيِّ و‬ ‫مةح ال د ل‬ ‫ع وولىَ ادلئ ح ت‬
‫ظونه م و‬
‫ن يِّ وت وورتدىَ حفيِ ب حئ درل‬ ‫نأ د‬ ‫ف ل و ل ح د‬ ‫خ و‬ ‫ة يِّ و د‬ ‫فظ و ل‬ ‫ح و‬ ‫ة و‬ ‫مولئ حك و ل‬ ‫ه و‬ ‫معو ل‬ ‫س إ حتل وو و‬ ‫ح‬ َ‫التنا‬
‫ط أ وو يِّصيِبه سولء فوإوذا حاَ و‬ ‫أو‬
‫ن‬
‫ه وو ب ويِ د و‬ ‫وا ب ويِ دن و ل‬ ‫خل ت د‬ ‫ه و‬ ‫جل ل ل‬ ‫نأ و‬ ‫و و‬ ‫ح‬ ‫ل‬ ‫ل‬ ‫و‬ ‫ح‬ ‫ل‬ ‫د‬ ‫حاَئ ح ل‬ ‫و‬ ‫ح‬ ‫ه‬ ‫د‬ ِ‫ي‬ ‫قعو ع ول و‬ ‫و‬ ‫و‬ ِّ‫ي‬ ‫د‬ ‫و‬
‫و‬ ‫ك أ وناَ إوذا حاَ و‬
‫ب هوذ حهح‬ ‫ض و‬ ‫خ ت‬ ‫هاَ فو و‬ ‫قاَ و‬ ‫ش و‬ ‫ثأ د‬ ‫جحليِ ان دب وعو و‬ ‫نأ و‬ ‫و و‬ ‫ح‬ ‫ه وو ك وذ ول ح و و‬ ‫صيِب ل ل‬ ‫ماَ يِّ ل ح‬ ‫و‬
‫عدا ل غ ويِ دور‬ ‫معدلهودا ل وو وو د‬ ‫د‬ ‫و‬
‫سهح ع ودهدا ل و‬ ‫حيِ وت حهح وو ورأ ح‬ ‫شاَور إ حولىَ ل ح د‬ ‫ذا وو أ و‬ ‫ن هو و‬ ‫م د‬ ‫ح‬
ِ.‫ب‬ ‫ذو ل‬ ‫مك د ل‬ ‫و‬
While `Ali ibn Abu Talib (AS) was charging the battalions, Mu`awiyah came riding a
horse towards him. `Ali was on the horse of the Messenger of Allah (SA) called al-
Murtajiz. He had the spear of the Messenger of Allah (SA) in his hand, and his own
sword called Dhu al-Fiqar was hanging on his side. One of his companions said “Be
careful, O Commander of the Faithful! Verily, we fear that this cursed man may kill you.”
Consequently, he (AS) replied,
Verily, if you had said that he is the most unfaithful and the most hard-hearted. He is the
most wretched of the Kharijites due to his opposition to the rightly-guided Imams.
Nonetheless, death is sufficient as a guardian. Everyone is protected by angels. They
protect people fro falling into a well or a wall falling on them. They prevent people from
other evils that may befall them. When the moment of death arrives, these angels guard
people from what they are about to experience. I am the same. My death will come at
the hands of the most wretched person of this Ummah, and my blood will color this and
this. And he indicated his beard and head, saying it was “a well-know covenant and a
true promise.”

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 Al-Dala`l wa al-Mu`jizat.

85
6. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said: Muhammad
ibn Yahya al-`Attar and Ahmad ibn Idris both said, on the authority of Muhammad ibn Ahmad
ibn Yahya ibn `Imran al-Ash`ari, on the authority of Ibrahim ibn Hashim, on the authority of `Ali
ibn Ma`bad, on the authority of `Umar ibn Udhaynah, on the authority of Zurarah that

‫ل كو و‬ ‫ت أ ووباَ ع وب دد ح الل تهح ع يِّ و ل‬

‫ن الل تهح ع وتز وو‬
‫م و‬ ‫ن وباَد حيو الن دعوم ح ح‬ ‫قو ل و‬
‫ماَ أ ت‬ ‫معد ل‬ ‫س ح‬‫و‬
‫و‬
‫جورىَ ب حهح‬‫ن و‬ ‫م وو إ ح د‬‫سك ل د‬‫ف ح‬
‫ن أن د ل‬ ‫م د‬‫شدر ح‬ ‫موه ل فوك وذ ول ح و‬
‫ك ال ت‬ ‫حل وك ل ل‬‫ل وو قود د ن و و‬ ‫ج ت‬ ‫و‬
ِ. ‫قود ولره ل‬
Abu `Abd Allah al-Sadiq (AS) said: “Every bounty begins with Allah, the Mighty and
High, who has bestowed it upon you. Every evil which befalls you is from yourselves,
although the Divine Decrees flows in it.”

7. My father (RA) said: Ahmad ibn Idris said: Muhammad ibn Ahmad said, on the authority of
Yusuf ibn al-Harith, on the authority of Muhammad ibn `Abd al-Rahman al-`Arzami, on the
authority of his father `Abd al-Rahman who eliminated the chain of transmission to the person
who said
‫قاَديِّر قوب و و‬
‫خل لقو‬
‫ن يِّ و د‬
‫لأ د‬ ‫م و ح و د‬ ‫ه ال د و‬‫ل قود تور الل ت ل‬
‫قو ل‬‫ل الل تهح ص يِّ و ل‬
‫سو و‬
‫ت ور ل‬
‫معد ل‬
‫س ح‬
‫و‬
‫و‬
‫ن أل د و‬ ‫و‬
‫سن وةل‬
‫ف و‬ ‫سيِ و‬
‫م ح‬
‫خ د‬
‫ض بح و‬‫ت وو ادلدر و‬ ‫ماَووا ح‬
‫س و‬
‫ِال ت‬.
I heard the Messenger of Allah (SA) say: “Allah decreed the destinies fifty thousand
years before He created the heavens and the earth.”

8. `Ali ibn `Abd al-Warraq and `Ali ibn Muhammad ibn al-Hasan known to be Ibn Maqbarah al-
Qazwini both said: Sa`d ibn `Abd Allah said: al-Haytham ibn Abu Masruq al-Nahdi said, on the
authority of al-Husayn ibn `Ulwan, on the authority of `Amr ibn Thabit, on the authority of Sa`d
ibn Tarif, on the authority of al-Asbagh ibn Nabatah that
‫إ و‬
‫خور‬‫طآ و‬ ‫ل إ حولىَ و‬
‫حاَئ ح ل‬ ‫ماَئ ح ل‬
‫ط و‬
‫حاَئ ح ل‬
‫عن دد ح و‬
‫ن ح‬ ‫م د‬‫ل ح‬ ‫ن ع ع ود و و‬ ‫مؤ د ح‬
‫محنيِ و‬ ‫ميِور ال د ل‬‫نأ ح‬ ‫ح ت‬
‫و‬ ‫ضاَحء الل تهح فو و‬ ‫و‬ ‫و‬
‫ن‬
‫م د‬‫ل أفحدر ح‬ ‫قاَ و‬ ‫ن قو و‬ ‫م د‬‫فدر ح‬‫ن أ تو ح‬
‫محنيِ و‬ ‫ميِور ال د ل‬
‫مؤ د ح‬ ‫ل لو ل‬
‫ه ويِّاَ أ ح‬ ‫فو ح‬
‫قيِ و‬
ِ.ِ. ‫ل‬‫ج و‬ ‫ضاَحء الل تهح إ حولىَ قود ورح الل تهح ع وتز وو و‬ ‫قو و‬
The Commander of the Faithful (AS) moved from a wall that was tilted to another wall
so it was said to him, “O Commander of the Faithful! Are you fleeing from the destiny of
Allah?” He (AS) replied, “I am fleeing from the destiny of Allah to the Divine Decree of
Allah, the Mighty and High.”

9. Abu al-Hasan Muhammad ibn `Amr ibn `Ali al-Basri said: Abu al-Hasan `Ali ibn al-Hasan al-
Muthanna said: Abu al-Hasan `Ali ibn Mihraway al-Qazwini said: Abu Ahmad al-Ghazi said:
`Ali ibn Musa al-Rida related to me that My father Musa ibn Ja`far said: My father Ja`far ibn
Muhammad said: My father Muhammad ibn `Ali said: My father `Ali ibn al-Husayn said: My
father al-Husayn ibn Ali (AS) said
‫ل ع وولىَ ث وولث وةح‬ ‫قو ل و‬
‫ل ادلع د و‬
‫ماَ ل‬ ‫ب ع يِّ و ل‬
‫ل‬ ‫ن أ وحبيِ و‬
‫طاَل ح‬ ‫و‬ ‫يِ ب د‬
‫ت‬ ‫ت أ وحبيِ ع ول ح‬‫معد ل‬‫س ح‬‫و‬
‫و‬ ‫و‬ ‫و‬
‫مرح الل تهح‬ ‫ض فوب حأ د‬‫فورائ ح ل‬‫ماَ ال د و‬
‫صيِ وو أ ت‬ ‫موعاَ ح‬ ‫ل وو و‬ ‫ض وو فو و‬
‫ضاَئ ح ل‬ ‫ل فوورائ ح ل‬‫وا ل‬
‫ح و‬‫أ د‬
‫مهح‬‫عل د ح‬
‫شيِ تت حهح وو ح‬ ‫م ح‬‫قد حيِّرحهح وو و‬ ‫ضاَحء الل تهح وو ت و د‬ ‫ضْىَ الل تهح وو قو و‬ ‫ل وو ب حرح و‬ ‫ج ت‬‫ع وتز وو و‬
86
 ‫ضاَءح‬ ‫ضْىَ الل تهح وو ب ح و‬ ‫و‬ ‫ت‬ ‫ل فول ويِست بأ و‬ ‫ل‬ ‫د‬ ‫و أو‬
‫ق و‬ ‫ن ب حرح و‬ ‫د‬ ‫ح‬ ‫ك‬ ‫ل‬ ‫و‬ ‫و‬ ‫ح‬ ‫ه‬ ‫ل‬‫ال‬ ‫ح‬ ‫ر‬ ‫م‬
‫د‬ ‫ح‬ ‫د‬ ‫و‬ ‫د‬ ‫ح‬ ‫ئ‬ َ‫ضا‬
‫و‬ ‫و‬ ‫ف‬ ‫ل‬ ‫ا‬ َ‫ما‬‫ت‬ ‫و‬
‫و‬ ‫و‬ ‫د‬ ‫و‬ ‫د‬ ‫ت‬ ‫ت‬
‫مرح‬‫ت ب حأ د‬‫س د‬ ‫صيِ فوليِ د و‬ ‫موعاَ ح‬‫ماَ ال و‬ ‫مهح وو أ ت‬ ‫شيِ تت حهح وو ب حعحل ح‬ ‫م ح‬‫قد ورح اللهح وو ب ح و‬ ‫اللهح وو ب ح و‬
‫ب‬‫م يِّ لوعاَقح ل‬ ‫مهح ث ل ت‬ ‫شيِ تت حهح وو ب حعحل د ح‬
‫م ح‬ ‫قد ورح الل تهح وو ب ح و‬ ‫ضاَحء الل تهح وو ب ح و‬‫ق و‬ ‫ن بح و‬ ‫الل تهح وو ل وك ح د‬
ِ.َ‫ع ول ويِ دوها‬
I heard my father `Ali ibn Abu Talib (AS) say:
Actions have three states: obligations, merits, and sins. As for obligations, the form
part of the command of Allah, the Mighty and High, His Pleasure, His destiny, His
Decree, His Will and His Knowledge. As for merits, the do not form part of the command
of Allah; rather, they form part of His Pleasure, His Destiny, His Divine Decree, His Will,
and His Knowledge. As for sins, they do not form part of the command of Allah; rather,
they form part of His Destiny, His Divine Decree, His Will, and His Knowledge. Hence,
he will punish people because of them.

The Compiler of this book says: With regards to sins, the predestination of Allah, the Mighty
and High, resides in His Order regarding them. With regards to sins, His Will resides in His
Prohibition of them. With regards to sins, His Divine Decree resides in His Knowledge of their
measures and their extents.

10. And with the same chain of transmission that

‫ل أو‬
‫ضْعو ال دعحل دم ح وو ال دعحل د ل‬
‫م‬ ‫وا ح‬ ‫و‬ ‫م‬
‫و‬ ‫ت‬
‫ل‬ ‫إ‬
‫د ح‬ ‫ل‬
‫ل‬ ‫ه‬ ‫ج‬
‫و‬ َ‫ها‬
‫و‬ ‫د‬ ‫ل‬‫ل‬ ‫ك‬ َ‫يِا‬
‫و‬ ‫د‬ ‫ن‬‫د‬ ‫د‬ ‫ال‬ ‫ع‬ ‫ن‬
‫و‬ ِ‫ني‬
‫ح‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬ ‫م‬
‫ل‬ ‫د‬ ‫ل‬ ‫ا‬ ‫ر‬‫ل‬ ِ‫مي‬
‫ح‬ ‫وقاَ و‬
‫خولصاَ ل وو‬ ‫م د‬ ‫ن ل‬ ‫كاَ و‬‫ماَ و‬ ‫ه رحويِّاَلء إ حتل و‬ ‫ل ك لل د ل‬‫م ل‬ ‫ل ب حهح وو ال دعو و‬ ‫م و‬ ‫ماَ ع ل ح‬ ‫ة إ حتل و‬ ‫ج ل‬ ‫ح ت‬ ‫ه ل‬ ‫ك لل د ل‬
‫م لو ل‬
ِ.‫ه‬ ‫خت و ل‬‫ماَ يِّ ل د‬‫حتتىَ يِّ ون دظ لور ال دعوب دد ل ب ح و‬ ‫خط ورل و‬ ‫ص ع وولىَ و‬ ‫خول ل‬ ‫ادل ح د‬
The Commander of the Faithful (AS) said:
With the exception of the centers of knowledge, the world is nothing but ignorance. The
knowledge in its entirety is evidence against the ones who know and fail to practice. If
they practice what they know for the sake of showing off, they shall be held
accountable. They shall not be held accountable for what they practiced with sincerity.
The path of sincerity is a dangerous one. Hence, the Servant of Allah should beware.

11. Al- Husayn ibn Ibrahim ibn Ahmad al-Mu`adab (RA) said: `Ali ibn Ibrahim ibn Hashim said,
on the authority of his father, on the authority fo `Ali ibn Ma`bad, on the authority of al-Husayn
ibn Khalid, on the authority of `Ali ibn Musa al-Rida, on the authority of his father Musa ibn
Ja`far, on the authority of his father Ja`far ibn Muhammad, on the authority of his father
Muhammad ibn `Ali, on the authority of his father `Ali ibn al-Husayn, on the authority of his
father al-Husayn ibn `Ali, on the authority of his father `Ali ibn Abu Talib (AS) that

‫ض‬ ‫ن لو د‬
‫م يِّ ودر و‬ ‫م د‬ ‫ه و‬‫جولل ل ل‬‫ل و‬ ‫ج ت‬ ‫ه و‬ ‫ل الل ت ل‬ ‫ل وقاَ و‬ ‫قو ل‬‫ل الل تهح ص يِّ و ل‬ ‫سو و‬ ‫ت ور ل‬‫معد ل‬ ‫س ح‬
‫و‬
‫سو ل‬
‫ل‬ ‫ل ور ل‬ ‫ري وو وقاَ و‬ ‫س إ حولهاَ ل غ ويِ د ح‬ ‫م د‬ ‫قد وحري فول ديِ ول دت و ح‬ ‫ن بح و‬
‫م د‬ ‫ضاَحئيِ وو ل و د‬
‫م يِّ لؤ د ح‬ ‫ق و‬ ‫بح و‬
ِ. ‫ن‬ ‫م ح‬‫مؤ د ح‬ ‫خيِ وورة ل ل حل د ل‬ ‫ضاَحء الل تهح ح‬‫ل قو و‬ ‫الل تهح ص حفيِ ك ل د‬
I heard the Messenger of Allah (SA) saying, “Allah, Great be His Glory, says: `Whoever
is displeased with My Destiny, and does not believe in My Decree, then he should
invoke a deity other than Me.” The Messenger of Allah (SA) said: “In every affair
destined by Allah, there is goodness for the believer.”

87
12. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Muhamad ibn al-Husayn ibn Abu al-Khattab, on the authority of
Muhammad ibn Isma`il ibn Bazi`, on the authority of Muhamad ibn `Udhafir, on the authority of
his father that

‫ع ون أ وبيِه ع و و‬
ِ‫ت يِّ وودم ل حفي‬ ‫ل الل تهح ص وذا و‬ ‫سو ل‬ ‫َ ب ويِ دوناَ ور ل‬:‫ل‬ ‫فرل ع وقاَ و‬ ‫جعد و‬ ‫ن أحبيِ و‬ ‫د‬ ‫د ح ح‬
‫و‬
‫ل الل تهح‬ ‫سو و‬ ‫ك ويِّاَ ور ل‬‫م ع ول ويِ د و‬ ‫سول ل‬ ‫قاَللوا ال ت‬ ‫ب فو و‬ ‫ه ورك د ل‬ ‫قيِ و ل‬ ‫فاَرحهح إ حذ د ل و ح‬ ‫س و‬ ‫ضأ د‬ ‫ب وعد ح‬
‫و‬
‫ة‬
‫ق ل‬ ‫قيِ و‬
‫ح ح‬ ‫ماَ و‬ ‫ل و‬‫قاَ و‬ ‫ن فو و‬ ‫ملنو و‬ ‫مؤ د ح‬ ‫قاَللوا ل‬ ‫م فو و‬ ‫ماَ أن دت ل د‬ ‫ل و‬ ‫قاَ و‬ ‫م فو و‬ ‫ت إ حل ويِ دهح د‬ ‫ف و‬‫وفاَل دت و و‬
‫مرح الل تهح وو الت ت د‬ ‫و‬
‫ض‬
‫فوحيِّ ل‬ ‫م حل د‬ ‫سحليِ ل‬ ‫ضاَحء الل تهح وو الت ت د‬ ‫ق و‬ ‫ضْاَ ب ح و‬ ‫م وقاَللوا الدر و‬ ‫ماَن حك ل د‬ ‫إ حيِّ و‬
‫و‬
‫كولنوا‬ ‫ن يِّ و ل‬ ‫كاَلدوا أ د‬ ‫ماَلء و‬ ‫حك و و‬ ‫ماَلء ل‬ ‫ل الل تهح ص ع لل و و‬ ‫سو ل‬ ‫ل ور ل‬ ‫قاَ و‬ ‫إ حولىَ الل تهح فو و‬
‫ن وو ول‬ ‫و‬
‫سك للنو و‬ ‫ماَ ول ت و د‬ ‫ن فوول ت وب دلنوا و‬ ‫صاَد ححقيِ و‬ ‫م و‬ ‫ن ك لن دت ل د‬ ‫مةح أن دب حويِاَوء فوإ ح د‬ ‫حك د و‬ ‫ن ال د ح‬ ‫م و‬ ‫ح‬
‫د‬
ِ.‫ن‬‫جلعو و‬ ‫ذي إ حل ويِ دهح ت لدر و‬ ‫ه ال ت ح‬ ‫قوا الل ت و‬ ‫ن و و ات ت ل‬ ‫ماَ ول ت وأك لللو و‬ ‫ملعوا و‬ ‫ج و‬ ‫تو د‬
Abu Ja`far al-Baqir (AS) said:
While the Messenger of Allah (SA) was on one of his journeys, some riders met him,
and said: “Peace be upon you, O messenger of Allah.” So, he turned to them and
asked, ”Who are you?”
They answered, “We are believers.”
He (SA) asked, “What is the nature of your belief?”
They replied, “Pleasure in the destiny of Allah, submission to the command of Allah,
and relinquishment to Allah (of all affairs).”
The Messenger of Allah (SA) responded, “You are learned and wise. You are almost as
wise as the prophets. If you are truthful, then do not build what you will not inhabit, do
not collect what you will not eat, and fear Allah to whom you shall return.”

13. Ahmad ibn al-Hasan al-Qittan said: Ahmad ibn Muhammad ibn Sa`id al-Hamdani said: `Ali
ibn al-Hasan ibn `Ali ibn Fuddal said, on the authority of his father, on the authority of Harun
ibn Muslim, on the authority of Thabit ibn Abu Safiyyah, on the authority of Sa`d al-Khaffaf, on
the authority of al-Asbagh ibn Nubatah that
‫ل‬‫ك فوول ت وأ دك ل د‬ ‫ق و‬ ‫خاَل ح و‬ ‫ت ول ت ل ح‬
‫طيِعل و‬ ‫ن ك لن د و‬ ‫ل إح د‬‫ج ل‬‫ن ع ل حور ل‬ ‫محنيِ و‬ ‫ميِلر ال د ل‬
‫مؤ د ح‬
‫وقاَ و و‬
‫لأ ح‬
‫ت غ ويِ دور‬ ‫ن ك لن د و‬ ‫مل دك حهح وو إ ح د‬
‫ن ح‬‫ج عو د‬ ‫خلر د‬ ‫ت ع ود لوته ل وفاَ د‬ ‫ت ووال ويِ د و‬‫ن ك لن د و‬ ‫ه وو إ ح د‬ ‫رحدزقو ل‬
ِ.‫ه‬
‫وا ل‬‫س و‬ ‫ب ورب ياَ ل ح‬‫ضاَئ حهح وو قود ورحهح وفاَط دل ل د‬ ‫ق و‬ ‫وقاَن حلع ب ح و‬
The Commander of the Faithful (AS) said to a man,
“If you do not wish to obey your Creator, then do not eat of His Sustenance. And if you
support His Enemy (Satan), then leave His Realm. If you are dissatisfied with His
destiny and His Divine Decree, then find a Lord other than Him.”

14. And with the same chain of transmission that

‫وقاَ و و‬
َ‫سىَ ع ويِّا‬
‫مو و‬ ‫ك وو ت ووعاَولىَ ل ح ل‬ ‫ل الل ت ل‬
‫ه ت ووباَور و‬ ‫ن ع وقاَ و‬‫و‬ ‫ميِلر ال د ل‬
‫مؤ د ح‬
ِ‫محني‬ ‫لأ ح‬
َ‫ت ول ت وورى‬ ‫ل‬ ‫شيِاَوء أ و‬ ‫ك بأ وربعة أ و‬
‫م و‬‫ماَ د ل د‬
‫ن و‬ ‫ه‬
‫ت ل ت‬ ‫ل‬ ‫و‬ ‫و‬ ‫د‬ ‫صيِ تحتيِ ل و و ح د و و ح‬
‫ظ وو ح‬ ‫ف د‬ ‫ح و‬
‫سىَ ا د‬ ‫مو و‬‫ل‬
88
 َ‫ت ول ت وورى‬ ‫م و‬ ‫ماَ د ل د‬
‫ة و‬ ‫ك وو التثاَن حيِ و ل‬ ‫ب غ ويِ درح و‬ ‫ل ب حعلليِو ح‬ ‫شغو د‬ ‫فلر فوول ت و د‬ ‫ك ت لغد و‬‫ذ للنوب و و‬
َ‫ت ول ت وورى‬‫م و‬ ‫ماَ د ل د‬ ‫ة و‬ ‫ك وو التثاَل حث و ل‬ ‫ب رحدزقح و‬ ‫سب و ح‬ ‫م بح و‬ ‫ت فوول ت وغدت و ت‬ ‫ك للنوحزي قود د ن و ح‬
‫فد و د‬
َ‫ت ول ت وورى‬ ‫ل مل دكيِ فوول تر و‬
‫م و‬ ‫ماَ د ل د‬ ‫ة و‬ ‫ري وو التراب حعو ل‬ ‫حدا ل غ ويِ د ح‬ ‫جأ و‬
‫د‬
‫ود ل‬ ‫وزووا و ل ح‬
‫مك دور ل‬
ِ.‫ه‬ ‫ن و‬ ‫م د‬ ‫مديِتاَ ل فوول ت وأ و‬
‫ن و‬ ‫شيِ د و‬
‫طاَ و‬ ‫ال ت‬
The Commander of the Faithful (AS) said:
Allah, the Blessed and Exalted, said to Musa (AS):
O Musa! Remember My Will concerning four things. First: Unless you can see that your
sins are forgiven, then do not look for faults in others. Secondly Unless you see my
Treasures finish, then do not grieve about your finances. Thirdly: Unless you can see
my Sovereignty coming to an end, then do not place your hope in other than Me. And
fourthly: Unless you see that Satan is dead, then do not feel safe form his deception.

15. And with the same chain of transmission on the authority of al-Asbagh ibn Nubatah that

‫و‬ ‫وقاَ و و‬
ِ‫م حباَلد دن دويِاَ غ ويِ دلر وزائ حد ل حفي‬
‫ماَ و‬‫ن احلهدت ح و‬ ‫ماَ ب وعدد ل فوإ ح ت‬
‫نعأ ت‬ ‫محنيِ و‬ ‫ميِلر ال د ل‬
‫مؤ د ح‬ ‫لأ ح‬
‫خورةح غ ويِ دلر وناَقح ل‬
‫ص‬ ‫ل ع وولىَ ادل ح‬ ‫ضحيِيِعل التزاد ح وو ادل حقدوباَ و‬ ‫ف وو حفيِهح ت و د‬ ‫ظو ح‬ ‫مود ل‬ ‫ال د و‬
ْ-‫د‬
‫ش و‬ ‫موعاَد ح وو أ ون د و‬ ‫حورالز ال د و‬ ‫دورح وو حفيِهح إ ح د‬ ‫ق ل‬ ‫ن ال د و‬
‫م د‬ ‫م و‬ ‫ح‬
‫س‬ ‫مة ل و د‬ ‫مل د ل‬ ‫ل وود و‬
‫مل ل‬ ‫مو و‬ ‫ماَوء و‬‫ص ت‬ ‫و‬ ِ‫خورةل حفي‬ ‫ص د‬ ‫ن حفيِ و‬ ‫كاَ و‬
َ‫حيِوها‬ ‫وا ح‬ ‫نو و‬ ‫سيِ وةل‬‫حرح ورا ح‬ ‫ال دب و د‬
‫ت إ حل ويِ دهح ك ل ت‬ ‫و‬
َ‫ما‬‫ل و‬ ‫ه فوأد ت د‬ ‫ع ون د ل‬ ‫هاَ الل ت ل‬
‫ه‬ ‫س يِّ وورا و‬ ‫ف ل‬ ‫رحدزقل ل حن و د‬
َ‫حفيِوها‬ ‫ت‬‫ق د‬ ‫فل و و‬
‫ولن د و‬
َ‫مدروقى‬ ‫ه حفيِ ال د و‬ ‫ل الل ت ل‬ ‫سهت و‬ ‫لو و‬ ‫سب دحع‬
‫ق ال ت‬ ‫ن ط حوباَ ح‬ ‫ن ب ويِ د و‬ ‫أ وود و‬
‫كاَ و‬
َ‫موراقحيِ ووها‬ ‫و‬ ‫ه‬
‫معل ل‬ ‫ج و‬ ‫م د‬ ‫و‬
‫و‬
‫ه وو إ حتل فوهلوو‬ ‫هيِ أت وت د ل‬ ‫ن ح‬ ‫إح د‬ ِ‫ذي حفي‬ ‫واحفيِ ال ت ح‬ ‫حتتىَ يِّ ل و‬
‫و‬
َ‫يِّ وأ دحتيِوها‬ ‫ط لو ل‬
‫ه‬ ‫خ ت‬ ‫الل تودحح ل‬
The Commander of the Faithful (AS) said: “Verily, concern about this world does not
increase one’s gain, and that is a waste of effort. Verily, the arrival of the Hereafter does
not decrease for what it estimated in (that is) the achievement of the Return.”
He composed this:
If in a stable rock in the ocean,
Hard and solid, gathered with smooth sides,
There is sustenance for a soul that Allah sees; it will split
From it and brings to him all that is in it.
Or if there was between the seven layers (of heavens) his junction
Allah will ease its elevation in the difficult ascent,
Until he takes that which is written for him in the guarded-tablet,
The soul finds sustenance; otherwise sustenance will seek it out.

89
The Compiler of this book says: Our sustenance includes everything which Allah, the Mighty
and High, has made for our benefits, and which He has made accessible to us. Our
sustenance does not extend to that which Allah, the Mighty and High, has made inaccessible
for us.

16. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ibrahim ibn Hashim, on
the authority of Ahmad ibn Sulayman that

‫ل أ ووباَ ال د‬ ‫َ سأ و‬:‫ل‬
‫ه‬‫ل لو ل‬ ‫قاَ و‬ ‫ف فو و‬ ‫وا ح‬ ‫و‬ ‫سن ع وو هلوو حفيِ الط ت‬
‫ح‬ ‫و‬ ‫ح‬
‫و‬ ‫ل‬ ‫ج‬
‫ل‬ ‫ر‬
‫و‬ ‫و‬
‫ل‬ ‫و‬ ‫وقاَ و‬
‫سأ و ل‬
‫ل‬ ‫ت تو د‬ ‫ن ك لن د و‬ ‫ن فوإ ح د‬ ‫ح‬ ‫د‬ ِ‫ي‬‫و‬ ‫ه‬ ‫ج‬
‫د‬ ‫و‬ ‫و‬ ‫ك‬‫و‬ ‫م‬
‫ح‬ ‫ن ل حك و و‬
‫ل‬ ‫ت‬ ‫ح‬ ‫إ‬ ‫ه‬
‫ل‬ ‫ل لو‬ ‫و‬ َ‫قا‬
‫و‬ ‫و‬ ‫ف‬ ‫ح‬ ‫د‬ ‫وا‬‫و‬ ‫ج‬
‫و‬ ‫خب حدرحنيِ ع ون ال د‬
‫ح‬ ‫د‬ ‫أو‬
‫ج ت‬
‫ل‬ ‫ه ع وتز وو و‬ ‫ت‬
‫ض الل ل‬ ‫ماَ افدت وور و‬ ‫ذي يِّ لؤ وددي و‬ ‫ت‬
‫واد و ال ح‬ ‫ج و‬ ‫ن ال و‬ ‫د‬ ‫ق فوإ ح ت‬ ‫خللو ح‬ ‫م د‬ ‫ن ال د و‬‫عو ح‬
ِ‫ت ت وعدحني‬ ‫ن ك لن د و‬ ‫ه ع ول ويِ دهح وو إ ح د‬ ‫ض الل ت ل‬ ‫ماَ افدت وور و‬ ‫ل بح و‬ ‫خ و‬ ‫ن بو ح‬ ‫م د‬ ‫ل و‬ ‫خيِ و‬ ‫ع ول ويِ دهح وو ال دب و ح‬
‫و‬ ‫د‬ ‫و‬ ‫خاَل حق فوهو ال دجواد إن أ و‬
‫ن‬
‫ه إح د‬ ‫من وعو حلن ت ل‬ ‫ن و‬ ‫واد ل إ ح د‬ ‫و‬ ‫ج‬
‫و‬ ‫ل‬ ‫ا‬ ‫و‬
‫و و‬‫ل‬ ‫ه‬ ‫و‬ َ‫طى‬ ‫د‬ ‫ع‬ ‫و و ل ح د‬ ‫ال د و و ل و‬
ِ.‫ه‬‫س لو ل‬ ‫ماَ ل ويِ د و‬ ‫من وعو و‬ ‫من وعو و‬ ‫ن و‬ ‫ه وو إ ح د‬ ‫س لو ل‬ ‫ماَ ل ويِ د و‬ ‫طاَه ل و‬ ‫طىَ ع ودبدا ل أ وع د و‬ ‫أ وع د و‬

While Abu al-Hasan was circumambulating (the Ka`bah) a man asked him: `Tell me
about the Generous.’ He (AS) replied to him,
Verily, there are two ways to answer your question: If you are asking about the created,
then the generous person is one who gives what Allah, the Mighty and High, has made
obligatory on him while the miser is one who acts misery in what Allah has made
obligatory. However, if you are asking about the Creator, then He is the Generous
whether He grants or does not grant, because if He grants something to a servant, then
He has granted him something that is not his and if He does not grant, then He has
prohibited him what is not his.

17. Abu Muhammad al-Hasan ibn Muhammad ibn Yahya al-Hasan ibn Ja`far ibn `Ubayd Allah
ibn al-Husayn ibn `Ali ibn al-Husayn ibn `Ali ibn Abu Talib (AS) said: My grandfather Yahya ibn
al-Hasan related tome that Ya`qub ibn Yazid said: Ibn Abu `Umayr and `Abd Allah ibn al-
Mughayrah both related to me, on the authority of Abu Hafs al-A`sha, on the authority of Abu
Hamzah that
‫ذا‬‫ت إ حولىَ هو و‬ ‫حتتىَ ان دت وهويِ د ل‬ ‫ت و‬ ‫ج ل‬ ‫خور د‬ ‫َ و‬:‫ل‬ ‫ن ع وقاَ و‬ ‫ح‬ ‫سيِ د‬
‫ح و‬ ‫ن ال د ل‬ ‫ح‬ ‫يِ ب د‬ ‫ن ع ول ح د‬ ‫عو د‬
ِ‫ن يِّ ون دظ للر حفي‬ ‫ل ع ول ويِه ث ووباَ و‬
‫ضاَ ح‬ ‫ن أب ديِ و و‬ ‫د ح دو ح‬ ‫ج ل‬ ‫ت ع ول ويِ دهح فوإ حوذا ور ل‬ ‫ط وفاَت تك ويِ د ل‬ ‫حاَئ ح ح‬ ‫ال د و‬
‫ك ك وحئيِباَ ل حزيِّناَ ل أ و‬ ‫ماَ حليِ أ وورا و‬
‫و ح‬ ‫ن و‬ ‫سيِ د ح‬
‫ح و‬ ‫ن ال د ل‬ ‫يِ ب د و‬‫ل حليِ ويِّاَ ع ول ح ت‬ ‫م وقاَ و‬ ‫جحهيِ ث ل ت‬ ‫وو د‬
َ‫ماَ ع وولى‬ ‫ت و‬ ‫قل د ل‬‫جرح فو ل‬ ‫فاَ ح‬ ‫ضْلر ل حل دب ودر وو ال د و‬ ‫حاَ ح‬ ‫ك فورحدزقل الل تهح و‬ ‫حدزن ل و‬ ‫ع وولىَ الد دن دويِاَ ل‬
‫ك فوهلوو ووع دد ل‬ ‫حدزن ل و‬ ‫خورةح ل‬ ‫ل أ و فوعوولىَ ادل ح‬ ‫ل وقاَ و‬ ‫قو ل‬ ‫ماَ ت و ل‬ ‫ه ل وك و و‬ ‫ن وو إ حن ت ل‬ ‫حوز ل‬
‫هو و و‬
‫ذا أ د‬
‫ك وقاَهر قلل دت ماَ ع وولىَ هو و و‬
‫ه ل وك و و‬
َ‫ما‬ ‫ن وو إ حن ت ل‬ ‫حوز ل‬ ‫ذا أ د‬ ‫ل و‬ ‫ح ل‬ ‫مل ح ل‬ ‫م حفيِهح و‬ ‫حك ل ل‬ ‫صاَد حقل يِّ و د‬ ‫و‬
‫و‬ ‫و‬
‫ن الدزب ويِ درح‬ ‫ن فحت دن وةح اب د ح‬ ‫م د‬ ‫ف ح‬ ‫خوت ل‬ ‫ت أوناَ أت و و‬ ‫قل د ل‬‫ك فو ل‬ ‫حدزن ل و‬ ‫ماَ ل‬ ‫ل فوعوولىَ و‬ ‫ل وقاَ و‬ ‫قو ل‬ ‫تو ل‬
‫و‬ ‫ل يِّاَ ع ول حيِ بن ال دحسيِن هو د و‬
‫ف الل ت و‬
‫ه‬ ‫خاَ و‬ ‫حدا ل و‬ ‫تأ و‬ ‫ل ورأيِّ د و‬ ‫ح‬ ‫ل و د‬ ‫ت د و‬ ‫م وقاَ و و‬ ‫ك ثل ت‬ ‫ح و‬ ‫فو و‬
‫ض ح‬
‫حدا ل‬ ‫و‬ ‫ل يِّاَ ع ول حيِ بن ال دحسيِن هو د و‬
‫تأ و‬ ‫ل ورأيِّ د و‬ ‫ل و د ح‬ ‫ت د و‬ ‫ت ول وقاَ و و‬ ‫جهح قلل د ل‬ ‫م يِّ لن د ح‬ ‫ت ووعاَولىَ فول و د‬
90
 ‫م ن وظ ودر ل‬
‫ت فوإ حوذا‬ ‫ت ول وقاَ و‬
‫ل ع ثل ت‬ ‫م يِّ لعدط حهح قلل د ل‬
‫ل فول و د‬
‫ج ت‬‫ه ع وتز وو و‬‫الل ت و‬ ‫ل‬‫سأ و و‬
‫و‬
‫و‬
ِ.‫د‬
‫ح ل‬
‫ميِ أ و‬‫دا ح‬‫قل ت‬ ‫ل ويِ د و‬
‫س‬
`Ali ibn al-Husayn (AS) said:
I went out until I ended up at this wall so I leant on it. All of a sudden a man wearing two
white garments was staring at me.
He asked me, “O `Ali ibn al-Husayn! What is wrong? You seem sad and worried. Are
you concerned about worldly matters? If that is the case, then you should know that
Allah’s sustenance continues in both good times and bad.”
I replied, “I am not worried about his world. However, I am certainly sad as you said.”
He enquired, “So, are you sad about the Hereafter? That is a true promise, in which the
Sovereign Subduer will judge.”
I answered, “I am not worried about the Hereafter either. However, I am certainly sad as
you said.”
He asked, “Then what are you sad about?”
I replied, “I am frightened of the mischief of the son of al-Zubayr.”
He laughed and then said: “O `Ali son of al-Husayn! Have you ever heard of someone
who feared Allah, the Exalted, and whom Allah did not save?”
I answered, “No.”
He said: “O `Ali son of al-Husayn! Have you ever heard of someone who asked
something of Allah, the Mighty and High, and Allah did not answer him?”
I said: “No.”
He (AS) says: “I then looked, but there was no one in front of me.”

18. Al-Husayn ibn Ahmad ibn Idris (RA) said: My father said: Ahmad ibn Muhammad ibn `Isa
said, on the authority of `Abd al-Rahman ibn Abu Najran, on the authority of al-Mufaddal ibn
Salib, on the authority of Jabir ibn Yazid al-Ju`fi that

‫ن‬ ‫ب‬ َ‫سى‬ ‫مو‬ ‫ن‬ ‫إ‬ ‫و‬

َ:‫ل‬ ‫و‬
َ‫قا‬ ‫ع‬ ‫ر‬ ‫ق‬ َ‫با‬ ‫د‬ ‫ل‬‫ا‬ ِ‫ي‬ ‫ح‬ ‫ل‬‫و‬ ‫ع‬ ‫ن‬ ‫ب‬ ‫د‬ ‫م‬ ‫ح‬ ‫م‬ ‫ر‬ ‫و‬ ‫ف‬ ‫ع‬ ‫ج‬ ِ‫بي‬ ‫ِ ع ون أ و‬ ‫ح‬
‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫ت‬ ‫ح‬ ‫ح‬ ‫ح‬ ‫و‬ ‫ي‬ ‫ح‬ ‫د‬ ‫ح‬ ‫ت‬ ‫و‬ ‫ل‬ ‫ل‬ ‫د‬ ‫و‬ ‫ح‬ ‫د‬
ِ‫قي‬ ‫ت ال دك وحبيِور وو ت لب د ح‬ ‫ميِ ل‬ ‫ت تل ح‬ ‫ضيِ د و‬‫ماَ قو و‬ ‫ت بح و‬ ‫ضْيِ ل‬ ‫ب ور ح‬ ‫ل ويِّاَ ور د‬ ‫ن ع وقاَ و‬ ‫مورا و‬
‫ع د‬ ‫ح‬
‫و‬
‫م وراحزقاَ ل وو‬ ‫ضْاَحنيِ ل وهل د‬ ‫ماَ ت ودر و‬ ‫سىَ أ و‬ ‫مو و‬ ‫ه ويِّاَ ل‬‫جولل ل ل‬ ‫ل و‬ ‫ج ت‬ ‫ه و‬‫ل الل ت ل‬ ‫صحغيِور فو و‬
‫قاَ و‬ ‫ال ت‬
‫ل بولىَ يِّاَ رب فون حعم ال دوكيِ ل و‬
ِ.‫ل‬ ‫م ال دك و ح‬
‫فيِ ل‬ ‫ت وو ن حعد و‬ ‫ل أن د و‬ ‫د و و ح‬ ‫و و د‬ ‫فيِلل وقاَ و و‬ ‫كو ح‬
Abu Ja`far Muhammad ibn `Ali al-Baqir (AS) said:
Verily, Musa son of `Imran (AS) said: “O my Lord! I am pleased with what You have
decreed regarding removing the souls of the elderly and the souls of the young.”
Allah, the Mighty and High, replied, “O Musa! Are you not pleased with Me for being
their Sustainer and Provider [kafil]?”
Musa replied, “Of course, O Lord! You are the Best Custodian and the Best of
Providers.”

19. Hamzah ibn Muhammad ibn Ahmad ibn Ja`far ibn Muhammad ibn Zayd ibn `ali ibn al-
Husayn ibn `Ali ibn Abu Talib (AS); Ahmad ibn al-Hasan al-Qittan and Muhammad ibn Ibrahim
ibn Ahmad al-Mu`adhi all three said: Ahmad ibn Muhammad ibn Sa`id al-Hamdani freed slave
of the Hashimites said: Yahya ibn Isma`il al-Jariri said reading (from his notes) that al-Husayn
ibn Isma`il said: `Amr ibn Jumay` said that

91
 ‫ل أ ووباَ و‬
‫ك‬ ‫م و‬ ‫ح و‬ ‫ماَ و‬ ‫ه و‬ ‫ل لو ل‬ ‫قاَ و‬ ‫ة فو و‬ ‫موعاَوحيِّ و و‬ ‫يِ ع ع وولىَ ل‬ ‫ن ع ول ح ي‬ ‫ن بد ل‬ ‫سيِ د ل‬ ‫ح و‬ ‫ل ال د ل‬ ‫خ و‬‫دو و‬
‫و‬ ‫و‬
‫م حفيِ ث وودب ويِ د ح‬
‫ن‬ ‫شيِ ياَ ل حفيِ ط للرقحهح د‬ ‫م وداور ع و ح‬ ‫صورةح ث ل ت‬ ‫ل ال دب و د‬ ‫ل أهد و‬ ‫ن قوت و و‬ ‫ع وولىَ أ د‬
‫و‬ ‫عل دم و‬
‫ه وو‬ ‫خط حئ و ل‬ ‫ن ل حيِ ل د‬ ‫م يِّ وك ل د‬ ‫ه لو د‬ ‫صاَب و ل‬ ‫ماَ أ و‬ ‫ن و‬ ‫هأ ت‬ ‫ك ح ل ل‬ ‫ه ع وولىَ ذ ول ح و‬ ‫مل و ل‬ ‫ح و‬ ‫لع و‬ ‫قاَ و‬ ‫فو و‬
‫و‬
‫ميِرح‬ ‫ل حل و ح‬ ‫ل وو حقيِ و‬ ‫ت وقاَ و‬ ‫صد وقد و‬ ‫ل و‬ ‫ه وقاَ و‬ ‫صيِب و ل‬
‫ن ل حيِ ل ح‬ ‫م يِّ وك ل د‬ ‫خط وأه ل ل و د‬ ‫ماَ أ و د‬ ‫ن و‬
‫و‬
‫أ ت‬
‫و‬ ‫ماَ أ ووراد و قحوتاَ و‬
‫ن‬
‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِور ال د ل‬ ‫ت ويِّاَ أ ح‬ ‫حت ووردز و‬ ‫وارححج ل ووح ا د‬ ‫خ و‬‫ل ال د و‬ ‫ن ع لو ت‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ال د ل‬
ْ-‫ل ع‬ ‫قاَ و‬ ‫فو و‬
‫و‬ ‫و‬
‫م‬ ‫م يِّ وود و‬ ‫قد ودر أ د‬ ‫م يِّ ل د‬ ‫م لو د‬ ‫أ يِّ وود و‬ ‫ت أ وفحدر‬ ‫ح‬ ‫و‬ ‫م‬ ‫د‬ ‫ل‬‫ا‬ ‫ن‬ ‫م‬
‫ح‬ ِ‫ي‬ ‫م‬ ‫و‬ ِّ‫ي‬ ‫ي‬ ‫أو‬
‫قلد حور‬ ‫د‬ ‫و‬ ‫و‬ ‫ت د ت‬ ‫و‬ ‫و‬
َ‫شى‬ ‫و‬ ‫خ‬
‫د‬ ‫يِّوم ماَ قلدر ول أ و‬
‫حذ ولر‬ ‫ن ال د و‬ ‫د‬ ‫غ‬ ‫ل‬ ِّ‫ي‬ ‫م‬ ‫و‬ ‫ل‬ ‫ر‬‫د‬ ‫د‬‫ل‬ ‫ق‬ ‫ذا‬‫و‬ ‫إ‬ ‫و‬ ‫دو‬ ‫و د و و‬
‫ح‬ ‫و د‬ ‫و ح‬ َ‫الترودى‬

ِ.
Ja`far ibn Muhammad (AS) said:
My father related to me, on the authority of his father, on the authority of his
grandfather that al-Husayn ibn Ali (AS) entered into the presence of Mu`awiyah, so he
asked the Imam (AS):
“What possessed your father to kill the people of Basra, and then wander the streets at
night wearing two undergarments?”
He (AS) replied, “He acted according to his knowledge, He knew that he could not avoid
what was destined for him. And he knew that what was not destined for him could not
harm him.”
He responded, “You have spoken the truth.”
When he intended to battle the Kharijites, the Commander of the Faithful was told:
“Take your precautions, O Commander of the Faithful!”
He (AS) composed:
Which of my two days shall I escape from death?
The day which is not decreed or the day which is decreed,
The day which is not decreed, I do not fear the return,
And the day which is decreed, there is no need in taking caution.

20. Abu al-Hasan `Ali ibn `Abd Allah ibn Ahmad al-Isbahani said: Makki ibn Ahmad ibn
Sa`daway al-Burdh`I said: Abu Mansur Muhammad ibn al-Qasim ibn `Abd al-Rahman al-`Ataki
reported to us that Muhammad ibn Ashras said: Ibrahim ibn Nasr said: Wahab ibn Wahab ibn
Hashim Abu al-Bakhtari said: Ja`far ibn Muhammad said, on the authority of his father, on the
authority of his grandfather, on the authority of `Ali ibn Abu Talib (AS) that
‫ن‬ ‫ه وقاَ و‬ ‫و‬ ‫يِ ب دن أ وحبيِ و‬
‫يِ إ ح ت‬
‫َ ويِّاَ ع ول ح د‬:‫ل‬ ‫يِ ص أن ت ل‬ ‫ن الن تب ح د‬‫ح‬ ‫ب ع عو‬ ‫طاَل ح ل‬ ‫ح‬ ‫ن ع ول ح د‬ ‫عو د‬
َ‫حدا ل ع وولى‬ ‫ط الل ته و ول تحمد و‬ ‫خ و‬ ‫و‬ ‫ال ديِقيِ و‬
‫نأ و‬ ‫و د و و ت‬ ‫ح و‬ ‫س و‬ ‫حدا ل ع وولىَ و‬ ‫يِ أ و‬ ‫ن ول ت لدر ح‬
‫ضْ و‬ ‫نأ د‬ ‫و ح و‬
‫ن الدردزقو ول‬ ‫و‬
‫ه فوإ ح ت‬ ‫ك الل ت ل‬ ‫ماَ ل و د‬
‫م يِّ لؤ دت ح و‬ ‫حدا ل ع وولىَ و‬ ‫نأ و‬ ‫م ت‬ ‫ه وو ول ت وذ ل ت‬ ‫ك الل ت ل‬‫ماَ آوتاَ و‬ ‫و‬
‫ل‬‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫كاَرحهل فوإ ح ت‬ ‫ه ك لدره ل و‬ ‫صرحفل ل‬ ‫ص وو ول يِّ و د‬ ‫حرحيِّ ل‬‫ص و‬ ‫حدر ل‬ ‫جدره ل ح‬ ‫يِّ و ل‬
‫ضْاَ وو‬‫ن وو الدر و‬ ‫قيِ ح‬ ‫ح حفيِ ال ديِ و ح‬ ‫فور و‬‫ح و و ال د و‬ ‫ل الترود و‬ ‫جعو و‬ ‫ضل حهح و‬ ‫مت حهح وو فو د‬ ‫حك د و‬ ‫بح ح‬
92
 ‫قر أ و‬
‫ن‬‫و‬ ‫م‬
‫ح‬ ‫د‬ ‫د‬ ‫ش‬‫و‬ ‫ه ول فو د و‬ ‫ط إ حن ت ل‬ ‫خ ح‬ ‫س و‬‫ك وو ال ت‬ ‫ش د‬ ‫ن حفيِ ال ت‬ ‫حوز و‬ ‫م وو ال د و‬ ‫ل ال دهو ت‬ ‫جعو و‬ ‫و‬
‫و‬ ‫و‬
‫ب‬
‫ج ح‬ ‫ن ال دعل د‬ ‫م و‬ ‫ش ح‬ ‫ح ل‬ ‫حد وة و أود و‬ ‫ل وو ول وو د‬ ‫ق ح‬ ‫ن ال دعو د‬ ‫م و‬ ‫ل أع دوود ل ح‬ ‫ماَ و‬ ‫ل وو ول و‬ ‫جهد ح‬ ‫ال د و‬
‫كاَلت تد دحبيِرح وو ول ووورع و‬ ‫شاَووورةح وو ول ع و د‬ ‫و‬
‫ل و‬ ‫ق و‬ ‫م و‬ ‫ن ال د ل‬‫م و‬‫ظاَهوورة و أودث وقل ح‬ ‫م و‬ ‫وو ول ل‬
‫عوباَد وة و‬ ‫ق وو ول ح‬ ‫خل ح‬
‫سن ال د ل ل‬
‫ح د ح‬ ‫ب كو ل‬ ‫س و‬ ‫ح و‬ ‫حاَرحم ح وو ول و‬ ‫م و‬‫ن ال د و‬ ‫ف عو ح‬ ‫كاَل دك و د‬ ‫و‬
‫ن و و آف و ل‬
‫ة‬ ‫سويِاَ ل‬‫ة ال دعحل دم ح الن د د‬ ‫ب و و آف و ل‬ ‫ث ال دك وذ ح ل‬ ‫حد حيِّ ح‬ ‫ة ال د و‬ ‫فك درح وو آفو ل‬ ‫كاَلت ت و‬ ‫و‬
‫يِ وو‬ ‫جاَع وةح ال دب وغد ل‬ ‫ش و‬ ‫ة ال ت‬ ‫ف و و آف و ل‬ ‫صل و ل‬ ‫ف ال ت‬ ‫ة الظ تدر ح‬ ‫فت دورة ل وو آفو ل‬ ‫ال دعحوباَد وةح ال د و‬
‫خلر‪ِ.‬‬ ‫ف د‬‫ب ال د و‬ ‫س ح‬ ‫ح و‬ ‫ة ال د و‬ ‫خيِ ووللء وو آفو ل‬ ‫ل ال د ل‬ ‫ماَ ح‬
‫ج و‬ ‫ة ال د و‬ ‫ن وو آفو ل‬ ‫م د‬ ‫حةح ال د و‬ ‫ماَ و‬ ‫س و‬‫ة ال ت‬ ‫آفو ل‬
‫‪The Prophet (SA) said:‬‬
‫‪O `Ali! It is certain that you will not please anyone over the anger of Allah. So, do not‬‬
‫‪praise anyone for what Allah has granted you, and do not blame anyone for what Allah‬‬
‫‪has not granted you. Verily, sustenance is not snatched away y the greed of a greedy‬‬
‫‪person not is it diverted by the hate of a spiteful person. Verily, through His Wisdom‬‬
‫‪and His Grace, Allah, the Mighty and High, placed refreshment and happiness in‬‬
‫‪certainty and pleasure. He placed anxiety and sorrow in doubt and anger. There is‬‬
‫‪nothing lower than ignorance, and there is no greater wealth than wisdom. There is no‬‬
‫‪solitude greater than narcissism, and there is no greater help than good advice. There‬‬
‫‪is nothing more intelligent than good management and there is nothing more pious‬‬
‫‪than abstaining from the forbidden. There is no greater independence than good‬‬
‫‪conduct, and there is no act of service greater than thinking. The calamity of speech is‬‬
‫‪lying. The calamity of knowledge is forgetfulness. The calamity of service is weakness.‬‬
‫‪The calamity of intelligence is arrogance. The calamity of bravery is injustice. The‬‬
‫‪calamity of magnanimity is favor. The calamity of beauty is vanity. The calamity of‬‬
‫‪nobility is pride.‬‬

‫‪21. Al-Husayn ibn Ahmad ibn Idris (RA) said: My father said: Muhammad ibn Abu al-Suhban‬‬
‫‪said: Abu Ahmad Muhammad ibn Ziyad al-Azdi said, Aban al-Ahmar related to me that‬‬

‫ه ب حأ وحبيِ‬ ‫ل لو ل‬ ‫قاَ و‬ ‫ل فو و‬ ‫ج ل‬‫جاَوء إ حل ويِ دهح ور ل‬ ‫ه و‬

‫و‬
‫مد ل ع أن ت ل‬ ‫ح ت‬ ‫م و‬ ‫ن ل‬ ‫فر ح ب د ح‬ ‫جعد و‬ ‫ق و‬ ‫صاَد ح ح‬ ‫ن ال ت‬ ‫ح‬ ‫عو‬
‫ك وو ت ووعاَولىَ‬ ‫ل‬ ‫و‬
‫ه ت ووباَور و‬ ‫ن الل ت ل‬ ‫كاَ و‬ ‫ن و‬ ‫ل ع إح د‬ ‫قاَ و‬ ‫ة فو و‬ ‫عظ و ل‬ ‫مود ح‬ ‫عظ دحنيِ و‬ ‫ميِ ح‬ ‫ت وو أ د‬ ‫أن د و‬
‫سوماَ ل‬ ‫ق ل‬ ‫م د‬ ‫ن الدردزقل و‬ ‫كاَ و‬ ‫ن و‬ ‫ماَ وذا وو إ ح د‬ ‫ك لح و‬ ‫م و‬ ‫ماَ ل‬ ‫ق وفاَهدت ح و‬ ‫ل حباَلدردز ح‬ ‫قود د ت وك وفت و‬
‫ن‬‫ماَ وذا وو إ ح د‬ ‫معل ل ح و‬ ‫ج د‬ ‫قاَ ل وفاَل د و‬ ‫ح ي‬‫ب و‬ ‫ساَ ل‬ ‫ح و‬ ‫ن ال د ح‬ ‫كاَ و‬ ‫ن و‬ ‫ماَ وذا وو إ ح د‬ ‫ص لح و‬ ‫حدر ل‬ ‫وفاَل د ح‬
‫ت‬‫كاَن و ح‬ ‫ن و‬ ‫ماَ وذا وو إ ح د‬ ‫ل لح و‬ ‫خ ل‬ ‫قاَ ل وفاَل دب ل د‬ ‫ح ي‬ ‫ل و‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫م و‬ ‫ف ح‬ ‫خل و ل‬ ‫ن ال د و‬ ‫كاَ و‬ ‫و‬
‫ن‬
‫كاَ و‬ ‫ن و‬ ‫ماَ وذا وو إ ح د‬ ‫ة لح و‬ ‫صيِ و ل‬‫معد ح‬ ‫ل التناَور وفاَل د و‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫م و‬ ‫ة ح‬ ‫قوب و ل‬ ‫ال دعل ل‬
‫ج ت‬
‫ل‬ ‫ض ع وولىَ الل تهح ع وتز وو و‬ ‫ن ال دعودر ل‬ ‫كاَ و‬‫ن و‬ ‫ماَ وذا وو إ ح د‬ ‫ح لح و‬ ‫فور ل‬ ‫قاَ ل وفاَل د و‬ ‫ح ي‬‫ت و‬ ‫مود ل‬ ‫ال د و‬
‫ماَ وذا وو‬ ‫ة لح و‬ ‫فل و ل‬‫ن ع ود لويا ل وفاَل دغو د‬ ‫طاَ ل‬ ‫شيِ د و‬ ‫ن ال ت‬ ‫كاَ و‬ ‫ن و‬ ‫ماَ وذا وو إ ح د‬ ‫مك دلر ل ح و‬ ‫قاَ ل وفاَل د و‬ ‫ح ي‬ ‫و‬
‫ن كل د‬
‫ل‬ ‫كاَ و‬ ‫ن و‬ ‫ماَ وذا وو إ ح د‬ ‫ب لح و‬ ‫ج ل‬ ‫قاَ ل وفاَل دعل د‬ ‫ح ي‬ ‫ط و‬ ‫صورا ح‬ ‫مدر ع وولىَ ال د‬ ‫م و‬ ‫ن ال د و‬ ‫كاَ و‬‫ن و‬ ‫إح د‬
‫ت الد دن دويِاَ وفاَن حيِ و ل‬
‫ة‬ ‫كاَن و ح‬ ‫ن و‬ ‫ماَ وذا وو إ ح د‬ ‫ن لح و‬ ‫حدز ل‬ ‫ضاَلء وو قود ورل وفاَل د ل‬ ‫ق و‬ ‫يِلء ب ح و‬ ‫ش د‬ ‫و‬
‫د‬
‫ماَ وذا‪ِ.‬‬ ‫ة إ حل ويِ دوهاَ ل ح و‬ ‫مأحنيِن و ل‬ ‫وفاَلط د و‬
‫‪93‬‬
A man came to al-Sadiq Ja`far ibn Muhammad (AS) and said: “May my father and
mother be your ransom! Admonish me with an exhortation.”
So he (AS) said:
If Allah, the Blessed and Exalted, is the Sustainer, then why do you worry? If
sustenance is allocated with fairness, then why are you greedy? If you will be held
accountable, then why do you save? If Allah, the mighty and High, is generous, then
why are you miserly? If the punishment from Allah, the Mighty and High, is the Hell,
then why do you sin? If death is true, then why are you happy? If all actions are fro
Allah, the Mighty and High, then why do you cheat? If Satan is your open enemy, then
why do you neglect (your duties)? If crossing the Bridge (al-Sirat) is true, then why are
you proud? If everything has been decreed, then why do you grieve? If the word is
perishable, then why are you attached to it?

22. Abu Mansur Ahmad ibn Ibrahim ibn Bakr al-Khuri said in Naysabur that Abu Ishaq Ibrahim
ibn Muhammad ibn Harun al-Khuri said: Ja`far ibn Muhammad ibn Ziyad the Jurist in al-Khuri
said: Ahmad ibn `Abd Allah al-Juybari al-Shaybani said, on the authority of `Ali ibn Musa al-
Rida, on the authority of his father, on the authority of his forefathers, on the authority of `Ali
(AS) that
‫قاَد حيِّور وو د وب تور‬ ‫قود تور ال د و‬
‫م و‬ ‫ج ت‬
‫ل‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬
‫ل الل تهح ص إ ح ت‬
‫سو ل‬
‫ل ور ل‬‫وقاَ و‬
‫د‬ ‫ل أ ون يِّخل لق آدم بأ و‬
ِ. ‫ل‬ ‫م‬ َ‫عا‬
‫و‬ ِ‫ي‬
‫د‬ ‫و‬ ‫ف‬ ‫ل‬ ‫داحبيِور قوب د و د و د و و و ح‬ ‫الت ت و‬
The Messenger of Allah (SA) said: “Verily, Allah, the Mighty and High, had decreed and
planned everything two thousand years before He created Adam (AS).”

23. Abu `Abd Allah al-Husayn ibn Muhammad al-Ushnani al-Razi the Judge in Balkh said: `Ali
ibn Mihrawayh al-Qazwini said: `Ali ibn Musa al-Rida said, on the authority of his father, on the
authority of his forefathers, on the authority of al-Husayn ibn `Ali ibn Abu Talib (AS) that

‫ل حدث وناَ ع ول حيِ بن موسىَ الرضْاَ ع ون أ و‬

‫ن‬ ‫و ح‬ ‫و‬ ‫ع‬ ‫ح‬ ‫ه‬‫ح‬ ‫ئ‬ َ‫با‬
‫و‬ ‫آ‬ ‫ن‬
‫د‬ ‫و‬ ‫ع‬ ‫ح‬ ‫ه‬ ِ‫بي‬
‫ح‬ ‫د‬ ‫د و‬ ‫د د ل ل و‬ ‫وقاَ و و ت و‬
‫ن‬
‫يِ ب د و‬ ‫ل ع ول ح ت‬ ‫سأ و‬ ‫ن يِّ ولهود حيِّ ياَ ل و‬‫َ إ ح ت‬:‫ل‬ ‫ب ع وقاَ و‬ ‫طاَل ح ل‬‫يِ ب دن أ وحبيِ و‬ ‫ال د ل‬
‫ن ع ول ح د وح‬ ‫ن بد ح‬ ‫سيِ د ح‬
‫ح و‬
‫عن دد و الل تهح‬ ‫س ح‬ ‫ماَ ل ويِ د و‬ ‫س ل حل تهح وو ع و ت‬ ‫ماَ ل ويِ د و‬ ‫خب حدرحنيِ ع و ت‬ ‫لأ د‬ ‫قاَ و‬‫ب ع فو و‬ ‫أ وحبيِ و‬
‫طاَل ح ل‬
‫و‬
‫ك‬‫ل فوذ ول ح و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ه الل ت ل‬ ‫م ل‬ ‫ماَ ول يِّ وعدل و ل‬ ‫ماَ و‬ ‫لعأ ت‬ ‫قاَ و‬ ‫ه فو و‬ ‫ه الل ت ل‬‫م ل‬ ‫ماَ ول يِّ وعدل و ل‬ ‫وو ع و ت‬
‫ه ووولدا ل‬ ‫م لو ل‬ ‫ه ول يِّ وعدل و ل‬ ‫ن الل تهح وو الل ت ل‬ ‫ن ع لوزديِّرا ل اب د ل‬ ‫شور ال ديِ ولهود ح إ ح ت‬ ‫معد و‬ ‫م ويِّاَ و‬ ‫قوودل لك ل د‬
‫و‬
‫عن دد و‬‫س ح‬ ‫ماَ ل ويِ د و‬ ‫ك و‬ ‫ك وو قوودل ل و‬ ‫شرحيِّ ل‬ ‫س ل حل تهح و‬ ‫س ل حل تهح فول ويِ د و‬ ‫ماَ ل ويِ د و‬ ‫ك و‬ ‫ماَ قوودل ل و‬ ‫وو أ ت‬
‫ن ول‬ ‫و‬ ‫ل ال ديِ ولهود حيد أ ووناَ أ و د‬ ‫م ل حل دعحوباَد ح فو و‬
‫شهود ل أ د‬ ‫قاَ و‬ ‫عن دد و الل تهح ظ لل د ل‬ ‫س ح‬ ‫الل تهح فول ويِ د و‬
‫و‬
‫ل الل ت ح‬
ِ.‫ه‬ ‫سو ل‬ ‫مدا ل ور ل‬ ‫ح ت‬ ‫م و‬‫ن ل‬ ‫ه وو أ ت‬ ‫ه إ حتل الل ت ل‬ ‫إ حل و و‬
A Jewish man asked `Ali ibn Abu Talib (AS): “Tell me what is not from Allah, what is not
for Allah, and what Allah does not know?” Thus, he (AS) replied, As for what Allah, the
Mighty and High, does not know that is your statement, O assembly of Jews, that
`Uzayr is the son of Allah. Allah does not know of any sons for Himself. As for your
word, what is not for Allah, then associating partners with Allah is not for Allah. And as
for your word: what is not from Allah, then oppression is not from Allah. The Jewish

94
man said: I bear witness that there is no god but Allah, and that Muhammad is the
Messenger of Allah.

24. Muhammad ibn Ibrahim ibn Ahmad ibn Yunus al-Laythi said: Ahmad ibn Muhammad ibn
Sa`id al-Hamdani freed slave of the Hashimites said: al-Harith ibn Abu Usamah reported to us
in reading, on the authority of al-Mada’ini, on the authority of all three `Uwanah ibn al-Hakm;
`Abd Allah ibn al-`Abbas ibn Sahl al-Sa`idi and Abu Bakr al-Khurasani freed slave of the
Hashimites, on the authority of al-Harith ibn Hasirah, on the authority of `Abd al-Rahman ibn
Jundab, on the authority of his father and others that
‫قاَ و‬
‫ل‬ ‫يِ ع ل حيِ لوباَيِّ حلعوه ل فو و‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ة‬ َ‫فا‬ ‫و‬ ‫و‬ ‫د‬ ‫ع‬ ‫ب‬ ِ‫ي‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ع‬ ‫ن‬ ‫ب‬ ‫ن‬ ‫س‬ ‫ح‬ ‫د‬ ‫ل‬ ‫ا‬ ‫وا‬ ‫ت‬ ‫أ ون الناَس أ و‬
‫ي‬ ‫ح‬ ‫و‬ ‫و‬ ‫د‬ ‫و‬ ‫ي‬ ‫و و‬ ‫د‬ ‫و‬ ‫و‬ ‫ت ت و ل‬
‫و‬
‫و‬
‫ن‬
‫م د‬ ‫م ح‬ ‫ل وو ع و ت‬ ‫ض ل‬ ‫ن فو د‬ ‫م د‬ ‫ص ح‬ ‫خ ت‬ ‫مرل وو و‬ ‫نأ د‬ ‫م د‬ ‫ضىَ ح‬ ‫ماَ قو و‬ ‫مد ل ل حل تهح ع وولىَ و‬ ‫ح د‬ ‫ال د و‬
‫و‬
‫ب ب حهح‬ ‫ج ل‬ ‫ست وود ح‬ ‫ه وو ن و د‬ ‫م ل‬ ‫م ب حهح ع ول ويِ دوناَ ن حعو و‬ ‫م ل‬ ‫مدا ل يِّ لت و د‬ ‫ح د‬ ‫عاَفحيِ وةل و‬ ‫ن و‬ ‫م د‬ ‫ل ح‬ ‫جل ت و‬ ‫مرل وو و‬ ‫أ د‬
‫ل وو قود د‬ ‫ماَ حفيِوهاَ إ حولىَ وزووا ل‬ ‫ل و‬ ‫ن الد دن دويِاَ ودالر ب ووللء وو فحت دن وةل وو ك ل د‬ ‫ه إح ت‬ ‫وان و ل‬ ‫ضْ و‬ ‫رح د‬
‫نبأ و‬
َ‫ن ل وونا‬ ‫كو و‬ ‫يِ ول يِّ و ل‬ ‫د‬ ‫و‬ ‫ك‬ ‫ح‬ ‫د‬ ِ‫عي‬
‫ح‬ ‫و‬
‫ح و‬‫د‬ ‫ل‬ َ‫با‬ َ‫نا‬
‫و‬ ‫د‬ ‫و‬
ِ‫ي‬ ‫ل‬ ‫إ‬
‫و ح‬ ‫م‬ ‫ت‬ ‫د‬ ‫و‬ ‫ق‬ ‫و‬ ‫ف‬ ‫ر‬‫حو‬ ‫ب‬ ‫و‬ ‫ت‬‫د‬ ‫ع‬ ‫و‬ ‫ن‬ َ‫ما‬ ‫و‬ ‫د‬ ‫و‬
ِ‫ي‬ ‫ك‬ َ‫ها‬
‫و‬ ‫د‬ ‫ن‬ ‫و‬ ‫ع‬ ‫ه‬
‫ل‬ ‫ت‬ ‫ل‬‫ال‬ َ‫نا‬
‫و‬ ‫وت‬
‫خاَلفوا‬ ‫قىَ وو و‬ ‫فونىَ وو ادرغ ولبوا حفيِ و‬
‫ماَ يِّ وب د و‬ ‫ماَ يِّ و د‬ ‫دوا حفيِ و‬ ‫ذارح وفاَدزهو ل‬ ‫ة ب وعدد و ادل حن د و‬ ‫ج ل‬ ‫ح ت‬ ‫ل‬
‫ت وو‬ ‫ماَ ح‬ ‫حويِاَ وو ال د و‬
‫م و‬ ‫م د‬ ‫ن ع ول حيِ ياَ ل ع حفيِ ال د و‬ ‫سدر وو ال دعوولن حيِ وةح إ ح ت‬ ‫ه حفيِ ال د‬ ‫الل ت و‬
‫و‬ ‫ل‬ ‫و‬
‫ن‬ ‫م ع وولىَ أ د‬ ‫ل وو إ حدنيِ أوباَيِّ حعلك ل د‬ ‫ج ل‬ ‫ت ب حأ و‬ ‫ماَ و‬ ‫قد ورل وو و‬ ‫ش بح و‬ ‫عاَ و‬ ‫ث و‬ ‫مب دعو ح‬ ‫ال د و‬
ِ.‫ك‬‫ت فووباَيِّ ولعوه ل ع وولىَ ذ ول ح و‬ ‫حاَورب د ل‬ ‫ن و‬ ‫م د‬ ‫حاَرحلبوا و‬ ‫ت وو ت ل و‬ ‫م ل‬ ‫ساَل و د‬ ‫ن و‬ ‫م د‬ ‫موا و‬ ‫ساَل ح ل‬ ‫تل و‬
The people came to al-Hasan ibn `Ali (AS) after the death of `Ali (AS) to pay allegiance
to him. So he (AS) said: All praise is for Allah over what He destined in matter, specified
in merit, generalized in affair and glorified in well-being, a praise with which He
completes over us His bounties and we require His pleasure. Verily, this world is an
abode of tribulation and mischief. Everything that is init has a decline. Allah has
informed us of that so that we may take a lesson. Therefore He preceded with a threat
to us so that there is no evidence for us after warning. So be ascetic in what is to perish
and desirous in what is to remain. Fear Allah in privacy and in open. Verily, `Ali (AS) in
life, death and the rising lived with a measure and died with the time. Verily, I shall
accept your allegiance on that you will make peace with whom I make peace with and
fight with whom I fight with.Thus, they all paid allegiance to him on that basis.

Muhammad ibn `Ali ibn al-Husayn, the Compiler of this book says: The ajal is the death of a
human and the time of his death. And the ajal of his living is the time of his living. That is the
meaning of the word of Allah, the Mighty and High: So when their (appointed) time comes
they shall not delay it even an hour, nor shall they go before.
If a human dies a natural death on his bed or is killed then verily the ajal of his death is the
time of his death. It is possible that if a murdered person was not killed, he would have died in
that instance anyway. It is also possible that if he was not killed then he would have lived on.
The knowledge of that is unseen for us. Allah, the Mighty and High, has said; Say: Had you
remained in your houses, those for whom slaughter was ordained would certainly have
gone forth to the places where they would be slain. He has also said: Say: Flight shall
not do you any good if you fly from death or slaughter.
If a group of people are killed at the same time, it is possible to say that all of them died at
their time and eve if they wee not killed they would have died in that instance. For, it is

95
possible that a disease would have occurred in all of them and would have killed them all in
that instance. It is not possible to say that they all died without the time of their death.
As a whole, the ajal of a person is the time of his death that Allah, the Mighty and High, knows
that he will die in that hour or will be killed. The word of al-Hasan (AS) concerning his father
(AS) that “he lived with a measure and died with the time? Is a confirmation of what we have
said about this matter. Allah is the Granter of Direction to the correctness with His Favor.

25. `Abd Allah ibn Muhammad ibn `Abd al-Wahhab al-Sijzi said in Naysabur that Abu Nasr
Mansur ibn `Abd Allah ibn Ibrahim al-Isbahani reported to us that `Ali ibn `Abd Allah said: al-
Hasan ibn Ahmad al-Harrani said; Yahya ibn `Abd Allah ibn al-Dahhak said, on the authority of
al-Awza`I, on the authority of Yahya ibn Abu Kathir that

‫و‬
‫ئ‬
‫مرح ل‬ ‫س كل د‬
‫لا د‬ ‫حور ل‬
‫ل و‬ ‫س و‬
‫ك وقاَ و‬ ‫ن ع أ ول ن و د‬
‫حلر ل‬ ‫مؤ د ح‬
‫محنيِ و‬ ‫ل حل و ح‬
‫ميِرح ال د ل‬ ‫َ حقيِ و‬:‫ل‬ ‫وقاَ و‬
‫و‬
‫جل ل ل‬
ِ.‫ه‬ ‫أ و‬
The Commander of the Faithful (AS) was asked: “Shall we not guard you?”
He (AS) said: “The guardian of every man is his death.”

26. `Abd Allah ibn Muhammad ibn `Abd al-Wahhab said: Mansur ibn `Abd Allah said: `Ali ibn
`Abd Allah said: Muhammad ibn Ja`far said: Ishaq ibn Ibrahim said: Sharik said, on the
authority of Abu Ishaq, on the authority of Sa`id ibn Wahab that

‫حد ل‬‫ل ووا ح‬ ‫ن يِّ ون دظ للر ك ل د‬ ‫فاَ ل‬ ‫ن ل ويِ دلل وو ال ت‬

‫ص ت‬ ‫فيِ و‬ ‫ص د‬ ‫س بح ح‬ ‫ل‬ ‫ن قويِ د‬ ‫ح‬ ‫سحعيِد ح ب د‬‫معو و‬ ‫ك لتناَ و‬
‫و‬
‫ن ع فون ووزل دوناَ ع وولىَ فحوناَئ حهح‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِلر ال د ل‬ ‫جاَوء أ ح‬ ‫حتتىَ و‬ ‫حب حهح و‬ ‫صاَ ح‬ ‫ماَ إ حولىَ و‬ ‫من دهل و‬
‫ح‬
‫ل ل وه سحعيِد بن قويِس أ و فيِ هوذه الساَع وة يِّاَ أ وميِر ال دمؤ دمحنيِن أ و‬ ‫فو و‬
‫ل ح و‬ ‫ح و ح و‬ ‫ت‬ ‫ح ح‬ ‫قاَ و ل و ل د ل د ل ح‬
‫ف إنه ل ويِس م و‬ ‫يِلء أ و و‬ ‫ل وو أ ويت و‬
‫حد ل إ حتل وو‬ ‫نأ و‬ ‫خاَ ل ح ت ل د و ح د‬ ‫ش د‬ ‫شديِئاَ ل وقاَ و‬ ‫ت و‬ ‫ف و‬ ‫خ د‬ ‫ماَ ح‬ ‫و‬
‫و‬ ‫و‬ ‫و‬
َ‫ة أود يِّ وت وورتدى‬ ‫ضتر ب حهح وداب ت ل‬ ‫قعو حفيِ ب حئ درل أود ت و ل‬ ‫ن يِّ و و‬‫ن ب حهح أ د‬ ‫مووك ت دول ح‬ ‫ن ل‬ ‫مل و و‬
‫كاَ ح‬ ‫ه و‬ ‫معو ل‬ ‫و‬
ِ.‫ه‬ ‫ت‬ ‫د‬ ‫و‬
‫قد ولر فوإ حوذا أوتىَ ال و‬ ‫د‬
‫ه وو ب ويِ دن و ل‬ ‫وا ب ويِ دن و ل‬
‫خل د‬ ‫قد ولر و‬ ‫ه ال و‬ ‫حتتىَ يِّ وأت حيِ و ل‬ ‫ل و‬ ‫جب و ل‬‫ن و‬ ‫م د‬ ‫ح‬
One night in the Battle of Siffin, we were with Sa`id ibn Qays. The two army rows were
standing opposite each other until the Commander of the Faithful (AS) came. We came
down to his ground. Sa`id ibn Qays asked him: “O Commander of the Faithful! Do you
not fear anything at this point?” He (AS) replied, And what should I fear? There is no
anyone except that with him are two angels assigned to him so that he does not fall into
a well or an animal does not hit him or he may not fall from a mountain until the decree
comes for him. When that which is decreed comes, they vacate from between him and
the decreed.

27. Abu Nasr Mansur Muhammad ibn Ahmad ibn Ibrahim ibn Tamim al-Sarkhasi said in
Sarkhas that Abu Lubayd Muhammad ibn Idris al-Shami said: Ibrahim ibn Sa`id al-Jawhari
said: Abu Damrah Anas ibn `Ayad said, on the authority of Abu Hazim, on the authority of `Amr
ibn Shu`ayb, on the authority of his father, on the authority of his grandfather that
‫خيِ درحهح وو‬ ‫ن حباَل د و‬
‫قد ورح و‬ ‫م‬ ‫د‬ ‫ؤ‬ ِّ‫ي‬ َ‫تى‬ ‫ح‬ ‫م‬ ‫ل‬ ‫ك‬ ‫د‬ ‫ح‬ ‫ل الل ته ص ول يِّؤ لمن أ و‬ ‫سو ل‬ ‫وقاَ و‬
‫و‬ ‫ح‬ ‫ل‬ ‫ت‬ ‫و‬ ‫د‬ ‫ل‬ ‫و‬ ‫و ح ل‬ ‫ح‬ ‫ل ور ل‬
ِ.‫ه‬ ‫حل دوحهح وو ل‬
‫مدر ح‬ ‫شدرهح وو ل‬‫و‬
96
‫‪The Messenger of Allah (SA) said: “None of you believe unless he also believes in the‬‬
‫”‪Divine Decree, its good, its evil, its sweetness, and its bitterness.‬‬

‫‪28. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn al-Hasan‬‬
‫‪al-Ta’i said: Abu Sa`id Sahl ibn Ziyad al-Adami al-Razi said, on the authority of `Ali ibn Ja`far‬‬
‫‪al-Kufi that I heard My Master `Ali ibn Muhammad that Abu Ja`far ibn `Ali related to me, on the‬‬
‫‪authority of his father al-Rida `Ali ibn Musa on the authority of his father Musa ibn Ja`far, on‬‬
‫‪the authority his father Ja`far ibn Muhammad, on the authority of his father Muhammad ibn‬‬
‫‪`Ali, on the authority of his father `Ali ibn al-Husayn, on the authority of his father al-Husayn‬‬
‫‪ibn `Ali (AS); and Muhammad ibn `Umar al-Hafiz al-Baghdadi said: Abu al-Qasim Ishaq ibn‬‬
‫‪Ja`far al-`Alawi related to me that Abu Ja`far ibn Muhammad ibn `Ali related to me, on the‬‬
‫‪authority of Sulayman ibn Muhammad al-Qarashi, on the authority of Isma`il ibn Abu Ziyad al-‬‬
‫‪Sakuni, on the authority of Ja`far ibn Muhammad, on the authority of his father Ziyad al-‬‬
‫‪Sakuni, on the authority of Ja`far ibn Muhammad, on the authority of his father Muhammad ibn‬‬
‫‪`Ali, on the authority of his father, on the authority of his grandfather, on the authority of `Ali‬‬
‫‪(AS); the word is for `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq that‬‬
‫خب حدروناَ‬ ‫ل أو د‬ ‫قاَ و‬ ‫ن ع فو و‬ ‫و‬ ‫نيِ‬ ‫ح‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬ ‫م‬
‫ل‬ ‫د‬ ‫ل‬ ‫ا‬ ‫ح‬ ‫ر‬ ‫ميِ‬ ‫ح‬
‫ل من أ وهدل ال دعحراق ع وولىَ أ و‬
‫ح‬ ‫و‬ ‫ح‬ ‫ج ل ح د‬ ‫ل ور ل‬ ‫خ و‬ ‫دو و‬
‫و‬ ‫و‬
‫ل لو ل‬
‫ه‬ ‫قاَ و‬ ‫ن الل تهح وو قود ورل فو و‬ ‫م و‬ ‫ضاَلء ح‬ ‫ق و‬ ‫شاَم ح أ ب ح و‬ ‫ل ال ت‬ ‫جوناَ إ حولىَ أهد ح‬ ‫خلرو ح‬ ‫ن ل‬ ‫عو د‬
‫و‬ ‫و‬
‫ة وو ول هوب وط دت ل د‬
‫م‬ ‫م ت ول دعو ل‬ ‫ماَ ع ول وودت ل د‬ ‫خ فووو الل تهح و‬ ‫شيِ د ل‬ ‫ل ويِّاَ و‬ ‫ج د‬ ‫نعأ و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِلر ال د ل‬ ‫أ ح‬
‫عن دد و الل تهح‬ ‫خ ح‬ ‫شيِ د ل‬ ‫ل ال ت‬ ‫قاَ و‬ ‫ن الل تهح وو قود ورل فو و‬ ‫م و‬ ‫ضاَلء ح‬ ‫ق و‬ ‫ن وواد ل إ حتل ب ح و‬ ‫ب وط د و‬
‫و‬ ‫و‬
‫ك ت وظ ل د‬
‫ن‬ ‫خ ل وعول ت و‬ ‫شيِ د ل‬ ‫مهدلل ويِّاَ و‬ ‫ل و‬ ‫قاَ و‬ ‫ن فو و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِور ال د ل‬ ‫ب ع ووناَحئيِ ويِّاَ أ ح‬ ‫س ل‬ ‫حت و ح‬ ‫أ د‬
‫ب‬‫قاَ ل‬ ‫ب وو ال دعح و‬ ‫وا ل‬ ‫ل الث ت و‬ ‫ك ل وب وط و و‬ ‫ن ك وذ ول ح و‬ ‫كاَ و‬ ‫درا ل ولحزماَ ل ل وود و‬ ‫حدتماَ ل وو قو و‬ ‫ضاَلء و‬ ‫قو و‬
‫و ادل و‬
‫م‬‫عيِد ح وو ال دووع دد ح وو ل و د‬ ‫معدونىَ ال دوو ح‬ ‫ط و‬ ‫ق و‬ ‫س و‬ ‫جلر وو ل و و‬ ‫يِ وو التز د‬ ‫ل‬ ‫د‬ ‫ه‬ ‫ت‬ ‫ن‬ ‫ال‬ ‫و‬
‫ل و‬ ‫ر‬ ‫م‬
‫د‬ ‫و‬
‫ن‬‫س ل‬ ‫ح ح‬ ‫م د‬ ‫د‬
‫ن ال ل‬ ‫و‬
‫مد وة ل وو لكاَ و‬ ‫و‬ ‫ح ح‬ ‫م د‬ ‫ن و‬ ‫س‬
‫ح ح‬ ‫م د‬ ‫ة وو ل ل ح ل‬ ‫و‬ ‫م ل‬ ‫سيِلء لئ ح و‬ ‫و‬ ‫م ح‬ ‫ن ع ولىَ ل‬ ‫و‬ ‫ل‬
‫يِّ وك د‬
‫و‬ ‫ل‬ ‫و‬
‫ن‬‫م و‬ ‫ن ح‬ ‫ساَ ح‬ ‫ح و‬ ‫ب أودولىَ حباَدل ح د‬ ‫مذ دن ح ل‬ ‫ب و و ال د ل‬ ‫مذ دن ح ح‬ ‫ن ال د ل‬ ‫م و‬ ‫مةح ح‬ ‫أودولىَ حباَلتلئ ح و‬
‫و‬
‫ن وو قود ورحيِّ تةح‬ ‫م ح‬ ‫ح و‬ ‫ماَحء التر د‬ ‫ص و‬ ‫خ و‬ ‫ن وو ل‬ ‫ة ع وب ود وةح ادلودوثاَ ح‬ ‫قاَل و ل‬ ‫م و‬ ‫ك و‬ ‫ن ت حل د و‬ ‫سل ح‬ ‫ح ح‬ ‫م د‬ ‫ال د ل‬
‫خحيِيِرا ل وو‬ ‫ف تو د‬ ‫ل ك ول ت و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت و‬ ‫خ إح ت‬ ‫شيِ د ل‬ ‫سوهاَ ويِّاَ و‬ ‫جو ح‬ ‫م ل‬ ‫مةح وو و‬ ‫هوذ حهح ادل ت‬
‫نهىَ تحذيِّرا ل و أ و‬
‫م‬‫مغدللوباَ ل وو ل و د‬ ‫ص و‬ ‫و‬ ‫د‬ ‫ع‬ ‫ل‬ ‫يِّ‬ ‫م‬ ‫د‬ ‫و‬ ‫ل‬ ‫و‬ ‫و‬ ‫ل‬ ‫ا‬ ‫ثيِر‬ ‫ح‬ ‫و‬ ‫ك‬ ‫ل‬‫ح‬ ‫ليِ‬
‫ح‬ ‫و‬ ‫ق‬ ‫د‬ ‫ل‬ ‫ا‬ ‫لىَ‬ ‫و‬ ‫و‬ ‫ع‬ ‫طىَ‬ ‫و‬ ‫د‬ ‫ع‬ ‫و‬ ‫و د ح‬ ‫وو‬
‫ض وو ماَ ب ويِ دن ولهماَ باَط حلل‬ ‫و‬
‫ت وو ادلدر و‬ ‫وا ح‬ ‫م و‬ ‫س و‬ ‫ق ال ت‬ ‫خل ح‬
‫م يِّ و د ل‬ ‫رهاَ ل وو ل و د‬ ‫مك د ح‬ ‫يِّ لط وعد ل‬
‫ل فون وهو و‬
‫ض‬ ‫ن التناَرح وقاَ و‬ ‫م و‬ ‫فلروا ح‬ ‫ن كو و‬ ‫ل ل حل تذ حيِّ و‬ ‫فلروا فووويِّ د ل‬ ‫ن كو و‬ ‫ن ال تذ حيِّ و‬ ‫ك ظو د‬ ‫ذل ح و‬
‫ل‪ْ-‬‬ ‫قو ل‬ ‫خ وو هلوو يِّ و ل‬ ‫شيِ د ل‬ ‫ال ت‬
‫ن‬ ‫م‬ ‫ح‬ ‫ر‬ ‫ال‬ ‫ن‬ ‫م‬ ‫ة‬ ‫جاَ‬ ‫ن‬ ‫ال‬ ‫م‬ ‫و‬ ‫يِّ‬ ‫جو‬ ‫ر‬ ‫ن‬ ‫ذي‬ ‫م ال ت‬ ‫ماَ‬ ‫ل‬ ‫تاد‬ ‫ن‬‫أو‬
‫ح‬ ‫و‬ ‫د‬ ‫ت‬ ‫و‬ ‫ح‬ ‫ح‬ ‫و‬ ‫ت‬ ‫و‬ ‫د‬ ‫و‬ ‫ل‬ ‫د‬ ‫و‬ ‫ح‬ ‫ل‬ ‫و‬ ‫ح‬ ‫و‬ ‫د‬
‫فوراناَ ل‬ ‫غل د‬ ‫طاَع وت حهح‬ ‫بح و‬
‫ك ورب د و‬ ‫جوزا و‬ ‫ماَ و‬ ‫و‬
‫ك ع وتناَ حفيِهح‬ ‫و‬ ‫ن‬ ‫كاَ و‬ ‫ن د حيِّن حوناَ و‬ ‫م د‬ ‫ت ح‬ ‫ح و‬ ‫ضْ د‬ ‫أود و‬
‫ساَناَ ل‬ ‫ح و‬ ‫إح د‬ ‫مل دت وحبساَ ل‬ ‫ل‬
‫سقاَ ل وو‬ ‫ت وراك حب ووهاَ فح د‬ ‫قود د ك لن د ل‬ ‫ل‬‫معدذ حورة ل حفيِ فحعد ح‬ ‫س و‬ ‫فول ويِ د و‬
‫‪97‬‬
 ‫صويِاَناَ ل‬ ‫ع د‬ ‫ح‬ ‫شةل‬ ‫وفاَ ح‬
‫ح و‬
‫ل‬
‫ت حإذا ويِّاَ قوودم ح‬ ‫حفيِوهاَ ع وب ود د ل‬ ‫و‬
‫هيِهح أودقوعو ل‬
‫ه‬ ‫ول ول وو ول وقاَئ حلل وناَ ح‬
‫طاَناَ ل‬ ‫شيِ د و‬ ‫و‬
‫و‬
‫ه ظ لدلماَ ل وو‬ ‫يِ ل و ل‬
‫ل ال دوول ح د‬ ‫قوت د و‬ ‫شاَوء‬‫ب وو ول و‬ ‫ح ت‬ ‫وو ول أ و‬
‫ع لد دوواناَ ل‬ ‫سوقو وو ول‬ ‫ف ل‬ ‫ال د ل‬
‫و‬ ‫أ وتنىَ يِّ ل ح‬
‫ك الل ت ل‬
‫ه‬ ‫ن وذا و‬ ‫ش أع دل و و‬ ‫د‬
‫لذو العودر ح‬ ‫ت‬‫ح د‬ ‫ص ت‬ ‫ب وو قود د و‬ ‫ح د‬
‫إ حع دولناَ ل‬ ‫ه‬
‫مت ل ل‬
‫ع وزحيِّ و‬
An Iraqi man entered the presence of the Commander of the Faithful (AS) and asked:
“Tell us about our attack on the Syrians. Is it part of Allah’s Destiny and Divine
Decree?”
The Commander of the Faithful (AS) replied to him,
“By all means, O Shaykh! By Allah, all of you have not gone up a hill or gone down to
the depth of a valley except with the destiny from Allah and the decree.”
The old man asked, “Will my trouble be accounted for before Allah, O Commander of
the Faithful?”
He (AS) answered,
Slowly, O Shaykh! Perhaps you think predestination is irrevocable, and the decree is
inseparable. If that were so, then the reward, the punishment, the commandment, the
prohibition, and the reprimand would all be annulled. The meaning of threatening and
promise would disintegrate. There would be no blame for the evil-doer, and no praise
for the good-doer. In fact, the good-doer would be worthier of blame than the sinner,
and the sinner would be worthier of praise than the good-doer. This is the claim of the
idol worshippers, the opponents of the Most Compassionate, the free-willers of this
Ummah, and its Zoroastrians.
O Shaykh! Verily, Allah, the Mighty and High, has obliged with choice, forbidden with
warning, granted plenty for little, does not consider the one who was coerced to be a
sinner, does not require the subjected to obey, and has not created the heaves and the
earth and that which is between them without a purpose. This is the assumption of the
unbelievers. Woe to those who disbelieve in Hell.
The old man rose and composed:
You are the Imam in whose obedience we all hope,
To receive forgiveness from the Most Compassionate on the Day of Salvation;
You have made clear what was dubious to us from our religion.
May your Lord reward you with beneficence on your behalf!
Hence, there is no excuse for committing indecency,
Which I perpetrated with un-justice and disobedience,
No, no, I do not claim that the forbidder has dropped him
In it, because then I would be serving the Satan, O people,
Nor does He like or will the un-justice; nor
Killing the Guardian with oppression and enmity.
How can He like, while His will is correct.
The Possessor of the Empyrean that is Allah has declared this is a clear declaration.

The Compiler of this book says: Muhammad ibn `Umar al-Hafiz has only mentioned the first
two couplets of this poetry at the end of this tradition.
98
This tradition is also said by Abu al-Husayn Muhammad ibn Ibrahim ibn Ishaq al-Farisi al-
`Aza’imi that Abu Sa`id Ahmad ibn Muhammad ibn Rumayh al-Nisawi said in Jurjan that `Abd
al-`Aziz ibn Ishaq ibn Ja`far said in Baghdad that `Abd al-Wahhab ibn `Isa al-Marwazi related
to me that al-Hasan ibn `Ali ibn Muhammad al-Balawi said: Muhammad ibn `Abd Allah ibn
Nujayh said, on the authority of his father, on the authority of Ja`far ibn Muhammad, on the
authority of his father, on the authority of his grandfather (AS)
Also this tradition has been said by Ahmad ibn al-Hasan al-Qittan that al-Hasan ibn `ali al-
Sukkari said; Muhammad ibn Zakariyya al-Jawhari said: al-`Abbas ibn Bakkar al-Dabbi said:
Abu Bakr al-Hudhayli said, on the authority of `Ikrimah, on the authority of Ibn `Abbas that
‫و‬ ‫د‬ ‫ف أو‬
‫ن‬
‫د‬ ‫م‬
‫ت‬ ‫م‬
‫ح‬ ‫خ‬‫ل‬ ‫د‬ ِ‫ي‬ ‫ش‬ ‫و‬ ‫ح‬ ‫ه‬‫د‬ ِ‫ي‬ ‫ل‬ ‫إ‬
‫و و ح‬ ‫م‬
‫و‬ ‫و‬
َ‫قا‬ ‫ن‬ ِ‫في‬ ‫د‬ ‫ص‬
‫ح‬ ‫ن‬‫د‬ ‫م‬
‫ح‬ ‫ع‬ ‫ن‬
‫و‬ ِ‫ني‬ ‫ح‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬ ‫م‬
‫ل‬ ‫ل‬ ‫ا‬ ‫ر‬‫ل‬ ِ‫مي‬
‫ح‬ ‫صور و‬ ‫ماَ ان د و‬ ‫لو ت‬
‫د‬ ‫ل يِّاَ أ و‬
َ‫سيِرحونا‬ ‫م ح‬ ‫ن و‬ ‫د‬ ‫و‬ ‫ع‬ َ‫نا‬‫و‬ ‫ر‬
‫د‬ ‫ح‬ ‫ب‬ ‫خ‬
‫د‬ ‫أ‬ ‫ن‬
‫و‬ ِ‫ني‬
‫ح‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬ ‫م‬
‫ل‬ ‫ل‬ ‫ا‬ ‫ر‬
‫و‬ ِ‫مي‬
‫ح‬ ‫قاَ و و‬ ‫ة فو و‬ ‫واقحعو و‬ ‫ه ال د و‬ ‫معو ل‬ ‫شهحد و و‬ ‫و‬
‫و‬ ‫ذا أ و ب ح و‬
‫والء إ حتل أن ت ل‬
‫ه‬ ‫س و‬ ‫ه و‬ ‫مث دل و ل‬ ‫ث ح‬ ‫حد حيِّ و‬ ‫ن الل تهح وو قود ورل وو ذ وك وور ال د و‬ ‫م و‬ ‫ضاَلء ح‬ ‫ق و‬ ‫هو و‬
‫ضاَلء وو ال د و‬ ‫ماَ ال د و‬ ‫و‬
‫قد ولر‬ ‫ق و‬ ‫ن فو و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِور ال د ل‬ ‫خ ويِّاَ أ ح‬ ‫شيِ د ل‬ ‫ل ال ت‬ ‫قاَ و‬ ‫وزاد و حفيِهح فو و‬
‫قاَ و‬
‫ل‬ ‫ماَ فو و‬ ‫ة إ حتل ب حهح و‬ ‫ماَ هوب وط دوناَ وواد حيِّاَ ل وو ول ع ول وودوناَ ت ول دعو ل‬ ‫ساَوقاَوناَ وو و‬ ‫ن و‬ ‫ذا ح‬ ‫الل ت و‬
‫م ت وول هوذ حهح ادليِّ و و‬ ‫و‬ ‫و‬
‫ْ وو‬-‫ة‬ ‫م ثل ت‬ ‫حك د ل‬ ‫ن الل تهح وو ال د ل‬ ‫م و‬ ‫ملر ح‬ ‫ن ع ادل د‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ميِلر ال د ل‬ ‫أ ح‬
‫و و‬ ‫ك أو ت‬
‫مور ورب د و‬
‫ك‬ ‫حساَناَ ل أيد أ و‬ ‫ن إح د‬ ‫ح‬ ‫د‬ ِّ‫ي‬ ‫و‬ ‫د‬ ‫ح‬ ‫ل‬ ‫لوا‬ ‫دوا إ حتل إ حتيِّاَه ل وو حباَ د‬ ‫ل‬ ‫ل‬ ‫ب‬ ‫د‬ ‫ع‬‫و‬ ‫ت‬ ‫ل‬ ‫وقضىَ ورب د و‬
ِ.َ‫ساَنلا‬ ‫ح و‬ ‫ن إح د‬ ‫د‬ ِّ‫ي‬
‫و‬ ‫د‬ ‫ح‬ ‫ل‬ ‫وا‬ ‫و‬ ‫دوا إ حتل إ حتيِّاَه ل وو حباَل د‬ ‫ل‬ ‫ل‬ ‫ب‬‫د‬ ‫ع‬‫و‬ ‫ت‬ ‫ل‬ ‫أو ت‬
‫ح‬
When the Commander of the Faithful (AS) moved on from the Battle of Siffin, an old
man stood up before him who had witnessed the incident with him and said:
“O Commander of the Faithful! Tell us about this journey of ours. Is it part of Allah’s
Destiny, and His Divine Decree?”
He has mentioned the tradition similar to this, except that he has added in it: The old man
said:
“O Commander of the Faithful! What are the predestination ad the Divine Decree that
are contracted with us, and we have not gone down in a valley or gone up a hill except
with these two?”
The Commander of the Faithful (AS) replied, “The command and the judgment are from
Allah, then he read this verse: And your Lord has destined that you shall not sere (any)
but Him, and goodness to your parents, i.e. the command of your Lord is that you do
not serve any but Him and do good to your parents.”

29. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq said: Muhammad ibn Abu `Abd Allah
al-Kufi said: Musa ibn `Imran al-Nakha`I said, on the authority of his paternal uncle al-Husayn
ibn Yazid al-Nawfali, on the authority of `Ali ibn Salim that

‫قد ورح‬ ‫ن ال د و‬
‫م و‬
‫و‬
‫ن الدروقىَ أ ت ود دفوعل ح‬ ‫و‬ ‫ع‬ ‫ه‬
‫ل‬ ‫ل‬ ‫ت‬‫سأ ول د‬
‫و‬ ‫و‬
َ:‫ل‬ َ‫قا‬‫و‬ ‫ع‬ ‫ح‬ ‫ه‬‫ن أ وحبيِ ع وب دد ح الل ت‬ ‫عو د‬
‫ح‬
‫س هوذ حهح‬ ‫جو ل‬ ‫م ل‬ ‫ة و‬ ‫قد ورحيِّ ت و‬‫ن ال د و‬ ‫ل ع إح ت‬ ‫قد ورح وو وقاَ و‬ ‫ن ال د و‬‫و‬ ‫م‬
‫يِ ح‬ ‫و‬ ‫ل هح‬ ‫شديِئاَ ل فو و‬
‫قاَ و‬ ‫و‬
‫و‬ ‫و‬ ‫ادل لمة و هلم ال تذيِّ و‬
‫ن‬
‫م د‬ ‫جوه ل ح‬‫خور ل‬ ‫ه ب حعود دل حهح فوأ د‬ ‫فوا الل ت و‬ ‫ص ل‬ ‫ن يِّ و ح‬ ‫ن أورالدوا أ د‬ ‫ح و‬ ‫ت ح و ل‬
َ‫على‬ ‫ن حفيِ التناَرح و‬ ‫حلبو و‬ ‫س و‬ ‫م يِّ ل د‬ ‫ْ يِّ وود و‬-‫ة‬ ‫ت هوذ حهح ادليِّ و ل‬ ‫م ن ووزل و د‬ ‫طاَن حهح وو حفيِهح د‬‫سل د و‬ ‫ل‬
ِ. ‫قد ورل‬
‫قناَه ل ب ح و‬ ‫خل و د‬ ‫يِلء و‬ ‫ش د‬ ‫ل و‬ ‫ِ إ حتناَ ك ل ت‬.‫قور‬ ‫س و‬ ‫س و‬ ‫م ت‬ ‫م لذولقوا و‬ ‫جوه حهح د‬ ‫ول ل‬
99
I asked Abu `Abd Allah (AS) whether charms, if they remove anything from the decreed.
He (AS) replied, “It is from the decreed. He (AS) then added, Verily, the Free-willers are
the Zorastrians of this Ummah, and they are the ones that intended to attribute Allah
with justice, but took Him out of His Rule. This verse has been revealed for them: On
the day when they shall be dragged upon their faces into the fire; taste the touch of
hell. Surely We have created everything according to a measure.

30. Abu al-Husayn Muhammad ibn Ibrahim ibn Ishaq al-Farisi al-`Aza’imi said:
Abu Sa`id Ahmad ibn Muhammad ibn Rumayh al-Nisawi related to me that `Abd al-`Aziz ibn
Yahya al-Tamimi in Basra and Ahmad ibn Ibrahim ibn Mu`alla ibn Asad al-`Ammi both said:
Muhammad ibn Zakariyya al-Ghalabi said: Ahmad ibn `Isa ibn Zayd said: `Abd Allah ibn Musa
ibn `Abd Allah ibn Hasan said, on the authority of his father, on the authority of his forefathers
that
‫ل حدث وناَ ع وبد الل ته بن موسىَ بن ع وبد الل ته بن حسن ع و و‬
‫ن أحبيِهح‬‫د‬ ‫ح د ح وو و ل‬ ‫د ح د ح‬ ‫ح د ل ل و‬ ‫د ل‬ ‫وقاَ و و ت و‬
‫ن‬‫ل عو د‬ ‫سئ ح و‬ ‫ه ل‬ ‫ب ع أن ت ل‬ ‫طاَل ح ل‬‫يِ ب دن أ وحبيِ و‬ ‫ن ال د و‬
‫ن ع ول ح د ح‬ ‫ن بد ح‬ ‫س ح‬ ‫ح و‬ ‫ن آوباَئ حهح ع و ح‬ ‫عو د‬
‫ل ع وتز وو‬ ‫قو ل‬ ‫ل يِّ و ل‬‫قاَ و‬ ‫قد ورل فو و‬ ‫قناَه ل ب ح و‬‫خل و د‬
‫يِلء و‬‫ش د‬ ‫ل و‬ ‫ْ إ حتناَ ك ل ت‬-‫ل‬ ‫ل الل تهح ع وتز وو و‬
‫ج ت‬ ‫قوود ح‬
ِ. ‫م‬ ‫ه‬ ‫ل‬ َ‫ما‬ ‫ع‬‫قد ر أ و‬ ‫و‬ ‫خل و د‬ ‫ل و‬ ‫ل إ حتناَ ك ل ت‬‫ج ت‬
‫ح‬
‫و ح د‬ ‫د‬ ‫ل التناَرح ب ح و د ح‬
‫قوناَه ل حلهد ح‬ ‫يِلء و‬ ‫ش د‬ ‫و‬
Al-Hasan ibn `Ali ibn Abu Talib (AS) was asked about the Word of Allah, the Mighty and
High: Surely We have created everything according to a measure.
He (AS) replied, “Verily, the Mighty and High, has said: We have created everything
according to a measure for the dwellers of hell according to their deeds.”

31. My father (RA) said: `Ali ibn al-Hasan al-Kufi said, on the authority of his father al-Hasan
ibn `Ali ibn `Abd Allah al-Kufi, on the authority of his grandfather `Abd Allah ibn al-Mughayrah,
on the authority of Isma`il ibn Muslim that

‫خل د و‬‫صولةح و‬ ‫و‬ ‫ل بن مسل حم أ و‬

‫ف‬ ‫ن ال ت‬
‫ح‬ ‫و‬ ‫ع‬ ‫ع‬ ‫ل‬ ‫ق‬ ‫ح‬ ‫د‬َ‫صا‬
‫ت‬ ‫ال‬ ‫ل‬ ‫ح‬ ‫ئ‬‫س‬‫ل‬ ‫ه‬
‫ل‬ ‫ت‬ ‫ن‬ ‫عيِ و د ح ل د ل‬ ‫ماَ ح‬
‫س و‬‫ن إح د‬ ‫عو د‬
ِ.‫ه‬ ‫خل د و‬
‫ف ل‬ ‫صتل و‬
‫هاَ و‬ ‫صولةل و‬ ‫ل و‬ ‫ل فول ديِ لعحد د ك ل ت‬ ‫ل وقاَ و‬ ‫ج ت‬ ‫قد ورح الل تهح ع وتز وو و‬
‫ب بح و‬‫ن يِّ لك وذ د ل‬‫م د‬
‫و‬
Al-Sadiq (AS) was asked about the prayer behind one who denies the decree of Allah,
the Mighty and High. He (AS) said: “Then he should repeat all the prayers he has
prayed behind him,”

32. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn al-Husayn al-Sa`dabadi said:
Ahmad ibn Abu `Abd Allah al-Barqi said, on the authority of his father, on the authority of
Muhammad ibn Sinan, on the authority of Ziyad ibn al-Mundhar, on the authority of Sa`d ibn
Tarif, on the authority of al-Asbagh ibn Nubatah that
‫و‬ ‫وقاَ و و‬
‫سدر الل تهح وو‬ ‫ن ح‬ ‫م د‬ ‫سبر ح‬ ‫قد وور ح‬‫ن ال د و‬
‫قد ورح أول إ ح ت‬ ‫ن ع حفيِ ال د و‬ ‫مؤ د ح‬
‫محنيِ و‬ ‫ميِلر ال د ل‬ ‫لأ ح‬
‫ب الل تهح‬ ‫جاَ ح‬ ‫مدرلفوع ل حفيِ ح‬
‫ح و‬ ‫حدرزح الل تهح و‬ ‫ن ح‬ ‫م د‬ ‫حدرلز ح‬ ‫ست درح الل تهح وو ح‬ ‫ن ح‬ ‫م د‬ ‫ست دلر ح‬
‫ح‬
‫عل دم ح الل تهح‬ ‫ساَب حقل حفيِ ح‬ ‫خاَت وم ح الل تهح و‬ ‫م بح و‬ ‫خلتو ل‬‫م د‬ ‫ق الل تهح و‬ ‫ن و د‬
‫خل ح‬ ‫مط دوحيب ع و د‬ ‫و‬
‫مب دلغوو‬‫م وو و‬ ‫ه فوودقو و‬
‫شوهاَودات حهح د‬ ‫مهح وو ورفوعو ل‬ ‫د‬
‫عل ح‬ ‫ن ح‬ ‫د‬
‫ه العحوباَد و ع و د‬ ‫ت‬
‫ضْعو الل ل‬ ‫وو و‬
100
 ‫قةح الترتباَن حيِ تةح وو ول ب ح ل‬ ‫و‬
‫دان حيِ تةح وو‬ ‫م و‬ ‫ص و‬ ‫قد دورةح ال ت‬ ‫قيِ و‬ ‫ح ح‬ ‫ه بح و‬ ‫م ول يِّ ووناَللون و ل‬ ‫م حلن تهل د‬ ‫قول حهح د‬ ‫عل ل‬
‫ص ل حل تهح‬ ‫و‬
‫خاَل ح ل‬ ‫خلر و‬ ‫حلر وزا ح‬ ‫ه بو د‬ ‫دان حيِ تةح حلن ت ل‬ ‫ح و‬ ‫مةح الدنووران حيِ تةح وو ول ب حعحتزةح ال دوو د‬ ‫ول ب حعوظ و و‬
‫د‬ ‫قه ماَ ب ويِ دن السماَحء و ادل و‬
‫ق وو‬ ‫ح‬ ‫ح‬ ‫ر‬ ‫ش‬‫د‬ ‫م‬
‫و‬ ‫ل‬ ‫ا‬ ‫ن‬
‫و‬ ‫د‬ ِ‫ي‬‫و‬ ‫ب‬ َ‫ما‬‫و‬ ‫ه‬
‫ل‬ ْ‫ض‬
‫ل‬ ‫ر‬
‫د‬ ‫و‬ ‫ع‬ ‫ض‬
‫ح‬ ‫ر‬‫د‬ ‫و‬ ‫ت و‬ ‫و‬ ‫م ل ل و‬ ‫ت ووعاَولىَ ع ل د‬
‫ال دمغدرب أ و‬
‫مترة ل‬ ‫ن يِّ وعدللو و‬ ‫حيِوتاَ ح‬ ‫ت و و ال د ح‬ ‫حتيِاَ ح‬ ‫س ك وحثيِلر ال د و‬ ‫ح‬ ‫م‬
‫ح‬ ‫دا‬ ‫ت‬ ‫ال‬ ‫ل‬
‫ح‬ ‫د‬ ِ‫ي‬ ‫كاَلل ت‬
‫و‬ ‫ل‬ ‫د‬ ‫و‬ ‫و‬ ‫س‬
‫د‬ ‫و ح ح‬
َ‫ن يِّ وط تل حعو إ حل ويِ دوها‬ ‫و‬ ‫ل‬
‫ئ ول يِّ ون دب وحغيِ أ د‬ ‫ضيِ ل‬ ‫س تل ح‬ ‫م ل‬ ‫ش د‬ ‫خورىَ حفيِ قوعدرحهح و‬ ‫لأ د‬ ‫ف ل‬ ‫س ل‬ ‫وو يِّ و د‬
‫ج ت‬
‫ل‬ ‫ه ع وتز وو و‬ ‫ضْاَد ت الل ت و‬ ‫قد د و‬ ‫ن ت وط ول تعو إ حل ويِ دوهاَ فو و‬ ‫م د‬ ‫فدرد ل فو و‬ ‫حد ل ال د و‬ ‫وا ح‬ ‫ه ال د و‬ ‫إ حتل الل ت ل‬
‫سدرهح وو‬ ‫ست درحهح وو ح‬ ‫ن ح‬ ‫ف عو د‬ ‫ش و‬ ‫طاَن حهح وو ك و و‬ ‫سل د و‬ ‫ه حفيِ ل‬ ‫مهح وو وناَوزع و ل‬ ‫حك د ح‬ ‫حفيِ ل‬
‫د‬
‫صيِلر‬ ‫م ح‬ ‫س ال د و‬ ‫م وو ب حئ د و‬ ‫جهون ت ل‬ ‫مأواه ل و‬ ‫ن الل تهح وو و‬ ‫م و‬ ‫ب ح‬ ‫ض ل‬ ‫باَوء ب حغو و‬
The Commander of the Faithful (AS) said the following concerning the decree:
Beware that the decree is a secret from the secrets of Allah, concealment from the
concealments of Allah, and a sanctuary from the sanctuaries of Allah. It is raised to the
covering of Allah, folded up from the creation of Allah, sealed with the seal of Allah, and
precedent in the knowledge of Allah.
Allah has taken of its knowledge from the servants, raised it above their witnessing and
level of intellect because they cannot attain it with the reality of the Lordship or the
power of the Needless. Neither can they attain the greatness of the Light, nor the honor
of the solitary, because it is an overflowing ocean purely for Allah, the Exalted.
Its depth is between the heaven and the earth, and its width is between the east and the
West. It is as dark as the pitch- dark night, full of snakes and fishes. It rises at one time
ad drops at another. In its bottom, the sun shines. It ought to be that no one has its
information except Allah the One, the Peerless. Thus, whoever becomes informed of I
becomes contrary to Allah, the Mighty and High in His Judgement and contest Him in
His Rule. He uncovers His Concealment and secret, and buys the anger of Allah. His
abode is Hell, and it is the worst place of arrival.

The Compiler of this book says, we believe: Verily, Allah, the Blessed and Exalted, has
predestined and decreed the good and evil of His Servants, and all that is in the universe. The
decree can be in the meaning of information, like Allah, the Mighty and High says: And We
had decreed to the children of Israel in the Book. He means that We made known to them.
Like Allah, the Mighty and High, says: And We revealed to him this decree, that the roots
of these shall be cut off in the morning. He means that We informed him and made it
known to him. Therefore, it cannot be refused that Allah the Mighty and High, decrees the
actions of the servants and all that which is of good and evil in this meaning, because Allah,
the Mighty and High, is the Knower of it all.
It is correct that He may give knowledge to any of His servants and inform them of it. The
decree can also be in the meaning of writing and informing, like Allah, the Mighty and High,
says: Except his wife; We decreed that she shall surely be of those who remain behind;
i.e. We prescribed and informed. Al-`Ajjaj said:
Be informed that the Glorified has decree
In the earlier scriptures that He wrote.
`He decreed’ means He wrote.
The decree can sometimes be in the meaning of the rule and necessity. Allah, the Mighty and
High, says: And your Lord has destined that you shall not serve (any) but Him, and
goodness to your parents. He means that He has ordained that and made it necessary on
His Creation. It may also be possible to say that Allah, the Mighty and High, has destined the
101
actions of the servants in this meaning. What He made necessary for His Servants and
ordered them to do are obligations.
It is also possible that the meaning is: Allah has set a measurement for the actions of the
servants to explain its measurements and states of good and evil, obligatory and
supererogatory, and other things. He gives reasons fro what makes the states of these actions
recognized.
Therefore, the Mighty and High is the One that sets the measurements, but to explain them to
other than Himself who do not know the state of what He has destined in their measurements.
This is apparent and not hidden. It is very clear that it does not require any proofs over it. Is it
not so that when we go to the skilled people in measurements, their knowledge of
measurements does not stop them from setting measurements to explain to us their
measurements?
Verily, we reject that Allah, the Mighty and High, has ordained His Servants with this and
forbidden them from abstention from this. Or that He has done it and created it. As Allah, the
Mighty and High, has created them a measured creation, so we do not reject that.
I heard some learned ones says: Verily, the destiny [al-Qada’] has ten different meanings: The
first of them is `to know’ according to the Word of Alah, the Mighty and High: But (it was only)
a desire in the soul of Ya`qub which he destined, i.e. He knew.
The second meaning is `to inform’ according to the Word of the Mighty and High: And We had
decreed to the children of Israel in the Book, and the Word of the Mighty and High: And
We revealed to him this decree, i.e. We informed him.
The third is `to judge’ according to the Word of the Mighty and High is: And Allah decrees
with the truth, i.e. He judges with the truth.
The fourth meaning is `to say’ according to the Word of the Mighty and High: And Allah
decrees with the truth, i.e. He says the truth.
The firth is `to determine definitely’ according to the Word of the Mighty and High: But when
We decreed death for him, i.e. We determined definitely. So I is the definite decree.
The sixth is `to command’ according to the Word of the Mighty and High: And your Lord has
destined that you shall not serve (any) but Him, i.e. your Lord has commanded.
The seventh is `to create’ according to the Word of the Mighty and High: So He decreed them
seven heavens in two periods, i.e. he created them.
The eight is `to do’ according to the Word of the Mighty and High: Therefore, decree what
you are going to decree, i.e. do what you are doing.
The ninth is `to accomplish’ according to the Word of the Mighty and High: So when Musa
had decreed the term; and the Word of the Mighty and High, accounting Musa Whichever of
the two terms I decree, there shall be no wrongdoing to me; and Allah is a witness of
what we say, i.e. I accomplish.
The tenth is `to conclude from something’ according to the Word of the Mighty and High The
matter is decreed concerning which you enquired, i.e. it is concluded from it for you two. It
is the Word of a person what I have decreed your requirement for you, i.e. I have concluded it
for you.
Therefore, it is possible to say that the things in their entirety are with the destiny of Allah and
His Decree, Blessed and Exalted be He. This is in the meaning that Allah, the Mighty and
High, knows it and know it measures, and that He has a judgment for all of it, either the good
or evil.
Therefore, whatever is good He decreed it in the meaning that He commanded it, determined
it definitely, and made it true. He knew its extent and measure. Whatever is evil, He did not
command it, and is not pleased with it. However, He destined it, and decreed it in the sense
that He knows its measure and extent, and has judged according to His Judgement.
The word [al-fitnah] has ten different meanings: One of them is `misguidance.’
The second is `to put to the test’ according to the Word of Allah: And We tried you with (a
severe) trying, i.e. We have put you to a test; and the Word of the Mighty and High: Do men
102
think that they will be left alone on saying, We believe, and not be tried? i.e. they will not
be put to a test.
The third is `to make excuse’ according to the Word of the Mighty and High: Then their
excuse would be nothing but that they would say: By Allah, our Lord, we were not
polytheists.
The fourth is `to believe in polytheism’ according to the Word of the Mighty and High: And
polytheism is severer than murder.
The fifth is `to disbelieve’ according to the Word of the Mighty and High: Surely into trial have
they already tumbled down, i.e. into disbelief.
The sixth is `to burn with fire’ according to the Word of the Mighty and High: Surely (as for)
those who persecute the believing men and the believing women, i.e. they burn.
The seventh is `to punish’ according the Word of the Mighty and High: (It is) the day on
which they shall be tried at the fire, i.e. they shall be punished. The Word of the Mighty and
High: Taste your trial! This is what you would hasten on, i.e. your punishment. And the
Word of the Mighty and High: And as for him whose trial Allah desired, you cannot
control anything fro him with Allah, i.e. whose punishment.
The eight is `to kill’ according to the Word of the Mighty and High: If you fear that hose who
disbelieve will cause you distress, i.e. if you fear that they will kill you. Also the Word of the
Mighty and High: But none believed in Musa except the offspring of his people, on
account of the fear of Fir`awn and their chiefs, lest he should persecute them, i.e. he
may kill them.
The ninth is `to turn away’ according to the Word of the Mighty and High: And surely they
had purposed to try you in that which We have revealed to you, i.e. to turn you away.
The tenth is `a severe trial’ according to the Word of the Mighty and High: Our Lord! Do not
make us a trial for those who disbelieve. And the Word of the Mighty and High is: Our
Lord! Make us not subject to the persecution of the unjust people, i.e. a severe trial with
which they may cause mischief.
They say about themselves: Nothing has killed them except the fact that their religion is void,
and our religion is true. Therefore, it invites them to Hell due to their disbelief and oppression.
`Ali ibn Ibrahim ibn Hashim has added to these ten meanings another possibility that one of
the meanings of the word fitnah is love according to the Word of the Mighty and High: And
know that your property and your children are a temptation, i.e. love. In my opinion, there are
ten meanings to this verse. Fitnah is this context means `a severe trial’ and not love.
The confirmation of that is the tradition of the Prophet (SA), “The son, takes after the father in
ignorance, trial and miserliness.”
I have extracted this tradition with transmission in the book Maqtal al-Husayn ibn `Ali,
blessings be upon them both.

33. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the
authority of his father, on the authority of Ghiyath ibn Ibrahim, on the authority of Ja`far ibn
Muhammad, on the authority of his father, on the authority of his grandfather (AS) that

‫فر بن محمد ع ون أ و‬
‫ل الل تهح‬ ‫سو ل‬ ‫متر ور ل‬ ‫َ و‬:‫ل‬‫جد دهح ع وقاَ و‬ ‫ن و‬ ‫د‬ ‫و‬ ‫ع‬ ‫ح‬ ‫ه‬ ِ‫بي‬‫ح‬ ‫د‬ ‫جعد و ح د ح ل و ت ل‬ ‫ن و‬ ‫عو د‬
‫و‬ ‫و‬ ‫و‬
‫ق وو‬ ‫وا ح‬ ‫س و‬ ‫ن ادل د‬ ‫طو ح‬ ‫ج إ حولىَ ب ل ل‬ ‫خور و‬‫ن يِّ ل د‬‫مأ د‬ ‫حك دورت حهح د‬ ‫مور ب ح ل‬ ‫ن فوأ و‬‫حت وك حرحيِّ و‬
‫م د‬ ‫ص حباَل د ل‬
‫و‬
‫ت ع ول ويِ دهح د‬
‫م‬ ‫م و‬ ‫ل الل تهح ص ل وود قووت د‬ ‫سو ح‬ ‫ل ل حور ل‬ ‫قيِ و‬ ‫صاَلر إ حل ويِ دوهاَ فو ح‬
‫ث ت ون دظ للر ادلب د و‬ ‫حيِ د ل‬ ‫و‬
‫ل‬ ‫و‬
‫م ع ول ويِ دهح د‬
‫م‬ ‫ل أوناَ أقوود ل‬ ‫جهحهح وو وقاَ و‬ ‫ب حفيِ وو د‬ ‫ض ل‬ ‫ف ال دغو و‬ ‫حتتىَ ع لرح و‬ ‫بع و‬ ‫ض و‬ ‫فوغو ح‬
‫ه إ حوذا‬ ‫ض ل‬
‫ف ل‬ ‫خ ح‬ ‫شاَوء وو يِّ و د‬ ‫ه إ حوذا و‬‫ل يِّ ودرفوعل ل‬ ‫ج و‬ ‫سعدلر إ حولىَ الل تهح ع وتز وو و‬ ‫ماَ ال د‬ ‫إ حن ت و‬
‫سدعرا ل فوإ ت و‬ ‫و‬
‫سوعاَور‬ ‫ن ادل د‬ ‫ح‬ ‫ت ل ووناَ ح‬‫سعودر و‬ ‫ل الل تهح ص ل وود أ د‬ ‫سو ح‬‫ل ل حور ل‬ ‫شاَوء وو حقيِ و‬ ‫و‬
103
 ‫ل ب حب حد دع وةل ل و د‬
‫م‬ ‫ج ت‬‫ه ع وتز وو و‬ ‫قىَ الل ت و‬ ‫ت حل ول د و‬‫ماَ ك لن د ل‬
‫لع و‬ ‫قاَ و‬‫ص فو و‬
‫ق ل‬ ‫ت وزحيِّد ل وو ت ون د ل‬
‫د‬
‫عوباَد و الل تهح يِّ وأك ل د‬
ِ.‫ض‬
‫ن ب وعد ل‬ ‫م د‬ ‫م ح‬ ‫ضه ل د‬‫ل ب وعد ل‬ ‫عوا ح‬ ‫شديِئاَ ل فود و ل‬
‫ث حليِ حفيِوهاَ و‬ ‫حد ح د‬ ‫يِّ ل د‬

The Messenger of Allah (SA) passed by some hoarders. He ordered them to take the
goods they were hoarding to the market, so that hey could be seen. It was said to the
Messenger of Allah (SA), “It would be better if you had fixed a price on them.” He (SA)
became so angry that it became apparent on his face, He said: “I should fix prices?
Verily, the price is with Allah, the Mighty and High. He may raise it if He wills, and He
may drop it if He wills.”
It was said to the Messenger of Allah (SA), “If you had fixed prices for us (it would be
better), because the prices rise and drop.”
He (SA) replied, “I would never meet Allah, the Mighty and High, with an innovation
which was not revealed to me. Leave the servants of Allah, so that some of them may
eat from the others.”

34. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Ayyub ibn Nuh, on the authority of Muhammad ibn Abu `Umayr,
on the authority of Abu Hamzah al-Thumali that

‫ل‬ ‫ك وو ت ووعاَولىَ ووك ت و‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫َ إ ح ت‬:‫ل‬ ‫ن ع وقاَ و‬ ‫ح‬ ‫سيِ د‬

‫ح و‬ ‫ن ال د ل‬ ‫يِ ب د ح‬ ‫ن ع ول ح د‬ ‫عو د‬
‫و‬ ‫و‬
‫عن دد و‬‫يِ ذ لك حور ح‬ ‫ماَل ح د‬ ‫موزة و الث د و‬ ‫ح د‬ ‫ل ألبو و‬ ‫مرحهح وو وقاَ و‬ ‫مولكاَ ل يِّ لد وب دلره ل ب حأ د‬ ‫سعدرح و‬ ‫حباَل د‬
‫ن غ وولئ حهح إ ح د‬
‫ن‬ ‫م د‬ ‫يِ ح‬ ‫ماَ ع ول و ت‬ ‫ل وو و‬ ‫قاَ و‬ ‫سعدرح فو و‬ ‫ن ع غ ووللء ال د‬ ‫سيِ د ح‬
‫ح و‬ ‫ن ال د ل‬ ‫يِ ب د ح‬
‫ع ول ح د‬
‫حوزام ل‬ ‫ن ح‬ ‫م بد ل‬‫كيِ ل‬‫ح ح‬ ‫ه و‬ ‫ماَ فوعول و ل‬ ‫ِ ك و و‬.‫ه‬ ‫ص فوهلوو ع ول ويِ د ح‬ ‫خ و‬ ‫ن ور ل‬ ‫غ وول فوهلوو ع ول ويِ دهح وو إ ح د‬
‫يِ ص‬ ‫متر ع ول ويِ دهح الن تب ح د‬ ‫ه فو و‬ ‫شت ووراه ل ك لل ت ل‬ ‫ةا د‬ ‫مد حيِّن و و‬ ‫م ال د و‬ ‫ل الط توعاَ ل‬ ‫خ و‬ ‫ن إ حوذا د و و‬ ‫كاَ و‬‫و‬
ِ.‫حت وك حور‬ ‫حزام إيِّاَ و و‬ ‫قاَ و‬‫فو و‬
‫ن تو د‬ ‫كأ د‬ ‫ن ح و ل حت‬ ‫م بد و‬ ‫كيِ و‬‫ح ح‬ ‫ل ويِّاَ و‬
`Ali ibn al-Husayn (AS) said: “Verily, Allah, the Blessed and Exalted, has assigned an
angel to regulate prices, who manages them with His Command.” Abu Hamzah al-
Thumali sys: Charging high prices was mentioned to `Ali ibn al-Husayn (SA) so he said:
“I do not have the right to raise prices. However, whoever raises or lowers prices will
have to answer for that.”

The Compiler of this book says: Charging high prices is increasing the prices of things so
much so that the thing is sold for more than what it would be sold for in that place. Lowering
prices means to decrease the price. Therefore, whether the low or high prices are due to
excess or shortage of commodities, it is from Allah, the Mighty and High, and it is obligatory
for people to accept the prices and to be satisfied with them. If the high or low prices are
caused by hoarding when there ws no shortage or excess of commodities, without the
approval of the people, or because one person purchased all the food in the town in order to
raise the price of food, then he is a price-fixer like Hakim ibn Hizam who used to buy all the
food that entered Medina. The Prophet (SA) passed by him and said: “O Hakim ibn Hizam!
Beware of hoarding.”

35. My father (RA) said with it that Sa`d ibn `Abd Allah said, on the authority of Ya`qub ibn
Yazid, on the authority of Safwan ibn Yahya, on the authority of Salmah al-Hannat, that
104
 ‫ع ون أ و‬
‫شت ورحيِّهح‬ ‫م غ ويِ دلر و‬
‫ماَ يِّ و د‬ ‫صرح ط ووعاَ ل‬ ‫د‬ ‫م‬
‫ح‬ ‫د‬ ‫ل‬‫ا‬ ِ‫في‬ ‫ح‬ ‫ن‬ ‫و‬ ‫و‬
َ‫كا‬ َ‫تى‬‫و‬ ‫م‬
‫و‬ ‫ع‬ ‫ح‬ ‫ه‬‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬‫د‬ ‫ب‬ ‫و‬ ‫ع‬ ِ‫بي‬‫ح‬ ‫د‬
‫و‬ ‫د‬ ‫د‬ ‫د‬ ‫و‬ ‫و‬
‫ذا‬‫ه إح و‬ ‫ل حلن ت ل‬ ‫ض و‬ ‫ف د‬ ‫سلعوت حهح ال و‬ ‫س بح ح‬‫م و‬ ‫ن يِّ ولت و ح‬ ‫هأ د‬ ‫جاَئ حلز ل ل‬ ‫س فو و‬
‫ح‬ َ‫ن التنا‬ ‫م و‬ ‫حد ل ح‬ ‫وا ح‬ ‫ال د و‬
‫جل حهح وو‬‫م حل و د‬ ‫ل الط توعاَ ل‬ ‫م يِّ وغد ل‬ ‫س لو د‬‫سعل التناَ و‬ ‫م غ ويِ دلره ل يِّ و و‬ ‫صرح ط ووعاَ ل‬ ‫م د‬ ‫ن حفيِ ال د ح‬ ‫كاَ و‬ ‫و‬
ِ.‫ة‬
‫مد حيِّن و و‬ ‫ل ال د و‬ ‫خ ل‬‫ماَ يِّ ود د ل‬
‫ميِعو و‬ ‫ج ح‬‫س و‬ ‫ن التناَ ح‬ ‫م و‬ ‫حد ل ح‬ ‫شت وورىَ ال د و‬
‫وا ح‬ ‫ماَ يِّ وغدللو إ حوذا ا د‬ ‫إ حن ت و‬
Abu `Abd Allah al-Sadiq (AS) said: Whenever there is food in a town other than what
one person has bought then it is permissible for him to hold on to the excess of
commodity. If there is sufficient food available for people in the city, then the price will
not rise merely because one person purchases the excess. Verily, the price only rises if
one person buys all the food that enters the city.

36. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of both Ahmad and `Abd
Allah sons of Muhammad ibn `Isa, on the authority of Muhammad ibn Abu `Umayr, on the
authority of Hammad ibn `Uthman, on the authority of `Abd Allah ibn `Ali al-Halabi that
‫ن‬ ‫و‬ ‫ع‬ ‫و‬
‫ل‬ ‫ح‬ ‫ئ‬‫س‬ ‫ه‬ ‫ن‬‫ع ون ع وبد الل ته بن ع ول حيِ ال دحل وبيِ ع ون أ وبيِ ع وبد الل ته ع أ و‬
‫ح‬ ‫ل‬ ‫ل‬ ‫ت‬ ‫ح‬ ‫د ح‬ ‫د ح‬ ‫و ح د‬ ‫ي‬ ‫ح د ح‬ ‫د د ح‬
‫و‬
ِ‫س حفي‬ ‫ْ وو ل ويِ د و‬-َ‫شت ورحيو ط ووعاَملا‬‫ن تو د‬ ‫حك دورة ل أ د‬ ‫ماَ ال د ل‬
‫ل إ حن ت و‬ ‫ال د ل‬
‫حك دورةح فو و‬
‫قاَ و‬
‫كاَن فيِ ال دمصر ط وعاَ و‬
‫موتاَع ل غ ويِ دلره ل‬‫م أود و‬ ‫و ل‬ ‫ح د ح‬ ‫ن و و ح‬ ‫حت وك حوره ل فوإ ح د‬‫صرح غ ويِ دلره ل فوت و د‬‫م دد‬‫ال د ح‬
‫ك ال د و‬‫سل دعوت ح و‬ ‫و‬
‫ض و‬
ِ.‫ل‬ ‫ف د‬ ‫س لح ح‬ ‫م و‬ ‫ن ت ول دت و ح‬
‫سأ د‬ ‫فوول ب وأ و‬
Abu `Abd Allah al-Sadiq (AS) was asked about boarding so he replied,
Verily, hoarding is buying the only food available in town and then hoarding it. However,
if there is food or merchandise other than it, then there is no problem in owning any
excess commodity. If there was a rise in price in such a circumstance form Allah, the
Mighty and High, then the buyer of all the food of the town does not deserve blame,
because Allah, the Mighty and High, does not blame a servant over his action. This is
why the Messenger of Allah (SA) has said: `The importer is blessed and the hoarder is
cursed.’ If it is from the Mighty and High, then it is obligatory to be satisfied with it and
accept it. Similarly it is obligatory when it is due to shortage of things or shortage of
income, because that is from Allah, the Mighty and High. What is from Allah, the Mighty
and High, or is from the people, is from previous in the knowledge of Allah, Exalted be
His remembrance. Like the creating of the creation and that is with His Destiny and His
Decree, as I have explained in the meaning of the Predestination and the Divine Decree.

105
 ‫‪Chapter Sixteen‬‬
‫‪Chapter Sixty-One in Al – Tawhid : Al-Atfal wa-`Adl Allah, Fihim‬‬
‫‪Children and Allah’s Justice Concerning Them – 13 traditions‬‬

‫باب الطفال و عدل الله عز و جل فأيهم‬

‫‪1. Al-Husayn ibn Yahya ibn Durays al-Bajali said: My father said: Abu Ja`far Muhammad ibn‬‬
‫‪`Imran al-Sukkari al-Siryani said: Ibrahim ibn `Asim said in Qazwin that `Abd Allah ibn Harun‬‬
‫‪al-Karkhi said: Abu Ja`far Ahmad ibn `Abd Allah ibn Yazid ibn Sallam ibn `Ubayd Allah said:‬‬
‫‪Abu `Abd Allah ibn ibn Yazid related to me that Abu Yazid ibn Sallam related to me, on the‬‬
‫‪authority of his father Sallam ibn `Ubayd Allah, on the authority `Abd Allah ibn Sallam freed‬‬
‫‪slave of the Messenger of Allah (SA) that‬‬
‫و‬ ‫سأ و‬
‫ج ت‬
‫ل‬ ‫ه ع وتز وو و‬ ‫ب الل لت‬ ‫خب حدرحنيِ أ يِّ لعوذ د ل‬ ‫ت أو د‬ ‫ل‬ ‫د‬ ‫ل‬ ‫ل‬ ‫ق‬ ‫و‬ ‫ف‬ ‫ص‬ ‫ح‬ ‫ه‬ ‫ت‬ ‫ل‬ ‫ال‬ ‫و‬
‫ل‬ ‫سو‬ ‫ل‬ ‫ر‬ ‫و ل و‬ ‫ت‬ ‫د‬ ‫ل‬
‫و‬
‫جن تةح‬ ‫ن حفيِ ال د و‬ ‫كيِ و‬ ‫شرح ح‬ ‫م د‬ ‫ت فوأودولد ل ال د ل‬ ‫موعاَذ و الل تهح قلل د ل‬ ‫ل و‬ ‫قاَ و‬ ‫جةل فو و‬ ‫ح ت‬ ‫خدلقاَ ل ب حول ل‬ ‫و‬
‫و‬ ‫و‬
‫م‬‫ن يِّ وود ل‬ ‫كاَ و‬ ‫ه إ حوذا و‬ ‫م إ حن ت ل‬ ‫ك وو ت ووعاَولىَ أودولىَ ب حهح د‬ ‫ه ت ووباَور و‬ ‫ل الل ت ل‬ ‫قاَ و‬ ‫م حفيِ التناَرح فو و‬ ‫أ د‬
‫و‬ ‫د‬
‫ضاَحء يِّ وأحتيِ ب حأودولد ح‬ ‫ق و‬ ‫ل ال د و‬ ‫ص ح‬ ‫ف د‬ ‫خولئ حقو ل ح و‬ ‫ل ال د و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫معو الل ت ل‬ ‫ج و‬ ‫مةح وو و‬ ‫قويِاَ و‬ ‫ال د ح‬
‫م وو‬ ‫ماَ د حيِّن لك ل د‬ ‫م وو و‬ ‫ن ورب دك ل د‬ ‫م د‬ ‫ماَحئيِ و‬ ‫دي وو إ ح و‬ ‫م ع وحبيِ ح‬ ‫ل ل وهل د‬ ‫قو ل‬ ‫ن فويِ و ل‬ ‫كيِ و‬ ‫شرح ح‬ ‫م د‬ ‫ال د ل‬
‫شديِئاَ ل‬ ‫خل لقد و‬ ‫و‬ ‫و‬
‫م نو د‬ ‫قت ووناَ وو ل و د‬ ‫خل و د‬ ‫ت و‬ ‫م ورب توناَ أن د و‬ ‫ن الل تهل ت‬ ‫قوللو و‬ ‫ل فويِ و ل‬ ‫م وقاَ و‬ ‫ماَل لك ل د‬ ‫ماَ أع د و‬ ‫و‬
‫ة ن ون دط حقل ب حوهاَ وو ول‬ ‫و‬ ‫و‬ ‫و‬
‫سن و ل‬ ‫ل ل ووناَ أل د ح‬ ‫جعو د‬ ‫م تو د‬ ‫شديِئاَ ل وو ل و د‬ ‫ت و‬ ‫م د‬ ‫م نل ح‬ ‫مت توناَ وو ل و د‬ ‫تأ و‬ ‫وو أن د و‬
‫و‬
‫عل د و‬
‫م‬ ‫ه وو ل ح‬ ‫سولل فون وت تب حعو ل‬ ‫قورؤ له ل وو ول ور ل‬ ‫معل ب حوهاَ وو ول ك حوتاَباَ ل ن و د‬ ‫س و‬ ‫ماَعاَ ل ن و د‬ ‫س و‬ ‫أ د‬
‫ن‬
‫ماَحئيِ إ ح د‬ ‫دي وو إ ح و‬ ‫ل ع وحبيِ ح‬ ‫ج ت‬ ‫م ع وتز وو و‬ ‫ل ل وهل د‬ ‫قو ل‬ ‫ل فويِ و ل‬ ‫موتناَ وقاَ و‬ ‫ولناَ إ حتل ماَ ع ول ت د‬
‫ة لو و‬ ‫معو وو ال ت‬ ‫مرل أ و تفعلوه ]ت و د‬ ‫و‬ ‫و‬
‫ك‬ ‫طاَع و و‬ ‫س د‬ ‫ن ال ت‬ ‫قوللو و‬ ‫ه[اً فويِ و ل‬ ‫فعوللون و ل‬ ‫م ب حأ د‬ ‫مدرت لك ل د‬ ‫أ و‬
‫فل وق أ و‬ ‫د‬ ‫و‬ ‫ل‬ ‫ت‬ ‫ل فويِأ د‬
‫يِلء‬ ‫د‬ ‫ش‬ ‫و‬ ‫د‬ ‫د‬ ‫ش‬ ‫و‬ ‫ل‬ ‫و‬ ‫ل‬ ‫ا‬ ‫هاَ‬ ‫و‬ ‫ل‬ ‫ل‬
‫ل‬ ‫قاَ‬ ‫و‬ ‫ل‬ ‫يِّ‬ ‫ا‬ ‫ناَر‬ ‫و‬ ‫ت‬
‫ل‬ ‫ج‬
‫و‬ ‫و‬ ‫و‬ ‫ز‬‫ت‬ ‫و‬ ‫ع‬ ‫ه‬
‫ل‬ ‫ل‬ ‫ال‬ ‫ويِّاَ ورب توناَ وقاَ و و ل ل‬
‫ر‬ ‫م‬
‫ل وو‬ ‫س ح‬ ‫سول ح‬ ‫ة حباَل ت‬ ‫م ل‬ ‫مظ دل ح و‬ ‫سودوداوء ل‬ ‫كاَن حوهاَ و‬ ‫م و‬ ‫ن و‬ ‫م د‬ ‫ج ح‬ ‫خلر ل‬ ‫ذاباَ ل فوت و د‬ ‫م عو و‬ ‫جهون ت و‬ ‫حفيِ و‬
‫جوهح ال د و و‬ ‫و‬ ‫د‬ ‫و‬
‫ة‬
‫خ ل‬ ‫ف و‬ ‫ق نو د‬ ‫خلئ ح ح‬ ‫خ حفيِ ول ل‬ ‫ف و‬ ‫ن ت ون د ل‬ ‫لأ د‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫هاَ الل ت ل‬ ‫ملر و‬ ‫ل فويِ وأ ل‬ ‫ادلغ دول ح‬
‫م وو‬ ‫جو ل‬ ‫س الن د ل‬ ‫م ل‬ ‫ماَءل وو ت ون دط و ح‬ ‫س و‬ ‫قط حعل ال ت‬ ‫خت حوهاَ ت ون د و‬ ‫ف و‬ ‫شد تةح ن و د‬ ‫ن ح‬ ‫م د‬ ‫خ فو ح‬ ‫ف ل‬ ‫فوت ون د ل‬
‫ل‬ ‫م ل‬ ‫وا ح‬ ‫ح و‬ ‫ضعل ال د و‬ ‫صاَلر وو ت و و‬ ‫و‬ ‫م ادل وب د‬ ‫ل وو ت لظ دل ح ل‬ ‫جوباَ ل‬ ‫ل ال د ح‬ ‫حاَلر وو ت ولزو ل‬ ‫مد ل ال دب ح و‬ ‫ج ل‬ ‫تو د‬
‫د‬
‫ملر الل ت ل‬
‫ه‬ ‫م يِّ وأ ل‬ ‫مة ح ث ل ت‬ ‫قويِاَ و‬ ‫م ال د ح‬ ‫ن هوودل حوهاَ يِّ وود و‬ ‫م د‬ ‫ن ح‬ ‫دا ل‬ ‫ب ال دوحل د و‬ ‫شيِ ل‬ ‫مل ووهاَ وو يِّ و ح‬ ‫ح د‬ ‫و‬
‫م حفيِ ت حل د و‬ ‫و‬ ‫ن يِّ لل د ل‬ ‫و‬ ‫و‬
‫ك‬ ‫سه ل د‬ ‫ف و‬ ‫قوا أن د ل‬ ‫نأ د‬ ‫كيِ و‬ ‫شرح ح‬ ‫م د‬ ‫ل ال د ل‬ ‫فاَ و‬ ‫ك وو ت ووعاَولىَ أط د و‬ ‫ت ووباَور و‬
‫سحعيِدا ل‬ ‫عل دم الل ته ع وز و ج ت و‬
‫ن و‬ ‫كو و‬ ‫ن يِّ و ل‬ ‫لأ د‬ ‫ح ت و و‬ ‫ه حفيِ ح ح‬ ‫سب وقو ل و ل‬ ‫ن و‬ ‫م د‬ ‫التناَرح فو و‬
‫ت ع وولىَ‬ ‫كاَن و د‬ ‫ماَ و‬ ‫سولماَ ل ك و و‬ ‫ت ع ول ويِ دهح ب ودردا ل وو و‬ ‫كاَن و د‬ ‫ه حفيِوهاَ فو و‬ ‫س ل‬ ‫ف و‬ ‫قىَ ن و د‬ ‫أ ول د و‬
‫قيِ ياَ ل‬ ‫عل دم الل ته ع وز و ج ت و‬
‫ش ح‬ ‫ن و‬ ‫كو و‬ ‫ن يِّ و ل‬ ‫لأ د‬ ‫ح ت و و‬ ‫ه حفيِ ح د ح‬ ‫سب وقو ل و ل‬ ‫ن و‬ ‫م د‬ ‫م ع وو و‬ ‫هيِ و‬ ‫إ حب دورا ح‬
‫ك وو ت ووعاَولىَ التناَور‬ ‫ه ت ووباَور و‬ ‫ملر الل ت ل‬ ‫ه حفيِ التناَرح فويِ وأ ل‬ ‫س ل‬ ‫ف و‬ ‫ق نو د‬ ‫مت ون وعو فول و د د‬
‫م يِّ لل ح‬ ‫ا د‬
‫‪106‬‬
 ‫ن ت ووبعاَ ل‬ ‫ل حفيِوهاَ فويِ و ل‬ ‫ت‬ ‫فوتل دتقط له ل حتركه أ و‬
‫كو ل‬ ‫ح‬ ‫خو‬ ‫ل‬ ‫د‬ ‫د‬ ‫ال‬ ‫ن‬
‫و‬ ‫م‬
‫ح‬ ‫ح‬ ‫ه‬ ‫ع‬
‫ح‬ َ‫نا‬
‫و‬ ‫ح‬ ‫ت‬‫م‬‫د‬ ‫ا‬ ‫و‬ ‫و‬ ‫ح‬ ‫ه‬ ‫ل‬‫ال‬ ‫ر‬
‫و‬ ‫م‬
‫د‬ ‫و و ح ل ود ح ح‬
ِ.‫د‬
‫سحعيِ ل‬ ‫يِ وو و‬ ‫ق ب‬ ‫ش ح‬ ‫م و‬ ‫من دهل د‬ ‫ل فو ح‬ ‫ج و‬ ‫ه ع وتز وو و‬ ‫ك قوودل ل ل‬ ‫م وو ذ ول ح و‬ ‫جهون ت و‬ ‫حلوباَئ حهح حفيِ و‬
‫و‬
‫ن‬
‫ِ خاَل حد حيِّ و‬.‫ق‬ ‫شحهيِ ل‬ ‫م حفيِهاَ وزحفيِلر وو و‬ ‫فيِ التناَرح ل وهل د‬ ‫قوا فو ح‬ ‫ش ل‬ ‫ن و‬ ‫ماَ ال تذ حيِّ و‬‫فوأ ت‬
‫ض إ حتل ماَ شاَوء ورب د و‬ ‫و‬
‫ك فوتعاَ ل‬
‫ل‬ ‫ن ورب ت و‬ ‫ك إح و‬ ‫ت وو ادلدر ل‬ ‫سماَوا ل‬ ‫ت ال ت‬ ‫م ح‬ ‫حفيِهاَ ماَ دا و‬
‫و‬
‫ت‬
‫م ح‬ ‫ن حفيِهاَ ماَ دا و‬ ‫جن تةح خاَل حد حيِّ و‬ ‫فيِ ال د و‬ ‫دوا فو ح‬ ‫سعح ل‬ ‫ن ل‬ ‫ماَ ال تذ حيِّ و‬ ‫ِ وو أ ت‬.‫د‬ ‫حلماَ يِّ لرحيِّ ل‬
‫ض إ حتل ماَ شاَوء ورب د و‬ ‫و‬
ِ. ‫ذوذ ل‬ ‫ج ل‬‫م د‬ ‫عطاَلء غ ويِ دور و‬ ‫ك و‬ ‫ت وو ادلدر ل‬ ‫سماَوا ل‬ ‫ال ت‬
I asked the Messenger of Allah (SA): “Tell me: Will Allah, the Mighty and High, punish
His Creation without evidence?”
He (SA) replied, “Allah forbid.”
I asked, “Then, do the children of monotheists go to Heaven or Hell?
Hence, he (SA) replied,
Allah, the Blessed and Exalted, is more adequate for them. When the Day of Judgment
comes and Allah, the Mighty and High, assembles creation to deliver His Judgment. He
will bring forth the children of the monotheists, and will ask them:
“O My Servants! Who is your Lord? What is your religion? And what deeds have you
brought forth?”
They will reply:
“O our Allah, our Lord, You created us, while we did no create anything. You made us
die, while we did not make anything die. However, You did no make our tongues speak,
nor our ears hear, nor did you give us a Book to guide us or send us a messenger to
follow. We know nothing more than what You have taught us.”
The Mighty and High will reply to them:
“O My Servants! If I gave you an order, would you follow it?””
They will say: “O our Lord, listening and obedience belongs to You.”
The reporter says: he (SA) said:
Allah, the Mighty and High, will command a fire from Hell, called al-Falaq, which is the
most severe in punishment in Hell. Thus, it will come out of its place, black, darkened,
and covered with chains and shackles. Allah, the Mighty and High, will command it to
blow in the face of creation, and it will blow. As a result of the blow, the heaven will be
covered, the starts will be obliterated, the oceans will freeze, the mountains will
crumble, the vision will be impeded, pregnant women will miscarry, and the hair of
children will turn grey out of horror on the Day of Judgment.
Then Allah, the Blessed and Exalted, will command the children of the monotheists to
cast themselves into that fire. Thus, whoever was privileged in the Knowledge of Allah,
the Mighty and High, from before will cast themselves into the fire. The fire, however,
will become cool for them, and a source of safety, as it was for Ibrahim (AS).
Those whomever Allah, the Mighty and High, knows to be adverse, however, will refuse
to throw themselves into the fire. Hence, Allah, the Blessed and Exalted, will command
the fire to gather them for failing to heed Allah’s command, and for refusing to enter the
fire. As a result they will be in Hell in succession to their forefathers.
Such is the Word of the Mighty and High: Then (some) of them shall be unhappy and
(others) happy. So as to those who are unhappy, they shall be in the fire; for them shall
be sighting and groaning in it: Abiding therein so long as the heavens and the earth
endure, except as your Lord please; surely your Lord is the Mighty Doer of what He
intends. And as to those who are made happy, they shall be in the garden, abiding in it

107
as long as the heavens and the earth endure, except as your Lord please; a gift which
shall never be cut off.

2. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the
authority of his father, on the authority of `Abd Al-Salam ibn Salih al-Hirawi that

‫و‬ ‫ه حل ويد ح‬
َ‫ل الد دن دويِا‬ ‫ج ت‬
‫ه ع وتز وو و‬ ‫عل تةل أغ دورقو الل ت ل‬ ‫ت لو ل‬‫َ قلل د ل‬:‫ل‬ ‫ضْاَ ع وقاَ و‬ ‫ن الدر و‬ ‫ح‬ ‫عو‬
َ‫ما‬‫ل و‬ ‫قاَ و‬ ‫ه فو و‬ ‫ب لو ل‬ ‫ن ول ذ ون د و‬ ‫م د‬ ‫ل وو و‬ ‫فاَ ل‬ ‫م ادل وط د و‬ ‫ن لنولح ع وو حفيِهح ل‬ ‫ح‬ ‫ك لل توهاَ حفيِ وز و‬
‫م‬
‫ق و‬ ‫ل حل ون الل ته ع وز و ج ت و‬ ‫م ادل وط د و‬
‫ب قوودم ح لنولح وو‬ ‫صول و‬ ‫مأ د‬ ‫ل أع د و و‬ ‫و ت و و‬ ‫ت‬ ‫فاَ ل‬ ‫ن حفيِهح ل‬ ‫و‬
‫كاَ و‬
‫م فوغورحلقوا وو ول ط ح د‬ ‫أ ورحاَم ن حساَئ حه و‬
‫ل‬‫ف و‬ ‫سل لهل د‬‫قط وعو ن و د‬ ‫عاَماَ ل وفاَن د و‬ ‫ن و‬ ‫م أدرب وحعيِ و‬ ‫د و و و ح د‬
‫و‬
َ‫ما‬
‫ه وو أ ت‬ ‫ب لو ل‬ ‫ن ول ذ ون د و‬ ‫م د‬ ‫ذاب حهح و‬ ‫ك ب حعو و‬ ‫ل ل حيِ لهدل ح و‬‫ج ت‬ ‫ه ع وتز وو و‬ ‫ن الل ت ل‬ ‫كاَ و‬‫ماَ و‬ ‫م وو و‬ ‫حفيِهح د‬
‫ل‬
‫يِ الل تهح لنولح ع وو‬ ‫م ل حن وب ح د‬ ‫ن قوودم ح لنولح ع فوأغ درحلقوا ل حت وك دذ حيِّب حهح د‬ ‫م د‬ ‫ن ح‬ ‫ال دوباَلقو و‬
‫غاَب ع و و‬ ‫ساَئ حرهل ل‬
‫مرل‬ ‫نأ د‬ ‫د‬ ‫ن و و‬ ‫م د‬ ‫ن وو و‬ ‫مك وذ دحبيِ و‬ ‫ب ال د ل‬ ‫م ب حت وك دذ حيِّ ح‬ ‫م أغ درحلقوا ب حرح و‬
‫ضْاَهل د‬ ‫و ل د‬
‫و‬
ِ.‫ه‬
‫شهحد وه ل وو أوتاَ ل‬ ‫ن و‬ ‫م د‬ ‫ن كو و‬ ‫كاَ و‬‫يِ ب حهح و‬ ‫فوور ح‬
‫ضْ و‬
Al-Rida (AS) said:
I asked him, “For what reason did Allah, the Mighty and High, drown the whole of the
earth in the time of Nuh (AS), while there were children among them who were free of
sin?” So he (AS) replied, There were no children among them, because Allah, the
Mighty and High, made the male reproductive system infertile and the female wombs
barren for forty years. Thus, their lineage was cut. So He drowned them while there
were no children among them. Allah, the Mighty and High, does not destroy with His
Punishment anyone who is without sin. As for the rest of Nuh’s (AS) people then they
were drowned for belying Nuh, the Prophet of Allah, (AS). They were all drowned for
agreeing with the belying ones. Whoever is absent from a matter, and agrees to it, is
like one that witnesses it and commits it.

3. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of al-`Abbas ibn Ma`ruf, on the authority of Muhammad ibn Sinan,
on the authority of Talhah ibn Zayd, on the authority of Ja`far ibn Muhammad (AS) that

‫م‬ ‫ه‬ ‫ن‬ ِ‫مي‬ ‫ل‬‫س‬ ‫م‬ ‫د‬ ‫ل‬ ‫ا‬ ‫د‬ ‫ل‬‫و‬ ‫و‬‫َ إن أ و‬:‫ل‬‫و‬ ‫و‬
َ‫قا‬ ‫ع‬ ‫ه‬ ِ‫بي‬ ‫فر بن محمد ع ون أ و‬
‫د‬ ‫ل‬ ‫و‬ ‫ح‬ ‫ح‬ ‫د‬ ‫ل‬ ‫و‬ ‫د‬ ‫ت‬ ‫ح‬ ‫ح‬ ‫د ح‬ ‫جعد و ح د ح ل و ت ل‬ ‫ن و‬ ‫عو د‬
‫فعل فوإ حوذا ب ول ولغوا اث دن وت و د‬
ِ‫ي‬ ‫ش ت‬ ‫م و‬ ‫شاَفحعل وو ل‬ ‫ل و‬ ‫ج ت‬ ‫عن دد و الل تهح ع وتز وو و‬ ‫ن ح‬ ‫مو و‬ ‫سو ل‬ ‫مود ل‬ ‫و‬
‫ت ع ول ويِ دهح ل‬
‫م‬ ‫م ك لت حب و د‬ ‫حل ل و‬ ‫ت وو إ حوذا ب ول ولغوا ال د ل‬ ‫سوناَ ل‬ ‫ح و‬ ‫م ال د و‬‫ت ل وهل ل‬
‫ة ك لت حب و د‬‫سن و ل‬
‫شورة و و‬ ‫عو د‬
‫سيِ دوئاَ ل‬
ِ.‫ت‬ ‫ال ت‬
His father al-Baqir (AS) said
Verily, the children of the Muslims are known to Allah, the Mighty and High, as
intercessors, and those who will receive intercession.
When they become twelve years of age, the merits are written for them, and when they
reach the age of puberty, their offences are also noted down.

108
‫‪4. My father and Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) both said:‬‬
‫‪Muhammad ibn Yahya al-`Attar and Ahmad ibn Idris both said, on the authority of Muhammad‬‬
‫‪ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari, on the authority of `Ali ibn Isma`il, on the authority‬‬
‫‪of Hammad ibn `Isa, on the authority of Hariz, on the authority of Zurarah that‬‬
‫عو و‬
‫ل‬‫ج ت‬ ‫ه ع وتز وو و‬ ‫ج الل ت ل‬ ‫حت و ت‬ ‫مة ح ا د‬ ‫قويِاَ و‬ ‫م ال د ح‬ ‫ن يِّ وود ل‬ ‫كاَ و‬ ‫ل‪ َ:‬إ حوذا و‬ ‫فرل ع وقاَ و‬ ‫جعد و‬ ‫ن أحبيِ و‬ ‫د‬
‫شيِ دحخ ال دك وحبيِرح‬ ‫ن وو ال ت‬ ‫ن الن تب حديِيِ و‬ ‫ت ب ويِ د و‬ ‫ماَ و‬ ‫ذي و‬ ‫ل وو ال ت ح‬ ‫ف ح‬ ‫سب دعوةل ع وولىَ الط د د‬ ‫ع وولىَ و‬
‫ذي ول‬ ‫ن ال ت ح‬ ‫جلنو ح‬ ‫م د‬ ‫و‬
‫ل‪ ْ-‬وو ادلب دل وهح وو ال د و‬ ‫ق ل‬ ‫يِ وو هلوو ول يِّ وعد ح‬ ‫ك الن تب ح ت‬ ‫ذي أ ود دور و‬ ‫ال ت ح‬
‫ج ع وولىَ الل تهح ع وتز وو‬ ‫حت و د‬
‫م يِّ و د‬‫من دهل د‬ ‫حد ل ح‬ ‫ل ووا ح‬ ‫م وو ادل وب دك وم ح فوك ل د‬ ‫ص د‬
‫و‬
‫ل وو ادل و‬ ‫ق ل‬ ‫يِّ وعد ح‬
‫م وناَرا ل‬‫ج ل وهل د‬ ‫ج ل‬ ‫سولل فويِ لؤ و د‬ ‫م ور ل‬ ‫ل إ حل ويِ دهح د‬‫ج ت‬ ‫ه ع وتز وو و‬ ‫ث الل ت ل‬ ‫ل فويِ وب دعو ل‬ ‫ل وقاَ و‬ ‫ج و‬ ‫و‬
‫ب حفيِوهاَ و‬ ‫و‬ ‫د‬
‫ت‬‫كاَن و د‬ ‫ن ووث و و‬ ‫م د‬ ‫ن ت وث حلبوا حفيِوهاَ فو و‬ ‫مأ د‬ ‫ملرك ل د‬ ‫م يِّ وأ ل‬ ‫ن ورب تك ل د‬ ‫ل إح ت‬‫قو ل‬ ‫وو يِّ و ل‬
‫سيِقو إ حولىَ التناَحر‪ِ.‬‬ ‫صىَ ح‬ ‫ن عو و‬ ‫م د‬ ‫سولماَ ل وو و‬ ‫ع ول ويِ دهح ب ودردا ل وو و‬
‫‪Abu Ja`far al-Baqir (AS) said:‬‬
‫‪When the Day of Judgement comes, Allah, the Mighty and High, will hold objection‬‬
‫‪against seven: the child, the one who died during the period between two prophets, the‬‬
‫‪elderly senile man who lived during the period of prophecy, the simple-minded person,‬‬
‫‪the mentally ill, the deaf and the dumb.‬‬
‫‪Each of these defendants will plead their case to Allah, the Mighty and High. Allah, the‬‬
‫‪Mighty and High, will send to them a messenger. He will light a fire for them and say:‬‬
‫‪Verily, your Lord has commanded you to jump into it. Thus, whoever jumps in it, it will‬‬
‫‪become cool, and a means of peace for him, and whoever resist will be driven to the‬‬
‫‪Hell.‬‬

‫‪5. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan ibn‬‬
‫‪Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar said, on the authority of Fadl‬‬
‫‪ibn `Amir, on the authority of Musa ibn al-Qasim al-Bajali, on the authority of Hammad ibn `Isa,‬‬
‫‪on the authority of Hariz, on the authority of Zurarah ibn A`yun that‬‬

‫رأ ويِّت أ و‬
‫م‬‫صحغيِرل فوك وب تور ع ول ويِ دهح ث ل ت‬ ‫فر ل ع و‬ ‫جعد و‬ ‫ن لح و‬ ‫ل‬ ‫د‬ ‫ب‬‫ا‬ ‫لىَ‬ ‫صتلىَ ع و و‬ ‫و‬ ‫ع‬ ‫ل‬ ‫ر‬ ‫و‬ ‫ف‬ ‫د‬ ‫ع‬ ‫ج‬
‫و‬ ‫باَ‬
‫و‬ ‫و د ل‬
‫و‬
‫قو و‬
‫ل‬ ‫ن يِّ و ل‬ ‫صتلىَ ع ول ويِ دهح وو ل وود ول أ د‬ ‫ه ول يِّ ل و‬ ‫شب دهو ل‬ ‫ذا وو ح‬ ‫ن هو و‬ ‫ل ويِّاَ لزوراورة ل إ ح ت‬ ‫وقاَ و‬
‫ت ع ول ويِ دهح وقاَ و‬
‫ل‬ ‫صل تيِ د ل‬‫ماَ و‬ ‫صوغاَرح و‬ ‫ن ع وولىَ ال د‬ ‫صدلو و‬ ‫شم ل ول يِّ ل و‬ ‫هاَ ح‬ ‫ن ب وحنيِ و‬ ‫س إح ت‬ ‫التناَ ل‬
‫سئ ح و‬
‫ل‬ ‫م قود د ل‬ ‫ل ن وعو د‬ ‫ل الل تهح ص وقاَ و‬ ‫سو ل‬ ‫م ور ل‬ ‫ل ع ون دهل د‬ ‫سئ ح و‬ ‫ل ل‬ ‫ت فوهو د‬ ‫قل د ل‬ ‫لزوراورة ل فو ل‬
‫ل ويِّاَ لزوراورة ل أ و ت ود دحري‬ ‫م وقاَ و‬ ‫ن ثل ت‬ ‫محليِ و‬ ‫عاَ ح‬ ‫كاَلنوا و‬ ‫ماَ و‬ ‫م بح و‬ ‫ه أع دل و ل‬
‫ل الل ت و‬
‫ل‬ ‫قاَ و‬ ‫م فو و‬ ‫ع ون دهل د‬
‫ت ول وو الل تهح فو و‬ ‫و‬
‫قاَ و‬
‫ل‬ ‫قل د ل‬ ‫ل فو ل‬ ‫ن وقاَ و‬ ‫محليِ و‬ ‫عاَ ح‬ ‫كاَلنوا و‬ ‫ماَ و‬ ‫م بح و‬ ‫ه أع دل و ل‬ ‫ه الل ت ل‬ ‫ماَ قوودل ل ل‬ ‫و‬
‫ج الل ت ل‬
‫ه‬ ‫حت و ت‬ ‫مة ح ا د‬ ‫م ال د ح‬
‫قويِاَ و‬ ‫ن يِّ وود ل‬‫كاَ و‬ ‫ه إ حوذا و‬ ‫ة إ حن ت ل‬ ‫شيِ ت ل‬‫م ح‬ ‫م ال د و‬ ‫ل حفيِهح ل‬ ‫ج ت‬ ‫ل حل تهح ع وتز وو و‬
‫ن‬‫ت ب ويِ د و‬ ‫ماَ و‬ ‫ذي و‬ ‫ل وو ع وولىَ ال ت ح‬ ‫ف ح‬ ‫سب دعوةل ع وولىَ الط د د‬ ‫ك وو ت ووعاَولىَ ع وولىَ و‬ ‫ت ووباَور و‬
‫يِ وو هلوو ول‬ ‫ك الن تب ح ت‬ ‫ذي يِّ لد درح ل‬ ‫شيِ دحخ ال دك وحبيِرح ال ت ح‬ ‫يِ وو ع وولىَ ال ت‬ ‫يِ وو الن تب ح د‬ ‫الن تب ح د‬
‫م وو ادل وب دك وم ح فوك ل د‬
‫ل‬ ‫ص د‬
‫و‬
‫ل وو ادل و‬ ‫ق ل‬ ‫ذي ول يِّ وعد ح‬ ‫ن ال ت ح‬ ‫جلنو ح‬ ‫م د‬ ‫ل وو ادلب دل وهح وو ال د و‬
‫و‬ ‫ق ل‬ ‫يِّ وعد ح‬
‫ه إ حل ويِ دهح د‬
‫م‬ ‫ث الل ت ل‬ ‫مةح فويِ وب دعو ل‬ ‫قويِاَ و‬‫م ال د ح‬ ‫م يِّ وود و‬ ‫ل ع ول ويِ دهح د‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ج الل ت ل‬ ‫حت و د‬ ‫هوؤ لولحء يِّ و د‬
‫ل ل وهم إن ربك لم يِّأ دمرك ل و‬ ‫م وناَرا ل فويِ و ل‬
‫ن ت وث حلبوا‬ ‫مأ د‬ ‫قو ل ل د ح ت و ت د و ل ل د‬ ‫ج إ حل ويِ دهح د‬ ‫خرح ل‬ ‫سولل وو يِّ ل د‬ ‫ور ل‬
‫‪109‬‬
 ‫ن‬ ‫سولماَ ل وو و‬
‫م د‬ ‫ت ع ول ويِ دهح ب ودردا ل وو و‬ ‫ب حفيِوهاَ و‬
‫كاَن و د‬ ‫ن ووث و و‬ ‫حفيِ هوذ حهح التناَرح فو و‬
‫م د‬
ِ.‫سيِقو إ حولىَ التناَحر‬
‫صاَه ل ح‬ ‫عو و‬
I saw Abu Ja`far al-Baqir (AS) praying over the small son of Ja`far (AS), so he said the
Allhhu Akbar then said: “O Zurarah! Verily, this and its likes do not require the prayer
(of the deceased). If it were not for the fact that people would say “the Hashimites do
not pray on the children,’ I would not have prayed.” Zurarah says: I asked him, “No, by
Allah?” He (AS) answered, For Allah, the Mighty and High, is the divine will for them.
When the Day of Judgement comes, Allah, the Blessed and Exalted, will hold evidence
over seven: the child, the one that died between the time gap of two prophets, the old
man that grasped the era of a prophet while he was not sane, the simple-minded, the
mentally ill, the deaf and the dumb. Then each one of these will seek evidence on Allah,
the Mighty and High, on the Day of Judgment. Allah, the Mighty and high, will send to
them a messenger, who will make a fire for them and will say: Verily, your Lord has
commanded you to jump in it. Thus, whoever jumps init, it will become cool and a
means of peace for him, and whoever resists will be drive to the Hell.

6. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of al-Haytham ibn Abu
Masruq al-Nahdi, on the authority of al-Hasan ibn Mahbub, on the authority of `Ali ibn Ri`ab,
on the authority of al-Halabi that
‫مع‬ ‫هيِ و‬
‫ل إ حب دورا ح‬ ‫ف و‬ ‫ك وو ت ووعاَولىَ ك و ت‬ ‫ه ت ووباَور و‬‫ن الل ت و‬ ‫َ إ ح ت‬:‫ل‬‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
َ‫جن تةح ل ووها‬ ‫جورةل حفيِ ال د و‬ ‫ش و‬‫ن و‬ ‫م د‬ ‫م ح‬ ‫ذون وهل د‬ ‫ْ يِّ لغو د‬-‫ن‬ ‫مؤ د ح‬
‫محنيِ و‬ ‫ل ال د ل‬ ‫ساَورة و أ وط د و‬
‫فاَ و‬ ‫وو و‬
‫و‬
‫مةح‬ ‫م ال د ح‬
‫قويِاَ و‬ ‫ن يِّ وود ل‬ ‫ن د لير فوإ حوذا و‬
‫كاَ و‬ ‫م د‬ ‫صورل ح‬ ‫قرح حفيِ قل ل‬ ‫ف ال دب و و‬‫خول ح‬ ‫ف ك وأ د‬‫خول ل‬ ‫أو د‬
‫مللو ل‬ ‫ل‬ ‫ل‬
ِ‫ك حفي‬ ‫م ل‬ ‫معو آوباَئ حهح د‬
‫م و‬ ‫م فوهل د‬ ‫دوا إ حولىَ آوباَئ حهح د‬ ‫سوا وو ط ليِ دلبوا وو أهد ل‬ ‫أل دب ح ل‬
ِ.‫ة‬
‫جن ت ح‬‫ال د و‬
Abu `Abd Allah al-Sadiq (AS) said,
Verily, Allah, the Blessed and Exalted, made Ibrahim and Sarah feed the children of the
believers from the tree in Paradise, which has udder like the udder of a cow. They are in
palaces made from pearls. When the Day of Judgement comes, they will be dressed up,
perfumed, and brought to their parents. Both the children and their parents will be
royalty in Paradise.

7. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: Muhammad ibn Yahya al-`Attar said, on
the authority of Muhammad ibn Ahmad ibn Yahya ibn `Imran al-Ash`ari, on the authority of
Ahmad ibn Muhammad ibn `Isa, on the authority of `Ali ibn al-Hakam, on the authority of Sayf
ibn `Amrah, on the authority of Abu Bakr al-Hadrami that

‫عو و‬
‫ملنوا وو‬ ‫نآ و‬ ‫ْ وو ال تذ حيِّ و‬-‫ل‬ ‫ج ت‬ ‫ل الل تهح ع وتز وو و‬ ‫ن أحبيِ ع وب دد ح الل تهح ع حفيِ قوود ح‬ ‫د‬
‫و‬
‫ت ادلب دوناَءل‬ ‫و‬
‫صور ح‬ ‫ل قو ل‬ ‫م وقاَ و‬ ‫م ذ لدريِّ تت وهل د‬
‫قناَ ب حهح د‬
‫ح د‬ ‫ن أل د و‬ ‫م ذ لدريِّ تت لهل د‬
‫م ب حإ ح ويِّماَ ل‬ ‫ات تب وعوت دهل د‬
‫ك‬ ‫ل ادل وب دوناَوء حباَدلوباَحء ل حيِ ل ح‬
‫قتر ب حذ ول ح و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫حقو الل ت ل‬ ‫ل ادلوباَحء فوأل د و‬ ‫م ح‬
‫ن عو و‬ ‫عو د‬
‫م‬ ‫و‬
‫أع ديِ لن وهل د‬
Abu `Abd Allah al-Sadiq (AS) was asked to interpret the Word of Allah, the Mighty and
High: And (as for) those who believe and their offspring follow them in faith, We will
unite with them their offspring. He (AS) said: “The sons fall short of the deeds of the
110
fathers, so Allah, the Mighty and High, unites the sons with the fathers so that their
eyes may rest.”

8. My father (RA) said: Ahmad ibn Idris said, on the authority of Muhammad ibn Ahmad ibn
Yahya, on the authority of Muhammad ibn al-Husayn ibn Abu al-Khattab, on the authority of
Musa ibn Sa`dan, on the authority of `Abd Allah ibn al-Qasim, on the authority of Abu
Zakariyya, on the authority of Abu Basir that

َ‫ن وناَودى‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ل ال د ل‬ ‫فاَ ح‬ ‫ن أ وط د و‬ ‫م د‬ ‫ل ح‬ ‫ف ل‬ ‫ت طح د‬ ‫ماَ و‬ ‫ل ألبو ع وب دد ح الل تهح ع إ حوذا و‬
‫وقاَ و و‬
‫و‬ ‫ت و ادل و‬
‫ن قود د‬‫ن فلول ل‬ ‫ن بد و‬ ‫ن فلول و‬ ‫ض أول إ ح ت‬ ‫ح‬ ‫ر‬
‫د‬ ‫ماَووا ح و‬ ‫س و‬ ‫ت ال ت‬ ‫كو ح‬ ‫مل و ل‬
‫موناَد ل حفيِ و‬ ‫ل‬
‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ن و‬
‫ن‬
‫م و‬ ‫ل ب ويِ دت حهح ح‬ ‫ض أهد ح‬ ‫ماَ أود ب وعد ل‬ ‫حد لهل و‬ ‫داه ل أود أ و‬ ‫ت ووال ح و‬ ‫ماَ و‬ ‫ن قود د و‬ ‫كاَ و‬ ‫ت فوإ ح د‬ ‫ماَ و‬ ‫و‬
َ‫حتتى‬ ‫ذوه ل و‬ ‫ة ص ت وغد ل‬ ‫م و‬ ‫ذوه ل وو إ حتل د لفحعو إ حولىَ وفاَط ح و‬ ‫ن د لفحعو إ حل ويِ دهح يِّ وغد ل‬ ‫محنيِ و‬ ‫مؤ د ح‬‫ال د ل‬
‫د‬ ‫قدم أ وبواه أ وو أ وحدهلماَ أ وو بعض أ و‬
‫ن فوت ود دفوعل ل‬
‫ه‬ ‫و‬ ِ‫ني‬‫ح‬ ‫م‬
‫ح‬ ‫د‬ ‫ؤ‬‫م‬‫ل‬ ‫ل‬ ‫ا‬ ‫ن‬
‫و‬ ‫م‬
‫ح‬ ‫ح‬ ‫ه‬ ‫ح‬ ‫ت‬‫د‬ ِ‫ي‬ ‫و‬ ‫ب‬ ‫ل‬‫ح‬ ‫د‬ ‫ه‬ ‫يِّ و د و و و و ل د و ل و د و د ل‬
ِ. ‫إ حل ويِ دهح‬
Abu `Abd Allah al-Sadiq (AS) said : When the child of believing parents passes away, a
caller warns the inhabitants of the heavens and the earth: Beware! Verily, the son of the
so and so has passed away. If the child’s father, mother, or relatives have passed away,
he will be given to them so that they can feed him. If the child does not have any
immediate relatives who have passed away, then he is handed over to Fatimah,
blessings of Allah be upon her, to feed him until his parents or relatives pass away, and
then he is handed over to them.

9. Al-Husayn ibn Ahmad ibn Idris (RA) said, on the authority of his father, on the authority of
Muhammad ibn Ahmad ibn Yahya that Muhammad ibn Hassan said, on the authority of al-
Husayn ibn Muhammad al-Nawfali from the progeny of Nawfal ibn `Abd al-Muttalib that
Muhammad ibn Ja`far reported to me, on the authority of Muhammad ibn `Ai, on the authority
of `Isa ibn `Abd Allah al-`Umari, on the authority of his father, on the authority of his
grandfather that
ِ.‫ه‬
‫وال حد ويِّ د ح‬ ‫ل كو ت‬
‫فاَورة ل ل ح و‬ ‫يِ وقاَ و‬
‫صب ح ت‬
‫ب ال ت‬
‫صيِ ل‬
‫ض يِّ ل ح‬ ‫يِ ع حفيِ ال د و‬
‫مور ح‬ ‫ن ع ول ح ي‬
‫عو د‬
Regarding the illness that befalls a child, `Ali (AS) said: It is atonement for his parents.”

10. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of al-`Abbas ibn Ma`ruf, on the authority of al-Hasan ibn Mahbub,
on the authority of `Ali ibn Ri’ab, on the authority of `Abd al-A`la freed salve of Al Sam, on the
authority of Abu `Abd Allah (AS) that

‫كاَور‬‫جوا ادل وب د و‬ ‫ل الل تهح ص ت ووزوت ل‬ ‫سو ل‬ ‫ل ور ل‬ ‫ل وقاَ و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬ ‫عو د‬
‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬
‫يِلء‬
‫ش د‬ ‫ح و‬ ‫خولفاَ ل وو أفدت و ل‬ ‫يِلء أ د‬ ‫ش د‬ ‫واهاَ ل وو أد ودر و‬ ‫يِلء أفد و‬ ‫ش د‬ ‫ب و‬ ‫ن أط ديِ و ل‬ ‫فوإ حن تهل ت‬
‫ل‬ ‫ل‬ ‫أ ورحاَماَ ل أ و ماَ ع ول حمت و‬
َ‫حتتى‬ ‫مةح و‬ ‫قويِاَ و‬ ‫م ال د ح‬‫ْ يِّ وود و‬-‫م‬ ‫م ادل و‬
‫م و‬ ‫هيِ ب حك ل ل‬ ‫م أدنيِ أوباَ ح‬ ‫د ل د‬ ‫و‬ ‫د و‬
‫ل لو ل‬
‫ه‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ل الل ت ل‬ ‫قو ل‬ ‫جن تةح فويِ و ل‬ ‫ب ال د و‬ ‫طئاَ ل ع وولىَ وباَ ح‬ ‫حب ون د ح‬ ‫م د‬
‫ل ل‬ ‫ط يِّ وظ و د‬‫ق ح‬ ‫س د‬‫حباَل د‬
‫خ و و‬
‫ه ع وتز وو‬ ‫ل الل ت ل‬‫قو ل‬ ‫وايو قوب دحليِ فويِ و ل‬ ‫ل أب و و‬ ‫حتتىَ يِّ ود د ل‬ ‫ل ول و‬ ‫قو ل‬ ‫ة فويِ و ل‬‫جن ت و‬‫ل ال د و‬‫خ ح‬ ‫اد د ل‬
111
 ‫د‬ ‫و‬
‫ل‬ ‫ماَ إ حولىَ ال د و‬
‫جن تةح فويِ و ل‬
‫قو ل‬ ‫مولئ حك وةح ايِّت ححنيِ ب حأب ووويِّ دهح فويِ وأ ل‬
‫ملر ب حهح و‬ ‫ن ال د و‬‫م و‬‫ك ح‬ ‫مل و ل‬ ‫ج ت‬
‫ل لح و‬ ‫و‬
‫محتيِ ل و و‬
ِ.‫ك‬ ‫ح و‬
‫ل ور د‬‫ض ح‬ ‫هو و‬
‫ذا ب حفو د‬
The Messenger of Allah (SA) said:
Marry virgins! Verily, they are the purest in speech, the best in morals, and the most
fertile. Have you not come to know that on the Day of Judgment, I would be proud of
you over other nations, eve for a miscarriage? The child who died during the birth will
reach the Gate of Paradise covered in camphor. Allah, the Mighty and High, will say to
it: “Enter Paradise!” It will reply: “No, not until my parents have entered.” Allah, the
Mighty and High, will say to an angel: “Bring Me his parents.” The child will then be
sent to Paradise in the company of his parents. Thus, Allah will say: “This is due to My
Mercy upon you.”

11. My father (RA) said: Ahmad ibn Idris said, on the authority of Muhammad ibn Ahmad ibn
Yahya that Muhammad ibn al-Walid said, on the authority of Hammad ibn `Uthman, on the
authority of Jamil ibn Durraj who said

‫ل ادل ون دب حويِاَحء ع فو و‬ ‫ن أ وط د و‬ ‫و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬

‫قاَ و‬
‫ل‬ ‫فاَ ح‬ ‫د‬ ‫ه عو‬ ‫سأل دت ل ل‬‫َ و‬:‫ل‬ ‫عو د‬
‫و‬ ‫و‬
‫ن‬‫م بد ح‬
‫هيِ و‬
‫ن إ حب دورا ح‬ ‫ه عو د‬ ‫سأل دت ل ل‬‫ل وو و‬ ‫س وقاَ و‬ ‫ساَئ حرح التناَ ح‬ ‫ل و‬ ‫سوا ك وأط د و‬
‫فاَ ح‬ ‫ل ويِ د ل‬
‫ن ع وولىَ ح‬
‫من دوهاَحج‬ ‫يِ و‬
‫كاَ و‬ ‫ق و‬ ‫ل ل وود ب و ح‬ ‫صد ديِّقاَ ل وقاَ و‬‫ن ح‬ ‫يِ و‬
‫كاَ و‬ ‫ق و‬ ‫ل الل تهح ص ل وود ب و ح‬ ‫سو ح‬ ‫ور ل‬
ِ.‫أ وحبيِهح ص‬
I asked Abu `Abd Allah al-Sadiq (AS) about the children of the Prophets (AS). He
replied, “They are not like the children of other people.”
The reporter sys: I asked him about Ibrahim, son of the Messenger of Allah (SA), that
had he lived, would he have become a truthful one [siddiq]?
He (AS) answered, “If he had lived, he would have followed in the footsteps of his father
(SA).”

12. And with the same chain of transmission: on the authority of Hammad ibn `Uthman, on the
authority of `Amir ibn `Abd Allah that

‫ل‬ ‫سو‬ ‫ر‬ ‫ن‬ ‫ب‬ ‫م‬ ِ‫هي‬ ‫را‬ ‫ب‬ ‫إ‬ ‫ر‬ ‫ب‬‫و‬ ‫ق‬ َ‫لى‬ ‫و‬ ‫و‬ ‫ع‬ ‫ن‬ ‫و‬
َ‫كا‬ ‫ل‬‫ل‬ ‫قو‬‫ل‬ ِّ‫ي‬ ‫ع‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ َ‫با‬ ‫سمعت أ و‬
‫ح‬ ‫ل‬ ‫ح و‬ ‫د‬ ‫و‬ ‫ح‬ ‫د‬
‫ح ح و‬ ‫د‬ ‫و‬ ‫و‬ ‫ح‬ ‫ح‬ ‫د‬ ‫و‬ ‫و ح د ل‬
‫و‬
‫ب أث ولر‬ ‫س ال دعحذ دقل ذ وهو و‬ ‫س فول و ت‬
‫ماَ يِّ وب ح و‬ ‫م ح‬ ‫ش د‬‫ن ال ت‬ ‫ه عو ح‬ ‫عذ دقل يِّ لظ حل ت ل‬ ‫الل تهح ص ح‬
‫ل الل تهح ص‬ ‫سو ح‬ ‫ن ور ل‬ ‫م بد ل‬ ‫هيِ ل‬
‫ت إ حب دورا ح‬ ‫ماَ و‬ ‫لع و‬ ‫ه وو وقاَ و‬ ‫كاَن ل ل‬‫م و‬ ‫م و‬ ‫م يِّ لعدل و د‬ ‫قب درح فول و د‬ ‫ال د و‬
‫م الل لت‬ ‫و‬
ِ‫ه حفي‬ ‫ضْاَع لو‬‫ل ور و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫شدهرا ل فوأت تو‬ ‫شور و‬ ‫ة عو و‬ ‫ماَن حيِ و و‬‫ه ثو و‬ ‫ن لو ل‬‫كاَ و‬‫وو و‬
ِ.‫ة‬ ‫ال د و‬
‫جن ت ح‬
Abu `Abd Allah al-Sadiq (AS) said,
On the grave of Ibrahim, son of the Messenger of Allah (SA), there was a branch that
shaded it from sunlight. By the time the branch dried up, the marks of the grave had
vanished and its place was not know.
He (AS) also added,

112
When Ibrahim, son of the Messenger of Allah (SA) died, he was eighteen months old.
Therefore, Allah, the Mighty and High, had his suckling period completed in Paradise.

The Compiler of this book says concerning children and their state: Verily, the process of
recognizing justice and injustice, and the way of differentiation between the two or aversion
from them, is not something innate. In fact, it is due to the approval or disapproval of the
intellect. Therefore, it is not permissible for us to refuse the evil of an action due to our
ignorance of its causes. Nor should we take it out from the boundary of justice based on its
apparent from. Rather the method, when we intend to understand the reality of a category of
actions that is hidden to us, should be the rational one. We should turn to proofs that indicate
the wisdom of their doers, and we should be devoted to proofs that introduce us to the state of
its doer. If He acts wisely and justly, then it must necessarily apply to all of His actions,
whether or not we are ignorant of their causes. This is because, as far as the intellect is
concerned, there is no shortcoming in one category of actions without the other, or
specification for one genus without the other.
Take the case of a father, for example, who we know to be just. If he amputates a limb from
his son for a reason that we are ignorant of, we cannot declare that he is unjust since we are
unaware of the reason for which he did so. As a whole, this is due to his fair appearance and
good intent for his son.
The actions of Allah, the All-Knowing of the ends and beginnings, are similar, Blessed and
Exalted be Hi. Reason requires us to believe that His Actions must be wise and just. We
cannot limit ourselves to what we know because we are ignorant of all the details which
motivate His Actions. We understand that we are unable to understand the causes of all
things, since we do not understand them in full. This is when we intend to understand a
sentence that enables its ignorance from the rules of His Actions, the Mighty and High.
However, if we intend to explore its meanings and discuss its causes then we are not short of
intellects, with the praise of Allah, that may make us recognize the rational reasoning in their
details, what confirms the indication on a whole. The proof that the actions of Allah, the
Blessed and Exalted, are based on wisdom is that they are far form contradiction and secure
from differentiation.
The proof can also be found in their interconnectedness, the need of things to their likes, and
the damaging of its shape and connecting of every category to its resemblance until it is
imagined that it is other than what is seems. The rotation of the heavens and the movement of
the sun and the moon, and the travel of the stars would certainly obliterate and be destroyed.
Thus, when the actions of Allah, the Mighty and High, execute what we have mentioned
regarding the reasons for justice and injustice, we can only conclude that they are based on
wisdom. The proof the Mighty and High does not oppress can be found in the fact hat He,
Blessed and Exalted, is Eternal, Self-Sufficient, and All-Knowing. Furthermore, He cannot act
ignorantly.
Oppression only occurs among the ignorant or those who seek personal benefit. Since He, the
Blessed and Exalted, is Eternal and Self-Sufficient, He does not benefit or lose anything fro
knowing what was, and what will be good and evil. Everything He does is out of wisdom, and
everything He does is Right. Do you to see that those who are wise do not commit evil, as he
has sufficient self-control to refrain from evil. Whoever commits a major sin deserves criticism.
Therefore, the existence of evil is not feared from Him and this is clear. All praise is due to
Allah.

13. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the
authority of his father, on the authority of `Amr ibn `Uthman al-Khazzaz, on the authority of
`Amr ibn Shimr, on the authority of Jabir ibn Yazid al-Ju`fi that

113
 ‫ل الل تهح إ حتناَ‬ ‫سو ح‬ ‫ن ور ل‬ ‫يِ ال دوباَقحرح ع ويِّاَ اب د و‬ ‫ن ع ول ح ي‬ ‫مد ح ب د ح‬ ‫ح ت‬ ‫م و‬ ‫فر ل ل‬ ‫جعد و‬ ‫ت حل وحبيِ و‬ ‫قلل د ل‬
‫م وو‬ ‫ط غ ويِ دور وتاَ ي‬ ‫ق ل‬ ‫س ل‬ ‫ن يِّ و د‬ ‫م د‬ ‫م و‬ ‫من دهل د‬ ‫مديِتاَ ل وو ح‬ ‫ن ليِّول ود ل و‬ ‫م د‬ ‫ل و‬ ‫فاَ ح‬ ‫ن ادل وط د و‬ ‫م و‬ ‫ن وورىَ ح‬
‫و و‬ ‫مىَ أ وود أ و د‬ ‫و‬
‫ن‬‫م د‬ ‫ت ح‬ ‫مو ل‬ ‫ن يِّ و ل‬ ‫م د‬ ‫م و‬ ‫من دهل د‬ ‫م وو ح‬ ‫ص ت‬ ‫س أود أ و‬ ‫خور و‬ ‫ن ليِّول ود ل أع د و‬ ‫م د‬ ‫م و‬ ‫من دهل د‬ ‫ح‬
‫و‬
‫حت حولم ح وو‬ ‫قىَ إ حولىَ احل د‬ ‫ن يِّ وب د و‬ ‫م د‬ ‫م و‬ ‫من دهل د‬ ‫ض وو ح‬ ‫قط ع ولىَ الدر ح‬
‫د‬ ‫س و و و‬ ‫ساَع وت حهح إ حوذا و‬ ‫و‬
‫لع‬ ‫قاَ و‬ ‫ه فو و‬ ‫جه ل ل‬ ‫ماَ وو د‬ ‫ك وو و‬ ‫ف ذ ول ح و‬ ‫شديِخاَ ل فوك ويِ د و‬ ‫صيِور و‬ ‫حتتىَ يِّ و ح‬ ‫ملر و‬ ‫ن يِّ لعو ت‬ ‫م د‬ ‫م و‬ ‫من دهل د‬ ‫ح‬
‫ك و تعاَولىَ أ ووولىَ بماَ يِّدبره م و‬
‫م وو هلوو‬ ‫من دهل د‬ ‫قه ح ح‬ ‫خل د ح‬‫مرح و‬ ‫نأ د‬ ‫ح و ل ودل ل ح د‬ ‫د‬ ‫ه ت ووباَور و و و و‬ ‫ن الل ت و‬ ‫إح ت‬
‫س لو ل‬
‫ه‬ ‫ماَ ل ويِ د و‬ ‫ه و‬ ‫من وعو ل‬ ‫ماَ و‬ ‫ميِور فوإ حن ت و‬ ‫ه الت تعد ح‬ ‫من وعو ل‬ ‫ن و‬ ‫م د‬ ‫م فو و‬ ‫ك ل وهل د‬ ‫ماَل ح ل‬ ‫خاَل حقل وو ال د و‬ ‫ال د و‬
‫طاَه ل‬ ‫ماَ أ وع د و‬ ‫ل بح و‬ ‫ض ل‬ ‫ف د‬ ‫مت و و‬ ‫ه فوهلوو ال د ل‬ ‫س لو ل‬ ‫ماَ ل ويِ د و‬ ‫طاَه ل و‬ ‫ماَ أ وع د و‬ ‫موره ل فوإ حن ت و‬ ‫ن عو ت‬ ‫م د‬ ‫وو و‬
‫جاَب حلر‬ ‫ل و‬ ‫ن وقاَ و‬ ‫سئ وللو و‬ ‫م يِّ ل د‬ ‫ل وو هل د‬ ‫فعو ل‬ ‫ماَ يِّ و د‬
‫ل عو ت‬ ‫سئ و ل‬ ‫من وعو وو ل يِّ ل د‬ ‫ماَ و‬ ‫ل حفيِ و‬ ‫عاَد ح ل‬ ‫وو و‬
‫ل وقاَ و و‬ ‫ل الل تهح وو ك ويِ د و‬
‫ه‬‫ل حلن ت ل‬ ‫فعو ل‬ ‫ماَ يِّ و د‬ ‫ل عو ت‬ ‫سئ و ل‬ ‫ف ل يِّ ل د‬ ‫سو ح‬ ‫ن ور ل‬ ‫ه ويِّاَ اب د و‬ ‫ت لو ل‬ ‫قل د ل‬ ‫فو ل‬
‫حد ل‬ ‫وا ح‬ ‫جتباَلر وو ال د و‬ ‫مت وك وب دلر ال د و‬ ‫واباَ ل وو هلوو ال د ل‬ ‫ص و‬
‫ة وو و‬ ‫م ل‬ ‫حك د و‬ ‫ن ح‬ ‫كاَ و‬ ‫ماَ و‬ ‫ل إ حتل و‬ ‫فعو ل‬ ‫ول يِّ و د‬
‫قد د‬ ‫ه فو و‬ ‫ضىَ الل ت ل‬ ‫ماَ قو و‬ ‫م ت‬ ‫يِلء ح‬ ‫ش د‬ ‫حورجاَ ل حفيِ و‬ ‫سهح و‬ ‫ف ح‬ ‫جد و حفيِ ن و د‬ ‫ن وو و‬ ‫م د‬‫قتهاَلر فو و‬ ‫ال د و‬
‫شيِئاَ ل م و‬ ‫و‬ ‫فر و من أ و‬
‫حد و ‪ِ.‬‬ ‫ج و‬ ‫ن أفدوعاَل حهح و‬ ‫د‬ ‫ح‬ ‫د‬ ‫و‬ ‫ر‬‫و‬ ‫ك‬ ‫د‬ ‫ن‬ ‫كو و و و و د‬
‫‪I asked Abu Ja`far Muhammad ibn `Ali al-Baqir (AS):‬‬
‫‪O son of the Messenger of Allah! Some children are born dead. Some are miscarried.‬‬
‫‪Some are born deaf or dumb. Some die the hour they are born. Some die at puberty.‬‬
‫”?‪And some live until they reach old age. Why is that? And what is the cause‬‬
‫‪Thus, he (AS) replied,‬‬
‫‪Verily, Allah, the Blessed and Exalted, is the Best of Planners when it comes to the‬‬
‫‪affairs of His Creation. He is their Creator, and He is their Master. Whoever He prevents‬‬
‫‪from aging, verily, he prevents him from what was not (allocated) for him. And whoever‬‬
‫‪he allows to reach old age, He bestows upon him what was (allocated) to him. He gives‬‬
‫‪out of favor and prohibits due to Justice. He is not questioned about what He does, yet‬‬
‫‪people will be questioned about what they do.‬‬
‫‪Jabir says: I asked him, “O son of the Messenger of Allah! How is He not questioned for‬‬
‫”?‪what He does‬‬
‫‪He (AS) replied,‬‬
‫‪(He is not questioned for what He does) because everything he does is wise and just.‬‬
‫‪He is the Possessor of Greatness, the Supreme, the one (and Only), and the Subduer.‬‬
‫‪Therefore, whoever feels distressed over something that Allah has destined has‬‬
‫‪disbelieved. And whoever rejects anything from His Actions has disclaimed.‬‬

‫‪114‬‬
 ‫‪Chapter Seventeen‬‬
‫‪Chapter Sixty-Two in Al – Tawhid : Anna Allah Ta`alal al Yaf`al bi‬‬
‫‪`Ibadih illa al-Aslah lahum. Allah Only Des What is Best for His‬‬
‫‪Servants – 13 traditions‬‬

‫باب أن الله تعالى ل يفعل بعباده إل الصلح لهم‬

‫‪1. Abu al-husayn Tahir ibn Muhammad ibn yunys ibn Haywah the Jurist in Balkh reported to us‬‬
‫‪that Muhammad ibn `Uthman al-Hirawi said: Abu Muhammad al-Hasan ibn al-Husaynibn‬‬
‫‪Muhajir said: Hisham ibn Khalid said: al-Hasan ibn Yahya al-Hunayni said: Sadaqah ibn `Abd‬‬
‫‪Allah said, on the authority of Hisham, on the authority of Anas that‬‬

‫ل الل ت ل‬
‫ه‬ ‫ل وقاَ و‬ ‫ل وقاَ و‬ ‫ج ت‬ ‫ن الل تهح ع وتز وو و‬ ‫ل عو ح‬ ‫جب دورحئيِ و‬ ‫ن و‬ ‫يِ ص ع و د‬ ‫ن الن تب ح د‬ ‫ح‬ ‫عو‬
‫ماَ‬ ‫حاَورب وةح وو و‬ ‫م و‬ ‫قد د وباَوروزحنيِ حباَل د ل‬ ‫ن وول حيِ ياَ ل حليِ فو و‬ ‫هاَ و‬ ‫ن أو و‬ ‫م د‬ ‫ك وو ت ووعاَولىَ و‬ ‫ت ووباَور و‬
‫س‬‫ف ح‬ ‫ض نو د‬ ‫ت حفيِ قوب د ح‬ ‫ماَ ت وورد تد د ل‬ ‫ل و‬ ‫مث د و‬ ‫ه ح‬ ‫عل ل ل‬ ‫يِلء أ ووناَ وفاَ ح‬ ‫ش د‬ ‫ت حفيِ و‬ ‫ت وورد تد د ل‬
‫و‬
‫ماَ‬ ‫ه وو و‬ ‫من د ل‬ ‫ه ح‬ ‫ه وو ول ب لد ت ل و ل‬ ‫ساَوءت و ل‬‫م و‬ ‫ت وو أك دوره ل و‬ ‫مود و‬ ‫ن يِّ وك دوره ل ال د و‬ ‫ح‬ ‫مؤ د ح‬
‫م‬ ‫ال د ل‬
‫ت ع ول ويِ دهح وو ول يِّ ووزا ل‬ ‫قرب إل ويِ ع وبدي بمث د و‬
‫دي‬ ‫ل ع وب د ح‬ ‫ضْ ل‬ ‫ماَ افدت وور د‬ ‫ل أوداحء و‬ ‫تو و ت و ح ت د ح ح ح ح‬
‫و‬ ‫حتتىَ أ ل ح‬
‫صرا ل وو ويِّدا ل وو‬ ‫معاَ ل وو ب و و‬ ‫س د‬ ‫ه و‬ ‫ت لو ل‬ ‫ه ك لن د ل‬ ‫حب وب دت ل ل‬
‫و‬
‫موتىَ أ د‬ ‫ه وو و‬ ‫حب ت ل‬ ‫ل حليِ و‬ ‫ف ل‬ ‫يِّ وت ون و ت‬
‫و‬ ‫و‬
‫عوباَد حيو‬ ‫ن ح‬ ‫م د‬ ‫ن ح‬ ‫ه وو إ ح ت‬ ‫سأل وحنيِ أع دط ويِ دت ل ل‬ ‫ن و‬ ‫ه وو إ ح د‬ ‫جب دت ل ل‬ ‫عاَحنيِ أ و‬ ‫ن دو و‬ ‫مؤ وديِّدا ل إ ح د‬ ‫ل‬
‫و‬
‫خل و ل‬
‫ه‬ ‫ه ل حئ وتل يِّ ود د ل‬ ‫ه ع ون د ل‬ ‫ف ل‬ ‫ن ال دعحوباَد وةح فوأك ل د‬ ‫م و‬ ‫ب ح‬ ‫ن يِّ لرحيِّد ل ال دوباَ و‬ ‫م د‬ ‫ن لو و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ال د ل‬
‫ح‬ ‫صل ل ل‬ ‫ن ول يِّ و د‬ ‫م د‬ ‫ن لو و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫عوباَد حيو ال د ل‬ ‫ن ح‬ ‫م د‬ ‫ن ح‬ ‫ك وو إ ح ت‬ ‫سد وه ل ذ ول ح و‬ ‫ف ح‬ ‫ب فويِ ل د‬ ‫ج ل‬ ‫عل د‬
‫و‬ ‫و‬
‫عوباَد حيو‬ ‫ن ح‬ ‫م د‬ ‫ن ح‬ ‫ك وو إ ح ت‬ ‫سد وه ل ذ ول ح و‬ ‫ه ولفد و‬ ‫قرح وو ل وود أغ دن ويِ دت ل ل‬ ‫ف د‬ ‫ه إ حتل حباَل د و‬ ‫ماَن ل ل‬ ‫إ حيِّ و‬
‫و‬ ‫و‬
‫سد وه ل‬ ‫ه ولفد و‬ ‫قدرت ل ل‬ ‫ه إ حتل حباَل دغحوناَءح وو ل وود أفد و‬ ‫ماَن ل ل‬ ‫ح إ حيِّ و‬ ‫صل ل ل‬ ‫ن ول يِّ و د‬ ‫م د‬ ‫ن لو و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫ال د ل‬
‫قم ح و و‬ ‫س د‬ ‫ه إ حتل حباَل د‬ ‫ماَن ل ل‬ ‫ح إ حيِّ و‬ ‫صل ل ل‬ ‫ن ول يِّ و د‬ ‫م د‬ ‫ن لو و‬ ‫محنيِ و‬ ‫مؤ د ح‬ ‫عوباَد حيو ال د ل‬ ‫ن ح‬ ‫م د‬ ‫ن ح‬ ‫ك وو إ ح ت‬ ‫ذ ول ح و‬
‫و‬
‫ن‬‫محنيِ و‬ ‫مؤ د ح‬ ‫عوباَد حيو ال د ل‬ ‫ن ح‬ ‫م د‬ ‫ن ح‬ ‫ك وو إ ح ت‬ ‫سد وه ل ذ ول ح و‬ ‫ه ولفد و‬ ‫م ل‬ ‫س و‬ ‫ج د‬ ‫ت ح‬ ‫ح ل‬ ‫ح د‬ ‫ص ت‬ ‫ل وود و‬
‫و‬ ‫و‬
‫ك إ حدنيِ‬ ‫سد وه ل ذ ول ح و‬ ‫ه ولفد و‬ ‫مت ل ل‬ ‫ق د‬ ‫س و‬ ‫حةح وو ل وود أ د‬ ‫ص ت‬ ‫ه إ حتل حباَل د‬ ‫ماَن ل ل‬ ‫ح إ حيِّ و‬ ‫صل ل ل‬ ‫ن ول يِّ و د‬ ‫م د‬ ‫لو و‬
‫خحبيِلر‪ِ.‬‬ ‫م و‬ ‫م فوإ حدنيِ ع وحليِ ل‬ ‫قللوب حهح د‬ ‫ميِ ب ح ل‬ ‫عوباَحدي ل حعحل د ح‬ ‫أ لد وب دلر ح‬
‫‪The Prophet (SA) said: Jibra’il said: Allah, the Blessed and Exalted, said:‬‬
‫‪Whoever insults My Beloved one has declared war on Me. I do not hesitate in anything‬‬
‫‪like I do when I seize the soul of a believer. He abhors death, and I abhor his evil deeds.‬‬
‫‪However, there is no escape from it.‬‬
‫‪My Servant is never so close to Me as when he fulfils all that I have made obligatory on‬‬
‫‪him. My servant continues to perform superogatory prayers until I star to love him. And‬‬
‫‪when I stat to love him, I become his hearing, his seeing, his hand, and his supporter.‬‬
‫‪When he calls Me, I answer him. And if he asks Me for something, I bestow it upon him.‬‬
‫‪Verily, among My believing servants is one that intends an act of service, but I prevent‬‬
‫‪him from it so self-admiration does not enter him, as this would lead to his destruction.‬‬
‫‪115‬‬
Among My believing servants is one whose faith will not be proper unless he remains
poor, for if I made him wealthy, it would lead to his destruction. Among My believing
servants is one whose faith will not be proper unless he is wealth, for if I made him
poor it would lead to his destruction. Among My believing servants is one whose faith
will not be proper unless he is ill, for if I made him healthy, it would lead to his
destruction. Among My believing servant sis one whose faith would not be proper
unless he was healthy, for if I made him ill, it would lead to his destruction. Verily, I
mange My Servants though my Knowledge of what is in their hearts. Verily, I am the All-
Knowing, the All-informed.

2. Abu Ahmad al-Hasan ibn `Abd Allah ibn Sa`id al-`Askari said: `Abd Allah ibn Muhammad ibn
`Abd al-Karim said: Muhammad ibn `Abd al-Rahman al-Barqi said: `Amr ibn Abu Salamah
said: I read to Abu `Umar al-San`ani on the authority of al-`Ala’ ibn `Abd al-Rahman, on the
authority of his father, on the authority of Abu Hurayrah that

‫مد وفتلع‬ ‫د‬ ‫ث أو‬ ‫د‬ ‫َ رب أ و‬:‫ل‬ ‫و‬ ‫و‬ ‫ل الل ت‬

‫و‬ ‫أو‬
‫ن ل‬
‫ح‬ ‫د‬ ِّ‫ي‬ ‫ر‬
‫و‬ ‫م‬
‫د‬ ‫ح‬ ‫ط‬ ‫ذي‬‫ح‬ ‫ر‬
‫و‬ ‫و‬ ‫ب‬ ‫غ‬ ‫و‬ ‫و‬ ‫ع‬‫ش‬ ‫ت‬ ‫ل‬ َ‫قا‬ ‫ص‬ ‫ح‬ ‫ه‬ ‫سو‬‫ل‬ ‫ر‬‫و‬ ‫ن‬
‫ت‬
‫ج ت و‬ ‫و‬ ‫و‬
‫ل ولب وتر ل‬
ِ.‫ه‬ ‫م ع وولىَ الل تهح ع وتز وو و‬ ‫ب ل وود أقد و‬
‫س و‬ ‫وا ح‬‫حباَدلب د و‬

The Messenger of Allah (SA) said:

There are many beggars with unkempt hair, who are covered in dust, and who wear
nothing but two tattered garments, who are turned away when they knock on doors. If
they swear by
Allah, the Mighty and High, He will keep their oath.

3. My father (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the
authority of al-Hasan ibn Mahbub, on the authority of `Abd Allah ibn Sinan, on the authority of
Muhammad ibn al-Munkadir that
‫ل أ و ول‬ ‫و‬
‫قاَ و‬ ‫عود له ل فو و‬ ‫ه أو ل‬ ‫سلعود ل فوأت ويِ دت ل ل‬ ‫م د‬ ‫ن و‬ ‫ت‬
‫ن ع وب دد ح اللهح ب د ح‬ ‫ن بد ل‬ ‫ض ع وود ل‬ ‫مرح و‬ ‫و‬
‫ت ب وولىَ وقاَ و‬ ‫أل‬
‫ل ع وب دد ل‬ ‫ل وقاَ و‬ ‫سلعود ل قلل د ل‬ ‫م د‬ ‫ن و‬ ‫ح‬ ‫د‬ ‫ب‬ ‫ح‬ ‫ه‬ ‫ن ع وب دد ح الل ت‬ ‫د‬ ‫و‬ ‫ع‬ ‫ث‬‫ل‬ ِّ‫ي‬‫ح‬ ‫د‬ ‫ح‬
‫و‬ ‫ح‬ ‫ب‬ ‫ك‬‫و‬ ‫ل‬ ‫ث‬‫د‬ ‫د‬ ‫ح‬
‫و‬
‫و‬ ‫و‬
َ‫ماَ لك ويِّا‬ ‫ه و‬ ‫و‬
‫تل ل‬ ‫د‬
‫قل ل‬ ‫م فو ل‬ ‫س و‬ ‫ل الل تهح ص إ حذ د ت وب و ت‬ ‫سو ح‬ ‫عن دد و ور ل‬ ‫ن ح‬ ‫ح ل‬ ‫ماَ ن و د‬ ‫الل تهح ب ويِ دن و و‬
‫قم ح وو ل وود‬ ‫س د‬ ‫ن ال د‬ ‫م و‬ ‫عهح ح‬ ‫جوز ح‬ ‫ن وو و‬ ‫ح‬ ‫م‬ ‫ن ال د ل‬
‫مؤ د ح‬ ‫م و‬ ‫ت ح‬ ‫جب د ل‬‫ل عو ح‬ ‫ل الل تهح وقاَ و‬ ‫سو و‬ ‫ور ل‬
‫و‬
َ‫حتتى‬ ‫قيِماَ ل و‬ ‫س ح‬ ‫ل و‬ ‫ن ول يِّ ووزا و‬ ‫بأ د‬ ‫ح ت‬ ‫ب ول و و‬ ‫وا ح‬ ‫ن الث ت و‬ ‫م و‬‫قم ح ح‬ ‫س د‬ ‫ه حفيِ ال د‬ ‫ماَ ل و ل‬ ‫م و‬ ‫يِّ وعدل و ل‬
‫ج ت‬
ِ.‫ل‬ ‫ه ع وتز وو و‬ ‫قىَ ورب ت ل‬ ‫يِّ ول د و‬
`Awn ibn `Abd Allah ibn Mas`ud became sick as I went to visit him. He said: “Shall I not
related to you a tradition from `Abd Allah ibn mas`ud?”
I replied, “Why not?”
He said: `Abd Allah said: “While we were in the presence of the Messenger of Allah
(SA), he smiled. So I asked him, “What is it, O Messenger of Allah?”
He (SA) replied, “I am surprised at how a believer can worry about being sick. If he
knew the reward which resides in illness, he would ask to be ill until he meets his Lord,
the Mighty and High.”

116
4. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Ya`qub ibn Yazid, on the authority of Muhammad ibn Abu
`Umayr, on the authority of Hisham ibn Salim that

‫قاَللوا اد دع ل ل ووناَ ورب ت و‬ ‫وا ن وب حيِ ياَ ل فو و‬ ‫و‬ ‫ل أو‬

‫ك يِّ ودرفوعد‬ ‫وماَ ل أت دو‬ ‫د‬ ‫و‬ ‫ق‬ ‫ن‬
‫ت‬ ‫ح‬ ‫إ‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬ ‫و‬ ‫ع‬ ‫بو‬‫ل‬ ‫وقاَ و‬
‫ت وو‬‫مود و‬ ‫م ال د و‬‫ك وو ت ووعاَولىَ ع ون دهل د‬ ‫ه ت ووباَور و‬ ‫م فوورفوعو الل ت ل‬ ‫عاَ ل وهل د‬ ‫ت فود و و‬ ‫مود و‬ ‫ع وتناَ ال د و‬
‫ج ل‬
‫ل‬ ‫ن التر ل‬ ‫كاَ و‬‫ل وو و‬ ‫س ل‬ ‫ل وو ك وث لور الن ت د‬ ‫موناَزح ل‬‫م ال د و‬ ‫ت ب حهح ل‬‫ضْاَقو د‬ ‫حتتىَ و‬ ‫ك وث للروا و‬
‫م‬ ‫ل‬ ‫يِّصبح فويِحتاَج أ ون يِّط دعح و‬
‫ضْيِ وهل د‬
‫جد دهح وو يِّ لدر ح‬ ‫جد ت و‬ ‫جد ته ل وو و‬ ‫ه وو و‬ ‫م ل‬‫م أوباَه ل وو أ ت‬ ‫و‬ ‫ل د ح ل و د و ل د ل‬
‫و‬
‫ل ورب ت و‬
‫ك‬ ‫س د‬ ‫قاَللوا و‬ ‫ش فوأت ووده ل فو و‬ ‫موعاَ و ح‬ ‫ب ال د و‬ ‫ن ط ول و ح‬ ‫شغحللوا ع و د‬ ‫م فو ل‬ ‫وو يِّ وت ووعاَهود وهل د‬
‫و‬
‫م‬‫ل فوورد تهل د‬ ‫ج ت‬‫ه ع وتز وو و‬ ‫ل ورب ت ل‬‫سأ و‬ ‫جاَل حوناَ ال تحتيِ ك لتناَ ع ول ويِ دوهاَ فو و‬ ‫ن يِّ ولرد توناَ إ حولىَ آ و‬ ‫أ د‬
ِ.‫م‬ ‫جاَل حهح د‬ ‫إ حولىَ آ و‬
Abu `Abd Allah al-Sadiq (AS) said:
A group of people came to a prophet and said: Pray to your Lord for us that He may
remove death from us. Hence, he prayed for them, and Allah, the Blessed and Exalted,
removed death from them. Due to their increase in number, their houses became
congested and their offspring increased. A man used to wake up in the morning and
had to feed, please, and take care of his father, mother, grandfather, and great-
grandfather. As a result, he became preoccupied with seeking means of subsistence.
Consequently, they came to the prophet and said: Ask your Lord to return death to us,
as we had before. She asked his Lord, the Mighty and high, and He returned them to
their moment of death.

5. `Ali ibn Ahmad ibn `Abd Allah ibn Ahmad ibn Abu `Abd Allah al-Barqi (RA) said: My father
said, on the authority of his grandfather Ahmad ibn Abu `Abd Allah, on the authority of al-
Hasan ibn `Ali ibn Fuddal, on the authority of `Ali ibn `Uqbah, on the authority of his father, on
the authority of Sulayman ibn Khalid, on the authority of Abu `Abd Allah al-Sadiq, on the
authority of his father, on the authority of his grandfather (AS) who said that

‫ح و‬
‫ك‬ ‫ضْ ح‬‫َ و‬:‫ل‬ ‫جد دهح ع وقاَ و‬ ‫ن و‬ ‫د‬ ‫ن أ وحبيِهح ع و‬‫د‬ ‫ق عو‬‫ح‬ ‫ح‬ ‫د‬ َ‫صا‬
‫ت‬ ‫ال‬ ‫ح‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬ ‫د‬ ‫ب‬‫و‬ ‫ع‬ ِ‫بي‬ ‫ح‬
‫ع ون أ و‬
‫د‬
‫و‬
ِ‫سأللودني‬ ‫و‬
‫ل أ ول ت و د‬ ‫م وقاَ و‬ ‫جذ له ل ث ل ت‬ ‫وا ح‬ ‫ت نو و‬‫حتتىَ ب ود و د‬ ‫ت يِّ وودم ل و‬ ‫ل الل تهح ص وذا و‬ ‫سو ل‬ ‫ور ل‬
‫سل حم ح‬
‫م د‬ ‫مدرحء ال د ل‬ ‫ت ل حل د و‬‫جب د ل‬ ‫ل عو ح‬ ‫ل الل تهح وقاَ و‬ ‫سو و‬ ‫ت وقاَللوا ب وولىَ ويِّاَ ور ل‬ ‫حك د ل‬ ‫ضْ ح‬‫م و‬ ‫م ت‬ ‫ح‬
‫و‬
ِ‫ه حفي‬ ‫خديِرا ل ل و ل‬‫ن و‬ ‫ل إ حتل و‬
‫كاَ و‬ ‫ج ت‬‫ه ع وتز وو و‬ ‫ضيِهح الل ت ل‬
‫ق ح‬ ‫ضاَلء يِّ و د‬ ‫ن قو و‬ ‫م د‬ ‫س ح‬ ‫ه ل ويِ د و‬ ‫أن ت ل‬
ِ.‫ه‬ ‫و‬
‫مرح ح‬ ‫عاَقحب وةح أ د‬ ‫و‬
One day the Messenger of Allah smiled until his teeth were showing, He (SA) said:
“Will you not ask me why I smiled?”
The replied, “Of course, O Messenger of Allah.”
He (SA) said: “I am astonished at a Muslim person that there is not a prayer, which
Allah, the Mighty and High, grants him except there is good for him in the Hereafter.”

6. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn al-Husayn al-Sa`dabadi said, on
the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of his father, on the

117
authority of Abu Qatadah al-Qummi that `Abd Allah ibn Yahya said, on the authority of Aban al-
Ahmar that

‫دي ص‬ ‫ج د‬‫ث و‬ ‫ذي ب وعو و‬ ‫َ وو ال ت ح‬:‫ل‬

‫مد ل ع وقاَ و‬ ‫ح ت‬‫م و‬ ‫ن ل‬ ‫فر ح ب د ح‬‫جعد و‬‫ق و‬ ‫صاَد ح ح‬ ‫ن ال ت‬ ‫عو ح‬
‫ك وو ت ووعاَولىَ ل ويِ ودرلزقل ال دعوب دد و ع وولىَ قود درح‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬‫حقد ن وب حيِ ياَ ل إ ح ت‬
‫حباَل د و‬
‫ماَحء ع وولىَ قود درح ال د و‬
‫ملئون وةح وو إ ح ت‬
‫ن‬ ‫س و‬
‫ن ال ت‬ ‫م و‬ ‫ل ح‬ ‫ة ل وت ون دزح ل‬
‫ملعون و و‬ ‫ن ال د و‬
‫ملرووءةح وو إ ح ت‬ ‫ال د ل‬
ِ.‫شد تةح ال دب وولحء‬‫ل ع وولىَ قود درح ح‬ ‫صب دور ل ويِ ون دزح ل‬ ‫ال ت‬
Al-Sadiq Ja`far ibn Muhammad (AS) said:
Verily, I swear by the One that send my grandfather (SA) as a righteous prophet that
Allah, the Blessed and Exalted, give sustenance to a servant according to his
generosity. Verily, the help provided from Heaven is based on the extent of the need.
And verily, patience must match the level of affliction.

7. Al-Husayn ibn Ahmad ibn Idris (RA) said: My father said: Ahmad ibn Muhammad ibn `Isa
said, on the authority of `Abd al-Rahman ibn Abu Najran, on the al-Mufaddal ibn Salih, on the
authority of Jabir ibn Yazid al-Jufi that
‫ن‬ ‫يِ ال دوباَقحرح ع وقاَ و‬ ‫عو و‬
‫سىَ ب د و‬ ‫مو و‬ ‫ن ل‬ ‫َ إ ح ت‬:‫ل‬ ‫ن ع ول ح ي‬‫مد ح ب د ح‬‫ح ت‬
‫م و‬ ‫فر ل ل‬ ‫جعد و‬‫ن أحبيِ و‬ ‫د‬
ِ‫قي‬ ‫ت ال دك وحبيِور وو ت لب د ح‬ ‫ميِ ل‬ ‫ت تل ح‬ ‫ماَ قو و‬
‫ضيِ د و‬ ‫ت بح و‬ ‫ضْيِ ل‬
‫ب ور ح‬ ‫ل ويِّاَ ور د‬‫ن ع وقاَ و‬ ‫مورا و‬ ‫ع د‬‫ح‬
‫و‬
‫م وراحزقاَ ل وو‬ ‫ضْاَحنيِ ل وهل د‬ ‫ماَ ت ودر و‬ ‫سىَ أ و‬ ‫مو و‬
‫ل ويِّاَ ل‬‫ج ت‬‫ه ع وتز وو و‬ ‫ل الل ت ل‬ ‫قاَ و‬‫صحغيِور فو و‬
‫ال ت‬
‫ل بولىَ يِّاَ رب فون حعم ال دوكيِ ل و‬
ِ. ‫ل‬ ‫م ال دك و ح‬
‫فيِ ل‬ ‫ت وو ن حعد و‬ ‫ل أن د و‬ ‫د و و ح‬ ‫و و د‬ ‫فيِلل وقاَ و و‬ ‫كو ح‬
Abu Ja`far Muhammad ibn `Ali al-baqir (AS) said:
Verily, Musa son of `Imran (AS) said: “O my Lord! I am pleased with what You have
decreed regarding taking the souls of the elderly, and leaving the souls of the young.”
Allah, the Mighty and High, replied, “O Musa! Are you not pleased with Me for being
their Sustainer and Provider [kafil]?”
Musa replied, “Of course, O Lord. You are the best Custodian, and the Best Provider.”

8. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn al-Husayn al-Sa`dabadi said, on
the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of his father, on the
authority of Safwan ibn Yahya, on the authority of Muhammad ibn Abu al-Hazhaz, on the
authority of `ali ib al-Hasan that

‫ن الل ت و‬
‫ه‬ ‫ل إح ت‬ ‫قو ل‬‫ت أ ووباَ ع وب دد ح الل تهح ع يِّ و ل‬‫معد ل‬ ‫س ح‬
‫ل و‬ ‫ن وقاَ و‬ ‫ح‬ ‫س‬
‫ح و‬ ‫ن ال د و‬
‫يِ ب د ح‬‫ن ع ول ح د‬ ‫عو د‬
‫و‬ ‫و‬
‫ن‬
‫كأ ت‬ ‫ن وو ذ ول ح و‬‫سلبو و‬ ‫ث ول يِّ و د‬
‫حت و ح‬ ‫حيِ د ل‬
‫ن و‬ ‫م د‬‫ن ح‬ ‫مؤ د ح‬
‫محنيِ و‬ ‫ل أدروزاقو ال د ل‬ ‫جعو و‬‫ل و‬ ‫ج ت‬‫ع وتز وو و‬
ِ.‫ه‬ ‫ه رحدزقحهح ك وث لور د ل و‬
‫عاَؤ ل ل‬ ‫ج و‬
‫ف وو د‬‫م يِّ وعدرح د‬‫ال دعوب دد و إ حوذا ل و د‬
Abu `Abd Allah al-Sadiq (AS):
“Verily, Allah, the Mighty and High, has provided the believer with sustenance from
places they cannot even imagine. The pleas of a servant increase when he has no idea
where his sustenance will come from.”

118
‫‪9. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd‬‬
‫‪Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: Ja`far ibn Sulayman ibn Ayyub al-‬‬
‫‪Khazzaz said: `Abd Allah ibn al-Fadl al-Hashimi said‬‬
‫ك وو ت ووعاَولىَ ادل ودرووا و‬
‫ح‬ ‫ه ت ووباَور و‬ ‫ل الل ت ل‬ ‫جعو و‬ ‫عل تةل و‬ ‫ت حل وحبيِ ع وب دد ح الل تهح ع حل ويد ح‬ ‫قلل د ل‬
‫و‬ ‫و‬
‫ل‬ ‫قاَ و‬ ‫ل فو و‬ ‫ح ي‬ ‫م و‬ ‫كوت حهح ادلع دولىَ حفيِ أدرفوحع و‬ ‫مل و ل‬ ‫ن ب وعدد و ك وودن حوهاَ حفيِ و‬ ‫دا ح‬ ‫حفيِ ادل وب د و‬
‫ك و تعاَولىَ ع ول ح و‬
‫هاَ‬ ‫شورفحوهاَ وو ع لل لود و‬ ‫ح حفيِ و‬ ‫ن ادل ودرووا و‬ ‫مأ ت‬ ‫و‬ ‫ه ت ووباَور و و و و‬ ‫ن الل ت و‬ ‫ع إح ت‬
‫و‬
‫ه ع وتز‬ ‫وىَ الدرلبوب حيِ تةح لدون و ل‬ ‫هاَ إ حولىَ د وع د و‬ ‫حاَل حوهاَ ن ووزع و أك دث ولر و‬ ‫ت ع وولىَ و‬ ‫موتىَ ت لرحك و د‬ ‫و‬
‫و‬
‫داحء‬ ‫هاَ ل ووهاَ حفيِ اب دت ح و‬ ‫ن ال تحتيِ قود تور و‬ ‫دا ح‬ ‫قد دورت حهح حفيِ ادلب د و‬ ‫جعول ووهاَ ب ح ل‬ ‫ل فو و‬ ‫ج ت‬ ‫وو و‬
‫ة بهاَ و أ و‬
‫ض وو ع ول تقو‬ ‫ل‬ ‫د‬ ‫ع‬ ‫و‬ ‫ب‬ ‫لىَ‬ ‫ضوهاَ إ ح و‬ ‫و‬ ‫د‬ ‫ع‬ ‫و‬ ‫ب‬ ‫ج‬‫و‬ ‫و‬ ‫و‬ ‫ح‬
‫د‬ ‫م ل حو و‬ ‫ح و‬ ‫ظرا ل ل ووهاَ وو ور د‬ ‫قد حيِّرح ن و و‬ ‫الت ت د‬
‫ت وو ك و و‬ ‫و‬
‫فىَ‬ ‫جاَ ل‬ ‫ض د وور و‬ ‫ضوهاَ فوودقو ب وعد ل‬ ‫ض وو ورفوعو ب وعد و‬ ‫ضوهاَ ع ولىَ ب وعد ل‬ ‫ب وعد و‬
‫ن‬
‫شرحيِّ و‬ ‫مب و د‬ ‫ه ل‬ ‫ج ل‬ ‫ج و‬ ‫ح و‬ ‫م ل‬ ‫خذ و ع ول ويِ دهح د‬ ‫ه وو ات ت و‬ ‫سل و ل‬ ‫م لر ل‬ ‫ث إ حل ويِ دهح د‬ ‫ض وو ب وعو و‬ ‫ضوهاَ ب حب وعد ل‬ ‫ب وعد و‬
‫د‬
‫م‬
‫معدلبود حه ح د‬ ‫ضْحع ل ح و‬ ‫وا ل‬ ‫طيِ ال دعللبود حيِّ تةح وو الت ت و‬ ‫م ب حت ووعاَ ح‬ ‫ملرون وهل د‬ ‫ن*َ يِّ وأ ل‬ ‫من دذ حرحيِّ و‬ ‫وو ل‬
‫و‬
‫ل وو‬ ‫ج ح‬ ‫ت حفيِ ال دوعاَ ح‬ ‫قووباَ ل‬ ‫م عل ل‬ ‫ب ل وهل د‬ ‫ص و‬ ‫م ب حوهاَ وو ن و و‬ ‫واحع ال تحتيِ ت وعوب تد وهل د‬ ‫حباَدلن د و‬
‫ل‬ ‫ج ح‬ ‫ت حفيِ ادل ح‬ ‫ملثووباَ ل‬ ‫ل وو و‬ ‫ج ح‬ ‫ت حفيِ ال دوعاَ ح‬ ‫ملثووباَ ل‬ ‫ل وو و‬ ‫ج ح‬ ‫ت حفيِ ادل ح‬ ‫قووباَ ل‬ ‫عل ل‬
‫ب‬ ‫م ب حط ول و ح‬ ‫شدر وو ل حيِ لذ حل تهل د‬ ‫م حفيِ ال ت‬ ‫خيِ درح وو يِّ لوزهدد وهل د‬ ‫ك حفيِ ال د و‬ ‫م ب حذ ول ح و‬ ‫ل حيِ لورغ دب وهل د‬
‫كاَسب فويِعل وموا بذ ول ح و و‬
‫عوباَد ل‬ ‫ن وو ح‬ ‫مدرلبولبو و‬ ‫م و‬ ‫ك أن تهل د‬ ‫ح‬ ‫م و ح ح ود ل‬ ‫ش و و ال د و‬ ‫ح‬ ‫موعاَ‬ ‫ال د و‬
‫ة‬
‫جن ت و‬ ‫م ادل وب ود ح وو و‬ ‫ك ن وحعيِ و‬ ‫قوا ب حذ ول ح و‬ ‫ح د‬ ‫ست و ح‬ ‫عوباَد وت حهح فويِ و د‬ ‫قب حللوا ع وولىَ ح‬ ‫ن وو يِّ ل د‬ ‫خللولقو و‬ ‫م د‬ ‫و‬
‫م وقاَ و‬ ‫و‬ ‫و‬ ‫و‬ ‫د‬ ‫د‬ ‫د‬
‫ل ع ويِّاَ‬ ‫حق ي ث ل ت‬ ‫م بح و‬ ‫س له ل د‬ ‫ماَ ليِ د و‬ ‫ن الن للزوحع إ حلىَ و‬ ‫م و‬ ‫ملنوا ح‬ ‫خلد ح وو يِّ وأ و‬ ‫ال ل‬
‫و‬
‫م‬‫من دهل د‬ ‫ظرا ل ل حعحوباَد حهح ح‬ ‫ن نو و‬ ‫س ل‬ ‫ح و‬ ‫ك وو ت ووعاَولىَ أ د‬ ‫ه ت ووباَور و‬ ‫ن الل ت و‬ ‫ل إح ت‬ ‫ض ح‬ ‫ف د‬ ‫ن ال د و‬ ‫اب د و‬
‫حب ياَ ل ل حل دعلل لود ع وولىَ غ ويِ درحهح‬ ‫م ح‬ ‫م إ حتل ل‬ ‫ك ول ت وورىَ حفيِهح د‬ ‫م أ و ول ت وورىَ أ ون ت و‬ ‫سهح د‬ ‫ف ح‬ ‫حل ون د ل‬
‫ن قود د‬ ‫م د‬ ‫م و‬ ‫من دهل د‬ ‫وىَ الدرلبوب حيِ تةح وو ح‬ ‫ن قود د ن ووزع و إ حولىَ د وع د و‬ ‫م د‬ ‫م لو و‬ ‫من دهل د‬ ‫ن ح‬ ‫حتتىَ إ ح ت‬ ‫و‬
‫وىَ‬ ‫ن قود د ن ووزع و إ حولىَ د وع د و‬ ‫م د‬ ‫م و‬ ‫من دهل د‬ ‫قوهاَ وو ح‬ ‫ح د‬ ‫وىَ الن دب لوتةح ب حغويِ درح و‬ ‫ن ووزع و إ حولىَ د وع د و‬
‫د‬ ‫قهاَ مع ماَ يِّرون فيِ أ و‬
‫ح‬ ‫ز‬ ‫ج‬ ‫د‬ ‫و‬ ‫ع‬ ‫ل‬ ‫ا‬ ‫و‬
‫ح و‬ ‫ص‬ ‫د‬ ‫ق‬ ‫ت‬ ‫ن‬ ‫ال‬ ‫ن‬‫و‬ ‫م‬‫ح‬ ‫م‬‫د‬ ‫ح‬ ‫ه‬ ‫س‬ ‫ح‬ ‫ل‬ ‫ف‬ ‫د‬ ‫ن‬ ‫ح د و و و و وو د و ح‬ ‫مةح ب حغويِ درح و‬ ‫ماَ و‬ ‫ادل ح و‬
‫م وو‬ ‫مت ووناَوحب وةح ع ول ويِ دهح د‬ ‫قرح وو ادلولم ح ال د ل‬ ‫ف د‬ ‫جةح وو ال د و‬ ‫حاَ و‬ ‫موهاَن وةح وو ال د و‬ ‫ف و و ال د و‬ ‫ضعد ح‬ ‫وو ال ت‬
‫ن الل ت و‬
‫ه‬ ‫ل إح ت‬ ‫ض ح‬ ‫ف د‬ ‫ن ال د و‬ ‫م ويِّاَ اب د و‬ ‫ميِعحهح د‬ ‫ج ح‬ ‫قاَه حرح ل ح و‬ ‫م وو ال د و‬ ‫ب ل وهل د‬ ‫ت ال دوغاَل ح ح‬ ‫مود ح‬ ‫ال د و‬
‫و‬
‫س‬‫م التناَ و‬ ‫م وو ل يِّ وظ دل ح ل‬ ‫ح ل وهل د‬ ‫صل و و‬ ‫ل ل حعحوباَد حهح إ حتل ادل د‬ ‫فعو ل‬ ‫ك وو ت ووعاَولىَ ول يِّ و د‬ ‫ت ووباَور و‬
‫ن‪ِ.‬‬ ‫مو و‬ ‫م يِّ وظ دل ح ل‬ ‫سهل د‬ ‫ف و‬ ‫س أ ون د ل‬ ‫ن التناَ و‬ ‫شديِئاَ ل وو لك ح ت‬ ‫و‬
‫‪I asked Abu `Abd Allah al-Sadiq (AS): “Why did Allah, the Blessed and Exalted, place‬‬
‫‪the sols in bodies when they had been in the highest of realms?” Thus, he (AS) replied,‬‬
‫‪Verily, Allah, the Blessed and Exalted, knows that whenever the spirits are left on their‬‬
‫‪own in their elevated and high place, most of them dispute over the Lordship for other‬‬
‫‪than the Mighty and High. Therefore, He placed them with His Power into the bodies,‬‬
‫‪which He had decreed for them from the beginning of the Divine Decree.‬‬

‫‪119‬‬
Bearing them in mind and having mercy over them, He made them in need of each
other, and connected them to each other. He elevated the status of some over others,
and sufficed some of them for others. He sent messengers to them and made them
proofs over them as bearers of good news and warners. They commanded them to seek
their Lord, and to be humble before God through acts of devotion. They set punishment
and rewards for them, for now and in the future to promote the good and to forbid the
evil. He humbled them by making them seek their own means of sustenance and
earning so that they may know that they have a Lord and that they are created servants.
He accept their service and through it they deserve the ever-lasting bounty and the
eternal paradise. They should make peace rather than fight over what they have no
right. He (AS) then added, O son of al-Fadl! Verily, Allah, the Blessed and Exalted,
intends for His Servants better than what they do for themselves. Do you not see that
people seek nothing but self-elevation, until some of them claim to be God? Among
them are people who falsely claim the Prophethood, and among them are some who
falsely claim the reigns of divine leadership [Imamate], knowing full well their
deficiencies, their inability, their limitations, their lowliness, their need, their lack, their
suffering, and the death will overpower them and subdue them all. O son of al-Fadl!
Verily, Allah the Blessed and Exalted wishes nothing but the best for His Servants. He
does not oppress the people at all. On the contrary, it is the people who oppress
themselves.

10. Muhammad ibn Ahmad al-Shaybani (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said:
Musa ibn `Imran al-Nakha`I said, on the authority of his paternal uncleal-Husayn ibn Yazi al-
Nawfali, on the authority of `Ali ibn Salim, on the authority of his father, on the authority of

‫و‬ ‫ع ون أ وبيِ بصيِر ع و و‬

‫سأل دت لل‬
‫ه‬ ‫َ و‬:‫ل‬ ‫ق ع وقاَ و‬ ‫صاَد ح ح‬‫فرل ال ت‬ ‫ن أحبيِ ع وب دد ح الل تهح و‬
‫جعد و‬ ‫د‬ ‫د ح و ح ل‬
‫م ورب د و‬
‫ك‬ ‫ح و‬ ‫ن ور ح‬ ‫م د‬‫ن إ حتل و‬‫فيِ و‬‫خت ول ح ح‬
‫م د‬
‫ن ل‬ ‫ْ وو ل ويِّزاللو و‬-‫ل‬ ‫ج ت‬‫ل الل تهح ع وتز وو و‬ ‫ن قوود ح‬ ‫عو د‬
‫ه‬
‫مت و ل‬ ‫ح و‬ ‫جلبوا ب حهح ور د‬
‫ست وود ح‬ ‫فعوللوا و‬
‫ماَ يِّ و د‬ ‫م ل حيِ و د‬ ‫خل و و‬
‫قه ل د‬ ‫ل و‬‫م وقاَ و‬ ‫قهل د‬‫خل و و‬‫ك و‬ ‫وو حلذل ح و‬
ِ.‫م‬‫مهل د‬‫ح و‬‫فويِ ودر و‬
Abu Basir that I asked Abu `Abd Allah Ja`far al-Sadiq (AS) about the Word of Allah, the
Mighty and High: And they shall continue to differ, except those on whom your Lord
has mercy; and for this did He create them.
He replied, “He created them to do what makes them deserve His Mercy so that He may
have mercy on them.”

11. Muhammad ibn al-Qasim al-Astarabadi said: Yusuf ibn Muhammad ibn Ziyad and `ali ibn
Muhammad ibn Sayyar both said, on the authority of their father, on the authority of al-Hasan
ibn `Ali, on the authority of his father `Ali ibn Muhammad, on the authority of his father
Muhammad ibn `Ali, on the authority of his father, `Ali ibn Musa al-Rida, on the authority of his
father Musa ibn Ja`far, on the authority of his father Ja`far ibn Muhammad, on the authority of
his father Muhammad ibn `Ali (AS) that
‫ع ون أ و‬
‫جعو و‬
‫ل‬ ‫ذي و‬ ‫ْ ال ت ح‬-‫ل‬‫ج ت‬‫ل الل تهح ع وتز وو و‬ ‫ن ع حفيِ قوود ح‬ ‫ح‬ ‫د‬ ِ‫ي‬‫س‬‫و‬ ‫ح‬
‫ل‬ ‫يِ ب دن ال د‬
‫ح‬ ‫د‬ ‫ح‬ ‫ل‬‫و‬ ‫ع‬ ‫ح‬ ‫ه‬ ِ‫بي‬
‫ح‬ ‫د‬
‫و‬
‫ة‬
‫ق ل‬ ‫وافح و‬‫م و‬ ‫م ل‬ ‫ة ل حط ووباَئ حعحك ل د‬ ‫م ل‬‫مولئ ح و‬‫جعول ووهاَ ل‬ ‫ل و‬ ‫ض حفراشاَ ل وقاَ و‬ ‫م ادلدر و‬ ‫ل وك ل ل‬
‫م وو ول‬ ‫حرحقوك ل د‬ ‫حوراورةح فوت ل د‬ ‫يِ وو ال د و‬ ‫م ح‬ ‫شد حيِّد وة و ال د و‬
‫ح د‬ ‫جعول دوهاَ و‬ ‫م لو د‬
‫م يِّ و د‬ ‫ساَد حك ل د‬ ‫ج و‬ ‫حل و د‬
‫ماَت حك ل د‬
‫م‬ ‫هاَ و‬
‫صد وع و و‬ ‫ب الدريِّحح فوت و د‬ ‫طيِ ح‬
‫شد حيِّد وة و ح‬ ‫م وو ول و‬ ‫مد وك ل د‬ ‫شد حيِّد وة و ال دب ودرد ح فوت ل د‬
‫ج ح‬ ‫و‬
120
‫م وو‬ ‫ماَحء فوت لغدرحقوك ل د‬ ‫كاَل د و‬‫ن و‬ ‫ح‬ ِ‫شد حيِّد وة و الدلي‬ ‫م وو ول و‬ ‫ن فوت لعدط حب وك ل د‬ ‫ح‬ ‫شد حيِّد وة و الن تت د‬ ‫وو ول و‬
‫و‬
‫م وو قللبوحر‬ ‫م وو أب دن حيِ وت حك ل د‬ ‫م حفيِ لدورحك ل د‬ ‫مت ون حعو ع ول ويِ دك ل د‬ ‫صولب وةح فوت و د‬ ‫شد حيِّد وة و ال ت‬ ‫ول و‬
‫ن ب حهح وو‬ ‫فلعو و‬ ‫ماَ ت ون دت و ح‬ ‫موتاَن وةح و‬ ‫ن ال د و‬ ‫م و‬ ‫ل حفيِوهاَ ح‬ ‫جعو و‬ ‫ل و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫م وو ل وك حن ت ل‬ ‫مودوتاَك ل د‬ ‫و‬
‫و‬
َ‫ما‬ ‫ل حفيِوهاَ و‬ ‫جعو و‬ ‫م وو و‬ ‫م وو ب لن دويِاَن لك ل د‬ ‫دان لك ل د‬ ‫ك ع ول ويِ دوهاَ أب د و‬ ‫س ل‬‫ماَ و‬ ‫ن وو ت وت و و‬ ‫كو و‬ ‫س ل‬ ‫ماَ و‬ ‫ت وت و و‬
‫ل‬‫جعو و‬ ‫ك و‬ ‫م فول حذ ول ح و‬ ‫موناَفحعحك ل د‬ ‫ن و‬ ‫م د‬ ‫م وو ك وحثيِرل ح‬ ‫م وو قللبورحك ل د‬ ‫دورحك ل د‬ ‫قاَد ل ب حهح ل ح ل‬ ‫ت ون د و‬
‫قفاَ ل‬ ‫و‬ ‫و‬
‫س د‬ ‫سماَوء حبناَلء أيد و‬ ‫ل وو ال ت‬ ‫ج و‬ ‫ل ع وتز وو و‬ ‫م وقاَ و‬ ‫م ثل ت‬ ‫ض فحوراشاَ ل ل وك ل د‬ ‫ادلدر و‬
َ‫موها‬ ‫جو و‬ ‫هاَ وو ن ل ل‬ ‫مور و‬ ‫سوهاَ وو قو و‬ ‫م و‬ ‫ش د‬ ‫فوظاَ ل يِّ لد حيِّلر حفيِوهاَ و‬ ‫ح ل‬ ‫م د‬ ‫م و‬ ‫ن فوودقحك ل د‬ ‫م د‬ ‫ح‬
‫و‬
ِ‫سماَحء ماَلء يِّ وعدحني‬ ‫ن ال ت‬ ‫م و‬ ‫ل ح‬ ‫ْ وو أن دوز و‬-‫ل‬ ‫ج ت‬ ‫ل ع وتز وو و‬ ‫م وقاَ و‬ ‫م ثل ت‬ ‫موناَفحعحك ل د‬ ‫لح و‬
‫م وو‬ ‫ضاَب حك ل د‬ ‫م وو ه ح و‬ ‫م وو ت حولل حك ل د‬ ‫جوباَل حك ل د‬ ‫ل ح‬ ‫ن ال دعلولىَ ل حيِ وب دل لغو قلل و و‬ ‫م و‬ ‫ه ح‬ ‫مط وور ن ووزل و ل‬ ‫ال د و‬
‫ف و‬ ‫ه وروذاذا ل وو وواب حلل وو هوط دلل وو ط ومل ل حت ون د و‬ ‫أ وود و‬
‫م وو‬ ‫ضْوك ل د‬ ‫ه أور ل‬ ‫ش و ل‬ ‫م فوترقو ل‬ ‫م ثل ت‬ ‫هاَد حك ل د‬
‫و‬ ‫م قحط دعو ل‬
‫ضْيِك ل د‬
‫م‬ ‫سد و أور ح‬ ‫ف ح‬ ‫حد وة ل فويِ ل د‬ ‫ة ووا ح‬ ‫مط وور وناَزحلل ع ول ويِ دك ل د‬ ‫ك ال د و‬ ‫ل ذ ول ح و‬ ‫جعو د‬ ‫م يِّ و د‬ ‫لو د‬
‫و‬ ‫ماَورك دل‬ ‫م وو لزلروع وك دل‬ ‫جاَورك دل‬ ‫وو أ و د‬
‫ج ب حهح‬ ‫خور و‬ ‫ْ فوأ د‬-‫ل‬ ‫ج ت‬ ‫ل ع وتز وو و‬ ‫م وقاَ و‬ ‫م ث تل‬ ‫م وو ث وح‬ ‫ش و‬
‫موثاَلل‬ ‫و‬ ‫جعوللوا ل حل تهح أ ودندادا ل أ ويد أ و د‬
‫شوباَهاَ ل وو أ د‬ ‫م وفل ت و د‬ ‫ت رحدزقاَ ل ل وك ل د‬ ‫مرا ح‬ ‫ن الث ت و‬ ‫م و‬ ‫ح‬
َ‫قد حلر ع وولى‬ ‫صلر وو ول ت و د‬ ‫معل وو ول ت لب د ح‬ ‫و‬
‫س و‬ ‫ل وو ول ت و د‬ ‫ق ل‬ ‫صوناَم ح ال تحتيِ ول ت وعد ح‬ ‫ن ادل د‬ ‫م و‬ ‫ح‬
‫قد حلر ع وولىَ و‬ ‫ن أن توهاَ ول ت و د‬ ‫و‬ ‫و‬
‫ن هوذ حهح الن دعوم ح‬ ‫م د‬ ‫يِلء ح‬ ‫ش د‬ ‫مو و‬ ‫م ت وعدل و ل‬ ‫ْ وو أن دت ل د‬-‫يِلء‬ ‫ش د‬ ‫و‬
ِ.َ‫ك وو ت ووعاَولى‬ ‫و‬
‫م ت ووباَور و‬ ‫م ورب دك ل د‬ ‫موهاَ ع ول ويِ دك ل د‬ ‫جحليِل وةح ال تحتيِ أن دعو و‬ ‫ال د و‬
His father, `Ali ibn al-Husayn (AS), was asked to interpret the Word of Allah, the Mighty
and High: Who made the Earth a resting place for you. He (AS) said
He made it suitable for your nature and in harmony with your bodies. He did not make it
severely hot and warm so it may burn you, nor severely cold so it may freeze you.
Neither did He make it severely perfumed to give you headaches, nor did He make it
terribly foul-smelling so it may sicken you. He neither made it severely soft like water
so it may drown you, nor did He make it severely hard so it may obstruct you from
making houses, buildings, and graves for your deceased.
However, Allah, the Mighty and High, made it with firmness so that you could benefit
form it, enabling your bodies to walk upon it and your houses to hold together. He
placed in it soft soil so that you could build your homes upon it, dig graves, and so that
you could find other benefits. This is why He made the earth a resting place for you.
Then the Mighty and high said: Heaven a canopy, i.e. a protecting roof over you, where
its sun, moon and stars rotate for your benefit. The Mighty and High then said: And
(Who sends down water from heaven, i.e. the rain which He sends down form a height
so that I may reach the highest points of the mountains, the hills, the elevations, and
the low-lying land. Then He separated the rain into drizzle, shower, heavy downpour,
and sprinkles so that he earth could better absorb it. He did not sent the rain down in
one shot, as that would have destroyed our lands, trees, field and fruits.
Then the Mighty and High said: Then brings forth with it subsistence for you of the
fruits; therefore, do not set up rivals to Allah, i.e. Images or idols, which cannot think,
hear, see, and do not have power over anything. While you know, that they do not have
power over the magnificent bounties which your Lord, the Blessed and Exalted, ha
blessed you with.

121
12. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad
ibn `Isa, on the authority of al-Hasan ibn Mahbub, on the authority of Dawud ibn Kathir al-
Raqqi, on the authority of Abu `Ubaydah al-Hadhdah’, on the authority of Abu `Ja`far (AS) who
said
‫ن‬
‫محنيِ و‬ ‫مؤ د ح‬ ‫عوباَد حيو ال د ل‬ ‫ن ح‬ ‫م د‬ ‫ن ح‬ ‫ه إح ت‬ ‫جولل ل ل‬ ‫ل و‬ ‫ج ت‬ ‫ه و‬ ‫ل الل ت ل‬ ‫ل الل تهح ص وقاَ و‬ ‫سو ل‬ ‫ل ور ل‬ ‫وقاَ و‬
‫جد ل‬ ‫ساَد حهح فويِ وت وهو ت‬ ‫ن لروقاَد حهح وو ل وذ حيِّذ ح وح و‬ ‫د‬ ‫م‬
‫م ح‬ ‫قو ل‬ ‫عوباَد وحتيِ فويِ و ل‬ ‫جت وهحد ل حفيِ ح‬ ‫ن يِّ و د‬ ‫د‬ ‫م‬‫لو و‬
‫و‬
‫ة وو‬ ‫س الل تيِ دل و و‬ ‫ه حباَلن دوعاَ ح‬ ‫ضْرحب ل ل‬‫عوباَد وحتيِ فوأ د‬ ‫ه حفيِ ح‬ ‫س ل‬ ‫ف و‬ ‫ب نو د‬ ‫حفيِ الل تويِاَحليِ وو يِّ لت دعح ل‬
‫م وو‬ ‫قو ل‬ ‫ح وو يِّ و ل‬ ‫صب ح و‬
‫حتتىَ يِّ ل د‬ ‫م و‬ ‫قاَلء ع ول ويِ دهح فويِ ووناَ ل‬ ‫ه وو إ حب د و‬ ‫مدنيِ ل و ل‬ ‫ظرا ل ح‬ ‫الل تيِ دل وت ويِ دن ن و و‬
‫ح‬
‫ل‬
‫ن‬
‫م د‬ ‫ماَ يِّ لرحيِّد ل ح‬ ‫ن و‬ ‫ه وو ب ويِ د و‬ ‫خدليِ ب ويِ دن و ل‬ ‫سهح وزارل ع ول ويِ دوهاَ وو ل وود أ و‬ ‫ف ح‬ ‫ت ل حن و د‬ ‫ماَقح ل‬ ‫هلوو و‬
‫فت دن وةح‬ ‫ب إ حولىَ ال د ح‬ ‫ج ل‬ ‫صيِ دلره ل ال دعل د‬ ‫ب فويِ ل و‬ ‫ج ل‬ ‫ك ال دعل د‬ ‫ن ذ ول ح و‬ ‫م د‬ ‫ه ح‬ ‫خل و ل‬‫عوباَد وحتيِ ل ود و و‬ ‫ح‬
‫و‬ ‫و‬
‫ن وو‬ ‫ه قود د وفاَقو ال دوعاَب حد حيِّ و‬ ‫ن أن ت ل‬ ‫حتتىَ يِّ وظ ل ت‬ ‫سهح و‬ ‫ف ح‬ ‫ن نو د‬ ‫ضْاَه ل ع و د‬ ‫ماَل حهح وو رح و‬ ‫ب حأع د و‬
‫ك وو هلوو يِّ وظ ل د‬
‫ن‬ ‫عن دد و ذ ول ح و‬ ‫مدنيِ ح‬ ‫صيِرح فويِ وت ووباَع ود ل ح‬ ‫ق ح‬ ‫حد ت الت ت د‬ ‫عوباَد وت حهح و‬ ‫جاَوز حفيِ ح‬ ‫و‬
‫و‬
‫ب إ حل و ت‬
ِ.ِ‫ي‬ ‫قتر ل‬ ‫ه يِّ وت و و‬‫أن ت ل‬
The Messenger of Allah (SA) said:
Allah, Great be His Gory, said:
Verily, among My believing servants are those who strive to worship Me. They wake up
from their sleep and the comfort of their pillows to perform supererogatory prayers
during the night. They exhaust themselves in My Worship. Since I look out for them, I
overpower them with sleep for a night or two for watching over them. They sleep until
morning, and when they get up, they are disgusted with themselves and afflicted over
it. If I do not prevent them from worshiping Me as they desire, they would become
proud, which would lead to their destruction. They could even reach a point that they
would believe that they have exceeded all the worshippers. Inadequacy is possible in
My Worship. People can reach a point when they think they are drawing close to Me,
when they are actually straying far away from Me.

13. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Ibrahim ibn Hashim, on the authority of al-Hasan ibn Mahbub,
on the authority of Malik ibn `Atiyyah, on the authority of Dawud ibn Farqad that

َ‫ل إ حولى‬ ‫و‬ ‫ن أ وحبيِ ع وب دد ح الل تهح ع وقاَ و‬

‫ج ت‬ ‫ه ع وتز وو و‬ ‫حىَ الل ت ل‬ ‫ماَ أود و‬ ‫ن حفيِ و‬ ‫كاَ و‬ ‫َ و‬:‫ل‬ ‫عو د‬
‫و‬ ‫و‬
‫ن ع وب دد حيو‬ ‫م د‬
‫يِ ح‬ ‫ب إ حل و ت‬ ‫ح ت‬ ‫خدلقاَ ل أ و‬ ‫ت و‬ ‫ق ل‬ ‫خل و د‬ ‫ماَ و‬ ‫سىَ و‬ ‫مو و‬ ‫ن ويِّاَ ل‬ ‫سىَ ع أ د‬ ‫مو و‬ ‫ل‬
‫ل‬ ‫و‬
‫ه وو‬ ‫خيِ دلر ل و ل‬
‫ماَ هلوو و‬ ‫عاَحفيِهح ل ح و‬ ‫ه وو أ و‬ ‫خيِ دلر ل و ل‬ ‫ماَ هلوو و‬ ‫ماَ أب دت وحليِهح ل ح و‬ ‫ن وو إ حن ت و‬ ‫ح‬ ‫مؤ د ح‬
‫م‬ ‫ال د ل‬
‫صب حدر ع وولىَ ب وولحئيِ وو ل ديِ و د‬ ‫و‬ ‫و و‬
‫شك لدر‬ ‫دي فول ديِ و د‬ ‫ملر ع وب د ح‬ ‫ح ع ول ويِ دهح أ د‬ ‫صل ل ل‬ ‫ماَ يِّ و د‬ ‫أوناَ أع دل و ل‬
‫م بح و‬
‫قضاَحئيِ أ و‬
‫ل‬‫م و‬ ‫دي إ حوذا ع و ح‬ ‫عن د ح‬‫ن ح‬ ‫و‬ ِ‫قي‬
‫ح‬ ِّ‫ي‬
‫د‬ ‫د‬ ‫ص‬
‫د‬ ‫ال‬ ِ‫في‬ ‫ح‬ ‫ه‬
‫ل‬ ‫د‬ ‫ب‬‫ل‬ ‫ت‬‫د‬ ‫ك‬ ‫ض بح و و‬ ‫ماَحئيِ وو ل د ويِ ودر و‬ ‫ن وعد و‬
ِ. ‫ري‬ ‫و‬ ‫ضْاَحئيِ فوأ و‬
‫م ح‬‫طاَع و أ د‬ ‫ب حرح و‬
Abu `Abd Allah al-Sadiq (AS) said:
Among what Allah, the Mighty and High, revealed to Musa was:

122
O Musa, I have not crated a creation more beloved to Me than My believing servant.
Verily, I try him with what is good for him, and cure him for what is good for him. I know
what is best for My Servant in his affairs. Hence, he should be patient with My Trials. He
should thank me for My Bounties. And he should be pleased with My Destiny. If he act
for My Pleasure, and obeys My Command, I will count hi among the truthful ones.

123
 Chapter Eighteen
Chapter Sixty-Three in Al – Tawhid : Al-Amr wa-al-Nahy wal-al-Wa`d
wa-al-Wa`id. Command, Prohibition, Promise and Threat – 10
traditions

‫باب المر و النهي و الوعد و الوعيد‬

1. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of Ahmad ibn Abu `Abd Allah al-Barqi, on the authority of his
father, on the authority of Safwan ibn Yahya, on the authority of Mansur ibn Hazim that
‫ل أ وبو عبد الل ته ع الناَس مأ د‬
‫ن لو ل‬
‫ه ع لذ دلر‬ ‫ن و‬
‫كاَ و‬ ‫د‬ ‫م‬
‫و‬ ‫و‬ ‫و‬ ‫ن‬
‫و‬ ‫يِو‬
‫د‬ ‫ح‬ ‫ه‬‫د‬ ‫ن‬‫م‬‫و‬ ‫ن‬
‫و‬ ‫رو‬
‫ل‬ ‫مو‬
‫ل‬ ‫ت ل و‬ ‫ح‬ ‫وقاَ و ل و د ح‬
‫ج و‬
ِ. ‫ل‬ ‫ه ع وتز وو و‬ ‫ع وذ ووره ل الل ت ل‬
Abu `Abd Allah al-Sadiq (AS) said: “The people have been commanded and prohibited.
Whoever has an excuse, Allah, the Mighty and High, forgives him.”

2. My father (RA) said: Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn `Isa said, on the
authority of `Abd al-Rahman ibn Abu Najran, on the authority of Hisham ibn Salim, on the
authority of Habib al-Sajistani that

‫عو و‬
َ‫سى‬ ‫مو و‬ ‫مك دلتوباَ ل ويِّاَ ل‬ ‫ن حفيِ الت تودوراةح و‬ ‫َ إ ح ت‬:‫ل‬ ‫فرل ال دوباَقحرح ع وقاَ و‬ ‫جعد و‬ ‫ن أحبيِ و‬ ‫د‬
‫ن‬ ‫طاَع وحتيِ وو ن وهويِ دت ل و‬ ‫ك بح و‬ ‫مدرت ل و‬ ‫و‬ ‫ك وو قووتيِّ دت ل و‬ ‫صط و و‬
‫فيِ دت ل و‬ ‫قت ل و‬ ‫خل و د‬
‫ك عو د‬ ‫ك وو أ و‬ ‫ك وو ا د‬ ‫إ حدنيِ و‬
‫صيِ دت وحنيِ ل و د‬
‫م‬ ‫ن عو و‬ ‫طاَع وحتيِ وو إ ح د‬ ‫ك ع وولىَ و‬ ‫ن أ وط وعدت وحنيِ أ وع ون دت ل و‬ ‫صيِ وحتيِ فوإ ح د‬ ‫معد ح‬ ‫و‬
‫و‬
‫ك حفيِ طاَع وت ح و‬
ِ‫ك حلي‬ ‫و‬
‫ة ع وليِ د و‬‫من ت ل‬ ‫د‬ ‫و‬ ‫و‬ ‫أل‬
‫يِ ال ح‬ ‫ح‬
‫و و‬ ‫ل‬ ‫و‬ َ‫سى‬ ‫و‬ ‫مو‬ ‫ل‬ َ‫يِّا‬
‫و‬ ِ‫تي‬‫ح‬ ‫و‬ ِ‫ي‬‫ص‬‫ح‬ ‫د‬ ‫ع‬ ‫م‬
‫و‬ َ‫لى‬ ‫و‬ ‫ع‬ ‫ك‬ ‫د‬ ‫ن‬‫ع‬‫ح‬
ِ.ِ‫ك حلي‬ ‫صيِ وت ح و‬‫معد ح‬ ‫ك حفيِ و‬ ‫ة ع ول ويِ د و‬ ‫ج ل‬‫ح ت‬‫يِ ال د ل‬ ‫وو ل ح و‬
Abu Ja`far al-Baqir (AS) said:
Verily, it is stated in the Torah: O Musa! Verily, I have created you, chosen you,
strengthened you, commanded you for My Obedience, and prohibited you from
disobeying Me. Therefore, if you obey Me I will help you to obey Me and if you disobey
Me, I will not help you to disobey me. O Musa! I have favored you in your obedience to
Me, and I have evidence over you in your disobedience of Me.

3. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-
Saffar said, on the authority of both Muhammad ibn Abu al-Khattab and Ahmad ibn Abu `Abd
Allah al-Barqi, on the authority of `Ali ibn Muhammad al-Qasani, on the authority of who he
mentioned, on the authority of `Abd Allah ibn al-Qasim al-Ja`fari on the authority of Abu `Abd
Allah (AS), on the authority of his forefathers (AS) that

124
 ‫ت‬ ‫ل‬ ‫و‬ ‫و‬ ‫و‬ ‫و‬ ‫ت‬ ‫ع ون أ و‬
‫ن ووع ود وه ل‬‫د‬ ‫م‬
‫و‬ ‫ص‬ ‫ح‬ ‫ه‬ ‫ل‬‫ال‬ ‫ل‬ ‫سو‬ ‫ل‬ ‫ر‬‫و‬ ‫ل‬ َ‫قا‬ ‫ل‬ َ‫قا‬ ‫ع‬ ‫ح‬ ‫ه‬‫ح‬ ‫ئ‬َ‫با‬
‫و‬ ‫آ‬ ‫ن‬
‫د‬ ‫و‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬‫د‬ ‫ب‬‫و‬ ‫ع‬ ِ‫بي‬‫ح‬ ‫د‬
‫و‬ ‫و‬ ‫و‬ ‫ل‬ ‫و‬
‫ل‬
‫م ل‬ ‫ن أودع ود وه ل ع ولىَ ع و و‬ ‫م د‬ ‫ه وو و‬ ‫جلزه ل ل ل‬ ‫واباَ فوهلوو ل‬
‫من د ح‬ ‫ل ثو و‬ ‫م ل‬
‫ه ع ولىَ ع و و‬ ‫الل ت ل‬
‫قاَباَ ل فوهلوو حفيِهح حباَل د ح‬
ِ.‫خويِاَحر‬ ‫ع و‬
‫ح‬
The Messenger of Allah (SA) said: “Whoever Allah promises to reward for an action, He
will fulfill it. And whoever He threatens with punishment over an action, He may choose
(either punishment or pardon).”

4. Abu `Ali al-Husayn ibn Ahmad al-Bayhaqi said in Naysabur year 352 AH that Muhammad
ibn Yahya al-Suli reported to us that Ibn Dhukwan said: I heard Ibrahim ibn al-`Abbas say

َ‫معدت وزحل وةح حفيِوها‬

‫ل ال د ل‬‫ذاك ولروا ال دك ووباَئ حور وو قوود و‬ ‫ضْاَ ع فوت و و‬ ‫س الدر و‬ ‫ح‬ ‫جل ح‬‫م د‬‫ك لتناَ حفيِ و‬
‫ن‬‫قدرآ ل‬ ‫ل ال د ل‬‫ل أ ولبو ع وب دد ح الل تهح ع قود د ن ووز و‬‫ضْاَ ع وقاَ و‬ ‫ل الدر و‬ ‫قاَ و‬ ‫فلر فو و‬ ‫إ حن توهاَ ول ت لغد و‬
‫فورةل‬ ‫مغد ح‬‫ذو و‬ ‫ك لو ل‬‫ن ورب ت و‬ ‫ج ت‬
‫ْ وو إ ح ت‬-‫ل‬ ‫ه ع وتز وو و‬ ‫ل الل ت ل‬ ‫معدت وزحل وةح وقاَ و‬ ‫ل ال د ل‬ ‫ف قوود ح‬ ‫خول ح‬ ‫بح ح‬
ِ. ‫م‬‫مه ح د‬ ‫علىَ ظ لل د ح‬ ‫س و‬ ‫حللتناَ ح‬

We were in the presence of al-Rida (AS) when the discussion was about the major sins,
and the Mu`tazilite belief that they shall not be forgiven.
Hence, al-Rida (AS) said:
Abu `Abd Allah al-Sadiq (AS) said:
“The Qur’an contradicts the belief of the Mu`tazilites. Allah, the Mighty and High, says:
Verily, your Lord is the Lord of forgiveness to people despite their injustice.

The Compiler of this book says: The tradition is detailed; we have extracted from it the
required passage.

5. Ahmad ibn Muhammad ibn al-Haytham al-`Ijli; Ahmad ibn al-Hasan al-Qittan; Muhammad
ibn Ahmad al-Sinani; al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mukattab; `Abd Allah ibn
Muhammad al-Sa`igh and `Ali ibn `Abd Allah al-Warraq (may All be pleased with them) all
said: Abu al-`Abbas Ahmad ibn Yahya ibn Zakariyyah al-Qittan said: Bakr ibn `Abd Allah ibn
Husayn said: Tamim ibn Buhlul said: Abu Mu`awiyah said, on he authority of al-A`mash that
‫ن‬
‫ن إح ت‬ ‫شورائ ححع ال ود ديِّ ح‬ ‫ن و‬ ‫م د‬‫ه ح‬ ‫ف لو ل‬ ‫ص و‬ ‫ماَ وو و‬ ‫َ حفيِ و‬:‫ل‬ ‫مد ل ع وقاَ و‬ ‫ح ت‬ ‫م و‬ ‫ن ل‬ ‫فر ح ب د ح‬ ‫جعد و‬ ‫ن و‬ ‫عو د‬
‫ل‬‫طاَقوت حوهاَ وو أفدوعاَ ل‬ ‫فوهاَ فوودقو و‬ ‫سوعهاَ وو ول يِّ لك ول د ل‬ ‫فساَ ل إ حتل ول د‬ ‫ف نو د‬ ‫ه ول يِّ لك ول د ل‬ ‫الل ت و‬
‫ه خاَل حقل ك ل د‬
‫ل‬ ‫ن وو الل ت ل‬ ‫ل‬ ِّ‫خل دقو ت وك دوحي‬ ‫قد حيِّرل ول و‬ ‫خل دقو ت و د‬ ‫ة و‬ ‫خللوقو ل‬ ‫م د‬ ‫ال دعحوباَد ح و‬
‫د‬
‫ل‬‫ج ت‬ ‫ه ع وتز وو و‬ ‫خذ ل الل ت ل‬ ‫ض وو ول يِّ وأ ل‬ ‫ح‬ ‫جب درح وو ول حباَلت ت د‬
ِّ‫فوحي‬ ‫ل حباَل د و‬ ‫قو ل‬ ‫يِلء وو ول ن و ل‬ ‫ش د‬ ‫و‬
‫ب ادلوباَحء‬ ‫ل ب حذ للنو ح‬ ‫فاَ و‬ ‫ل ادل وط د و‬ ‫ج ت‬ ‫ه ع وتز وو و‬ ‫ب الل ت ل‬ ‫قيِم ح وو ول يِّ لعوذ د ل‬ ‫س ح‬ ‫ريوء حباَل ت‬ ‫ح‬ ‫ال دب و‬
‫ل‬‫خرىَ وو وقاَ و‬ ‫ْ وو ل ت وزحلر وازحورة ل وحدزور أ ل د‬-‫ه‬ ‫حك وم ح ك حوتاَب ح ح‬ ‫م د‬ ‫ل حفيِ ل‬ ‫ه وقاَ و‬ ‫فوإ حن ت ل‬
‫ل و أ ون ل ويِس ل حدلنساَن إتل ماَ سعىَ و ل حل ته ع وز و ج ت و‬
‫ن‬
‫لأ د‬ ‫و ح ت و و‬ ‫و‬ ‫ح‬ ‫ح‬ ‫ج و و د د و حد‬ ‫ع وتز وو و‬
‫ل و ل ويِس ل وه ع وز و ج ت و‬
‫ض الل ت ل‬
‫ه‬ ‫فرح ل‬ ‫م وو ول يِّ و د‬ ‫ن يِّ وظ دل ح و‬
‫لأ د‬ ‫ض و و د و ل ت و و‬ ‫ف ت‬ ‫فوو وو يِّ وت و و‬ ‫يِّ وعد ل‬
125
 ‫م وو ول‬ ‫ة من يِّعل و و‬
‫ضل دهل د‬‫م وو يِّ ل ح‬ ‫ه يِّ لغدوحيِّهح د‬
‫م أن ت ل‬ ‫طاَع و و و د و د ل‬ ‫عوباَد حهح و‬ ‫ل ع وولىَ ح‬ ‫ج ت‬ ‫ع وتز وو و‬
‫و‬
‫فلر ب حهح وو‬‫ه يِّ وك د ل‬
‫م أن ت ل‬‫ن يِّ وعدل و ل‬‫م د‬‫عوباَد حهح و‬‫ن ح‬‫م د‬‫فيِ ح‬ ‫صط و ح‬ ‫ساَل وت حهح وو ول يِّ و د‬
‫خوتاَلر ل حرح و‬‫يِّ و د‬
‫صوملاَ‪ِ.‬‬ ‫معد ل‬ ‫ة إ حتل و‬ ‫ج ل‬‫ح ت‬ ‫قهح ل‬ ‫خل د ح‬‫خذ ل ع وولىَ و‬
‫ه وو ول يِّ وت ت ح‬ ‫ن لدون و ل‬
‫طاَ و‬ ‫شيِ د و‬‫يِّ وعدب لد ل ال ت‬
‫‪Ja`far ibn Muhammad (AS) said the following regarding Islamic law:‬‬
‫‪Verily, Allah does not impose anything on a soul except what it can bear, and does not‬‬
‫‪oblige it to do anything it does not have the strength to do. The actions of the servants‬‬
‫‪are created with decreed [taqdir] creation, not with constitutional [takwin] creation and‬‬
‫‪Allah is the Creator of all Things. We do not believe in determinism or relinquishment.‬‬
‫‪Allah, the Mighty and High, does not hold the innocent to be that guilty, nor does Allah,‬‬
‫‪the Mighty and High, punish children for the sins of their fathers. For verily, He has said‬‬
‫‪in Perfect Book: And no bearer of burden shall bear the burden of another; the Mighty‬‬
‫‪and High says: And that man shall have nothing but what he strives for. Allah, the‬‬
‫‪Mighty and High, forgives and favors. It is not befitting of the Mighty and High to‬‬
‫‪oppress.‬‬
‫‪Allah, the Mighty and High, does not oblige His Servants to obey the one that may lead‬‬
‫‪them astray and misguided them. When He selects His Servants to be His Messengers,‬‬
‫‪he does not select any that disbelieve in Him, and who may serve Satan instead of Him.‬‬
‫‪He never appoints but an infallible person as a Proof over His Creation.‬‬

‫‪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 Al-Khisal.‬‬

‫‪6. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the‬‬
‫‪authority of his father, on the authority of Muhammad ibn Abu `Umayr that‬‬
‫ل‬‫ه حفيِ التناَرح إ حتل أ وهد و‬ ‫خل دد ل الل ت ل‬ ‫ل ول يِّ ل و‬ ‫قو ل‬ ‫فرل ع يِّ و ل‬ ‫جعد و‬ ‫ن و‬ ‫سىَ ب د و‬ ‫مو و‬ ‫ت ل‬ ‫معد ل‬ ‫س ح‬ ‫و‬
‫ب ال دك ووباَئ حور‬ ‫و‬
‫جت ون و و‬ ‫نا د‬ ‫م ح‬ ‫ك وو و‬ ‫شدر ح‬ ‫ل وو ال د‬ ‫ضول ح‬ ‫ل ال ت‬ ‫حود ح وو أهد و‬
‫من ال دمؤ دمنيِن ل وم يِّسأ و‬
‫ج ل‬ ‫فرح وو ال د ل‬ ‫ال دك ل د‬
‫ك وو ت ووعاَولىَ‪ْ-‬‬ ‫ه ت ووباَور و‬ ‫ل الل ت ل‬ ‫صوغاَئ حرح وقاَ و‬ ‫ن ال ت‬ ‫ح‬ ‫و‬ ‫ع‬ ‫ل‬‫د‬ ‫ل ح ح و د ل د‬ ‫ح و‬
‫م‬‫خل دك ل د‬ ‫م وو ن لد د ح‬ ‫سديِئاَت حك ل د‬ ‫م و‬ ‫فدر ع ون دك ل د‬ ‫ه ن لك و د‬ ‫ن ع ون د ل‬ ‫كباَئ حور ماَ ت لن دهوود و‬ ‫جت ون حلبوا و‬ ‫ن تو د‬ ‫إح د‬
‫ن‬
‫م د‬ ‫ة لح و‬ ‫فاَع و ل‬ ‫ش و‬ ‫ل الل تهح وفاَل ت‬ ‫سو ح‬ ‫ن ور ل‬ ‫ه ويِّاَ اب د و‬ ‫ت لو ل‬ ‫قل د ل‬ ‫ل فو ل‬ ‫خلل ك ورحيِّماَ ل وقاَ و‬ ‫مد د و‬ ‫ل‬
‫و‬
‫ل‬‫يِ ع وقاَ و‬ ‫ن ع ول ح ي‬ ‫ن آوباَئ حهح ع و د‬ ‫حد تث وحنيِ أحبيِ ع و د‬ ‫ل و‬ ‫ن وقاَ و‬ ‫مذ دن ححبيِ و‬ ‫ن ال د ل‬ ‫م و‬ ‫ب ح‬ ‫ج ل‬ ‫تو ح‬
‫ن‬ ‫ل ال دك ووباَئ حرح ح‬ ‫و‬ ‫ماَ و‬ ‫قو ل‬ ‫ل الل تهح ص يِّ و ل‬ ‫سو و‬
‫م د‬ ‫فاَع وحتيِ حلهد ح‬ ‫ش و‬ ‫ل إ حن ت و‬ ‫ت ور ل‬
‫و‬
‫معد ل‬ ‫س ح‬ ‫و‬
‫و‬ ‫ل‬
‫ن أحبيِ‬ ‫ل اب د ل‬ ‫ل وقاَ و‬ ‫سحبيِ ل‬ ‫ن و‬ ‫م د‬ ‫م ح‬ ‫ماَ ع ول ويِ دهح د‬ ‫م فو و‬ ‫من دهل د‬ ‫ن ح‬ ‫سلنو و‬ ‫ح ح‬ ‫م د‬ ‫ماَ ال د ل‬ ‫محتيِ فوأ ت‬ ‫أ ت‬
‫فاَع و ل و‬ ‫ل الل تهح فوك ويِ د و‬
‫ل‬ ‫ة حلهد ح‬ ‫ش و‬ ‫ن ال ت‬ ‫كو ل‬ ‫ف تو ل‬ ‫سو ح‬ ‫ن ور ل‬ ‫ه ويِّاَ اب د و‬ ‫ت لو ل‬ ‫قل د ل‬ ‫ميِ درل فو ل‬ ‫عل و‬
‫ن ادروتضىَ‬ ‫م ح‬ ‫ن إ حتل ل ح و‬ ‫فلعو و‬ ‫ش و‬ ‫ل‪ ْ-‬وو ل يِّ و د‬ ‫قو ل‬ ‫ه ت ووعاَولىَ ذ حك دلره ل يِّ و ل‬ ‫ال دك ووباَئ حرح وو الل ت ل‬
‫ن‬
‫كو ل‬ ‫ب ال دك ووباَئ حور ول يِّ و ل‬ ‫ن يِّ ودرت وك ح ل‬ ‫م د‬ ‫ن وو و‬ ‫قو و‬ ‫ف ل‬ ‫ش ح‬ ‫م د‬ ‫شيِ وت حهح ل‬ ‫خ د‬ ‫ن و‬ ‫م د‬ ‫م ح‬ ‫وو هل د‬
‫و‬ ‫و‬
‫ساَوءه ل‬ ‫ب ذ ودنباَ ل إ حتل و‬ ‫ن يِّ ودرت وك ح ل‬ ‫م ل‬ ‫مؤ د ح‬ ‫ن ل‬ ‫م د‬ ‫ماَ ح‬ ‫مد و و‬ ‫ح و‬ ‫ل ويِّاَ أوباَ أ د‬ ‫قاَ و‬ ‫ضىَ فو و‬ ‫مدرت و ل‬ ‫ل‬
‫لع‬ ‫ة وو وقاَ و‬ ‫فىَ حباَلن تد وم ح ت وودب و ل‬ ‫يِ ص ك و و‬ ‫ل الن تب ح د‬ ‫م ع ول ويِ دهح وو قود د وقاَ و‬ ‫ك وو ن ود ح و‬ ‫ذ ول ح و‬
‫م‬
‫م يِّ ون دد و د‬ ‫ن لو د‬ ‫م د‬ ‫ن فو و‬ ‫م ل‬ ‫مؤ د ح‬ ‫ه فوهلوو ل‬ ‫سيِ دئ وت ل ل‬ ‫ه و‬ ‫ساَوءت د ل‬ ‫ه وو و‬ ‫سن وت ل ل‬‫ح و‬ ‫ه و‬ ‫سترت د ل‬ ‫ن و‬ ‫م د‬ ‫وو و‬
‫ن‬
‫كاَ و‬ ‫ة وو و‬ ‫فاَع و ل‬ ‫ش و‬ ‫ه ال ت‬ ‫ب لو ل‬ ‫ج د‬ ‫م تو ح‬ ‫ن وو ل و د‬ ‫م ل‬ ‫مؤ د ح‬ ‫س بح ل‬ ‫ه فول ويِ د و‬ ‫ب يِّ ودرت وك حب ل ل‬ ‫ع وولىَ ذ ون د ل‬
‫‪126‬‬
 ‫ميِم ل وو ل‬ ‫ح ح‬‫ن و‬ ‫م د‬ ‫ن ح‬ ‫ميِ و‬ ‫ظاَل ح ح‬ ‫ْ ماَ حلل ت‬-‫ل‬ ‫قو ل‬ ‫ه ت ووعاَولىَ ذ حك دلره ل يِّ و ل‬ ‫ظاَحلماَ ل وو الل ت ل‬ ‫و‬
‫مناَ ل‬ ‫مؤ د ح‬ ‫ن ل‬ ‫كو ل‬ ‫ف ول يِّ و ل‬ ‫ل الل تهح وو ك ويِ د و‬ ‫سو ح‬ ‫ن ور ل‬ ‫ه ويِّاَ اب د و‬ ‫ت لو ل‬ ‫قل د ل‬ ‫فيِلع ليِّطاَع ل فو ل‬ ‫ش ح‬ ‫و‬
‫ل يِّاَ أ وباَ أ وحمد ماَ م و‬
‫حد ل‬ ‫نأ و‬ ‫قاَ و و و د و و و ح د‬ ‫ه فو و‬ ‫ب يِّ ودرت وك حب ل ل‬ ‫م ع وولىَ ذ ون د ل‬ ‫م يِّ ون دد و د‬‫ن لو د‬ ‫م د‬ ‫و‬
‫ب ع ول ويِ دوهاَ إ حتل‬ ‫و‬
‫سيِ لوعاَقو ل‬ ‫ه و‬ ‫م أن ت ل‬ ‫صيِ وو هلوو يِّ وعدل و ل‬ ‫موعاَ ح‬ ‫ن ال د و‬ ‫م و‬ ‫ب ك وحبيِورة ل ح‬ ‫يِّ ودرت وك ح ل‬
‫فاَع وةح وو‬ ‫ش و‬ ‫قاَ ل حلل ت‬ ‫ح ي‬ ‫ست و ح‬ ‫م د‬ ‫ن وتاَحئباَ ل ل‬ ‫كاَ و‬ ‫م و‬ ‫موتىَ ن ود ح و‬ ‫ب وو و‬ ‫ماَ ادرت وك و و‬ ‫م ع وولىَ و‬ ‫ن ود ح و‬
‫و‬
‫ه غ ويِ دلر‬ ‫ه حلن ت ل‬ ‫فلر ل و ل‬ ‫صدر ول يِّ لغد و‬ ‫م ح‬ ‫صيرا ل وو ال د ل‬ ‫م ح‬ ‫ن ل‬ ‫كاَ و‬ ‫م ع ول ويِ دوهاَ و‬ ‫م يِّ ون دد و د‬ ‫موتىَ ل و د‬ ‫و‬
‫م وو قود د‬ ‫و‬
‫قوب وةح لن ود ح و‬ ‫د‬
‫مناَ حباَلعل ل‬ ‫ل‬ ‫مؤ د ح‬ ‫ن ل‬ ‫كاَ و‬ ‫ب وو لود و‬ ‫و‬ ‫ماَ ادرت وك و و‬ ‫قوب وةح و‬ ‫ن ب حعل ل‬ ‫مؤ د ح‬
‫م ل‬ ‫ل‬
‫صورارح وو‬ ‫معو ادل ح د‬ ‫صحغيِورة و و‬ ‫فاَرح وو ول و‬ ‫ست حغد و‬ ‫معو احل د‬ ‫يِ ص ول ك وحبيِورة و و‬ ‫ل الن تب ح د‬ ‫وقاَ و‬
‫م ول‬ ‫ن إح ت‬ ‫ل الل ت‬ ‫أو‬
‫ن ادروتضىَ فوإ حن تهل د‬ ‫ح‬ ‫م‬
‫و‬ ‫ح‬ ‫ل‬ ‫ل‬ ‫و‬ ‫عو‬ ‫ل‬ ‫و‬ ‫ف‬ ‫ش‬ ‫د‬ ‫و‬ ِّ‫ي‬ ‫ل‬ ‫و‬ ‫و‬ ‫ل‬‫و‬ ‫ج‬
‫و‬ ‫و‬ ‫و‬ ‫ز‬
‫ت‬ ‫و‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ل‬ ‫د‬ ‫و‬ ‫و‬ ‫ق‬ َ‫ما‬ ‫ت‬
‫و‬
َ‫جوزاحء ع ولى‬ ‫د‬
‫ن ال حقدورالر حباَل و‬ ‫د‬ ‫ه وو الد ديِّ ل‬ ‫ه د حيِّن و ل‬ ‫ضىَ الل ت ل‬ ‫ن ادرت و و‬ ‫ن إ حتل ل ح و‬ ‫يِّ و د‬
‫م ح‬ ‫فلعو و‬ ‫ش و‬
‫ماَ ادرت وك وب و ل‬
‫ه‬ ‫م ع وولىَ و‬ ‫ه ن ود ح و‬ ‫ه د حيِّن و ل‬ ‫ضىَ الل ت ل‬ ‫ن ادرت و و‬ ‫م ح‬ ‫ت فو و‬ ‫سيِ دوئاَ ح‬ ‫ت وو ال ت‬ ‫سوناَ ح‬ ‫ح و‬ ‫ال د و‬
ِ. ‫مةح‬ ‫قويِاَ و‬ ‫معدرحفوت حهح ب حوعاَقحب وت حهح حفيِ ال د ح‬ ‫ب لح و‬ ‫ن الذ دلنو ح‬ ‫م و‬ ‫ح‬
Musa ibn Ja`far (AS) said:
Allah will not make the Hell eternal for anyone except for those who disbelieved and
denied, and those who went astray and rejected monotheism. Believers who refrained
from major sins will not be asked about the minor sins they may have committed.
Allah, the Blessed and Exalted, says: If you shun the great sins which you are
forbidden, We will do away with your small sins and cause you to enter an honorable
place of entering.
The reporter says: I asked him, “O son of the messenger of Allah (SA)! To which
sinners does intercession [shafa`at] apply?”
He (AS) replied, “My father (AS) related to me, on the authority of his forefathers (AS)
the authority of `Ali (AS) that: The Messenger of Allah (SA) said:
“Verily, my intercession applies to the members of my Ummah who committed major
sins. As for the good-doers, they should not be concerned.”
Ibn Abu `Umayr says: I asked him, O son of the Messenger of Allah! How can
intercession apply to those who commit major sins, when Allah, exalted be His
Remembrance, says: And they do not intercede except for him whom He approves and
for fear of Him they tremble; and whoever commits major sins cannot be the approved
one, Thus, he (AS) responded, O Abu Ahmad! There is not a believer who commits a sin
but that it grieves him, and he regrets it. The Prophet (SA) has said: “Regret is
sufficient for repentance.” He (AS) has also said: Whoever is pleased by his good
deeds and grieved by his bad deeds is a believer.” Therefore, he who commits a sin,
and does not regret it, is not a believer, and intercession will not apply to him because
he is unjust. Allah, exalted be His Remembrance, says: The unjust shall not have nay
compassionate friend nor any intercessor who should be obeyed.
I asked him, “O son of the Messenger of Allah! Why is a person an unbeliever is he
does not feel any remorse for his sins?” He (AS) replied, O Abu Ahmad! If someone
knows that he has committed a major sin, and knows that he will be punished for it, he
will surely regret his action. If feels remorse, he has repented, and deserves
intercession. If he does not regret his action, he will persist in his sin. Persistent,
habitual sinners are not forgiven, because they do not believe that they will be
punished for their actions. If they believed in the punishment then surely they would

127
regret their action. The Prophet (SA) said: No major sin remains after repentance. And
no sin remains minor if one engages in it habitually. As for the Word of Allah, the Mighty
and High: And they do not intercede except for him whom He approves; then he will not
receive intercession unless Allah approves his belief. Belief is the confirmation of
reward for good deeds and punishment over bad deeds. If Allah accepts a person’s
faith as sincere, it is because the person regrets the sins he has committed, and fears
their punishment on the Day of Judgment.

7. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn la-Husayn al-Sa`dabadi said, on
the authority of Ahmad ibn Abu `Abd Allah la-Barqi, on the authority of his father, on the
authority of Muhammad ibn Abu `Umayr, on the authority of Hamzah ibn Humran that
‫ع ون أ و‬
‫ه‬‫ت لو ل‬ ‫مل دوهاَ ك لت حب و د‬‫م يِّ وعد و‬‫سن وةل فول و د‬ ‫ح و‬ ‫م بح و‬ ‫ن هو ت‬ ‫د‬ ‫م‬
‫و‬ َ:‫ل‬ ‫و‬ َ‫قا‬‫و‬ ‫ع‬ ‫ح‬ ‫ه‬ ‫ت‬ ‫ل‬‫ال‬ ‫ح‬ ‫د‬‫د‬ ‫ب‬ ‫و‬ ‫ع‬ ِ‫بي‬ ‫ح‬ ‫د‬
‫ت‬ ‫و‬ ‫و‬ ‫ل‬ ‫و‬
‫ن‬
‫م د‬ ‫ه لح و‬ ‫ف الل ل‬ ‫ع ل‬ ‫ضاَ ح‬ ‫موثاَل حوهاَ وو يِّ ل و‬ ‫شلر أ د‬ ‫ه عو د‬ ‫تل ل‬ ‫ملوهاَ كت حب و د‬ ‫ن عو ح‬ ‫ة فوإ ح د‬ ‫سن و ل‬‫ح و‬ ‫و‬
‫ب ع ول ويِ دهح‬ ‫م ت لك دت و د‬ ‫مل دوهاَ ل و د‬ ‫م يِّ وعد و‬ ‫سيِ دئ وةل فول و د‬‫م بح و‬ ‫ن هو ت‬ ‫م د‬ ‫ماَئ وةل وو و‬ ‫سب دعح ح‬ ‫شاَلء إ حولىَ و‬ ‫يِّ و و‬
‫ن‬
‫فعدل حوهاَ وو إ ح د‬ ‫ة ب حت ودرك حهح ل ح ح‬ ‫سن و ل‬‫ح و‬ ‫ه و‬ ‫ت لو ل‬ ‫مل دوهاَ ك لت حب و د‬ ‫م يِّ وعد و‬ ‫ن لو د‬ ‫مل ووهاَ فوإ ح د‬ ‫حتتىَ يِّ وعد و‬ ‫و‬
‫ل‬
‫ب ع ول ويِ دهح وو‬ ‫م ت لك دت و د‬ ‫م ع ول ويِ دوهاَ ل و د‬ ‫ب وو ن ود ح و‬ ‫ن وتاَ و‬ ‫ت فوإ ح د‬ ‫عاَ ل‬ ‫ساَ و‬ ‫سعو و‬ ‫ل تح د‬ ‫ج و‬ ‫مل ووهاَ أ د‬ ‫عو ح‬
‫ت ع ول ويِ دهح و‬
‫سيِ دئ و ل‬
ِ.‫ة‬ ‫م ع ول ويِ دوهاَ ك لت حب و د‬ ‫م يِّ ون دد و د‬ ‫ب وو ل و د‬ ‫م يِّ وت ل د‬ ‫ن لو د‬ ‫إح د‬
Abu `Abd Allah al-Sadiq (AS) said:
He who intends to accomplish a good deed, and does not do so, one good deed is
written down for him. However, if he accomplished the good deed, then ten good deeds
are written down for him. Allah multiplies good deeds for anyone He wished up to
seven hundred times. Whoever intends to accomplish a bad deed, and does not do it,
no bad deed will be written down for him unless he does it. If he does not accomplish
the bad deed, then one good deed is written down for him because he avoided the bad
deed. Even if he does a bad deed, it is only recorded nine hours after it was done. In the
event hat he repents within this period, it will not be recorded. However, if he fails to
repent for his sin or express any remorse over it, a single offence will be recorded
against him.

8. Muhammad ibn Muhammad ibn al-Ghalib al-Shafi``I said: Abu Muhammad ibn Mujahid ibn
A`yun ibn Dawwud reported to us that `Isa ibn Ahmad al-`Asqalani reported to us that al-Nadr
ibn Shumayyil reported to us that Israfil reported to us that Thuwayr reported, on the authority
of his father that

‫قرآن آيِّ ل و‬ ‫و‬

‫ن قوودل حهح ع وتز وو‬‫م د‬ ‫ب إ حل و ت‬
‫يِ ح‬ ‫ح ت‬ ‫ةأ و‬ ‫ماَ حفيِ ال د ل د ح و‬ ‫َ و‬:‫ل‬ ‫ن ع ول حيِ ياَ ل ع وقاَ و‬‫أ ت‬
‫و‬
‫ن‬‫م د‬ ‫ن ذل ح و‬
‫ك لح و‬ ‫فلر ماَ لدو و‬ ‫شور و‬
‫ك ب حهح وو يِّ وغد ح‬ ‫ن يِّ ل د‬
‫فلر أ د‬ ‫ن الل ت و‬
‫ه ل يِّ وغد ح‬ ‫ْ إ ح ت‬-‫ل‬ ‫ج ت‬ ‫و‬
ِ. َ*‫ويِّشاَلء‬
`Ali (AS) said:
There is not a verse in the Qur`an more beloved to me that the Word of the Mighty and
High: Surely Allah does not forgive that anything should be associated with Him, and
forgives what is beside that to whomsoever He pleases.

9. Abu Nasr Muhammad ibn Ahmad ibn Tamim al-Sarkhasi said in Sarkhas that Abu Lubayd
Muhammad ibn Idris al-Shami said: Ishaq ibn Isra`il related to me that Hariz said, on the
authority of `Abd al-`Aziz’, on the authority of Zayd ibn Wahab that
128
 ‫حد وه ل وو‬ ‫شيِ وو د‬ ‫م ح‬ ‫ل الل تهح ص يِّ و د‬ ‫سو ل‬ ‫ن الل تويِاَحليِ فوإ حوذا ور ل‬ ‫م و‬ ‫ة ح‬ ‫ت ل ويِ دل و ل‬ ‫ج ل‬ ‫خور د‬ ‫و‬
‫و‬ ‫و‬ ‫و‬
‫حد ل وقاَ و‬
‫ل‬ ‫هأ و‬ ‫معو ل‬ ‫يِ و‬ ‫ش و‬ ‫م ح‬ ‫ن يِّ و د‬ ‫ه يِّ وك دوره ل أ د‬ ‫ت أن ت ل‬ ‫ن فوظ ون ون د ل‬ ‫ساَ ل‬ ‫ه إ حن د و‬ ‫معو ل‬ ‫س و‬ ‫ل ويِ د و‬
‫مرح وفاَل دت و و‬ ‫ل ال د و‬ ‫و‬
‫ذا‬ ‫ن هو و‬ ‫م د‬ ‫ل و‬ ‫قاَ و‬ ‫ت فوورآحنيِ فو و‬ ‫ف و‬ ‫ق و‬ ‫شيِ حفيِ ظ ح د‬ ‫م ح‬ ‫تأ د‬ ‫جعول د ل‬ ‫فو و‬
‫ت‬
‫شيِ د ل‬ ‫م و‬ ‫ل فو و‬ ‫ل وقاَ و‬ ‫ل ويِّاَ أ ووباَ ذ وير ت ووعاَ و‬ ‫ك وقاَ و‬ ‫دا و‬ ‫ه فح و‬ ‫يِ الل ت ل‬ ‫جعول ون ح و‬ ‫ت ألبو ذ وير و‬
‫و‬
‫قل د ل‬ ‫فو ل‬
‫ن‬
‫م د‬ ‫مةح إ حتل و‬ ‫قويِاَ و‬ ‫م ال د ح‬ ‫ن يِّ وود و‬ ‫م ادل وقودلو و‬ ‫ن هل ل‬ ‫مك دث حرحيِّ و‬ ‫ن ال د ل‬ ‫ل إح ت‬ ‫قاَ و‬ ‫ة فو و‬ ‫ساَع و ل‬ ‫ه و‬ ‫معو ل‬ ‫و‬
‫ن يِّ ود ويِّ دهح وو وووراوءه ل‬ ‫ماَل حهح وو ب ويِ د و‬ ‫ش و‬ ‫ميِن حهح وو ح‬ ‫ه ب حيِ و ح‬ ‫من د ل‬ ‫ح ح‬ ‫ف و‬ ‫خديِرا ل فون و و‬ ‫ه و‬ ‫طاَه ل الل ت ل‬ ‫أ وع د و‬
‫س‬
‫جل ح د‬ ‫ل حليِ ا د‬ ‫قاَ و‬ ‫ة فو و‬ ‫ساَع و ل‬ ‫ه و‬ ‫معو ل‬ ‫ت و‬ ‫شيِ د ل‬ ‫م و‬ ‫ل فو و‬ ‫خديِرا ل وقاَ و‬ ‫ل حفيِهح و‬ ‫م و‬ ‫وو ع و ح‬
‫و‬
‫حتتىَ‬ ‫س و‬ ‫جل ح د‬ ‫ل حليِ ا د‬ ‫قاَ و‬ ‫جاَورة ل فو و‬ ‫ح و‬ ‫ه ح‬ ‫حودل و ل‬ ‫سحنيِ حفيِ وقاَلع و‬ ‫جل و و‬ ‫هاَهلوناَ وو أ د‬ ‫و‬
‫و‬ ‫و‬
‫واورىَ ع ودنيِ‬ ‫م أوره ل وو ت و و‬ ‫حتتىَ ل و د‬ ‫حترةح و‬ ‫ل وفاَن دط ول وقو حفيِ ال د و‬ ‫ك وقاَ و‬ ‫جعو إ حل ويِ د و‬ ‫أدر ح‬
‫ن‬
‫ل وو إ ح د‬ ‫قو ل‬ ‫ل وو هلوو يِّ و ل‬ ‫قب ح ل‬ ‫م د‬ ‫ه ع وو هلوو ل‬ ‫معدت ل ل‬ ‫س ح‬ ‫م إ حدنيِ و‬ ‫ث ثل ت‬ ‫ل الل تب د و‬ ‫طاَ و‬ ‫فوأ و و‬
‫ل فول وماَ جاَوء ل و و‬
‫يِ الل تهح‬ ‫ت ويِّاَ ن وب ح ت‬ ‫حتتىَ قلل د ل‬ ‫صب حدر و‬ ‫مأ د‬ ‫د‬ ‫ت و‬ ‫سورقو وقاَ و‬ ‫ن و‬ ‫وزونىَ وو إ ح د‬
‫ت‬
‫معد ل‬ ‫س ح‬ ‫ماَ و‬ ‫حترةح فوإ حدنيِ و‬ ‫ب ال د و‬ ‫جاَن ح ح‬ ‫ه حفيِ و‬ ‫م ل‬ ‫ن ت لك ول د ل‬ ‫م د‬ ‫ك و‬ ‫دا و‬ ‫ه فح و‬ ‫يِ الل ت ل‬ ‫جعول ون ح و‬ ‫و‬
‫ض حليِ‬ ‫جب دورحئيِ ل‬ ‫ل وذا و‬ ‫شديِئاَ ل وقاَ و‬ ‫ب و‬ ‫د‬ ‫و‬ ‫و‬ ‫ل‬ ‫أو‬
‫ل ع وور و‬ ‫ك و‬ ‫وا ح‬ ‫و‬ ‫ج‬
‫و‬ ‫ل‬ ‫ا‬ ‫ن‬‫و‬ ‫م‬
‫ح‬ ‫ك‬ ‫د‬ ‫يِ‬ ‫ل‬ ‫و‬ ‫ع‬ ‫د‬ ‫د‬ ‫ر‬‫ل‬ ‫و‬ ‫يِّ‬ ‫ا‬ ‫حد‬ ‫و‬
‫ك حباَللهحت‬ ‫شرح ل‬ ‫ت ل يِّ ل د‬ ‫و‬ ‫و‬ ‫مت و و‬ ‫ل‬ ‫ل بو د‬ ‫قاَ و‬ ‫حترةح فو و‬ ‫د‬
‫ماَ و‬ ‫ن و‬ ‫م د‬ ‫ه و‬ ‫ك أن ت ل‬ ‫شدر أ ت‬ ‫ب ال و‬ ‫جاَن ح ح‬ ‫حفيِ و‬
‫ن‬‫ن وزونىَ وو إ ح د‬ ‫ل وو إ ح د‬ ‫جب دورحئيِ ل‬ ‫ت ويِّاَ و‬ ‫ل قلل د ل‬ ‫ة وقاَ و‬ ‫جن ت و‬ ‫ل ال د و‬ ‫خ و‬ ‫شديِئاَ ل د و و‬ ‫ل و‬ ‫ج ت‬ ‫ع وتز وو و‬
‫مور‪ِ.‬‬ ‫خ د‬ ‫ب ال د و‬ ‫شرح و‬ ‫ن و‬ ‫م وو إ ح د‬ ‫ل ن وعو د‬ ‫سورقو وقاَ و‬ ‫و‬
‫‪I went out one night. The Messenger of Allah (SA) was all alone. I thought that he was‬‬
‫‪averse to anyone walking with him. When I started walking in the moon light, he turned‬‬
‫‪around and saw me.‬‬
‫”?‪He enquired, “Who is that‬‬
‫”!‪I answered, “Abu Dharr. May Allah make me your ransom‬‬
‫”!‪He (SA) said: “Come here, O Abu Dharr‬‬
‫‪So I walked with him for some time. He said:‬‬
‫‪Verily, the ones with much will be the ones with less. On the Day of Resurrection with‬‬
‫‪the exception of those Allah has favoured. His Favour will spread to them from right to‬‬
‫‪left, and from front to back. It will fill them with good.‬‬
‫‪Abu Dharr says: I continued to walk with him for a while.‬‬
‫‪Then he (SA) said: “Sit down here. He made me sit down in some low ground around‬‬
‫”‪which was stones.” He said to me, “Sit down until I return to you.‬‬
‫‪He (Abu Dharr) said: He went to a stony area until I could no longer see him. His delay‬‬
‫‪was prolonged. Then I heard him coming, while saying, “Even if he fornicated and eve if‬‬
‫”?‪he stole‬‬
‫‪He said: When he came back, I immediately asked him, “O Prophet of Allah! May Allah‬‬
‫‪make me your ransom! Who are you talking to in the stony area for I did not hear‬‬
‫”?‪anyone answer you‬‬
‫‪He replied, “It was Jibra’il who appeared to me in that stony area and said: `Glad tidings‬‬
‫‪to your Ummah that anyone who dies without associating anything with Allah, the‬‬
‫”‪Mighty and High, will enter Heaven.‬‬

‫‪129‬‬
He (SA) added, “I asked Jibra’il: `Even if he fornicated and even if he stole?’ He replied:
`Yes, and even if he drank wine.’”
The Compiler of this book says: What he means by this is that he will succeed in repentance
so that he may enter Paradise.

10. My father (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the
authority of Muhammad ibn Abu `Umayr, on the authority of Mu`adh al-Jawhari, on the
authority of al-Sadiq Ja`far ibn Muhammad (AS), on the authority of is forefather, blessings of
Allah be upon them that

‫ن‬
‫م د‬ ‫ه و‬ ‫جولل ل ل‬ ‫ل و‬ ‫ج ت‬ ‫ه و‬ ‫ل الل ت ل‬ ‫ل وقاَ و‬ ‫ل ع وقاَ و‬ ‫جب دورحئيِ و‬‫ن و‬ ‫ل الل تهح ص ع و د‬ ‫سو ح‬ ‫ن ور ل‬ ‫ح‬ ‫عو‬
‫و‬ ‫أ وذ دنب ذ ونباَ ل صحغيِرا ل أ وو ك وبيِرا ل و هلو ول يِّعل وم أ ون حليِ أ و ل‬
‫ه ب حهح أود‬ ‫ن أع وذ دب و ل‬ ‫د‬ ‫ود ل ت‬ ‫و و‬ ‫د ح‬ ‫و‬ ‫و و د‬
‫صحغيِرا ل‬ ‫ك الذ تنب أ وبدا ل و م و‬ ‫أ وع د ل‬
‫ب ذ ودنباَ ل و‬ ‫ن أذ دن و و‬ ‫و و د‬ ‫د و و‬ ‫ه ذ ول ح و‬‫ت لو ل‬ ‫ه ول غ و و‬
‫فدر ل‬ ‫فوو ع ون د ل‬
‫ت‬
‫فود ل‬ ‫ه عو و‬ ‫فوو ع ون د ل‬ ‫ن أ وع د ل‬ ‫و‬
‫ه وو أ د‬
‫كاَن أ وو ك وبيِرا ل و هلو يِّعل وم أ ون حليِ أ و ل‬
‫ن أع وذ دب و ل‬
‫د‬ ‫و و ود ل ت‬ ‫و و د ح‬
ِ.‫ه‬
‫ع ون د ل‬
The Messenger of Allah (SA) said: Jibra`il (AS) said: Allah, great be His Glory said:
Whoever commits a sin, major or minor, and he does not believe that I have a right to
punish him over it or to forgive for it, then I will never forgive him for that sin ever.
Whoever commits a sin, whether be it minor or major, believing that I have a right to
punish him over it or forgive for it, I forgive him.

130
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