ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
6. The above is narrated from Muhammad ibn al-Husayn from Salih ibn Hamza from Fath ibn ‘Abdallah Mawla Banu Hashim who has said the following. “I wrote to abu Ibrahim (a.s.) asking him about the Oneness of Allah.” He wrote back to me in his own hand writing, “All praise is due to Allah, Who inspires His servants with His praise.” He mentioned in it facts similar to those in the Hadith of Sahl ibn Ziyad (No. 5 above) to his words that read, ‘His essence has uprooted the (spreading) vines of imaginations’ with the following addition. “The first thing in His religion is to know Him. A perfect knowledge about Him is to know that He is One. A perfect belief in His Oneness is to negate all attributes from Him. Every attribute is evidence that it is different from what it is attributed to. That everything to which an attribute is ascribed is evidence that it is something other than the attribute. Both the attribute and to whatever it is attributed are evidence that there are two things which invalidate His being eternal. Whoever attributes a quality to Allah he has considered Him limited. Whoever considers Him limited he has enumerated Him and whoever enumerates Him he has considered His eternity invalid. Whoever says how is He, he has he has considered Him describable. Whoever says in what is He, he has considered Him as contained. Whoever says on what is He, he has become ignorant of Him. Whoever says where is He, he has considered some place without Him. Whoever says what is He, he has attributed certain qualities to Him. Whoever says up to what limit is He, he has considered Him as having an end. He had knowledge before there was anything to know. He was the Creator before there was any creatures. He was the Lord before there was a worshipper. Thus, is our Lord spoken of and it is above the way others speak of Him.”
ARead English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn⌄
7. It is narrated from a number of our people from Ahmad ibn Muhammad ibn Khalid from his father from Ahmad ibn al-Nadr and others whom he mentioned from ‘Amr ibn Thabit from a man whom he mentioned from abu Ishaq al-Subay‘i from Harith al-A‘war who said the following. “Amirul Mu’minin gave a speech in the afternoon and people liked it very much because of the beautiful manner in which Allah, the Most Holy, the Most High, is praised. Abu Ishaq has said that he asked al-Harith if he has recorded that sermon.” Al-Harith said, “I have recorded the sermon in writing.” He then dictated it to us from his book. “All praise is due to Allah Who does not die Whose wonders do not end. It is because everyday He has a task in the form of the invention of something that did not exist. It is He Who has no children so that He would share others in Majesty and He is not the child of others so that He would be inherited and Himself banish. The imaginations can not comprehend Him to figure Him out in some form of similitude. The eyes have not perceived Him so that after changing position He would also change. It is He for whose beginning there is no end nor there is a final destination for His being the last. It is He before Whom there is no time and is not preceded by any duration. He does not become defective by reduction or addition. He does not become attributed with direction or of what is He made of or with place. It is He Who knows all the hidden matters and has surpassed all intelligence what is evident in His creatures of plans and maintenance. It is He about Whom the prophets were asked and they did not speak of Him in terms of limits and parts. They spoke of His acts and showed people His signs. The intelligence of thinkers can not deny Him because the One who has created the heavens and earth and all that is in them and between them and is their Creator no one is able to stand up to His power. It is He, Who is different from the creatures and there is nothing similar to Him. It is He, Who has created the creatures for His worship and has given them the ability to obey Him. With the capabilities that He has placed in them and has removed all their excuses He has placing His authority among them so that after knowing the authority would perish whoever would like to perish and after knowing the authority receive salvation whoever would like to receive salvation. Benevolent is Allah to begin and to repeat. Then, Allah, to Whom all praise is due, introduced praise for His Own-self. He has finished the affairs of the world and the coming of the next life with praise for His Own-self saying, “He has judged among them with the truth” and All praise is due to Allah, Lord of the worlds.” All praise is due to Allah, Who has dressed up with greatness but with out a body, Who has put on the gown of Majesty and Glory which has no similarity. It is He, Who has control over the Throne without losing such authority. He is far Exalted above the creatures but without being far from them or being in touch with them. He has no limit that would end to a limit nor there is anything similar to Him to help know Him better. All things are humble before His power and might. All things, although great, are small before Him. All things respect His Greatness, obey His authority and Majesty. Glimpses of eyes are weak and exhausted in trying to comprehend Him. The imaginations of the creatures fall far short off describing Him. He is the first before all things and there was is no one before Him. He is the last after all things and there is no after for Him. He has control over all things with might. He observes all places without moving thereto. No touching touches Him and no sense senses Him. He is the Lord in the heavens and the Lord on earth. He is All-wise and All-knowing. He has given firm shape and form to His creatures the way He willed but not with following previous examples and without experiencing any fatigue in the creation of the things that He has created. He began what He wanted to begin and invented what He wanted to invent and the way He willed of the two great and heavy creatures, the man and Jinn so that they would know Him through such evidence His Lordship and established in them His obedience. “We thank Him with all of His praise for all of His bounties. We ask Him for His guidance to give us wisdom in our affairs. We seek His refuge from the evil of our sinful deeds and ask Him to forgive our sins that we may have committed before. We testify that there is no god but Allah and that Muhammad (s.a.) is His servant and messengers. He sent him with truth as a prophet, as a sign of His existence and a guide to Him. (We) found guidance through him from straying and are saved through him from ignorance. Whoever obeys Allah and His messenger has indeed gained a great success and has earned a great reward. Whoever disobeys Allah and His messengers has indeed suffered a clear loss and is subjected to a painful punishment. Make sure to succeed in obedience and listening, sincerity, good advice and proper support. Be helpful to yourselves to keep on the straight path and shun the detested matters. Deal among yourselves with truth and cooperate thereby with me. Hold back the unjust and feeble minded hands. Make others do good and prevent them from committing unlawful deeds. Appreciate excellence of the excelling people. May Allah protect you and us through guidance and make you and us steadfast in piety. I ask Allah for forgiveness for myself and for you.”
[1]حائلا من حال الشيء يحول إذا تغير عن حاله.ص 141
[2]أي لا يوصف بما هو بل يوصف بفعاله كما قال الخليل:« رَبِّيَ الَّذِي يُحْيِي وَ يُمِيتُ» و كما قال الكليم:« رَبُّ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُما»*.ص 141
[3]محل الآخرة مصدر ميمى أي حلولها و الآخرة عبارة عن القرار في الجنة او النار و حلولها انما يكون عند الفراغ من القضاء بين الخلائق الذي هو من أمر الدنيا، فختم الدنيا و حلول الآخرة كلاهما انما يكونان بالحمد المقول بعد الفراغ من القضاء بينهم و لهذا فرع( ع) عليه ذكر الآية بقوله: و قيل الآية.( فى)ص 141
[1]في بعض النسخ[ تجسد]ص 142
[2]اللغوب: التعب.ص 142
[3]أنجعوا من قولهم أنجع أي أفلح أي أفلحوا بما يجب عليكم من السمع و الطاعة.( آت) و في بعض النسخ بالباء الموحدة ثمّ الخاء المعجمة« أبخعوا» أي فبالغوا في أداء ما يجب عليكم؛ دونى: أى من غير مراجعة الى في كل أمر أمر( فى)ص 142
[4]الموازرة: المعاونة أي المعاونة الحسنة على الحق، و اعينوا على أنفسكم أي على اصلاحها و ذللوها و اقهروها فالمراد النفس الامارة بالسوء و في توحيد الصدوق« أعينوا أنفسكم» أي على الشيطان.( آت)ص 142
الهوامش · 3 footnotes⌄
[١]حائلا من حال الشيء يحول إذا تغير عن حاله.
[٢]أي لا يوصف بما هو بل يوصف بفعاله كما قال الخليل:« رَبِّيَ الَّذِي يُحْيِي وَ يُمِيتُ» و كما قال الكليم:« رَبُّ السَّماواتِ وَ الْأَرْضِ وَ ما بَيْنَهُما»*.
[٣]محل الآخرة مصدر ميمى أي حلولها و الآخرة عبارة عن القرار في الجنة او النار و حلولها انما يكون عند الفراغ من القضاء بين الخلائق الذي هو من أمر الدنيا، فختم الدنيا و حلول الآخرة كلاهما انما يكونان بالحمد المقول بعد الفراغ من القضاء بينهم و لهذا فرع( ع) عليه ذكر الآية بقوله: و قيل الآية.( فى)