Chapter On the Coming into the Existence of the Names of Allah

1. Ali b. Muhammad has narrated from Salih b. Abi Hammad from al-Husayn ibn Yazid from al-Hassan b. Ali ibn Abi Hamzah from Ibrahim b. ‘Umar from Abi ‘Abdallah (a.s.), who has said the following: “Allah, the Most Holy, the Most High, created a name with letters that had no sound. He created it with the word that would not be spoken. He created it with a personality that had no body. It had a similarity that is not described. He created it with color that is colorless. Diameters were negated from it. Limitations were distanced away from it. The feel of all Mutawahhim (intuitive sense) is curtained from it. It is hidden but not covered. He placed it to be a perfect word consisting of four parts together. No one of them is before the other. From these He made public only three names because people desperately needed them. One of them is kept out of public sight. This is the protected and treasured name. The names that became public is Allah, the Most Holy, the Most High. He, the Most Glorious, for each of these made four subservient key elements that formed twelve key elements. Then for each key element He created thirty key elements to indicate an action ascribed to the four key elements. He, therefore, is Al-Rahman (The All compassionate); al-Rahim (The All merciful); al-Malik (The King); al-Quddus (The Holy); al-Khaliq (The Creator); al-Bari’ (The Maker); al-Musawwir (The Fashioner); al-Hayy (The Ever living); al-Qayyum (The Self-subsistent). Neither slumber nor sleep seizes Him. Al-’Alim (The All-knowing); al-Khabir (The All-aware); as-Sami‘ (The All-hearing); al-Basir (The All-seeing); al-Hakim (The All-wise); al-‘Aziz (The All-Majestic); al-Jabbar (The All-compeller); al-Mutakabbir (The All- sublime); al-‘Aliyy (The Most High); al-‘Azim (The All-Great); al-Muqtadir (The All-Dominant); al-Qadir (The All-capable); Al-Salam (The All peaceable); al-Mu’min (The All-protector); al-Muhaymin (The All-preserver); al-Munshi’ (The All-inventor) al-Badi‘ (The All-originator); al-Rafi‘ (The Exalter); al-Jalil (The Majestic); al-Karim (The Generous); al-Raziq (The All-provider); al-Muhyi (The Bestower of Life); al-Mumit (The Inflictor of death); al-Ba‘ith (The Resurrector); al-Warith (The Inheriter). These names in addition to the (Asma’ al-Husna) beautiful names make them three hundred sixty names. Such is the ratio of these three names. These three names are key element names. Only one name is kept out of public sight, protected and treasured with these three names. Thus, Allah has said, “Say, call Allah or al-Rahman. Call whichever you call. For Him there are beautiful names." (17:110)

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Abu Ali al-Ash’ariy has narrated from Muhammad ibn Salim from Ahmad ibn al-Nadr from ‘Amr ibn Shimr from Jabir who has said the following: “Abu Ja’far (a.s.), has said that the Messenger of Allah has said, ‘O people, a man in whose home a death takes place, should not wait for burial until morning or wait until night, if it takes place during the day. Do not wait for the burial of your dead people until sunrise or until sunset. Expedite their burial, may Allah grant you blessings, and people said, “May Allah grant you blessings, O Messenger of Allah.

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from Hariz who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘It is not proper to bring arms inside the sacred area unless it is kept inside a bag or covered out of sight by wrapping something over the iron. ‘“

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn Muhammad from ibn Mahbub from ibn Ri’ab from ‘Abd al-‘ Ala’ ibn ‘ A‘yan Mawla’ Ale Sam who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘Marry virgins; they are of the finest mouth.’ In another Hadith it is said that, their uterus most dry, their posterior most round, and their womb most open. Have you taken notice that I will express pride among the nations on the Day of Judgment even because of a miscarried child who, filled with anger, stands at the door of paradise? Allah, most Majestic, most Glorious, then says, ‘Enter paradise.’ The child says, ‘No, I will not enter until my parents enter before I enter.’ Allah, most Blessed, most High, says to an angel of the angels, ‘Bring to Me his parents.’ He then commands to admit them in paradise, and then He says, ‘This is because of My mercy upon you.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

1. Ali ibn Muhammad ibn Bandar has narrated from Ibrahim ibn Ishaq from Ali ibn Muhammad in a marfu ‘ manner from Dawud al- Riqqiy or others who has said the following: “As we were sitting with abu ‘Abd Allah (a.s.), a man passed by with a slaughtered khuttaf in his hand. Abu ‘Abd Allah (a.s.), quickly got up, took it from his hand and threw it away saying, ’Has your scholar or your faqih commanded you to kill it? My father narrated to me from my grandfather that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited killing of six things of which one is al- khuttaf. Its roaming in the sky is in regret for what is done to the family of Muhammad (SAW), and its reading Tasbih (Allah is free of all defects) is its reciting, “All praise belongs to Allah, Cherisher of the worlds.” Have you not noticed that it says, “Waladdallin (and who are not straying)?” (the last word in Chapter 1 of the Quran)’

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Ahmad ibn Idris has narrated from al-Husayn ibn ‘Abdallah from Muhammad ibn ‘Abdallah and Musa ibn ‘Umar and al-Hassan ibn Ali ibn ‘Uthman from ibn Sinan who has said the following. “I asked abu al-Hassan al-Rida (a.s.), ‘Did Allah, the Majestic, the Glorious, know Himself before He created the creation?’” The Imam (a.s.) replied, “Yes, He knew Himself.” I further asked, “Did He see and hear His Own Self?” The Imam replied, “Allah did not need such things because He did not ask or demand it. He is His Own self and His Own self is He. His power is dominant and He does not need to name His Own self. He chose His Own name for the sake of others so they can call Him. Until one is not called by means of his names he is not recognized. The fist name He chose for His Own self was al-‘Ali al-‘Azim (the Most High, the Great) because He is above all things. It then means that Allah and His name al-‘Ali al-‘Azim is His. The Most High, He is above all things.

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from al-‘ Abbas ibn Ma’ruf from al-Ya‘qubiy from Musa ibn ‘Isa from Muhammad ibn Muyassir from Harun ibn al-Jahm from al-Sakuniy who has said the following: “Abu ’Abd Allah (a.s.), has said that if one dies in the beginning of the day, he cannot have a nap anywhere other than his grave.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Safwan from Shu’ayb al-‘Aqarqufiy form abu Basir who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who wants to go to Makkah or al- Madinah and dislikes to carry arms with him. He (the Imam) said, ‘It is not harmful to carry arms when leaving his town but when entering Makkah he must not allow it to come into view.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

2. A number of our people have narrated from Sahl ibn Ziyad and Ahmad ibn abu ‘Abd Allah all from al-Jamuraniy from al-Hassan ibn Ali ibn abu Hamzah from Muhammad ibn Yusuf al-Tamimiy from Muhammad ibn Ja‘far from his father who has said the following: “Abu ‘Abd Allah (a.s.), has said that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, recommended to be good to al-Sininat (the crows). They among the birds are the ones that feel comfortable with people and he (the Messenger of Allah) then said, ‘Do you know what al-Sininah says when it passes by or sings? It says, “In the name of Allah, the Beneficent, the Merciful, All praise belongs to Allah, Cherisher of the worlds . . .” until it reads ’Umm al-Kitab (the first chapter of al-Quran) and in the end it sings, “Waladdallin”. ’ He (the Messenger of Allah) prolonged his voice saying, ‘waladdallin ’ .”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. It is narrated through the same chain of narrators (as in the above Hadith) from Muhammad ibn Sinan who has said the following. “I asked the Imam, (perhaps abu al-Hassan al-Rida) about the name (of Allah), ‘What is it?’ The Imam replied, “It is an attribute of the attributes of (Allah).”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

3. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Jamil ibn Darraj who has said the following: “I once asked abu ‘Abd Allah (a.s.), about killing crows and disquieting them in al-Haram (the sacred area). He (the Imam) said, ‘You must not kill them. I was with Ali ibn al-Husayn (a.s.), and he saw me troubling them. He (the Imam) said to me, ‘Do not kill them or trouble them; they do not trouble anything.’”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.

4. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from some of his people from Bakr ibn Salih from Ali ibn Salih from al-Hassan ibn Muhammad ibn Khalid ibn Yazid from ‘Abd al-A‘la from abu ‘Abdallah (a.s.), who has said the following. “The name of Allah is something other than Allah Himself. Every thing that is called a thing is created except Allah. Whatever is expressed by the tongue or is worked out by hands are all created. The word Allah is an intent amongst His intents, and the intended one is different from the intention. The purpose is describable, and every describable thing is made. The Maker of things is not describable by the limits of the fact behind the name. He did not become, so His becoming a being would have been recognized through the making of what is other than Him. He did not end up where there was another’s end. Do not ever move away from understanding this rule. This is the true and pure belief in the Oneness of Allah. Observe it, acknowledge it and understand it by the permission of Allah. Those who think they understand Allah by means of a barrier, form or examples they become polytheists because his barrier, form and example are not Him. He is only One and One alone. How can one form a belief in His Oneness by thinking that one may know Him through things other than Him. One comes to know Allah only by Allah His Own self. One who can not know Him by His Own self he has not known Him. He only comes to know some thing else. There is nothing between the Creator and the created. Allah is the Creator of things but not from a thing that was there already. Allah’s names are His names but He is different from His Own names and the names are other than Him.”

Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.