Chapter on Comprehensive (Ahadith) about the Oneness of Allah

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from certain persons of our people who has said the following: “Abu ’Abd Allah (a.s.), has said, ‘Prepare good quality shroud for your deceased ones; it is beautification for them.’”

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

1. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Ibrahim ibn ‘Umar who has said the following: “Abu ‘ Abd Allah (a.s.), has said, ’Findings are of two kinds. The findings, in al-Haram (the sacred area), are publicized for one year. If the owner is found, it is delivered to him; otherwise, it is given in charity. The findings, in non-al-Haram (the sacred area), are publicized for one year. If the owner comes it is his; otherwise, it is like one’s own belongings.’”

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

1. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ali ibn Faddal from Tha’Iabah ibn Maymun from ‘Umar ibn abu Bakkar from ibn abu Bakr af-Hadramiy 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, arranged a marriage between Miqdad ibn al-Aswad and Duba‘ah daughter of al-Zubayr ibn ‘ Abd al-Muttalib. He (the Messenger of Allah) did so only to explain the rules of marriage so that people follow the foot- steps of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and take notice that the most excellent in the sight of Allah are the most pious people.’”

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

2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr from abu Jamilah from Jabir who has said the following: “Abu Ja‘far (a.s.), has said, ‘The Messenger of Allah has said, ‘In your dresses the best is white. Dress up with them your deceased ones also.’”

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

2. Ali ibn Ibrahim has narrated from his father from ‘Isma‘il ibn Marrar from Yunus from Fudayl ibn Yasar who has said the following: “I once asked abu ‘Abd Allah (a.s.), about a man who finds something in al-Haram (the sacred area). He (the Imam) said, ‘He must not touch it. However, in your case it is not harmful because you define and publicize it.’”

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

2. A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Hisham ibn Salim from a man 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, arranged a marriage between Miqdad ibn al-Aswad and Duba‘ah daughter of al-Zubayr ibn ‘Abd al-Muttalib.’ He (the Imam) then said, ‘He (the Messenger of Allah) arranged this marriage for Miqdad only to explain the rules of marriage so that people follow the foot-steps of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, and take notice that the most excellent in the sight of Allah are the most pious people. Al-Zubayr was brother of ‘Abd Allah and abu Talib from both father and mother’s side.’”

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

3. Ali ibn Ibrahim has narrated from al-Mukhtar ibn Muhammad ibn al-Mukhtar and Muhammad ibn al-Hassan from ‘Abdallah ibn al-Hassan al-‘Alawi all from al-Fath ibn Yazid al-Jurjani who has said the following. “A road on my way back from Makkah to Khuransan joined me with Imam abu al-Hassan (a.s.) the 2nd who was going to Iraq and I heard him saying, “Whoever observes piety before Allah he is protected and whoever obeys Allah he is obeyed.” I calmly walked to him and on reaching him I offered my salutation and he responded likewise and said, “O fath whoever pleases Allah is not worried about the anger of people. Whoever causes the Creator to become angry with him he deserves that Allah would cause to subject him to the anger of the people. One can only speak of the attributes of the Creator the way he Himself has spoken about Himself. How can a person speak of One from Whose perceiving all the senses are frustrated and even the imagination is not able to comprehend Him or ones sharp feelings would reach Him in any way or manner or the eyes would limit Him in any manner. He is far above the description of those who speak of His attributes and the praise of those who speak of His praise. He is far in His nearness and is near in His being far. He in His far-ness is near and is far in His nearness. He is the condition of the conditions and no one can say that He is in a condition or is somewhere. No one can about Him where because He is far above the conditions and places.”

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

3. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Amr ibn ‘Uthman and others from al-Mufaddal ibn Salih from Jabir who has said the following: “Abu Ja‘far (a.s.), has said that the Holy prophet has said, ‘No other clothes in your clothes is better than white, so dress up and shroud your deceased ones in white.”

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

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Fudayl ibn Ghazwan who has said the following: “I once was in the presence of abu ‘Abd Allah (a.s.), when al-Tayyar said, ‘I found one dinar in Tawaf area. The writing marks on it were wiped out. He (the Imam) said, ‘It is his property.’”

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

3. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from all from al- Hassan ibn Ali from ibn Faddal from ‘Abd Allah ibn Bukayr from Zurarah ibn ‘A‘yan who has said the following: “Abu Ja‘far (a.s.), has said, ‘Once a man from Basrah, a Shaybaniy man called ‘Abd al- Malik ibn Harmalah visited Ali ibn al-Husayn (a.s.). Ali ibn al-Husayn (a.s.), asked, ‘Do you have a sister? He replied, ‘Yes, I have a sister.’ He (the Imam) then asked, ‘Will you give her in marriage to me?’ He replied, ‘Yes, I agree.’ The man left and a man of the companions of Ali ibn Al-Husayn (a.s.), followed him to his house, asked about him and it was said that he is so and so, the master of his tribe. He returned to Ali ibn al-Husayn (a.s.), and said, ‘Your brother in-law to be appears to be the master of his tribe.’ Ali ibn al-Husayn (a.s.), said, ‘I can explain to you, O so and so about what I see and what I hear. Have you not taken notice that Allah, most Majestic, most Glorious, through Islam has removed the lowliness and has completed the shortcomings, has honored with it those blamed before Islam, thus there is no blame on a Muslim; the only blame is the blame of the time of ignorance.’”

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

4. Muhaamd ibn abu ‘Abdallah in marfu‘ manner has narrated from Imam abu ‘Abdallah (a.s.) who has said the following. “Once Imam Amirul Mu’minin addressed the people in the Mosque of Kufa from the pulpit and a man called dhi‘lab a very good orator and brave in heart said, “O Amirul Mu’minin, have you seen your Lord?” The Imam replied, “Fie upon you O Dhi‘lab, how would I worship a Lord whom I would not see?” The man said, “O Amirul Mu’minin how have you seen Him?” The Imam said, “Fie up on you O Dhi‘lab, the eyes are not able to see Him physically but it is the hearts that see Him through the truth of the faith. O Dhi‘lab, my Lord is subtle in subtleties but can not be described by means of subtle matters. My Lord is great but can not be described by means of greatness. His greatness surpasses all greatness but he can not be described by means of such greatness. He is Glorious in His Glory but He can not be described in terms of thickness. He is before everything and it can not be said that something was before Him. He will be after all things but it can not be said that there is something after Him. He willed the existence of things but not by means of first thinking about it. He comprehends things but not with a great deal of efforts. Things are not mixed with Him and nor is He indifferent about them. He is clearly manifest but not with contacts and changes. He shines but not in the form of being found out with eye sight. He is far but not in the form of distance. He is near but not in the form of nearness. He is very fine but not in the form of physical fineness. He exists but not after nothingness. He acts but not because of being forced. He measures things but not by means of movement. He wills but not by means of thinking. He hears but not with tools. He sees but not with instruments. He is not contained in place and held up in times. Attributes do not limit Him and slumber does not seize Him. His Being was before the time and His existence was before nothingness. He was before eternity. His giving the sense awareness prove that He does not have the tools for sensing. His giving substance to the substances is proof that Himself is not a substance. The existence of a contrary to everything is proof that there is nothing contrary to Him. His giving nearness to things is proof that there is nothing similar to Him. He has made the light contrary to the darkness, the wetness to the dryness, the harshness to the softness, the coldness to the heat. He combines their transgressing and separates their closeness. The separation among things is evidence of the existence of the One Who causes separation in them and their combinations is evidence of the existence of the One Who combines them. It is jus as Allah has said, “We have created everything in pairs so that perhaps you may take heed (51:49).” He has made a distinction between the before and after to show that there is no before and after for Him. The instincts show that the One who created the instincts Himself has no instinct. The time is evidence that there is no timing for the One Who made the time. Things are hidden from each other are evidence that nothing hides them from their Creator. He was the Lord when there was nothing to enjoy His Lordship. He was to be worshipped when there was no worshipper. He had the knowledge when there was nothing to know. He was hearing when there was nothing to hear.”

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

4. Ali ibn Ibrahim has narrated from his father from ‘Abd Allah ibn al-Mughirah from certain persons of his people who has said the following: “He (the Imam) (a.s.), has said, ‘It is desirable to keep for shroud a piece which one has used in Salah (prayer). It should be clean; it is desirable.”’

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

4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn ‘Isa from Muhammad ibn Raja’ al-Arjaniy who has said the following: “Once I wrote to al-Tayyib (a.s.), this, ‘I was in Masjid al-Haram and I saw a dinar. I bent down to take it and there was another dinar. I searched in the pebbles and found a third one. I took them and publicized but no one knows them. What is your instruction? He (the Imam) wrote back to me, ‘I understood the case of dinars. If you are needy give one-third of it in charity, if you are not needy give all of them in charity.’”

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

4. A number of our people have narrated from Ahmad ibn Muhammad from ibn Khalid from his father from ‘Abd al-Rahman ibn Muhammad from Yazid ibn Hatim who has said the following: “‘Abd al-Malik ibn Marwan had a spy in al-Madinah who reported to him from time to time about things that happened there. Ali ibn al-Husayn (a.s.), set free one of his slave-girls and then married with her. The spy reported this to ‘Abd al-Malik who wrote to Ali ibn al-Husayn (a.s.), in a letter that said, ‘Thereafter, it has been reported to me that you have married one of your slave-girls, when you know very well that among Quraysh there are your match for whose marital relation; one can take pride and privilege and give birth to noble offspring. You have neglected yourself as well as your offspring, and al-Salam (greeting of peace).’ Ali ibn al-Husayn (a.s.), wrote to him in answer a letter that said, ‘Thereafter, I received your letter in which you have used harsh words against me because of my marriage to my slave-girl and you think that among Quraysh there are women for whose marital relation one can assume pride and privilege because of their giving birth to noble children. (You must take notice) that no one can ever have a glorious position higher than that of the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, or any more grace. She was in my possession and went out of my possession when Allah, most Majestic, most Glorious, wanted me to set her free for the sake of good rewards from Him. I then returned her according to the Sunnah. Whoever is clean in the religion of Allah, nothing is able to disturb him in any of his affairs. Allah through Islam has removed lowliness, has completed the shortcomings and has taken away the blame. So there is no blame on a Muslim man and the only blame is the blame of ignorance.’ When he read the letter he threw it to his son Sulayman who read it and said, ‘O ’Amir al-Mu’minin, Ali ibn al- Husayn (a.s.), has strengthened his pride over you.’ ‘Abd al-Malik said, ‘My son do not say that; it is the tongues of banu Hashim that can tear down rocks and scoop the sea. My son, Ali ibn al-Husayn (a.s.), rises where people go down.’”

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

5. Abu Ali al-Ash’ariy has narrated from certain persons of our people from ibn Faddal from Marwan from “Abd al-Malik who has said the following: “I once asked abu al-Hassan (a.s.), about a man who has purchased a certain amount of the covering of al-Ka‘bah of which he has used a certain amount for his needs, and a certain amount is left with him. Can he sell? He (the Imam) said, ‘He can sell whatever he wants or give it as gift or benefit thereby and seek blessings.’ I (the narrator) then asked, ‘Can it be used for shrouding a deceased person?’ He (the Imam) replied, ‘No, it cannot be used for this purpose.’”

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

5. Al-Husayn ibn al-Hassan al-Hashimiy has narrated from Ibrahim ibn Ishaq al-Ahmar and Ali ibn Muhammad ibn Bandar from al- Sayyariy from certain person of Baghdad from Ali Bilal, who has said the following: ’’Hisham ibn al-Hakam once met a man of Khawarij (a certain sect) who said, ‘O Hisham, what do you say if al-‘Ajam (non- Arab) marries from Arab?’ Hisham said, ‘Yes, they can marry.’ He asked, ‘Can Arabs marry from Quraysh?’ He replied, ‘Yes, they can marry.’ He then asked, ‘Can Quraysh marry from banu Hashim?’ He replied, ‘Yes, they can marry.’ He then asked, ‘From whom have you taken this?’ He replied, ‘I have taken this from Ja’far ibn Muhammad (a.s.). I heard him (the Imam) saying, “How can it be (accepted) that your lives match as equals but not your reproductive organs?”’ He (the narrator) has said that the Kharijiy man left and went to abu ‘Abd Allah (a.s.), and said, ‘I met Hisham and asked him so and so questions and he answered me so and so, saying that he has heard it from you.’ He (the Imam) said, ‘Yes, I have said so.’ He then said, ‘Here I have come with a marriage proposal.’ Abu ‘Abd Allah (a.s.), said, ‘You are a match of members of your community in matters of life and social issues. Allah, most Majestic, most Glorious, however, has protected us from charity which is the dirt of the hands of people and we dislike to share what preference Allah has given to us with those to whom Allah has not given such preference as He has set it for us.’ The Kharijiy man left saying, ‘By Allah, I have never seen any man like him. He repulsed me with a disgracing response and without contradicting his companion.’”

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

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.”

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

6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn al-Husayn from ‘Abd al-Rahman ibn abu Hashim from abu Khadijah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Try to make your shrouds look beautiful; you will be raised with your shrouds.’”

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

6. Ali ibn Ibrahim has narrated from his father from ibn Faddal from Tha’labah ibn Maymun from those who narrated to him who has said the following: “Abu ‘Abd Allah (a.s.), has said that Ali ibn al-Husayn (a.s.), married a slave-girl who belonged to al-Hassan ibn Ali (a.s) and ‘Abd al-Malik ibn Marwan was informed about it. He wrote a letter to him (the Imam) that said, ‘I have heard that you have become the husband of a slave-girl!’ Ali ibn al-Husayn wrote back to him saying, ‘With Islam, Allah has removed the lowliness and has completed the shortcomings, exonerated of the blame and there is no blame on a Muslim. Blame certainly is the blame of ignorance. The Messenger of Allah (s.w) arranged marriage for his male slave and married with his slave-girl.’ When the letter reached ‘Abd al-Malik he asked those near him, ‘Tell me who is such a man that when something that makes people low and humiliating comes to him it increases for him nothing other than honor?’ They replied, ‘That is ’Amir al-Mu’minin (‘Abd al-Malik).’ He (‘Abd al-Malik) said, ‘No, by Allah that is not it.’ They then said, ‘We do not know anyone to be as such except ’Amir al-Mu’minin.’ He said, ‘No, by Allah, he is not ’Amir al-Mu’minin but he is Ali ibn al-Husayn (a.s.)’”

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

7. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman ibn abu Hashim from abu Khadijah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘The Israelites used silk for shroud; and cotton is for the followers of the Holy prophet, Muhammad, O Allah grant compensation to Muhammad and his family worthy of their services to Your cause.’”

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

8. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn ‘Amr ibn Sa’id from Yunus ibn Ya‘qub who has said the following: “I once, heard abu al-Hassan al-Awwal (a.s.), say, ‘I shrouded my father with two pieces of Shatawiyayn (name of a place in Egypt) fabric. He (the Imam) had used them for ’Ihram, and with a shirt of his shirts, a turban which Ali ibn al-Husayn (a.s.), had used, and in a large sheet, which I purchased for forty dinars. Today it costs four hundred dinars.”’

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

9. Sahl ibn Ziyad has narrated from Ayyub ibn Nuh from those whom he has mentioned from abu Maryam al-Ansariy who has said the following: “Abu Ja‘far (a.s.), has said that abu al-Hassan (a.s.), shrouded ‘Usamah ibn Zayd with a red Burd which was made in Hibarah and Ali (a.s.), shrouded Sahl ibn Hunayf with a red Burd which was made in Hibarah.”

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

10. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ahmad ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Shroud can be made of Burd; if Burd is not available, then the whole shroud is of cotton. If a turban of cotton is not available, then Sabiriy fabric can be used for this purpose.’”

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

11. Ali ibn Muhammad has narrated from certain persons of his people from al-Washsha’ from al-Husayn ibn al-Mukhtar who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘A deceased is not shrouded in black.’”

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

12. Muhammad ibn Yahya has narrated from Muhammad ibn Ahmad from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Rashid who has said the following: “I once asked him (the Imam) (a.s.), about the fabrics made in al-Basrah in the form of Yemenite workmanship out of silk or cotton if it can be used to shroud a deceased? He (the Imam) said, ‘If the amount of cotton in the fabric is more than the amount of silk, then it is permissible to use it for shrouding.’”

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

5. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Shabab al-Sayarafi called Muhammad ibn al-Walid from Ali ibn Sayf from ‘Amira who has said that Isma‘il ibn Qutayba said the following. “I and ‘Isa ibn al-Shalqan went to see Imam abu ‘Abdallah (a.s.). The Imam said ‘It is strange that a group of people ascribe to Amirul Mu’minin certain things that he had never said. Amirul Mu’minin addressed people in Kufa in the following words. “All praise is due to Allah Who inspired His servants with His praise and natured them in a way that would give them the desire to acknowledge His Lordship. It is He, Who guides people through His creation to His Own existence and His creatures are evidence of His eternity. The fact that His creatures are similar is evidence that there is nothing similar to Him. His signs are evidence of His great power. His Own-self prohibits acceptance of descriptions and so are His being seen with the eyes and His being comprehended in the imaginations. There is no time limit for His being in existence and there is no final destination for Him. Awareness can not contain Him and coverings can not cover Him. The curtain between Him and His creatures is His creating them. It is because of being impossible for Him what is possible in the essence of the creatures and because of what may be possible in their case is impossible in His case. It is also because of the difference between the Creator and the created, the limited and the unlimited and the Lord and the worshippers. He is One without being a unit of a particular kind. He is the Creator but not terms of motion. He is seeing but not by means of tools. He is hearing but not with distinguishing instruments. He observes but not by means of touching. He is hidden but not with covering. He is clearly manifest but not with lapse due to distance. His eternity is beyond the reach of thinking and a stop for the aims of the intelligence. His reality has worn out the ability of sight and His Own-self has uprooted the (spreading) vines of imaginations. Whoever tries to describe Allah has thought of Him as limited and whoever considers Him limited he has enumerated Him and whoever enumerates Him he has invalidated His eternity. Whoever asks where is He, he has considered Him as having an end. Whoever says on what is He, he has considered Him as distanced. Whoever says wherein is He, he has considered Him contained in some thing.”

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