S 112 Ayat 1 to 4

قوله تعالى:

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ قُلْ هُوَ اللّٰهُ أَحَدٌ* اَللّٰهُ الصَّمَدُ* لَمْ يَلِدْ وَ لَمْ يُولَدْ* وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ [1-4]

Qur’ān 112:1–4 — M H Shakir In the Name of Allāh, the Most Beneficent, the Most Merciful. Say: He, Allah, is One. Allah is He on Whom all depend. He begets not, nor is He begotten. And none is like Him.

99-/12019 _1- الطَّبْرِسِيُّ فِي(الْإِحْتِجَاجِ):عَنِ الْإِمَامِ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ(عَلَيْهِ السَّلاَمُ): «أَنَّ الْيَهُودَ أَعْدَاءُ اللَّهِ لَمَّا قَدِمَ النَّبِيُّ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)الْمَدِينَةَ أَتَوْهُ بِعَبْدِ اللَّهِ بْنِ صُورِيَا-وَ ذَكَرَ حَدِيثاً طَوِيلاً يَسْأَلُ فِيهِ رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،إِلَى أَنْ قَالَ لَهُ-أَخْبِرْنِي عَنْ رَبِّكَ مَا هُوَ؟فَنَزَلَتْ: قُلْ هُوَ اللّٰهُ أَحَدٌ ،فَقَالَ ابْنُ صُورِيَا:صَدَقْتَ».

99-/12019 _1 Al-Ṭabrisī, in al-Iḥtijāj, from Imām Abū Muḥammad al-ʿAskarī (ʿalayhis-salām):

“When the Jews, the enemies of Allāh, came to the Prophet (ṣallallāhu ʿalayhi wa ālihi) upon his arrival in Madīnah, they brought with them ʿAbd Allāh ibn Ṣūriyā.

[He narrated a long report in which] Ibn Ṣūriyā asked the Messenger of Allāh (ṣallallāhu ʿalayhi wa ālihi) various questions, until he said to him: Tell me about your Lord—what is He?

Then the following was revealed: Say: He, Allah, is One (Qur’ān 112:1), So Ibn Ṣūriyā said, “You have spoken the truth.””

99-/12020 _2- مُحَمَّدُ بْنُ يَعْقُوبَ:عَنْ أَحْمَدَ بْنِ إِدْرِيسَ،عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ،عَنْ صَفْوَانَ بْنِ يَحْيَى،عَنْ أَبِي أَيُّوبَ،عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «إِنَّ الْيَهُودَ سَأَلُوا رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)فَقَالُوا:

انْسُبْ لَنَا رَبَّكَ؟فَلَبِثَ ثَلاَثاً لاَ يُجِيبُهُمْ،ثُمَّ نَزَلَتْ قُلْ هُوَ اللّٰهُ أَحَدٌ إِلَى آخِرِهَا». وَ رَوَاهُ مُحَمَّدُ بْنُ يَحْيَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنْ عَلِيِّ بْنِ الْحَكَمِ،عَنْ أَبِي أَيُّوبَ.

99-/12020 _2 Muḥammad ibn Yaʿqūb, from Aḥmad ibn Idrīs, from Muḥammad ibn ʿAbd al-Jabbār, from Ṣafwān ibn Yaḥyā, from Abū Ayyūb, from Muḥammad ibn Muslim, from Abū ʿAbd Allāh (ʿalayhis-salām):

“The Jews asked the Messenger of Allāh (ṣallallāhu ʿalayhi wa ālihi), saying: Describe your Lord to us.

So he delayed for three days without answering them. Then the verse was revealed: Say: He, Allah, is One… to the end [of the sūrah].”

And it was also narrated by Muḥammad ibn Yaḥyā, from Aḥmad ibn Muḥammad, from ʿAlī ibn al-Ḥakam, from Abū Ayyūb.

99-/12021 _3- وَ عَنْهُ:عَنْ مُحَمَّدِ بْنِ يَحْيَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى؛وَ مُحَمَّدِ بْنِ الْحُسَيْنِ،عَنِ ابْنِ مَحْبُوبٍ،عَنْ حَمَّادِ بْنِ عَمْرٍو النَّصِيبِيِّ،قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،عَنْ قُلْ هُوَ اللّٰهُ أَحَدٌ ،فَقَالَ(عَلَيْهِ السَّلاَمُ):

«نِسْبَةُ اللَّهِ إِلَى خَلْقِهِ،أَحَداً صَمَداً أَزَلِيّاً صَمَدِيّاً لاَ ظِلَّ لَهُ يُمْسِكُهُ،وَ هُوَ يُمْسِكُ الْأَشْيَاءَ بِأَظِلَّتِهَا،عَارِفٌ بِالْمَجْهُولِ، مَعْرُوفٌ عِنْدَ كُلِّ جَاهِلٍ،فَرْدَانِيّاً،لاَ خَلْقُهُ فِيهِ،وَ لاَ هُوَ فِي خَلْقِهِ،غَيْرُ مَحْسُوسٍ وَ لاَ مَجْسُوسٍ لاَ تُدْرِكُهُ الْأَبْصَارُ،عَلاَ فَقَرُبَ،وَ دَنَا فَبَعُدَ،وَ عُصِيَ فَغَفَرَ،وَ أُطِيعَ فَشَكَرَ،لاَ تَحْوِيهِ أَرْضُهُ،وَ لاَ تُقِلُّهُ سَمَاوَاتُهُ،حَامِلُ الْأَشْيَاءِ بِقُدْرَتِهِ،دَيْمُومِيٌّ أَزَلِيٌّ،لاَ يَنْسَى وَ لاَ يَلْهُو،وَ لاَ يَغْلَطُ وَ لاَ يَلْعَبُ،[وَ]لاَ لِإِرَادَتِهِ فَصْلٌ،وَ فَصْلُهُ جَزَاءٌ،وَ أَمْرُهُ وَاقِعٌ،لَمْ يَلِدْ فَيُورَثَ،وَ لَمْ يُولَدْ فَيُشَارَكَ،وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ».

99-/12021 _3 And from him: from Muḥammad ibn Yaḥyā, from Aḥmad ibn Muḥammad ibn ʿĪsā and Muḥammad ibn al-Ḥusayn, from Ibn Maḥbūb, from Ḥammād ibn ʿAmr al-Naṣībī, who said:

I asked Abū ʿAbd Allāh (ʿalayhis-salām) about Qul huwa Allāhu aḥad. So he (ʿalayhis-salām) said:

“It is the description of Allāh in relation to His creation: One, Self-Sufficient, Eternal, Absolute—without a shadow that holds Him, while He holds all things with their shadows. He knows the unknown and is known by every ignorant one. Singular, Unique—His creation is not within Him, and He is not within His creation. He is neither perceptible nor tangible; eyes do not comprehend Him. He is exalted, yet near; and near, yet distant. He is disobeyed, yet He forgives; obeyed, and He gives thanks. The earth does not contain Him, and the heavens do not carry Him. He bears all things by His power. He is everlasting, eternal—He neither forgets nor is heedless, neither errs nor plays. There is no separation in His will, and His separation is recompense. His command is executed. He neither begets, that He should be inherited, nor is He begotten, that He should be associated, and there is none comparable to Him.”

_1) -الإحتجاج:44.

_2) -الكافي 1:1/71.

_3) -الكافي 1:2/71.

Page 800 in Arabic

99-/12022 _4- وَ عَنْهُ:عَنْ مُحَمَّدِ بْنِ يَحْيَى،عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ،عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ،عَنِ النَّضْرِ بْنِ سُوَيْدٍ، عَنْ عَاصِمِ بْنِ حُمَيْدٍ،قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ(عَلَيْهِمَا السَّلاَمُ)،عَنِ التَّوْحِيدِ؟فَقَالَ:«إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَلِمَ أَنَّهُ يَكُونُ فِي آخِرِ الزَّمَانِ أَقْوَامٌ مُتَعَمِّقُونَ،فَأَنْزَلَ اللَّهُ تَعَالَى: قُلْ هُوَ اللّٰهُ أَحَدٌ ،وَ الْآيَاتِ مِنْ سُورَةِ الْحَدِيدِ إِلَى قَوْلِهِ: وَ هُوَ عَلِيمٌ بِذٰاتِ الصُّدُورِ [1]فَمَنْ رَامَ وَرَاءَ ذَلِكَ فَقَدْ هَلَكَ».

99-/12022 _4 And from him: from Muḥammad ibn Yaḥyā, from Aḥmad ibn Muḥammad, from al-Ḥusayn ibn Saʿīd, from al-Naḍr ibn Suwayd, from ʿĀṣim ibn Ḥumayd, who said:

ʿAlī ibn al-Ḥusayn (ʿalayhimā al-salām) was asked about Tawḥīd (Divine Oneness). He said:

“Indeed, Allāh, the Mighty and Majestic, knew that in the end of times there would be people who delve deeply [into theology], so Allāh the Exalted revealed: Say: He, Allah, is One (Qur’ān 112:1), and the verses from Sūrat al-Ḥadīd up to His saying: And He is Knower of what is in the breasts (Qur’ān 57:6).

So whoever seeks beyond that has certainly perished.”

99-/12023 _5- وَ عَنْهُ:عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ،رَفَعَهُ،عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُهْتَدِي ،قَالَ سَأَلْتُ الرِّضَا(عَلَيْهِ السَّلاَمُ) عَنِ التَّوْحِيدِ،فَقَالَ:«كُلُّ مَنْ قَرَأَ قُلْ هُوَ اللّٰهُ أَحَدٌ وَ آمَنَ بِهَا،فَقَدْ عَرَفَ التَّوْحِيدَ».قَالَ:قُلْتُ:كَيْفَ يَقْرَؤُهَا؟

قَالَ: «كَمَا يَقْرَؤُهَا النَّاسُ،وَ زَادَ فِيهِ:كَذَلِكَ اللَّهُ رَبِّي،كَذَلِكَ اللَّهُ رَبِّي».

99-/12023 _5 And from him: from Muḥammad ibn Abī ʿAbdillāh, with a raised chain, from ʿAbd al-ʿAzīz ibn al-Muhtadī, who said:

I asked al-Riḍā (ʿalayhis-salām) about Tawḥīd (Divine Oneness). He said: “Whoever recites Qul huwa Allāhu aḥad and believes in it, has indeed recognized Tawḥīd.”

He said, “I asked: How should one recite it?”

He replied: “As the people recite it, and add to it: ‘Such is Allāh, my Lord. Such is Allāh, my Lord.’”

99-/12024 _6- وَ عَنْهُ:عَنْ عَلِيِّ بْنِ مُحَمَّدٍ،وَ مُحَمَّدِ بْنِ الْحَسَنِ،عَنْ سَهْلِ بْنِ زِيَادٍ،عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ وَ لَقَبُهُ شَبَابٌ الصَّيْرَفِيُّ،عَنْ دَاوُدَ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ،قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي(عَلَيْهِ السَّلاَمُ):جُعِلْتُ فِدَاكَ،مَا الصَّمَدُ؟ قَالَ:«السَّيِّدُ الْمَصْمُودُ إِلَيْهِ فِي الْقَلِيلِ وَ الْكَثِيرِ».

99-/12024 _6 And from him: from ʿAlī ibn Muḥammad and Muḥammad ibn al-Ḥasan, from Sahl ibn Ziyād, from Muḥammad ibn al-Walīd—whose title was Shabāb al-Ṣayrafī—from Dāwūd ibn al-Qāsim al-Jaʿfarī, who said:

I said to Abū Jaʿfar al-Thānī (ʿalayhis-salām): “May I be your ransom, what is al-Ṣamad?”

He said: “The Master to whom one turns in both small and great matters.”

99-/12025 _7- وَ عَنْهُ:عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا،عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ،عَنْ مُحَمَّدِ بْنِ عِيسَى،عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ،عَنِ الْحَسَنِ بْنِ السَّرِيِّ،عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ،قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)عَنْ شَيْءٍ مِنَ التَّوْحِيدِ؟فَقَالَ:«إِنَّ اللَّهَ تَبَارَكَتْ أَسْمَاؤُهُ الَّتِي يُدْعَى بِهَا،وَ تَعَالَى فِي عُلُوِّ كُنْهِهِ،وَاحِدٌ تَوَحَّدَ بِالتَّوْحِيدِ فِي تَوَحُّدِهِ، ثُمَّ أَجْرَاهُ عَلَى خَلْقِهِ،فَهُوَ وَاحِدٌ صَمَدٌ قُدُّوسٌ،يَعْبُدُهُ كُلُّ شَيْءٍ،وَ يَصْمِدُ إِلَيْهِ كُلُّ شَيْءٍ،وَ وَسِعَ كُلَّ شَيْءٍ عِلْماً».

فهذا هو المعنى الصحيح في تأويل الصمد [2]،لا ما ذهب إليه المشبهة أن تأويل الصمد المصمت الذي لا جوف له،لأن ذلك لا يكون إلاّ من صفة الجسم،و اللّه جل ذكره متعال عن ذلك،و هو أعظم و أجل من أن تقع الأوهام على صفته أو تدرك كنه عظمته،و لو كان تأويل الصمد في صفة اللّه عزّ و جلّ المصمت لكان مخالفا لقوله عزّ و جلّ: لَيْسَ كَمِثْلِهِ شَيْءٌ [3]لأن ذلك من صفة الأجسام المصمتة التي لا أجواف لها،مثل الحجر و الحديد و سائر الأشياء المصمتة التي لا أجواف لها،تعالى اللّه عن ذلك علوا كبيرا.

99-/12025 _7 And from him: from a group of our companions, from Aḥmad ibn Abī ʿAbdillāh, from Muḥammad ibn ʿĪsā, from Yūnus ibn ʿAbd al-Raḥmān, from al-Ḥasan ibn al-Sarī, from Jābir ibn Yazīd al-Juʿfī, who said:

I asked Abū Jaʿfar (ʿalayhis-salām) about something related to Tawḥīd (Divine Oneness), and he said:

“Indeed, Allāh—blessed are His Names by which He is called—and Exalted is He in the loftiness of His essence, is One: He unified Himself in Oneness in His uniqueness. Then He extended that (attribute of Oneness) over His creation. So He is One, Self-Sufficient (Ṣamad), Holy. Everything worships Him, and everything turns to Him (yaṣmidu ilayh), and He encompasses everything in knowledge.”

This is the correct meaning in the interpretation of al-Ṣamad.

Not as the anthropomorphists (al-mushabbihah) claim—that al-Ṣamad means “a solid object without an interior,” for such a description only applies to bodies, and Allāh—glorious is His mention—is far above that. He is greater and more exalted than to have imaginations encompass His attributes or for minds to comprehend the essence of His greatness.

If al-Ṣamad in the attribute of Allāh, the Mighty and Majestic, meant “a solid object without an interior,” it would contradict His saying: “There is nothing like unto Him” (Qur’ān 42:11), because that description applies to solid bodies without interiors, like stone, iron, and other solid things that have no hollowness.

Exalted is Allāh far above such a thing—greatly exalted.

فأما ما جاء في الأخبار من ذلك،

فَالْعَالِمُ(عَلَيْهِ السَّلاَمُ): أَعْلَمُ بِمَا قَالَ،وَ هَذَا الَّذِي قَالَ(عَلَيْهِ السَّلاَمُ):«إِنَّ الصَّمَدَ هُوَ السَّيِّدُ الْمَصْمُودُ إِلَيْهِ» هو معنى صحيح موافق لقول اللّه عزّ و جلّ: لَيْسَ كَمِثْلِهِ شَيْءٌ و المقصود إليه:المقصود في اللغة،قال أبو طالب في بعض ما كان يمدح به النبيّ(صلّى اللّه عليه و آله)من شعره: و بالجمرة الوسطى [1]إذا صمدوا لهايؤمون رضخا [2]رأسها بالجنادل يعني قصدوا نحوها يرمون رأسها [3]بالجنادل،يعني الحصى الصغار التي تسمى بالجمار.

Continuation and Explanation

As for what has come in the reports regarding this, the Imām (ʿalayhis-salām) is most knowledgeable about what he said—and what he (ʿalayhis-salām) stated: “Indeed, al-Ṣamad is the Master to whom one turns,” is a sound meaning that aligns with the saying of Allāh, the Mighty and Majestic: “There is nothing like unto Him” (Qur’ān 42:11).

And al-maqṣūd ilayh (the one to whom one turns or is intended) is, in the language, al-maqṣūd.

Abū Ṭālib used the word ṣamadu in one of his poems praising the Prophet (ṣallallāhu ʿalayhi wa ālihi):

"Wa bil-jamrati al-wusṭā idhā ṣamadu lahā yu’ummūna raḍkhan ra’sahā bil-janādil"

"And at the central Jamrah, when they turned towards it, They aimed at its head with small stones."

Meaning: They directed themselves toward it (i.e., intended it), and threw at its head with small stones— i.e., the pebbles known as jamarāt.

This usage shows that al-Ṣamad carries the meaning of being turned to, relied upon, and sought out—a meaning fitting for Divine Majesty, free from bodily attribution.

_4) -الكافي 1:3/72.

_5) -الكافي 1:4/72.

_6) -الكافي 1:1/96.

_7) -الكافي 1:2/96.

[1] الحديد 57:6.

[2] «في تأويل الصمد»ليس في«ج،ي».

[3] الشورى 42:11.

Page 801 in Arabic

و قال بعض شعراء الجاهلية:

ما كنت أحسب أن بيتا ظاهرالله في أكناف مكّة يصمد يعني يقصد.

و قال ابن الزبرقان:

و لا رهيبة إلاّ سيد صمد و قال شداد بن معاوية في حذيفة بن بدر:

علوته بحسام ثمّ قلت له:خذها حذيف فأنت السيّد الصمد و مثل هذا كثير،و اللّه عزّ و جلّ هو السيّد الصمد الذي جميع الخلق من الجن و الإنس إليه يصمدون في الحوائج،و إليه يلجأون عند الشدائد،و منه يرجون الرخاء

و دوام النعماء ليدفع عنهم الشدائد.

And one of the poets of the Jāhiliyyah (pre-Islamic era) said: "I never thought that a house, so manifest, that God surrounds in the outskirts of Makkah, would be yuṣmad" — meaning: would be turned to (i.e., intended or sought).

And Ibn al-Zubraqān said: "And none is to be feared except a noble lord (sayyid ṣamad)."

And Shaddād ibn Muʿāwiyah said about Ḥudhayfah ibn Badr: "I struck him with a sword, then said to him: Take it, Ḥudhayfah! For you are the noble master, the self-sufficient one (al-sayyid al-ṣamad)."

And examples like these are many.

And Allāh, the Mighty and Majestic, is the True Master, the Self-Sufficient (al-Sayyid al-Ṣamad), to whom all creation—among jinn and mankind—turn in their needs, and to whom they seek refuge in times of hardship, and from whom they hope for relief and the continuation of blessings, so that He may repel from them trials and difficulties.

/12026 _8-ابْنُ بَابَوَيْهِ،قَالَ:حَدَّثَنَا أَبُو مُحَمَّدٍ جَعْفَرُ بْنُ عَلِيِّ بْنِ أَحْمَدَ الْفَقِيهُ الْقُمِّيُّ ثُمَّ الْإِيلاَقِيُّ(رَضِيَ اللَّهُ عَنْهُ)، قَالَ:حَدَّثَنِي أَبُو سَعِيدٍ عَبْدَانُ بْنُ الْفَضْلِ،قَالَ:حَدَّثَنِي أَبُو الْحَسَنِ مُحَمَّدُ بْنُ يَعْقُوبَ بْنِ مُحَمَّدِ بْنِ يُوسُفَ بْنِ جَعْفَرٍ ابْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ بِمَدِينَةِ خُجَنْدَةَ،قَالَ:حَدَّثَنِي أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شُجَاعٍ الْفَرْغَانِيُّ،قَالَ:حَدَّثَنِي أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ حَمَّادٍ [4]الْعَنْبَرِيُّ بِمِصْرَ،قَالَ:حَدَّثَنِي إِسْمَاعِيلُ بْنُ عَبْدِ الْجَلِيلِ الْبَرْقِيُّ،عَنْ أَبِي الْبَخْتَرِيِّ وَهْبِ بْنِ وَهْبٍ الْقُرَشِيِّ،عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ،عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ(عَلَيْهِمُ السَّلاَمُ) ،فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى: قُلْ هُوَ اللّٰهُ أَحَدٌ ،قَالَ:«قُلْ أَيْ أَظْهِرْ مَا أَوْحَيْنَا إِلَيْكَ وَ بَعَثْنَاكَ [5]بِهِ بِتَأْلِيفِ الْحُرُوفِ الَّتِي قَرَأْنَاهَا لَكَ لِيَهْتَدِيَ بِهَا مَنْ أَلْقَى السَّمْعَ وَ هُوَ شَهِيدٌ،وَ هُوَ اسْمٌ مَكِّنِيٌّ مُشَارٌ بِهِ إِلَى غَائِبٍ،فَالْهَاءُ تَنْبِيهٌ عَلَى مَعْنًى ثَابِتٍ،وَ الْوَاوُ إِشَارَةٌ إِلَى الْغَائِبِ عَنِ الْحَوَاسِّ،كَمَا أَنَّ قَوْلَكَ:

هَذَا،إِشَارَةٌ إِلَى الشَّاهِدِ عَنِ الْحَوَاسِّ،وَ ذَلِكَ أَنَّ الْكُفَّارَ نَبَّهُوا عَنْ آلِهَتِهِمْ بِحَرْفِ إِشَارَةِ الشَّاهِدِ الْمُدْرَكِ فَقَالُوا:هَذِهِ آلِهَتُنَا الْمَحْسُوسَةُ الْمُدْرَكَةُ بِالْأَبْصَارِ،فَأَشِرْ أَنْتَ-يَا مُحَمَّدُ-إِلَى إِلَهِكَ الَّذِي تَدْعُو إِلَيْهِ حَتَّى نَرَاهُ وَ نُدْرِكُهُ وَ لاَ نَأْلَهُ فِيهِ، فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى: قُلْ هُوَ اللّٰهُ أَحَدٌ فَالْهَاءُ تَثْبِيتٌ لِلثَّابِتِ،وَ الْوَاوُ إِشَارَةٌ إِلَى الْغَائِبِ عَنْ دَرْكِ الْأَبْصَارِ وَ لَمْسِ الْحَوَاسِّ،وَ اللَّهُ تَعَالَى عَنْ ذَلِكَ بَلْ هُوَ مُدْرِكُ الْأَبْصَارِ وَ مُبْدِعُ الْحَوَاسِّ».

99-/12026 _8 Ibn Bābawayh said:

Abū Muḥammad Jaʿfar ibn ʿAlī ibn Aḥmad al-Faqīh al-Qummī, later al-Ilāqī (may Allāh be pleased with him), narrated to us, saying: Abū Saʿīd ʿAbdān ibn al-Faḍl narrated to me, who said: Abū al-Ḥasan Muḥammad ibn Yaʿqūb ibn Muḥammad ibn Yūsuf ibn Jaʿfar ibn Ibrāhīm ibn Muḥammad ibn ʿAlī ibn ʿAbd Allāh ibn Jaʿfar ibn Abī Ṭālib narrated to me in the city of Khujandah, who said: Abū Bakr ibn Muḥammad ibn Aḥmad ibn Shujāʿ al-Farghānī narrated to me, who said: Abū Muḥammad al-Ḥasan ibn Muḥammad ibn Ḥammād al-ʿAnbarī in Egypt narrated to me, who said: Ismāʿīl ibn ʿAbd al-Jalīl al-Barqī narrated from Abū al-Bakhtarī Wahb ibn Wahb al-Qurashī, from Abū ʿAbd Allāh al-Ṣādiq Jaʿfar ibn Muḥammad, from his father Muḥammad ibn ʿAlī al-Bāqir (ʿalayhim al-salām), regarding the saying of Allāh, Blessed and Exalted: "Say: He, Allah, is One" (Qur’ān 112:1), he said:

**“Say” — that is, declare what We have revealed to you and sent you with: composed of the arrangement of letters that We have caused you to recite, so that whoever listens attentively while being present of heart may be guided by it.

‘He’ is a veiled pronoun referring to an absent one (ism maknīyun mushārun bihi ilā ghā’ib). The hāʾ (ه) indicates affirmation of a reality, and the wāw (و) is a pointer toward one absent from sensory perception— just as when you say ‘this’ (hādhā), it refers to something present to the senses.

But the disbelievers referred to their gods using demonstratives for things that are seen and perceived, saying: ‘These are our gods’—meaning their tangible, visible idols.

So they demanded of you, O Muḥammad, that you point out your Lord— the One you are calling them to—so they might see and perceive Him; and if not, they said they would not take Him as a god.

Then Allāh, Blessed and Exalted, revealed: ‘Say: He, Allah, is One’ — thus, the hāʾ affirms that which is firmly established, and the wāw indicates that He is absent from being perceived by sight or touched by the senses.

And Allāh is far exalted above such things. Rather, He is the One who perceives sight and created the senses themselves.”**

_8) -التوحيد:1/88.

[1] في المصدر:القصوى.

[2] في المصدر:قذفا.

[3] في المصدر:يرمونها.

[4] في المصدر:أبو الحسن محمّد بن حماد،و في«ج»:أبو محمّد الحسن بن حماد.

[5] في المصدر:و نبأناك.

Page 802 in Arabic

99-/12027 _9- «حَدَّثَنِي أَبِي [1]،عَنْ أَبِيهِ،عَنْ أَمِيرِ الْمُؤْمِنِينَ(عَلَيْهِمُ السَّلاَمُ)،قَالَ: رَأَيْتُ الْخَضِرَ(عَلَيْهِ السَّلاَمُ)فِي الْمَنَامِ قَبْلَ بَدْرٍ بِلَيْلَةٍ،فَقُلْتُ لَهُ:عَلِّمْنِي شَيْئاً أَنْتَصِرُ بِهِ عَلَى الْأَعْدَاءِ،فَقَالَ:قُلْ:يَا هُوَ يَا مَنْ لاَ هُوَ إِلاَّ هُوَ،فَلَمَّا أَصْبَحْتُ، قَصَصْتُهَا عَلَى رَسُولِ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)،فَقَالَ لِي:يَا عَلِيُّ،عُلِّمْتَ الاِسْمَ الْأَعْظَمَ،فَكَانَ عَلَى لِسَانِي يَوْمَ بَدْرٍ.

و إِنَّ أَمِيرَ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)قَرَأَ: قُلْ هُوَ اللّٰهُ أَحَدٌ ،فَلَمَّا فَرَغَ قَالَ:يَا هُوَ يَا مَنْ لاَ هُوَ إِلاَّ هُوَ اغْفِرْ لِي وَ انْصُرْنِي عَلَى الْقَوْمِ الْكَافِرِينَ.وَ كَانَ عَلِيٌّ(عَلَيْهِ السَّلاَمُ)يَقُولُ ذَلِكَ يَوْمَ صِفِّينَ وَ هُوَ يُطَارِدُ،فَقَالَ لَهُ عَمَّارُ بْنُ يَاسِرٍ:يَا أَمِيرَ الْمُؤْمِنِينَ، مَا هَذِهِ الْكِنَايَاتُ؟قَالَ:اِسْمُ اللَّهِ الْأَعْظَمُ وَ عِمَادُ التَّوْحِيدِ لِلَّهِ لاَ إِلَهَ إِلاَّ هُوَ،ثُمَّ قَرَأَ: شَهِدَ اللّٰهُ أَنَّهُ لاٰ إِلٰهَ إِلاّٰ هُوَ [2]، وَ آخِرَ الْحَشْرِ،ثُمَّ نَزَلَ فَصَلَّى أَرْبَعَ رَكَعَاتٍ قَبْلَ الزَّوَالِ.

قَالَ:وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ): اللَّهُ مَعْنَاهُ:اَلْمَعْبُودُ الَّذِي يَأْلَهُ فِيهِ الْخَلْقُ وَ يُؤْلَهُ[إِلَيْهِ]،وَ اللَّهُ هُوَ الْمَسْتُورُ عَنْ دَرْكِ الْأَبْصَارِ،الْمَحْجُوبُ عَنِ الْأَوْهَامِ وَ الْخَطَرَاتِ».

99-/12027 _9 “My father narrated to me, from his father, from the Commander of the Faithful (ʿalayhim al-salām), who said:

‘I saw al-Khiḍr (ʿalayhis-salām) in a dream on the night before [the Battle of] Badr. I said to him: Teach me something by which I may attain victory over the enemies. So he said: Say: "Yā Hū! Yā man lā Hū illā Hū!"

When morning came, I informed the Messenger of Allāh (ṣallallāhu ʿalayhi wa ālihi), and he said to me: “O ʿAlī, you have been taught the Greatest Name (al-ism al-aʿẓam).” And that [phrase] was upon my tongue on the Day of Badr.’

And indeed, the Commander of the Faithful (ʿalayhis-salām) would recite: “Say: He, Allah, is One” (Qur’ān 112:1), and when he finished, he would say: “Yā Hū! Yā man lā Hū illā Hū! Forgive me and grant me victory over the disbelieving people.”

And ʿAlī (ʿalayhis-salām) would say this during [the Battle of] Ṣiffīn as he pursued [the enemy]. ʿAmmār ibn Yāsir said to him: “O Commander of the Faithful, what are these coded phrases?”

He said: “It is the Greatest Name of Allāh, and the foundation of Tawḥīd: ‘There is no god but He.’” Then he recited: “Allāh bears witness that there is no god but He” (Qur’ān 3:18), and the end of Sūrat al-Ḥashr (Qur’ān 59:22–24). Then he dismounted and prayed four rakʿahs before noon (zawāl).

He said: And the Commander of the Faithful (ʿalayhis-salām) said: “Allāh—its meaning is: the One worshipped (al-maʿbūd) whom creation deifies and toward whom they direct their worship. And Allāh is the One concealed from the perception of eyes, veiled from imaginations and fleeting thoughts.”

99-/12028 _10- قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): «[اللَّهُ]مَعْنَاهُ:اَلْمَعْبُودُ الَّذِي أَلِهَ الْخَلْقُ عَنْ دَرْكِ مَاهِيَّتِهِ،وَ الْإِحَاطَةِ بِكَيْفِيَّتِهِ، وَ تَقُولُ الْعَرَبُ:أَلِهَ الرَّجُلُ إِذَا تَحَيَّرَ فِي الشَّيْءِ فَلَمْ يُحِطْ بِهِ عِلْماً،وَ وَلِهَ إِذَا فَزِعَ إِلَى شَيْءٍ مِمَّا يَحْذَرُهُ وَ يَخَافُهُ فَالْإِلَهُ هُوَ الْمَسْتُورُ عَنْ حَوَاسِّ الْخَلْقِ».

99-/12028 _10 Al-Bāqir (ʿalayhis-salām) said:

“[Allāh]—its meaning is: the One worshipped (al-maʿbūd) from whom creation is veiled in understanding His essence and encompassing His reality.

The Arabs say: āliha al-rajul when a man is bewildered by something and cannot comprehend it fully; and wāliha when someone turns desperately toward something out of fear or apprehension.

So al-Ilāh is the One who is concealed from the senses of creation.”

99-/12029 _11- قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): «الْأَحَدُ:اَلْفَرْدُ الْمُتَفَرِّدُ،وَ الْأَحَدُ وَ الْوَاحِدُ بِمَعْنًى وَاحِدٍ،وَ هُوَ الْمُتَفَرِّدُ الَّذِي لاَ نَظِيرَ لَهُ،وَ التَّوْحِيدُ:اَلْإِقْرَارُ بِالْوَحْدَةِ وَ هُوَ الاِنْفِرَادُ،وَ الْوَاحِدُ:اَلْمُتَبَايِنُ الَّذِي لاَ يَنْبَعِثُ مِنْ شَيْءٍ وَ لاَ يَتَّحِدُ بِشَيْءٍ، وَ مِنْ ثُمَّ قَالُوا:إِنِّ بِنَاءَ الْعَدَدِ مِنَ الْوَاحِدِ،وَ لَيْسَ الْوَاحِدُ مِنَ الْعَدَدِ لِأَنَّ الْعَدَدَ لاَ يَقَعُ عَلَى الْوَاحِدِ بَلْ يَقَعُ عَلَى الاِثْنَيْنِ، فَمَعْنَى قَوْلِ:اَللَّهُ أَحَدٌ،أَيِ الْمَعْبُودُ الَّذِي يَأْلَهُ الْخَلْقُ عَنْ إِدْرَاكِهِ وَ الْإِحَاطَةِ بِكَيْفِيَّتِهِ،فَرْدٌ بِإِلَهِيَّتِهِ،مُتَعَالٍ عَنْ صِفَاتِ خَلْقِهِ».

99-/12029 _11 Al-Bāqir (ʿalayhis-salām) said:

“Al-Aḥad means: the singular, absolutely unique. Al-Aḥad and al-Wāḥid carry the same essential meaning—He is the One who is unmatched and without equal.

Tawḥīd is the affirmation of His Oneness, which is His absolute singularity.

Al-Wāḥid is that which is distinct, not originating from anything, nor merging with anything.

Thus, it is said: The structure of number is built upon the unit (wāḥid), but the unit is not part of the number, because number does not apply to one—it begins from two.

So the meaning of the phrase: “Allāhu Aḥad” (Allah is One) is: the One worshipped, whom creation is incapable of perceiving or encompassing in essence— singular in His divinity, exalted above the attributes of His creation.”

99-/12030 _12- قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ):«حَدَّثَنِي أَبِي زَيْنُ الْعَابِدِينَ،عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ(عَلَيْهِمُ السَّلاَمُ)،أَنَّهُ قَالَ:

الصَّمَدُ:اَلَّذِي لاَ جَوْفَ لَهُ،وَ الصَّمَدُ:اَلَّذِي قَدِ انْتَهَى سُؤْدَدُهُ،وَ الصَّمَدُ:اَلَّذِي لاَ يَأْكُلُ وَ لاَ يَشْرَبُ،وَ الصَّمَدُ:اَلَّذِي لاَ يَنَامُ،وَ الصَّمَدُ:اَلدَّائِمُ الَّذِي لَمْ يَزَلْ وَ لاَ يَزَالُ».

99-/12030 _12 Al-Bāqir (ʿalayhis-salām) said:

“My father Zayn al-ʿĀbidīn narrated to me from his father al-Ḥusayn ibn ʿAlī (ʿalayhim al-salām), that he said:

Al-Ṣamad is: — The One who has no interior (no cavity), — The One whose mastery and lordship has reached its utmost, — The One who neither eats nor drinks, — The One who does not sleep, — The Everlasting—who has always been and will never cease to be.”

99-/12031 _13- قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): «كَانَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ(رَضِيَ اللَّهُ عَنْهُ)يَقُولُ:اَلصَّمَدُ:اَلْقَائِمُ بِنَفْسِهِ،الْغَنِيُّ عَنْ غَيْرِهِ،وَ قَالَ غَيْرُهُ:اَلصَّمَدُ:اَلْمُتَعَالِي عَنِ الْكَوْنِ وَ الْفَسَادِ،وَ الصَّمَدُ:اَلَّذِي لاَ يُوصَفُ بِالتَّغَايُرِ».

99-/12031 _13 Al-Bāqir (ʿalayhis-salām) said:

“Muḥammad ibn al-Ḥanafiyyah (may Allāh be pleased with him) used to say: Al-Ṣamad is: — The One who is self-sustaining, — Free of need from others.

And others have said: Al-Ṣamad is: — The One exalted above change and decay, — The One who cannot be described with alteration or transformation.”

_9) -التوحيد:2/89.

_10) -التوحيد:2/89.

_11) -التوحيد:2/90.

_12) -التوحيد:3/90.

_13) -التوحيد:3/90.

[1] من تتمّة كلام الباقر(عليه السّلام)

[2] آل عمران 3:18.

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99-/12032 _14- قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ): «الصَّمَدُ:اَلسَّيِّدُ الْمُطَاعُ الَّذِي لَيْسَ فَوْقَهُ آمِرٌ وَ نَاهٍ».

99-/12032 _14 Al-Bāqir (ʿalayhis-salām) said:

“Al-Ṣamad is: the Sovereign Master who is obeyed—above whom there is no one to command or forbid.”

99-/12033 _15- قَالَ: «وَ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ(عَلَيْهِمَا السَّلاَمُ)عَنِ الصَّمَدِ؟فَقَالَ:اَلصَّمَدُ:اَلَّذِي لاَ شَرِيكَ لَهُ،وَ لاَ يَؤُودُهُ حِفْظُ شَيْءٍ،وَ لاَ يَعْزُبُ عَنْهُ شَيْءٌ».

99-/12033 _15 He said:

ʿAlī ibn al-Ḥusayn Zayn al-ʿĀbidīn (ʿalayhimā al-salām) was asked about al-Ṣamad, and he said:

“Al-Ṣamad is: the One who has no partner, nothing burdens Him in preserving anything, and nothing is hidden from Him.”

99-/12034 _16- قَالَ وَهْبُ بْنُ وَهْبٍ الْقُرَشِيُّ:قَالَ زَيْدُ بْنُ عَلِيٍّ زَيْنِ الْعَابِدِينَ(عَلَيْهِ السَّلاَمُ): الصَّمَدُ:[هُوَ]الَّذِي إِذَا أَرَادَ شَيْئاً أَنْ يَقُولَ لَهُ:كُنْ فَيَكُونُ.وَ الصَّمَدُ:اَلَّذِي ابْتَدَعَ الْأَشْيَاءَ فَخَلَقَهَا أَضْدَاداً وَ أَشْكَالاً وَ أَزْوَاجاً،وَ تَفَرَّدَ بِالْوَحْدَةِ بِلاَ ضِدٍّ وَ لاَ شَكْلٍ وَ لاَ مِثْلٍ وَ لاَ نِدٍّ.

99-/12034 _16 Wahb ibn Wahb al-Qurashī said:

Zayd ibn ʿAlī Zayn al-ʿĀbidīn (ʿalayhis-salām) said:

“Al-Ṣamad is: the One who, when He wills something, says to it: Be!, and it is. And al-Ṣamad is: the One who originated things and created them in opposites, forms, and pairs— yet He alone remains singular in His Oneness, without opposite, without form, without likeness, and without rival.”**

99-/12035 _17- قَالَ وَهْبُ بْنُ وَهْبٍ الْقُرَشِيُّ:وَ حَدَّثَنِي الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ،عَنْ أَبِيهِ الْبَاقِرِ،عَنْ أَبِيهِ(عَلَيْهِمُ السَّلاَمُ): «إِنَّ أَهْلَ الْبَصْرَةِ كَتَبُوا إِلَى الْحُسَيْنِ بْنِ عَلِيٍّ(عَلَيْهِمَا السَّلاَمُ)يَسْأَلُونَهُ عَنِ الصَّمَدِ،فَكَتَبَ إِلَيْهِمْ:بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ،أَمَّا بَعْدُ،فَلاَ تَخُوضُوا فِي الْقُرْآنِ وَ لاَ تُجَادِلُوا فِيهِ وَ لاَ تَتَكَلَّمُوا فِيهِ بِغَيْرِ عِلْمٍ،فَقَدْ سَمِعْتُ جَدِّي رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)يَقُولُ:مَنْ قَالَ فِي الْقُرْآنِ بِغَيْرِ عِلْمٍ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ.وَ إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى قَدْ فَسَّرَ الصَّمَدَ،فَقَالَ: اَللّٰهُ أَحَدٌ* اَللّٰهُ الصَّمَدُ ثُمَّ فَسَّرَهُ فَقَالَ: لَمْ يَلِدْ وَ لَمْ يُولَدْ* وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ لَمْ يَلِدْ لَمْ يَخْرُجْ مِنْهُ شَيْءٌ كَثِيفٌ كَالْوَلَدِ وَ سَائِرِ الْأَشْيَاءِ الْكَثِيفَةِ الَّتِي تَخْرُجُ مِنَ الْمَخْلُوقِينَ، وَ لاَ شَيْءٌ لَطِيفٌ كَالنَّفْسِ،

99-/12035 _17 (continued) Wahb ibn Wahb al-Qurashī said:

Al-Ṣādiq Jaʿfar ibn Muḥammad narrated to me from his father al-Bāqir, from his father (ʿalayhim al-salām):

“Indeed, the people of Baṣrah wrote to al-Ḥusayn ibn ʿAlī (ʿalayhimā al-salām) asking him about al-Ṣamad. So he wrote to them:

In the Name of Allāh, the Most Gracious, the Most Merciful. As for what follows: Do not plunge into the Qur’ān, nor argue about it, nor speak about it without knowledge. For I heard my grandfather, the Messenger of Allāh (ṣallallāhu ʿalayhi wa ālihi), say: “Whoever speaks about the Qur’ān without knowledge, let him prepare his seat in the Fire.”

And indeed, Allāh, Blessed and Exalted, has explained al-Ṣamad, when He said: “Allāh is One. Allāh is the Self-Sufficient.” Then He explained it further: “He begets not, nor is He begotten. And there is none comparable to Him.” (Qur’ān 112:1–4)

‘He begets not’—meaning: Nothing dense has emerged from Him, such as a child, nor anything else among the dense things that come out from created beings, nor anything subtle, like a soul.

وَ لاَ يَتَشَعَّبُ مِنْهُ الْبَدَوَاتُ كَالسِّنَةِ وَ النَّوْمِ وَ الْخَطْرَةِ وَ الْهَمِّ وَ الْحَزَنِ وَ الْبَهْجَةِ وَ الضَّحِكِ وَ الْبُكَاءِ وَ الْخَوْفِ وَ الرَّجَاءِ وَ الرَّغْبَةِ وَ السَّأْمَةِ وَ الْجُوعِ وَ الشِّبَعِ،تَعَالَى أَنْ يَخْرُجَ مِنْهُ شَيْءٌ،وَ أَنْ يَتَوَلَّدَ مِنْهُ شَيْءٌ كَثِيفٌ أَوْ لَطِيفٌ، وَ لَمْ يُولَدْ لَمْ يَتَوَلَّدْ مِنْ شَيْءٍ،وَ لَمْ يَخْرُجْ مِنْ شَيْءٍ،كَمَا تَخْرُجُ الْأَشْيَاءُ الْكَثِيفَةُ مِنْ عَنَاصِرِهَا،كَالشَّيْءِ مِنَ الشَّيْءِ،وَ الدَّابَّةِ مِنَ الدَّابَّةِ،وَ النَّبَاتِ مِنَ الْأَرْضِ،وَ الْمَاءُ مِنَ الْيَنَابِيعِ،وَ الثِّمَارِ مِنَ الْأَشْجَارِ،

“…Nor do sudden occurrences emerge from Him, such as drowsiness, sleep, fleeting thoughts, worry, grief, joy, laughter, weeping, fear, hope, desire, boredom, hunger, or satiety. Exalted is He above anything issuing from Him, and above anything—dense or subtle—being generated from Him.

‘And He was not begotten’—meaning: He was not produced from anything, nor did anything come out of Him in the manner that dense things originate from their sources— like one thing from another, or a creature from a creature, or a plant from the earth, or water from springs, or fruits from trees…”

وَ لاَ كَمَا تَخْرُجُ الْأَشْيَاءُ اللَّطِيفَةُ مِنْ مَرَاكِزِهَا، كَالْبَصَرِ مِنَ الْعَيْنِ،وَ السَّمْعِ مِنَ الْأُذُنِ،وَ الشَّمِّ مِنَ الْأَنْفِ،وَ الذَّوْقِ مِنَ الْفَمِ،وَ الْكَلاَمِ مِنَ اللِّسَانِ،وَ الْمَعْرِفَةِ وَ التَّمَيُّزِ مِنَ الْقَلْبِ،وَ كَالنَّارِ مِنَ الْحَجَرِ،لاَ،بَلْ هُوَ اللَّهُ الصَّمَدُ الَّذِي لاَ مِنْ شَيْءٍ وَ لاَ فِي شَيْءٍ وَ لاَ عَلَى شَيْءٍ،مُبْدِعُ الْأَشْيَاءِ وَ خَالِقُهَا،وَ مُنْشِئُ الْأَشْيَاءِ بِقُدْرَتِهِ،يَتَلاَشَى مَا خَلَقَ لِلْفَنَاءِ بِمَشِيَّتِهِ،وَ يَبْقَى مَا خَلَقَ لِلْبَقَاءِ بِعِلْمِهِ،

فَذَلِكُمُ اللَّهُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ [1]وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ».

99-/12035 _17 (final part)

“…Nor do subtle things issue from Him in the way that subtle things emerge from their sources— like vision from the eye, hearing from the ear, smell from the nose, taste from the mouth, speech from the tongue, understanding and discernment from the heart, or fire from stone.

No! Rather, He is Allāh, al-Ṣamad— not from anything, not in anything, not upon anything. He is the Originator of all things and their Creator, the One who brings forth all things by His power.

What He creates for annihilation perishes by His will, and what He creates for permanence remains by His knowledge.

That is Allāh, al-Ṣamad, who begets not, nor is He begotten, and there is none comparable to Him.” (Qur’ān 112:1–4)

_14) -التوحيد:3/90.

_15) -التوحيد:3/90.

_16) -التوحيد:4/90.

_17) -التوحيد:5/90.

_18) -التوحيد:6/92.

[1] زاد في المصدر:عالم الغيب و الشهادة الكبير المتعال.

Page 804 in Arabic

99-/12036 _18- قَالَ وَهْبُ بْنُ وَهْبٍ الْقُرَشِيُّ:سَمِعْتُ الصَّادِقَ(عَلَيْهِ السَّلاَمُ)يَقُولُ: «قَدِمَ وَفْدٌ مِنْ[أَهْلِ]فِلَسْطِينَ عَلَى الْبَاقِرِ(عَلَيْهِ السَّلاَمُ)فَسَأَلُوهُ عَنْ مَسَائِلَ،فَأَجَابَهُمْ،ثُمَّ سَأَلُوهُ عَنِ الصَّمَدِ،فَقَالَ:تَفْسِيرُهُ فِيهِ:اَلصَّمَدُ خَمْسَةُ أَحْرُفٍ،

فَالْأَلِفُ دَلِيلٌ عَلَى إِنِّيَّتِهِ،وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ: شَهِدَ اللّٰهُ أَنَّهُ لاٰ إِلٰهَ إِلاّٰ هُوَ [1]،وَ ذَلِكَ تَنْبِيهٌ وَ إِشَارَةٌ إِلَى الْغَائِبِ عَنْ دَرْكِ الْحَوَاسِّ.

99-/12036 _18 Wahb ibn Wahb al-Qurashī said:

I heard al-Ṣādiq (ʿalayhis-salām) say:

“A delegation from [the people of] Palestine came to al-Bāqir (ʿalayhis-salām). They asked him various questions, and he answered them. Then they asked him about al-Ṣamad. So he said:

Its explanation lies within it. ‘Al-Ṣamad’ consists of five letters.

The alif (أ) indicates His essence of being (inniyyah)— and that is His saying, the Mighty and Majestic: ‘Allāh bears witness that there is no god but He…’ (Qur’ān 3:18), which is a notification and a sign pointing to the One absent from the grasp of the senses.

وَ اللاَّمُ دَلِيلٌ عَلَى إِلَهِيَّتِهِ بِأَنَّهُ[هُوَ]اللَّهُ،وَ الْأَلْفُ وَ اللاَّمُ مُدْغَمَانِ،لاَ يَظْهَرَانِ عَلَى اللِّسَانِ وَ لاَ يَقَعَانِ فِي السَّمْعِ، وَ يَظْهَرَانِ فِي الْكِتَابَةِ،دَلِيلاَنِ عَلَى أَنَّ إِلَهِيَّتَهُ بِلُطْفِهِ خَافِيَةٌ لاَ تُدْرَكُ بِالْحَوَاسِّ،وَ لاَ تَقَعْ فِي لِسَانِ وَاصِفٍ وَ لاَ أُذُنِ سَامِعٍ، لِأَنَّ تَفْسِيرَ الْإِلَهِ:هُوَ الَّذِي أَلِهَ الْخَلْقُ عَنْ دَرْكِ مَاهِيَّتِهِ وَ كَيْفِيَّتِهِ بِحِسٍّ أَوْ بِوَهْمٍ،لاَ،بَلْ هُوَ مُبْدِعُ الْأَوْهَامِ وَ خَالِقُ الْحَوَاسِّ،وَ إِنَّمَا يَظْهَرُ ذَلِكَ عِنْدَ الْكِتَابَةِ،دَلِيلٌ عَلَى أَنَّ اللَّهَ سُبْحَانَهُ أَظْهَرَ رُبُوبِيَّتَهُ فِي إِبْدَاعِ الْخَلْقِ وَ تَرْكِيبِ أَرْوَاحِهِمُ اللَّطِيفَةِ فِي أَجْسَادِهِمُ الْكَثِيفَةِ،فَإِذَا نَظَرَ عَبْدٌ إِلَى نَفْسِهِ لَمْ يَرَ رُوحَهُ.كَمَا أَنَّ لاَمَ الصَّمَدِ لاَ تَتَبَيَّنُ،وَ لاَ تَدْخُلُ فِي حَاسَّةٍ مِنَ الْحَوَاسِّ الْخَمْسِ،فَإِذَا نَظَرَ إِلَى الْكِتَابَةِ ظَهَرَ لَهُ مَا خَفِيَ وَ لَطُفَ،فَمَتَى تَفَكَّرَ الْعَبْدُ فِي مَاهِيَّةِ الْبَارِئِ وَ كَيْفِيَّتِهِ،أَلِهَ فِيهِ وَ تَحَيَّرَ،وَ لَمْ تُحِطْ فِكْرَتُهُ بِشَيْءٍ يَتَصَوَّرُ لَهُ،لِأَنَّهُ عَزَّ وَ جَلَّ خَالِقُ الصُّوَرِ،فَإِذَا نَظَرَ إِلَى خَلْقِهِ تَثَبَّتَ لَهُ أَنَّهُ عَزَّ وَ جَلَّ خَالِقُهُمْ،وَ مُرَكِّبُ أَرْوَاحِهِمْ فِي أَجْسَادِهِمْ.

99-/12036 _18 (continued) Al-Ṣādiq (ʿalayhis-salām) said:

“The letter Lām (ل) indicates His divinity (ilāhiyyah), in that He is Allāh.

And the Alif and Lām in the name are merged (mudghamān)—they are not pronounced distinctly on the tongue, nor are they heard clearly, but they appear in writing.

This is a sign that His divinity, by His subtle grace (luṭf), is hidden— it cannot be comprehended by the senses, nor is it captured by the tongue of one who describes, nor the ear of one who listens.

The meaning of al-ilāh (the deity) is: the One whom creation is bewildered from grasping His essence and the reality of His “how” (kayfiyyah), whether by sense or imagination.

No! Rather, He is the Originator of imagination and the Creator of the senses.

And the fact that the Alif and Lām become visible only in writing is a sign that: Allāh, Glorified is He, manifests His lordship through the origination of creation and the composition of their subtle souls within their dense bodies.

So, when a servant looks at himself, he cannot see his soul— just as the Lām in "al-Ṣamad" is not clearly detected, nor does it enter into any of the five senses.

But when he looks at the written word, the hidden and subtle meaning becomes apparent to him.

Likewise, when the servant contemplates the essence (māhiyyah) and nature (kayfiyyah) of the Creator, he becomes bewildered and lost, his thought cannot encompass anything that can be imagined— for He, the Mighty and Majestic, is the Creator of forms.

But when he looks at His creation, it becomes clear to him that He, the Mighty and Majestic, is their Creator, and the One who has composed their souls into their bodies.”**

وَ أَمَّا الصَّادُ فَدَلِيلٌ عَلَى أَنَّهُ عَزَّ وَ جَلَّ صَادِقٌ،وَ قَوْلُهُ صِدْقٌ وَ كَلاَمُهُ صِدْقٌ،وَ دَعَا عِبَادَهُ إِلَى اتِّبَاعِ الصِّدْقِ بِالصِّدْقِ،وَ وَعَدَ بِالصِّدْقِ دَارَ الصِّدْقِ.

وَ أَمَّا الْمِيمُ فَدَلِيلٌ عَلَى مُلْكِهِ،وَ أَنَّهُ الْمَلِكُ الْحَقُّ،لَمْ يَزَلْ وَ لاَ يَزَالُ وَ لاَ يَزُولُ [2].

وَ أَمَّا الدَّالُ فَدَلِيلٌ عَلَى دَوَامِ مُلْكِهِ،وَ أَنَّهُ عَزَّ وَ جَلَّ دَائِمٌ،تَعَالَى عَنِ الْكَوْنِ وَ الزَّوَالِ،بَلْ هُوَ عَزَّ وَ جَلَّ مُكَوِّنُ الْكَائِنَاتِ،الَّذِي كَانَ بِتَكْوِينِهِ كُلَّ كَائِنٍ.

ثُمَّ قَالَ(عَلَيْهِ السَّلاَمُ):لَوْ وَجَدْتُ لِعِلْمِي الَّذِي آتَانِيَ اللَّهُ عَزَّ وَ جَلَّ حَمَلَةً،لَنَشَرْتُ التَّوْحِيدَ وَ الْإِسْلاَمَ وَ الْإِيمَانَ وَ الدِّينَ وَ الشَّرَائِعَ مِنَ الصَّمَدِ،وَ كَيْفَ لِي بِذَلِكَ وَ لَمْ يَجِدْ جَدِّي أَمِيرُ الْمُؤْمِنِينَ(عَلَيْهِ السَّلاَمُ)حَمَلَةً لِعِلْمِهِ حَتَّى كَانَ يَتَنَفَّسَ الصُّعَدَاءَ وَ يَقُولُ عَلَى الْمِنْبَرِ:سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي،فَإِنَّ بَيْنَ الْجَوَانِحِ مِنِّي عِلْماً جَمّاً،هَاهْ هَاهْ أَلاَ لاَ أَجِدُ مَنْ يَحْمِلُهُ،أَلاَ وَ إِنِّي عَلَيْكُمْ مِنَ اللَّهِ الْحُجَّةُ الْبَالِغَةُ،فَلاَ تَتَوَلَّوْا قَوْماً غَضِبَ اللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارَ مِنْ أَصْحَابِ الْقُبُورِ.

99-/12036 _18 (continued and complete) Al-Ṣādiq (ʿalayhis-salām) continued:

“As for the letter Ṣād (ص), it is an indication that He, the Mighty and Majestic, is truthful (ṣādiq), and that His word is truth, His speech is truth, He calls His servants to follow truth with truth, and He has promised the abode of truth (dār al-ṣidq) by way of truth.

As for the letter Mīm (م), it is a sign of His sovereignty (mulk)— and that He is the True King (al-Malik al-Ḥaqq), who has always been, will always be, and never ceases to be.

As for the letter Dāl (د), it signifies the eternity of His dominion— and that He, the Mighty and Majestic, is eternal, exalted above emergence and vanishing. Rather, He is the One who brings all things into being— everything that exists is by His bringing into existence (takwīn).

Then he (ʿalayhis-salām) said:

“If I were to find carriers for the knowledge which Allāh, the Mighty and Majestic, has granted me, I would surely spread the truths of Tawḥīd, Islam, faith, religion, and the divine laws—all from the meaning of al-Ṣamad.

But how could I do that, when my grandfather, the Commander of the Faithful (ʿalayhis-salām) himself could not find bearers for his knowledge, such that he would sigh deeply and say from the pulpit: ‘Ask me before you lose me. For indeed, within my chest is vast knowledge—hah, hah! But I find no one to carry it.

Behold! I am the conclusive proof of Allāh over you. So do not align yourselves with a people upon whom is the wrath of Allāh— those who have despaired of the Hereafter just as the disbelievers have despaired of those in the graves.’”**

ثُمَّ قَالَ الْبَاقِرُ(عَلَيْهِ السَّلاَمُ):اَلْحَمْدُ لِلَّهِ الَّذِي مَنَّ عَلَيْنَا وَ وَفَّقَنَا لِعِبَادَةِ الْأَحَدِ الصَّمَدِ الَّذِي لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ،وَ جَنَّبَنَا عِبَادَةَ الْأَوْثَانِ،حَمْداً سَرْمَداً وَ شُكْراً وَاصِباً،وَ قَوْلُهُ عَزَّ وَ جَلَّ لَمْ يَلِدْ وَ لَمْ يُولَدْ يَقُولُ:لَمْ يَلِدْ عَزَّ وَ جَلَّ فَيَكُونَ لَهُ وَلَدٌ يَرِثُهُ مُلْكَهُ [3]،وَ لَمْ يُولَدْ فَيَكُونَ لَهُ وَالِدٌ يَشْرَكُهُ فِي رُبُوبِيَّتِهِ وَ مُلْكِهِ،وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ فَيُضَادَّهُ [4]فِي سُلْطَانِهِ».

99-/12036 _18 (conclusion) Then al-Bāqir (ʿalayhis-salām) said:

**“All praise is due to Allāh, who has favored us and granted us success in worshipping the One, the Self-Sufficient (al-Aḥad al-Ṣamad), the One who begets not, nor is begotten, and there is none comparable to Him— and who has kept us away from the worship of idols.

A praise that is everlasting, and gratitude that is continuous.**

And His saying, the Mighty and Majestic: ‘He begets not, nor is He begotten’— it means: He does not beget, such that He would have a child to inherit His dominion. And He was not begotten, such that He would have a parent to share in His lordship and dominion. And ‘There is none comparable to Him’—meaning: no one opposes Him in His authority.”

[1] آل عمران 3:18.

[2] في المصدر زيادة:ملكه.

[3] «ملكه»ليس في المصدر.

[4] في المصدر:فيعاونه.

Page 805 in Arabic

99-/12037 _19- وَ عَنْهُ،قَالَ:حَدَّثَنِي أَبِي،قَالَ:حَدَّثَنِي سَعْدُ بْنُ عَبْدِ اللَّهِ قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ عِيسَى بْنِ عُبَيْدٍ، عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَانِ،عَنِ الرَّبِيعِ بْنِ مُسْلِمٍ،قَالَ:سَمِعْتُ أَبَا الْحَسَنِ(عَلَيْهِ السَّلاَمُ)وَ سُئِلَ عَنِ الصَّمَدِ،فَقَالَ: «الصَّمَدُ:اَلَّذِي لاَ جَوْفَ لَهُ».

99-/12037 _19 And from him, he said: My father narrated to me, who said: Saʿd ibn ʿAbdillāh narrated to us, who said: Muḥammad ibn ʿĪsā ibn ʿUbayd narrated to us, from Yūnus ibn ʿAbd al-Raḥmān, from al-Rabīʿ ibn Muslim, who said:

I heard Abū al-Ḥasan (ʿalayhis-salām) when he was asked about al-Ṣamad, and he said:

“Al-Ṣamad is: the One who has no interior (no cavity).”

99-/12038 _20- وَ عَنْهُ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ أَحْمَدَ بْنِ الْوَلِيدِ،قَالَ:حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى الْعَطَّارُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى بْنِ عِمْرَانَ الْأَشْعَرِيِّ،عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ،عَنْ صَفْوَانَ بْنِ يَحْيَى،عَنْ أَبِي أَيُّوبَ؛ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «إِنَّ الْيَهُودَ سَأَلُوا رَسُولَ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ)فَقَالُوا:اُنْسُبْ لَنَا رَبَّكَ،فَلَبِثَ ثَلاَثاً لاَ يُجِيبُهُمْ،ثُمَّ نَزَلَتْ هَذِهِ السُّورَةُ إِلَى آخِرِهَا».فَقُلْتُ لَهُ:مَا الصَّمَدُ؟فَقَالَ:«الَّذِي لَيْسَ بِمُجَوَّفٍ».

99-/12038 _20 And from him, he said: Muḥammad ibn al-Ḥasan ibn Aḥmad ibn al-Walīd narrated to us, who said: Muḥammad ibn Yaḥyā al-ʿAṭṭār narrated to us, from Muḥammad ibn Aḥmad ibn Yaḥyā ibn ʿImrān al-Ashʿarī, from ʿAlī ibn Ismāʿīl, from Ṣafwān ibn Yaḥyā, from Abū Ayyūb, from Muḥammad ibn Muslim, from Abū ʿAbd Allāh (ʿalayhis-salām), who said:

“The Jews asked the Messenger of Allāh (ṣallallāhu ʿalayhi wa ālihi): ‘Describe your Lord to us.’ So he delayed three days without responding to them. Then this sūrah was revealed—up to its end.”

I said to him: What is al-Ṣamad? He replied: “The One who is not hollow (not composed with an interior).”

99-/12039 _21- وَ عَنْهُ:عَنْ أَبِيهِ،قَالَ:حَدَّثَنَا سَعْدُ بْنُ عَبْدِ اللَّهِ،قَالَ:حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى،عَنِ ابْنِ فَضَّالٍ،عَنِ الْحَلَبِيِّ وَ زُرَارَةَ،عَنْ أَبِي عَبْدِ اللَّهِ(عَلَيْهِ السَّلاَمُ)،قَالَ: «إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَحَدٌ صَمَدٌ لَيْسَ لَهُ جَوْفٌ،وَ إِنَّمَا الرُّوحُ خَلْقٌ مِنْ خَلْقِهِ،نَصْرٌ وَ تَأْيِيدٌ وَ قُوَّةٌ يَجْعَلُهُ اللَّهُ فِي قُلُوبِ الرُّسُلِ وَ الْمُؤْمِنِينَ».

99-/12039 _21 And from him: from his father, who said: Saʿd ibn ʿAbdillāh narrated to us, who said: Aḥmad ibn Muḥammad ibn ʿĪsā narrated to us, from Ibn Faḍḍāl, from al-Ḥalabī and Zurārah, from Abū ʿAbd Allāh (ʿalayhis-salām), who said:

“Indeed, Allāh, Blessed and Exalted, is One, Self-Sufficient (Aḥad Ṣamad), He has no interior (not hollow). And the rūḥ (spirit) is a creation from His creation— a support, assistance, and strength that Allāh places in the hearts of the messengers and the believers.”

/12040 _22-علي بن إبراهيم:في معنى السورة:قوله: قُلْ هُوَ اللّٰهُ أَحَدٌ قال:كان سبب نزولها أن اليهود جاءت إلى رسول اللّه(صلّى اللّه عليه و آله)فقالت:ما نسب ربك؟فأنزل اللّه قُلْ هُوَ اللّٰهُ أَحَدٌ* اَللّٰهُ الصَّمَدُ* لَمْ يَلِدْ وَ لَمْ يُولَدْ* وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ و معنى قوله أحد:أحدي النعت،كما

قَالَ رَسُولُ اللَّهِ(صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ): «نُورٌ لاَ ظَلاَمَ فِيهِ،وَ عِلْمٌ لاَ جَهْلَ فِيهِ» ،و قوله: اَلصَّمَدُ أي الذي لا مدخل فيه،و قوله: لَمْ يَلِدْ أي لم يحدث وَ لَمْ يُولَدْ * وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ ،قال:لا له كفو و لا شبيه و لا شريك و لا ظهير و لا معين.

/12040 _22- Ali ibn Ibrahim: Regarding the meaning of the surah: His saying “Say: He, Allah, is One” [Surah al-Ikhlas, 112:1] — he said: The reason for its revelation was that the Jews came to the Messenger of Allah (peace and blessings be upon him and his family) and said, “What is the lineage of your Lord?” So Allah revealed “Say: He, Allah, is One. Allah is He on Whom all depend. He begets not, nor is He begotten. And none is like Him.” [Surah al-Ikhlas, 112:1–4]

And the meaning of His saying “One” is: one in attributes, as the Messenger of Allah (peace and blessings be upon him and his family) said, “A light in which there is no darkness, and knowledge in which there is no ignorance.”

And His saying: “al-Samad” — that is, the One into Whom nothing enters.

And His saying: “He begets not” — that is, He does not bring forth anything.

“Nor is He begotten. And none is like Him.” — he said: He has no equal, no resemblance, no partner, no supporter, and no helper.

/12041 _23-ثم قال عليّ بن إبراهيم:حدّثنا أبو الحسن،قال:حدّثنا الحسن بن عليّ،عن حماد بن مهران، قال:حدّثنا محمّد بن خالد بن إبراهيم السعدي،قال:حدّثني أبان بن عبد اللّه،قال:حدّثني يحيى بن آدم،عن الفزاريّ،عن حريز،عن الضحّاك،عن ابن عبّاس،قال:قالت قريش للنبي(صلّى اللّه عليه و آله)بمكّة:صف لنا ربك لنعرفه فنعبده،فأنزل اللّه تبارك و تعالى على النبيّ(صلّى اللّه عليه و آله) قُلْ هُوَ اللّٰهُ أَحَدٌ يعني غير مبعض،و لا متجزئ،و لا مكيف،و لا يقع عليه اسم العدد و لا الزيادة و لا النقصان، اَللّٰهُ الصَّمَدُ الذي قد انتهى إليه السؤدد،و الذي يصمد أهل السماوات و الأرض بحوائجهم إليه،لم يلد منه عزير،كما قالت اليهود لعنهم اللّه،و لا المسيح كما قالت النصارى عليهم سخط اللّه،و لا الشمس و لا القمر و لا النجوم،كما قالت المجوس لعنهم اللّه،و لا الملائكة،كما قالت مشركو العرب [1]، وَ لَمْ يُولَدْ لم يسكن الأصلاب،و لم تضمه الأرحام،و لا من شيء كان،و لا من شيء خلق ما كان وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدٌ يقول:ليس له شبيه و لا مثل و لا عدل،و لا يكافيه أحد من خلقه بما أنعم عليه من فضله.

/12041 _23- Then Ali ibn Ibrahim said: Abu al-Hasan narrated to us, he said: al-Hasan ibn Ali narrated to us, from Hammad ibn Mihran, he said: Muhammad ibn Khalid ibn Ibrahim al-Sa'di narrated to us, he said: Aban ibn Abdullah narrated to me, he said: Yahya ibn Adam narrated to me, from al-Fazari, from Hariz, from al-Dahhak, from Ibn Abbas, who said:

The Quraysh said to the Prophet (peace and blessings be upon him and his family) in Mecca: “Describe your Lord for us so we may know Him and worship Him.” So Allah, Blessed and Exalted, revealed to the Prophet (peace and blessings be upon him and his family): “Say: He, Allah, is One” [Surah al-Ikhlas, 112:1] — meaning, indivisible, not composed of parts, not subject to division, not described by form, not subject to number, nor increase nor decrease.

“Allah is He on Whom all depend” [112:2] — the One to whom all greatness returns, and the One whom the inhabitants of the heavens and the earth turn to for their needs.

“He begets not” [112:3] — meaning: neither ‘Uzayr came from Him, as the Jews — may Allah curse them — claimed, nor the Messiah, as the Christians — upon whom be Allah’s wrath — claimed, nor the sun, nor the moon, nor the stars, as the Magians — may Allah curse them — claimed, nor the angels, as the polytheists of the Arabs claimed.

“Nor is He begotten” [112:3] — meaning: He did not dwell in loins, nor was He carried in wombs, nor did He originate from anything, nor was anything created from something that He Himself came from.

“And none is like Him.” [112:4] — He says: There is no one like Him, nor any equal, nor peer; and no one among His creation can repay Him for the grace He has bestowed.

_19) -التوحيد:7/93.

_20) -التوحيد:8/93.

_21) -التوحيد:2/171.

_22) -تفسير القمّيّ 2:448.

_23) -تفسير القمّيّ 2:448.

[1] في المصدر:كفّار قريش لعنهم اللّه.

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99-/12042 _24- الطَّبْرِسِيُّ فِي(الْإِحْتِجَاجِ)،قَالَ:رَوَى أَبُو هَاشِمٍ دَاوُدُ بْنُ الْقَاسِمِ الْجَعْفَرِيُّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ الثَّانِي(عَلَيْهِ السَّلاَمُ): قُلْ هُوَ اللّٰهُ أَحَدٌ ،مَا مَعْنَى الْأَحَدِ؟قَالَ:«الْمُجْمَعُ عَلَيْهِ بِالْوَحْدَانِيَّةِ،أَ مَا سَمِعْتَهُ يَقُولُ:

وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمٰاوٰاتِ وَ الْأَرْضَ وَ سَخَّرَ الشَّمْسَ وَ الْقَمَرَ لَيَقُولُنَّ اللّٰهُ [1] ثُمَّ يَقُولُونَ بَعْدَ ذَلِكَ:لَهُ شَرِيكٌ وَ صَاحِبَةٌ!».

99-/12042 _24- Al-Ṭabarsī in al-Iḥtijāj said: Abu Hāshim Dāwūd ibn al-Qāsim al-Jaʿfarī narrated: I said to Abū Jaʿfar al-Thānī (peace be upon him): “Say: He, Allah, is One” — what is the meaning of ‘al-Aḥad’?”

He said: “The One unanimously acknowledged for His Oneness. Have you not heard Him say: ‘And if you ask them who created the heavens and the earth and made the sun and the moon subservient, they will certainly say: Allah.’ [Surah al-‘Ankabut, 29:61, M. H. Shakir] Then after that they say: He has a partner and a consort!”

_24) -الإحتجاج:441.

[1] العنكبوت 29:61.

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