1255 - قيمَةُ التَّوحيدِ وَتَفسِيرُهُ‏

1255. THE VALUE OF THE BELIEF IN ALLAH’S DIVINE UNITY AND ITS EXPLANATION (TAWhiD)

4110.رسولُ اللَّهِ صلى اللَّه عليه وآله : التَّوحيدُ نِصفُ الدِّينِ .¹

4110.The Prophet (SAWA) said, ‘[Faith in] Allah’s divine Unity is half of religion.’²

4111.الإمامُ عليٌّ عليه السلام : التَّوحيدُ حَياةُ النَّفسِ .³

4111.Imam Ali (AS) said, ‘[Faith in] Allah’s divine Unity is the life of the soul.’⁴

4112.الإمامُ عليٌّ عليه السلام : التَّوحيدُ ألّا تَتَوَهَّمَهُ .⁵

4112.Imam Ali (AS) said, ‘[Faith in] Allah’s divine Unity is that you do not subject Him to the limitations of your imagination.’⁶

4113.الإمامُ الصّادقُ عليه السلام - لِرَجُلٍ - : أمَّا التَّوحيدُ فأن لا تُجوِّزَ عَلى‏ رَبِّكَ ماجازَ عَلَيكَ ، وأمَّا العَدلُ فأن لا تَنسِبَ إلى‏ خالِقِكَ ما لامَكَ عَلَيهِ .⁷

4113.Imam al-Sadiq (AS) said, ‘[Faith in] Allah’s divine Unity is that you do not deem applicable to your Lord that which applies to you, and [faith in] His divine Justice is that you do not blame Him for that which you are blameworthy.’⁸

4114.الإمامُ الرِّضا عليه السلام : أوَّلُ عِبادَةِ اللَّهِ مَعرِفتُهُ، وأصلُ مَعرِفةِ اللَّهِ جلَّ اسمُهُ تَوحيدُهُ ، ونِظامُ تَوحيدِهِ نَفيُ التَّحديدِ عَنهُ ؛ لِشَهادَةِ العُقولِ أنَّ كلَّ مَحدودٍ مَخلوقٌ .⁹

4114.Imam al-Rida (AS) said, ‘The very first step to Allah’s worship is to attain inner knowledge of Him, and the origin of attaining inner knowledge of Allah, Exalted be His Praise, is through His divine Unity. The very basis of His divine Unity is to negate any kind of limitation from Him, since the intellects are able to witness that every limited being is created.’¹⁰

1254 - نِطاقُ تُوصِيفِ اللَّهِ‏

1254. THE EXTENT TO WHICH ONE IS ALLOWED TO DESCRIBE ALLAH

4104.الإمامُ عليٌّ عليه السلام: مَن وَصَفَهُ فَقَد حَدَّهُ ، ومَن حَدَّهُ فَقَد عَدَّهُ ، ومَن عَدَّهُ فَقَد أبطَلَ أزَلَهُ ، ومَن قالَ : «كَيفَ ؟» فقَدِ استَوصَفَهُ ، ومَن قالَ : «أينَ ؟» فقَد حَيَّزَهُ .¹

4104.Imam Ali (AS) said, ‘He who [undertakes to] describe Him has defined Him, and he who defines Him has numbered Him, and he who numbers Him has nullified His eternity. He who asks ‘How?’ [about Allah] has indeed sought to describe Him, and he who asks ‘Where?’ has indeed confined Him.’²

4105.الإمامُ عليٌّ عليه السلام : فتَبارَكَ اللَّهُ الّذي لا يَبلُغُهُ بُعدُالهِمَمِ ، ولا يَنالُهُ حَدسُ الفِطَنِ .³

4105.Imam Ali (AS) said, ‘So Exalted be the One Whom the highest ambitions cannot reach and Whom the conjecture of intelligent minds cannot grasp.’⁴

4106.الإمامُ عليٌّ عليه السلام : واحِدٌ لا بِعَدَدٍ ، ودائمٌ لا بِأمَدٍ ، وقائمٌ لا بِعَمَدٍ .⁵

4106.Imam Ali (AS) said, ‘[He is] One, but not by enumeration. He is everlasting without extremity. He exists without any support.’⁶

4107.الكافي عن الإمامِ الصّادقِ عليه السلام : قالَ رجلٌ عندهُ : اللَّهُ أكبَرُ، فقالَ : اللَّهُ أكبَرُ مِن أيِّ شَي‏ءٍ ؟ فقالَ : مِن كُلِّ شَي‏ءٍ ، فقالَ أبو عَبدِ اللَّهِ عليه السلام : حَدَّدتَهُ، فقالَ الرَّجُلُ : كَيفَ أقولُ ؟ قالَ : قُل : اللَّهُ أكبَرُ مِن أن يُوصَفَ .⁷

4107. Imam al-Sadiq (AS) asked a man who said ‘Allah is Greater’ (Allahu Akbar), ‘Greater than what?’ So the man replied, ‘Greater than everything’, to which Imam (AS) retorted, ‘Then you have defined Him.’ The man then asked him, ‘So what should I say?’ Imam replied, ‘Say: Allah is too great for description.’⁸

4108.الإمامُ الكاظمُ عليه السلام : إنَّ اللَّهَ أعلى‏ وأجَلُّ وأعظَمُ مِن أن يُبلَغَ كُنهُ صِفَتِهِ ، فَصِفُوهُ بِما وَصَفَ بِهِ نَفسَهُ ، وكُفّوا عَمّا سِوى‏ ذلكَ .⁹

4108.Imam al-Kazim (AS) said, ‘Verily Allah is too High and too Exalted and too Great for the reality of His description to ever be possible, so describe Him as He Himself has described Himself, and desist from anything other than that.’¹⁰

4109.الإمامُ الهاديُّ عليه السلام : إنّ الخالِقَ لا يُوصَفُ إلّا بِما وَصَفَ بِهِ نَفسَهُ ، وأنّى‏ يُوصَفُ الخالِقُ الّذي تَعجُزُ الحَواسُّ أن تُدرِكَهُ ، والأوهامُ أن تَنالَهُ ، والخَطَراتُ أن تَحُدَّهُ ، والأبصارُ عَنِ الإحاطَةِ بِهِ ؟ ! جلَّ عَمّا يَصِفُهُ الواصِفونَ ، وتَعالى‏ عَمّا يَنعَتُهُ الناعِتونَ .¹¹

4109.Imam al-Hadi (AS) said, ‘Verily the Creator can only be described by that which He Himself has described Himself, and how can the Creator ever be described anyway, Whom the senses are incapable of perceiving and the imaginations unable to grasp and the ideas unable to confine and the sights unable to contain?! He is too exalted for the description of those who undertake to describe, and too high to be attributed by those who seek to attach attributes to Him.’¹²