God's Desire, God's Will, Fate & Decree

Without a doubt, one of the most debated topics in metaphysics is the topic of free will.  This topic has been debated for millenia. If God has created the world and knows everything in the world, are we still free in making decisions and choosing our own paths and actions in life?  And if we do have free will, then does that mean God is not aware of our decisions?

Of course, this issue is not necessarily a religious issue.  Amongst various philosophical circles, the notion of free will has been examined.  There are generally three groups in these discussions.  First, those who completely accept that all of our actions and decisions has been determined, whether by God, or by physical and natural laws.  Second, on the opposite side of the spectrum, there are those who believe that are actions and decisions are not caused by any external causal agents, and we are the unmoved movers.  Third, there is the path in between, those believe that we can someone manage to have free will, even if the physical and the natural laws are determined, and even if God knows all.

There are multiple traditions on this topic.  According to Tashayyu, the middle path is the right path.  I have chosen an interesting authentic tradition for this topic, which doesn't necessarily clarify anything, but it does provide more food for thoughts. 

Arabic Text:

 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ قَالَ لِي أَبُو الْحَسَنِ الرِّضَا ع يَا يُونُسُ لَا تَقُلْ بِقَوْلِ الْقَدَرِيَّةِ فَإِنَّ الْقَدَرِيَّةَ لَمْ يَقُولُوا بِقَوْلِ أَهْلِ الْجَنَّةِ وَ لَا بِقَوْلِ أَهْلِ النَّارِ وَ لَا بِقَوْلِ إِبْلِيسَ فَإِنَّ أَهْلَ الْجَنَّةِ قَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدانا لِهذا وَ ما كُنَّا لِنَهْتَدِيَ لَوْ لا أَنْ هَدانَا اللَّهُ (الأعراف:43) وَ قَالَ أَهْلُ النَّارِ رَبَّنا غَلَبَتْ عَلَيْنا شِقْوَتُنا وَ كُنَّا قَوْماً ضالِّينَ (المؤمنون:106) وَ قَالَ إِبْلِيسُ رَبِّ بِما أَغْوَيْتَنِي (الحجر:39) فَقُلْتُ وَ اللَّهِ مَا أَقُولُ بِقَوْلِهِمْ وَ لَكِنِّي أَقُولُ لَا يَكُونُ إِلَّا بِمَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى فَقَالَ يَا يُونُسُ لَيْسَ هَكَذَا لَا يَكُونُ إِلَّا مَا شَاءَ اللَّهُ وَ أَرَادَ وَ قَدَّرَ وَ قَضَى يَا يُونُسُ تَعْلَمُ مَا الْمَشِيئَةُ قُلْتُ لَا قَالَ هِيَ الذِّكْرُ الْأَوَّلُ فَتَعْلَمُ مَا الْإِرَادَةُ قُلْتُ لَا قَالَ هِيَ الْعَزِيمَةُ عَلَى مَا يَشَاءُ فَتَعْلَمُ مَا الْقَدَرُ قُلْتُ لَا قَالَ هِيَ الْهَنْدَسَةُ وَ وَضْعُ الْحُدُودِ مِنَ الْبَقَاءِ وَ الْفَنَاءِ قَالَ ثُمَّ قَالَ وَ الْقَضَاءُ هُوَ الْإِبْرَامُ وَ إِقَامَةُ الْعَيْنِ قَالَ فَاسْتَأْذَنْتُهُ أَنْ أُقَبِّلَ رَأْسَهُ وَ قُلْتُ فَتَحْتَ لِي شَيْئاً كُنْتُ عَنْهُ فِي غَفْلَةٍ  

Farsi Translation:

يونس بن عبد الرحمن گويد: حضرت رضا عليه السلام بمن فرمود: بگفتار قدريه (اهل تفويض) قائل مباش زيرا قدريه نه بگفتار اهل بهشت قائل شدند و نه بگفتار اهل دوزخ و نه بگفتار شيطان براى اينكه اهل بهشت گفتند (سوره 7- 43) «سپاس خداى راست كه ما را باين بهشت هدايت فرمود و اگر خدا ما را هدايت نميكرد، ما هدايت نميشديم» و اهل دوزخ گفتند (سوره 23- 106) «پروردگارا، شقاوت خود ما بر ما غلبه كرد و ما گروهى گمراه بوديم» و شيطان گفت: «پروردگارا بسبب آنكه تو مرا گمراه كردى» (پس اين هر سه طايفه نيكى و بدى را بخدا ارجاع ميدهند ولى قدريه بخودشان برميگردانند) عرضكردم بخدا سوگند من بگفتار ايشان قائل نيستم بلكه ميگويم چيزى نباشد مگر بوسيله آنچه خدا خواهد و اراده كند و تقدير نمايد و حكم فرمايد، فرمود: اى يونس چنين نيست، چيزى نباشد مگر آنچه خدا خواهد و اراده كند و تقدير نمايد و حكم فرمايد ميدانى مشيت (خواست خدا) چيست! گفتم: نه: فرمود: ذكر اولست (ياد نخستين) ميدانى اراده چيست؟ گفتم: نه فرمود: آن تصميم است بر آنچه ميخواهد، ميدانى قدر چيست؟ گفتم: نه فرمود آن اندازه‏گيرى و مرزبندى است مانند مقدار بقا و زمان فناء سپس فرمود و قضا (حكم) محكم ساختن و وجود خارجى دادنست، يونس گويد: از آن حضرت اجازه خواستم كه سرش را ببوسم و عرضكردم: گرهى برايم گشودى كه از آن بى‏خبر بودم.

English Translation:

Ali ibn Ibrahim has narrated from his father from Isma‘il ibn Marrar from Yunus ibn ‘Abd al-Rahman who has said that abu al-Hassan al-Rida (a.s.) said to me the following.
"O Yunus, do not say what [metaphysical] Libertarians say. The [metaphysical] Libertarians do not say what people of paradise say nor what people of hell say or what Satan says. The people of paradise say, "All praise is due to Allah for His guiding us. We would have never been guided without Allah’s guiding us." [7:43] The people of hell say, "Lord, our misfortune overwhelmed us and we became lost" [23:106] Satan said, "My Lord for your making me to rebel . . ." [15:39] 
So I [Yunus] said, By Allah, I am not going by what they have said, but I say, nothing will be without the will of Allah and what he desires, determines, and decrees.
So he said, 
"Oh Yunus, it is not like this, that there is nothing except what Allah wills, wants, destines and decrees. O Yunus, do you know what [God] desiring is?" 
I said, no. 
He said, "it is the first remembrance. Do you know what [God] willing is?" 
I said no. 
He said, "It is the determination to do what He wants. Do you know what fate is?" 
I said no. 
He said, "it is the engineering and development of boundaries of lasting and vanishing." 
Then he said, "And [God] decreeing is the concluding and giving external existence." 
He [Yunus] said, "I took permission from him to kiss his forehead and said you have opened my eyes to things I was not aware of." 

It seems to me that even understanding this tradition is a time-consuming task in itself, but for those who are interested in this topic, the time spent to understand it will be quite rewarding.

Source: 

Al-Kafi, Chapter on Free Will, Fate and the Middle road in between, Tradition #4

The Wind is The Greatest Soldiery of God

The topic of beginning of creation is a fascinating topic. Our curious minds seek any information they can grab onto in order to create a coherent picture of the beginning of creation.  The following authentic tradition provides yet more intriguing information about the beginning of creation.  What I find quite puzzling and in fact quite interesting is how the wind is chosen over fire and water to be God's greatest soldiery.
The connection between Wind ("Reeh") and Spirit ("Ruh") may be related to God's selection of wind as His greatest soldiery.

 

Arabic Text:

 مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ الْحَجَّالِ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ع كَانَ كُلُّ شَيْ‏ءٍ مَاءً وَ كَانَ عَرْشُهُ عَلَى الْمَاءِ فَأَمَرَ اللَّهُ عَزَّ ذِكْرُهُ الْمَاءَ فَاضْطَرَمَ نَاراً ثُمَّ أَمَرَ النَّارَ فَخَمَدَتْ فَارْتَفَعَ مِنْ خُمُودِهَا دُخَانٌ فَخَلَقَ اللَّهُ عَزَّ وَ جَلَّ السَّمَاوَاتِ مِنْ ذَلِكَ الدُّخَانِ وَ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ الْأَرْضَ مِنَ الرَّمَادِ ثُمَّ اخْتَصَمَ الْمَاءُ وَ النَّارُ وَ الرِّيحُ فَقَالَ الْمَاءُ أَنَا جُنْدُ اللَّهِ الْأَكْبَرُ وَ قَالَتِ النَّارُ أَنَا جُنْدُ اللَّهِ الْأَكْبَرُ وَ قَالَتِ الرِّيحُ أَنَا جُنْدُ اللَّهِ الْأَكْبَرُ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الرِّيحِ أَنْتِ جُنْدِيِّ الْأَكْبَرُ.

Farsi Translation:

 محمد بن مسلم گويد: امام باقر عليه السلام به من فرمود :همه چيز (در ابتداى خلقت) آب بود و عرش خدا نيز بر آب قرار داشت پس خداى عز ذكره فرمان داد تا آن آب بصورت آتشى برافروخته شد، آنگاه بآتش دستور داد خموش گشت، و از خموشى آن دودى برخاست، پس خداى عز و جل از آن دود آسمانها را آفريد، و خداى عز و جل زمين را از خاكستر آن آفريد، پس آب و آتش و باد بنزاع برخاستند، آب گفت: منم بزرگترين لشكر خدا، و آتش گفت: منم بزرگترين لشكر خدا، و باد گفت: منم بزرگترين لشكر خدا.
خداى عز و جل بباد وحى فرمود: كه توئى بزرگترين لشكر من.

English Translation:

Muhammad ibn Muslim said: Abu Ja'far (AS) said to me:

Everything (in the beginning of creation) was water and God's 'Arsh was also on top of water.  Then God, the Glorified, commanded the water to turn into fire, then He commanded the fire to be quenched.  From the quenching of fire a smoke arose, then God, The Glorified and Exalted, created the skies from that smoke, and God, The Glorified and Exalted, created Earth from its ashes. 

Then water, fire and wind started to quarrel with one another.  Water said: I am God's greatest soldiery.  Fire said: I am God's greatest soldiery, and wind said: I am God's greatest soldiery. 

God, The Glorified and Exalted, revealed to the wind: You are My greatest soldiery.

Source:
Rawdat al-Kafi, P. 153, Tradition #142

To Whom Should I Take My Complaints?

Many of us, are not sufficiently careful about to whom we talk about our problems and complaints.  In the following authentic tradition, we are told very clearly, to whom we should go to for help, and from whom we should refrain from opening up and discussing our problems. 

Arabic Text:

 

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَيُّمَا مُؤْمِنٍ شَكَا حَاجَتَهُ وَ ضُرَّهُ إِلَى كَافِرٍ أَوْ إِلَى مَنْ يُخَالِفُهُ عَلَى دِينِهِ فَكَأَنَّمَا شَكَا اللَّهَ عَزَّ وَ جَلَّ إِلَى عَدُوٍّ مِنْ أَعْدَاءِ اللَّهِ وَ أَيُّمَا رَجُلٍ مُؤْمِنٍ شَكَا حَاجَتَهُ وَ ضُرَّهُ إِلَى مُؤْمِنٍ مِثْلِهِ كَانَتْ شَكْوَاهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ

Farsi Translation:

يونس بن عمار گويد: شنيدم از امام صادق عليه السّلام كه ميفرمود : هر مؤمنى كه حاجت و گرفتارى خود را بدرگاه كافرى و يا بنزد كسى كه در دين و مذهب با او مخالفت دارد ببرد و باو شكوه حال خود كند، بمانند آن است كه شكايت خداى عز و جل را بنزد دشمنى از دشمنانش برده باشد و هر مرد مؤمنى كه شكايت و گرفتارى خود را بنزد مؤمنى مانند خود ببرد چنين كسى بدرگاه خداى عز و جل شكايت برده است.

English Translation:

Younis ibn Ammar said: I heard Abu Abdillah (peace be upon him) say: 

"Whenever a believer takes his needs and complaints to a disbeliever or to an individual who is against  his religion and tells him about his problems, it is as if he has taken God's, Glorified and Exalted, complaints to one of His enemies; and whenever a believer takes his complaints and problems to another believer like himself, he has taken his complaints to God, Glorified and Exalted."

Source:

Rawdat al-Kafi, P. 144, Tradition #113

Learn & Teach

Most of us are aware of the value of knowledge. Most of us seek knowledge, as it is highly recommended to do so.  However, not many of us may be aware of the value of teaching knowledge to others who are seeking it.  The following two short traditions highlight the significance of learning and teaching knowledge.

One important point to notice is that, knowledge is divided into two categories: knowledge of guidance and knowledge of misguidance. 

It is only learning and teaching the former type of knowledge that is meritorious. With this in mind, we need to be careful where we seek knowledge from, and which type of knowledge we are teaching others.

Here are the two authentic traditions:

#2) 

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ إِنَّ الَّذِي يُعَلِّمُ الْعِلْمَ مِنْكُمْ لَهُ أَجْرٌ مِثْلُ أَجْرِ الْمُتَعَلِّمِ وَ لَهُ الْفَضْلُ عَلَيْهِ فَتَعَلَّمُوا الْعِلْمَ مِنْ حَمَلَةِ الْعِلْمِ وَ عَلِّمُوهُ إِخْوَانَكُمْ كَمَا عَلَّمَكُمُوهُ الْعُلَمَاءُ

Farsi Text:

امام باقر عليه السلام فرمود: آنكه از شما شيعيان بديگرى علم آموزد مزد او بمقدار مزد دانشجو است با قدرى بيشتر. پس از دانشمندان دانش آموزيد و آن را ببرادران دينى خود بياموزيد چنان كه دانشمندان بشما آموختند.

English text:

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Jamil ibn Salih from Muhammad ibn Muslim from Abu Ja’far (a.s.) who has said the following.
"Those of you who teach will have the same reward as those who learn in addition to his higher position over the student. Learn knowledge from those who possess knowledge and teach it to your brethren just as the scholars have taught you."

 

#4)

Arabic Text:

 وَ بِهَذَا الْإِسْنَادِ [عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِي] عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ مَنْ عَلَّمَ بَابَ هُدًى فَلَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أُجُورِهِمْ شَيْئاً وَ مَنْ عَلَّمَ بَابَ ضَلَالٍ كَانَ عَلَيْهِ مِثْلُ أَوْزَارِ مَنْ عَمِلَ بِهِ وَ لَا يُنْقَصُ أُولَئِكَ مِنْ أَوْزَارِهِمْ شَيْئاً

Farsi Text:

حضرت باقر عليه السلام فرمود: هر كه بمردم درى از هدايت آموزد مثل پاداش ايشان دارد بدون اينكه از پاداش آنها چيزى كم شود و كسى كه بمردم درى از گمراهى آموزد مثل گناه ايشان دارد بدون اينكه از گناه آنها چيزى كم شود.

English Text:

Through the same chain of narrator it is narrated from Muhammad ibn ‘Abd al-Hamid from al-‘Ala’ ibn Razin from abu ‘Ubayda al-Hadhdha’ from abu Ja’far (a.s.) who has said the following.
"Whoever teaches a subject of guidance he will receive a reward equal to the rewards of those who would practice such guidance without any reduction in the rewards of the later ones. Whoever would introduce a subject of misguidance he will suffer equal to the suffering due for each time it is practiced without any reduction in the suffering of whoever would practice such misguidance." 

Source:

Al-Kafi, Volume 1, The Book on Virtue of Knowledge, Chapter 4, Traditions #2 and #4

The Being of God, The Location of God & The Time of God's Existence

There are a few common questions that are often asked with regards to God's nature and God's existence.

Where is God located?

When did God come into existence?

How is the state of being when it comes to God?

These are legitimate questions.

The answers to these questions are and are not simple.

God is eternal.

#1)

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي حَمْزَةَ قَالَ سَأَلَ نَافِعُ بْنُ الْأَزْرَقِ أَبَا جَعْفَرٍ ع فَقَالَ أَخْبِرْنِي عَنِ اللَّهِ مَتَى كَانَ فَقَالَ مَتَى لَمْ يَكُنْ حَتَّى أُخْبِرَكَ مَتَى كَانَ سُبْحَانَ مَنْ لَمْ يَزَلْ وَ لَا يَزَالُ فَرْداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَ لَا وَلَداً

Farsi Text:

نافع بن ازرق بامام باقر (ع) عرضكرد: بمن بفرمائيد: خدا از چه زمانى بوده؟ فرمود: مگر چه زمانى نبوده تا بتو گويم از چه زمانى بوده، منزه باد آنكه هميشه بوده و هميشه باشد، يكتا و بى‏ نياز است، همسر و فرزند نگيرد.

English Text:

Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Hassan ibn Mahbub from Abu Hamzah who has said the following.

Nafi' ibn al-Azraq asked Imam abu Ja' far (a.s.). "Please tell me when did Allah come into existence?" The Imam replied, "(Tell me) when did Allah not exist, so that I could tell you when He came into existence. Glory belongs to Him, Who existed and will exist eternally. The One Self-sufficient (the Eternal, the Absolute), Who has held for Himself neither any female companion nor any child."

  

#2)

Arabic Text:

 

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ جَاءَ رَجُلٌ إِلَى أَبِي الْحَسَنِ الرِّضَا ع مِنْ وَرَاءِ نَهَرِ بَلْخَ فَقَالَ إِنِّي أَسْأَلُكَ عَنْ مَسْأَلَةٍ فَإِنْ أَجَبْتَنِي فِيهَا بِمَا عِنْدِي قُلْتُ بِإِمَامَتِكَ فَقَالَ أَبُو الْحَسَنِ ع سَلْ عَمَّا شِئْتَ فَقَالَ أَخْبِرْنِي عَنْ رَبِّكَ مَتَى كَانَ وَ كَيْفَ كَانَ وَ عَلَى أَيِّ شَيْ‏ءٍ كَانَ اعْتِمَادُهُ فَقَالَ أَبُو الْحَسَنِ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَيَّنَ الْأَيْنَ بِلَا أَيْنٍ وَ كَيَّفَ الْكَيْفَ بِلَا كَيْفٍ وَ كَانَ اعْتِمَادُهُ عَلَى قُدْرَتِهِ فَقَامَ إِلَيْهِ الرَّجُلُ فَقَبَّلَ رَأْسَهُ وَ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ وَ أَنَّ عَلِيّاً وَصِيُّ رَسُولِ اللَّهِ ص وَ الْقَيِّمُ بَعْدَهُ بِمَا قَامَ بِهِ رَسُولُ اللَّهِ ص وَ أَنَّكُمُ الْأَئِمَّةُ الصَّادِقُونَ وَ أَنَّكَ الْخَلَفُ مِنْ بَعْدِهِمْ

Farsi Text:

مردى از پشت نهر بلخ آمد و خدمت حضرت رضا (ع) رسيد و عرضكرد: من از شما مسأله‏اى ميپرسم، اگر چنانچه ميدانم جواب گوئى بامامتت معتقد شوم. امام فرمود: هر چه خواهى بپرس، عرض كرد: بمن بگو پروردگارت از كى بوده [و كجا بوده‏] و چگونه بوده و تكيه‏ اش بر چيست؟ امام فرمود: خداى تبارك و تعالى مكان را مكان كرد بى ‏آنكه خود مكانى داشته باشد و چگونگى را چگونگى ساخت بى‏ آنكه خود چگونگى داشته باشد و بر قدرت خود تكيه دارد، آن مرد برخاست و سر آن حضرت را بوسيد و گفت گواهى دهم كه شايان پرستش جز خدا نيست و محمد فرستاده اوست و على وصى پيغمبر و سرپرست دعوت او پس از وى ميباشد و شمائيد پيشوايان راستگو و توئى جانشين بعد از آنها.

English Text:

A group of our people from Ahmad ibn Muhammad ibn Khalid from Ahmad ibn Muhammad ibn Abu Nasr who has said the following. A man from Ma Wara' Nahr Balkh (Transoxania) came to abu al-Hassan al-Rida (a.s.), and said, 'I have a question for you. If your answer is the same as I already know, I will accept you as my Imam (leader with divine authority).'" Imam abul-Hassan (a.s.) replied, "Ask whatever you wish." The man said, "Tell me when did your Lord come into existence, how has He been and on what did He depend?"

Imam Abul-Hassan (a.s.), replied, "Allah, the Blessed, the Almighty, is the maker of space, Who Himself is not subject to space. He is the maker of "how" and Himself is not subject to "how," and He depends on His own power." The man stood up and kissed the head of the Imam (a.s.) and then said, "I testify that there is no god except Allah and Muhammad (s.a.) is the Messenger of Allah and that Imam Ali (a.s) is the successor of the Messenger of Allah and the Guardian and protector of what the Messenger of Allah has brought from Allah and that your forefathers are the leaders with divine authority and that you are a successor to them."

  

SOURCE:

Al-Kafi, Volume 1, The Book of Tawheed, Chapter 6, Traditions #1, #2

The Relationship Between the Names of Allah and Allah

Many Muslims may know the 99 names of Allah, yet they may not know how they must view these names of Allah.  Are the names and the owner of the names, one and the same? How are the meanings of the names of Allah related to Allah?

In this post, I present a good tradition, which helps in answering our questions.

Arabic Text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ الْحَكَمِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ أَسْمَاءِ اللَّهِ وَ اشْتِقَاقِهَا اللَّهُ مِمَّا هُوَ مُشْتَقٌّ قَالَ

فَقَالَ لِي يَا هِشَامُ اللَّهُ مُشْتَقٌّ مِنْ إِلَهٍ وَ الْإِلَهُ يَقْتَضِي مَأْلُوهاً وَ الِاسْمُ غَيْرُ الْمُسَمَّى فَمَنْ عَبَدَ الِاسْمَ دُونَ الْمَعْنَى فَقَدْ كَفَرَ وَ لَمْ يَعْبُدْ شَيْئاً وَ مَنْ عَبَدَ الِاسْمَ وَ الْمَعْنَى فَقَدْ كَفَرَ وَ عَبَدَ اثْنَيْنِ وَ مَنْ عَبَدَ الْمَعْنَى دُونَ الِاسْمِ فَذَاكَ التَّوْحِيدُ أَ فَهِمْتَ يَا هِشَامُ قَالَ فَقُلْتُ زِدْنِي قَالَ إِنَّ لِلَّهِ تِسْعَةً وَ تِسْعِينَ اسْماً فَلَوْ كَانَ الِاسْمُ هُوَ الْمُسَمَّى لَكَانَ كُلُّ اسْمٍ مِنْهَا إِلَهاً وَ لَكِنَّ اللَّهَ مَعْنًى يُدَلُّ عَلَيْهِ بِهَذِهِ الْأَسْمَاءِ وَ كُلُّهَا غَيْرُهُ يَا هِشَامُ الْخُبْزُ اسْمٌ لِلْمَأْكُولِ وَ الْمَاءُ اسْمٌ لِلْمَشْرُوبِ وَ الثَّوْبُ اسْمٌ لِلْمَلْبُوسِ وَ النَّارُ اسْمٌ لِلْمُحْرِقِ أَ فَهِمْتَ يَا هِشَامُ فَهْماً تَدْفَعُ بِهِ وَ تُنَاضِلُ بِهِ أَعْدَاءَنَا وَ الْمُتَّخِذِينَ مَعَ اللَّهِ جَلَّ وَ عَزَّ غَيْرَهُ قُلْتُ نَعَمْ قَالَ فَقَالَ نَفَعَكَ اللَّهُ بِهِ وَ ثَبَّتَكَ يَا هِشَامُ قَالَ هِشَامٌ فَوَ اللَّهِ مَا قَهَرَنِي أَحَدٌ فِي التَّوْحِيدِ حَتَّى قُمْتُ مَقَامِي هَذَا

Farsi Text: 

هشام بن حكم گويد از حضرت صادق راجع باسماء خدا و اشتقاق آنها پرسيدم كه اللَّه از چه مشتق است؟ فرمود:

از “الاه” و اله مألوهى (آنكه پرستشش كنند) لازم دارد و نام غير صاحب نام است، كسى كه نام را بدون صاحب نام پرستد كافر است و چيزى نپرستيده، و هر كه نام و صاحب نام را پرستد كافر است و دو چيز پرستيده و هر كه صاحب نام را پرستد نه نام را اين يگانه‏پرستى است، اى هشام فهميدى عرضكردم: بيشتر بفرمائيد. فرمود: خدا را نود و نه نام است. اگر هر نامى همان صاحب نام باشد بايد هر كدام از نامها معبودى باشند، ولى خدا خود معنائى است كه اين نامها بر او دلالت كنند و همه غير خود او باشند، اى هشام كلمه خبز (نان) نامى است براى خوردنى و كلمه ماء (آب) نامى است براى آشاميدنى و كلمه ثوب (لباس) نامى است براى پوشيدنى و كلمه نار (آتش) نامى است براى سوزنده، اى هشام طورى فهميدى كه بتوانى دفاع كنى و در مبارزه با دشمنان ما و كسانى كه همراه خدا چيز ديگرى پرستند پيروز شوى، عرض كردم آرى، فرمود: اى هشام خدايت بدان سود دهد و استوارت دارد. هشام گويد: از زمانى كه از آن مجلس برخاستم تا امروز كسى در مباحثه توحيد بر من غلبه نكرده است

English Text: 

Ali ibn Ibrahim has narrated from his father from al-Nadr ibn Suwayd from Hisham ibn al-Hakam who asked Imam abu 'Abdallah (a.s.) about the names of Allah and about the root or derivative forms of those names. "What is the root word for Allah?" The Imam replied,

He said to me, "O! Hisham, the word “Allah” is derived from the word “Ilah” which requires Ma'luh (someone whose god one has become). Note that names are something other than whatever to which they apply. 

 Hisham, whoever worships the name without the fact for which the name stands, he has denied the existence of Allah and has not worshipped anything. Whoever worships the name and the meaning for which the name stands he has worshipped two things. Whoever worships the meaning without the name he is a monotheist. Did you understand it O Hisham?"

Hisham then asked, "Please explain further." 

The Imam replied, "Allah has ninety nine names. If names would have been the same thing for which they stand, every one of them would have been a god. However, Allah is a meaning for which these names stand ,and they all are something other than Him. O Hisham, bread is the name for a certain kind of food, water is the name for a certain kind of drink, cloth is the name for a certain kind of garment, and fire is the name for a thing that burns. 

Did you understand, O Hisham, a form of understanding that would help you to defend our cause against our enemies, and those who worship things that are other than Allah?"

I said, "Yes, I did receive such understanding."

The Imam then said, "May Allah grant you success in it and keep you steadfast (in your belief).

Hisham has said, "I swear by Allah that since then no one has been able to defeat me in an argumentation on the issue of the Oneness of Allah, and that has made me reach this position that I hold."

Source:

Al-Kafi, Volume 1, The Book of Tawheed, Chapter 5, Tradition #2

Any Thing that Could be Called a Thing is Created by God

The goal of this blog is to publish only the traditions that are considered authentic and acceptable from the Ahlul Bayt (as).  I will put an effort to add a commentary to each blog post to either provoke some thoughts or to elaborate on each tradition. If you, the reader, have a different opinion on the acceptability status of the traditions that I post or the notes that I write, please do not hesitate to comment on my posts to inform me about your views and opinions.  Keep in mind, this blog is dedicated to the teachings of the Ahlul Bayt (as), and issues are examined from the perspective of Tashayyu.

I have access to the Arabic and often (but not always) to the corresponding Farsi texts for each tradition. To translate these traditions to English, I have sought the help of Arabic-speaking translators.  I strongly recommend that readers, who can, to always check and double-check the translations themselves, and if there are any issues or mistakes, please let me know.

Now, with this brief introduction in mind, let us not wait any longer and proceed to examine a very important topic.

Most people in their lives have contemplated God's nature.  Regardless of their religions, philosophies, or personal opinions, people throughout millennia have either academically or non-academically reflected on an entity, which many have labeled as God.  In this post, I will unveil the light of Tashayyu on this topic via authentic and acceptable traditions of the Imams of Ahlul Bayt (as).

Arabic Text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ خَيْثَمَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ

إِنَّ اللَّهَ خِلْوٌ مِنْ خَلْقِهِ وَ خَلْقَهُ خِلْوٌ مِنْهُ وَ كُلُّ مَا وَقَعَ عَلَيْهِ اسْمُ شَيْ‏ءٍ مَا خَلَا اللَّهَ تَعَالَى فَهُوَ مَخْلُوقٌ وَ اللَّهُ خَالِقُ كُلِّ شَيْ‏ءٍ

Farsi Text:

 امام صادق (ع) فرمود :

به راستى خدا تهى است از خلقش و خلقش از او تهى باشند و هر چه كه بر او نام چيز صادق آيد جز خداى تعالى مخلوق باشد و خدا خالق هر چيز است.

English Text:

It is narrated from Imam Abu Ja‘far (peace be upon him), who said:

"Allah is distinct [or vacant] from His creatures and the creatures are distinct [or vacant] from Him, and anything that could be called a thing, except Allah the Almighty, is created, and Allah is the Creator of all things."

Source:

Al-Kafi, Volume 1, Page 83, Tradition #5

Explicit teachings:

• Neither God is in His creatures nor are His creatures in God.
• God is the creator of all things (شَيْ‏ءٍ).

Implicit teachings:

• In Islam, Pantheism and Panentheism are rejected.
• If the theory of Wahdat al-Wujud (unity of existence) is any form/type of either Pantheism or Panentheism, then it ought to be rejected.

Questions to ponder:

• Is there anything that exists that is not a thing? Abstract concepts? Thoughts? Ideas?
• What does “thing” mean? Does “Thing” or (شَيْ‏ءٍ) imply physical existence?