In this article I will cite particular hadiths from the collection titled Al-Kafi in respect to Allah’s body-parts and the Quran’s relationship to him. Unlike Salafis who affirm that references to Allah’s hands, eyes, shin etc., are to be affirmed to really exist as Allah’s attributes without allegorizing, Shia Muslim vehemently oppose such anthropomorphizing of the Muslim deity.

I will be referencing the narrations found in the section titled  Al-Tawḥīd (The Book of Divine Unity). All emphasis will be mine.  

UNCREATED QURAN

Book 2, Chapter 30

What is the Qur’an?

Ḥadīth #1: 279

1 – حدثنا أحمد بن زياد بن جعفر الهمداني، رضي الله عنه، قال: حدثنا علي بن إبراهيم، عن أبيه إبراهيم بن هاشم، عن علي بن معبد، عن الحسين بن خالد، قال: قلت للرضا علي بن موسى عليهما السلام: يا ابن رسول الله أخبرني عن القرآن أخالق أو مخلوق؟ فقال: ليس بخالق ولا مخلوق، ولكنه كلام الله عز وجل.

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1. Ahmad Ziyad ibn Ja`far al-Hamdani (may Allah be pleased with him) said: `Ali ibn Ibrahim said, on the authority of his father Ibrahim ibn Hashim, on the authority of `Ali ibn Ma`bad, on the authority of al-Husayn ibn Khalid that I asked al-Rida `Ali ibn Musa: “O son of the Messenger of Allah! Tell me about the Qur’an. Is it creator or created?” Therefore, he replied, “It is neither a creator nor created; rather it is the Word of Allah, the Might and High.”

Ḥadīth #3: 281

3 – حدثنا الحسين بن إبراهيم بن أحمد المؤدب رضي الله عنه، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا علي بن سالم، عن أبيه، قال: سألت الصادق جعفر بن محمد عليهما السلام فقلت له: يا ابن رسول الله ما تقول في القرآن؟ فقال: هو كلام الله وقول الله وكتاب الله ووحي الله و تنزيله، وهو الكتاب العزيز الذي لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد.

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3. Al-Husayn ibn Ibrahim ibn Ahmad al-Ma`addab said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: `Ali ibn Salim said, on the authority of his father that I enquired from al-Sadiq Ja`far ibn Muhammad: “O son of the Messenger of Allah! What do you say about the Qur’an?” Hence, he responded, “It is the Word of Allah, His Speech, His Book, the Revelation He revealed. It is the Honorable Book, which falsehood shall not come to it from before it not from behind it; a revelation from the Wise, the Praised One.”

Ḥadīth #4: 282

4 – حدثنا أبي رحمه الله، قال: حدثنا سعد بن عبد الله، قال: حدثنا محمد بن عيسى بن عبيد اليقطيني، قال: كتب علي بن محمد بن علي بن موسى الرضا عليهم السلام إلى بعض شيعته ببغداد: بسم الله الرحمن الرحيم عصمنا الله وإياك من الفتنة فإن يفعل فقد أعظم بها نعمة وإن لا يفعل فهي الهلكة، نحن نرى أن الجدال في القرآن بدعة، اشترك فيها السائل والمجيب، فيتعاطى السائل ما ليس له، ويتكلف المجيب ما ليس عليه، وليس الخالق إلا الله عز وجل، وما سواه مخلوق، والقرآن كلام الله، لا تجعل له اسما من عندك فتكون من الضالين، جعلنا الله وإياك من الذين يخشون ربهم بالغيب وهم من الساعة مشفقون.

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4. My father (may Allah have mercy on him) said: Sa`d ibn `Abd Allah said: Muhammad ibn `Isa ibn `Ubayd al-Yaqtini that `Ali ibn Muhammad ibn `ali ibn Musa al-Rida wrote to some of his Shi`ites in Baghdad: In the name of Allah, the Most Compassionate, the Most Merciful. May Allah guard us all from mischief! If He does, then it is a great bounty. And if He does not, then it is a disaster. The argument regarding the Qur’an is an innovation [bid`ah] in which both the questioner and the answerer is equally responsible. The questioner engages into what he should not. And the answerer is constrained to answer what is incorrect. There is no creator except Allah, the Mighty and High. Anything other than Him is created. The Qur’an is Word of Allah. Do not make a name for it from your own self or you will be led astray. May Allah count us among those who fear their Lord and those who are apprehensive of the coming of the Hour (of Judgment).

Ḥadīth #6: 284

6 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا جعفر بن سليمان (كذا) الجعفري، قال: حدثنا أبي، عن عبد الله بن الفضل الهاشمي، عن سعد الخفاف، عن الأصبغ بن نباتة، قال: لما وقف أمير المؤمنين علي بن أبي طالب عليه السلام على الخوارج ووعظهم وذكرهم وحذرهم القتال قال لهم: ما تنقمون مني؟ ألا إني أول من آمن بالله ورسوله فقالوا: أنت كذلك، ولكنك حكمت في دين الله أبا موسى الأشعري، فقال عليه السلام: والله ما حكمت مخلوقا، وإنما حكمت القرآن، ولولا أني غلبت علي أمري وخولفت في رأيي لما رضيت أن تضع الحرب أوزارها بيني وبين أهل حرب الله حتى أعلي كلمة الله وأنصر دين الله ولو كره الكافرون والجاهلون. قال مصنف هذا الكتاب: قد جاء في الكتاب أن القرآن كلام الله ووحي الله وقول الله وكتاب الله، ولم يجئ فيه أنه مخلوق، وإنما امتنعنا من إطلاق المخلوق عليه لأن المخلوق في اللغة قد يكون مكذوبا، ويقال: كلام مخلوق أي مكذوب، قال الله تبارك وتعالى: ﴿إنما تعبدون من دون الله أوثانا وتخلقون إفكا﴾ أي كذبا، وقال تعالى حكاية عن منكري التوحيد: ﴿ما سمعنا بهذا في الملة الآخرة إن هذا إلا اختلاق﴾ أي افتعال وكذب، فمن زعم أن القرآن مخلوق بمعنى أنه مكذوب فقد كفر، ومن قال: إنه غير مخلوق بمعنى أنه غير مكذوب فقد صدق وقال الحق والصواب، ومن زعم أنه غير مخلوق بمعنى أنه غير محدث وغير منزل وغير محفوظ فقد أخطأ وقال غير الحق والصواب، وقد أجمع أهل الإسلام على أن القرآن كلام الله عز وجل على الحقيقة دون المجاز، وأن من قال غير ذلك فقد قال منكرا من القول وزورا، ووجدنا القرآن مفصلا وموصلا وبعضه غير بعض وبعضه قبل بعض كالناسخ الذي يتأخر عن المنسوخ، فلو لم يكن ما هذه صفته حادثا بطلت الدلالة على حدوث المحدثات وتعذر إثبات محدثها بتناهيها وتفرقها واجتماعها. وشئ آخر وهو أن العقول قد شهدت والأمة قد اجتمعت على أن الله عز وجل صادق في إخباره، وقد علم أن الكذب هو أن يخبر بكون ما لم يكن، وقد أخبر الله عز وجل عن فرعون وقوله: ﴿أنا ربكم الأعلى﴾ وعن نوح: أنه نادى ابنه وهو في معزل: ﴿يا بني اركب معنا ولا تكن مع الكافرين﴾. فإن كان هذا القول وهذا الخبر قديما فهو قبل فرعون وقبل قوله ما أخبر عنه، وهذا هو الكذب، وإن لم يوجد إلا بعد أن قال فرعون ذلك فهو حادث لأنه كان بعد أن لم يكن. وأمر آخر وهو أن الله عز وجل قال: ﴿ولئن شئنا لنذهبن بالذي أوحينا إليك﴾ وقوله: ﴿ما ننسخ من آية أو ننسها نأت بخير منها أو مثلها﴾ وما له مثل أو جاز أن يعدم بعد وجوده فحادث لا محالة.

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6. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: Ja`far ibn Sulayman al-Ja`fari said: My father said, on the authority of `Abd Allah ibn al-Fadl al-Hashimi, on the authority of Sa`d al-Khaffaf that al-Asbagh ibn Nubatah that: When Amir al-Mu’mineen Ali ibn Abut Talib was facing the Khawarij, admonishing them, reminding them, and cautioning them before the battle, he warned them, “Do you want to take revenge from me? Beware! Verily, I was the first to believe in Allah and His Messenger.” They said: “You are as you claim, except you made Abu Musa al-Ash`ari the arbitrator [Hakam] in the religion of Allah.” Hence, he responded: “By Allah, I did not make any created being an arbitrator. Verily, I made the Qur’an the arbitrator. Had I not, I would have been defeated in my affair and opposed for my view. When I agreed to the battle between me and the enemies of Allah, it was to raise the Word of Allah and help the Religion of Allah, even if the unbelievers and the ignorant abhorred it.”[1]

Ḥadīth #7

7. The confirmation of this is of this is what our Shaykh Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid has mentioned in his Jami`; and said, on the authority of Muhammad ibn al-Hasan al-Saffar, on the authority of al-‘Abbas ibn Ma`rub that `Abd al-Rahman ibn Abu Najran related to me, on the authority of Hammad ibn `Uthman, on the authority of `Abd al-Rahim al-Qasir that I wrote to Abu `Abd Allah al-Sadiq and sent it with `Abd al-Malik ibn A“yun: May I be your ransom! I write to you regarding matters in which people have differed. If you seem it appropriate, may Allah take me as your ransom, then please answer me. The people of Iraq have differed regarding recognition and denial. May I be your ransom, are they created? They have also differed regarding the Qur’an. One group claims that the Qur’an is the uncreated Word of Allah, and the other group claims that it is the created Word of Allah… Hence, he wrote and sent it back with `Abd al-Malik ibn A`yun… You asked about the dispute that people have concerning the Qur’an. They say that the Qur’an, is the Word of Allah, that it is accidental, that it is uncreated, and that it is not eternal alongside Allah, may His Remembrance be Exalted. Exalted is Allah, the Elevated, and the Great, from such things! Allah, the Mighty and high, existed when nothing other than Him was known or unknown. The Mighty and High existed when there was no speaker, no intender, no mover, and no doer. High and Mighty is our Lord. The Qur’an is the Word of Allah, and is not created. It contains information of those who came before you and those who will come after you. It was revealed by Allah to Muhammad, the Messenger of Allah, peace and salutations be upon him and his progeny… You also asked, may Allah have mercy on you, about divine Unity and the views of your companions on that subject. Exalted is Allah, who has nothing whatsoever like unto Him. He is the All-Hearing, the All-Seeing. Exalted is Allah from the descriptions of the anthropomorphist who compare Allah, the Blessed and Exalted, with His Creatures, attributing lies to Allah, the Mighty and High. Point out, may Allah have mercy on you, that the correct position regarding Divine Unity is to be found in the Attributes of Allah, the Mighty and High, which were revealed in the Qur’an. Do not apply annulment or anthropomorphism to Allah. He cannot be described by means of negation or anthropomorphism. Allah is the Firm, the Existent. Exalted is Allah from the descriptions of the describers. Do not stray from the Qur’an otherwise you will stray after clarity has reached you… The Compiler of this Book explains: the purpose of this tradition is to prove that the words of the Qur’an have not been created or made-up. It does not mean that the Qur’an is not accidental, because he who said: “accidental, not created, and not sempiternal with Allah, may His Remembrance be Exalted.”

ALLAH: BODILESS, IMAGELESS, SHAPELESS

Book 2, Chapter 6

The Mighty and High is Devoid of both Body and Image

Ḥadīth #2: 95

2 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن يعقوب، قال: حدثنا علي بن محمد، رفعه، عن محمد بن الفرج الرخجي، قال: كتبت إلى أبي الحسن عليه السلام: أسأله عما قال هشام بن الحكم في الجسم، و هشام بن سالم في الصورة، فكتب عليه السلام: دع عنك حيرة الحيران، واستعذ بالله من الشيطان، ليس القول ما قال الهشامان .

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2. Ali ibn ahmad ibn Muhammad ibn `Imran al-Daqqaq said: Muhammad ibn Ya`qub said: `Ali ibn Muhammad, who eliminated the source of report, on the authority of Muhammad ibn al-Faraj al-Rukhkhaji that I wrote to Abu al-Hasan al-Kadhim asking hm about what Hisham ibn al-Hakam said about the body of Allah, and what Hisham ibn Salim had said about the image of Allah. So he replied to me: “Leave the confusion of the baffled, and take refuge in Allah from Satan. Things are not as the two Hishams claim.

Ḥadīth #3: 96

3 – حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا محمد بن الحسن الصفار، عن سهل بن زياد، عن حمزة بن محمد، قال: كتبت إلى أبي – الحسن عليه السلام: أسأله عن الجسم والصورة، فكتب عليه السلام: سبحان من ليس كمثله شئ لا جسم ولا صورة.

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3. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid said: Muhammad ibn al-Hasan Al-Saffar, on the authority of Sahl ibn Ziyad, on the authority of Hamzah ibn Muhammad saying, “I wrote to Abu al-Hasan al-Kadhim asking him about the body and the appearance of Allah; therefore, he wrote to me: “Glory to the One who has nothing like Him, and who has no body and no image.”

Ḥadīth #4: 97

4 – أبي رحمه الله، قال: حدثنا أحمد بن إدريس، قال: حدثنا محمد بن عبد الجبار، عن صفوان بن يحيى، عن علي بن أبي حمزة، قال: قلت لأبي عبد الله عليه السلام: سمعت هشام بن الحكم يروي عنكم: أن الله عز وجل جسم، صمدي، نوري، معرفته ضرورة، يمن بها على من يشاء من خلقه فقال عليه السلام: سبحان من لا يعلم أحد كيف هو إلا هو، ليس كمثله شئ، وهو السميع البصير، لا يحد، ولا يحس، ولا يجس ولا يمس، ولا تدركه الحواس، لا يحيط به شئ، لا جسم، ولا صورة، ولا تخطيط، ولا تحديد.

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4. My father that Ahmad ibn Idris said: Muhammad ibn `Abd al-Jabbar, on the authority of Safwan ibn Yahya, on the authority of `Ali ibn Abu Hamzah that I said to Abu `Abd Allah al-Sadiq: I heard Hisham ibn al-Hakam narrating from you that Allah, the Mighty and High, has a Needless body of Light; His Recognition is necessary, and He grants it to whoever He desires from His Creation. He said: Glory to Him who is known only to Himself! There is none like Him, and He is the All-Hearing and the All-Seeing. He cannot be confined, sensed, touched, or felt. The senses perceive Him not, and nothing can comprehend Him. He does not have a body or an image, nor lineation or delineation.

Ḥadīth #5: 98

5 – حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا محمد بن الحسن الصفار، عن سهل بن زياد، عن محمد بن إسماعيل بن بزيغ، عن محمد ابن زيد، قال: جئت إلى الرضا عليه السلام أسأله عن التوحيد، فأملي علي: الحمد لله فاطر الأشياء إنشاء ومبتدعها ابتداء بقدرته وحكمته، لا من شئ فيبطل الاختراع، ولا لعلة فلا يصح الابتداع خلق ما شاء كيف شاء، متوحدا بذلك لا ظهار حكمته وحقيقة ربوبيته، لا تضبطه العقول، ولا تبلغه الأوهام، ولا تدركه الأبصار، ولا يحيط به مقدار، عجزت دونه العبارة، وكلت دونه الأبصار، وضل فيه تصاريف – الصفات، احتجب بغير حجاب محجوب. واستتر بغير ستر مستور، عرف بغير رؤية ووصف بغير صورة، ونعت بغير جسم، لا إله إلا الله الكبير المتعال.

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5. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid said: Muhammad ibn al-Hasan al-Saffar, on the authority of Sahl ibn Ziyad, on the authority of Muhammad ibn Isma`il ibn Bazi, on the authority of Muhammad ibn Zayd that I came to (`Ali) al-Rida asking him about Divine Unity, so he dictated to me: All praise be to Allah, the Originator, Producer, and Innovator [Mubtadi`] of all things from the beginning by His Power and Wisdom, not from anything that could invalidate His Invention, nor for nay wrong cause. He created whatever He wanted how He wanted, and He did so independently in order to manifest His Wisdom, and the Reality of His Lordship. Intellects cannot grasp Him. Imagination cannot reach Him. Eyes cannot perceive Him, and scale cannot encompass Him. Speech is incapable without Him. Eyes are expressionless without Him, and rhetoric of description goes astray in Him. He is hidden without a veil and is covered without a covering. He is recognized without seeing. He is described without an image. And He is praised despite the fact that He does not possess a body. There is no god but Allah, the great, the Most Exalted.”

Ḥadīth #6: 99

6 – حدثنا علي بن أحمد بن عبد الله بن أحمد بن أبي عبد الله البرقي رضي الله عنه، عن أبيه، عن جده أحمد بن أبي عبد الله، عن أحمد بن محمد بن أبي نصر، عن محمد بن حكيم، قال: وصفت لأبي إبراهيم عليه السلام قول هشام الجواليقي، وحكيت له قول هشام بن الحكم: إنه جسم، فقال: إن الله لا يشبهه شئ، أي فحش أو خناء أعظم من قول من يصف خالق الأشياء بجسم أو صورة أو بخلقة أو بتحديد أو أعضاء؟! تعالى الله عن ذلك علوا كبيرا.

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6. `Ali ibn Ahmad ibn `Abd Allah ibn Ahmad ibn `Abu `Abd Allah al-Barqi said, on the authority of his father, on the authority of his grandfather Ahmad ibn Abu `Abd Allah, on the authority of Ahmad ibn Muhammad ibn Abu Nasr, on the authority of Muhammad ibn Hukaym that I described the statement of Hisham al-Jawaliqi, and narrated for Musa al-Kadhim the statement of Hisham ibn al-Hakam that He possesses a body. Hence, he said: “Verily, nothing resembles Allah. Indecent language is better than words which give the Creator a created body or image composed of parts. Exalted from these, the High, the Great.”

Ḥadīth #7: 100

7 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رضي الله عنه، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، عن الحسين بن الحسن، والحسين بن علي، عن صالح بن أبي حماد عن بكر بن صالح، عن الحسين بن سعيد، عن عبد الله بن المغيرة، عن محمد بن زياد، قال: سمعت يونس بن ظبيان يقول: دخلت على أبي عبد الله عليه السلام فقلت له: إن هشام بن الحكم يقول قولا عظيما إلا أني أختصر لك منه أحرفا، يزعم: أن الله جسم لأن الأشياء شيئان: جسم و فعل الجسم، فلا يجوز أن يكون الصانع بمعنى الفعل، ويجوز أن يكون بمعنى الفاعل، فقال أبو عبد الله عليه السلام: ويله، أما علم أن الجسم محدود متناه، والصورة محدودة متناهية، فإذا احتمل الحد احتمل الزيادة والنقصان، وإذا احتمل الزيادة والنقصان كان مخلوقا، قال: قلت: فما أقول؟ قال: لا جسم ولا صورة، وهو مجسم الأجسام، ومصور الصور، لم يتجزء، ولم يتناه. ولم يتزايد، ولم يتناقص، لو كان كما يقول لم يكن بين الخالق والمخلوق فرق، ولا بين المنشئ والمنشأ، لكن هو المنشئ، فرق بين من جسمه وصوره وأنشأه إذ كان لا يشبهه شئ ولا يشبه هو شيئا .

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7. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: on the authority of al-Husan ibn al-Hasan, and al-Husayn ibn `Ali, on the authority of Salih ibn Abu Hammad, on the authority of Bakr ibn Salih, on the authority of Muhammad ibn al-Husayn ibn Sa`id, on the authority of `Abd Allah in al-Mughayrah, on the authority of Muhammad ibn Ziyad said: I heard Yunus ibn Zabyan say I entered in the presence of Abu `Abd Allah al-Sadiq and told him: Hisham ibn al-Hakam made a long statement. I will simply summarize it: He considers Allah to be a body because things are of two types: bodies or actions of bodies. Hence, if it is not possible for the creator to be an action, it is only possible that He be a Doer. Then Abu `Abd Allah replied: “Woe to him! Does he not know that a body is extremely limited, and an image is absolutely limited? Hence, if a limit is possible then increase and decrease are possible, and if increase and decrease are possible, then He is created. I asked: “Then what should I say? He answered: He has neither body nor image for He is the creator of bodies and images. He is devoid of parts and limits. He does not increase, nor does He decrease. If He were as he (Hisham) says then there would be no difference between the Creator and the created, or between the Inventor and the invented. However, He is the Inventor. The Creator of Bodies and Images does not resemble anything nor does anything resemble Him.

Ḥadīth #8: 101

8 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رضي الله عنه، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن محمد بن إسماعيل البرمكي، عن علي بن العباس، عن الحسن بن عبد الرحمن الحماني ، قال: قلت لأبي الحسن موسى ابن جعفر عليهما السلام: إن هشام بن الحكم زعم: أن الله جسم ليس كمثله شئ، عالم سميع، بصير، قادر متكلم، ناطق، والكلام والقدرة والعلم تجري مجرى واحدا ليس شئ منها مخلوقا، فقال: قاتله الله، أما علم أن الجسم محدود، والكلام غير المتكلم معاذ الله وأبرء إلى الله من هذا القول، لا جسم ولا صورة ولا تحديد، وكل شئ سواه مخلوق وإنما تكون الأشياء بإرادته ومشيته من غير كلام ولا تردد في نفس، ولا نطق بلسان.

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8. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq said: Muhammad ibn Abu `Abd Allah al-Kufi said: on the authority of Muhammad ibn Isma`il al-Barmaki, on the authority of `Ali ibn al-`Abbas, on the authority of al-Hasan ibn `Abd al-Rahman al-Hammani that I said to Abu al-Hasan Musa ibn Ja`far : Hisham ibn al-Hakam thinks that Allah is a body. There is nothing whatsoever like unto Him, the All-knowing, the All-Hearing, the All-Seeing, the Omnipotent, the Speaker, and the Communicator. Speech, Omnipotence, and Knowledge flow from the One Same Source, None of these things are created. So he said: May Allah kill him! Does he not know that a body is limited, and that speech is other than the speaker? Allah forbid, I am free from such words. He is devoid of both body and image. He has not limits, and everything other than Him is created. Verily, everything that exists is the result of His Will and Intent which is expressed without words, the use of the tongue, or any reluctance or hesitation.

Ḥadīth #10: 103

10 – حدثنا محمد بن الحسن بن أحمد بن الوليد رضي الله عنه، قال: حدثنا محمد بن يحيى العطار، قال: حدثنا محمد بن أحمد، قال: حدثنا محمد بن عيسى، عن هشام بن إبراهيم، قال: قال العباسي قلت له – يعني أبا الحسن عليه السلام -: جعلت فداك أمرني بعض مواليك أن أسألك عن مسألة قال: ومن هو؟ قلت: الحسن بن سهل قال: في أي شئ المسألة؟ قال: قلت في التوحيد، قال: وأي شئ من التوحيد؟ قال: يسألك عن الله جسم أو لا جسم؟ قال: فقال لي: إن للناس في التوحيد ثلاثة مذاهب مذهب إثبات بتشبيه، و مذهب النفي، ومذهب إثبات بلا تشبيه. فمذهب الاثبات بتشبيه لا يجوز، ومذهب النفي لا يجوز، والطريق في المذهب الثالث إثبات بلا تشبيه.

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10. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid said: Muhammad ibn Yahya al-`Attar said: Muhammad ibn Ahmad said: Muhammad ibn `Isa said, on the authority of Hisham ibn Ibrahim who said: al-`Abbasi said I said to him, meaning Abu al-hasan al-Rida: “May I be your ransom! One of your followers told me to ask you a question about something.” He said: “And who would that be?” I said: “Al-Hasan ibn Sahl.” He asked: “What is the issue about?’ I replied: “It is about Divine Unity.” He said: “What about Divine Unity?” I said: “He wants to know whether Allah possesses a body or not?” He answered me: There are three positions regarding Divine Unity. The first group attempts to describe Him through anthropomorphism. The second group attempts to describe Him through negation. And the third group attempts to describe Him without falling into anthropomorphism. Describing Him through anthropomorphism is not allowed, and describing Him through negation is not allowed. The correct position is attempting to describe him without falling into anthropomorphism.

Ḥadīth #11: 104

11 – حدثنا محمد بن علي ماجيلويه رحمه الله، قال: حدثنا محمد بن يحيى العطار، قال: حدثنا محمد بن أحمد، عن عمران بن موسى، عن الحسن بن العباس ابن حريش الرازي، عن بعض أصحابنا، عن الطيب يعني علي بن محمد، وعن أبي جعفر الجواد عليهما السلام أنهما قالا: من قال بالجسم فلا تعطوه من الزكاة ولا تصلوا وراءه.

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11. Muhammad ibn `Ali Majilwayh said: Muhammad ibn Yahya al-`Attar said: Muhammad ibn Ahmad said: on the authority of `Imran ibn Musa, on the authority of al-Hasan ibn al-`Abba ibn Huraysh al-Razi, on the authority of some of our scholars that The purified [Tayyib], `Ali ibn Muhammad, and Abu Ja`far al-Jawad both said: “He who claims that Allah has a body, do not give him the poor-rate, and do not pray behind him.”

Ḥadīth #15: 108

15 – حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله، قال: حدثنا محمد بن الحسن الصفار، قال: حدثنا العباس بن معروف، قال: حدثنا ابن أبي نجران عن حماد بن عثمان، عن عبد الرحيم القصير، قال: كتبت على يدي عبد الملك بن أعين إلى أبي عبد الله عليه السلام بمسائل، فيها: أخبرني عن الله عز وجل هل يوصف بالصورة وبالتخطيط؟ فإن رأيت جعلني الله فداك أن تكتب إلي بالمذهب الصحيح من التوحيد فكتب عليه السلام بيدي عبد الملك بن أعين: سألت رحمك الله عن التوحيد وما ذهب إليه من قبلك، فتعالى الله الذي ليس كمثله شئ وهو السميع البصير، تعالى الله عما يصفه الواصفون المشبهون الله تبارك وتعالى بخلقه المفترون على الله، واعلم رحمك الله أن المذهب الصحيح في التوحيد ما نزل به القرآن من صفات الله عز وجل، فانف عن الله البطلان والتشبيه، فلا نفي ولا تشبيه، هو الله الثابت الموجود، تعالى الله عما يصفه الواصفون، ولا تعد القرآن فتضل بعد البيان.

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15. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (may Allah have mercy on him) said: Muhammad ibn al-Hasan al-Saffar said: al-`Abbas ibn Ma`ruf said: Ibn Abu Najran said, on the authority of Hammad ibn `Uthman, on the authority of `Abd al-Rahim al-Qasir that I wrote a letter, and sent it by hand via `Abd Al-Malik ibn A`yan to Abu `Abd Allah al-Sadiq. In it, I asked about several issues, one of which was: “Please inform me about Allah, the Mighty and High. Can He be described with image and lineation? If this letter reaches you, may Allah make me your ransom, write back to me with the correct vies about Divine Unity.”

So he wrote back to me, sending the letter via `Abd al-Malik ibn A`yan: May Allah have mercy on you! You have enquired about Divine Unity. Allah is Greater than what your companions have ascribed. He is All-Hearing and All-Seeing, and there is nothing like unto Him. Allah is greater than the descriptions of the describers, those who describe Him inhuman terms, and those who compare Him with His creation, thus slandering Allah. Beware! May Allah have mercy on you! The correct view about Divine Unity is to be found in the attributes that Allah, the Mighty and High, revealed in the Qur`an. Reject anthropomorphism, and do not apply to Allah what is vain. Allah is Firmly Present. Allah is high above the descriptions of the describers. Do not exceed the Qur`an, as you will be misled after the clear explanation has reached you.

Ḥadīth #16

:109

16 – حدثنا أحمد بن محمد بن يحيى العطار رحمه الله، عن أبيه، عن سهل بن زياد، عن بعض أصحابنا، قال: كتبت إلى أبي الحسن عليه السلام أسأله عن الجسم و الصورة، فكتب: سبحان من ليس كمثله شئ ولا جسم ولا صورة.

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16. Ahmad ibn Muhammad ibn Yahya al-`Attar said, on the authority of his father, on the authority of Sahl ibn Ziyad, on the authority of some of our scholars that I wrote to Abu al-Hasan al-Kadhim asking him about the body and image of Allah, so he replied in writing: “Glory be to Him who has nothing whatsoever like unto Him, and who is devoid of both body and image.”

Ḥadīth #19: 112

19 – حدثني محمد بن موسى بن المتوكل رحمه الله، قال: حدثنا عبد الله بن جعفر الحميري، عن أحمد بن محمد بن عيسى، عن الحسن بن محبوب، عن يعقوب السراج، قال: قلت لأبي عبد الله عليه السلام: إن بعض أصحابنا يزعم أن لله صورة مثل صورة الإنسان، وقال آخر: إنه في صورة أمرد جعد قطط، فخر أبو عبد الله ساجدا، ثم رفع رأسه، فقال: سبحان الله الذي ليس كمثله شئ، ولا تدركه الأبصار، ولا يحيط به علم، لم يلد لأن الولد يشبه أباه، ولم يولد فيشبه من كان قبله، ولم يكن له من خلقه كفوا أحد، تعالى عن صفة من سواه علوا كبيرا.

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19. Muhammad ibn Musa ibn al-Mutawakkil said: `Abd Allah ibn Ja`far al-Himyari said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority al-I Hasan ibn Mahbub, on the authority of Ya`qub al-Sarraj that I said to Abu `Abd Allah al-Sadiq : “Some of our scholars think that Allah looks like a human being, while others think that HE IS BEARDLESS AND HAS CURLY HAIR.” Abu `Abd Allah fell down in prostration, then raised his head, and said: Glory be Allah who has nothing whatsoever like unto Him! Vision cannot perceive Him, and knowledge cannot encompass Him. He begets not, because the son resembles his father, not is He begotten, so that He could resemble the one before Him. And none is like Him. Exalted is He, the High, and Mighty from such attributions!

Ḥadīth #20: 113

20 – حدثنا محمد بن موسى بن المتوكل رحمه الله، قال: حدثنا علي بن إبراهيم بن هاشم، عن أبيه، عن الصقر بن (أبي) دلف، قال: سألت أبا الحسن علي بن محمد بن علي بن موسى الرضا عليهم السلام عن التوحيد، وقلت له: إني أقول بقول هشام ابن الحكم، فغضب عليه السلام ثم قال: ما لكم ولقول هشام، إنه ليس منا من زعم أن الله عز وجل جسم ونحن منه براء في الدنيا والآخرة، يا ابن (أبي) دلف إن الجسم محدث، والله محدثه ومجسمه. وأنا أذكر الدليل على حدوث الأجسام في باب الدليل على حدوث العالم من هذا الكتاب إن شاء الله. باب أنه تبارك وتعالى شيء

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20. Muhammad ibn Musa ibn al-Mutawakkil said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of al-Saqr ibn [Abu] Dulaf that I asked Abu al-Hasan `Ali ibn Muhammad ibn `Ali ibn Musa al-Rida about Divine Unity: “Verily, I say what Hisham ibn al-Hasam said.” So he became angry and said: What is the matter with you and Hisham? Indeed, he is not from us who thinks that Allah, the Mighty and High, has a body. We are free from such a person in this world, and in the Hereafter. O son of [Abu] Dulaf! Verily, the body is created and Allah is its Creator. The Compiler of this book says: Allah willing, I will mention the proof that bodies are created in the chapter of this book titled “The Proof of the Creation of the World.”

ADAM & ALLAH’S IMAGE

Book 2, Chapter 12

The Commentary of verse 88 of Chapter 28 the Narrative [al-Qasas] Everything is perishable but He.

Ḥadīth #10: 206

10 – حدثنا أحمد بن الحسن القطان، قال: حدثنا أبو سعيد الحسن بن علي بن الحسين السكري، قال: حدثنا الحكم بن أسلم، قال: حدثنا ابن علية عن الجريري، عن أبي الورد بن ثمامة، عن علي عليه السلام، قال: سمع النبي صلى الله عليه وآله وسلم رجلا يقول لرجل: قبح الله وجهك ووجه من يشبهك، فقال صلى الله عليه وآله وسلم: مه، لا تقل هذا، فإن الله خلق آدم على صورته. قال مصنف هذا الكتاب رحمه الله تركت المشبهة من هذا الحديث أوله و قالوا: إن الله خلق آدم على صورته، فضلوا في معناه وأضلوا.

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10. Ahmad ibn al-Hasan al-Qittan said: Abu Sa`id al-Hasan ibn `Ali ibn al-Husayn al-Sukkari said: al-Hakam ibn Aslam said: Ibn `Ulayyah on the authorityi of al-Jariri, on the authority of Abu al-Ward ibn Thumamah, on the authority of `Ali that The Prophet heard a man say to the other: “May Allah make your face and the one who resembles you ugly!” So He said: “Wait a minute! Do not say this for verily Allah created Adam in His Image.” The Compiler of this book says: The anthropomorphists took out the first part of this tradition and said: Verily, Allah created Adam in His Image.”1 Hence, they went astray in this meaning and led others astray.

Ḥadīth #11: 207

11 – حدثنا أحمد بن زياد بن جعفر الهمداني رحمه الله، قال: حدثنا علي – ابن إبراهيم بن هاشم، عن أبيه، عن علي بن معبد، عن الحسين بن خالد، قال: قلت للرضا عليه السلام: يا ابن رسول الله إن الناس يروون أن رسول الله صلى الله عليه وآله وسلم قال: إن الله خلق آدم على صورته، فقال: قاتلهم الله، لقد حذفوا أول الحديث، إن رسول الله صلى الله عليه وآله وسلم مر برجلين يتسابان، فسمع أحدهما يقول لصاحبه: قبح الله وجهك ووجه من يشبهك، فقال صلى الله عليه وآله وسلم: يا عبد الله لا تقل هذا لأخيك، فإن الله عز وجل خلق آدم على صورته (١). باب تفسير قول الله عز وجل: (يا إبليس ما منعك أن تسجد لما خلقت بيدي)

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11. Ahmad ibn Ziyad ibn Ja`far al-Hamadani said: `Ali ibn Ibrahim ibn Hashim, on the authority of His father, on the authority of `Ali ibn Ma`bad, on the authority of al-Husayn ibn Khalid that I said to al-Rida: “O Son of the Messenger of Allah! Verily, the people relate that the Messenger of Allah said: “Verily, Allah created Adam in His Image.” He replied: May Allah kill them! They have certainly removed the first part of the tradition. The Messenger of Allah passed by two men who were cursing each other. He heard one of them say to the other: “May Allah make your face and the one who resembles you ugly!” He said: “O servant of Allah! Do not say this to your brother for, verily Allah, the Mighty and High, created Adam in His Image.”

ALLAH’S EYES, EARS & TONGUE

Book 2, Chapter 24

Meaning of the Eye, the Ear, and the Tongue of Allah

Ḥadīth #1: 231

1 – أبي رحمه الله، قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن محمد ابن عيسى، عن الحسين بن سعيد، عن فضالة بن أيوب، عن أبان بن عثمان، عن محمد بن مسلم قال: سمعت أبا عبد الله عليه السلام يقول: إن لله عز وجل خلقا من رحمته خلقهم من نوره ورحمته من رحمته لرحمته (١) فهم عين الله الناظرة، وأذنه السامعة ولسانه الناطق في خلقه بإذنه، وأمناؤه على ما أنزل من عذر أو نذر أو حجة، فبهم يمحو السيئات، وبهم يدفع الضيم، وبهم ينزل الرحمة، وبهم يحيي ميتا، وبهم يميت حيا، وبهم يبتلي خلقه، وبهم يقضي في خلقه قضيته، قلت: جعلت فداك من هؤلاء؟ قال: الأوصياء.

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1. My father that Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn `Isa on the authority of Husayn ibn Sa`id on the authority of Fudalah ibn Ayyub on the authority of Aban ibn `Uthman on the authority of Muhammad ibn Muslim that Abu `Abd Allah al-Sadiq said: “Verily, Allah, the Mighty and High created a creation from His own Light and a mercy from His Mercy. Hence, they are the Eye through which Allah sees, the Ear through which Allah listens, and the Tongue through which Allah speaks His Will. They are the Guardians of His Revelation which He sends down as a mercy, a warning and a proof. Hence, He wipes out their sins, removes injustice from them, sends down mercy from them, gives life to the deceased from them, kills the living for them, tries His Creation through them, and fulfils the needs of His Creation through them.” I asked, “May I be sacrificed for you! Who are these?” He said: “The successors (of Muhammad).”

ALLAH’S HANDS

Book 2, Chapter 13

The Commentary of Verse 75 of Chapter 38 Sad O Iblis! What prevented you that you should do obeisance to him whom I created with My Two Hands?

Ḥadīth #1: 208

1 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثنا الحسين بن الحسن، قال: حدثنا بكر، عن أبي عبد الله البرقي، عن عبد الله بن بحر، عن أبي أيوب الخزاز، عن محمد بن مسلم، قال: سألت أبا جعفر عليه السلام فقلت: قوله عز وجل: ﴿يا إبليس ما منعك أن تسجد لما خلقت بيدي﴾ (٢)؟ فقال: اليد في كلام العرب القوة والنعمة، قال: ﴿واذكر عبدنا داود ذا الأيد﴾ (٣) وقال: ﴿والسماء بنيناها بائيد﴾ (٤) أي بقوة وقال: ﴿وأيدهم بروح منه﴾ أي قواهم ويقال: لفلان عندي أيادي كثيرة أي فواضل وإحسان، وله عندي يد بيضاء أي نعمة .

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1. `Ali ibn Ahmad ibn Muhammad `Imran al-Daqqaq, may Allah have mercy on him, said, Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: alHusayn ibn al-Hasan said: Bakr on the authority of Abu `Abd Allah al-Barqi on the authority of `Abd Allah ibn Bahr on the authority of Abu Ayyub al-Khazzaz on the authority of Muhammad ibn Muslim that I asked Abu Ja`far al-Baqir about the Word of the Mighty and High: “O Iblis! What prevented you that you should do obeisance to hi whom I created with My Two Hands?” He replied: In the Arabic language, the hand symbolized power and bounty. As Allah says: And remember Our servant Dawud, the Possessor of Power. He also says: And the Heaven, We raised it high with power. Here the word hands [aydi] mean power. He says: And whom He has strengthened with an inspiration from Him. Here the word hand [ayyad] means strengthening. It is also said (in Arabic): I have many hands with me from so and so, implying excess and beneficence, and me so and so has a white hand, implying bounty.

Ḥadīth #2

:209

2 – حدثنا محمد بن محمد بن عصام الكليني رحمه الله، قال: حدثنا محمد بن يعقوب الكليني، قال: حدثنا أحمد بن إدريس، عن أحمد بن محمد بن عيسى، عن علي بن – سيف، عن محمد بن عبيدة، قال: سألت الرضا عليه السلام عن قول الله عز وجل لإبليس: (ما منعك أن تسجد لما خلقت بيدي أستكبرت)؟ قال: يعني بقدرتي وقوتي. قال مصنف هذا الكتاب: سمعت بعض مشايخ الشيعة بنيسابور يذكر في هذه الآية أن الأئمة عليهم السلام كانوا يقفون على قوله: (ما منعك أن تسجد لما خلقت) ثم يبتدؤون بقوله عز وجل: (بيدي أستكبرت أم كنت من العالين) وقال: هذا مثل قول القائل: بسيفي تقاتلني وبرمحي تطاعنني، كأنه يقول عز وجل: بنعمتي قويت على الاستكبار والعصيان. باب تفسير قول الله عز وجل: ﴿يوم يكشف عن ساق ويدعون إلى السجود﴾

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2. Muhammad ibn Muhammad ibn `Isam al-Kulayni, may Allah have mercy on him, said: Muhammad ibn Ya`qub al-Kulayni said: Ahmad ibn Idris on the authority of Ahmad ibn Muhammad ibn `Isa on the authority of `Ali ibn Sayf on the authority of Muhammad ibn `Ubaydah that I asked al-Rida about the Word of Allah, the Mighty and High, to Iblis: What prevented you that you should do obeisance to him whom I created with My Two Hands? Are you proud?1 He replied: “It means `With My Omnipotence and My Power.’” The Compiler of this book says: I have heard on of the Shi`ite scholars in Naysabur mentioning that Imams used to stop at these Word of Allah when mentioning this verse: What prevented you that you should do obeisance to him whom I created. Then they would continue with Word of the Mighty and High: “With My Two Hands, are you proud or are you of the exalted ones?”2 He also said: It is like the statement of a person: “With my sword you are fighting with me, and with my spear you are attacking me.” It is as if the Mighty and High is saying that “My Bounties have strengthened your pride and insubordination.”

Book 2, Chapter 25

The Meaning of Allah’s Hand is Tied Up

Ḥadīth #1: 232

1 – أبي رحمه الله قال: حدثنا سعد بن عبد الله، قال: حدثنا أحمد بن أبي – عبد الله البرقي، عن أبيه، عن علي بن نعمان، عن إسحاق بن عمار، عمن سمعه عن أبي عبد الله عليه السلام أنه قال في قوله الله عز وجل: (وقالت اليهود يد الله مغلولة): لم يعنوا أنه هكذا، ولكنهم قالوا: قد فرغ من الأمر، فلا يزيد ولا ينقص، فقال الله جل جلاله تكذيبا لقولهم: ﴿غلت أيديهم ولعنوا بما قالوا بل يداه مبسوطتان ينفق كيف يشاء﴾ ألم تسمع الله عز وجل يقول: (يمحو الله ما يشاء ويثبت و عنده أم الكتاب). (١)

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1. My father that Sa`d ibn `Abd Allah said: Ahmad ibn Abu `Abd Allah al-Baqi said on the authority of his father, on the authority of `Ali ibn Nu`man, on the authority of Ishaq ibn `Ammar, on the authority of someone who heard it on the authority of Abu `Abd Allah that Abu `Abd Allah al-Sadiq was asked to interpret the Word of Allah: `And the Jews say: The hand of Allah is tied up!’ He said: They do not mean that literally. What they mean is that, “His Command is complete.” Therefore, His Bounties do not increase nor decrease. So Allah, exalted by His glory, demonstrated the error of their view that their hands shall be shackled and they shall be cursed for what they say. Nay, both His hands are spread out, He expends as He pleases. Have you not heard Allah, the Mighty and High say: Allah makes to pass away and establishes what He pleases, and with Him is the basis of the Book?

Ḥadīth #2: 233

2 – حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله، قال: حدثنا محمد ابن الحسن الصفار، عن محمد بن عيسى، عن المشرقي، عن عبد الله بن قيس (٢) عن أبي الحسن الرضا عليه السلام قال: سمعته يقول: (بل يداه مبسوطتان) فقلت: له يدان هكذا، وأشرت بيدي إلى يده، فقال: لا، لو كان هكذا لكان مخلوقا. باب معنى رضاه عز وجل وسخطه

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2. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid said: Muhammad ibn al-Hasan al-Saffar said on the authority of Muhammad ibn `Isa, on the authority of al-Mashriqi, on the authority of `Abd Allah ibn Qays that Abu al-Hasan al-Rida said: “Nay, both His Hands are spread out.” So I asked him “Does He have hands like this? And I pointed with my hand to his hand. Consequently, he replied, “No, for if that were the case, He would have been created.”

ALLAH’S SIDES & WAIST

Book 2, Chapter 22

The Meaning of Allah’s Side

Ḥadīth #1: 225

1 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله: قال: حدثنا محمد بن جعفر الكوفي (١)، قال: حدثنا موسى بن عمران النخعي الكوفي، عن عمه الحسين بن يزيد، عن علي بن الحسين، عمن حدثه، عن عبد الرحمن بن كثير، عن أبي عبد الله عليه السلام، قال: إن أمير المؤمنين عليه السلام قال: أنا علم الله، وأنا قلب الله الواعي، ولسان الله الناطق، وعين الله، وجنب الله، وأنا يد الله. قال مصنف هذا الكتاب رضي الله عنه: معنى قوله عليه السلام: وأنا قلب الله الواعي أي أنا القلب الذي جعله الله وعاء لعلمه، وقلبه إلى طاعته، وه�� قلب مخلوق الله عز وجل كما هو عبد الله عز وجل، ويقال: قلب الله كما يقال: عبد الله وبيت الله وجنة الله ونار الله. وأما قوله: عين الله، فإنه يعني به: الحافظ لدين الله، وقد قال الله عز وجل: ﴿تجري بأعيننا﴾ (٢) أي بحفظنا، وكذلك قوله عز وجل: ﴿و لتصنع على عيني﴾ معناه على حفظي.

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1. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq said: Muhammad ibn Ja`far alKufi said: Musa ibn `Imran al-Nakha`i al-Kufi said on the authority of his paternal uncle alHusayn ibn Yazid, on the authority of `Ali ibn al-Husayn, on the authority of who related to him, on the authority of `Abd al-Rahman ibn Kathir, o the authority of Abu `Abd Allah that The Commander of the Faithful said: “I am the Knowledge of Allah. I am the Containing Heart of Allah. I am the Speaking Tongue of Allah. I am the Eye of Allah. I am the Side of Allah. And I am the Hand of Allah.” The Compiler of this book says: When `Ali says that `I am the Heart of Allah that contains,” he means that “I am the heart that Allah has made a container for His Knowledge and made obedient to Him.” The heart is a creation of Allah, the Mighty and High, in the same sense that `Ali is a servant of Allah, the Mighty and High. One says “the Heart of Allah” [qalb Allah] in the same way that one says “the Servant of Allah,” “the House of Allah,” “Allah’s Paradise,” and “Allah’s Hell.” As for `Ali’s statement that “I am the Eye of Allah,” he means that he is the one who watches over the Religion of Allah. Similarly, the Mighty and High, has said: `Sailing, before our eyes,’1 which means “with Our Observance.” The Mighty and High has also said: `And that you might be brought up before My eyes,’2 which means `with My Observance.”

Book 2, Chapter 23

The Meaning of the Waistband

Ḥadīth #1: 227

1 – حدثنا محمد بن علي ماجيلويه رحمه الله، عن عمه محمد بن أبي القاسم، عن أحمد بن أبي عبد الله البرقي، عن أبيه، عن محمد بن سنان، عن أبي الجارود، عن محمد بن بشر الهمداني قال: سمعت محمد بن الحنفية يقول: حدثني أمير المؤمنين عليه السلام أن رسول الله صلى الله عليه وآله وسلم يوم القيامة آخذ بحجزة الله، ونحن آخذون بحجزة نبينا، و شيعتنا آخذون بحجزتنا، قلت: يا أمير المؤمنين وما الحجزة؟ قال: الله أعظم من أن يوصف بالحجزة أو غير ذلك، ولكن رسول الله صلى الله عليه وآله وسلم آخذ بأمر الله، ونحن آل محمد آخذون بأمر نبينا وشيعتنا آخذون بأمرنا.

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1. Muhammad ibn `Ali Majilwayh said on the authority of his paternal uncle Muhammad ibn Abu al-Qasim, on the authority of Ahmad ibn Abu `Abd Allah al-Barqi, on the authority his father, on the authority of Muhammad ibn Sinan, on the authority of Abu al-Jarud, on the authority of Muhammad ibn Bishr al-Hamdani that: I heard Muhammad ibn al-Hanafiyyah say The Command of the Faithful related to me: “The Messenger of Allah will take hold of Allah’s Waistband [hujzah]. We will take hold of the Prophet’s Waistband, and our Shi`ites will take hold of our Waistband.” I asked, “O Commander of the Faithful, what is the Waistband.” He answered, “Allah is greater than being characterized with a waistband or other than that. However, the Messenger of Allah will take hold of Allah’s Affair [amr]. We will take hold of the Prophet’s Affair, and our followers [Shi`ah] will take hold of Our Affair.”

Ḥadīth #2: 228

2 – أبي رحمه الله، قال: حدثنا سعد بن عبد الله، قال حدثنا أحمد بن محمد بن عيسى عن الحسن بن علي الخزاز، عن أبي الحسن الرضا عليه السلام قال: إن رسول الله صلى الله عليه وآله وسلم يوم القيامة آخذ بحجزة الله، ونحن آخذون بحجزة نبينا، وشيعتنا آخذون بحجزتنا ثم قال: والحجزة النور.

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2. My father that Sa`d ibn `Abd Allah said: Ahmad ibn Muhammad ibn `Isa said on the authority of al-Hasan ibn `Ali al-Khazzaz, that Abu al-Hasan al-Rida said: “Verily, the Messenger of Allah will take hold of Allah’s Waistband [hujzah]. We will grab the Prophet’s Waistband and our Shi`ites will take hold of our Waistband.” He then said: “the Waistband is the Light [al-nur].”

Ḥadīth #3: 229

3 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا محمد بن إسماعيل البرمكي، قال: حدثني علي بن العباس، قال: حدثنا الحسن بن يوسف (١)، عن عبد السلام، عن عمار ابن أبي اليقظان (٢) عن أبي عبد الله عليه السلام قال: يجئ رسول الله صلى الله عليه وآله وسلم يوم القيامة آخذا بحجزة ربه، ونحن آخذون بحجزة نبينا، وشيعتنا آخذون بحجزتنا، فنحن وشيعتنا حزب الله، وحزب الله هم الغالبون، والله ما نزعم أنها حجزة الإزار ولكنها أعظم من ذلك، يجئ رسول الله صلى الله عليه وآله وسلم آخذا بدين الله، ونجئ نحن آخذين بدين نبينا وتجئ شيعتنا آخذين بديننا.

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3. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq said: Muhammad ibn Abu `Abd Allah al-Kufi said: Muhammad ibn Isma`il al-Barmaki said: `Ali ibn al-`Abbas related to me that al-Hasan ibn Yusuf said on the authority of `Abd al-Salam, on the authority of `Ammar ibn Abu al-Yaqzan, that Abu `Abd Allah al-Sadiq said: The Messenger of Allah will take hold of the Waistband of his Lord on the Day of Judgment. We will take hold of the Prophet’s Waistband, and our Shi`ites will take hold of our Waistband. We and our Shi`ites are the Party of Allah, and the Party of Allah shall be triumphant.1 By Allah, we do not declare it to be Waistband of the cloth; rather, it is greater than that. The Messenger of Allah will take hold of Allah’s religion [din]. We will take hold of the religion of our Prophet, and our Shi`ites will take hold of our religion.

ALLAH’S SHIN

Book 2, Chapter 14

The Commentary of Verse 42 of Chapter 68 Qalam – On the Day when there shall be a severe affliction, and they shall be called upon to make obeisance

Ḥadīth #2: 211

2 – أبي رحمه الله، قال: حدثنا سعد بن عبد الله، عن إبراهيم بن هاشم، عن ابن فضال، عن أبي جميلة، عن محمد بن علي الحلبي، عن أبي عبد الله عليه السلام في قوله عز وجل: (يوم يكشف عن ساق) قال: تبارك الجبار، ثم أشار إلى ساقه فكشف عنها الإزار، قال: ويدعون إلى السجود فلا يستطيعون، قال: أفحم القوم ودخلتهم الهيبة، وشخصت الأبصار، وبلغت القلوب الحناجر، خاشعة أبصارهم ترهقهم ذلة وقد كانوا يدعون إلى السجود وهم سالمون. قال محمد بن علي مؤلف هذا الكتاب: قوله عليه السلام: تبارك الجبار وأشار إلى ساقه فكشف عنها الإزار، يعني به: تبارك الجبار أن يوصف بالساق الذي هذا صفته.

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2. My father, may Allah have mercy on him, that Sa`d ibn `Abd Allah on the authority of Ibrahim ibn Hashim on the authority of Ibn Fuddal on the authority of Abu Jamiilah on the authority Muhammad ibn `Ali al-Halabi that Abu `Abd Allah al-Sadiq said regarding the Word of the Mighty and High: `On the Day when there shall be severe affliction.” He replied: “Blessed be the Supreme [Jabbar]! Then be pointed towards his shin, lifted the clothing which covered it, and read: “And they shall be called upon the make obeisance, but they shall not be able.”1 He then said: “The people will e silenced, fear will enter them, their eyes will look fixedly, their hearts will reach their throats, their eyes will be in a state of humbleness, and they will be humiliated when they are called upon to make obeisance, although they are sound.” Muhammad ibn `Ali the Compiler of this book says: What he meant by his statement “Blessed be the Supreme!” after which he pointed to his shin and uncovered it,” was “Blessed be the Supreme! He is far above having a shin, Who is such.”

Ḥadīth #3: 212

3 – حدثنا محمد بن الحسن بن أحمد بن الوليد رحمه الله قال: حدثنا محمد بن الحسن الصفار، عن أحمد بن محمد بن عيسى، عن أحمد بن محمد بن أبي نصر، عن الحسين بن موسى، عن عبيد بن زرارة، عن أبي عبد الله عليه السلام قال: سألته عن قول الله عز و جل: (يوم يكشف عن ساق) قال: كشف إزاره عن ساقه، ويده الأخرى على رأسه فقال: سبحان ربي الأعلى. قال مؤلف هذا الكتاب: معنى قوله: (سبحان ربي الأعلى) تنزيه لله عز وجل أن يكون له ساق. باب تفسير قول الله عز وجل: ﴿الله نور السماوات والأرض – إلى آخر الآية﴾

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3. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid, may Allah have mercy on him, said: Muhammad ibn al-Hasan al-Saffar on the authority of Ahmad ibn Muhammad ibn `Isa on the authority of Ahmad ibn Muhammad ibn Abu Nasr on the authority of al-Husayn ibn Musa on the authority of `Ubayd ibn Zurarah that I enquired Abu `Abd Allah al-Sadiq about the Word of Allah, the Mighty and High: “On the Day when there shall be a severe affliction.” He lifted the clothing that covered his shin, placed his hand on his head, and said: “Glory be to my Lord, the Most High!” The Compiler of this book says; The meaning of his statement “Glory be to my Lord, the Most High” is that Allah, the Mighty and High, is far Exalted form having human attributes like a shin.

ALLAH’S THRONE & HEAVEN ABOVE

Book 2, Chapter 49

His Empyrean was on the Water

Ḥadīth #1: 361

1 – حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن أبي عبد الله الكوفي، عن محمد بن إسماعيل البرمكي، قال: حدثنا جذعان بن نصر أبو نصر الكندي، قال: حدثني سهل بن زياد الآدمي، عن الحسن بن محبوب، عن عبد الرحمن بن كثير عن داود الرقي، قال: سألت أبا عبد الله عليه السلام عن قوله، عز وجل: (وكان عرشه على الماء) فقال لي: ما يقولون في ذلك؟ قلت: يقولون إن العرش كان على الماء والرب فوقه، فقال: كذبوا، من زعم هذا فقد صير الله محمولا ووصفه بصفة المخلوقين ولزمه أن الشئ الذي يحمله أقوى منه، قلت: بين لي جعلت فداك، فقال: إن الله عز وجل حمل علمه ودينه الماء قبل أن تكون أرض أو سماء أو جن أو إنس أو شمس أو قمر، فلما أراد أن يخلق الخلق نثرهم بين يديه فقال لهم: من ربكم؟! فكان أو من نطق رسول الله صلى الله عليه وآله وأمير المؤمنين عليه السلام و الأئمة صلوات الله عليهم، فقالوا: أنت ربنا، فحملهم العلم والدين، ثم قال للملائكة: هؤلاء حملة علمي وديني وأمنائي في خلقي وهم المسؤولون ثم قيل لبني – آدم: أقر والله بالربوبية ولهؤلاء النفر بالطاعة، فقالوا: نعم ربنا أقررنا، فقال للملائكة: اشهدوا، فقالت الملائكة شهدنا على أن لا يقولوا إنا كنا عن هذا غافلين أو يقولوا إنما أشرك آباؤنا من قبل وكنا ذرية من بعدهم أفتهلكنا بما فعل المبطلون يا داود ولايتنا مؤكدة عليهم في الميثاق.

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1. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (may Allah have mercy on him) said: Muhammad ibn Abu `Abd Allah al-Kufi said, on the authority of Muhammad ibn Isma`il alBarmaki that Jadh`an ibn Nasr al-Kandi said: Sahl ibn Ziyad al-Adami related to, on the authority of al-Hasan ibn Mahbub, on the authority of `Abd al-Rahman ibn Kathir, on the authority of Dawud al-Raqqi that I asked Abu `Abd Allah al-Sadiq about the Word of the Mighty and High: His Empyrean was on the Water. So he asked me, “How do they interpret it?” I answered, “They say that the Empyrean was on the water, and that the Lord was on it.” Thus, he responded, “They have lied, Whoever claims that implies that Allah is carried, and has described Him on the basis of the attributes of the created, necessarily implying that the thing that carries Him is mightier than He is.” I said: “May I be your ransom! Could you clarify that for me?” Consequently, he responded, Verily, Allah, the Mighty and High, burdened the water with His Knowledge and His Religion, before the existence of the heavens and the earth, jinn or man, and sun or moon. When He intended to create the world, He scattered them before Him, and asked them: `Who is your Lord?’ So the first to speak were the Messenger of Allah, the Commander of the Faithful, and the Imams, may the blessings of Allah be upon them. They said: `You are our Lord. So he bore them with knowledge and religion.’ He then said to the angels: `These are the bearers of My Knowledge and My Religion. They are My Authorized Representatives in My Creation, and they are the ones to be asked.’ Then He said to the children of Adam: `Acknowledge the Lordship of Allah, and obey those to whom obedience is due!’ Hence, they all replied: `Yes our Lord, we acknowledge.’ Then He ordered the angels: `Bear witness!’ The angels said: We bear witness. Lest you should say on the Day of Resurrection: Surely we were heedless of this. Or you should say: Only our fathers associated others (with Allah) before, and we were an offspring, after them: Wilt Thou then destroy us for what the vain doers died?” O Dawud, our guardianship [wilayah] was emphasized in the covenant.

Ḥadīth #2: 362

2 – حدثنا تميم بن عبد الله بن تميم القرشي قال: حدثنا أبي، عن أحمد بن علي الأنصاري، عن أبي الصلت عبد السلام بن صالح الهروي قال: سأل المأمون أبا الحسن علي بن موسى الرضا عليهما السلام، عن قول الله عز وجل: (وهو الذي خلق السماوات والأرض في ستة أيام وكان عرشه على الماء ليبلوكم أيكم أحسن عملا) فقال: إن الله تبارك وتعالى خلق العرش والماء والملائكة قبل خلق السماوات والأرض، وكانت الملائكة تستدل بأنفسها وبالعرش والماء على الله عز وجل، ثم جعل عرشه على الماء ليظهر بذلك قدرته للملائكة فيعلموا أنه على كل شئ قدير، ثم رفع العرش بقدرته ونقله فجعله فوق السماوات السبع وخلق السماوات والأرض في ستة أيام، وهو مستول على عرشه، وكان قادرا على أن يخلقها في طرفة عين، ولكنه عز وجل خلقها في ستة إيام ليظهر للملائكة ما يخلقه منها شيئا بعد شئ وتستدل بحدوث ما يحدث على الله تعالى ذكره مرة بعد مرة، ولم يخلق الله العرش لحاجة به إليه لأنه غني عن العرش وعن جميع ما خلق، لا يوصف بالكون على العرش لأنه ليس بجسم، تعالى الله عن صفة خلقه علوا كبيرا. وأما قوله عز وجل: (ليبلوكم أيكم أحسن عملا) فإنه عز وجل خلق خلقه ليبلوهم بتكليف طاعته وعبادته لا على سبيل الامتحان والتجربة لأنه لم يزل عليما بكل شئ، فقال المأمون: فرجت عني يا أبا الحسن فرج الله عنك. باب العرش وصفاته

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2. Tamim ibn `Abd Allah ibn Tamim al-Qurashi said: my father said, on the authority of Ahmad ibn `Ali al-Ansari, on the authority of Abu al-Salt `Abd al-Salam ibn Salih al-Hirawi that Al-Ma’mum asked Abu al-Hasan `Ali ibn Musa al-Rida about the Word of Allah, the Mighty and High: And He it is who created heaves and the earth in six days, and His Empyrean was on the water, that He might try you, which of you is the best in action. He thus, replied, Verily, Allah the Blessed and Exalted, created the Empyrean, the water, and the angels before the creation of heavens and the earth. The angels use to ponder over the existence the Empyrean, the existence of the water, and the existence of Allah, the Mighty and High. Then He place His Empyrean over the water to make His Omnipotence evident to the angels so that they may know that He had power over all things. He then raised the Empyrean by means of His Omnipotence, moving it and placing it over the seven heavens. He created the heavens and the earth in six days, while He was in possession of the Empyrean. Although He has the power of creating them in the blink of an eye, He, the Mighty and High, created them over six days to show to the angels that He was creating, one after another, so that they could ponder over what Allah, exalted be His Remembrance, brought about in stages. Allah did not create the Empyrean because He was in need of it. On the contrary, He is Self-Sufficient without any need for the Empyrean and of anything He has created. He is not subject to location within the Empyrean, because He does not possess a body. Exalted is Allah, the Elevated and high, from the attributes of is Creation! As for His Word, the Mighty and High: that He might try you, which of you is best in action. Sao verily, He, the Mighty and High, crated His Creation to try them through His Obedience, and His service, and not for the sake of trial and experiment, because He has always been the All-knowing of Everything. Al-Ma’mum said: “You have relieved me. May Allah relive you!”

FURTHER READING

MUHAMMAD’S GOD: A YOUNG CURLY HAIRED, BEARDLESS BOY!

Islam Portrays Allah as a Finite, Limited, Temporal Embodied Soul

FOR ALLAH SO LOVED THE UMMA THAT HE GAVE UP ONE OF HIS FEET!

ALLAH’S AMAZEMENT AND LAUGHTER

Allah – An Immaterial Entity or an Invisible Man?

The Annihilation of Allah

Allah: An Exalted Woman? Examining the Issue of Allah’s Veil

Revisiting the Face of Allah

Revisiting the Irrationality of Salafi Anthropomorphism

UNDRESSING ALLAH’S GARMENTS

In this post, I cite specific narrations from the Al-Kafi collection, considered by Shia to be one of their most authoritative sources on ahadith, in respect to the corruption of the Quran. According to this Shiah work, the Quran initially contained 17,000 verses and was “revealed” in one way, not in seven ahruf as the sunni sources contend. This means that a great bulk of the Quran has been lost, never to be recovered. These reports also reject the Quran of ibn Masud, preferring the versions of Ali and Ubayy instead. All emphasis will be mine.

Al-Kāfi – Volume 2

Book 3, Chapter 12

The Holy Quran will be Raised as it Was Sent Down

Ḥadīth #2: 2086

2 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْحَسَنِ (عَلَيهِ السَّلام) قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّا نَسْمَعُ الآيَاتِ فِي الْقُرْآنِ لَيْسَ هِيَ عِنْدَنَا كَمَا نَسْمَعُهَا وَلا نُحْسِنُ أَنْ نَقْرَأَهَا كَمَا بَلَغَنَا عَنْكُمْ فَهَلْ نَأْثَمُ فَقَالَ لا اقْرَءُوا كَمَا تَعَلَّمْتُمْ فَسَيَجِيئُكُمْ مَنْ يُعَلِّمُكُمْ.

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2. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn Sulayman from certain individuals of his people from who has said the following: “Once I said to abu al-Hassan, ‘May Allah keep my soul in service for your cause, we hear certain verses of the Holy Quran that we do not have with us as we hear them and we cannot read as good as we receive from you. Are we committing sins in this matter?’ The Imam said, ‘No, you are not committing any sins, read as you have learned. The one to teach you will come soon.’”

Book 3, Chapter 14

The Rare Ahadith

Ḥadīth #12: 2122

12 ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ إِنَّ الْقُرْآنَ وَاحِدٌ نَزَلَ مِنْ عِنْدِ وَاحِدٍ وَلَكِنَّ الإخْتِلافَ يَجِي‏ءُ مِنْ قِبَلِ الرُّوَاةِ.

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12. Al-Husayn ibn Muhammad has narrated from Ali ibn Muhammad from al- Washsha’ from Jamil ibn Darraj from Muhammad ibn Muslim from Zurara from abu Ja’far who has said the following: “The Holy Quran is one. It has come from One, however, the differences come from the narrators.”

Ḥadīth #13: 2123

13ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قُلْتُ لأبِي عَبْدِ الله (عَلَيهِ السَّلام) إِنَّ النَّاسَ يَقُولُونَ إِنَّ الْقُرْآنَ نَزَلَ عَلَى سَبْعَةِ أَحْرُفٍ فَقَالَ كَذَبُوا أَعْدَاءُ الله وَلَكِنَّهُ نَزَلَ عَلَى حَرْفٍ وَاحِدٍ مِنْ عِنْدِ الْوَاحِدِ.

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13. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ‘Udhaynah from al-Fudayl ibn Yasar who has said the following: “Once, I said to Abu ‘Abdillah, ‘People say that the Holy Quran was revealed upon seven letters.’ The Imam said, ‘They, the enemies of Allah, lie. It was revealed upon one letter from One source.’”

Ḥadīth #16: 2126

16 ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ دَفَعَ إِلَيَّ أَبُو الْحَسَنِ (عَلَيهِ السَّلام) مُصْحَفاً وَقَالَ لا تَنْظُرْ فِيهِ فَفَتَحْتُهُ وَقَرَأْتُ فِيهِ لَمْ يَكُنِ الَّذِينَ كَفَرُوا فَوَجَدْتُ فِيهَا اسْمَ سَبْعِينَ رَجُلاً مِنْ قُرَيْشٍ بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ قَالَ فَبَعَثَ إِلَيَّ ابْعَثْ إِلَيَّ بِالْمُصْحَفِ.

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16. Ali ibn Muhammad has narrated from certain individuals of his people from Ahmad ibn Muhammad ibn abu Nasr who has said the following: “Once, abu al-Hassan gave me a copy of the Holy Quran saying, ‘Do not look at it.’ I opened and read in it (Chapter 98) ‘The unbelievers were not . . .’ and I found therein the names of seventy people from Quraysh with their names and the names of their fathers.’ The narrator has said that the Imam sent a message to me, ‘Send the copy back to me.’”

Ḥadīth #23: 2133

23 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنْ سَالِمِ بْنِ سَلَمَةَ قَالَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ الله (عَلَيهِ السَّلام) وَأَنَا أَسْتَمِعُ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلَى مَا يَقْرَأُهَا النَّاسُ فَقَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) كُفَّ عَنْ هَذِهِ الْقِرَاءَةِ اقْرَأْ كَمَا يَقْرَأُ النَّاسُ حَتَّى يَقُومَ الْقَائِمُ (عجل الله تعالى فرجه الشريف) فَإِذَا قَامَ الْقَائِمُ (عجل الله تعالى فرجه الشريف) قَرَأَ كِتَابَ الله عَزَّ وَجَلَّ عَلَى حَدِّهِ وَأَخْرَجَ الْمُصْحَفَ الَّذِي كَتَبَهُ عَلِيٌّ (عَلَيهِ السَّلام) وَقَالَ أَخْرَجَهُ عَلِيٌّ (عَلَيهِ السَّلام) إِلَى النَّاسِ حِينَ فَرَغَ مِنْهُ وَكَتَبَهُ فَقَالَ لَهُمْ هَذَا كِتَابُ الله عَزَّ وَجَلَّ كَمَا أَنْزَلَهُ الله عَلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وآلِه) وَقَدْ جَمَعْتُهُ مِنَ اللَّوْحَيْنِ فَقَالُوا هُوَ ذَا عِنْدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ لا حَاجَةَ لَنَا فِيهِ فَقَالَ أَمَا وَالله مَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا أَبَداً إِنَّمَا كَانَ عَلَيَّ أَنْ أُخْبِرَكُمْ حِينَ جَمَعْتُهُ لِتَقْرَءُوهُ.

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23. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from ‘Abd al-Rahman ibn abu Hashim from Salim ibn Salamah who has said the following: “Once, a man read before Abu ‘Abdillah certain letters from the Holy Quran, while I was present, which were not like those that people read. Abu ‘Abd Allah said, ‘Stop this reading. Read as people read until the one who will establish Divine Authority on earth will come. When he will come, the book of Allah, the Most Majestic, the Most Holy, will be read upon its limits. He then brought the copy of the Holy Quran that Ali had written and said, ‘Ali brought this to people when he completed writing down the Holy Quran in one copy and said to them, “This is the book of Allah, the Most Majestic, the Most Holy, as Allah had revealed upon Muhammad and I have written it in one copy from two tablets.” They said, ‘With us there is the comprehensive copy of the Holy Quran. We do not need it.’ He then said, ‘By Allah you will never see this from today on. It was necessary for me to tell you after I completed writing it down so you can read.’”

Ḥadīth #27: 2137

27 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ الله بْنِ فَرْقَدٍ وَالْمُعَلَّى بْنِ خُنَيْسٍ قَالا كُنَّا عِنْدَ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) وَمَعَنَا رَبِيعَةُ الرَّأْيِ فَذَكَرْنَا فَضْلَ الْقُرْآنِ فَقَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) إِنْ كَانَ ابْنُ مَسْعُودٍ لا يَقْرَأُ عَلَى قِرَاءَتِنَا فَهُوَ ضَالٌّ فَقَالَ رَبِيعَةُ ضَالٌّ فَقَالَ نَعَمْ ضَالٌّ ثُمَّ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) أَمَّا نَحْنُ فَنَقْرَأُ عَلَى قِرَاءَةِ أُبَيٍّ.

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27. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Abd Allah ibn Farqad and al-Mu’alla ibn Khunays, both of whom said the following: “We were with Abu Abdullah, and with us was Rabi’ah al-Ra’y, and we mentioned the virtue of the Quran. So Abu Abdillah said, ‘If Ibn Mas’ood does not recite according to our recitation, then he is misguided.’ Rabi’ah said, ‘Misguided?’ He replied, ‘Yes, misguided.’ Then Abu Abdillah said, ‘As for us, we recite according to the recitation of Ubayy.’’”

Ḥadīth #28: 2138

28 ـ عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ الله (علَيهِ السَّلام) قَالَ إِنَّ الْقُرْآنَ الَّذِي جَاءَ بِهِ جَبْرَئِيلُ (عَلَيهِ السَّلام) إِلَى مُحَمَّدٍ (صَلَّى اللهُ عَلَيْهِ وآلِه) سَبْعَةَ عَشَرَ أَلْفَ آيَةٍ.

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28. Ali ibn al-Hakam has narrated from Hisham ibn Salim from Abu ‘Abdillah who said: “The Quran that Jibril brought to Muhammad had seventeen thousand verses.”

FURTHER READING

The Quran of ‘Ali Ibn Abu Talib

The Third Caliph’s Abuse of the Quran’s Greatest Compiler

SHIAS’ BLASPHEMOUS DOCTRINES

In this post I will be citing a slew of reports from al-Kafi, considered one of the premiere Shia hadith collections, which refer to the Quran, its various chapters and verses all appearing and talking on the day of judgment to Allah and those that used to recite them. All emphasis will be mine.

Al-Kāfi – Volume 2

Book 3, Chapter 2

The Excellence of the Carriers of the Holy Quran

Ḥadīth #3: 2031

3 ـ وَبِإِسْنَادِهِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ قَالَ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) تَعَلَّمُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ صَاحِبَهُ فِي صُورَةِ شَابٍّ جَمِيلٍ شَاحِبِ اللَّوْنِ فَيَقُولُ لَهُ الْقُرْآنُ أَنَا الَّذِي كُنْتُ أَسْهَرْتُ لَيْلَكَ وَأَظْمَأْتُ هَوَاجِرَكَ وَأَجْفَفْتُ رِيقَكَ وَأَسَلْتُ دَمْعَتَكَ أَؤُولُ مَعَكَ حَيْثُمَا أُلْتَ وَكُلُّ تَاجِرٍ مِنْ وَرَاءِ تِجَارَتِهِ وَأَنَا الْيَوْمَ لَكَ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ وَسَيَأْتِيكَ كَرَامَةٌ مِنَ الله عَزَّ وَجَلَّ فَأَبْشِرْ فَيُؤْتَى بِتَاجٍ فَيُوضَعُ عَلَى رَأْسِهِ وَيُعْطَى الأمَانَ بِيَمِينِهِ وَالْخُلْدَ فِي الْجِنَانِ بِيَسَارِهِ وَيُكْسَى حُلَّتَيْنِ ثُمَّ يُقَالُ لَهُ اقْرَأْ وَارْقَهْ فَكُلَّمَا قَرَأَ آيَةً صَعِدَ دَرَجَةً وَيُكْسَى أَبَوَاهُ حُلَّتَيْنِ إِنْ كَانَا مُؤْمِنَيْنِ ثُمَّ يُقَالُ لَهُمَا هَذَا لِمَا عَلَّمْتُمَاهُ الْقُرْآنَ.

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3. With its chain of narration from Abu Abdillah, he said: The Messenger of Allah said: ‘Learn the Quran, for it will come on the Day of Resurrection to its companion IN THE FORM OF A BEAUTIFUL, PALE YOUNG MAN. The Quran will say to him: “I am the one who kept you awake at night, made you thirsty during the day, dried your saliva, and caused your tears to flow. I will accompany you wherever you go, and every merchant is behind their trade, but today I am behind the trade of every merchant for you, and you will receive an honor from Allah, the Mighty and Majestic, so rejoice.” Then a crown will be brought and placed on his head, and he will be given security in his right hand and eternal life in Paradise in his left hand. He will be clothed in two garments, and then it will be said to him: “Recite and ascend,” so with each verse he recites, he will ascend a degree. His parents, if they were believers, will also be clothed in two garments, and it will be said to them: “This is for what you taught him of the Quran.”‘

SAHIH

Ḥadīth #4: 2032

4 ـ ابْنُ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ مِنْهَالٍ الْقَصَّابِ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ مَنْ قَرَأَ الْقُرْآنَ وَهُوَ شَابٌّ مُؤْمِنٌ اخْتَلَطَ الْقُرْآنُ بِلَحْمِهِ وَدَمِهِ وَجَعَلَهُ الله عَزَّ وَجَلَّ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ وَكَانَ الْقُرْآنُ حَجِيزاً عَنْهُ يَوْمَ الْقِيَامَةِ يَقُولُ يَا رَبِّ إِنَّ كُلَّ عَامِلٍ قَدْ أَصَابَ أَجْرَ عَمَلِهِ غَيْرَ عَامِلِي فَبَلِّغْ بِهِ أَكْرَمَ عَطَايَاكَ قَالَ فَيَكْسُوهُ الله الْعَزِيزُ الْجَبَّارُ حُلَّتَيْنِ مِنْ حُلَلِ الْجَنَّةِ وَيُوضَعُ عَلَى رَأْسِهِ تَاجُ الْكَرَامَةِ ثُمَّ يُقَالُ لَهُ هَلْ أَرْضَيْنَاكَ فِيهِ فَيَقُولُ الْقُرْآنُ يَا رَبِّ قَدْ كُنْتُ أَرْغَبُ لَهُ فِيمَا هُوَ أَفْضَلُ مِنْ هَذَا فَيُعْطَى الأمْنَ بِيَمِينِهِ وَالْخُلْدَ بِيَسَارِهِ ثُمَّ يَدْخُلُ الْجَنَّةَ فَيُقَالُ لَهُ اقْرَأْ وَاصْعَدْ دَرَجَةً ثُمَّ يُقَالُ لَهُ هَلْ بَلَغْنَا بِهِ وَأَرْضَيْنَاكَ فَيَقُولُ نَعَمْ قَالَ وَمَنْ قَرَأَهُ كَثِيراً وَتَعَاهَدَهُ بِمَشَقَّةٍ مِنْ شِدَّةِ حِفْظِهِ أَعْطَاهُ الله عَزَّ وَجَلَّ أَجْرَ هَذَا مَرَّتَيْنِ.

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4. Ibn Mahbub has narrated from Malik ibn ‘Atiyyah from Minhal al-Qassab from Abu ‘Abdillah who has said the following: “If a young believing person reads the Holy Quran, it mixes with his flesh and blood. Allah, the Most Majestic, the Most Holy, will include him among the honorable and virtuous carriers of the message of Allah and on the Day of Judgment the Holy Quran will be his supporter. THE HOLY QURAN WILL SAY, ‘O LORD, every worker has received the reward for his deeds except my worker. Provide him the most honorable reward.’ Allah will then dress him with two dresses of paradise and crown him with the crown of honor AND THEN ASK THE HOLY QURAN, ‘DID WE MAKE YOU HAPPY?’ THE HOLY QURAN WILL SAY, ‘LORD, I wished for him better than this.’ Allah will then give peace in his right hand, eternity in his left hand and will say to him read from the Holy Quran one verse and go one degree higher. Then the Holy Quran is asked again, ‘Did we reward him good and make you happy?’ THE HOLY QURAN WILL SAY, ‘YES, LORD.’ “The Imam said, ‘If one reads the Holy Quran very often and faces difficulties to memorize it due to weaker memory, Allah will give him twice as much reward.’”

Book 3, Chapter 1

No name

Ḥadīth #1: 2015

1 ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْعَبَّاسِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ سُفْيَانَ الْحَرِيرِيِّ عَنْ أَبِيهِ عَنْ سَعْدٍ الْخَفَّافِ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ يَا سَعْدُ تَعَلَّمُوا الْقُرْآنَ فَإِنَّ الْقُرْآنَ يَأْتِي يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ صُورَةٍ نَظَرَ إِلَيْهَا الْخَلْقُ وَالنَّاسُ صُفُوفٌ عِشْرُونَ وَمِائَةُ أَلْفِ صَفٍّ ثَمَانُونَ أَلْفَ صَفٍّ أُمَّةُ مُحَمَّدٍ وَأَرْبَعُونَ أَلْفَ صَفٍّ مِنْ سَائِرِ الأمَمِ فَيَأْتِي عَلَى صَفِّ الْمُسْلِمِينَ فِي صُورَةِ رَجُلٍ فَيُسَلِّمُ فَيَنْظُرُونَ إِلَيْهِ ثُمَّ يَقُولُونَ لا إِلَهَ إِلا الله الْحَلِيمُ الْكَرِيمُ إِنَّ هَذَا الرَّجُلَ مِنَ الْمُسْلِمِينَ نَعْرِفُهُ بِنَعْتِهِ وَصِفَتِهِ غَيْرَ أَنَّهُ كَانَ أَشَدَّ اجْتِهَاداً مِنَّا فِي الْقُرْآنِ فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَالْجَمَالِ وَالنُّورِ مَا لَمْ نُعْطَهُ ثُمَّ يُجَاوِزُ حَتَّى يَأْتِيَ عَلَى صَفِّ الشُّهَدَاءِ فَيَنْظُرُونَ إِلَيْهِ الشُّهَدَاءُ ثُمَّ يَقُولُونَ لا إِلَهَ إِلا الله الرَّبُّ الرَّحِيمُ إِنَّ هَذَا الرَّجُلَ مِنَ الشُّهَدَاءِ نَعْرِفُهُ بِسَمْتِهِ وَصِفَتِهِ غَيْرَ أَنَّهُ مِنْ شُهَدَاءِ الْبَحْرِ فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَالْفَضْلِ مَا لَمْ نُعْطَهُ قَالَ فَيَتَجَاوَزُ حَتَّى يَأْتِيَ عَلَى صَفِّ شُهَدَاءِ الْبَحْرِ فِي صُورَةِ شَهِيدٍ فَيَنْظُرُ إِلَيْهِ شُهَدَاءُ الْبَحْرِ فَيَكْثُرُ تَعَجُّبُهُمْ وَيَقُولُونَ إِنَّ هَذَا مِنْ شُهَدَاءِ الْبَحْرِ نَعْرِفُهُ بِسَمْتِهِ وَصِفَتِهِ غَيْرَ أَنَّ الْجَزِيرَةَ الَّتِي أُصِيبَ فِيهَا كَانَتْ أَعْظَمَ هَوْلاً مِنَ الْجَزِيرَةِ الَّتِي أُصِبْنَا فِيهَا فَمِنْ هُنَاكَ أُعْطِيَ مِنَ الْبَهَاءِ وَالْجَمَالِ وَالنُّورِ مَا لَمْ نُعْطَهُ ثُمَّ يُجَاوِزُ حَتَّى يَأْتِيَ صَفَّ النَّبِيِّينَ وَالْمُرْسَلِينَ فِي صُورَةِ نَبِيٍّ مُرْسَلٍ فَيَنْظُرُ النَّبِيُّونَ وَالْمُرْسَلُونَ إِلَيْهِ فَيَشْتَدُّ لِذَلِكَ تَعَجُّبُهُمْ وَيَقُولُونَ لا إِلَهَ إِلا الله الْحَلِيمُ الْكَرِيمُ إِنَّ هَذَا النَّبِيَّ مُرْسَلٌ نَعْرِفُهُ بِسَمْتِهِ وَصِفَتِهِ غَيْرَ أَنَّهُ أُعْطِيَ فَضْلاً كَثِيراً قَالَ فَيَجْتَمِعُونَ فَيَأْتُونَ رَسُولَ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) فَيَسْأَلُونَهُ وَيَقُولُونَ يَا مُحَمَّدُ مَنْ هَذَا فَيَقُولُ لَهُمْ أَ وَمَا تَعْرِفُونَهُ فَيَقُولُونَ مَا نَعْرِفُهُ هَذَا مِمَّنْ لَمْ يَغْضَبِ الله عَلَيْهِ فَيَقُولُ رَسُولُ الله (صَلَّى اللهُ عَلَيْهِ وآلِه) هَذَا حُجَّةُ الله عَلَى خَلْقِهِ فَيُسَلِّمُ ثُمَّ يُجَاوِزُ حَتَّى يَأْتِيَ عَلَى صَفِّ الْمَلائِكَةِ فِي سُورَةِ مَلَكٍ مُقَرَّبٍ فَتَنْظُرُ إِلَيْهِ الْمَلائِكَةُ فَيَشْتَدُّ تَعَجُّبُهُمْ وَيَكْبُرُ ذَلِكَ عَلَيْهِمْ لِمَا رَأَوْا مِنْ فَضْلِهِ وَيَقُولُونَ تَعَالَى رَبُّنَا وَتَقَدَّسَ إِنَّ هَذَا الْعَبْدَ مِنَ الْمَلائِكَةِ نَعْرِفُهُ بِسَمْتِهِ وَصِفَتِهِ غَيْرَ أَنَّهُ كَانَ أَقْرَبَ الْمَلائِكَةِ إِلَى الله عَزَّ وَجَلَّ مَقَاماً فَمِنْ هُنَاكَ أُلْبِسَ مِنَ النُّورِ وَالْجَمَالِ مَا لَمْ نُلْبَسْ ثُمَّ يُجَاوِزُ حَتَّى يَنْتَهِيَ إِلَى رَبِّ الْعِزَّةِ تَبَارَكَ وَتَعَالَى فَيَخِرُّ تَحْتَ الْعَرْشِ فَيُنَادِيهِ تَبَارَكَ وَتَعَالَى يَا حُجَّتِي فِي الأرْضِ وَكَلامِيَ الصَّادِقَ النَّاطِقَ ارْفَعْ رَأْسَكَ وَسَلْ تُعْطَ وَاشْفَعْ تُشَفَّعْ فَيَرْفَعُ رَأْسَهُ فَيَقُولُ الله تَبَارَكَ وَتَعَالَى كَيْفَ رَأَيْتَ عِبَادِي فَيَقُولُ يَا رَبِّ مِنْهُمْ مَنْ صَانَنِي وَحَافَظَ عَلَيَّ وَلَمْ يُضَيِّعْ شَيْئاً وَمِنْهُمْ مَنْ ضَيَّعَنِي وَاسْتَخَفَّ بِحَقِّي وَكَذَّبَ بِي وَأَنَا حُجَّتُكَ عَلَى جَمِيعِ خَلْقِكَ فَيَقُولُ الله تَبَارَكَ وَتَعَالَى وَعِزَّتِي وَجَلالِي وَارْتِفَاعِ مَكَانِي لأثِيبَنَّ عَلَيْكَ الْيَوْمَ أَحْسَنَ الثَّوَابِ وَلأعَاقِبَنَّ عَلَيْكَ الْيَوْمَ أَلِيمَ الْعِقَابِ قَالَ فَيَرْجِعُ الْقُرْآنُ رَأْسَهُ فِي صُورَةٍ أُخْرَى قَالَ فَقُلْتُ لَهُ يَا أَبَا جَعْفَرٍ فِي أَيِّ صُورَةٍ يَرْجِعُ قَالَ فِي صُورَةِ رَجُلٍ شَاحِبٍ مُتَغَيِّرٍ يُبْصِرُهُ أَهْلُ الْجَمْعِ فَيَأْتِي الرَّجُلَ مِنْ شِيعَتِنَا الَّذِي كَانَ يَعْرِفُهُ وَيُجَادِلُ بِهِ أَهْلَ الْخِلافِ فَيَقُومُ بَيْنَ يَدَيْهِ فَيَقُولُ مَا تَعْرِفُنِي فَيَنْظُرُ إِلَيْهِ الرَّجُلُ فَيَقُولُ مَا أَعْرِفُكَ يَا عَبْدَ الله قَالَ فَيَرْجِعُ فِي صُورَتِهِ الَّتِي كَانَتْ فِي الْخَلْقِ الأوَّلِ وَيَقُولُ مَا تَعْرِفُنِي فَيَقُولُ نَعَمْ فَيَقُولُ الْقُرْآنُ أَنَا الَّذِي أَسْهَرْتُ لَيْلَكَ وَأَنْصَبْتُ عَيْشَكَ سَمِعْتَ الأذَى وَرُجِمْتَ بِالْقَوْلِ فِيَّ أَلا وَإِنَّ كُلَّ تَاجِرٍ قَدِ اسْتَوْفَى تِجَارَتَهُ. وَأَنَا وَرَاءَكَ الْيَوْمَ قَالَ فَيَنْطَلِقُ بِهِ إِلَى رَبِّ الْعِزَّةِ تَبَارَكَ وَتَعَالَى فَيَقُولُ يَا رَبِّ يَا رَبِّ عَبْدُكَ وَأَنْتَ أَعْلَمُ بِهِ قَدْ كَانَ نَصِباً فِيَّ مُوَاظِباً عَلَيَّ يُعَادَى بِسَبَبِي وَيُحِبُّ فِيَّ وَيُبْغِضُ فَيَقُولُ الله عَزَّ وَجَلَّ أَدْخِلُوا عَبْدِي جَنَّتِي وَاكْسُوهُ حُلَّةً مِنْ حُلَلِ الْجَنَّةَ وَتَوِّجُوهُ بِتَاجٍ فَإِذَا فُعِلَ بِهِ ذَلِكَ عُرِضَ عَلَى الْقُرْآنِ فَيُقَالُ لَهُ هَلْ رَضِيتَ بِمَا صُنِعَ بِوَلِيِّكَ فَيَقُولُ يَا رَبِّ إِنِّي أَسْتَقِلُّ هَذَا لَهُ فَزِدْهُ مَزِيدَ الْخَيْرِ كُلِّهِ فَيَقُولُ وَعِزَّتِي وَجَلالِي وَعُلُوِّي وَارْتِفَاعِ مَكَانِي لأنْحَلَنَّ لَهُ الْيَوْمَ خَمْسَةَ أَشْيَاءَ مَعَ الْمَزِيدِ لَهُ وَلِمَنْ كَانَ بِمَنْزِلَتِهِ أَلا إِنَّهُمْ شَبَابٌ لا يَهْرَمُونَ وَأَصِحَّاءُ لا يَسْقُمُونَ وَأَغْنِيَاءُ لا يَفْتَقِرُونَ وَفَرِحُونَ لا يَحْزَنُونَ وَأَحْيَاءٌ لا يَمُوتُونَ ثُمَّ تَلا هَذِهِ الآيَةَ لا يَذُوقُونَ فِيهَا الْمَوْتَ إِلا الْمَوْتَةَ الأولى‏ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ يَا أَبَا جَعْفَرٍ وَهَلْ يَتَكَلَّمُ الْقُرْآنُ فَتَبَسَّمَ ثُمَّ قَالَ رَحِمَ الله الضُّعَفَاءَ مِنْ شِيعَتِنَا إِنَّهُمْ أَهْلُ تَسْلِيمٍ ثُمَّ قَالَ نَعَمْ يَا سَعْدُ وَالصَّلاةُ تَتَكَلَّمُ وَلَهَا صُورَةٌ وَخَلْقٌ تَأْمُرُ وَتَنْهَى قَالَ سَعْدٌ فَتَغَيَّرَ لِذَلِكَ لَوْنِي وَقُلْتُ هَذَا شَيْ‏ءٌ لا أَسْتَطِيعُ أَنَا أَتَكَلَّمُ بِهِ فِي النَّاسِ فَقَالَ أَبُو جَعْفَرٍ وَهَلِ النَّاسُ إِلا شِيعَتُنَا فَمَنْ لَمْ يَعْرِفِ الصَّلاةَ فَقَدْ أَنْكَرَ حَقَّنَا ثُمَّ قَالَ يَا سَعْدُ أُسْمِعُكَ كَلامَ الْقُرْآنِ قَالَ سَعْدٌ فَقُلْتُ بَلَى صَلَّى الله عَلَيْكَ فَقَالَ إِنَّ الصَّلاةَ تَنْهى‏ عَنِ الْفَحْشاءِ وَالْمُنْكَرِ وَلَذِكْرُ الله أَكْبَرُ فَالنَّهْيُ كَلامٌ وَالْفَحْشَاءُ وَالْمُنْكَرُ رِجَالٌ وَنَحْنُ ذِكْرُ الله وَنَحْنُ أَكْبَرُ.

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1. Ali ibn Muhammad has narrated from al-‘Abbas from Fadl ibn Shadhan ‘Abd al-Rahman from Sufyan al-Hariri from his father from Sa’d al-Khaffaf from abu Ja’far  who has said the following: “O Sa’d, learn the Holy Quran; on the Day of Judgment the Holy Quran will come in the best form that people may have ever seen. People will be present in one hundred thousand and twenty rows: the followers of Prophet Muhammad will form eighty thousand rows. The other forty thousand rows will consist of the followers of the other prophets. The Holy Quran will come to the rows of the Muslims in the form of a well-shaped man, offer them the greeting of peace and they look to him and say to each other, ‘No one deserves to be worshipped except Allah, the forbearing the magnanimous, THIS MAN is one of the Muslims whom we know from his picture and qualities, however, he has been striving about the Holy Quran much harder than we, thus, he has been given this beauty, grace and light which we have not received. “

He (the Quran in the form of a person) passes toward the row of the martyrs who look at him and say, ‘No one deserves to be worshipped except Allah, the Lord, the Merciful. We know from the signs and qualities he is a martyr, however, he has been of the martyrs at sea, thus, he has received this beauty and grace that is not given to us.’ The Imam said, ‘Then it will pass toward the martyr at sea and the martyrs at sea look at him with astonishment and say, “He is of the martyrs at sea; we know him from his signs and qualities, however, on the island where he suffered must have been much more dangerous than the island where we suffered, thus, he has received this beauty, grace and light.’

“Then he approaches the rows of the prophets and messengers in the form of a messenger prophet. The prophets and messengers look at him and their astonishment increase. They will say, ‘No one deserves to be worshipped except Allah, the Most Forbearing, the Magnanimous, this is a messenger prophet; we know him from his picture and qualities, however, he has been much more virtuous.’

The Imam said, ‘They will come to the Messenger of Allah and ask him, “O Muhammad, who is this?” He then will ask, ‘Do you not know him?’ They will say, ‘We do not know him, however, Allah has not been angry with him.’ The Messenger of Allah will say to them, ‘This is the authority of Allah over His creatures. He offers them greeting of peace and passes thereby to the rows of the angels in the form of a special angel. The angels will look at him and their astonishment increases, his status will seem very great to them. They will say our Lord is Most High, Most Holy. This servant is of the angels. We know him from his picture and qualities, however, he has been more close and special to Allah, the Most Majestic, the Most Holy, thus, he is dressed up with this much light and beauty that we have not received.’ Then he will come before Allah, the Most Majestic, the Most Blessed, the Most High, and will bow down below the Throne.

“Allah, the Most Blessed, the Most High, WILL SPEAK TO THE QURAN saying, ‘My true spoken words and authority on earth, look up and ask for your wishes. Your wishes shall be granted and your intercession shall be accepted. How did you find my servants?’ “The Holy Quran will then say, ‘MY LORD, certain ones among them kept me safely protected and did not lose anything from me but others among them lost me and disrespected me and called me lies even though I was Your authority to all of Your creatures.’ Allah, the Most Majestic, the Most Holy, then will say, ‘I swear by My Majesty, Greatness and Highness that I shall give the best reward on this day because of you and shall punish severely because of you.’

“The Imam then continued saying, ‘The Holy Quran will raise his head IN ANOTHER SHAPE.’ I (the narrator) asked the Imam, ‘O abu Ja’far in what shape it will return?’ The Imam said, ‘It will come in the shape of A CHANGED MAN, SLIM AND TIRED LOOKING. People in the gathering will see him. Then he will come forward to one of our followers who knew it and would argue with it against the people, opposed to ‘A’immah. The Holy Quran will ask him, ‘Do you know me’? The man will look it (the Holy Quran) and say, ‘O servant of Allah, I do not know you.’ The Holy Quran then will return in his former shape with which it existed among people, and will ask, ‘Do you still not know me’? He will say, ‘Yes, I do know you.’ It will say, ‘I am the Holy Quran for which you kept the whole night awake and faced suffering in your life, hearing disappointing words from people when you spoke from me. Obviously every merchant enjoys the benefit of his trade. Today I am behind you with full support.

The Holy Quran will then proceed with him to the Throne of the Lord of Majesty, the Most Blessed, the Most High, and the Quran then will say, ‘Lord, this servant of You was very close to me and very careful about me. He would love others because of me and hate others just because of me.’ “Allah, the Most Majestic, the Most Holy, will then say, ‘Allow my servant enter paradise and allow him be dressed and crowned and then let him come back to see his friend, the Quran.’ When that servant of Allah will be well rewarded he will then come back to see his friend the Holy Quran, Allah, the Most High will ask the Holy Quran, ‘Are you happy with Our rewards given to your friend?’ The Holy Quran will say, ‘Lord, I consider it is not enough and I request that he should receive more of all the good things.’ Allah then will say, ‘I swear by My Majesty, Honor and Highness, I shall reward him and others like him with five things and more: I shall give them eternal youth, good health free from illness, wealth free from poverty, happiness free from sadness and life free from death.’ “The Imam then read this verse: ‘They will not experience any death other than that which they have already been through.’ (44: 56)

“I (the narrator) then said to abu Ja’far  ‘May Allah keep my soul in service for your cause, DOES THE HOLY QURAN SPEAK?’ The Imam smiled and said, ‘May Allah grant favors upon our weak Shi’a (followers), they are people of submission.’ Then he said, ‘Yes, O Sa’d, prayer speaks. It has a form and shape. It commands and prohibits.’ Sa’d then said, ‘It changed my color and I said, “I will not be able to speak of this among people.” Abu Ja’far  said, ‘Are people anything else besides our Shi’a (followers)? Those who do not know the right of the prayer, they have denied our rights.’ The Imam then said, ‘O Sa’d do you want, I will make you hear the words of the Holy Quran?’ I said, ‘Yes, may Allah grant you favors.’ The Imam said, ‘Prayer prohibits indecency and unlawful matters and speaking of Allah is greater,’ “prohibition” is speaking, (stopping people from going to) “indecency and unlawful matters” (that) are (nothing else but certain) men. We are the Dhikr of Allah, speaking of Allah, and we are greater.’” (The Holy Quran prohibits people from following certain people called indecency and unlawful matters)

Ḥadīth #11: 2025

11 ـ أَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ (عَلَيهِ السَّلام) قَالَ يَجِي‏ءُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ مَنْظُورٍ إِلَيْهِ صُورَةً فَيَمُرُّ بِالْمُسْلِمِينَ فَيَقُولُونَ هَذَا الرَّجُلُ مِنَّا فَيُجَاوِزُهُمْ إِلَى النَّبِيِّينَ فَيَقُولُونَ هُوَ مِنَّا فَيُجَاوِزُهُمْ إِلَى الْمَلائِكَةِ الْمُقَرَّبِينَ فَيَقُولُونَ هُوَ مِنَّا حَتَّى يَنْتَهِيَ إِلَى رَبِّ الْعِزَّةِ عَزَّ وَجَلَّ فَيَقُولُ يَا رَبِّ فُلانُ بْنُ فُلانٍ أَظْمَأْتُ هَوَاجِرَهُ وَأَسْهَرْتُ لَيْلَهُ فِي دَارِ الدُّنْيَا وَفُلانُ بْنُ فُلانٍ لَمْ أُظْمِئْ هَوَاجِرَهُ وَلَمْ أُسْهِرْ لَيْلَهُ فَيَقُولُ تَبَارَكَ وَتَعَالَى أَدْخِلْهُمُ الْجَنَّةَ عَلَى مَنَازِلِهِمْ فَيَقُومُ فَيَتَّبِعُونَهُ فَيَقُولُ لِلْمُؤْمِنِ اقْرَأْ وَارْقَهْ قَالَ فَيَقْرَأُ وَيَرْقَى حَتَّى يَبْلُغَ كُلُّ رَجُلٍ مِنْهُمْ مَنْزِلَتَهُ الَّتِي هِيَ لَهُ فَيَنْزِلُهَا.

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11. Abu Ali al-Ash’ari has narrated from Muhammad ibn Salim from Ahmad ibn al- Nadr from ‘Amr ibn Shimr from Jabir from abu Ja’far  who has said the following: “On the Day of Judgment the Holy Quran will come in the best shape and form. He will pass by the Muslims who will say, ‘This MAN is from us.’ HE will pass toward the prophets who will say that HE is of us, then HE will pass toward the special angels who will say that HE is one of us until HE is before the Lord of Majesty, the Most Majestic, the Most Holy, AND WILL SAY, ‘O LORD, so and so son of so and so suffered from thirst, spent the night in vigil in the world so and so son of so and so did not suffer thirst and did not spend his night in vigil (for worship).’ Allah, the Most Blessed, the Most High, will say, ‘Admit them in paradise.’ HE WILL STAND UP and they will also rise and FOLLOW HIM. The believing people will be told, ‘Read and climb.’ The Imam said that the believing people will read and climb until they will reach their position that is for them and occupy their places.’”

Ḥadīth #12: 2026

12 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَسَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) إِنَّ الدَّوَاوِينَ يَوْمَ الْقِيَامَةِ ثَلاثَةٌ دِيوَانٌ فِيهِ النِّعَمُ وَدِيوَانٌ فِيهِ الْحَسَنَاتُ وَدِيوَانٌ فِيهِ السَّيِّئَاتُ فَيُقَابَلُ بَيْنَ دِيوَانِ النِّعَمِ وَدِيوَانِ الْحَسَنَاتِ فَتَسْتَغْرِقُ النِّعَمُ عَامَّةَ الْحَسَنَاتِ وَيَبْقَى دِيوَانُ السَّيِّئَاتِ فَيُدْعَى بِابْنِ آدَمَ الْمُؤْمِنِ لِلْحِسَابِ فَيَتَقَدَّمُ الْقُرْآنُ أَمَامَهُ فِي أَحْسَنِ صُورَةٍ فَيَقُولُ يَا رَبِّ أَنَا الْقُرْآنُ وَهَذَا عَبْدُكَ الْمُؤْمِنُ قَدْ كَانَ يُتْعِبُ نَفْسَهُ بِتِلاوَتِي وَيُطِيلُ لَيْلَهُ بِتَرْتِيلِي وَتَفِيضُ عَيْنَاهُ إِذَا تَهَجَّدَ فَأَرْضِهِ كَمَا أَرْضَانِي قَالَ فَيَقُولُ الْعَزِيزُ الْجَبَّارُ عَبْدِيَ ابْسُطْ يَمِينَكَ فَيَمْلَؤُهَا مِنْ رِضْوَانِ الله الْعَزِيزِ الْجَبَّارِ وَيَمْلأ شِمَالَهُ مِنْ رَحْمَةِ الله ثُمَّ يُقَالُ هَذِهِ الْجَنَّةُ مُبَاحَةٌ لَكَ فَاقْرَأْ وَاصْعَدْ فَإِذَا قَرَأَ آيَةً صَعِدَ دَرَجَةً.

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12. Ali ibn Ibrahim has narrated from his father and A number of our people have narrated have narrated from Ahmad ibn Muhammad and Sahl ibn Ziyad all from ibn Mahbub from Malik ibn ‘Atiyyah from Yunus ibn ‘Ammar who has said the following: “Abu ‘Abd Allah  has said, ‘On the Day of Judgment there will be three books of records: the book of the record of the good deeds, the book of the record of the bounties and the book of the record of the evil deeds. The records of the good deeds and the bounties will be compared and (in a particular case) the record of the bounties overwhelm all the good deeds and the record of the evil deeds will remain for the son of Adam’s accountability, however, THE HOLY QURAN WILL COME FORWARD IN THE BEST FORM AND SAY, “O LORD, this believing servant would tire himself in RECITING ME and spend long hours during the night reading FROM ME. During his Tahajjud (special prayer at night) his eyes would flood with tears, O LORD, make him happy as he would MAKE ME HAPPY.” The Imam said that the Most Majestic, the Almighty, will say, ‘My servant, open your right hand.’ He fills it up with contentment of Allah, the Most Majestic, the Almighty, his left hand with the favor of Allah and then it will be said to him, ‘This is paradise and it is permissible for you. Read (from the Holy Quran) and climb up.’ On reading a verse he will climb one degree (in happiness).”’

Ḥadīth #14: 2028

14 – عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِسْحَاقَ بْنِ غَالِبٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) إِذَا جَمَعَ الله عَزَّ وَجَلَّ الأوَّلِينَ وَالآخِرِينَ إِذَا هُمْ بِشَخْصٍ قَدْ أَقْبَلَ لَمْ يُرَ قَطُّ أَحْسَنُ صُورَةً مِنْهُ فَإِذَا نَظَرَ إِلَيْهِ الْمُؤْمِنُونَ وَهُوَ الْقُرْآنُ قَالُوا هَذَا مِنَّا هَذَا أَحْسَنُ شَيْ‏ءٍ رَأَيْنَا فَإِذَا انْتَهَى إِلَيْهِمْ جَازَهُمْ ثُمَّ يَنْظُرُ إِلَيْهِ الشُّهَدَاءُ حَتَّى إِذَا انْتَهَى إِلَى آخِرِهِمْ جَازَهُمْ فَيَقُولُونَ هَذَا الْقُرْآنُ فَيَجُوزُهُمْ كُلَّهُمْ حَتَّى إِذَا انْتَهَى إِلَى الْمُرْسَلِينَ فَيَقُولُونَ هَذَا الْقُرْآنُ فَيَجُوزُهُمْ حَتَّى يَنْتَهِيَ إِلَى الْمَلائِكَةِ فَيَقُولُونَ هَذَا الْقُرْآنُ فَيَجُوزُهُمْ ثُمَّ يَنْتَهِي حَتَّى يَقِفَ عَنْ يَمِينِ الْعَرْشِ فَيَقُولُ الْجَبَّارُ وَعِزَّتِي وَجَلالِي وَارْتِفَاعِ مَكَانِي لأكْرِمَنَّ الْيَوْمَ مَنْ أَكْرَمَكَ وَلأهِينَنَّ مَنْ أَهَانَكَ.

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14. Ali b. Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Ibrahim b. Abd al-Hamid from Ishaq b. Ghalib who said: Abu Abdillah  has said: “When Allah will gather together [the people of] the first and last [generation], they will be in the presence of a person whom they have never seen a more beautiful form than him. When the believers look at him, AND HE IS THE QURAN, they will say, ‘This is from us; this is the most beautiful thing we have ever seen.’ When HE reaches them, HE will pass by them and then the martyrs will look AT HIM [and this continues] until HE passes by the last of them. They will say, ‘THIS IS THE QURAN’, and HE will pass all of them towards the Messengers [of Allah] who will say, ‘THIS IS THE QURAN,’ and HE will pass them towards the angels who will say, ‘THIS IS THE QURAN,’ and HE will pass them until he will approach the right side of the Throne and stand up at that point. Al-Jabbar (a name of God; The Compeller): will say, ‘[I swear] by My Majesty, Glory and My High status, this day I will honor those WHO HAD HONORED YOU (the Quran) and humiliate those WHO HAVE HUMILIATED YOU.'”

Book 3, Chapter 4

One Who Memorizes the Holy Quran Then Forgets

Ḥadīth #1: 2043

1 ـ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَأَبُو عَلِيٍّ الأشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي إِسْحَاقَ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ يَعْقُوبَ الأحْمَرِ قَالَ قُلْتُ لأبِي عَبْدِ الله (عَلَيهِ السَّلام) جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ قَرَأْتُ الْقُرْآنَ فَفَلَتَ مِنِّي فَادْعُ الله عَزَّ وَجَلَّ أَنْ يُعَلِّمَنِيهِ قَالَ فَكَأَنَّهُ فَزِعَ لِذَلِكَ فَقَالَ عَلَّمَكَ الله هُوَ وَإِيَّانَا جَمِيعاً قَالَ وَنَحْنُ نَحْوٌ مِنْ عَشَرَةٍ ثُمَّ قَالَ السُّورَةُ تَكُونُ مَعَ الرَّجُلِ قَدْ قَرَأَهَا ثُمَّ تَرَكَهَا فَتَأْتِيهِ يَوْمَ الْقِيَامَةِ فِي أَحْسَنِ صُورَةٍ وَتُسَلِّمُ عَلَيْهِ فَيَقُولُ مَنْ أَنْتِ فَتَقُولُ أَنَا سُورَةُ كَذَا وَكَذَا فَلَوْ أَنَّكَ تَمَسَّكْتَ بِي وَأَخَذْتَ بِي لأنْزَلْتُكَ هَذِهِ الدَّرَجَةَ فَعَلَيْكُمْ بِالْقُرْآنِ ثُمَّ قَالَ إِنَّ مِنَ النَّاسِ مَنْ يَقْرَأُ الْقُرْآنَ لِيُقَالَ فُلانٌ قَارِئٌ وَمِنْهُمْ مَنْ يَقْرَأُ الْقُرْآنَ لِيَطْلُبَ بِهِ الدُّنْيَا وَلا خَيْرَ فِي ذَلِكَ وَمِنْهُمْ مَنْ يَقْرَأُ الْقُرْآنَ لِيَنْتَفِعَ بِهِ فِي صَلاتِهِ وَلَيْلِهِ وَنَهَارِهِ.

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1. A number of our people have narrated from Ahmad ibn Muhammad an Abu Ali al-Ash’ari from Muhammad ibn ‘Abd al-Jabbar all from ibn Faddal from abu Ishaq, Th’labah ibn Maymun from Ya’qub al-Ahmar who has said the following: “Once I said to abu Abdullah, ‘May Allah keep my soul in service for your cause, I had learned the Holy Quran but now it is gone (forgotten). Pray to Allah, the Most Majestic, the Most Holy, so I learn it again?’ The narrator has said that the Imam seemed shocked and said, ‘May Allah and all of us help you learn the Holy Quran again and we are about ten people.’ The Imam then said, ‘If one knows one chapter of the Holy Quran and then leaves it alone, on the Day of Judgment that chapter will come to him in the best form and will greet him. The man will ask, ‘Who are you?’ IT WILL SAY, ‘I am chapter so and so of the Holy Quran. If you had not left me alone, I would have taken you with me to this high rank.’ The Imam then said, ‘You must hold fast to the Holy Quran.’”

Ḥadīth #2: 2044

2 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) مَنْ نَسِيَ سُورَةً مِنَ الْقُرْآنِ مُثِّلَتْ لَهُ فِي صُورَةٍ حَسَنَةٍ وَدَرَجَةٍ رَفِيعَةٍ فِي الْجَنَّةِ فَإِذَا رَآهَا قَالَ مَا أَنْتِ مَا أَحْسَنَكِ لَيْتَكِ لِي فَيَقُولُ أَ مَا تَعْرِفُنِي أَنَا سُورَةُ كَذَا وَكَذَا وَلَوْ لَمْ تَنْسَنِي رَفَعْتُكَ إِلَى هَذَا.

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2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from abu al- Maghra’ from abu Basir who has said the following: “Abu ‘Abd Allah has said, ‘If one forgets a chapter from the Holy Quran it will appear to him in the best form and high position in paradise. When he will see it, he will say how beautiful you are! I wish you were mine.’ It will ask, ‘Do you not know me? I am chapter so and so, had you not forgotten me I would have raised you to this.’”

Ḥadīth #3: 2045

3 ـ ابْنُ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ يَعْقُوبَ الأحْمَرِ قَالَ قُلْتُ لأبِي عَبْدِ الله (عَلَيهِ السَّلام) إِنَّ عَلَيَّ دَيْناً كَثِيراً وَقَدْ دَخَلَنِي مَا كَانَ الْقُرْآنُ يَتَفَلَّتُ مِنِّي فَقَالَ أَبُو عَبْدِ الله (عَلَيهِ السَّلام) الْقُرْآنَ الْقُرْآنَ إِنَّ الآيَةَ مِنَ الْقُرْآنِ وَالسُّورَةَ لَتَجِي‏ءُ يَوْمَ الْقِيَامَةِ حَتَّى تَصْعَدَ أَلْفَ دَرَجَةٍ يَعْنِي فِي الْجَنَّةِ فَتَقُولُ لَوْ حَفِظْتَنِي لَبَلَغْتُ بِكَ هَاهُنَا.

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3. Ibn abu ‘Umayr has narrated from Ibrahim ibn ‘Abd al-Hamid from Ya’qub al- Ahmar who has said the following: “Once I said to Abu ‘Abdillah, ‘I am indebted a great deal and due to worries I am about to forget the Holy Quran. ’ The Imam said, ‘The Holy Quran, the Holy Quran! On the Day of Judgment the chapter and the verse of the Holy Quran will come and say, ‘Had you not forgotten me I would have taken you today to such and such high ranks in paradise.’”

Ḥadīth #4: 2046

4 ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ وَعِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيهِ السَّلام) يَقُولُ إِنَّ الرَّجُلَ إِذَا كَانَ يَعْلَمُ السُّورَةَ ثُمَّ نَسِيَهَا أَوْ تَرَكَهَا وَدَخَلَ الْجَنَّةَ أَشْرَفَتْ عَلَيْهِ مِنْ فَوْقٍ فِي أَحْسَنِ صُورَةٍ فَتَقُولُ تَعْرِفُنِي فَيَقُولُ لا فَتَقُولُ أَنَا سُورَةُ كَذَا وَكَذَا لَمْ تَعْمَلْ بِي وَتَرَكْتَنِي أَمَا وَالله لَوْ عَمِلْتَ بِي لَبَلَغْتُ بِكَ هَذِهِ الدَّرَجَةَ وَأَشَارَتْ بِيَدِهَا إِلَى فَوْقِهَا.

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4. Hamid ibn Ziyad has narrated from al-Hassan ibn Muhammad ibn Sama’a and a number of our people have narrated from Ahmad ibn Muhammad all from Muhsin ibn Ahmad from Aban ibn ‘Uthman from ibn abu Ya’qub who has said the following: “I heard Abu ‘Abdillah saying, ‘If a man knows a chapter then forgets it or just leaves it and will enter paradise, it will appear above him in the best form and ask, “Do you know me?” He will say, ‘No, I do not know you.’ It will say, “I am chapter so and so, you did not follow me and left me. I swear by Allah, had you acted upon my instructions I would have raised you to this degree, pointing with his hand to the above.’”

Ḥadīth #6: 2048

6 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَالْحُسَيْنِ بْنِ سَعِيدٍ جَمِيعاً عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ عَبْدِ الله بْنِ مُسْكَانَ عَنْ يَعْقُوبَ الأحْمَرِ قَالَ قُلْتُ لأبِي عَبْدِ الله (عَلَيهِ السَّلام) جُعِلْتُ فِدَاكَ إِنَّهُ أَصَابَتْنِي هُمُومٌ وَأَشْيَاءُ لَمْ يَبْقَ شَيْ‏ءٌ مِنَ الْخَيْرِ إِلا وَقَدْ تَفَلَّتَ مِنِّي مِنْهُ طَائِفَةٌ حَتَّى الْقُرْآنِ لَقَدْ تَفَلَّتَ مِنِّي طَائِفَةٌ مِنْهُ قَالَ فَفَزِعَ عِنْدَ ذَلِكَ حِينَ ذَكَرْتُ الْقُرْآنَ ثُمَّ قَالَ إِنَّ الرَّجُلَ لَيَنْسَى السُّورَةَ مِنَ الْقُرْآنِ فَتَأْتِيهِ يَوْمَ الْقِيَامَةِ حَتَّى تُشْرِفَ عَلَيْهِ مِنْ دَرَجَةٍ مِنْ بَعْضِ الدَّرَجَاتِ فَتَقُولُ السَّلامُ عَلَيْكَ فَيَقُولُ وَعَلَيْكِ السَّلامُ مَنْ أَنْتِ فَتَقُولُ أَنَا سُورَةُ كَذَا وَكَذَا ضَيَّعْتَنِي وَتَرَكْتَنِي أَمَا لَوْ تَمَسَّكْتَ بِي بَلَغْتُ بِكَ هَذِهِ الدَّرَجَةَ ثُمَّ أَشَارَ بِإِصْبَعِهِ ثُمَّ قَالَ عَلَيْكُمْ بِالْقُرْآنِ فَتَعَلَّمُوهُ فَإِنَّ مِنَ النَّاسِ مَنْ يَتَعَلَّمُ الْقُرْآنَ لِيُقَالَ فُلانٌ قَارِئٌ وَمِنْهُمْ مَنْ يَتَعَلَّمُهُ فَيَطْلُبُ بِهِ الصَّوْتَ فَيُقَالُ فُلانٌ حَسَنُ الصَّوْتِ وَلَيْسَ فِي ذَلِكَ خَيْرٌ وَمِنْهُمْ مَنْ يَتَعَلَّمُهُ فَيَقُومُ بِهِ فِي لَيْلِهِ وَنَهَارِهِ لا يُبَالِي مَنْ عَلِمَ ذَلِكَ وَمَنْ لَمْ يَعْلَمْهُ.

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6. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Khalid and al-Husayn ibn Sa’id all from al-Nadr ibn Suwayd from Yahya al-Halabi from ‘Abd Allah ibn Muskan from Ya’qub al-Ahmar who has said the following: “Once I said to Abu ‘Abdillah, ‘May Allah keep my soul in service for your cause, I am facing such problems and difficulties that I forget so many good things even some of the Holy Quran.’ The Imam was shocked upon my mentioning the Holy Quran and said, ‘If a man forgets a chapter of the Holy Quran, on the Day of Judgment that chapter will appear to him with a certain rank and offers him the greeting of peace. The man will ask, ‘Who are you?’ The chapter of the Holy Quran will say, ‘I am chapter so and so of the Holy Quran which you forgot, and I wish you had not forgotten me; today I could have taken you to such and such high ranks.’ He will point to a certain rank. The Imam then said, ‘You must hold fast to the Holy Quran and learn it. Certain people learn the Holy Quran so that others call him a very good reader of the Holy Quran. Others learn the Holy Quran so that people praise him for his vocal attractiveness in reciting the Holy Quran. There is nothing good in all of this. Certain people learn the Holy Quran and at night they stand upon their feet with the Holy Quran as well as during the day and they are not concerned whether others know this about them or not.’”

SAHIH

Book 3, Chapter 13

The Excellence of the Holy Quran

Ḥadīth #2: 2088

2 ـ حُمَيْدُ بْنُ زِيَادٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ لَمَّا أَمَرَ الله عَزَّ وَجَلَّ هَذِهِ الآيَاتِ أَنْ يَهْبِطْنَ إِلَى الأرْضِ تَعَلَّقْنَ بِالْعَرْشِ وَقُلْنَ أَيْ رَبِّ إِلَى أَيْنَ تُهْبِطُنَا إِلَى أَهْلِ الْخَطَايَا وَالذُّنُوبِ فَأَوْحَى الله عَزَّ وَجَلَّ إِلَيْهِنَّ أَنِ اهْبِطْنَ فَوَ عِزَّتِي وَجَلالِي لا يَتْلُوكُنَّ أَحَدٌ مِنْ آلِ مُحَمَّدٍ وَشِيعَتِهِمْ فِي دُبُرِ مَا افْتَرَضْتُ عَلَيْهِ مِنَ الْمَكْتُوبَةِ فِي كُلِّ يَوْمٍ إِلا نَظَرْتُ إِلَيْهِ بِعَيْنِيَ الْمَكْنُونَةِ فِي كُلِّ يَوْمٍ سَبْعِينَ نَظْرَةً أَقْضِي لَهُ فِي كُلِّ نَظْرَةٍ سَبْعِينَ حَاجَةً وَقَبِلْتُهُ عَلَى مَا فِيهِ مِنَ الْمَعَاصِي وَهِيَ أُمُّ الْكِتَابِ وَشَهِدَ الله أَنَّهُ لا إِلهَ إِلا هُوَ وَالْمَلائِكَةُ وَأُولُوا الْعِلْمِ وَآيَةُ الْكُرْسِيِّ وَآيَةُ الْمُلْكِ.

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2. Hamid ibn Ziyad has narrated from al-Husayn ibn Muhammad from Ahmad ibn al-Hassan al-Maythami from Ya’qub ibn Shu’ayb from Abu ‘Abdillah who has said the following: “When Allah, the Most Majestic, the Most Holy, commanded certain verses of the Holy Quran to descend to earth, they clung to the Throne asking, ‘O Lord, why are You sending us to people of sins and evil deeds?’ Allah, the Most Majestic, the Most Holy, inspired them to descend saying, ‘I swear by My Majesty and Glory that any Shi’a (followers) of Ahl al-Baiyt (family of Muhammad, recipients of divine supreme covenant), who reads you after an obligatory prayer every day I will look at him with My hidden eyes (special favor) everyday seventy times and in every look fulfill his seventy wishes and accept him with whatever sins he may have.’ The verses are Chapter One of the Holy Quran, verses 18-19 and 26-27 of Chapter 3 and verse 255 of Chapter 2 of the Holy Quran.’”

Ḥadīth #9: 2095

9 ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) قَالَ مَنْ قَرَأَ مِائَةَ آيَةٍ يُصَلِّي بِهَا فِي لَيْلَةٍ كَتَبَ الله عَزَّ وَجَلَّ لَهُ بِهَا قُنُوتَ لَيْلَةٍ وَمَنْ قَرَأَ مِائَتَيْ آيَةٍ فِي غَيْرِ صَلاةٍ لَمْ يُحَاجَّهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ وَمَنْ قَرَأَ خَمْسَمِائَةِ آيَةٍ فِي يَوْمٍ وَلَيْلَةٍ فِي صَلاةِ النَّهَارِ وَاللَّيْلِ كَتَبَ الله عَزَّ وَجَلَّ لَهُ فِي اللَّوْحِ الْمَحْفُوظِ قِنْطَاراً مِنَ الْحَسَنَاتِ وَالْقِنْطَارُ أَلْفٌ وَمِائَتَا أُوقِيَّةٍ وَالأوقِيَّةُ أَعْظَمُ مِنْ جَبَلِ أُحُدٍ.

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9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al- Hassan ibn Ali from Ishaq ibn ‘Ammar from Abu ‘Abdillah who has said the following: “Whoever reads one hundred verses of the Holy Quran in prayer in the night, Allah, the Most Majestic, the Most Holy, will write down for him the reward for one night’s worshipping. Whoever reads two hundred verses without being in prayer, the Holy Quran, on the Day of Judgment, will not argue against him. Whoever reads five hundred verses in one day and night, Allah, the Most Majestic, the Most Holy, writes down for him in the protected tablet one Qintar of good deeds. One Qintar is one thousand two hundred ‘Awqiyah, which is greater than the mountain of ‘Uhud.’”

Ḥadīth #24: 2110

24 ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ الله (عَلَيهِ السَّلام) أَنَّهُ قَالَ لا تَمَلُّوا مِنْ قِرَاءَةِ إِذَا زُلْزِلَتِ الأرْضُ زِلْزَالَهَا فَإِنَّهُ مَنْ كَانَتْ قِرَاءَتُهُ بِهَا فِي نَوَافِلِهِ لَمْ يُصِبْهُ الله عَزَّ وَجَلَّ بِزَلْزَلَةٍ أَبَداً وَلَمْ يَمُتْ بِهَا وَلا بِصَاعِقَةٍ وَلا بِ‏آفَةٍ مِنْ آفَاتِ الدُّنْيَا حَتَّى يَمُوتَ وَإِذَا مَاتَ نَزَلَ عَلَيْهِ مَلَكٌ كَرِيمٌ مِنْ عِنْدِ رَبِّهِ فَيَقْعُدُ عِنْدَ رَأْسِهِ فَيَقُولُ يَا مَلَكَ الْمَوْتِ ارْفُقْ بِوَلِيِّ الله فَإِنَّهُ كَانَ كَثِيراً مَا يَذْكُرُنِي وَيَذْكُرُ تِلاوَةَ هَذِهِ السُّورَةِ وَتَقُولُ لَهُ السُّورَةُ مِثْلَ ذَلِكَ وَيَقُولُ مَلَكُ الْمَوْتِ قَدْ أَمَرَنِي رَبِّي أَنْ أَسْمَعَ لَهُ وَأُطِيعَ وَلا أُخْرِجَ رُوحَهُ حَتَّى يَأْمُرَنِي بِذَلِكَ فَإِذَا أَمَرَنِي أَخْرَجْتُ رُوحَهُ وَلا يَزَالُ مَلَكُ الْمَوْتِ عِنْدَهُ حَتَّى يَأْمُرَهُ بِقَبْضِ رُوحِهِ وَإِذَا كُشِفَ لَهُ الْغِطَاءُ فَيَرَى مَنَازِلَهُ فِي الْجَنَّةِ فَيُخْرِجُ رُوحَهُ مِنْ أَلْيَنِ مَا يَكُونُ مِنَ الْعِلاجِ ثُمَّ يُشَيِّعُ رُوحَهُ إِلَى الْجَنَّةِ سَبْعُونَ أَلْفَ مَلَكٍ يَبْتَدِرُونَ بِهَا إِلَى الْجَنَّةِ.

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24. Ali ibn Ibrahim has narrated from his father from Ali ibn Ma’bad from his father from those whom he has mentioned (in his book) from Abu ‘Abdillah who has said the following: “Do not be dismayed in reading Chapter 99 of the Holy Quran. If one reads it in the optional prayers, Allah, the Most Majestic, the Most Holy, protects him, all the time, against earthquakes and will not die thereby or by lightening and of worldly calamities until the time of his death. When he dies a noble angel comes to him from his Lord, sits near his head and says to the angel of death, ‘Be kind to the friend of Allah. It is he who very often spoke of me and read this Chapter.’ THE CHAPTER WILL ALSO SAY SIMILAR WORDS. The angel of death will then say, ‘My Lord has commanded me to listen to Him, obey Him and will not take his spirit out without His commanding me to do so. When He commands me, then I take his spirit out.’ The angel of death remains with him until he commands to take his spirit out. When the curtains are moved aside and he sees his places in paradise, his spirit comes out very gently as the gentlest treatment. Thereafter his spirit is escorted to paradise by seventy thousand angels rushing him to paradise.”

FURTHER READING

THE TALKING QURAN: UTHMAN IBN FAROOQ’S LIES EXPOSED

Revisiting The Issue of the Uncreated Quran Pt. 1