The Koran far above Falsehood
The Holy Koran is the great miracle of Islam."(This is) a Book, whose verses are
made decisive, then are they made plain, from One Wise, All-aware.(This Book), there is no doubt in it, is a guide to those who guard (against evil)."There is no contradiction in its rules nor is there any incompatibility
in its verses. And if it were from any other than Allah, they would have found in it many a discrepancy." Surely this Koran guides to that which is most upright." "Falsehood shall not come to it from before it nor from behind it."Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, explained this verse, saying : "Falsehood does not come to it
from before the Torah nor before the Bible and the Zabu`r (David's psalms). Nor from behind it means that no Book will come after it to abrogate it."In a narration from al-Sa`diq, peace be on him: "There is no falsehood in what the Koran has told about the past nor is there falsehood in what it has told about what will happen in the future.
____________
1. Usul al-Kafi.
2. Al-Bayan fi Tafsir al-Qur'an, p. 210.
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The Ima`m dispraised those who distort the Koran
Ima`m Abu Ja'far (al-Ba`qir), peace be on him, dispraised those who distort Allah's Book. It is they who interpret its verses according to their own desires. Thus, he, peace be on him, wrote a letter to Sa'd al-Khayr: "Among their neglecting the Book is that they have rectified its letters and distorted its penal law. Indeed they see the Koran but they do not conform to it. The ignorant admire memorizing the narration. The religious scholars are sad when they leave the care.
1
Figurative Usage in the Koran
Figurative usages are famous in the language of Arabs. They are famous in many matters such as figurative predication, figurative word. Among them is the chapter on allusions. It is said that allusions are more eloquent than direct expressions. These expressions are among the nice usage and beauties of this language. The Holy Koran has a large group of figurative usage. Among them is the following Words of Allah, the Exalted: "He said: O Iblis! what prevented you that you should do obeisance to him whom I created with My two hands?"The meaning of the word hand is the special organ. However, this is impossible for Allah, the Most High. That is because the hand is in need of a body, while this is rationally impossible for Allah, the Exalted. Mohammed b. Moslem asked Ima`m Abu` Ja'far (al-Ba`qir) about that. So, he, peace be on him, replied: "The word hand (yad)
in the speech of Arabs means power and blessing. Allah, the Exalted, said: "And remember Our servant Da`uwd with hands."He said: "And the sky We built it with hands."It is said: "So-and-so has many hands with me, favors and kindness. He has a white hand with me, meaning blessing.
2
This means that the word hand (yad) is not used in its real
____________
1. Al-Wafi, p. 274.
2. Nasikh al-Tawarikh, vol. 1, p. 434.
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meaning. Rather it is used in other than it, either figuratively or truly. That is because it includes all these meanings the Ima`m mentioned.
The Basmalah is Part of the Suras of the Koran
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, and all the Ima`ms of the members of the House (ahl al-Bayt), peace be on them, believed that the basmalah (i. e. , in the Name of Allah, the Most Gracious, the Most Merciful) is part of the chapters of the Holy Koran. A large mass of the Moslem scholars and readers followed them in that.
1 Yahya` b. Abi 'Umra`n al-Hamada`ni wrote a letter to Ima`m Abu` Ja'far
(al-Ba`qir), peace be on him. In the letter he mentioned: "May I be your ransom, what is your opinion of
a man (who) started his prayers with: In the Name of Allah, the Most Gracious, the Most Merciful, in the mother of the Book (i. e. , the first sura of the Holy Koran), and when he reached to a sura other than the mother of the Book, he left it (the basmalah)? The 'Abba`sid (man) said: There is no harm in that."So, the Ima`m, peace be on him, replied to him with a letter in which he mentioned: "He (i. e. , the man who left the basmalah) should repeat it twice in spite of him (the 'Abba`sid man).
2 The traditions of the two parties (Sunna and Shi'a) have unanimously agreed on that the basmalah is part of the suras of the Holy Koran. Those who deny that
are irregular.
The Koran was revealed in Seven Letters
The commentators have made known that the Koran was revealed in seven letters. They claimed that Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, said: "The Koran was revealed in seven letters.
3
The ideas in this connection are so many that Abu` Ha`tam has mentioned that they are thirty-five.
4
It is necessary for us to give a brief idea about the meanings of
____________
1. Tafsir al-Alusi, vol. 1, p. 39.
2. Furu' al-Kafi, vol. 3, p. 312.
3. Ghayat al-Nihaya fi Tabaqat al-Qurra', vol. 2, p. 202.
4. Al-Qurtubi, Tafsir, vol. 1, p. 9.
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the seven letters to know whether they are truly attributed to Ima`m Mohammed al-Ba`qir, peace be on him, or not.
The Seven Letters
There are various views about the meanings of the seven letters. The following are some of them:
1. The seven letters are: promise, threat, order, prohibition, stories, controversy, and proverbs. Ibn 'Atiya weakened this idea. He said: "These are not called letters.
1
2. They are the differing words that have close meanings such as
aqbil and
halum (come! come on!),
'ajjil and
asri' (be quick). Al-Tabari chose this meaning.
2 However, this meaning is untrue. That is because man, according to this meaning, has the right to read the Koran in various ways. So, this will lead to a big difference such as adding a verse or omitting it. That is because the differing words bring about differing sentences, as al-Qurtubi said.
3
3. They are the seven chapters which the Koran brought: the prevention, the order, lawful, the unlawful, the clearly defined (verses), the ambiguous (verses), and the proverbs.
4These chapters are not called letters. Besides the prevention and the unlawful are one chapter. They are therefore not seven chapters.
4. They are the classical dialects from the dialects of the Arab. They are differing in the Koran. So, some of the Koran was revealed in the dialect of Quraysh; some of it in the dialect of Hudhayl; some of it in the dialect of Hawza`n; some of it in the dialect of the Yemen; some of it in the dialect of Kina`na; some of it in the dialect of Tamim; some of it in the dialect of Thaqif. This idea is ascribed to al-Bayqahi, al-Abhari, and the author of al-Qa`mu`s. However, 'Umar opposed this idea when he said that the
Koran was revealed in the dialect of Madar.
5
____________
1. Nazra 'Amma fi Tarikh al-Fiqh al-Islami, p. 67.
2. Al-Tabari, Tafsir, vol. 1, p. 15.
3. Al-Qurtubi,Tafsir, vol. 1, p. 36.
4. Al-Bayan fi Tafsir al-Qur'an, p. 183.
5. Ibid, p. 185.
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5. They are seven recitations. Our master, the Professor, opposed that when he said that the famous recitations are more than seven.
1
These are some of the opinions. Our master, the Professor, numbered ten opinions. However, he disproved them and proved that they did not lead to any result. Abu` Sha`ma wrote a book on these meanings and refuted most of them.
The Ima`m denied the Seven Letters
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, denied the seven letters. What was attributed to him that he reported them is incorrect. In the (book) al-Sahih, Zara`ra reported on the authority of the Ima`m, who said: "Indeed the Koran is one. The One (Allah) revealed it. However, the reporters have brought about these differences.
2 It was reported on the authority of the Ima`m al-Sa`diq, peace be on him, that he denied that. Al-Fudayl b. Yasa`r asked him: "Surely, the people say: The Koran was revealed in seven letters."So, al-Sa`diq, peace be on him, said: "The enemies of Allah have told lies. However, the Koran was revealed in one letter from the One and Only.
3
The Method of Exegesis
The trends of the commentators of the Holy Koran are different. In that they followed differing methods. Among them are:
The Exegesis through the transmitted Sayings
By that we mean interpreting the Koran through the traditions reported on the authority of the Prophet, may Allah bless him and his family, and the Ima`ms of guidance. Most Shi'ite commentators followed this method. Among them were al-Qummi, al-'Askari, and the like. Their proof was that the members of the House (ahl al-Bayt),
____________
1. Ibid, p. 191.
2. Usul al-Kafi.
3. Ibid.
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peace be on them, were professional in the real knowledge of the Koran. Those other than them had no share in that. Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, referred to that when he said: "No one can claim that he has the deep and the surface (knowledge) of the Koran except the testamentary trustees of authority.
1
It is therefore the testamentary trustees of the authority who had the deep and surface knowledge of the Book. The proofs have unanimously agreed that it is incumbent on the explainers to refer to them on interpreting the Koran. Shaykh al-Tu`si said: "Interpreting the Koran is not permitted except through the authentic traditions from the Prophet, may Allah bless him and his family, and the Ima`ms whose words were similar to those of the Prophet, may Allah bless him and his family.
2
The Exegesis through the Opinion
By that we mean following the hypothetical rational considerations that belong to the approbation.
3 The Mu'tazilite and the Batanian commentators adopted that. They did not follow
the traditions reported on the testamentary trustees of Allah's Apostle, may Allah bless him and his family, in their exegesis. Rather, they depended on the rational approbation. Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, prevented them from that. Qatta`da, the famous jurist, came to the Ima`m. So, the Ima`m said to him:
Are you the jurist of the people of Basrah?
Yes, such they claim.
I have heard that you interpret the Koran.
Yes.
So, the Ima`m blamed him for that, saying:
"O Qatta`da, If you interpret according to your own opinion, then you will be perished and perish (the people). If you interpret it according to the opinions of the men, then you will be perished and perish (the people). Qatta`da, woe unto you! Those who have been
____________
1. Al-Wafi, vol. 2, p. 130.
2. Al-Tibyan, vol. 1, p. 4.
3. Al-Ansari, Fara'id al-Usul.
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addressed in the Koran know it.
1
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, confined the knowledge of the Holy Book to the members of the House (ahl al-Bayt), peace be on them. That is because they knew the clearly defined (verses), the ambiguous (verses), the abrogating (verses), and the abrogated (verses). The people other than them had not such knowledge. It was reported on the authority of the Ima`ms, peace be on him, who said: "There is nothing farther from the mind of the men than the exegesis of the Koran. The beginning of the verse is on a thing and its end is on other thing. It is a coherent speech with various meanings.
2
As for following the surface of the Book is not numbered of the exegesis through the opinion which is forbidden. Some traditionalists opposed its proof. They cleaved to proofs which the fundamentalists refuted.
3
Ima`m al-Ba`qir's Exegesis
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, wrote a book on the exegesis of the Holy Koran. Mohammed b. Isha`q al-Nadim mentioned the book in his book al-Fihrast when he mentioned the books written on the exegesis of the Holy Koran. He said: "Abu` al-Ja`ru`d Zyad b. al-Munzir, the head of the Ja`ru`diya, reported the book of al-Ba`qir Mohammed b. 'Ali b. al-Husayn."Sayyd Hasan al-Sadr said: "A group of the reliable Shi'ites reported the book from him from the days of his righteousness. Among them was Abu` Basir Yahya` b.
al-Qa`sim al-Asadi. 'Ali b. Ibra`him b. Ha`shim al-Qummi mentioned it in his book al-Tafsir on the authority of Abu` Basir.
4The narrators said: "Ja`bir b. Yazid al-Ju'fi wrote a book on the exegesis of
the Holy Koran. He learnt the exegesis from the Ima`m.
5
____________
1. Al-Bayan fi Tafsir al-Qur'an, p. 267.
2. Fara'id al-Usul, p. 28.
3. Ibid.
4. Al-Shaykh al-Tusi, al-Fihrast, p. 98.
5. Al-Najashi.
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Examples of al-Ba`qir's Exegesis
The explainers reported many verses of the Holy Koran interpreted by the Ima`m. The following are some of them:
1. The Words of Allah, the Exalted, : "These shall be rewarded with the ghurfa (house) because they were patient.
1Al-Ba`qir, peace be on him, said: "The ghurfa (house) is the garden. It is a reward for them, for they were patient towards poverty in the world.
2
2. The Words of Allah, the Most High: "And to whomsoever My wrath is due he shall perish indeed.
3 Abu` Ja'far (al-Ba`qir), peace be on him, was asked about the wrath of Allah. So, he peace be on him, replied: "His dismissal and His punishment.
4
3. The Words of Allah, the Exalted, "And most surely I am most Forgiving to him who repents and believes and does goods, then continues to follow the right direction.
5The Ima`m, peace be on him, interpreted "following the right direction"as following the Ima`ms of the members of the House (ahl al-Bayt). Then he said: "By Allah, if a person worships Allah throughout his life between the corner (of the Kaaba) and the standing place (of Abraham) and does not follow us, Allah will throw him down on his face into the fire.
6
4. The Words of Allah, the Exalted: "O Apostle, deliver what has been revealed to you from your Lord.
7 He, peace be on him, said: "By that Allah meant what He revealed to the Apostle, may Allah bless him and his family, concerning the outstanding merits of 'Ali.
8 He, peace be on him, reported that Allah revealed to His Apostle to appoint 'Ali successor. However, he was afraid that that
____________
1. Koran, al-Furqan.
2. Al-Bidaya wa al-Nihaya, vol. 9, p. 301.
3. Koran, Taha, 82.
4. Al-Fusul al-Muhimma, ,p. 227.
5. Koran, Taha. 83.
6. Majjma' al-Bayan (Berirut), vol. 7, p. 23.
7. Koran, al-Ma'ida.
8. Khasa'is al-Wahi al-Mubin, p. 30.
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would be difficult for a group of his Companions. So, Allah, the Most High, revealed this verse to encourage him to carry out His order.
1
5. The Words of Allah, the Exalted: "Leave Me and him whom I created alone.
2This verse was revealed concerning al-Walid b. al-Mughira al-Makhzumi, who accused the Prophet, may Allah bless him and his family, of magic. The people called al-Walid the alone. Thus, the verse was revealed to threaten him. Mohammed b. Moslem reported on the authority of Abu` Ja'far (al-Ba`qir), who
said: "The alone is the illegitimate child."Zara`ra said: "Abu` Ja'far (al-Ba`qir) was told that one of the Ha`shimites said in his oration: "I am the son of the alone."So, the Ima`m said: "Woe unto him! If he knew who the alone was, he would not boast of him."Thus, we said to him: "Who is he?"He said: "The
unfathered child.
3
6. The Words of Allah, the Exalted: "The angels and Gabriel descend in it by the permission of their Lord.
4He, peace be on him, said: "The angels and the recorders descend to the lower world. They record the affairs that hit people within a year. That is up to Allah's will."Allah makes to pass away and establishes what He pleases, and with Him is the mother of the Book.
5
7. The Words of Allah, the Exalted: "So, they shall be thrown down into it, they and they erring ones.
6 The meaning of the verse is that the erring ones and the atheist powers will be
thrown all together into the fire. Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, said: "The verse was revealed concerning the people who described just things with their tongues, and then they did other than them.
7
8. The Words of Allah, the Exalted: "And they did not do Us
____________
1. Majjam' al-Bayan, vol. 4, p. 223.
2. Koran, al-Muddathir, 11.
3. Majjma' al-Bayan, vol.11, p.378.
4. Koran, al-Qadr, 4.
5. Da'a'im al-Islam, vol. 1, p. 334.
6. Koran, al-Shu'ara, 94.
7. Usul al-Kafi, vol. 1, p. 47.
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any harm, but they made their own souls suffer loss.
1 Interpreting this verse, the Ima`m, peace be on him, said: "Allah is not oppressed, for He is Great and Powerful. However, He mixed us with Himself. So, He regarded the oppression against us as oppression against Him and our authority as His authority. So, He said: 'Only Allah is your authority and His apostle and those who believe.'"He meant the Ima`ms from us. In another place He said: "And they did not do Us any harm, but they made their own souls suffer loss.
2
9. The Words of Allah, the Exalted: "So, ask the people of the reminder if you do not know.
3 Mohammed b. Moslem said: I said to Ima`m Abu` Ja'far (al-Ba`qir): "Some of us claim that this verse concerns the Jews and the Christians."He said: "Therefore they summon you to their religion."Then he, peace be on him, pointed to his chest and said: "We are the people of the reminder and we are the people who are questioned.
4
10. The Words of Allah, the Exalted: "Are those who know and those who do not know alike? Only the men of understanding are mindful. He, peace be on him, said: "It is we who know and our enemy is he who does not know. Our followers are the men of understanding.
6
11. The Words of Allah, the Exalted: "Nay! these are clear communications in the breasts of those who are granted knowledge.
7 Ima`m Abu` Ja'far (al-Ba`qir) said that "those who are granted
knowledge"concerns the Ima`ms of the members of the House (ahl al-Bayt), peace be on them.
8 Abu` Basir reported that Ima`m Abu` Ja'far (al-Ba`qir) recited this verse and pointed with his hand to his chest.
9
____________
1. Koran, al-Baqara. 57.
2. Usul al-Kafi, vol. 1, p. 146.
3. Koran, al-Anbiya', 7.
4. Usul al-Kafi, vol. 1, p. 211.
5. Koran, al-Zummar, 9.
6. Usul al-Kafi, vol. 1, p. 212.
7.Koran, al-'Ankabut, 49.
8. Majjma'a al-Bayan, vol. 7, p. 288.
9. Usul al-Kafi, vol. 1, p. 212.
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12. The Words of Allah, the Exalted: "(Remember) the day when We will call every people with their Ima`m.
1 Ja`bir b. Yazid al-Ju'fi reported on the authority of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, who said: When this verse was revealed, the Moslems said: "O Allah's Apostle, are you not the Ima`m of all people?"He, may Allah bless him and his family, said: "I am the Apostle of Allah for all people. However, there will be Ima`ms over the people. They will be from my Household. They will assume the Ima`m over the people. However, the people will accuse them of lying. The Ima`ms of unbelief and misguidance and their
followers will oppress them. So, whoever supports, follows, and believes them will belong to me, be with me, and meet me. Whoever oppresses them, accuses them of lying will not belong to me nor will he be with me. Moreover, I will disown myself of him.
2
13. The Words of Allah, the Exalted: "Then We gave the Book for an inheritance to those whom We chose from among Our servants, but of them is he who makes his soul suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission.
3Sa`lim asked Ima`m Abu` Ja'far (al-Ba`qir) about this verse. So, he, peace be on him, said: "He who is foremost in deeds of goodness is the Ima`m. He who takes a middle course is he who knows the Ima`m. He who makes his soul suffer a loss is he who does not know the Ima`m.
4 Zyad b. al-Munzir reported on the authority of the Ima`m, peace be on him, who said: "As for him who makes his soul suffer a loss is he who does a good deed and another bad one. As for him who takes a middle course is he who worships (Allah) very much. As for those who are foremost in deeds of goodness are 'Ali, al-Hasan, al-Husayn, and those who died martyrs from the family of Mohammed, may Allah bless him and his family.
5
____________
1. Koran, al-Isra', 17.
2. Usul al-Kafi, vol. 1, p. 215.
3. Koran, Fitr, 32.
4. Usul al-Kafi, vol. 1, p. 214.
5. Majjma' al-Bayan, vol. 7, p. 409.
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14. The Words of Allah, the Exalted: "Surely in this are signs for those who examine.
1He, peace be on him, said: The Commander of the Faithful said: "Allah's Apostle, may Allah bless him and his family, was the one who examined. I, after him, and the Ima`ms from my progeny are the ones who examine.
15. The Words of Allah, the Exalted: "And that if they should keep to the (right) way, We would certainly give them to drink of abundant water.
3 He (al-Ba`qir), peace be on him, said: "By that Allah meant that if they should keep to the authority of 'Ali b. Abi Ta`lib, the Commander of the Faithful,
peace be on him, and the testamentary trustees of authority from his sons, and obey their orders and prohibitions, He would certainly give them to drink of cabundant water, namely He would fill their hearts with belief. The (right) way is the belief in the authority of 'Ali and the testamentary trustees.
4
16. The Words of Allah, the Exalted: "Say: Allah is sufficient as a witness between me and you and whoever has knowledge of the Book.
5 Barid b. Mu'a`wiya asked Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, about those whom the Words of Allah the Exalted: "And whoever has knowledge of the Book" concern. So, he, peace be on him, said: "He meant us. 'Ali was the first of us, the most meritorious of us, and the best of us after the Prophet, may Allah bless him and his family.
6
17. The Words of Allah, the Exalted: "But indeed We have given to Abraham's children the Book and the wisdom, and We have given them a grand kingdom.
7 Barid al-'Ajali asked Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, about this verse. So, he, peace be on him said: "He made Abraham's children Apostles, Prophets, and Ima`ms.
____________
1. Koran, al-Hijr, 75.
2. Usul al-Kafi, vol.1, p. 219.
3. Koran, al-Jinn, 16.
4. Usul al-Kafi, vol. 1, p. 220.
5. Usul, al-Ra'd, 43.
6. Usul al-Kafi, vol. 1, p. 229.
7. Koran, al-Nisa', 54.
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Why do they accept that in the family of Abraham and refuse to accept it in the family of Mohammed, may Allah bless him and his family?"Barid said: "What is the meaning of And We have given them a grand kingdom?'"The Ima`m replied: "llah made them Ima`ms. Whoever obeys them obeys Allah. Whoever disobeys them disobeys Allah. That is the grand kingdom.
1
18. The Words of Allah, the Exalted: "And I breathed into him of My spirit.
2
The Ima`m, peace be on him, was asked about the spirit. So, he said: "It is the power.
3
19. The Words of Allah, the Exalted: "Were it not for that he had seen the manifest evidence of his Lord.
4 The Ima`m, peace be on him, said to Ja`bir al-Ju'fi: "What do the Iraqi jurists
say concerning this verse?"Ja`bir replied: "He (Joseph) saw Jacob biting his thumb."Thus, the Ima`m, peace be on him, said: [My father related to me on the authority of my grandfather, 'Ali b. Abi Ta`lib, who said:] "As for the manifest evidence which Joseph saw when she made for him and he made for her was that she went to an idol crowned with pearls and corundum in the house to cover it with a white garment so that it would not see her or she felt shame of it."So, Joseph asked her: "What is this?"She replied: "It is my lord. I feel shame of it when it see in this manner."So, Joseph said: "Do you feel shame of an idol that does not avail nor does it harm nor does it see? Then why do I not feel shame of my Lord Who has the power over every soul? By Allah, you will never
obtain that from me."That is the manifest evidence.
5
These are some of the verses which Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, interpreted. With this we end our talk about his exegesis of the Holy Koran.
____________
1. Usul al-Kafi, vol. 1, p. 206.
2. Koran, al-Hijr, 29.
3. Tafsir al-Burhan, p. 55.
4. Koran, Yousif, 24.
5. Al-Biday wa al-Nihaya, vol. 9, p. 310.
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Theology
Ima`m Abu` Ja'far (al-Ba`qir) researched many theological matters during his lectures. He was asked about the most complicated matters in this science. He answered them. Worth mentioning, the time of the Ima`m was the most sensitive of all the times. That is because the Islamic conquer included most areas of the world and the peoples of the earth. That moved a wave of spite in the souls of the enemies of Islam, from the helpless peoples and other than them. Thus, they launched a propagating campaign against the Islamic thought. They proclaimed doubts and imaginations among the children of the Moslems. Meanwhile the Umayyad governments encouraged anti-Islam thoughts. No one has mentioned that the Umayyad rulers resisted these thoughts and prevented them from spreading among the Moslems. In the meantime nobody was ready to save the Moslems from these thoughts except Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, who refuted them with strong proofs. We will mention that in detail when we talk about the time of the Ima`m.
However, the following are some of the theological researches which the Ima`m did:
Monotheism
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, studied the most important matters of monotheism. He uncovered them. He refuted the doubts and imaginations which were raised about them. Among what he studied are:
1. Allah is not attained through Reason
The unquestionable thing is that man is unable to know with all his intellectual the reality of Allah, for reason has limited imaginations. Al-Sha`fi'i said: "Indeed reason has a limited end as the eye has.
All things which man senses are found at a certain place and time. Reason cannot imagine beings without a place or things without time. Thus, reason is unable to attain the reality of Allah, for neither time nor place can encompass it. In other words, Allah created the
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time and the place. Besides reason is unable to understand the reality of many things in the universe. Among them is the unseen reality which reason has not understood yet.
The conceptualization of the heart, though it has vast imagination, is unable to attain the essence of Allah. The eye is unable to attain it, too. Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, stated that when he was asked about these words of Allah, the Exalted: "The eyes attain Him not, but He attains the eyes.
1He, peace be on him: "The conceptualization of hearts are keener and sharper than the perceptions of the eyes. Through the conceptualization of the heart you can perceive countries like Sind, Hind (India) and other cities which you have never visited, although you have not seen them with your eyes. How can
your eyes see Him when the conceptualization of your heart cannot attain Him?
2
Indeed the eye shall come back confused and fatigued when it tries to perceive the essence of Allah, the Most High, the Creator of the cosmos, and giver of life. Ibn Abi al-Haddid said:
O Miracle of the cosmos, thinking has become unsound concerning You.
Whenever my thinking moves toward You a span of the hand, it escapes for a mile.
You have perplexed men of understanding and confused intellect.
3
There is nothing remoter than attaining the essence of Allah, the Exalted, for reason is unable to attain it. Thus, 'Abd al-Rahma`n b. Abi al-Najra`n asked Abu` Ja'far (al-Ba`qir), peace be on him, about Allah, the Most High. He said: "Should I think of anything (to understand Allah)?"The Ima`m, peace be on him, replied: "Yes, but you have to imagine a thing which the mind cannot contain and which is without limit. He is unlike whatever comes into your mind. Nothing resembles Him nor can any thought reach Him. How can He be perceived when
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1. Koran, al-An'am, 203.
2. The tradition has been ascribed to Imam al-Jawad.
3. Sharh Nahjjal-Balagha, vol. 13, p. 51.
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He is totally different from whatever is conceived and is the reverse of whatever is imagined. (Because Allah cannot be limited through the limitations of the mind or the senses.) Certainly, the thing which cannot be encompassed by the mind and which is without limits is that which should be imagined.
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The Eternity of the Necessary Being
As for the Eternity of the Necessary Being, it is among the keenest theological and philosophical studies. A man asked Ima`m Abu` Ja'far (al-Ba`qir), peace be on him: "Tell me from when your Lord has been in existence?"The Ima`m replied: "Woe unto You! The question when and how long arises only in respect of things that (previously) were non-existant. Verily, my lord, the Blessed and Exalted, has always been Ever-living, without time or modality. Coming into existence does not apply to Him Who exists eternally nor does 'how He exists' apply to His existence nor does 'where He exists' apply to him, for He is neither in a thing nor on a thing. He did not invent a place for His location, nor was there any enhancement in His might after He had created the universe, nor had He been weak before its creation, nor was He alone before His act of creation, nor does He resemble anything that can be remembered, nor was He without dominion before creating the universe, nor will He be bereft of dominion after the universe passes away. He is Ever-living, Self-subsisting, the Almighty Lord without the category of life. He was the Almighty Lord before creating things, and He is the Absolute Lord after the creation of the universe. None of the categories of 'how' or 'where' or 'when' or 'how much' nor any 'limit' apply to his existence. He is not recognized by resemblance with anything nor does He become decrepit due to His endless existence. Nothing can strike awe in Him. Rather, all things are awe-struck by fearing Him. He was in existence before the appearance of life as such. Neither is He in existence such as can be described, nor can it be confined to any state and condition. He does not rest anywhere nor does He abide at a place that is in the neighborhood of another place. However, He is
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1. Usul al-Kafi, vol. 1, p. 82.
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known as Living, the Lord whose might and dominion will never end. He has created of His own will whatever and whenever He desired. He can neither be confined, nor fractioned, nor can He be destroyed. He is the First without any modality and the Last without any space.'And all things are perishable except His face.'His are the creation and the command. Blessed be Allah, the Lord of all beings.
O Questioner, woe unto you! Surely, my Lord can never be encompassed by the imagination. Doubts cannot descend upon him. Nor can He be affected (by anything). Nor is He anybody's neighbor. Nor can events happen to Him. He can neither be questioned about anything nor is He ashamed of anything. 'Slumber seize Him not, neither sleep.'To Him belong all that is in the heavens and the earth and all that is between them, and all that is underneath the soil.
1 This wonderful paragraph of the speech of the great Ima`m has
encompassed the eternity of the Necessary Being and His Unity. It has deemed Him far above comparison with His creatures which genus and species limit, and which are in need of the cause in their existence and non-existence. Moreover, they are in need of time and place. Allah is far above all that, for He is the first and the last, outward and inward, and He knows all things. A researcher asked the Ima`m: "Who is Allah?" He replied: "The One and Only." It was said to him: "How is He?" He answered: "He is a Powerful King." It was said to him: "Where is He?" He replied: "He is watching." So, the researcher said: "I am not asking you about this." He said: "These are the attributes of Allah. Other than them are the attributes of creatures.
They wanted to know the essence of Allah through their senses and reason. They did not know that He was far above what reason attains and what conceptualization perceives. There is no god but He, the Ever living, the Self-subsisting.
However, in this speech, the Ima`m, peace be on him, discussed the most important theological matters which no one of the Moslem theologians and philosopher had discussed before him except his
grandfather Ima`m 'Ali, the Commander of the Faithful, peace be on
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1. Ibid, pp. 88-89.
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him. As for encompassing and explaining the speech of the Ima`m, peace be on him, it needs a detailed study. The Moslem philosophers have taken care of the points which the Ima`m has mentioned in his speech. They have produced evidence in support of them.
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3. Talking about the Essence of Allah is forbidden
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, prevented Moslems from talking about the essence of Allah, the Most High. That is because that depends on a deep philosophy which the reason of the simple people is unable to understand. In other words they have little knowledge. Thus, they fall into the tricks of the Satan. Then they go out of belief and come into polytheism. In this connection the Ima`m, peace be on him, said: "Talk about all things, but do not talk about the essence of Allah.
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He, peace be on him, said: "Talk about the creation of Allah, but do not talk about Allah Himself, for that increases the owner of the talk nothing except perplexity.
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Indeed talking about the essence of Allah increases man nothing except perplexity and throwing destructive manners and doubts. As for thinking of the creation of Allah and considering carefully the universe, they will lead man to belief in Allah. That is because the creation of all creature indicates the Great Creator. Darwin said: "It seems that all the creatures that live in the earth belong to one eternal shape. The Creator has breathed life into them.
4It is false to say that chance has created all these worlds. It is impossible for chance to find a well-woven regulation that depends on knowledge. Why does chance not create the plane and modern sets which thinking and science have found?
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1. The great Moslem Philosopher, Sad al-Din al-Shirazi, has discussed that objectively in his book, 'al-Shawahid al-Rabawiya',
2. Usul al-Kafi, vol. 1, p. 29.
3. Ibid.
4. Al-Nishu' wa al-Irtiqa', p. 47.
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4. The Knowledge of Allah
The knowledge of Allah has encompassed all things. The knowledge of Allah is the same before and after the creation of things. That is because He has created them. He knows what souls and hearts have. Mohammed b. Moslem reported on the authority of Abu` Ja'far (al-Ba`qir), peace be on him, who said: "Allah, the Great and Almighty, was there when nothing else existed. He has been eternally knowing whatever come into being. And His knowledge of a thing before it comes into being is exactly the same as it is after its being.
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5. The Essence of Monotheism
Ja`bir b. Yazid al-Ju'fi asked Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, to
teach him something of monotheism. So, he, peace be on him, said: Indeed Allah, whose names are blessed and Who is Exalted in the transcendence of His Essence, is the One (the only One). He is unique in Oneness, and He attributed Oneness to Himself when He was alone. Then, He made His Unity evidently known to His creatures. Thus, Allah is One, Unique, Self-dependent, and All-holy. All things worship Him and turn to Him in repentance. And His knowledge embraces all things.
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6. The Attributes of Allah
Surely, the attributes of the Wise Creator are exactly the same as His Essence. There is no number among them, as it has been proved in theology. Some Iraqis deviated from the right path. So, they proclaimed that Allah, the Most High, heard with other than with He saw, and saw with other than with He heard. In that He is similar to His creatures. Mohammed b. Moslem told Ima`m Abu` Ja'far (al-Ba`qir), peace be on, about that. So, the Ima`m said: "They have told
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1. Usul al-Kafi, vol. 1, p. 107.
2. Ibid, p. 123.
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lies, become atheists, and likened (Allah to His creatures). Far is Allah above that. Indeed He is All-Hearing, All-Seeing. He hears with what He sees, and sees with what He hears.
Then Mohammed b. Sa`lim said: "They claim that He sees according to what they think."So, the Ima`m, peace be on him, refuted their claims, saying: "Be Allah Exalted, the one who has the attribute of the creature perceive, but Allah is not such.
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7. Doubt and Unbelief
Surely, the doubt and unbelief in Allah, the Creator of the skies and the earth, have bad final results. Among them is that no deed is accepted from the one who doubts Allah and the one who disbelieves in Him. Their deeds will not avail them on the Day of Judgment. For this reason, the Ima`m, peace be on him, said: "The deed with doubt and unbelief is useless.
2
With this we end our talk about the words of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, on monotheism.
The Ima`mate
The Ima`mate is a breath of Allah's spirit. It is a favor of His favors. He has bestowed it on man to lead him to belief and good and to guide him to the right path. The Shi'ites believe that it is among the
fundamentals of the religion and the pillars of Islam. That is because it is the strong base on which Islamic social justice depends. Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, talked about many dimensions of the Ima`mate. The following are some of them:
The Critical Need for the Ima`m
The Ima`mate is a necessity of Islamic life. The affairs of society are not righteous without it. Moslems have unanimously agreed that it is obligatory and necessary. Ja`bir b. Yazid al-Ju'fi asked Ima`m al-Ba`qir, peace be on him, about the need for the Prophet and
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1. Ibid, p. 108.
2. Jami'al-Sa'adat, vol. 1, p. 117.
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the Ima`m. Thus, he, peace be on him, said: "The world remains righteous. That is because Allah, the Great and Almighty, does not punish the people of the earth as long as the Prophet or the Ima`m is among them. Allah, the Great and Almighty, said: 'Allah does not punish them as long as you are among them.' The Prophet, may Allah bless him and his family, said:'The stars are safety for the people of the sky, and the members of my family are safety for the people of the earth. If the stars went away, what the people of the sky hate would hit them. If the members of my House went away, what the people of the earth hate would afflict them.' By the members of his House, he meant the Ima`ms whose obedience Allah, the Great and Almighty, joined to His obedience when He said: 'O You who believe, obey Allah and obey the Apostle and those in authority among you.' They were infallible and purified. The did not commit sins nor did they disobey (Allah). They were supported, successful, and guided (to righteousness). Through them Allah gives people. Through them the country is prosperous. Through them rain comes down from the sky. Through them the blessings of the earth comes forth. Through them the people of sins are given time and are not punished and tortured quickly. Gabriel did not separate himself from them (the Prophet's Household) nor did they separate themselves from him. They did not separate themselves from the Koran nor did it separate itself from them. Allah's blessings be on them all.
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The speech of the Ima`m, peace be on him, is full of the words concerning the need for the Ima`mate, for it leads the world to righteousness and reforms the deviation from religion. The Ima`m praised the pure Ima`ms from the members of the House (ahl al-Bayt), peace be on them. He underlined that they were safety for the people of the earth, and that through them the tribulation is driven away, rain comes down from the sky, and the blessings of the earth come forth.
To know the Ima`m is obligatory
The traditions reported on the authority of the Prophet, may Allah bless him and his family, and on the authority of the custodians
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1. Illal al-Sharaiya', pp. 123- 124.
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of the sciences of the pure Ima`ms have agreed that to know the Ima`m of the time is obligatory, and that whoever dies and does not him is like those who died before Islam, as the Prophetic tradition stated. In this respect, many traditions were reported on the authority of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him. The following are some of them:
1. Ja`bir b. Yazid al-Ju'fi reported. He said: [I heard Abu` Ja'far (al-Ba`qir), peace be on him, say:]
"Surely, he who knows Allah, the Great and Almighty, and worships Him is the person who knows Allah and recognizes His Ima`m from among us, ahl al-Bayt, and he who does not know Allah, the Great and Almighty, and does not recognize the Ima`m from us, ahl al-Bayt, knows and worships other
than Allah.
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2. Mohammed b. Moslem reported. He said: [ I heard Abu` Ja'far (al-Ba`qir), peace be on him, say:]
Everyone who is obedient to Allah, the Great and Almighty, in worship in which he exerts effort, but does not have an Ima`m (appointed) by Allah, his deeds are unacceptable, and he is astray and bewildered. Allah detests his deeds. Such a person is like a sheep which has strayed away from its flock and its shepherd, and which runs in this and that direction the whole day. When the night descends on it, it sees some flock of sheep with a shepherd. It goes towards it and is deceived. It passes that night with that flock in
their resting-place. When the shepherd herds the flock, that sheep refuses to recognize the flock and the shepherd. It runs in bewilderment seeking its shepherd and its flock. Then it sees another flock of sheep with its shepherd. Again the sheep turns towards it and is deceived by the second flock. The shepherd shouts: 'Join your shepherd and your flock. You are lost from, and bewilder over, your shepherd and your flock.' So, the sheep runs away in fear, bewilderment and loss, having no shepherd to guide it to a pasture or back to its own place. Being like this, a wolf takes advantage of its being lost, and eats it. Thus is it, by Allah, O Mohammed, he who wakes up in this community
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1. Usul al-Kafi, vol. 1, p. 181.
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without having an Ima`m (appointed) by Allah, the Great and Almighty, who is manifest and just, wakes up astray and lost. If such a person dies in this condition, he dies the death of unbelief and hypocrisy. O Mohammed, know unjust Ima`ms and their followers have been expelled from the religion of Allah. They
are misguided and they misguide. So, the deeds which they perform are as ashes whereon the wind blow strong upon a tempestuous day. They have no power over what they have earned- that is the far error.
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Indeed the Ima`ms of the members of the House (ahl al-Bayt), peace be on them, must be known. That is because they were the custodians of the revelation and the trustees of the Apostle of Allah, may Allah bless him and his family, and his successors over his community. They were unlike the Umayyad and the 'Abba`sid kings who committed all sins and spread oppression and corruption in the earth.
