Hadith 28
الحديث 27
Bihar al-Anwar · Allamah al-Majlisi
وَ تَعْمَلُهَا وَ تُغَيِّرُهَا مِنْ حَالٍ إِلَى حَالٍ وَ تَزِيدُهَا وَ تَنْقُصُهَا وَ أَمَّا الْأَعْمَالُ وَ الْحَرَكَاتُ فَإِنَّهَا تَنْطَلِقُ لِأَنَّهُ لَا وَقْتَ لَهَا أَكْثَرَ مِنْ قَدْرِ مَا يُحْتَاجُ إِلَيْهِ فَإِذَا فَرَغَ مِنَ الشَّيْءِ انْطَلَقَ بِالْحَرَكَةِ وَ بَقِيَ الْأَثَرُ وَ يَجْرِي مَجْرَى الْكَلَامِ الَّذِي يَذْهَبُ وَ يَبْقَى أَثَرُهُ
قَالَ لَهُ عِمْرَانُ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنِ الْخَالِقِ إِذَا كَانَ وَاحِداً لَا شَيْءَ غَيْرُهُ وَ لَا شَيْءَ مَعَهُ أَ لَيْسَ قَدْ تَغَيَّرَ بِخَلْقِهِ الْخَلْقَ
قَالَ لَهُ الرِّضَا ع لَمْ يَتَغَيَّرْ عَزَّ وَ جَلَّ بِخَلْقِ الْخَلْقِ وَ لَكِنَّ الْخَلْقَ يَتَغَيَّرُ بِتَغْيِيرِهِ
قَالَ عِمْرَانُ يَا سَيِّدِي أَ لَا تُخْبِرُنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ هَلْ يُوَحَّدُ بِحَقِيقَةٍ أَوْ يُوَحَّدُ بِوَصْفٍ
قَالَ ع إِنَّ اللَّهَ الْمُبْدِئَ الْوَاحِدَ الْكَائِنَ الْأَوَّلَ لَمْ يَزَلْ وَاحِداً لَا شَيْءَ مَعَهُ فَرْداً لَا ثَانِيَ مَعَهُ لَا مَعْلُوماً وَ لَا مَجْهُولًا وَ لَا مُحْكَماً وَ لَا مُتَشَابِهاً وَ لَا مَذْكُوراً وَ لَا مَنْسِيّاً وَ لَا شَيْئاً يَقَعُ عَلَيْهِ اسْمُ شَيْءٍ مِنَ الْأَشْيَاءِ وَ لَا مِنْ وَقْتٍ كَانَ وَ لَا إِلَى وَقْتٍ يَكُونُ وَ لَا بِشَيْءٍ قَامَ وَ لَا إِلَى شَيْءٍ يَقُومُ وَ لَا إِلَى شَيْءٍ اسْتَنَدَ وَ لَا فِي شَيْءٍ اسْتَكَنَّ
وَ ذَلِكَ كُلُّهُ قَبْلَ الْخَلْقِ إِذْ لَا شَيْءَ غَيْرُهُ وَ مَا أَوْقَعَتْ عَلَيْهِ مِنَ الْكُلِّ فَهِيَ صِفَاتٌ مُحْدَثَةٌ وَ تَرْجَمَةٌ يَفْهَمُ بِهَا مَنْ فَهِمَ
وَ اعْلَمْ أَنَّ الْإِبْدَاعَ وَ الْمَشِيَّةَ وَ الْإِرَادَةَ مَعْنَاهَا وَاحِدٌ وَ أَسْمَاؤُهَا ثَلَاثَةٌ وَ كَانَ أَوَّلُ إِبْدَاعِهِ وَ إِرَادَتِهِ وَ مَشِيَّتِهِ الْحُرُوفَ الَّتِي جَعَلَهَا أَصْلًا لِكُلِّ شَيْءٍ وَ دَلِيلًا عَلَى كُلِّ مُدْرَكٍ وَ فَاصِلًا لِكُلِّ مُشْكِلٍ وَ بِتِلْكَ الْحُرُوفِ تَفْرِيقُ كُلِّ شَيْءٍ مِنِ اسْمِ حَقٍّ أَوْ بَاطِلٍ أَوْ فِعْلٍ أَوْ مَفْعُولٍ أَوْ مَعْنًى أَوْ غَيْرِ مَعْنًى وَ عَلَيْهَا اجْتَمَعَتِ الْأُمُورُ كُلُّهَا
وَ لَمْ يَجْعَلْ لِلْحُرُوفِ فِي إِبْدَاعِهِ لَهَا مَعْنًى أَوْ غَيْرَ مَعْنًى وَ عَلَيْهَا اجْتَمَعَتِ الْأُمُورُ كُلُّهَا وَ لَمْ يَجْعَلْ لِلْحُرُوفِ فِي إِبْدَاعِهِ لَهَا مَعْنًى غَيْرَ أَنْفُسِهَا بِتَنَاهٍ وَ لَا وُجُودَ لَهَا لِأَنَّهَا مُبْدَعَةٌ بِالْإِبْدَاعِ
وَ النُّورُ فِي هَذَا الْوَضْعِ أَوَّلُ فِعْلِ اللَّهِ الَّذِي هُوَ نُورُ السَّماواتِ وَ الْأَرْضِ وَ ال
vement which the things do, and you work on it and change it from a state to a state and increase it and decrease it. And as for the deeds and the movement, these are set off because there is not time for it more than a determined what is needed to it. So when it is free from the thing, it moves with the movement and the impact remains, and it flows the flow of speech which goes and its impact remains’. Imran said to him-asws, ‘O my chief! Will you not inform me about the Creator when He-azwj was alone, there being nothing apart from Him-azwj, nor there being anything with Him-azwj, didn’t He-azwj change when He-azwj Created the creation? ’
Al-Reza-asws said to him: ‘The Mighty and Majestic did not change by Creating the creation, but the creation changes with its alteration’. Imran said, ‘O my chief! Will you not inform me about Allah-azwj Mighty and Majestic, is He-azwj One in reality or One in description? ’
He-asws said: ‘Allah-azwj is the Initiator, the One, the first existence. He-azwj did not cease to be One, there being nothing with Him-azwj, and Individual there being no second with Him-azwj, neither known, nor ignored, nor decisive, nor allegorical, nor mentioned, nor forgotten, nor did the name of anything from the things occur upon Him-azwj, was He-azwj from a time, nor to a time will He-azwj happen to be, nor with anything does He-azwj stand, nor to anything will He‑azwj be standing, nor to anything does He-azwj rely, nor is He-azwj settled in anything. And all of that is before the creation when there was nothing apart from Him-azwj and nothing from the all occurred upon Him-azwj. So, these are descriptions of occurrences, and a translation understood with by the one who understands. And know that the Initiating, and the Desire, and the Will, their meaning is one and their names are three, and the beginning of His-azwj Initiating, and His-azwj Will and His-azwj Desire are word which He-azwj Made these as an origin of all things, and as evidence upon every realisation, and a purpose of all problems, and by these words is differentiation of all things, from a name, truth or falsehood, or deed or done, or meaning or non-meaning, and upon it is the unification of the affairs, all of them. And He-azwj did not Make for the words in its beginning, any meaning for it, or non-meaning, and upon it unite the affairs, all of them, and He-azwj did not Made for the words in its beginning having any meaning for it apart from itself infinitely, nor having any existence for it at the beginning of its beginning. And the Noor in this place is the first deed which He-azwj is Noor of the skies and the earth, and the words, these are the done with that deed, and these are the deeds which the speech
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