Hadith 7
الحديث 6
Bihar al-Anwar · Allamah al-Majlisi
وَ فِي خُطْبَةٍ أُخْرَى مَشْهُورَةٍ لَا تَصْحَبُهُ الْأَوْقَاتُ وَ لَا تَرْفِدُهُ الْأَدَوَاتُ سَبَقَ الْأَوْقَاتَ كَوْنُهُ وَ الْعَدَمَ وُجُودُهُ وَ الِابْتِدَاءَ أَزَلُهُ
إِلَى قَوْلِهِ ع لَا يَجْرِي عَلَيْهِ السُّكُونُ وَ الْحَرَكَةُ وَ كَيْفَ يَجْرِي عَلَيْهِ مَا هُوَ أَجْرَاهُ وَ يَعُودُ فِيهِ مَا هُوَ أَبْدَاهُ وَ يَحْدُثُ فِيهِ مَا هُوَ أَحْدَثَهُ إِذاً لَتَفَاوَتَتْ ذَاتُهُ وَ لَتَجَزَّأَ كُنْهُهُ وَ لَامْتَنَعَ مِنَ الْأَزَلِ مَعْنَاهُ
إِلَى قَوْلِهِ ع يَقُولُ لَمَّا أَرَادَ كَوْنَهُ كُنْ فَيَكُونُ لَا بِصَوْتٍ يَقْرَعُ وَ لَا نِدَاءٍ يُسْمَعُ وَ إِنَّمَا كَلَامُهُ سُبْحَانَهُ فِعْلٌ مِنْهُ أَنْشَأَهُ وَ مَثَّلَهُ لَمْ يَكُنْ مِنْ قَبْلِ ذَلِكَ كَائِناً وَ لَوْ كَانَ قَدِيماً لَكَانَ إِلَهاً ثَانِياً
لَا يُقَالُ كَانَ بَعْدَ أَنْ لَمْ يَكُنْ فَتَجْرِيَ عَلَيْهِ الصِّفَاتُ الْمُحْدَثَاتُ وَ لَا يَكُونُ بَيْنَهَا وَ بَيْنَهُ فَصْلٌ وَ لَا لَهُ عَلَيْهَا فَضْلٌ فَيَسْتَوِيَ الصَّانِعُ وَ الْمَصْنُوعُ وَ يَتَكَافَأَ الْمُبْتَدِعُ وَ الْبَدِيعُ
خَلَقَ الْخَلَائِقَ عَلَى غَيْرِ مِثَالٍ خَلَا مِنْ غَيْرِهِ وَ لَمْ يَسْتَعِنْ عَلَى خَلْقِهَا بِأَحَدٍ مِنْ خَلْقِهِ وَ أَنْشَأَ الْأَرْضَ فَأَمْسَكَهَا مِنْ غَيْرِ اشْتِغَالٍ وَ أَرْسَاهَا عَلَى غَيْرِ قَرَارٍ وَ أَقَامَهَا بِغَيْرِ قَوَائِمَ وَ رَفَعَهَا بِغَيْرِ دَعَائِمَ وَ حَصَّنَهَا مِنَ الْأَوَدِ وَ الِاعْوِجَاجِ وَ مَنَعَهَا مِنَ التَّهَافُتِ وَ الِانْفِرَاجِ
أَرْسَى أَوْتَادَهَا وَ ضَرَبَ أَسْدَادَهَا وَ اسْتَفَاضَ عُيُونَهَا وَ خَدَّ أَوْدِيَتَهَا فَلَمْ يَهِنْ مَا بَنَاهُ وَ لَا ضَعُفَ مَا قَوَّاهُ
إِلَى قَوْلِهِ ع هُوَ الْمُفْنِي لَهَا بَعْدَ وُجُودِهَا حَتَّى يَصِيرَ مَوْجُودُهَا كَمَفْقُودِهَا وَ لَيْسَ فَنَاءُ الدُّنْيَا بَعْدَ ابْتِدَائِهَا بِأَعْجَبَ مِنْ إِنْشَائِهَا وَ اخْتِرَاعِهَا
إِلَى قَوْلِهِ ع و
And in another famous sermon (186): ‘The times do not accompany Him-azwj nor do the devices behind Him-azwj. His-azwj existence precedes the times and the non-existence and the beginning of His-azwj eternality’. Up to his-asws words: ‘The stillness and the movement does not flow upon Him-azwj. How can it flow upon Him-azwj what He-azwj has Flowed and Returns in Him-azwj what He-azwj had Begun, and how can it occur in Him-azwj what He-azwj is it’s Occurer? Then His-azwj Self would be diverse, and His-azwj existence would be in parts, and it would not prevent eternity of its meaning’. Up to his-asws words: ‘He-azwj Says when He-azwj Wants its existence: “Be! ” So it comes into being. Not by a voice reverberating nor a call being heard, and rather His-azwj Speech, Glorious is He-azwj, is a deed from Him-azwj He-azwj Grew it and Represented it. It did not happen to exist from before that, and had it existed anciently, it would have been a second god. He-azwj cannot be said to have existed after having been non-existent, so the descriptions of the newly occurring events would flow upon Him-azwj, nor does there happen to be any gap between it and Him-azwj, nor would there be any merit for Him-azwj upon it, so the Maker and made would be the same, the Initiator and the initiated would be a match. He-azwj Created the creature not based upon any prior example from others, and He-azwj was not assisted upon their creation by anyone from His-azwj creatures, and He-azwj Grew the world and Withheld it from without any occupation and Spread it unsettled, and Made it stand without any legs, and Raised it without any pillars, and Fortified it from the bends and the crookedness, Prevented it from the crumbling and splitting. He-azwj Spread its pegs and Struck its barriers, and Swept its springs, and Dug out its valleys. It did not weaken Him-azwj what He-azwj had Built nor did what He-azwj had Strengthened, weaken’. Up to his-asws words: ‘He-azwj will be the Annihilator of it after its existence, until its existence becomes like lost, and the annihilation of the world after its beginning is not stranger that its growth and its invention’. Up to his-asws words:
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