Hadith 1

p to the Day of Qiyamah’. They said, ‘And Allah-azwj did not Create any creature mightier than the soul (spirit), apart from the Throne, and if Allah-azwj so Desires, it can swallow the seven skies and the seven earths as one morsel’’. Then he objected upon this aspect and upon the report by a silly aspect. Then he mentioned from the aspects that it is Jibraeel-as. And the fourth aspect is from Mujahid that it these are creatures who aren’t Angels, in the image of the children of Adam-azwj, eating, and for them are hands and legs and heads. And Abu Salih said, ‘They resemble the people and aren’t people, and I can neither find in the Quran nor in the correct Ahadeeth, anything I can possibly adhere with in proving this word’. Then he said in commenting on the doctrines of the people, ‘In reality, the human being is more knowing that the necessary knowledge is obtained by something over here. The human being indicated to it by his words, ‘I am’, and when the human being says, ‘I know, and have understood, and I saw and I heard, and I smelt, and I touched, and I was angry’, so the indicate to is every one by his word, ‘I’, wither it would be a body, or a display, or a collection of bodies and the displays, or what constitutes from the body and the display, and that is the third thing. So this is a reasonable setting. As for the first type, and it is that it can be said the human being is a body, so that body, either it happens to be of this construction or body inside this construction, or a body outside from it. As for the speaker that the human being is an expression of this tangible construction, and this is a physical holographic structure. So if we were to invalidate that the human being is an expression of this body, and we invalidate the human being as being felt, so we would have invalidated their whole word. And that which evidences upon that it is not possible that the human would be an expression of this body, there are aspects. The first is that the intuitive knowledge is obtained by parts of this corpse, replaced by the increase and the decrease. Sometimes according to the growth and the withering, and sometimes according to the fattening and slimming, and the necessary knowledge is obtained by that the variable changes from the remain constant, and a result of a collection of these three premises, the definitive knowledge is that it isn’t an expression of a collection of these corpses. The second is that when a person is preoccupied with the thought and directed towards a specific matter, in that case he is not unaware of his specific self, with evidence that in that case he may say, ‘I got angry, and desired and heard your words, and saw your face’, and the conscience is a metaphor for his specific self, in that case he is a knower of his own personality, he is oblivious to the whole of his body and to every one of his organs and parts. The third is that everyone judges by his clear mind by addition of every one of these body parts to himself, so he says, ‘My head, and my eyes, and my hands, and my legs, and my tongue, and my heart, and my body’. The addition is other than the one added to, so it obligates that the thing, which is the human being, he would be other than the total of this body, and each one of these body parts. If they were to say, ‘He is saying, ‘My soul, and myself’, so the addition is the ‘soul and the self’ to himself. Thus, it necessitates that the ‘soul’ is the thing, and his ‘self’ is changing of himself, and his ‘self’, and that is impossible’. We say he has intended by the soul of the thing and its self, this body specifically, and he has intended by the soul of the thing and it’s self as the specific reality to which is the indication of every one by his words, ‘I’. When he says, ‘My soul and myself’, the intent from him would be the body, and in our view, it is a change of the essence of the human being. The fourth is that every evidence evidence’s upon that the human being