A Shiite Anthology
Jafar al Sadiq A.S
I. Seeing God
Abu Basir has related that he said to Abu Abdallah-upon whom be peace "Tell me about God, the Mighty and Majestic Will believers see Him on the Day of Resurrection ?"
He answered, "Yes, and they have already seen Him before the Day of Resurrection."
Abu Basir asked, "When ?"
The Imam answered, "When He said to them, 'Am I not your Lord?' They said: 'Yea, verily' (VII, I72)." Then he was quiet for a time. Then he said, "Truly the believers see him in this world before the Day of Resurrection. Doest thou not see Him now ?"
Abu Basir then said to him, "That I might be made thy sacrifice I Shall I relate this (to others) from thee ?"
He answered, "No, for if thou relatest it, a denier ignorant of the meaning of what thou sayest will deny it. Then he will suppose that it is comparison and unbelief (kufr). But seeing with the heart (al-ru'yah b-il-qalb) is not like seeing with the eyes (al- ru'yah bi-l-ayn). High be God exalted above what the comparers (mushabbihun) and heretics (mulhidun) describe!."
2. The name that can be named ...
It has been related that Abu Abdallah said, "The name of God is other than God, and everything that can be called by the name of a 'thing' (shay') is created, except God. Therefore all that tongues express or is worked by hands is created. God is the goal of him who sets Him as his goal, but the determined goal (al-mughayya, i.e., in the mind of man) is other than the (real) goal.  The goal possesses attributes (mawsuf), and all that possesses attributes has been fashioned (masnu). But the Fashioner (sani) of things does not possess the attributes of any stated limit (hadd musamma). He has not come into being that His Being (kaynunah) should be known through fashioning (sun) (carried out) by other than He. He does not terminate at a limit unless it be other than He. Whoso understands this principle (hukm) will never fall into error. It is the unadulterated profession of Unity (al-tawhid al-khalis), so believe in it, confirm it, and understand it well, with God's permission the Mighty and Majestic."
"Whoso maintains that he knows God by means of a veil (hijab) or a form (surah) or a likeness (mithal) is an associator (mushrik), for the veil, the likeness and the form are other than He. He is utterly and only One. So how should he who maintains that he knows Him by means of other than Him be professing Unity ? Surely He alone knows God who knows Him by means of God (billah). Therefore, whoso knows Him not by means of Him knows Him not. On the contrary, he only knows other than Him. There is nothing between the Creator and the created.
God is the Creator of things, but not from something. He is named by His names, so He is other than His names, and His names are other than He. The described (al-mawsuf) is other than the describer (al-wasif)."
Then whoso maintains that he has faith in that which he does not know has gone astray from knowledge (marifah). A created thing (makhluq) perceives nothing unless by means of God: the knowledge of God is perceived only by means of God. But God is empty of His creatures and His creatures are empty of Him. When He desires a thing, it is as He desires, by His command (amr) and without speech (nutq). His servants have no refuge from that which He decrees (ma qada), and they have no argument against that which is His pleasure. They have no power to act or to deal with that which is brought about in their bodies, created (by God), except by means of their Lord. So whoso maintains that he is able to perform an act which God, the Mighty and Majestic, does not desire, has maintained that his will (iradah) prevails over the Will of God. 'Blessed be God' the Lord of all beings!" (VII 54)
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