Attributs de l'Essence et Attributs des Actions

2. My father (may Allah be pleased with him) said: Sa`d ibn Abd Allah said: Muhammad ibn `Isa said, on the authority of Isma`il ibn Sahl, on the authority of Hammad ibn `Isa that I asked Abu `Abd Allah al-Sadiq (AS): “Does Allah know everything from sempiternity?”He (AS) replied, “What was He to know when there was nothing to be known?” He says, I asked, “Does Allah hear from sempiternity?” He (AS) answered, “Who was He to hear when there was nothing to be heard?” He says, I asked, “Does Allah see from sempiternity?” He (AS) responded, “Who was He to see when there was nothing to be seen?” Then he (AS) said: “Allah has always been AllKnowing, All-Hearing, All-Seeing, sempiternally, and the Possessor of the Knowledge of Hearing and Seeing.”

[Traduction du contenu principal du hadith]

3. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said, on the authority of Muhammad ibn Isma`il al-Barmaki that al-Fadl ibn Sulayman al-Kufi said, on the authority of al-Husayn ibn al-Khalid saying that Al-Rida `Ali ibn Musa (AS) said: “Allah, the Blessed the Exalted, has always been All-Knowing, All-Powerful, Ever-Living [hay], Ever-Lasting [qadim], All-Hearing, and All-Seeing.” I asked him “O son of the Messenger of Allah! There is a group that says: `Allah has always been All-Knowing with Knowledge, All-Powerful with His Might, Ever-Living with His Life, EverLasting with His Past, All-Hearing with His Hearing, and All-Seeing with His Sight.” Thus, he (AS) replied, “Verily, whoever says this and believes in it is a polytheist. He is not under our Guardianship at all.” He then added, “Allah, the Mighty and High, has always been AllKnowing, All-Powerful, Ever-Living, Ever-Lasting, All-Hearing, and all-Seeing by His Essence. Exalted is He, the Elevated, the Great, from what the polytheists and anthropomorphists say.”

"Allah, béni et exalté soit-Il, a toujours été Omniscient, Tout-Puissant, Vivant, Éternel, Entendant et Voyant. Alors je lui ai dit: Ô fils du Messager d'Allah, certains disent qu'Il est Omniscient par Sa connaissance, Tout-Puissant par Sa puissance, Vivant par Sa vie, Éternel par Son éternité, Entendant par Son ouïe, et Voyant par Sa vue. Il a répondu: Celui qui dit cela et le croit a associé d'autres divinités à Allah, et il n'a aucune relation avec nous. Puis il a ajouté: Allah, exalté soit-Il, a toujours été Omniscient, Tout-Puissant, Vivant, Éternel, Entendant et Voyant en Lui-même, bien au-dessus de ce que disent les associateurs et les anthropomorphistes, glorifié soit-Il grandement."

4. Ahmad ibn Ziyad ibn Ja`far al-Hamdani (RA) said: `Ali ibn Ibrahim ibn Hashim said, on the authority of his father, on the authority of Muhammad ibn Abu `Umayr, on the authority of Harun ibn `Abd al-Malik that Abu `Abd Allah al-Sadiq (AS) was asked about Divine Unity; thus, he said: He, the Mighty and High, is undoubtedly Existent. He is not vain or numerable, nor can He be described on the basis of the attributes of creation. He, the Mighty an High, possesses Qualities [nu`ut] and Attributes [sifat]. There are Attributes which apply to Him which can also be applied to the created such a hearing [sami`], seeing [basir], affectionate [ra`ur], merciful [Rahim], and their likes. Whereas the Qualities are qualities of Essence; they do not befit anyone but Allah, the Blessed and Exalted. Allah is Light as there is no darkness in Him. He is Ever-Living as there is no death for Him. He is All-Knowing as there is no ignorance in Him. He is Needless [Samad] as there is no need in Him. Our Lord is Light by Essence, Ever-Living by Essence, All-Knowing by Essence, and Needless by Essence.

5. Muhammad ibn `Ali Majilwayh (RA) said: My paternal uncle Muhammad ibn Abu al-Qasim related to me, on the authority of Ahmad ibn Abu `Abd Allah al Barqi, on the authority of his father, on the authority of Ahmad ibn al-Nadr al-Khazzaz, on the authority of `Amr ibn Shimr, on the authority of Jabir that Abu Ja`far al-Baqir (AS) said: Verily, Allah, the Blessed and Exalted, was there when there was nothing but Him. He was Light as there was no darkness in Him. He was the Truth as there was no falsehood in Him. He was Omniscient as there was no ignorance in Him. He was the EverLiving as there was no death in Him. And that is how He is today, and that is how He will remain forever.

Certes, Dieu, exalté et glorifié soit-Il, était et rien d'autre que Lui, une lumière sans ténèbres en Lui, véridique sans mensonge en Lui, savant sans ignorance en Lui, vivant sans mort en Lui, et Il est ainsi aujourd'hui, et Il ne cessera jamais d'être ainsi.

6. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn Yahya al-`Attar said: al-Husayn ibn al-Hasan ibn Aban said, on the authority of Muhammad ibn Auramah that Yahya ibn Yahya said on the authority of `Abd Allah ibn al-Samit, on the authority of `Abd al-A`la that Al-`Abd al-Salih Musa ibn Ja`far (AS) said: Verily, Allah, there is no god but He, is Ever-living, but not in terms of quality or place. He is not in thing or on anything. He has not created for His Position any space. He is not strengthened through creation. Nothing that he has created is like Him. He was not powerless over things before their creation, not will He be powerless over them after they have gone. He, the Mighty and High, is the Ever-Living god without accidental existence. He is the Sovereign before creating something and He is its Master after creating it. Allah does not have any limits. He is not recognized by a thing that may be His like. He is not subject to aging. He does not raise His Voice to invoke anything, and with His Fear all things become stunned. Allah is Ever-Living, and not the product of accidental existence or a depicted existence. He neither has a restricted quality, nor a still space, but He is Ever-Living by Himself and the Master who is Eternally Omnipotent. He created what He willed when He willed, with His Will and Power. He is the First without any quality, and the Last without any space. Everything is perishable but He (His face). His is the creation and the command; blessed is the Lord of the worlds.

Certes, Allah - il n'y a de divinité digne d'adoration qu'Il - est vivant sans vie limitée, ni endroit défini, ni associé à quoi que ce soit, ni établi sur quoi que ce soit. Il n'a pas été créé dans un endroit et n'a pas acquis de force après la création des choses. Rien ne Lui ressemble et Il n'était pas impuissant avant Sa création. Il n'est pas impuissant après Sa disparition. Il était, et est, le Dieu vivant sans vie limitée, ni description, ni limitation, ni endroit fixe. Il est vivant par Lui-même, et Sa puissance n'a jamais cessé. Il a créé ce qu'Il a voulu, quand Il a voulu, par Sa volonté et Sa puissance. Il était au commencement sans comment, et sera à la fin sans endroit. Tout est voué à la destruction sauf Son Visage. À Lui appartient la création et le commandement. Béni soit le Seigneur de l'univers.

7. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: Muhammad ibn Yahya al-`Attar said, on the authority of al-Husayn ibn al-Hasan ibn Aban, on the authority of Muhammad ibn Auramah, on the authority of `Ali ibn al-Hasan ibn Muhammad, on the authority of Khalid ibn Yazid, on the authority of `Abd al-A`la, that Abu `Abd Allah al-Sadiq (AS) said: Allah’s name is other than Him. The identifier is always other than the identified. Since very identifier is created, it is other than Allah. Everything which is uttered by tongues or produced by hands is created. Allah is the destination of whoever seeks Him. The aimer is other than the aimed. The aimed is described, and every description is created. The Creator of all Things is not described through the limitations of the named. He is not formed so that His Formation may be known through the creation of others. If He is aimed, what is aimed is other than Him. He is never disregarded by those who understand this conclusion, and that is pure unity. Thus, have faith in Him, accept Him, and try to understand Him with the permission of Allah, the Mighty and High. Whoever claims that he has recognized Allah through a veil, an image or a similarity, is a polytheist because veil, image and similarity are other than Him. Verily, He is One United Being. Therefore, how can one profess to believe in Divine Unity if he claims to have recognized Him by means of other than Him? Only he has recognized Allah who recognizes Him by means of Allah (Himself). Thus, whoever does not recognize Him through Him has not recognized Him, and has certainly recognized other than Him. Allah is the Creator of All Things and is not from a thing. He is named by His Names. Hence, He is other than His Names, and His Names are other than Him. The described is other than the describer. Therefore, whoever claims that he knows what he does not recognize is ignorant. The created do not comprehend anything but by means of Allah, and they do not comprehend the recognition of Allah but by Allah. Allah is free from His Creation, and His Creation is free from Him. If Allah intends something, it is as He intends it by His Command, and without utterance. There is no refuge for His servants from what He decrees. There is no argument for them in what He sanctions. They do not have power over an action or treatment from what He brings forth in their created bodies except by their Lord. Thus, whoever claims that he has strength over an action that Allah, the Mighty and High, does not intend, he has claimed that his intent has overcome the Intent of Allah. Blessed is Allah the lord of the Worlds!

Le Prophète (que la paix et les bénédictions d'Allah soient sur lui) a dit: "Le nom d'Allah est différent de tout autre nom, et tout ce sur quoi est attribué un nom autre que celui d'Allah est une création, à l'exception d'Allah. Ce qui est exprimé par les langues ou réalisé par les mains est une création. Allah est au-dessus de toute chose, et ce qui est au-dessus de toute chose est différent de cette chose. L'objectif est décrit, et tout ce qui est décrit est fabriqué. Le Créateur des choses n'est pas décrit par une création définie. Il n'a pas été créé pour être reconnu par la fabrication d'un autre. Rien ne le ressemble, et personne ne sera humilié s'il comprend ce jugement, qui est l'unicité pure. Croyez en cela, acceptez-le et comprenez-le par la volonté d'Allah Tout-Puissant. Celui qui prétend connaître Allah par un voile, une image ou une similitude est un associateur, car le voile, l'image et la similitude sont autres que Lui. Il est Un et Unique, alors comment peut-on L'unifier en prétendant le connaître par autre que Lui? On connaît Allah par Lui-même, et celui qui ne le connaît pas ainsi ne le connaît pas du tout, mais connaît autre que Lui. Allah est le Créateur de toutes choses sans modèle, Il est appelé par Ses noms, qui sont différents de Ses créatures, et Celui qui est décrit est différent de celui qui décrit. Celui qui prétend croire en ce qu'il ne connaît pas est égaré de la connaissance. Aucune créature ne peut comprendre quoi que ce soit sans Allah, et la connaissance d'Allah ne peut être atteinte qu'avec Allah. Allah est exempt de Ses créatures, et Ses créatures sont exemptes de Lui. Lorsqu'Allah veut quelque chose, cela se réalise par Son commandement, sans parole. Il n'y a pas de refuge pour Ses serviteurs contre ce qu'Il a décrété, et ils n'ont pas d'argument contre ce qu'Il a choisi. Ils ne peuvent ni agir ni remédier à ce qui a été créé dans leurs corps, sauf par leur Seigneur. Celui qui prétend avoir le pouvoir d'agir sur quelque chose qu'Allah n'a pas voulu qu'il ait le pouvoir sur, prétend que sa volonté l'emporte sur celle d'Allah, Béni soit-Il, le Seigneur de l'univers."

8. Muhammad ibn `Ali Majilwayh (RA) said: my paternal uncle Muhammad ibn Abu al-Qasim related to me that Muhammad ibn `Ali al-Sayrafi al-Kufi related to me that Muhammad ibn Sinan related to me, on the authority of Aban ibn `Uthman al-Ahmar that I asked al-Sadiq Ja`far ibn Muhammad (AS), “Inform me about Allah, the Blessed and Exalted. Has He sempiternally been All-Hearing, All-Seeing, All-Knowing, and All-Powerful?” He (AS) replied, “Of course.” Hence, I asked him, “There is a man who professes to be a friend of the Household of the Prophet (AS) and says: `Verily, Allah, the Blessed and Exalted, has always been All-Seeing with an ear, All-Hearing with an eye, All-Knowing by Knowledge, and AllPowerful with power.” He (AS) became angry and then said: “Verily, whoever says this and believes in it, is a polytheist and is not under our Guardianship at all. Verily, Allah, the Blessed and Exalted, is the Possessor of the Knowledge of Hearing, Seeing, and Omnipotence.”

Il a répondu: Oui. Alors je lui ai dit: Certains individus qui prétendent être de votre allégeance, ô gens de la Maison, disent: Allah, exalté et transcendant, n'a cessé d'être Entendant par Son ouïe, Voyant par Sa vue, Omniscient par Son savoir, Tout-Puissant par Sa puissance. Il (sur lui la paix) s'est alors irrité et a dit: Celui qui dit cela et le soutient est un associateur et n'appartient en rien à notre allégeance, certes Allah, exalté et transcendant, possède des attributs, Entendant, Voyant, Tout-Puissant.

9. Hamzah ibn Muhammad al-`Alawi (RA) said: `Ali ibn Ibrahim reported to us, on the authority of Muhammad ibn `Isa ibn `Ubayd, on the authority of Hammad, on the authority of Hariz, on the authority of Muhammad ibn Muslim, that Abu Ja`far al-Baqir (AS) said: “Among the attributes of the Being without beginning [qadim] are that He is One, Unique, Needless, Unique in meaning, and not subject to multiple meanings.” He says: I asked him, “May I be your ransom! A group of Iraqis claim that He hears with something other than what He sees, and He sees with something other than what He hears from.” Thus, he (AS) replied, “They have lied, apostatized, and anthropomorphized. Exalted is Allah from that! Verily, He is All-Hearing, and All-Seeing. He hears with what He sees, and He sees with what He hears.” He says: I asked, “They claim that He is All-Seeing as they see.” Thus, he (AS) replied, “Exalted is Allah! Verily, Allah cannot be understood by means of human qualities.”

"L'attribut de l'Éternel est qu'Il est Unique, Un, Absolu, Un en essence, et non pas multiple en significations diverses. Certains prétendent, ô mon Dieu, que des gens de l'Irak, qu'Il entend sans voir, et voit sans entendre. Ils ont menti et ont attribué des limites à Dieu. Que Dieu soit exalté au-dessus de cela, Il est Entendant, Clairvoyant, Il entend ce qu'Il voit, et voit ce qu'Il entend. Certains prétendent qu'Il voit selon leur compréhension, mais que Dieu soit exalté, Il n'est compris que selon les attributs des créatures, et Dieu n'est pas ainsi."

10. Muhammad ibn Musa ibn al-Mutawakkil (RA) said: `Ali ibn Ibrahim said, on the authority of his father, on the authority of al-`Abbas ibn `Amr, on the authority of Hisham ibn al-Hakam that An atheist asked Abu `Abd Allah al-Sadiq (AS), “Do you say that He is All-Hearing, All-Seeing?” Thus, Abu `Abd Allah (AS) replied, He is All-Hearing, and All-Seeing. He is All-Hearing and AllSeeing, but without the use of visual or auditory organs. Rather, He hears by Himself, and He sees by Himself. My statement is not that He hears by Himself in the sense that His Hearing is one thing, and His Self is another. Rather, my goal is to respond to what I was asked using terminology that can be readily understood. Hence, when I say that He hears by means of His Entire Essence, I say so to stress that He is not composed of parts. MY goal is to make you understand. My only other recourse would be to say that He is All-Hearing, All-Seeing, AllKnowing, and All-Aware without any conflict between essence and concept.

Il est Entendant et Voyant, Entendant sans oreille et Voyant sans instrument, mais Il entend par Lui-même et voit par Lui-même, et ce que je dis n'est pas qu'Il entend par Lui-même comme s'Il était une chose et Lui une autre chose, mais j'ai voulu m'exprimer par rapport à moi-même en tant que responsable, et te faire comprendre en tant que questionneur. Ainsi, je dis: Il entend tout, non pas que tout Lui appartient en partie, mais j'ai voulu te faire comprendre et m'exprimer par rapport à moi-même, et mon point de référence à ce sujet est qu'Il est l'Entendant, le Voyant, l'Omniscient, le Connaisseur sans différence d'essence ni de sens.

11. Ahmad ibn Muhammad ibn Yahya al-`Attar (RA) said, on the authority of his father, on the authority of Ahmad ibn Muhammad, on the authority of al-Husayn ibn Sa`id, on the authority of alQasim ibn Muhammad, on the authority of `Abd al-Samad ibn Bashir, on the authority of Fudayl ibn Sukkarah that I asked Abu Ja`far al-Baqir (AS): May I be taken as your ransom! I hope that you can tech me. Prior to creation, did Allah, may His Remembrance be Exalted, know that He was One? Your followers have a dispute regarding this issue. Some of them say: “The Blessed and Exalted surely knew that He was alone before He created anything from His Creation/” While others say: “Verily, the meaning of knowing is doing. Therefore, He knows today that there was no one other than Him before He created the thngs.” And they say: “If we prove that He has always known that ere was none but Him, then we have proved that there was other than Him in sempiternity [azaliyyah]. If you could be so kind, O my Master, to teach me whether the truth is other than this. Thus, he (AS) wrote: “Allah, the Exalted, has always been All-Knowing, Blessed and Exalted be His Remembrance.”

[Traduction du contenu principal du hadith]

12. My father (RA) said: Muhammad ibn Yahya al-`Attar said, on the authority of Muhammad ibn alHusayn ibn Abu al-Khattab, on the authority of Ibn Abu `Umayr, on the authority of Hisham ibn Salim, on the authority of Muhammad ibn Muslim that I heard Abu Ja`far al-Baqir (AS) say: “Allah was there when there was nothing other than Him. He has always been All-Knowing of what He has created. Therefore, His Knowledge of thins before their being is exactly the same as His Knowledge of things after their creation.”

"Allah était, et rien d'autre que Lui n'existait, et Il a toujours su ce qui est créé. Il savait cela avant sa création, tout comme Il le sait après sa création."

13. Ahmad ibn Muhammad ibn Yahya (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ayyub ibn Nuh that I wrote to Abu al-Hasan al-Naqi (AS) asking him about Allah, the Mighty and High: “Did He have knowledge of things before He created them or did He know them only after He created them?” He (AS) wrote in his own handwriting: “Allah’s knowledge of things was the same before He created them and after He created them.”

Allah a toujours eu connaissance des choses avant de créer les choses, de la même manière qu'Il a connaissance des choses après les avoir créées.

14. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: Muhammad ibn al-Hasan al-Saffar and Sa`d ibn `Abd Allah both said, on the authority of Ahmad ibn Muhammad ibn `Isa, on the authority of his father and al-Husayn ibn Sa`d and Muhammad ibn Khalid al-Barqi, on the authority of Ibn Abu `Umayr, on the authority of Hisham ibn Salim that I entered into the presence of Abu `Abd Allah al-Sadiq (AS) so he asked me: “Can you describe Allah?” Hence, I replied, “Yes.” He (AS) said: “Give me your description.” So, I answered, “He is the All-Hearing and the All-Seeing.” He (AS) explained, “There are attributes which equally apply to the created.” I asked, “Then how do you describe Him?” Thus, he (AS) said: “He is Light as there is no darkness in Him. He is Ever-Living as there is no death in Him. He is the Omniscient as there is no ignorance in Him, and He is the Truth as there is no false in Him.” Then I left from his presence and I was the most learned of people with regard to Divine Unity.

Je suis entré chez Abu 'Abdullah (paix soit sur lui) et il m'a dit: "As-tu invoqué Allah?" J'ai répondu: "Oui." Il a dit: "Dis-le." J'ai dit: "Il est Celui Qui entend et Qui voit." Il a dit: "C'est une description dans laquelle les créatures partagent." J'ai demandé: "Alors comment devrais-je L'invoquer?" Il a répondu: "Il est la Lumière sans ténèbres en Lui, la Vie sans mort en Lui, la Connaissance sans ignorance en Lui, la Vérité sans fausseté en Lui." Je suis sorti de chez lui en étant celui qui connaissait le mieux les gens en matière de Tawhid.

15. Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid (RA) said: al-Husayn ibn Aban said, on the authority of al-Husayn ibn Sa`d, on the authority of al-Nadr ibn Suwayd, on the authority of `Asin ibn Humayd, that Abu `Abd Allah al-Sadiq (AS) saying that I asked him: “Has Allah always existed?” Thus, he (AS) replied, “Verily, the Willer can only exist if He has a Will. In fact, He has always been All-Knowing, All-Powerful, then He intended.”

Certes, Celui qui a une volonté ne peut l'avoir que pour ce qu'Il désire avec Lui; mais Il a toujours été Omniscient et Tout-Puissant, puis Il a voulu.

16. `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (RA) said: Muhammad ibn Abu `Abd Allah al-Kufi said, on the authority of Muhammad ibn Isma`il al-Barmaki, on the authority of al-Husayn ibn al-Hasan, on the authority of Bakr ibn Salih, on the authority of `Ali ibn Asbat, on the authority of alHasan ibn al-Jahm, on the authority of Bukayr ibn A`yun that I asked Abu `Abd Allah al-Sadiq (AS): “Are the Knowledge and Will of Allah separate or united?” Thus, he (AS) replied, The Knowledge of Allah is not the same as the Will of Allah. Do you not say that you will do something `Allah willing’, yet you do not say that you will do something `Allah knowing.’ Therefore, your statement `Allah willing’ is a proof that He did not will it, If He had willed, it would have been as He had willed. Allah’s Knowledge is prior to Allah’s Will.

Le contenu principal du hadith met en lumière la distinction entre la connaissance d'Allah et Sa volonté, soulignant que la connaissance divine précède la volonté divine. Il insiste sur l'importance de reconnaître la souveraineté absolue d'Allah dans toutes les actions et décisions humaines.

17.Al-Husayn ibn Ahmad ibn Idris (RA) said, on the authority of his father, on the authority of Muhammad ibn `Abd al-Jabbar, on the authority of Safwan ibn Yahya that I enquired from Abu al-Hasan al-Kadhim (AS): “Inform me about the Will. Is it a part of Allah or is it of the Creation? Hence, he (AS) answered, The will is part of the created conscience, and it manifest itself in action. As for Will of Allah, the Mighty and High, then it is His Making [ihdath] and none other than that because He does not reflect, does not imagine, and does not think. These attributes cannot be applied to Him as they are attributes of creation. Thus, Allah’s Will is action and nothing else. He says to it: “Be and it is,” without a word or speech expressed by tongue, by imagination or by thought. His Will is expressed without form in the same way that He is without form.

La volonté des créatures est le désir et ce qui se manifeste à elles par la suite des actions, tandis que la volonté d'Allah, exalté soit-Il, est Sa création sans autre chose, car Il n'a ni besoin, ni préoccupation, ni réflexion. Ces attributs sont exclus de Lui et appartiennent aux créatures. La volonté d'Allah est l'action sans autre chose, Il dit à une chose: 'Sois', et elle est, sans parole, ni énonciation par la langue, ni intention, ni réflexion, ni comment, car Il est sans comment.

18. My father (RA) said: Sa`d ibn `Abd Allah said, on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of is father, on the authority of Ibn Abu `Umayr, on the authority of Ibn Udhaynah, on the authority of Muhammad ibn Muslim that Abu `Abd Allah al-Sadiq (AS) said: “The will is accidental [muhdathah].”

La marche est une innovation.

19. My father (may Allah have mercy on him) said: `Ali ibn Ibrahim said, on the authority of his father, on the authority of Ibn Abu `Umayr, on the authority of `Umar ibn Udhaynah, that Abu `Abd Allah al-Sadiq (AS) said: “Allah created the Will itself, then created everything by means of the Will.” The Compiler of this book (RA) says: If we attribute Allah, the Blessed and Exalted, with Attributes of Essence, then each one of these attributes negates its opposite. Thus, when we say: He is Ever-Living, we have negated from Him the opposite of life, which is death. When we say: He is all-Knowing; we have negated from Him the opposite of knowledge, which is ignorance. When we say: He is AllHearing; we negate from Him the opposite of hearing, which is deafness. When we say: He is AllSeeing; we negate from Him the opposite of seeing, which is blindness. When we say: He is the Honorable; we negate from Him the opposite of honor, which is dishonor. When we say: He is the All-Wise; we negate from Him the opposite of wisdom, which is error. When we say: He is the Self-Sufficient; we negate from Him the opposite of self-sufficiency, which is neediness. When we say: He is Just; we negate from Him oppression and tyranny. When we say: He is the Forbearing; we negate from Him impatience. When we say: He is the Omnipotent; we negate from Him incapability. If we did not do that we would have proved Him with things that have always been with Him. When we say “He has always been Ever-Living, All-Knowing, All-Hearing, All-Seeing, Honorable, All-Wise, Self-Sufficient, Sovereign, Forbearing, Just, and Generous [karim]” we have used these Attributes of Essence in order to negate their opposites. We have proved that Allah has always been the One and Only. The Intent, the Will, the Pleasure, the Wrath or any of the other Attributes of Action are of the same intensity as the Attributes of Essence because it is not permissible to say: Allah has always been the Intender and the Willer, like it is permissible to say: Allah has always been Omnipotent and All-Knowing.

Allah a créé la marche par Lui-même, puis Il a créé les choses par la marche. Muhammad ibn Ali, l'auteur de ce livre, qu'Allah soit satisfait de lui, a dit: Lorsque nous décrivons Allah, exalté et élevé soit-Il, par des attributs de Son essence, nous nions de Lui tout attribut opposé à ceux-ci. Ainsi, lorsque nous disons qu'Il est vivant, nous nions de Lui son opposé qui est la mort, et lorsque nous disons qu'Il est savant, nous nions de Lui son opposé qui est l'ignorance, et ainsi de suite pour chaque attribut. En affirmant chacun de ces attributs qui sont les attributs de Son essence, nous avons établi qu'Allah est toujours Un, sans rien avec Lui. Et la volonté, la marche, la satisfaction, la colère et des attributs similaires des actions ne sont pas des attributs de Son essence, car il n'est pas permis de dire qu'Allah a toujours eu une volonté changeante, comme il est permis de dire qu'Il est toujours Tout-Puissant et Omniscient. Cela concerne l'explication du verset d'Allah, exalté soit-Il: "Tout périt, excepté Sa Face".