2. We were told by Abdullah bin Muhammed bin Abdul-Wahhab bin Naseer bin Abdul-Wahhab bin ‘Ataa’ bin Wasil al-Sijzi, that he said: We were informed by Abu’l-Hasan, Ahmad bin Muhammed bin Abdullah bin Dhamra al-Sha’rani al-‘Ammari – from among the sons of Ammar ibn Yasir – that he said: We were told by Abu Muhammed, Ubaidullah bin Yahya bin Abd-il-Baqi al-Adhani – in Adhana – of Miqdam bin Shurayh bin Hani, from his father, that he said: An Arabian stood on the Day of Jamal up to the Commander of the Believers, peace be upon him, and said: O Commander of the Believers, do you say that Allah is One? Then the people charged upon him and said: O Arabian, do you not see what the Commander of the Believers, peace be upon him, is in of distress of the heart? Then the Commander of the Believers, peace be upon him, said: Leave him, for indeed, what the Arabian wants is (the same as) what we want from the people (whom we are combating). Then he said: O Arabian, verily, the saying that Allah is One, is upon four indications; two which are not possible upon Allah, Glorious and Exalted is He, and two which are confirmed in Him. As for the two that are not possible upon Him, it is the saying of the sayer that He is One whilst intending with it a number; this is what is not possible, because that which has no second does not enter into the realm of numbers. Do you not see that he has disbelieved, he who said: «The Third among Three»? As well as the saying of the sayer: «He is one among the people», whilst intending to distinguish species from genus? This is what is not possible, because it is anthropomorphism, and our Lord is Glorified and Exalted from being that. As for the two indications that are confirmed in Him, it is the saying of the sayer: «He is One with no similar among things», that is our Lord, as well as the saying of the sayer: «He is Exalted and Glorious, One and Only in meaning», by which he means that He is not divided in (the realm of) existence, nor intellect nor imagination. That is our Lord, Exalted and Glorious is He.
IsnādAbdullah ibn Muhammad ibn Abdul Wahhab ibn Nadar ibn Abdul Wahhab ibn Ata ibn Wasil al-Sajzi nous a informés, il a dit: Abu al-Hasan Ahmad ibn Muhammad ibn Abdullah ibn Damra al-Sha'rani al-'Ammari, de la descendance d'Ammar ibn Yasir, nous a informés, il a dit: Abu Muhammad Ubaydullah ibn Yahya ibn Abdul Baqi al-Azni d'Azna, de Abu al-Muqaddam ibn Shurayh ibn Hana', de son père a dit: Un Bédouin se leva le jour de la bataille de la Chamelle devant l'Imam des croyants, que la paix soit sur lui, et dit: "Ô Imam des croyants, dis-tu que Dieu est Unique?" Les gens se sont alors retournés contre lui et ont dit: "Ô Bédouin, ne vois-tu pas ce qu'il y a en l'Imam des croyants, que la paix soit sur lui, en termes de division du cœur?" L'Imam des croyants, que la paix soit sur lui, a dit: "Laisse-le, car ce que le Bédouin veut est ce que nous voulons des gens." Puis il a dit: "Ô Bédouin, dire que Dieu est Unique comporte quatre aspects: deux d'entre eux ne conviennent pas à Dieu, le Très Haut, et deux sont valides. Quant aux deux aspects qui ne conviennent pas, dire que 'Un' signifie une quantité numérique, ce qui n'est pas approprié car ce qui n'a pas de pair n'entre pas dans la catégorie des nombres. Ne vois-tu pas que celui qui dit 'troisième' pour trois commet de la mécréance? Et celui qui dit 'Un' en voulant dire une sorte de genre parmi les gens, cela n'est pas approprié car c'est une comparaison, et notre Seigneur est exempt de cela et est au-dessus de tout. Quant aux deux aspects valides, dire 'Un' signifie quelqu'un qui n'a pas de similitude avec les choses, tout comme notre Seigneur, et dire 'Il est Unique en Son essence' signifie qu'Il n'est pas divisé dans Son existence, Son intellect ou Son concept, tout comme notre Seigneur, le Très Haut."
