AS-SAMAD - IS THAT WHICH HAS NO DEFICIENCIES
- My father - Allah have mercy on him - narrated to us, he said: Sa`d b. `Abdullah narrated to us, he said: Muhammad b. `Isa narrated to us, from Younis b. `AbderRahman from Rabee` b. Muslim, who said:
I heard Abul Hasan (al Kadhim) [a], when he was asked about (the meaning of) as-Samad, say: as-Samad is that which has no deficiencies. [Translator's note: Al-Kulayni (compiler of al-Kafi) has said the following regarding the meaning of as-Samad. “This is the correct meaning of as-Samad. What al-Mushabbihah (people who consider Allah similar to certain things) believe is not correct. as-Samad literally means solid as opposed to hollow, which applies only to physical objects. Allah, the Most High, is by far above such attributes. Had such attributes applied to Allah, the Most High, the Most Gracious, it would have contradicted His statement that says, ‘There is nothing similar to Him.’]
I heard Abul Hasan (al Kadhim) [a], when he was asked about (the meaning of) as-Samad, say: as-Samad is that which has no deficiencies. [Translator's note: Al-Kulayni (compiler of al-Kafi) has said the following regarding the meaning of as-Samad. “This is the correct meaning of as-Samad. What al-Mushabbihah (people who consider Allah similar to certain things) believe is not correct. as-Samad literally means solid as opposed to hollow, which applies only to physical objects. Allah, the Most High, is by far above such attributes. Had such attributes applied to Allah, the Most High, the Most Gracious, it would have contradicted His statement that says, ‘There is nothing similar to Him.’]
2 - `Ali b. Ahmed b. Muhammad b. `Imran al-Daqaaq - may Allah be pleased with him - narrated to us, he said: Muhammad b. Yaqoub narrated to us, from `Ali b. Muhammad, from Sahl b. Ziyad, from Muhammad b. Waleed - whose tite was Shabab al-Sayrafi - from Dawud b. Qasim al-Ja`fari who said:
I said to Abi Ja`far (al-Baqir) [a]: May I be your ransom, what is as-Samad?
He said: as-Samad means the Master towards whom one turns, in small (matters) and large.3 - Abu Muhammad Ja`far b. `Ali, the faqeeh from Qum and, later, Ilaq - Allah be pleased with him - narrated to us, he said: Abu Sa`eed `Abdan b. Fadl narrated to us, he said: Abul Hasan Muhammad b. Yaqoub b. Muhammad b. Younis B. Ja`far b. Ibrahim b. Muhammad b. `Ali b. `Abdullah b. Ja`far b. Abi Talib narrated to me in the city of Khajnadah, he said: Abu Bakr Muhammad b. Ahmad b. Shuja` al-Farghani narrated to me, he said: Abu Muhammad al-Hasan b. Hammad al-`Anbari narrated to me in Egypt, he said: Isma`il b. `Abd al-Jaleel al-Barqi narrated to me, from Abil Bakhtari Wahab b. Wahab al-Qarashi, from Abi `Abdullah as-Sadiq Ja`far b. Muhammad [a], who said:
(My father) Baqir [a] said: My father, Zain al-`Abideen [a] narrated to me from his father, Husain B. `Ali [a], who said:
as-Samad is that which has no deficiencies. And as-Samad is that with which (is reached) ultimate supremacy (? - suwaddadah). And as-Samad is that with which does not eat and does not drink. Andas-Samad is that which does not sleep. And as-Samad is that which has not passed away, nor will it pass away.
(Imam) Baqir [a] said: Muhammad b. Hanafiyyah - Allah sanctify his soul - used to say: as-Samad means to exist by iteself, needless of others.
Others beside him said: as-Samad (is that which) transcends place and deterioration, and as-Samad is that which cannot be described by things that change.
(Imam) Baqir [a] said: as-Samad is a Master who is obeyed, such that above Him are none to command (Him) nor prohibit (Him).
He said: `Ali b. Husain Zayn al-`Abideen [a] was asked about as-Samad. He replied: as-Samad is that which has no partner, nor is it difficult for it (the thing that is as-Samad) to keep things safe, nor is there anything concealed from it.
He said: Wahab b. Wahab al-Qarshi said: Zayd b. `Ali [a] said: as-Samad is that which when wills a thing, says to it, Be: and it is. And as-Samad is that which invented things and created for them their opposites and forms and partners, while He is unique in His Oneness, without an opposite, nor a form, nor likeness, nor equal.
And Wahab b. Wahab al-Qarshi said: I heard Sadiq [a] say: A delegation from Palestine approached al-Baqir [a] and asked him regarding some issues, so he answered them. Then they asked him aboutas-Samad, so he [a] said:
This is its explanation: as-Samad is made of five letters (alif, laam, saad, meem, daal). The alif is proof of his (?) iniyyatuh, and this is His, Mighty and Exalted, saying: Allah bears witness that there is no god but Him [Qur'an - 3:18]. And in this is a warning and reference to the Unseen (al-gha'ib) about understanding it through the senses. And the laam is proof of His divinity, that He is indeed Allah. And the alif and laam are combined (when written in as-Samad), and do not appear on the tongue (i.e., they are not pronounced), nor are they heard. But their appearance in the text is proof that His (Allah's) divinity is concealed by His subtlety (or, fineness -- lit. lutfihi), such that it (His divinity) is not encompassed by the senses, not can it be expressed by the tongue of any describer, nor (can it be heard) by the ear of any listener. Because the meaning of "the God" is He who perplexes creation when it (creation) tries to understand His essence and state of existence (or howness - kayfiyyah) by the senses or by the imagination. No, instead He is the originator of imaginations and the creator of senses.
And indeed their (the alif and laam) appearance in the text is proof that Allah, the Exalted, has made apparent His lordship in the origination of creation, and in the mixing of their fine spirits in their coarse bodies. Such that when a servant (i.e. person) looks upon himself he cannot see his own spirit, just like the laam in as-Samad which is not visible and is not perceptible by the five senses (when spoken), but, when you look upon the text, that which was hidden and fine, becomes apparent.
For when a servant (person) contemplates on the essence of the Maker and His state of existence he gets confounded therein and (becomes) confused, and his thoughts cannot encompass any thing that he can conceive to be Him, since He, the Mighty and Exalted, is the creator of conceptions. For when one looks upon creation it is affirmed for him that indeed He, the Mighty and Exalted, is their creator and the One who has mixed their spirits into their bodies.
As for the saad (in as-Samad) it is proof that indeed He, the Mighty and Exalted, is Truthful (Sadiq), and His speech is true, and His words are True. And He has invited His servants to pursue the truth with truth, and has promised with truth the House of Truth (i.e., Paradise).
As for the meem (in as-Samad) it is proof of His Kingdom (Mulkuhu), and indeed He, the Mighty and Exalted, is the true King, (the One) who has not passed away, nor will pass away, nor does His Kingdom pass away. As for the daal (in as-Samad) it is proof of the eternity (Dawam) of His Kingdom, for indeed He, the Mighty and Exalted, is Eternal. He is above (the state of) being and passing away, rather He, the Migthy and Exalted, brought into being the universe by whose formation all other all entities exist.
I said to Abi Ja`far (al-Baqir) [a]: May I be your ransom, what is as-Samad?
He said: as-Samad means the Master towards whom one turns, in small (matters) and large.3 - Abu Muhammad Ja`far b. `Ali, the faqeeh from Qum and, later, Ilaq - Allah be pleased with him - narrated to us, he said: Abu Sa`eed `Abdan b. Fadl narrated to us, he said: Abul Hasan Muhammad b. Yaqoub b. Muhammad b. Younis B. Ja`far b. Ibrahim b. Muhammad b. `Ali b. `Abdullah b. Ja`far b. Abi Talib narrated to me in the city of Khajnadah, he said: Abu Bakr Muhammad b. Ahmad b. Shuja` al-Farghani narrated to me, he said: Abu Muhammad al-Hasan b. Hammad al-`Anbari narrated to me in Egypt, he said: Isma`il b. `Abd al-Jaleel al-Barqi narrated to me, from Abil Bakhtari Wahab b. Wahab al-Qarashi, from Abi `Abdullah as-Sadiq Ja`far b. Muhammad [a], who said:
(My father) Baqir [a] said: My father, Zain al-`Abideen [a] narrated to me from his father, Husain B. `Ali [a], who said:
as-Samad is that which has no deficiencies. And as-Samad is that with which (is reached) ultimate supremacy (? - suwaddadah). And as-Samad is that with which does not eat and does not drink. Andas-Samad is that which does not sleep. And as-Samad is that which has not passed away, nor will it pass away.
(Imam) Baqir [a] said: Muhammad b. Hanafiyyah - Allah sanctify his soul - used to say: as-Samad means to exist by iteself, needless of others.
Others beside him said: as-Samad (is that which) transcends place and deterioration, and as-Samad is that which cannot be described by things that change.
(Imam) Baqir [a] said: as-Samad is a Master who is obeyed, such that above Him are none to command (Him) nor prohibit (Him).
He said: `Ali b. Husain Zayn al-`Abideen [a] was asked about as-Samad. He replied: as-Samad is that which has no partner, nor is it difficult for it (the thing that is as-Samad) to keep things safe, nor is there anything concealed from it.
He said: Wahab b. Wahab al-Qarshi said: Zayd b. `Ali [a] said: as-Samad is that which when wills a thing, says to it, Be: and it is. And as-Samad is that which invented things and created for them their opposites and forms and partners, while He is unique in His Oneness, without an opposite, nor a form, nor likeness, nor equal.
And Wahab b. Wahab al-Qarshi said: I heard Sadiq [a] say: A delegation from Palestine approached al-Baqir [a] and asked him regarding some issues, so he answered them. Then they asked him aboutas-Samad, so he [a] said:
This is its explanation: as-Samad is made of five letters (alif, laam, saad, meem, daal). The alif is proof of his (?) iniyyatuh, and this is His, Mighty and Exalted, saying: Allah bears witness that there is no god but Him [Qur'an - 3:18]. And in this is a warning and reference to the Unseen (al-gha'ib) about understanding it through the senses. And the laam is proof of His divinity, that He is indeed Allah. And the alif and laam are combined (when written in as-Samad), and do not appear on the tongue (i.e., they are not pronounced), nor are they heard. But their appearance in the text is proof that His (Allah's) divinity is concealed by His subtlety (or, fineness -- lit. lutfihi), such that it (His divinity) is not encompassed by the senses, not can it be expressed by the tongue of any describer, nor (can it be heard) by the ear of any listener. Because the meaning of "the God" is He who perplexes creation when it (creation) tries to understand His essence and state of existence (or howness - kayfiyyah) by the senses or by the imagination. No, instead He is the originator of imaginations and the creator of senses.
And indeed their (the alif and laam) appearance in the text is proof that Allah, the Exalted, has made apparent His lordship in the origination of creation, and in the mixing of their fine spirits in their coarse bodies. Such that when a servant (i.e. person) looks upon himself he cannot see his own spirit, just like the laam in as-Samad which is not visible and is not perceptible by the five senses (when spoken), but, when you look upon the text, that which was hidden and fine, becomes apparent.
For when a servant (person) contemplates on the essence of the Maker and His state of existence he gets confounded therein and (becomes) confused, and his thoughts cannot encompass any thing that he can conceive to be Him, since He, the Mighty and Exalted, is the creator of conceptions. For when one looks upon creation it is affirmed for him that indeed He, the Mighty and Exalted, is their creator and the One who has mixed their spirits into their bodies.
As for the saad (in as-Samad) it is proof that indeed He, the Mighty and Exalted, is Truthful (Sadiq), and His speech is true, and His words are True. And He has invited His servants to pursue the truth with truth, and has promised with truth the House of Truth (i.e., Paradise).
As for the meem (in as-Samad) it is proof of His Kingdom (Mulkuhu), and indeed He, the Mighty and Exalted, is the true King, (the One) who has not passed away, nor will pass away, nor does His Kingdom pass away. As for the daal (in as-Samad) it is proof of the eternity (Dawam) of His Kingdom, for indeed He, the Mighty and Exalted, is Eternal. He is above (the state of) being and passing away, rather He, the Migthy and Exalted, brought into being the universe by whose formation all other all entities exist.
posted by ABBAS ALAM @ 11:30
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