 1ـ مُحَمَّدُ بْنُ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَرْمَكِيِّ عَنْ عَلِيِّ بْنِ عَبَّاسٍ الْخَرَاذِينِيِّ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) قَالَ ذُكِرَ عِنْدَهُ قَوْمٌ يَزْعُمُونَ أَنَّ الله تَبَارَكَ وَتَعَالَى يَنْزِلُ إِلَى السَّمَاءِ الدُّنْيَا فَقَالَ إِنَّ الله لا يَنْزِلُ وَلا يَحْتَاجُ إِلَى أَنْ يَنْزِلَ إِنَّمَا مَنْظَرُهُ فِي الْقُرْبِ وَالْبُعْدِ سَوَاءٌ لَمْ يَبْعُدْ مِنْهُ قَرِيبٌ وَلَمْ يَقْرُبْ مِنْهُ بَعِيدٌ وَلَمْ يَحْتَجْ إِلَى شَيْ‏ءٍ بَلْ يُحْتَاجُ إِلَيْهِ وَهُوَ ذُو الطَّوْلِ لا إِلَهَ إِلا هُوَ الْعَزِيزُ الْحَكِيمُ أَمَّا قَوْلُ الْوَاصِفِينَ إِنَّهُ يَنْزِلُ تَبَارَكَ وَتَعَالَى فَإِنَّمَا يَقُولُ ذَلِكَ مَنْ يَنْسُبُهُ إِلَى نَقْصٍ أَوْ زِيَادَةٍ وَكُلُّ مُتَحَرِّكٍ مُحْتَاجٌ إِلَى مَنْ يُحَرِّكُهُ أَوْ يَتَحَرَّكُ بِهِ فَمَنْ ظَنَّ بِالله الظُّنُونَ هَلَكَ فَاحْذَرُوا فِي صِفَاتِهِ مِنْ أَنْ تَقِفُوا لَهُ عَلَى حَدٍّ تَحُدُّونَهُ بِنَقْصٍ أَوْ زِيَادَةٍ أَوْ تَحْرِيكٍ أَوْ تَحَرُّكٍ أَوْ زَوَالٍ أَوِ اسْتِنْزَالٍ أَوْ نُهُوضٍ أَوْ قُعُودٍ فَإِنَّ الله جَلَّ وَعَزَّ عَنْ صِفَةِ الْوَاصِفِينَ وَنَعْتِ النَّاعِتِينَ وَتَوَهُّمِ الْمُتَوَهِّمِينَ وَتَوَكَّلْ عَلَى الْعَزِيزِ الرَّحِيمِ الَّذِي يَرَاكَ حِينَ تَقُومُ وَتَقَلُّبَكَ فِي السَّاجِدِينَ.

 1. Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il al-Barmaki from Ali ibn ‘Abbass al-Kharazini from al-Hassan ibn Rashid from Ya‘qub ibn Ja‘far al-Ja‘fari, from abu Ibrahim (a.s.) Who has said the following. “A people was mentioned, before the Imam (a.s.), who believed that Allah, the Most Holy, the Most High, comes down to the sky above the earth.” The Imam (a.s.) said, “Allah does not come down and He does not need to come down. His sight for near and far is the same. Near does not become far for Him and far does not become near for Him. He does not become needy for any thing but all things need Him and He is generous. There is no Lord except Him. He is Most Majestic and All-wise. The statement that says Allah, the Most Holy, the Most High, comes down to the sky over the earth can only come from those who consider Him to decrease or increase (in size). Besides, all moving objects need something to move it or move because of it. Whoever thinks of Allah as such has caused his own destruction. Be very careful about the attributes of Allah to have a belief about them that would limit Him through increase or reduction, moving or being moved, removal or His coming down, standing up or sitting down. Allah, the Most Holy, the Most High, is far from being described by those who would like to describe Him or being characterized by those who do so or pictured in imagination. Have trust in Allah, the Most Majestic, the Most Merciful Who sees you when you get up and when you change positions during prostration.”

 2ـ وَعَنْهُ رَفَعَهُ عَنِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ يَعْقُوبَ بْنِ جَعْفَرٍ عَنْ أَبِي إِبْرَاهِيمَ (عَلَيْهِ السَّلام) أَنَّهُ قَالَ لا أَقُولُ إِنَّهُ قَائِمٌ فَأُزِيلُهُ عَنْ مَكَانِهِ وَلا أَحُدُّهُ بِمَكَانٍ يَكُونُ فِيهِ وَلا أَحُدُّهُ أَنْ يَتَحَرَّكَ فِي شَيْ‏ءٍ مِنَ الارْكَانِ وَالْجَوَارِحِ وَلا أَحُدُّهُ بِلَفْظِ شَقِّ فَمٍ وَلَكِنْ كَمَا قَالَ الله تَبَارَكَ وَتَعَالَى كُنْ فَيَكُونُ بِمَشِيئَتِهِ مِنْ غَيْرِ تَرَدُّدٍ فِي نَفْسٍ صَمَداً فَرْداً لَمْ يَحْتَجْ إِلَى شَرِيكٍ يَذْكُرُ لَهُ مُلْكَهُ وَلا يَفْتَحُ لَهُ أَبْوَابَ عِلْمِهِ.

 2. It is narrated from him (the narrator of the above Hadith), in a marfu‘ manner, from al-Hassan ibn Rashid from Ya‘qub ibn Ja‘far from abu Ibrahim (a.s.) who has said the following. “I do not say that he is standing so I would remove Him from His place. I do not limit Him in a place. I do not limit Him by His moving in something with key elements of the body or body parts. I do not limit Him by ascribing the movements of mouth or tongue. The truth is what Allah, the Most Holy, the Most High, has said, Be and it comes into existence through His will without any planning in a soul. He is Self-sufficient and all alone. He does not need any partner who would speak of His kingdom or open the doors of His knowledge.”

 3ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ الله عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ دَاوُدَ بْنِ عَبْدِ الله عَنْ عَمْرِو بْنِ مُحَمَّدٍ عَنْ عِيسَى بْنِ يُونُسَ قَالَ قَالَ ابْنُ أَبِي الْعَوْجَاءِ لابِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي بَعْضِ مَا كَانَ يُحَاوِرُهُ ذَكَرْتَ الله فَأَحَلْتَ عَلَى غَائِبٍ فَقَالَ أَبُو عَبْدِ الله وَيْلَكَ كَيْفَ يَكُونُ غَائِباً مَنْ هُوَ مَعَ خَلْقِهِ شَاهِدٌ وَإِلَيْهِمْ أَقْرَبُ مِنْ حَبْلِ الْوَرِيدِ يَسْمَعُ كَلامَهُمْ وَيَرَى أَشْخَاصَهُمْ وَيَعْلَمُ أَسْرَارَهُمْ فَقَالَ ابْنُ أَبِي الْعَوْجَاءِ أَ هُوَ فِي كُلِّ مَكَانٍ أَ لَيْسَ إِذَا كَانَ فِي السَّمَاءِ كَيْفَ يَكُونُ فِي الارْضِ وَإِذَا كَانَ فِي الارْضِ كَيْفَ يَكُونُ فِي السَّمَاءِ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) إِنَّمَا وَصَفْتَ الْمَخْلُوقَ الَّذِي إِذَا انْتَقَلَ عَنْ مَكَانٍ اشْتَغَلَ بِهِ مَكَانٌ وَخَلا مِنْهُ مَكَانٌ فَلا يَدْرِي فِي الْمَكَانِ الَّذِي صَارَ إِلَيْهِ مَا يَحْدُثُ فِي الْمَكَانِ الَّذِي كَانَ فِيهِ فَأَمَّا الله الْعَظِيمُ الشَّأْنِ الْمَلِكُ الدَّيَّانُ فَلا يَخْلُو مِنْهُ مَكَانٌ وَلا يَشْتَغِلُ بِهِ مَكَانٌ وَلا يَكُونُ إِلَى مَكَانٍ أَقْرَبَ مِنْهُ إِلَى مَكَانٍ.

 3. It is narrated from him (the narrator of the above Hadith) from Muhammad ibn abu ‘Abdallah from Muhammad ibn Isma‘il from Dawud ibn ‘Abdallah from ‘Amr ibn Muhammad from ‘Isa ibn Yunus who has said the following. “Ibn abu al-‘Awja said to Imam abu ‘Abdallah (a.s.) in one of their conversations, ‘You spoke of Allah and referred to an unseen.’” The Imam (a.s.) said, “What you said is not proper. How would He be unseen when He is present with His creatures and is closer to them than their jugular vein. He hears their speeches, sees their persons and knows their secrets.” Ibn abu al-‘Awja then said, “Is He everywhere? If He is in the heavens, how can He, at the same time, be on earth and when He would be on earth then how can He be in the heavens at the same time.?” The Imam (a.s.) said, “You spoke only of a creature that with changing place any other place becomes occupied with it and another place is vacated from him and does not know what has happened to the place where he used to be. Allah’s position is great. He is the king Who has full account of all things. No place is without Him and He does not occupy any place. He is nearer to one place than the other place.”

4ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عِيسَى قَالَ كَتَبْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ (عَلَيْهما السَّلام) جَعَلَنِيَ الله فِدَاكَ يَا سَيِّدِي قَدْ رُوِيَ لَنَا أَنَّ الله فِي مَوْضِعٍ دُونَ مَوْضِعٍ عَلَى الْعَرْشِ اسْتَوَى وَأَنَّهُ يَنْزِلُ كُلَّ لَيْلَةٍ فِي النِّصْفِ الاخِيرِ مِنَ اللَّيْلِ إِلَى السَّمَاءِ الدُّنْيَا وَرُوِيَ أَنَّهُ يَنْزِلُ عَشِيَّةَ عَرَفَةَ ثُمَّ يَرْجِعُ إِلَى مَوْضِعِهِ فَقَالَ بَعْضُ مَوَالِيكَ فِي ذَلِكَ إِذَا كَانَ فِي مَوْضِعٍ دُونَ مَوْضِعٍ فَقَدْ يُلاقِيهِ الْهَوَاءُ وَيَتَكَنَّفُ عَلَيْهِ وَالْهَوَاءُ جِسْمٌ رَقِيقٌ يَتَكَنَّفُ عَلَى كُلِّ شَيْ‏ءٍ بِقَدْرِهِ فَكَيْفَ يَتَكَنَّفُ عَلَيْهِ جَلَّ ثَنَاؤُهُ عَلَى هَذَا الْمِثَالِ فَوَقَّعَ (عَلَيْهِ السَّلام) عِلْمُ ذَلِكَ عِنْدَهُ وَهُوَ الْمُقَدِّرُ لَهُ بِمَا هُوَ أَحْسَنُ تَقْدِيراً وَاعْلَمْ أَنَّهُ إِذَا كَانَ فِي السَّمَاءِ الدُّنْيَا فَهُوَ كَمَا هُوَ عَلَى الْعَرْشِ وَالاشْيَاءُ كُلُّهَا لَهُ سَوَاءٌ عِلْماً وَقُدْرَةً وَمُلْكاً وَإِحَاطَةً.  وَعَنْهُ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى مِثْلَهُ.  فِي قَوْلِهِ تَعَالَى ما يَكُونُ مِنْ نَجْوى‏ ثَلاثَةٍ إِلا هُوَ رابِعُهُمْ.

 4. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn ‘Isa who has said the following. “I wrote to Imam abu al-Hassan, Ali ibn Muhammad (a.s.) to clarify a question. May Allah take my soul in your service, O my master, it is narrated to us that Allah is in one place and not in another place on ‘Arsh, (the Throne) resting. He comes down to the sky above the earth every night during the last half of the night. It is narrated that He comes down at the ninth evening of the month of Dhul Hajj and then He returns back to His place. Certain individuals among your friends have said that if He would be found in certain places and not in other places the air must have come in contact with Him and would surround Him because air is a thin form of body that surrounds everything proportionate to its size. How then the air would surround Allah, the Most Holy and the Most High, According to this assumption? The Imam replied in writing, “He has the knowledge of this. He is the best One in having the true measurements of all things. You must, However, note that His being in the sky over the earth is just as He on the Throne. All things to Him are the same in the matters of His knowledge and power, domination and control.” Muhammad ibn Ja‘far al-Kufi has narrated from Muhammad ibn ’Isa a similar Hadith About the words of Allah “There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, . .” (58:7).

5ـ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فِي قَوْلِهِ تَعَالَى ما يَكُونُ مِنْ نَجْوى‏ ثَلاثَةٍ إِلا هُوَ رابِعُهُمْ وَلا خَمْسَةٍ إِلا هُوَ سادِسُهُمْ فَقَالَ هُوَ وَاحِدٌ وَاحِدِيُّ الذَّاتِ بَائِنٌ مِنْ خَلْقِهِ وَبِذَاكَ وَصَفَ نَفْسَهُ وَهُوَ بِكُلِّ شَيْ‏ءٍ مُحِيطٌ بِالاشْرَافِ وَالاحَاطَةِ وَالْقُدْرَةِ لا يَعْزُبُ عَنْهُ مِثْقالُ ذَرَّةٍ فِي السَّماواتِ وَلا فِي الارْضِ وَلا أَصْغَرُ مِنْ ذلِكَ وَلا أَكْبَرُ بِالاحَاطَةِ وَالْعِلْمِ لا بِالذَّاتِ لانَّ الامَاكِنَ مَحْدُودَةٌ تَحْوِيهَا حُدُودٌ أَرْبَعَةٌ فَإِذَا كَانَ بِالذَّاتِ لَزِمَهَا الْحَوَايَةُ.  فِي قَوْلِهِ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏.

 5. It is narrated from him (the narrator of the above Haddith) from a group of our people from Ahmad ibn Muhammad ibn Khalid from ya‘qub ibn yazid from Ibn Abi ‘Umayr from ibn ’Udhaynah from Imam abu ‘Abdallah (a.s.) who has said the following. It is about the words of Allah “There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, nor five people without His being the sixth. .” (58:7). “He is One, the One only in His Own-self. He is different from His creatures and as such He has said about His Own-Self. He has control over all things through His presence, control and power. Nothing as small as an atom in the heavens or earth is absent from Him, not even things smaller or bigger. It is all through His control and knowledge not by His-self. It is because the places are limited by the four boundaries. If it would be by His-self it would limit Him.” About the words of Allah The Beneficent God is dominant over the Throne (of the realm) (20:5)

 6ـ عَلِيُّ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُوسَى الْخَشَّابِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) أَنَّهُ سُئِلَ عَنْ قَوْلِ الله عَزَّ وَجَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏ فَقَالَ اسْتَوَى عَلَى كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ.

 6. Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from al-Hassan ibn Musa al-Khashshab from a few of his people from Imam abu ‘Abdallah (a.s.) who (the narrator) has said the following. “A person asked the Imam about the words of Allah, “The Beneficent God is dominant over the Throne (of the realm) (20:5)” The Imam said, “Allah established His control over all things. No one thing is closer to Him than any other thing.”

 7ـ وَبِهَذَا الاسْنَادِ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ مَارِدٍ أَنَّ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) سُئِلَ عَنْ قَوْلِ الله عَزَّ وَجَلَّ الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏ فَقَالَ اسْتَوَى مِنْ كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ.

 7. Sahl through the same chain of narrators has narrated from al-Hassan ibn Mahbub from Maridin the following. “A person asked Imam abu ‘Abdallah about the words of Allah, “The Beneficent God is dominant over the Throne (of the realm) (20:5).” The Imam said, “He established His control in all things.

 8ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) عَنْ قَوْلِ الله تَعَالَى الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى‏ فَقَالَ اسْتَوَى فِي كُلِّ شَيْ‏ءٍ فَلَيْسَ شَيْ‏ءٌ أَقْرَبَ إِلَيْهِ مِنْ شَيْ‏ءٍ لَمْ يَبْعُدْ مِنْهُ بَعِيدٌ وَلَمْ يَقْرُبْ مِنْهُ قَرِيبٌ اسْتَوَى فِي كُلِّ شَيْ‏ءٍ.

 8. Ali ibn Muhammad has narrated from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Safwan ibn Yahya from ‘Abd al-Rahman ibn al-Hajjaj from Imam abu ‘Abdallah (a.s.) the following about the words of Allah. “The Beneficent God is dominant over the Throne (of the realm).” (20:5) “No single thing is closer to Him than any other thing. The far is not far for Him and the close is not closer to Him. All are the same to Him.”

9ـ وَعَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ مَنْ زَعَمَ أَنَّ الله مِنْ شَيْ‏ءٍ أَوْ فِي شَيْ‏ءٍ أَوْ عَلَى شَيْ‏ءٍ فَقَدْ كَفَرَ قُلْتُ فَسِّرْ لِي قَالَ أَعْنِي بِالْحَوَايَةِ مِنَ الشَّيْ‏ءِ لَهُ أَوْ بِإِمْسَاكٍ لَهُ أَوْ مِنْ شَيْ‏ءٍ سَبَقَهُ وَفِي رِوَايَةٍ أُخْرَى مَنْ زَعَمَ أَنَّ الله مِنْ شَيْ‏ءٍ فَقَدْ جَعَلَهُ مُحْدَثاً وَمَنْ زَعَمَ أَنَّهُ فِي شَيْ‏ءٍ فَقَدْ جَعَلَهُ مَحْصُوراً وَمَنْ زَعَمَ أَنَّهُ عَلَى شَيْ‏ءٍ فَقَدْ جَعَلَهُ مَحْمُولاً.  فِي قَوْلِهِ تَعَالَى وَهُوَ الَّذِي فِي السَّماءِ إِلهٌ وَفِي الارْضِ إِلهٌ.

 9. It is narrated from him (narrator of previous Hadith) from Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from ‘Asim ibn Humayd from abu Basir from Imam abu ‘Abdallah (a.s.) who has said the following. “Whoever may think that Allah is from things or in the things or on the things he has become an atheist.” I asked the Imam (a.s.), “Please explain to me.” The Imam said, “I intend thereby His being contained, held or being preceded.” In another Hadith it said, “Whoever would believe that Allah is from things he has considered Him as created. Whoever would think that He is in things he has considered Him as surrounded. Whoever thinks that He is on things he has considered Him as being carried.” About the words of Allah “It is God who is the Lord of the heavens and is the Lord on earth. He is All-wise and All-knowing.” (43:84)

 10ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو شَاكِرٍ الدَّيَصَانِيُّ إِنَّ فِي الْقُرْآنِ آيَةً هِيَ قَوْلُنَا قُلْتُ مَا هِيَ فَقَالَ وَهُوَ الَّذِي فِي السَّماءِ إِلهٌ وَفِي الارْضِ إِلهٌ فَلَمْ أَدْرِ بِمَا أُجِيبُهُ فَحَجَجْتُ فَخَبَّرْتُ أَبَا عَبْدِ الله (عَلَيْهِ السَّلام) فَقَالَ هَذَا كَلامُ زِنْدِيقٍ خَبِيثٍ إِذَا رَجَعْتَ إِلَيْهِ فَقُلْ لَهُ مَا اسْمُكَ بِالْكُوفَةِ فَإِنَّهُ يَقُولُ فُلانٌ فَقُلْ لَهُ مَا اسْمُكَ بِالْبَصْرَةِ فَإِنَّهُ يَقُولُ فُلانٌ فَقُلْ كَذَلِكَ الله رَبُّنَا فِي السَّمَاءِ إِلَهٌ وَفِي الارْضِ إِلَهٌ وَفِي الْبِحَارِ إِلَهٌ وَفِي الْقِفَارِ إِلَهٌ وَفِي كُلِّ مَكَانٍ إِلَهٌ قَالَ فَقَدِمْتُ فَأَتَيْتُ أَبَا شَاكِرٍ فَأَخْبَرْتُهُ فَقَالَ هَذِهِ نُقِلَتْ مِنَ الْحِجَازِ.

 10. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hisham ibn al-Hakam who has said the following. “Abu Shakir al-Daysani said, ‘In the Quran there is a verse that says what we say.’ I asked, “What is that?” He replied, “ It is God who is the Lord of the heavens and is the Lord on earth. He is All-wise and All-knowing (43:84).” I did not know the answer? During Hajj I mentioned it to Imam abu ‘Abdallah who said this. “This is the statement of a wicked atheist. When you go back say to him, ‘What is your name in Basra? He will say so and so. Ask, “What is your name in al-Kufah? He will say so and so. Say in the same way is our Lord in the heavens. He is the king in the heavens and the Lord on earth. He is the Lord in oceans and on land and in all places. “The narrator has said, “I came back, went to abu Shakir and explained to him the answer. He said, “This (answer) is brought from al- Hijaz.”

Al-Kāfi - Volume 1

Chapter #19