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four kinds: a bad man embracing his mean desires; a learner and reciter (of the Qur'an), the more
he increases in knowledge the more he increases in haughtiness; He shows superiority through his
recitation and knowledge toward those who are inferior to him; and an ignorant worshipper who
makes little of those who are inferior to him in his worship, he wants them to respect and magnify
him; and the possessor of insight who is learned and knowledgeable of the way of the truth he
loves to undertake, but he is incapable or overcome; so he cannot undertake that which he
knows; therefore he is sad and grieved out of that, while he is the most outstanding of the people
of his time and the most notable of them in reason."[1] This is the end of these valuable
commandments containing the fundamentals of the virtues, morals, the rules of conduct, and
ethics. The Imam has placed in them general programs that set right individual and social life.
[1] Tuhaf al‐'Uqool, pp. 390‐400.
His Treatise on the Oneness of Allah
Yet another example of Imam Musa's valuable legacy is his treatise of the Oneness of Allah; it is,
though brief, supported with some theological proofs of the existence of Allah, the Most High,
and of explaining His positive and negative attributes. This treatise is, as the historians have
reported, an answer to a letter sent to him by al‐Fath b. 'Abd Allah, asking him about that, so he,
peace be on him, has answered him as follows:
In the Name of Allah, the Most Gracious, the Most Merciful
Praise belongs to Allah, Who has inspired His praise to His servants, made them know His Lordship
by nature, proven His existence through His creatures, given his signs as proof of His power,
whose Selfness abstains from attributes, whose figure eyes cannot see, Whom imaginations
cannot encompass. There is no period for His existence and there is no limit for his staying.
Feelings do not include him and veils do not veil him. The veil between Him and them is His
creation for them; that is because it is impossible to that which in their selfness. His (selfness)
abstains from possible (attributes); there is a difference between the Creator and the created,
Limiter and the limited, Lord and a vassal.
(He is) the One without interpreting counting. He is the Creator not in the sense of movement, the
All‐seeing not through an instrument the All‐hearing not in need of an instrument, the Witness
not through touching, the Hidden not through covering (Himself with a veil), the Manifest and the
Clear not through the wideness of a distance. It is impossible for intellects to ponder over His
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