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Bulletin : Published
Friday, April 05, 2002
Subject: Oneness of Alllah
In the Name of Allah Most compassionate, the Merciful
Dear Brothers & Sister
Rasool (saw) said " I am the city of Knowledge, Ali is his Gate " Its proves by his sermons in Book Nahjul Balagah. After Rasool (Saw) Ali (AS) is most knowledgable person.
Imam Ali ( R ) praises about the One of Allah. This sermon contains principles of knowledge which no other sermon contains.
He who assigns Him ( different ) conditions does not believe in His oneness, nor does he who likens Him grasp His reality. He who illustrates Him does not signify Him. He who points at Him and imagines Him does not mean Him. He who thing that is known through itself has been created, and everything that exists by virtue of other things is the effect ( of a cause ). He works but not with the help of instruments. He fixes measures but not with the activity of thinking. He is rich but not by acquisition.
Times do not keep company with Him, and implements do not help Him. His Being precedes time. His Existence precedes non-existence and His eternity precedes begining. By His creating the senses it is known that He has no senses. By the contraries in various matters it is known that He has no contrary, and by the similarity between things it is known that there is nothing similar to Him. He has made light the contrary of darkness, brightness that of gloom, dryness that of moisture and heat that of cold, He produces affection among inimical things.
He fuses together diverse things, brings near remote things and separates things which are joined together. He is nor confined by limits, nor counted by numbers. Material parts can surround things of their own kind, and organs cant point out things similar to themselves. The word "mundhu" (i.e. since) disproves their enternity, the word "qad" ( that denotes nearness of time of occurence), disporves their being from ever and the word "lawla" ( if it were not ) keep them remote from perfection.
Through them the Creator manifests Himself to the intelligence, and through them He is guarded from the sight of the eyes. Stillness and motion do not occur in Him, and how can that things occur in Him which He has Himself made to occur, and how can thing revert to Him which He first created, and how can a thing appear in Him which He first brought ot appearance. If it had not been so, His Self would have become subject to diversity, His Being would have become divisible ( in to Parts ), and His reality would have been prevented from being deemed Eternal. If there was a front to Him there would have been a rear also for Him. He would need completing only if shortage befell Him. In that case signs of the created would appear in Him, and He would become a sign of the (leading to other objects) instead of signs leading to Him. Through the might of His abstention ( from affectedness), He is far above being affected by things which effect others.
He is that which does not change or vanish. The process of setting does not behove Him. He has not begotten any one lest He be regarded as having been born. He has not been begotten otherwise He would be contained within limits. He is too High cannot reach Him so as to assign Him quantity. Understanding cannot think of Him so as to give him shape. Senses do not percieve Him so as to feel Him. Hands cannot touch Him so as to rub against Him. He does not change into any condition. He does not pass from one state ot another. Nights and days do not turn Him old. Light and darkness do not alter Him.
It cannot be said that He has a limit or extremity, or end or termination; nor do things control Him so as to raise Him or lower Him, nor does anything carry Him so as to bend Him or keep Him but not with the tongue or voice. He listens, but not with the holes of the ears or the organs of hearing. He says, but does not utter words,. He remembers, but does not memorise. He dtermines, but not by exercising His mind. He loves and approves without any sentimentaliy (of heart). He hates and feels angry without any painstaking. When He intends to create someone He says "Be" and there he is, but not through a voice that strikes (the ears) is that call heard. His speech is an act of His creation. His like never existed before this. If it had been eternal, it would have been the second god.
It cannot be said that He came into being after He had not been in existence because in that case the attributes of the created things would be assigned to him and there would remain not difference between them and Him, and He would have no distinction over them. Thus, the Creator and the created would become equal and the initiator and the initiated would be on the same level. He created (the whole of ) creation without any example made by someone else, and He did not secure the assitance of any one out of His cration for creating it.
He created the earth and suspended it without being busy, retained it without support, made it stand without legs, raised it without pillars, protected it against bendings and curvings and defended it against crumbling and splitting (into parts). He fixed mountains on it like stumps, solidified tis rocks, caused its streams to flow and opened wide its valleys. Whatever He made did not suffer from any flow, and whatever He strengthened did not show any weakness.
He mainfests Himself over the earth wih His authority and greatness. he is aware of its inside through his knowledge and understanding. He has power over every thing in the earth by virtue of His sublimty and dignity. Nothing from the earth that He may ask for defies Him, not does it oppose Him so as to overpower Him., No swift-footed creature can run away from Him so as to surpass Him. He is not needy towards any possessing person so that he should feed Him. All things bow to Him and are humbe before His greatness. They cannot flee away from His authority to someone else in order to escape His benefit or His harm. There is no parallel for Him who may match Him and no one like Him so as to equal Him.
He will destroy the eath after its existence, till all that exists on it will become non-existent. But the extinction of the world after its creation i no stranger than its first formation and invention. How could it ? Even if all the animals of the earth, whether birds or beasts, stabled cattle or pasturin ones, of different origins and species, dull people and sagcious men - all jointly try to create (even) a mosquito they are not able to bring it into being and do not understand what is the way to its creation. Their wits are bewildered and wandering. Their powers fall short and fail, and return disappointed and tired, knowing that they are defeated and admitting their inability to produce it, also realizing that they are too weak (even) to destroy it.
Surely, after the extinction of the world, Allah the Glorified will remain alone nothing else beside Him. He will be, after its extinction, as He before its production: without time or place or moment or period. At this moment, period and time will not exist, and yearws and hours will disappear. There will be nothing except Allah, the One, the All-powerful. To Him is the return of all matters. Its initial creation was not in its power; and the prevention of its extinction was (also) not in its power. If it had the power to prevent it, it would have existed for ever. When He made anything of the world, the making of it did not cause Him any difficulty, and the creation of anything which He created and formed did not fatigue Him. He did not create it to heighten His authority nor for fear of loss or harm, not ot seek its help againgst and overwhelming foe, nor to guard against any avenging oppenent with its help, nor for the extension of His domain by its help, nor for the extension of His domain by its help, nor for boasting (over largeness of His possession) against a partner nor because He felt lonely and desired to seek its company.
Then after it creation He will destroy it , but not because any worry has overcome Him in its upkeep and administration, nor for any pleasure that will accrue to Him, nor for the the cumbrousness of anything over him. The length of its life does not weary Him so as to induce Him to its quick destruction. But Allah, The glorified, has maintained it with His kindness, kept it intact with His command and perfected it with His power. Then after its destruction, He will resuscitate it , but not for any need of His own towards it, not to seek the assistance to any of its things against it, nor to change over from the condition of loneliness to that of company, nor from the condition of ignorance and blindness to that of knowledge and search, nor from paucity and need toward needlessness and pleanty, nor from disgrace and lowliness towards honour and prestige.
Nahj Al-Balagah(Peak of Eloquence) Sermon-185
(Saturday, April 06, 2002)
Masha allah ..... douzu ashe dekhi