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SERMON 151
About the greatness and the
attributes of Allah (1)
Praise be to Allah who is proof of His existence
through His creation, of His being external through the newness of His creation, and
through their mutual similarities of the fact that nothing is similar to Him. Senses
cannot touch Him and curtains cannot veil Him, because of the difference between the Maker
and the made, the Limiter and the limited and the Sustainer and the sustained.
He is One but not by the first in counting, is
Creator but not through activity or labour, is Hearer but not by means of any physical
organ, is Looker but not by a stretching of eyelids, is Witness but not by nearness, is
Distinct but not by measurement of distance, is Manifest but not by seeing and is Hidden
but not by subtlety (of body). He is Distinct from things because He overpowers them and
exercises might over them, while things are distinct from Him because of their subjugation
to Him and their turning towards Him.
He who describes Him limits Him. He who limits Him
numbers Him. He who numbers Him rejects His eternity. He who said "how" sought a
description for Him. He who said "where" bounded him. He is the Knower even
though there be nothing to be known. He is the Sustainer even though there be nothing to
be sustained. He is the Powerful even though there be nothing to be overpowered.
A part of the same sermon about the
Divine leaders (Imams)
The riser has risen, the sparkler has sparkled, the
appearer has appeared and the curved has been straightened. Allah has replaced one people
with another and one day with another. We awaited these changes as the famine-stricken
await the rain. Certainly the Imams are the vicegerents of Allah over His creatures and
they make the creatures know Allah. No one will enter Paradise except he who knows them
and knows Him, and no one will enter Hell except he who denies them and denies Him.
Allah the Glorified, has distinguished you with
Islam and has chosen you for it. This is because it is the name of safety and the
collection of honour. Allah the Glorified, chose its way and disclosed its pleas through
open knowledge and secret maxims. Its (Qur'an)wonders are not exhausted and its delicacies
do not end. It contains blossoming bounties and lamps of darkness. (The doors of) virtues
cannot be opened save with its keys, nor can gloom be dispelled save with its lamps. Allah
has protected its inaccessible points (from enemies) and allowed grazing (to its
followers) in its pastures. It contains cover (from the ailment of misguidance) for the
seeker of cure and full support for the seeker of support.
(1).
The first part of this sermon consists of important issues concerning the science of
knowledge about Allah, wherein Amir al-mu'minin has thrown light on the matter that Allah
is from ever and His attributes are the same as He Himself. When we cast a glance at
creation, we see that for every movement there is a mover, from which every man of
ordinary wisdom is compelled to conclude that no effect can appear without a cause, so
much so, that even an infant a few days old, when his body is touched, feels in the depth
of his consciousness that someone has touched him. He indicates it by opening his eyes or
turning and looking. How then can the creation of the world and the system of all creation
be arranged without a Creator or Organiser?
Once it is necessary to believe in
a Creator, then He should exist by Himself, because everything which has a beginning must
have a centre of existence from which it should terminate. If that too needed a creator,
there would be the question of whether this creator is also the creation of some other
creator or exists by itself. Thus unless a Self-created Creator is believed in, who should
be the cause of all causes, the mind will remain groping in the unending labyrinth of
cause and effect, and never attain the idea of the last extremity of the series of
creation. It would fall into the fallacy of circular arguing and would not reach any end.
If the creator were taken to have
created himself, then there would be (one of the two positions, namely) either he should
be non-existent or existent. If he were not existent, then it would not be possible for
something non-existent to create any existent being. If he were existent before creating
himself, there would be no sense in coming into being again. Therefore it is necessary to
believe that the Creator should be a Being not dependent on any other creator for His own
existence, and everything else should be dependent on Him. This dependence of the entire
creation is a proof that the existence of the Source of all creation is from ever and
eternal. And since all beings other than He are subject to change, are dependent on
position and place and are similar to one another in qualities and properties, and since
similarity leads to plurality whereas unity has no like save itself, therefore nothing can
be like Him.
Even things called one cannot be
reckoned after His Unity because He is One and Singular in every respect. He is free and
pure from all those attributes which are found in body or matter because He is neither
body, nor colour, nor shape, nor does He lie in any direction, nor is He bounded within
some place or locality. Therefore, man cannot see or understand Him through his senses or
feelings, because senses can know only those things which accord with the limitations of
time, place and matter. To believe that He can be seen is to believe that He has body, but
since He is not a body, and He does not exist through a body, and He does not lie in any
direction or place, there is no question of His being seen. But His being unseen is not
like that of subtle material bodies, due to whose delicacy the eye pierces through them
and eyes remain unable to see them; as for example the wind in the vast firmament. But He
is unseen by His very existence. Nevertheless, nothing is unseen for Him. He sees as well
as hears, but is not dependent on instruments of seeing or hearing, because if He were in
need of organs of the body for hearing and seeing He would be in need of external things
for His perfection and would not be a perfect Being, whereas He should be perfect in all
respects and no attribute of perfection should be apart from His Self.
To believe in attributes separately
from His Self would mean that there would be a self and a few attributes and the compound
of the self and the attributes would be Allah. But a thing which is compounded is
dependent on its parts and these parts must exist before their composition into the whole.
When the parts exist from before, how can the whole be from ever and eternal because its
existence is later than that of its parts. But Allah had the attributes of knowledge,
power and sustaining even when nothing was existent, because none of His attributes were
created in Him from outside, but His attributes are His Self and His Self is His
attributes. Consequently, His knowledge does not depend on the object of knowledge
existing first and then His knowledge, because His Self is prior to things coming into
existence. Nor is it necessary for His power that there should first exist the object to
be over-powered and then alone He would be called Powerful, because Powerful is that who
has power equally for doing or abandoning and as such the existence of the object to be
over-powered is not necessary.
Similarly Sustainer means master.
Just as He is the Master of the non-existent after its coming into existence, in the same
way He has power to bring it into existence from non-existence, namely if He so wills He
may bestow existence upon it.
.Forward to Sermon 152.Back to Sermon 150.
