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Excerpts from Imam Raza (AS)'s sermon on Allah's oneness

By: Zeygham Hosyn

The first element in the worship of Allah is knowledge of Him, the root of knowledge of Him is to profess His Oneness, and the correct way to profess the Oneness of Allah is to negate attributes from Him for the powers of reason testify that every attribute and everything possessing an attribute is created. Everything possessing an attribute testifies that it has a Creator, which is neither an attribute nor possesses an attribute...

So it is not Allah whose Essence is known through comparison. It is not His Oneness that is professed by someone who attempts to fathom Him. It is not His reality that is attained by someone who strikes a similitude for Him. It is not He who is confirmed by him who professes an end for Him…

… Allah's creating of the creatures is a veil between Him and them. His separation from them is that He is disengaged from their localization. That He is their origin is proof for them that He has no origin, for none that has an origin can originate others. That He has created them possessing means (of accomplishing things) is proof that He has no means, for means are witness to the poverty of those who use them.

So His names are an expression, His acts are (a way) to make (Him) understand, and His Essence is reality. His inmost center separates Him from creation, and His otherness limits what is other than He…

Allah does not change with the changes undergone by creation, just as He does not become limited by delimiting that which is limited. He is One, not according to the explanation offered by number; Outward, not according to the explanation of being immediate (to the senses); Manifest, not through the appearance of a vision (of Him); Inward, not through separation; Apart, not through distance; Near, not through approach; Subtle, not through corporalization; Existent, not after non-existence; Active, not through coercion; Determining, not through resolution; Willing, not through directing attention; Grasping, not through touch; Hearing, not through means; and Seeing, not through organs.

Times accompany Him not, places enclose Him not, slumber sizes Him not, attributes delimit Him not, and instruments are of no use to Him….

By His giving sense to the sense organs it is known that He has no sense organs. By His giving substance to substances it is known that He has no substance. By His causing affiliation among affairs it is known that he has no affiliate. He opposed darkness to light, obscurity to clarity, moisture to solidarity, and heat to cold. He joins together those things that are hostile to one another and separates those that are near….

… His is the meaning of lordship when there was none over whom He was Lord, the reality of godhood when there was nothing for whom He was God, the meaning of Knower when there was nothing to be known, the meaning of Creator when there was nothing created and the import of hearing when there was nothing to be heard. It is not because He created that He deserves the meaning (of the term) "Creator" and not because He brought the creatures into being that the meaning of "making" is derived.

… There is no god but Allah, the All-high, the Tremendous. They have cries lies who ascribe equals to Allah! They have gone astray into far error and suffered a manifest loss! And Allah bless Muhammad, the Prophet, and his Household, the good, the pure.

END

Muntakheb Ul  Aqwaal
"Knowledge is better than wealth because it protects you while you have to guard wealth. it decreases if you keep on spending it but the more you make use of knowledge ,the more it increases . what you get through wealth disappears as soon as wealth disappears but what you achieve through knowledge will remain even after you." MORE..
(Hazrat Ali Ibne Abi Talib (A.S)
 




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