Our Belief in Allah



In any theistic religion, the concept of God rests at the core of its beliefs, tenets and practices, and it determines what its adherents regard as admissible or otherwise. It shapes their attitudes towards others whom they label as "unbelievers." It inspires their perceptions, formulating how they conceive their role in life, how they should treat one another, what they should do when they sin or fall into error. It determines the extent of their humanity and provides them with a yardstick to measure that of others. It dictates to them ways to treat other living beings around them: animals, plants, the environment at large, how they look at nature and how they envision their responsibility to protect and preserve it. It paves their path to worldly happiness and to salvation in the hereafter. No words can over-estimate the significance of such a concept in any given faith based on the belief in a Supreme Deity, God Almighty, Creator of everything and everyone.




We Believe that the Almighty, and omnipotent God exists as the Creator and Ruler of the universe; and that the traces and signs of His greatness, knowledge, and power is apparent through the different aspects of any thing that exists; i.e. in human, animals, vegetations as well as in the planets of the skies and the higher worlds. .

WE BELIEVE that the more we think over and study the secrets of all being things, the more we shall get to know of God's greatness, and the extent of his unlimited knowledge, and power.


The progress of scientific researches will open new doors, extending the dimensions of our thoughts, which serves to increase our love for HIM, and to take us closer to HIS sacred essence. The approach will DRAW us to the immense light of God's glorious beauty. We do read in the Holy QURAN:


"On the earth are signs for those of assured faith; as also in your own selves. Will you not then see?"

QURAN S51: 20 - 21.


"BEHOLD! In the creation of the heavens and earth, and the alternation of night and day - there are indeed signs for men of understanding. .Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, who contemplate the wonders of creation in the heavens and the earth; (with that thought they say:-) Our lord! Not for naught has thou created all this! Glory to thee, give us salvation from the penalty of the fire." .QURAN - S3: 190 - 191.




We believe that His essence is void of any defect, clean of deficiencies, and adorned with all perfection that may exist. He is mere perfection, or in other word: any perfection and beauty that may ever exist, has it's source in His Holy ESSENCE. .


"Allah is He besides whom there is no other God. The sovereign, the Holy one, the source of peace, the keeper of faith, the Guardian of safety, (the PROTECTOR) and the exalted in might, the IRRESISTIBLE, the SUPREME. Glory to Allah who is above the partners that they attribute to HIM. .He is Allah the creator, the originator, the Bestower of forms. To Him belongs the most beautiful names. Whatever is in the heavens and on the earth give glory to Him, He is Almighty, the Wise one.". QURAN - S59: 23 - 24.




WE BELIEVE that He is an infinite existence in all respects, such as knowledge, power, everlasting. and pre-existence. Therefore He will not be contained in time and space, while He is in everywhere and at any time, for being above space/Time. .


"It is He who is Allah in heavens and Allah on earth, and He is full of wisdom and knowledge." .

QURAN - S43: 84.


"And He is with you where ever you may be, and Allah sees all that you do." . QURAN - S 57: 4.


Yes, He is nearer to us than ourselves. He is through our soul, and He is everywhere, and in the meanwhile, He has not a certain place:

"It was we who created man, and We know the promptings of his soul. ... For We are nearer to him than his jugular vein." .QURAN - S 50: 16.


"He is the first and the last, the visible and the invisible, and He has full knowledge of all things." .

QURAN _ S 85: 15.


Therefore if we read in QURAN that: `He is the owner of ARSH' (which means either throne or empyrean) or `He sat upon His throne'; or `His throne does extend over the heaven and earth;' none of these verses mean that He may have a certain place. (these are all metaphors) These are to express His sovereignty over every thing and every place. If we consider Him to have a certain place, we have limited Him by giving Him the attributes of His creatures, while we know that:- `nothing is like Him'. (Q - S 42: 11) And: there is none equal to Him! (Q - S 112: 4).




WE BELIEVE that God can never be seen by the physical eyes; because the object of seeing by the eyes, is a material body that has to have place, colour, form and direction. These are all the qualifications of the creatures, and not that of the creator. God is really far from that. Therefore the belief that one may physically see God is a sort of polytheism, and going astray in this field. .


"No vision can grasp Him, but He grasps all visions." QURAN - S6: 103


This is why when the Israelites objected, asking Moses to let them see God: he took them to the mount Sinai, and as mentioned in HOLY QURAN:--

"And when Moses came to a place appointed by us, (ON THE MOUNT SINAI) his lord addressed him; and Moses said:-"o my lord! show thyself to me: (let me see you) that I may look upon You! Allah said:-" By no means can you see me; but look upon the mountain, if it abides in its place, then you may see me."


When his lord manifested His glory ON the mountain it turned into dust, and Moses fell down into a swoon.


When he recovered his senses, he said:- "Glory be to thee! To thee I return and I am the first one to believe in you." .QURAN - S7: 143


And by such incidents it was proved that God can never be see. .

WE BELIEVE that our Islamic traditions denoting the observance of God, aim at seeing Him by the mind and by the heart, and not by the sense of vision of the eyes at all. In one of his sermons collected in the famous book: NAHJUL BALAGHA, Imam Ali says:-

"Eyes can not see Him, but He can be seen by the realities of FAITH". .


WE BELIEVE that the attributes of the creatures, such as: place, direction, material body, and physical observance should not be ascribed to God. If done so, it shall lead to polytheism, and remoteness from the true knowledge of HIM, who is above all, and nothing is similar to HIM. .




WE BELIEVE that one of the most important subjects of the knowledge of God, is the MONOTHEISM, i.e. the belief that there is but one God.

As a matter of fact Monotheism (TAWHID) is not only a principle of the religion, but the most important of the tenets. It is the very soul and the base of all the Islamic ideas and beliefs. we can say that the roots, as well as the branches of Islam take their forms in the monotheism. .

The UNITY and ONENESS is a general topic of conversation everywhere and in every fieled:- UNITY OF GOD'S ESSENCE, Unity of His attributes, and actions. In other word also the unity of prophets and their teachings, the unity of the LAW, GHIBLEH, and the books. And after all, the unity of Muslims through their brotherhood and the unity of the resurrection day. From this point of view the HOLY QURAN declares POLYTHEISM as an unforgivable SIN:- .

"Allah does not forgive those who set up partners with Him, but He may forgive any sin less than that, of whom he wills. .

He that sets up CO-SHARERS with Allah is guilty of a SIN which is most heinous indeed." QURAN - S4: 48.


"It has already been revealed to you as it was revealed to those before you that:-" If you join gods with Allah, your deeds shall be fruitless, and you surely will be one of those who loose. (all spiritual goodnesses).

QURAN - S39: 65.




WE BELIEVE that MONOTHEISM (TAWHID) has many branches among which four are the most important ones:-



By that we mean: His absolute Holy Essence is one, indivisible, and no one is similar or like unto him.



By that we mean:- knowledge, power, Eternality (EVERLASTING and PRE-EXISTENCE) and all other qualities and attributes of Him are in His Essence and are exactly the very self of His Essence.

This is contrary to His creatures whose qualities are different to that of their bodies, and from each other too. This is a critical point and is to be thought upon with minute care. .



By that we mean that any action, movement, or effect, throughout the existence, have their causes in His will. In other word every thing depends on Him. .

"Allah is the creator of all things, and He is the GUARDIAN and Disposer of all affairs." . QURAN - S39: 62.


"To Him belongs the keys of the heavens and the earth. He enlarges and restricts the sustenance to whom He wills, for He knows all things well." .QURAN - S42: 12.


Yes! In the world, nothing is effective but Allah. But this does not mean that we are forced in all respects, and all that happens is inevitable; on the contrary, we all have free will in our decisions.

"We showed man the way: whether he be grateful or ungrateful." QURAN - S76: 3.


"Man can have nothing except that which he strives for, and the results of his striving will soon be seen."

QURAN - S53: 39.


Such verses in the holy QURAN, will clearly show that man has free will, and that we may refer man's deeds and acts to God without any reduction in his responsibilities for what he does. .God wills that we do what we do, in freedom and by free will, so that He may examine us and lead us for ward in the way of perfection, which could be attained through free will and serving the LORD. .Any thing done by force majeure is neither a sign of good not bad. Had We not free will, the missions of the prophets would be futile, and the holy books sent down could mean nothing, and the reward and punishments of the doomsday would be unjust. These are what we understand from the teachings of our Imams, for they say:- "It is neither FREE WILL, nor FORCE MAJEURE, but something medium and in-between."



By that we mean; God is the only Being that deserves, and is worthy of being worshipped. No one is to be worshipped but Allah. This branch of Monotheism is one of the most important one among the other branches. The prophets have all laid great stress on the unity of worship. .


"They are enjoined to worship none but Allah, offering Him sincere devotion, being true in faith, and attend to their prayer, and to pay the alms taxes. (TITHS) .That is the religion: right and straight." .QURAN - S98: 5.


To pass over the road to perfection, One has to go deeper in monotheism, and to withdraw his affections from everything and all, but Allah, his Merciful Lord. He has to seek Him and look for Him everywhere and think of nothing but Allah. Whatever keeps man busy other than Allah, it is an idol for him. .


WE BELIEVE that the branches of monotheism are not restricted to the four as mentioned above. We also know other branches of less importance and yet very important.:-- such as the UNITY OF OWNERSHIP:--


"Know you not that to Allah alone belongs the dominion of the heavens and the earth?" . QURAN - S5: 43 .and also such as the UNITY OF SOVEREIGNTY, that only God has the supreme power and authority over all, and upon every thing. ."If any one does not judge by what Allah has revealed, then they are the unbelievers."





A. The Prophet


1. Profession of Faith


Abu Abdallah (the sixth Imam) has related from his fathers that the Prophet of God-God bless him and his household [2] said in one of his sermons, "Praise belongs to God, who in His firstness (awwaliyyah) was solitary and in His beginninglessness (azaliyyah) was tremendously exalted through divinity and supremely great through His magnificence and power. [3] He originated that which He produced and brought into being that which He created without a model (mithal) preceding anything that He created. Our Lord, the eternal (al-qadim), unstitched (the heavens and the earth) [4] through the subtlety (lutf) of His lordship and the knowledge within His omniscience, created all that He created through the laws of His power (qudrah), and split (the sky) through the light of dawn. [5] So none changes His creation, none alters His handiwork, 'none repels His law' (XIII, 45), [6] none rejects His command. There is no place of rest away from His call (dawah), [7] no cessation to His dominion and no interruption of His term. He is the truly existent (al-kaynun) from the first and the truly enduring (al-daymum) forever. He is veiled from His creatures by His light in the high horizon, in the towering might, and in the lofty dominion. He is above all things and below all things. So He manifested Himself (tajalla) to His creation without being seen, and He transcends being gazed upon. He wanted to be distinguished by the profession of Unity (tawhid) when He withdrew behind the veil of His light, rose high in His exaltation and concealed Himself from His creation." [8]


"He sent to them messengers so they might be His conclusive argument against His creatures [9] and so His messengers to them might be witnesses against them. [10] He sent among them prophets bearing good tidings and warning, 'that whosoever perished might perish by a clear sign, and by a clear sign he might live who lived' (VIII, 42) and that the servants might understand of their Lord that of which they had been ignorant, recognize Him in His Lordship after they had denied (it) and profess His Unity in His divinity after they had stubbornly resisted."


2 . God's Attributes


Ibn Abbas related that a Jew, called Na'thal, stood up before the Prophet of God-upon whom be blessings and peace-and said, "O Muhammad, verily I will ask thee about certain things which have been repeating themselves in my breast for some time. If thou answerest them for me I will embrace Islam at thy hand."


The Prophet said, "Ask, O Abu Ummarah"


Then he said, "O Muhammad, describe for me thy Lord."


He answered, "Surely the Creator cannot be described except by that with which He has described Himself-and how should one describe that Creator whom the senses cannot perceive, imaginations cannot attain, thoughts (khatarat) cannot delimit and sight cannot encompass ? Greater is He than what the depicters describe. He is distant in His nearness and near in His distance. He fashions (kayyaf) 'howness' (kayfiyyah), so it is not said of Him, 'How?' (kayf); He determines (ayyan) the 'where' (ayn), so it is not said of Him, 'Where ?' (ayn). He sunders 'howness' (kayfufiyyah) and 'whereness' (aynuniyyah), so He is "One . . . the Everlasting Refuge" (CXII 1-2), as He has described Himself. But depicters do not attain to His description. 'He has not begotten, and has not been begotten, and equal to Him is not any one' (CXII 3-4).


Na'thal said, "Thou hast spoken the truth. O Muhammad, tell me about thy saying, 'Surely He is One, there is none like (shabih) Him.' Is not God one and man one? And thus His oneness (wahdaniyyah) resembles the oneness of man."


He answered, "God is one, but single in meaning (ahadi al-mana), while man is one but dual in meaning (thanawi al-ma'na), corporeal substance (jism) and accidents ('arad), body (badan) and spirit (ruh). Similarity (tashbih) [11] pertains only to the meanings."


Nathal said, "Thou hast spoken the truth, O Muhammad."


3. Knowing Allah


Muhammed, the Messenger of Allah, has said, "One among you who knows Allah best is the one who fears Him most, and I fear Him even more than him." Ibn `Abbas [1] says that a bedouin once came to the Messenger of Allah and said, "O Messenger of Allah! Teach me of the most unusual of knowledge!" He asked him, "What have you done with the peak of knowledge so that you now ask about its most unusual things?!" The man asked him, "O Messenger of Allah! What is this peak of knowledge?!" He said, "It is knowing Allah as He deserves to be known." The bedouin then said, "And how can He be known as He ought to be?" The Messenger of Allah answered, "It is that you know Him as having no model, no peer, no antithesis, and that He is One and only: He is the One Who is Apparent yet Hidden, the First and the Last, having no peer nor a similitude; this is the true knowledge about Him."





B. Ali (as), the First Imam


1. The Transcendent Lord


It was related by 'Ali ibn Musa al-Rida (the eighth Imam) from the earlier Imams in succession that al-Husayn ibn 'Ali (the third Imam) spoke as follows: The Commander of the Faithful-upon whom be peace-addressed the people in the mosque at Kufa and said:


"Praise belongs to God, who did not originate from anything, nor did He bring what exists into being from anything. [12] His beginninglessness is attested to by the temporality (huduth) ofthings, His power by the impotence with which He has branded them, and His everlastingness (dawam) by the annihilation (fana') which He has forced upon them. No place is empty of Him that He might be perceived through localization (ayniyyah), no object (shabah) is like Him that He might be described by quality (kayfiyyah), nor is He absent from anything that He might be known through situation (haythiyyah)." [13]


"He is distinct (muba'in) in attributes from all that He has originated, inaccessible to perception because of the changing essences He has created (in things), [14] and outside of all domination (tasarruf) by changing states (halat) because of grandeur and tremendousness. Forbidden is His delimitation (tahdid) to the penetrating acumen of sagacities, His description (takyif) to the piercing profundities of thought and His representation (taswir) to the searching probes of insight."


"Because of His tremendousness places encompass Him not, because of His majesty measures guage Him not, and because of His grandeur standards judge Him not. Impossible is it for imaginations (awham) to fathom Him, understandings (afham) to comprehend Him or minds (adhhan) to imagine Him. Powers of reason (uqul) with lofty aspiration despair of contriving to comprehend Him, oceans of knowledge run dry without alluding to Him in depth, [15] and the subtleties of disputants fall from loftiness to pettiness in describing His power."


"He is One (wahid), not in terms of number (adad); Everlasting (da'im), without duration (amad); Standing (qa'im), without supports (umud). He is not of a kind (jins) that (other) kinds should be on a par with Him, nor an object that objects should be similar to Him, nor like things that attributes should apply to Him. Powers of reason go astray in the waves of the current of perceiving Him, imaginations are bewildered at encompassing the mention of His beginninglessness, understandings are held back from becoming conscious of the description of His power, and minds are drowned in the depths of the heavens of His kingdom (malakut)." [16]


"He is Master over (giving) bounties, Inaccessible through Grandeur, and Sovereign over all things. Time (al-dahr) makes Him not old, nor does description encompass Him. Humbled before Him are the firmest of obduracies in the limits of their constancy, and submitted to Him are the most unshakeable of the cords in the extremity of their towering regions." [17]


"Witness to His Lordship (rububiyyah) is the totality of kinds (al-ajnas, i.e. kinds of creatures), to His Power their incapacity, to His eternity (qidmah) their createdness (futur), and to His permanence (baqa') their passing into extinction (zawal). So they possess no place of refuge from His grasp (idrak) of them, no exit from His encompassing (ihatah) them, no way of veiling them selves from His enumeration (ihsa') of them and no way of avoiding His power over them. Sufficient is the perfection of His making them as a sign (ayah), His compounding of their (natural) constitutions as a proof, the temporal origin (huduth) of their natures as (a reason for His) eternity, and the creation's laws governing them as a lesson. [19] No limit is attributed to Him, no similitude struck for Him and nothing veiled from Him. High indeed is He exalted above the striking of similitudes and above created attributes!"


"And I testify that there is no god but He, having faith in His lordship and opposing whoso denies Him; and I testify that Muhammad is His servant and messenger, residing in the best lodging-place, having passed from the noblest of loins and immaculate wombs, extracted in lineage from the noblest of mines and in origin from the most excellent of plantations, and (derived) from the most inaccessible of summits and the most glorious roots, from the tree from which God fashioned His prophets and chose His trusted ones: [20] (a tree) of excellent wood, harmonious stature, lofty branches, flourishing limbs, ripened fruit, (and) noble interior, implanted in generosity and cultivated in a sacred precinct. There it put forth branches and fruit, became strong and unassailable, and then made him (the prophet Muhammad) tall and eminent, until God, the Mighty and Majestic, honored him with the Faithful Spirit, [21] the Illuminating Light, [22] and the Manifest Book. [23] He subjected to him Buraq [24] and the angels greeted him. [25] By means of him He terrified the devils, overthrew the idols and the gods (who were) worshipped apart from Him. His prophet's Wont (sunnah) is integrity (rushd), his conduct (sirah) is justice and his decision is truth. He proclaimed that which was commanded by his Lord, [26] and he delivered that with which he was charged [27] until he made plain his mission through the profession of Unity and made manifest among the creatures that there is no god but God alone and that He has no associate; until His Oneness became pure and His lordship unmixed. God made manifest his argument through the profession of His Unity and He raised his degree with submission (al-islam). And God, the Mighty and Majestic, chose for His prophet what was with Him of repose, degree and means-upon him and upon his pure household be God's peace."


2 . Via negativa


'Ali said, "Praise belongs to God, whose laudation is not rendered by speakers, [28] whose bounties are not counted by reckoners, [29] and whose rightfully due (haqq) is not discharged by those who strive. Grand aspirations perceive Him not and deep-diving perspicacities reach Him not. His attributes (sifah) possess no determined limits (hadd mahdud), no existing description (na't mawjud), no fixed time (waqt madud) and no extended term (ajal mamdud). He originates the creatures by His power, [30] looses the winds by His mercy, [31] and fastens the shaking of His earth with boulders." [32]


"The first step in religion is knowledge (marifah) of Him. The perfection of knowledge of Him is to confirm Him (tasdiq). The perfection of confirming Him is to profess His unity (tawhid). The perfection of professing His Unity is sincerity (ikhlas) towards Him. [33] And the perfection of sincerity towards Him is to negate attributes (nafy al-sifat) from Him, because of the testimony of every attribute that it is not that which possesses the attribute (al-mawsuf) and the testimony of every thing that possesses attributes that it is not the attribute."


So whoso describes God-glory be to Him-has given Him a comrade (i.e. the description). Whoso gives Him a comrade has declared Him to be two (tathniyah). Whoso declares Him to be two has divided Him. Whoso divides Him is ignorant of Him. (Whoso is ignorant of Him points to Him). [34] Whoso points to Him has delimited Him. Whoso delimits Him has numbered Him. Whoso says, 'In what is He ?', has enclosed Him. Whoso says, 'On what is He ?', has excluded Him (from certain things)."


"He is a being (ka'in) not as the result of temporal origin (hadath), an existent (mawjud) not (having come) from nonexistence (adam). He is with everything, not through association (muqaranah); and He is other than everything, not through separation (muzayalah). He is active (fa'il), not in the sense of possessing movement and instruments. He was seeing when there was none of His creatures to be observed by Him. He was 'alone' (mutawahhid) when there was none with whom to be intimate and at whose loss to feel lonely."


"He originated creation and gave to it its beginning without employing deliberation, profiting from experience, occasioning movement (harakah, i.e. in Himself), or being disrupted by the cares of the soul (hamamah nafs). He delays things to their times, [35] mends their discrepancies, implants (in them) their natural dispositions, and makes these (dispositions) adhere to their objects. He has knowledge of them before their beginning, encompasses their limits (hudud) and their end (intiha') and knows their relationships (qara'in) and aspects (ahna').


3. Firm Rooting in Knowledge


It was related from Abu Abdallah that when the Commander of the Faithful was speaking from the pulpit at Kufa a man stood up and said, "O Commander of the Faithful! Describe for us thy Lord-blessed and transcendent is He-that our love (hubb) for Him and knowledge (marifah) of Him may increase."


The Commander of the Faithful became angry and cried out, "Assemble for prayer!" The people gathered together until the mosque was choked with them. Then he stood, his color changing, and he said, "Praise belongs to God, who does not gain in plenty by withholding nor become poor through giving, while every other giver than He diminishes. (He is) full of the benefits of blessings and the advantages of superabundance. Through His generosity He ensures the provision of creatures. So He smooths the path of aspiration (talab) for those who make Him their Quest. Nor is He more generous with what is asked of Him than with what is not asked. Time in its march varies not for Him that (His) state should change accordingly. If He should give to some of His servants (all of) the silver metal, ingots of pure gold and sacks of pearls that the mountains' mines breathe [36] and the seas' shells smile, His generosity would in nowise be affected, nor would the expanse of that which is with Him dwindle. With Him are treasuries of bounteous bestowal which are not exhausted by objects of request and which come not to His attention in spite of their abundance, for He is the Generous who is not diminished by gifts nor made niggardly by the importunity of the importune. And 'His command, when He desires a thing, is to say to it "Be", and it is' (XXXVI 8I)."


"The angels, despite their proximity to the throne of His liberality, the great extent of their burning love (walah) for Him, (their) glorification of the majesty of His might, and their proximity to the unseen of His kingdom (ghayb malakutih), are capable of knowing only what He has taught them of His affair, although they are of the Sacred Kingdom in terms of rank. It is because they possess knowledge of Him only as He created them that they say, 'Glory be to Thee! We know not save what Thou hast taught us' (II 32)." [37]


"So what is thy opinion, O questioner, of Him who is thus ? Glory be to Him, and praise belongs to Him! He has not come into being that change or removal should be possible in Him. He is not affected in His Essence by recurrence of states, and aeons of nights and days differ not for Him. (It is He) who originated creation with no model (mithal) to copy or measure (migdar) to imitate from a deity (mabud) who should have existed before Him. Attributes encompass Him not, lest He be defined by limits (hudud) (resulting) from their having attained Him. He - like Him there is naught' (XLII II)-never ceases to transcend the attributes of creatures."


"Eyes are prevented from reaching Him, lest He be described through being plainly seen (bi-l-iyan) and lest He be known among His creatures in the Essence that none knows but He. Through His exaltation (uluww) over things He eludes that upon which falls the conjectures of imaginers (mutawahhimin). The inmost center (kunh) of His tremendousness transcends the embrace of the impotent deliberation of those who meditate. He has no similitude that what is created should resemble Him. For those who have knowledge of Him He is forever above likenesses and opposites."


"Those who ascribe rivals to God (al-adilun billah) cry lies when they make Him similar to the like of their categories, adorn Him in their imaginations with the adornment of creatures, divide Him with a measure resulting from the notions of their concerns, and measure Him by the talents of their reason's powers [38] in terms of the creatures with their multiple faculties. For how should the deliberations of imaginations assess Him whose measure cannot be determined, when surely the notions of understanding have erred in conceiving of His inmost center ? For He is greater than that the minds of men should delimit Him through thought (tafkir) or angels should encompass Him through estimation, despite their proximity to the kingdom of His might."


"High be He exalted above having an equal (kufw) with which to be compared, for He is the Subtle: when imaginations desire to encroach upon Him in the depths of the unseen regions of His dominion, (when) thoughts (fikar) free from insinuating intrusions seek to grasp knowledge of His Essence, (when) hearts are thrown into mad confusion over Him in trying to embrace Him through conforming to His attributes, (when) the ways of approach of reason's powers become obscured since no attributes attain to Him by which they might gain the knowledge of His divinity, (then) they (imaginations, thoughts, hearts and ways of approach) are checked in disgrace while traversing the chasms of the dark reaches of the unseen worlds, rid (of all things) for Him-glory be to Him! They return having been thrown back, admitting that the inmost center of His knowledge is not reached through the deviation of straying (from the path) [39] and that no notion of the measure of His might's majesty occurs to the mind of meditators, by reason of His distance from being (encompassed) within the faculties of limited beings. For He is counter to (khilaf) His creation, and there is nothing like Him among creatures. Now a thing is only compared with its like (adil). As for what has no like, how should it be compared with what is other than its like (mithal) ? And He is the Beginning (al-badi) before whom was naught, and the Last (al-akhir) after whom will be naught."


"Eyes reach Him not in the splendor of His Power (jabarut). When He obscures them with veils, eyes do not penetrate the density of the veils' thickness, nor do they pierce the firmness pertaining to His coverings to (reach) the 'Possessor of the Throne', 40] ] in

 whose will affairs originate and before the majesty of whose tremendousness the grandeur of the arrogant cringes. Necks are bowed before Him and faces humbled in fear of Him. In the marvels (bada'i) which He creates appear the traces (athar) of His wisdom (hikmah), and all that is created becomes an argument (hujjah) for Him and attributed to Him. Were it a silent creation His argument would be speaking through it in His directing (of its affairs, tadbir)." [41]


"He determines what He creates and makes firm His determining (taqdir), places everything in its place through the subtlety of His directing, and turns it in a direction. [42] Then nothing of it reaches the environs of His station. [43] It falls not short before carrying out His will and refrains not when ordered to execute His desire. He suffers not from weariness that might touch Him, [44] nor is He deceived by one who would transgress His command." [45]


"So His creation is complete and it yields to Him in obedience. It complies with the (appointed) time at which He brings it forth, a response resisted by neither the dawdler's hesitation nor the lingerer's tardiness. He straightened the crookedness of things, delineated the way-marks of their limits, reconciled their contradictions through His power, joined the means of their conjunctions (asbab qara'iniha), caused their various sorts to be disparate in size, and divided them into different kinds, natural dispositions, and appearances-marvels of creation, whose fashioning He made firm. He made them according to His desire and [46] brought them into existence. His knowledge put in order the kinds of their creation and His directing achieved their fairest determination."


"O questioner! Know that whoso compares our majestic Lord to the mutual dissimilarity of the parts of His creation and to the interconnection of their joints, hidden by the directing of His wisdom, surely he has not fixed his inmost consciousness (ghayb damirih) upon knowledge of Him, and his heart has not witnessed (mushahadah) the certainty that He has no compeer. It is as if he had not heard of the followers disclaiming the followed, saying, 'By God, we were certainly in manifest error when we made you equal to the Lord of all beings' (XXVI, 97-8)" [47]


"Whoso sets our Lord equal to something has ascribed rivals to Him, and he who ascribes rivals to Him is a disbeliever in what His clear verses [48] have revealed and in what the witnesses of His clear signs' arguments have spoken. For He is God, who does not become defined within the powers of reason that He should be qualified within the range of their thought or be limited and turned about within the craws of the reflection of aspiring souls. [49] He is the Producer of the kinds of things without having been in need of reflection, or of acting according to an innate disposition, or of experience gained through the passing of Time's events, or of an associate to help Him in bringing into existence the wonders of affairs. When those who ascribe rivals to Him compare Him to creation, whose attributes are divided and limited and whose levels possess various zones and regions-and He, the Mighty and Majestic, is the existent through Himself, not through His instruments (adah) - they can not have measured Him with His true measure. Thus He said, declaring Himself incomparable with the association of compeers and rising above the estimate of those of His disbelieving servants who measure Him within limits, 'They measure not God with His true measure. The earth altogether shall be His handful on the Day of Resurrection, and the heavens shall be rolled up in His right hand. Glory be to Him! High be He exalted above that they associate' (XXXIX, 67)."


"So as for that to which the Quran directs thee concerning His attributes, follow it, so that a link may be established between thee and knowledge (ma'rifah) of Him. Take it as an example, and seek illumination by the light of its guidance; surely it is a blessing and a wisdom given to thee, so take what has been given thee an be among the thankful. [50] But as for that to which Satan directs thee, that which is not made encumbent upon thee in the Quran and no trace (athar) concerning which exists in the Wont of the Prophet and the Imams of guidance, leave its knowledge to God, the Mighty and Majestic. Surely that is the limit of God's claim (haqq) against thee."


"Know that 'those firmly rooted in knowledge' [51] are they whom God has freed from the need to assault the closed doors beyond which are the unseen things (al-ghuyub), so they cling to the acknowledgement (iqrar) of all of the veiled unseen of which they know not the interpretation, and they say, 'We have faith in it; all is from our Lord.' (III 7). So God praised their avowal of incapacity to grasp what they comprehend not in knowledge, and He called their abandonment of the desire to penetrate into that whose examination is not required of them 'firm-rootedness'. So limit thyself to that (same attitude) and measure not the Mightiness of God-Glory be to Him-according to the measure of thy reason's power, thus becoming of those who perish."


4 . The Fairest of Creators


It has been related that Ali-upon whom be peace-delivered the following sermon at Kufa. He was standing on a stone that had been set up for him by Ja'dah ibn Hubayrah al-Makhzumi. [52] He wore an outer garment of wool. His sword belt and his shoes were made of fiber. His forehead was like the knee of a camel. [53] He said, "Praise belongs to God, unto whom are the homecomings of creation and the issues of the affair. [54] We praise Him for His mighty goodness, His radiant proof (burhan) and the profusion of His bounty and gracious giving; a praise which might render Him His rightfully due, accomplish His thanks, bring (us) near to His reward and cause the fairest of His increase. [55] We pray to Him for succour, [56] the prayer of one hoping for His bounty, anticipating His benefit, having confidence in Him to avert (evil), acknowledging His blessings and submitting to Him in deed and word. We believe in Him with the faith (iman) of one who hopes for Him with certainty, turns to Him as a believer, humbles himself before Him in submission, sincerely professes His Unity (akhlas muwahhidan), magnifies Him in glorification and seeks refuge in Him, desiring and striving (raghiban mujtahidan)."


"'He has not been begotten' (CXII 3) - glory be to Him that He should share in Might, and 'He has not begotten' (CXII 3) that He should bequeath and perish. Time (waqt) precedes Him not, nor duration, and increase and decrease seize Him not by turns."


"Nay, He appears to the powers of reason by the marks He has shown us of (His) perfect directing and certain decree. So of the witnesses of His creation is the creation of the heavens without pillars, [57] standing without supports. He called them and they answered, obeying, submissive, without hesitation or delay. [58] Had it not been for their acknowledging (iqrar) Him in lordship and their willing submission (to Him), He would not have appointed them the locus of His Throne, nor the dwelling place for His angels, nor the place of ascent of good words and the righteous deed of His creation. [59] He appointed their stars waymarks by which the bewildered traveler is guided in the divergent paths of the lands. The thickness of the dark night's curtain prevents not the shining of their light, and the garments of the black night's blackness cannot push back the brilliance of the light of the moon that spreads in the heavens."


"So glory be to Him, from whom is not hidden the blackness of a gloomy dusk or still night in the hollows of lands low, nor in the peaks of neighboring mountains; [60] (nor) that with which the thunder reverberates in the horizon of heaven; (nor) that from which the lightning of the clouds vanishes; [61] (nor) the leaf which falls, removed from its place of falling by the gales caused by the stars (al-anwa') [62] and the pouring down of the rain. He knows the place where the raindrop falls and where it takes its rest, the route by which the tiny ant draws and drags (on the ground), what is sufficient food for a gnat [63] and what the female bears within her womb." [64]


"Praise belongs to God, the Existent (al-ka'in) before there was a Pedestal (kursi), or Throne (arsh), or heaven, or earth, or jinn, or man. He is not perceived by imagination (wahm) or measured by understanding (fahm). Petitioners busy Him not and giving diminishes Him not. He is not observed by eyes, nor delimited by location ("where", ayn), nor described by pairs. [66] He creates not through application' [67] is perceived not by the senses and is compared not with man."


"He it is who spoke to Moses directly [68] and showed him one of His mighty signs' [69] without members (jawarih), instruments (adawat), speech or throat. [70] Nay, if thou speakest truly, O thou who affectest to describe thy Lord, then describe Gabriel, Michael and the hosts of the angels brought nigh, bowing in the sacred chambers (hujarat al-quds), their intellects in adoring perplexity to delimit the 'Fairest of Creators'. [71] Surely only those are perceived through attributes who possess forms and instruments and who end in annihilation when they reach the limit of their term. There is no god but He. He illumines with His Light every darkness and He darkens with His Darkness every light."


5. Oneness


It has been related that on the day of the Battle of the Camel [72] a bedouin came before the Commander of the Faithful and said, "O Commander of the Faithful! Sayest thou that God is one ?" The people attacked him and said, "O bedouin! Doest thou not see how the Commander of the Faithful's heart is divided (with cares) ?"


The Commander of the Faithful said, "Leave him, for surely what the bedouin wishes (i.e., knowledge of God) is what we wish for the people." Then he said, "O bedouin! To say that God is one (wahid) has four (possible) meanings, two of which are not permissible concerning God, the Mighty and Majestic, and two of which are established concerning Him."


"As for the two which are not permissible concerning Him, (the first is) the saying of him who says 'one' and has in mind the category of numbers. Now this is not permissible, for that which has no second does not enter into the category of numbers. Hast thou not seen that he who says that He is 'the third of three' [73] is of the unbelievers ? And (the second is like) the saying of him who says (concerning a man), 'He is one of mankind', meaning that he is one kind within the species. [74] This is not permissible because it is a comparison, and our Lord is greater than that and high above it. "


"As for the two meanings which are established concerning Him, (the first is) the saying of him who says, 'He is one, there is no likeness (shabah) unto Him among things.' Such is our Lord. And (the second is) the saying of him who says, 'Surely He, the Mighty and Majestic, is single in meaning (ahadi al - mana), intending by that that He is not divided by existence, the power of reason, or imagination. [75] Such is our Lord, the Mighty and Majestic." [76]


6. Discernment


In another sermon Ali'-upon whom be peace-said, "What points to Him (daliluh) is His signs (ayat); [77] to perceive Him (wujuduh) is to affirm Him (ithbatuh); [78] to know Him is to profess His unity; and professing His Unity is to distinguish Him (tamyiz) from His creation. The standard (hukm) for distinguishing is separation (baynunah) in attribute, not separation in terms of distance (uzlah). Surely He is a creating Lord (rabb khaliq), neither possessing a Lord nor created. Whatever can be conceived of is different from Him."


"Then after that he said, "Whoso is known in himself (bi-nafsihi) is not a god: this is the guide to that which points to Him (al-dalil alayh) and this it is which leads to knowledge of Him."


7 . The Vision of the Heart


Abu Abdallah related as follows: the Commander of the Faithful was speaking from the pulpit at Kufa when a man called Dhi'lib stood up before him. He was sharp-tongued, eloquent and courageous. He said, "O Commander of the Faithful! Hast thou seen thy Lord ?"


He said, "Woe unto thee, O Dhi'lib! I would not be worshipping a lord whom I have not seen."


He said, "O Commander of the Faithful! How didst thou see Him ?"


He answered, "O Dhilib! Eyes see Him not through sight's observation, but hearts see Him through the verities of faith (haqaiq al-iman). Woe to thee, O Dhilib! Verily, my Lord is subtle in subtlety (latif al-latafah), but He is not described by subtleness (lutf); tremendous in tremendousness (azim al-azamah), but not described by tremendousness (izam); grand in grandeur (kabir al-kibriya'), but not described by grandness (kibr); and majestic in majesty (jalil al-jalalah), but not described by greatness (ghilaz). Before all things He was; it is not said that anything was before Him. After all things He will be; it is not said that He possesses an 'after'. He willed (all) things, not through resolution (himmah). He is all-perceiving (darrak), not through any artifice (khadiah). He is in all things, but not mixed (muta-mazij) with them, nor separate (ba'in) from them. He is Outward (zahir), not according to the explanation of being immediate (to the senses: mubasharah); Manifest (mutajallin), not through the appearance of a vision (of Him: istihlal ru'yah); Separate, not through distance (masafah); Near (qarib), not through approach (mudanah); Subtle, not through corporealization (tajassum); Existent (mawfud), not after nonexistence (adam); Active (fa'il) not through coercion (idtirar); Determining (muqaddir), not through movement (harakah); Desiring (murid), not through resolution (hamamah); Hearing (sami), not through means (alah); and Seeing (basir), not through organs (adah). [80]


Spaces (amakin) encompass Him not, times (awqat) accompany Him not, attributes (sifat) delimit Him not and slumbers (sinat) seize Him not. [81]


By His giving sense (tashir) to sense organs (mashair) it is known that He has no sense organs. [82] By His giving substance (tajhir) to substances (jawahir) it is known that He has no substance. [83] By His causing opposition (mudaddah) among things it is known that He has no opposite (didd). [84] By His causing affiliation (muqaranah) among affairs it is known that He has no affiliate (qarin). He opposed darkness to light, obscurity to clarity, moisture to solidity, [85] and heat to cold. He joins together those things which are hostile to one another, and separates those which are near. They prove (the existence of) their Separator (mufarriq) by their separation and their Joiner (mu'allif ) by their junction. This is (the meaning of) His words-He is the Mighty and Majestic- 'And of everything created We two kinds; haply you will remember' (LI 49)."


"So through them He separated 'before' and 'after' that it might be known that He has no before and after. They testify with their temperaments (ghara'iz) that He who gave them temperaments has no temperament. They announce through their subjection to time (tawqit) that He who has subjected them to time is not subject to it Himself."


"He veiled some of them from others so that it might be known that there is no veil between Him and His creation other than His creation. He was a Lord when there was none over whom He was Lord (marbub); a God when there was none for whom to be a God (ma'luh); a Knower (alim) when there was nothing to be known (malum); and a Hearer when there was nothing to be heard (masmu)."


Then Ali composed the following verses extemporaneously:


"My Lord is ever known by praise, my Lord is ever described by generosity."


"He was, when there was no light by which to seek illumination, and no darkness bent over the horizons."


"So our Lord is counter to creatures, all of them, and to all that is described in imaginations."


"Whoso desires Him portrayed through comparison returns beleagured, shackled by his incapacity,"


"And in the Ascending Stairways the wave of His power casts a wave which blinds the eye of the spirit." [86]


"So abandon the quarreler in religion lost in the depths, for in him doubt has corrupted his view."


"And become the companion of that reliable one who is the beloved of his Master and surrounded by the favors of his Protector: Smiling, he became in the earth the waymark of guidance (dalil al-huda) and in Heaven the adorned and acknowledged."


After this Dhi'lib fell to the ground in a faint. When he recovered he said, "I have never heard such words. I will not return to any of that (which I believed before).




C. al-Baqir, the Fifth Imam


The Incomparable Lord


Abu Basir has related that a man came to Abu Ja'far (the fifth Imam) and said to him, "O Abu Ja'far, tell me about thy Lord! When was He ?"


He said, "Woe unto thee! Surely it is said of a thing that was not, and then was, 'When was it ?' But my Lord-blessed is He and high exalted - was ever-living without 'how' and had no 'was'. His Being (kawn) had no 'how', nor had it any 'where'. He was not in anything, nor was He on anything. He did not bring into existence a place (makan) for His Being (kan). He increased not in strength after bringing things into being, nor was He weak before bringing things into being. And He was not lonely (mustawhish) before creating things. He resembles nothing brought into being. He was not devoid of power over the dominion before its production that He should be devoid of the dominion [87] after its passing. He remains Living without (created) life, a powerful King before He produces anything (over which to rule) and an all-compelling King (malik jabbar) after He produces the universe (al-kawn). His Being has no 'how', nor has it any 'where', nor has it any limit. He is not known through anything resembling Him. He ages not through the duration of His subsistence. He is thunderstruck by nothing. Nothing causes Him to fear. And all things are thunderstruck by fear of Him." [88]


"He is Living without temporal life, without a being (kawn) described by attributes, without a state which can be defined (kayf mahdud), without a trace which can be followed, and without a place adjacent to anything. Nay, He is a Living One who knows, a King who ever is. His are the power and the dominion. He produces what He wills through His will (mashiyyah). He is neither limited nor divided into parts, and He perishes not. He was the First, without 'how', and He will be the Last, without 'where'. And 'All things perish, except His Face' (XXVIII, 88). 'His are the creation and the command. Blessed be God, the Lord of all beings!'" (VII, 54).


"Woe upon thee, O questioner! As for my Lord, truly imaginations envelop Him not, uncertainties touch Him not, He is oppressed by none, none is adjacent to Him, phenomena touch Him not, He is questioned not as to anything He does, [89] He comes not upon anything, [90] 'Slumber seizes Him not, neither sleep' (II, 255). 'To Him belongs all that is in the heavens and the earth and all that is between them, and all that is underneath t he soil'" (XX, 6).




D. Ja'far al Sadiq, the Sixth Imam


1. Seeing God


Abu Basir has related that he said to Abu Abdallah-upon whom be peace "Tell me about God, the Mighty and Majestic Will believers see Him on the Day of Resurrection ?"


He answered, "Yes, and they have already seen Him before the Day of Resurrection."


Abu Basir asked, "When ?"


The Imam answered, "When He said to them, 'Am I not your Lord?' They said: 'Yea, verily' (VII, I72)." [91] Then he was quiet for a time. Then he said, "Truly the believers see him in this world before the Day of Resurrection. Doest thou not see Him now ?"


Abu Basir then said to him, "That I might be made thy sacrifice I Shall I relate this (to others) from thee ?"


He answered, "No, for if thou relatest it, a denier ignorant of the meaning of what thou sayest will deny it. Then he will suppose that it is comparison and unbelief (kufr). But seeing with the heart (al-ru'yah b-il-qalb) is not like seeing with the eyes (al- ru'yah bi-l-ayn). High be God exalted above what the comparers (mushabbihun) and heretics (mulhidun) describe!."


2 . The name that can be named ...


It has been related that Abu Abdallah said, "The name of God is other than God, and everything that can be called by the name of a 'thing' (shay') [92] is created, except God. Therefore all that tongues express or is worked by hands [93] is created. God is the goal of him who sets Him as his goal, but the determined goal (al-mughayya, i.e., in the mind of man) is other than the (real) goal. [94] The goal possesses attributes (mawsuf), and all that possesses attributes has been fashioned (masnu). But the Fashioner (sani) of things does not possess the attributes of any stated limit (hadd musamma). He has not come into being that His Being (kaynunah) should be known through fashioning (sun) (carried out) by other than He. [95] He does not terminate at a limit unless it be other than He. Whoso understands this principle (hukm) will never fall into error. It is the unadulterated profession of Unity (al-tawhid al-khalis), so believe in it, confirm it, and understand it well, with God's permission the Mighty and Majestic."


"Whoso maintains that he knows God by means of a veil (hijab) or a form (surah) or a likeness (mithal) is an associator (mushrik), for the veil, the likeness and the form are other than He. He is utterly and only One. So how should he who maintains that he knows Him by means of other than Him be professing Unity ? Surely He alone knows God who knows Him by means of God (billah). Therefore, whoso knows Him not by means of Him knows Him not. On the contrary, he only knows other than Him. There is nothing between the Creator and the created. [96] God is the Creator of things, but not from something. He is named by His names, so He is other than His names, and His names are other than He. [97] The described (al-mawsuf) is other than the describer (al-wasif)."


Then whoso maintains that he has faith in that which he does not know has gone astray from knowledge (marifah). [98] A created thing (makhluq) perceives nothing unless by means of God: the knowledge of God is perceived only by means of God. But God is empty of His creatures and His creatures are empty of Him. [99] When He desires a thing, it is as He desires, by His command (amr) and without speech (nutq). His servants have no refuge from that which He decrees (ma qada), and they have no argument against that which is His pleasure. They have no power to act or to deal with that which is brought about in their bodies, created (by God), except by means of their Lord. So whoso maintains that he is able to perform an act which God, the Mighty and Majestic, does not desire, has maintained that his will (iradah) prevails over the Will of God. 'Blessed be God' the Lord of all beings!" (VII 54)






Hisham bin Hakam narrates that an atheist asked Imam Sadiq (A.S.) for a proof of the existence of the Almighty Designer of the universe. He replied, “The existence activities (the phenomena and natural wonders) point to the fact that there is someone carrying them on. When you see a well-built house, you conclude that there must be a builder, even though you may not have seen him (Why then the sight of the creatures of this universe, does not lead to believe in the Designer thereof?)


He said, “May Allah be Gracious to you! Tell me what form has He and where does He reside”?


Imam (A.S.) said, “Pity on You. What you have imagined about Him is preposterous. He has created all this space He existed when nothing else did. He has created the abstract qualities when no qualities existed, He existed. lmam (AS.) said, “Pity on you that you deny His sovereignty when your senses fail to apprehend Him, while, our conviction in His being our Sustainer was all the more intensified when our senses failed to apprehend Him. He is the Being that is unlike anything else.”





He said, “Well! Tell me when He came into being.” lmam (A.S) asked him to tell the time when He was not in being, so that he may tell him when he did come into being.”


He said, “What is the proof thereof”? (That He has been self-existent.)


Imam (A.S.) said, ”When I looked at my physical body I found it impossible to effect the least change therein either longwise, breadth-wise or depth-wise. I can neither ward off from it any discomfort nor bring to it any benefit (by myself). Hence I concluded that this structure (the body) had an Architect. I proclaimed Him. (I expressed faith in Him).


“When I see besides all this the wonderfully convincing phenomena of revolutions of heavenly bodies the condensation of vapour into clouds, the motions of the winds, the movements of the sun, the moon and the planets etc. I get convinced that there is the Designer and Creator of all this.”


“Why is He hidden (from our eyes)”? asked the man. Imam (a.s) replied, “The creatures, due to their transgressions galore, put on a veil over themselves. (In other words if men cannot apprehend Him, it is because their mental vision is warped due to a warming sinfulness. The persons of faith and belief, on the other hand, apprehend His radiance at all times.) As for Him, nothing in this world is hidden from Him during any moments of day and night”.


“Why cannot the eyes see Him?” asked he


Imam (a.s) said, “He is too transcendent to be seen by the eye, or for any imagination to comprehend him or for any intellect to cognise Him. 





“Then please define Him (His constitution) to me’


Imam (A.S), “He cannot be defined in any terms, (Why the logicians call genus and species and speak of everything as belonging to a close genus and a close species, which form its constituents constituting the definition of the composite thing, in that ease called the defined and the definite type.)


“Why?” said he.


Imam (A.S.) said, “Every definite, type has a limit, and limit implies the tendency to increase and as such of decrease, (Whereas any attribute of increase or decrease in His Being is preposterous and far-fetched.) He is as such infinite without increase and decrease, nor does He suffer analysis. He has no constituents to be taken separately for cognition.) He is above all imagination and perception”.





He said, “What do you mean when you say He is Sublime, All-Hearing, All Seeing, Al1-Knowing, and Omniscient? Can anyone hear, without ears or see without eyes, or work sublimely without hands or be called Omniscient without crafstmanship?”


Imam (A.S.) said, “We call a man sublime on the score of his workmanship. Have you not seen that an article of sublime art by a person is referred to as a piece of fine art by such and such a person? Why not then call the grand Creator Sublime? (When men are credited with sublime art.) He has created the most

Magnificently sublime creatures. He fused life into the animal kingdom. He gave varied and distinctive forms to the different species. In the composition of every form is manifested the sublimity of the All Knowing Creator. (He is called Sublime on this account, though He has not made them by His Hand but by His Command).


The call our Creator Sublime, an appreciation of the edible and non-edìble fruits of the trees, but not in the sense that His creatures are given that soberiquet for producing a fine work of art. We call Him All Hearing because no sound, whether it be that of the movement of an ant or something bigger, whether it on land or in the ocean, is lost upon Him. Nor are the differences of languages (lexicons) of any importance to Him. We can call All Hearing on that account but not one hearing with physical ears. We also call Him All Seeing, but seeing not with physical eyes (He is independent of eyes). He is All Seeing because He perceives the track of a black ant on a blank stone out on a dark night. He gauges the movement of a black ant on a dark night. He knows the merits and demerits thereof, the effects of the union, and its offspring and its progeny. We call Him All Seeing on that account, but seeing not in the manner of His Creatures Sight.” The narrator says that the man (atheist) did depart but as a Muslim.






An  atheist enquired of  Imam Sadiq (AS.) “What  is that being”? Imain (AS.) said, “He is a Being unique from all else. When I call Him a Being, it should not be understood to mean one of the beings of the universe but I mean the Almight Allah as Self-existent. He is without parallel, and unique. He is not a physical body or form nor can He be perceived by any of the five senses including touch, nor can thought or fancy comprehend Him. Time does not affect or bring about any change in Him. (He is in His own essence and will continue as such).


 The questioner said, “All that we can imagine, are created objects.” Imain (A.S.) said, “If it were so, how can we believe in the One Almighty? For, there is no compulsion to believe in the no existent. What is implied is that all those objects which are perceived and confined in different forms by the sense are certainly created one, but the Almighty Allah., who is the creator of all, is indepedent of both the aspects —the one that of non existence which implies nothingness (whereas the Almighty Allah is self-Existent), and the second that no  creation, with its flagrantly composite form, has any resemblence to Him. As such it is essential that the  existence of the Creator be acknowledged because of the existence of the creation. (How eIse could there be creation without the Creator?) The existence of creatures presupposes the existence of the Creator, yet the Creator is not like the created objectes in any way, neither in point of composition, constitution existence after non existence, growth, nor in point of change of colour from any, white to black as in the case with the created objectgs, nor in point of being weakned after competence and son on, on may others points which need not be counted. (In no respect I s the Almighty Allah like His creatures.)







E. Musa, the Seventh Imam


God's Might and Majesty


It has been related that the righteous servant, Musa ibn Ja'far, said, "Surely God - there is no god but He - was the Living without 'how' (kayf) or 'where' (ayn). He was not in anything, nor was He on anything. He did not create a place (makan) for His grandeur (makan). [100] He increased not in might after bringing things into being. Nothing brought into being resembles Him. He was not devoid of power over the dominion before its production, nor will He be devoid of power (over it) after its passing." [101]


"He - the Mighty and Majestic - is a Living God without temporal life, King before He produces anything, Master after its production (insha'). God has no limits (hadd). He is not known through something resembling Him. He ages not through subsistence (baqa'). He is struck not by fear of anything, and by fright before Him all things are thunderstruck. [102] So God is Living without temporal life, without a being described by attributes, without a state which can be defined, without a designated location or fixed place. Nay, He is Living in Himself, a Master whose power does not remove. He produced what He wills when He wills through His will and His power. He was First, without 'how', and will be Last, without 'where'. And 'All things perish, except His face' (XXVIII, 88). 'His are the creation and the command. Blessed be God, the Lord of all beings.' (VII, 54)."





F. Ali al-Rida, the Eighth Imam


I. Profession of Unity


It has been related that when al-Ma'mun [103] desired to install al-Rida (as his successor), he collected together Banu Hashim [104] and said to them, "Verily I desire to install al-Rida in this affair after me."


Banu Hashim envied al-Rida and said, "Thou appointest an ignorant man who possesses not the insight to direct the caliphate. Therefore send for him. He will come to us and thou wilt see how his ignorance decides thee against him. So he sent for him and he came. Banu Hashim said to him, O Abu-l-Hasan! Ascend the pulpit and display for us a sigh whereby we may worship God."


So he ascended the pulpit and sat for a long time, his head bowed in silence. Then he trembled a great trembling and stood up straight, praised and lauded God, and asked His blessing for His prophet and his household. Then he said, " The first element in the worship of God is knowledge of Him, the root (asl) of knowledge of Him is to profess His Unity (tawhid), and the correct way (nizam) to profess the Unity of God is to negate attributes from Him For the powers of reason testify that every attribute and everything possessing an attribute (mawsuf ) is created. Everything possessing an attribute testifies that it has a Creator which is neither attribute nor possesses an attribute. Every attribute and everything possessing an attribute testify to connection (iqtiran, between the attribute and that to which it is attributed). Connection testifies to temporality (hadath). And temporality testifies that it accepts not the Beginningless, which accepts not the temporal."


So it is not God whose Essence is known through comparison. It is not His Unity that is professed by someone who attempts to fathom Him. It is not His reality (haqiqah) that is attained by someone who strikes a similitude for Him. It is not He who is confirmed (tasdiq) by him who professes an end for Him. It is not He to whom repairs he who points to Him. It is not He who is meant by him who compares Him (to something). It is not to Him that he who divides Him into parts humbles himself. And it is not He who is desired by him who conceives of Him in his imagination."


"Everything that can be known in itself (bi-nafsihi) is fashioned (masnu). [105] All that stands apart from Him is an effect (malul). God is inferred from what He fashions (sun'), the knowledge of Him is made fast by the powers of reason, and the argument (hujjah) for Him is established by (man's) primordial nature (al-fitrah)."


"God's creating of the creatures is a veil between Him and them. His separation (mubayanah) from them is that He is disengaged from their localization (ayniyyah). [106] That He is their origin (ibtida') 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 (adah), for means are witness to the poverty of those who use them."


"So His names are an expression (tabir), His acts (afal) are (a way) to make (Him) understood (tafhim), and His Essence is Reality (haqiqah). [107] His inmost center (kunh) separates (tafriq) Him from creation, and His otherness (ghuyur) limits (tahdid) what is other than He. Therefore ignorant of God is he who asks for Him to be described! Transgressing against Him is he who seeks to encompass Him! Mistaken is he who imagines to have fathomed Him!"


"Whoso says 'how ?' has compared Him (to something). Whoso says 'why ?' has professed for Him a cause (talil). Whoso says 'when?' has determined Him in time (tawqit). Whoso says 'in what ?' has enclosed Him (tadmin). Whoso says 'to what ?' has professed for Him a limit (tanhiyah). Whoso says 'until what ?' has given Him an end (taghiyah). Whoso gives Him an end has associated an end with Him. Whoso associates an end with Him has divided Him. Whoso divides Him has described Him. Whoso describes Him has deviated from the straight path (ilhad) concerning Him." [108]


God does not change with the changes undergone by creation, just as He does not become limited by delimiting (tahdid) that which is limited (al-mahdud). He is One (ahad), not according to the explanation offered by number (tawil adad); Outward, not according to the explanation of being immediate (to the senses); [109] Manifest, not through the appearance of a vision (of Him); Inward (batin), not through separation (muzayalah); Apart (muba'in), not through distance; Near, not through approach; Subtle, not through corporealization; Existent, not after nonexistence; Active, not through coercion; Determining, not through the activity of thought (jawl fikrah); Directing (mudabbir), not through movement; Desiring, not through resolution; Willing (sha'), not through directing attention (himmah); [110] Grasping (mudrik), not through touch (majassah); Hearing, not through means; and Seeing, not through organs."


"Times accompany Him not, places enclose Him not, slumber seizes Him not, attributes delimit Him not, and instruments (adawat) are of no use to Him. His being (kawn) precedes times (al-awqat), His existence (wujud) non-existence and His beginninglessness (azal) beginning (al-ibtida')."


"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 opposition among things it is known that He has no opposite. By His causing affiliation among affairs it is known that He has no affiliate. He opposed darkness to light, obscurity to clarity, moisture to solidity, and heat to cold. He joins together those things which are hostile to one another and separates those which are near. They prove (the existence of) their Separator by their separation and their Joiner by their junction. That is (the meaning of) His words-He is the Mighty and Majestic-'And of everything created We two kinds; haply you will remember'. "(LI 49).


"So through them He separated 'before' and 'after' that it might be known that He has no before and after. They testify with their temperaments that He who gave them temperaments has no temperament. They prove by their disparity (tafawut) that He who made them disparate has no disparity. They announce through their subjection to time that He who subjected them to time is not subject to it Himself."


"He veiled some of them from others so that it might be known that there is no veil between Him and them other than them. His is the meaning of lordship (al-rububiyyah) when there was none over whom He was Lord, the reality of godhood (al-ilahiyyah) when there was nothing for whom He was God, the meaning of Knower when there was nothing to be known, the meaning of Creator (khaliq) when there was nothing created (makhluq) 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."


"How (should it not be so) ? For mudh ('ever since') conceals Him not, qad ('already') [111] brings Him not near, la'alla ('perhaps') veils Him not, mata ('when ?') limits Him not in time, hin ('at the time of') contains Him not, and ma ('with') brings Him not into association. [112] Instruments (adawat) limit only themselves and means (alah) allude only unto their own like. [113] Their activities are found only in things. [114] Mudh withholds things from being eternal (qidmah), qad shields them from beginninglessness, and law la ('if only') wards off perfection (al-takmilah). [115] Things become separate and prove (the existence of) their Separator. They become distinguished and prove their Distinguisher (muba'in). Through them their Maker manifests Himself to the powers of reason. Through (these powers) [116] He becomes veiled to sight, to them imaginations appeal for a decision, [117] in them is substantiated (only) other than Him, from them is suspended the proof and through them He makes known to them the acknowledgement (al-iqrar)." [118]


"Confirmation (tasdiq) of God is made fast by the powers of reason, and faith (iman) in Him reaches perfection through acknowledgment. There is no religiosity (diyanah) except after knowledge (marifah), no knowledge except through sincerity (ikhlas) and no sincerity along with comparison. [119] There is no negation (nafy) of comparison if there is affirmation (ithbat) of attributes." [120]


"So nothing in creation is found in its Creator. All that is possible in it is impossible in its Maker. Movement (harakah) and stillness (sukun) do not affect Him. How should that which He effects (in others) have effect upon Him, or that which He has originated recur for Him ? Then His Essence would be disparate, His inmost center divided, His signification (mana) prevented from eternity. How would the Creator have a meaning different from the created ?"


"If something from behind limited Him, then something in front would limit Him. If perfection (tamam) were seeking Him imperfection would be upon Him. How should that which does not transcend (imtina) temporality be worthy of (the Name 'Beginningless' ? How should that which does not transcend being produced (insha') produce the things (of the world) ? There the would have arisen in Him a sign of having been made (al-masnu) and He would become a proof (dalil) after having been the proven (madlul alayh)." [121]


"There is no argument in absurd opinions (such as the above), no answer when it (absurdity) is asked about, no glorification of Him in its meaning. Nor is there any in distinguishing Him from creation, unless it be that the Eternal accepts not to be made two, nor the Beginningless to have a beginning."


"There is no god but God, the All-high, the Tremendous. They have cried lies who ascribe equals to God! They have gone astray into far error and suffered a manifest loss! And God bless Muhammad and his household, the pure."


2. The Veil


It was related from Muhammad ibn 'Abdallah al-Khurasani, the servant of al-Rida-upon whom be peace-that a man from among the unbelievers (zanadiqah) [125] entered the presence of the Imam, with whom was a group of people. Abu-l-Hasan (the Imam) said to him, "Dost thou see that if the correct view is your view-and it is not your view-then are we not equal ? All that we have prayed, fasted, given of the alms and declared of our convictions will not harm us."


The unbeliever remained silent. Then Abu-l-Hasan said, "If the correct view is our view-and it is our view-then have not you perished and we gained salvation ?"


He said, "God's mercy be upon thee. Then let me know, how is He and where is He ?"


Abu-l-Hasan answered, "Woe upon thee, surely the opinion thou hast adopted is mistaken!. He determined the 'where', and He was, when there was no where; and He fashioned the 'how', and He was, when there was no 'how'. So He is not known through 'howness' or 'whereness' or through any form of sense perception, nor can He be gauged by anything."


The man said, "So then surely He is nothing (la shay') if He cannot be perceived by any of the senses."


Abu-l-Hasan said, "Woe upon thee! When thy senses fail to perceive Him, thou deniest His lordship. But when our senses fail to perceive Him, we know for certain that He is our Lord and that He is something different from other things (shay' bi-khilaf al-asha). [126]


The man said, "Then tell me, when was He ?"


Abu-l-Hasan said, "Tell when He was not, and then I will tell you when He was." [127]


The man said, "Then what is the proof of Him ?"


Abu-l-Hasan said, "Surely when I contemplate my body and it is impossible for me to increase or decrease its breadth and height, or to keep unpleasant things away from it or draw benefits to it, then I know that this structure has a maker and I acknowledge (iqrar) Him-even though that which I had seen of the rotation of the celestial sphere through His power; the producing of clouds; [128] the turning about of the winds; [129] the procession of the sun, the moon and the stars; and others of His wondrous and perfectly created signs (ayat), had (already) made me know that (all) this has a Determiner (muqaddir) and Producer (munshi')."


The man said, "Then why has He veiled Himself (from men) ?"


Abu-l-Hasan replied, " Surely the veil is upon creatures because of the abundance of their sins. As for Him, no secret is hidden from Him during the day or the night." [130]


The man said, "Then why does the sense of sight perceive Him not ?"


Abu-l-Hasan answered, "Because of the difference between Him and His creatures, who are perceived by the vision of the eyes, whether their own or others. Then He is greater than that sight should perceive Him, imagination encompass Him, or the power of reason delineate Him."


The man said, "Then define His limits (hadd) for me."


He answered, "He has no limits."


The man asked, "Why ?"


He answered, "Because every limited thing (makdud) ends at a limit. If limitation (tahdid) is possible, then increase is possible. If increase is possible; then decrease is possible. So He is unlimited. He neither increases nor decreases. Nor is He capable of being divided or imagined."


The man said, "Then tell me about your saying that He is Subtle, Hearing, Seeing, Knowing and Wise. [131] Can He be the Hearing without ears, the Seeing without eyes, the Subtle without working with the hands and the Wise without workmanship (sanah) ?" [132]


Abu-l-Hasan said, "Surely a person among us is subtle in accordance with (his) skill in workmanship. Hast thou not seen the man who undertakes a task and is subtle in his handling of it, so that it is said, 'How subtle is so and so!' Then how should it not be said of the Majestic Creator that He is Subtle, when He creates a subtle and majestic [133] creation, places in its living creatures their souls, creates every kind different in form from its own kind, and none resembles another ? Each possesses in the composition of its form a subtlety from the Subtle and Aware Creator."


"Then we looked upon the trees and their bearing of delicate things, whether edible or inedible, and we said at that, 'Surely our Creator is Subtle, (but) not like the subtlety of His creatures in their workmanship.' And we said, 'Surely He is Hearing, for no hidden from Him are the sounds of His creatures between the Throne and the earth, from a mote to what is larger than it, and in the land and the sea. And their words are not confused by Him.' At that we said, 'Surely He is Hearing, but not through ears.'"


"Then we said, 'Surely He is Seeing, but not through eyes, for He sees the trace of a black speck on a dark night on a black stone. [134] He sees the tracks of an ant on a pitch-black night. He sees what is harmful for it and what beneficial, and the result of its cohabitation, and its young and descendents.' And at that we said, 'Surely He is Seeing, but not like the sight of His creatures."


"The man did not leave until he had embraced Islam. The Imam said other things as well.




وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {41:18}

But We delivered those who believed and practised righteousness


  Allah Original Name
  Our Belief in Allah


  Allah and Throne
  Saving Allah's Face


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وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ     اللهم صلى على محد و ال محد.... و عجل فرجهم