Have you seen God?

168

“In the Name of God, the Beneficent, the Merciful”

Have you seen God?

Usul Al-Kafi book: Hadith 349, Ch. 22, H 4.

Muhammad ibn Abu ‘Abdallah in marfu‘ manner has narrated from Imam Abu ‘Abdallah (Imam Sadiq (A))a believer said the following:

Once Imam Amir Al-Mu’minin Ali (A) addressed the people in the Mosque of Kufa from the pulpit and a man called Dhi‘lab a very good orator and brave in heart said, “O Amir Al-Mu’minin, have you seen your Lord?” The Imam replied, “Fie upon you O Dhi‘lab, how would I worship a Lord whom I would not see?” “The man said, “O Amir Al-Mu’minin how have you seen Him?” The Imam said, “Fie upon you O Dhi‘lab, the eyes are not able to see Him physically but it is the hearts that see Him through the truth of the faith.

As with eyes, we see objects, we need the truths of the faith to see God. For example, Tawakul (putting the trust in Allah) is one of the truths of faith, meaning the person who put his trust in God is not scared of other things. The highest level of the truths of the faith is seeing Lord. It is not possible to understand what seeing God is by people’s explanations, a person needs to reach this level to perceive what means to see God. Shams Tabrizi said in a poem regarding seeing God that “I am a speechless person who had a dream and people are deaf; I am not able to speak and others are not capable to hear”.

My Lord is “Latif” (subtle) in subtleties but cannot be described by means of subtle matters.

“Latif” in Arabic has two meanings, kindness and subtleties. Even though God is subtle but His fineness and subtleties cannot be described by material objects.

My Lord is great but cannot be described by means of greatness. His greatness surpasses all greatness but he cannot be described by means of such greatness.

“Azim” and “Hajim” in Arabic mean great or big but with fundamental differences. “Azim” is rooted in “Azam”(bone). Arabs say “Azim” to a thing that has a big strong skeleton. Arabs say “Hajim” to a thing that has a big volume like a balloon. They would not use the “Azim” word to describe the greatness of the big balloon. Then Imam continued that even though God is “Azim” but cannot be described by the material greatness.

He is “Kabir” (big) in His bigness but He cannot be described in terms of magnitude. He is Glorious in His Glory but He cannot be described in terms of compactness.

Even though God is big, He cannot be described by the magnitude of the material objects, for example, do not say a mountain is big and God is bigger. He is unique with no similarity.

He is before everything and it cannot be said that something was before Him. He will be after all things but it cannot be said that there is something after Him.

In the time domain, everything has a before and after but God is limitless, so we cannot say something was before or after Him. When we understand that God is limitless then there is not anything before or after him (time, place, and ranks are His creations). Before and after are for things that have limits. For example, this question is invalid, “Where did God come from?” because the place is created by Him. “He is the First and the Last”. He is First as He is the Last not that He was First.

He willed the existence of things but not by effort.

The effort is a deficiency for God and it belongs to humans.  For example, we make an effort to build a house or we are going to the office.

He is the most perceiver of things but not with solutions.

His perception is not like humans because we were ignorant and then perceive things. God perceives things before and after their creation because He is the most perceiver of things. The world is His manifestation and present for Him.

He is in all things without mixing with them.

This sentence can be found in many Amir Al-Mu’minin speeches and many commentators said they do not understand it well. Mixing happens when there are two things but things are God’s manifestations. For simplicity, a thing and its shadow are not two independent things. Our existences are a manifestation of God. God is in all things but it is not such that there are two identities (independent things) that are mixed together. God is in all things in me, in you. In a Dua, we have “O the neighbor who is clinging with me”[1]. All inner or outer of all things depend on God. He is everlasting. He is the sustainer and protects all things. The existence of all things belongs to Him.

And without being separate from them.

How is it possible that God is not mixing with things and He is not separated from them? The answer is that we should know that it is not such that there is you, the sky, the sun, and God. He is unique and He cannot be counted. Existence is with us not separated and also not mixed. We exist because of Existence. We exist because of God. A wise and fair man by reading these small sentences will find how great Amir Al-Mu’minin Ali (A) is, these are the verbal miracles that are left for the truth seekers and monotheists after 1400 years.

He is the apparent but you cannot touch him.

God is “Zahir”, “He is the First, the Last, the Apparent, the Hidden[2] (Al-Hadid:3). He is all of them all time! He is inward and hidden in the sense that He is visible and obvious. How excellent and gentle Imam Ali (A) has expressed, “Every appearance other than God is no longer hidden, and every hidden other than God is no longer appearance”[3].  But God, at the same time, is both inward and outward in unity and simplicity. Not that part of Him is outward and part inward, but in the same sense that He is outwardly He is inwardly and out of the same sense that He is inwardly He is outward. We have in prayer (Dua) that, “O God, the one who is hidden from the intensity of appearance”[4]. How is He apparent when He cannot be touched? “Wherever you turn yourselves, there is the Face of Allah[5]. It is hard to find a true monotheist at this time. Do you know why monotheism is even hard to understand? There is a subject in philosophy that says, “Things are known only with their opposite”. For example, if there was always daytime and the night did not exist, did you understand what the day is? No. Our story is like young fishes in the ocean who were looking for water. They heard from their parents that they are in the water, and without water, they will not survive. Their parents also told them that water is everywhere, and they are alive because of water, but they keep saying if this is true then why do we not see the water. They went to an old wise fish (master like Amir Al-Mu’minin) and asked him about water, and he said, you are in the water, you live in the water, you die in the water, your food is in the water, your life depends on the water. They did not understand it (like the sentences that Amir Al-Mu’minin said, He is in all things without mixing with them and without being separate from them). Few fishes were very serious to see water and insisted that the old fish show them a way that they can see it. The old fish said to them you need to go to the shore where there are big ships. After they went there, they were trapped by a fisherman and then they realized that they were in the water and saw whatever their parents told them was right. In one meaning, the old men are prophets and in the other meaning, fishermen are prophets and guardians of God that help people to see the truth of this world. There was a guy that had not been to a jungle before, he asked someone to get him to a real jungle. When he arrived in the jungle, he was telling his tour guide that these trees do not allow him to see the jungle!! Everything is existence and existence is the truth. Anything that has existence, has God. Every existence belongs to Allah.

It is narrated that a Christian scholar asked Amir al-Mu’minin Ali (A), “Tell me about the face of God?”.  Amir Al-Mu’minin Ali (A) ordered to bring firewood and fire; He set fire to the firewood and lit the space. Then Imam Ali (A) said,  “Which side is the face of this fire?” The scholar said, “There are faces everywhere”. Imam (A) said, “This fire and its quality is a creation of God with no definite face but you want God to have a definite face? God is not like His creatures; He is pure from likeness”[6]. “There is nothing like unto Him[7] (Ash-Shua:11). “And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah[8] (Al-Baqara:18). Nothing is hidden from Him. The east and the west of the world belong to God, they are manifestations of His action. He surrounds everything. Nothing is empty of Him. Turn in every direction, you have turned to God.

The point is that God does not have the opposite and He is limitless. Allameh Hassanzadeh said, “O God, everyone says where God is but Hassan says where is other than God”. If the curtain fades away, we see God is with all things. “We are nearer to him than his jugular vein[9] (Qaf:16). We are in, with, and toward God.

He manifests but not in the form of being seen with our eyes.

Our eyes are also manifestations of God.

He is far but not in the form of distance. He is near but not in the form of nearness. He is very fine but not in the form of physical fineness.

Because He is with us even though His essence is known only by Himself. “The key point is that we do not think He is like a material object. “And He is with you wherever you may be[10] (Al-Hadid:4).

He exists but not after nothingness.

This is one of the most important topics in philosophy. A thing is called an event or occurrence when it did not exist before and later exists. For example, Ali did not exist 50 years ago but now he exists. let’s ask a tricky question, “Is time itself an event? Meaning was there a time when time itself did not exist?” No, it is illogical to say there was a time when time itself did not exist. So, similarly, we cannot say that the material world is an event because time and space cannot be separated from each other. (Refer to chapter 4 for detailed discussion). Avicenna said a very high sentence, “All possible things (things that can be imagined as to being or not to being, like, animal, human, sun, angel, universe, etc.) have Intrinsic occurrence”. Meaning the essence of things other than God, are absolute needs. No matter when in time domain they become a being, they cannot exist without God. As we discussed in word 14 of 100 words (https://insightemy.com/word-14-whoever-denies-god-denies-its-existence/) God (Essential existence) must exist and it is not like “Possible existences” which exist after non-existence. It is not possible to separate existence from God because He is existence. Another point is that material things cannot be in different places at the same time. In conclusion, God is limitless, He is the creator of the time-space world. We cannot go to any world (material or immaterial) that is without God.

Amir Al-Mu’minin Ali (A) said, “Whoever describes God, has limited Him, and whoever limits him has numbered Him, and whoever numbers Him, has destroyed His primacy and eternality over everything”[11].  Imam also said, “Whoever points to God, has limited Him, and whoever limits him has counted Him”[12]. And another deep sentence from Imam Ali (A) “Everything that is mentioned with unity is few except God that which, although He is one but He is not described as small”[13]. If God becomes limited, God’s eternity is annulled, it becomes an occurrence and event object and will need a creator (Glory be to God). Someone might ask this question, “What happens to creations if we consider God to be infinite? So how are things different from God?”. Imam also replied in another most beautiful short sentence, “The monotheism of God is that we distinguish Him from his creation, distinguishment is for their attributes, not their existence”[14] because their existence belongs to God.

He acts but not because of being forced.

We have two types of the doer, 1- Free will doers and 2- Forced doers. The free will doer is the one that has the freedom to do or not do. Fire is burning so; it is a doer but it does not have free will, therefore, it is a forced doer (The fire cannot say I will not burn the clothes of this man because he is poor). Amir Al-Mu’minin said, “God is a doer but not because of being forced”. God is a free will doer but not like our free will. Our free will is a deficiency for God and He is not like us. Assume we are thirsty and there are two glasses full of drink, one poisoned and the other one is pure water and we do not know which one is pure water. God does not have such free will because He knows all things. God is a doer with His wisdom and knowledge. Our free wills are mixed with ignorant but God is a doer without ignorant (Sobhan Allah). Islamic philosophers say that God is “Fa’il Bel-Inaya”[15] meaning He is a doer with His wisdom and knowledge. ‌All worlds are God’s action, be proud of yourself that we are His action too. Someone said, “do you know why our fingerprints are different? Because God wants us to know that we are all special for Him, He gave us something that the others do not have”. God always pays attention to us, but we are unfaithful. Prophet Muses said to God, “O God, Fir’on claims to be God, why don’t you cut his sustenance?”. God said, “If he cut his servitude, I will not cut my Lordship”. 

He measures things but not by means of movement.

“Qadr” means measure, and “Qadir” means the one who measures. Another deep meaning of “Qadr” is geometry or “Hindisa” is Arabic. The whole world is based on geometry and God’s measure. Every single organ of our body is based on geometry. God’s measure is not like us when we measure a distance that needs movement.

He wills but not by means of thinking.

“Morid” is a Name of God and in Arabic, it means a person who willed something. His will is not like us.

He hears but not with tools. He sees but not with instruments.

God is hearer and seer but He does not hear and see with ears and eyes. We only can hear specific frequencies only with our ears and see only specific electromagnetic spectrum with our eyes, Do not think God is like us.

He is not contained in place and is not held up at times.

For example, we are in the classroom and the classroom is in a city, and the city is in the country. Places cannot contain God but we might say God is the one who contains places. God in some people’s minds is limited, they think God is like them but much stronger, wiser and knower sitting in a special place. I read in a book, that someone said, “God is ahead of us and we will not be able to reach Him because He can gain the perfection before we do!!”. Where is He getting the perfections? These people do not understand that this status belongs to the Guardians of God and that God is Almighty and bigger than this. The perfections absolutely belong to Him.

All material things are within the time domain and they are contained in the time but God is not limited in time. Time and place are His creations. All sectors of time from the past to the future are present for God. If God was observing day and night then He would be contained in time. God does not move with time like us. He is limitless and Glory to Him. To clarify the subject of time a little more, consider this example: “If we paint a rope in many colors and place an ant on it to move, the ant will first pass white, then red, black, green, yellow, white, red, and also the other colors till it reaches to the end of the rope”. In this case, there will be time for the ant, but for us, looking from above, this before and after no longer exists because we see all the colors in one place. Because the material world is constantly changing moment by moment and events occur one after the other then days, weeks, years, and time come for us. If someone looks at the “Material World” from above (out of time), everything is present for him. That is why in the Non-Material World, all truths are present together and there is no change, movement, or occurrence. The Holy Quran says, “So glorify God when you retire at night, and when you rise in the morning” (Ar-Rum:17). Quran says, you retire and rise, God is glorify.

Attributes do not limit Him.

Our Imams introduced us to the true Quranic monotheism. Monotheism is the denial of the limit for God. In Islamic philosophy, the limit is called “Maheeyat”. Anything that has a limit can be described. Anything that has a limit has quality. Anything that has a limit can be counted. God is free from any limit. so, He cannot be counted, meaning we cannot say, Sun as 1, Earth as 2, Sky as 3, Universe as 4, Tom as 5, Jack as 6, Apple tree as 7, Dining table as 8, mouse pad as 9, and God as 10 and so on. God cannot be counted, He cannot be pointed materially or immaterially, and also cannot be pointed to Him in the minds. If God has quality or limit, we would be able to ask the question of who gave Him this limit or quality. He is Unique. God is a necessary existence meaning He must exist, for example, we cannot say who gave existence to the existence. Imam said, “Attributes do not limit Him”. These attributes include material properties like width, length, weight, color, place, time, or some immaterial properties that limit God like the properties of angels. A true mystic believes that God is not limited to any Name and Attributes. Names are also limiting. Name of God means, limiting of God with one of His Attributes. For example, when we Consider God with the knowledge attribute, His name becomes “Alim” (knower). When we look at God from a knowledge window, we call him “Alim” (knower) or when we consider God with the creativity attribute then His name becomes “Khaliq” (Creator). In this case, God is limited with knowledge attribute. That is the reason God is not limited to the attributes, He has all beautiful Names but He is not limited to the level of Attributes. Even you cannot limit God in greatness. Later Imam will explain that God does not have any opposite. Greatness has an opposite which is insignificant, little, and great are the properties of creatures. Meaning you cannot limit God in Greatness. Also, we cannot limit God with a limitless level. Meaning God is also free from being limitless.

Slumber does not seize Him.

Slumber is for creatures. “Neither slumber overtakes Him, nor sleep[16] (Al-Baqara:255). The people of Prophet Moses (A) came to Moses and said, “How is it possible that God does not sleep?” God told Moses to hold two glasses and not sleep or sit until I order you”. After a while, Prophet Moses fell asleep and the glasses fell and broke. God said, “How can I keep the Sky, the Earth, the Universe, and all worlds if I sleep?”. In the past and maybe now, idolaters kept their idols in a safe place for sleep and the next day in the morning they brought them out and washed the idols and made them aromatized and said to people that now the idol is awoken and ready for worship (When humans become stupid, they become extremely stupid). “Or do you assume that most of them hear or understand? They are just like cattle, but even more errant in their way[17] (Al-Furqan:44).

His existence is ahead of the times.

This sentence has one of the highest levels of meaning. All philosophers must listen and think about it. We will try to explain it shortly as much as we can. Let’s start the discussion with a question, “Was time created at a specific time?”. If yes then time existed before. “Can we assume a beginning for the time?” “What was before that?”. Time is attached to the material world, if we cannot assume a beginning for the time, therefore, we cannot assume a beginning for the material world. That is the reason why philosophers believe the material world is eternal because they understand that we cannot have a beginning for the material world’s occurrence. If this is the case and there is no beginning for time, how can we consider God has existed before time? Theologians believe there is a delusive time before actual time and the time is not eternal. Some philosophers believe that time is eternal with no timely beginning. Here Imam said, “His existence is ahead of the times”.

Some things are ahead of others while they are at the same time. I unlock a door with my hand and a key. Which of the two is ahead of each other? My hand or the key?  They both turn together but my hand is ahead of the key. Sometime primacy is because of cause and effect. So, primacy in Imam Ali’s sentence is the cause-and-effect primacy not timely primacy. When Imam said, “God’s existence is ahead of the times”, it means His existence has a head of times because of cause and effect’s primacy. The time and all timely objects are His creation. Allameh Tabatabaei said, “The secrets of this speech of Amir Al-Mu’minin was not discovered for years until Mula Sadra explained the meaning of Imam Ali (A) lecture.

His existence is ahead of the nothingness.

As it relates to an event or temporal being, it is true that nothingness preceded that event/being’s existence. It did not exist before, and later came into existence. When a thing did not exist and later become a being, we would be able to ask, who gave it existence? So, an event (temporal being) happens while nothingness is ahead of a being. We have two types of events, 1- time event and 2- inherent (intrinsic) event. The king of monotheism, our Imam, Amir Al-Mu’minin Ali (A) said, “God’s existence is ahead of the nothingness”. Because he is essential existence. It was not such that, God did not exist and later become a being. We are beings in a specific time and place and non-exist in other places and times. So, my existence is with and beside non-existences. This is not true for God. God is present in all times and places because His existence is ahead of the non-existence. We proved in “Word 14” of 100 words that absolute non-existence does not exist.

His eternity Is ahead of the beginning.

It means, it is not possible to consider a beginning for God. I asked you to memorize a narration from Amir Al-Mu’minin Ali (A) before which says, “Whoever describes God, has limited Him, and whoever limits him has numbered Him, and whoever numbers Him, has destroyed His primacy and eternality over everything”. Meaning God is not an event that has a beginning and end but He is the First and the Last. We cannot say when and where God started and ended. (this is also valid at the material and the immaterial level, we cannot limit Him in a rank).

His giving the senses (five senses) prove that He does not have the tools for sensing. His giving sustenance to His creatures is proof that there is no sustenance to Him. The existence of a contrary to everything is proof that there is nothing contrary to Him. His giving likeliness to things is proof that there is nothing similar to Him.

Again, these sentences need to be understood. How does giving sustenance and senses prove that God is free from them? Some commentators explain that there must be differences between creator and creations. So, the creator does not have any deficiency that creations have. Other commentators said, If God had a creation, then we would not be able to say God created them, for example, if God had eyes or brain then we would not be able to say that God created eyes or brain because someone would have had to create eyes for God to use. Creator must not have anything like Himself. Imam does not try to prove God here but He talks about God after we accept that He is the creator. Here Imam talks about the difference between creator and creations. With deficiencies that we have, we understand that God must not have them. He must not have limits that I have otherwise He would be like His creations. God is not like substance because they are creations of God. We explained substance and its subsidiaries in chapter 5 of the Beginning and the End in detail. The existence of a contrary to everything is proof that there is nothing contrary to Him. We have many opposite things around us, darkness is the opposite of lightness, Warmth is anti-cold, and trough is against peak. There are very precise points here. Everything has a type of opposite except God. How about Satan? He is not the opposite of God, He is a creation of God, He is the opposite of God’s religion not God. God is existence, there is nothing other than Him to be His partner and opposite. Our teeth are in a similar pattern on the left and right, we have eyes, ears, and hands that are in a similar pattern on the left and right.

We have memory, we have imagination, we have intellect, and God is pure of these, and all of these are finite and complex. The limitation is our attributes and God is limitless. Ibn Arabi said that based on the following verse of the Holy Quran we understand that God does not have an opposite. “There is nothing like Him[18] (Ash-Shura:11). How does this verse prove that God does not have an opposite? Because two opposites also have opposite attributes unlike each other, when there is nothing like Him then God does not have an opposite and similarly any partner. When a thing has a limit, it must end but God is limitless. There is nothing other than Him.

He has made the light contrary to the darkness, the wetness to the dryness, the harshness to the softness, the coldness to the heat.

God is comprehensive of opposites. Something that has a limit has a partner, when God is limitless then there is no opposite and partner for Him. Why does contradiction exist? If the contradictions did not exist in this world, there would not be the permanence of the grace of God. The flower bud must be destroyed to have fruit. Those who believe in two sources or origins for the universe do not know that these two origins are creatures. “When there are two, they become creatures” because God is unique.

The separation among things is evidence of the existence of the One Who causes separation in them and their combinations is evidence of the existence of the One Who combines them. It is just as Allah has said, “We have created everything in pairs so that perhaps you may take heed (Adh-Dhariyat:49).”.

Everything is created in pairs even DNAs and RNAs are paired. Allameh Sha’rani said, “The Arabs considered marriage to be between animals, and in plants, they considered marriage only to dates, but the Holy Quran says 1400 years ago that we created everything in pairs, these pairs include everything, not just marriage. We discussed before that we do not have real oneness in the material world.

He has made a distinction between the before and after to show that there is no before and after for Him.

God has made a distinction between before and after by creating space-time. There is no time for God and we are the ones who are in time. We cannot say there was a time that time did not exist. It is not even possible to consider beginning and end for time, let alone consider a beginning and an end for God. God has no before and after because there is no limit for God and all monotheistic teachings are subsidiary of this important point that God has no limit.

The instincts show that the One who created the instincts Himself has no instinct.

Parental, submission, curiosity, escape, reproduction, kindness, angriness, repulsion, and self-preservation are some of the instincts that we have. These instincts belong to creations, not God. It is impossible for God who created instincts to have instincts. God does not have changeable status so He is not going to be happy or angry (refer to https://insightemy.com/does-god-become-angry/ for detailed discussion). Old mystic, Bu-Bakr Waseti said, “I hate that God who is pleased with my obedience and is angry with my sin because He is in my bondage and affected by me. The happiness and wrath of God are eternal,  He is eternally happy with His friend and angry with His enemy eternally”. So, God does not come from one state to another. People think God is like light and sited up in the sky (Sobhan Allah).

The time is evidence that there is no timing for the One Who made the time.

Everything in this universe has a time. All creatures are being for a while. We came in a time and we will leave this world after a while. DNA’s are coded to be re-copy for a period of time. The verse of the Holy Quran says, “To every nation is an appointed time. Then, when their time arrives, they can neither postpone it by one hour, nor advance it[19] (Yunus:49). For example, Dinosaur and Viruses had a period of time.

Things that are hidden from each other are evidence that nothing hides them from their Creator.

Sometimes things are hidden based on place, for example, other side of the wall is hidden from us. Sometimes things are hidden based on time, for example, 200 years ago or 200 years after are hidden from us. Jinns nations are hidden from us. Cells are also a nation, they are alive and they eat, and reproduce. Cells worlds, Molecules worlds, and viruses worlds are hidden from us. Is God hidden from us? No. He is apparent. So why do I not see God? Because you are the barrier yourself. When we realize this, we realize how close He is.

He was the Lord when there was nothing to enjoy His Lordship. He was to be worshipped when there was no worshipper. He had the knowledge when there was nothing to know. He was hearing when there was nothing to hear.

Was there a time when there were no creatures? One of God’s names is “Qadim Al-Ihsan”[20] (Eternal Beneficent). To Whom He was beneficent? To His creations. So, He was always the creator. Lordship, Worship, and Knower attributes exist for God eternally. His attributes become apparent in this world. For example, suppose you are generous and rich, when you help poor people, your attributes become apparent. If there were no poor, you were still generous. Amir Al-Mu’minin Ali (A) said, “God was a Lord, hearer, seer when there were no creations. It is not that God needs his creation. There was no time at all in which God was not the Creator and Lord.

This was the end of a lecture by our Imam, Amir Al-Mu’minin Ali (A) about 1400 years ago about monotheism. He was the king of true mystics and philosophers. You will not find these words in any other companions of Prophet Muhammad (S).

Muhammad Mahdi Me’marian

All praise is to God to the extent that He deserves it.

[1] -یا جاری اللصیق

[2] -هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ

[3] -كلّ ظاهر غیره غیر باطن و كلّ باطن غیره غیر ظاهر

[4] -یا خفی لفرط ظهور

[5] -فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

[6] -أخبرنی عن وجه الرّبّ فدعا علیّ بنار و حطب فأضرمه فلمّا اشتعلت قال: أین وجه هذه النّار یا نصرانیّ؟ هذه النّار مدبّرة مصنوعة لا یعرف وجهها و خالقها لا یشبهها

[7] -لَيْسَ كَمِثْلِهِ شَيْءٌ

[8] -وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ

[9] -وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

[10] -وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ

[11] -من وصفه فقد حده و من حده فقد عده و من عده فقد ابطل ازله

[12] -من اشار الیه فقد حده و من حده فقد عده

[13] -کل مسمی بالوحده غیره قلیل

[14] -تَوْحِیدُهُ تَمْیِیزُهُ عَنْ خَلْقِهِ؛ وَ حُکْمُ التَّمْیِیزِ بَیْنُونَهُ صِفَهٍ لا بَیْنُونَهُ عُزْلَه

[15] -فاعل بالعنایت

[16] -لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ

[17] -أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا

[18] -لَيْسَ كَمِثْلِهِ شَيْءٌ

[19] -لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَاءَ أَجَلُهُمْ فَلَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ

[20] -قدیم الاحسان

Tag: Allah, God, Lord, لا إله إلا الله, Prophet Muhammad (S), Amir Al-Mu’minin Ali (A), Imam Sadiq (A), Imam Reza (A), Monotheist, Existence, Non-existence, Nothingness, Polytheists, Shia.


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