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Shiavault - a Vault of Shia Islamic Books Nahjul Balagha Part 1, The Sermons Sermon 1: Praise is due to Allah whose worth cannot be described….

In this sermon he recalls the creation of Earth and Sky and the creation of Adam and in it he mentions the Hajj ومن خطبة له (عليه السلام) يذكر فيها ابتداءَ خلق السماءِ والاَرض، وخلق آدم عليه الصلاة والسلام (فيها ذكر الحج) (وتحتوي على حمد الله، وخلق العالم، وخلق الملائكة، واختيار الانبياء، ومبعث النبي، والقرآن، والاحكام الشرعية) Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed.

He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks. الحَمْدُ للهِ الَّذَي لاَ يَبْلُغُ مِدْحَتَهُ القَائِلُونَ، وَلاِ يُحْصِي نَعْمَاءَهُ العَادُّونَ، ولاَ يُؤَدِّي حَقَّهُ الُمجْتَهِدُونَ، الَّذِي لاَ يُدْركُهُ بُعْدُ الهِمَمِ، وَلاَ يَنَالُهُ غَوْصُ الفِطَنِ، الَّذِي لَيْسَ لِصِفَتِهِ حَدٌّ مَحْدُودٌ، وَلاَ نَعْتٌ مَوْجُودٌ، وَلا وَقْتٌ مَعْدُودٌ، وَلا أَجَلٌ مَمْدُودٌ.

فَطَرَ الخَلائِقَ بِقُدْرَتِهَ، وَنَشَرَ الرِّيَاحَ بِرَحْمَتِهِ، وَوَتَّدَ بِالصُّخُورِ مَيَدَانَ أَرْضِهِ.

The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute.

Thus whoever attaches attributes to Allah recognises His like, and whoever recognises His like regards Him two; and whoever regards Him as two recognises parts for Him; and whoever recognises parts for Him mistook Him; and whoever mistook Him pointed at Him; and whoever pointed at Him admitted limitations for Him; and whoever admitted limitations for Him numbered Him. Whoever said: ‘In what is He?’, held that He is contained; and whoever said: ‘On what is He?’, held He is not on something else.

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