[1] The first part of this sermon consists of important issues concerning the science of knowledge about Allāh, wherein Amīr al-mu’minīn has thrown light on the matter that Allāh is from ever and His attributes are the same as He Himself. When we cast a glance at creation, we see that for every movement there is a mover, from which every man of ordinary wisdom is compelled to conclude that no effect can appear without a cause, so much so, that even an infant a few days old, when his body is touched, feels in the depth of his consciousness that someone has touched him. He indicates it by opening his eyes or turning and looking. How then can the creation of the world and the system of all creation be arranged without a Creator or Organiser? Once it is necessary to believe in a Creator, then He should exist by Himself, because everything which has a beginning must have a centre of existence from which it should terminate. If that too neeeded a creator, there would be the question of whether this creator is also the creation of some other creator or exists by itself. Thus unless a Self-created Creator is believed in, who should be the cause of all causes, the mind will remain groping in the unending labrynth of cause and effect, and never attain the idea of the last extremity of the series of creation. It would fall into the fallacy of circular arguing and would not reach any end. If the creator were taken to have created himself, then there would be (one of the two positions, namely) either he should be non-existent or existent. If he were not existent, then it would not be possible for something non-existent to create any existent being. If he were existent before creating himself, there would be no sense in coming into being again. Therefore it is necessary to believe that the Creator should be a Being not dependent on any other creator for His own existence, and everything else should be dependent on Him. This dependence of the entire creation is a proof that the existence of the Source of all creation is from ever and eternal. And since all beings other than He are subject to change, are dependent on position and place and are similar to one another in qualities and properties, and since similarity leads to plurality whereas unity has no like save itself, therefore nothing can be like Him. Even things called one cannot be reckoned after His Unity because He is One and Singular in every respect. He is free and pure from all those attributes which are found in body or matter because He is neither body, nor colour, nor shape, nor does He lie in any direction, nor is He bounded within some place or locality. Therefore, man cannot see or understand Him through his senses or feelings, because senses can know only those things which accord with the limitations of time, place and matter. To believe that He can be seen is to believe that He has body, but since He is not a body, and He does not exist through a body, and He does not lie in any direction or place, there is no question of His being seen. But His being unseen is not like that of subtle material bodies, due to whose delicacy the eye pierces through them and eyes remain unable to see them; as for example the wind in the vast firmament. But He is unseen by His very existence. Nevertheless, nothing is unseen for Him. He sees as well as hears, but is not dependent on instruments of seeing or hearing, because if He were in need of organs of the body for hearing and seeing He would be in need of external things for His perfection and would not be a perfect Being, whereas He should be perfect in all respects and no attribute of perfection should be apart from His Self. To believe in attributes separately from His Self would mean that there would be a self and a few attributes and the compound of the self and the attributes would be Allāh. But a thing which is compounded is dependent on its parts and these parts must exist before their composition into the whole. When the parts exist from before, how can the whole be from ever and eternal because its existence is later than that of its parts. But Allāh had the attributes of knowledge, power and sustaining even when nothing was existent, because none of His attributes were created in Him from outside, but His attributes are His Self and His Self is His attributes. Consequently, His knowledge does not depend on the object of knowledge existing first and then His knowledge, because His Self is prior to things coming into existence. Nor is it necessary for His power that there should first exist the object to be over-powered and then alone He would be called Powerful, because Powerful is that who has power equally for doing or abandoning and as such the existence of the object to be over-powered is not necessary. Similarly Sustainer means master. Just as He is the Master of the non-existent after its coming into existence, in the same way He has power to bring it into existence from non-existence, namely if He so wills He may bestow existence upon it.