Ask Me Before You Lose Me
Oneness and divinity

1.Imam 'Ali a.s after the evening prayer, used to say this prayer:

I testify that the heavens and the earth and all that is between them are signs that show you.

All the evidence of ithu testifies to what you have called upon.Every thing that shows you is an argument and he testifies to you by your divine nature.

I take refuge in you from hinting with heart, or hand to other than you.There is no god but you, ALLAH the Most Exalted, the Most High, and the Most Exalted, and to you we surrender.

2.Will I show you the fruit of heaven?it is (sentence), la ilaha illallah (there is no god but god), on sincere terms.

3.The point of religion is the meaning of Allah.The perfection of understanding about him is with tashdiq (justifying) against him.The perfection of tashdiq towards him is with monotheism to him.And the perfection of monotheism to him is with sincerity to him.Whoever attaches a trait to him, is with a tashdiq, it means that he has included something with him and that whoever has something with him has cursed him. Whoever dares to it, then he has sifted out his (Zat).Whoever sifts through it, then he knows not. Whoever does not know him, he shall make an appointment to him. Whoever makes the appointment to him, he has made a limit about him, and whoever makes a limit about him, he has considered it multiple.

4.He has no children, so He is not born; nor is he begotten, and He is not limited. Verily, Blessed is He to have a son and a holy one for him to touch women.

5.He is not begotten, holy is he, and there is no ally for him in majesty; nor is He begotten, so He is not inherited. Praise be to Allah, "there was" before the chair or arsy, the lagit or the earth, the genie or the man. He cannot be achieved by iderawi, and cannot be compared to humans. He is one not with numbers, remains not with time, and stands not with refusals.

6 Praise be to Allah whose condition does not precede another. So He is not the beginning before He is the end, or the zhahir before he becomes the inner. SegalA something called wahdah(one) other than him is a little. All that is noble besides him is despicable. All who are strong besides him are weak.

And I testify that there is no god but the all-mighty GOD, no ally to him. He is the beginning that is not there for him. There was no ally to him who helped him in creating amazing things. All its creation took place by his command and was subject to his obedience and welcomed his call.

Once the priest 'ali a.s heard someone say,"inna lillahi wa inna ilaihi raji'un(indeed we belong to GOD and to him we return)," then the priest 'ali a.s said, "verily our word 'inna lillahi (we are truly the property of GOD).' is the recognition of ourselves by 'to have' (to the LORD), whereas our speech, by, by, inna ilaihi raji'un(to whom we return).'is the recognition of ourselves by death."

O my Lord, as You have kept my face from bowing down to other than you, so keep my face from asking other than you.

O my Lord, sufficient is for me the pride that You are Lord to me, and sufficient is the glory to me that I am a servant to you. Verily, You are as I wish, and make me as you wish.

(ALLAH) whose nature is not limited by a certain substance, cannot be described by the expression of the word, is not bound by time, and there is no time to end it.and the perfection of sincerity to him is to deny all the qualities of him, and to give up all the qualities of him, for each nature is different from the dissipative, and every one in sifati is not an equation of the accompanying nature then, whoever attaches a trait to it, means that prayer has included something with it.

He is the All-Righted ALLAH who explains (everything according to its true nature), which is truer and clearer than the eye sees. He cannot be reached by reason with restrictions, so he cannot be equated (with something). Nor is he overwritten by a delusion with an estimate, then He cannot be forgotten. There is nothing in the beginning of its beginning, and nothing in its prevalence of the end (implication). He is the beginning and always the beginning (it does not change his circumstances), and He is omnipotent with no time limit (death). The foreheads bowed to him and the lips shunned him. He limited everything at the time of his creation, which became the explanation for his similarities.

He (ALLAH) cannot be attained by sight, but only a heart full of faith can attain it. He is close to everything without touch. Far without distance, thinking without the need to think before. Willing without desire. Doing without the need for hands. Soft yet not hidden, large yet not coarse. Seeing but not sensual. And loving but not soft.

4.O ALLAH, You are the owner of good qualities and great calculation. If you are expected, then you are as good as expected. And if you are asked (a wish), then You are as good as you are asked.

The glory of ALLAH is unattainable by distant wishful thinking, and cannot be attained by the thought of a sharp minded man. He is the beginning with no end to him; and there is no end to him, and he will not be lost.

He (ALLAH) was never passed by time, so his circumstances were never different. Nor was he in a place that required him to move. He knows (all) the secrets of the hidden heart, the whispering of people, and the inclinations of a person in his heart.

7 - Surely, ALLAH has not hidden in him what his servant has done in their night and in their day. He is very gentle, very knowing, and he completely covers everything. Members of your body are witnesses and soldiers, your heart is his eyes, and your solitude is his view.

8.Praise be to the beginning of the LORD, who has not been before: the end, which is not after: the zhahir, which has nothing on it: and the inward, there is nothing underneath it. His science penetrates all the inner curtains of magic and covers all the secret disguises.