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    The words of Grand Ayatullah Wahid Khurasani on the occasion of the martydom of Imam Sadiq (peace be upon him)

    Our discussion was about the name of God.
    The names of Allah are of two kinds:
    One of those kinds are the literal names and another are the 'creational' (incarnate) names.
    today we will discuss in commemoration of the martydom of one of the greatest of the creational names
    whose name was set even before he came into this world
    which the prophet of God (peace be upon him and his progeny) set a name for
    and called him Sadiq (p).


    The words of Grand Ayatullah Wahid Khurasani on the occasion of the martydom of Imam Sadiq (peace be upon him)
    Our discussion was about the name of God.
    The names of Allah are of two kinds:
    One of those kinds are the literal names and another are the 'creational' (incarnate) names.
    today we will discuss in commemoration of the martydom of one of the greatest of the creational names
    whose name was set even before he came into this world
    which the prophet of God (peace be upon him and his progeny) set a name for
    and called him Sadiq (p).

    Our discussion was about the name of God.
    The names of Allah are of two kinds:
    One of those kinds are the literal names and another are the 'creational' (incarnate) names.
    today we will discuss in commemoration of the martydom of one of the greatest of the creational names
    whose name was set even before he came into this world
    which the prophet of God (peace be upon him and his progeny) set a name for
    and called him Sadiq (p).
    This name is very deep.
    Oh you who believe be wary of Allah and"
    ".be with the truthful
    That truthful person who the best of all people will name the "truthful" is the person who
    sect today is based on.
    The biggest grief is that not only that sect isn't recognized but the leader of that sect also isn't recognized.
    But the greatness of this sect becomes obvious when
    all other sects are compared to each other.
    Then it will become obvious what the sect of Ja'fari (Imam Sadiq) is.
    Malek Ibn Anas is a person who Shafei, the leader of the sect of Shafei,
    has said about him
    among the scholars Malek is a star.
    This is the description of Shafei regarding Malek Ibn Anas Ibn Malek, that
    Imam Maleki and the greatest of jurists (law making scholars) are in the 'Dar Al Hijra' (part of the city of Medina).
    Abu Hanife who is the greatest of the sunni scholars is as such compared to Malek…
    …these subjects which are being said today
    are on the level of the understanding of people like Fakhr Razi, or Shams Ad Din Zahabi.
    If those who are just (fair) and capable of knowledge and wisdom
    be patient they will understand these subjects.
    All the issues that are being mentioned right now are so solid and firm that
    no one was able to critisize these things in this past 1400 years,
    because that which were saying is under the opinion of the Imam (leader) of the 'critiquers'
    which in the sunni history was the first to be a critiquer
    every thing has passed under his control.
    Abu Hanife would sit like a 'sabi' (child) in the presence of Imam Malek.
    This is the relation of Abu Hanife in comparison to Malek.
    After Shafei and after the greatest of the sunni scholars, Abu Hanife, its Ahmad Ibn Hambal's turn, the Imam of the Hambali's.
    The narration that I want to read now is narrated by
    Ahmad Ibn Hambal, the imam of the Hambali sect and all of the Hambali's in Hejaz (Arabia) and outside of Hejaz, from Soreij Ibn No'man, accept.
    Because in this section our discussion is regarding the greatest of the sunni scholars
    so our discussion is according to the accepted principles of the sunni scholars.
    This is a man who is among the teachers of Bukhari, the author of the book Sahih Bukhari(one of the most important books of collected sunni hadith)
    meaning the first narrator is the person who Bukhari narrates from.
    The discription of the sunni specialists, on narrators of ahadith (plural of hadith) regarding him (soreij ibn no'man) is
    that he is "Thiqe" or reliable (in narrating ahadith), but what kind of reliability?, realiable "amongst the Sunni's".
    This (soreij ibn no'man) is the narrator after Imam Hambal (in this hadith).
    He narrates from Abdullah Ibn Nafe.
    Abdullah Ibn Nafe is a person who is considered 'very trustful' by the scholar Zahabi.
    He narrates from Malek Ibn Anas.
    Those who are specialist's in these fields pay close attention.
    The Sunni scholars of all of the muslim lands listen to these few words.
    So that they can see what is the end result.
    If anyone believes in the Quran and is a pious believer in Islam
    "Those who listen to that which is said and follow the best of it."
    Today is the day that we compare the sect of Ja'fari to all other sects.
    Our reason and source is this strong.
    What did Malek say?
    That which Ahmad Ibn Hambal narrated from the teacher of Bukhari which he narrated from Abdullah Ibn Nafe' which he narrated from Malek is:
    "Allah is in the sky and his knowledge is in all places".
    This is the text of the hadith. This is the exact words of the Imams of the sunni scholars:
    God is in the sky and his knowledge is in all places.
    The sentence "God is in the sky" must be analysed.
    The relation between God and the sky is the relation of the container and the contained.
    Each container is an area or environment and each contained thing is a surrounded thing.
    In conclusion the sky becomes the area or environment and God is the surrounded thing.
    The sky is the container, and God is the contained.
    Here we must understand what sect is.
    Here the world must wake up to the fact that
    if the language of Ja'far Ibn Mohammad and the sect of Ja'fari wasn't around, there would be no result of monotheism and
    sign of glorification (glory be to Allah) and
    there would be no notice of the oneness of God (there is no God but Allah) and
    the greatness of God (Allah is the greatest) and
    praise of God (all praise is due to Allah).
    After the becoming obvious of these facts, it also becomes obvious that
    if he, Imam Ja'far Sadiq, wasn't around then God would not be recognized.
    "God was in the sky" is a sentence that in all lands in the world
    if a thousand scholars like Fakhr Razi come back to life cannot deny the existence of.
    This sentence is narrated from Ahmad Ibn Hambal which is narrated from two other narrators leading back to Malek Ibn Anas.
    That Malek who according to Shafei was the star in the sky of all of the scholars of the Sunni's.
    That Malek which Abu Hanife is an elementary student in comparison to a teacher.
    Such a person has such a belief in regards to God.
    If God is in the sky then it is a necessity for a being in need of a place to have a body
    so then God will have to have a physical body according to this.
    If he has a physical body then he will have parts.
    Whether or not any one likes it any body who is comprised has to have a material and an outward appearance, or parts at the least.
    In any case physicality is equal to parts.
    A thing which is comprised is in need of parts.
    Comprised parts are in need of one to comprise those parts.
    According to this the God of Malek is needy in two ways.
    The God of Malek and the God of the four Sunni sects, is in need of both parts and
    a compriser of those parts.
    The creator will change into the created according to this.
    The 'necessary being' (that which has no predecessors) will be changed into the 'possible being' (that which has predecessors).
    This is the conclusion of God being in the sky.
    Each contained thing is contained in a container. There is no doubt in this.
    If God is in the sky then it is a necessity for a being in need of a place to have a body, whether any one likes it, so then God is limited to the sky.
    When God becomes contained then He becomes limited.
    Each limited thing is in need and each limited thing will end or become perished (due to its limitation).
    Again the creator has become changed into the created and
    again the 'necessary being' becomes the 'possible being'.
    This is an outrage up until now but we will leave it at that.
    The second sentence: "His knowledge is in all places".
    God himself is in the sky but his knowledge is in all places.
    What does this sentence mean?
    This sentence is the seperation of knowledge from God.
    God is in the sky but his knowledge is every where!!!
    Here this is asked but who can answer it?
    If any one in all of the Islamic lands has the power to answer this
    and be able to give an opinion on these subjects

    then let them come here and solve these issues.
    Either its these subjects that we have mentioned or it isn't.
    If it is then God is in the sky and his knowledge is every where.
    So his knowledge has seperated from his being, and
    if Gods knowledge is his essence then he is every where, not in the sky.
    If God's being is other than his knowledge then his being is seperated from his knowledge.
    So in conclusion there is no knowledge at the same capacity as his being or essence (he doesn't have knowledge in his essence).
    If in this level there isn't knowledge there what else can there be but ignorance?
    The God of the Imams of the Sunnis has become combined with ignorance.
    This is the sect all across the world of Islam; seperation of God from his knowledge.
    Then it is asked of Malek, Abu Hanife, and Shafei
    and Ahmad Ibn Hambal, that
    you all have narrated this narration or hadith of Malek with pride and
    it is asked of Shams Ad Din Zahabi, that
    if you have had all of this advancement in terms of knowledge in the Sunni world
    what answer do you give (for this issue)?
    If knowledge is knowledge is other than God then his knowledge is either eternal (meaning it was before him) or it is created (meaning it came after him).
    All of these things are between being proven and disproven.
    A third possibility isn't imaginable.
    If the knowledge is eternal then another God comes into play;
    one being the essence or the being, and one being the knowledge, and this is polythiesm.
    If the knowledge is created then Gods knowledge isn't eternal.
    In conclusion God was at one time with out knowledge and then knowledge came into creation.
    Where did this knowledge come from?
    Did God create his own knowledge?
    The thing which is void of something cannot create that thing (فاقد الشيئ ليس بمعطي الشيئ).
    Or did some thing or some one other than God create Gods knowledge?
    So then Gods knowledge is a creation of other then God.
    This is their sect, but the sect of Ja'fari…
    Here it is that we must shed tears of blood for the oppressed sect of Ja'fari and its leader.
    A few words will be enough: "Glory be to Allah"…
    those were the words of Malek and these are the words of Imam Ja'far Ibn Mohammad (Imam Sadiq), peace be upon him.
    Pay close attention. Explaination isn't needed anymore.
    Because a majority of you are of the teachers of the highest levels of islamic learning in Qom and
    some of you are the teachers of Kharij of Fiqh and Usool.
    "Glory be to he who no body knows his essence but he himself."
    "There is no God but Allah"!!!
    "There is no God but Allah"!!!
    That God is pure and holy which no one knows how he is except for himself.
    Neither the chosen prophets (peace be upon them) nor the holy angels, have a passage in this way
    This is the greatness of this sect.
    "There is nothing like him and he is the all Hearing, the all Seeing".
    Here one word is necessary.
    And that is from my speech, not the Sheikh of Azhar, rather my speech, Malek Ibn Anas himself.
    My speech is directed towards Shafei himself, Abu Hanife himself, and Ahmad Ibn Hambal himself.
    I ask them and tell them either God is in the sky or he isn't.
    If he's in the sky… just as you yourselves have said, and
    like Zahabi who wrote with his sharp intellect.
    If God is in the sky then the sun is also in the sky
    then the sun has become like God, and God has become like the sun, and there is nothing like him.
    This goes both against logic and revelation.
    Is this religion and is this a nation and
    is this the recognizing of the creator of the world and man?
    But Imam Sadiq (peace be upon him) said: "There is nothing like him and he is all hearing, all knowing".
    "There is no limiting him and no feeling him
    and there is no touching him and no harming him
    and there is no sense which can comprehend him
    ".and there is no place for him
    Nothing can surround him.
    Oh Malek raise from the grave.
    You have made the sky a container for God.
    Come and take lesson. See what Imam Ja'far Ibn Mohammad has to say.
    And nothing emcompases him"
    Certainly Allah the high and glorious isn't similar to anything
    And there is nothing similar to him
    Each sentence 'splits the moon'.
    There is nothing similar to him and he isn't similar to anything.
    "And All…" the outrage is here:
    "And all that comes into your minds is other than him."
    That which comes into the minds of any wonderer and
    that which comes into the logic of any logical person and
    that which comes into the comprehension of all comprehenders is the creation of them, not their creator.
    He is an essence that the minds can't understand and which the logic can't embrace.
    Logic can only ponder on his verses, signs, and his power and
    will reach to the level of proving him.
    Although this nil is at the level of leaving and turning off of similarities.
    Then its important that (he said):
    "Allah the high and mighty does not get belittled and knowledge is his essence."
    This is the meaning of understanding.
    He says: God is in the sky and his knowledge came into the great mosque and
    it was spread through the cities. He says this but we say:
    "Allah the high and mighty does not get belittled and knowledge is his essence."
    There is no time for us to say what kind of powers and strengths these words showed.
    Think about it. What I said was the results of the four sects of Sunnism and
    that which I said from the sixth Imam was a drop of an endless ocean which
    he (p) brought which was about the understanding of God.
    This is his religion and his monothiesm.
    You scholars and thinkers ponder over his narrations and sayings.
    Spread these lights to the world.
    Let there be comparisons done between what you have and what others have.
    Come forward like men.
    Malek Ibn Anas says it himself:
    My eyes did not fall on any one in my life better than Ja'far Ibn Mohammad.
    His sect was unique.
    Who was he himself?
    That logic which became eternal in that way in the understanding of Allah.
    That will dissolved in the worship of Allah and in the will of Allah which
    said "We only serve you and we only ask for you judgement" so much that he would hear it from those who say this.
    He was such a person.
    Safwan Ibn Yahya said: "Obaidi said to me that
    my wife and family told me: "We have the wish and desire of visiting Ja'far Ibn Mohammad" (peace be upon him).
    He said: "I don't have anything to make this journey".
    They said: "We will sell all of our things so that we can have what we need to make this journey."
    He said: "I spent that which this woman had for this trip."
    When I reached close to the city of Madina, she fell sick.
    I immediately went to the Imam.
    He asked: "Obaidi how are you?"
    Obaidi said: "I've come to visit you but these problems have occurred".
    He said: "Are you distressed because of this situation".
    Obaidi said: "Yes oh son of the messenger of Allah."
    He said: "Go now, your wife is sitting and she has a servant which is feeding her a particular food."
    Oh heart of the world and soul of all of existence…
    Obaidi said: "I went immediately and saw my wife is sitting with full health and
    just as the Imam (p) had said there was a servant woman feeding my wife that particular food,
    Obaidi siad: "Whats happened?"
    His wife said: "This has happened: now that you've seen us, the angel Israeel (angel of death) has come to take our soul."
    "and I saw that a man with these characteristics has come into the room."
    Obaidi said: "When my wife said those signs,
    I saw that it was that very person who I was just with."
    Obaidi's wife described his clothes and his characteristics and said:
    "He's come here." As soon as he came Israeel sent greetings.
    When he sent greetings, that man said to Israeel:
    "Aren't you ordered to listen to us?"
    He said: "Yes my Imam (p)."
    Israeel said: "Yes Imam. I am ordered to listen to your command."
    He (p) said: "I command you to
    go and not come after this woman for another twenty years."
    This is the Imam and his sect (p).
    On the day of his martydom this entire country has to say the name of Ja'far Ibn Mohammad and
    has to give the rights of this sect and the leader of this sect to its leader.
    He (p) gave this reward to the woman that sold her belongings to visit him (p).
    Oh you mourners all over the world, if you bring out your processions of mourning on his (p) martydom and
    mourn because of the oppression of his destroyed grave
    what will his (p) prayer do for you?
    Oh Allah have mercy on the pleas which belong to us.

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