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

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Wednesday 22 Shawwal 1429 Hijri Qamari 87/8/1

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Our discussion was about the name of God.

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The names of Allah are of two kinds:

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One of those kinds are the literal names and another are the 'creational' (incarnate) names.

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today we will discuss in commemoration of the martydom of one of the greatest of the creational names

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whose name was set even before he came into this world

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which the prophet of God (peace be upon him and his progeny) set a name for

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and called him Sadiq (p).

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This name is very deep.

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Oh you who believe be wary of Allah and"

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".be with the truthful

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That truthful person who the best of all people will name the "truthful" is the person who

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sect today is based on.

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The biggest grief is that not only that sect isn't recognized but the leader of that sect also isn't recognized.

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But the greatness of this sect becomes obvious when

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all other sects are compared to each other.

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Then it will become obvious what the sect of Ja'fari (Imam Sadiq) is.

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Malek Ibn Anas is a person who Shafei, the leader of the sect of Shafei,

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has said about him

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among the scholars Malek is a star.

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This is the description of Shafei regarding Malek Ibn Anas Ibn Malek, that

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Imam Maleki and the greatest of jurists (law making scholars) are in the 'Dar Al Hijra' (part of the city of Medina).

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Abu Hanife who is the greatest of the sunni scholars is as such compared to Malek…

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…these subjects which are being said today

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are on the level of the understanding of people like Fakhr Razi, or Shams Ad Din Zahabi.

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If those who are just (fair) and capable of knowledge and wisdom

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be patient they will understand these subjects.

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All the issues that are being mentioned right now are so solid and firm that

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no one was able to critisize these things in this past 1400 years,

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because that which were saying is under the opinion of the Imam (leader) of the 'critiquers'

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which in the sunni history was the first to be a critiquer

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every thing has passed under his control.

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Abu Hanife would sit like a 'sabi' (child) in the presence of Imam Malek.

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This is the relation of Abu Hanife in comparison to Malek.

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After Shafei and after the greatest of the sunni scholars, Abu Hanife, its Ahmad Ibn Hambal's turn, the Imam of the Hambali's.

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The narration that I want to read now is narrated by

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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.

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Because in this section our discussion is regarding the greatest of the sunni scholars

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so our discussion is according to the accepted principles of the sunni scholars.

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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)

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meaning the first narrator is the person who Bukhari narrates from.

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The discription of the sunni specialists, on narrators of ahadith (plural of hadith) regarding him (soreij ibn no'man) is

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that he is "Thiqe" or reliable (in narrating ahadith), but what kind of reliability?, realiable "amongst the Sunni's".

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This (soreij ibn no'man) is the narrator after Imam Hambal (in this hadith).

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He narrates from Abdullah Ibn Nafe.

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Abdullah Ibn Nafe is a person who is considered 'very trustful' by the scholar Zahabi.

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He narrates from Malek Ibn Anas.

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Those who are specialist's in these fields pay close attention.

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The Sunni scholars of all of the muslim lands listen to these few words.

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So that they can see what is the end result.

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If anyone believes in the Quran and is a pious believer in Islam

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"Those who listen to that which is said and follow the best of it."

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Today is the day that we compare the sect of Ja'fari to all other sects.

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Our reason and source is this strong.

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What did Malek say?

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That which Ahmad Ibn Hambal narrated from the teacher of Bukhari which he narrated from Abdullah Ibn Nafe' which he narrated from Malek is:

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"Allah is in the sky and his knowledge is in all places".

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This is the text of the hadith. This is the exact words of the Imams of the sunni scholars:

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God is in the sky and his knowledge is in all places.

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The sentence "God is in the sky" must be analysed.

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The relation between God and the sky is the relation of the container and the contained.

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Each container is an area or environment and each contained thing is a surrounded thing.

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In conclusion the sky becomes the area or environment and God is the surrounded thing.

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The sky is the container, and God is the contained.

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Here we must understand what sect is.

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Here the world must wake up to the fact that

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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

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sign of glorification (glory be to Allah) and

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there would be no notice of the oneness of God (there is no God but Allah) and

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the greatness of God (Allah is the greatest) and

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praise of God (all praise is due to Allah).

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After the becoming obvious of these facts, it also becomes obvious that

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if he, Imam Ja'far Sadiq, wasn't around then God would not be recognized.

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"God was in the sky" is a sentence that in all lands in the world

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if a thousand scholars like Fakhr Razi come back to life cannot deny the existence of.

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This sentence is narrated from Ahmad Ibn Hambal which is narrated from two other narrators leading back to Malek Ibn Anas.

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That Malek who according to Shafei was the star in the sky of all of the scholars of the Sunni's.

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That Malek which Abu Hanife is an elementary student in comparison to a teacher.

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Such a person has such a belief in regards to God.

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If God is in the sky then it is a necessity for a being in need of a place to have a body

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so then God will have to have a physical body according to this.

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If he has a physical body then he will have parts.

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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.

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In any case physicality is equal to parts.

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A thing which is comprised is in need of parts.

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Comprised parts are in need of one to comprise those parts.

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According to this the God of Malek is needy in two ways.

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The God of Malek and the God of the four Sunni sects, is in need of both parts and

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a compriser of those parts.

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The creator will change into the created according to this.

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The 'necessary being' (that which has no predecessors) will be changed into the 'possible being' (that which has predecessors).

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This is the conclusion of God being in the sky.

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Each contained thing is contained in a container. There is no doubt in this.

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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.

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When God becomes contained then He becomes limited.

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Each limited thing is in need and each limited thing will end or become perished (due to its limitation).

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Again the creator has become changed into the created and

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again the 'necessary being' becomes the 'possible being'.

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This is an outrage up until now but we will leave it at that.

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The second sentence: "His knowledge is in all places".

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God himself is in the sky but his knowledge is in all places.

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What does this sentence mean?

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This sentence is the seperation of knowledge from God.

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God is in the sky but his knowledge is every where!!!

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Here this is asked but who can answer it?

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If any one in all of the Islamic lands has the power to answer this

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and be able to give an opinion on these subjects

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then let them come here and solve these issues.

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Either its these subjects that we have mentioned or it isn't.

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If it is then God is in the sky and his knowledge is every where.

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So his knowledge has seperated from his being, and

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if Gods knowledge is his essence then he is every where, not in the sky.

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If God's being is other than his knowledge then his being is seperated from his knowledge.

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So in conclusion there is no knowledge at the same capacity as his being or essence (he doesn't have knowledge in his essence).

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If in this level there isn't knowledge there what else can there be but ignorance?

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The God of the Imams of the Sunnis has become combined with ignorance.

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This is the sect all across the world of Islam; seperation of God from his knowledge.

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Then it is asked of Malek, Abu Hanife, and Shafei

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and Ahmad Ibn Hambal, that

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you all have narrated this narration or hadith of Malek with pride and

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it is asked of Shams Ad Din Zahabi, that

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if you have had all of this advancement in terms of knowledge in the Sunni world

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what answer do you give (for this issue)?

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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).

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All of these things are between being proven and disproven.

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A third possibility isn't imaginable.

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If the knowledge is eternal then another God comes into play;

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one being the essence or the being, and one being the knowledge, and this is polythiesm.

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If the knowledge is created then Gods knowledge isn't eternal.

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In conclusion God was at one time with out knowledge and then knowledge came into creation.

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Where did this knowledge come from?

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Did God create his own knowledge?

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The thing which is void of something cannot create that thing (فاقد الشيئ ليس بمعطي الشيئ).

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Or did some thing or some one other than God create Gods knowledge?

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So then Gods knowledge is a creation of other then God.

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This is their sect, but the sect of Ja'fari…

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Here it is that we must shed tears of blood for the oppressed sect of Ja'fari and its leader.

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A few words will be enough: "Glory be to Allah"…

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those were the words of Malek and these are the words of Imam Ja'far Ibn Mohammad (Imam Sadiq), peace be upon him.

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Pay close attention. Explaination isn't needed anymore.

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Because a majority of you are of the teachers of the highest levels of islamic learning in Qom and

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some of you are the teachers of Kharij of Fiqh and Usool.

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"Glory be to he who no body knows his essence but he himself."

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"There is no God but Allah"!!!

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"There is no God but Allah"!!!

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That God is pure and holy which no one knows how he is except for himself.

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Neither the chosen prophets (peace be upon them) nor the holy angels, have a passage in this way

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This is the greatness of this sect.

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"There is nothing like him and he is the all Hearing, the all Seeing".

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Here one word is necessary.

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And that is from my speech, not the Sheikh of Azhar, rather my speech, Malek Ibn Anas himself.

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My speech is directed towards Shafei himself, Abu Hanife himself, and Ahmad Ibn Hambal himself.

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I ask them and tell them either God is in the sky or he isn't.

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If he's in the sky… just as you yourselves have said, and

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like Zahabi who wrote with his sharp intellect.

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If God is in the sky then the sun is also in the sky

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then the sun has become like God, and God has become like the sun, and there is nothing like him.

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This goes both against logic and revelation.

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Is this religion and is this a nation and

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is this the recognizing of the creator of the world and man?

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But Imam Sadiq (peace be upon him) said: "There is nothing like him and he is all hearing, all knowing".

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"There is no limiting him and no feeling him

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and there is no touching him and no harming him

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and there is no sense which can comprehend him

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".and there is no place for him

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Nothing can surround him.

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Oh Malek raise from the grave.

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You have made the sky a container for God.

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Come and take lesson. See what Imam Ja'far Ibn Mohammad has to say.

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And nothing emcompases him"

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Certainly Allah the high and glorious isn't similar to anything

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And there is nothing similar to him

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Each sentence 'splits the moon'.

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There is nothing similar to him and he isn't similar to anything.

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"And All…" the outrage is here:

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"And all that comes into your minds is other than him."

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That which comes into the minds of any wonderer and

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that which comes into the logic of any logical person and

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that which comes into the comprehension of all comprehenders is the creation of them, not their creator.

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He is an essence that the minds can't understand and which the logic can't embrace.

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Logic can only ponder on his verses, signs, and his power and

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will reach to the level of proving him.

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Although this nil is at the level of leaving and turning off of similarities.

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Then its important that (he said):

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"Allah the high and mighty does not get belittled and knowledge is his essence."

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This is the meaning of understanding.

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He says: God is in the sky and his knowledge came into the great mosque and

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it was spread through the cities. He says this but we say:

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"Allah the high and mighty does not get belittled and knowledge is his essence."

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There is no time for us to say what kind of powers and strengths these words showed.

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Think about it. What I said was the results of the four sects of Sunnism and

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that which I said from the sixth Imam was a drop of an endless ocean which

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he (p) brought which was about the understanding of God.

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This is his religion and his monothiesm.

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You scholars and thinkers ponder over his narrations and sayings.

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Spread these lights to the world.

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Let there be comparisons done between what you have and what others have.

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Come forward like men.

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Malek Ibn Anas says it himself:

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My eyes did not fall on any one in my life better than Ja'far Ibn Mohammad.

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His sect was unique.

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Who was he himself?

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That logic which became eternal in that way in the understanding of Allah.

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That will dissolved in the worship of Allah and in the will of Allah which

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said "We only serve you and we only ask for you judgement" so much that he would hear it from those who say this.

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He was such a person.

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Safwan Ibn Yahya said: "Obaidi said to me that

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my wife and family told me: "We have the wish and desire of visiting Ja'far Ibn Mohammad" (peace be upon him).

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He said: "I don't have anything to make this journey".

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They said: "We will sell all of our things so that we can have what we need to make this journey."

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He said: "I spent that which this woman had for this trip."

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When I reached close to the city of Madina, she fell sick.

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I immediately went to the Imam.

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He asked: "Obaidi how are you?"

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Obaidi said: "I've come to visit you but these problems have occurred".

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He said: "Are you distressed because of this situation".

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Obaidi said: "Yes oh son of the messenger of Allah."

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He said: "Go now, your wife is sitting and she has a servant which is feeding her a particular food."

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Oh heart of the world and soul of all of existence…

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Obaidi said: "I went immediately and saw my wife is sitting with full health and

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just as the Imam (p) had said there was a servant woman feeding my wife that particular food,

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Obaidi siad: "Whats happened?"

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His wife said: "This has happened: now that you've seen us, the angel Israeel (angel of death) has come to take our soul."

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"and I saw that a man with these characteristics has come into the room."

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Obaidi said: "When my wife said those signs,

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I saw that it was that very person who I was just with."

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Obaidi's wife described his clothes and his characteristics and said:

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"He's come here." As soon as he came Israeel sent greetings.

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When he sent greetings, that man said to Israeel:

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"Aren't you ordered to listen to us?"

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He said: "Yes my Imam (p)."

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Israeel said: "Yes Imam. I am ordered to listen to your command."

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He (p) said: "I command you to

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go and not come after this woman for another twenty years."

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This is the Imam and his sect (p).

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On the day of his martydom this entire country has to say the name of Ja'far Ibn Mohammad and

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has to give the rights of this sect and the leader of this sect to its leader.

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He (p) gave this reward to the woman that sold her belongings to visit him (p).

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Oh you mourners all over the world, if you bring out your processions of mourning on his (p) martydom and

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mourn because of the oppression of his destroyed grave

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what will his (p) prayer do for you?

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Oh Allah have mercy on the pleas which belong to us.