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Full text of "Fadak (Issue 9: 28th October 2008, 27th Shawal 1429)"

Issue 9, Year One 
October 28, 2008 



ISSN: 1178- 5950 










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TawhTd of Imam Ja far al-Sadiq 
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Tawhid of Imam Ja'far al-Sadiq 

Lecture of Grand AyatoUah Sheikh Vahid Khorasani in Commemoration for Imam 
Sadiq's Martyrdom (Wednesday, 22 Shawwal 1429 A.H.) 

Translated and annotated by: Sheikh Hamed Soltanian 

In the name of God, the beneficent, the merciful 

May the blessings of God be upon Muhammad and his pure progeny, especially the one remaining 

from God (i.e.. Imam Mahdi) and the curse of God be upon their enemies till the day of resurrection. 

Our discussion was in regards to the subject of God's names. God's names are of two 
categories. One category includes the verbal pronunciation (asma^ lofzl) of the names and 
the other is the real created names (asma^ takwJnJyah)} Today, due to the commemoration 
of the martyrdom of one of the 'best created names' of God, our discussion is about him 



That which is enclosed in the brackets is notes added by the translator except for the 
transliteration of the original statements. 

Verbal pronunciation [asma^ lofzl) of the names of God, as indicated by its rendering into 
English, means the combination of letters or each of the words that refer to the 'real names' (asma' 
haqJqJyah) of God. These real names are also called (asma' takwMyah). According to the reports 
that have come down to us from the Ahlul Bayt (i.e.. Prophet Muhammad, Imam "AIT, Prophet 
Muhammad's daughter Fatimah Zahra and the pure Imams, peace and blessings of God be upon 
them all) the names of God are created. That is, God the almighty, who is the creator of everything 
that exists and is himself not created, has also created the names. For the names of God being a 
creation refer to: Al-Kulaynl, Abl J'afar Muhammad ibn Yaqub ibn Ishaq. AI-UsOl Min al-Kaff. 
Tehran: Dar al-Kutub al-lslamlyah, 1383 H.S., v.l, pp. 112-114. In the prayer known as 'The Prayer of 
Kumayl', which is the prayer of Khidr (God's peace be upon him) taught to Kumayl ibn ZTyad by Imam 
'AIT (peace and blessings of God be upon him), while praying to God it is stated, "In Your names that 
has filled the foundation of all things." Also in the prayer known as 'The Simat Prayer', narrated by 
the representative of the last Imam (may God hasten his reappearance and send his blessings on 
him), Muhammad ibn Uthman "Amrl (may God be pleased with him), who narrates it from Imam 
Sadiq and Imam Baqir (peace and blessings of God be upon them) we read: "God, I beseech you by 
your great and greatest name, the hallowed, glorified and honoured (name), that name which when 
read upon the closed doors of heaven, it will open with mercy..." It is clear that what is being 
referred to in the aforementioned prayers are realities that are intermediaries for bringing about 
every other created being and not just some combination of letters or words that signify these 
realities. Such realities are the 'real names' of God that are the manifestation of God's mercy, 
justice, creatorship, omnipotence, lordship, omniscience, wisdom and so forth. There is no 
contradiction between what has been said and the fact that God's essence is not separate to His 
attributes and that the reality of God is one and not divisible into essence and attributes. These 'real 
names' are created beings that show to us in a very limited sense that God is Just, omnipotent and 
omniscient and so on, while what we refer to as God's attributes is not these 'real names' but our 
limited understanding of God's unique and indivisible perfection. For 'The Prayer of Kumayl' refer 
to: Shaykh TusT. Misbah al-Mutehhajid. Beirut: Mu'assisah Fiqh Shfah, 1411 A.H., pp. 844-850. For 
'The Simat Prayer' refer to: Shaykh TusT. Misbah al-Mutehhajid. Beirut: Mu'assisah Fiqh Shfah, 
1411 A.H., pp. 416-420; Sayyid ibn Tawus. Jamal al-AsbQ\ Qom: Intesharat RazT, pp. 532-538 and 
MajlisT, Muhammad Baqir. Bihar al-Anwar. Beirut: Mu'assisah al-wafa' 1404 A.H. , v.87, pp. 96-100. 

J, October 28, 2008 El 



whose name was chosen by the Messenger of God (may God's peace and blessings be upon 
him and his pure progeny) before his coming into the world. ^ He was named al-Sadiq (the 
truthful one). The naming (of Imam Ja'far al-Sadiq) has great significance and meaning. "O 
you who believe! Be careful of your duty to God and be with the truthful ones."^ That 
truthful one who was named by the most noble of the creatures of God (i.e., the Messenger 
of God) is he whom today's (correct) creed is decorated with his name/ but how regrettable 
that neither the creed was understood nor the head of the creed. However, this creed will 
be known when the realities of all the creeds are described and a comparison is made 
between them. Only then will the truth of the Ja'farT creed be known. 

Malik ibn Anas is the person about whom Shafi'T, the Imam of the Shafi'Tyah sect, has 
stated that among the scholars he is a guiding star. This is ShafiTs opinion about Malik ibn 
Anas ibn Malik, the Imam of the MalikTyah sect and the greatest of scholars of the Sunn! 
creed in Dar al-Hijrah. (Now onto) Abu HanTfah, the great scholar of the Sunni creed and his 
manner in front of Malik. (Know) that what is being said here is only in the level of 
(understanding of) individuals such as Fakhr al-RazT or Shams al-DTn DhahabT. If sincere 
people who are disposed towards knowledge and wisdom contemplate on this issue, they 
will realize what the matter is all about. The (truth and) soundness of what is being said 
here is to a degree that no one has been able to refute it for one thousand and four 
hundred years because it has all passed the approval of the first Imam of critics, for he is, in 



In Usui al-KafF there is a narration from Imam Sadiq (God's peace and blessing be upon him) that 
states when he (God's peace and blessing be upon him) was asked about the words of God: "And for 
God is the 'best names', call upon Him through them." He answered, "By God, we are His 'best 
names' since no deed is accepted from His servant except with knowledge of us." Pp. 143-144. Ibn 
Mas'ud has narrated from Prophet Muhammad (God's peace and blessings be upon him and his 
pure progeny) that he said, "God created me, "AIT, Hasan and Husayn from His light (light being a 
figurative term and not a similarity between God and light or that God contains some kind of light). 
When He wanted to create the beings. He cleaved my light and from it He created the skies and the 
earth. He cleaved "All's light and created from it the Empyrean and the Throne and by God "AIT' is 
more glorious than the Empyrean and the Throne. He cleaved Hasan's light and created from it the 
hOr al-'ayn and the angels and by God Hasan is more glorious than hur al-'ayn and the angels and 
cleaved the light of Husayn peace be upon him and created from that the Tablet and the Pen and by 
God Husayn is more glorious than the Tablet and the Pen." In another narration. Imam Baqir (God's 
peace and blessings of God be upon him) states: the Messenger of God (God's peace and blessings 
be upon him and his pure progeny) has stated, "God created fourteen lights from his greatness 
fourteen thousand years before the creation of Adam and these are our souls." 

Holy Qur'an. Chapter 9 (al-Tawbah), verse 119. 

The Ithna "AsharT (twelve) or ImamT ShT'ah creed is also known as the JaTarT creed named after 
Imam Ja'far al-Sadiq (God's peace and blessings be upon him). He was born on the 17'^ of RabT" al- 
Awwal 83 A.H. (702 C.E.) and was martyred on the 25*^ of Shawwal 148 A.H. (765 C.E.). He was the 
sixth Imam of the ShT'ah and the progeny of prophet Muhammad through his father Muhammad ibn 
"AIT (al-Baqir) from his father ~AIT ibn Husayn (the Master of Martyrs) from his mother Fatima al- 
Zahra (the Mistress of the Women of Paradise), the wife of ~AIT ibn AbT Talib and daughter of Prophet 
Muhammad (peace and blessings of God be upon them). During his time in accordance with his 
guidance many narrations from Prophet Muhammad and his pure progeny were recorded, many of 
which were narrated on Imam al-Sadiq's authority. Moreover, under his instructions many 
principles for analyzing narrations as well as theological and jurisprudential issues were laid down. 

XdoA. October 28, 2008 E2 



the history of the Sunni creed, the first critic (of narrations and jurisprudential matters). 
Abu HanTfah would sit in front of Malik like a child would (in front of an adult). This, was the 
condition of Abu HanTfah with regards to Malik. After Shafi'T and the great scholar of the 
Sunni creed, Abu HanTfah, it is the turn of Ahmad ibn Hanbal, the Imam of the HanbalTyah. 
The narration that I am about to read to you is on the authority of Ahmad ibn Hanbal, the 
Imam of the HanbalTyah sect and the HanbalTs of Hejaz and other than Hejaz.^ He narrated 
on the authority of Surayj ibn Nu'man. 

Because our discussion is concerned with the dignitaries of the Sunni creed we are 
referring to their sources and what is accepted by them. 

This man is one of the teachers of BukharT, the author of SahTh (BukharT). That is, the 
narrator is he whom BukharT narrated from and the opinion of the Sunni biographical (rijal) 
experts is that he was very trustworthy (thiqah)7 But trustworthy in what way? 
Trustworthy among them. This is the first narrator (in the chain) after the HanbalTyah 
Imam. He narrates from Abdullah ibn Nafi\ Abdullah ibn Nafi' is he whom the opinion of 
DhahabT in regards to him is that he is very truthful (saduqun). He narrates from Malik ibn 
Anas. 

The scholars should pay great attention (to what I am about to say). Sunni scholars 
across the Islamic world should pay attention to these few sentences and see what the 
conclusion of (such sentences) will be. Whoever believes in the Qur'an and is a believer in 
Islam. (Those) "Who hear advice and follow the best thereof."^ Today is the day of 
comparing the Ja'farT creed with all other creeds. 

The chain of narrations (of what is being said) is with such strength. What did Malik say? 
What Ahmad ibn Hanbal has narrated from the teacher of BukharT who has narrated it from 
Abdullah ibn Nafi' who has narrated from Malik is this: "God is in the sky and his knowledge 
is everywhere!"^ This is the text of the narration. This is in accordance with the words of 
the Imam of Imams for the Sunnis that God is in the skies and his knowledge is everywhere. 
This sentence has to be analyzed (to see what conclusion can be drawn from it). 

If (it is said that) God is the sky then a relation between the sky and God has been 
established! The relation is of that of a dish and what is contained in the dish.^° Every dish 
is a surrounding (i.e., a space) and everything that is contained in the dish is what is 



Hejaz refers to the area west of what is today known as Saudi Arabia and includes the city of 
Mecca and Medina. Today the population of the area is predominantly WahhabT or as they refer to 
themselves SalafF, although this had not always been the case historically. The WahhabT follow the 
[HanbalTyah school of jurisprudence and ideology. 

Ilm al-rijal is the biographical study of the individuals mentioned in the chain of narrators of a 
report (hadJth). A report can only be verified as being the statement of a person if the narrator who 
narrates the report on behalf of that person is deemed trustworthy. 

Holy Qur'an. Chapter 39 (al-Zumar), verse 18. 

^Muhammad ibn Ahmad DhahabT. Al-Vluw Lil ^AITal-Ghafar. Riyadh: Maktab Adwa al-Salaf, 1995 
C.E., v.l, p.l38, hadith number 376. 

That is to say that such a statement means that the sky 'contains' God as a dish contains an 
object! 

^, October 28, 2008 E3 



surrounded (i.e., contained in space). Hence, the sky becomes the surrounding and God 
becomes the surrounded! The sky becomes the dish and God becomes that which is 
contained in the dish! This is where it becomes clear what creed means. 

It is at these critical points that the World has to wake up and know that if it was not the 
words of Ja'far ibn Muhammad (i.e.. Imam Sadiq) and if there was no Ja'farT creed then, 
there was no trace of TawhTd (i.e., the correct belief in the oneness and uniqueness of God). 
There would be no sign of (true) praise (of God). There would be no sign of tahlil (truly 
denying partners for God) , takbir (true proclamation that God is great) and tahmid (the 
correct way of worshiping of God).^^ After this matter becomes clear then it will be known 
that if he (i.e.. Imam Sadiq) did not exist then the existence, uniqueness and oneness of God 
would not have been known. 

When God is in the sky, these words cannot be denied (i.e., that these words were 
uttered by Malik), even if the entire world brings a thousand Fakhr RazT's out of the ground. 
This is Ahmad ibn Hanbal's narration from the person of Malik through two chains (deemed 
trustworthy). The same Malik that for Shafi'T is the guiding star of the Sunni scholars, the 
Malik whom Abu HanTfah was like a primary school child in front of him. Someone like this 
(for the Sunnis) has such a belief about God. 

If God is in the skies then, a located being in a location (i.e., a being which is confined to a 
place in space) is necessarily a body. Therefore, God would be a body. If it becomes a body 
then, it is a composite. All bodies are either comprised of substance and figure or are 
composed of parts. There is a necessary relation between being a body and being a 
composite (i.e., comprised of several different parts or elements). A composite (entity) is in 
need of its parts (in order to exist) (and) the parts of the composite are in need of the 
composite (for their existence). Hence, the God of Malik will become needy from two 
perspectives. God of Malik and the four sects (of the Sunni creed) is both in need of parts 
and in need of the compiler (i.e., an organizer and designer) of those parts. The Creator is 
then changed to the created (i.e., described in a way that is befitting of a created being and 
not a creator). The necessary (being) becomes (the) contingent. This is the result of 
(claiming) that God is in the skies. Everything which is contained in a container is confined. 
If God is in the skies then. He is confined to the sky. If he becomes confined then, he 
becomes limited. Every limited (being) is needy and every needy (being) is finite. Again, the 
Creator is changed to (and described as) the created. There is much seriousness in such (an 
incorrect claim), but what has been said is enough. 

As for the second sentence, "His knowledge is everywhere". "God is in the skies and His 
knowledge is everywhere." The question is asked (but) where is the person who can give an 
answer (to this problem)? Across the Islamic world, anyone who has the ability to confront 
these matters, but not through fabrication, then let them come here so that the matter is 
resolved, either (in favour of) this side (i.e., the Ja'farT creed) or (in favour of) that side (i.e.. 



11 — — 

Tahlil means the proclamation of the statement, "there is no God but Allah." Takbir is the 
proclamation of the statement, "God is great." Tahmid is the proclamation of the statement, "Praise 
is only for God." 

'% October 28, 2008 E4 



the other creeds). Either these (narrations) exist or they don't (and clearly they do). If it 
exists then, God (according to the narration) is in the skies but His knowledge everywhere. 
Therefore, (the) knowledge (of God) is separate from (His) essence. If God is one with (His) 
knowledge then, God is everywhere not in the skies. However, if God is separate (to His) 
knowledge then (His) essence is separate to (His) knowledge. 

(According to Malik's claim) on an essential level, (God) does not have knowledge. When 
there is no knowledge then what is left? (When there is no knowledge) then, there is only 
ignorance. ^^ The God of the Sunni Imam of the Imams became linked to ignorance. This is 
the creed (that is followed by the majority) in the Islamic world. (We) ask Malik this 
question. We ask Abu HanTfah this question. We ask Shafi'T this question. We ask Ahmad 
ibn Hanbal this question. You, who brought this narration in praise of Malik. (It is asked 
from you) Shams al-DTn DhahabT, who has gained such high prominence among the Sunnis 
for supremacy in knowledge. What are your answers? 

If God's knowledge is other than God then it is either not temporal (i.e., not limited by 
time and has always existed along with God) or originated. ^^ There is either confirmation or 
negation (in regards to these two alternatives)." A third alternative is incomprehensible. If 
it is not temporal (and has always existed with God) then, necessarily there are two Gods 
and this is polytheism. If it is originated, then it is not the case that God's knowledge is not 
temporal. It would be the case that there was God and no knowledge and then (His) 
knowledge was created. Where did this knowledge come from (since God did not have it)? 
Did God create His own knowledge? What one does not have, one cannot give." Did other 
than God create God's knowledge? Then (that would mean) that God is created by other 
than God. This is their creed. 

But now the Ja'farT creed. This is the reason why one must cry blood. For the (Ja'farT) 
creed is in exile, the leader of the creed is in exile. Only a few words are enough (for our 
purpose). "Praise and glory..." What was said before was Malik's words now for Ja'far ibn 



Existence and non-existence are contradictory to each other. Hence, there is either existence or 
non-existence and there is no midway. Knowledge is an existential perfection and its opposite is 
only lack of knowledge and lack of knowledge is ignorance. One either has knowledge about 
something or is ignorant in regards to it. There might be degrees of knowledge in an overall sense 
but no third state other than knowledge and ignorance. 

What is originated is necessarily temporal. 

That is either something is not temporal and therefore not originated or something is originated 
and temporal. 

That is, that knowledge has to become one with God and be something He has. But if God does 
not have it in the first place then how can he give it to Himself in order to have it. It cannot be said 
that He has created it and then uses it as a tool for knowing because first, knowledge is not a tool for 
knowing but knowing itself and second, it would mean that he lacked the means, capability and 
power to achieve something and if He lacked that capability and power then He cannot bring it 
about. Only on the level of created beings can something lack a capability and then using something 
else to gain that capability. But when there was God and no other than God where does God gain 
that capability? Clearly, God's knowledge cannot be separate from His essence and be a separate 
entity. That is, there is no distinction between God and His knowledge. 

\ October 28, 2008 E5 



Muhammad's words. Pay attention because there is no need for elaboration since many of 
you are lecturers of sutuh 'aliyah (higher learning) of Qom. Some of you are lecturers of the 
kharij degree of jurisprudence and principles of jurisprudence." "Glorified is He whom 
none knows his state except for Him."^'' There is no God but Allah. "Glorified is He whom 
none knows His state except for Him." (The meaning of the aforementioned narrations is 
that) no messenger of God that has been sent on a mission or an Angel that is close to God 
has any way (of having knowledge of God's state). This is the greatness of this creed (i.e., 
the Ja'fari creed). "Nothing is like His being and He is all-hearing and all-seeing"." Here, a 
point needs to be made. But my intended audience (for this point) is not the Sheikh of al- 
Azhar. My intended audience is Malik ibn Anas himself. My intended audience is Shafi'T 
himself. My intended audience is Abu HanTfah himself. My intended audience is Ahmad ibn 
Hanbal himself. I ask those individuals. I ask, "Do you say that God is in the sky?" If He is in 
the sky then, as you have admitted, just as DhahabT with his (so called) acute insight wrote. 
If God is in the sky then, the Sun is (also) in the sky, then the Sun became like God! (Rather,) 
"Nothing is like His being." (The statement of Malik) is both against reason and against 
revelation. 

Is this the creed (one should follow)? Is this the nation (one should be part of)? Is this 
(what they assume to be) knowledge of the Lord of the worlds and mankind? (No, for 
verily,) "Nothing is like His being and He is all-hearing and all-seeing. He has no limits and 
He cannot be sensed. He is not embodied and He cannot be felt (by the physical senses). 
He cannot be comprehended by the intellect and He is not contained in anything..."" 

Nothing can contain Him. Malik, come out of the earth (in which you are buried). You (in 
your statements) made (the claim that) the sky (is) the container of God! Come learn a 
lesson and see what Ja'far ibn Muhammad is saying, "...and He is not contained in 
anything..." (In another narration he states,) "God, blessed and the most high, is not like 
anything nor is anything like Him..."^° With each sentence he does shaq al-qamar (the 
miracle of splitting the moon). "God, blessed and the most high, is not like anything nor is 
anything like Him. And every..." The preciseness of the matter (becomes clear) at this 
point. "...And everything that appears in the imagination is contrary to Him."^^ That which 
is in the imagination of any faculty of imagination, that which is in the faculty of reason of 



16 _ _ _ _ 

Kharij and sutuh "aliyah are stages of higher learning in the Shfah Islamic seminaries, 
"sheikh al-Kulaynl. Al-Usul Min al-Kafi. Tehran: Dar al-Kutub al-islamlyah, 1383 H.S., v.l, p.l04; 
Sheikh Saduq. AI-TawhTd. Qom: Entesharate Jame'ah ModarresTn, 1398 A.H., p. 98. Muhammad 
Baqir MajlisT. Bihar al- Anwar. Beirut: Mu'assisah al-wafa' 1404 A.H., v.3, p. 301. 

18 - - - - 

ibid. This sentence of the narration is also a Qur'anic verse. HolyQur'an. Chapter 42 (o/-S/)uro), 
verse 11. 

"ibid. 

^"sheikh Saduq. AI-TawhTd. Qom: Entesharate Jame^ah ModarresTn, 1398 A.H., p.80; Abul Path 
Karajakl. Kanz al-Fawald. Qom: Entesharate Dar al-Dhakha'ir, 1410 A.H., v.l, p. 41. Abul FadI 
TabarsT. Mishkat al-Anwar. Najaf: Ketabkhaneye Haydarlyah, 1385 A.H., p. 10; Muhammad Baqir 
MajlisT. Bihar al-Anwar. Beirut: Mu'assisah al-wafa' 1404 A.H., v.3, p. 299. 

^^Ibid. 

XdoA. October 28, 2008 E6 



any rational being, that which is comprehended by any mind is his/her (i.e., the person who 
is imagining, reasoning and/or comprehending) creation not his/her Creator. He is that 
essence that cannot be placed in the mind and cannot be limited by the reasoning faculty. 
Only the signs of His wisdom and power can reach the level of proving His existence and 
that only to a limit (to Y/7) and not making any comparisons (between Him and His creation). 

Then, what is important is this: "God, the most honourable and most glorified, has always 
been our Lord and His knowledge is His essence..."" (i.e., there is no distinction between His 
knowledge and His essence.) This is the meaning of having insight. He (i.e., Malik) says that 
God is in the sky and His knowledge has come to the Great Mosque, to cities, it has spread. 
He (i.e., Malik ) says such a thing but he (i.e.. Imam Sadiq) says, "God, the most honourable 
and most glorified, has always been our Lord and His knowledge is His essence..." There is 
no more time (in the lecture session) to be able to fully explain the depth of these words. 

Now think. What I said (in regards to Malik's statement) was the summary (and a prime 
example) of the theological thought of the four sects (of Sunnis). What I mentioned from 
the sixth Imam was only a drop from the never ending ocean of wisdom and knowledge 
which he has given in regards to the theological understanding of God. This is his creed. 
This is his TawhTd. You, the people of knowledge, the people of reason, make (scholarly) 
efforts in his narrations. Shine these lights (i.e., the light of Imam Sadiq's narrations) on the 
world. Let what you have be compared to what others have. Come to the arena (of debate 
and dialogue) bravely. Malik ibn Anas himself states, "In my life, my eyes has never looked 
upon anyone as noble as Ja'far ibn Muhammad." 

This is his (i.e.. Imam Sadiq's) creed and it was only an example. But who was he? That 
intellect which has become so absorbed in having knowledge of God. That willpower which 
has become so dissolved in the worship of God and that devotion to God that has repeated 
the sentence, "Thee (alone) we worship; Thee (alone) we ask for help,"" so many times 
until he heard it from the One who sent it. He is such a person. 

Safwan ibn Yahya has narrated that 'UbaydT told me that, "My wife, my family, told me 
that she wishes to visit Ja'far ibn Muhammad. I told her that I don't have anything available 
(in order to cover the expenses of the travel). She said, 'I will give all my jewellery, (use 
them to) prepare the expenses of the trip and take me to the sixth Imam.'" He said, "I used 
her (favourite) ornament and all her jewellery to prepare for the trip. When we reached the 
surroundings of Medina she became severely ill to the point of death. I went to the Imam 
with great stress and confusion. He asked me, 'UbaydT, how are you?' I said that I have 
come to visit you with my wife but this is what occurred (and explained the situation to 
him). He said, 'Is your sadness due to what has befallen you?' I said to him, 'Yes, son of the 
Messenger of God.' He stated, 'Go now and (see that) your wife is sitting (up). That maid 



"sheikh al-Kulaynl. AI-UsQI Min al-Kafi. Tehran: Dar al-Kutub al-islamlyah, 1383 H.S., v.l, p.l07; 
Sheikh Saduq. AI-TawhTd. Qom: Entesharate Jame'ah ModarresTn, 1398 A.H., p. 139; Muhammad 
Baqir MajlisT. Bihar al- Anwar. Beirut: Mu'assisah al-wafa' 1404 A.H., v.4, p. 71. 

23 — — 

Holy Qur'an. Chapter 1 (al-Fatihah), verse 5. 

'% October 28, 2008 E7 



(mentioning the name) is putting that food (mentioning the food that was being served) in 
her mouth.'" 

O, heart of the World, O, soul of existence (of creation). 

He (i.e., 'UbaydT) said, "Confused, I went my way (back to the place I was staying) and 
saw that the lady was sitting in perfect health just as he had described it. The maid was also 
giving the exact food (that he had described) to her. I asked her what was going on. She 
said, "This is what happened. You saw how I was. The Angel of Death (Ezrall) came to take 
my soul. Suddenly, I saw that a gentleman entered. When she gave me a description of 
him, I realized that it was the same person who I had just visited. She told me of his clothes 
and manner (and gave me an exact description). She said, "He entered. As soon as he 
entered, the Angel of Death greeted him (i.e., said salam to him). When he (i.e., the Angel 
of Death) greeted him, that gentleman (i.e.. Imam Sadiq) said to him (i.e., to the Angel of 
Death), 'Are you not commanded to obey us?' He (i.e., the Angel of Death) said, 'Yes, my 
Imam.'" 

This was how the Angel of Death referred to him (i.e., to Imam Sadiq). 

He (i.e.. Imam Sadiq) stated, "I command you to go and not come (for this Woman's soul) 
until twenty years (has passed)." 

This is him and this is the creed. 

On the day of his martyrdom, this nation has to say with one voice, "Ja'far ibn 
Muhammad." It has to accomplish the fulfilling of the rights of this creed (i.e., Shfah) and 
its leader (i.e.. Imam Sadiq). That woman sold her jewellery just to visit him and this was 
her reward! Mourners across the Iranian nation! If on the day of his martyrdom you bring 
the mourning procession, (to mourn) his exile (among those who have enmity towards him), 
(to mourn) his demolished grave, then beat yourselves on the chest and the head.^^ What 
will his prayer then do for you?! (The prayer that states,) "God, have mercy on those who 
wail severely (sirkhah) for us."" 



Imam Sadiq's (peace and blessings of God be upon him) shrine is in the city of Medina in a 
graveyard known as Jannat al-BaqJ. At one time his shrine and those of other Shfah Imams and 
companions of Prophet Muhammad (peace and blessings of God be upon him and his progeny) 
decorated the graveyard. In 1925, the Saudi royal family ordered the destruction of the shrines and 
turned the graveyard into rubbles. 

This is the prayer of Imam Sadiq for those who mourn for the Ahlul Bayt (peace and blessings of 
God be upon them). See: Sheikh al-Kulaynl. Al-Usul Min al-Kaff. Tehran: Dar al-Kutub al-lslamlyah, 
1383 H.S., V.4, pp.582-583 and Shaykh Saduq. Thawab al-^Amal. Entesharat Sharif RazT, 1364 H.S., 
p.95. 

'% October 28, 2008 E8 



PICTUEES OF J AllAT AL-fi AQ| 

Jannat al-Baql (the garden of heaven) is a graveyard in IVIedina located across from the Prophet's 
IVlosque. It contains the graves of Imam Hasan ibn "AIT (al-Mujtaba), Imam "AIT ibn al-Husayn (al- 
Sajjad), Imam Muhammad ibn "AIT (al-Baqir), Imam Ja"far ibn Muhammad (al-Sadiq) and according 
to one narration Fatima al-Zahra, the daughter of Prophet Muhammad (God's peace and blessings 
be upon them) and other companions and relatives of Prophet Muhammad (God's peace and 
blessing be upon him and his progeny). At one time it was decorated with historic shrines but in 
1925 it was demolished by the WahhabT creed and turned into rubble. The site is constantly 
monitored by WahhabT propagandists and men can only visit the graveyard at certain hours. 
Women are not permitted into the graveyard by the decree of WahhabT religious leaders. The 
following are the before and after pictures of Jannat al-BaqT. 

Before the demolition 




During demolition 



After Demolition 




('-**;# ^- 



IK^aw^ 



^^ 



■i^'.j j^^-j 



.V'_^J 




% October 28, 2008 



E9 



Sudoku: The Number Game 

How to play 

The Sudoku grid consists of eighty-one squares in a nine by nine grid. To solve the Sudoku, each square in the 
grid must contain a number between one and nine, with the following conditions: 

• Each row of nine cells must contain each of the numbers from 1 to 9 once and only once. 

• Each column of nine cells must contain each of the numbers from 1 to 9 once and only once. 

• Each of the nine 3 by 3 boxes of nine cells must contain each of the numbers from 1 to 9 once and 
only once. 

The Sudoku starts with a partially filled grid and you must complete the grid while following the rules above. If 
you complete the grid, you've solved the Sudoku. The solution will be given in the next issue. 



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% October 28, 2008 



ElO 



Editor-in-Chief: 

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