Contribution of Imam Ja’far as-Sadiq (a.s.) to Science and Philosophy

This book is a translation of Maghze Mutafakkir Jehan Shia, the famous Persian book, which has been published four times in Tehran, Iran. The Persian book is itself a translation from a French thesis published by The Research Committee of Strasbourg, France, about the contribution of Imam Ja’far as-Sadiq (a.s.) to science, philosophy, literature etc.
Members of the Research committee have done a wonderful job and deserve thanks and gratitude from all those who love the Imam (a.s.). However, I cannot help commenting that when the learned scholars, who were engaged in research, failed to find worldly sources of Imam’s knowledge, they indulged in wild speculations and guesswork and were even guilty of misrepresenting historical facts to prove that Imam Muhammad al-Baqir and Ja’far as-Sadiq (a.s.) had acquired their knowledge through the following sources:
The Great Library of Alexandria.

Coptic Scholars of Egypt.
Books of Greek Philosophers.
Persian Physicians.

LIBRARY OF ALEXANDRIA
The library, which was established by Ptolemy I, was burnt down about 600 years before Muslims entered Egypt. There was no trace of scientific books of Coptic scholars in that country at the time of the Imam. Philip K. Hitti has described the burning of that library in The History of The Arabs:
“The story that by the order of the Caliph, Amr, for six months fed numerous bath furnaces of the city with volumes of Alexandrian Library is one of those tales that makes good fiction but bad history. The great Ptolemic library was burnt as early as 48 BC by Julius Caesar. A later one referred to as the Daughter Library, was destroyed about AD 389 as a result of an edict by Emperor Theodosius. At the time of the Arab conquest, therefore, no library of any importance existed in Alexandria.

COPTIC SCHOLARS OF EGYPT
Macedonian General, Ptolemy I, had become Pharaoh, with a court that spoke Greek. He established a museum and a library in Alexandria. During the reign of the first two Ptolemies, the two institutions proved to be of great help in spreading knowledge, but even before they were burnt and destroyed by the Romans, they had ceased to serve any useful purpose. When the Arabs conquered Egypt, the country was under total darkness. There was no lamp and no light that could have illuminated the Muslim world. H.G. Wells has described the state of affairs in Alexandria, after the first two Ptolemies, in the following words:
“For a generation or so during the reigns of Ptolemy I, and Ptolemy II, there was such a blaze of knowledge and discovery at Alexandria as the world was not to see again until the sixteenth century A.D. but it did not continue. The Museum produced little good work after the first century of activity.”
“So it was this blaze of intellectual enterprise never reached beyond a small circle of people in touch with the philosophers collected by the first two Ptolemies.
It was like the light in a dark lantern, which is shut off from the world at large. Within, the blaze may be blindingly bright, but nevertheless, it is unseen. Presently a darkness of bigotry fell upon Alexandria. Thereafter, for a thousand years of darkness, the seed that Aristotle had sown lay hidden. Then it stirred and began to germinate.”
The name of the Christian, Jewish, Sabean, and Zoroastrian scholars, who made contributions to the intellectual awakening and progress of the Arabs after the conquest of Syria, Iran and Iraq, are recorded in history. Many of them had become converts to Islam.
However, we do not find the name of a single Coptic scholar in the list of these luminaries. Learned members of the Committee, who researched the life of Imam Ja’far as-Sadiq (a.s.), did not and could not mention a single Coptic scholar who might have come to Medina to educate the Muslims.
If there were any Coptic scholars in Egypt they would have gone to Baghdad, which was nearer to Alexandria and was the seat of the government, where they could have gained favor of the caliph, won fame, and made a fortune. They would not have made a long and arduous trek to Medina to give lessons to the Imams (a.s.) in astronomy, geography, physics and chemistry with no hope of recovering their expenses. Moreover, by doing so they would have definitely incurred the wrath of the people in power who were hostile to the Imams (a.s.).
There was also the language problem. It would have been very difficult for Coptic scholars to translate into Arabic what they had learnt in Greek, when there were no equivalent scientific and technical terms in Arabic. Even up to the time of Ma’mun, who was giving gold equal to the weight of Greek books, which were translated into Arabic, there were few scholars in the Muslim world, who could do the job, take that rich reward, earn fame and get a lucrative post in the Translation Bureau of the Caliph.
Since there were no scholars who were proficient in Greek as well as in Arabic languages, most of the Greek works were first translated into Syriac, an old language of Syria, by the scholars, who knew Greek as well as Syriac. Then they were translated from Syriac into Arabic by young Syriac knowing scholars who had also studied Arabic. The difficult passages in the original were translated word for word. Where no Arabic equivalent was known, the Greek terms were simply transliterated with some adaptations.

BOOKS OF GREEK PHILOSOPHERS
Imam Ja’far as-Sadiq (a.s.) had attacked the theories of Ptolemy and Aristotle, when he was a student in the Academy of his father, Imam Muhammad al-Baqir (a.s.), who died in A.H. 114, when the Umayyads were in power. No scientific, mathematical, or philosophical books were received or translated in that period. The work of collection and translation of books began when al-Mansur assumed the caliphate in A.H. 136. In the year 154 of the Hijra, six years after the death of Imam Ja’far as-Sadiq (a.s.) an Indian traveler introduced a treatise on astronomy in Baghdad, which was translated into Arabic by Muhammad Ibne Ibrahim on the order of al-Mansur. The same traveler introduced another treatise on Mathematics by means of which the numerals, which are called Arabic numerals, entered the Muslims world. It was the temptation of a handsome reward, which had lured the people to bring books to Baghdad.
Al-Mansur dispatched emissaries as far as Constantinople to Emperor Leo, in quest of Greek works, and is reported to have received from the Byzantine emperor a number of books including Euclid.
Al-Hajjaj Ibne Yusuf Ibne Matar (169-216 A.H) is credited with making the first translation of the Elements of Euclid and one of the first of Almagest of Ptolemy. But these translations had not been done properly and had to be revised or retranslated during the caliphates of ar-Rashid and al-Mamun.
One of the pioneer Greek translator was Abu-Yayha ibn al-Batriq (179-189 A.H.). He is reported to have translated major works of Galen and Hippocrates for al-Mansur. He is also said to have translated Ptolemy’s Quadripartitum.
Translation work was done sporadically for al-Mansur and ar-Rashid. In A.H. 213 al-Mamun established his Bayt-al-Hikma, which was a combination of Library, Academy and Translation Bureau. He appointed Hunayn ibn-Ishaq as the Superintendent of the Bayt-al-Hikma. As the chief translator of scientific works he was assisted by his son, Ishaq, his nephew Hubaysh ibn al-Hasan and many other students.
Since most of the translators were Aramaic (Syriac) speaking, many of the Greek works, were translated first into Aramaic (Syriac) before their rendition into Arabic. In many cases Hunayn did the initial translation from Greek into Syriac and his colleagues took the second step and translated them from Syriac into Arabic. Aristotle’s Hermeneutica, for instance, was first done from Greek into Syriac by the father and then from Syriac into Arabic by the son, Ishaq, who had studied Arabic. He is credited with translating the works of Galen, Hippocrates and Dioscorides as well as Plato’s Republic, Aristotle’s Categories, Physics and Magna Moralia.
Another famous group of translators was Thabit ibn Qurrah (219-284 A.H) and his disciples, who were mostly Sabeans from Harran.
They were star-worshippers and as such were interested in astronomy and mathematics. Most probably they studied those subjects from Ja’far as-Sadiq (a.s.) or his students. Thabit and his disciples are credited with translating Greek mathematical and astronomical works including those of Archimedes. He also revised the previous translation of Euclid.

PERSIAN PHYSICIANS
In those days there were no colleges in many places like Jundi Shahpur, where students could go and learn the science of medicine. If someone wanted to work as a physician, he had to serve for decades as an apprentice under an experienced physician. Medical knowledge could not be acquired simply by reading books, since they were not available.
Iran made little contribution to the world of science, medicine and philosophy. Only one book of astronomy is reported to have been translated from Pahlavi into Arabic in A.H. 198 by al-Fadl ibn Nawbakht, the chief librarian of ar-Rashid. Ibn al-Muqaffa translated the famous book of fables, Kalilah and Dimna, from Pahlavi into Arabic.
“Except in the arts of belle-letters Persia did not have much that was original to contribute. The aesthetic temperament of Iranian population was a sorely needed element in the cultural life of Semitic Arabians. Next to the artistic, the literary, rather than scientific or philosophical was the influence most clearly felt from Persia.
Jundi Shahpur in Iran was noted for its Academy of Medicine, which was established by Anusharwan in 555 A.D. According to some historians, the Greek system of medicine was being taught in that institute, but the language of instruction was Aramaic (Syriac). In A.D. 765 Caliph al-Mansur appointed Jurjis ibn-Bakhtishu, the dean of the hospital, as his court physician. Abbasid caliphs, who were patrons of the Academy, could not find a single book on philosophy, medicine or any scientific subject which was considered suitable for translation into Arabic.
Imam Ja’far as-Sadiq (a.s.) did not serve as an apprentice under any Persian physician; and he could not have obtained and studied the books on medicine, written in Pahlavi script during the pre-Islamic period. It is, therefore, preposterous to presume that he had learned the science of medicine from the Iranians.
The above facts conclusively prove the contention of the Shias that their Imams had supernatural knowledge (Ilm-e-Ladunni). Said Ali Ibn Abi Talib (a.s.):
“You should know that the knowledge, which came from heaven for Adam and every kind of knowledge which adorned all the prophets of God including Prophet Muhammad (May Allah bestow His Blessings upon him and his progeny) is with his descendants.”
Aristotle, the teacher of Alexander, was well- known to the Arabs. They called him Muellim (the teacher). They must also have become familiar with the names of Ptolemy, Socrates, Plato and other philosophers of Greece and Alexandria, but they did not know what they had written and what they had said.
Imam Muhammad al-Baqir and Ja’far as-Sadiq (a.s.) knew that the Muslim world would be flooded with books of the philosophers of Greece and Alexandria and that the Muslims would blindly accept everything they had written as Gospel truth. Thus, many of their false and fallacious theories would catch their imagination, corrupt their minds, and keep them under total darkness for centuries, which is actually what happened. For example, the theory of Ptolemy that the earth is the center of universe and the sun, the planets and the stars rotate around it was generally accepted by the Muslims as correct.
The two Imams explained to their students, who were to spread their teachings among the Muslims, the theories of those philosophers, pointed out their mistakes and presented their own correct theories. Similarly they taught them physics, chemistry, geography, etc, prior to the translation of these subjects from Indian, Greek and Persian into Arabic. Because they were the Imam’s (representatives of Allah on earth) they had the knowledge of the theories of Greek philosophers and others. There can be no other explanation.

INTELLECTUAL AWAKENING OF THE MUSLIMS
The momentous intellectual awakening of Muslims witnessed in the second century of the Hijra was not due to Hellenic or other foreign influences, as some Western historians have recorded. It was the result of untiring and ceaseless efforts by the members of the Prophet’s family, who worked hard under hostile conditions and made great sacrifices to bring about that golden age of knowledge.
It is an irony of fate that bloodthirsty Bani Abbas, who were never interested in knowledge, took the credit for the intellectual awakening of Muslims. The standard of morality, knowledge and intelligence of as-Saffah, al-Mansur and other members of that tribe can be judged by the heinous and horrid acts of savagery they perpetrated. They murdered in cold blood thousands of innocent Muslims, men, women and children. They feasted merrily amid moaning and groaning of their guests, whom they had invited and then cut into pieces. They exhumed the dead bodies of Umayyad caliphs from the graves, flogged them and burned them.
Among all the Abbasid caliphs, only al-Mamun was interested in knowledge. The rest of them were interested in accumulation of wealth, a luxurious life, worldly pleasures and satisfaction of their carnal desires.
Historians and storytellers have placed a halo of glory and grandeur around the head of Harun. He was nothing but a tyrant and a despot. He slaughtered the whole tribe of Barmakids simply because his vizier, Ja’far had children from his sister, Abbasa. They were legally married by the caliph himself. His palace with its annex for his harems, slave girls, eunuchs and functionaries occupied one third of the city of Baghdad. He was more interested in frivolous pastimes, belly dancers and drinking wine than in science and literature.
“Like a magnet the princely munificence of Harun, the beau ideal of Islamic kingship, and of his immediate successors attracted to the capital, poets, wits, musicians, singers, dancers, trainers of fighting dogs and cocks and others, who could amuse, interest and entertain.”
The bayat (oath of allegiance) to as-Saffah, the first Abbasid caliph, was taken in A.H. 132. He spent most of his time killing people and consolidating his position. He died in A.H. 136 and was succeeded by his brother, al-Mansur.
When things settled down, al-Mansur found, to his great consternation, that if Bani Abbas had built an empire on the dead bodies of the Muslims, Imam Ja’far as-Sadiq (a.s.) had built a greater and more lasting empire in the hearts and minds of the Muslims. If the name of al-Mansur was recited from every pulpit in Friday Sermons, the name of the Imam (a.s.) was also mentioned everywhere in the Muslim world. The teachers and preachers of every sect of Islam used to say, “Qala al-Alim”, meaning ‘the Knowledgeable (Imam) said’, to prove the authenticity of the traditions they quoted.
Muslims had great love and respect for the Imam (a.s.), because he descended from their Prophet (s.a.) and because he was the most pious and learned man in the Muslim world.
This made al-Mansur jealous. He was also suspicious of the sincere efforts of the Imam (a.s.) to spread knowledge among Muslims.

AL-MANSUR CLOSES MEDINA ACADEMY
It is reported on the authority of Mufazzal bin Umar that al-Mansur wanted to kill Imam Ja’far as-Sadiq (a.s.). He called him many times with this intent, but when he saw him, he was filled with fear and could not carry out his vicious plan. Instead, he placed the Imam (a.s.) under house arrest. For a long time, the followers of Imam (a.s.) were not allowed to see him and he was not permitted to see them. This put the Shias under great hardship. They could not consult their Imam (a.s.), even on such matters as marriage, divorce, and etc.
After the death of Imam Ja’far as-Sadiq (a.s.), no Imam was allowed to live permanently in Medina and spread knowledge among Muslims. They were exiled to Basra, Baghdad, Samarrah or Marv, where they were either held in prison or placed under house arrest.
It was easy for al-Mansur to close the Academy of Imam Ja’far as-Sadiq (a.s.) by putting him under house arrest or by killing him, but it was very difficult to eradicate his influence from among the Muslims. They loved him for his ancestry, his piety and his knowledge. Moreover, he had taught and trained 4,000 to 12,000 students, who were spreading knowledge among the masses. Some of them were great scholars of Qur’an, Tafsir, Islamic jurisprudence, history and literature and some were great physicists, chemists, astronomers and mathematicians.
Since al-Mansur could not find in the Muslim world anyone who could rival the Imam in physics, chemistry, astronomy, mathematics and other sciences, he spent large sums of money and imported books from different countries on scientific subjects. They were translated into Arabic, and taught in schools and colleges. Gradually the names of Socrates, Plato, Aristotle, and Ptolemy became household words and their scientific and philosophical theories captured the imagination and dominated the thoughts of Muslims for centuries. The scheme proved so successful that in the course of time, Muslims totally forgot about the scientific achievements of the Imam (a.s.) and important discoveries made by him.
Kaukab Ali Mirza

PREFACE
Learned scholars from Europe have been studying Islamic Literature from the beginning of the 17th century. It was only after the expansion of their universities that American scholars started doing research on Islamic subjects.
American and European scholars have written many books, after years of research, on Islam and great Muslim scholars. A number of them have been translated into Persian. I have translated some of them myself, which have been published in Iran.
Upto the Second World War, American and European scholars were not interested in studying the literature of Twelver Shias. It was only after World War II that they showed some interest in the Shia faith and its heroes.
The Research Committee at Strasbourg, which studied the life of Imam Ja’far as-Sadiq (a.s.) and published this thesis, is engaged in the study and investigation of all religions of the world, including Islam.
Members of the Research Committee, except the lecturers at the University of Strasbourg, are not permanent residents of that city. Most of them live in other countries and send their research papers to the office of the Committee periodically. As reported by one of the professors, who teaches Persian language in that university, the members meet every two years to exchange views.
Names of some prominent scholars, who are members of The Research Committee of Strasbourg, France, are as follows. Most of them are professors and lecturers of different universities in Europe and the United States:
Mr. Arman Bull, University of Brussels.
Mr. John Oben, University of Brussels.
Mr. Robert Brunswick, University of Paris.
Mr. Claude Cohen, University of Paris.
Mr. Henri Corbone, University of Strasbourg.
Mr. Tofiq Fahal, University of Strasbourg.
Mr. Fanciso Gabreili, University of Rome.
Mr. Richard Graham Lynch, University of Germany.
Miss Ann Lipton, University of London.
Mr. Evan Lenan, University of Chicago.
Mr. Henri Matisse, University of Paris.
Mr. Husain Nasr, University of Tehran.
Mr. Charles Pila, University of Paris.
Mr. Musa Sadr, Great Scholar, Sur, Lebanon.
Mr. George Wazda, University of Lyons, France.
Mr. Arna Ludz, University of Lyons, France.
Mr. Elyas, University of Los Angeles.
Mrs. Duran Hynch Cliff, University of London.
Mr. Joseph Manuz, University of Freebourg Germany.
Mr. Hans Muller, University of Freebourg Germany.
Mr. Hans Romer, University of Germany.
Zabih Ullah Mansuri, Tehran-Iran.

BIRTH OF IMAM JA’FAR AS-SADIQ (a.s.)
Imam Ja’far as-Sadiq (a.s.) was born in Medina, on 17th of Rabi ul-awwal, 82 A.H. His father was Muhammad bin Ali al-Baqir (a.s.). When he grew up he became famous as Ja’far as-Sadiq (a.s.).
There are a number of stories about the childhood of Ja’far as-Sadiq (a.s.). It is said that he was born circumcised and with a full set of teeth. There is another story that says he began to speak as soon as he was born.
It is also reported on the authority of Abu Horera, a famous companion of the Prophet, that the Prophet of God had said about Ja’far as-Sadiq (a.s.) that one of his descendants would become famous as as-Sadiq (truthful).
Four facts show us that from his childhood, Ja’far as-Sadiq (a.s.) was favoured by nature:
He was born very weak, but did not suffer from any childhood disease, which were common in those days. After two years he became quite robust and strong.
Ja’far as-Sadiq (a.s.) was born in a well-to-do family. His father and grandfather were men of substance in Medina.
His father, Muhammad al-Baqir (a.s.), was a learned man and his mother, Umme Farva, a descendant of Abu Bakr, was also an educated lady.
His father and mother started teaching him when he was only two years of age.
As a rule, children whose fathers and grandfathers are learned persons, have better chances of becoming learned than those who come from ordinary families. The father and grandfather of Ja’far as-Sadiq (a.s.) were great scholars. His grandfather, Ali ibn Husain, had written a number of books whose names have been mentioned by Ibn Nadim in his book, Al-Fehrist, although there is no trace of them today.
Ja’far as-Sadiq (a.s.) had many brothers and sisters. His parents educated them all, but they paid special attention to him from the time he was 2 years old, because of his supernatural intelligence and wonderful memory.
The old family house of Ja’far as-Sadiq (a.s.), which was on one side of the mosque of the Prophet (s.a.w.s.) and where his great grandfather, Husain ibn Ali, was born, was demolished at the time of the expansion of the mosque. From the money that was received from the public treasury in compensation, a plot of land was purchased by the side of newly constructed road, called Musqa and a house was built there. That house, just like all the new houses of Medina, was constructed by Iranian architects.
The courtyard of that house, which was probably planned by his great grandfather, Ali ibn Abi Talib (a.s.), was spacious and provided a good playground for children. After finishing his lessons Ja’far as-Sadiq (a.s.) used to play with his friends there.
There are different reports as to when he started attending classes, which were run by his father. Some say that it was at the age of 3 years, and others say at the age of 5. One of the Muslim historians of North Africa, Muhammad Abu Bakr, well known as Ibn Abi Rindega, who was born in 451 of the Hijra and died in 520 Hijra has written in his book, Ikhtisar, that Ja’far as-Sadiq (a.s.) started attending classes when he was ten years old. This report seems to be quite logical. Before that time he did not attend any classes. Muhammad al-Baqir (a.s.) taught him at home.

IMAM MUHAMMAD AL-BAQIR (a.s.) AND HIS ACADEMY
Muhammad al-Baqir (a.s.) used to teach in the mosque of Medina built by Prophet Muhammad (s.a.w.s.) and his companions when they emigrated from Mecca to Medina. It was expanded during the rule of his successors. He taught history, grammar, rijal (science of hadith narrators) and literature, which consisted of poetry only. In those days no attention was given to prose. It may be noted that there were no books of prose available in Arabic except those written by Ali ibn Abi Talib (a.s.) and Ali ibn Husain (a.s.).
Muhammad al-Baqir (a.s.) gave lectures without consulting books. His students also had no books, but had very strong memories and could memorize their lessons easily. Whatever they could not memorize they wrote down on a wooden board and copied the notes on paper carefully at home. They could not afford to use a lot of paper as it was a rare commodity those days. The advantage of writing on a wooden board was that it could be cleaned and used again.
Teaching without books may seem strange today, but in the past, teachers in the East and West always taught without books. Even today’s teachers who trust their memory teach their students without consulting books.
The subjects taught by Muhammad al-Baqir (a.s.) were not very vast. Only literature was a comprehensive subject. History consisted of what was in the Bible and the Qur’an. Greek and Syrian books of history were not translated into Arabic and the history of Europe could not be taught. Ja’far as-Sadiq (a.s.), who had a very strong memory could memorize whatever was taught in the classroom.
Shias believe that Muhammad al-Baqir (a.s.) was called al-Baqir - meaning ‘one who splits and opens’, because he introduced many new chapters of knowledge. In our opinion he was known as al-Baqir because at the end of the first century Hijra when Ja’far as-Sadiq (a.s.) was about seventeen or twenty years of age, he introduced geography and many other western sciences in his institute.

JA’FAR AS-SADIQ (a.s.) IN HIS FATHER’S ACADEMY
When Ja’far as-Sadiq (a.s.) joined the college, his father had just started teaching Geography of Ptolemy. The day he attended his class, he heard, for the first time, the name of Almagest, the book on geography and astronomy written by Ptolemy, who lived in the second century A.D. He also heard for the first time from his father that the earth was round.
Some people believe that it is because of Copernicus of Poland (1473-1543 A.D), that we know that the earth is a sphere. As a matter of fact all the learned people of ancient Egypt knew that the earth is a sphere.
There is a book in the library of the Vatican, which was written one thousand years before Copernicus was born. In this book it is clearly mentioned that the earth is a sphere.
Before Copernicus had expounded his theory that the earth and planets rotate around the sun, Christopher Columbus had started his westward journey towards the island of spices knowing that the earth is round.
Before the theory of Copernicus was published Magellan of Portugal, who was in the service of the King of Spain, had sailed from Seville, a port of Spain, and went round the world. He himself was killed by the people of the Philippines but his companions returned to Spain after three years. This was the first time that it was definitely established that the earth is a sphere.
Ptolemy wrote in Almagest that the earth is the centre of the universe and that the sun and planets go round it. But Copernicus stated that the sun is the centre of the solar system and the earth and other planets rotate around it.
In the year 91 A.H. two important events took place. The first was that a student of Muhammad al-Baqir (a.s.) while returning from Egypt, brought, as a present for him, a representation of the solar system which was made from sawdust. In Egypt, statues and many other fine objects were made from sawdust which was first turned into a kind of dough. Visitors to Egypt took them home as souvenirs. Outside of Egypt they were considered valuable items and were in great demand.
The representation of the solar system brought by Muhammad bin Fatah from Egypt consisted of a round disc or stand which represented the earth. On the disc was a globe, 48 clusters of stars or constellations, which were known to Ptolemy. The names of the constellations were written in Egyptian language. It was not Ptolemy but astronomers from other nations, who saw the figures of different objects in these haphazard groups of stars and gave them the names of these objects.
In the middle of the globe was belt of 12 groups of stars, from Aries to Pisces, representing the signs of the Zodiac. The sun, moon and the planets, which were believed to rotate round the earth, were also clearly shown on this globe.
Ja’far as-Sadiq (a.s.) was only 11 years of age when this representation of the heavenly bodies was brought to Medina from Egypt. The day he saw the globe he rejected the theory of Ptolemy. He said that when the sun, during its course round the earth, passes through the 12 constellations in one year and remains in each constellation for 30 days why does it disappear from sight during the night. It should remain visible in each constellation for 30 days.
This was a very strong objection by a boy of 11 years of age. But without understanding the logic of it, Muhammad bin Fatah, who had brought the present from Egypt, replied, “Ptolemy says that the sun has two movements. One of its movements is that it crosses the sign of the zodiac and goes round the earth in one year and the other movement is that it goes round the earth in one night and one day, as a result of which we see it rise in the east and set in the west.
Ja’far al-Sadiq (a.s.) remarked that those two movements were not compatible. When the sun had to pass through the sign of the zodiac in one year and stay in each constellation for 30 days how could it change its course and go round the earth in 24 hours?
Muhammad bin Fatah said, “The sun leaves the belt of 12 constellations at night and rises in the east and sets in the west in order to create day and night.”
Ja’far as-Sadiq (a.s.) retorted, “It follows from what you say that only in the daytime the sun is in the sign of the zodiac. If this is the case why do we not see the sun at night?” Muhammad bin Fatah replied, “I do not know why we do not see the sun at night. Most probably it casts a thick veil one its face.”
Some people might say that it is not a strange thing that the people of Medina did not pay attention to what Ja’far as-Sadiq (a.s.) had said when in the 17th Century A.D. the people of England did not pay any attention to Newton’s discovery. But there is a vast difference between the two. The common people of England in the 17th century A.D. were illiterate and to them a scientific discovery was of no significance, but the people, who attended the classes of Muhammad al-Baqir (a.s.) were learned people. They should not have behaved the way they did. They should have discussed the problem with Ja’far as-Sadiq (a.s.), accepted his arguments or rejected them by means of logic and reason, then tried to find out the case of the interchange of day and night themselves. The level of their intelligence and understanding was so low that they did not understand his objection and the strength of his arguments. They treated him like a child and ignored his objections.
It is a fact that after the age of seven, children become very inquisitive and want to know everything. Sometime they ask so many questions that their parents get irritated. If they do not receive satisfactory replies they go on asking questions. It can be said that because of his age, the objections of Ja’far as-Sadiq (a.s.) were not taken seriously. Anyway, it is doubtful that they would have been taken seriously even if a grown-up person raised them.
In the middle of the 15th century A.D. Copernicus had said the same thing that Ja’far as-Sadiq (a.s.) had said in the 8th century A.D., but no one accepted his views. He was fortunate that Poland, where he lived, was not under the jurisdiction of the Court of Inquisition when he published his theory of rotation of the earth and planets round the sun. This was the same organization which had forced Galileo to repent and beg for mercy for having said that the earth rotated round the sun. If he had been in Germany, France, Spain or Italy, he would have been arrested. At that time the Grand Inquisitor was a very cruel and narrow-minded person by the name of Torquemada. He extracted their confession by force and then punished them.
MUHAMMAD AL-BAQIR (a.s.) AND WALID BIN ABDUL MALIK
In the year 91 A.H. a very important event took place. Walid bin Abdul Malik, the Umayyad caliph, came to Medina. He was travelling with the pomp and show of Byzantine emperors. Officials travelled ahead of the caliph to make arrangements for his stay and entertainment.
Omar bin Abdul Aziz, the governor of Medina, went 15 farsangs (one farsang is equal to 6.24 kilometers) out of the city to receive him. Before leaving Medina he had furnished and decorated the best house for the caliph’s stay. He had also made suitable arrangements for accommodation of those who were travelling with him.
The day the caliph entered Medina it was announced that he would hold a public reception and receive anyone who wished to see him.
Omar bin Abdul Aziz knew that Muhammad al-Baqir (a.s.) would not see Walid, because he did not recognize him as the rightful successor of the Prophet. He went to see Muhammad al-Baqir (a.s.) and asked him if he would see the caliph. The Imam replied that he would not see Walid.
Omar bin Abdul Aziz said, “This city is associated with you and your family and it is like your house. Walid is coming here as your guest. Whatever he is, he is a Muslim. You will surely see a guest who comes to your house, even if he is a non-believer.”
Muhammad al-Baqir (a.s.) replied, “The question of guest coming to my house is quite different from the coming of Walid to Medina. He has put on the robe of a caliph and is coming as the owner and master of Medina.”
Omar bin Abdul Aziz remarked, “I know why you do not want to see Walid. You are afraid that the people of Medina may think that you have sworn allegiance to him.”
“Yes,” replied Muhammad al-Baqir (a.s.).
Omar said, “One of your ancestors signed a peace treaty with an Umayyad caliph, though unwillingly, but for the good of the Muslims, but no one said that he had taken oath of fealty to him. If you see Walid no one can say anything.”
Replied Muhammad al-Baqir (a.s.), “I do not like to see him.”
Omar said, “Walid has a secret organization, which was established by Muawiyah. Every Umayyad caliph makes use of it for gathering information. He must have been informed that I have great love and respect for you and your family. If you do not see him he would think that my devotion to you has made you proud. He will surely remove me from the Governorship of Medina.”
Muhammad al-Baqir (a.s.) said, “I shall see him against my will. I do not want you to be in trouble for our sake.”
Omar asked, “Can I tell him that you will see him tomorrow?”
“Yes, you can”, replied Muhammad al-Baqir (a.s.).
When Muhammad al-Baqir (a.s.) arrived, Walid stood up to receive him. He seated him in front of him as if he was his equal in status. The Arabs paid great respect to the direct descendants of tribal chiefs. Muhammad al-Baqir (a.s.) was a direct descendant of the chief of the tribe of Bani Hashim. Besides, he was a great scholar. For that reason also Walid had to respect him. Most of the Umayyad caliphs were not interested in knowledge and learning, yet they always made a show of their love and respect for the learned people.
When two persons have nothing to discuss they talk about some trifling things, such as the weather, crops etc. Walid asked Muhammad al-Baqir (a.s.) about the condition of the harvest. In that year, there was heavy rainfall and the farmers hoped to reap a bumper crop.
Muhammad al-Baqir (a.s.) gave him a cursory reply.
Walid asked him about his personal property and how much it was worth.
Muhammad al-Baqir (a.s.) said that he had a small farm, the produce of which was enough for the needs of his family.
Walid said, “If you accept, I can offer to you a big estate inside the city of Medina or outside, wherever you like, so that you may enjoy it as long as you live and after your death it may pass on to your children.”
Muhammad al-Baqir (a.s.) replied, “My farm produces enough food, which is sufficient for our needs. As regards my children, they will work and earn their living themselves.”
After that short discussion Muhammad al-Baqir (a.s.) got up, bade farewell to Walid and left.
The main object of Walid to visit Medina was to see how his orders to expand the mosque were being carried out. He saw and approved the work of expansion of the courtyard. Then he entered that part of the mosque where Muhammad al-Baqir (a.s.) was holding his classes. His son, Ja’far as-Sadiq (a.s.) was also there.
When Muhammad al-Baqir (a.s.) saw Walid he stopped his lecture, the caliph requested him to continue. That day he was teaching geography and astronomy to his students. Walid had no knowledge of the subjects. He stood for some time and listened to his lecture and then he asked, “What are you teaching?”
“I am teaching geography and astronomy,” replied Muhammad al-Baqir (a.s.).
“What do you discuss in these subjects?” asked Walid.
“In these subjects, I teach my students about the earth, sun, moon and the stars,” replied Muhammad al-Baqir (a.s.).
When Walid saw Ja’far as-Sadiq (a.s.) in the class, he asked the Governor of Medina, “What is this small boy doing here?”
“He is the son of Muhammad al-Baqir (a.s.) and is one of his students,” replied Omar bin Abdul Aziz.
“What can this boy get out of these lectures?” remarked Walid.
“Do not judge him by his age. He is more learned than any of the students here,” replied Omar bin Abdul Aziz.
As desired by him Ja’far as-Sadiq (a.s.) went to Walid, who looked at him carefully and remarked, “He is still a child; how can he study in this class?”
“Test him and find out for yourself,” said Omar bin Abdul Aziz.
“What is your name?” asked the Caliph.
“My name is Ja’far,” replied Ja’far as-Sadiq (a.s.).
Walid asked, “Can you tell me who formulated the rules of Logic?”
“It was Aristotle. His students had given that name to him,” replied Ja’far as-Sadiq (a.s.) without any hesitation. The caliph than asked, “Can you tell me who was Sahib ul-Maz?” Ja’far as-Sadiq (a.s.) replied, “It is not the name of any person. It is the name of a group of stars called Orion.”
Walid, who was very surprised, asked Ja’far as-Sadiq (a.s.), “Do you know who was Sahib ul-Sawwak?”
“Abdullah bin Masud, who performed certain duties assigned to him by my grandfather, the Prophet of Allah (s.a.w.s.), was known by that name,” replied Ja’far as-Sadiq (a.s.).
Walid exclaimed, “Bravo, Bravo”, many times. Turning to Muhammad al-Baqir (a.s.) he remarked, “Your son will be a great scholar.”
Walid bin Abdul Malik was not wrong. Ja’far as-Sadiq (a.s.) emerged not only as a great scholar, but the greatest scholar of his time.
Sahib ibad, who died in the year 385 of the Hijra and was buried in Isphahan, has written that after Prophet Muhammad (May Allah bestow His Blessings upon him and his progeny) Islam did not produce a scholar greater than Ja’far as-Sadiq (a.s.).

THE SYSTEM OF MEDICINE OF JA’FAR AS-SADIQ (a.s.)
We are not sure whether Muhammad al-Baqir (a.s.) taught medicine or not, but we know for certain that Ja’far as-Sadiq (a.s.) taught this subject in his Academy. His research and his theories had great impact on the science of medicine. During the 2nd and 3rd centuries of the Hijra most of the physicians in the East followed the methods of diagnosis and treatment prescribed by him. In cases where the condition of a patient was such that a physician could not know whether he was dead or alive, Ja’far as-Sadiq (a.s.) had suggested that a small incision should be made in his body, especially between his two fingers. If blood comes out it was a sign that he was alive.
Ja’far as-Sadiq (a.s.) made many discoveries in the field of medicine and formulated new methods of diagnosis and treatment. No one before him had done so much for advancement of the knowledge of medicine in the East.
By the word, “East”, we do not mean Arabian Peninsula. The Arabs had no knowledge of medicine before Islam. Among the ancient people only the Arabs made no contribution at all to the science of medicine. There were no physicians in Arabia. If someone fell sick, he was left without medical aid to recover by himself or to die.
The Arabs of the desert seldom fell sick. Their main food was camel’s milk, which provided all the necessary nourishment for the body without depositing harmful residues. Many chronic diseases of today, which result in a patient’s death, are due to harmful matter deposited in our bodies from the food we consume. Uric acid is one of them. Another factor, which contributed to good health and longevity of the people of the desert, was that they breathed fresh air.
The dwellers of the desert, however, suffered from the diseases of childhood caused by microbes, which resulted in large number of deaths ever year. Child sickness was so widespread and such a big killer that, as mentioned in “The Seven Pillars of Wisdom” by Lawrence of Arabia, the population of Arabia did not change much from the beginning of the Islamic Era till the end of the 18th century. In some parts of Arabia the population actually declined although Islam had done a lot to increase the number of its followers.
The Arabs of the desert, who survived childhood diseases, had a long and healthy life. On the contrary, those who lived in the cities suffered from many ailments and remained at home without a doctor and without any medication.
The situation did not improve because there was no one in the whole of Arabia to teach medicine and produce physicians. So far as our knowledge goes, the first person who started teaching medicine was Muhammad al-Baqir or Ja’far as-Sadiq (a.s.).
Ja’far as-Sadiq (a.s.) was not a physician by profession so that he could have made those discoveries and formulated methods of diagnosis and treatment after practicing medicine. Did he learn them from his father? Did Muhammad al-Baqir (a.s.) teach him the science of medicine also? If so, the question remains to be solved as to who taught medicine to Muhammad al-Baqir (a.s.)?

THE THEORY OF FOUR ELEMENTS
One of the subjects taught by Muhammad al-Baqir (a.s.) was physics which included many subjects such as zoology, botany, geology, mechanics etc. In those days all of them were considered as parts of physics, but each of them is a separate subject today. If physics is the science which deals with material things, we must admit that Aristotle was right in treating them as parts of physics.
Ja’far as-Sadiq (a.s.) had learnt physics from his father. When he was only 11 years of age he had attacked the theory of the rotation of the sun around the earth. At the age of 12 he rejected the Theory of Four Elements of Aristotle and proved that it was wrong. Criticising the theory he said, “I wonder how a man like Aristotle could say that in the world there are only four elements-Earth, Water, Fire and Air? The earth is not an element. It contains many elements. Each metal, which is in the earth, is an element.”
From the time of Aristotle, Ja’far as-Sadiq (a.s.), that is, for a period of about one thousand years, the Theory of Four Elements remained the cornerstone of physics. No scholar expressed his doubts in its accuracy. Yet a boy of 12 years of age from Medina raised questions and proved that it was wrong.
When Ja’far as-Sadiq (a.s.) grew up and started teaching in his Institute, he proved that Water, Air and Fire were also not elements. One thousand and one hundred years before the scientists of Europe discovered that air was not an element and separated its constituents, Ja’far as-Sadiq (a.s.) said that air is not an element, but a mixture of many elements.
By sound judgement and reasoning it could be accepted that Earth is not an element, but it was not possible to believe that air is not an element. All eminent scientists after Aristotle, including the scientists of Europe of the 18th century, which was the golden age of science, believed that air was an element. It was only after Lavoisier separated oxygen from the air and demonstrated the important role it plays in breathing and combustion that they accepted that it is not an element.
In 1794, Lavoisier, the father of modern chemistry, was beheaded by the sharp knife of the guillotine. Had he been allowed to live, he would have made many other important discoveries.
Ja’far as-Sadiq (a.s.) was one thousand and one hundred year ahead of his time when he discovered that air is not an element. Shias believe that he made those discoveries because he was an Imam and had Ilm Ladunni (divine knowledge).
Ja’far as-Sadiq (a.s.) has said that there are many elements in the air and that all of them are essential for breathing. After Lavoisier separated oxygen and demonstrated that this is the element in the air which supports life, scientists thought that other elements play no part in breathing. It was quite contrary to what Ja’far as-Sadiq (a.s.) had said. In the middle of the nineteenth century scientists had to change their views about the part played by other elements in breathing.
By that time it was proved that although oxygen purifies blood it also burns combustible materials, which come in contact with it. If living beings breathe pure oxygen for a long time their breathing organs would be oxidized. Oxygen does not normally damage them because it is mixed with other gases.
Presence of gases that are in very minute quantities in the air is also essential for breathing. Ozone, which has the same chemical properties as oxygen, plays a very important role in breathing. It fixes oxygen in the blood. Without the presence of ozone, oxygen cannot purify blood and will fail to perform its function.
Oxygen being the heaviest of all other gases in the air would have settled at the bottom and covered the surface of the earth up to a certain depth. As a result, breathing organs of all animals would have been burnt and animal life would have become extinct. Moreover it would have cut off the supply of carbon dioxide, which plants need so badly, and made it impossible for them to grow on the surface of the earth. Presence of other gases in the air does not let oxygen settle down to the bottom and destroy animals and plant life. At last, after more than one thousand years the theory of Ja’far as-Sadiq (a.s.) that presence of all gases in the air is essential for breathing was proved correct.
Today this theory of Ja’far as-Sadiq (a.s.) does not seem to be important, but in the 1st Century of the Hijra (8th century A.D) it was a revolutionary idea to say that the air is not an element. In Eastern countries, including the city of Medina, which was the city of the Prophet, such ideas could be expressed freely. But up to the 18th century such scientific ideas could not be expressed or tolerated in Europe. In the religion of Islam a Muslim cannot be accused of heresy if he said that the air is not an element, but the followers of many other religions believed in the purity of the air and water and considered them to be elements. It would tantamount to heresy if anyone of them said that the air was not an element.
Priestly was born in 1733 A.D and died in 1804 A.D. He discovered oxygen, but it was Lavoisier who found out its properties. It is said, although there is no proof, that Priestly gave the name of oxygen to this important gas. Oxygen is a Greek word composed of two syllables-oxy, meaning acidity and gen, meaning producer. Oxygen, therefore, means the producer of acidity.
The eminent scholar, Priestly, who cast off his clerical robe and came from the church to the laboratory, had made a great discovery. If he had not entered politics and continued his research, he would have discovered the properties of oxygen also. But politics removed him from laboratory work. He became a staunch supporter of the French Revolution. As a result, he was so hated in England that he had to emigrate to America where he wrote some books, but did not continue his research on oxygen.
Ja’far as-Sadiq (a.s.) was the first person to discover that oxygen produces acidity. We do not think that he had made that discovery when he was a student. Most probably he made that discovery when he had started his teaching career and had already discovered that oxygen is an element. He did not say himself that oxygen is a producer of acidity, but in the course of his lectures, he said that there are many elements in the air but only one of them brings about changes in different materials. It is the same element, which helps in combustion. Without the presence of this element in the air, combustion materials will not burn. He said that this element is so active and strong that if it is separated from air and produced in a pure form, it would burn even iron.
It has been proved by experiments that pure oxygen can burn iron, as was said by Ja’far as-Sadiq (a.s.). If we take a piece of red-hot iron and plunge it into pure oxygen, it will burn with a luminous flame. Just as in the old days people used to light a lamp by burning wicks in vegetable or kerosene, we can make our lamp by putting the wick of red-hot iron into liquid oxygen. This lamp will produce intense light and illuminate our house.
It is reported that once Muhammad al-Baqir, father of Ja’far as-Sadiq (a.s.), said in his classroom that by using scientific methods we can produce fire from water, which extinguishes fire. This remained a riddle till the eighteenth century when it was proved that by employing scientific methods, fire could be produced from water-a fire that is hotter than the fire produced by burning wood or charcoal. If hydrogen, which is a part of water, is burnt with the help of oxygen, which is another part of water, a flame of fire with a temperature of 667 degrees is produced. This process is called oxidation and is employed in welding and cutting metals.
There is no evidence that Muhammad al-Baqir (a.s.) had obtained hydrogen. There is also no proof that Ja’far as-Sadiq (a.s.) had obtained hydrogen or oxygen in pure form. But the experiments, which he had made, were not possible if he had not obtained oxygen in one form or the other. His following remarks are not his theories. They are the results he had obtained by making experiments with oxygen.
There is an element in the air, which is more essential for breathing, than others. It is actually the support of life.
It is the same element, which, in the course of time, and in most cases, by direct reaction, brings about changes in certain materials and putrefies them.
The words, “Direct Reaction”, must be kept in mind, in order to realize that the assessment and description on Ja’far as-Sadiq (a.s.) of the nature of oxygen was quite correct.
After Priestly and Lavoisier had discovered oxygen and found out its properties it was believed that it was only oxygen, which, in the course of time, reacts with foodstuff. That notion changed when Pasteur discovered microbes and proved that putrefaction of foodstuff, dead bodies of animals and many other things is caused by microbes and not by oxygen. But Pasteur must have realized that microbes cannot survive without oxygen. Therefore, what Ja’far as-Sadiq (a.s.) had said is correct that in most case it is the direct reaction of oxygen, which brings about changes and in some cases it is an indirect reaction.
Ja’far as-Sadiq (a.s.) had also said that the element, which supports life, is heavier than all other elements in the air. It was a very important discovery. The world had to wait for about one thousand years till Lavoisier proved that oxygen is so heavy that in nine kilograms of water, there are eight kilograms of oxygen, while hydrogen, which is twice the volume of oxygen, is only one kilogram.
Time did not allow Ja’far as-Sadiq (a.s.) to do further research on the element in the air which supports life and produces acidity. However, he was the pioneer and leader in the scientific study of oxygen.
It is reported that after the death of Ja’far as-Sadiq (a.s.) his students said that air or oxygen could be liquefied. This was a very old idea. Even before Aristotle it was believed that all gases could be liquefied, but there were no means available to do so.
Lavoisier himself could not liquefy oxygen because till the end of the eighteenth century science and technology had not developed enough to enable him to do so. Moreover, he was not allowed to live long enough to continue his work.
For a long time after Lavoisier scientists believed that oxygen could not be liquefied. Finally technology developed to such an extent that it became possible to create very low temperatures, but in spite of that advancement in technology, it was not possible to liquefy oxygen in sufficient quantities so that it could be used in industry. It was only in the twentieth century that technology to produce very low temperatures reached perfection. By producing a temperature of minus 1830 degrees Centigrade, oxygen was liquefied under ordinary air pressure. The temperature of minus 1830 degrees Centigrade is only 900 degrees above absolute zero, which is minus 2730 Centigrade. At this temperature the internal movement of matter comes to a standstill.
Many scientific ideas of today existed in old days also, but there were no means to make a practical use of them. Five hundred years before Christ, Democritus had enunciated the Theory of the Atom. He said that matter is made up of atoms and that there is a brisk movement inside the atoms.
If we forget, for the time being, the names of electrons, protons and neutrons, which were discovered in the twentieth century, we will realize that he had given a correct description of an atom. However, no practical use of this knowledge could be made till the Germans tried to harness the power of atoms and use it in World War II. Finally the Americans entered the race and succeeded in exploding the first atomic bomb.

DID JA’FAR AS-SADIQ (a.s.) START THE RENAISSEANCE MOVEMENT?
The theories enunciated by Ja’far as-Sadiq (a.s.), after his study and research in the movement of the Earth and other heavenly bodies make him the father of the Renaissance movement at least in the field of astronomy, if not in other branches of science. By the Renaissance movement we mean the revival of knowledge in Europe, which started with the occupation of Constantinople by Sultan Muhammad, the conqueror.
It must be acknowledged that the Muslim world, from its very beginning, was more amenable to new scientific ideas than the people of Europe. Until 17th century, Europeans could not tolerate any new scientific idea. Nothing was more repugnant to them than a new theory in the field of astronomy. There was no risk if someone said something about the earth, air or water, but if he said anything about heavenly bodies, which was against the traditional belief of the people, he was in danger of being declared a heretic and was sure to be imprisoned and killed.
Greeks and Romans in ancient times were also very sensitive to new ideas in astronomy, which were contrary to what they believed. When Anaxagoras, the teacher of Socrates, wanted to introduce Iranian astronomy in Greece, he was declared a traitor and deported from the country.
Anaxagoras actually wanted to introduce the Persian calendar. In that calendar a year had 365 days plus a fraction of a day. Before Iranians had made their calendar, it was known that there were 365 days and a fraction of a day in each year. We have historical evidence to show that it was known to Egyptians about 2,000 years before the birth of Christ. It is not known whether the Babylonians had this information or not. Some knowledgeable persons are of the opinion that ancient people learnt astronomy and other sciences from a very advanced and learned people, who according to Plato, were destroyed in a natural calamity.
Most people were against new ideas in astronomy because they saw the movements of the sun, moon and the stars with their own eyes. They did not believe what was against their own observation. However, they tolerated new ideas about the things which they did not see themselves. Different views were expressed in ancient times whether the world came before the movement or the movement before the world. It was also disputed whether the soul was born before the body or the body before the soul, but no one was accused of heresy for holding an opinion on such matters.
In the 2nd century of the Hijra it was only in the Muslim countries that people had the freedom to say and write anything about heavenly bodies. That is why Ja’far as-Sadiq (a.s.) could propound new theories about the sun, moon and planetary bodies. Because he was in a Muslim country, no one accused him of heresy when he said that the earth rotates on its own axis which causes interchange of day and night.

ROTATION OF THE EARTH ON ITS AXIS
Vasco de Gama, who discovered the route to India, Columbus who discovered America and Magellan, who tried to go around the world, had not undertaken their journeys to make discoveries. They had material benefits in mind. They knew that the earth is round, but there is nothing to show that they also knew that it rotates on its own axis.
When such a great scholar like Poincare (died 1912), who lived in the 20th century refused to believe that the earth rotates on its axis, how could the people who lived in he 1st and 2nd centuries of the Hijra believe in the theory of Ja’far as-Sadiq (a.s.) that the earth rotates on its own axis.
Tycho Brahe, who died in the year 1701, belonged to a noble family of Denmark. Unlike Kepler of Germany, who was a pauper, Tycho was very rich and used to throw big parties. He had a vast knowledge of astronomy. Without his help, Kepler could not have discovered his three famous Laws of Planetary Motion. Tycho had discovered that the earth rotates round the sun. He could publish his theory because no branch of the Organization of Inquisition existed in Denmark, a Protestant kingdom. In spite of his vast knowledge and extraordinary intelligence he was unable to discover the earth’s rotation on its own axis.
The rotation of the earth on its own axis could be proved by observation only. When astronauts landed on the surface of the moon, and directed their telescopes towards the earth they observed that it was rotating slowly on its axis. In the beginning even space travellers could not see with their own eyes rotation of the earth on its axis, since they had no fixed station. They were travelling in their spacecrafts and going round the earth every ninety minutes or so. At that high speed it was not possible to observe the motion of the earth.
There is no star in our galaxy which does not rotate around itself. All of them follow the laws of mechanics which govern the movement of heavenly bodies. Our own sun also rotates on its axis and completes one rotation in 25 days. The laws that govern the rotation of stars makes our spaceships also spin in space.
When Ja’far as-Sadiq (a.s.) made that discovery did he know the Laws of Mechanics of the stars and did he know that when two forces work on an object in such a way that one force pushes it away from the centre and the other force pulls it towards the centre it starts to spin? He definitely knew about these laws when he said that the earth rotates on its own axis, which produces day and night. Without the knowledge of these laws it would have been impossible for him to make that discovery.

THEORY OF THE ORIGIN OF THE UNIVERSE
Some people might say that it was only by guesswork that Ja’far as-Sadiq (a.s.) said that the earth rotates on its own axis. But the question arises as to why no one else had guessed that for such a long time. This proves that he knew the laws of astrophysics, which enabled him to make that discovery. If he had not known those laws, it would have been impossible for him to discover the rotation of the earth on its axis. This discovery could not have been accidental. One must know the cause to know the effect. Ja’far as-Sadiq (a.s.) did not say what led him to come to that conclusion, but what he has said in respect to many other problems of physics, are exactly according to modern theories of science.
His other wonderful theory is about the origin of the universe. When scientists read this theory they confirm that it totally agrees with the modern theory, which has not yet become a law of physics. It may be right; it may be wrong. The theory of Ja’far as-Sadiq (a.s.) is also in the same category. It cannot be called a law of physics. However, it has the unique distinction that it was enunciated 12 centuries ago, but it agrees with our modern theory. It reads as follows:
“The universe was born out of a tiny particle, which had two opposite poles. That particle produced an atom. In this way matter came into being. Then the matter diversified. The diversification was caused by the density or rarity of the atoms.”
In the above theory two opposite poles are two negative and positive charges of an atom. The two charges were the cause of the creation of the atom. The atom produced matter. Varieties in matter are due to the presence of more or less atoms.
When Ja’far as-Sadiq (a.s.) was asked as to when the universe came into being, he replied, “No, I cannot tell you the date of birth of the universe”, he replied.
Shias believe that Ja’far as-Sadiq (a.s.), who was an Imam had unlimited knowledge, and knew the date of birth of the universe, but he did not want to tell anyone. He remained silent not only in that case but in many other cases as well. Whenever he thought that it was not in our interest to know some of the secrets of Allah, he remained silent.

THEORY OF OPACITY AND TRANSPARENCY OF MATERIALS
Ja’far as-Sadiq (a.s.) made many discoveries in physics which no one had even dreamt of before him and no one could think of after him. One of the laws worked out by him is about opacity and transparency of materials. He said that materials which are solid and absorbent are opaque, and materials which are solid and repellent are more or less transparent. When he was asked about the thing which is absorbed by an opaque material he replied, “HEAT.”
Today this theory is one of the Laws of Physics. How wonderful it is that in the 2nd century A.H. (7th century A.D.) he could enunciate such a new and unique theory.
If we put the question to one hundred persons today as to why one substance is opaque and the other transparent, not even one of them will give the correct answer. According to the law of physics anything which conducts heat, electricity and magnetic waves is opaque, but those things which are poor conductors of heat, electricity and magnetic waves are transparent.
His discoveries were not confined to the field of science only. He made great contributions to other branches of knowledge as well. We shall discuss some of them in the next chapter.

LIVING BEINGS IN OTHER WORLDS
His other interesting theory is that there are living beings in other worlds, who by their advanced knowledge might be trying to contact us. Since we do not know them nor understand their language, we do not realize that they want to get in touch with us and talk to us.
No one before him had said anything about the presence of living beings in other worlds, who might be trying to contact us and no one for centuries after him said a word in this connection. It was in the 19th century that Camille Flammarion of France raised this issue and presented his theory about the possibility of establishing contacts with unknown beings of the other worlds. However, he could not test his theory, since technology had not advanced sufficiently at that time and he had no means of communication at his disposal.
In the year 1920, Marconi of Italy, who was the first to make practical use of wireless technology, stated in a meeting of the officers of Italian Navy that in the wireless station on his ship, he received radio waves, which, without a shadow of doubt, were being sent to the people of the Earth by some intelligent, educated and technologically advanced beings. Marconi could not extend the horizon of his experiments. The telescope at his disposal was very weak and he could not see through it anything beyond our solar system. At that time radio telescopes were not invented and the 5 meter thick lens of the Palomar Observatory had not been manufactured through which Astronomers can see galaxies which are at a distance of two thousand million light years from our earth. Even after construction of the big telescope we have not been able, so far, to establish any contact with the unknown beings of the other worlds.

COMPOSITION OF THE HUMAN BODY
Just like any other Muslim, Ja’far as-Sadiq (a.s.) also believed that human beings were made from the earth, but no one could dream either during his lifetime or after his death of what he has said about the composition of the human body. If anyone has said anything in this connection he must have heard it from him or from one of his students.
He said that whatever is in the earth is also in the human body, but of all elements four are in very large quantities, eight elements in small quantities and eight elements in minute quantities.
Henry Bergson, the French philosopher, said that every atom, which exists from the time of the creation of the world or the universe has knowledge of everything that exists on the surface of earth. Just like the atoms, every cell of the human body knows what is in the world. It also knows the history of mankind from the beginning of the world till today. Gaining access to the boundless field of the subconscious mind has been called by him as “The Leap Of Life.” He said that the Leap of Life of a genius is much higher than that of an ordinary person. He can make use of the knowledge which lies in the human cells.
Ja’far as-Sadiq (a.s.) was either endowed with divine knowledge of the Imamate, as Shias believe, or his subconscious mind was linked to his conscious mind, as some people think, or else his “Leap of Life” was very big, as Bergson has said. Whatever may be the case, he was the only person among his contemporaries as well as those, who came after him, who had knowledge of the human body.
Twelve and a half centuries after his death his theory is confirmed today by science and there remains no doubt about its soundness and accuracy. What he did not do was to mention the names of elements which are present in the human body.
There are 102 elements in the earth and all of them are present in the human body. Some of them are in such small quantities that it has not been possible to discover their exact proportion.
His statement that what is in the earth is in the human body is not important and proves nothing. Anyone who believes that man was made from the earth must also believe in that. What proves that he was a genius is his theory that out of all the elements which are in the human body four elements are in large quantities, eight in small quantities and another eight in very minute quantities.
The above theory has been proved to be quite correct. The four elements, which are in large quantities in the human body, are Oxygen, Carbon, Hydrogen and Nitrogen. The eight elements which are in small quantities are: Magnesium, Sodium, Potassium, Calcium, Phosphorus, Sulphur, Iron and Chlorine. The other eight elements which are in very minute quantities are: Molybdenum,
Cobalt, Manganese, Copper, Zinc, Fluorine, Silicon and Iodine.

DISCOVERY OF HYDROGEN
In his academy many new subjects were taught which had never been taught before. Since the books on those subjects were not available in Arabic, it became necessary to translate them into Arabic so that all students could benefit from them.
For teaching physics, chemistry and other science subjects there was a laboratory attached to his institute. It was a very small laboratory, but it was sufficient for the needs of his students.
It was not a miracle of Ja’far as-Sadiq (a.s.) that he moved the mountain which no logical mind would believe, but his greatest miracle was that twelve and a half centuries ago he discovered the presence of oxygen in the air.
His father, Muhammad al-Baqir (a.s.), who was also a great scholar, had discovered the presence of hydrogen in water. He had also found out that it was a highly inflammable gas. That is why he said that water could be turned into fire. Ja’far as-Sadiq (a.s.) must have known about the presence of hydrogen in water through his father, but he himself discovered the presence of oxygen in the air.
We do not know if Ja’far as-Sadiq (a.s.) was able to obtain pure oxygen and hydrogen or not. The discovery of these two gases depended upon their separation from air and water. Separation of hydrogen from water was more difficult than separation of oxygen from air. Pure oxygen is available in the air, but pure hydrogen is not available anywhere. That is why hydrogen could not be obtained till sufficient power was developed and water was hydrolyzed.
We are surprised how Ja’far as-Sadiq (a.s.) and his father were able to discover hydrogen, which is a colourless, odourless and tasteless gas and does not exist freely in nature. They could not have identified this gas and found out its properties without separating it from water through the process of hydrolysis, which was impossible without a strong current of electricity.
The first person who was able to separate hydrogen from water in modern times was the English scientist Henry Cavendish, who died in 1810 at the age of 81. After working hard for many years he was able to hydrolyze water and obtain hydrogen. On May 27, 1766 he placed a burning stick near a container full of hydrogen. Instantly it caught fire. The container exploded and fire spread everywhere. If members of his household had not rushed to his rescue, the whole house and its contents would have been burnt. He escaped with some injuries to his hands and his face. Through that bitter experience, Cavendish learnt that hydrogen is highly inflammable.
It was a general belief that water was nothing but liquid air because it evaporated in heat and became part of the air. Then it came down again in the form of rain.
Cavendish, through his experiments, proved that it was not liquid air, although he himself called hydrogen “Inflammable air.” It was Lavoisier, the French chemist, who gave the name of hydrogen to this gas.
In the time of Ja’far as-Sadiq (a.s.) electricity was not available. Had he and his father employed some other means, which modern scientists do not know, for separating hydrogen gas from water without the use of electricity? This great discovery was not possible through philosophical speculations and guesswork.
The pollution of air arising from excessive use of fossil fuel for producing energy has caused Americans to consider using hydrogen as an alternative source of energy. But the problem of separating it from water without the use of electric current has not been solved yet.

THEORY OF LIGHT
The greatest achievement of Ja’far as-Sadiq (a.s.) was his Theory of Light. He said that light reflected by different objects comes to us, but only a part of the rays enter our eyes. That is why we do not see distant objects clearly. If all the rays of light that come from them entered our eyes, objects would appear near to us. If we make a device through which all the rays of light coming from the camels grazing at a distance of 3,000 zirah (one zirah is equal to 40 inches) entered our eyes we would see them grazing at a distance of only 60 zirah and all other objects would look 50 times nearer to us.
It was this theory, which helped Lippershey of Flanker’s to make his first field glasses or binoculars in 1608. Galileo made use of these binoculars and invented his telescope on the 7th of January, 1610. When he directed his telescope towards the moon he was surprised to see that it has mountains, plains and valleys just as we have on the surface of the earth. It was at that time that he realized that earth was not the only world. The moon was also a world.
The period between the invention of the binoculars and the telescope was less than two years. Most probably the idea of making the binoculars and telescope entered the minds of Lippershey and Galileo at the same time, but it cannot be denied that Galileo leant a lot from the invention of Lippershey. He examined the binoculars, removed the defects which could possibly be removed at that time and made his telescope.
Galileo had studied in the University of Padua, Italy. After he completed his education he was appointed Professor of mathematics in the same university.
If Ja’far as-Sadiq (a.s.) had not formulated his theory of light, binoculars and telescopes would not have been invented and made and Galileo could not have confirmed through visual observation the theories of Copernicus and Kepler that all planets including the earth, rotate around the sun.
The invention of telescope created so much excitement among the people of Italy that the President of the Republic and the senators became interested to see the solar system through it. Galileo took his telescope from the University of Padua to Venice and installed it on the steeple of a church. Aged senators, assisted by others, climbed the tower to observe the planets and stars.
When Galileo was asked why his telescope made heavenly bodies seem so near that they could see the mountains of the moon, he repeated the words of Ja’far as-Sadiq (a.s.) and said, “This telescope collects all the rays of light coming from the heavenly bodies. When all the rays are concentrated, the objects which are at a distance of 3,000 feet away appear to us as if they were at a distance of only 60 feet.”
In the time of Ja’far as-Sadiq (a.s.), industry had made no progress to enable him to make a telescope and observe heavenly bodies himself. Nevertheless it does not, in any way, reduce the importance of his theory. Could Newton, who discovered the laws of gravitation, send the apple which had fallen on the ground back to the sky and make it go round the earth?
The satellites which go to the moon, Venus and Mercury obey the laws of gravitation discovered by Newton, but he himself could not send any satellite to the planets.
Before the time of Ja’far as-Sadiq (a.s.) it was believed that light from our eyes falls upon different objects so that they could be seen. He was the first scholar who rejected that idea and said, “The rays of light from different objects come to our eyes and enable us to see them. The rays of light from our eyes do not go out and fall on other objects, otherwise we could have seen them in the darkness also. We see only those objects which are luminous. If they are not luminous themselves, they must reflect the light falling upon them from some luminous objects.”
He also put forward a very interesting theory about the speed of light. He has said that light is a kind of motion which is very fast. Since no technical aids were available he could not measure the speed of light, but what he said is quite in harmony with the modern theory of light.
It is reported that once, during the course of his lectures he said that a powerful beam of light could move heavy objects. The light which Moses saw at Mount Sinai was of that kind. It could have moved the mountain if God had so desired. It can be said that by making the above statement he laid the foundation of the theory of the laser.
The theory that a strong beam of light can move heavy objects was also mentioned in the past but the following theories are his own:
Rays of light are reflected by different objects and enter our eyes.
We do not see distant objects clearly because the rays of light coming towards us are scattered.
If the rays of light are concentrated by some device we can see distant objects distinctly.
Light is a kind of motion which travels as a very high speed.
A strong beam of light can move heavy objects.
From time immemorial it was supposed that light could move heavy objects. In ancient Egypt it was believed that a very strong beam of light could pass through a mountain and even move it from its place. This view was shared by the followers of other ancient religions as well, but they did not explain how light could do that. Since sorcery and magic were parts of ancient religions they might have thought that light could do that by magic.
What Ja’far as-Sadiq (a.s.) did not say about light is that it is a kind of energy otherwise there is no difference between his theory and the modern theory of light. He was definitely a leader and a pioneer in this field as well. He has said that light travels very fast. The speed of light has been measured to be 300,000 kilometers per second. It was very great speed by ancient standards, but is not considered as such today. A distance of 300,000 kilometers is a very short distance as compared to the astronomical distances between stars and galaxies.