Chapter Three

AL- SADIQ'S ATTITUDES WITH AL- MANSUR AND HIS GOVERNORS
Allah, the Exalted, granted ahl al Bayt many outstanding merits. Wisdom was among them. You maybe astonished at the attitudes of al- Sadiq towards al- Mansur and his governors because he sometimes used soft words and spared no effort to justify his innocence and sometimes faced them with intensity and violence, admitting nothing even though his attitude would make them angry.
Al- Sadiq was more knowledgeable (than others) in what he said and acted. He might be lenient when he knew that lenity was better and might be violent when he knew that violence was better. But lenity is not praised in all states and times. In other words, making a distinction between attitudes needs wisdom and knowledge. So, al- Sadiq sometimes addressed al- Mansur in this manner: 'By Allah, I have not done that, nor have I regarded that as lawful, nor have regarded it of my doctrine. I, among those who believe in your obedience in all circumstances. I have become so old that I have no ability to do that. And if I want that, then put me in one of your prisons till death comes to me because it is near to me.' And he (al-Sadiq) sometimes addressed him in such a manner: 'You should refrain from me; otherwise I will invoke Allah against you five times a day! Apart from the attitudes of lenity which we have mentioned earlier. Now, you will know the following attitudes of intensity.
Although we did not live in that era, we know the psychological traits of al- Sadiq and that of al- Dawaniqy (al- Mansur). Also we know the historical events which took place during that era.
Though al- Mansur possessed the Muslim countries with the name of the caliphate, he knew that the real owner of the caliphate was al- Sadiq, peace be on him, and that he was the owner of every outstanding merit, and that if he (al- Sadiq) had wanted authority, he (al- Mansur) would have not prevented him from obtaining that. So, al- Mansur sometimes over looked the violent attitudes of al- Sadiq, peace be on him, because he (al- Mansur) did not want to increase the disputes. Through his discussions with al-Sadiq, which might have stirred up hates or which might have inflamed a rise or a revolution. But the intensity of love for authority, authority is barren and love makes (the person) blind and makes (him) deaf, led al- Mansur to mistreat al- Sadiq and strive to kill him. For this reason al- Sadiq adopted two attitudes: He sometimes became severe to reveal the truth and sometimes became lenient to save his life from al- Mansur's oppression and aggression.
The following are some of al- Sadiq's severe attitudes which he adopted to reveal the truth, paying no attention to the authority of al- Mansur and the cruelty of his governors: One day al- Mansur asked al- Sadiq, peace be on him, about those flies which were attacking and annoying him: "Abu Abd Allah, why did Allah create flies?" Al- Sadiq, peace be on him, answered: "To humiliate the tyrants with them."(138) Al- Mansur kept silent because he knew that if he answered in kind, al- Sadiq would give him a severer answer.
Al- Mansur wrote a letter in which he asked al- Sadiq: "Why do you not fear us as people do?" Al- Sadiq, peace be on him, answered: "We have nothing to fear you for, nor have you a thing for which we hope you in the hereafter, nor are you in a blessing (for which) we congratulate you, nor see you (authority) wrath (from Allah) for which we condole you, then why do we feel fear of you?' So al- Mansur wrote him a letter: "Be a companion of us to advise us." Al- Sadiq answered: "Whoever likes the life in this world should not advise you, and whoever likes the hereafter should not be a companion of you."(139)
I (the author) say: Indeed, al- Mansur did not want advise for what improved him. If he had wanted to improve himself, he would have withdrew from authority lest he should draw on himself the sin of this nation. But he wanted to make friends with al- Sadiq to make him among his followers. So, men would know that al- Mansur became the Imam beyond dispute. In the meantime the Shi'a would not consult al- Sadiq under the pretext that he followed al- Mansur while the Imam would not be a follower for the masters of authority optionally. And al- Sadiq was aware of al- Mansur's intention.
The above- mentioned words of al- Sadiq gives us an important lesson about the attitudes of men towards kings and rulers and about the positions of those who flatter them, and how the attitudes of the clergy men should be towards them.
One day, al- Mansur was full of anger. He summoned al- Sadiq, peace be on him. When al- Sadiq came to him, he (al- Mansur) said to him: "Ja'far, I have known that Allah's Apostle, may Allah bless him and his family, said to your grandfather 'Ali b. Abu Talib, peace be on him: If not that some tribes of my people say about you as the Jews have said about al- Masih (Jesus Christ), I would say some words about you, the words would make the people whom you pass by take some of the dust of your feet to cure themselves with it." 'Ali, peace be on him, said: "Two (persons) will perish because of me while I have no sin: an extreme lover and an extreme hater."
He (al- Sadiq) said: "This is an excuse made by him ('Ali) to show that he did not accept what the extreme lover and the extreme hater say concerning him. Upon my life, if 'Isa b. Maryam (Jesus, the son of Mary) had kept silent towards what the Christians said concerning him, Allah would have tortured him. And you know that people say falsehood (to flatter you) and you know that if you do not prevent them from that and accept it, you will draw on yourself the wrath of Allah.
The mean of Hijaz and the rabble have said that you are the scholar of this time and its law, the proof of Allah and His interpreter, the bag of His knowledge and the scales of His Justice, and His burner with which the seeker cover the breadth of darkness to brightness of light, and Allah will not accept the act of the person who does not know your position, so they (men) have attributed you to other than your position, and said concerning you what you have not, then say because your grandfather was the first to say the truth, and the first to believe him in that was your father, and you are appropriate for tracing their traditions and follow their way."
So, he (al- Sadiq), peace be on him, said: "I am among the branches of the Olive Tree, among the Lamps of the House of the Prophethood, the polite (person) of the dining table, the foster son of the generous and righteous (ones), among the Lamps of the Lantern in which (there is) the Light of the light, and the top of the remaining word in the children of the Chosen (Ones) till the Day of Resurrection."
So, al- Mansur turned to those who were sitting with him and said: "Indeed this (i.e. al- Sadiq) has sent me to a rough sea whose limit cannot be reached and whose depth cannot be attained, in which the scholars are bewildered, in which the swimmers drown, and the width of the vast space becomes narrow for the swimmer, this suffocation (of mortification) in the throats of the caliphs, whose banishment is not permitted, whose killing is unlawful, and if not that I am gathered with him by the Tree whose origin is good, whose branch is lofty, whose fruit is pleasant, which is blessed in progeny, and which is holy in the Books, an act of unlovable results would issue from me. That is because his severe criticism and his bad words come to my ears."
So, al- Sadiq, peace be on him, said: "Do not accept the words of the person whom Allah will deprive of Paradise, and whose abode will be the fire, because the slanderer is a false witness and the partner of Satan in seduction among men. Verily, Allah, the Exalted, said: "O you who believe! if an evil- doer comes to you with a report, look carefully into it, lest you should harm a people in ignorance, then you be sorry for what you have done."(140)
And we are your supporters and helpers and the supports and pillars of your authority when you enjoin good and forbid evil, spread the commandments of the Koran among men, and do against the will of Satan through your obedience for Allah. It is obligatory for you, according to your understanding, abundance of your science, and your knowledge of the manners of Allah, to link him who abandons you, give him who deprives you, forgive him who oppresses you, because the giver is not like the maintainer- the maintainer is he who maintains (friendly relations with) his blood relatives when they abandon him. So keep up (friendly relations with) your blood relatives so that Allah will increase your life, and commute your punishment of the Day of Judgment." So al- Mansur said: "I have forgiven you for your importance and excused you for your truthfulness, then tell a tradition of your own to learn a lesson from it and be a restraint of truthfulness for me against grave sins."
So, al- Sadiq, peace be on him, said: "Cleave to clemency because it is the pillar of knowledge, control yourself during the reasons of ability because if you do what you are able to, you will be like the person who gives vent to his anger or cures a spite or wants to be mentioned through the power, and know that if you punish (the person who is) worthy (of punishment), then you will be regarded as a just (man), and the state which makes thankfulness incumbent is better than the state which makes patience incumbent." So, al- Mansur said: "You have preached in a good manner, and you have said briefly "(141) I (the author) say:
Such attitudes teach important lessons about the policy, knowledge, and faith of the people of that era.
From here we can understand the following:
1. Al- Mansur wanted al- Sadiq not to appear as an Imam. So, he tried to cheat him with these soft words before people. From here you understand the cleverness of al- Mansur, because the Abbasids sat on the throne in the name of the Imamate and caliphate. If there had been a part of the nation who knew that there was another Imam who was the owner of the pulpit and the crown, they (the Abbasids) would have not taken the reins of authority.
So, al- Mansur did not want anyone to oppose his authority. In other words he sometimes defended his throne with severity and sometimes with lenity.
So, it was a part of his policy to answer al- Sadiq with these words before a group of people. Also he thought that al- Sadiq would abolish what people said concerning him, then through this he would be able to get what he wanted. And he knew that al- Sadiq would not answer him, because he (al- Sadiq) was very careful of his authority.
2. Al- Sadiq was an Imam according to the Divine nomination. He and the Shi'a believed in that. Moreover, the Imamate of ahl al Bayt and of al-Sadiq was not born during the era of al- Mansur. Rather, it has begun since the time of the Owner of the mission. For this reason, al- Sadiq was before two choices- If he had followed al- Mansur, he would have abolished the Divine Imamate. And if he had opposed him, he would have subjected himself to his evil acts. Thus he answered him with brief words which did not declare his Imamate, nor could they abolish the words of men concerning him. For this reason, al- Mansur said: "Indeed this (i.e. al-Sadiq) has sent me to a rough sea whose limit cannot be reached...."
3. The Shi'a has believed in the Imam since that day. This is what the fundamentals of their doctrine need. And the reports of ahl al Bayt and their traditions have denoted that.
4. That al- Sadiq kept silent does not mean that he abolished the Imamate. And if he had abolished it, he would have said: "This idea and belief is abolished." Moreover, it was obligatory for him to tell people that the Imamate was abolished and prevent them from this belief.
5. Many people believed in the Imamate of al- Sadiq, peace be on him. This made al- Mansur think of al- Sadiq and made him afraid of his great position. So, he tried to get rid of him under any pretext.
6. If there were no reports and traditions about al- Sadiq's great position, his words and attitude towards al- Mansur would be enough evidence for his great position. For example, he altered the answer which al- Mansur wanted in the manner that bewildered him. Then he preached in the manner that was suitable for the position of kings and their many tribulations.
One day, al- Sadiq came to al- Mansur. So, al- Rabi' received him at the door and said to him: "Abu Abd Allah, he is so displeased with you that I have heard him say: By Allah, I am going to cut down his date palms, plunder his property, and capture his children." When al- Sadiq came to him greeted him, and sat down, al- Mansur said to him: "I have intended to cut down your date palms, plunder your property...." So, al- Sadiq, peace be on him, said: "Indeed, Allah, the Great and Almighty, afflicted Ayyub and he was patient, gave Dawud and he thanked (Him), made Yousifable (to revenge himself on his brothers) and he forgave (them), and you are from that progeny, then you must be like them."
So, he (al- Mansur) said: "You have said the truth. So, I have forgiven you." Al- Sadiq said: "If any person kills one of us, we ahl al Bayt, Allah will deprive him of his authority." So, al- Mnsur was full of anger. Thus al-Sadiq said: "Slowly! This authority was in the hands of the family of Abu sufyan. When Yazid killed al- Husayn, peace be on him, Allah deprived him of his authority. Then the family of Marwan inherited it. When Husham killed Zayd, Allah deprived him of his authority. Then Marwan b. Mohammed inherited it. When Marwan killed Ibrahim, the Imam, Allah deprived him of his authority and has given it to you. Al- Mansur said: "You have said the truth."(142)
I (the author) say. Indeed al- Sadiq did not apologized to (al- Mansur) for his first saying. Rather, he produced evidence for it, except that he mentioned his brother Ibrahim to avoid his evil acts.
Al- Sadiq had many similar attitudes. But we think that the above mentioned ones are enough.
Al- Sadiq, peace be on him, had attitudes towards some of the governors of al- Mansur. They were as severe as those attitudes towards al- Mansur. After the killing of Mohammed and Ibrahim, al- Mansur appointed a man called Shayba b. 'Afal as a governor over Medina. In this connection, Abd Allah b. Sulayman al- Timimy said: "When I attended the Friday prayer, he (i.e. Abd Allah) entered the Mosque of the Prophet (may Allah bless him and his family), sat in the pulpit, thanked Allah and praised Him, then he said: "Surely 'Ali b. Abu Talib sowed dissension among Muslims, waged war against the believers, wanted authority for him, and prevented the appropriate persons from obtaining it (authority)]. So, Allah deprived him of that and made him die with his pang. And for those reasons. They are following his way in corruption and asking authority without any merit. So, they are killed all over the earth and are stained with blood.
His (Abd Allah's) words were painful for those people, but no one dared say even a word except one man who stood up and said: "And we praise Allah (and ask him) to bless Mohammed, the last of the Prophets and the Master of the Apostles, and all His prophets and Apostles, as for good you have mentioned we are the appropriate ones for it, and as for the bad, you and your companion are more appropriate for it (than us). Then try, you who have ridden other than your camel and eaten other than his food. Come back and you are sinful!"
Then the man turned to the men and said: "Shall I tell you about the person whose scales will be emptiest of all men on the Day of Judgment and the clearest of them in loss? It is he who sells his life in the hereafter for the life of other than him in this world. It is that sinner. So, the men kept silent. And the governor went out of the Mosque and did not say even a word. So, I asked about the man. It was said to me: 'This is Ja'far b. Mohammed b. 'Ali b. al- Husayn b. 'Ali b. Abu Talib, the blessing of Allah be on them all."(143)
On the authority of al- Sadiq, peace be on him, who said: "I was sitting with Ziyad b. Abd Allah and a group of my family, so he said: 'What is your outstanding merit of all men?' 'They kept silent, so I said: 'We do not like to belong to anyone except us, and no one hates of men belonging to us."(144)
I (the author) say: Indeed, he brought him irrefutable evidence. These words, though brief, has gathered the virtues and served instead of proofs.
Al- Mansur appointed Dawud b. 'Ali b. Abd Allah b. al- Abbas as a governor over Medina. The latter sent for al- Ma'alla b. Khanis, the servant of al- Sadiq, peace be on him, and wanted him to show him the companions of al- Sadiq, peace be on him, and his reliable figures. But Al- Mu'alla pretended that he did not know them. He insisted on that and threatened him with death. Al- Mu'alla said: 'Do you threaten me with death? By Allah, if they were under my own foot, I would not lift my foot from them.
And if you kill me, you will make me happy, and I will make you unhappy.' When Dawud understood al- Ma'all's strong attitude, he killed him and plundered his properties while they belonged to al- Sadiq, peace be on him.
When that (news) came to al- Sadiq's ear, he stood up with anger, pulling his cloak, he went to Dawud, and said to him: "You have killed my servant and plundered my properties. Did you not know that the man was very brave?"
Then al- Sadiq, peace be on him, asked Dawud to give him the money.
Dawud offered his police commissioner to al- Sadiq to kill him. When they brought him to be killed, he began shouting: "They order me to kill men for them, then they have brought me to kill me."
Then, Dawud sent five of his guards to bring al- Sadiq and said to them: "Bring him to me. If he refuses, then bring me his head." So, they (the guards) came to al- Sadiq while he was performing his prayers. They said: "Answer Dawud!" He (Sadiq) said: "What if I do not answer (him)?" "He has given us an order," they said. He said: "Go away, because it is better for your life here and in the hereafter." But they insisted on his going with them. So, he raised his hands, then he put them on his sides, then he stretched them out, then he prayed with his forefinger. So, he was heard saying: "This hour! This hour!" Then loud crying was heard. So, he said to them: "Surely, your companion (i.e. Dawud) has died, now go away."
I (the author) say: These are some of his attitudes towards the governors of al- Mansur. The anger for the truth summoned him to be severe when he thought that speech was better than silence even though he subjected himself to the sword.
AL-SADIQ IN IRAQ
The skillful policy of the Abbasids destroyed the authority of banu Marwan (the Sons of Marwan), prevented al- Hasan and al- Husayn from gaining victory and stopped the idea of the Imamate from spreading among men for al- Hasan and al- Husayn. But they (ban Marwan) made grave fault when they practiced terrorist policies against al- Sadiq, peace be on him. For example, they summoned him to come to Iraq several times. For this reason, they served the Imamate and revealed the importance of ahl al- Bayt very much.
The Iraqis have loved ahl al- Bayt since the beginning of Islam, especially when Iraq became the capital of their authority for a period of time. Besides, some great figures of ahl al- Bayt have been buried there. Also, in Iraq, they faced important events- like the event of al- Taf (the Battle of Karbala) and the event (killing) of Zayd, which men and history will not forget as long as there is a human being on the surface of the earth and as long as there is written history.
Seeing and witnessing has stronger influence than hearing. Indeed, if beauty attracts good souls and gentle feeling, then that happens through the eyes, not through the ears. Yes, hearing a thing may have an influence, because the ear sometimes loves before the eye. But hearing is not like seeing even though it reaches the level that charms the hearts and the feelings.
Also the oppressed may move the pity of the heart and the mercy of the self, especially when the oppressed person is among the outstanding men and the greatest scholars.
So, when the love for al- Sadiq, peace be on him, dominated the hearts through hearing, and men believed in his Imamate through evidence, then seeing him, witnessing his proofs, and hearing his eloquence had a greater influence. Thus the coming of al- Sadiq to Iraq, the country of love for the Prophet's family, seeing his qualities and his outstanding merits, and hearing his saying and proofs had a strong influence on men as well as what they heard about him. For this reason the hearts of men inclined toward him. People not only took traditions from him when they went to perform the hajj, but also they took them from him when he came to Iraq several times.
Moreover, al- Sadiq was an oppressed person. All people or most of them, knew that he was forced to come to Iraq. Also they knew that the Abbasids mistreated him and prevented him from spreading his sciences and knowledge.
The Shi'a knew the importance and knowledge of al- Sadiq more when he came to Iraq. That was because taqiya (protection) and the hostile authority prevented people from propagating his outstanding merits. And al- Sadiq, peace be on him, was as 'Amru b. al- Muqdam said: "When I looked at him (al- Sadiq), I knew that he was among the descendants of the Prophets." And as b. Talha said in his book 'Matalib Al- Sa'ul'." Looking at him reminds (the person) to refrain from the life in this world, following his behavior leads to Paradise, the light of his features bears witness that he is among the progeny of the Prophet, and his pure acts show that he is among the owners of the mission."
Husham b. al- Hakam, who belonged to Jahm, changed his doctrine and believed in the Imamate as a result of his discussion with al- Sadiq and his looking at him. That looking made him full of respect for al- Sadiq. So, he felt that such importance does not happen but for the prophets and their trustees of authority. So, among the effects of the coming of al- Sadiq to Iraq was that he guided Husham, who played an important role in serving the religion and ahl al- Bayt.(145)
Among the effects of the coming of al- Sadiq to Iraq was that he built the grave of the Commander of the Faithful (Amir al- Mu'minin- Imam 'Ali). And he showed it to the prominent figures of the Shi'a, for most of them did not know exactly where the grave was except that It was at Kufa in Najaf because his sons did their best to hide it to prevent the enemies of Imam 'Ali from demolishing it. So, the Shi'a began visiting it. At every visit, al- Sadiq, peace be on him, took some of his near companions with him to the grave. Also he ordered Safwan b. Mahran al- Jammal to build the grave.
In his book 'Al- Tahdhib', the Shaykh of the Shi'te sect Mohammed b. al- Hasan al- Tusy has mentioned many visitations of al- Sadiq, peace be on him.
Such visitations have been mentioned by Shaykh al- Kulainy, may his grave be fragrant, in his book 'al- Kafi', Sayyid b. Tawus in his book ' Farhat Al- Ghari', Shaykh al- Hur al- 'amili in his book Wasa'il Al- Shi'a, al- Majlisi in his book 'Al- Bihar', and the like.
The following are some of the visitations of al- Sadiq and his evidence for that. Shaykh Abu Ja'far al- Tusy said: "Surely, al- Sadiq, peace be on him, visited the grave of Amir al- Mu'minin, peace be on him, several times. Among them was when al- Saffah summoned him to come to al-Hira." And some of them have been reported by Abd Allah b. Talah al-Hindy (146), who said: "I came to Abu Abd Allah, peace be on him, and he said: 'So, we went with him until we arrived at al- Ghary. He (al- Sadiq) came to a place (the grave) and said his prayers at it."'
Also Shaykh Abu Ja'far al- Tusi has mentioned the coming of al- Sadiq from al- Hira for the second time. Yunus b. Zabyan(147) was with him. He (al-Sadiq) prayed at the grave, and told Yunus that the grave was for Amir al-Mu'minin while Yunus had not known where the grave was but that it was in the desert.
Al- Kulainy, may his grave be fragrant, reported on the authority of Zayd b. 'Amru b. Talha(148), who said: "When he arrived at al- Hira, Abu Abd Allah, peace be on him, said: "Do you not want what I have promised you?' I said: 'Yes.' He meant the going to the grave of Amir al- Mu'minin, peace be on him.' He (Zayd) said: So, he (al- Sadiq) mounted (his camel), Isma'il mounted, and I mounted with them. When he arrived at al- Thawiya near the white hills between al- Hira and Najaf, he dismounted Isma'il dismounted, and I dismounted with them. So he (al- Sadiq), Isma'il, and I performed our prayers."'
Also al- Kuliny reported on the authority of Aban b. Taghlub,(149) who said: "I was with Abu Abd Allah, peace be on him, when he passed by Kufa. So, he (al- Sadiq) dismounted (his camel) and performed two ruk'as, then he advanced for a little (distance) and performed two ruk'as, then he walked for a little (distance) and performed two ruk'as. Then he told Aban that the first two ruk'as were at the grave of Amir al- Mu'minin, peace be on him, the second (two ruk'as) were at the place of the head of al- Husayn, peace be on him, and the third (two ruk'as) were at the abode of al- Qa'm (Imam al- Mahdy)."
Shaykh al- Hur mentioned that al- Sadiq, peace be on him, visited the grave of Amir al- Mu'minin several times. He has mentioned such a report on the authority of al- Saduq, may Allah have mercy upon him, on the authority of Safwan b. Mahran al- Jammal, who said: "Al- Sadiq, peace be on him, made way, and I was with him, through Qadisiya (a province in Iraq) till he arrived in Najaf. Then he went on making way till he arrived at al- Ghary and stopped at it. Then he came to the grave and began saying assalamu' ala from Adam, and I was saying with him, to the Prophet, may Allah bless him and his family. Then he sank to the grave. He greeted it and his crying became loud. So, I said: 'Son of the Apostle of Allah, may Allah bless him and his family, Whose grave is this?" He said: "The grave of my grandfather 'Ali b. Abu Talib."
In addition to what has been mentioned above, al- Majlisy has mentioned other visitations. And he has mentioned the visitation reported by Safwan in another report. In this visitation, al- Sadiq smelt the earth of (the grave) of Amir Al- Mu'minin. So, he sobbed. I thought that he left the life in this world. When he became conscious, he said: 'By Allah, here is the grave of Amir Al- Mu'minin.' Then he drew a line. So, I said: 'What has prevented the righteous members of the House from revealing his grave.?' He said: "Because they were afraid that banu Marwan and the Kharijites might destroy it."
He (al- Majlisy) reported on the authority of 'Amr b. Yazid(150) that he ('Amr b. Yazid) came to Abd Allah b. Sanan. They went together to the house of Hafs al- Kanasy. He went with them. Then they arrived at a grave at al- Ghary. So, he (Hafs) said to them: "Dismount. This is the grave of Amir Al- Mu'minin." Abd Allah said to him: "From where have you known this?" He said: "I came to it with Abu Abd Allah, peace be on him, when he came to al- Hira, and told me that it was his grave."
He (al- Majlisy) reported from Yunus b. Zabyan that he was with al-Sadiq, peace be on him, at al- Hira when he came to Abu Ja'far at a clear moony night till he said: "So, he (al- Sadiq) mounted (his camel) and I mounted with him. And he made way till we arrived at the red hills." He (Yunus) said: "Then he (al- Sadiq) approached the hill and said his prayers at it. Then he leaned against it and wept till he said: It is the grave of Amir al- Mu'minin, peace be on him." Maybe, this report is the first report of Yunus.
He (al- Majlisy) reported on the authority of Abu al- Faraj al- Sindy,(151) that he came from al- Hira with al- Sadiq, peace be on him, to al- Ghary and visited the grave of Amir al- Mu'minin, peace be on him.
He (al- Majlisy) reported a similar report on the authority of Abd Allah b. 'Ubayd b. Zayd and mentioned that Abd Allah called to prayer and established the regular prayer and prayed with al- Sadiq, peace be on him.
Apparently, this visitation took place during the time of al- Saffah because he summoned Abd Allah b. al- Hasan as he summoned al- Sadiq, peace be on him.(152)
He (al- Majlisy) also reported on the authority of Abu al- 'Ala' al- Ta'y,(153) a long tradition in which he has mentioned the coming of al- Sadiq to al-Hira, spreading the news in Kufa, his sitting to wait for him, his question about the grave of Amir al- Mu'minin, peace be on him, and the following words of al- Sadiq: "Yes, Shaykh, by Allah, it is true." He (al- Majlisy) reported on the authority of Safwan that he (Safwan) came to the grave after al- Sadiq, peace be on him, had told him about it and prayed at it for twenty years.
In his book 'Farhat Al- Ghary', the great Sayyid Abd Al-karim b. Tawus has reported the above- mentioned visitations and many others. It is not our purpose to tell you about every visitation which has been reported from him (al- Sadiq). But our purpose is to tell you about that foolish policy which the Abbasids adopted against Abu Abd Allah, peace be on him, and the effects of his frequent coming to Iraq. In other words, he was able to reveal the importance of ahl al Bayt.
Al- Sadiq, peace be on him, brought one or another of his companions with him in each visitation to show them the grave. Then he brought other than them in the following visitation to make many people know and visit the grave. So, many of his companions reported these visitations. Some of them were Safwan al- Jammal, Mohammed b. Muslim al- Thaqafy, Abu Basir, Abd Allah b. 'Ubayd b. Zayd, Abu al- Faraj al- Sindy, Aban b. Taghlub, Mubarak al- Khabbazz,(154) Mohammed b. Ma'ruf al- Hilaly,(155) Abu al- 'Ala al- Ta'y, al- Ma'alla b. Khanis, Zayd b. Talha, 'Amr b. Zayd, Yazid b. 'Amru, Abd Allah b. Talha al- Hindy, Yunus b. Zabyan, and the like.
Al- Sadiq, peace be on him, gave Safwan al- Jammal some dirhams to rebuild the grave because a flood had swept it away. From here you know that the grave was apparent even though ahl al Bayt and their companions visited it secretly to keep it hidden from the Kharijites and banu Marwan.
For this reason, Abu al- 'Ala' asked al- Sadiq whether the grave was for Amir Al- Mu'minin or not. When al- Sadiq sank to the grave, Safwan asked him: "Whose grave is this?" This means that the grave was apparent for them. People knew the grave during the time of al- Sadiq, peace be on him, because they visited it frequently. So, they did not ask al-Sadiq about the place and the owner of the grave as Mohammed b. Muslim, Safwan, Yunus b. Zabyan, and the like did. Rather, they asked him about the manners necessary to visit it.
Among the acts of al- Sadiq, peace be on him, in Iraq is his mihrab (prayer niche). It is to the east of the mosque near Surah near the grave of Muslim, peace be on him. It is apparent and known in the mosque because there is no mihrab near it. There are certain prayers and supplication for it. Al- Sadiq's mihrab was in the mosque of Suhayl (al- Sahla) and it is in the middle of the mosque. And there are certain prayers and supplication for it. The reason for that is clear one day, al- Sadiq, peace be on him, was in Kufa. Bashshar al-. Mikary(156) came to him. He told him that there was a police man taking a woman to prison and hitting her head while the woman was shouting loudly: "I am calling for the help of Allah and his Apostle, but no one is helping her." Al- Sadiq asked Bashshar"' Why is he taking her to prison and hitting her?" Bashshar answered: "I heard people saying: She stumbled and said: May Allah curse those who oppressed you, Fatima." So, the police man behaved in such a manner. Al- Sadiq stopped eating- some dates called Tabarzad (i.e. very good, sweet dates) that were before him. He continued weeping till his handkerchief, his beard, and his chest became wet due to the tears. Immediately, al- Sadiq and Bashshar went to al- Sahla mosque. There he performed two ruk'as and recited a supplication.(157)
When he had gone out of the mosque, a man came and told him that the woman had been released. So, he (al-Sadiq) became happy and sent the woman a gift while she had refused to take anything from the governor who gave her two hundred dirham, though she was in need of them.(158) Men always go to the mosque and the mihrab, they recite that supplication to seek their needs.
There is a mihrab on the bank of al- Husayniya river in Karbala. The mihrab is attributed to al- Sadiq. Maybe, he prayed in this place on the day when he visited al- Husayn, peace be on him. In his long tradition which we have mentioned earlier, al- Husayn b. Abu Al- 'Ala' al- Ta'y has mentioned the visitations of al- Sadiq to Imam Husayn, peace be on him. In his book 'Farhat al- Ghary', b. Tawus has mentioned his visitations. In his book 'Mazar Al- Bihar', al- Majlisy has mentioned them. Also they have been mentioned in this tradition: "May my father and mother be ransom for is this. grave from which you have come for you, is this grave al-Husayn's?" He (al- Sadiq) said: "Yes, by Allah, Shaykh, it is true."
To the north of the western bridge, today known as the ancient bridge, over the river Tigris, at the western side of Baghdad, there is a place which the people there call the School of Imam Sadiq (Madrasat al- Imam al-Sadiq). Today, there is no apparent monument of it. Maybe, he (al- Sadiq) availed people in it when he came to Baghdad during the time of al-Mansur.
In his book, 'Tarikh', al- Khatib has not mentioned al- Sadiq, peace be on him, with those who came to Baghdad while he has mentioned his son al- Kazim and his grandson al- Jawad, peace be on them.
What we have mentioned above is enough evidence for the effects of al-Sadiq in Iraq when al- Saffah and al- Mansur sent for him. So, he increased the importance of ahl al Bayt. And the stick glows with burning.
His knowledge was Inspiration:
There is no virtue like knowledge. With knowledge nations live, become happy, progressive, and immortal. With knowledge the person becomes famous, gets a high position, and purifies himself.
There is no wonder when knowledge is better than worship a hundred fold because the worshipper is righteous on the way of salvation. He has saved himself only. But the scholar is the reformer who is able to take great worlds out of the darkness of misguidance. Also he himself is righteous. He has opened his eyes for his way. And he has seen the way through opening his eyes.
There is no virtue like knowledge in reforming people, availing them, and remaining in existence forever. That is because worship, bravery, generosity, and the like, avail people as long as their owner exists in this world. When he dies he will have nothing except the good speech, while the advantage of the scientists remains as long as his science remains.
The Sunna has praised science and scientists very much. Also in the Koran, there are many verses which laud science and scientists This is a clear matter, so there is no need to produce quotation or evidence for it.
Yes, the importance of this praise concerns religious knowledge and scholars or it concerns every science and every scholar. I think that this praise concerns religious knowledge and scholars. That is because the Prophetic traditions have denoted that. It is enough to mention the following Words of Allah, the Exalted, from the book: "Those of His servants only who are possessed of knowledge fear Allah."(159) Besides, perhaps, this praise does not concern non- religious scholars because they do not fear Allah and some of them do not believe in the Existence of Allah and His Oneness.
Religious scholars are worthy of this praise because they spare no effort to do good for men. Everywhere and every time, they are guides and savers.
Religious knowledge is obtained through two ways. They are: inspiration and acquisition.
Acquisition may lead the scholar to error or correctness. So, the error of the scholar lead all the world to the error because people follow the scholar in Commandments, the lawful, and the unlawful, while Allah, the Great and Almighty, wants people to act according to His Law and Commandments. Therefore, the scholar should be infallible to lead men to Allah's Law and Commandments. And that does not happen except when the knowledge of the scholar is inspiration or revelation.
From here, the knowledge of the prophets and their trustees of authority should be inspiration to protect them and their nations from committing errors.
Allah, the Exalted, has revealed one law, not many laws, one commandment for every matter, not many commandments. And He appointed one guide for nations in every time, not many guides. But, today, for every nation, there are many laws, not one law; many legislators, not one legislator. We find many commandments for every matter, not one commandment. In every time, there are many guides not one guide. They oppose each other, hate each other, accuse each other of unbelief, and deny each other. This is not what the greatest reformer, Allah's Apostle (may Allah bless him and his family), has brought and wanted for his nation. Then, there is no wonder when intellect judges that it is incumbent on Allah, the Exalted, to appoint, in every time, the most knowledgeable one to lead people to the law as it has been revealed and teach them the commandments as they have revealed.
That is not appropriate for anyone but 'Ali and his sons. These are their scientific sayings. Then read them to find guidance through their light. If we had no tradition except the following traditions of the Prophet, may Allah bless him and his family,: "I am the city of knowledge and 'Ali is its gate."(160) "I am going to leave among you the thaqalayn (the two weighty and most valuable things): the Book of Allah and my family, the members of my House."(161), they would be enough for ahl al Bayt to be the most knowledgeable ones in the Islamic Law and the Book because they learned knowledge from its origin and took it from its spring. And if they learned their knowledge through acquisition, then the Prophet would not have made them the scholars of the Book forever. And what distinguished them from men if they had shared the same degree of knowledge with them.
What attracts attention is that people always need their knowledge. Whenever people refer to them for a certain matter they get its answer quickly while ahl al Bayt never needed the knowledge of people.
We do not want you to feel this truth with the reports only but also with acts, because acts are very important for you to understand the reality. Now consider carefully the knowledge of ahl al Bayt through these acts: Imam al- Jawad became Imam while he was seven years of age. He assumed the Imamate and did as his fathers did such as teaching and guidance.
The scholars learned from him. For example, 'Ali b. Ja'far, the Shaykh of the Alawids stood up and kissed the hand of al- Jawad when he came to him and prepared his slippers when he wanted to go out. He (' Ali b. Ja'far) was asked about the Imam after al- Rida, peace be on him, he said: "His son Abu Ja'far." So, it was said to him: "You are an old man, you have a high social rank, and your father was Ja'far b. Mohammed; nevertheless you say these words concerning this boy!." He said: "I do not see you but a Satan." Then he took his beard and said: "My power is useless because Allah has seen him worthy of that (the Imammate) and has not seen this white hair worthy of it."(162) Worth mentioning, 'Ali b. Ja'far was the brother of al-Kazim, peace be on him, and al- Kazim was the grandfather of al- Jawad. In other words, there was a great difference in age among them. Moreover, 'Ali learned from his father al- Sadiq, his brother al- Kazim, and his nephew al-Rida. Therefore, if they (ahl al Bayt) got there knowledge through acquisition, then 'Ali would be the more knowledgeable than they. And if the Imamate was achieved according to age, then 'Ali was the oldest of all 'Alawids.
Besides, al- Jawad parted his father when he (his father) traveled to Khurasan. And al- Jawad was five years old then. So, if ahl al- Bayt got their knowledge through teaching and educating, then who taught al- Jawad to get that very high position after his father? And why the teacher or the educator not be the owner of the position?
Al- Jawad died while he was twenty- five years old. And you know that the person who has such an age does not get anything of knowledge even if he spends all this age in seeking it. So, how could al- Jawad become the scholar of the nation and its leader, the teacher of the teachers and their educator? Furthermore, the Shi'a and their scholars had consulted him since the death of his father al- Rida, peace be on him.
The same state happened to his son 'Ali al- Hady, peace be on him. Al-Jawad died while his son al- Hady was six or eight years old. So, who taught him and made him occupy that high social position? How did the scholars and the Shi'a consult him during that age. Does the person who has such an age do things well if he gets his knowledge through acquisition?
Like the other Imams, al- Sadiq did not get his knowledge through acquisition. He did not learn from men or their schools. And if that happened, then from whom did he learn and under whom did he study?
History does not tell us that the Imams studied under certain persons even during their childhood. No one has mentioned that they entered schools during their childhood like other children. Consequently, the Imam inherited knowledge from his father from his grandfather from the Prophet from Gibril from Allah, the Exalted. We will discuss al- Sadiq's scientific achievements, his teaching for his students, and the like.

His Scientific School:
The way of learning from al- Sadiq and discussing for evidence was not as the way we find today in the Islamic theological centers. Rather, his students, except some of them, believed in his Imamate. As we have mentioned earlier, the Imamis believe that the knowledge of the Imam did not depend on the idea and ijtihad (capability for issuing a verdict according to Islamic Law). So, the Imam was asked about the reference. Rather, his knowledge was inherited and divine. Yes, he was sometimes asked about the reason for the rule. Such questions were asked for learning and advantage, not for discussion.
The non- Imamis learned from al- Sadiq because they believed in his greatness, his excellency, and his Imamate.(163) They regarded their learning from him as a virtue.(164)
Ibin Abu al- Hadid attributed the knowledge of the four juristic doctrines to him.(165)
The questioner came to al- Sadiq to ask him about the difficult matters he met. Most of al- Sadiq's students brought sheets of paper and ink pots to write what al- Sadiq dictated to them to report it carefully.
If you want to know the degree of al- Sadiq's knowledge, then think about the great number of those who learned from him. Their number was over four thousand students. Why did they all reported from al- Sadiq and did not report from other than him though there were many scholars during his time?
Imam al- Sadiq, from whose school that great number graduated, did not teach those sciences for reputation and boasting and honor.
In the mean time, his students learned those sciences to serve religion and the Islamic Law. Whoever broke these aims, al- Sadiq dismissed him from his school.

His Teaching for His Students:
Al- Sadiq had many teachings, lessons, and advice. We will devote special chapters for them. The following are teachings, lessons, and advice for the students of knowledge.
Amru b. al- Muqdam(166) said: "When I came to him for the first time, Abu Abd Allah peace be on him, said to me: "Learn truthfulness before the speech."(167) I (the author) say. How valuable this advice is!
He (al- Sadiq) advised his followers to adopt truthfulness and to pay the trust. These things are important for the person to live happily in this world, to be rich and famous. And people will trust him and accept him for judgment among them.
As for seeking knowledge, al- Sadiq has many directions. He, peace be on him, sometimes said: "I like to see the young men of you following two states: either a scholar or a learner. If he does not do (these two states), then he wastes (his time); if he wastes, he loses; and if he wastes, he commits a sin."(168)
And he sometimes said: "Seek knowledge and with it adorn yourselves with clemency and respect."(169) Al- Sadiq not only urged his students to seek knowledge, but also urged them to adopt clemency and gravity." Concerning humbleness, he, peace be on him, said: "Be humble for him whom you teach knowledge, be humble for him from whom you seek knowledge, do not be haughty scholars, so, your falsehood removes your right."(170)
I (the author) say: How exact this advice is! And how high for teaching it is! That is because knowledge does not avail its owner nor people unless it is accompanied by humbleness, whether the person who has knowledge is a teacher or a learner. And men abandon the haughty person, then haughtiness removes his right.
Advising those who seek knowledge, al- Sadiq, peace be on him, said: "And do not seek knowledge for three (things): for dissembling, for boasting, and for disputing. And do not seek it (knowledge) for three (things): for seeking ignorance, for abstaining from knowledge, and for feeling shame of people. And preserved knowledge is like the lamp."(171)
I (the author) say: Indeed, al- Sadiq, peace be on him, wanted seeking knowledge for knowledge and for advantage of the nation. If the person seeks knowledge for hypocrisy or boasting or argument, he will not avail himself nor people. Rather, he will harm himself and people. And if the person leaves knowledge for ignorance and abstaining from knowledge, he will show his foolishness. Also there is no need in shamefulness which leads you to the vice and prevents you from getting the virtue. And people do not avail themselves with knowledge unless it is spread.
Because knowledge is very dear, al- Sadiq urged people to seek it at any cost. In this respect, he said: "Seek knowledge even if you sacrifice your hearts and cover the depth of the sea."
As knowledge maybe taken from various people, so al- Sadiq prevented his students from taking it from inappropriate people. He, peace be on him, said: "Seek knowledge from the origin of knowledge. And beware of those who intrude upon knowledge because they prevent you from Allah."
I (the author) say: We see with our own eyes that the learner adopts the thoughts of his teacher. So, if the teacher is deviated from what is right, surely he will mislead his student. And if the teacher is righteous, he will lead his student to righteousness. That is because the student imitates his teacher by nature.
Al- Sadiq not only urged his students to seek knowledge, rather he wanted them to apply it, peace be on him said: "Learn whatever you want of knowledge, indeed Allah does not avail you with knowledge unless you apply it, because the concern of scholars is to protect (knowledge) while the concern of the foolish is to report (it)"(172) Also he said: "The knowledge which is not put into practice is like the treasure from which (nothing) is spent. (The person) makes himself tired through collecting it (the treasure) while he does not avail himself of it."(173) He said: "The person who knows good but does not apply it is like the lamp which gives light for people while it burns itself."(174)
He (al- Sadiq) said: "If the scholar does not put his knowledge into practice, his preachment slips from the heart as rain slips from the rock."(175)
Al- Sadiq showed his students how to memorize what they learned. He, peace be on him, said: "Write (what you learn) down because you do not memorize (it) unless you write (it) down."(176)
Some of what he said to al- Mufaddal b. 'Amr is: "Write and spread your knowledge among your brothers. If you are about to die, let your children inherit your books because the time of commotion will come, when they will not like to be with anything except their books."(177)
He said: "Keep your books because you will be in need of them." Al- Sadiq, peace be on him, did not want the virtue of knowledge for the people of his time only. Rather, he wanted it for every generation and time. Also he advised his students to add all virtues to knowledge. You will know this through his commandments. Also you will know this through his following words: "If the man of you becomes pious in his religion, becomes truthful in his speech, pays the trust, behaves in a good manner towards people, it will be said that such a person is Ja'fari. Such qualities of his please me; otherwise displeases me. And it will be said that these are Ja'far's manners."(178)
Indeed, al- Sadiq, his grandfathers, and his children did their best to urge the Muslim community to adopt virtues and to prevent them it from practicing vices with various means. But people refused to follow the righteous way.
Al- Sadiq urged Muslims to take care of scholars and have pity on them. So, he, peace be on him said: "Surely, I have mercy on three (persons) and people should have mercy on them: the dear (person) whom abasement has hit, the rich (person) whom need has hit, and the scholar whom his people and the ignorant have scorned."(179)
Al- Sadiq, peace be on him, said: "Three (persons) complain to Allah, the Great and Almighty. the empty mosque where its people do not pray, the scholar among the ignorant, and the hanging Koran on which dust has fallen, and which no one reads."(180)
Ishaq b. 'Ammar al- Sayrafy(181) said: "I said to al- Sadiq, peace be on him: What about standing up for the man?' He, peace be on him, said: 'It is reprehensible except for the man in the religion.' And he, peace be on him, said: 'Whoever respects a Muslim juriseprudent, Allah will be pleased with him on the Day of Judgment. And whoever insults a Muslim juriseprudent, Allah will be angry with him on the Day of Judgment."(182)

The Tradition:
Over four thousand persons reported traditions from al- Sadiq, peace be on him. Writing down (traditions) was before him and it (writing down) became very much during his time. And the traditions which were reported on his authority were about all sciences.
The Shi'a learned traditions from al- Sadiq as those who learned them from the Chief of the prophets, may Allah bless him and his family. That is because the Shi'a thought that al- Sadiq did not create those traditions. Rather, the Prophet had said them. For this reason, the Shi'a learned them from him without any doubt or objection. Also, they asked him about every thing which they needed. So, his reported traditions have every thing.
If the reporters were over four thousand persons, then what would be the number of the traditions? The biographers have mentioned that Aban b.
Taghlub reported thirty thousand traditions from him, Mohammed b. Muslim reported sixteen thousand traditions from him, and thirty thousand traditions from al- Baqir, and Jabir al- Ju'fy reported a lot of traditions from al- Sadiq. Then can you count the traditions reported on his authority? Many of these traditions have been lost, and some of them have been neglected. Still, the traditions which were reported on the authority of al-Sadiq are very many.
From the four books Al- Kafi, Man La Yahdarahu Al- Faqih, Al-Tahdhib, and Al- Istibsar, I have collected a part of those traditions which have been reported on the authority of al- Sadiq, his grandfathers, and his children. These traditions are about ethics, manners, and rules only. Then Mulla Muhsin al- Fayd al- Kashany(183) has collected them in the book Al-Kafi.
Al- Hur al- 'Amily(184) found other suitable books for Islamic rules. He has added their contents to those of the four books mentioned- above. So, he has written his book called 'Tafsil Wasai'l Al- Shi'a'. So, he has reported eighty tradition books from al- Sadiq with out means and seventy tradition books with means.
Finally, al- 'Allama (the scholar) al- Nury Mirza Husayn(185) studied many books. He found them good for issuing Islamic rules. So, he has written his book called Mustadrak Al- Wasa'il.
The above- mentioned books have been specialized to Islamic rules. Ethics and manners have not been collected in the four books except al-Kafi. Most traditions which have been mentioned in these books are on the authority of al- Sadiq, peace be on him. And if you want to count the books on the traditions on the authority of al- Sadiq, his grandfathers, and his children, you will be tired of counting. For example, Shaykh al- Saduq Mohammed b. 'Ali b. Babawayh has written tens of books which contain the traditions of ahl al Bayt.
What al- Majlisy has collected in his book Bihar Al- Anwar denotes the plentiful traditions of Ahl al Bayt.
Although this book has strong and weak traditions as the other big books have, you will find their plenty when you read some volumes of it.(186) It is strange that this comprehensive book does not have all the traditions of ahl al- Bayt So, the great scholar Mirza Mohammed al- Tehrani collected many traditions of ahl al- Bayt in his book called 'Mustdrak al-Bihar'.
Al- Sadiq, peace be on him, encouraged his companions to report the tradition. In this connection he said to Mu'aawiya b. Wahab,(187) the reporter of the tradition: "Whoever is knowledgeable in the religion is better than a thousand worshippers who have neither knowledge nor a report."
I (the author) say: I do not think that you are astonished at this preference because Allah, the Exalted, wants His servants to avail each other and reform each other. The worshipper is righteous. And the knowledgeable traditionalist is a righteous reformer.

Islamic Jurisprudence:
Fiqh (Islamic jurisprudence) is the knowledge of the branch rules beginning from tahara (ritual purity) to diya (blood money). These rules are taken from the four proofs. The most important one of these four proofs is the Sunna. The Sunna simply means the traditions of the Prophet and of the members of his House. Of course, this is a Shi'te definition for the Sunna. So, the Shi'te juristic books are taken from these four proofs. Al-Sadiq had more traditions than the members of the House. So, his traditions helped the Muslim scholars to conclude most of the Islamic rules.
Not only the Shi'te jurisprudence depended on al- Sadiq, but also many Sunni jurisprudence, who lived during his time, learned jurisprudence from him. Some of them were Malik, Abu Hanifa, the two Sufyanis, Ayyub, and so on. Besides, in his book 'Sharh Nahjul Balagha, vol. 1, p. 6, b. Abu al-Hadeed has attributed the jurisprudence of the four doctrines to al- Sadiq. And in his book 'Mukhtasar Al- Tuhfa Al- Ithna 'Ashariya, p.8, al- Alusy says: "And this is Abu Hanifa, who was among the Sunnis, boasted and said with the most eloquent tongue: 'Were it not for the two years, al-Nu'man (Abu Hanifa) would have perished.' He meant the two years which he (Abu- Hanifa) spent to learn jurisprudence from Imam Ja'far al- Sadiq, peace be on him."
For this reason, it was natural for Abu Abd Allah, peace be on him, to be the unique jurisprudence in Islam. Many reports and reporters justify his much jurisprudence. And whoever studies carefully the tradition books will know al- Sadiq's many traditions and reporters. Many jurisprudence lived during al- Sadiq's time. But their reporters were very few. And no one of them reached al- Sadiq's knowledge and jurisprudence. So, al- Sadiq was ready to answer any question.
Fiqh (jurisprudence) is the general system for men. Without it, religion is not known. From here, al- Sadiq ordered his followers to understand religion deeply. He, peace be on him, said: "The tradition about the lawful and the unlawful which you learn from a truthful person is better than this world and the gold and the silver where in."
Also, al- Sadiq, peace be on him, said: "Seeking your life in this world should not busy you from seeking your religion. That is because the person who seeks life in this world may achieve it or it may escape him. So, he will be perished by what has escaped him of it (life)."
To urge his companions to understand religion carefully, al- Sadiq said: "Would that the whips were over the heads of my companions to understand the lawful and the unlawful deeply!"
Also, al- Sadiq, peace be on him, said: "Understand religion deeply. That is because whoever does not understand it deeply then is I'rabi (nomad)."(188)
He (al- Sadiq) was asked about the word hikma (wisdom) in the following words of Allah, the Exalted, "And whoever is granted wisdom, he indeed is given a great good."(189) So, al- Sadiq said: "Indeed wisdom is knowledge and understanding religion deeply."(190)
Al- Sadiq thought that the jurisprudent was the person who understood the tradition deeply. So, he, peace be on him, said: "Know the position of our Shi'a (followers) through their good reports from us because we do not regard the jurisprudent of them as a jurisprudent unless he becomes a traditionalist."(191)
Ethics:
Ethics was not classified in the beginning. Rather, ethics were derived from the verses of the Holy Koran,(192) from the traditions of the Chief of the prophets and trustees of authority, and from their wise children, peace be on them. The Shi'a began writing books about ethics during the last years of the second century (A.H.). During those years, Isma'il b. Mahran b. Abu Nasir al- Sukأ¼ny, a Companion of al- Rida's (peace be on him) and a reliable reporter, wrote a book about ethics. He has called the book 'Sifat Al- Mu'min wa Al- Fajir.'
In the third century (A.H.), great figures wrote books about ethics. Some of them were Abu Ja'far b. Mohammed b. Khalid al- Barquqy. He was among the reliable reporters. His father Mohammed was among the companions of al- Rida, peace be on him, and among his reliable reporters. The book of Abu Ja'far was one of the best books. He (Abu Ja'far) died in Qum in the year 273 or 280 (A.H.). And al- Hasan b. 'Ali b. Shu'ba has written a valuable book about ethics. He has called the book 'Tuhaf al 'Uqul'. The book has wise sayings, preachments, and ethics. Then writing about ethics spread. So, the reliable person in Islam al- Kulainy, may his grave be fragrant, spent many years writing a book about ethics. He has chosen the most correct traditions in this field. Finally, he was able to write the best book on ethics. He has called the book 'al- Kafi.' If you read this book, you will know the Islamic ethics, the knowledge of al- Sadiq and of ahl al Bayt in this field.
Also if you read this book carefully, you will know that it is the best reference for ethics after the Holy Book (Koran), and that it has the words of the very polite Prophet and the words of those who inherited all knowledge and virtues from him. You will know this truth when you read the chosen words of al- Sadiq, peace be on him, in this book.
Exegesis:
There are many sources for exegesis in the words which we have already mentioned about ahl al Bayt. Some exegetes have mainly depended on traditions to explain the Holy Koran. If you want to know something about the words of al- Sadiq, peace be on him, in exegesis, then read the book, 'Majma' Al- Bayan'. Some traditions of al- Sadiq and the ideas of ahl al Bayt about exegesis have been mentioned in this book.
Also, there are several books about the verses of rules. The authors have commented on them using the traditions of ahl al Bayt. We can understand the knowledge of ahl al Bayt in the exegesis of the Koran when we read traditions such as: "I am going to leave among you al- thaqalayn, the Book of Allah and my family the members of my House. If you hold fast to them, you will never go astray after me, because they will not leave each other till they come to me at the hawd (the river in Paradise)". Al- Sadiq himself says: "By Allah, surely I know the Book of Allah from the beginning to the end as if it were on the palm of my hand, in it, there is the news of the sky and of the earth, the news of what had happened, and the news of what will happen, Allah, the Great and Almighty, said: in it (the Koran) "There is explanation for every thing."(193) Also, al- Sadiq said: "By Allah, we have all knowledge of the Book."(194)
Definitely, an expert in the Koran should be at every time as the tradition of al- thaqalayn denotes this truth. That is because the Koran is a silent Imam. It has clear and difficult verses, abstract and obvious verses, abrogating and abrogated verses, public and specific verses, unlimited and limited verses, and other verses which people cannot understand. Every Muslim sect claims that the Koran is the source of its beliefs and that it has understood its meanings and objectives. Also, every sect produces evidence for that. According to the claim of the followers of these sects, the Koran is the source of the differences among them. Then, who is the decisive arbitrator whose words are able to answer the claims of these sects? Worth mentioning, the tradition of al-thaqalayn has denoted that the scholars of the Koran were ahl al Bayt.
So, al- Sadiq, peace be on him, was the scholar of the Koran during his time. Besides, there is no person who claim that there was among ahl al Bayt more knowledgeable than al- Sadiq in the exegesis of the Koran and other sciences during his time.
Theology:
Theology means the science which studies the existence of Allah, His oneness, and His attributes, in addition to Prophethood, the Imamate, and the return. All these matters are studied through the rational proofs based on the correct logical rules. Theology does not mean the debate through which people have lost their way when they depend on some illogical ideas. Some people use such ideas to defeat their opponents when they debate with them. They do not depend on a firm proof nor do they take knowledge from its real origin.
Some traditions dispraise theologians. However, they do not mean them all. Rather, they mean those who learn debate for boasting and overcoming, do not learn knowledge from its original source, and paid no attention to the corrupt results of their debates. However, such traditions praise those who learn knowledge from its original source, build it on right foundations and strong pillars. Also the traditions describes them as the tongues and guides for the truth and the leaders and propagandists of belief.
Amir al- Mu'minin (Imam 'Ali), peace be on him, was the first to produce rational and material evidence for the existence of Allah. Those who ignored or were ignorant at the knowledge of Abu al- Hasan on Allah were about to doubt his orations about the above- mentioned matters, claiming that people at that time had no knowledge to prove such matters. But they forgot that Imam 'Ali learned his knowledge directly from the Prophet, may Allah bless him and his family, who said: "I am the city of knowledge and 'Ali is its gate."
The children of Imam 'Ali had the same degree of knowledge about the existence of Allah. So, they taught people what they wanted about the existence of Allah. That is because it is illogical for people to worship the Lord whom they do not know, obey the prophet whom they do not know, and follow the Imam whose position they do not understand deeply. So, to know Allah is the first and the best science. Al- Sadiq, peace be on him, said: "The best worship is to know Allah."(195) Hearing is not one of the rules and fundamentals adopted to know the existence of Allah. That is because the wise men say it is not right for people to copy others in the rational matters.
People may use Koranic verses and traditions as evidence for the existence of Allah. But such verses and traditions guide man to use his intellect or they indicate the instinct like this verse: "Is there doubt about Allah, the Maker of the heavens and the earth?" Such a verse does not force you to believe in the existence of Allah. Rather, it draws your attention to that through showing Allah's creatures like the sky and the earth.(196)
When the Prophet and his family produced evidence for these fundamentals, they urged man to adopt the judgment of intellect. Now listen to the following words of al- Sadiq ,peace be on him, in this respect: "Intellect is the guide of the believer. The pillar of man is intellect. He who does not think does not succeed."(197) If you read what al- Kazim, peace be on him, told Hisham b. al- Hakam about intellect and the wise, you will know that (ahl al Bayt ) knew the reality of intellect. So, they guided and urged men to make use of its light.(198)
Ahl al Bayt produced much evidence for these fundamentals (i.e. the existence of Allah, His Oneness, etc.). We may find such evidence in books like 'Nahj al Balagha' by Imam 'Ali, 'Al- Ihtijaj' by al- Tubrisy, 'Isul al- Kafi', 'Al- Tawhid' by al- Saduq, the first and the second volumes of 'al-Bihar', and so on.
The following are some brief proofs of al- Sadiq, peace be on him, on the above- mentioned fundamentals.
Existence and Oneness of Allah:
Al- Sadiq, peace be on him, had many proofs about the existence and oneness of Allah, the Exalted. Some of them are: Tawhid al- Mufaddal- It is a group of lessons. Al- Sadiq gave them to al- Mufaddal b. 'Amr al- Ju'fy al- Kufi, who was among the companions who had both action and knowledge. His (al- Sadiq's) message called al- Ihlija which al- Mufaddal reported, too. Al- Mufaddal learned Tawhid (the Oneness of Allah) from al- Sadiq orally and the message through writing. Though al- Tawhid and the message have no strong authority of al- Sadiq, their style indicates that. We can mention them both with brief comments, but we will exceed our drawn plan. Nevertheless, we will mention some of them lest this book should be empty of these precious masterpieces.
Tawhid al- Mufaddal:
In the Mosque of the Prophet, may Allah bless him and his family, al-Mufaddal heard b. Abu al- 'Awja' and his friend mentioning the Prophet, may Allah bless him and his family. They were astonished at his wisdom and high position. Then they mentioned the existence of Allah. Ibin Abu Al- 'Awja' refused it (Allah's existence) and claimed that things began through negligence. Their views annoyed al- Mufaddal. He was full of anger. So, he abused b. Abu al- Awja'. After a debate had happened between them, al- Mufaddl stood up and went to al- Sadiq, peace be on him. He was very sad.
In the meantime he was thinking about such atheist ideas from which Islam suffered. When al- Sadiq, peace be on him, saw his sorrowful sight, he asked him about the matter. Al- Mufaddal told him about what he had heard from the atheists and about his debate with them. Then, al- Sadiq, peace be on him, said: "I will tell you something about the wisdom of the Maker, the Great and Exalted, in creating the universe, the beasts of prey, livestock, vermins, birds, every thing with soul of the animals, plants, fruitful and non- fruitful trees, seeds, eatable and uneatable greens, and all things from which people take a lesson, in which believers trust, and in which the atheists become confused, so come to me early in the morning tomorrow.
Indeed, al- Sadiq, peace be on him, told al- Mufaddal things which enlightened the proof, made the suspicion clear, and removed the doubt. He showed him words of his wonderful manners and excellent deeds, which perplexed the wise. And he revealed for him some of his hidden wise sayings of which the wise were not able to reveal.
Whenever I (the author) tried to choose some of his masterpieces, I was not able because I have found them all good. I was not able because I have found them in .the same color and fragrance. Therefore, I have mentioned the first part of every masterpiece. And these masterpieces are four. They are:
-1-
Having mentioned the ignorance of the atheists, the factors of their doubt, the creation of this world, and the regulation of its parts, al- Sadiq, peace be on him, said: "Mufaddl, we will start with the creation of man. Take a lesson from it (man's creation). First of all, think of the creation of the fetus in the womb. It is hidden in three darkness: the darkness of the abdomen, the darkness of the womb, and the darkness of the placenta, where it has no ability to seek its food, nor to get rid of the harm, nor to get an advantage, nor to get rid of damage. Indeed some of the menstrual blood flow through its body to feed it as water feeds plants. This continues to be its food. When its creation is perfect, its body becomes strong, its skin becomes strong enough to face the air, and its sight becomes strong enough to face the light, its mother labors. This annoys it (the baby) very much till it is born. When it (the baby) is born, that blood which feeds it separates from the blood of its mother and goes to her breast.
So, the taste and the color turn into another kind of food. It is more suitable for the new born baby. It (the food) comes to it (the baby) when it (the baby) needs it. When if (the baby) is born, it smacks and moves its lips to seek suckling. It (the baby) finds the breasts of its mother like the hanging skin bags because it always needs them. It (the baby) goes on feeding on milk as long as it has a wet body, thin intestines, and flexible limbs. When it begins moving and needs a harder food to strengthen it s body, its teeth come out to chew food. It goes on that state till it attains puberty. When he attains puberty and is a male, hair grows on his face as a mark of the male and the honor of the man, which distinguishes him from the boy and the woman. And if she is a female, her face is without hair so that beauty and freshness remain to move the males to continue progeny.
Mufaddal, take a lesson from the thing which regulate man during these various states. Then, do you think that these states happen through negligence? Do you not think that if blood does not flow through its body while it (the baby) is in the womb, it will fade and dry as plants do when they lose water? If labor does not annoys it when it becomes perfect, will not it stay in the womb just like the dead person in the ground? If milk does not suite it during its birth, will not it die of hunger or feeds on the food which does not suite it and its body does not grow due to it? If teeth do not come out in their limited time, will chewing food not be difficult for it? Or will it not go on suckling, so its body does not become strong and is not suitable for any work, then its mother is busy (suckling) it, paying no attention to other than it of the children? And if hair does not grow on his face in the limited time, will he not stay in the shape of boys and women, so you do not see his loftiness and gravity?
So, who is this who takes care of it (the baby) and supplies it with all these needs? Surely, no one but He who creates it when it was nothing, then He (Allah) takes care of it (the baby) when it becomes a human being. Thus, if negligence creates such a regulation, then intention and estimation may lead to the error and impossibility because they are opposite to negligence. And these are horrible words whose owner is ignorant. That is because negligence does not create correctness and contradiction does not create orderliness. Allah is free from the things they ascribe to Him!" I (the author) say. Indeed, negligence always causes an error as we see with our own eyes.
For example, do you think that the water will cover the plants when you direct it for them while you neglect to distribute it equally through the fields? Do you think that the plants will come out orderly when you sow the seeds disorderly? And do you think that you are able to make a chair without an order when you collect pieces of wood and join them with nails?

Then al- Sadiq, peace be on him, said: "If the baby was born with understanding and intellect, then he would deny the world at his birthday, and would be perplexed when he saw what he did not know, and come to him of which he did not see such as the different pictures of animals and birds in the world and the like which he saw an hour after an hour and a day after a day. We may liken such a baby to a person who is taken from one country to another while he is intelligent. The person becomes perplexed and is not read to learn the words and to accept literature as quickly as the person who is taken while he has no intellect. Then if the baby was born with intellect, he would find it defect when he saw himself carried, suckled wrapped with pieces of cloth, laid out in the cradle. That is because he is in need of all these things because of the softness and wetness of its body. Then he would find no sweetness and impression which the (normal) baby finds in the hearts.
So, it (the baby) comes out to this world while it is stupid and heedless about the things which its family has. Thus, it meets the things with weak intellect and incomplete knowledge. Then it is still increasing its knowledge little by little, thing by thing, and condition by condition, till it gets used to things, practices them, and goes on them. So, it (the baby) comes out of the limit of scrutiny about them and the perplexity at them to the action and the movement to get its livelihood with its intelligence and power and to learning a lesson from them (things), obedience, inattention, heedlessness, and disobedience.
Also, in this, there are other viewpoints: if the baby was born with perfect intellect and independent on its own self, then the object of the sweetness of the education of children would be futile, the parents would have no interest through educating the children, they would get no charity and kindness from the children due to their education for them.
Then the children would not get used to their parents neither would the parents get used to their children because the children would be in no need of the education and care of the parents. So, they (the children) would separate themselves from them when they were born. For this reason, the man would not know his father and mother, and would not abstain from marrying his mother, his sister, and his blood relatives because he would not know them. Such a thing is ugly. And the more uglier thing than it is that when he is born too intelligent to see the forbidden part of her (mother). Consequently, how was everything of creation was established very accurately? And how is it empty of the small and the great error?"
I (the author) say. Some of this wonderful explanation of the Imam about the phases of the baby is enough, according to the judgment of intellect, to indicate that the baby has the Maker who creates it according to knowledge, wisdom, estimation, and arrangement.
Then al- Sadiq, peace be on him, mentioned the advantages of weeping of the baby. He mentioned that such weeping has the ability to dry the wetness of the brain and that such wetness causes dangers to the eyesight and the body.
Then al- Sadiq, peace be on him, mentioned the intimate parts. He denoted that they are suitable for each other. Then he mentioned the parts of the body. And indicated the reason why they were created in such a shape. From here, al- Mufaddal said to him: "My master, some people claim that all these things were created by nature." So, the Imam said to him: "Ask them about this nature: Is it a thing with knowledge and ability to create these things or not? If they claim that it has such knowledge and an ability, then what prevent them from proving the Creator? Because this is His attribute.
And if they claim that it creates all these things without knowledge and purpose and its actions are correct and wise, then they should know that these actions belong to the Wise Creator and what they call nature is His Law which He has decided for all His creation.
I (the author) say: Consider carefully the words of the naturalists. They have adopted the same idea since the time of al- Sadiq, peace be on him, to the present day, as if they had not understood this decisive answer for their claims or they had ignored it to insist on stubbornness and unbelief.
Indeed, the Imam has limited nature between two ideas: either it has knowledge, wisdom, and ability or otherwise.
If they admit the first idea, then this is what we prove for the Creator So, there is no difference between them and us except the name. And if they admit the second idea, then the acts of nature should be disorderly. there is no estimation and arrangement in them like the person who has no ability to understand, see and hear, but we feel that all things in this world are based on knowledge, wisdom, power, and arrangement. Therefore, these acts do not belong to blind, deaf nature, and nature is a thing other than Allah, the Knowing, the Almighty, and the Creator, Besides nature is Allah's Law in His creation, not an independent thing from the Creator of the universe.

Then the Imam, peace be on him, came back to his first speech. He spoke about the arrival of the food to the body and how the purified food moves from the stomach to the liver through thin veins which join them. They have been created like the refinery for food. Then the thin veins make the food blood. Then the blood circulates all around the body through the veins prepared for that. Then the Imam spoke about the distribution of the blood all over the body and about the waste materials as if the Imam were a peerless doctor in medicine and a skillful scientist who spent his life in surgery. Rather, through this explanation, the Imam has discovered the blood circulation which the Europeans claim that they have discovered.
Indeed, the Imam discovered it before them in about twelve centuries.
Then the Imam spoke about the formation of the bodies and their growth phase by phase and about the qualities of man, which Allah has given for him to distinguish him from animals. Then he mentioned the senses which Allah has given for man and the advantages of their present shapes and their different functions. Then he spoke about the single and the double parts of the body and the reasons why Allah has created them in such shapes. Then the Imam spoke about the blessings- like food and water which He has created for man and about their various creation, so they do not resemble each other.
The Imam, peace be on him, went on speaking to the point: if you saw man's statue engraved in a wall and a person said to you: That statue over there has appeared automatically; no maker has made it, would you accept his viewpoint? So, why do you refuse his viewpoint-about this statue and accept it about the living man who speaks?"
I (the author) say: How strong this proof is! And how lofty this explanation is! And every wise person throughout centuries is about to say: The Imam gave this example for the people of his time and produced suitable evidence for it.
-2-
Then, on the second day, the Imam told Al- Mufaddal about the second part. It was about the creation of the animal. So, he, peace be on him, said: "We will start with the animal to know its formation as you have known the formation of those things before it. Think of the formation of the body of the animal and its present shape. It is not as solid as the stone. If it (the body) was solid, then it would not bend. Nor is it very soft. If it was so, then it would have no ability to bear (things). So, it was created from soft meat which has the ability to bend. There are solid bones among it. Nerves catch it. And veins tie it and bring it together. Then, there is the skin which covers all the body.
Like the bodies of the animals are these statues which are made of sticks, wrapped with pieces of cloth, tied with threads, then they are covered with gum. So, the-sticks represent the bones, the piece of cloth represent the meat, the threads represent the nerves and the veins, and the gum represents the skin. So, if it is possible for the moving animal to happen through negligence, without maker, too. As it is impossible for the statues to happen in such a way, therefore it is impossible for the animal to happen in such a way, too.
After this, think of the bodies of the animals. They were created as the bodies of men were created. They have meat, bones, and nerves. Also they have ears and eyes. They were created in such a way to help man get his needs from them. If they (the animals) were blind and deaf, the man would not avail himself from them, and they would not behave to achieve his aims. Then they (the animals) were deprived of intellect to obey man, (in other words) they obey him when he makes them very tired and carries a heavy load on them.
If a person says: 'Man may have some slaves who obey him with severe tiredness; still they have intellect.' The answer is: Such a class of people is very few, and many people do not obey as the animals do when the latter carry loads, goods, and the like. Then if people carry out such work with their own selves, they will not be able to achieve their other work because they will be in need of my people to achieve the work of one camel or one mule. So, there will be no people to achieve other acts. In the meantime they will be very tired when they try to get their own living."
Then the Imam, peace be on him, mentioned the qualities of the three kinds of animal: Man, the carnivorous, and the herbivorous. Also he spoke about their organs.
The Imam tells you about the reason why the eyes are prominent in the face of the animal and why some mouths of them are spilt in the lower part and why their mouths were not created like the mouths of men, and so on.
The Imam guides you to the cleverness of some animals. For example, the ibex which eats snakes does not drink water because drinking water kills it. The Fox lies back and swells its abdomen when it becomes hungry to pretend that it is dead. When the prey- bird lands to eat the fox, the fox jumps and catches it, and the like. So, al- Sadiq, peace be on him, said: "Who has made this trick nature in this animal?" Then the Imam, peace be on him, mentioned various kinds of animal and their qualities to show the undeniable wisdom of the Creator.
-3-
Then, early in the morning, on the third day, al- Mufaddal came to al-Sadiq, peace be on him. Al- Sadiq said to him: "Mufaddal, I explained to you the creation of man, what Allah has regulated in him, the various phases of his life, and the lessons which maybe taken from his formation. Also I explained to you the formation of the animal. Now, I will tell you something about the sky, the sun, the moon, the stars, the orbit, night, day, warmth, coldness, the wind, rain, rocks, mountains, clay, stones, minerals, plants, date- palms, trees. Also I will explain to you the proofs about these creatures and the lessons which man takes from them.
Think of the color of the sky and the exact regulation in it. Indeed, this color is the most suitable of all colors in strengthening the sight. For this reason, the doctors have prescribed it for those whose sight has been harmed. The doctors advise such persons to look at the color of the sky frequently. Also the skilled doctors advise those whose Sight is weak to look for a long time at a green container full of water. So, think of the reason why Allah has given the sky such a color. Without doubt this color does not harm the eyes of men when they look at the sky for a long time. Thus, this color, which men have known through reason, careful consideration, and experiments, has indicated strong wisdom in creation to make believers take a lesson from it and to make unbelievers, may Allah destroy them; how they are turned away, think of it (the color of the sky).
Mufaddl, think of the rise and the set of the sun to cause day and night. If the sun did not rise, the regulation of all universe would be null, for people could not seek their livelihood and manage their affairs when the world is dark. Besides they would not feel the pleasure of life when they lose the pleasure of light and its essence. The objective of the sun rise is clear; it is in no need of wordiness. Mufaddal, consider carefully the advantage of the sun set. If the sun did not set down, people would have no calmness nor tranquillity, though they are in need of calmness and rest to make their bodies inactive, their senses silent, and to help the alimentary canal to revive to digest the food and to carry it to all parts of the body. Moreover, eagerness (for life in this world) would force them (people) to go on long working which double damages in their bodies. For there are many people, if it did not get dark, would have neither calmness nor rest because of eagerness for earning, collecting, and saving up. Besides the earth would become hot because of the permanent rise of the sun. Accordingly, all things on the earth, such as animals and plants, would not live due to the intense heat. So, Allah has regulated it (the sun) with His wisdom to rise for a time and to set for a time. It (the sun) is like the lamp which is raised for a time for the people of the house to fulfill their needs, then it is put out for the same time to be calm and to take a rest. So, though light and darkness are contradictory, they help each other to reform the world.
At the end of this meeting, al- Sadiq, peace be on him, said: 'Mufaddal, think of these drugs and their advantages which Allah has created to cure certain diseases. Some of them- like Shitrij- are applied on the joints to bring out their secretion. Some of them- like Aftimon- drains the bile. Some of them- like Skabinj- expel the wind. Some of them reduce swellings, and so on. Then who has put these advantages in these drugs? And who has called the attention of men to them?'
Also al- Sadiq said: 'Know that the rank of the thing is not according to its value. Rather they are two different values in two different markets. The cheap thing in the market of earning maybe expensive in the market of science. So, do not regard as little the lesson taken from the thing whose value is low. If chemists know what is in the human excrement, they will buy it for expensive prices.'"
-4-
Then, early in the morning, on the fourth day, al- Mufaddal went to al-Sadiq, peace be on him. Al- Sadiq said to him: "Mufaddal, I explained to you some proofs about the creation and gave you some examples about the exact regulation on purpose in man, the animal, plants, trees, and the like, from which men may take a lesson. Now, I will tell you about calamities and catastrophes which may occasionally occur, and which some ignorant men have used as a pretext to deny the Creator, creatures, purpose, and regulation. It will take us a long time to answer the claims of the Mu'attila, the Manicheanists, the naturalists.
Some ignorant men have advanced these calamities and catastrophes like the epidemic disease, mildew, cold, grasshoppers- which may occasionally occur as a pretext to deny creatures, regulation, and the Creator. To answer that, we may say: If there was no Creator and Regulator, then why would more and uglier things not occur? For example, the sky falls on the earth and the earth goes in vain. The sun never rises. Rivers and springs become so dry that there is no drop of water (to quench the thirst) of the lip. The winds become so calm that all things become hot and spoiled. And sea water flow over the earth.
Then, why are these calamities and catastrophes not last for ever and not spread all over the world? Why do they occur occasionally and do not take long before they are raised? Do you not see that the world is preserved and protected from these great events of which one is enough to destroy it thoroughly? The world is occasionally hit by these simple catastrophes to punish and to reform people. Then these catastrophes are raised from them when there is a despair of them. So, the occurrence of these catastrophes is a sermon for people and raising these catastrophes is mercy for them. The Mu'attila, like the Manicheanists, have criticized these calamities and catastrophes which hit people.
They both say: If the world had a compassionate, merciful creator, these hateful things would not take place in it. Those who believe in this idea think that man should live in this world without any disturbance. If this idea was put into effect man would be so insolent and arrogant that no religion would reform him. For example those who live in luxury, greatness, and peace lead such a life. So, they forget that they are human beings or that they are creatures or that a harm or an adversary would befall them. Besides, they forget to have mercy upon the weak, to help the poor, to feel pity for the afflicted, to feel pity for the weak, and to have affection for the grieved. Accordingly, when the misfortunes hit such people, they learn a lesson from them and know much of their ignorance and heedlessness. Those .who dispraise these painful misfortunes are like the boys who dispraise the ugly, bitter drugs, who are angry when they are prevented from the harmful food, who hate education and work, who like to give all their time to playing and unemployment meanwhile they like to obtain every food and drink. They do not know the bad education and the bad habits that result from unemployment. They do not know the harmful diseases that result from the delicious food. Therefore, they are not reformed by education, nor are they cured by drugs, even if some misfortunes mix with that."
I (the author) say: Al- Sadiq, peace be on him, gave examples about the claims of the unbelievers concerning catastrophes and produced clear evidence for that. Then he explained Allah's regulation toward the claims of unbelievers. He said: "How has He (Allah) ordered the weak servant to recognize Him with gentle reason while He does not encompass him?"
He (al- Sadiq) answered: He (Allah) has ordered men to recognize Him with what they are able to do- it is to believe in Him, to put His orders into effect, and to refrain from what He has prohibited. In the meantime He has not ordered them to encompass His characteristics. He (Allah) is like the king who does not order his subjects to know whether he is long or short, and whether he is white or brown. However, he (the king) orders them to yield to his authority and to carry out his orders. Do you not think that the person who stops at the door of the king's house and says: show me your self; otherwise I will not hear your words, will expose himself to punishment? Also the person who does not believe in Allah unless he recognizes His characteristics shall subject himself to Allah's wrath.
I (the author) say: According to these wonderful explanations and plain proofs, al- Sadiq, peace be on him, finished his lessons which he taught to al- Mufaddal b. 'Amr. So, he (al- Sadiq), at the end of his speech, said: Mufaddal, learn what I have taught you, be among the grateful (to Allah), be among the praisers of His boons, and be among those who obey His friends. I. have explained to you some proofs concerning the creation and given you some examples about the accurate regulation and purpose. Then, consider them carefully and learn a lesson from them."
Al- Mufaddal said: "I left my master and I have learned what no one had learned before."
I (the author) say: It is incumbent on the masters of knowledge to make use of these great wise sayings as al- Mufaddal did. With these wise sayings, Abu Abd Allah (al- Sadiq) was able to explain the worldly wise secrets which men cannot understand.
These lessons have indicated the wisdom of Allah in His creation. Also they have indicated that al- Sadiq, peace be on him, was aquatinted with the philosophy of the creation. Rather, he was a scientist in the Divine philosophy, theology, medicine, chemistry, and agriculture. Besides he was the most knowledgeable of all men in that which is between the earth and the sky, and he was able to explain the wise secrets in that creation.
Al- Ihlilja (myrobalan):
This kind of Oneness (of Allah) has been called al- Ihlilja (myrobalan), for al- Sadiq, peace be on him, debated with an Indian doctor in whose hand there was a myrobalan (Ihlilja). That was because al- Mufaddal b. 'Amr wrote a letter to al- Sadiq that some followers of the religion began to renounce Allah and they produced evidence for that, and he asked him to answer their claims and to produce evidence for them in the same manner he followed to refute the claims of those who were before them.
So, al- Sadiq wrote a letter to al- Mufaddal. In the letter he denoted as follows: "I have received your letter, so I have sent you, in my letter, a debate which I made with some people of the other thoughts, who have renounced Allah: An Indian doctor came to me frequently. The doctor debated me. One day, while he was powdering a myrobalan (Ihlilija) to make a medicine for me, he debated with me. Among his claims is that the world has been one tree grows and another dies, and one person is born and another dies. Also he claimed that I have no evidence for my knowledge which I have taken from Allah. He claimed that the later generations took knowledge from the earlier ones, and the young took it from the old, and the different things, the harmonious ones, the hidden things, and the apparent ones are all known through the five senses- sight, hearing, smell, taste, and touch. Then he led his thinking according to the origin he established. He (the doctor) said: 'No one of my senses has fallen on a creator leading my heart to deny Allah, the Exalted.'
Then he said: 'Tell me, what is your evidence for the recognition of your Lord whose divinity and power you have described, for the heart knows all things through the proof (i.e. the senses) I have described to you?'
I (al- Sadiq) said: 'Through the reason in my heart and the evidence I produce for His (Allah's) recognition'. He said: 'How does what you say happen, and you know that the heart knows nothing but through the senses? Have you heard His Words with your ear? Have you smelt him with your nose? Have you tasted him with your mouth? And have you touched him with your hand? Have you used all these senses to establish knowledge in your heart?'
I (the author) said: 'You have renounced Allah, for you have claimed that you cannot feel him with your senses with which you know things, while I have believed in him. Then, do you think that one of us is right and the other is wrong?' He said: 'No.' I said: 'Do you worry a bout me because of the things which I uses to make you afraid of the punishment of Allah?' 'No,' he said. I said: 'Do you think that I will be safe of Allah's punishment because I have believed in him, while you will suffer His punishment because of your unbelief and denial?' 'Yes,' he said. I said: 'Which of us is worthier of resolution and nearer to safety?' He said: 'You, but you claim and doubt about your matter, while I am sure and confident of mine, for I do not think that my five senses have perceived Him, and the thing which my senses do not perceive is not existent as I think.' I said: 'When your senses are unable to perceive Allah, you have denied him, while I have believed in Him when my senses are unable to perceive Him.' 'How is that,' he asked. I answered: 'Because every thing which has a form and the eye attains and the senses perceive is not Allah, for He (Allah) does not resemble creatures moving through the change and disappearance, and every thing which resembles the change and disappearance is like them, and the creature is not like the creator nor is the recent like the Eternal.'
Then, al- Sadiq, peace be on him, said: 'I said to him (the doctor): Tell me, have you seen all directions and reached their ends?' 'No,' he said. Y (al- Sadiq) said: 'Have you ascended to the sky which you see? Have descended to the lower part of the earth and wandered about its regions? Have you waded into the plentiful water of the seas? Have you penetrated all the directions of the air? do you know that all these (places) are empty of a wise, knowing, discerning regulator?' He (the doctor) said: 'No.' I (al-Sadiq) said: 'Then how do you know that there is no creator? That which your heart has renounced maybe in some of what your senses have not perceived and your knowledge has not encompassed?' He said: 'I do not know, there maybe a regulator in what you have mentioned, and I do not know that he maybe not in a thing of these things.'
I (the author) say. People may imagine that the words of al- Sadiq denote that there is God with body, for he (al- Sadiq) endorsed that He (Allah) maybe found in a certain direction, and this is among the qualities of the body. However, al- Sadiq protested against the doctor who wanted to conclude non- existence after existence. Also al- Sadiq wanted to refute the doctor who claimed that there was no God. So, al- Sadiq wanted to indicate to the doctor that Allah was possible to be found in the direction which the doctor did not reach. Accordingly, the possibility of the existence of Allah in a certain direction is enough to refute the doctor who claimed that there was no God. This proof forces the opponent to give up his idea and to refute his proof Also this proof denotes that al- Sadiq did not want to prove that Allah was in a certain direction. Moreover, we have understood that al-Sadiq refused the recognition of Allah through the senses. So, the thing which is found in a certain place is perceived with the senses.
Then, al- Sadiq, peace be on him, said: 'I said (to the doctor): As you have gone out of the idea of denial (of Allah) and come into the idea of doubt, I hope that you will come out of this idea to recognition (of Allah).' He (the doctor) said: 'Doubt has entered (my heart) because of your question about that which my knowledge has not encompassed. However, how can I be certain of what my senses have not perceived?' I (al- Sadiq) said: 'Through your myrobalan (Ihlilija).' He said: 'Therefore, this (myrobalan) underlines the proof, for it is among the medical rules for which I yield.'
Then, al- Sadiq began putting questions before the doctor concerning the creation of the myrobalan and concerning similar things in the world.
However, the doctor tried to escape from the answer because he did not want to admit that the creation of the myrobalan indicated the creator. Al-Sadiq went on putting questions before the doctor till he forced him to confess that the myrobalan came out of a tree.
Then al- Sadiq said: 'Have you seen the unripe myrobalan? Do you know that it is water in its calyx? Do you know that it has no pulp nor flesh nor skin nor color nor taste nor solidity?' He (the doctor) said: 'Yes.' Al-Sadiq, peace be on him, said: 'I said to him: If the Creator did not dilute that thin water which is like the mustard in littleness and simplicity, did not strengthen it with His power, did not create it with His wisdom, did not estimate it with His estimation, then do you know that the water will increase and overflow its calyx?'
He (the doctor) said: 'From the description of its (the myrobalan) tree, its creation, its fruit, its growing parts, and its detailed formation, you have taught me the clearest proofs about the recognition of the Creator. Your are right when you have said that the things are created. However, I do not know. Perhaps, the myrobalan and things have created themselves.'
Then al- Sadiq, peace be on him, proved to the doctor that the myrobalan was created because it was preceded by nonexistence, and because its creation indicated that it had a creator, and so on.
Al- Sadiq went on speaking with the doctor, the axis of their speech was the myrobalan, till he forced him to confess the One Creator. Then, al-Sadiq debated upon stars and astrologers with the doctor.
Then, al- Sadiq went on explaining to the doctor the proofs for that wise Creator through His creatures, such as the sky, the earth, trees, plants, animals, and the like.
Then, al- Sadiq explained Allah's attributes, such as mercy, knowledge, power, hearing, sight, compassion, will, and so on.(199)
I (the author) say: I have mentioned the subjects of the letter, not the letter itself because I wanted to conform to abridgment. Apart from the strong proof and the good explanation, the letter has various kinds of knowledge. The axis of the debate in it was the myrobalan, which is the weakest and the smallest of all creatures in size and importance.