Alhassanain(p) Network for Heritage and Islamic Thought

His Works

I do not think that I will be able in this research to do justice in recording all the rich aspects of the intellectual life of Imam ar-Ridha’ (a.s.), but I will try my best to provide a quick and clear idea about the intellectual output presented by the Imam for mankind in various fields of knowledge. Thus, we would be able from a distance to conduct a complete definition of the aspects of the portrait in which we can view the life style of Imam ar-Ridha’ (a.s.), having finished researching its historical side.

Ibn Khaldun Doubts Imams' Knowledge

Some historians doubted the scholarship of the Imams, let alone their scholarly superiority, basing their doubts on the claim that had they been truly scholars, their books would have been made available to the public as is the case with all other scholars.

Anyone who considers the revolution of Imam Husain (a.s.) against Yazid as a mistake committed by the Imam (a.s.) and a gross miscalculation cannot be expected to refrain from making such a statement which we cannot attribute to ignorance or lack of the ability to know, but it is nothing other than the cloud of sectarian prejudice which stood as a curtain between him and seeing the events, issues, and their reflections as they really were. The "fair-minded" historian is asked to tell us about the books authored by the sahaba and their works from whom he derived the principles and precepts of the creed of the Prophet (S), or even the works of thetabi'in whom he regards as the second class that is knowledgeable of the issues of theshari'a , custodians of its structure.

He may seek his excuse by saying that the narratives ofhadith and news of events narrated through them are suitable as a criterion for judging the extent of their knowledge. This is actually how we, too, defend our Imams, for the legacy they have left us in various fields of knowledge and which is narrated about them is sufficient to acquaint us with the extent of their knowledge and even superiority over others. Is it really possible that Ibn Khaldun did not review such legacy ofahadith which reached us through them and recorded by scholars and thinkers and upon which the structure of their school of thought, in which a large section of the nation believes, stood? We doubt it; nay, we may even be positively sure about the unrealistic nature of such an odd question especially since Ibn Khaldun is one of the most knowledgeable, most highly intellectual, and most mature writers.

Imams and the Persecution of Rulers

The Imams were tested during various periods of their lives by pressing crises due to the trespassing of oppressive rulers on their civil liberties. They pursued their followers and sincere adherents, straitening on them in various aspects of their everyday life, so much so that the wordrafidi came to represent in the eyes of the rulers the final indictment of anyone proven to be "guilty" of its context, a believer in its background.

Because of that, the chance was lost for many of those who sought knowledge to derive from that leading fountainhead, and the chance to find the scholarly solutions for the intellectual problems because of which they

were disturbing their minds. Despite all these pressures and violent trespassing, mankind is not intellectually deprived of a great deal of intellectual masterpieces which the Imams (a.s.) dictated to their students and disciples in various aspects of scholarship.

Some of those students used to give jailers whatever they demanded so that they might agree to carry written questions to the jailed Imam (a.s.) and bring them back his answers thereto, out of their desire to benefit from the presence of the Imam (a.s.), and due to their desire to be faithful to the trust of scholarship, and in order to protect it from the labyrinths of doubt.

The biography of the jailed Imam Musa ibn Ja’far (a.s.) bears witness to that according to those who quoted him. Historians and biographers of Imam ar-Ridha’ (a.s.) do in fact mention some books authored by the Imam (a.s.) besides his narration ofhadith and issues which he dictated to those who asked him and to his close companions who used to frequently question him about the types of knowledge which they could not understand. To positively identify these books as authored by the Imam (a.s.) may require a convincing evidence which we may not sometimes have.

Al-Fiqh al-Radawi

Among those books is Al-Fiqh al-Radawi which was for quite some time the subject of debate among scholars, for there are among them those who considered it to be authored by the Imam (a.s.), relied on it, and established their arguments on such a basis, such as the Majlisis, Sayyid Bahr al-Uloom, the author ofAl-Hadaiq , Shaikh al-Nawari, and others. But the large number of scholars of verification conceded that it could not have been said for sure that it was authored by Imam ar-Ridha’ (a.s.) because of the lack of sufficient evidence in addition to their doubt, or the lack of conviction, of the arguments brought forth by those who considered it one of the Imam's works.

The fact that it was not at all common knowledge that that book was authored by the Imam (a.s.) prior to the late time of the Majlisis, in addition to the lack of knowledge of scholars before their time of any information about such an authorship, all of that negates the belief that it was attributed to or personally authored by the Imam (a.s.). There was no reason why that book would not have been famous during the life-time of the Imam (a.s.) especially since the knowledge of the Imam (a.s.) was very well known to everyone, so much so that when he narratedhadith to the scholars of Nishapur, more than twenty thousand scribes wrote it down there and then, besides others, as scholars ofhadith tell us.

How the Book Appeared

The story how this book appeared says that a group of the residents of Qum brought a copy with them to Mecca where the ruler-judge (qadi-amir) Sayyid Husain al-Isfahani saw it and testified to its being authored by ar-Ridha’ (a.s.) and made a copy of it for himself which he brought to Isfahan. There he showed it to the first (senior) Majlisi who likewise was sure it was authored by the Imam (a.s.) and so was his son the second (junior) Majlisi, and he quoted theahadith it contained in the volumes of his bookBihar al-

Anwar , making the book one of his own book's references, and this is how its fame spread.

In his Introduction toBihar al-Anwar , al-Majlisi writes, "I was told about the bookFiqh ar-Ridha’ by the virtuous traditionist the ruler-judge Husayn, may God be Gracious unto his soul, after coming to Isfahan. He said to me, `It happened that during the time when I was neighboring the House of God, a group of the residents of Qum visited me while performing theirhajj and they had with them an old book the date of its writing agreed with the date during which ar-Ridha’ (a.s.) was alive.'" Then al-Majlisi continues to say, "I heard my father saying that it was in the handwriting of ar-Ridha’ (a.s.), and a large number of dignitaries testified to the same."

Sayyid Husayn al-Isfahani said: "Through those evidences, I came to know that it was indeed authored by the Imam (a.s.); therefore, I too the book and made a copy of it and corrected my copy by comparing it with the original, then my father took my copy and made yet another copy of it and compared the copy with the original, and most of its statements agree with what is mentioned by al-Saduq Abu Ja’far ibn Babawayh in his book Man la Yahdaruhu al Faqih without giving credit to the book, and in agreement with what his father states in his letter to him. A large number ofahkam which our fellows have mentioned and whose source is unknown are mentioned in it."

Doubting the Accuracy of Rendering it to the Imam

What makes us doubt the attribution is that Shaikh al-Saduq, who took pains in documenting all the legacies of Imam ar-Ridha’ (a.s.) and who researched him in his book'Uyoon Akhbar ar-Ridha’ , and in others, did not mention that he had authored such a book. Also, other scholars who came after him, be it residents of Qum or others, did not mention anything about it, and Sayyid al-Isfahani did not say anything about those pilgrims from Qum who showed him the book as to how they acquired the book, and who the person who was telling its story was.

It is also unusual that the book should remain obscure for such a long period of time in the hands of some residents of Qum without any of the city's scholars or traditionists getting to have a look at it, although those scholars were known not to leave anything small or big without writing it down in order to safeguard it against loss.

There are three possibilities regarding the book:

1. That it is authored by the Imam (a.s.) on the account of evidences in it which give that impression such as his statement at its beginning, "Abdullah Ali ibn Musa ar-Ridha’ says...," and "... one of our own customs, we people of the Ahl al-Bayt." In its chapter on zakat, it states, "It is narrated about my father the scholar..." In its chapter on usury, it states, "My father ordered me and I obeyed." In the chapter onhajj , it states: "My father said that Asma daughter of Amees..." It also says, "... my father from my grandfather from his father said: `I saw Ali ibn al-Husayn walking without running.'" It also contains: "I heard the scholar. I heard him say..." "Scholar" is the title of Imam al-Kazim (a.s.), up to the end of such statements which give the impression that the book was his, that he was its author, and they may be the

evidences which encouraged many scholars to be positively sure that the book was written by the Imam (a.s.), and to act accordingly.

2. That it was authored by the man's father, whose name happens to be Ali ibn Musa. He authored it for his son al-Saduq, and it is a compilation of narratives which came through Imam ar-Ridha’ (a.s.). This view was tolerated by some scholars, but the word "ar-Ridha’ (a.s.)" in the title of the book negates the possibility of its being authored by him except this may be the fault of those who made copies of the book and of the scribes since the complete name of the Imam (a.s.) comes to mind.

3. That it was compiled by Ibn Babawayh, or someone else, which he compiled on behalf of the Imam (a.s.) and in which he recorded the traditions which were narrated about Imam ar-Ridha’ (a.s.) and classified them in a way which gives the impression that he was an author for the Imam (a.s.) since the traditions about him are actually his own with only one difference: references of those traditions were eliminated. This may be the best possibility since other possibilities do not say anything about why the book's subject-matters were classified the way they are.

Views of Some Scholars About the Book

Our master mentor Imam al-Khoi has stated that, "It is not proven that it is ar-Ridha’'sfiqh by narration, but it contains evidences which point out to its being a collection of fatawa of some ulema, and due to the agreement of most of its contents to the letter Ibn Babawayh wrote to his son1 ; had it been otherwise, al-Saduq would have had to acquaint us with it."

The verifier (muhaqqiq) Mirza Abdullah al-Afandi, in his bookRiyad al-'Ulema , is positive about the book being the same letter referred to above, adding that the reason for the occurrence of the Imam's name in it is due to the fact that both men share the same first and second names, and this is why it is attributed to the Imam (a.s.).

Sayyid Hasan al-Sadr wrote a dissertation about the lack of evidence (that it was the Imam's), saying in his authorization to Shaikh Agha Bazrag of Tehran that it is the same book authored by Ibn Abu 'Azaqir better known as al-Shalmaghani. Anyhow, attributing the book to the Imam (a.s.) is doubtful enough to almost a firm belief that the book was not authored by him. But the book, although we disagree with our master mentor, may God prolong his shade, in his description of it as a collection of fatawa of some ulema, is no less than a narration whose narrator is anonymous; therefore, we cannot attribute it to the Imam (a.s.) and accept it as a reference to rely upon for issuing religious verdicts or to know what is Islamically unlawful.

Al-Risala al-Dahabiyya fil Tibb

Among such books isAl-Risala al-Dahabiyya fil Tibb (the gold medical dissertation) for which sources are counted reaching sometimes to Muhammad ibn Jumhoor, and sometimes to al-Hasan ibn Muhammad al-Nawfali who was accepted as trustworthy by al-Najjashi who described him as "highly esteemed and trustworthy; he narrated one text about ar-Ridha’ (a.s.)," which could be "the gold medical dissertation."

It is possible that the dissertation's fame among scholars, and their consensus in various centuries that the Imam (a.s.) was its author, and that

nobody doubted such an authorship, are enough proofs leading the researcher to comfortably and almost positively conclude that it was indeed from the intellectual output of Imam ar-Ridha’ (a.s.) himself.

Dissertation Was Authored by the Imam

Despite all of this, we see no reason to doubt that it was authored by the Imam if we apply the criterion generally applied to derive legislative verdicts (ahkam ), or to be familiar with the principles of the creed (usool ), for in that case there are conditions which are not required here; otherwise, doubt would have necessitated the attribution of authorship to a large number of books due to the lack of a method which would assure us of the reliability of such an attribution. Yet the fame which many verifiers consider as a means towards confirmation can by itself prove to us the accuracy of attributing this dissertation to the Imam (a.s.).

If it is proven for us that al-Najjashi meant this same gold dissertation when he was quoting al-Nawfali saying that he narrated one text from ar-Ridha’ (a.s.), the knot would surely be untied. What supports this assumption about al-Najjashi is that some scholars have said that the library of allama al-'Askari in Samarra (Iraq) contains a copy of a manuscript dealing with the medical knowledge of Imam ar-Ridha’ (a.s.) narrated by Abu Muhammad al-Hasan ibn Muhammad al-Nawfali2 , provided there is no other copy by al-Nawfali in which he quotes the Imam (a.s.) other than this dissertation; otherwise, we would be confused and we would not be able to reasonably understand why al-Najjashi did not provide sufficient details about the books which he attributed to their respective authors or narrators, or at least indicate their titles!

This dissertation is one of the most precious pieces of Islamic legacy dealing with the science of medicine. This inclusive, scientific and invaluable dissertation is a summary of a number of medical sciences such as anatomy, biology, physiology, pathology and the science of health care. It provided most of the knowledge related to the science of protective medicine, nutrition, chemistry, and a large portion of other sciences as well.

The Imam (a.s.) sent this dissertation to the caliph al-Ma’mun around the year 201 A.H. when medicine was a primitive science and its research was not conducted scientifically but based on practice alone rather than on scientific discoveries, and when the science of bacteriology was not discovered yet, nor was there any significant knowledge of nutritional supplements such as vitamins, or other significant medical discoveries for fighting microbes such as penicillin, streptomycin, oromycin, etc.

On the surface, the dissertation seemed to be very simple in order to be in line with the mentality of that time, but it is quite deep and complicated in its implications and it needs a scientific study and lengthy researches to unveil its secrets and uncover its treasures, and it should be compared with modern scientific facts.3

Al-Ma’mun Evaluated Dissertation

Al-Ma’mun was very pleased to receive that dissertation and he expressed how much he cherished it by ordering to have it written down in

gold and to be deposited at his "depository of wisdom," thus its name "the gold dissertation."

In praising it, al-Ma’mun said, "I have reviewed the dissertation of my learned cousin, the loved and virtuous one, the logical physician, which deals with the betterment of the body, the conduct of bathing, the balance of nutrition, and I found it very well organized and one of the best blessings. I carefully studied it, reviewed and contemplated upon it, till its wisdom manifested itself to me, and its benefits became obvious, and it found its place in my heart, so I learned it by heart and I understood it by my mind, for I found it to be a most precious item to post, a great treasure, and a most useful item, so I ordered it to be written in gold due to its being precious, and I deposited it at the depository of wisdom after I had it copied down by the descendants of Hashim, the youths of the nation. Bodies become healthy by balanced diets, and life becomes possible by overcoming disease, and through life wisdom is achieved, and through wisdom Paradise is won, and it is worthy of being safeguarded and treasured, and an object of value and esteem and a reliable physician and a counselor to refer to and a substance of knowledge in its injunctions and prohibitions.

"Because it came out of the house of those who derive their knowledge from the knowledge of the Chosen One (S), the missive of the prophets, the proofs of successors to the prophets, the manners of scholars, the cure to the hearts and the sick from among the people of ignorance and blindness..., may God be pleased with them, bless and be merciful to them, the first of them and the last, the young and the old, I showed it to the elite among my closest train who are known for their wisdom, knowledge of medicine, authors of books, those who are counted among the people of knowledge and described with wisdom, and each one of them lauded it and thought highly of it, elevated it with esteem and appreciated it in order to be fair to its author, submitting to him, believing in the wisdom he included therein."4

Al-Ma’mun Asked the Imam to Write It

The story of this dissertation is that al-Ma’mun had a very inquisitive mind eager for knowledge, fond of obtaining more of it. During one of his scientific debates, a group of physicians and philosophers in Nishapur, including Yohanna (John) ibn Masawayh the physician, Jibraeel (Gabriel) ibn Bakhtishoo' the physician, Salih ibn Salhama the Indian philosopher, in addition to others, had gathered. Discussion turned to medicine and how in it the bodies are improved.

Al-Ma’mun and his attendants were involved in a very lengthy discussion of the subject, and how God created the human body and the contradictory things in it, the four elements, the harms and benefits of various types of food, while the Imam (a.s.) kept silent and did not take part in any of that. Al-Ma’mun, therefore, said to him, "What do you have to say, O father of al-Hasan, in today's subject of our discussion?" Abul-Hasan (a.s.) said, "I have of this the knowledge of what I have personally tested and came to know about its accuracy by experience and by the passage of time in addition to what I was told by my ancestors of what nobody can afford to be ignorant of nor excused for leaving out. I shall compile that with an equal share of what everyone need know."

Al-Ma’mun then rushed to Balkh and Abul-Hasan (a.s.) did not accompany him; therefore, al-Ma’mun sent him from there a letter asking him to fulfill his promise and make that compilation, so ar-Ridha’ (a.s.) wrote him saying:

"In the Name of Allah, Most Gracious, Most Merciful; My reliance is upon Allah

I have received the letter of the commander of the faithful regarding what he ordered me about acquainting him with what is needed of matters I have tested and heard about foods and drinks, medicines, venesection, blood letting, bathing, poisons, what should be avoided, and other things which manage the health of the body, and I explained what is needed to be done regarding one's own body, and God is the One Who gives success."

After that he initiates the dissertation.

Commentaries on the Dissertation

A good number of scholars attempted to write commentaries on the dissertation; here is a partial listing of some of them:

1.Tarjamat al-Alawi lil Tibb al-Radawi by Sayyid Diaud-Din Abul-Rida Fadlallah ibn Ali al-Rawandi (d. 548 A.H.).

2.Tarjamat al-Dhahabiyya by mawla Faydallah 'Usarah al-Tasatturi who was an authority on medicine and astrology during the regime of Fath-Ali Khan. This book was written under the cover of secrecy in about 107 A.H. A handwritten copy of the manuscript dated 1133 A.H. is available at Mishkat Library of the Tehran University.

3.Tarjamat al-Dhahabiyya by Muhammad Baqir al-Majlisi. It is available at the private library of the late Sayyid Hasan al-Sadr in Kazimiyya (Iraq).

4.'Afiyat al-Bariyya fi Sharh al-Dhahabiyya by Mirza Muhammad Hadi son of Mirza Muhammad Salih al-Shirazi. It was authored during the regime of Sultan Husayn al-Safawi. It is in handwritten manuscript form and it is available at the Sayyid Husayn al-Hamadani Library, Najaf al-Ashraf (Iraq).

5.Sharh Tibb ar-Ridha’ by mawla Muhammad Sharif al-Khatoonabadi. He authored it around 1120 A.H.

6.Tarjamat al-Dhahabiyya by Sayyid Shamsud-Din Muhammad ibn Muhammad Badi' al-Radawi al-Mashhadi. It was finished in 1155 A.H., and it is available at the Shaikh Muhammad Ali Akbar al-Nahawandi library in Khurasan (Iran).

7.Sharh Tibb ar-Ridha’ by Sayyid Abdallah al-Shubbar who died in 1242 A.H. Shaikh al-Nawari mentioned that he saw that copy himself.

8.Sharh Tibb ar-Ridha’ by mawla Muhammad ibn al-Hajj Muhammad Hasan al-Mashhadi who taught at Mashhad and died in 1257 A.H.

9.Sharh Tibb ar-Ridha’ by mawla Nawrooz Ali al-Bastami.

10Al-Mahmoodiyya by al-Hajj Kazim al-Moosawi al-Zanjani who died in 1292 A.H. It is in manuscript form and it is available with the author's grandsons.

There are others besides these scholars who explained and commented on it, revealing what is hidden of its secrets and obscure treasures. Probably the latest person who explained it and conducted a comparative study between

its theory and the latest modern scientific discoveries is Dr. Abdul-Sahib Zaini in the "Multaqa al-'Asrayn " series.

Sahifat ar-Ridha’

Among those works isSahifat ar-Ridha’ which deals withfiqh . Apparently, it is not confirmed by our famous scholars although the author ofMustadrak al-Wasail described it as "among the well-known books which is relied upon and which no other book, before it or after it, is more esteemed or reliable," and we do not know how realistic some of the judgment issued by the author of this Mustadrak about such an evaluation are. What is unusual is that al-Majlisi, in hisMuqaddimat al-Bihar , stated that despite its fame, it is on the level of a lecture rather than a musnad.

Al-Saheefa's Musnads

But Sayyid al-Amin, in his A'yan mentions an isnad (ascription) related to it alone from Shaikh Abdul-Wasi' al-Yamani al-Zaydi for the copy brought by the said Shaikh from Yemen and published in Damascus. Also, some of its copies contain its ascription to Abu Ali al-Tibrisi, but Shaikh al-Majlisi says that he does not know anything about that.

Al-Mustadrak states: "The esteemed Mirza Abdallah al-Afandi, in hisRiyad al-'Ulema , has compiled all its sources and said, `Among that is a copy of this Saheefa which I saw at the town of Ardabil, and its sanad was...,' and he goes on to indicate its sanad after that. But the ascription he mentioned is debatable in as far as his narrators are concerned, and what we opt for regarding the dissertation is that its authenticity is not verified and is not suitable in its context for deciding aboutahkam . Suffices us the fact that great scholars and verifiers of past centuries refused to acknowledge its authenticity, refusing also to believe it was authored by the Imam (a.s.); therefore, we have no excuse if we include it among the works of the Imam (a.s.) and his scholarly production.

Mahd al-Islam

Among other works attributed to the Imam (a.s.) is the book titledMahd al-Islam wa Shara'i ad-Din which is referred to by al-Saduq in hisUyoon from al-Fadl ibn Shathan, but he did not indicate that it was written in response to al-Ma’mun's request.5

Doubting Its Attribution To The Imam

What appears to us after scrutinizing the list of its ascription is that we cannot rely on its attribution to the Imam simply because some of its narrators are not held reliable. Yet even the style of this dissertation is shaky, with disturbed expressions intermingled in it. this gives us the impression that it is highly unlikely that the Imam (a.s.) dictated it despite its inclusion of someahkam the upholding to which is not considered obligatory in our school of thought such as making obligatory the qunoot in all five daily prayers, the obligation of sending blessings unto the Prophet (S), i.e.salawat , at all places, at sneezing, sacrificial animals, etc., and the obligation oftakbir during the Eid al-Fitr prayers after fivesalawat , during the Eid al-Adha after tensalawat , and at Mina after fifteensalawat , that a woman whose menstrual period continues for eighteen days must not say

the daily prayers, but if she became clean before then, she could say them, and if she is not clean till after eighteen days, she would bathe and say her daily prayers and does whatever a woman does during her period.

In his second narrative, he adds to the first one saying, "And he stated in it that the small sins of prophets are forgiven," which is contradictory with the Imam (a.s.) declaring that they are infallible and do not commit small or big sins.

All of this strengthens our belief that the dissertation was not authored or dictated by the Imam (a.s.), but it contains a nullification of the caliphate of al-Ma’mun and other preceding caliphs, calling them misguided and ones who forsook righteousness and guidance, clearly confining the true Imamate to the Twelve Imams (a.s.).

The dissertation also contains a violation of the principle of taqiyya and of its curtain which was upheld by the Imams during their lengthy history. This adds more doubt in the accuracy of the attribution of the dissertation to the Imam (a.s.). What we think to be quite possible is that the dissertation may have been a collection of fatawa (verdicts) of one scholar and his views regarding doctrinal and legislative issues. The lack of order of the dissertation's style and organization in listing subject-matters and their sequence, in addition to the fact that some of itsahkam are simply in disagreement with the established ones, all this leads us to and confirms this possibility.

Ajwibat Masail Ibn Sinan

(Or "Answers to ibn Sinan's Queries") What may be described as works by the Imam (a.s.) are his answers to questions put forth to him by Ibn Sinan. But this cannot be described as a book authored by the Imam (a.s.); otherwise, the collection of his answers to the questions of many others, which deal with various fields of knowledge and scholarship, must be described likewise.

'Ilal Ibn Shathan

Also, the (Imam's answers to) ailments about which Ibn Shathan had asked him cannot be considered as a book he authored, as some scholars concluded, since they were organized by Ibn Shathan himself though they were derived from the knowledge of Imam ar-Ridha’ (a.s.) and his answers to the questions about ailments.

For this reason, we find Ibn Shathan presenting those ailments in a problem and a solution format, and we do not know whether the texts he mentioned were the exact answers of the Imam (a.s.) verbatim or not, for it is quite possible that he presented them in his own personal style while maintaining the essence of the idea which the Imam (a.s.) presented in his answer, which we think was the case.

Summary

From what we have discussed honestly and frankly regarding the authenticity of the books which were attributed to have been authored by the Imam (a.s.), it becomes clear that the only book which we dare to describe

as authored by the Imam (a.s.) isAl-Risala al-Dhahabiyya fil Tibb which he wrote in response to caliph al-Ma’mun's request.

This does not mean at all that the other books attributed to him did not carry views and theories which he had dictated to those who questioned him about this and that, or to those who were seeking his supreme fountainhead of knowledge, and our discussion is only in form, not in context and substance.

Notes

1. Al-Muhadarat fi al-Fiqh al-Ja’fari by al-Sayyid al-Shahroodi, "Report on Imam al-Khoi's Lecture," Vol. 1, p. 7

2. Tibb ar-Ridha’ ("Medicine of ar-Ridha’"), "Multaqa al-'Asrayn" series, issue number 2, p. 130

3. Ibid., pp. 19-20

4. A'yan al-Shi'a, Vol. 4, pp. 2, 143 and 144

5. Uyoon Akhbar ar-Ridha’, Vol. 2, p. 121

His Preaching

Imam Abu Ja‘far (al-Baqir), peace be on him, preached to his companions as the prophets preached to their communities. He warned them from the deception and delusions of the world. He enlightened them on the attack of time and the disasters of days. He summoned them to think deeply about what they would come to when they would leave the world for the dark graves and the lonely narrow spaces within the graves, where nothing would avail them except their good deeds. The following are some of his preaching:

1. He, peace be on him, said: “O People, you are targets in this world. Deaths compete with each other for you. No one of you receives a new day of his lifetime but through ending another day of his appointed time. Which meal has no lump (in the throat)? Which drink has no lump (in the throat)? Set right what you will go to with what you will depart from. As for today, it is booty. As for tomorrow, you do not know to whom it belongs. The people of the world are traveling. They will untie their baggage in (a place) other than it. Origins have left us. We are their branches. So, what is the survival of the branch after its origin?

“Where are those whose lifetimes were longer than yours, and whose desires were farther than yours? O Son of Adam, what you cannot repel, has come to you. What does not come back, has left you. So, do not number the livelihood that goes away as livelihood. You have nothing of it except the pleasure that approaches you to your death and brings you nearer to your appointed time. So, you look like the missing lover and torn blackness. So, take care of your own soul. Leave other than it. Ask Allah for help, and He will help you.”[27]

2. Some of his Shi‘ites came to him. He preached to them and warned them from the punishment of Allah. However, they paid no attention to his preaching. That displeased him. So, he bowed his head for a while, and then he raised it. He admonished them and preached to them again, saying:

“Surely, if part of this speech of mine came into the heart of one of you, he would be dead. Indeed you are ghosts without souls and flies without a lamp. You look like big pieces of wood clad with garments, and mutinous idols. Do you not take gold from stone? Do you not take light from the brightest light? Do you not take pearls from the sea? Take the good word from him who says it even if he does not put it into effect. That is because Allah says: ‘Those who listen to the word, then follow the best of it; those are they whom Allah has guided.'[28]

“O Conceited one, woe unto you! Would you not praise Him Whom you gives something perishable and He gives you something remaining? (Give) one perishable dirham for ten dirhams to a hundred fold from the All-Generous (Allah). Allah has given you a reward from Him. It is He Who feeds you, waters you, clothes you, heals you, suffices you, and protects you from those who frighten you. Who protects you by day and night, fulfills your urgent need, and tests you according to reason? It seems that you have forgotten the nights of your aches and fear. You asked Him, and He responded to you. So, He is worthy of gratefulness for His favor. However, you have forgotten Him concerning him whom He has mentioned. Woe

unto you! You are a thief from among the thieves of sins. You hasten to desires and commit sins. You do that through your ignorance. It seems that your not under the oversight of Allah. Or it seems that Allah does not watch you.

“O Seeker of the garden, how long your sleep is! How weak your walking is! How weak your intention is! By Allah, you are invoked and wanted. O You who escape from the Fire, how quick your walking to it! How fast you are in earning that which will throw you into it!

“Look at those lines of graves by the yards of the houses. They (the dead) are near in their lines and their graves. However, they are far in their meeting. They lived long, and then they were ruined. They associated (with people), and then they were forced to dwell deserted places. They were tranquil, and then they were disturbed. They were hopeless, and then they passed away. Therefore, no one is near and far, far and near, living and ruined, sociable and lonely, tranquil and disturbed, inhabitant and departed, except the people of the graves.

“O Son of the three days, (I mean) your day when you were born. Your day when you will come down into your grave. And your day when you will come out (of your grave to meet) your Lord. How important this day will be! O Possessors of the admirable appearance and of thirst-quenching and kneeling camels, why do I see your bodies sound and your hearts ruined? By Allah, if you saw what you would meet and what you would come to, you would say: ‘Would that we were sent back, and we would not reject the communications of our Lord and we would be of the believers.'[29] Allah, the Great and Almighty, said: ‘And if they were sent back, they would certainly go back to that which they are forbidden, and most surely they are liars.'[30] ”[31]

Imam Abu Ja‘far, peace be on him, blamed these people when they turned away from his preaching and directions. He wanted to set right their behavior. He wanted them to follow righteousness to gain good here and in the hereafter. He gave them these effective preaching to make them obey Allah. For Allah is able to do good for them and to deprive them of that.

He preached to them with these lessons to which souls submit, and of which hearts are afraid.

3. Imam al-Baqir, peace be on him, preached to one of his companions. He informed him of the reality of this life. He, peace be on him, said to him: “Regard the world as a house where you live, and then you leave the house. Or regard (it) as perfection you obtain in your sleep. When you wake, you find nothing of it.”[32]

Indeed if man thinks about the world through this correct opinion, he will be free from conceit, selfishness, greediness, and other psychological diseases that deviate him from the right path.

4. Among his preaching is this: “If the eye is bathed in tears, Allah will protect its owner from the Fire. If the tear flows down the cheek, neither miserliness nor abasement will befall its owner. There is a punishment for everything except the tear. For Allah, the Most High, forgives the seas of sins through it.”[33]

Imam al-Baqir, peace be on him, summoned Moslems to weep out of fear of Allah. Weeping is among the signs of faith. It shows the relationship between the servant and his Lord and Creator.

5. Imam al-Baqir, peace be on him, said: “Man should mention death very much. If he mentions death very much, he will refrain from the world.”[34]

Surely, if man mentions death, he will renounce the world and refrains from its vanities and pleasures.

6. Imam Abu Ja‘far (al-Baqir), peace be on him, was asked about the most ascetic of all the people. So, he, peace be on him, replied: “It is he who pays no attention to the world.”Then he was asked: “Who is the most hopeless of all the people?”“It is he who sells the remaining (life) for the transitory (life),”he replied. Then he was asked: “Who is the most important of all the people?” “It is he who thinks that the world is not important,”he answered.[35]

7. He, peace be on him, preached to his companions, saying: “Allah, the Exalted, says: ‘O Son of Adam, I have done you three favors: I have concealed what your family does not know. For, if they knew it, they would not take care of you. I have given to you generously. Now, I ask you for a loan, but you have offered no good. I have had mercy on you in the third one, but you have offered no good.’”[36]

These are some examples of the Imam's valuable preaching. He, peace be on him, reported them to cure and educate souls. This educational phenomenon is among the most prominent values in the teachings of the Imams of the members of the House (ahl al-Bayt), peace be on them.

The Virtue of Reason

Imam Abu Ja‘far, peace be on him, talked about the virtue of reason. He denoted that it was the greatest of all things which Allah, the Exalted, created. He, peace be on him, said:

“When Allah created reason, He tested it. Then He ordered it to come forward and it came forward. Then He ordered it to go back and it went back. Then Allah said: ‘I swear by My power and majesty that no creation of Mine is dearer to Me than you are, and I have made you perfect in those whom I love. Lo! To you are My orders and prohibitions. And for you are My rewards and retributions reserved.'”[37]

Surely, through reason, the value of man becomes high. Were it not for reason, there would be no difference between man and the animal. Reason is among the fundamental conditions necessary for performing the religious duties, as the jurists say.

Cleverness

Imam Abu Ja‘far, peace be on him, praised cleverness. He regarded it as the only source of man's happiness and righteousness. He, peace be on him, said: “The goodness of all coexistence and living together is a full measure. Two thirds of the measure are cleverness. And one third of it is heedlessness. Nothing has a portion of good and righteousness except cleverness. That is because man feigns inattention to the things which he realizes and knows.”[38]

How wonderful this maxim is! A religious scholar commented on it, saying: “Indeed, it has gathered together all the righteousness of the affairs of the world.”

Contemplation

Imam Abu Ja‘far, peace be on him, summoned Moslems to think things over. He, peace be on him, said: “Through thinking (things) over, the fruitful opinion is concluded.”[39]

This word is among the wonderful maxims. Man can come to a correct genuine opinion through considering things carefully. He can conclude scientific facts and inventions through contemplating things. It is impossible for him to come to that without contemplation.

Noble Manners

Imam Abu Ja‘far, peace be on him, took care of spreading high moral standards among people. For they are necessary for building a Moslem society. Tradition books are full of his wise words. The following are some of them:

1. Kindness

As for kindness to people, it plays an important role in strengthening social ties and spreading love and friendship among people. Islam has urged Moslems to cling to kindness to people. Imam Abu Ja‘far (al-Baqir), peace be on him, said: “Continuous kindness is the best means with me.”[40]

The most lovable things with the Imam, peace be on him, was continuing kindness to people, for he wanted to plant love and affection in their hearts through it.

2. Fairness

In many of his traditions, Imam Abu Ja‘far, peace be on him, urged Moslems to treat people with fairness. Among what he said is the following:

A. He, peace be on him, said: “Indeed, Allah singles out people from among His creatures for fairness. He makes them love fairness. He makes them love fair acts. Then He orders the seekers of fairness to go to them. Then He makes it easy for them to do fairness, as He makes it easy for rain (to come down) to the arid land to enliven it and its people. Allah singles out people from among His creatures to be enemies of fairness. He makes them hate fairness. And He makes them hate fair acts. He prevents the seekers of fairness from going to them, as He prevents rain from (coming down) to the arid land to ruin it and its people. And what Allah forgives is more (than this).”[41]

B. He, peace be on him, said: “Fair acts prevent evil deaths (from happening). Every fair act is alms. The people of fairness here are the people of fairness in the hereafter. The people of the abominable acts here are the people of the abominable acts in the hereafter. The people of the fair acts will be the first to enter the garden. The people of the abominable acts will be the first to enter the Fire.”[42]

3. Kindness should be Equivalent to Fairness

Imam Abu Ja‘far, peace be on him, ordered his companions to repay fairness with much more kindness. He, peace be on him, said: “Whoever

does a favor like that which is done for him returns like for like. Whoever doubles the favor is grateful. Whoever thanks (people for their favors) is generous. He who knows that what he does is for his own interest should not find people slow in their gratefulness (for him), nor should he ask them for more love (for him). So, do not ask other than you to thank you for what you do for your own interest, and through which you protect your honor. Know that the one who asks you for a need does not honor himself when he asks you (for a need). So, honor yourself through fulfilling his need.”[43]

When the Imam, peace be on him, had ordered his companions to return like for like, he summoned them to do kindness for kindness. He ordered them not to ask people for a reward. For they did that for their own interests and honor.

Rules of Conduct

Imam Abu Ja‘far (al-Baqir), peace be on him, urged his companions to treat people according to the rules of social conduct. Among these rules are the following:

1. Cheerfulness

He, peace be on him, asked his companions to meet people with cheerfulness and good words. He, peace be on him, said: “Good words and cheerfulness lead to love and nearness to Allah. Bad words and frowning lead to hate and remoteness from Allah.”[44]

2. Treating people kindly

He, peace be on him, urged his companions to treat people kindly. He, peace be on him, said: “Say to people the best (words) which you want them to say to you. For Allah hates the one who curses and abuses and defames the believers. He detests the one who uses an obscene language and insists on begging. He loves the one who is modest, clement, chaste.”[45]

Moslem’s Rights

He, peace be on him, denoted the rights which Islam legislated for the Moslem towards his Moslem brother. He, peace be on him, said: “Love your Moslem brother. Love for him what you love for yourself. Hate for him what you hate for yourself. When you are in need of (a certain thing), then ask him for that. When he asks you for (a certain need), then give (it) to him. If you spare no good for him, he will spare no good for you. If you help him, he will help you. If he is absent, then keep him during his absence. If he is present, then visit him, and respect him. For he is from you, and you are from him. If he admonishes you, then do not leave him till his hate comes to an end. If good befalls him, then thank Allah for that. If a tribulation afflicts him, then help him.”[46]

If Moslems put into effect these excellent teachings, they will be the strongest of all the peoples of the world, and nations will not invade them, enslave them, and plunder their wealth. However, they have deviated from these true teachings, so they have become weak humble parties. “Each party is happy with that which it has.”

Fulfilling the Moslem’s Need

Imam Abu Ja‘far, peace be on him, summoned the Moslems to fulfill the needs of their Moslem brothers. He warned them from leaving them. He, peace be on him, said: “If the servant refrains from helping his Moslem brother and does not strive to fulfill his need, he will be afflicted by the need causing a sin not a reward. If the servants refrains from spending on that which pleases Allah, then he will be afflicted by spending a hundred fold on that which displeases Allah.”[47]

Relations with Womb Relatives

Islam takes care of the relations with womb relatives. It summons Moslems to cling to them, for they strengthen the family and lead the community to fruitful results. Imam Abu Ja‘far, peace be on him, urged the Moslems to cleave to them. He, peace be on him, said: “Relations with blood relatives increase acts, develop properties, repel the tribulation, make easy the reckoning, and postpone the a fixed term (of death).”[48]

Alms

Imam Abu Ja‘far, peace be on him, underlined alms. He mentioned the advantages which the one who gives alms obtains. He mentioned that before his companions. He, peace be on him, said: “Shall I tell you about the thing that drives away the ruler and the Satan from you?”

“Yes, tell us to do it,”replied Abu Hamza.

He, peace be on him, said: “Give alms early in the morning. For it blackens the Satan's face and breaks the greediness of the oppressive ruler on that days of

yours. Love each other for Allah. Help each other with the good deeds. For such deeds put end to the Satan and the oppressive ruler. Insist on asking Allah for forgiveness, for such insistence erases sins.”[49]

Pity for the Orphan

Imam Abu Ja‘far (al-Baqir), peace be on him, urged the Moslems to feel pity for the orphan and to have affection for the weak. He, peace be on him, said: “Whoever has four (qualities), Allah will build a house for him in the garden. The one who shelters the orphan, has mercy on the weak, feel compassion for his parents, and treats his slave gently.”[50]

Good Qualities

Imam Abu Ja‘far, peace be on him, talked about the good qualities that draw the servant nearer to Allah and make him far from His wrath and punishment. He, peace be on him, said: “Whoever has four (qualities), his Islam is perfect, is helped with his faith, his sins are erased, and meets Allah, the Great and Almighty, while He is pleased with him. If he has sins from his head to his feet, Allah forgives him his sins. They are: Loyalty to Allah, the truthfulness of the tongue with the people, shame of the ugly (things) with Allah and people, and good manners towards the family and people. The believer who has four (qualities), Allah, the Exalted, will make him live in the rooms on the rooms in the most high gardens. It is he who shelters the orphan, has mercy on him, and is like the father for him. It is he who has mercy on the weak, helps them, and suffices them. It is he who

spends on his parents, treats them gently, and pleases them. And it is he who helps and suffices his slave.”[51]

The Imam, peace be on him, ordered man to do all things that drew him nearer to his Lord. He guided him to the good deeds which Allah loved, for which He rewarded him very much, and for which He did him many favors.

Silence

The Imam, peace be on him, summoned the Moslems to cling to silence. He ordered them to refrain from saying useless words. He, peace be on him, said: “Indeed, this tongue is the key of all good and evil. So, the believer must seal his tongue as he seals his gold and silver. For Allah's Apostle, may Allah bless him and his family, said: ‘May Allah have mercy of the believer who restrains his tongue from all evil. For that is alms from him for himself. No one is safe from sins unless he restrains his tongue.'”[52]

Bad Qualities and Deeds

The Imam, peace be on him, warned the Moslems from having bad qualities and abominable deeds. The following are some of the traditions reported on his authority:

1. He, peace be on him, said: “If some haughtiness enters the person's heart, some of his reason decreases.”[53]

He, peace be on him, said: “The haughty one quarrels with Allah about His gown.”[54]

Indeed, haughtiness results from ignorance and the decrease of reason. If man knows that he will be a mass of mean earth after death, he shows no haughtiness towards Allah's creatures.

2. The Imam, peace be on him, dispraised the hypocrite person, who is double-faced and double-tongued. He, peace be on him, said: “Bad is the servant who is double-faced and double-tongued. He flatters his brother when he is present. He backbites him when he is absent. He envies him brother when he is given. He betrays him when he is afflicted by a tribulation.”[55] These qualities denotes that such a person has an evil soul, that he has no morals, and that he has no faith in his Lord.

3. The Imam, peace be on him, warned the Moslems from having the following qualities. He, peace be on him, said: “Bad is captivity after victory, depression after the misfortune, rudeness with the poor, cruelty with the neighbor, miserliness towards the relative, disagreement with the friend, misbehavior towards the family, impudence through the power, greediness during poverty, backbiting the friend, telling lies, the slander, perfidy from the ruler, the rage from the generous. Whoever asks more than his right is worth of deprivation. Setting right the one who does not know dignity is through disgracing him. The careful one rises (in rank). The cautious one finds (good).”[56]

Whoever refrains from these qualities is endowed with high moral standards and is among the unique people.

4. The Imam, peace be on him, prevented the Moslems from practicing the following qualities. He, peace be on him, said: “The owner of three traits will not die till he sees their evil results: oppression, cutting off ties of relations, and binding oath through which he fights with Allah. Indeed the

quickest obedience in reward is the relations with womb relatives. Perhaps some people are sinners. However, they visit each other. So, their properties increase and they become rich. Binding oath and cutting off ties of relations leave houses empty of their people.”[57]

5. The Imam, peace be on him, hated the people who were endowed with the following traits. He, peace be on him, said: “Four (traits) lead to the quickest punishment: The person whom you treat with kindness but he mistreats you. The person who you do not oppress but oppresses you. The person to whom you are loyal but he betrays you. The person who visits his relations but they end their relationship with him.”[58]

6. The Imam, peace be on him, prevented the Moslems from drinking wine. For it is among the mortal sins. He, peace be on him, said: “Indeed the one who is alcoholic is like the one who worships the idol. Wine makes him shake, and destroys his manhood. It makes him violate the prohibitions such as shedding blood and committing fornication.”[59]

Surely, wine is the source of all sins and offenses. It is among the social catastrophes that defame man and leads him to commit all the prohibitions. As for its bodily damages, we have talked about them in one of our books.

7. The Imam, peace be on him, dispraised the person who used obscene language. He, peace be on him, said: “Surely, Allah detests the one who uses obscene language.”[60]

Backbiting and Slander

The Imam, peace be on him, made a distinction between backbiting and slander. He, peace be on him, said: “It is an act of backbiting to say concerning your brother what Allah conceals for him. As for the manifest traits of him such as fury and hastiness, there is no harm in mentioning them. As for slander, it is that you say concerning your brother what he has not.”[61]

Anger and its Remedy

The Imam, peace be on him, warned the Moslems from anger. He provided a remedy for it. He, peace be on him, said : “Indeed this anger is an ember from Satan. The ember is burnt in the heart of the son of Adam (i. e., man). When one of you becomes angry, his eyes become red and his jugular veins become swollen. Thus, Satan enters him. When he becomes angry, he must sit on the ground. With that he removes the cunning of Satan.”[62]

Imam Abu Ja‘far (al-Baqir), peace be on him, underlined the affair of anger. He warned the Moslems of its final results. Imam al-Sadiq, peace be on him, said: “My father said: 'There is nothing more intense than anger. Perhaps the person becomes angry. So, he kills the soul which Allah has forbidden and defames the chaste woman.”[63]

Imam Abu Ja‘far, peace be on him, said: “The person sometimes becomes angry and continues his anger till he enters the Fire.”[64]

Vanity

 The Imam, peace be on him, said: “I wonder at the one who is vain and boastful. He was created from a sperm. Then he becomes carrion. Between this and that, he does not know what will be done for him.”

Al-Baqir’s Supplications

There is wonderful heritage in the supplications of the Imams of the members of the House (ahl al-Bayt), peace be on them. There are treasures of valuable maxims and morals in them. These supplications represent the absolute inclination of the Imams, peace be on them, to Allah. They represent their relation with Him and their devotion to him. They also represent the spiritual qualities which the Imams had such as asceticism, pity, and cleaving to religion. Moreover, they are rich in ethics, philosophy, and theology. Many supplications were reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. The following are some of them:

1. Abu Hamza al-Thumali reported this supplication on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. He called it al-Jami‘ (the conclusive). This supplication is as follows: “In the name of Allah, the Most Gracious, the Most Merciful. I bear witness that there is no god apart from Allah, who is unique and without partners. I also bear witness that Mohammed is His servant and His Apostle. I have believed in Allah, all His Apostles, and all what Allah revealed to His Apostles. Allah's promise is true. Meeting Him is true. Allah is truthful. The Apostles conveyed (their messages). Praise belongs to Allah, the Lord of the worlds. Glory belongs to Allah whenever a thing glorifies Allah, and as He wants (His creatures) to glorify Him. Praise belongs to Allah whenever a thing praises Allah, as He wants (His creatures) to praise Him. There is no god but Allah whenever a thing says: there is no god but Allah, as He wants (His creatures) to say: there is no god but Allah. Allah is Great whenever a thing says: Allah is Great, and as He wants (His creatures) to say: Allah is Great.

“O Allah, I ask You (to give me) the keys of good, its ends, its laws, its precedents, its advantages, its blessings, what its knowledge has exceeded me, and what my memorization falls short of counting it. O Allah make clear for me the means of its knowledge. Open for me its doors. Bestow upon me the blessings of Your mercy. Grant me protection from the Cursed Satan, for he wants to deviate me from Your religion. Purify my heart from doubts. Do not busy my heart with my world. (Do not) distract (my heart) from the later reward of the hereafter through my sooner livelihood. Make my heart busy with memorizing the thing whose ignorance You do not accept from me. Make my tongue obedient to all good. Purify my heart from hypocrisy. Do not make it flow in my joints. Make my deeds sincere to you.

“O Allah, I seek refuge with You from evil, all outward and inward ill-deeds, their heedlessness, and all what the stubborn ruler desires for me. You know that and you are able to keep it away from me.

“O Allah, I seek refuge with You from the misfortunes of the jinn and men. (I seek refuge with You) from their storms, their followers, their calamities, their tricks, seeing the sinners from among the jinn and men, and deviating from my religion so my life in the hereafter is corrupt. That will be a damage from them against me in my daily bread. Or intentional

tribulation from them hits me. Thus, I have no ability for the tribulation nor have I patience to bear it. So, My Lord, do not test me with its sufferings. For that will prevent me from praising You and divert me from worshipping You. You are the Preserver, the Protector, the repeller, and the Guarder from that all.

“O Allah, I ask You (to grant me) ease in my livelihood as long as You keep me alive in a livelihood through which I can obey You, through which I can reach Your pleasure, and through which I will get to the everlasting life tomorrow. Do not provide me with the means of subsistence that makes me oppressive nor do You test me with poverty through which I become miserable to press me. Give me an abundant share in my life in the hereafter, and ample easy daily-bread in my life in this world. Do not make the world a prison against me. Do not make me sad when I leave it. Take me out of its temptations and be pleased with me. Make my deeds acceptable and my efforts laudable in it.

“O Allah, whoever desires evil for me-desire (it) for him! And whoever deceives me-deceive him. Turn away from me the worries of those who drive their worries in me. Plan against those who plan against me. Indeed, You are the best of planners. Tear out for me the eyes of the unbelievers, the oppressors, and the envious tyrants.

“O Allah, send down to me from you tranquillity and sobriety. Clothe me Your well-fortified shield. Protect me with Your preventive shelter. Make me (live) through Your useful health. Accept as true my words and deeds. Bless for me my children, my family, my property. Forgive me what I have brought forward, what I have delayed, what I have neglected, what I have (done) intentionally, what I have (done) slowly, and what I have concealed, through Your mercy, O Most Merciful of all the merciful.”[65]

This supplication denotes the intense devotion of the Imam to Allah. He relied on Him in all his affairs. He sought refuge in Him from the temptations and deception of the world. For he was afraid that the world would prevent him from remembering Allah, the Most High.

2. Al-Rabi‘ reported on the authority of ‘Abd Allah b. ‘Abd al-Rahman, on the authority of Imam Abu Ja‘far, peace be on him, who said: “Shall I teach you a supplication? We, the members of the House (ahl al-Bayt), recite the supplication when a certain affair grieves us, and when we are afraid of the evil of Satan.”

“Yes, may my father and mother be ransom for you,” replied Abd Allah.

“Say: O You Who were before all things! O You Who created all things! O You Who will remain after all things! Bless Mohammed and his Household. Then mention your need....”[66]

Other traditions were reported on the authority of the Imam. They show his high soul, and his strong relationship with his Creator.

Imam al-Baqir urged Moslems to Supplication.

The Imam, peace be on him, urged Moslems to supplicate to Allah. He, peace be on him, said: “Surely, Allah hates that people insist on each other for their request. However, He, Exalted be His name, loves that for Himself. He wants them to ask Him for what He has (with insistence).”[67]

Wonderful Maxims

Short wonderful maxims were reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. They are full of noble morals and are useful. The following maxims are some of them.

1. He, peace be on him, said: “If you can deal with anyone and do him a favor, do that.”

2. He, peace be on him, said: “Flatter the hypocrite with your tongue. Make your love sincere to the believer. When a Jew associates with you, associate well with him.”

3. He, peace be on him, said: “Nothing is mixed with a thing better than (mixing) clemency with knowledge.”

4. He, peace be on him, said: “Assume the truth. Leave that which does not concern you. Avoid your enemy. Be careful of your friends except the trusty one who fears Allah. Do not make friends with the sinner. Do not inform him of your secrets. Ask the advice of those who fear Allah.”

5. He, peace be on him, said: “The friendship of twenty years is kinship.”

6. He, peace be on him, said: “The decree of Allah is good for the believer.”

7. He, peace be on him, said: “He for whom Allah does not make a preacher from his own self, the preaching of people do not avail him.”

8. He, peace be on him, said: “He whose outward (deeds) are heavier than his inward (deeds), his scales are light.”

9. He, peace be on him, said: “How many a person meets a person and says to him: may Allah ruin your enemy, and he has no enemy except Allah.”

10. He, peace be on him, said: “He who disobeys Allah does not recognize Him.” Then the Imam composed:

Do you disobey the Lord and show your love (for Him)?

By your life, this is an innovation among deeds.

If your love was truthful, you would obey him.

Indeed the lover obeys him whom he loves.

11. He, peace be on him, said: “The need with the one who has recently gotten property is like the dirham in the mouth of the snake. You need him, and you are in danger.”

12. He, peace be on him, said: “Know the love in the heart of your brother through what he has in your heart.”

13. He, peace be on him, said: “Faith is love and hatred.”

14. He, peace be on him, said: “Four (acts) are among the treasures of kindness: Concealing the need, concealing the alms, concealing the pain, and concealing, the misfortune.”

15. He, peace be on him, said: “He whose tongue is truthful, his acts grow. He whose intention is good, his daily-bread increases. He whose kindness to his family is good, Allah prolongs his life.”

16. He, peace be on him, said: “Whoever gets a brother in Allah in addition to faith in Allah and faithfulness to his brotherhood seeking Allah's pleasure gets a ray from Allah's light, safety from the punishment of Allah, a pilgrimage (to Mecca) through which he will be successful on the Day of Judgment, everlasting honor, and increasing reputation. That is because the

believer is neither mawsool nor mafsool from Allah, the Great and Almighty.”He was asked: “What is the meaning of mawsool and mafsool?”He, peace be on him, replied: “Mawsool meaning the believer is not connected to (Allah). Mafsool meaning the believer is not separated from (Allah).”

17. He, peace be on him, said: “It is sufficient cheat for the person is that he sees from the people the vague affair of his own soul. Or he finds faults with other than him through what he cannot leave. Or he hurts his friend through that which does not concern him.”

 18. He, peace be on him, said: “Humbleness is that you should be satisfied with the humble sitting-place, that you should greet whomever you meet, and that you should leave the dispute even if you are right.”

 19. He, peace be on him, said: “The believer is the brother of the believer. So, he should not abuse him nor should he deprive him (of his rights) nor should he doubt him.”

 20. He, peace be on him, said: “He to whom clumsiness is apportioned, faith is veiled from him.”

 21. He, peace be on him, said: “Indeed Allah has punishments in the hearts, the bodies, the daily-bread, and the worship. However, the cruelty of the heart is the most intense punishment.”

22. He, peace be on him, said: “On the Judgment Day, a caller will call: ‘Where are al-Sabirun (the patient)?' So, a group of people will rise. Then a caller will call : ‘Where are al-Mutasabbirun?' Thus, a group of people will rise.”He was asked: “Who are al-Sabirun and al-Mutasabbirun?”He, peace be on him, replied: “Al-Sabirun are those who are patient with performing the religious duties. Al-Mutasabbirun are those who are patient with the prohibitions.”

23. He, peace be on him, said: “Allah says: ‘O Son of Adam, refrain from what I have prohibited, so you are the most pious of all people.'”

24. He, peace be on him, said: “The best worship is the abstinence of the private parts and the abdomen.”

25. He, peace be on him, said: “Modesty and faith are coupled with each other. If one of them goes away, the other will follow it.”

26. He, peace be on him, said: “Allah gives this world to both the righteous and the sinners. However, He gives this religion to His close friends only.”

27. He, peace be on him, said: “Allah gives the world to those whom He loves and those whom He detests. However, He gives religion to those whom He loves only.”

28. He, peace be on him, said: “If the beggar knew what was in begging, he would never beg anyone. If the begged one knew was in prevention, he would never prevent anybody.

29. He, peace be on him, said: “Some blessed rich servants belong to Allah. They associate with people. People live under their wing. Some wicked servants belong to Allah. They do not associate with people. People do not live under their protection. They are like grass -hoppers.”

30. He, peace be on him, said: “Allah likes spreading greetings.”[68]

31. He, peace be on him, said: “Everything has a catastrophe. The catastrophe of knowledge is forgetfulness.”[69]

32. He, peace be on him, said: “O Allah, help with the world through riches, and with the hereafter through piety.”[70]

33. He, peace be on him, said: “The person increases in opinion when he gives sincere advice.”[71]

34. He, peace be on him, said: “The weapon of the ignoble person is ugly words.”[72] A poet composed this wonderful maxim, saying:

Al-Baqir al-Murtada, the descendant of the Imam, peace be on him, was truthful when he said: “Ugly words are the weapon of the ignoble.”[73]

35. He, peace be on him, said: “Thunderbolt strikes the believer and the unbelievers. However, it does not strike the person who praises (Allah).”[74]

36. He, peace be on him, said: “The best deeds are three: Praising Allah in all conditions, treating people with justice, and giving the friend money.”[75]

37. He, peace be on him, said: “Regard the good deed as small. Do it quickly, and conceal it.”[76]

38. He, peace be on him, said: “In the Sunna (the Prophet's practices) and the religion, it is not an act of truthfulness to turn away from the generous.”[77]

39. He, peace be on him, said: “How wonderful good deeds are after evil deeds! How shameful evil deeds are after good deeds!”[78]

40. He, peace be on him, said: “The person may earn money through four (sources). They are unfaithful act, usury, treason, and theft. Such money is not accepted in four (acts). They are zakat, alms, pilgrimage (to Mecca), and omra.”[79]

41. He, peace be on him, said: “Allah, the Great and Almighty, refuses to accept the pilgrimage and omra performed through ill-gotten gains.”[80]

42. He, peace be on him, said: “He whose outward (deeds) are heavier than his inward (deeds), his balance is light.”[81]

43. He, peace be on him, said: “Lying destroys faith.”[82]

44. He, peace be on him, said: “I had a companion. The companion regarded the world as small. Thus, I regarded him as great.”[83]

45. He, peace be on him, said to his companions: “Do you enter your hands in the bags of your companions and take what you want?”“No,”they replied. “You are not our companions as you say,”he, peace be on him, explained.[84]

46. He, peace be on him, said: “Kindness may make the father go to extremes. This is the worst father. Negligence may make the child disobey (his parents). Such a child is the worst.”[85]

47. He, peace be on him, said: “Preach to your companions, and respect them. Do not attack each other.”[86]

48. He, peace be on him, said: “Sins make misfortunes strike the servant.”[87]

49. He, peace be on him, said: “Allah decreed that He would not take the blessing He bestowed on the servant. However, when the servant commits a sin, he is worthy of the adversity.”[88]

50. He, peace be on him, said: “If there is no love in my heart for the saints of Allah and no hatred for His enemies, nothing will avail me, even if I fast throughout the day, pray throughout the night, and spend all my money for Allah.”[89]

51. Zarara asked Imam Abu Ja‘far (al-Baqir), peace be on him: “What is the meaning of al-Hanafiya?”He, peace be on him, replied: “It is the nature Allah has created in men. He has created it in them to make them recognize Him.”[90]

52. Imam Abu Ja‘far was asked: “Is there a thing better than gold?”He, peace be on him, answered: “Yes, the one who gives it.”[91]

53. He, peace be on him, said: “The tribulation of the people against us is burdensome. When we ask them (to follow us), they do not respond to us. When we leave them, they do not follow other than us.”[92]

54. He, peace be on him, said: “The chasteness of the abdomen and private parts is the best (quality) through which Allah is worshipped.”[93]

55. He, peace be on him, said: “Be patient towards misfortunes. Do not transgress (Allah's) rights. Do not give the person a thing that harms you more than it avails you.”[94]

56. He, peace be on him, said: “Our followers obey Allah.”[95]

57. He, peace be on him, said: “The friend may take care of you when you are rich, and abandon you when you are poor. How bad such a friend is!”[96]

58. He, peace be on him, said: “Kindness to friends is the best help in the world.”[97]

59. He, peace be on him, said: “Whomever is given ethics and kindness is given good and rest. Besides His state is good here and the hereafter. Whomever is deprived of them, that will be a way to evil and tribulations, except him whom Allah protects.”[98]

60. He, peace be on him, said: “Allah (sometimes) makes a person recognize the truth. So, the person can remain on the top of a mountain. He can eat from the plants of the earth till death comes to him. Still, he faces no problem.”[99]

61. He, peace be on him, was asked: “The people of the garden will enter the garden through their deeds. Will Allah release (some people) from the Fire?”“Surely, Allah will release (some people) from the Fire,”he replied.[100]

62. He, peace be on him, said: “He who has no precautionary dissimulation has no good.”[101]

63. He, peace be on him, said: “If you want to know that you have good, consider carefully your heart. Does your heart love obedience to Allah? Does it detest the disobedience to Him? If it is so, you have good and Allah loves you. Does it detest the obedience to Allah? Does it love the disobedience to Him? If it is so, you have no good and Allah detests you. The person is with his lover.”[102]

64. He, peace be on him, said: “Among the steps of Satan are the oath for divorce, the vow for sins, and the swearing by other than Allah, the Exalted.”[103]

65. He, peace be on him, said: “When the abdomen is full, (the person) becomes tyrannical.”[104]

66. He, peace be on him, said: “Allah detests the full abdomen.”[105]

67. He, peace be on him, said: “Whoever seeks the world to be chaste with the people, to maintain his family, and to help his neighbor, will meet Allah, the Great and Almighty, and his face will be like the full moon.”[106]

68. He, peace be on him, said: “Our talk is difficult. It is difficult (for people) to understand it. No one bears it except a close angel or a prophet or a servant whose heart Allah has tested for faith.”[107]

69. He, peace be on him, said: “I hate the person whose words are more than his knowledge. I also hate the person whose knowledge is more than his reason.”[108]

With this we will end our talk about some of the Imam's wise words that represent genuine creative thinking.

Did al-Baqir write poetry?

The references did not mention that Imam Abu Ja‘far al-Baqir, peace be on him, wrote poetry. Rather they mentioned that he split open many doors to knowledge, that he founded most of its rules, and that he was given wisdom and sound judgments. However, Sayyid ‘Ali Sadr al-Madani ascribed the following lines of poetry to him.

I wonder at the one who admires his form

while he had been a sperm before.

Tomorrow, after his good form, he will be dirty carrion in the grave.

In spite of his admiration and haughtiness,

He carries stool between his two sides.[109]

It is no matter whether the Imam, peace be on him, wrote poetry or not. Surely, he was the foremost eloquent person of the period. The large group of his first-class eloquent wise words proves that.

Now I want to end the talk about the talents of Imam Abu Ja‘far, peace be on him. It is an act of truthfulness to say that I have mentioned few examples of his knowledge and sciences. I do not say that I have encompassed them. It is difficult for me to do that. Thus, I have left the door open for other researchers to discover the other bright dimensions of his life. For it was a personal extension to his outstanding grandfathers, who illumined the cultural life for people.

His Preaching

Imam Abu Ja‘far (al-Baqir), peace be on him, preached to his companions as the prophets preached to their communities. He warned them from the deception and delusions of the world. He enlightened them on the attack of time and the disasters of days. He summoned them to think deeply about what they would come to when they would leave the world for the dark graves and the lonely narrow spaces within the graves, where nothing would avail them except their good deeds. The following are some of his preaching:

1. He, peace be on him, said: “O People, you are targets in this world. Deaths compete with each other for you. No one of you receives a new day of his lifetime but through ending another day of his appointed time. Which meal has no lump (in the throat)? Which drink has no lump (in the throat)? Set right what you will go to with what you will depart from. As for today, it is booty. As for tomorrow, you do not know to whom it belongs. The people of the world are traveling. They will untie their baggage in (a place) other than it. Origins have left us. We are their branches. So, what is the survival of the branch after its origin?

“Where are those whose lifetimes were longer than yours, and whose desires were farther than yours? O Son of Adam, what you cannot repel, has come to you. What does not come back, has left you. So, do not number the livelihood that goes away as livelihood. You have nothing of it except the pleasure that approaches you to your death and brings you nearer to your appointed time. So, you look like the missing lover and torn blackness. So, take care of your own soul. Leave other than it. Ask Allah for help, and He will help you.”[27]

2. Some of his Shi‘ites came to him. He preached to them and warned them from the punishment of Allah. However, they paid no attention to his preaching. That displeased him. So, he bowed his head for a while, and then he raised it. He admonished them and preached to them again, saying:

“Surely, if part of this speech of mine came into the heart of one of you, he would be dead. Indeed you are ghosts without souls and flies without a lamp. You look like big pieces of wood clad with garments, and mutinous idols. Do you not take gold from stone? Do you not take light from the brightest light? Do you not take pearls from the sea? Take the good word from him who says it even if he does not put it into effect. That is because Allah says: ‘Those who listen to the word, then follow the best of it; those are they whom Allah has guided.'[28]

“O Conceited one, woe unto you! Would you not praise Him Whom you gives something perishable and He gives you something remaining? (Give) one perishable dirham for ten dirhams to a hundred fold from the All-Generous (Allah). Allah has given you a reward from Him. It is He Who feeds you, waters you, clothes you, heals you, suffices you, and protects you from those who frighten you. Who protects you by day and night, fulfills your urgent need, and tests you according to reason? It seems that you have forgotten the nights of your aches and fear. You asked Him, and He responded to you. So, He is worthy of gratefulness for His favor. However, you have forgotten Him concerning him whom He has mentioned. Woe

unto you! You are a thief from among the thieves of sins. You hasten to desires and commit sins. You do that through your ignorance. It seems that your not under the oversight of Allah. Or it seems that Allah does not watch you.

“O Seeker of the garden, how long your sleep is! How weak your walking is! How weak your intention is! By Allah, you are invoked and wanted. O You who escape from the Fire, how quick your walking to it! How fast you are in earning that which will throw you into it!

“Look at those lines of graves by the yards of the houses. They (the dead) are near in their lines and their graves. However, they are far in their meeting. They lived long, and then they were ruined. They associated (with people), and then they were forced to dwell deserted places. They were tranquil, and then they were disturbed. They were hopeless, and then they passed away. Therefore, no one is near and far, far and near, living and ruined, sociable and lonely, tranquil and disturbed, inhabitant and departed, except the people of the graves.

“O Son of the three days, (I mean) your day when you were born. Your day when you will come down into your grave. And your day when you will come out (of your grave to meet) your Lord. How important this day will be! O Possessors of the admirable appearance and of thirst-quenching and kneeling camels, why do I see your bodies sound and your hearts ruined? By Allah, if you saw what you would meet and what you would come to, you would say: ‘Would that we were sent back, and we would not reject the communications of our Lord and we would be of the believers.'[29] Allah, the Great and Almighty, said: ‘And if they were sent back, they would certainly go back to that which they are forbidden, and most surely they are liars.'[30] ”[31]

Imam Abu Ja‘far, peace be on him, blamed these people when they turned away from his preaching and directions. He wanted to set right their behavior. He wanted them to follow righteousness to gain good here and in the hereafter. He gave them these effective preaching to make them obey Allah. For Allah is able to do good for them and to deprive them of that.

He preached to them with these lessons to which souls submit, and of which hearts are afraid.

3. Imam al-Baqir, peace be on him, preached to one of his companions. He informed him of the reality of this life. He, peace be on him, said to him: “Regard the world as a house where you live, and then you leave the house. Or regard (it) as perfection you obtain in your sleep. When you wake, you find nothing of it.”[32]

Indeed if man thinks about the world through this correct opinion, he will be free from conceit, selfishness, greediness, and other psychological diseases that deviate him from the right path.

4. Among his preaching is this: “If the eye is bathed in tears, Allah will protect its owner from the Fire. If the tear flows down the cheek, neither miserliness nor abasement will befall its owner. There is a punishment for everything except the tear. For Allah, the Most High, forgives the seas of sins through it.”[33]

Imam al-Baqir, peace be on him, summoned Moslems to weep out of fear of Allah. Weeping is among the signs of faith. It shows the relationship between the servant and his Lord and Creator.

5. Imam al-Baqir, peace be on him, said: “Man should mention death very much. If he mentions death very much, he will refrain from the world.”[34]

Surely, if man mentions death, he will renounce the world and refrains from its vanities and pleasures.

6. Imam Abu Ja‘far (al-Baqir), peace be on him, was asked about the most ascetic of all the people. So, he, peace be on him, replied: “It is he who pays no attention to the world.”Then he was asked: “Who is the most hopeless of all the people?”“It is he who sells the remaining (life) for the transitory (life),”he replied. Then he was asked: “Who is the most important of all the people?” “It is he who thinks that the world is not important,”he answered.[35]

7. He, peace be on him, preached to his companions, saying: “Allah, the Exalted, says: ‘O Son of Adam, I have done you three favors: I have concealed what your family does not know. For, if they knew it, they would not take care of you. I have given to you generously. Now, I ask you for a loan, but you have offered no good. I have had mercy on you in the third one, but you have offered no good.’”[36]

These are some examples of the Imam's valuable preaching. He, peace be on him, reported them to cure and educate souls. This educational phenomenon is among the most prominent values in the teachings of the Imams of the members of the House (ahl al-Bayt), peace be on them.

The Virtue of Reason

Imam Abu Ja‘far, peace be on him, talked about the virtue of reason. He denoted that it was the greatest of all things which Allah, the Exalted, created. He, peace be on him, said:

“When Allah created reason, He tested it. Then He ordered it to come forward and it came forward. Then He ordered it to go back and it went back. Then Allah said: ‘I swear by My power and majesty that no creation of Mine is dearer to Me than you are, and I have made you perfect in those whom I love. Lo! To you are My orders and prohibitions. And for you are My rewards and retributions reserved.'”[37]

Surely, through reason, the value of man becomes high. Were it not for reason, there would be no difference between man and the animal. Reason is among the fundamental conditions necessary for performing the religious duties, as the jurists say.

Cleverness

Imam Abu Ja‘far, peace be on him, praised cleverness. He regarded it as the only source of man's happiness and righteousness. He, peace be on him, said: “The goodness of all coexistence and living together is a full measure. Two thirds of the measure are cleverness. And one third of it is heedlessness. Nothing has a portion of good and righteousness except cleverness. That is because man feigns inattention to the things which he realizes and knows.”[38]

How wonderful this maxim is! A religious scholar commented on it, saying: “Indeed, it has gathered together all the righteousness of the affairs of the world.”

Contemplation

Imam Abu Ja‘far, peace be on him, summoned Moslems to think things over. He, peace be on him, said: “Through thinking (things) over, the fruitful opinion is concluded.”[39]

This word is among the wonderful maxims. Man can come to a correct genuine opinion through considering things carefully. He can conclude scientific facts and inventions through contemplating things. It is impossible for him to come to that without contemplation.

Noble Manners

Imam Abu Ja‘far, peace be on him, took care of spreading high moral standards among people. For they are necessary for building a Moslem society. Tradition books are full of his wise words. The following are some of them:

1. Kindness

As for kindness to people, it plays an important role in strengthening social ties and spreading love and friendship among people. Islam has urged Moslems to cling to kindness to people. Imam Abu Ja‘far (al-Baqir), peace be on him, said: “Continuous kindness is the best means with me.”[40]

The most lovable things with the Imam, peace be on him, was continuing kindness to people, for he wanted to plant love and affection in their hearts through it.

2. Fairness

In many of his traditions, Imam Abu Ja‘far, peace be on him, urged Moslems to treat people with fairness. Among what he said is the following:

A. He, peace be on him, said: “Indeed, Allah singles out people from among His creatures for fairness. He makes them love fairness. He makes them love fair acts. Then He orders the seekers of fairness to go to them. Then He makes it easy for them to do fairness, as He makes it easy for rain (to come down) to the arid land to enliven it and its people. Allah singles out people from among His creatures to be enemies of fairness. He makes them hate fairness. And He makes them hate fair acts. He prevents the seekers of fairness from going to them, as He prevents rain from (coming down) to the arid land to ruin it and its people. And what Allah forgives is more (than this).”[41]

B. He, peace be on him, said: “Fair acts prevent evil deaths (from happening). Every fair act is alms. The people of fairness here are the people of fairness in the hereafter. The people of the abominable acts here are the people of the abominable acts in the hereafter. The people of the fair acts will be the first to enter the garden. The people of the abominable acts will be the first to enter the Fire.”[42]

3. Kindness should be Equivalent to Fairness

Imam Abu Ja‘far, peace be on him, ordered his companions to repay fairness with much more kindness. He, peace be on him, said: “Whoever

does a favor like that which is done for him returns like for like. Whoever doubles the favor is grateful. Whoever thanks (people for their favors) is generous. He who knows that what he does is for his own interest should not find people slow in their gratefulness (for him), nor should he ask them for more love (for him). So, do not ask other than you to thank you for what you do for your own interest, and through which you protect your honor. Know that the one who asks you for a need does not honor himself when he asks you (for a need). So, honor yourself through fulfilling his need.”[43]

When the Imam, peace be on him, had ordered his companions to return like for like, he summoned them to do kindness for kindness. He ordered them not to ask people for a reward. For they did that for their own interests and honor.

Rules of Conduct

Imam Abu Ja‘far (al-Baqir), peace be on him, urged his companions to treat people according to the rules of social conduct. Among these rules are the following:

1. Cheerfulness

He, peace be on him, asked his companions to meet people with cheerfulness and good words. He, peace be on him, said: “Good words and cheerfulness lead to love and nearness to Allah. Bad words and frowning lead to hate and remoteness from Allah.”[44]

2. Treating people kindly

He, peace be on him, urged his companions to treat people kindly. He, peace be on him, said: “Say to people the best (words) which you want them to say to you. For Allah hates the one who curses and abuses and defames the believers. He detests the one who uses an obscene language and insists on begging. He loves the one who is modest, clement, chaste.”[45]

Moslem’s Rights

He, peace be on him, denoted the rights which Islam legislated for the Moslem towards his Moslem brother. He, peace be on him, said: “Love your Moslem brother. Love for him what you love for yourself. Hate for him what you hate for yourself. When you are in need of (a certain thing), then ask him for that. When he asks you for (a certain need), then give (it) to him. If you spare no good for him, he will spare no good for you. If you help him, he will help you. If he is absent, then keep him during his absence. If he is present, then visit him, and respect him. For he is from you, and you are from him. If he admonishes you, then do not leave him till his hate comes to an end. If good befalls him, then thank Allah for that. If a tribulation afflicts him, then help him.”[46]

If Moslems put into effect these excellent teachings, they will be the strongest of all the peoples of the world, and nations will not invade them, enslave them, and plunder their wealth. However, they have deviated from these true teachings, so they have become weak humble parties. “Each party is happy with that which it has.”

Fulfilling the Moslem’s Need

Imam Abu Ja‘far, peace be on him, summoned the Moslems to fulfill the needs of their Moslem brothers. He warned them from leaving them. He, peace be on him, said: “If the servant refrains from helping his Moslem brother and does not strive to fulfill his need, he will be afflicted by the need causing a sin not a reward. If the servants refrains from spending on that which pleases Allah, then he will be afflicted by spending a hundred fold on that which displeases Allah.”[47]

Relations with Womb Relatives

Islam takes care of the relations with womb relatives. It summons Moslems to cling to them, for they strengthen the family and lead the community to fruitful results. Imam Abu Ja‘far, peace be on him, urged the Moslems to cleave to them. He, peace be on him, said: “Relations with blood relatives increase acts, develop properties, repel the tribulation, make easy the reckoning, and postpone the a fixed term (of death).”[48]

Alms

Imam Abu Ja‘far, peace be on him, underlined alms. He mentioned the advantages which the one who gives alms obtains. He mentioned that before his companions. He, peace be on him, said: “Shall I tell you about the thing that drives away the ruler and the Satan from you?”

“Yes, tell us to do it,”replied Abu Hamza.

He, peace be on him, said: “Give alms early in the morning. For it blackens the Satan's face and breaks the greediness of the oppressive ruler on that days of

yours. Love each other for Allah. Help each other with the good deeds. For such deeds put end to the Satan and the oppressive ruler. Insist on asking Allah for forgiveness, for such insistence erases sins.”[49]

Pity for the Orphan

Imam Abu Ja‘far (al-Baqir), peace be on him, urged the Moslems to feel pity for the orphan and to have affection for the weak. He, peace be on him, said: “Whoever has four (qualities), Allah will build a house for him in the garden. The one who shelters the orphan, has mercy on the weak, feel compassion for his parents, and treats his slave gently.”[50]

Good Qualities

Imam Abu Ja‘far, peace be on him, talked about the good qualities that draw the servant nearer to Allah and make him far from His wrath and punishment. He, peace be on him, said: “Whoever has four (qualities), his Islam is perfect, is helped with his faith, his sins are erased, and meets Allah, the Great and Almighty, while He is pleased with him. If he has sins from his head to his feet, Allah forgives him his sins. They are: Loyalty to Allah, the truthfulness of the tongue with the people, shame of the ugly (things) with Allah and people, and good manners towards the family and people. The believer who has four (qualities), Allah, the Exalted, will make him live in the rooms on the rooms in the most high gardens. It is he who shelters the orphan, has mercy on him, and is like the father for him. It is he who has mercy on the weak, helps them, and suffices them. It is he who

spends on his parents, treats them gently, and pleases them. And it is he who helps and suffices his slave.”[51]

The Imam, peace be on him, ordered man to do all things that drew him nearer to his Lord. He guided him to the good deeds which Allah loved, for which He rewarded him very much, and for which He did him many favors.

Silence

The Imam, peace be on him, summoned the Moslems to cling to silence. He ordered them to refrain from saying useless words. He, peace be on him, said: “Indeed, this tongue is the key of all good and evil. So, the believer must seal his tongue as he seals his gold and silver. For Allah's Apostle, may Allah bless him and his family, said: ‘May Allah have mercy of the believer who restrains his tongue from all evil. For that is alms from him for himself. No one is safe from sins unless he restrains his tongue.'”[52]

Bad Qualities and Deeds

The Imam, peace be on him, warned the Moslems from having bad qualities and abominable deeds. The following are some of the traditions reported on his authority:

1. He, peace be on him, said: “If some haughtiness enters the person's heart, some of his reason decreases.”[53]

He, peace be on him, said: “The haughty one quarrels with Allah about His gown.”[54]

Indeed, haughtiness results from ignorance and the decrease of reason. If man knows that he will be a mass of mean earth after death, he shows no haughtiness towards Allah's creatures.

2. The Imam, peace be on him, dispraised the hypocrite person, who is double-faced and double-tongued. He, peace be on him, said: “Bad is the servant who is double-faced and double-tongued. He flatters his brother when he is present. He backbites him when he is absent. He envies him brother when he is given. He betrays him when he is afflicted by a tribulation.”[55] These qualities denotes that such a person has an evil soul, that he has no morals, and that he has no faith in his Lord.

3. The Imam, peace be on him, warned the Moslems from having the following qualities. He, peace be on him, said: “Bad is captivity after victory, depression after the misfortune, rudeness with the poor, cruelty with the neighbor, miserliness towards the relative, disagreement with the friend, misbehavior towards the family, impudence through the power, greediness during poverty, backbiting the friend, telling lies, the slander, perfidy from the ruler, the rage from the generous. Whoever asks more than his right is worth of deprivation. Setting right the one who does not know dignity is through disgracing him. The careful one rises (in rank). The cautious one finds (good).”[56]

Whoever refrains from these qualities is endowed with high moral standards and is among the unique people.

4. The Imam, peace be on him, prevented the Moslems from practicing the following qualities. He, peace be on him, said: “The owner of three traits will not die till he sees their evil results: oppression, cutting off ties of relations, and binding oath through which he fights with Allah. Indeed the

quickest obedience in reward is the relations with womb relatives. Perhaps some people are sinners. However, they visit each other. So, their properties increase and they become rich. Binding oath and cutting off ties of relations leave houses empty of their people.”[57]

5. The Imam, peace be on him, hated the people who were endowed with the following traits. He, peace be on him, said: “Four (traits) lead to the quickest punishment: The person whom you treat with kindness but he mistreats you. The person who you do not oppress but oppresses you. The person to whom you are loyal but he betrays you. The person who visits his relations but they end their relationship with him.”[58]

6. The Imam, peace be on him, prevented the Moslems from drinking wine. For it is among the mortal sins. He, peace be on him, said: “Indeed the one who is alcoholic is like the one who worships the idol. Wine makes him shake, and destroys his manhood. It makes him violate the prohibitions such as shedding blood and committing fornication.”[59]

Surely, wine is the source of all sins and offenses. It is among the social catastrophes that defame man and leads him to commit all the prohibitions. As for its bodily damages, we have talked about them in one of our books.

7. The Imam, peace be on him, dispraised the person who used obscene language. He, peace be on him, said: “Surely, Allah detests the one who uses obscene language.”[60]

Backbiting and Slander

The Imam, peace be on him, made a distinction between backbiting and slander. He, peace be on him, said: “It is an act of backbiting to say concerning your brother what Allah conceals for him. As for the manifest traits of him such as fury and hastiness, there is no harm in mentioning them. As for slander, it is that you say concerning your brother what he has not.”[61]

Anger and its Remedy

The Imam, peace be on him, warned the Moslems from anger. He provided a remedy for it. He, peace be on him, said : “Indeed this anger is an ember from Satan. The ember is burnt in the heart of the son of Adam (i. e., man). When one of you becomes angry, his eyes become red and his jugular veins become swollen. Thus, Satan enters him. When he becomes angry, he must sit on the ground. With that he removes the cunning of Satan.”[62]

Imam Abu Ja‘far (al-Baqir), peace be on him, underlined the affair of anger. He warned the Moslems of its final results. Imam al-Sadiq, peace be on him, said: “My father said: 'There is nothing more intense than anger. Perhaps the person becomes angry. So, he kills the soul which Allah has forbidden and defames the chaste woman.”[63]

Imam Abu Ja‘far, peace be on him, said: “The person sometimes becomes angry and continues his anger till he enters the Fire.”[64]

Vanity

 The Imam, peace be on him, said: “I wonder at the one who is vain and boastful. He was created from a sperm. Then he becomes carrion. Between this and that, he does not know what will be done for him.”

Al-Baqir’s Supplications

There is wonderful heritage in the supplications of the Imams of the members of the House (ahl al-Bayt), peace be on them. There are treasures of valuable maxims and morals in them. These supplications represent the absolute inclination of the Imams, peace be on them, to Allah. They represent their relation with Him and their devotion to him. They also represent the spiritual qualities which the Imams had such as asceticism, pity, and cleaving to religion. Moreover, they are rich in ethics, philosophy, and theology. Many supplications were reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. The following are some of them:

1. Abu Hamza al-Thumali reported this supplication on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. He called it al-Jami‘ (the conclusive). This supplication is as follows: “In the name of Allah, the Most Gracious, the Most Merciful. I bear witness that there is no god apart from Allah, who is unique and without partners. I also bear witness that Mohammed is His servant and His Apostle. I have believed in Allah, all His Apostles, and all what Allah revealed to His Apostles. Allah's promise is true. Meeting Him is true. Allah is truthful. The Apostles conveyed (their messages). Praise belongs to Allah, the Lord of the worlds. Glory belongs to Allah whenever a thing glorifies Allah, and as He wants (His creatures) to glorify Him. Praise belongs to Allah whenever a thing praises Allah, as He wants (His creatures) to praise Him. There is no god but Allah whenever a thing says: there is no god but Allah, as He wants (His creatures) to say: there is no god but Allah. Allah is Great whenever a thing says: Allah is Great, and as He wants (His creatures) to say: Allah is Great.

“O Allah, I ask You (to give me) the keys of good, its ends, its laws, its precedents, its advantages, its blessings, what its knowledge has exceeded me, and what my memorization falls short of counting it. O Allah make clear for me the means of its knowledge. Open for me its doors. Bestow upon me the blessings of Your mercy. Grant me protection from the Cursed Satan, for he wants to deviate me from Your religion. Purify my heart from doubts. Do not busy my heart with my world. (Do not) distract (my heart) from the later reward of the hereafter through my sooner livelihood. Make my heart busy with memorizing the thing whose ignorance You do not accept from me. Make my tongue obedient to all good. Purify my heart from hypocrisy. Do not make it flow in my joints. Make my deeds sincere to you.

“O Allah, I seek refuge with You from evil, all outward and inward ill-deeds, their heedlessness, and all what the stubborn ruler desires for me. You know that and you are able to keep it away from me.

“O Allah, I seek refuge with You from the misfortunes of the jinn and men. (I seek refuge with You) from their storms, their followers, their calamities, their tricks, seeing the sinners from among the jinn and men, and deviating from my religion so my life in the hereafter is corrupt. That will be a damage from them against me in my daily bread. Or intentional

tribulation from them hits me. Thus, I have no ability for the tribulation nor have I patience to bear it. So, My Lord, do not test me with its sufferings. For that will prevent me from praising You and divert me from worshipping You. You are the Preserver, the Protector, the repeller, and the Guarder from that all.

“O Allah, I ask You (to grant me) ease in my livelihood as long as You keep me alive in a livelihood through which I can obey You, through which I can reach Your pleasure, and through which I will get to the everlasting life tomorrow. Do not provide me with the means of subsistence that makes me oppressive nor do You test me with poverty through which I become miserable to press me. Give me an abundant share in my life in the hereafter, and ample easy daily-bread in my life in this world. Do not make the world a prison against me. Do not make me sad when I leave it. Take me out of its temptations and be pleased with me. Make my deeds acceptable and my efforts laudable in it.

“O Allah, whoever desires evil for me-desire (it) for him! And whoever deceives me-deceive him. Turn away from me the worries of those who drive their worries in me. Plan against those who plan against me. Indeed, You are the best of planners. Tear out for me the eyes of the unbelievers, the oppressors, and the envious tyrants.

“O Allah, send down to me from you tranquillity and sobriety. Clothe me Your well-fortified shield. Protect me with Your preventive shelter. Make me (live) through Your useful health. Accept as true my words and deeds. Bless for me my children, my family, my property. Forgive me what I have brought forward, what I have delayed, what I have neglected, what I have (done) intentionally, what I have (done) slowly, and what I have concealed, through Your mercy, O Most Merciful of all the merciful.”[65]

This supplication denotes the intense devotion of the Imam to Allah. He relied on Him in all his affairs. He sought refuge in Him from the temptations and deception of the world. For he was afraid that the world would prevent him from remembering Allah, the Most High.

2. Al-Rabi‘ reported on the authority of ‘Abd Allah b. ‘Abd al-Rahman, on the authority of Imam Abu Ja‘far, peace be on him, who said: “Shall I teach you a supplication? We, the members of the House (ahl al-Bayt), recite the supplication when a certain affair grieves us, and when we are afraid of the evil of Satan.”

“Yes, may my father and mother be ransom for you,” replied Abd Allah.

“Say: O You Who were before all things! O You Who created all things! O You Who will remain after all things! Bless Mohammed and his Household. Then mention your need....”[66]

Other traditions were reported on the authority of the Imam. They show his high soul, and his strong relationship with his Creator.

Imam al-Baqir urged Moslems to Supplication.

The Imam, peace be on him, urged Moslems to supplicate to Allah. He, peace be on him, said: “Surely, Allah hates that people insist on each other for their request. However, He, Exalted be His name, loves that for Himself. He wants them to ask Him for what He has (with insistence).”[67]

Wonderful Maxims

Short wonderful maxims were reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. They are full of noble morals and are useful. The following maxims are some of them.

1. He, peace be on him, said: “If you can deal with anyone and do him a favor, do that.”

2. He, peace be on him, said: “Flatter the hypocrite with your tongue. Make your love sincere to the believer. When a Jew associates with you, associate well with him.”

3. He, peace be on him, said: “Nothing is mixed with a thing better than (mixing) clemency with knowledge.”

4. He, peace be on him, said: “Assume the truth. Leave that which does not concern you. Avoid your enemy. Be careful of your friends except the trusty one who fears Allah. Do not make friends with the sinner. Do not inform him of your secrets. Ask the advice of those who fear Allah.”

5. He, peace be on him, said: “The friendship of twenty years is kinship.”

6. He, peace be on him, said: “The decree of Allah is good for the believer.”

7. He, peace be on him, said: “He for whom Allah does not make a preacher from his own self, the preaching of people do not avail him.”

8. He, peace be on him, said: “He whose outward (deeds) are heavier than his inward (deeds), his scales are light.”

9. He, peace be on him, said: “How many a person meets a person and says to him: may Allah ruin your enemy, and he has no enemy except Allah.”

10. He, peace be on him, said: “He who disobeys Allah does not recognize Him.” Then the Imam composed:

Do you disobey the Lord and show your love (for Him)?

By your life, this is an innovation among deeds.

If your love was truthful, you would obey him.

Indeed the lover obeys him whom he loves.

11. He, peace be on him, said: “The need with the one who has recently gotten property is like the dirham in the mouth of the snake. You need him, and you are in danger.”

12. He, peace be on him, said: “Know the love in the heart of your brother through what he has in your heart.”

13. He, peace be on him, said: “Faith is love and hatred.”

14. He, peace be on him, said: “Four (acts) are among the treasures of kindness: Concealing the need, concealing the alms, concealing the pain, and concealing, the misfortune.”

15. He, peace be on him, said: “He whose tongue is truthful, his acts grow. He whose intention is good, his daily-bread increases. He whose kindness to his family is good, Allah prolongs his life.”

16. He, peace be on him, said: “Whoever gets a brother in Allah in addition to faith in Allah and faithfulness to his brotherhood seeking Allah's pleasure gets a ray from Allah's light, safety from the punishment of Allah, a pilgrimage (to Mecca) through which he will be successful on the Day of Judgment, everlasting honor, and increasing reputation. That is because the

believer is neither mawsool nor mafsool from Allah, the Great and Almighty.”He was asked: “What is the meaning of mawsool and mafsool?”He, peace be on him, replied: “Mawsool meaning the believer is not connected to (Allah). Mafsool meaning the believer is not separated from (Allah).”

17. He, peace be on him, said: “It is sufficient cheat for the person is that he sees from the people the vague affair of his own soul. Or he finds faults with other than him through what he cannot leave. Or he hurts his friend through that which does not concern him.”

 18. He, peace be on him, said: “Humbleness is that you should be satisfied with the humble sitting-place, that you should greet whomever you meet, and that you should leave the dispute even if you are right.”

 19. He, peace be on him, said: “The believer is the brother of the believer. So, he should not abuse him nor should he deprive him (of his rights) nor should he doubt him.”

 20. He, peace be on him, said: “He to whom clumsiness is apportioned, faith is veiled from him.”

 21. He, peace be on him, said: “Indeed Allah has punishments in the hearts, the bodies, the daily-bread, and the worship. However, the cruelty of the heart is the most intense punishment.”

22. He, peace be on him, said: “On the Judgment Day, a caller will call: ‘Where are al-Sabirun (the patient)?' So, a group of people will rise. Then a caller will call : ‘Where are al-Mutasabbirun?' Thus, a group of people will rise.”He was asked: “Who are al-Sabirun and al-Mutasabbirun?”He, peace be on him, replied: “Al-Sabirun are those who are patient with performing the religious duties. Al-Mutasabbirun are those who are patient with the prohibitions.”

23. He, peace be on him, said: “Allah says: ‘O Son of Adam, refrain from what I have prohibited, so you are the most pious of all people.'”

24. He, peace be on him, said: “The best worship is the abstinence of the private parts and the abdomen.”

25. He, peace be on him, said: “Modesty and faith are coupled with each other. If one of them goes away, the other will follow it.”

26. He, peace be on him, said: “Allah gives this world to both the righteous and the sinners. However, He gives this religion to His close friends only.”

27. He, peace be on him, said: “Allah gives the world to those whom He loves and those whom He detests. However, He gives religion to those whom He loves only.”

28. He, peace be on him, said: “If the beggar knew what was in begging, he would never beg anyone. If the begged one knew was in prevention, he would never prevent anybody.

29. He, peace be on him, said: “Some blessed rich servants belong to Allah. They associate with people. People live under their wing. Some wicked servants belong to Allah. They do not associate with people. People do not live under their protection. They are like grass -hoppers.”

30. He, peace be on him, said: “Allah likes spreading greetings.”[68]

31. He, peace be on him, said: “Everything has a catastrophe. The catastrophe of knowledge is forgetfulness.”[69]

32. He, peace be on him, said: “O Allah, help with the world through riches, and with the hereafter through piety.”[70]

33. He, peace be on him, said: “The person increases in opinion when he gives sincere advice.”[71]

34. He, peace be on him, said: “The weapon of the ignoble person is ugly words.”[72] A poet composed this wonderful maxim, saying:

Al-Baqir al-Murtada, the descendant of the Imam, peace be on him, was truthful when he said: “Ugly words are the weapon of the ignoble.”[73]

35. He, peace be on him, said: “Thunderbolt strikes the believer and the unbelievers. However, it does not strike the person who praises (Allah).”[74]

36. He, peace be on him, said: “The best deeds are three: Praising Allah in all conditions, treating people with justice, and giving the friend money.”[75]

37. He, peace be on him, said: “Regard the good deed as small. Do it quickly, and conceal it.”[76]

38. He, peace be on him, said: “In the Sunna (the Prophet's practices) and the religion, it is not an act of truthfulness to turn away from the generous.”[77]

39. He, peace be on him, said: “How wonderful good deeds are after evil deeds! How shameful evil deeds are after good deeds!”[78]

40. He, peace be on him, said: “The person may earn money through four (sources). They are unfaithful act, usury, treason, and theft. Such money is not accepted in four (acts). They are zakat, alms, pilgrimage (to Mecca), and omra.”[79]

41. He, peace be on him, said: “Allah, the Great and Almighty, refuses to accept the pilgrimage and omra performed through ill-gotten gains.”[80]

42. He, peace be on him, said: “He whose outward (deeds) are heavier than his inward (deeds), his balance is light.”[81]

43. He, peace be on him, said: “Lying destroys faith.”[82]

44. He, peace be on him, said: “I had a companion. The companion regarded the world as small. Thus, I regarded him as great.”[83]

45. He, peace be on him, said to his companions: “Do you enter your hands in the bags of your companions and take what you want?”“No,”they replied. “You are not our companions as you say,”he, peace be on him, explained.[84]

46. He, peace be on him, said: “Kindness may make the father go to extremes. This is the worst father. Negligence may make the child disobey (his parents). Such a child is the worst.”[85]

47. He, peace be on him, said: “Preach to your companions, and respect them. Do not attack each other.”[86]

48. He, peace be on him, said: “Sins make misfortunes strike the servant.”[87]

49. He, peace be on him, said: “Allah decreed that He would not take the blessing He bestowed on the servant. However, when the servant commits a sin, he is worthy of the adversity.”[88]

50. He, peace be on him, said: “If there is no love in my heart for the saints of Allah and no hatred for His enemies, nothing will avail me, even if I fast throughout the day, pray throughout the night, and spend all my money for Allah.”[89]

51. Zarara asked Imam Abu Ja‘far (al-Baqir), peace be on him: “What is the meaning of al-Hanafiya?”He, peace be on him, replied: “It is the nature Allah has created in men. He has created it in them to make them recognize Him.”[90]

52. Imam Abu Ja‘far was asked: “Is there a thing better than gold?”He, peace be on him, answered: “Yes, the one who gives it.”[91]

53. He, peace be on him, said: “The tribulation of the people against us is burdensome. When we ask them (to follow us), they do not respond to us. When we leave them, they do not follow other than us.”[92]

54. He, peace be on him, said: “The chasteness of the abdomen and private parts is the best (quality) through which Allah is worshipped.”[93]

55. He, peace be on him, said: “Be patient towards misfortunes. Do not transgress (Allah's) rights. Do not give the person a thing that harms you more than it avails you.”[94]

56. He, peace be on him, said: “Our followers obey Allah.”[95]

57. He, peace be on him, said: “The friend may take care of you when you are rich, and abandon you when you are poor. How bad such a friend is!”[96]

58. He, peace be on him, said: “Kindness to friends is the best help in the world.”[97]

59. He, peace be on him, said: “Whomever is given ethics and kindness is given good and rest. Besides His state is good here and the hereafter. Whomever is deprived of them, that will be a way to evil and tribulations, except him whom Allah protects.”[98]

60. He, peace be on him, said: “Allah (sometimes) makes a person recognize the truth. So, the person can remain on the top of a mountain. He can eat from the plants of the earth till death comes to him. Still, he faces no problem.”[99]

61. He, peace be on him, was asked: “The people of the garden will enter the garden through their deeds. Will Allah release (some people) from the Fire?”“Surely, Allah will release (some people) from the Fire,”he replied.[100]

62. He, peace be on him, said: “He who has no precautionary dissimulation has no good.”[101]

63. He, peace be on him, said: “If you want to know that you have good, consider carefully your heart. Does your heart love obedience to Allah? Does it detest the disobedience to Him? If it is so, you have good and Allah loves you. Does it detest the obedience to Allah? Does it love the disobedience to Him? If it is so, you have no good and Allah detests you. The person is with his lover.”[102]

64. He, peace be on him, said: “Among the steps of Satan are the oath for divorce, the vow for sins, and the swearing by other than Allah, the Exalted.”[103]

65. He, peace be on him, said: “When the abdomen is full, (the person) becomes tyrannical.”[104]

66. He, peace be on him, said: “Allah detests the full abdomen.”[105]

67. He, peace be on him, said: “Whoever seeks the world to be chaste with the people, to maintain his family, and to help his neighbor, will meet Allah, the Great and Almighty, and his face will be like the full moon.”[106]

68. He, peace be on him, said: “Our talk is difficult. It is difficult (for people) to understand it. No one bears it except a close angel or a prophet or a servant whose heart Allah has tested for faith.”[107]

69. He, peace be on him, said: “I hate the person whose words are more than his knowledge. I also hate the person whose knowledge is more than his reason.”[108]

With this we will end our talk about some of the Imam's wise words that represent genuine creative thinking.

Did al-Baqir write poetry?

The references did not mention that Imam Abu Ja‘far al-Baqir, peace be on him, wrote poetry. Rather they mentioned that he split open many doors to knowledge, that he founded most of its rules, and that he was given wisdom and sound judgments. However, Sayyid ‘Ali Sadr al-Madani ascribed the following lines of poetry to him.

I wonder at the one who admires his form

while he had been a sperm before.

Tomorrow, after his good form, he will be dirty carrion in the grave.

In spite of his admiration and haughtiness,

He carries stool between his two sides.[109]

It is no matter whether the Imam, peace be on him, wrote poetry or not. Surely, he was the foremost eloquent person of the period. The large group of his first-class eloquent wise words proves that.

Now I want to end the talk about the talents of Imam Abu Ja‘far, peace be on him. It is an act of truthfulness to say that I have mentioned few examples of his knowledge and sciences. I do not say that I have encompassed them. It is difficult for me to do that. Thus, I have left the door open for other researchers to discover the other bright dimensions of his life. For it was a personal extension to his outstanding grandfathers, who illumined the cultural life for people.