HIS SCIENTIFIC LIFE
His knowledge was Inspiration:
There is no virtue like knowledge. With knowledge nations live, become happy, progressive, and immortal. With knowledge the person becomes famous, gets a high position, and purifies himself.
There is no wonder when knowledge is better than worship a hundredfold because the worshipper is righteous on the way of salvation. He has saved himself only. But the scholar is the reformer who is able to take great worlds out of the darkness of misguidance. Also he himself is righteous. He has opened his eyes for his way. And he has seen the way through opening his eyes.
There is no virtue like knowledge in reforming people, availing them, and remaining in existence forever. That is because worship, bravery, generosity, and the like, avail people as long as their owner exists in this world. When he dies he will have nothing except the good speech, while the advantage of the scientists remains as long as his science remains.
The Sunna has praised science and scientists very much. Also in the Koran, there are many verses which laud science and scientists This is a clear matter, so there is no need to produce quotation or evidence for it.
Yes, the importance of this praise concerns religious knowledge and scholars or it concerns every science and every scholar. I think that this praise concerns religious knowledge and scholars. That is because the Prophetic traditions have denoted that. It is enough to mention the following Words of Allah, the Exalted, from the book:” Those of His servants only who are possessed of knowledge fear Allah.”
Besides, perhaps, this praise does not concern non- religious scholars because they do not fear Allah and some of them do not believe in the Existence of Allah and His Oneness.
Religious scholars are worthy of this praise because they spare no effort to do good for men. Everywhere and every time, they are guides and savers.
Religious knowledge is obtained through two ways. They are: inspiration and acquisition.
Acquisition may lead the scholar to error or correctness. So, the error of the scholar lead all the world to the error because people follow the scholar in Commandments, the lawful, and the unlawful, while Allah, the Great and Almighty, wants people to act according to His Law and Commandments. Therefore, the scholar should be infallible to lead men to Allah’s Law and Commandments. And that does not happen except when the knowledge of the scholar is inspiration or revelation.
From here, the knowledge of the prophets and their trustees of authority should be inspiration to protect them and their nations from committing errors.
Allah, the Exalted, has revealed one law, not many laws, one commandment for every matter, not many commandments. And He appointed one guide for nations in every time, not many guides. But, today, for every nation, there are many laws, not one law; many legislators, not one legislator. We find many commandments for every matter, not one commandment In every time, there are many guides not one guide. They oppose each other, hate each other, accuse each other of unbelief, and deny each other. This is not what the greatest reformer, Allah’s Apostle (may Allah bless him and his family), has brought and wanted for his nation. Then, there is no wonder when intellect judges that it is incumbent on Allah, the Exalted, to appoint, in every time, the most knowledgeable one to lead people to the law as it has been revealed and teach them the commandments as they have revealed. That is not appropriate for anyone but ‘Ali and his sons. These are their scientific sayings. Then read them to find guidance through their light. If we had no tradition except the following traditions of the Prophet, may Allah bless him and his family,:” I am the city of knowledge and ‘Ali is its gate.”’
“I am going to leave among you the thaqalayn (the two weighty and most valuable things): the Book of Allah and my family, the members of my House.”
they would be enough for ahl al Bayt to be the most knowledgeable ones in the Islamic Law and the Book because they learned knowledge from its origin and took it from its spring. And if they learned their knowledge through acquisition, then the Prophet would not have made them the scholars of the Book forever. And what distinguished them from men if they had shared the same degree of knowledge with them.
What attracts attention is that people always need their knowledge. Whenever people refer to them for a certain matter they get its answer quickly while ahl al Bayt never needed the knowledge of people.
We do not want you to feel this truth with the reports only but also with acts, because acts are very important for you to understand the reality. Now consider carefully the knowledge of ahl al Bayt through these acts: Imam al- Jawâd became Imam while he was seven years of age. He assumed the Imamate and did as his fathers did such as teaching and guidance. The scholars learned from him. For example, ‘Ali b. Ja’far, the Shaykh of the Alawids stood up and kissed the hand of al- Jawad when he came to him and prepared his slippers when he wanted to go out. He (‘Au b. Ja’far) was asked about the Imam after al- Ridâ, peace be on him, he said:” His son Abu Ja’far.” So, it was said to him:” You are an old man, you have a high social rank, and your father was Ja’ far b. Mohammed; nevertheless you say these words concerning this boy!” He said:” I do not see you but a Satan.” Then he took his beard and said:” My power is useless because Allah has seen him worthy of that (the Imammate) and has not seen this white hair worthy of it.”’
Worth mentioning, ‘Ali b. Ja’far was the brother of al-Kâzim, peace be on him, and al- Kazim was the grandfather of al- Jawftd. In other words, there was a great difference in age among them. Moreover, ‘All learned from his father al- Sâdiq, his brother al- Kâzim, and his nephew al- Ridâ. Therefore, if they (ahl al Bayt) got there knowledge through acquisition, then ‘All would be the more knowledgeable than they. And if the Imam ate was achieved according to age, then ‘All was the oldest of all ‘AlawTds.
Besides, al- Jawad parted his father when he (his father) traveled to Khurasan. And al- Jawad was five years old then. So, if ahl al- Bayt got their knowledge through teaching and educating, then who taught al- Jawâd to get that very high position after his father? And why the teacher or the educator not be the owner oJ the position?
Al- Jawâd died while he was twenty- five years old. And you know that the person who has such an age does not get anything of knowledge even if he spends all this age in seeking it. So, how could al- Jawad become the scholar of the nation and its leader, the teacher of the teachers and their educator? Furthermore, the ShT’a and their scholars had consulted him since the death of his father al- Rida, peace be on him.
The same state happened to his son ‘All al- Hady, peace be on him. Al-Jawad died while his son al- Hady was six or eight years old. So, who taught him and made him occupy that high social position? How did the scholars and the ShT’a consult him during that age. Does the person who has such an age do things well if he gets his knowledge through acquisition?
Like the other Imams, al- Sadiq did not get his knowledge thacquisition. He did not learn from men or their schools. And if that happened, then from whom did he learn and under whom did he study? History does not tell us that the Imams studied under certain persons even during their childhood. No one has mentioned that they entered schools during their childhood like other children. Consequently, the Imam inherited knowledge from his father from his grandfather from the Prophet from Gibril from Allah, the Exalted. We will discuss al- Sádiq’s scientific achievements, his teaching for his students, and the like.
His Scientific School:
The way of learning from al- Sadiq and discussing for evidence was not as the way we find today in the Islamic theological centers. Rather, his students, except some of them, believed in his Imamate. As we have mentioned earlier, the Imâmis believe that the knowledge of the Imam did not depend on the idea and ijtihâd (capability for issuing a verdict according to Islamic Law). So, the Imam was asked about the reference. Rather, his knowledge was inherited and divine. Yes, he was sometimes asked about the reason for the rule. Such questions were asked for learning and advantage, not for discussion.
The non- ImamTs learned from al- Sadic1 because they believed in his greatness, his excellency, and his Imamate.
They regarded their learning from him as a virtue.
Ibin Abu al- HadTd attributed the knowledge of the four juristic doctrines to him.
The questioner came to al- Sâdiq to ask him about the difficult matters he met. Most of al- Sâdiq’s students brought sheets of paper and ink pots to write what al- Sadiq dictated to them to report it carefully.
If you want to know the degree of al- Sâdiq’s knowledge, then think about the great number of those who learned from him. Their number was over four thousand students. Why did they all reported from al- Sadiq and did not report from other than him though there were many scholars during his time?
Imam al- Sâdiq, from whose school that great number graduated, did not teach those sciences for reputation and boasting and honor.
In the mean time, his students learned those sciences to serve religion and the Islamic Law. Whoever broke these aims, al- Sadiq dismissed him from his school.
His Teaching for His Students:
Al- Sadiq—had many teachings, lessons, and advice. We will devote special chapters for them. The following are teachings, lessons, and advice for the students of knowledge.
Amru b. al- Muqdâm
said:” When I came to him for the first time, Abfl Abd Allah peace be on him, said to me:” Learn truthfulness before the speech.”
I (the author) say: How valuable this advice is!
He (al- Sadiq) advised his followers to adopt truthfulness and to pay the trust. These things are important for the person to live happily in this world, to be rich and famous. And people will trust him and accept him for judgment among them.
As for seeking knowledge, al- Sadiq has many directions. He, peace be on him, sometimes said:” I like to see the young men of you following two states: either a scholar or a learner. If he does not do (these two states), then he wastes (his time); if he wastes, he loses; and if he wastes, he commits a sin.”
And he sometimes said:” Seek knowledge and with it adorn yourselves with clemency and respect.
Al- Sadiq not only urged his students to seek knowledge, but also urged them to adopt clemency and gravity.” Concerning humbleness, he, peace be on him, said:” Be humble for him whom you teach knowledge, be humble for him from whom you seek knowledge, do not be haughty scholars, so, your falsehood removes your right.”
I (the author) say: How exact this advice is! And how high for teaching it is! That is because knowledge does not avail its owner nor people unless it is accompanied by humbleness, whether the person who has knowledge is a teacher or a learner. And men abandon the haughty person, then haughtiness removes his right.
Advising those who seek knowledge, al- Sadiq, peace be on him, said:” And do not seek knowledge for three (things): for dissembling, for boasting, and for disputing. And do not seek it (knowledge) for three (things): for seeking ignorance, for abstaining from knowledge, and for feeling shame of people. And preserved knowledge is like the lamp.”
I (the author) say: Indeed, al- Sadiq, peace be on him, wanted seeking knowledge for knowledge and for advantage of the nation. If the person seeks knowledge for hypocrisy or boasting or argument, he will not avail himself nor people. Rather, he will harm himself and people. And if the person leaves knowledge for ignorance and abstaining from knowledge, he will show his foolishness. Also there is no need in shamefulness which leads you to the vice and prevents you from getting the virtue. And people do not avail themselves with knowledge unless it is spread.
Because knowledge is very dear, al- Sadiq urged people to seek it at any cost. In this respect, he said:” Seek knowledge even if you sacrifice your hearts and cover the depth of the sea.”
As knowledge maybe taken from various people, so al- Sâdiq prevented his students from taking it from inappropriate people. He, peace be on him, said:” Seek knowledge from the origin of knowledge. And beware of those who intrude upon knowledge because they prevent you from Allah.”
I (the author) say: We see with our own eyes that the learner adopts the thoughts of his teacher. So, if the teacher is deviated from what is right, surely he will mislead his student. And if the teacher is righteous, he will lead his student to righteousness. That is because the student imitates his teacher by nature.
Al- Sadiq not only urged his students to seek knowledge, rather he wanted them to apply it, peace be on him said:” Learn whatever you want of knowledge, indeed Allah does not avail you with knowledge unless you apply it, because the concern of scholars is to protect (knowledge) while the concern of the foolish is to report (it)”’
Also he said:” The knowledge which is not put into practice is like the treasure from which (nothing) is spent. (The person) makes himself tired through collecting it (the treasure) while he does not avail himself of it.”
He said:” The person who knows good but does not apply it is like the lamp which gives light for people while it burns itself.”
He (al- Sâdiq) said:” If the scholar does not put his knowledge into practice, his preachment slips from the heart as rain slips from the rock.”
Al- Sâdiq showed his students how to memorize what they learned. He, peace be on him, said:” Write (what you learn) down because you do not memorize (it) unless you write (it) down.”
Some of what he said to al- Mufaddal b. ‘Amr is:” Write and spread your knowledge among your brothers. If you are about todie, let your children inherit your books because the time of commotion will come, when they will not like to be with anything except their books.”
He said:” Keep your books because you will be in need of them.”
Al-a Sadiq, peace be on him, did not want the virtue of knowledge for the people of his time only. Rather, he wanted it for every generation and time. Also he advised his students to add all virtues to knowledge. You will know this through his commandments. Also you will know this through his following words:” If the man of you becomes pious in his religion, becomes truthful in his speech, pays the trust, behaves in a good manner towards people, it will be said that such a person is Ja’fari. Such qualities of his please me; otherwise displeases me. And it will be said that these are Ja’far’s manners.”
Indeed, al- Sadiq, his grandfathers, and his children did their best to urge the Muslim community to adopt virtues and to prevent them it from practicing vices with various means. But people refused to follow the righteous way.
Al- Sadiq urged Muslims to take care of scholars and have pity on them. So, he, peace be on him said:” Surely, I have mercy on three (persons) and people should have mercy on them: the dear (person) whom abasement has hit, the rich (person) whom need has hit, and the scholar whom his people and the ignorant have scorned.”’
Al- Sâdiq, peace be on him, said:” Three (persons) complain to Allah, the Great and Almighty: the empty mosque where its people do not pray, the scholar among the ignorant and the hanging Koran on which dust has fallen, and which no one reads.’
Ishaq b. ‘Ammar al- Sayrafa’
said:” I said to al- Sadiq, peace be on him: What about standing up for the man?’ He, peace be on him, said:’ It is reprehensible except for the man in the religion.’ And he, peace be on him, said:’ Whoever respects a Muslim juriseprudent, Allah will be pleased with him on the Day of Judgment. And whoever insults a Muslim juriseprudent, Allah will be angry with him on the Day of Judgment.”
The Tradition:
Over four thousand persons reported traditions from al- Sadiq, peace be on him. Writing down (traditions) was before him and it (writing down) became very much during his time. And the traditions which were reported on his authority were about all sciences.
The ShT’a learned traditions from al- Sadiq as those who learned them from the Chief of the prophets, may Allah bless him and his family. That is because the ShT’a thought that al- Sadiq did not create those traditions. Rather, the Prophet had said them. For this reason, the ShT’a learned them from him without any doubt or objection. Also, they asked him about every thing which they needed. So, his reported traditions have every thing.
If the reporters were over four thousand persons, then what would be the number of the traditions? The biographers have mentioned that Abân b. Tâghlub reported thirty thousand traditions from him, Mohammed b. Muslim reported sixteen thousand traditions from him, and thirty thousand traditions from al- Baqir, and Jabir al- Ju’fy reported a lot of traditions from al- Sâdiq. Then can you count the traditions reported on his authority? Many of these traditions have been lost, and some of them have been neglected. Still, the traditions which were reported on the authority of al-Sadiq are very many.
From the four books Al- Kafi, Man La Yahdarahu Al- FaqTh, Al-Tâhdhlb, and Al- Istibsar, I have collected a part of those traditions which have been reported on the authority of al- Sâdiq, his grandfathers, and his children. These traditions are about etl1iics, manners, and rules only. Then Mulla Muhsin al- Fayd al- KAshany
has collected them in the book Al-Kafi.
Al- Hur al- ‘Amily
found other suitable books for Islamic rules. He has added their contents to those of the four books mentioned- above. So, he has written his book called ‘TafsTl Wasâi’l Al- ShT’a’. So, he has reported eighty tradition books from al- Sâdiq with out means and seventy tradition books with means.
Finally, al- ‘Allama (the scholar) al- Nflry Mlrza Husayn
studied many books. He found them good for issuing Islamic rules. So, he has written his book called Mustadrak Al- Wasa’il.
The above- mentioned books have been specialized to Islamic rules. Ethics and manners have not been collected in the four books except al-Káfi. Most traditions which have been mentioned in these books are on the authority of al- Sadiq, peace be on him. And if you want to count the books on the traditions on the authority of al- Sadiq, his grandfathers, and his children, you will be tired of counting. For example, Shaykh al- Sadflq Mohammed b. ‘Ali b. Babawayh has written tens of books which contain the traditions of ahl al Bayt.
What al- Majlisy has collected in his book Bihar Al- Anwar denotes the plentiful traditions of Ahl al Bayt.
Although this book has strong and weak traditions as the other bi books have, you will find their plenty when you read some volumes of it.
It is strange that this comprehensive book does not have all the traditions of ahl al- Bayt So, the great scholar MTrza Mohammed al- Tehrani collected many traditions of ahl al- Bayt in his book called ‘Mustdrak al-Bihar’.
Al- SIdiq, peace be on him, encouraged his companions to report the tradition. In this connection he said to Mu’aâwiya b. Wahab,’
the reporter of the tradition:” Whoever is knowledgeable in the religion is better than a thousand worshippers who have neither knowledge nor a report.”
I (the author) say: I do not think that you are astonished at this preference because Allah, the Exalted, wants His servants to avail each other and reform each other. The worshipper is righteous. And the knowledgeable traditionalist is a righteous reformer.
Islamic Jurisprudence:
Fiqh (Islamic jurisprudence) is the knowledge of the branch rules beginning from tahâra (ritual purity) to diya (blood money). These rules are taken from the four proofs. The most important one of these four proofs is the Sunna. The Sunna simply means the traditions of the Prophet and of the members of his House. Of course, this is a ShT’te definition for the Sunna. So, the ShVte juristic books are taken from these four proofs. Al-Sâdiq had more traditions than the members of the House. So, his traditions helped the Muslim scholars to conclUde most of the Islamic rules.
Not only the ShT’te jurisprudence depended on al- Sâdiq, but also many Sunni jurisprudence, who lived during his time, learned jurisprudence front him. Some of them were Mâlik, Abfl HanTfa, the two Sufyanis, Ayytlb, and so on. Besides, in his book ‘Sharh Nahjul Balagha, vol. 1, p. 6, b. AbII al-Hadeed has attributed the jurisprudence of the four doctrines to al- Sadiq. And in his book ‘Mukhtasar Al- Tuhfa Al- Ithnâ ‘Ashariya, p.8, al- Alttsy says:” And this is Abtl Hanifa, who was among the Sunnis, boasted and said with the most eloquent tongue:’ Were it not for the two years, al-Nu’mân (Abü HanTfa) would have perished.’ He meant the two years which he (Abfl- Hanlfa) spent to learn jurisprudence from Imam Ja’far al- Sftdiq, peace be on him.”
For this reason, it was natural for Abu Abd Allah, peace be on him, to be the unique jurisprudence in Islam. Many reports and reporters justify his much jurisprudence. And whoever studies carefully the tradition books will know al- Sadiq’s many traditions and reporters. Many jurisprudence lived during al- Sâdiq’s time. But their reporters were very few. And no one of them reached al- Sadiq’s knowledge and jurisprudence. So, al- Sadiq was ready to answer any question.
Fiqh (jurisprudence) is the general system for men. Without it, religion is not known. From here, al- Sâdiq ordered his followers tunderstand religion deeply. He, peace be on him, said:” The tradition about the lawful and the unlawful which you learn from a truthful person is better than this world and the gold and the silver where in”
Also, al- Sâdiq, peace be on him, said:” Seeking your life in this world should not busy you from seeking your religion. That is because the person who seeks life in this world may achieve it or it may escape him. So, he will be perished by what has escaped him of it (life).”
To urge his companions to understand religion carefully, al- Sadiq said:” Would that the whips were over the heads of my companions to understand the lawful and the unlawful deeply!”
Also, al- SEldiq, peace be on him, said:” Understand religion deeply. That is because whoever does not understand it deeply then is I’râbi (nomad).”’
He (al- Sâdiq) was asked about the word hikma (wisdom) in the following words of Allah, the Exalted, “And whoever is granted wisdom, he indeed is given a great good.”
So, al- Sâdiq said:” Indeed wisdom is knowledge and understanding religion deeply.”
Al- Sâdiq thought that the jurisprudent was the person who understood the tradition deeply. So, he, peace be on him, said:” Know the position of our ShT’a (followers) through their good reports from us because we do not regard the jurisprudent of them as a jurisprudent unless he becomes a traditionalist.”
Ethics:
Ethics was not classified in the beginning. Rather, ethics were derived from the verses of the Holy Koran,
from the traditions of the Chief of the prophets and trustees of authority, and from their wise children, peace be on them. The ShT’a beg6n writing books about ethics during the last years of the second century (A.H.). During those years, Isma’Tl b. Mahran b. Abe NasTr al- SukUny, a Companion of al- Rida’ s (peace be on him) and a reliable reporter, wrote a book about ethics. He has called the book ‘Sifat Al- Mu’min wa Al- Fâjir.’
In the third century (A.H.), great figures wrote books about ethics. Some of them were Abe Ja’far b. Mohammed b. KJiâlid al- Barquqy. He was among the reliable reporters. His father Mohammed was among the companions of al- Ridâ, peace be on him, and among his reliable reporters. The book of Abu Ja’far was one of the best books. He (Abu Ja’ far) died in Qum in the year 273 or 280 (A.H.). And al- Hasan b. ‘Ali b. Shu’ba has written a valuable book about ethics. He has called the book ‘Tuhaf al-‘Uqfll’. The book has wise sayings, preachments, and ethics. Then writing about ethics spread. So, the reliable person in Islam al- Kulainy, may his grave be fragrant, spent many years writing a book about ethics. He has chosen the most correct traditions in this field. Finally, he was able to write the best book on ethics. He has called the book ‘al- Kaft’ If you read this book, you will know the Islamic ethics, the knowledge of al- Sadiq and of ahl at Bayt in this field.
Also if you read this book carefully, you will know that it is the best reference for ethics after the Holy Book (Koran), and that it has the words of the very polite Prophet and the words of those who inherited all knowledge and virtues from him. You will know this truth when you read the chosen words of al- Sâdiq, peace be on him, in this book.
Exegesis:
There are many sources for exegesis in the words which we have already mentioned about ahl at Bayt. Some exegetes have mainly depended on traditions to explain the Holy Koran. If you want to know something about the words of al- Sadiq, peace be on him, in exegesis, then read the book, ‘Majma’ Al- Bayan’. Some traditions of al- Sâdiq and the ideas of ahl at Bayt about, exegesis have been mentioned in this book.
Also, there are several books about the verses of rules. The authors have commented on them using the traditions of ahl at Bayt. We can understand the knowledge of ahl at Bayt in the exegesis of the Koran when we read traditions such as:” I am going to leave among you al- thaqalayn, the Book of Allah and my family the members of my-House. If you hold fast to them, you will never go astray after me, because they will not leave each other till they come to me at the hawd (the river in Paradise)”. al- Sâdiq himself says:” By Allah, surely I know the Book of Allah from the beginning to the end as if it were on the palm of my hand, in it, there is the news of the sky and of the earth, the news of what had happened, and the news of what will happen, Allah, the Great and Almighty, said: in it (the Koran) “There is explanation for every thina.”’
Also, al- Sadiq said:” By Allah, we have all knowledge of the Book.
Definitely, an expert in the Koran should be at every time as the tradition of al- thaqalayn denotes this truth. That is because the Koran is a silent Imam. It has clear and difficult verses, abstract and obvious verses, abrogating and abrogated verses, public and specific verses, unlimited and limited verses, and other verses which people cannot understand. Every Muslim sect claims that the Koran is the source of its beliefs and that it has understood its meanings and objectives. Also, every sect produces evidence for that. According to the claim of the followers of these sects, the Koran is the source of the differences among them. Then, who is the decisive arbitrator whose words are able to answer the claims of these sects? Worth mentioning, the tradition of althaqatayn has denoted that the scholars of the Koran were ahl at Bayt.
So, al- Sadiq, peace be on him, was the scholar of the Koran during his time. Besides, there is no person who claim that there was among ahl at Bayt more knowledgeable than al- Sâdiq in the exegesis of the Koran and other sciences during his time.
Theology:
Theology means the science which studies the existence of Allah, His oneness, and His attributes, in addition to Prophethood, the Imamate, and the return. All these matters are studied through the rational proofs based on the correct logical rules. Theology does not mean the debate through which people have lost their way when they depend on some illogical ideas. Some people use such ideas to defeat their opponents when they debate with them. They do not depend on a firm proof nor do they take knowledge from its real origin.
Some traditions dispraise theologians. However, they do not mean them all. Rather, they mean those who learn debate for boasting and overcoming, do not learn knowledge from its original source, and paid no attention to the corrupt results of their debates. However, such traditions praise those who learn knowledge from its original source, build it on right foundations and strong pillars. Also the traditions describes them as the tongues and guides for the truth and the leaders and propagandists of belief.
Amir al- Mu’mintn (Imam ‘Ali), peace be on him, was the first to produce rational and material evidence for the existence of Allah. Those who ignored or were ignorant at the knowledge of Abu al- Hasan on Allah were about to doubt his orations about the above- mentioned matters, claiming that people at that time had no knowledge to prove such matters. But they forgot that Imam ‘Ali learned his knowledge directly from the Prophet, may Allah bless him and his family, who said:” I am the city of knowledge and ‘Ali is its gate.”
The children of Imam ‘Ali had the same degree of knowledge about the existence of Allah. So, they taught people what they wanted about the existence of Allah. That is because it is illogical for people to worship the Lord whom they do not know, obey the prophet whothey do not know, and follow the Imam whose position they do not understand deeply. So, to know Allah is the first and the best science. al- sSdiq, peace be on him, said:” The best worship is to know Allah.”’
Hearing is not one of the rules and fundamentals adopted to know the existence of Allah. That is because the wise men say it is not right for people to copy others in the rational matters.
People may use Koranic verses and traditions as evidence for the existence of Allah. But such verses and traditions guide man to use his intellect or they indicate the instinct like this verse:” Is there doubt about Allah, the Maker of the heavens and the earth?” Such a verse does not force you to believe in the existence of Allaah. Rather, it draws your attention to that through showing Allah’s èreatures like the sky and the earth.
When the Prophet and his family produced evidence for these fundamentals, they urged man to adopt the judgment of intellect. Now listen to the following words of al- Sâdiq ,peace be on him, in this respect:” Intellect is the guide of the believer. The pillar of man is intellect. He who does not think does not succeed.
If you read what al- Kizim, peace be on him, told Hishâm b. al- Hakam about intellect and the wise, you will know that (a/il a! Bayt) knew the reality of intellect. So, they guided and urged men to make use of its light.
Ahl at Bayt produced much evidence for these fundamentals (i.e. the existence of Allah, His Oneness, etc.). We may find such evidance in books like ‘Nahj at Batagha’ by Imam ‘Ali, ‘Al- Ihtijaj’ by al- Tubrisy, ‘Islll al-Kâff’, ‘Al- Tawhid’ by al- Sadtiq, the first and the second volumes of ‘al-Bihar’, and so on.
The following are some brief proofs of al- Sadiq, peace be on him, on the above- mentioned fundamentals.
Existence and Oneness of Allah:
Al- Sâdiq, peace be on him, had many proofs about the existence and oneness of Allah, the Exalted. Some of them are: Tawhid al- Mufaddal- It is a group of lessons. Al- Sadiq gave them to al- Mufaddal b. ‘Amr al-Ju’fy al- Kuff, who was among the companions who had both action and knowledge. His (al- Sadiq’s) message called al- IhlIja which al- Mufaddal reported, too. Al- Mufaddal learned Tawhld (the Oneness of Allah) from al- Sadiq orally and the message through writing. Though al- Tawhid and the message have no strong authority of al- Sadiq, their style indicates that We can mention them both with brief comments, but we wilt exceed our drawn plan. Nevertheless, we will mention some of them lest this book should be empty of these precious masterpieces.
TawbTd al- Mufaddat:
In the Mosque of the Prophet, may Allah bless him and his family, al-Mufaddal heard b. Abfl al- ‘Awja’ and his friend mentioning the Prophet, may Allah bless him and his family. They were astonished at his wisdom and high position. Then they mentioned the existence of Aliah. Ibin Abu Al- ‘Awja’ refused it (Allah’s existence) and claimed that things began through negligence. Their views annoyed al- Mufaddal. He was full of anger. So, he abused b. Abfi al- Awji’. After a debate had happened between them, al- Mufaddl stood up and went to al- Sadiq, peace be on him. He was very sad. In the meantime he was thinking about such atheist ideas from which Islam suffered. When al- Sadiq, peace be on him, saw his sorrowful sight, he asked him about the matter. Al- Mufaddal told him about what he had heard from the atheists and about his debate with them. Then, al- Sadiq, peace be on him, said:” I will tell you something about the wisdom of the Maker, the Great and Exalted, in creating the universe, the beasts of prey, livestock, vermins, birds, every thing with soul of the animals, plants, fruitful and non- fruitful frees, seeds, eatable and uneatable greens, and all things from which people take a lesson, in which believers trust, and in which the atheists become confused, so come to me early in the morning tomorrow.
Indeed, al- Sadiq, peace be on him, told al- Mufaddal things which enlightened the proof, made the suspicion clear, and removed the doubt. He showed him words of his wonderful manners and excellent deeds, which perplexed the wise. And he revealed for him some of his hidden wise sayings of which the wise were not able to reveal.
Whenever I (the author) tried to choose some of his masterpieces, I was not able because I have found them all good. I was not able because I have found them in the same color and fragrance. Therefore, I have mentioned the first part of every masterpiece. And these masterpieces are four. They are:
-1-
Having mentioned the ignorance of the atheists, the factors of their doubt, the creation of this world, and the regulation of its parts, al- Sadiq, peace be on him, said:” Mufaddl, we will start with the creation of man. Take a lesson from it (man’s creation). First of all, think of the creation of the fetus in the womb. It is hidden in three darkness: the darkness of the abdomen, the darkness of the womb, and the darkness of the placenta, where it has no ability to seek its food, nor to get rid of the harm, nor to get an advantage, nor to get rid of damage. Indeed some of the menstrual blood flow through its body to feed it as water feeds plants. This continues to be its food. When its creation is perfect, its body becomes strong, its skin becomes strong enough to face the air, and its sight becomes strong enough to face the light, its mother labors. This annoys it (the baby) very much till it is born. When it (the baby) is born, that blood which feeds it separates from the blood of its mother and goes to her breast. So, the taste and the color turn into another kind of food. It is more suitable for the new born baby. It (the food) comes to it (the baby) when it (the baby) needs it. When if (the baby) is born, it smacks and moves its lips to seek suckling. It (the baby) finds the breasts of its mother like the hanging skin bags because it always needs them. It (the baby) goes on feeding on milk as long as it has a wet body, thin intestines, and flexible limbs. When it begins moving and needs a harder food to strengthen its body, its teeth come out to chew food. It goes on that state till it attains puberty. When he attains puberty and is a male, hair grows on his face as a mark of the male and the honor of the man, which distinguishes him from.the boy and the woman. And if she is a female, her face is without hair so that beauty and freshness remain to move the males to continue progeny.
Mufaddal, take a lesson from the thing which regulate man during these various states. Then, do you think that these states happen through negligence? Do you not think that if blood does not flow through its body while it (the baby) is in the womb, it will fade and dry as plants do when they lose water? If labor does not annoys it when it becomes perfect, will not it stay in the womb just like the dead person in the ground? If milk does not suite it during its birth, will not it die of hunger or feeds on the food which does not suite it and its body does not grow due to it? If teeth do not come out in their limited time, will chewing food not be difficult for it? Or will it not go on suckling, so its body does not become strong and is not suitable for any work, then its mother is busy (suckling) it, paying no attention to other than it of the children? And if hair does not grow on his face in the limited time, will he not stay in the shape of boys and women, so you do not see his loftiness and gravity? So, who is this who takes care of it (the baby) and supplies it with all these needs? Surely, no one but He who creates it when it was nothing, then He (Albrah) takes care of it (the baby) wzzzzhen it becomes a human being. Thus, if negligence creates such a regulation, then intention and estimation may lead to the error and impossibility because they are opposite to negligence. And these are horrible words whose owner is ignorant. That is because negligence does not create correctness and contradiction does not create orderlines. Allah is free from the things they ascribe to Him!” I (the author) say: Indeed, negligence always causes an error as we see with our own eyes. For example, do you think that the water will cover the plants when you direct it for them while you neglect to distribute it equally through the fields? Do you think that the plants will come out orderly when you sow the seeds disorderly? And do you think that you are able to make a chair without an order when you collect pieces of wood and join them with nails?
Then al- Sadiq, peace be on him, said:” If the baby was born with anderstaflding and intellect, then he would deny the world at his birthday, and would be perplexed when he saw what he did not know, and come to him of which he did not see such as the different pictures of animals and birds in the world and the like which he saw an hour after an hour and a day after a day. We may liken such a baby to a person who is taken from one country to another while he is intelligent. The person becomes perplexed and is not read to learn the words and to accept literature as quickly as the person who is taken while he has no intellect. Then if the baby was born with intellect, he would find it defect when he saw himself carried, suckled wrapped with pieces of cloth, laid out in the cradle. That is because he is in need of all these things because of the softness and wetness of its body. Then he would find no sweetness and impression which the (normal) baby finds in the hearts. So, it (the baby) comes out to this world while it is stupid and heedless about the things which its family has. Thus, it meets the things with weak intellect and incomplete knowledge. Then it is still increasing its knowledge little by little, thing by thing, and condition by condition, till it gets used to things, practices them, and goes on them. So, it (the baby) comes out of the limit of scrutiny about them and fhe perplexity at them to the action and the movement to get its livelihood with its intelligence and power and to learning a lesson from them (things), obedience, inattention, heedlessness, and disobedience. Also, in this, there are other viewpoints: if the baby was born with perfect intellect and independent on its own self, then the object of the sweetness of the education of children would be futile, the parents would have no interest through educating the children, they would get no charity and kindness from the children due to their education for them. Then the children would not get used to their parents neither would the parents get used to their children because the children would be in no need of the education and care of the parenta. So, they (the children) would separate themselves from them when they were born. For this reason, the man would not know his father and mother, and would not abstain from marrying his mother, his sister, and his blood relatives because he would not know them. Such a thing is ugly. And the more uglier thing than it is that when he is born too intelligent to see the forbidden part of her (mothçr). Consequently, how Was everything of creation was established very accurately? And how is it empty of the small and the great error?”
I (the author) say: Some of this wonderful explanation of the Imam about the phases of the baby is enough, according to the judgment of intellect, to Indicate that the baby has the Maker who creates it according to knowledge, wisdom, estimation, and arrangement.
Then al- Sadiq, peace be on him, mentioned the advantages of weeping of the baby. He mentioned that Such weeping has the ability to dry the wetness of the brain and that such wetness causes dangers to the eyesight and the body.
Then al- Sadiq, peace be on him, mentioned the intimate parts. He denoted that they are suitable for each other. Then he mentioned the parts of the body. And indicated the reason why they were created in such a shape. From here, al- Mufaddal said to him:” My master, some people claim that all these things were created by nature.” So, the man said to him:” Ask them about this nature: is it a thing with knowledge and ability to create these things or not? If they claim that it has such knowledge and an ability, then what prevent them from proving the Creator? Because this is His attribute. And if they claim that it creates all these things without knowledge and purpose and its actions are correct and wise, then they should know that these actions belong to the Wise Creator and what they call nature is His Law which He has decided for all His creation.
I (the author) say: Consider carefully the words of the naturalists. They have adopted the same idea since the time of al- Sadiq, peace be on him, to the present day, as if they had not understood this decisive answer for their claims or they had ignored it to insist on stubbornness and unbelief.
Indeed, the Imam has limited nature between two ideas: either it has knowledge, wisdom, and ability or otherwise. If they admit the first idea, then this is what we prove for the Creator. So, there is no difference between them and us except the name. And if they admit the second idea, then the acts of nature should be disorderly; there is no estimation and arrangement in them like the person who has no ability to understand, see and hear, but we feel that all things in this world are based on knowledge, wisdom, power, and arrangement. Therefore, these acts do not belong to blind, deaf nature, and nature is a thing other than Allah, the Knowing, the Almighty, and the Creator, Besides nature is Allah’s Law in His creation, not an independent thing from the Creator of the universe.
Then the main, peace be on him, came BACK to his first speech. Lie spoke about the arrival of the food to the body and how the purified food moves from the stomach to the liver through thin veins which join them. They have been created like the refinery for food. Then the thin veins make the food blood. Then the blood circulates all around the body through the veins prepared for that. Then the Imam spoke about the distribution of the blood all over the body and about the waste materials as if the Imam were a peerless doctor in medicine and a skillful scientist who spent his life in surgery. Rather, through this explanation, the imam has discovered the blood circulation which the Europeans claim that they have discovered. Indeed, the main discovered it before them in about twelve centuries.
Then the main spoke about the formation of the bodies and their growth phase by phase and about the qualities of man, which Allah has given for him to distinguish him from animals. Then he mentioned the senses which Allah has given for man and the advantages of their present shapes and their different functions. Then he spoke about the signal and the double parts of the body and the reasons why Allah has created them in such shapes. Then the main spoke about the blessings- like food and water-which He has created for man and about their various creation, so they do not resemble each other.
The main, peace be on him, went on speaking to the point: if you saw man’s statue engraved in a wall and a person said to you: That statue over there has appeared automatically; no maker has made it, would you accept his viewpoint? So, why do you refuse his viewpoint about this statue and accept it about the living man who speaks?”
I (the author) say: How strong this proof is! And how lofty this explanation is! And every wise person throughout centuries is about to say: The Imam gave this example for the people of his time and produced Suitable evidence for it.
-2-
Then, on the second day, the Imam told Al- Mufaddal about the second part. It was about the creation of the animal. So, he, peace be on him, said:” We will start with the animal to know its formation as you have known the formation of those things before it. Think of the formation of the body of the animal and its present shape. It is not as solid as the stone. If it (the body) was solid, then it would not bend. Nor is it very soft. If it was so, then it would have no ability to bear (things). So, it was created from soft meat which has the ability to bend. There are solid bones among it. Nerves catch it. And veins tie it and bring it together. Then, there is the skin which covers all the body.
Like the bodies of the animals are these statues which are made of sticks, wrapped with pieces of cloth, tied with threads, then they are covered with gum. So, the -sticks represent the bones, the piece of cloth represent the meat, the threads represent the nerves and the veins, and the gum represents the skin. So, if it is possible for the moving animal to happen through negligence, without maker, too. As it is impossible for the statues to happen in such a way, therefore it is impossible for the animal to happen in such a way, too.
After this, think of the bodies of the animals. They were created as the bodies of men were created. They have meat,- bones, and nerves. Also they have ears and eyes. They were created in such a way to help man get his needs from them. If they (the animals) were blind and deaf, the man would not avail himself from them, and they would not behave to achieve his aims. Then they (the animals) were deprived of intellect to obey man, (in other words) they obey him when he makes them very tired and carries a heavy load on them. If a person says:’ Man may have some slaves who obey him with severe tiredness; still they have intellect.’ The answer is:
Such a class of people is very few, and many people do not obey as the animals do when the latter carry loads, goods, and the like. Then if people carry out such work with their own selves, they will not be able to achieve their other work because they will be in need of my people to achieve the work of one camel or one mule. So, there will be no people to achieve other acts. In the meantime they will be very tired when they try to get their own living.”
Then the Imam, peace be on him, mentioned the qualities of the three kinds of animal: Man, the carnivorous, and the herbivorous. Also he spoke about their organs.
The Imam tells you about the reason why the eyes are prominent in the face of the animal and why some mouths of them are spilt in the lower part and why their mouths were not created like the mouths of men, and so on.
The Imam guides you to the cleverness of some animals. For example, the ibex which eats snakes does not drink water because drinking water kills it. The Fox lies BACK and swells its abdomen when it becomes hungry to pretend that it is dead. When the prey- bird lands to eat the fox, the fox jumps and catches it, and the like. So, al- Sâdiq, peace be on him, said:” Who has made this trick nature in this animal?”
Then the Imam, peace be on hima-mentioned various kinds of animal and their qualities to show the undeniable wisdom of the Creator.
-3-
Then, early in the morning, on the third day, al- Mufaddal came to al-Sâdiq, peace be on him. Al- Sâdiq said to him:” Mufaddal, I explained to you the creation of man, what Allah has regulated in him, the various phases of his life, and the lessons which maybe taken from his formation. Also I explained to you the formation of the animal. Now, I will tell you something about the sky, the sun, the moon, the stars, the orbit, night, day, warmth, coldness, the wind, rain, rocks, mountains, clay, stones, minerals, plants, date- palms, trees. Also I will explain to you the proofs about these creatures and the lessons which man takes from them.
Think of the color of the sky and the exacregulation in it. Indeed, this color is the most suitable of all colors in strengthening the sight. For this reason, the doctors have prescribed it for those whose sight has been harmed. The doctors advise such persons to look at the color of the sky frequently. Also the skilled doctors advise those whose sight is weak to look for a long time at a green container full of water. So, think of the reason why Allah has given the sky such a color. Without doubt this color does not harm the eyes of men when they look at the sky for a long time. Thus, this color, which men have known through reason, careful consideration, and experiments, has indicated strong wisdom in creation to make believers take a lesson from it and to make unbelievers, may Allah destroy them; how they are turned away, think of it (the color of the sky).
Mufaddal, think of the rise and the set of the sun to cause day and night. If the sun did not rise, the regulation of all universe would be null, for people could not, seek their livelihood and manage their affairs when the world is dark. Besides they would not feel the pleasure of life when they lose the pleasure of light and its essence. The objective of the sun rise is clear; it is in no need of wordiness. Mufaddal, consider carefully the advantage of the sun set. If the sun did not set down, people would have no calmness nor tranquillity, though they are in need of calmness and rest to make their bodies inactive, their senses silent, and to help the alimentary canal to revive to digest the food and to carry it to all parts of the body. Moreover, eagerness (for life in this world) would force them (people) to go on long working which double damages in their bodies. For there are many people, if it did not get dark, would have neither calmness nor rest because of eagerness for earning, collecting, and saving up. Besides the earth would become hot because of the permanent rise of the sun. Accordingly, all things on the earth, such as animals and plants, would not live due to the intense heat. So, Allah has regulated it (the sun) with His wisdom to rise for a time and to set for a time. It (the sun) is like the lamp which is raised for a time for the people of the house to fulfill their needs, then it is put out for the same time to be calm and to take a rest. So, though light and darkness are contradictory, they help each other to reform the world.
At the end of this meeting, al- Sâdiq, peace be on him, said:’ Mufaddal, think of these drugs and their advantages which Allah has created to cure certain diseases. Some of them- like Shitrij- are applied on the joints to bring out their secretion. Some of them- like Aftiimon- drains the bile. Some of them- like Skabinj- expel the wind. Some of them reduce swellings, and so on. Then who has put these advantages in these drugs? And who has called the attention of men to them?’
Also al- Sâdiq said:’ Know that the rank of the thing is not according to its value. Rather they are two different values in two different markets. The cheap thing in the market of earning maybe expensive in the market of science. So, do not regard as little the lesson taken from the thing whose value is low. If chemists know what is in the human excrement, they will buy it for expensive prices.
-4-
Then, early in the morning, on the fourth day, al- Mufaddal went to al-Sadiq, peace be on him. Al- Sâdiq said to him:” Mufaddal, I explained to you some proofs about the creation and gave you some examples about the exact regulation on purpose in man, the animal, plants, trees, and the like, from which men may take a lesson. Now, I will tell you about calamities and catastrophes which may occasionally occur, and which some ignorant men have used as a pretext to deny the Creator, creatures, purpose, and regulation. It will take us a long time to answer the claims of the Mu’attila, the Manicheanists, the naturalists.
Some ignorant men have advanced these calamities and catastrophes-like the epidemic disease, mildew, cold, grasshoppers- which may occasionally occur as a pretext to deny creatures, regulation, and the Creator. To answer that, we may say: If there was no Creator and Regulator, then why would more and uglier things not occur? For example, the sky falls on the earth and the earth goes in vain. The sun never rises. Rivers and springs become so dry that there is no drop of water (to quench the thirst) of the lip. The winds become so calm that all things become hot and spoiled. And sea water flow over the earth.
Then, why are these calamities and catastrophes not last for ever and not spread all over the world? Why do they occur occasionally and do not take long before they are raised? Do you not see that the world is preserved and protected from these great events of which one is enough to destroy it thoroughly? The world is occasionally hit by these simple catastrophes to punish and to reform people. Then’these catastrophes are raised from them when there is a despair of them. So, the occurrence of these catastrophes is a sermon for people and raising these catastrophes is mercy for them. The Mu’attila, like the Manicheanists, have criticized these calamities and catastrophes which hit people. They both say: If the world had a compassionate, merciful creator, these hateful things would not take place in it. Those who believe in this idea think that man should live in this world without any disturbance. If this idea was put into effect man would be so insolent and arrogant that no religion would reform him. For example those who live in luxury, greatness, and peace lead such a life. So, they forget that they are human beings or that they are creatures or that a harm or an adversary would befall them. Besides, they forget to have mercy upon the weak, to help the poor, to feel pity for the afflicted, to feel pity for the weak, and to have affection for the grieved. Accordingly, when the misfortunes hit such people, they learn a lesson from them and know much of their ignorance and heedlessness. Those -who dispraise these painful misfortunes are like the boys who dispraise the ugly, bitter drugs, who are angry when they are prevented from the harmful food, who hate education and work, who like to give all their time to playing and unemployment meanwhile they like to obtain every food and drink. They do not know the bad education and the bad habits that result from unemployment. They do not know the harmful diseases that result from the delicious food.
Therefore, they are not reformed by education, nor are they cured by drugs, even if some misfortunes mix with that.”
I (the author) say: Al- Shdiq, peace be on him, gave examples about the claims of the unbelievers concerning catastrophes and produced clear evidence for that. Then he explained Allah’s regulation toward the claims of unbelievers. He said:” How has He (Allah) ordered the weak servant to recognize Him with gentle reason while He does not encompass him?”
He (al- Sidiq) answered: He (Allah) has ordered men to recognize Him with what they are able to do- it is to believe inHim, to put His orders into effect; and to refrain from what He has prohibited. In the meantime He has not ordered them to encompass His characteristics. He (Allah) is like the king who does not order his subjects to know whether he is long ar short, and whether he is white or brown. However, he (the king) orders them to yield to his authority and to carry out his orders. Do you not think that the person who stops at the door of the king’s house and says: show me your self, otherwise I will not hear your words, will expose himself to punishment? Also the person who does not believe in Allah unless he recognizes His characteristics shall subject himself to Allah’s wrath.
I (the author) say: According to these wonderful explanations and plain proofs, al- Sâdiq, peace be on him, finished his lessons which he taught to al- Mufaddal b. ‘Amr. So, he (al- Sâdiq), at the end of his speech, said: Mufaddal, learn what I have taught you, be among the grateful (to Allah), be among the praisers of His boons, abe among those who obey His friends. I have explained to you some proofs concerning the creation and given you some examples about the accurate regulation and purpose. Then, consider them carefully and learn a lesson from them.”
Al- Mufaddal said:” I left my master and I have learned what no one had learned before.”
I (the author) say! It is incumbent on the masters of knowledge to make use of these great wise sayings as al- Mufaddal did. With these wise sayings, Abü Abd Allah (al- Sadiq) was able to explain the worldly wise secrets which men cannot understand.
These lessons have indicated the wisdom of Allah in His creation. Also they have indicated that al- S&diq, peace be on him, was aquatinted with the philosophy of the creation. Rather, he was a scientist in the Divine philosophy, theology, medicine, chemistry, and agriculture. Besides he was the most knowledgeable of all men in that which is between the earth and the sky, and he was able to explain the wise secrets in that creation.
Al- IhIKlja (myrobalan):
This kind of Oneness (of Allah) has been called al- IhlTlja (myrobalan), for al- Sidiq, peace be on him, debated with an Indian doctor in whose hand there was a niyrobalan (IhlIlja). That was because al- Mufaddal b. ‘Ainr wrote a letter to al- S&diq that some followers of the religion began to renounce Allah and they produced evidence for that; and he asked him to answer their claims and to produce evidence for them in the same maimer he followed to refute the claims of those who were before them.
So, al- SIdiq wrote a letter to al- Mufaddal. In the letter he denoted as follows:” I have received your letter, so I have sent you, in my letter, a debate which I made with some people of the other thoughts, who have renounced Allah: An Indian doctor came to me frequently. The doctor debated me. One day, while he was powdering a myrobalan (Ihlilija) to make a medicine for me, he debated with me. Among his claims is that the world has been one tree grows and another dies, and one person is born and another dies. Also he claimed that I have no evidence for my knowledge which I .have taken from Allah. He claimed that the later generations took knowledge from the earlier ones, and the young took it from the old, and the different things, the hannonious ones, the hidden things, and the apparent ones are all known through the five senses- sight, hearing, smell, taste, and touch. Then he led his thinking according to the origin he established. He (the doctor) sakk’ No one of my senses has fallen on a creator leading my heart to deny Allah, the Exalted.’
Then he said:’ Tell me, what is your evidence for the recognition of your Lord whose divinity and power you have described, for the heart knows all things through the proof (i.e. the senses) I have described to you?’
I (al- Sâdiq) said:’ Through the reason in my heart and the evidence I produce for His (Allah’s) recognition’. He said:’ How does what you say happen, and you know that the heart knows nothing but through the senses? Have you heard His Words with your ear? Have you smelt him with your nose? Have you tasted him with your mouth? And have you touched him with your hand? Have you used all these senses to establish knowledge in your heart?’
I (the author) said:’ You have renounced Allah, for you have claimed that you cannot feel him with your senses with which you know things, while I have believed in him. Then, do you think that one of us is right and the other is wrong?’ He said:’ No.’ I said:’ Do you worry a bout me because of ahe things which I uses to make you afraid of the punishment of Allah?’ ‘No,’ he said. I said:’ Do you think that I will be safe of Allah’s punishment because I have believed in him, while you will suffer His punishment because of your unbelief and denial?’ ‘Yes,’ he said. I said:’ Which of us is worthier of resolution and nearer to safety?’ He said:’ You, but you claim and doubt about your matter, while I am sure and confident of mine, for Ida not think that my five senses have perceived Him, and the thing which my senses do not perceive is not existent as I think.’ I said:’ When your senses are unable to perceive Allah, you have denied him, while I have believed in Him when my senses are unable to perceive Him.’ ‘How is that;’ he asked. I answered:’ Because every thing which has a form and the eye attains and the senses perceive is not Allah, for He (Allah) does not resemble creatures moving through the change and disappearance, and every thing which resembles the change and disappearance is like them, and the creature is not like the creator nor is the recent like the Eternal.’
Then, al- Sadiq, peace be on him, said:’ I said to him (the doctor): Tell me, have you seen all directions and reached their ends?’ ‘No,’ he said. I (al- S&iiq) said:’ Have you ascended to the sky which you see? Have descended to the lower part of the earth and wandered about its regions? Have you waded into the plentiful water of the seas? Have you penetrated all the directions of the air? do you know that all these (places) are empty of a wise, knowing, discerning regulator?’ He (the doctor) said: ‘No.’ I (al-Sadiq) said:’ Then how do you know that there is no creator? That which pour heart has renounced maybe in some of what your senses have not perceived and your knowledge has not encompassed?’ He said:’ I do not know, there maybe a regulator in what you have mentioned, and I do not know that he maybe not in a thing of these things.’
I (the author) say: People may imagine that the words of al- Sftdiq denote that there is God with body, for he (al- Sadiq) endorsed that He (Allah) maybe found in a certain direction, and this is among the qualities of the body. However, al- Sadiq protested against the doctor who wanted to conclude non- existence after existence. Also al- Sâdiq wanted to refute the doctor who claimed that there was no God. So, al- Sadiq wanted to indicate to the doctor that Allah was possible to be found in the direction which the doctor did not reach. Accordingly, the possibility of the existence of Allah in a certain direction is enough to refute the doctor who claimed that there was no God. This proof forces the opponent to give up his idea and to refute his proof. Also this proof denotes that al- Sadiq did not want to prove that Allah was in a certain direction. Moreover, we have understood that al-Sâdiq refused the recognition of Allah through the senses. So, the thing which is found in a certain place is perceived with the senses.
Then, al- Sadiq, peace be on him, said:’ I said (to the doctor): As you have gone out of the idea of denial (of Allah) and come into the idea of doubt, I hope that you will come out of this idea to recognition (of Allah).’ He (the doctor) said:’ Doubt has entered (my heart) because of your question about that which my knowledge has not encompassed. However, how can I be certain of what my senses have not perceived?’ I (al- Sadiq) said:’ Through your myrobalan (Ihlllija).’ He said:’ Therefore, this (myrobalan) underlines the proof, for it is among the medical rules for which I yield.’
Then, al- Sadiq began putting questions before the doctor concerning the creation of the myrobalan and concerning similar things in the world.
However, the doctor tried to escape from the answer because he did not want to admit that the creation of the myrobalan indicated the creator. Al-Sadiq went on putting questions before the doctor till he forced him to confess that the myrobalan came out of a tree.
Then al- Sadiq said:’ Have you seen the unripe myrobalan? Do you know that it is water in its calyx? Do you know that it has no pulp nor flesh nor skin nor color nor taste nor solidity?’ He (the doctor) said:’ Yes.’ Al-Sadiq, peace be on him, said:’ I said to him: If the Creator did not dilute that thin water which is like the mustard in littleness and simplicity, did not strengthen it with His power, did not create it with His wisdom, did not estimate it with His estimation, then do you know that the water will increase and overflow its calyx?’
He (the doctor) said:’ From thdescription of its (the myrobalan) tree, its creation, its fruit, its growing parts, and its detailed formation, you have taught me the clearest proofs about the recognition of the Creator. Your are right when you have said that the things are created. However, I do not know. Perhaps, the myrobalan and things have created themselves.’
Then al- Sadiq, peace be on him, proved to the doctor that the myrobalan was created because it was precaded by nonexistence, and because its creation indicated that it had a creator, and so on.
Al- Sadiq went on speaking with the doctor, the axis of their speech was the myrobalan, till he forced him to confess the One Creator. Then, al-Sadiq debated upon stars and astrologers with the doctor.
Then, al- Sâdiq went on explaining to the doctor the proofs for that wise Creator through His creatures, such as the sky, the earth, trees, plants, animals, and the like.
Then, al- Sâdiq explained Allah’s attributes, such as mercy, knowledge, power, hearing, sight, compassion, will, and so on.
I (the author) say: I have mentioned the subjects of the letter, not the letter itself because I wanted to conform to abridgment. Apart from the strong proof and the good explanation, the letter has various kinds of knowledge. The axis of the debate in it was the myrobalan, which is the weakest and the smallest of all creatures in size and importance.
His Brief Proofs on the Existence and Oneness of Allah:
The plentiful talents are known through the ability of explanation. Al. Sadiq sometimes gave detailed proofs, as in ‘Tawhid Al- Mufaddal’, sometimes giving brief proofs with full meaning. For example, when he was asked about the evidence for the Creator, he answered:” As long as men have needs.”
I (the author) say: What brief this sentence is! And what great proof it is! That is because men always face many needs. These needs indicate that they always’ search for an authority to fulfill their needs. And these needs indicate that this authority is One; otherwise the movement and regulation of the universe is disorderly.
One day, Hishfim b. al- Hakam asked al- Sadiq:” What is the proof that Allah is one?” Al- Sadiq, peace be on him, answered:” The united regulation and the perfect creation.”’
I (the author) say: Indeed, each one of these two phrases is enough to be a separate proof. That is because the united regulation is evidence for the oneness of the Regulator, for if there were two or three regulators in the cosmos, surely they would conflict with each other, so there would be no connected regulation. Also the Perfect creation is another proof for the oneness pf the Regulator, for the equal regulators are not always in agreement on everything as it is in the persons who run a certain country. When they disagree even for a while, they corrupt the creatures, then where is the perfect Creation? So, the perfect creation is a separate proof, too.
Abu Shakir al- Daysani asked al- Sidiq:” What is your proof that you have a Creator?’ Al- Sfldiq, peace be on him, said:” I have found myself before two ideas- either I have created it or other than me has created it. If I had created it, then I would be before two Ideas- either I created it and it was existent, surely it would be in no need of its creator because of its existence •or it was nonexistent, surely you know that the nonexistent cannot create anything. So, the third idea has been proved, which is that I have a creator, Who is the Lord of the worlds.”
One day, al- Sadiq, peace be on him, asked b. AbG al- ‘Awja’:” Are you created or not created?” - Ibin Abfl al- ‘Awja’ said:” I am not created.” Al-Sadiq, peace be on him, said to him:” Describe to me, If you were created, how would you be?”
Ibin Abii al- ‘Awja’ lowered his head for a long time. He was not able to answer. There was a piece of wood in his hand. He began playing with that piece of wood and saying:” Long, wide, deep, short, moving, motionless, all these are among the qualities of his creation.” Al- SSdiq, peace be on him, said to him:” If you do not distinguish the qualities of the created from the qualities of the non created, then regard.yourself as created.” Ibin AbO al- ‘Awja’ said:” You have asked me a question of which no one had asked me before, and no one will ask me after you.”
I (the author) say: All these qualities indicate that man is created; therefore the created is in need of a creator. 2 ud,al-Tawhid,243.
Negation of Body:
Perhaps, some unbelievers have originated the suspicion of body. Then, it has crept into the beliefs of some Muslim sects who depend on the surface meaning of the religion. When those unbelievers were unable to abolish the religion through spreading unbelief, they have inserted their atheistic beliefs into the religion, for we have found my answers to their beliefs at that time, and we have read about them very much through the questions put before al- Sadiq, peace be on him. Concerning this misleading idea, he said:” The body has limits, and the form has limits and an end. What is subject to limit is also subject to growth and decay, and what is subject to growth and decay must be a created object.”
The questioner said:” What shall I (the author) say?” Al- Sadiq, peace be on him, said:” He (Allah) is neither body nor form. He embodies all bodies and forms all forms. He can neither be analyzed nor limited. He grows not, nor does he decay. If the fact was as they say, then there would be no difference between the Creator and the created, the Maker and the made. However, He is the Creator and the Maker, and He Who makes distinction and differentiation (between HinU and that to which He has given body, form and molding, for nothing resembles Him nor does He resemble anything.”’
I (the author) say: This description is about to flow softness and gentleness with the strong proof and the firm structure. Its clearness is in no need of explanation.
Also al- Sâdiq said:” Whoever claims that Allah is in a thing or on a thing or moves from a thing to a thing or a thing is empty of Him or thing contains Him, Surely describes Him with the qualities of creatures, while Allah is the Creator of every thing. Allah is not measured with the measure nor is he likened to men. There is no place empty of Him nor does a place contain Him. Allah is near in His farness, far in His nearness. Such is Allah, our Lord. There is no god but He.”
I (the author) say: How wonderful this description of al- Sâdiq, peace be on him, is. How exact the meaning of his words is!” He is near in His farness, far in His nearness!” To recognize these words need wide mercy and innate.
In this connection, many traditions have been reported on al- Sádiq’s authority. However, we have contented ourselves with the above-mentioned traditions from him. The only thing which we must know is that the judgment of reason needs negation of body and form from Allah, may His Entity be hallowed. The theological books have fully explained this subject. The Prophet and his family underlined it, too. That is because they frequently guided men to the judgment of reason. Many traditions have been reported on the authority of the master of the apostles (i.e. Prophet Mohammed), may Allah bless him and his family. These traditions denote that Allah has no body nor form, no throne nor hand, etc. Also these traditiOflS have ordered Muslims not to depend on the surface meaning of some verses which underline that Allah has a throne, a hand, and so on. Some of these verses are:” The Beneficent God has firmly sat on the Throne.” This verse should be understood as follows:” The Beneficent God is in firm power.” Also consider these verses:” The hand of Allah is above their hands.” (i.e. The power of Allah is above their power.) “Whither you turn, thither is Allah’s purpose.) Ibin Abbas said:” A Jew cNa’thal came to the Prophet, may Allah bless him and his family, and said:’ Mohammed, I want to ask you about something always sound in my mind. If you answered them, I would be a Muslim.” The Prophet said:’ Abii ‘Amara, ask.’ The Jew said:’ Mohammed, describe your Lord to me.’ The Prophet, may Allah bless him and his family, said:’ The Creator cannot be described except with that which He has described Himself with. How can the Creator be described, while the senses are feeble to attain Him, imaginations (are feeble) to get Him, ideas (are feeble) to limit him, eyes (are feeble) to encompass him. Far be He from what the they describe. He is far in His nearness; He is near in His farness. He originated modal existence, but He Himself is without modality. And He originated space, but He Himself is spaceless. So, He is One and Self- dependent. He has described Himself. The describers cannot encompass His attributes.’ He begets not, nor is He begotten. And none is like Him.”’
The Jew said:” Mohammed, you are right. Inform me about your words:’ Allah is one. Nothing resembles Him. So, His Oneness is like the oneness of man.”’
The Prophet, may Allah bless him and his family, said:’ Allah is one with one meaning, while man is with dualistic meaning- substance and accident, body and soul. So, the likening is in meanings only.’ The Jew said:’ Mohammed, you are right.””
I (the author) say: These words of the Prophet, may Allah bless him and his family, clearly deem Allah for above the qualities of creatures. In the Koran, Allah says:” Vision comprehends Him not, and He comprehends (all) vision.”
The Qualities of Occurrence:
lhere are qualities that need occurrence like space, time, modality, direction, movement, mobility, and the like. According to the surface meaning of some verses, some people imagine that these qualities are of the body. So, al- Sadiq, peace be on him, refuted such claims with his strong proofs. Also some people think that Allah is body depending on His Words in His Glorious Book:” Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them.”’
In respect these Words of Allah, Abu Abd Allah (al- Sâdiq) said:” Allah is a Unity in His entity, Allah different from His creatures and so has He described Himself. ‘And Allah encompasses all things’. Everything is under His full supervision, control and power.’ ‘From Him is not hidden, the weight of (even) an atom in the heavens and nor in the earth, nor is there aught less than this and nor aught greater.’ Allah encompasses all things (and nothing can be hidden from Him) with His full supervision and knowledge and not by His entity, since the space (which encompasses everything materially) is confined to four boundaries. If Allah had encompassed all the things by His Own entity, He Himself would have been subject to the limits of the boundaries.”
In another tradition, al- Sadiq (peace be on him) says:” Whoever claims that Allah is from something4aas determined Him as being originated (after non- being). Whoever claims that Allah is inside something, has determined Him as being confined. Whoever claims that Allah is on something has determined Him as something which can be carried.”
Mohammed b. al- Nu’man asked al- Sâdiq about the following Words of Allah, the Exalted:” And He is Allah in the heavens and in the earth.”
al-Sadiq, peace be on him, said:” Such is Allah everywhere.” Mohammed asked:” With His Entity?” al- Sâdiq, peace be on him, said:” Woe unto you! Indeed, places have boundaries. If you say that Allah is inside a place with His Entity, then you should say that Allah is inside boundaries and the like, while Allah is totally different from His creatures. He encompasses what He has created (with) His knowledge, power, encompassment and authority. His knowledge of that which is in the earth is not less than (His knowledge) of that which is in the heavens. Nothing is far from Him. All things are equally known, controlled, owned, and encompassed by Allah.”
Sulayman b. al- A’mash
asked al- Sâdiq:” Is it possible to say that Allah is inside a place?” Al- Sâdiq, peace be on him, answered:” Allah is far above that. If He was inside a place, he would be originated, for the thing which is inside a place needs the place. Need is not among the qualities of the Eternal.”
Al- Sadiq said to Abu Basir’
:“ Indeed, Allah, the Blessed and Exalted, cannot be described with time, space, movement, and stillness. Rather, He is the Creator of time, space, movement, and stillness. Allah is very far above what they say.”
Al- Sadiq, peace be on him, said to Abd Allah b. Sanfln
:” Allah cannot be described in terms of any modality, space, and direction. How can I describe Him in terms of any modality when He Himself has created modal existence, so that it has come into being and we have known a modality through the modal existence which He had fixed for us. How can I describe Him in terms of the space since He Himself had made space, so that it (the space) has come into being and we have known space through the space which He had fixed for us. How can I describe Him in terms of direction when He Himself has made direction, so that it (direction) has come into being and we have known direction through the direction which He had fixed ‘for us. Hence, Allah, the Blessed and Exalted, is inside every place but is out of every thing. ‘The eyes attain Him not, but He attains the eyes.”’
I (the author) say: The meaning of modality, space, and direction is a question or an answer about the possible things which can be measured.
When people ask about the modality and space of Allah, then he will have a modal existence and space. And when they ask about Allah’s direction, then He is inside a place. If Allah is such, then eyes attain Him, for the eyes attain the possessor of the body which is inside a certain place, white the eyes attain Allah not but He attains the eyes.
During a conversation, b. Abu al- ‘Awja
said to al- Sadiq, peace be on him:” You have mentiQned Allah and (in this way) you have made a reference to (something) absent and unseen.” Abu Abd Allah (al- Sadiq) said:” Woe unto you! How strange! How can He, Who is a witness to His creatures, Who is nearer to them than the jugular vein, Who hears their talking, sees them in their person and knows their secrets, be absent and unseen?” Again, b. Abu al- ‘Awja’ asked: “Is Allah at every place? When He is in the heavens, how can He be on the earth? And when He is in the earth, how can He be in the heavens?” Abu Abd Allah (al- Sadiq), peace be on him, answered:” You have kept in your view the attributes of the created which occupy the space to which they are transferred, vacating the one they are transferred from, without knowing what happened to the former space. There is no space without Allah of the highest eminence and Monarch to be obeyed, Whom no space can confine and Who in relation to one place is not nearer than another.”’
I (the author) say: Many traditions have been mentioned on the authority of al- Sfldiq. They all indicate that Allah, the Exalted, is far above the attributes of His creatures. However, I have confined myself to the above-mentioned ones.
Eyes Attain Him not:
Some Muslim sects think thateyes can attain Allah in the hereafter only, or both in here and in the hereafter. However (ahl a! Bayt), especially al-S&iiq (peace be on him), did their best to abolish this attribute and to underline that eyes could not attain Him. The following are some proofs of al- Sâdiq in this respect.
Hishâm said:” I was with al- Sftdiq, peace be on him, when Mu’Awiya b. Wahab and Abd al- Malik b. A’yun
came to him. Mu’awiya b. Wahab asked al- Sâdiq:’ Son of Allah’s Apostle, may Allah bless him and his family, what is your viewpoint about the tradition which says that Allah’s Apostle, may Allah bless him and his family, had seen his Lord? How did he see him? And what is your viewpoint about the tradition which says that the believers will see their Lord in Paradise? How will they see Him?’ Al-Sadiq, peace be on him, smiled and said:’ Mu’àwiya, it is ugly that the man who becomes seventy or eight years oa’age, lives in Allah’s Kingdom, and eats from His boons, but he does not know Allah totally.’ Then, al- Sadiq, peace be on him, said:’ Mu’flwiya, Mohammed (may Allah bless him and his family) had not seen the Lord, the Blessed and Exalted, through the faculty of sight. Vision is of two kinds: the vision of the eye, and the vision of the heart. Whoever means the vision of the heart, then is right. And whoever means the vision of the eye, disbelieves in Allah and His verses due to the (following) tradition of the Prophet, my Allah bless him and his family:” Whoever likens Allah to His creatures disbelieves (in Him).” My father told me on the authority of his father on the authority of al- Husayn b. ‘Ali, peace be on them, who said:” The Commander of the Faithful (i.e. Imam ‘Ali) was asked:’ Brother of Allah’s Apostle, may Allah bless him and his family, have you seen your Lord?’ He said:’ How do I worship Him Whom I have not seen, the eyes have not seen Him with the faculty of sight, but the hearts have seen Him through the realities of belief.’ If the believer saw his Lord with the faculty of sight, then everything seen by the eye and vision is created. So, it is inevitable that the created have a creator. Therefore, you have made Allah originated and created. Whoever likens Allah to His creatures adopts a partner with Him. Woe unto them! Have they not heard the Words of Allah, the Exalted:’ The eyes attain Him not and He attains (all) eyes,”
and His Words:’ You cannot (bear to) see Me. but look at the mountain, if it remains firm in its place, then you will set Me; but when his Lord manifested His glory to the mountain He made ii crumble.
Though Allah’s Light was as little as the light which passes through the eye of the needle, It made the mountain crumble and Mtisâ fell down in a swoon. ‘Then when he (Musa) recovered, he said: Glory be to You, I turn to You, and I am the first of the believers.’
Then he (Imam ‘Ali), peace be on him, said:” The best duties imposed on man are: (man) should know the Lord, and acknowledge that he is the servant of Allah. The least necessary knowledge of the Lord is that (man) should know that there is no god but He, He has neither like nor peer. He (man) should know that Allah is eternal, positive. He is an entity not annihilate and verily nothing is like Him. He is described without like. Nothing resembles Him. And He is hearing, seeing. After Him (Allah), is the knowledge of the Prophet and to acknowledge his Prophethood and what he has brought such as the Book, the Order, and the Prohibition are all from Allah, the Great and Almighty. After him (the Prophet) is the knowledge of the Imam whom you follow through his favor, attribute, and name during hardship and ease. The least necessary knowledge of the Imam is that he is like the Prophet except the degree of the Prophethood. The Imam is the inheritor of the Prophet. To obey the Imam is to obey Allah and to obey Allah’s Apostle. (Men) should yield to his orders, to consult him, and to carry out his words.
Then, al- Sadiq mentioned the Imams and their names to Mu’awiya. Then, he said:” Mu’Awiya I have made an origin to you in this (religion), then act according to it. If you had died following your beliefs, your consequence would have been the worst one. So, do not be deceived by the words of those who say that the eye can attain Allah.
Then, al- Sâdiq mentioned to Mu’awiya the hateful false things which they have ascribed to prophets in general, the Prophet in private, and (Imam) ‘Au, peace be on them all.
This is some of what has been mentioned on the authority of al- SAdiq on the impossibility of seeing Allah by the eye. Also al- Sadiq, peace be on him, had wa idea in every chapter on the Oneness of Allah and in every verse of the allegorical verses. What we have mentioned is enough to explain the subject.
Medicine:
Allah, the Exalted, has sent down the Book (the Koran) to explain every thing. The Book hasa brought medicine together in two words as they say. They are the following words of Allah, the Exalted:” Eat and drink and be not extravagant.”’
Then no wonder when the scholars of the Koran become scholars in medicine, too. Their explanations on the natures of things, moods, advantages, harms, show us that they had this science. Some of the earlier scholars have collected many of their (the Imams’) words on this science and called them ‘the Medicine of the Imams’ (Tib al- A’imma). I think this book is not found today. However, al- Majlisi, may his grave be fragrant, has reported many things from the book in his book ‘Bihar al-Anwâr’. Also al- Hur al- ‘Aniili has reported things from it in his book ‘al-Wasâ’ ii.’
The traditions which have been mentioned in Tawhrd al- Mufaddal on the advantages of drugs and knowledge of al- Sadiq in the members of the body indicate that al- Sâdiq had knowledge in medicine. Also, his debates, which will be mentioned in the following chapters, indicate that, too. The author is able to write a book on what has been mentioned on the authority of al- Sâdiq concerning the characteristics of things and their advantages, the treatment of diseases and aches, and diet and prevention. They (al-Sadiq’s traditions) are lying about the tradition books, and the like. Perhaps, no one had discovered these traditions before contemporary science. For example, fever is treated with cool water. Some people mentioned toaá1- Sâdiq. So, he said:” We, the members of the house, treat ourselves with cool water.” Concerning washing fruits, he said:” Every fruit has poison. When you bring fruit, dip them into water.”
Al- Jafr (Divination):
In Arabic al- Jafr means a full grown he- goat. Perhaps, in the beginning, this science was written on the skin of a full grown he- goat. Divination (al-jafr) is the science of the letters with which the future events are known. It has been mentioned on the authority of al- Sâdiq, peace be on him, that they (ahl al Bayt) had divination (al- jafr). Al- SSdiq explained divination (al- jafr) as a container from Adam. In it (the container) was the knowledge of the prophets and the knowledge of the scholars from the children of Israel, who died. Many traditions have been mentioned on the authority of ahl al Bayt on divination (al- jafr) which they had. Although we do not know the meaning of this science thoroughly, we know, through the traditions which have mentioned it, that it is a good science Allah gave to (ahl al Bayt). Many traditions have been mentioned in ‘al- KM’ on divination (al-jafr) which (ahlalBayt) had.
Some Sunni scholars have mentioned that al- Sadiq, peace be on him, taught (his companions) divination (al- jafr). For example, al- Shiblanj has mentioned that in his book ‘NOr al- Absflr’, p.13 1. In his book ‘Adab al-Khtib’, b. Qutayba has said:” Imam Ja’far al- Sadiq b. Mohammed al-Biqir has written the book of divination (al- jafr). In the book, there is what they (people) need on this science till the Day of Judgment. AbO al- ‘Ala’ al- Ma’arri has mentioned divination (al- jafr) as follows:
It has been mentioned in the book ‘al- Fusül at Muhima’: Some scholars have mentioned that the book of divination (al- jafr) which is in Morocco, and which banu (the sons of) Abd al- Mu’min inherited, belongs to Ja’far al- Sfldiq. The book is regarded as a laudable act and an outstanding merit for al- Sâdiq.
Chemistry and Jibir bin Hayyan:
Many authors have mentioned the knowledge of al- Sadiq, peace be on him, in chemistry. Also they have mentioned that his student Jâbir b. Hayyân al- 50ff al- TartOsi learned this science from him. Jabir has mentioned five hundred treatises of one thousand pages on chemistry. These treatises included the treatises of Ja’far al- Sâdiq, peace be on him.
The earlier and the contemporary orientatists have said many words concerning JâbTr. In his book ‘al- Fihrast’, pp. 498-503, b. al- Nadlm has mentioned Jabir and spoke at great length about him. Also he has mentioned his books and treatises on various sciences, such as chemistry, medicine, philosophy, theology, and the like. Of course, no one, during his normal lifetime, is abld to write such sciences but those unique ones who are granted sharp wit and cleverness, and who are absorbed in writing. Also b. al- Nadlm has mentioned that Jabir has writings on the Shl’te doctrine. Then JaLbir became a ShVte. Perhaps, Jâbir learned these sciences from al-Sadiq and al- Sadiq depended on his evidence for Jabir’s Shiism.
The author of the book ‘al- DhatVa’, 2, pp. 45 1-452, when he has mentioned J&bir’s book called ‘al- I’Dâh’ in chemistry, has regarded J&bir as one of the ShT’te authors.
When you skim through Jabir’s treatises which have drawn the Oflentals’ attention, you wilt be sure of his Shiim and that he learned these sciences from al- SOdiq. For he obeyed al- Sfldiq and followed his ideas, and that yoa will know that Jâbir not only learned chemistry from a!- S&iiq but also theology and the like.
Muslim authors have admired J&bir’s rank and regarded him as an object of pride of Islam because he has written over three thousand books and studies.
The oriental ists have regarded as great that a Muslim Arab, who belonged to the people of the second century (A.H.), had such correct ideas, and his theories have become the general bases on which old and modern chemistry has stood. So, the orientalists have discussed Jabir’s books at random. They sometimes doubt his existence, sometimes his time, sometimes the books which has been ascribed to him, sometimes what he reported on the authority of his teacher al- Sfidiq (peace be on him), and sometimes classification plan and style, and so on.
The writer Isma’?1 Muzhir, the Owner of ‘al- ‘Ustir’ Magazine, refuted the doubts and the claims of those oriental ists. Also Dr. Ahniad Zaky Satih scientifically refuted their doubts and claims through his writings in the ‘al-Risâla’ Egyptian Magazine, 8th year, pp. 1204-1206, 1230-1237, 1268-1270, 1299-1302.
JAbir declared his Shiism several times. Generally speaking, Jabir was a ShVte. He was excellent in many sciences, such as theology, philosophy, medicine, physics. His ideas have become the general foundations of chemistry, for he learned this science from its correct origin, namely Imam al- Sadiq, peace be on him.
Other Sciences:
We have mentioned some of al- Sadiq’s sciences, and people have learned these sciences from him. However, this does not mean that al-Sadtq had only the above- mentioned sciences. Rather, according to the Imami idea the Imam should know everything, should be the most knowledgeable of all men in every science, art, and lamiguage as the judgment of reason needs
When we consider the traditions carefully, without proving the Divine Imamate to him, we will understand that there was in every time, a scholar in the Book and the Sunna belonging to the members of the House (ahl al Bayt) as it in the tradition called al-thaqalayn (the two valuable ones- the Koran and ahl al Bayt). The scholar in the Book,a which has been revealed to the Prophet to explain every thing, should be knowledgeable in every thing. As long as the Book is existent, the scholar, who belong to (ahl al Bayt), is existent till the day of Judgment. So, the scholar during the lifetime of al- Sadiq was he himself, for there was no one from (a/mi al Bayt) more knowledgeable than him during that period. Also his traditions are strong evidence for his knowledge.
Accordingly, al- Sidiq was the scholar of (a/mi al Bayt) during his lifetime. Besides, he was the most knowledgeable one in the Book, which cofltRiflS all sciences and arts. So, we have confined ourselves to the foregoing examples about al- Sadiq’s knowledge, and there is no need to mentiofl other examples about his knowledge in the other sciences. Then, no wonderwhen we read in a tradition that al- Sldiq spoke to the Persians with their language and other peoples with their language, and that he debated with the people of every science and art and overcame them. For examnple, he debated with the doctors, and so on. Many traditions have underlined that.
0%
Author: Shaykh Muhammad al-Hussein al-Mudaffar
