Chapter Four

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."(200)
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, Hisham 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."(201)
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 of 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- Sadiq: "What is your proof that you have a Creator?' Al- Sadiq, 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."(202)
One day, al- Sadiq, peace be on him, asked b. Abu al- , Awja"' Are you created or not created?" Ibin Abu al- 'Awja' said: "I am not created." Al-Sadiq, peace be on him, said to him: "Describe to me, Ifyou were created, how would you be?"
Ibin Abu 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- Sadiq, 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 Abu 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."(203)
I (the author) say: All these qualities indicate that man is created; therefore the created is in need of a creator.
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 Him) and that to which He has given body, form and molding, for nothing resembles Him nor does He resemble anything."(204)
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- Sadiq 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."(205)
I (the author) say. How wonderful this description of al- Sadiq, 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- Sadiq'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 traditions 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 called Na'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: 'Abu '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."'(206)
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."(207)
The Qualities of Occurrence:
There 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."(208) In respect these Words of Allah, Abu Abd Allah (al- Sadiq) 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."(209)
In another tradition, al- Sadiq (peace be on him) says: "Whoever claims that Allah is from something, has 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."(210)
Mohammed b. al- Nu'man asked al- Sadiq about the following Words of Allah, the Exalted: "And He is Allah in the heavens and in the earth."(211) al-Sadiq, peace be on him, said: "Such is Allah everywhere." Mohammed asked: "With His Entity?" al- Sadiq, 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."(212)
Sulayman b. al- A'mash(213) asked al- Sadiq: "Is it possible to say that Allah is inside a place?" Al- Sadiq, 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."(214)
Al- Sadiq said to Abu Basir(215): "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."(216)
Al- Sadiq, peace be on him, said to Abd Allah b. Sanan(217): "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, while the eyes attain Allah not but He attains the eyes.
During a conversation, b. Abu al- 'Awja(218) said to al- Sadiq, peace be on him: "You have mentioned 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."(219)
I (the author) say: Many traditions have been mentioned on the authority of al- Sadiq. 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 that eyes can attain Allah in the hereafter only, or both in here and in the hereafter. However (ahl al Bayt ), especially al-Sadiq (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- Sadiq in this respect.
Hisham said: "I was with al- Sadiq, peace be on him, when Mu'awiya b. Wahab and Abd al- Malik b. A'yun(220) came to him. Mu'awiya b. Wahab asked al- Sadiq: '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'awiya, it is ugly that the man who becomes seventy or eight years of 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'awiya, 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,'(221) and His Words: 'You cannot (bear to) see Me, but look at the mountain, if it remains firm in its place, then you will see Me; but when his Lord manifested His glory to the mountain He made it crumble.'(222) Though Allah's Light was as little as the light which passes through the eye of the needle, It made the mountain crumble and Musa 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.(223)
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- Sadiq mentioned to Mu'awiya the hateful false things which they have ascribed to prophets in general, the Prophet in private, and (Imam) 'Ali, 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 an 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.
HOW DID AL- SADIQ BECOME A SCHOOL?
In the terms of Muslims, the school (madhhab) means the great Islamic authority in the Islamic commandments. This means that al- Sadiq was not a school by himself or separate from the other twelve Imams, for the Imami Shi'a think that they should follow the words of the Imams and put them into effect, beginning from the Commander of the Faithful (Imam 'Ali) to the absent and awaited Imam. For the knowledge of the Imams, according to the Shi'te beliefs, is one and inherited from the Prophet, may Allah bless him and his family. The Imams are equal in learning and following the knowledge of the Prophet. The knowledge of the Imams is as a chain. The son inherited it from his father without created a personal viewpoint.
However, the opportunities did not present themselves to anyone of the Imams to reveal what the Prophet had taught them, while the opportunity presented itself to al- Sadiq, peace be on him. He was able to spread the sciences which he inherited from the master of the Apostles (i.e. Prophet Mohammed), may Allah bless him and his family, for the following reasons:
1. The Imamate of al- Sadiq. lasted for over thirty years. Although the Imamate of his grandfather, Zayn al- 'Abidin, his son Musa al- Kazim, and his grandson 'Ali al- Hadi (peace be on them) lasted for over thirty years too, their conditions were quite different from his.
2. The days of al- Sadiq were the days of knowledge and jurisprudence, theology and debates, traditions and reports, heresies and misguidance, and ideas and schools. This was an important opportunity for al- Sadiq to show his knowledge, to suppress misguidance and the false, to refute the ideas and the desires, to declare and spread the truth.
3. Al- Sadiq and banu (the sons of) Hashim lived during a period of welfare, while the previous Imams did not lead such a life. In other words, the previous Imams suffered from their kings. For example, the kings exerted pressures on the Imams, prevented them from meeting people, and prevented people from meeting them. So, the previous Imams were unable to spread their knowledge.
No one of the Imams took the reins of power except the Commander of the Faithful (Imam 'Ali), peace be on him. However, he spent the short days of his Imamate in fighting the rebels. Moreover, he was forced to follow inescapable ways of rule. During his days, knowledge did not spread among people. Desires, ideas, sects, and schools did not appear. Generally speaking, all these things did not happen during the days of Imam 'Ali as they happened during the days of al- Sadiq.
Al- Sadiq was a contemporary of the Marwani and the Abbasid dynasties. He lived during a period of time when he was not afraid of the power of the oppressive and the threat of the tyrannical ruler. That period of time was between the last days of the Marwani dynasty and the first days of the Abbasid dynasty.
That is because when the Omayyads and the people of Sham (Syria) attacked and killed al- Walid b. Yazid, all parts of the country revolted against them. So, their authority became weak, and people began paving the way to banu (the sons of) Hashim. All these things diverted banu (the sons of) Marwan from the scientific life of al- Sadiq. When the dynasty of banu Marwan was over, the Abbasids took the reins of power. So, they began purifying the lands from the Omayyads and establishing their new authority. These things diverted them from al- Sadiq for a period of time. For this reason, al- Sadiq was able to spread his knowledge and sciences though al- Saffah was very careful of him. Then when al- Mansur came and took the reins of power, he began showing enmity toward al- Sadiq. He sometimes exerted pressures on al- Sadiq and sometimes overlooked him.
In his book 'al- Manaqib', on the conditions of al- Sadiq, the great scholar b. Shahrashub has reported the following on the authority of al-Mufaddal b. 'Amr: "Al- Mansur tried to kill Abu Abd Allah (al- Sadiq), peace be on him, several times. He sent for him and summoned him. When he looked at him, he respected him and did not kill him.
However, he (al-Mansur) prevented people from meeting him (al- Sadiq), and prevented him from meeting them (people). He (al- Mansur) exerted severe pressures on him. People who had no religious knowledge of marriage and divorce could not reach him. So, the man was forced to leave his wife. This condition became hard for his followers. Then Allah, the Great and Almighty, urged al- Mansur's heart to ask al- Sadiq, peace be on him, for a thing of which no one had. Al- Sadiq sent him the scepter of the Prophet, may Allah bless him and his family.
The scepter was a cubit long. Al-Mansur was very happy to receive it. Then he ordered (his servant) to divide it into four parts. Then he put the four parts in four places. Then he (al- Mansur) said to al- Sadiq: 'Your reward with me is to permit you to spread your knowledge among your followers (Shi'a). And I will not prevent you nor your followers (from doing that). Sit sown without fear and give people religious opinions. Do not be in the country where I am. So, al-Sadiq spread knowledge everywhere.
For this reason and others, al- Sadiq was able to spread knowledge, while the other Imams were unable to do that because their conditions were quite different from al- Sadiq's. The books of traditions, jurisprudence, ethics, and the like indicate that. His many narrators and the reports on his authority indicate that, too. A group of authors have written about his narrators.
They have mentioned that their number was over four thousand narrators. Among these authors was b. 'Uqda(227). If the narrators who reported traditions on the authority of al- Sadiq were four thousands, then how many traditions did they report? And if one narrator reported thirty thousand traditions on the authority of al- Sadiq, then how many traditions did the other narrators report? And how many sciences were reported on his authority?
Generally speaking, al- Sadiq, peace be on him, has been known as a school to which the Imamis and the Ja'faris are ascribed because of his many sciences and traditions. Besides most of the traditions in the Shi'te books have been reported on his authority.
Not only the Shi'te narrators have reported traditions on the authority of al- Sadiq, but also the great Sunni figures who were contemporary of him. Among them were Malik, Abu Hanifa, Sufyan al- Thawri, Sufyan b. 'Ayyna, Ayyub, b. Jarih, Sh'ba, and the like. Besides, b. Abu al- Haddid has ascribed the jurisprudence of the four Sunni schools to him as in Sharih Nahj al- Balagha, 1,6. The Shi'a have related to al- Sadiq since his lifetime. It was he who said to his companions in his commandments: "When a man among you is pious in his religion, truthful in his speech, pays the trust, his manners are good toward people, it will be said: 'This is a Ja'fari'. And that delights me. And when he is contrary to that, his tribulation and shamefulness will include me and it will be said: 'This is Ja'far's education.(228)
The relation of the Shi'a to Al- Sadiq was known at that time. For example two Shi'tes gave testimony before Shurayh al- Qadi (the judge). They were Mohammed b. Muslim, the famous reliable companion of al- Sadiq, and Abu Kurayba al- Azdi. So, Shurayh looked at their faces for a long time, and then he said: "Two Ja'faris, Fatimidis."(229)
From this we know that the relation of the Shi'a to al- Sadiq has been since his lifetime up to the present time.
HIS DEBATES
Abu Abd Allah (al- Sadiq), peace be on him, had many strong proofs with which he revealed the truth and refuted the proofs of others. We will tell you something about them, for they are a part of his scientific life full of lessons and sermons which the Muslim must study.
His Debates on Oneness of Allah (al-Tawhid):
We have already mentioned something of the speech of al- Sadiq, peace be on him, on Oneness of Allah. Among his speech were some debates. Here, we will mention additional debates.
Some of these debates have been reported on the authority of Hisham b. al- Hakam, who said: "There was an unbeliever in Egypt. The unbeliever heard something of Abu Abd Allah (al- Sadiq), peace be on him. He went to Medina to debate with Abu Abd Allah, but he did not find him there. It was said to him: 'He (Abu Abd Allah) has been in Mecca.' So, he went to Mecca.
We (Hisham b. al- Hakam) were with Abu Abd Allah (al- Sadiq), peace be on him. While we were performing the procession around the Kaaba, he (the unbeliever) met us by chance. His name was Abd al- Malik. His kunya was Abu Abd Allah. His shoulder hit the shoulder of Abu Abd Allah (al- Sadiq), peace be on him. So, he (al- Sadiq) said to him: 'What is your name?' 'Abd al- Malik', answered the unbeliever." 'What is you kunya?' asked al- Sadiq. 'Abu Abd Allah,' answered the unbeliever. So, Abu Abd Allah (al- Sadiq), peace be on him, said: 'Who is this king (Malik) whose servant is you? Is he among the kings of the earth or among the kings of the heavens? Then tell me about your son, is he the servant of the God of the heavens or the servant of the god of the earth? Say whatever you like.'
Then al- Sadiq said to the unbeliever: 'When I have finished the procession a round the Kaaba, come to me.' When Abu Abd Allah (al-Sadiq), peace be on him, finished that, the unbeliever came and sat before Abu Abd Allah (al- Sadiq), peace be on him. We (Hisham and His companions) were sitting in the presence of al- Sadiq. Then, Abu Abd Allah (al- Sadiq) said to the unbeliever" Do you know that the earth has upper part and lower part?' 'Yes,' said the unbeliever.' 'Have you come in its lower part?' asked al- Sadiq. 'No,' answered the unbeliever.
'Do you know that there is something in its lower part?' asked al- Sadiq. The unbeliever answered: 'I do not know. However, I think that there is nothing in its lower part.' Abu Abd Allah (al- Sadiq), peace be on him, said: 'Mere thinking is feebleness. Why aren't you certain?' Then, Abu Abd Allah (al-Sadiq), peace be on him, said: 'Have you ascended to the sky?' 'No,' answered the unbeliever. Al- Sadiq ask: 'Do you know that it has something or not?' 'No,' answered the unbeliever. So, al- Sadiq said: 'How wonderful! You have not reached the east nor the west, you have not descended to the lower part of the earth nor have you ascended into the sky, nor have you gone any further to know what is beyond them. However, you have denied what they have, then does the wise man deny what he does not know?' The unbeliever said to al- Sadiq: 'No one has told me about that except you.'
Then, Abu Abd Allah (al- Sadiq), peace be on him, said to the unbeliever: 'Then you have doubt about that (the Creator). Perhaps, He is existent, and perhaps He is nonexistent.' The unbeliever person said: 'Maybe.' So, Abu Abd Allah (al- Sadiq), peace be on him, said:
'The person who does not know has no proof over him who knows. The ignorant person has no proof Brother of the people of Egypt, understand my words: We never doubt Allah. Do you not know that the sun and moon, day and night come successively, while they do no mistake, nor do they come back? They have been forced to do that. They have no place except their palaces. If they were able to leave their places, then why do they come back? Besides the one who has forced them to do that is wiser and greater than them.' So, the unbeliever said: 'You are right.'
Then Abu Abd Allah (al- Sadiq), peace be on him, said: 'Brother of the people of Egypt, you think that the time forces them (the sun and the moon, day and night) to come successively, then why does the time not force them to come back? And if the time was able to force them to come back, why does it not take them away? Brother of the people of Egypt, if they are forced (to do that), why is the sky raised? Why is the earth set? Why does the sky do not slope down the earth? Why does the earth do not slope down its layers? Why do the sky and the earth do not stick together? Why does what's on the earth not stick together?' The unbeliever person said: 'Their Lord and Master has prevented them (the sky and the earth) from sticking together.'
He (Hisham b. al- Hakam) said: 'So, the unbeliever believed in Allah with the help of Abu Abd Allah (al- Sadiq), peace be on him.'" Then, Hamran b. A'yun said: "May I be ransom for you, the unbelievers believed in Allah with the help of your father, too." Then the unbeliever who believed in Allah with the help of Abu Abd Allah (al- Sadiq), peace be on him, said to al- Sadiq: "Make me among your students." So, Abu Abd Allah (al- Sadiq), peace be on him, said: "Hisham, the teacher of the people of Sham (Syria) and Egypt, teach him belief." So, the inner self of the unbeliever became good. Then Abu Abd Allah (al- Sadiq), peace be on him, was satisfied with him.
Another unbeliever came to al- Sadiq and asked him about something. The following are some extracts of them. The unbeliever asked him: "How do the creatures worship Allah, while they do not see Him?" Abu Abd Allah, peace be on him, said: "The hearts have seen Him through the light of belief Reason has proven him through its attention as the faculty of sight. The eyes have seen Him through His good formation and firm regulation.
Then (people have known Allah) through the apostles and their proofs, the Books and their clear verses. And the scholars have limited themselves to what they have seen of His Greatness without seeing Him." The unbeliever said: "Is He not able to manifest Himself to people to know Him and to worship Him with conviction?" He (al- Sadiq), peace be on him, said: "There is no answer to the impossible things."
I (the author) say: The vision is proven for bodies. As Allah is not body, then seeing Him is impossible. The impossible thing cannot be achieved not because there is a defect in power but because of the defect in the impossible things.
Then, the unbeliever said: "How do you prove (the position of) the prophets and the Divine messengers?" He (al- Sadiq), peace be on him, answered: "As we have proven that there is One Creator for us, Who is far above us, and also far above all that has been created.
And that He is All-Wise, Most High, and the One who cannot possible be seen or sensed by His creatures so that there could be any direct relation between Him and His creatures or His creatures and Him, and so that He could argue with His creatures (to convince them) and His creatures could argue with Him (in their turn). It is (therefore) proved that there are envoys (mab'uthin) to establish a relation between Him and His creatures to explain His purpose to His creatures and servants and to guide them towards what is good and profitable for them, and also towards that which preserves their existence and which, when it is abandoned, brings annihilation. Thus it has been proven that there are those among His creatures who command and forbid on behalf of (Allah), the All- knowing, the All- Wise, and who speak on behalf of Him, to whom belong Might and Majesty.
They are the prophets, the selected among His creatures, the wise who teach wisdom, and who are sent with wisdom (for His creatures). Although they have their form in common with (other) creatures, their states they do not share with them. They have been aided with wise proofs, such as giving life to the dead, healing the blind and the leprous, by (Allah) the All- Wise, the All- Knowing."
Then, the unbeliever said: "From which thing has He (Allah) created the things?" He (al- Sadiq), peace be on him, said: "From nothing." He (the unbeliever) said: "How is the thing created from nothing?" He (al- Sadiq) said: "Either the things have been created from a thing or from nothing. If the things were created from a thing, then the thing would be eternal, and the eternal (thing) would not be originated or changed. Besides that thing would be one essence and one color, then from where have these different colors and many essences come in this world? From where has death come if the thing from which the things have been created is living? And from where has life come if that thing is dead?"
I (the author) say: Although this matter is very difficult, the Imam has clearly explained it according to logical reasons.
Then the unbeliever said: "From where have they (people) believed that the things are eternal?" He (al- Sadiq), peace be on him, said: "This is the thought of the people who denied the Creator of the things, accused the messengers and their thoughts of lying. They (people) called the Books of the prophets fables. They put religion for themselves according to their ideas and approval, while the things indicate their creation, such as the rotation of the orbit and what it has; they are seven orbits, the movement of the earth and what is on it, the change of time...."
Al- Sadiq, peace be on him, had many debates with b. Abu al- 'Awja'.
One of them is as follows:
One day, b. Abu al- 'Awja' and b. al- Muqaffa' were in al- Masjid al-Haram (the Holy Mosque in Mecca). Bin al- Muqaffa' said: "Look at those people, who are performing the procession a round the Kaaba. No one of them is worthy of the name of humanity except that Shaykh (he meant Abu Abd Allah Ja'far al- Sadiq, peace be on him) the rest are mere rabble and beasts. Bin Abu al- 'Awja' asked him: "Why have you excluded that Shaykh?" Ibin al- Muqaffa' answered: "Because he has outstanding qualities of which none has." "I must test your words," bin Abu al- 'Awja' answered. Bin al- Muqaffa' said to him: "Do not do that, for I am afraid that he will abrogate your beliefs." "This is not your purpose. However, you are afraid that your opinion will be weak with me when I discover something contrary to his rank which you have described to me."
Bin al- Muqaffa' said: "Do not worry! Go and test him. Beware of giving free rein to your ideas so as not to overcome you." Ibin Abu Al- 'Awja' went to al-Sadiq. Then he came back and said: "Bin al- Muqaffa', woe unto you! This is not a human being." "What has happened to you?" asked b. alMuqaffa'. Bin Abu al- 'Awja' answered: "I attended his meeting. When there was no one there, he said to me: 'If the matter is according to what those believe, and it is according to their belief, then they will be saved, while you will be ruined. And if the matter is according to what you believe, and it is not according to your belief, then you and they are equal.'"
I (Bin Abu al- 'Awja') said: "May Allah have mercy upon you, what is the difference between their belief and ours? Their beliefand ours is the same." Al- Sadiq said: "How can your beliefand theirs be the same? They believe in Resurrection, the reward, the punishment. They believe that the sky has God, and it is inhabited, while you claim that the sky is destruction and has no one." He (Bin Abu al- 'Awja') said: "So, I seized the opportunity and said to him: 'If the matter is according to their belief, then what has prevented Him (Allah) from manifesting Himself to His creature to summon them to worship Him so as no two persons are disagreed on Him?
Why has he hidden Himself from them and sent the messengers to them? If He manifested Himself, people would believe in Him easily, "al-Sadiq said to me: "Woe unto you! He Who has shown you His power in yourself, how has He hidden Himself from you? He has created you while you were nothing, made you grow up while you were a child, made you strong while you were weak. Now, think of your illness after your health, your health after your illness, your pleasure after your anger, your anger after your pleasure, your sorrow after your happiness, your happiness after your sorrow, your love after your hatred, your hatred after your love.... He (al- Sadiq) went on mentioning Allah's favors which are in myselfand which I cannot deny. So, I thought that He (Allah) would appear between him (al- Sadiq) and me."(230)
Abu Shakir al- Daysany, an Arab unbeliever, sometimes debated with al-Sadiq, peace be on him, and sometimes with Hisham b. al- Hakam. However, Hisham went to al- Sadiq, peace be on him, when al- Daysany asked him a certain question. One day, al- Daysany said to Hisham: "There is a verse in the Koran, which is our saying, (that there are two gods)."
Hisham said: "What is it (the verse)?" Al- Daysany answered: "And it is He Who in heaven is God and in earth is God."(231) Hisham said: "I did not know how to answer him. So, I went to perform the hajj and I told Abu Abd Allah, peace be on him, about the question." Al- Sadiq said: "These are the words of an unbeliever. When you come back, ask him: What is your name in Kufa? Surely, he will say by such and such name. Then ask him: 'What is your name in Basrah?' Surely he will reply by such and such name. Then you tell him: 'Such is our Lord, Allah, Who in heavens is God, in earth is God, in seas is God, in deserts is God. Thus, He is God at every place.'" Hisham said: "I came back to Kufa and went to Abu Shakir and gave him the reply." So, he said: "These words have been brought from Hijaz."(232)
The Outstanding Merit of the Prophet, may Allah bless him and his family:
Abu Khanis al- Kufi said: "I attended the meeting of al- Sadiq, peace be on him, and a group of the .Christians was in his presence. They (the Christians) said: 'The outstanding merit of Musa, 'Isa, and Mohammed is the same, for they, peace be on them, are the Owners of the Laws and the Books.' Al- Sadiq, peace be on him, said: 'Mohammed is the best and the most knowledgeable of them, peace be on them. Allah, the Blessed and Exalted, has granted him knowledge of which He has granted none.' They (the Christians) said: 'Has any verse of the Koran been revealed in this respect?' Al- Sadiq, peace be on him, said: 'Yes.' These verse of Allah, the Exalted: 'And We ordained for him in the tablets admonition of every kind.'(233) His words to 'Isa: 'And that I may make clear to you part of what you differ in.'(234)
Allah, the Exalted, said to Mohammed, may Allah bless him and his family,: 'And We will bring you as a witness against these- and We have revealed the Book to you explaining clearly everything.'(235) 'So, that He may know that they have truly delivered the messages of their Lord, and He encompasses what is with them, and He records the number of all things.'(236) Then, by Allah, he (Mohammed) is the most knowledgeable of them. If Musa and 'Isa attended in my presence and asked me, I would answer them, and I asked them, they would not answer."'(237)
I (the author) say: As the Commander of the Faithful (Imam 'Ali) is the gate of the knowledge of the Prophet, and his sons has inherited his knowledge, then they (his sons) are the most knowledgeable of all men, the Prophets and the like.
Treating the Women with Justice:
An unbeliever said to Abu Ja'far al- Ahwal(238)." Tell me about the following Words of Allah, the Exalted: Then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then marry only one.'(239) and these Words of His: 'And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination.'(240)
There is a difference between these two verses." Abu Ja'far al- Ahwal said: "I had no answer. So, I went to Medina and came to Abu Abd Allah, peace be on him, and asked him about the difference between the two verses." Al- Sadiq said: "As for the verse: But if you fear that you will not do justice (between them), then marry only one, He (Allah) has meant the expenses. And as for the verse: And you have it not in your power to do justice between wives, even though you may wish (it), He (Allah) has meant love, for no one is able to do justice to two wives in love." Then Abu Ja'far came back to the unbeliever carrying the answer. But the unbeliever said: 'You have brought this answer from Hijaz."'(241)
The Mu'tazelites during the Nomination of Mohammed:
A group of the Mu'tazelites came to al- Sadiq, peace be on him. Among them were 'Amru b. 'Ubayd, Wasil b. 'Ata', Hafs b. Salim, and the like. They came to al- Sadiq after al- Walid had been killed and the people of Sham (Syria) differed in opinion. They talked very much. So, al- Sadiq, peace be on him, said to them: 'You have talked very much to me, then entrust your matter to a man of you to speak briefly about your proof.'" So, they entrusted their matter to 'Amru b. 'Ubayd, who spoke at great length about the matter. Some of his speech is as follows:
"The people of Sham killed their Caliph. Allah has hit some of them with some of them. So, the have differed in opinion. We had thought of a man (to lead us), then we have found the man with religion, reason, manhood, worthiness of the Caliphate. He is Mohammed b. Abd Allah b. al- Hasan.
We want to nominate him, support him, then we declare our matter through him, and summon people to nominate him. So, whoever nominates him, we will be with him and be with us. Whoever isolates himself from us, we will isolate ourselves from him. Whoever shows enmity toward us, we will fight against him and show enmity toward him due to his enmity and bring him back to the true religion and its people. So, we have decided to submit this matter to you because we are in need of you, and you have outstanding merits and many followers(Shi'a)."
When 'Amru had finished his speech, Abu Abd Allah said: "Do you accept 'Amru's words?' 'Yes, they said, Then, Abu Abd Allah praised Allah and lauded Him and asked Allah to bless the Prophet, may Allah bless him and his family, and then he said: 'Indeed, we become indignant when Allah is disobeyed and we become pleased when He is obeyed. 'Amru, tell me: If the community entrusted its affairs to you and you ruled it without fighting nor provisions, then it was said to you: Nominate the ruler whomever you want over it (the community), whom will you nominate?' 'Amru said: 'I will make it (authority) consultation among the Muslims.' Al- Sadiq said: 'Among them all?' 'Yes,' said 'Amru. Al- Sadiq said: 'Among their jurists and their good ones?' 'Yes,' 'Amru said. Al-Sadiq said: 'Quraysh and other than them?'
'Arabs and non Arabs,' 'Amru said: 'Yes.' Al- Sadiq said: "Amru, will you support Abu Bakr and 'Umar or renounce them?' 'I will support them,' said 'Amru. Al- Sadiq said: ''Amru, if you are man, then renounce them, for it is permitted for you to disobey them. If you support them, then I disobey them. That is because 'Umar nominated Abu Bakr and did not ask the advice of anyone. Then, 'Umar made the Caliphate consultation among six persons. He excluded the Ansar and chose those six persons from Quraysh. Then he gave his orders to men concerning those six person. I think that neither you nor your companions accept them.' 'What did 'Umar order men to do?' asked 'Amru. Al- Sadiq answered: ''Umar ordered Suhayb to lead people in prayers for three days. Those six persons should ask the advice of each other. No one should be among them except 'Umar's son. They should ask the advice of 'Umar's son but he had no right in the Caliphate. He ordered the Muhajrin (immigrants) and Ansars (the supporters) to behead those six persons if they did not elect one of them during the three days.
And if four of the six persons held a meeting before the three days end and two persons absented themselves from the meeting, then the two persons had to be killed. Do you accept these deeds concerning consultation which you intend to summon Muslims to?' 'No,' they said. Al- Sadiq said: 'Amru, leave this. Suppose that you have nominated your companion and all Muslim community accepted that, then will you reach the atheists?' 'Yes,' the said. Al- Sadiq said: 'What will you do?' 'Amru said: "We will summon them to Islam. When they refuse that, we will impose poll tax on them.' Al- Sadiq said: 'What will you do when they are magians, fire and animal worshippers, and are not from the followers of the Divine Books?' 'They are equal,' 'Amru answered.
Al- Sadiq, peace be on him, said: 'Tell me: Do you read the Koran?' "Yes," 'Amru answered. Al- Sadiq said: 'Read (this) verse: Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Apostle have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay poll tax in acknowledgment of superiority and they are in a state of subjection.'(242) 'Amru said: 'Allah, the Great and Almighty, has regarded them as equal.' 'From whom have you learned that?" asked al- Sadiq. 'I have heard people say that.' Answered 'Amru.
Al- Sadiq said: 'Now, leave that. Suppose that they (non- Muslims) refused to pay poll tax and you fought against them and defeated them, then how would you divide the booty?" 'Amru answered: 'I take out one fifth (Khoms) and divided four fifths among the fighters.' Al- Sadiq asked: 'You divide the booty among all the fighters?' 'Yes,' 'Amru answered. Al-Sadiq, peace be on him, said: 'Then you disagree with Allah's Apostle, may Allah bless him and his family, on his acts and behavior. Between you and I are the jurists of Medina and their Shaykhs. Ask them.
They are all in agreement that Allah's Apostle, may Allah bless him and his family, made peace with the Bedouins (A'rab) to let them live in their houses and that they had not to immigrate. However, when his enemies attacked him, he mobilized them (the Bedouins) and gave them nothing of the booty, while you say that you divide booty equally among them. So, you are in disagreement with Allah's Apostle, may Allah bless him and his family, on his behavior toward the atheists.'
Al- Sadiq said: 'Now,leave that. What is about alms?' 'Amru read this verse: 'Alms are only for the poor and the needy, and the officials (appointed) over it (alms)...."(243) Al- Sadiq said: 'Yes, how do you divide it (alms) among them?' 'Amru answered: 'I divide it into eight shares. So, I give each group a share.' Al- Sadiq, peace be on him, said: 'If one group is ten thousands people, and one group is one or two or three people, then you have made the share of the second group as the share of the first group?' 'Yes,' 'Amru answered. Al- Sadiq said:
'Do you divide alms equally among the people of towns and the people of the deserts?' 'Yes,' 'Amru answered. Al- Sadiq said: 'Then, you are in disagreement with Allah's Apostle, may Allah bless him and his family, on his behavior. Allah's Apostle, may Allah bless him and his family, divided the alms of the deserts, the alms of towns among the people of the towns. He did not divided alms equally among them. He divided alms among those who came to him and those whom he saw. Then, if you have doubt about what I have said, the jurists of the people of Medina and their Shaykhs are all in agreement that Allah's Apostle, may Allah bless him and his family, did that.'
Then, al- Sadiq turned to 'Amru and said: ''Amru, fear Allah. You, people, fear Allah, too. That is because my father, who was the best of the people of the earth and the most knowledgeable of them in Allah's Book and the Sunna of His Apostle, may Allah bless him and his family, has told me: 'Whoever hits people with his sword and summons them to himself, and there is (a person) more knowledgeable than him among the Muslims is astray and pretending.'"(244)
His Debates on Religious Devotion:
Sufyan al- Thawry came to al- Sadiq, peace be on him. He saw him wearing clothes as white as the shell of the egg. He said to him: "These clothes do not suite you." Al- Sadiq said to him: "Listen to my words. It is better for you sooner or later when you follow the Sunna and the truth and do not follow the heresy." "I tell you that Allah's Apostle, may Allah bless him and his family, lived during the time of destitution. However, when life is prosperous, then those who are worthy of it are the righteous not the sinners, the believers not the hypocrites, and the Muslims not the unbelievers. Then why have you criticized me, Thawri? By Allah, I have adopted what you see since I became a grown- up. In the meantime, I always carry out Allah's orders concerning my property."
A group of people who affected religious devotion and summoned people to be like them in renouncing worldly pleasure. They said to him: "Our companion is unable to express himself and his proofs do not come to his mind." Al- Sadiq said to them: "Give me your proofs." They said to him: "Our proofs are from Allah's Book." Al- Sadiq said to them: "Say them, for they are the best things which we should follow and put into effect." They said: "Telling about a group of the companions of the Prophet, may Allah bless him and his family, Allah, the Great and Almighty, says: "And prefer them before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones."(245) So, Allah has lauded their deeds. In another place, Allah says: "And they give food out of love for Him (Allah) for the poor and the orphan and the captive."(246)
A man of those who were sitting said: "We have seen that you order people to refrain from good food, while you order people to pay a share of their properties to enjoy yourselves with it." Abu Abd Allah (al- Sadiq) said to them: "Put aside what does not avail you. Tell me, people, are you acquainted with the abrogating and abrogated verses of the Koran, the clear and allegorical verses of it? That is because many people of this community got ruined due to such kind of verses." They said to him: "Some of these verses, not all of them." Al- Sadiq, peace be on him, said to them: From here, you have come.
Also you should be acquainted with the traditions of Allah's Apostle, may Allah bless him and his family. As for the verses which you have mentioned to us from the Book of Allah, and which are concerning the people whose deeds Allah praised, their food was permitted, and Allah did not prohibit them from that. Also their rewards will be from Allah, the Great and Almighty. Then Allah, the Blessed and Exalted, prohibited them from that. So, His order abrogated their (previous) acts. Also His order was as mercy from Him toward the believers so as not to harm themselves and their families because they had weak children, old men, and old women. ( For example), If I gave my loaf of bread as alms, while I had no loaf other than it, then they (my family) would get ruined.
For this reason, Allah's Apostle, may Allah bless him and his family, said: 'When the person has five dates or five loaves of bread or dinners or dirhams and he wants to spend them, then the best persons to be spent on are his parents, himself and his family, his poor relatives, his poor neighbors, and in the way of Allah."'
The Prophet, may Allah bless him and his family, said to the Ansari, who released five or six slaves during his death while he had none other than them and he had little children: "If you had told me about his deed, I would have not allowed you to bury him with the Muslims. That is because he has forced his children to ask people for alms."
Then, al- Sadiq said: "My father has told me on the authority of Allah's Apostle, may Allah bless him and his family, who said: 'Start with those whom you maintain, the nearest, the nearer, the near."
Then, al- Sadiq, peace be on him, said: "Now, listen to this verse from the Book, which is regarded as an answer to your words and an imposed order from Allah, the Almighty, the Wise: 'And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just men.'(247) Do not you see that these Words of Allah, the Blessed and Exalted, are contrary to what you have summoned people to?"
"So, people, conform to the manners which Allah has legislated to the believers. Confine yourselves to what He has bidden and what He has forbidden. Leave what you do not know. Learn knowledge from its people so that Allah, the Blessed and Exalted, shall forgive you and reward you. Learn the abrogating and abrogated verses, the clear and allegorical verses, the lawful and unlawful in the Koran. All these things draw you nearer to Allah and make you far from ignorance. Leave ignorance to its people. That is because the people of ignorance are many, and the people of knowledge are few. So, Allah, the Great and Almighty has said: 'And above every owner of knowledge is the All- knowing one."'(248)
His Debate on Truthfulness:
Without doubt people become ignorant and astray when they depend on their own viewpoints and do not consult the people of true knowledge. So, the ignorant person goes astray in the methods of ignorance. However, he thinks that he is knowledgeable in the true religious law.
There was a debate between al- Sadiq, peace be on him, and an ignorant person who affected knowledge in truthfulness. Al- Sadiq himself has told us about this debate. He has said:
"Indeed, whoever follows his desire and admires his idea becomes like that person whom ignorant people regarded as great. I saw a group of people surrounding him. So, I wanted to meet him. He deceived that group of people, then he left them. I followed him. Soon, he passed by a baker. He made the baker heedless and took two loaves of bread from his bakery. I was astonished at him, then I talked to myself: Perhaps, he is his customer. Then, I said: Why has he stolen the two loaves of bread? Then, I went on following him. Soon, he passed by pomegranate seller. He made him heedless and took two pomegranates.
I was astonished at him, and then I said to myself: Perhaps, he is his customer. Then I said: Why has he stolen them? Then I went on following him till he passed by a sick person. He put the two loaves of bread and the two pomegranates before a sick person.
Then I (al- Sadiq) asked him about his act. He said: 'perhaps, you are Ja'far b. Mohammed?' 'Yes,' I said. He said to me: 'What does your noble origin avail you while you are ignorant?' 'Which verse of the Koran am I ignorant at?' I asked. He said these Words of Allah, the Great and Almighty.' Whoever brings a good deed, he shall have ten like it, and whoever brings and evil deed he shall be recompensed only with the like of it.'(249)
'When I stole the two loaves of bread, they were two evil deeds. And When I stole the two pomegranates, they were two evil deeds, too. So, these are four evil deeds. When I gave each one of them as alms, Allah has subtracted 4 evil deeds from 40 good deeds. So, I have 36 good deeds.' I (al- Sadiq) said: 'May your mother lose you! It is you who are ignorant at the Book of Allah. Have you not heard that Allah said:
"(Allah) accepts (deeds) from the pious only.' When you stole the two loaves of bread, they were two evil deeds. And when you stole the two pomegranates, they were two evil deeds, too. And when you gave them to other than their owner without the permission of their owner, you have added four evil deeds to four evil deeds, and you have not added four evil deeds to forty good deeds. So, he began looking at me. Then I left him and went away."'
Al- Sadiq, peace be on him, said: "They (the ignorant) mislead (people) and go astray with this ugly, hateful explanation."(250)
HIS LIFE AND HIS GOOD MANNERS
Prelude:
The life of a person denotes his inner-self. And his inner-self is hidden in his life. The seducers of fraud who pretense to conceal what their hearts have through showing good manners and guidance. Their words and acts quickly expose their inward thoughts. Indeed, the slips of their tongue and their acts show what has been hidden in their hearts.
The garment of pretense reveals what is under it.
So, if you cover yourself with it, then you are naked.
Good men with knowledge always try to hide their pure innerselves to avoid enchantment and fame.. However, their good deeds spread. And the glory of their holy souls shines. (As the poet says):
And whatever a quality the person has
even if he thinks that it remains secret for people,
it (the quality) is known.
Yes, perhaps a group of people stands up to protect this deceiving band because of the party or deception by the surface of those good affairs. Besides, a group of people may rush to damage the great figures to follow some persons whom the diseases of envy, spite, ignorance, and stubbornness have ruined, but the clear- headed person does not ignore the truth. And the sieve cannot cover the sun.
The life of al- Sadiq, peace be on him, guides us to his qualities and informs us about his inner- self. He was among the members of the house (ahl al Bayt ), whom Allah drove away uncleanness and purified them thoroughly. He was among the family whom the Prophet, may Allah bless him and his family, left among his community to explain the silent Book of Allah. Besides, his family and Allah's Book formed 'the firmest handle which shall not break off And whoever holds fast to it shall be saved from the ways of misguidance.'
Thus, through his righteous life, al- Sadiq wanted to bring people out of misguidance, and ignorance. Also he wanted to make them enter guidance and knowledge. And his inner- self was embodied in the career of his life. So, we will mention some examples of his life to indicate his great manners and his holy Alawid soul who spared no effort to lead people toward guidance and righteousness.
His Social Manners:
Laudable manners maybe psychological instincts and natural habits, such as generosity, bravery, cheerfulness, and eloquence. Also they maybe acquisitive, such as worship, religious devotion, knowledge, sciences, arts, and so on.
Whoever considers carefully the life of Hashim and of his sons understands that they had the natural and the learned manners. Also Allah's Apostle, may Allah bless him and his family, had those outstanding manners which suited his Divine office. Then his progeny adopted the same manners.
Whoever studies carefully the life of Abu Abd Allah (al- Sadiq), peace be on him, knows that he embraced the outstanding life of his grandfather (the Chosen one), may Allah bless him and his family. "Then the person is known through his deeds." Although al- Sadiq did not speak about his life, his deeds have indicated his qualities.
One day, al- Sadiq and his companions went to condole his relative whose child died. While al- Sadiq was walking, the thong of his sandal broke off So, al- Sadiq picked up his sandals and walked bare- footed. One of his companions called b. Abu Ya'far(251) looked at him, and then he took off his own sandal, cut off its thong and handed it to Abu Abd Allah (al-Sadiq), peace be on him. However, al- Sadiq became angry and refused to take the thong. Then he said: "No, the owner of the misfortune is worthier than others in enduring it." Then he went on walking bare- footed till he entered the house of the person whom he wanted to condole.
When al- Sadiq spread the table, he urged his companions to eat and made them enjoy the food. Perhaps, he brought some food after they had become satisfied. However, they refused to eat. So, he said: "You have eaten nothing. Indeed, those who love us very much are those who eat very much with us." Then he told them some traditions on the authority of the Prophet, may Allah bless him and his family, to encourage them to eat the food and to appeal to additional food. He used to report the following words which the Prophet, may Allah bless him and his family, said to Salman, al- Muqdad, and Abu Dharr: "Those who love us very much are those who eat much food with us."
In spite of his importance and old age, al- Sadiq prevented his guests from fulfilling any need. When he found no one to fulfill their needs, he himself stood up to serve them, and then he said: "Allah's Apostle, may Allah bless him and his family, prevented (the Muslims) from putting the guest into service."(252)
As al- Sadiq wanted the guest to stay for a longer time with him, he did not help him to go as he did with the people of Juhayna. He ordered his
servants not to help them to depart. So, they said to him: "Son of Allah's Apostle, may Allah bless him and his family, you entertained us in an excellent manner, and you offered us many gifts, then you ordered your servants not to help us to depart." So, he, peace be on him, said: "We, the members of the house (ahl al Bayt ), do not help our guests to leave us."(253)
His Liberality:
Al- Sadiq, peace be on him, said to al- Mu'alla b. Khanis: "Mu'alla, show love to your brothers (friends) through sending them gifts. Indeed, Allah, the Most High, has made giving love and preventing hatred. By Allah, If you ask me (for something) and I give you (that thing) is more desirable than that you ask me (for something) and I do not give you (that thing), so you hate me."(254)
One day, al- Sadiq, peace be on him, gave a poor man four hundred dirhams. The poor man took them, thanked him for them, and went away. Al- Sadiq said to his servant: "bring the poor man back." The poor man said: "Master, I asked you (for a need), and you have given me (the need), then what do want to give me?" Al- Sadiq said to him: "Allah's Apostle, may Allah bless him and his family, said: 'The best alms is that which brings about riches. We have not made you rich. So, take this ring. I wanted to sell it for ten thousand dirhams. When you becomes in need of it, then sell it at this cost."(255)
One day, al- Sadiq, peace be on him, was ill. A companion of his called Ashja' al- Salami(256) came and asked him about his illness. Al- Sadiq said to him: "Leave my illness and ask me for your need." Then, he (al- Sadiq) said: "Servant, have you anything?" The servant said: "Four hundred dirhams." Al- Sadiq said: "Give them to Ashja'."(257)
Al- Mufaddal b. Qays b. Rummana, a reliable narrator of al- Sadiq, came to al- Sadiq and told him about his poor condition and ask him to pray to Allah for him. Al- Sadiq said: "Female slave, give me the bag which Abu Ja'far has sent to us." The female slave brought the bag. Then al- Sadiq said: "There are four hundred dinars in this bag. Help yourself with them." Ashja' said: No, may I be ransom for you, by Allah, I do not want these (dinars), I only want your supplication." Al- Sadiq said to him: "I will say the supplication. However, do not tell people all about you, for they will disdain you."(258)
His Secret Gifts:
At night al- Sadiq, peace be on him, carried on his shoulder bag full of bread, meat, and dirhams. He went to the needy people of Medina. He divided those things among them, while they did not know him. After his death, they asked about those gifts. So, they knew that Abu Abd Allah (al-Sadiq), peace be on him, sent them.(259)
Al- Sadiq's grandfathers embraced that custom, then his grand sons adopted it, too.
Al- Sadiq sent secret gifts to the people of Medina. In the mean time he sent such gifts to the Hashimites. He sent them parcels of dinars and said to the messenger: "Say to the Hashimites that these parcels have been sent to you from Iraq. When the messenger came back, al- Sadiq asked him: "What did they say?" The messenger said: "They said: 'As for you, may Allah reward you good because you bring gifts to the relatives of Allah's Apostle, may Allah bless him and his family. And as for Ja'far (al- Sadiq), may Allah judge between us and him."' So, Abu Abd Allah (al- Sadiq), peace be on him, sank to the ground and said: "Allah, humiliate my neck for my grandfather's children."(260)
One day, al- Sadiq gave Abu Ja'far al- Khth'ami(261) a parcel (of dinars) and ordered him to send it secretly to a man of the Hashimites. When al- Khth'ami brought the parcel to the man, he (the man) said: "May Allah reward him (i.e. the sender of the parcel) good. He always send me a parcel. I live with the parcel till another one comes. However, Ja'far (al-Sadiq) sends me no dirham though he has a lot of money."(262)
Also al- Sadiq, peace be on him, sent secret gifts to those who showed enmity toward him. For example, he allotted a sum of money to al- Hasan b. al- Aftas.
So, it was said to him (al- Sadiq): "Will you give the man who attacked you and wanted to kill you with the sword?" Al- Sadiq, peace be on him, said: "Woe unto you! Have not read these Words of Allah: 'And those who join that which has bidden to be joined and have awe of their Lord and fear the evil reckoning.'(263) Indeed, Allah has created Paradise and made it good."(264)
His Clemency:
When al- Sadiq, peace be en him, heard someone defamed him or backbited him or abused him, he prepared himself to prayers. Then, he invoked Allah for a long time not to punish the sinner and to forgive him his sins.(265)
Concerning his blood relatives, al- Sadiq was very clement. So, he said: "I want Allah to know that I have humiliated my neck for my blood relatives. And I send gifts to the people of my house before they are in no need of me."(266)
Also al- Sadiq was clement with his servants and all people. For instance, he sent a servant of his to get him a certain need. The servant was late. So, al- Sadiq went out to look for him. He found the servant sleeping. Al- Sadiq sat by his head fanning him till he woke. When the servant woke, al- Sadiq said nothing but: "Servant, why do you sleep day and night - night is for you, and day is for us."(267)
One day, al- Sadiq sent a non- Arab servant to bring him a certain need. When the servant came back, al- Sadiq, peace be on him, questioned him, but he was unable to answer. Al- Sadiq repeated the question several times, but the servant was still unable to answer. Anyhow, al- Sadiq did not become angry with him, he mere Looked sharply at him, and then said to him: "If your tongue is tired, then your heart is not tired." Then al- Sadiq, peace be on him, added: "Indeed, modesty, chastity, and tiredness (the tiredness of the tongue not of the heart) are acts of belief, while obscenity, abusiveness, and insolence are acts of hypocrisy."(268)
Al- Sadiq, peace be on him, prevented the members of his house from going up to the house. One day a female slave, who looked after his children, went up to the house carrying a child of his. Suddenly, al- Sadiq came into the house. When the female slave saw him, she trembled with fear. So, the child fell down the ground and died. Al- Sadiq turned pale and went out of the house. When he was asked about the reason why he had turned pale, he answered: 'I have turned pale because I have terrified the female slave, not because of the death of the child.' Moreover, he said to her: "Don't worry,. You are free for Allah!"(269)
Al- Sadiq, peace be on him, was clement with all people. For example, a man of the pilgrims in Medina slept. The man thought that his bag (of money) had been stolen. He went out. He saw al- Sadiq praying. He accused him of stealing, saying to him: "You have taken my bag!" "What was in your bag?" asked al- Sadiq. "One thousand dinars," answered the man. So, al- Sadiq took the man with him to his house and gave him one thousand dinars. The man came back home and found his bag. Then he came back to al- Sadiq, gave him the money, and apologized to him for that. Then the man asked some people about al- Sadiq. They said: "This is Ja'far al- Sadiq." "No wonder!" said the man.
Al- Sadiq, peace be on him, was clement even with his arch enemies. When al- Mansur permitted al- Sadiq to leave al- Hira (a town in Iraq), he (al- Sadiq) left it at night. When he reached the place of the armed men, one of them said to him: "I will not let you go!" Al- Sadiq begged him several times, but the armed man refused that. Murazim (al- Sadiq's companion) and Musadif (his servant) accompanied al- Sadiq. Musadif said to him: "May I be ransom for you! This dog (i.e. the armed man) has hurt you! I think that he will bring you back. I do not know how Abu Ja'far al- Mansur will treat you. So, permit Murazim and I to behead him and to throw him into the river." No,' said al- Sadiq. Then he went on convincing that armed man till most of night was over. At last, the armed man let them pass. So, al- Sadiq said: "Murazim, is this better or what you have said?" I (Murazim) said: "May I be ransom for you, this is better...."(270)
His Kindness:
Al- Sadiq, peace be on him, treated All people kindly. One day he summoned his servant Musadif and said to him: "The members of my family have become many. So, prepare yourself and go with the traders to Egypt. When they reached Egypt, a caravan received them out of Egypt.
They asked them about the goods with them and told them that there was nothing of those goods in Egypt. So, the traders from Medina sold their goods a dinar for a dinar.
When they took their money, they came back to Medina. Musadif came to Abu Abd Allah (al- Sadiq), peace be on him, carrying two bags. There was a thousand dinar in each bag. Musadif said to al- Sadiq: "May I be your ransom, this is the capital and these are the interests." Al- Sadiq said to him: "These interests are many. How did you sell the goods?" Musadif told him all about the goods." So, al- Sadiq took one of the two bags and said: "This is my capital. I am in no need of the interests." Then he added: "Musadif, dueling with words is easier than seeking the lawful."(271)
Abu Hanifa al- Hajj(272) quarreled with his son- in- law about inheritance. Suddenly, al- Mufaddle b. 'Amru, al- Sadiq's agent in Kufa, passed by them. When he understood their matter, he ordered them to go with him to his home. He made peace between them and gave them four hundred dirhams. When they became pleased with each other, he said to them: "These four hundred dirhams are not mine. However, Abu Abd Allah (al-Sadiq), peace be on him, ordered me to settle the quarrel between two men of our companions with his money. So, these four hundred dirhams belong to him."(273)
His Patience:
Isma'il was the elder son of al- Sadiq, peace be on him. He had outstanding merits, such as virtue, reason, worship, and the like. Al- Sadiq, peace be on him, loved him very much. So, some people thought that he would be the Imam after his father al- Sadiq. When Isma'il became ill, al-Sadiq became sad. Still, he invited his companions and offered them good food. He did not make them feel that he was sad. They thought that he would be impatient or weep. So, they asked him about his firm patience. Al- Sadiq said to them: "I should be patient, for the Prophet said: 'I will die as you die.'"
One day a boy of al- Sadiq's was walking before him. Suddenly, the boy died. So, al- Sadiq wept and said: "You (Allah) have taken and left, You have tried and healed." Then, he carried the boy to the women. When they saw him, they cried. So, al- Sadiq ordered them not to cry. Then he took him out to bury him and said: "Glory is to Him Who kills our children, but we love Him very much." Then when he buried his son, he said: "Indeed, we are the people who ask Allah for what we love in what we love, so He gives us. If He loves what we hate in what we love, we are pleased."(274)
His Prestige:
Sometimes the person himself creates prestige through his pride, and sometimes through his servants family, tribe, soldiers, state, and the like. This kind of prestige does not belong to certain people. Rather, it belongs to every one who gets one or more of the affairs. So, we may call this kind of prestige artificial.
The person may have prestige without army, servants sates, authority, pride, and so on. This kind of prestige is not called artificial. Rather, it is the prestige which Allah, the Exalted, gives to anyone, of his creatures. The person can create this prestige through humbleness, good manners, knowledge, and the like. "Whoever wants glory without a tribe and prestige without authority, then should come out of the humiliation of the disobedience of Allah to the glory of his obedience. Whoever fears Allah, Allah makes everything afraid of him. And whoever does not fear Allah, Allah makes him afraid of everything." Indeed, we can call this kind of prestige genuine.
Al- Mansur had artificial prestige. Though he had a wide kingdom, and a big army, he respected Ja'far b. Mohammed al- Sadiq, peace be on him, when he looked at him.
Al- Mufaddal b. 'Amr said: "Al- Mansur tried to kill Abu Abd Allah (al-Sadiq), peace be on him, several times. However, he respected him when he looked at him. So, he did not kill him."(275)
All people respected Abu Abd Allah (al- Sadiq), peace be on him, whether they were friends or enemies. For example, Hisham b. al- Hakam, who was a Jahami before he became an Imami, said to al- Sadiq: "Son of Allah's Apostle, may Allah bless him and his family, I respect, you, I am shy of you. My tongue is not able to utter even a word before you."(276)
Though al- Sadiq, peace be on him, had such great prestige, he was very humble in word to his companion and those who sat with him. He sat with them, ate with them, and talked with them.
His worship:
Al- Sadiq, peace be on him, was the best of all creatures during his time in worshipping, such as fasting, prayers, hajj (pilgrimage to Mecca), and the like.
In Tadhkirat al- Khawas, al- Sibt b. al- Jawzy says: "The biographers say: 'Al- Sadiq was busy worshipping. He was indifferent to leadership.'" In Matalib al- Sa'ul, b. Talha says: "Al- Sadiq had many sciences. He worshipped (Allah) very much. He read continuos parts of the Koran. And he divided his time according to the religious duties." In Hulyat al- Awlia', Abu Na'im says: "Al- Sadiq devoted all his time to worshipping and submission to Allah. He preferred isolation and humbleness to leadership and parties." Malik b. Anas says: "Ja'far b. Mohammed had three qualities:
he fasted, or prayed, or remembered Allah. He was among the greatest scholars of creatures and among the great devout." We have mentioned all these qualities in the topics: Who was al- Sadiq? and His scientific Life.
His Bravery:
There were no holy battles during the time of al- Sadiq, peace be on him, so that people may know his bravery. However, there were many attitudes which have indicated his firm powers, such as the strong- heart self-possession, and the like. You have already read these attitudes in the topic: His Attitudes with al- Mansur.
His Religious Devotion:
"Al- Sadiq wore a thick, short, woolen cloak on his body, and wore silk garment on it. And he said: 'We wear the cloak for Allah, and the silk (garments) for you."(277)
"Al- Sadiq offered meat to his guest, while he ate vinegar and animal oil. Then he said: 'This is our food and the food of the Prophets.'"(278)
One day, Sufyan al- Thawry(279) came to al- Sadiq. He saw him wearing a silk cloak. So, sufyan criticized him and said: "Why have you worn this (cloak), while you are among the family of Prophethood?" Al- Sadiq, peace be on him, said: "You do not know. Insert your hand into here." There was a garment of rough hair.
Then al- Sadiq said: "Thawry, show me what is under your cloak." There was a shirt thinner than the crust of the egg. So, Sufyan became shy of al- Sadiq. Then al- Sadiq said to him: "Thawry, do not come to us many times so as not to harm us nor do we harm you."(280)
Al- Sadiq said these words before al- Thawry, for the latter disagreed with the former on his behavior, knowledge, and act. In the meantime, the ruler prevented al- Sadiq from meeting people and prevented them from meeting him. So, the person would expose himself and al- Sadiq to danger when he wanted to meet him, especially if the person was of great importance among people, such as Sufyan al- Thawry.
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Chapter Five

HIS MIRACULOUS ACTS
Indeed, Allah, the Exalted, has ordered His creatures to know Him and to worship Him after they have known Him: "And I have not created the Jinn and the men except that they should serve Me."(281) His creatures indicate His existence. The pretty creation and the untied regulation indicate His Oneness. He has created a guide from their own selves to show them the way to all things. This guide is reason. However, reason by itself is unable to know the methods of the worship of Allah nor the qualities of His obedience, for this reason Allah should teach His creatures how to worship and obey Him.
As Allah has ordered His creatures to worship and to obey Him, then it is incumbent on Him to send someone to them to guide them to what He has wanted and to make them know what He has ordered.
It is not right for reason to believe in the person who claims Prophethood without a proof or a miracle. So, it was incumbent on the prophets to produce evidence for their missions. We do not regard the person as a sent prophet unless he has a strong proof.
What is the Miracle?
This question is worthy of care and thinking. That is because the correctness of Prophethood depends on the correctness of the proof I think that the answer of this is very easy, for there are many verses in the Glorious Koran about the prophets and the messengers. For example, the miracles of Musa (Moses) were the white hand and the rod, the miracles of 'Isa (Jesus) were healing the blind and the leprous, and bring the dead to life. And the miracle of Mohammed, may Allah bless him and his family, was the Koran itself When you consider these miracles carefully, you will know that the normal person is unable to bring something like them even if he has power and knowledge.
Now, we may ask: Who has the ability and knowledge to make the fire comfort and peace? Who has the ability and knowledge to cut the birds into pieces, put them on the mountains, and summon them to come as perfect birds before him? Who has the ability and knowledge to make his hand white without evil whenever he wants? Who has the ability and knowledge to make his rod walk and to eat what the magicians do? Who has the ability and knowledge to heal the blind and the leprous and to bring the dead to life? Who has the ability and knowledge to determine out of dust the form of a bird and to breath into it knowledge and to create a book like the Koran in all its characteristics?
Through these things, you understand the difference between magic and the miracle. Worth mentioning, the miracle happens not according to the natural laws; it should be something possible in itself, for the impossible things in themselves do not occur, and it should be done by the unique persons who summon people to worship Allah, the Most High, and who produce evidence for His Existence. So, miracle is the gift which Allah grants to whomever he wills of His close creatures.
As for magic, it is an art. Whoever learns it is able to do it. It is mere imagination and misguidance. It has neither reality nor truth.
The person may say: Science refuses the miracle which occurs contrary to the natural laws, for its occurrence is not according to the usual causes. So, how do things happen according to unusual causes? This question maybe answered as follows:
1. There are clear verses in the Koran about those miracles which occurred not according to the natural laws, such as the safety of Ibrahim from the fire, the coming of the birds to him after they had been cut into pieces, the white hand of Musa (Moses) and his rod which became a snake. 'Isa (Jesus) healed the diseases which doctors are unable to cure, such as blindness and leprosy. Also he brought life to the dead and created the bird with Allah's permission. Then science is worthless when it opposes the clear verses of the Koran. Rather, this science is not correct because there are mistakes in some of its premises.
2. As these miracles are possible in themselves, then why do we deny them while we are in need of them, and Allah's power is inclusive and it has neither defect nor feebleness, "Indeed, He has power over all things?"
Yes, we refuse the things which are impossible in the self and the accident. For example, Allah creates a partner for Him, brings together the two opposite or contradictory things, and puts this wide world into the small egg. The defect is in these things because they are impossible, not in the power. However, we do not refuse that the stones speak, the moon breaks, the trees walk, for they are possible in themselves.
3. If we regard these miracles as impossible for Allah, the Exalted, then which thing confirms the Prophethood of the prophets? If Prophethood is possible without a miracle, then everyone can claim it. So, what is the difference between the truthful prophet and the false one?
When it is said that genius, cleverness, eloquence, knowledge, honesty, and truthfulness are enough to confirm those we claim Prophethood, we say that most people do not attach importance to these qualities. Rather, they are not able to know the person who has such qualities. So, it is necessary for the prophet to bring the material thing which people cannot bring to uproot their questions and to be as a plain proof to convince the knowledgeable and the ignorant.
4. Why does the science refuse the things which occur not according to the natural laws? Is it not the Creator of the usual laws and the Creator of the unusual laws one? And He Who is able to create the things through their usual causes is able to create them through the causes which are above the level of our ability and knowledge.
These proofs and miracles are also necessary to the trustees of authority (awsiya') of the prophets to fulfill the purpose for which the prophets summoned people. Allah sent the prophets to make people know Him and then to serve Him. Also the trustees of authority were nominated to fulfill the same task. Therefore, the Imam should bring the miracle to prove his Imamate.
As Allah, the Exalted, nominated al- Sadiq, peace be on him, to carry out the law which the Prophet, may Allah bless him and his family, brought, then if was incumbent on Allah to grant him the miracle when necessary as He granted it to the Prophet. This is the viewpoint of the Imamis concerning the Imamate of al- Sadiq. As for the Sunni viewpoint concerning him, they think that he belongs to the pure family of the prophet. and that he has all outstanding merits. We have mentioned their viewpoints on him in the topic: Who was al- Sadiq?
The author of the book 'Madinat al- Ma'ajiz' has mentioned over three hundred miraculous and laudable acts on al- Sadiq. We will mention some of his miracles from the valuable books on which the two parties (the Sunnis and the Shi'a) have agreed. They are as follows:
His Accepted Supplications:
In his book 'Is'afal- Raghibin', al- Sabban says: "His supplications were accepted. When al- Sadiq asked Allah for some thing, it would be between his hands before he had finished his supplication." In his book 'Lawaqih al- Anwar, al- Sha'arany says: "When al- Sadiq, peace be on him, was in need of a thing, he said: 'Lord, I am in need of so- and- so.' The thing was put beside him before he had finished his supplication."
Many authors have mention that al- Mansur sent for al- Sadiq several times. However, al- Sadiq invoked Allah against him. So, al- Mansur changed his mind and stood up to receive him.(282)
One day al- Hakam b. al- 'Abbas said:
We hanged Zayd on the trunk of the date palm
We have not seen a Mahdi hanged on the trunk
You have compared 'Ali to 'Uthman out of foolishness
'Uthman was purer and better than 'Ali.
When al- Sadiq heard these words, he invoked Allah against al- Hakam and said: "Allah, order one of your dogs (one of the animals which you have created) to eat him." Banu 'Umayya (the Omayyads) sent al- Hakam to Kufa. On his way to Kufa, a lion ate him.(283)
Dawud b. 'Ali al- 'Abbasi was the governor of al- Mansur over Kufa. He sent for al- Ma'alla b. Khanis, al- Sadiq's servant, and killed him. Also he did evil to the Imam. Al- Sadiq became angry. So, he invoked Allah against him. People heard him saying: "This hour! This hour!" Before he had finished his supplication, people heard an outcry in Dawud's house. Then they said: "Al- Hakam died suddenly!"(284)
One day, a woman came to al- Sadiq and said: "May I be your ransom, my father and mother and the members of my house support you." Al-Sadiq said: "You are truthful. What do you want?" The woman said: "May I be your ransom, son of Allah's Apostle (may Allah bless him and his family), I have leprosy in my upper arm. Invoke Allah to heal me." Al-Sadiq, peace be on him, said: "Allah, You heal the blind and the leprous and bring life to the decayed bones. Forgive her and heal her to see the effect of the acceptance of my supplication." The woman said: "By Allah, I stood up and I had nothing of leprosy."(285)
Hammad b. 'Isa(286) asked al- Sadiq to implore Allah to give him what helps him to perform the hajj many times and to give him good, productive lands, a good house, a wife from the good families, and obedient children. He wanted to perform the hajj for fifty times. Al- Sadiq implored Allah to fulfill Hammad's needs. So, Allah gave him all his needs. Hammad performed the hajj for fifty times. Then he wanted to perform the hajj for fifty- one times. When he arrived at al- Jihfa valley, the flood took him a way. Then his servants brought him out of the water. He was dead.
His Prediction on the Events:
Al- Sadiq, peace be on him, predicted many events. They occurred as he predicted after a time. For example, he predicted the end of the authority of the Abbasids: Abu Muslim al- Khurasani came to al- Sadiq and tired to convince him to take the reins of power. He told him that there were many people ready to support him. Al- Sadiq, peace be on him, said to him: "What you are talking about shall not be ours.
The children of al- Abbas shall play with authority." So, Abu Muslim went to Abd Allah b. al- Hasan and asked him to take the reins of authority. Abd Allah gathered the members of his family and took care of the matter. He summoned Abu Abd Allah (al- Sadiq), peace be on him, to ask his advice. So, al- Sadiq came and sat between al- Saffah and al- Mansur. When they asked the advice of al- Sadiq, he patted al- Saffah's shoulder and said: "No, by Allah, this shall be the first to take the reins of authority." Then, he patted al- Mansur's shoulder and said: "The children of this shall play with authority." Then, he stood up and left their meeting.(287)
One day Abd Allah b. al- Hasan summoned al- Sadiq to nominate his son Mohammed to the Caliphate. Al- Sadiq said to Abd Allah: "By Allah, this matter (the caliphate) is not for you nor for your children. The caliphate is for this (i.e. al- Saffah), then for this (i.e. al- Mansur), and then for his children. When al- Sadiq went out, Abu Ja'far (al- Mansur) followed him and said to him: "Abu Abd Allah, do you know what you have said?" Al-Sadiq, peace be on him, said: "Yes, by Allah, I know it (the caliphate) and it shall occur."(288)
Also al- Sadiq predicted the killing of Mohammed and Ibrahim, the two sons of al- Hasan, on many occasions. One day, he said: "Marwan shall be the end of the Omayyads, and Mohammed shall be killed."(289)
His Psychological Analyses:
When the self of the believer is free from vices, it becomes like the clear mirror that reflects everything before it. For this reason, Allah's Apostle, may Allah bless him and his family, said: "Be ware of the insight of the believer, for he sees through Allah's Light." This is the insight of the believer, just imagine how much more is the insight of the Imam of the faithful!
Al- Khidr (Elija), peace be on him, made a hole in the boat, slew the boy, and put that wall into a right state. He had done all these things according to the knowledge which Allah, the All- knowing, had given to him.
So, al- Sadiq, peace be on him, told people about the things sounded in their mind.
'Amr b. Yazid came to al- Sadiq. Al- sadiq was ill, so he turned the face to the wall. 'Amr said to himself: "I do not know what will happen to him when I ask him about the Imam after him." While 'Amr was asking himself such questions, al- Sadiq turned the face toward him and said: "My condition is not as you think. My illness has no power over me.""(290)
Al- Hasan b. Musa al- Hannat,(291) Jamil b. Darraj,(292) and 'A'idh al- Ahmasi(293) came to al- Sadiq. 'A'idh said to himself: "I want to ask al- Sadiq a question."
When they greeted al- Sadiq and sat down, al- Sadiq turned to 'A'id and said: "Whoever fulfills what Allah has imposed on him, Allah will not ask him more than that." So, 'A'id made a gesture to his companions and they stood up. When they all went out, they (his companions) asked him: "What was your need?" 'A'id said: "It was what you have heard. I have no ability to rise at night to pray, so I was afraid that Allah would punish me.(294)
Ja'far b. Harun al- Zayyat and Abu Abd Allah (al- Sadiq), peace be on him, were performing the procession round the Kaaba. Al- Zayyat looked at al- Sadiq and said to himself: "Is this the proof of Allah? Is this the person through him Allah accept the needs?" While al- Zayyat was asking himself such questions, al- Sadiq came from behind him, patted his shoulder, and said: "A single mortal from among us! Shall we follow him? Most surely we shall in that case be in sure error and distress."(295) Then, al- Sadiq left him.(296)
There were a group of people in the presence of al- Sadiq, peace be on him, Khalid b. Najih al- Jawaz(297) came to al- Sadiq, sat beside, and said to himself: "Woe unto you! How heedless you are! With whom are you talking? With the Lord of the worlds?" So, al- Sadiq said to him: "Khalid, woe unto you! By Allah, I am a created servant. I have Lord. I serve Him. If I do not serve Him, He will torture me with the fire." Then Khalid said: "No, by Allah, I never say anything concerning you except that which you say concerning yourself."(298)
HIS CHOSEN WORDS
Indeed, no one is able to encompass the words of Abu Abd Allah, and the pages are not able to contain them. How many their origins are! How abundant their branches are! Anyhow, here, we want to mention only four chapters. They are: the orations, the sermons, the commandments, and the wise sayings. Surely, in them are the hopes of the pioneer, the quenching of the thirsty, and the life of the soul. I did my best to collect and choose them from the best books and chosen volumes.
1- HIS ORATIONS
No one has reported that Abu Abd Allah went up on the pulpits for guidance. In the meantime his conditions did not suite him to address the masses. Still, to the best of my ability in researching, I have found two orations- one is long; the other is short.
The first oration is of two parts: (the first part) is about the outstanding merits of the Prophet. This part is his following words(299): So, their great sins and their ugly acts did not prevent our Lord (for His clemency, His tolerance, and His mercy) from choosing for them the most lovable one of His prophets and the most honorable one of them, Mohammed bin Abd Allah, may Allah bless him and his family. In the most exalted place of glory was his birth. In the tree of nobility was his origin. Not mingled was his ancestry. Not mixed was his lineage. Not unknown with the people of knowledge was his quality. The prophets brought glad tidings (to people) about him in their description. The wise men considered him carefully with their qualification. He was unapproachable educated one , peerless Hashimy, and matchless Abtahy.
His trait was modesty and his nature was liberality. He was naturally disposed for the burdens of the Prophethood and its good manners', having the inborn characteristics of the mission and its dreams till the causes of the powers of Allah led him to their times and the destiny put into effect with the permission of Allah to their ends through him, the inevitable destiny of Allah led to their purposes. Every nation brought good news about him to (the nation) after it. And every father pushed him to father from one back to back. And marriage did not impure him at his birth. From Adam to his father Abd Allah, he was in the best group, the noblest tribe, strongest family, the safest pregnancy gentlest lap.
Allah chose him, was pleased with him, and selected him. He gave him keys of knowledge, wisdom their fountains. He sent him as mercy for people and as spring for the country. Allah sent down the Book to him. In it (the book) there are eloquence and explanation. (It is) Arabic Koran without crookedness that they may guard (against evil). He (Allah) already explained it to men, detailed its method with knowledge, explained the religion, ordained (religious) duties, limited and explained punishments for people, disclosed and declared matters for his creation. In them (the matters), there is a direction to salvation and marks summon (men) to guidance.
So, Allah's Apostle propagated what he was sent to do, declared what he was ordered to, and fulfil led the burdens of prophethood. He was patient for his Lord, waged holy war in His way, loyal to his nation, summoned them to Salvation, urged them (to read) the Koran, showed them the way of guidance with methods and reasons, (which) he founded their foundation for people, and ways which he proved for them that they will not go astray after him, and he was compassionate and merciful to them.(300)
(The second part): It is about the qualities of the Imams, peace be on them. Al- Kulayni, may his grave be fragrant, has mentioned this part in his book al- Kafi, Chapter: the Imam and His Qualities. Also al- Mas'udi, 'Ali b. al- Husayn,(301) has mentioned it in his book al- Wasiya, p.139, who said: "When the Order of Allah, the Great and Almighty, come to him (i.e. al-Sadiq, peace be on him.), he gathered the Shi'a and addressed them. So, he praised Allah and lauded Him. Then he (al- Mas'udi) has mentioned the part which we will mention. There is a small difference between the report of al- Kulayni and that of al- Mas'udi. We will mention the part according to the report of al- Kulayni because it has additions.
He (al- Sadiq), peace be on him, said: "Indeed, Allah, the Exalted, unveiled His religion through the Imams of guidance of the family of our Prophet, has made clear through them the direction of His path. He has opened the intermost part of the springs of His knowledge through them. So, whoever among the community of Mohammed, may Allah bless him and his family, knows the obligatory rights of his Imam finds the taste of the sweetness of his belief and knows the virtue of acceptance of his Islam, for Allah, the Exalted, has appointed the Imam as a sign for His creation and has made him as evidence for the people of his time and his world. Allah, the Exalted, crowned him with solemnity, covered him with the Light of His might.
He made a rope to stretch up to heaven, whose provisions are not cut off from him. Nothing can be obtained from what is with Allah but through him, not does Allah accept the acts of men unless they know him(302), for he (the Imam) knows what reaches him of the ambiguities of darkness, the obscurities of the paths and the complications of disturbances. Allah the Exalted, went on choosing them for His creation from the sons of al- Husayn, peace be on him, an Imam from the progeny of the Imam. He chose and selected them for that. He approved them for His creation and is pleased with them. Whenever an Imam of them passed away, He appointed an Imam from his progeny for His creation. (The Imam) is a clear sign, brilliant guide, custodian leader and knowledgeable proof.
They were Imams from Allah, who guide to the truth and by it (the truth) Allah acts with justice. (They were) the Proofs of Allah, His propagandists, and His guardians over His creation. People follow their guidance. The country is lit up by their light. The unripe product grows by their blessing. Allah has made them life for men, lamps for darkness, keys for speech, and supporters for Islam. The unshakable decrees of Allah put into effect for them. So, the Imam was chosen and approved. He was an elected guide, and promising responsible. There by, Allah chosen him. He created him under His Protection. He was in the world of scattering when he scattered him.
He was in the creation when he created him.
Before the creating of creatures, he was a soul on the right side of His Throne. He was gifted wit wisdom in the world of the unseen with him. Allah chose him with His knowledge, selected him for his purity. He (the Imam) was the rest of Adam, peace be on him, the choice of the progeny of Noah, the chosen (one) of the family of Abraham, the best (one) of the family of Mohammed, may Allah bless him and his family.
He (the Imam) was still under the protection of Allah. He (Allah) protected him and guarded him. The snares of the Satan and his soldiers were driven away from him. The coming of the evil of the utterly dark night, and the magic of the evil- doer were pushed back from him. The committing of the evil was averted from him. He (the Imam) was free from defects, preserved from indecencies, known for clemency and piety during his youth, attributed to chastity and knowledge and favor during his end. The authority (the Imamate) of his father was entrusted to him. He (the Imam) kept silent during the lifetime of his father, then when the extent of his father's life came to an end, the decree of Allah concerning him (his father) was fulfilled by His Will; the Will of Allah came to him by His Love, and the extent of his father's life reached its end, then he passed away, and the Command of Allah reached him after him (his father), and He (Allah) entrusted His religion to him, and appointed him the Proof over His creatures and His custodian over His inhabited lands and confirmed him with His Sprit and gave him His knowledge, and made him to know His decisive speech, and committed His Secret to him, and appointed him to His great affairs, and made him know the excellence of the expression of His knowledge, and established him as a sign for His creatures, and appointed him as the Proof over the people of his time, the Light for the people of His religion, and the custodian over His creatures.
Allah approved him as an Imam for them, committed His secrets to him, made him the safeguard for His knowledge, confined His Wisdom to him, made him a guardian for His religion, appointed him to His great affairs, and brought to life through him the tracks of His way, His ordinances, and His restrictions. When the ignorant and the disputers (in matters of religion), he set up in justice the brilliant light and the beneficial healing through the clear truth and a lucid explanation of everything which required it by the trodden path along with his truthful grandfathers, peace be on him, passed. So, there is no one ignores the right of this knowledgeable (man) except an evildoer, no one denies him but astray (ones), and no one turns away from him except the insolent (ones) towards Allah, the Exalted.
I (the author) say: You may regard these qualities as great practically for man. Where is he who has these traits? However, when you know that the Imamate means the caliphate after the Prophet, and his caliph should carry out his duties to guide his nation and reform people in general, you will know that these qualities are necessary for him, and that it is necessary for the nation to have such a person who has these qualities(303).
The second Oration:
In his book al- Manaqib (1/183-184), bin Shahrashub said: "When Hisham b. al- Walid entered Medina, banu (the sons) of al- Abbas came to him and lodged a complaint against al- Sadiq, peace be on him. (They claimed) that he had taken the estates of Mahir al- Khishy and given them nothing. So, Abu Abd Allah (al- Sadiq), peace be on him, made a speech. Some of what he said is as follows:
"When Allah appointed His Apostle, may Allah bless him and his family, our grandfather Abu Talib supported him and was ready to sacrifice himself for him, (while) your grandfather al- Abbas and Abu Lahab accused him (the Prophet) of lying and incited the Satans (followers) of unbelief Your grandfather exposed him to calamities and led the tribes against him at (the Battle of) Badr. He (Abu Lahab) was in the vanguard (of the battle), the owner of its horses and its men. He was the feeder (of the tribes) then. And he declared war on him." Then he (al- Sadiq) said:
Your grandfather was our freed captive. He became Muslim reluctantly with our swords. He never migrated for Allah and His Apostle. So, Allah broke off his guardianship with us through His Words: 'And (as for) those who believed and did not migrate, not yours is their guardianship.'"(304) He was our patron. (However), he passed away. His heritage is our glory, for he was our patron, and for we are the grandsons of the Apostle of Allah, may Allah bless him and his family, and our grandmother Fatima obtained his heritage.
I (the author) say: Indeed, al- Sadiq was above the claims of banu (the sons) of al- 'Abbas concerning the estates. However, I think that he wanted to tell people about the unknown condition of al- 'Abbas, for his grandsons would be their rules.
Historians may derive many advantages from these words though they are short. I do not think that historians have mentioned those attitudes of al- 'Abbas.
I have said before: I spared no effort to find the orations of al- Sadiq, but I have found only these two ones. Besides, his orations maybe regard as three when we add to them his attitude against Shayba b. 'Affal, the governor of Medina during the ruling of al- Mansur. We have mentioned it (the oration) in: His Attitudes against al- Mansur and His Governors.
2- HIS SERMONS
Our Imam (al- Sadiq), peace be on him, went on spreading his immortal sermons among men to educate and guide them to the righteous way of Allah, the Exalted and to achieve their happiness in the two abodes (i.e. here and the hereafter). Many of his sermons have been mentioned in the valuable books.
We have decided to mention the most important ones of the sermons of Al- Sadiq as follows:
Belief in Allah:
Belief in Allah is the first of the religious duties and the base of virtues and acts. Rather, it is the objective of the objectives and the end of perfection of man. Rivalry for precedence among men is according to their rivalry for precedence to believe in Allah. For this reason, we have put belief in Allah in the beginning of the sermons of al- Sadiq, peace be on him. It is enough for his speech on the belief in Allah that we will mention the following paragraphs in which he summons men to believe in Allah and urges them to cleave to it showing its great effects and pleasure.
He, peace be on him says: "If men know the virtue of belief in Allah, they will not look at what Allah enjoys the enemies of the choice and the comfort of life in this world, their lives in this world will be less than that which they trod on with their legs, they will lead a life of ease and comfort through believing in Allah, and will get pleasure from (living) in the gardens of Paradise with the friends of Allah. Believing in Allah, the Great and Almighty, is sociability for every estrangement, friendship for every loneliness, light against every darkness, strength for every weakness, and cure for every illness."
Then he, peace be on him, said: "People had been before you. They were killed and burnt and sawed with the saw. 'And they did not take vengeance on them for ought except that they believed in Allah, the Mighty, the praised.' So, ask (Allah to grant you) their ranks. Be patient toward the misfortunes of your time, then you get their consequence."(305)
He, peace be on him, describes belief in Allah as the one who has tasted it, then he encourages men to taste this delicious food. If we go on this heedlessness, we will not know that test except that we know that whoever heads for the belief in Allah, the Exalted, and approaches the Most Holy Allah for a span of the hand is far away from the enjoyment of this world for a mile, and whatever he gets rid of the pleasures of this existence turns away from that which is below the belief in the Necessary Being (Allah).
Fear and Hope:
Indeed, Allah, the Exalted, embraces might and mercy, wrath and pleasure. So, His great wrath is according to His great mercy, His great punishment is according to His abundant reward. As His mercy is great, there is a hope that it will include the sinner.
As His punishment is severe, fear of His wrath is certain. According, the believer must be between fear and hope because he does not know with which sin his punished and written in the record of sinners and does not know for which good act he is rewarded and regarded as one of the good- doers. For this reason, he must always be careful of the sin to avoid it and looks for the good act to obtain its reward. Al- Sadiq, peace be on him said many traditions about the necessity of fear and hope for the believer and their dangers when man loses them. On fear, he said: "Fear Allah as if you had seen Him. If you do not see Him, surely, He sees you. If you thing that He does not see you, then you are an unbeliever. And if you know that He sees you and you rush to the sin, indeed you regard Him as among the easiest supervisors over you."(306)
He, peace be on him, said: "Whoever knows Allah fears Him; whoever fears Allah abstains from life in this world."(307)
He, peace be on him, said: "Indeed, of worship is the intense fear of Allah, the Great and Almighty" Allah, the Great and Almighty, says: Those of His servants only who are possed of knowledge fear Allah."(308)
"Therefore fear not the people and fear Me."(309) "And whoever is careful of (his duty to) Allah, He will make for him an outlet."(310) The love of honor and the love of Allah do not come together in the heart of the Godfearing."(311)
Concerning these Words of Allah, the Great and Almighty: "And for him who fears to stand before his Lord are two gardens."(312), al- Sadiq, peace be on him said: "Whoever knows that Allah sees him and hears what he says and knows what he acts whether good or evil, and that prevents him from (doing) the ugly acts, is the one who fears to stand before his Lord and prevents the soul from the desire." He, peace be on him, said: "The believer is between two states of fear: the sin which has passed; he does not know what Allah has done for it, and the age which has lasted; he does not know what he will commit of the sins during it, then he does not awake but afraid, and nothing reforms him except fear."(313)
I (the author) say: To reform the believer is always with fear, for if he takes fear into consideration, he will spare no effort to push away what he is afraid of So, he abstains from disobedience and adopts obedience.
He, peace be on him, said: "Whoever fears Allah, Allah will make everything afraid of him; whoever does not fear Allah, Allah will make him afraid of everything."(314)
On both fear and hope, he, peace be on him said: "The believer must fear Allah, the Exalted, the fear of the one who is about to (enter) the fire and hopes Him the hope of the one who is about to be among the people of Paradise, then he said: 'Indeed, Allah, the Exalted, (rewards the person according to his) intention. If (his/her) intention is good, then (he/her) will get good; if (his/her) intention is evil, then (he/her) will get evil."(315)
I (the author) say: Also the believer must be between fear and hope as Allah, the Most High, said: "They call upon their Lord in fear and in hope."(316)
That is because only fear may lead man to despair. Despair of the mercy of Allah is dispraised, for it discourages the servant from the good act; only hope may lead the servant to think that he is safe from the punishment of Allah. Such idea is regarded as misguidance and disappointment which refrain the servant from worshipping. As for that Allah is with the intention of the servant may mean that Allah takes care of the servant and rewards him according to that good or evil intention which is put into effect.
He (al- Sadiq) peace be on him, said: "The believer is not believing unless he is afraid and hopeful, and is not afraid and hopeful unless he put into practice what he is hopeful and afraid of."
I (the author) say: That is because the act is the appearance of fear and hope. If the person does not act, then he is a liar when he says that he is between fear and hope, for if the person is afraid of someone, he will spare no effort to be very careful of him. And if the person hopes someone he will use all means to approach the hoped one.
He, peace be on him, said: "Good opinion is that you must hope no one but Allah arid that you fear nothing but your sin."(317)
I (the author) say: That is because if the person hopes other than Allah, he will have doubt in the might of Allah and His mercy for His servants or he will have an imagination that other than Allah has an ability which is in no need of Allah, the Exalted. So, this means mistrust in Allah, the Powerful, the Merciful. Also to fear things other than the sin- like fear of death and other creatures- leads to doubt in the power of Allah and His mercy.
It was said to him: "People commit sins and say that they hope (Allah) and they will continue that till death come to them." He, peace be on him, said: "They hesitate in hopes. They tell lies. They are not hopeful. Whoever hopes a thing looks for it; whoever is afraid of a thing escapes from it."(318)
I (the author) say. Indeed, the hoped thing is not obtained without effort and seeking but by chance, and the fearful thing cannot be avoided without escaping but by chance. So, is it possible for the wise man to depend on chances in these two cases?
Piety and Devotion:
Belief in Allah, the Exalted, leads to piety and devotion. So, he Abu Abd Allah, peace be on him warned man against disobedience and encouraged him to cleave to piety and devotion in the religion.
He, peace be on him, said: "Fear Allah and keep your religion with piety." "Cleave to piety."(319)
"The strongest thing Allah imposed on His creation very much is that they should remember Him many times, I do not mean that they should say" Glory to Allah, praise be to Allah, there is no god but Allah, and Allah is Great.' Though these are parts of it, I mean that they should remember him during the time of the act- if the act leads to obedience the person should do it; if the act leads to disobedience, the person should refrain from it."(320)
I (the author) say: Indeed, the attitude of the person should be intense towards the lawful and the unlawful. The person should feel that Allah is with him everywhere. So, the person should conform to the lawful and should abstain from the unlawful. Accordingly, piety is known during these attitudes when the self and the religion are not the deterrent.
One day, al- Sadiq, peace be on him, was asked to define the pious person. He answered: "It is he who refrains from what Allah, the Great and Almighty, has prohibited."(321)
He was asked about the following Words of Allah, the Glorified,: "And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust."(322) He, peace be on him, answered: "Verily, by Allah, their deeds were whiter than the Qubti (Egyptian) clothes, but when they found a forbidden thing, they did not refrain from it."(323)
One day, al- Mufaddal b. 'Amr(324) said: "What few my deeds are!" al-Sadiq, peace be on him said: "Keep silent. Ask Allah's forgiveness. Surely, few deeds with devotion are better than many deeds without devotion." Al- Mufaddal asked: "How are deeds many without devotion?"
Al- Sadiq, peace be on him, answered: "Yes, for example, the person who gives food, treats his neighbors kindly, entertains his guests, but when the door of the unlawful is opened, he comes into it."
This tradition has a similar meaning to the following tradition of the Prophet, may Allah bless him and his family: "Indeed, whoever says that there is no god but Allah, a tree is planted for him in the garden." Some of his companions said to him: "Therefore, our trees in the garden are many." Allah's Apostle, may Allah bless him and his family, said: "However, do not send fire for them to burn them."
Religious Devotion:
Religious devotion means that the person should turn away from life in this world with his heart and the members of his body to obtain life in the hereafter and what Allah, the Exalted, has. It is among the ranks of the religion and the highest position of the gnostic.
Indeed, the gnostic should be indifferent to life in this world whether it came to them to turns away from them, for if it came to them, it will prevent them from obtaining those high ranks whose comfort no one feels but those who abstain from worldly pleasures.
For this reason, al- Sadiq, peace be on him, said: "All good has been put in a house. And Its key is regarded as religious devotion in this world."
Al- Sadiq himself reported a tradition on the authority of his grandfather the Prophet, may Allah bless him and his family, who said: "The person does not find the sweetness of belief till he is indifferent to him who controls pleasures in this world."
Then al- Sadiq, peace be on him, said: "It is forbidden for your hearts to know the sweetness of belief till they refrain from worldly pleasures."
Encouraging men to adopt religious devotion, al- Sadiq, peace be on him, said: "Nothing of this world delighted Allah's Apostle, may Allah bless him and his family but that he wanted to be hungry and afraid in it (the world).
Also he (al- Sadiq) said: "If Allah wants to do good for a servant, He makes him refrain from life in this world, makes him understand the religion, and makes him see its defect (i.e. the defects of life in this world), and whomever is granted these things is granted the good of here and of the hereafter."
I (the author) say. Indeed, all good is in three things, for rest, tranquillity, and understanding are achieved with them. This is good in this world and obtaining high position in the next world as Allah has promised.
Also he said: "Refraining from the life in this world is the best method to seek the truth, and it (refraining from the life in this world) is against the thing which is sought by the enemies of the truth, who wishes for it (worldly life), is there any patient, generous (one)? Indeed, it (worldly life) is nothing but very few days."
I (the author) say: The love of life in this world and the wish for it prevent the person from seeking the truth. For example, the wish for abundant money, the wish for the a high position, and the wish for rest prevent the person from saying the truth. However, the person can say the truth, put it into practice, spread it when he or she turns away from these psychological desires. Moreover, turning away from these pleasures needs patience and a generous soul. So, al- Sadiq summoned those who are patient and generous to turn away from such desires. Then he mentioned that people would not regard patience and generosity as dear except when they know that their existence in this world will last for a few days. That is because when man know that the adversity will not last, he will habituate himself to generosity and patience to face those adversities.
Then he, peace be on him, encouraged man to adopt religious devotion through its urgent advantage; this is the best way to urge man to wish for it, for man always likes to get an urgent advantage from his act. For this reason, al- Sadiq, peace be on him, said: "Whoever adopts religious devotion in this world, Allah will fix the wisdom in his heart and will make his tongue utter it, and will make him see the defects of life in this world (its illness and its cure), and Allah will take him out sound to Paradise."(325)
Now, we must know religious devotion and its reality lest we should confuse the term.
Some of his gnostic companions asked him to define religious devotion. He answered: "Allah has defined it in His Book. He, the great and Almighty said: 'So that you may not grieve for what has escaped you, nor be exultant at what He has given you.'"(326) Then he said: "Indeed, the most knowledgeable of men is the most afraid of them of Allah, the most afraid of them is the most knowledgeable of them of Him, and the most knowledgeable of Him is the most devout of them."(327)
I (the author) say. The definition of al- Sadiq for religious devotion as in the holy verse makes us understand that religious devotion in this world is not as some people imagine that they should refrain from good food or wear rough clothes, though it sometimes leads to these things, it is higher than these things.
When the person turns away from life in this world, he will feel that everything in it is worthless. So, the person does not grieve for what has escaped him, nor is he exultant at that which will come. And if the person cleaves to life in this world, that which has escaped him will sadden him and that which has come to him will delight him. Accordingly, grief and delight are the best detectors for the reality of religious devotion in this world.
Besides, if religious devotion means that the person should turn away from good provisions in this world and pleasures where in as the Sufis (mystics) do, then why has Allah created them? To denote that Allah, the Exalted, is above these claims, let us listen to His Words: "Say. Who has prohibited the embellishment of Allah, which He has brought forth for His servants and the good provisions? Say: These are for the believers in the life of this world...."(328) Also this tradition of al- Sadiq, peace be on him, proves that good provisions are not prohibited: "Certainly, When life is prosperous, then the righteous are worthier of it than the sinful, the believers than the hypocrites, Muslim than unbelievers." He said this tradition when some people saw him wearing white clothes. They criticized him for those clothes which they regard as a wish for life in this world while the slogan of his grandfathers was religious devotion in this world.
Yes, these things and life in this world should not take the servant's entire attention. Rather, he should take care of the most lasting, and the most useful.
Allah, the Glorified has imposed precepts and limited punishments to regulate life in this world. For this reason, al- Sadiq, peace be on him, guided us to this fact and said: "The most pious one of all people is he who considers suspicion carefully, the most worshipping one of all people is he who performs the duties, the most devout of all people is he who refrains from the prohibited, and the severest one of all people in effort is he who gives up sins."(329)
Life in this world:
The world of man is nothing but the self of man and what it contains such as instincts, appetites, ideas, and beliefs. Every thing except his soul is out of his entity and foreign for him. Besides, it has no relation with man's world and has no relation with man himself but to the extent that relates with his ideas, satisfying his appetites, and achieving what his instincts stir him to.
If all the appetites of man are satisfied, then man will achieve all what he wishes in his life, otherwise he will be deprived of them as much as some of his appetites are hungry or not satisfied.
However, it is impossible for man to satisfy all his appetites in the life in this world. We will give an example about the appetite of superiority, domination and love, which are the strongest appetites in man. Whatever man rules and dominates, certainly, there are other directions out of his rule or there are other powers compete with him for that. So, the appetite of rule, due to what we have said, cannot be satisfied whatever its owner tries to satisfy it. Besides, to satisfy the appetite of domination is not achieved unless man abandons some of his other appetites such as rest, tranquillity, peace, and the like. That is because to continue the domination or to enlarge it forces man to resist his rivals or to face his disobedients. Then the more man dominates the more the competition is. So, his deprivation of many appetites increases, too. Generally speaking, the more man indulges in appetites and cleaves to his life in this world, the stronger his appetites are. In the meantime most of his appetites remain without satisfaction. They stir him, ache him, and spoil his living and his rest till he dies for that.
In the following words, al- Sadiq, peace be on him, gives a great picture about this lasting conflict between man and his appetites: "Verily, the parallel of life in this, world is like the parallel of the water of the sea; whatever the thirsty drink of it, they increase in thirst till it (sea water) kills them."(330)
Also he, peace be on him, said: "The parallel of him who cleaves to the life in this world is like the parallel of the silkworm- the more it wraps its self with silk the more it will be difficult for it to go out till it dies of worry."(331)
Warning man against the dangers of life in this world, al- Sadiq, peace be on him, said: "Indeed, the parallel of the life in this world is like the parallel of the snake whose touching is smooth whilst the lethal poison is inside it, the wise man is careful of it while the young men catch it with their hands."
I (the author) say:
The wise man has known that it (life in this world) is full of disturbances, pains, disasters, and misfortunes, while the self-conceited person has no experience in life, so he is like the child who feels the sweetness of life in this world but does not feel its bitterness. So, life in this world deceives the self- conceited person as the smooth touching of the snake does though the lethal poison is in its head. For this reason the Imam, peace be on him, and all reformers order man not to be deceived by the pleasures of life in this world, for they lead him to tyranny and make him forget to prepare him self in the life in this world for the life in the hereafter. If you want to go deeper in understating life in this world, then listen carefully to the following worlds of al- Sadiq on it:
"Verily, though this life in this world enjoys (man) with its splendor and deceives (him) with its embellishment, its end will be like the end of springtime, which delights (man) with its greenness, then it withers when its period ends, he who is faithful to himself knows what has been imposed on him and what (has been) permitted for him, must considers his Lord, the Great and Exalted, carefully and knows him, and is careful of his evil place to return to.
Indeed, the life in this world deceived people, but they left it more quickly than they came to it and though they were happier (than others) in it. Their death came to them while they were sleeping at night or while they were playing in the morning. How were they brought out of it (this world)? How have they reached (the stage) after it? It (life in this world) has made pain follow them, it has reflected regret on them, it has made them swallow the bitter taste, and has made them choke with the cup of parting. Woe unto him who is pleased with it or delighted at it!
Has not he seen the death of his grandfathers and of his past enemies and friends? (Has not he known that) their perplexity was longer (than his) in it, their attack was uglier (than his) in it, their deal was more losing (than his) in it, and their grief was greater (than his) in it? He who is deceived by it (life) should think of his death in it and abandons his desires where in. Suppose that he was given the longest age, was given all properties, then does not he become an old (man)? We ask Allah to grant you and us a good deed through obeying, return to His mercy, refraining from disobeying Him, and through Him."(332)
Also consider carefully his words on life in this world and its owners: "How many a seeker of life in this world, but does not obtain it, and obtainer of it has left it. So, its seeking should not divert you from your act. Request it from its Granter and its Possessor. And how many a cleaver to the life in this world, it knocks him down, what he has obtained of it has diverted him from seeking his life in the hereafter till he finished his lifetime and his death came to him,"(333)
How truthful his (al- Sadiq) analysis is on life in this world and the kinds of people in it: "What is the life in this world? And what could it be? Is life in this world nothing but a meal you have eaten it? or a garment you have worn? Or an animal you have ridden? The believers have no confidence in the life in this world and do not feel safe from the coming of the hereafter. The life in this world is transient and the life in the hereafter is permanent. The people in this world are heedless.
The devotees are lighter than the people of this world in provision and more than them in help. When you forget, they (the devotees) remind you. When they remind you, they teach you. Then regard the life in this world as a house you had lived in it then you have left it or as perfection you obtained in your sleeping, but there was nothing of it in your hand when you get up. How many a cleaver to a matter became unhappy when it came to him. And how many a leaver to a matter became happy when it came to him."(334)
Also pay attention to the following words of al- Sadiq, peace be on him: "I have regarded the rank of the life in this world as the rank of the dead animal. When I am forced to eat of it I eat. Indeed, Allah, the Blessed and Exalted, knows what the servants do and where they will return to, so He (Allah) is patient toward their evil deeds because of his previous knowledge of them. Then the good request from him who is not afraid of escape should not deceive you."
Then he recited the following Words of Allah, the Exalted: "(As for) that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil)."(335) Then he (al- Sadiq) began weeping and saying: "By Allah, the hopes have disappeared with this verse." Then he, peace be on him, said: "By Allah, the obedients who do not commit even the little harm have succeeded, to fear Allah is enough knowledge and self- conceit is enough ignorance."(336)
I (the author) say: When al- Sadiq, peace be on him, said that the hopes had disappeared, he meant the hopes of the people of the evil deeds, for Allah is patient toward them so that they think that they will be safe from the torture in the hereafter. However, the verse indicates that the future abode is assigned to those who have no desire to exalt themselves in the earth nor to make mischief Accordingly, no one except them has a share in the hereafter.
A man came to al- Sadiq, peace be on him, and asked him for a need. He, peace be on him, said: "Be patient. Surely, Allah will make an ease for you." He kept silent for an hour, then he came to the man and asked him: "Tell me about the prison of Kufa. How is it?" The mall answered: "May Allah make you righteous, it is narrow and nasty. And its people are in the worst condition." So, al- Sadiq, peace be on him, said: "You are in prison and you want wideness in it, did you not know that life in this world is a prison for the believer."
Also consider carefully the following words of al- Sadiq, peace be on him: "Whoever enters upon morning and evening and life in this world is his greatest intention, Allah will put poverty between his two eyes and scatter his affair, and he will not get anything of life in this world except that which has been allotted for him. And whoever enters upon morning and evening and the hereafter is his greatest intention, Allah will put riches into his heart and gather his affair."(337)
I (the author) say: That is because he whose intention is the life in this world, his appetites stir him frequently to satisfy them while he is not able to satisfy them. So, he is always in need of many things. Accordingly, poverty is always before him, his intention is branching because the affairs of this life are branching, so his affairs scatter. Nevertheless, he does not get anything of this wide life but that which has been assigned for him. As for him whose intention is the future life, Allah will put content into his heart, so whoever is satisfied is rich. Accordingly, his intention is not branching according to the branching affairs of life. Thereby, his affairs come together and his mind is calm.
Also he, peace be on him, shows you the sorrow of those who seek the mortal life in this world. He, peace be on him, said: "He whose longing is much for life in this world, his sorrow is more when he leaves it."(338)
Concerning those who are absorbed in the life in this world, he, peace be on him, said: "He whose heart cleaves to the life in this world (suffers from) three qualities: unperishable worry, unobtainable hope, and inaccessible wish."(339)
I (the author) say: These are some examples of the words of al- Sadiq, peace be on him concerning the life in this world and those who are deceived by it. He said these words to awaken the heedless and warn them against the deceiving pleasures of the life in this world.
Hypocrisy:
Hypocrisy means seeking a position in the hearts of people through performing good deeds or acts indicating them such as clothes, appearance, movements, and rests.
Hypocrisy is among the cardinal sins. The Verses and the traditions have dispraised it. Concerning it many traditions have been mentioned on the authority of al- Sadiq, peace be on him. These traditions have dispraised hypocrisy and its owner.
Al- Sadiq, peace be on him, said: "Every hypocrisy is polytheism, whoever performs good deeds (to please) people takes his reward from people, and whoever performs good deeds (to please) Allah (takes) his reward from Allah."(340)
Also he mentioned the following Words of Allah, the Exalted,: "Therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord."(341) So, the person who joins someone in the service of his Lord is he who performs good deeds to make people praise him or to hear of him, in other words to please people not to please Allah. Then al- Sadiq, peace be on him said: "Any servant who performs good deeds secretly, the days will never pass unless Allah shows him good. Any servant who performs evil deeds secretly, the days will never pass unless Allah shows him evil.'(342)
Also al- Sadiq said: "Why does the one of you show good (deeds) and conceal evil (deeds)? Why does he not come back to himself to know (it is) not right to do that? And Allah, the Great and Almighty says: 'Nay! man is evidence against himself.'(343) If the inner self is right, openness is strong.'"(344)
I (the author) say: How valuable these words are! That is because the hypocrite. comes back to himself and knows that what he shows is against what he conceals. Then that affects his deeds whether he knows or does not know. When he comes back to himself he feels this weakness and deception. Without doubt, weakness affects his deeds, So, he trembles out of weakness.
As for him whose hidden and open deeds are both right is strong in his deeds, for he is sure of himself and feels its strength. To feel strength controls man's words and deeds.
Also al- Sadiq, peace be on him, said: Whoever performs a few deeds to please Allah, Allah will show him more than what he performs. And whoever performs many deeds to please people through rendering tiredness of his body and sleeplessness of his night, Allah refuses his deeds and degrades them in the eye of him who hears him."
Also al- Sadiq said: "Why does man perform deeds contrary to what Allah knows? Allah's Apostle, may Allah bless him and his family said: "Whoever performs a deed secretly, Allah will reward him according to it- if it is good, Allah will reward him good; if it is evil Allah will reward him evil." And al- Sadiq, peace be on him, said: "Be careful of hypocrisy, for he who performs deeds to please other than Allah, Allah makes him get his reward from him to whom he performs the deeds."(345)
I (the author) say: These are extracts of al- Sadiq, peace be on him on hypocrisy. With them he denotes the unsuccessful intention of the hypocrites and the disappointment of those who perform deeds to please men. Accordingly, the days will expose their offenses. Besides, their deeds do not grow, nor do they get their rewards from those to whom they perform deeds.
Injustice:
All wise men have agreed on the idea that injustice is ugly. For this reason, Allah has dispraised polytheism because it is injustice. He said: "Most surely polytheism is a grievous injustice."(346) Besides there are many verses and traditions which dispraise injustice and regard it as prohibited act.
However, injustice ranging between muchness and littleness, between strength and weakness as the verses indicate that. For this reason, al- Sadiq, peace be on him said: "There is injustice stronger than injustice, for which its owner finds no helper but Allah."(347)
I (the author) say: That is because the weak person is unable to take his right, so Allah, the Exalted, is his supporter and the Taker of his right. In this connection, there is a tradition reported on the authority of Zayn a-l 'abidin, who said: "Be careful not to do injustice to him who finds no helper against you except Allah."(348)
Do not think that the unjust person is only the doer of injustice, but he is among three persons as Abu Abd Allah, peace be on him said: "The doer of injustice, the one who helps him with (injustice), and the one who is pleased with injustice are all three partners."(349)
Rather, al- Sadiq, peace be on him, added another person to the three persons. He said: "Whoever excuses an unjust person for his injustice, Allah empowers a person over him to do injustice to him, if he asks Allah, Allah does not answer him and does not reward him because of his injustice."
As injustice is very ugly, the person who does not intend to do it is rewarded as al- Sadiq, peace be on him, said: "Whoever enters upon morning and does not intend to do injustice to anyone, Allah forgives him all his sins on that day unless he sheds blood or takes the prohibited money of the orphan."
Two men brought a dispute before al- Sadiq, peace be on him. He did not hear their words entirely, but he said: "Indeed, whoever is successful through injustice does not get any good. Indeed, the victim of injustice takes (a share) of the debt of the unjust person more than the (share which) unjust person takes of the money of the victim of injustice." Then he, peace be on him, said: "Whoever does the evil to people should not refuse the evil when they are done to him, for the son of Adam reaps what he sows. Thereby, no one reaps the sweet from the bitter nor the bitter from the sweet." So, the two men had made peace before they went away.
I (the author) say: What an eloquent sermon! And what a truthful example! However, the self is naturally disposed for doing the evil and showing enmity. So, the self is blind of good deeds. For example, how does the person reap the sweet from the bitter and the good from the evil, while he himself is not ready to forgive those who mistreat him and do injustice to him?
Zyyad al- Qandi(350) came to al- Sadiq, peace be on him. Al- Sadiq said to him: "Zyyad, have you become a governor for those?" Zyyad answered: "Yes, son of the Apostle of Allah, may Allah bless him and his family. I have manhood, but I have no money. So, I help my brother with (the money I get) from the ruler." Al- Sadiq said: "Zyyad, if your self summons you to treat people unjustly, then remember that Allah, the Great and Almighty, is able to punish you."(351)
I (the author) say: The ruler is liable to do injustice. However Allah, the Exalted, is able to punish him and take vengeance on him. So, the ruler should take this fact into consideration to refrain from injustice.
As Allah, the Glorified, regards injustice as a great crime, he answers the desire of the victim of injustice as Abu Abd Allah said: "Beware of injustice, for the du'a (supplication) of the wronged person ascends to the sky."(352)
I (the author) say: That the du'a ascends to the sky means that Allah will surely accept it.
The Believer:
When the person believes in a certain thought, he should let the thought dominate him. In the meantime he should be loyal to his thought and is ready to die for it. That is because when the thought is firmly established in the self of man, it becomes inseparable part of his entity, in other words it becomes himself. So, if it is possible for the person to get rid of himself and to be disloyal for it, then it is possible for him to get rid of his thought and to be disloyal for it.
So, the religious thought is stronger than any other thought, for if the person believes that Allah is Powerful and Just, then he will disdain all appetites of the life in this world and adopt the following moral traits.
When you know that such a person has not adopted these moral qualities, then know that he is not a true believer or his belief is weak because the thought is not firmly established in himself.
Concerning the qualities of the believer, Abu Abd Allah, peace be on him, said: "The believer should have eight qualities: (he should be) solemn during misfortunes, patient during the tribulation, grateful during the welfare, satisfied with what Allah has given him. (He should) not do injustice to the enemies, nor does he wrong friends. His body, because of him, is tired, and people, because of him, are pleased."
Then he said: "Verily, knowledge is the friend of the believer, clemency is his minister, patience is the Emir of his soldiers, fellowship is his brother, and kindness is his father."(353)
I (the author) say: Most people think that they have virtuous traits because they love themselves and are satisfied with them, so they are blind to their defects.
In fact such a quality is the first of the vices. Rather, it is the beginning of every vice. However, if the person considers carefully the above-mentioned words of al- Sadiq, peace be on him, about the believer, then he habituates himself to them and knows the reason why Allah, the Exalted, said: "And most men will not believe though you desire it eagerly."(354)
Also al- Sadiq, peace be on him, said: "The believer has strength in religion, determination along with leniency, faith with conviction, eagerness in (seeking) knowledge, activity with guidance, obedience with righteousness, knowledge with clemency, courtesy with fellowship, generosity with rightness, moderation in riches, gracefulness in starvation, forgiveness with ability, obedience of Allah in his order, giving up the appetite, piety in the desire, eagerness in (waging) Jihad, worship in devotion, endurance in hardship.
He is dignified during calamities, patient in distresses, and thankful during ease. He does not backbite (people), nor does he become proud, and nor does he abandon his blood relations. He is not feeble, nor is he rude, nor is he rough. His sight does not precedes him, nor does his abdomen expose him, and nor does his private part overcomes him. He does not envies people, nor taunts (people), nor is taunted, and nor does he steal. He supports the victim of injustice, has mercy on the poor. His own self is in distress because of him, while people are in ease from him. He does not wish for the glory of this world, and nor does he become impatient because of its humiliation. For people there is purpose (which) makes him busy. No defect is seen in his judgment nor weakness is in his idea, and nor loss is in his religion. He guides him who seeks his advice, helps him who helps him, and abstains from indecency and ignorance."(355)
I (the author) say: Al- Sadiq, peace be on him, said these words concerning the Imams of (ahl al Bayt ), for there is no person has obtained such a rank of perfection as the Koran says: "And most men will not believe though you desire it eagerly"(356)
Also he, peace be on him, said: "The believer is not believing till he is perfect in mind. And he is not perfect in mind till he has ten traits. Good alone is expected from him, evil from him is not to be feared. He regards much good of his own self as little, regards little good of others as much, regards much evil of his own self as much, regards much evil of others as little. He does not become fed up with needs (requested) from him and is not tired of seeking knowledge all his lifetime. Humbleness is more desirable with him than glory, and poverty is more desirable with him than riches. Little food is enough for him. And when he meets someone he says: he is better and more devout than me."(357)