The Birth of the Holy Lady Fatemah Ma"soomah and her childhood

In the holy city of Medina, the holy household was awaiting the arrival of a new born.

In the house of Imam Kadhim (A.S.), Najma, the wife of the honorable Imam was eagerly looking forward to the arrival of the child; she was counting days and nights for that day. The Imam's house was overwhelmed with happiness.

Finally, the day arrived, on the 1st of Dhil-Qa’dah 173 (A.H.) when Allah blessed the 7th Imam Musa Kadhim (A.S.) with a daughter. The child’s appearance was brilliant and cheerful and she opened her pure bright eyes to this world in the house of Imam.

All the members of the Holy Household were in utter happiness for the newborn and after the Imam, may be there was not anybody as happy as his wife Najma.
This was because this was the second child that was granted by the grace of Allah to Najma after 25 years. 25years ago, in the same month of Dhil-Qa’dah, Najma had given birth to a baby boy who after his father was to become the Imam and was to shoulder the responsibility of Imamate and guiding the Muslims.

Yes! That was 148 (A.H.), when the eight Imam, Ali (A.S.) was born and who was given the title of Ridha. Najma got immense pleasure in her first child and after years God blessed her and her husband Musa Kadhim (A.S.) with a daughter and a sister to Imam Ridha (A.S.).

Imam Musa Kadhim (A.S.) named his daughter Fatimah, for the sake of love and special attachment he had with his grandmother Fatimah Zahra (S.A.). Fatimah’s purity, modesty, and piety were such that after sometime she was referred as "Ma’soomah" (the infallible). This was because like her honorable Father, she used to keep away from all evils and sins.

Fatemah, was a name that was remembered among the Ahlul bayt who had hundreds of sad and sweet memories of the life of Bibi Fatimah (sa).

If anybody chose the name Fatimah for their daughters, they used to give the same respect as the prophet (S.A.W.) used to give his daughter. She was never neglected. Imam Musa Kadhim (A.S.) also followed this tradition and used to love the new girl very much and never failed to show and express his kindness to and love for her.

Fatimah Ma’soomah was growing under the shelter of her father and dear mother and was day by day learning new things from both of them.
If the father of Fatemah was the Imam of the Muslims and was matchless in his piety and chastity, then her mother was also pious and faithful who had accomplished her essential studies of Islam in the school of the wife of Imam Jafar Sadiq (A.S.). In those days she was the most intelligent amongst all women and it was for reason that the mother of Imam Kadhim (Hamideh) asked him to propose and marry her.

Hazrat Fatimah Ma’soomah took advantage of studying in the presence of her father, brother and pious mother. All her young life was full of Islamic education. Every Friday Muslims would come to Medina with their religious questions.
After getting their questions answered by Imam Kadhim (A.S.), they would return to their town. Incidentally, once Imam Kadhim was away and Imam Ridha (A.S.) was also not around. The Muslims without getting their question answered were returning home very sad.

Source : Al-Maaref

Fatimah Ma’soomah noticed the sadness and took the papers from them and answered their questions. The Muslims became happy and left. On the outskirts of Medina they met Imam Kadhim (A.S.) and they informed him of all that had transpired in his house. The Imam asked to read his daughter’s answers and after reading expressed his happiness, praised her and in a short sentence said, "May her father be sacrificed for her."

The Merits for Visiting the Holy Shrine of Hadrat Masoomah (A.S.)

Sayedah Fatimah Masumah (sa) also known as Karimah-e-Ahl-e-Bayt (as) was the daughter of the seventh Imam from Prophet Muhammad (peace be upon him and his household)’s progeny, Musa bin Jafar Al-Kazim (as), and sister of eighth Imam Ali bin Musa Ar-Reza (as). She was born on the 1st of Zilqa'da, 173 AH.

Prior to her birth, Imam Ja’far Sadiq (as) spoke of her status:

“Mecca is Allah's sanctuary, Medina is Prophet Muhammad's (S.A.W.), Kufa is Imam Ali's (as), and Qom will be the sanctuary for one of my descendents; her name shall be Fatimah. Whosoever visits her sanctuary will be rewarded a heavenly paradise.”

Imam Reza (as) said: “Her visitors shall be endowed with paradise” and “Whosoever visits the sanctuary of Fatimah, will be rewarded a heavenly paradise.”

Imam Ar-Reza (as) said at another place. “Whoever visits her acknowledging her right, is entitled to heaven,”

Another Hadith of the eighth Imam about Sayedah Masumah (sa)’s great status goes that “Whoever does the visit of Masumah (sa) it is as though he/she has visited me.”

It is excessively mentioned in a tradition that whoever visits Al-Masumah (sa) heaven is incumbent upon that person.

Her holy shrine is housed in the holy city of Qom. It should be mentioned that Imam Jawad's (as) daughters, Zaineb (sa), Meymonah (sa) and Umm Muhammad (sa), are also buried in Sayedah Fatimah Al-Masumah (sa)'s tomb.

Source : Al-Maaref

Lady Ma’soomah’s (A.S.) Superiority in Knowledge and Virtue

On the first of Dhi al-Qa’dah in 173 AH, the city of Madinah was enlightened by the birth of Lady Fatimah Ma’soomah (A.S.). She was born to Imam Musa ibn Ja’far (A.S.) and her mother, Najmah.

Lady Fatimah Masumah (A.S.) was the second and last child of Najmah, after her older brother, Imam Ali ibn Moosa al-Rida (A.S.). As a matter of fact, after Imam Rida (A.S.), she has the highest status and position amongst the children of Imam Moosa al-Kadhim (A.S.).

One year after Imam Rida (A.S.) was forcibly taken to Khurasan (in year 201 AH) by the orders of Ma’moon, Lady Masumah (A.S.), along with her brothers and some of her relatives, left Madinah for Marw in order to visit her brother, Imam Rida (A.S.). On their way, when they reached the city of Saweh, they were attacked by the enemies of Ahl al-Bait. After a serious struggle, many of her relatives were martyred, and she was poisoned by a woman in Saweh

Grief over the loss of her relatives and the effects of the poison put Lady Masumah (A.S.) into a severe illness. She asked her companions to take her to the city of Qum, for she had heard her father say, “Qum is the center of our Shiites.”

When she arrived in Qum, the people of the city welcomed her. Moosa ibn Khazraj, who was amongst the great people of Qum, respectfully invited her to his house. 17 days later, on the 10th of Rabi’ al-Thani of the year 201 AH, after 28 years of sufferance and difficulty, Lady Ma’soomah (A.S.) no longer could endure her sickness and the effects of the poison. She left this world with a broken heart, while she had not been able to see her brother. She was buried in Qum and her shrine became the beauty of this city since then.

From amongst the narrators, we come across to narrators who happen to be women. One of these virtuous women is Lady Ma’soomah (A.S.), who has narrated many Hadiths from Lady Fatimah (A.S.) and the other Infallibles (PBUT). As a matter of fact, because of her prominence, both Shia and Sunni narrators have considered the Hadith narrated by her as authentic.

The Hadiths narrated about Lady Ma’soomah (A.S.) reveal her superiority in knowledge and virtue. From the point of view of Ahl al-Bait (PBUT), Lady Ma’soomah possesses a high status.

In regards to her particular status, Imam Rida (A.S.) has said:

“One who visits the shrine of Ma’soomah (A.S.) in Qum is like one who has visited my shrine.”

As this Hadith illustrates, not only the Ziayrat of Hazrat Ma’soomah is stated to be similar to doing the Ziayrat of an Infallible Imam, but also she has been given the title of a Ma’soomah (infallible woman) by an Imam. Considering the fact that an infallible does not exaggerate, one can come to this conclusion that Hazrat Ma’soomah owns some sort of infallibility.

Also in regards to her particular status, Imam Sadiq (A.S.) has said:

“… A lady from my children, named Fatimah daughter of Musa, will pass away there (Qum), which all our Shiites will enter paradise with her intercession”.

One of her virtues is that she has a special script for Ziayrat dictated by an Infallible Imam. She is the only women after Lady Fatimah (A.S.) - who is the most superior lady in the two worlds - to have a script for Ziayrat dictated by an Infallible Imam.

Now on the occasion of her demise let us go over on a phrase from her Ziarat:

“O Fatimah! Intercede for me in heaven, as you have an outstanding position from Allah [SWT] for intercession.”

Source : Al-Maaref

Fatimah Al-Ma’sooma Represented the purity and infallibility Prophet’s Daughter

Speaker of Ahlul Bayt's (A.S.) Virtues Fatimah was the daughter of the seventh Imam, Musa Al-Kazim (A.S.). She was born on the 1st of Dhilqa'da, 173 A.H.. Prior to her birth, Imam Sadiq (a.s.) spoke of her status:

"Mecca is God's sanctuary, Medina is Prophet Muhammad's (peace be upon him and his household), Kufa is Imam Ali's (A.S.), and Qom will be the sanctuary for one of my descendents; her name shall be Fatimah. Whosoever visits her sanctuary will be rewarded a heavenly paradise."

Fatimah represented the purity and infallibility of Prophet Muhammad"s daughter, Fatimah tul-Zahra (A.S.), and demonstrated the courage and determination of Zainab (A.S.), daughter of Imam Ali (A.S.) Advocation for her brother Imam Ali bin Moosa Al- Reza (A.S.) and upholding the virtues of Ahlul Bait has established her as a noble lady in the history of Shia"ism. It was this support that guided her emigration, for which she is renown.

Imam Ali bin Moosa Al- Reza (A.S.)was forced to emigrate from Medina to Khurasan in 200 A.H by the ruling Abbasid caliph Mamun. A year later, 201 A.H., Fatimah decided to join him to maintain and protect the high, fruitful, and lofty tree of Prophet Muhammad (peace be upon him and his household). Before preparing to leave, she visited the tomb of Prophet Muhammad (peace be upon him and his household) and other Imams buried at Baqi" cemetery to say farewell, as her infallible brother, Imam Reza (A.S.) had done the previous year. At that time she was 28 years old.

Leaving Medina, the homeland of her reverent family, was difficult. This emigration aroused feelings of grief and oppression for her family. Sorrow pervaded her soul in memory of other members of Ahlul Bayt who emigrated to escape persecution or who were forcibly expelled. Now, she too had become an emigrant. She departed from Medina with tears of grief and anguish. In spite of the melancholy mood, Fatimah, accompanied by her brothers and nephews, organized the caravans earnestly with great eagerness to join her brother (A.S.) in Khurasan, Iran. That reunion could compensate for the hardship of emigration and the bitterness of separation from their homeland.

When in route, and passing by Saweh, the caravan was attacked by plunders of the Bani Al-Abbas tribe. Twenty three members of the Ahlul Bayt were martyred. Fatimah encountered a new catastrophe and a new tragedy. It resembled the plight of Zainab (A.S.). Facing these kinds of oppression by the enemies of Ahlul Bayt were unbearable. Suddenly, Fatimah became ill by this great shock. Despite this brutal attack, the remaining survivors in the caravan continued marching and approached the city of Qom, where Fatimah was received an honourable welcome. She was invited to stay in the city as a respected guest among the Shi"a community of the city.

Sadly, her sojourn met with grief. The encounter inflicted upon the caravan near Saweh was overwhelming. Seventeen days after her arrival on the 10th of Rabee-us-Thani, 201A.H., she died.

Sorrow pervaded the Shi"a community. Obsequies were gloriously held for Fatimah and her tomb was embellished with a dome. Musa bin Khazraj"s house, where she had sojourned, was converted to the school of Sittiyah. Her mihrab was called "The Brilliant House".

Imam Reza (A.S.) said: "Her visitors shall be endowed with paradise" and "Whosoever visits the sanctuary of Fatimah, will be rewarded a heavenly paradise".

It should be mentioned that Imam Jawad's (A.S.) daughters, Zaynab, Meymonah and Umm Muhammad, were also buried in Fatimah's tomb.

Her seventeen days of sojourning in Qom gave an historical reason for this city to be the center of Shi"a theological studies. Many scholars and jurisprudents have resided in the city near her sanctuary such as, Zekariya bin Adam {one of the companions of Imam Reza (A.S.)}, Ahmed bin Isaac {one of the representatives of Imam Hasan Al-Askari (A.S.)} who was confirmed by Imam Al-Mehdi (A.S.), Mirza Qommi, Ayatullah Sayed Mohammed Khunsari, Ayatullah Hujjat, Ayatullah Burujerdi, Ayatullah Golpaygani, Ayatullah Mar"ashi Najafi, Ayatullah Sadr, Ayatullah Araki, Ayatullah Sayed Ahmed Khunsari, Allama Tabataba"i, Ayatullah Mutahhari, and Imam Khomeini.

The continuity of producing grand scholars in the world of Shi"aism is one of the blessings of Fatimah"s spiritual presence. She gave Qom its central place in the Islamic world. Besides Shi"ites, Hanafi and Shafi"e scholars have also visited the city from time to time to acquire more knowledge.

Eventually, the Islamic Revolution in Iran, which is wisely led by the Islamic jurisprudential guardians, specifically the leader of the Islamic world, Ayatullah Sayed Khameni's (may his presence be protected) is the fruit of this holy city and the blessing of the Grand Faiziya School

Source : Al-Maaref

Some sayings of Imam Jafar Al-Sadiq (AS) on knowledge

1-Knowledge is a shield, truthfulness is might, ignorance is abasement, understanding is glory, generosity is success, good behavior causes friendship, he who has knowledge about his time, ambiguous things do not attack him.

2-Whoever attacks a matter without knowledge cuts off his own nose.

3-Verily, knowledge is a lock and its key is the question.

4-Allah does not accept any act without knowledge, there is no knowledge without act, so whoever knows, knowledge leads him to act, and whoever does not act gets no knowledge, but belief is a little of a little.

5-Enough for the fear of Allah is knowledge and enough for self-importance is ignorance.

Indeed, the most knowledge of all men in Allah is the most satisfied of them with death.

6-Imam Jafar Sadiq (A. S.) ((Elal-o-Shsherayea, vol. 2, p. 560))

There is no life more glorious than possessing meritorious ethics and morals.

7-Imam Jafar Sadiq (A. S.) ((Behar, vol. 76, p. 60))

Being cheerful and affable with people is by itself half of wisdom.

8-Imam Jafar Sadiq (A. S.) ((Vasael, vol. 6, p. 321))

The believers have four signs: good humor, tactfulness, kind heartedness and openhandedness

9-Imam Jafar Sadiq (A. S.) ((Tohafol-Oghool, p. 392))

Immorality and surliness makes the human's life miserable and bitter

10-Imam Jafar Sadiq (A. S.) ((Behar, vol. 78, p. 255))

Walking hastily diminishes the credit and value of the believer and ruins his spiritual and moral image in public.

11-Imam Jafar Sadiq (A. S.) ((Mostadrak, vol. 8, p. 449))

A good-tempered person people enjoys the company of the virtuous people and is immune to the molestation and harassment of the wicked people.

12-Imam Jafar Sadiq (A. S.) ((Tohafol-Oghoo1, p. 372))

Meritorious morals increase the number of friends and beloved.

13-Imam Jafar Sadiq (A. S.) ((Behar, vol. 78, p. 232))

There are three things that signify the magnanimity of a person: good temper, patience, and to avoid aggressive gaze.

Miserly, jealous and liar men are far from peace, pleasure and humanity.

14-Whoever subdues his anger, the Almighty God will increase his respect in both worlds.

15- It's proper for the wise to say right so his words are reliable and it's proper for him to thank God, so His graces will be increased for him.

16- My lovely friend is he who criticizes my faults.

The Teachings of Imam Sadiq (AS)

Imam Al-Sadiq (AS) asked the man who attended before him about his manner. "I am one of your followers and adherents," answered the man. Imam Al-Sadiq (AS) said: Allah will surely accept the servant whom He loves and will surely give Paradise to him whom He accepts. Which type of our followers the Imam (AS), 'How many types of your followers,O son of the Prophet?'

Imam Al-Sadiq (AS) spoke: Our followers are three types.

A type is those who pretend themselves our followers while the reality is the opposite, a type is those who cherish us secretly and do not follow us in public, and a type is those who cherish us openly and secretly. They are the highest group. They drank from the fresh water and had knowledge of the interpretation of the Book (of Allah), the distinction between the right and the wrong, and the causes of everything. Therefore, they have become the highest group.

Poverty, destitution, and the varieties of crises are hastier than racehorses to them. They have suffered hardship and damage and they have been shaken and tested. Hence, they have been wounded and slain, scatterted in the remote countries. Through them, Allah heals the ailed and richens the deprived. Moreover, you gain victory, rainfall, and earnings only through them. They are the fewest, but the owners of the greatest standings with Allah.

The second group is the lowest group. They loved us in public, but they pursued the kings' practices, Their tongues are with us while their swords are unsheathed in our faces.

The third class is the middle group. They loved us secretly and ignored us openly. I swear if they love us secretly not openly, they are the fasting in days and the worshipers at night. The signs of seclusion are shown on their faces. They are peaceful and submissive people.

The man declared, 'I am one of those who love you secretly and openly."

The Imam (AS) said: Our followers in secret and openness enjoy a number of indications with which they are realized.

As the man asked about these indications, the Imam (AS) said: These are certain characters the first of which is that they knew monotheism perfectly, they excelled in the rules of Allah's oneness, and finally they believed in Allah's oneness and its description. Then they recognized the outlines, facts, provisions, and interpretation of faith.

The person intruded, 'O son of Allah's messenger, I have never heard you describing faith in such a form before.' The Imam (AS) answered: Yes, the asker should not ask about faith before he knows the One in Whom he must believe.

'O son of Allah's messenger,' asked that person, 'Would you please explain what you have said?'

The Imam (AS) spoke: He who claims that he knows Allah due to the imprint of the heart is polytheist. He who claims that knows Allah by name, not meaning, is declaring the contrary, because the name is new (created). He who claims that he worships the name and the meaning is associating others with Allah. He who claims that he worships the meaning by the description, not realization, is referring to something absent.

He who claims that he worships the description and the desribed is nullifying Allah's oneness because description is something other than the described. He who claims that he adds the described to the description is belittling the great. They have no true respect of Allah.

'What is the course to the true believing in Allah's oneness, Then?' some asked.

He (AS) said: The door of search is opened and the pursuit of the exit is existing. The knowledge of the present should precede his description while the knowledge of the description of the absent should precede the knowledge of him.

'How can we know the witness before we know his descriptions?' they asked. He (AS) answered: You should first know him, know his knowledge, and know yourself through him. You should not know yourself through yourself. You should also know that whatever he has is to him and through him. As an example of this is Joseph's brothers when they addressed to him, 'Are you Joseph?' He said, 'Yes, I am Joseph and this is my brother.'

They knew him through him. They neither knew him through others nor did they know him by themselves due to the imprints of their hears. Allah says: ﴾You could not even plant one tree﴿. (Holy Quran 27:60)

This means that you should not appoint a leader for yourselves out of your whims and will. As for three categories, Allah will not speak to them, will not look at them on the Day of Resurrection, will not second them, and will arrange for them a painful chastisement. They are those who plant a tree that Allah did not plant, i.e. those who appoint a leader for themselves out of their own whims those who deny a leader that Allah appoints, and those who claim that those two persons have anything to do with Islam. Allah says: ﴾Your Lord creates and chooses to whomever He wants. They do not have the choice to choose whatever they want﴿. (Holy Qur'an 28:68)

The Quality of Faith
Imam Sadiq (AS) said: The meaning of the quality of faith is the declaration, submission to Allah and seeking His favors through the declaration, and the fulfillment to Him through having knowledge of every obligatory matter, whether big or small, beginning with the outline of Allah's oneness up to the last chapter of obedience without missing anyone. All this should be connected and matched up to each other.

If a servant fulfills what is imposed upon him according to what we have recently explained, he will then deserve the quality of faith and will deserve the reward duly. This is because the meaning of faith is the declaration and the meaning of declaration is the sincerity of obedience. This proves that obedience as a whole is related to each other. A believer loses the quality of faith only when he ignores the matters due to which he deserved to have that quality.

He deserved the name and meaning of belief meritoriously only when he fulfilled the grand duties connectedly and avoided the acts of disobedience. He also will not abandon the quality of faith when he commits insignificant acts of disobedience to Allah and ignores the insignificant acts of obedience. Allah says: ﴾If you avoid the grand violating that which has been prohibited, your sins will be forgiven and you will be admitted into an exalted dwelling.﴿ (Holy Qur'an 4:31)

This holy saying proves the fact that we have recently indicated. Accordingly, forgiveness is obtained when the grand sins are avoided. If a grand sin is committed, all of the acts of disobedience, whether grand or insignificant, will be taken in the consideration of judgment. Hence, castigation and penalty of all the acts of disobedience (to Allah) will fall. This is the quality of faith and the quality of a believer who deserves the reward duly.

The Quality of Islam
The meaning of the quality of Islam is the submission and fulfillment of all the acts of obedience whose judgment is clear. If one declares the all acts of obedience publicly, even if he does not believe with the heart, he will deserve the name and meaning of Islam, warrant the public friendship, his testimony will be accepted, the rulings of inheritance will be valid for him, and he will enjoy the rights and obligations of the Muslims.

This is the quality of Islam. The difference between the believer and the Muslim is that the latter will be believer when he is obedient intentionally along with his public declaration. If he obeys publicly only, he will be Muslim. If he obey publicly and intentionally, he will be believer provided that submission and seeking favors through knowledge will be present. It happens that a servant is Muslim but not believer. No one can be believer unless he is Muslim.

The Quality of Quitting Faith
Quitting faith occurs when one of five matters, all of which are similar and familiar, falls. These five matters are atheism, polytheism, deviation, immorality, and commitiment of the grand sins.

Atheism is every deed by which Allah is disobeyed due to renouncement, denial, disparagement, and underestimation, whether that deed is small or big. The doer of such deeds is atheist and bears the quality of atheism, Everyone, regardless of the religion or the sect, who commits disobedience of such characters, is atheist.

Polytheism is every act of disobedience that is committed and taken as a creed, whether small or big. The doer of such an act of disobedience is polytheist.

Deviations is the ignorance of the obligatory matters. It stands for ignoring one of the grand acts of obedience, without which faith is not materialized, despite the existence of proofs and evidences. The neglector of such an act is neither denying such acts' being obligatory nor betaking the denial of such obligatory acts as creed.

He neglects them due to laziness, inadvertence, and engagement in other affairs. He is deviant and swerving from the course of faith due to ignorance and misguidance. Thus, he deserves the name and meaning of deviations as long as the previous description applies to him. If the doer inclines to any aspect of disobedience desirably due to denial, belittlemen, and negligence, he will be regarded as atheist.

If he inclines to betake his own interpretations, pursuance, submission, and acceptance of the words of the fathers and forefathers as creed, he then will be regarded as polytheist. A man that pursues a deviation will rarely get rid of the inclination whimsically to having some of the above-mentioned qualities.

Immorality is every grand act of disobedience that is committed due to appetite, lust, and prevailing desire. The doer of such acts is regarded as immoral and swerving from the course of faith due to his immorality. He would be regarded as atheist if he kept on such immorality until he came under the forms of negligence and belittlement.

The commitment of the grand sins that voids the faith is the engagement wholly in committing the grand acts of disobedience without denial, taking as creed, appetite, or lust, but it is only due to fanaticism and rage that makes one accuse, vilify, kill seize fortunes, hold up rights, and commit the like grand sins that are perpetrated for reasons other than pursuance of appetite.

Perjury, usury, and the like sins that are committed for motives other than pursuing the appetite, such as consuming intoxicants, fornication, and forbidden amusement. The committer of such grand sins violates his faith and swerves from it while he is not polytheist, atheist, or deviant. He deserves the quality of ignorance if the descriptions are applied to him. If he inclines to the qualities of what we have described, the quality will attach him.

Kinds of People's Livings
'How many kinds of livings that people earn and deal with each other are there? What are the ways of expenses?' a man asked Imam Al-Sadiq (AS).

The Imam answered: All the livings that people earn and deal with each other are four.

'Are all these legal? Are they all illegal? Or are some legal and some illegal?' asked the man.

The Imam (AS) answered: These four kinds may be legal from one side and illegal from another. These kinds are known and familiar. First of all, there is the work in governmental offices. The first of this kind is the jobs of the rulers down to the least job of the individuals. Then comes the trade including all sorts of deals, such as vending and purchase. Then come the industries along with all of their kinds. Then come the contracts of lease. All these kinds are legal from one side and illegal from another. Allah's obligation on the servants is to follow and practice the legal forms of these kinds only and avoid the illegal.

Explanation of Work in Governmental Offices
The work in governmental offices is of two forms. One is the office of the just authorities whom Allah ordered to assign as rulers and ordered people to follow them. Within them are their officials and administrators down to the least official. The other form is the office of the unjust people and their officials down to the least unjust official.

The legality of this kind is the office of the just rulers whom Allah ordered to recognize and elect as leaders, and working in their main and secondary offices by following Allah's instructions to the just rulers without adding, reducing, distorting, or neglecting anything of His revelation. If such just rulers who meet the precious qualities exist, then work in their offices will be legal and it will be completely legal to work, support, and hold them.

In addition, the gain from such jobs will be legal.

Working with such rulers and their officials will enliven every rightful and fair matter and kill every wrong, injustice, and corruption. Therefore, to support, help, and work with such rulers is as same as calling to the acts of obedience to Allah and strengthening His religion.

The illegality of the work in governmental offices stands for the leadership of the unjust rulers and their officials beginning with the chief down to the novice. Working with them and gaining earnings from them are prohibited and illegal. The workers and gainers of such earnings will suffer punishment, apart from the amount of the work or the earnings.

Every act that is seen as support for the unjust rulers is a grand sin, because the rule of the unjust rulers kills the right wholly and enlivens the wrong wholly. It also spreads injustice, oppression, and corruption, stays the laws of the Divine Books, kills the prophets and believers, destroys the mosques, and distorts Allah's norms and principles. Accordingly, it is prohibited to work with them, support them, and seek earnings from their leadership saving in cases of necessity that is similar to the necessity of having blood or meat of corpses.

Explanation of the Commerce
Regarding the categories of vendition and the legal and the illegal purchase and vendition, all the laws are arranged for saving the nourishment of the servants (of Allah) and achieving their prosperity concerning their food, drink, dress, marriage, property, and the dependent affairs. It is licit for them to traffic in all the profitable matters that are indispensable for them and achieve their prosperity. Vendition, purchase, possession, exploitation, endowment, and loan of the above-mentioned matters are licit.

The illegality of transaction includes every matter that is prohibited and causes corruption by way of eating, drinking, earning, marrying, possessing, using, endowing, or loaning it or any matter that causes corruption, such as usurious vendition, which causes corruption, and vendition of corpses, blood, pork, meat and skins of beasts including wild animals and birds, wine, or any pork, meat and skins of beasts including wild animals and birds, wine, or any other impure thing. These matters are illicit and prophibited.

Allah has prohibited the eating, drinking, dressing, possessing, using, and disposing of these things because this causes corruption. In other words, any disposition of such things is illegal. In addition, every vendition of illegal amusement is illegal. It is illegal and prohibited to vent, purchase, use, possess, endow, loan, or dispose in any prohibited substance that is used for seeking the favors of other than Allah or supporting atheism and polytheims by all ways of acts of disobedience or any way that supports any path of deviation or wrong or weakens the right, except in cases of necessity.

Explanation of Contracts of Lease
Contracts of lease include working as employee and hiring the property as well as those who are under guardianship, the animal, or the dress in a legal way of lease. It is licit to work as employee or let the house, the land, or one of the properties that is profitable.

As example of this is the porter who carries definite things to definite places; hence, he can port that thing-provided that it is legal-himself or by his servant or animal, or he himself does that act or hire his servant, kinsman, or hireling. These are the forms of contracts of lease.

They are legal for all people, whether they were servants, populace, atheists, or believers. The lease and earnings of such ways of lease are legal.

The examples of the illegal contracts of lease are to hire oneself for porting prohibited things, such as prohibited food, drink, and dress, or to manufacture, keep, or use such illegal things, or destroy mosques, or kill illegally, or carry picture, statues, musical instruments, wine, pork, corpses, blood, or any feature of corruption that is prohibited on ways other that lease.

It is illicit to hire oneself for any prohibited matter or any part of it except in cases of legal profits, such as employing for carrying a corpse so as to save oneself or others from its harm or the like profits. The difference between work in governmental offices and contracts of lease is that the previous means to work for the officials of the rulers and their officials as their representative out of their power following what they enjoin and what they forbid. It also stands for supporting and backing the rulers.

Hence, the governmental official is the representative of his chief. They are considered as same as their masters who control people by killing and spreading injustice and corruption.

The contracts of lease, on the other hand, stand for, as we have previously explained, hiring from others. Hence, the hirer will not have control over the hireling before he meets the regulations of lease. The contracts of lease are legal as we have previously shown.

Explanation of the Industries
Industries include every profession that the servants (of Allah) learn or teach others, such as writing, mathematics, trade, goldsmithery, saddlery, building, weaving, bleaching, dressmaking, the different sorts of picturing except picturing soulful creatures, and manufacturing the various instruments that people need and benefit.

Doing, teaching, and working in all these varieties of industries are legal even if some instruments are used for corruption, acts of disobedience, and support for the wrong against the right, such as writing which may be used for supporting and backing the unjust rulers. The same thing can be said about knives, swords, and the like tools that are used for both good and evil. Hence, it is not unacceptable to learn, teach, take wages, and work in the good side of such industries.

Likewise, it is forbidden to use these industries in evil and harmful ways. In this case, neither the master nor will the student be considered as sinful for using such industries in evil. The guilty will be those who misuse such industries.

Allah has forbidden only the industries that are wholly illegal and that are harmful, such as the manufacturing of musical instruments, chess, every instrument of illegal amusement, crosses, statues, and the like industries in addition to the industries of forbidden drinks and those that produce illegal things purely without benefiting by any part of them. It is forbidden to teach, learn, work, and take wages for engaging in such industries as well as to manage any part of such industries.

Ways of Expenses
The ways of legal expenses are twenty-four: seven are for personal expenditure, five are socially obligatory, three are religiously obligatory, five are recommendable for building good relations, and four are favorable for amicability.

Regarding the seven ways of the personal expenditure, they are the expenditure for personal food, drink, dress, marriage, services, defraying the wages of the hirelings who keep or carry the personal needs.

Regarding the five ways of the socially obligatory expenditure, they are covering the needs of the sons, the parents, the wife, and the slaves whether in luxury or hardship.

Regarding the three ways of the religiously obligatory expenditure, they are the obligatory zakat that is defrayed annually, the expenditures of the obligatory hajj, and the expenditures of the jihad in its proper time.

Regarding the five ways of expenditure on building good relations, they are the expenditure for regarding the higher rank people, the relatives, and the believers and spending in alms-giving, charity, and manumission.

Regarding the four ways of amicable expenditure, they are settling the debts, loan, borrowing, and hospitality. These four matters are obligatory prophetic traditions.

The Halal Food
It is lawful for man to have three kinds of food that the earth produces.

The first kinds is the seeds. Wheat, barley, rice, and chick-pea as well as the other kinds of sesame and the like -all these are legally eatable as long as they form food for people and strengthen the body. Except in cases of emergency, everything that harms the human body is illegal to have.

The second kind is all the kinds of fruits that form food for human bodies and strengths. All these kinds are legally eatable. The forbidden are only those that form harm.

The third kind is all classes of greens and plants that benefit human beings and form food for them. All these classes are legal to have. The other classes of greens that harm the human body, such as the poisonous legumes and oleander, are illegal to have.

The legally eatable meat is the meat of cows, sheep, camels and the other beasts except those having tusks or claws. Regarding the birds, the meat of very bird that has gizzard is legally eatable. Accordingly, the meat of every bird that does not have gizzard is illegal.

Every egg the edges of which are uneven is legally eatable, while the eggs the edges of which are equal are illegal.

Regarding the fish, it is legal to have the meat of every fish that has shells while it is illegal to have the meat of every fish that does not have shells.

The Halal Drinks
Regarding the drinks, it is legal to drink any beverage provided that the much quantity of which will not preoccupy the mind. Thus, it is illegal to drink little quantity of the beverage the much quantity of which occupies the minds.

The Acceptable Dress
Regarding the dresses, it is acceptable to dress and offer the prayers dressing any cloth that is made of plants. It is also acceptable to dress the clothing that is made of the skin, wool, or hair of the legally slaughterd animals that are legally eatable. It is acceptable to dress and offer the prayers dressing the clothing that is made of the wool, hair, or feather of the legally dead or slaughtered animals.

It is illicit to offer the prayers or prostrate oneself (in the ritual prayers) on anything that is considered as food, drink, or dress. It is legal to prostrate oneself (in the ritual prayers) only on the fruitless plants of the earth before being yarns. Except in cases of necessity, it is illegal to prostrate oneself on spun plants.

---

^{* Reference:Tuhaf al-Uqool}

Imam Sadiq’s (A.S.) Last words

As soon as Umme Hameeda the mother of Imam Musa Al-Kazim (A.S.) saw Abu Baseer, who had come to pay his condolences for the death of her husband Imam Sadiq (A.S.), she cried. Abu Baseer cried as well. When she was comforted, Umme Hameeda told him: "You were not present at the last moments of Imam Sadiq (A.S.) to see what happened."

Abu Baseer asked: "What happened?" She said: "It was the last moments of Imam Sadiq's (A.S.) life. His eyes were closed. All of a sudden he opened his eyes, and said: "gather all the family members now." It was strange that Imam Sadiq (A.S.) had ordered as such in this last moment. So we put our efforts together, and gathered all relatives. All were ready to hear what Imam Sadiq (A.S.) had to say. When Imam Sadiq (A.S.) saw that every one was present, he told them:

"Verily, our intercession (Shafaat) does not reach the one who takes prayers lightly". A man asked to the Imam Sadiq (A.S.), "By which sign a person is determined to be a believer?" Imam Sadiq (A.S.) replied,

"By Submission to Allah and satisfaction with the sad and happy events occurring to him."

Why Shiaism is Named Jafri School of Law

The sun of the existence of Imam Sadiq (AS) arose from the lap of his mother Ome-Farwah on the 17th of Rabiul Awal, 83rd year Hijrah, in the city of Madina. His father Imam Mohammad Baqir (AS) was much happy and pleased by the birth of his son.

His mother was the grand daughter of Mohammad Ibn-e-Abu Bakr, who was one of the friends of Ali (AS). Imam Ali (AS) repeatedly said about him that, "Mohammad is my spiritual and moral son." Asma Bint-e-Amais was the mother of Mohammad Bin Abu Bakr, and she was considered to be a pious woman. She was continuously in the service of Lady Zahra (S.A.) and took pride in it.

Imam Sadiq (AS) said about her mother, "My mother was one of the pious, faithful and devoted women." Imam Sadiq (AS) was 15 years of age when his grandfather Imam Sajjad (AS) was martyred and 34 years old when his father Imam Baqir (AS) was martyred. Consequent upon the martyrdom of Imam Hussain (AS) the government of Bani Omaiyd was shaken which turned the people into their enemy and pessimist about them.

This opened the avenue for the formation of Bani Abbasade government. The gap in between these two powers opened the way for the propagation of Shia ideology and school of thought. Imam Jaffer-e-Sadiq (AS) could, through a learning movement, propagate the learning's of Islam in such a way to extend and make it reach all the people in the World.

The Characteristic distinctions of Imam

We all know that the conduct of men is the reflection of their inner character and everyone can be recognized by his conduct.

There are only a very few people who do not spill out their conduct and whatever they have in their interior and do not exhibit it. Whatever they have in their hearts kindles the exterior of the electric lamp like an electric switch.

Whole of the life of Imam Sadiq (AS), like the other Imams (AS), was the enlightened lesson of the real and right Islam. He himself was considered to be the example and specimen of the Islamic ethic, moral and conduct. You cannot find a father and a son among all the people, of all the tribes who may resemble each other from all the angles of ideas, thoughts, character and conduct.

But the family of the Prophet of Islam (peace be upon him and his household) and his successors all were on the same line and performed their heavenly duty with one aim, one ideology, and did not have any kind of difference in speech, character and ethical conduct. About the ethical value and virtue of Imam Sadiq (AS) it is sufficient that out of four thousands of his students even a single one did not object or criticize upon the moral character and conduct of Imam (AS), and did not find a weak point in it.

He was a practical example and specimen for the Muslims with respect to eating, relaxing and resting, walking, speaking, and conducts with others.

He had the same social conduct with his friends as he had with his children.

The Piety and Devotedness of Imam (AS)

The piety and abstemiousness is the standard of the man's value. Qur'an, considers all the people as equal, except for those who are decorated with the ornament of piety.

Malik bin Ans says, "Imam Sadiq (AS) was always busy praying to God and considered to be one of the great ascetic and devoted ones."

Abdul Ala says: On a hot day of summer I saw Imam Sadiq (AS) on one of the roads of Madina while he was going for a job. I said, "May I lay my life for you, why have you put yourself into inconvenience in such a hot weather, with all the faith upon God and association with the Prophet (peace be upon him and his household)?"

He said, "I have come out for the job and to earn my livelihood, so that I must not remain needy towards others."

Another one says, "I saw Imam Sadiq (AS) wearing rough dress and he was working in a garden like an ordinary labor and perspiring all over." I said to him "Oh, the son of Prophet (peace be upon him and his household) allow me to work for you."

He said, "I love working for my livelihood and to taste the hardship of the burning heat of the sun like others."

When Imam went out of the house he used to put on new, clean, valuable and costly dress and climb up a horse.

A group of ignorant people thought this act negated the piety and asceticism.

Therefore, they would come and object and when they heard the response they would be ashamed.

The Imam's (AS) talk with a deceitful pious looking man

One day a pious looking forgoer named Sufian stopped Imam Sadiq (AS) and said, "You are from the family of Prophet (peace be upon him and his household) how is it that you put on such a precious dress?"

Imam said, "Oh Sufian, look there is a rough shirt underneath this dress and I have put on this shirt over it so that those whose minds are in their eyes do not think that I am a poor needy and distressed one but you have put on a soft dress underneath this rough dress, so that you may deceive others that you are a devoted ascetic.

Oh Sufian! Do not be so narrow minded."

The next day, Sufian saw that Imam was working in an agricultural field besides the labors and was sweating. He went ahead and said, "I am surprised about you.

Why are you so greedy about the world and perspiring in this old age and working?"

Imam (AS) said, "How happy I would be if I meet the God (die) in this condition that I am working hard and getting the expenditure of life by putting myself in inconvenience and I do not get myself loaded upon others."

What a miserable people are those who feed themselves upon the income of others and reach the seat of power through them and instead of service and love think all are indebted to them and are always demanding from others. Their outer form is obviously decorated and deceiving, like that of Sufian, but inwardly they are stinking and wicked.

Imam (AS) and the problem of Justified Profit

Imam Sadiq (AS) gave one thousand dinnars to one of his friends "Musadif" so that he may do some business for him and achieve some profit and that be a help and assistance for his life.

'Musadif' bought some material by that money and moved towards Egypt along with some traders. They happened to come across a caravan, which was returning from there, in the vicinity of the city.

He enquired about the materials, which he possessed for trade, so that he may get informed about the condition of it. The business item was one of those required by the people. There was a scarcity of it in the city. They explained to him that due to its scarcity many buyers and purchaser would be available. Therefore, he could sell his item for a high price.

The businessman became very happy and he settled it with his companions that the item be sold at double the price and they must not sell it lesser than that.

After they arrived into the city they did the sine. As a result that man made a profit of one thousand dinnars.

He returned to Madina and very happily and merrily moved towards the house of the Imam (AS). When he reached before the Imam he put two sacks of two thousand Dinnars before him and said, "One sack is your money and the other one is the profit of the deal. Imam said, "How did you get such a plenty of profit?" The businessman described all the matter before him. Suddenly, the face of Imam reflected anger and he said, "I take refuge of God you people agree upon the loss of a group of Muslims so that you may sell your items for double the amount of cost?"

Imam picked up the money, which he had given and returned the other sack to that man saying, "I do not need the profit which is obtained by injustice. Oh man! Be aware that it is very difficult to achieve money from Halal, (right and just means).

Imam (AS) forbearance and fortitude

The incidents and difficulties, which come into human life can, measure and find out the extent of his energy and faith. The difficulties, which cropped up in the life of Imam Sadiq (AS) and the patience and forbearance, which, he showed towards them, illuminated his personality and worth. Howsoever they (enemies) abused and teased him he showed patience and forbearance and admonished them. He never cursed or used foul language about them.

The Friendship, which Terminated

A man would always accompany Imam Sadiq (AS) and he loved him very much and always cherished his memory. One day, they went together to the bazaar of cobblers. That man had a black slave who was moving behind him. The slave was busy watching the shops and got away from his master. The friend of Imam was continuously looking at his back and he did not find the slave. He got very annoyed and enraged. Suddenly he saw the slave and said, "your mother so and do, where were you?"

As soon as he uttered this sentence Imam Sadiq (AS) raised his hand with surprise and struck it hard upon his forehead and said, "you abuse his mother?" I thought you were a pious man and I was a friend of yours for a long time and I talked about you in the assembly of friends and companions. It is good that I came to know that you are not a good friend. Hurry, get away from me.

Learning the style of Preaching from Imam (AS)

Shakrani was a young man who performed bad deeds stealthily. Since his grandfather was a slave freed by the Prophet (P.B.U.H.), therefore, people thought him to be associated to the Prophet (peace be upon him and his household). One day he learnt that "Mansur" was distributing the wealth of Bait-ul-mal. He went there to seek some help. Since, he did not know anyone there he could not get a thing. During this span of time he happened to sight Imam Sadiq (AS).

He went rushing towards him and requested him to become a medium for him and get him a share from the caliph. Imam (AS) accepted his request, and went to get his share and brought it. When Imam (AS) gave him the money he said to him "A good deed is good from everyone but it is better to occur from you, who is associated to us. And a bad act is bad from every one, but it is worse from you who is associated with us."

Imam (AS) said it and went. Shakrani getting hold of the money started pondering deep and knew that Imam (AS) had come to know about his bad acts and by these words he meant to stop him from it. The wicked man got very ashamed by this conduct of Imam (AS) and decided to abandon his misdeeds and so he did.

Imam attends the Oppressed and Distressed

1. One of the friends of Imam named Moally Bin Khunais says, "On a rainy and dark night I saw that Imam Sadiq (AS) was carrying a heavy sack on his back in the streets of Madina. I followed him to find out as to where he was heading. He threw a quantity of bread on earth and I collected it and went towards Imam (AS) and saluted him and gave that to him. Imam (AS) took that kept it in the sack, and continued walking on.

Not very long after that, he reached a point where a group of oppressed men were sleeping. He put two breads underneath the head of each one and turned back I asked the Imam (AS) "were they your shias?" He said, "No, if they were our shias I would have attended them better than that."

2. Hisham Bin Salem another friend of Imam says, "The Imam had a peculiar manner of action that he picked up food in the dark nights and carried it to the doors of the houses of the oppressed ones, delivered it to them and did not let himself be recognized.

Long times passed and Imam passed away. Since his help was discontinued, the poor and afflicted ones got to know that the unknown man who came in the night and helped them was Imam Sadiq (AS) for this reason they became very sad and miserable.

Imam Struggles against hoarding

One of the years, a shortage of wheat took place in Madina. A bewilderment and anxiety overtook the people. Anyone who had not stored wheat for a years use would try hard to provide and stock it.

At the same time, the poor have-nots were forced to buy there every day-needed wheat from the market.

One day Imam Sadiq (AS) asked his servant "Motab," "Do we have wheat in the house this year? Motab replied, "Yes we have got wheat to meet the requirement of a few months."

Imam said, "Take that to the market and surrender it to the people and sell it."

Motab said, "Oh my Lord! Wheat is scarce in Madina, if I sell it purchasing wheat after that will be difficult and we will face hardship and will be forced to buy it on a higher cost."

Imam said, "Do what I have said, hereafter do purchase the bread of the house like the have-nots of Madina, do each day. Because the bread of my house should not have any difference with that of the masses although you may buy it on a higher rate."

The greedy afflicted and the thankful poor

One of the friends of Imam says, we were busy taking grapes in Mina along with the Imam (AS). An afflicted one come and asked for help. Imam gave him a bunch of grapes. The man did not take that and demanded money. Imam said, "God may provide you that." The afflicted man walked a few steps and turned back and requested the Imam (AS) to give him the grapes. He said, "may God provide you that" and the man went back.

At the same time another poor man came and asked the Imam for help. He gave him a few grape stones. The man took them and thanked God. Imam gave him a handful of grapes. The man took that and again thanked God, for his boon. For the third time, Imam (AS) gave him twenty dirhams and the fourth time, gave him his shirt. The man took all and went back praying for Imam (AS).

I said to myself had this man continued on, Imam (AS) would have given him all that he had.

Laying foundation of the Islamic University

Imam (AS) decided to lay the foundation of Islamic University in Madina, so as to train students in different fields and branches of knowledge. The gushing knowledge spring of Imam (AS) was so evident that it attracted the researcher of knowledge from all the directions of the world. Hundreds of knowledge thirsty youth from all over the world came to Madina to join the teaching classes of Imam (AS).

Imam (AS) trained famous and well-known men in various fields of knowledge the names of some of them are as follows:

1. Zurara and Mohammad Bin Muslim in jurisprudence.
2. Hisham and Momin ut Taq in beliefs and kalam (discourse).
3. Muffazil and Safwan in Gnosticism and Islamic learning.
4. Jabbir Bin Hayyan in mathematics and sciences.

Many other glorious men each of whom became the founder of various Islamic Learning's and arts so that for many years their books had been translated and taught in Europe. Evidently, such a chance for the propagation of Islamic learning's was not available in the age of Imam Ali (AS).

Because, the enemy continuously engaged him in internal battles so that a constraint be put upon the propagation and dissemination of Islamic knowledge and learning's and this situation prevailed till the age of Imam Sajjad (AS).

From the age of Imam Mohammad Baqir (AS) the schools of Islamic learning were founded and those reached the climax of their expansion in the age of Imam Sadiq (AS). So far so, that in the university of Imam Sadiq (AS) four thousand students were trained in various branches of Islamic knowledge and learning's and they spread all over the world and taught and trained the people.

Why Shiaism is named Jafri

For the sake of the propagation of the Shiite constitution in the shadow of the knowledge, political sacrifices, and devotion, the Shiite school was attributed to him and this religion was named as the Jafri religion. We belong to the Jafri religion and take pride in this name. The message of the true Islam of Mohammad (peace be upon him and his household) can be sought in the blood of Hussain (AS) and its explanation and description in the teachings of Imam Sadiq (AS).

Jafri Islam is the same one, on the way of which Imam Ali (AS) fought holy war (Jehad) and Imam Hassan (AS) made truce and Imam Hussain (AS) gave his blood (life). Imam Sajjad (AS) put on the dress of prisoner ship and Zainab (S.A.) became the messenger of the blood of martyrs. The Prophet's daughter Zahra (S.A.) raised her voice in the mosque of her father over the cruelties and tyranny, which were committed on her.

If Islam be the one in which the rulers seated themselves upon snatched usurped chairs and enrage and unpleased Zahra (S.A.) and made Imam Ali (AS) sit at home, we admit that we will not submit to such Islam. From the logical point of view of the informed, faithful and scholars devoted to the family of the Prophet (peace be upon him and his household), the Islam wherein the family of the Prophet (peace be upon him and his household) be suspended will be the same Islam whose custodians were the rulers like Muawiyah, Yazeed and Muttawakils.

The red history of Shiaism of Imam Ali (AS) proved that whosoever accepted the Islam minus the family of Imam Ali (AS) and struggled on its way did reach no where and was finally rendered despicable and helpless and at last turned into the tool of the hands of imperialists of the history.

Mansoor conspires against Imam (AS)

Since the cultural school of thought of Imam Sadiq (AS) considered human beings effective in their fate and told them it is you who form a society! It is you who make yourselves prosperous or unfortunate and miserable. Only you provide the grounds for your progress or your fall.

Meaning thereby, it is you who can dismiss the rulers from the seat of power and do not accept cruelty and hand over the ruler ship to the men who are capable and sympathizers.

The propagation and spread of this belief and idea, which was the same Quranic belief of the Muslims, displeased and annoyed Mansoor.

He tried that he might arrest and stop the flow of this belief by propagation of negative values about morality and corruption of ideas and practices. Thus refrain the people from joining the school of thought of Imam Jaffar Al-Sadiq (AS), which is the school of information, consciousness and movement.

Mansoor employed scholars for the implementation of his aims so that they may make the people believe in the religion of suppression and constraint. That is to say, they wanted to mould the belief of people and make them believe that whatever poverty, woe, and oppression and excesses are going on, all these are from God and human being do not have any interference to reshape it. So that as a result of it the opposition, revolt and uprising are stopped. People may tolerate the excesses and cruelties of the tyrant rulers and bear the punishments and whips of their criminal masters. They, instead of objecting upon them, may express Commendation and thankfulness.

Evidently and clearly Imam Sadiq (AS) could not watch the propagation of such a wrong and dangerous belief, which was given to the people and taught in the name of Islamic culture and beliefs.

Imam (AS) laid the foundation of the Islamic University to combat against this dangerous imperialistic belief. In a short span of time, he trained four thousand students in the field of Islamic culture and beliefs and spread them among the people to get the effects of the propaganda of the agent scholars, neutralized and defused.

Mansoor's Excesses over Imam Sadiq (AS)

Surprisingly, the Abbasades gathered the people around them on the pretext of taking the revenge of the blood of martyrs of Karbala and fight against the brutalities of Bani Omaiydes and remove and replace the Bani Omaiydes through the help of Iranians who were inclined to and loved the family of Imam Ali (AS) and also with the help of Abu Muslim Khorasani. But instead of handing over the caliphate to the Imam of the age i.e., Imam Jaffar Al-Sadiq (AS) they themselves overtook the government.

From the year 132 Hijra the period of Omaiydes was discontinued. Two caliphs named 'Saffah' and 'Mansoor' overtook power. The first one ruled for 10 years while the second for a period of 22 years. All the time they teased and annoyed the Imams and religious leaders continuously. Imam Sadiq (AS) was under a severe stress and pressure during the age of Mansoor. Even to the extent that sometimes the people were stopped from seeing him.

So far so, that when a person named 'Haroon' wanted to see Imam (AS) and enquire the solution to a problem. He started thinking what to do to meet the Imam (AS). Suddenly, he happened to see a street hawker who was selling cucumbers. He came near him, purchased all the cucumbers, borrowed his old dress, put it on, and pretending to be a cucumber seller went to Imam's house and questioned him about his problem, received the answer and returned.

Mansoor arrested most of the friends of Imam (AS) and imprisoned them and quite a few times decided to martyr the Imam (AS) but each time by the miracle of Imam (AS) he would be defeated.

Stability of Imam (AS)

Mansoor who had been disappointed after using various means and ways, started deceiving public and tried to manifest and show himself as the real heir of Holy Prophet (peace be upon him and his household) and one of the persons fit for the post of Islamic caliphate, on the pretext that he is from the lineage of Abbass (Prophet's uncle) and the family of Prophet (peace be upon him and his household). But he knew fully well that he did not have the caliber and capability of this and that post only suited the sons of the Prophet (peace be upon him and his household) "the Imams (AS)."

Imam Sadiq (AS) severely and strongly combated against this public deceiving conduct and degraded and disgraced this family through his letters.

1. One day Mansoor wrote to Imam (AS) "why do you not come to see me like the others?" Imam (AS) wrote in his response. "We do not possess any thing from the world so that we may be afraid of you for it (loss of it). You too do not possess anything for the justice day and the spiritualism so why must I come to see you?

2. The next day Mansoor wrote to Imam (AS) "Come here to admonish me." Imam (AS) wrote replying him, "whosoever be from the people of the world (adorer of world) will not admonish you and whosoever will be the man of the justice day will not come near you."

3. One of the days Imam (AS) was present in the assembly of 'Mansoor'. By chance, a fly started teasing 'Mansoor' and howsoever he tried to make it buzz off it would not and again sat upon his far and head. Mansoor much annoyed as he was, "said to Imam (AS), "Why has God created the fly?"

Imam (AS) at once replied, "For the reason of disgracing and degrading the powerful tyrants through them."

'Mansoor' became annoyed; he sat comfortably on his place and allowed the Imam (AS) to leave.

Conflict of Imam (AS) with ruler of Madina

After Mansoor had martyred a group of the family of Bani Hashim. He sent a man named "Sheba" as the ruler of Madina to keep the activities of Imam under observation. He came to the mosque on Friday and after the prayers were over. Seated himself on the tribune and started taking liberty and using foul language about Imam Ali (AS) and the family of the Prophet (peace be upon him and his household). People who knew the Prophet's family form a close quarters and loved them got extremely annoyed but they could not dare utter a word.

At this occasion Imam Sadiq (AS) got up and said, "Oh man! We deserve all those merits and virtues you have mentioned and you and Mansoor deserve those demerits and vices you have spoken about. Then he turned his face towards the people and said, "Do you know who will be the most of the looser on the day of justice, tomorrow. That person who sells his doomsday for the world (material gains) of the others and such is this corrupt ruler."

Imam's (AS) Martyrdom

Although Mansoor did his best to bring the Imam (AS) close to himself or make him silent by threatening him but he failed. So he decided to martyr Imam (AS).

Consequently, the Imam (AS) was poisoned and martyred on 25th of Shawwal, 148 Hijrah. His pure body was buried in the graveyard of Baqi in Madina.

Brief Sayings of Imam (AS)

1. A Muslim who puts in endeavors to materialize the desire of his brother is like someone who performs holy war (Jehad) on the way to God.

2. Our intercession will not be extended to the one who is careless in performing prayers.

3. The fruit (result) of love and attachment with the world is inconvenience, trouble and sorrow and the result of piety and purity in the world is the comfort of body and soul.
 

4. How indecent is it that the powerful ones take revenge from the weak.

5. Be benevolent to your father and mother so that your children may as well be benevolent to you.

6. Pray to God that your sustenance does not lie in the hand of people.

7. One who invites the people towards himself (leadership) and a person wiser than him is present among the people, has gone astray.

8. Avoid incorrect jokes and humors, as it is the cause of enmity and grudge.

9. Three things are the signs of a hypocrite:

i) While talking, tells lies.
ii) Does not fulfill promises and commitments.
iii) Embezzles the deposits of others.

10. Take distance from (avoid) being jealous of others because this will be the cause of your becoming away from God.

Source : Al-Maaref

Who was al-Sadiq (AS)?

Who was al-Sadiq (AS)?

I would like to mention a group of the viewpoints of the religious scholars concerning Ja'far al- Sadiq, peace be on him, because such viewpoints express the ideas of generations about this great figure. They are as follows:

In (the book) Mizan Al- I'tidal (1:192), mentioning the Imam, al-Dhahahbi'¹ said: "Ja'far b. Mohammed b. 'Ali b. al- Husayn al- Hashmy Abu Abd Allah was of the great Imams. (He was) righteous, truthful, and of great importance."

In (the book) TahdhTb Al- Asma' wa Al- Lughat (1:149-150), al-Nawawy² said: Mohammed b. Ishaq, Yahya al- Ansary, Malik, the two Sufyanis, b. JarTh, Shu'ba, Yahya al- Qattan, and the like reported from him.

They agreed on his Imamate, his greatness, and his supremacy. 'Amru b. Abu al- Muqdam said: 'When I looked at Ja'far b. Mohammed, I knew that he was from the descendants of the Prophets."'

Ibin Khulakan³ said: "(He was) among the twelve Imams according to the doctrine of the Imamis. He was among the masters of the members of the House (ahl al Bayt). He was surnamed al- Sadiq because his speech was truthful. And his outstanding merit was more famous than to be mentioned." He added: "His pupil Abu Musa Jabir b. Hayyan al- Sufi al-Tartusi'⁴ wrote a book of one thousand sheets having the studies of al-Sadiq, which are five hundred studies".

And added: "He was buried at aI-BaqI' in the grave where his father Mohammed al- Baqir. his grandfather Zayn al- 'Abidin, and the uncle of his grandfather al- Hasan b. 'Ali, peace be on them. So, what a generous and honorable grave it is!

In (the Book) Nor al- Absar, p.13⁵, al- ShiblanjT said: "His outstanding traits were many. They are about to exceed the limit of the counter.

And the understanding of the mindful writer is bewildered at their Kinds" He added: "There is an advantage in (the book) 'Hayat Al- Haywan Al-Kubra," in the Book 'Adab Al- Katib,' bin Qutayba said: "Imam Ja'far al-Sadiq b. Mohammed al- Baqir wrote the book of al- Jafr (divination).

In it, there is all that they need of his knowledge till the Day of Judgment. "Abtl aI- 'Ala' (a poet) pointed to this jafr (divination) and said:

"Verily, they became astonished at the family
of Mohammed when their knowledge caine to them
written on the skin of a full grown he- goat."

The mirror of the astrologer, though small (in size),
shows him in every populated and desolate (lands).

In his book 'Is'af Al- Raghibin' printed in the footnote of the book 'Nur Al- Absar, p.208, Mohammed al- Sabban⁶ said: "And as for Ja'far al-Sadiq, he was a noble Imam."He added: "His supplication was accepted. If he asked Allah for something, it was between his hands before he completed his words."

In (the book) Lawaqih Al- Anwar, al- Sha'arany⁷ said: "If he (al-Sadiq), peace be on him, was in need of a thing, he would say: 'O Allah, I am in need of so and so.' That thing was put beside him before he completed his supplication."

In his book 'Tadhkirat Khawfls Al- Umma, p.192, Sibt b. al- Jawzy⁸ said: "The biographists said: 'He was busy worshipping (Allah) instead of seeking leadership."'

He added: "Among his noble manners is what al- Zamakhshary, in his book 'RaM' Al- Abrar', has reported from al- Shaqrany the servant of Allah's Apostle, may Allah bless him and his family, who said: 'Al- 'Atta' went out during the days of al- Mansflr and I had no intercessor, so I stood at the door with bewilderment.

Suddenly, Ja'far b. Mohammed came towards me, so I told him about my need. He entered and came out. Suddenly, my need was in his hand.

He gave it to me and said: 'The good (thing) from anyone is good and from you is better because of your place from us and the bad thing from anyoneis bad and from you is worse because of your place from us. Indeed Ja'far said (these words) to al- ShaqrAny because he (the latter) drank wine. So, among the outstanding traits of Ja'far is that he welcomed him and met his need though he (Ja'far) was aware of his behavior and preached with euphemism, and this is among the ethics of the Prophets".

In (the book) Matalib Al- Sa'Ul, p.81, Mohammed b. Talha'⁹ said: "He (al- Sadiq) was among the great figures of ahl al Bayt and their progeny. He had many sciences, plentiful worshipping, and continuous parts of the Koran, clear asceticism, and much recitation (of the Koran).

He understood the meanings of the Holy Koran, took out jewels from its sea, and concluded its wonders. He divided his times according to the kinds of obedience, so he punished himself for them. His face reminded (the person) of the Hereafter, listening to his words put an end to one's desire for life, in this world, following his guidance inherits Paradise, the progeny of the prophethood, and the purity of his acts disclosed that he was among the progeny of the Prophet.

And he said: 'As for his laudable deeds and qualities, they were about to exceed the number of the counter. The understanding of the knowing (person) was perplexed at their kinds, as well as the rules whose causes are not understood and the sciences whose rules understanding is unable to encompass are added to him and reported from him, (that is) because of his many sciences that flew out of his heart due to the competition of piety."'

In (the book) Al- Sawa'iq. Ibin Hajar¹⁰ said: And men reported (a lot of) sciences, and his reputation spread all over the countries."

In Yanabi' Al- Mawada,¹¹ printed in IslambUl, p.380, "And among the Imams of ahl al Bayt was AbU Abd Allah Ja'far al- Sadiq. "He added: "And he was among the progeny of ahl al Bat." And he added: "In (the Book) Tabaqat Al- Mashaykh Al- Sufiyan, Shaykh AbU 'Abdurrahinan al-Salimy said: 'Ja'far al- Sadiq overshadowed all his fellows from ahl al Bayt. He had abundant knowledge, great asceticism in the world, perfect piety in desires, and perfect good manners in wisdom."'

In Hulyat Al- Awliya 3:192 the memorizer (of the Koran) Abu Na 'Tm¹² said: "And among them was the articulate Imam and the first rein Abti Abd Allah Ja' far b. Mohammed al- Sadiq. He devoted himself to worshipping and obediehce (to Allah), fayored isolation and submission, and prevented (men) from leadership and parties." Then he reported his foregoing words on the authority of 'Amrfl b. AbO Al- Muqdam.

And he reported from al-Hayaj b. Bastim,¹³ who said: "And Ja'far b. Mohammed gave food and left nothing for his family."

In Al- FusOl Al- Muhima, Ibin al- Sabbagh al- Mftliky¹⁴ said: "Only he of his brothers was the caliph of his father and his trustee of authority and responsible for the Imamate after him. He excelled his group in favor. He was more famous than they and greater than they in importance. People reported from him the sciences which the passengers spread.

So, he became famous all over the countries."At the end of his words, he said: "The deeds of Abil Abd Allah were laudable, his traits in. honor were perfect, his dignity throughout the days was running, and the clubs of glory and honor were full of his glorious deeds."

In Saba'k Al- Dhahab, p.72, al- SiwTdy¹⁵ said: "Only he of his brothers was the caliph of his father and his trustee of authority, many sciences have been reported on his authority, and he was an Imani in tradition."And he said: "And his good traits were many."

In 'Umdat Al- Talib,¹⁶ p.1 84,: "He was called 'Amfld al- Sharaf (the pillar of honor), his good traits are successive among men, famous among the ShT'a and non- ShT'a, and al- Mansfir al- DawanTqy tried to kill him several times, but Allah saved him from that."

In 'Al- Millal wa Al- Nihal', al- Shahristany¹⁷ said: "And he had abundant knowledge of religion and literature, perfection in wisdom, strong asceticism and perfect piety in desires. He lived in Medina for a period (of time) to avail the ShT'a who followed him and teach the supporters the secrets of sciences. Then he entered Iraq and lived there for a period (of time).

He never had words with the Imamate nor did he disputed with anyone for the caliphate.

Whoever is drowning in the sea of knowledge does not wish for the river, and whoever goes up the peak of the truth is not afraid of him who comes down. And it is said that whoever feels Allah is in no need of men, and whoever associates with other than Allah, scruple plunders him."

In Mir'át Al- Jinan (1:304), concerning those who died in the year 148 (A.H.), al- Yafi'y¹⁸ said: "In it (the year 148) died the great Sayyid Imam, the descendant of the Prophet and the jewel of generosity, Abu Abd Allah Ja'far al- Sadiq.

And he was buried at at- BaqT' in the grave where his father Mohammed al- Baqir, his grandfather Zayn al- Abidin, and the uncle of his grandfather al- Hasan b. 'Au, may Allah be pleased with them all, (were buried). How generous that grave is! And how generous those noblemen with good traits are! He was surnamed al- Sadiq because of his truthfulness in his saying. He had valuable speech about the sciences of monotheism (Tawhid).

And his student Jabir b. Hayyan al- Sufy wrote a book of one thousand sheets on his studies, which are five hundred studies."

In his Amaly, Majlis no.42, al- Saduq¹⁹, may his grave be fragrant, reported from Sulayman b. Dawfld al- Manqary²⁰ on the authority of Hafs b. Ghayyath²¹, that if he told us about Ja'far b. Mohammed, peace be on him, he said: "The best of the Ja'farTs has told me."

In Majlis no 32, also he reported on the authority of Mohammed b. Zyad al- Azdy,²² who said: "I have heard Malik b. Anas saying: 'I came to al-Sadiq Ja'far b. Mohammed, peace be on him, so he handed me pillow and respected me.

The two parties (the ShT'a and the SunnTs) have agreed on his reliance and high rank.

And it was said: "They accepted his reports because he buried his books before he was imprisoned. So he reported what he had in his mind. He died in the year 217 (A.H.).

He was not free from one of three traits- he was either fastingor praying or remembering (Allah). He was among the great worshippers and devotees who feared Allah, the Glorified and Almighty. His talks were many. His sitting was good. His advantages were many. If he said: "The Prophet of Allah, may Allah bless him and his family, said sometimes he became green and sometimes became yellow. So, whoever knew him became ignorant of him.

One year I went with him to perform the hajj. When his camel arrived at the Haram, the voice ceased in his throat whenever he tried (to say) the talbiya [a rite during the hajj by saying labbayka (here am I 0 Allah)]. He was about to fall off his camel. So, I said to him: 'Son of the Prophet of Allah, may Allah bless him and his family, you should say (labbayka Allahumma labbayka).' So, he said: 'Son of 'Amir, how dare I (the author) say labbayka Allahumma labbayk, and I am afraid that (Allah), the Glorified and Almighty, will say: 'Neither Iabbayk nor Sa'dayk."

In has book Al- Manaqib fi Ahwal Al- Sadiq, peace be on him, b. Shahrashub²³ reported on the authority of Malik b. Anas, who said: "No eye has seen, no ear has heard, and no one has come into man's mind better than Ja'far al- Sadiq in the outstanding merit, knowledge, worship, and piety."And in his AmSli, Majlis no. 81, al-Sadiq increased his words: "By Allah, if he said he was truthful."

Also he said: "In the Musnad of Abu Hanifa,²⁴ Abu al- Qasim aI- BaghSr has mentioned that al- Hasan b. Ziyad said: I have heard Abu Hanifa when he was asked: 'Who is the most knowledgeable (person) you have ever seen?' He said: 'Ja'far b. Mohammed.' When al- Manstlr brought him, he sent for me and said: 'Abu HanTfa, indeed, men have been charmed by Ja'far b. Mohammed. So, prepare for him your most difficult questions. So, I prepared forty question for him. Then he sentfor me Abu Ja'far, who was at HTra. So, I came to him and greeted him.

He ledme to sitting and I sat down. Then he turned to said: 'Abu Abd Allah, this is Abu Hanifa.' He said: 'Yes, I know him.' Then he turned to me and said: 'Ask Abu Abd Allah some of your questions.' So, I began asking him. He answered me and said: 'You say so and so, the people of Medina say so and so, and we say so and so. We may agree with your or we may agree with them or we may disagree with you and them. I asked him all the forty questions. But he did not commit a breach of them.

Then Abu Hanifa said: "Isn't the most knowledgeable of men most knowledgeable of them in the difference of men."'

Al- Manstlr, who was displeased with Abu Abd Allah (peace be on him), sometimes said the truth when he mentioned or met him: "This suffocation (of mortification) (i.e. al- Sa7diq) in my throats is the most knowledgeable of men in his time.²⁵

And he is among those who want the Hereafter, not the life in this world.'²⁶ Certainly, every house of prophethood has a traditionalist and, today, our traditionalist is Ja'far b. Mohammed."²⁷ "Addressing al- Sadiq, peace be on him, al- Mansur said: "We are still dip out from your sea,"²⁸ we draw near to you, make (people) aware of blindness (ignorance), and you make the difficulties clear with your light (knowledge). So, we float on the clouds of your holiness and the flood of your sea, And he said to his chamberlain: "And these are among the sons of Fatima. No one ignores their right but the ignorant who have no luck in the Islamic Law."²⁹

Isma'il b. 'Ali b. Abd Allah b. al- 'Abbas said: "One day, I came to Abu Ja'far al- MansUr (and saw that) his beard had become wet because of the tears. He said to me: 'Haven't you known what has happened to your family?' So, I said: 'What has happened, 0 AmTr al- Mu'minin?' He said: 'Indeed, their chief and scholar and the rest of the good ones of them passed away.' So, I said: 'Who is it?' He said: 'Ja'far b. Mohammed.'

So, I said: 'May Allah make the reward of Amir al- Mu'minin great and prolong his lasting for us.'

So, he said to me: 'Surely, Ja'far was among those about whom Allah said: 'Then We gave the Book for an inheritance to those whom We chose from among Our servants."³⁰ He was among those whom Allah chose. And he was among those who were the first to do good."³¹

Moreover, the infidels, in spite of their infidelity and enmity towards Islam and Muslims, honored him and acknowledged his abundant knowledge and his holy spiritual qualities and talents. Those infidels were b. al- Muqaffa', b. Abu aI- 'Aujá', al- Daysany, and the like. (For example), b. al- Muqaffa' said: "Do you see this creation? And he made a sign with his own hand to the place of the tawaf (going around the Ka'ba as a ritual act of the hajj.). No one of them is worthier of the name of humanity than that sitting Shaykh (i.e. al- Sádiq, peace be on him.). Ibin Abu al- 'Auja' said: "This is not a human being.

Though he is spiritual in this world, he becomes incarnate if he wishes and becomes internally spiritual if he wishes. So, he is this, namely al- Sadiq, peace be on him."³²

When b. Abu al- 'Auja' asked one of the Companions of al- Sadiq, peace be on him, then the companion brought him the answer after awhile and he (b. Abu al- 'Auja') approved it, he said: "This (the answer) has been brought from Hijaz."

Al- Daisany adopted the same manner for the Companions of al- Sadiq (peace be on him), who brought him his answer.

This is a drop of rain of what the righteous people reported concerning al- Sadiq, peace be on him, though they lived in different countries and times, and had different tastes and ideas. I (the author) have mentioned these ideas before discussing the detailed life of al- Sadiq to give you a general picture about this remarkable figure, because these words, though brief, tell the reader about the outstanding merits and sciences of al- Sadiq, peace be on him.

^{* Taken From: Imam Al-Sadiq By Shaykh Mohammed al-Husayn al-Muzaffar , Translator: Jasim al-Rasheed
1.The memorizer (of the Koran) and representative of the science of Hadith, Shams al-Din Abu Abd Allah Mohammed b. 'Uthman at- Dimashqy, born in 673, died
in 748.
2.The memorizer (of the Koran) Abu Zakariya Muhiyy al- DTn b. Sharaf al- DTn, died 676.
3.Ahmad b. Mohammed b. Ibrahim b. Abtl Bakr, b. Khu1akan. He was born at the town of ArbTI near Mousil (in Iraq). He moved to Mousil, traveled to Elope,
entered Egypt. He replaced at- Sakhawy in judgeship. Then he became a judge in Shim for ten years. He died in Damascus in 681. His biography has been written in
Tabaqat at-Shafi'iyah: 5/14, Fawat al- Wafiyat: 1/55, al- Siyflty (Husin al- Muhadara): 1/267, Mu'jam at- Matb0'at: 1/98, and the like.
4.In the scientific life of al- Sadiq, we will point to his knowledge of chemistry and to Jabir's studying under him and a part of Jabir's life.
5.(His name was) Mu'min b. Hasan Mu'min al- Masry. Shiblanj is among the villages of Egypt. He studied the sciences at at- Azhar Mosque. He was born at Najaf
in 1250. His death has not been mentioned.2
6.(His name was) Mohammed b. 'Ali al- ShIfi'r at- Hanafi. He was born in Egypt. His biography has been mentioned in (the book) Mu'jam Al- MatbO'at: 2/1194.
7- (His name was) AbtI at- Mawlhib Abd at- Wahfib b. Ahmad b. 'Au al- Ansliry al-Shaii 1 al- Masry called al- Sha'arlny. He entered Cairo in 911 and died there.
His biography has been mentioned in Mu'jam Al- Matbti'At: 1/1126.
8.(His name was) Abti Muzafar Shams al- DTn Yousif b. Quz' 'Ali (the famous preacher) al- HanaiY. He was born in 582 or 581, and died on Dhi al- Hijja 21st,
654.
9.(His name was) Kama1tdin the Shafi'T. He died in 654.
10.(His name was) ShabutdTn Alimad b. Hajar at- Haythainy. He lived in Mecca.
11.By Shaykh Sutaiman b. Ibrahim.known as Khaja KaIan. He completed the book on Ramadan, 1291.4
12.(His name was) Ahmad b. Abd Allah al- Asbihany. He died in the year 430 A.H.
13-.Al- TamTmy Al- Hanzaly Al- Harawy. He traveled to Iraq, heard the scholars of his time. He entered Baghdad and reported traditions in it. He died in 177. Al-
KhadTb al-aaghdady wrote his biography: 14/80.
14.(His name was) Nuridin 'Au b. Mohammed al- Sabbagh al- Maliky.
He was born in 784 and died in 855. Al- Sakhawy wrote his biography in the books 'Al- Daw' Al- Umi':5/283.
He has mentioned his shaykhs and his book 'Al- Fusul Al- Muhima'.
15- (His name was) Mohammed Am!n al- Baghdady. The family of at- SiwTdy are among the eminent families in Baghdad till today. He was among the great figures
of ahe past century. He ended his book in Shawwal, 1 229(A.H.).
16.By the famous genealogist Jamllidin Ahmad b. 'Au at- DUwtldy at- Husayny, who died in the year 828 (A.H.)
17.(His name was) AbO at- Fath Mohammed b. ANt al- Qlsim. He was a theologian jurisprudent. He adopted the doctrine of al- Ash'ary, He entered Baghdad in
the year 510 (A.H.), and lived in it for three years. He was born in Shahristan and died in it in the year 548. His biography has been written in At- Wafayat, Mu'jam
Al- Udabl', Tabaqfl.t Al- Sabky, Rawdlt Al- Jinan, Miftah Al- Sa'Ida,i and the like.
18.(His name was) Abu Mohammed Abd Allah b. Sa'eed b. 'Au b. Sulaiman 'Afifutdin at- Yafi'y at- Yamflny.
He lived at the two scared sanctuaries. He died in 768 (A.H.).
19.(His name was) Mohammed b. 'Ati b. Babawayh al- Qmmy.
He was a great traditionalist. He wrote about three hundred valuable books. He entered Baghdad in the year 352 (A.H.). The shaykh of the sect (the ShT'a), heard
from him though he was young.
He died in Ray in the year 381 (A.H.).
20.He was known as b. al- Shathktiny. He reported from at- Sadiq and his reporters. He was among the trustworthy reporters.
21.Al- Kufi At- Qady (the judge). He will be mentioned in the chapter: The Famous Reliable Reporters of al- Sadiq, peace be on him. Apparently, he was among the
Sunnis.
22.He was known as b. Abu 'Umayr. He met al- Kazim, at- Rids, and al- Jawal, peace be on them. Al- RashTd imprisoned him to assume judgeship and, it was
said, show hini the places of the Shi'a and the Companions of al- Kazim. It was said that he was whipped and hurt. But he did not admit. He reported the books of a hundred men of the Companions of al- Sadiq, peace be on him. He has many books. He was among those who did not report but from a reliable person. All
Companions accepted his reports.
23.(His name was) Mohammed b. 'Ali al- Mazindarany RashTdildrn. He was among the Shaykhs and jurisprudents of the sect (the ShT'a). He was an eloquent
poet. He has many books, such as Ma'alim Al- 'Ulama , Ansab At Abi Talib, Manaqib al Abi Thlib. In this book we have reported many (traditions) from him.2
24.He was al- Nu'man b. Thabit. He was the Imam of the second doctrine of the SunnTs. Also he studied under al- Sadiq, peace be on him. The Hanfy is attributed
to him. We will tell you about him in the chapter: The Companions of Al- Sadiq, peace be on him.
25.Al- Mas'udy, Al- Wasiyah.
26.Kashif Al- Ghuma: 2/209.
27.Al- Kafc: 1/475.
28.Bihar Al- Anwar:47/l99
29.Ibin Tauws, Muhaj Al- Da'awat, p.1 92. Bihar Al- Anwar: 47/199.
30.Koran, 35,32.
31.Tgrtkh Al- Ya'qtlby: 3/117.
32- Al- Kafi: 1/74.}