Imam Jafar As-Sadiq (a.s)

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sixfeetunder
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Imam Jafar As-Sadiq (a.s)

#1

Unread post by sixfeetunder » Thu Sep 13, 2012 7:14 am

One of the well-known Muslim schools of thought, also known as the 12er Shia school of thought, is the Jafari school of thought. The word 'Jafar' in 'Jafari' refers to the sixth blessed Imam of the Prophet's family (Ahlul-Bait), peace be upon all of them. The martyrdom of Imam Jafar as-Sadiq (peace be upon him) will be commemorated in the upcoming days.

Imam Jafar as-Sadiq was born on 17 Rabiee Awwal, 83 AH, in Medina, present-day Saudi Arabia, to the fifth Imam, Imam Muhammad Al Baqir, and Um Farwah. The Imam lived in a time when the Umayyad Dynasty was losing control of power to the Abbasid Dynasty. During this period, the power gap allowed for the Imam to spread the knowledge of Ahlul Bayt and teach the true teachings of Prophet Muhammad (peace be upon him and his family).

Imam as-Sadiq was known to be the most knowledgeable of his time in the Qur'an, Hadith (traditions), and other religious sciences. Imam as-Sadiq had thousands of attendees taking part in his classes. Those who agreed, those who disagreed, and those who just wanted to listen flocked from different parts of the world to hear the great imam. One of the most famous students of the Imam was Jabir Ibn Hayyan. Jabir was the great chemist who is known as Geber in the Western world.

The Imam had many debates and wise responses to atheists and followers of different schools of thought. In one instance, someone asked Imam as-Sadiq to show him God. The Imam replied, "Look at the sun." The man said that he could not look at the sun because it was too bright. Imam as-Sadiq replied, "If you cannot see the created, how can you expect to see the Creator?"

Imam As-Sadiq used to give his companions general outlines about how to validate hadiths and know the laws. The Imam once said, "Do not accept any hadith supposedly narrated by us except that which is in harmony with the Qur'an and the Sunnah, or if you find in it a witness (to the meaning) from an earlier narration."

The Imam also confirmed to his companions another general rule, "My narration is the narration of my father, and the narration of my father is the narration of my grandfather, and the narration of my grandfather is the narration of Ali son of Abu Talib, and the narration of Ali is the narration of the Messenger of Allah, and the narration of the Messenger of Allah is the Word of Allah the Exalted."

It was not very long before the Abbasid Dynasty tightened its clutch over the Muslim world and began to sense the danger of a man like Imam Jafar as-Sadiq. The Abbasids feared that a population armed with the knowledge of Ahlul Bait would not be good for their politics. The Abbasid Caliph, Mansur Al Dawaneeqi, poisoned the Imam on 25 Shawwal, 148 AH. Imam Jafar as-Sadiq was buried in the Baqee cemetery in Medina. He is visited by thousands of Muslims every year.

Source: http://www.islamicinsights.com/religion ... ought.html

sixfeetunder
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Re: Imam Jafar As-Sadiq (a.s)

#2

Unread post by sixfeetunder » Thu Sep 13, 2012 7:19 am

Theologian, scientist, philosopher, jurist, a man of letters, teacher, and religious leader: these are just a few of the terms used to describe Imam Ja'far as-Sadiq (peace be upon him) by both historians and his contemporaries. Imam as-Sadiq is among the most respected and revered intellectuals in Islamic history and is recognized for his piety, devotion to God, and knowledge.

The Truthful

On the 17th of Rabi al-Awwal, 83 AH, the fifth Imam, Muhammad al-Baqir (peace be upon him), was blessed with the birth of his successor to the Imamate. Imam as-Sadiq was distinguished among his brothers for the appointment as the sixth Imam from his infancy, and even nonbelievers recognized him as the next Imam following his father. Mohammed Amin al-Baghdady, a man among the most prominent figures and belonging to a highly revered family, narrated several of the countless merits of the sixth Imam, "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. His good traits were many."

The fifth Imam declared Imam as-Sadiq to be the Imam after him and to assume leadership of the Ummah following the death of his father at the hands of the Umayyad caliph Hisham ibn Abdul Malik in 114 AH. During a gathering, Imam al-Baqir looked towards Imam as-Sadiq and said to his followers, "Do you see that man? He is one of those of whom God, the Mighty and High, said: 'We wish to grant a favor to those who have been oppressed in the land, and we will make them Imams and inheritors.'" (28:5)

Historian, Scientist, Chemist, Philosopher, and Mathematician

The knowledge and teachings of Imam as-Sadiq were beyond reproach and earned him visitors from all over the world seeking to benefit from him. The fifth and sixth Imams were aware that during their time as representatives of Allah in the world, there would be an influx of books by Greek and Egyptian philosophers into the Islamic world, and alarm was raised because many Muslims began accepting these works as truths. The intellectual awakening of the Muslim world during the second century was not due to foreign influences as many Western textbooks allude to; rather, it was a movement led by Imam Muhammad al-Baqir and his son Imam Jafar al-Sadiq.

The Imams dedicated themselves to ensuring Muslims were not entrapped by false knowledge that would imprison their minds for centuries with wrong and malicious information. The students of Ahlul Bayt were taught knowledge of the sciences, astronomy, and mathematics in addition to religious information so that they too could spread this information to Muslims. The efforts of the Ahlul Bayt resulted in one of the most monumental intellectual ages among Muslims that has yet to be reached again.

The intellectual contributions of Imam as-Sadiq were numerous and extensive in their respective disciplines. He was the first person in history to separate science from philosophy, arguing that they are two widely different fields. Prior to this point, philosophers were considered scientists, and scientists were philosophers. At the age of 11, the Imam refuted the Ptolemaic system and was the first to argue that the Earth was not the center of the universe, and the Sun did not rotate around the Earth. The Imam further argued that the Earth rotates on its axis. Unfortunately, these accomplishments are attributed to Copernicus and Galileo.

Imam as-Sadiq was a scholar of over two hundred disciplines ranging from mathematics to political science and founded the first university in the Islamic world. Modern scientists find agreement with many of the Imam's theories including those concerning the origin of the universe, physics, heat energy, and hydrogen. Among the students of Imam al-Sadiq were Jabir ibn Hayan (Father of Chemistry), Abu Hanifa (founder of the Hanafi school of thought), and Malik ibn Anas (founder of the Maliki school).

Pillar of Honor

Imam as-Sadiq's intellectual achievements could only be rivaled in excellence by his piety, worship, benevolence, and service to Islam. The Progeny of the Prophet (peace be upon him and his household) was characteristically similar to Prophet Ibrahim and would rarely have a meal without the destitute and poor as their guests. While the guests were treated to a plethora of food, Imam as-Sadiq's meal consisted of bread and vinegar. The Imam lived most of his blessed life in Medina, and at night time he would carry a sack of bread, meat, and Dirhams and distributed it secretly among the impoverished. The beneficiaries of the Imam's generosity and kindness did not know it was the Imam providing them with their sustenance until his death came and the gifts ceased to appear on their doorsteps.

The Imam's worship was exalted and astounding for many people to witness. It has been narrated that one day, Abu Hanifa saw him praying and was left perplexed by it. When the Imam completed the prayers, he said, "O Aba Abdillah! How torturous is your prayer!" Imam Sadiq replied, "Don't you know that among all the worship acts, prayer is the greatest cause of divine proximity?"

His prayers were extended and his supplications towards Allah were never rejected. A woman once came to the Imam and told him, "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." The Imam then supplicated to Allah and 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 was cured of her illness immediately due to the high honor and rank of Imam as-Sadiq before Allah.


Traditions by the Sixth Imam

Below is an excerpt from the instructions given by Imam al-Sadiq to his successor and son, Imam Musa al-Kadhim (peace be upon them both):
"My son, accept my commandments and memorize my words, for if you memorize them, you will lead a happy (life) and die a praised (death). My son, indeed, whoever is content becomes rich, whoever looks at what is in the hand of other than him dies poor, whoever is displeased with what Allah has predestined for him accuses Allah in His Decree, whoever regards his own slip as small regards the slip of others as big. My son, whoever uncovers the veil of others, his defect is uncovered, whoever draws the sword of disobedience is killed with it, whoever digs a well for his brother falls into it, whoever makes friends with the foolish is degraded, whoever makes friends with the knowledgeable is respected, and whoever enters the evil places is accused. My son, say the truth for you or against you, and beware of slander, for it plants enmity in the hearts of men. My son, when you seek generosity, seek it from its places (i.e. the noble men), for generosity has places, the places have origins, the origins have branches, the branches have fruit, no fruit is sought but with a branch, and no firm origin but in a good place. My son, when visit, visit the good, but do not visit the wicked, for they are like the solid rock whose water does not gush out, the tree whose leaves do not get green, and the land whose plants do not appear."

References:

- Akhlaq e-A'imma: Morals & Manners of the Holy Imams by Sayyid Zafar Hasan Amrohi
- Imam al-Sadiq by Shaikh Muhammad Hussain al-Mudhaffar
- Kitab al-Irshad by Shaikh al-Mufid

Source: http://www.islamicinsights.com/religion ... l-one.html

aliabbas_aa
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Re: Imam Jafar As-Sadiq (a.s)

#3

Unread post by aliabbas_aa » Thu Sep 13, 2012 2:07 pm

There is no doubt that Imam Jafar a.s was one of the great scholars of Islam which many subsequent jurist followed but it is so unfortunate that the self proclaimed followers of the Imam are have disobeyed him and the biggest Imam: the Prophet pbuh which the Quran commands as the BEST example to follow.

sixfeetunder
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Re: Imam Jafar As-Sadiq (a.s)

#4

Unread post by sixfeetunder » Fri Sep 14, 2012 4:35 am

Imam Jaffer Al-Sadiq (a.s) said:

"The Prophet of Allah never talked to the people on the basis of his own supreme intellect and he used to say, "We the group of Prophets have been ordered to speak to people at the level of their intelligence."

Book 1 - The Book Of Reason and Ignorance
Chapter 1 - Reason and Ignorance, Hadith #15



Imam Jaffer al-Sadiq (a.s) said:

"There are three kinds of people. The scholars, the seekers of knowledge and all the others are a waste of humanity."'

Book 2 - The Book Of Excellence of Knowledge
Chapter 3 - Categories of the People
Hadith - #2, al-Kafi

sixfeetunder
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Re: Imam Jafar As-Sadiq (a.s)

#5

Unread post by sixfeetunder » Fri Sep 14, 2012 4:40 am

Saviour of Shi'ism:

When Imam Jafar as-Sadiq was still in his infancy some people following the example of the Christians spread the belief that the Holy Prophet, Ali ibn Abi Talib and the Imams had two natures - the nature of man and the nature of God. They were partly human and partly divine. This belief posed a great danger to their sect. The Imam fought against this thought and saved Shi'ism from disintegration. He realised that it would create differences, split the people into factions, weaken the Shia movement and finally destroy it totally.

The Imam knew the history of the Christians. He knew the origin of the Orthodox and Catholic churches and the main cause of differences among Christians and their division into so many sects. In reply to those who propagated that idea, he said that all of them were human beings and had no essence or elements of God in them. But they were God's most favoured servants and were chosen by Him to lead and guide mankind. He announced that anyone who believed or confessed that they had an essence of God in them will be believing in many gods and would not remain a muwahid (monotheist). They would become a mushrik (polytheist).

Another great danger threatening Islam was Monasticism which the Muslims wanted to adopt from the Christians. The Imam fought against that tendency and saved Muslims from a great catastrophe.

In the first half of the 2nd century Hijra, many Muslim sects were inclined to borrow Monasticism from the Christians and introduce it in Islam. They believed that one should give up worldly life and spend his time in seclusion and prayers. The leaders of those sects had arranged some solitary places where they and their followers could go and spend their lives in prayers. Some of them said that in Islam there was nothing better than Salaat (Namaaz), while others said that fasting was better than prayers and if someone had withdrawn from the world he should fast everyday throughout his life and think of nothing but Allah. Shias also, like others, were also attracted to Monasticism. This philosophy appealed to those who did not want to work and earn their own living.

At the beginning of the 2nd century Hijra Muslims were attracted not only to Monasticism, but they also wanted to follow another Christian practice which was Baptism.

The Imam opposed Baptism among Muslims just as he had opposed Monasticism. He told the Muslims : "We have customs which were practised by non-Muslims before Islam, but the Prophet of Allah approved them and thus they became part of Muslim customs and traditions. Although the Holy Quran has praised and exalted Christ and his mother Mary, it is not permissible for us to follow Christian customs and traditions."

Another Christian practice, which was being followed by the Muslims, was celibacy. Considering it as a means of purification of the soul many Muslims did not marry. Addressing the Muslims, the Imam said : " Do not follow the example of Christians. Celibacy is against the Commandments of Allah and tradition of the Holy Prophet Muhammad (s). Not only it hurts a man intellectually and spiritually, it endangers the Muslim nation as a whole. It would reduce the number of Muslims. If celibacy was useful, the Holy Prophet of Allah would not have married at all. Since our Prophet himself married, it is the duty of every Muslim to follow his example and get married so that he may save himself from intellectual and spiritual degeneration and also help increase the Muslim population."

sixfeetunder
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Imam Jafar as-Sadiq (a.s.) and abu Shakir

#6

Unread post by sixfeetunder » Fri Sep 14, 2012 5:17 am

On the existence of Allah (s.w.t)

Jafar as-Sadiq (A.S.) was one of the most patient and tolerant teachers of his time. He used to take his classes every day. After his lectures he would listen and reply to the objections of his critics. He had asked his critics, who attended his classes, not to interrupt him during his lectures. They were quite free to ask him any question or raise any objection after the classes were over.

Once Abu Shakir, one of his opponents, said to him: "Would you allow me to say something and ask some questions?"

"Yes, you can", replied Imam Jafar as-Sadiq.

Said Abu Shakir: "Is it not a myth that there is Allah? You want people to believe in a thing which does not exist. If there was Allah, we could have felt his existence through our senses. You may say that we can feel His presence by the help of our inner senses, but our inner senses also depend upon our five outer senses. We cannot conjure up an image of anything in which some of our senses were not involved. We cannot conjure up the picture of a person whom we have not met; recall to our memory his voice if we have not heard him and feel the touch of his hand by our inner senses if we have never taken his hand in our hand."

"You may say that we can perceive the presence of Allah by our intelligence and not through our inner or outer senses. But our intelligence also needs the assistance of our five outer senses, without which it cannot function. We cannot make any reasoning or come to any conclusion without the help of our senses.

By your imagination you have created a being, which is of your own image. Since you see, talk, hear, work and rest, He also does exactly what you do."

"You do not show Him to anyone. To maintain your hold on the people you say that He cannot be seen. You also say that He was not born from the womb of a woman. He does not procreate and that He would not die. I have heard that there is an idol in India, which is hidden behind a curtain and is not allowed to be seen by the Hindu devotees. The custodians of the idol say that it is out of mercy that their god does not appear before them, because whoever casts his eyes on it, would instantly die."

"Your Allah is also like the veiled god of the Hindus. It is out of His mercy that He does not appear before us. If he does, we shall surely die. You say that the universe was created by Allah, who did not talk to anyone, except to the Prophet of Islam. As a matter of fact the universe came by itself. Does anyone create the grass, which grows in the field? Does it not grow and get green by itself? Does anyone create the ants and the mosquitoes? Do they not come out by themselves?"

"I must tell you, who claims to be a scholar and the successor of the Prophet, that among all the stories, which circulate among the people, none is more absurd and baseless than the story of Allah, who cannot be seen. There are many baseless stories, but they, at least, depict real life and present before us the people and personalities, who may themselves be fictitious, but their acts and deeds are like those of real human beings. We can see them. They eat, they drink, they talk, they sleep and they love. When we read these fictitious stories, we enjoy them. We know that they are false, but we see in them the faces of men and women, who are like us. The people mentioned in the stories might not have existed, but our common sense accepts existence of such people in the world. However, when we cannot see, feel or touch your Allah, our logic and reasoning, which depend upon our senses, do not accept his existence."

"l know that some people, who have been deceived by you, believe in your invisible Allah, but you cannot deceive me and make me believe in Him. I worship God, who is made of wood and stone. Although my God does not talk, but I can see him with my eyes and touch him with my hands."

"You say that the God whom I have made from my own hands is not worthy of being worshipped, while you ask the people to worship Allah, you have created by your imagination. You deceive innocent people by saying that your imaginary Allah has created the universe, but I do not deceive anyone. No one created the universe. There was no need of any god to create it. It came by itself. God cannot create anything. He is himself our creation. I created him by my hand and you by your imagination."

Imam Jafar as-Sadiq (A.S.) did not say a word during the long tirade of Abu Shakir. Sometimes his students, who were present, wanted to intervene but he asked them to remain quiet. When Abu Shakir stopped his lengthy discourse, the Imam asked him, if he had anything more to say.

Retorted Abu Shakir: "By introducing your invisible Allah to the people, you want to acquire wealth and position and have a respectable, comfortable and luxurious life. These are my last words. I do not want to say anything more."

Imam Jafar as-Sadiq (A.S.) said: "l would like to start with the last part of your speech. Your accusations that I want money, position and a comfortable life would have been justified if I was living like a caliph. You have seen today that I have eaten a few morsels of bread only and nothing else. I invite you to my house to see for yourself what I will have for dinner and how I live."

"Abu Shakir, if I wanted to acquire wealth and have a good life, as you say, I was not obliged to teach and preach to get rich. I would have earned money and got rich by my knowledge of chemistry. Another way to get rich was to do business. I have more knowledge' about foreign markets than any merchant in Medina. I know what goods are produced in different countries and where to sell them for profit. I also know how to bring them here to reduce the cost of transport. Our merchants import goods only from Syria, Iraq, Egypt and some other Arab countries. They do not know what goods are available in Isphahan, Rasht and Rome, otherwise they would have imported them and sold them with profit."

"Abu Shakir, you have said that I ask the people to worship Allah to deceive them and to get rich. I must tell you that I have never taken anything from anyone, except some fruits as presents. One of my friends sends to me every year fresh dates from his garden and another some pomegranates from Taif. I accept these presents so that they may not get offended."

"I have heard, O Abu Shakir, that your father was a pearl merchant. Perhaps you may have some knowledge about pearls. But I know all about pearls and precious stones. I can also appraise their market value. If I wanted to get rich I would have worked as a jeweller. Can you test and recognise a precious stone? Do you know how many kinds of rubies and emeralds there are in the world?"

"I know nothing about them", replied Abu Shakir.

"Do you know how many kinds of diamonds there are and what colours they have?" asked Imam Jafar as-Sadiq.

"I do not know", replied Abu Shakir.

Imam Jafar as-Sadiq said: "I am not a jeweller, but I know all about the pearls and precious stones. I also know where they come from. All jewellers must know about gems, what I know, but few of them know their sources."

"Do you know what makes a diamond shine?"

"I never was a diamond merchant, nor was my father. How can I know why diamonds shine?; replied Abu Shakir.

Said the Imam: "Diamonds are obtained from the beds of rivers and streams. Rough diamonds are cut by experts. This is the cut of a diamond, which gives it its brilliance. Those who are experts in cutting diamonds are trained from the childhood in the profession of their fathers and forefathers. Cutting a diamond is a very delicate and difficult art. A diamond is cut only by a diamond."

"Abu Shakir, I have said all this simply to show to you that if I wanted to accumulate wealth, I could have done so by making use of my knowledge about jewels. I have replied to your accusations and now I shall deal with your objections."

"Abu Shakir, you have said that I have fabricated stories and ask the people to worship Allah, who cannot be seen. You refuse to acknowledge existence of Allah, because He cannot be seen. Can you see inside your own body?"

Replied Abu Shakir: "No, I cannot."

Imam Jafar as-Sadiq said: "If you could have seen what is inside you, you would not have said that you do not believe in Allah, who cannot be seen."

Abu Shakir asked: "What is the relationship between seeing within one's own body and the existence of your unseen Allah?"

Imam Jafar as-Sadiq (A.S.) replied: "You have said just now that a thing, which cannot be seen, touched, tasted or heard, does not exist."

Abu Shakir said: "Yes, I have said that and I believe it is true."

Jafar as-Sadiq asked: "Do you hear the sound of the movement of blood in your body?"

Said Abu Shakir: "No, I do not. But does blood move in the body?

Imam Jafar as-Sadiq (A.S.) said: "Yes, it does. It makes a full circuit of your body. If the circulation of blood stops for a few minutes you will die."

Abu Shakir said: "I cannot believe that blood circulates in the body."

Imam Jafar as-Sadiq said: "It is your ignorance, which does not let you believe that your blood circulates in your body, and the same ignorance does not let you believe in the existence of Allah, Who cannot be seen."

Then the Imam asked Abu Shakir whether he has seen the tiny living beings, which Allah has created in his body.

Jafar as-Sadiq continued: "It is because of these small creatures and their wonderful work that you are kept alive. They are so small that you cannot see them. Since you are a slave of your senses, you do not know about their existence. If you increase your knowledge and decrease your ignorance, you will come to know that these small beings in your body are as large in number as the particles of sand in the desert. These small creatures are born in your body, multiply in your body, work in your body and die in your body. But you never see them, touch them, taste them or hear them in your life time."

"It is true that one who knows himself knows his Allah. If you had known yourself and had the knowledge of what is going on inside your body, you would not have said that you do not believe in Allah, without seeing Him."

Pointing his finger to a huge stone he said: "Abu Shakir, do you see the stone, which is in the foot of that portico? To you it seems lifeless and motionless, because you do not see the brisk motion, which is inside the stone. Again it is lack of knowledge or your ignorance, which would not let you believe that there is motion inside the stone. The time will come when the learned people would see the motion which is in the stone."

Continued the Imam: "Abu Shakir, you have said that everything in the universe came by itself and has no Creator. You think that the grass in the field grows and gets green by itself. You must know that the grass cannot grow without seeds and seeds would not germinate without moisture in the soil and there would be no moisture if no rain falls. The rain does not fall by itself. First the water vapours rise and gather above in the atmosphere in the form of clouds. The winds bring the clouds. Then the water vapours condense and fall down as rain drops. The rain must also fall at the right time, otherwise no grass will grow and become green. Take the seeds of ten kinds of herbs and put them in a closed jar, which has sufficient water, but no air. Would they germinate? No, in addition to water, seeds need air also. It is possible to grow grass, herbs and fruits in hot houses, when it is very cold, provided there is sufficient air. Without the presence of air no grass will gr!ow in the fields and get green. If there is no air, all plants and animals, including human beings, would die."

"Abu Shakir, do you see the air, on which your very existence depends. You only feel it when it moves. Can you refuse to believe in the existence of air? Can you deny that to grow and get green the grass needs many things like seeds, soil, water, air, a suitable climate and above all a strong managing power, which may co-ordinate the action of these different elements. That Managing and Co-ordinating Power is Allah."

"You say that everything comes by itself because you are not a scientist. No scientist would ever say that. All scientists and all scholars believe in the existence of a creator, albeit, they may call Him by different names. Even those, who do not believe in Allah, believe in a Creative Force."

"Abu Shakir, it is not because of one's knowledge, but it is due to his ignorance that he does not believe in Allah. When a wise man thinks of himself, he finds that his own body needs a controller so that all its organs and systems may function properly. He then realises that this vast universe also needs a controller or supervisor so that it may run smoothly."

"You said just now that both of us create our own gods - you by your hands and I by my imagination. But there is a big difference between your god and my Allah. Your god did not exist before you made him out of wood or stone, but my Allah was there before I could think about Him. I do not create my Allah by my hands or by my brain. What I do is to know Him better and think of His Greatness. When you see a mountain you try to know more about it. It is not creating the mountain by imagination. That mountain was there before you saw it and it would be there when you are gone."

'You cannot know much about the mountain because of your limited knowledge. The more your knowledge grows, the more you will learn about it. It is impossible for you to find out when and how that mountain came into being and when it would disappear. You cannot find out what minerals are there inside or underneath the mountain and what is their benefit to mankind."

"Do you know that the stones, out of which you make your idols came into being thousands of years ago and shall exist for thousands of years more. These stones have come here from a distant place. They could travel that long journey because different parts of the earth are always moving, but this movement is so slow that you do not feel it. There is nothing in the universe, which is not in motion. Rest or motionlessness is meaningless. We are not at rest even when we are sleeping. We are in motion because the earth is in motion. Besides, we have a motion inside our own bodies."

"Abu Shakir, if you had any knowledge about the piece of stone, out of which you carve an idol, you would not have denied the existence of Allah and said that I have created Him by my imagination. You do not know what a stone is and how it came into being. Today you can handle it as you like and cut it into any shape or form, but there was a time when it was in liquid state. Gradually it cooled down and Allah solidified it. In the beginning it was quite brittle and would have broken into pieces in your hand like a piece of glass."

Asked Abu Shakir: "Was it in a liquid condition before?"

"Yes, it was", replied Jafar asSadiq (A.S.)

Abu Shakir burst into a peal of laughter. One of the students of Jafar as-Sadiq got angry and was about to say something when he was stopped by his teacher.

Abu Shakir said: "I am laughing because you say that the stones are made of water."

Jafar as-Sadiq (A.S.) replied: "I did not say that the stones are made of water. What I had said was that in the beginning they were in a liquid state."

Abu Shakir said: "What difference does it make. The liquid and water are the same things."

Imam Jafar as-Sadiq replied: "There are many liquids which are not water. Milk and vinegar are liquids, but they are not water, although they have a water content in them. In the beginning the stones were liquid like water and they flowed like water. Gradually they cooled down and became hard so that you could cut them and make them into idols. The same hard stones will turn into liquid, if they are heated."

Said Abu Shakir: "When I go home I will check the truth of your statement. I will put the stone in the fireplace and see if it turns into liquid or not."

Said the Imam: "You cannot liquefy stone in your fireplace. Can you liquefy a piece of iron at home? A very high temperature is required to turn solid stone into liquid."

"Do you realise how you could make the idols out of stones? It was Allah, who made the stones. It was He Who created you and gave you the hands with the unique fingers, which enabled you to handle tools and chisel out the idols from the stones. Again it was He who gave you power and intelligence, which you used in making the idols."

"Abu Shakir, do you think that the mountains are only heaps of stones? The Great Allah has created them to serve some very useful purpose. They were not created so that you may take stones and turn them into idols. Wherever there is a mountain there is flowing water. Rain and snow which fall on the mountain tops produce streams of fresh water. These streams combine together to form big rivers, which irrigate farms and fields. The people who live in the valleys, through which the rivers flow, are assured of constant supply of water. People who can afford it, go to the mountains during the summer season to escape the heat of the plains."

"The mountains work as a great bulwark and protect towns and villages, which are in their valleys from the devastation and destruction of hurricanes. Green mountains provide good grazing grounds for sheep. When scorching heat burns the pastures down in the plains and no fodder is left, the shepherds take their flocks of sheep to the mountains and stay there till the end of summer. Mountains are also habitats of birds and animals, some of which are a good source of food for those, who live there. Even the mountains, which are not green, are not without some use. If the people try, they may discover in them mines of metals and minerals which are useful for mankind."

"Abu Shakir, I am too small and too weak to create Allah with my brain. It is He, who has created my brain, so that I may think of Him and know Him - my Creator. He was there before I came into being and He would be there when I am no more. I do not mean that I would be totally destroyed. Nothing in the universe is totally destroyed. Everything is subject to change. It is only Allah, Who does not change."

"Abu Shakir, please tell me sincerely to whom will you turn for help when you are in trouble? Do you hope that the idol you carve out of stone can come to your succour? Can it cure you when you are sick; save you from mishaps and calamities; save you from starvation and help you pay your debts?"

Abu Shakir replied: "I have no such expectations from the stone, but, I think there is something inside the stone, which will help me. Moreover, I cannot help worshipping it."

Imam Jafar as-Sadiq enquired: "What is inside the stone? Is it also stone?"

"I do not know what it is. But it cannot help me if it is also stone," replied Abu Shakir.

Said Imam Jafar as-Sadiq: "Abu Shakir, what is inside the stone and is not stone and can help when you are in trouble is, Allah."

Abu Shakir pondered over the subject for a while and then said: "Is Allah, who cannot be seen, inside the stone?"

The Imam replied: "He is everywhere."

Abu Shakir said: "I cannot believe that a thing may be everywhere but remain unseen."

The Imam said: "Do you know that the air is everywhere but cannot be seen?"

Said Abu Shakir: "Although I cannot see the air, I can, at least, feel it when it moves. But I can neither see your Allah nor feel his presence."

Imam Jafar as-Sadiq said: "You do not feel the presence of air when it is not moving. The air is only a creation of Allah. He is everywhere, but you cannot see Him or feel His presence by your senses. You have admitted just now that although you do not see it, but your instinct or your soul tells you that there is something inside the stone, and is not the stone, which can help you. That something is Allah. Your instinct also tells you that you cannot live without Allah and without worshipping Him."

Abu Shakir said: "It is true. I cannot live without worshipping idols."

Said Imam Jafar as-Sadiq: "Do not say idols. Say Allah. It is He, Who is worthy of worship. just like you everyone is obliged to worship Him. One, who does not worship Allah has no guide and no guardian. He is just like one, who cannot see, cannot hear, cannot feel and cannot think. He does not know where to go and on whom to depend when in trouble. Worshipping Allah is a part of living. Every living being worships Him instinctively. Even the animals cannot live without worshipping Him. We cannot ask them and they cannot tell us that they worship Allah, but their well regulated and orderly life is sufficient proof that they worship Him.

"I do not say that the animals believe in Allah and worship Him just as we do. But there is no doubt that they obey the laws made by their Creator faithfully, which means they worship Him. If they were not obedient to their Creator, they could not have such an orderly and regulated life."

"We see that just before the advent of spring the titmouse (a kind of small bird) always comes at the same time and sings, as if to give us the tiding of the new season. The itinerary of these migratory birds is so regulated and their schedule so fixed that even if the last days of winter are still cold, their arrival is not delayed for more than a few days. When Chilchila (a migratory bird) returns after covering a distance of thousands of miles, it builds its nest at the same place, where it had built it last spring. Was it possible for these small birds to have such a well organised life if they did not obey the laws of Allah and worship Him?"

"Abu Shakir, even the plants obey the laws made by Allah faithfully and worship Him. Out of 150 species of plants, which are further divided into hundreds of sub-species you will not find even one plant, which has a disorganised and disorderly life."

"Abu Shakir, just like us the plants also do not see their Creator, but they worship Him by obeying His laws instinctively."

"I know that you will not accept, or perhaps you do not understand, what I say. A man must have sufficient knowledge to understand complicated problems."

"Abu Shakir, not only animals by their animal instinct and plants by their plant instinct obey Allah and worship Him, the lifeless and inanimate objects also, with whatever instinct they have, obey Allah and worship Him. If they did not worship Him, they would not have followed the laws made by Him. As a result, their atoms would have broken apart and they would have been destroyed."

"The light which comes from the sun also worships Allah by obeying his laws, which are very stringent and exact. It comes into being by the combination of two opposite forces. These forces also obey the laws of Allah and worship Him, otherwise they cannot produce light."

"Abu Shakir, if there was no Allah there would have been no universe and no you and me. The sentence, "There is no Allah', is meaningless. The existence of Allah is a must. If attention of Allah is diverted, even for a moment from the affairs of the universe to something else, it would break up. Everything in the universe obeys His laws, which are permanent and eternal. Because of His absolute wisdom and knowledge, He could make such wonderful laws, which will last for ever. Each and every law, made by Him serves some special and useful purpose."

When the Imam concluded his discourse, Abu Shakir fell into a deep reverie as if he was greatly inspired.

Imam Jafar as-Sadiq asked: "Do you now believe that Allah, who cannot be seen, does exist and what you worship is the unseen Allah?"

Abu Shakir replied: "I am not yet convinced. I am in a quandary. I am full of doubts and misgivings about my faith and my convictions."

Jafar as-Sadiq remarked: "The doubt about idol worship is the beginning of the worship of Allah."