Translation from persian "Maghze Mutafakkir Jehan Shia". That book is itself a translation of French thesis by Research Committee of Strasbourg France, about the contribution by Imam Sadiq to science, philosophy, literature & irfan.

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The Great Muslim Scientist and Philosopher Imam Jafar Ibn Mohammed As-Sadiq(a.s)

Tawheed Al-Mufadhdhal
As Dictated by
Imam Ja’far As Sadiq(a.s)
To all Mufadhdhal

This English translation of the book is presented to the discerning public to serve as a beacon of light with the hope that the grace of understanding may be vouchsafed to us and that we may choose, before it is too late, the right road, the road that leads not to death but to the further realization of man's unique creative mission on this planet, to quote the parting words of the book mentioned above.

Tawheed Al-Mufadhdhal

Pearls of Wisdom from Imam Ja'far al-Sadiq (`a)

This text is the English translation of the Tradition of Mufaddal, as narrated by his companion Mufaddal ibn `Umar. Recorded by by 'Allamah Majlisi (d. 1110 AH) in Bihar al-'Anwar, volume 3, page 57, chapter (bab) 4, tradition (riwayah) no. 29. It describes the amazing ingenuity the Almighty manifested in the universe, human beings, the animal kingdom, nature and natural disasters.

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Source: al-islam.org

Tradition of Mufaddal

A thought provoking dialogue between Imam Ja'far al-Sadiq (a) and an atheist physician from India. Using logical arguments and the Myrobalan fruit as its theme the Imam convinces the atheist beyond doubt of the existence and attributes of Almighty Allah.

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Tradition of Myrobalan Fruit (Hadith al-Halila)

Translation from persian "Maghze Mutafakkir Jehan Shia". That book is itself a translation of French thesis by Research Committee of Strasbourg France,about the contribution by Imam Sadiq to science, philosophy, literature & irfan.

Source: islamicmobility.com

The Great scientist and; Philosopher Imam Jafar Ibn Muhammad As-Sadiq (as)

The path of Isl?m contains a most comprehensive and total system of conduct for the wayfarer. The outer behaviour of a true Muslim reflects what is deep in his inner consciousness.

As creation is based on unity, tawh?d as it is called in Arabic, every aspect of human experience reflects an aspect of unity. The Muslim is he who has submitted and surrendered in peace and knowledge to this wholesome and naturally balanced ecology. The outer courtesy of behavior emanates from an inner equilibrium. Outer certainty emanates from inner submission and contentment. Outer nobility and courage emanate from inner awareness of the immense mercy and compassion of the Creator.

The outer behavior, courtesies, practices and rituals of Isl?m are all manifestations of a subtler and finer inner conditioning, and the balanced fusion of the outer and the inner in the journey of this world. If there is an inner attribute there must be a corresponding, outer expression, which is a symptom of an inner attribute.

In his teachings, Im?m Ja’far al-S?diq shows the way to equilibrium in a most inspired way of tawh?d. As a man of insight and knowledge he sees the unified hand and demonstrates it to the sincere seeker. These teachings can be of benefit to anyone who has an interest in spiritual matters and is concerned with benefiting from the path of Isl?m.

The Imam’s explanations in ‘The Lantern of the Path’ contain many levels of understanding. Much depends upon the state of the seeker and the extent of his sincerity. Although this book is small, its meanings are vast. We pray to Allah to increase our knowledge and experience of His vast compassion and mercy.

FadlAllah Haeri

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Lantern of the Path

Preface

In the Name of Allah the Beneficent the Merciful.

All Praise is due to He Who Created, without Himself having been created.

I consider myself very fortunate at having been presented with the opportunity of typesetting and the re-organisation of this book which was first published by the P.E.T. publications of Pakistan.

The reason why this has been carried out is because the original publication which was translated by Muhammad Ibrahim or Narowal in 1966, was found to contain too many errors, so as to call for republication.

I have tried to use the original translation as far as possible, and avoid the translator's explanation as much as possible in order to present the translated version of the tradition, as I believe it should have been.

I have been informed that P.E.T. has consented to have this book republished, and I am very much thankful to them for that. May Allah (swt) increase their heavenly rewards.

I would like to assure all parties that there is no financial motivation behind this publication, and that it has been done solely for seeking the pleasure of the Almighty.

I would also like to thank brother Amirali Lakha and brother Ibrahim Rashid who allocated to me this task, for publication.

Servant of God

Source: alhassanain.com

Tradition of Mufaddal [Pearls of Wisdom from Imam Ja'far Al-Sadiq (A.S)]

Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn (a) (Arabic: جعفر بن محمد بن علي بن الحسین), (b. 83/702 – d. 148/765) known as Imām al-Ṣādiq (a) (الإمام الصادق), is the sixth Imam of Imamiyya and the fifth Imam of Isam'ilis. His Imamate lasted thirty-four (lunar) years (114/733 - 148/765) and was concurrent with the reign of the last five Umayyad caliphs (that is, from Hisham b. 'Abd al-Malik onwards) and with that of the first two Abbasid caliphs, al-Saffah and al-Mansur al-Dawaniqi. Because of the weakness of the Umayyad rule at his time, Imam al-Sadiq (a) was able to have relatively wider scholarly activities. His companions, students, and those who quoted hadiths from him is said to have amounted to four-thousand people. Most of the hadiths of Ahl al-Bayt (a) recorded in Twelver Shi'a hadith collections are from Imam al-Sadiq (a). This is why Imamiyya is called Ja'fari School. Imam al-Sadiq (a) has had a high status in the eyes of prominent Sunni scholars. Abu Hanifa and Malik b. Anas were among the people who quoted hadiths from him.
Despite the weakness of the Umayyads and the requests from the Shi'a, Imam al-Sadiq (a) did not rise up against the caliphate. He rejected Abu Muslim al-Khurasani and Abu Salama, who asked him to become the caliph. He did not take part in the revolt of his uncle Zayd b. 'Ali either and discouraged the Shi'a from getting involved in any uprisings. However, he did not have good relations with the caliphs of his time either, and he had to do taqiyya (precautionary dissimulation) because of their persecution.
To facilitate his contacts with the Shi'a, Imam al-Sadiq (a) established the network of wikala (deputyship). The activities of this network continued and increasingly expanded until the end of the Minor Occultation. During Imam al-Sadiq's (a) time, the Ghulat became very active. The Imam (a) vehemently opposed them, declaring them infidels or polytheists.
The Imam (a) was summoned several times to Baghdad, and thus he traveled to Iraq and also visited Karbala, Najaf, and Kufa. He showed the grave of Imam Ali (a), which was previously unknown, to his companions.
Some Shi'a scholars believe that Imam al-Sadiq (a) was poisoned by al-Mansur al-Dawaniqi and thus martyred. He introduced Imam al-Kazim (a) to his companions as his successor, but to protect the life of Imam al-Kazim (a), he mentioned in his will five people, including al-Mansur, as the executors of his will. After the martyrdom of Imam Al-Sadiq (a), several sects appeared among the Shi'a, including Ismailis, Fatahiyya, and Nawusiyya.

Born

Death

Imam Ja’far ibn Muhammad as-Sadiq (A.S.)

Imam Ja’far ibn Muhammad as-Sadiq (A.S.)

Born:

Death:

Imam Ja’far ibn Muhammad as-Sadiq (A.S.)

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