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Ziyarath of Imam Jaffer (as) sadiq (as)

15th of Shawwal - Martyrdom of Imam Jafer Sadiq(as) - the 6th Holy Imam. Some other traditions state his date of martyrdom as 25th of Shawwal in 148AH.

Date of martyrdom of Imam Jafer Sadiq(as) is mentioned as 15th Shawwal in al-Urshad Mufeed, Aalam ul Wara, Noor ul Absaar and Matalib us Sawal.

There is an almost consensus of opinion that the martyrdom of Imam Jafer Sadiq(as) was caused through poisoning by Mansoor Duwaniqi in 148 AH Imam(as) was of 65 years of age – the longest age among all Masoomeen(as) apart from Imam-e-Zamana(as). He was buried in the cemetery of Baqi. An important quote of Imam(as) just before his death was that "The shifaat of us - Ahl-e-Bati(as) - can not reach those who consider Namaz as ordinary and light".

His martyrdom

Toward the end of his life the Imam(as) was subjected to severe restrictions placed upon him by the Abbasid caliph Mansur, who ordered such torture and merciless killing of many of the descendants of the Prophet(sawaw) who were Shi'ite that his actions even surpassed the cruelty and heedlessness of the Umayyads. At his order they were arrested in groups, some thrown into deep and dark prisons and tortured until they died, while others were beheaded or buried alive or placed at the base of or between walls of buildings, and walls were constructed over them. Hisham, the Umayyad caliph, had ordered the sixth Imam to be arrested and brought to Damascus. Later, the Imam(as) was arrested by Saffah, the Abbasid caliph, and brought to Iraq. Finally, Mansur had him arrested again and brought to Samarrah where he had the Imam(as) kept under supervision, was in every way harsh and discourteous to him, and several times thought of killing him. Eventually the Imam(as) was allowed to return to Medina where he spent the rest of his life in hiding, until he was poisoned and martyred through the intrigue of Mansur.

Upon hearing the news of the Imam's martyrdom, Mansur wrote to the governor of Medina instructing him to go to the house of the Imam(as) on the pretext of expressing his condolences to the family, to ask for the Imam's will and testament and read it. Whoever was chosen by the Imam(as) as his inheritor and successor should be beheaded on the spot. Of course the aim of Mansur was to put an end to the whole question of the imamate and to Shi'ite aspirations. When the governor of Medina, following orders, read the last will and testament, he saw that the Imam(as) had chosen four people rather than one to administer his last will and testament: the caliph himself, the governor of Medina, 'Abdullah Aftah, the Imam's older son, and Imam Musa-e-Kazim(as), his younger son. In this way the plot of Mansur failed.

article from Ziaraat.Com

 Our Pride | Imam Ja'far Al-Sadiq [a.s] . 

Name: Ja'far
Title: al-Sadiq.
Agnomen: Abu Abdillah.
Father's name: Mohammad al-Baqir.
Mother's name: Umm Farwah.
Birth: In Medina, on Monday, 17th Rabi al-awwal 83 AH.
Martyrdom: Died at the age of 65, in Medina on Monday, 25th Shawwal 148 AH; poisoned by al-Mansur ad-Dawaniqi, the Abbasid caliph.

The holy Imam Ja'far al-Sadiq was the sixth in the succession of the twelve Apostolic Imams. His epithet was Abu Abdillah and his famous titles were al-Sadiq, al-Fadil and al-Tahir. He was the son of Imam Mohammad al-Baqir, the Fifth Imam, and his mother was the daughter of al-Qasim ibn Mohammad ibn Abi Bakr.

Imam Ja'far al-Sadiq was brought up by his grand- father, Imam Zaynu 'I-Abidm in Medina for twelve years and then remained under the sacred patronage of his father Imam Mohammad al-Baqir for a period of nine- teen years.

Imamate: After the death of his holy father in 114 AH, he succeeded him as the Sixth Imam, and thus the sacred trust of Islamic mission and spiritual guidance was relayed down to his custody right from the Holy Prophet through the succession of the preceding Imams.

Political Condition

The period of his Imamate coincided with the most revolutionary and eventful era of Islamic history which saw the downfall of the Umayyad Empire and the rise of the Abbasid caliphate. The internal wars and political upheavals were bringing about speedy reshufflements in government. Thus, the Holy Imam witnessed the reigns of various kings starting from Abdu 'l-Malik down to the Umayyad ruler Marwan al-Himar. He further survived till the time of Abu 'l-Abbas al-Saffah and al-Mansur among the Abbasids. It was due to the political strife between two groups viz., the Umayyads and Abbasids for power that Imam was left alone undisturbed to carry out his devotional duties and peacefully carry on his mission to propagate Islam and spreading the teachings of the Holy Prophet. In the last days of the Umayyad rule, their Empire was tottering and was on the verge of collapse, and a most chaotic and demoralized state of affairs prevailed throughout the Islamic State. The Abbasids exploited such an opportunity and availing themselves of this political instability, assumed the title of "Avengers of Banu Hashim". They pretended to have stood for the cause of taking revenge on the Umayyads for shedding the innocent blood of the Holy Imam Hussein. The common people who were groaning under the yoke of the Umayyads were fed up with their atrocities and were secretly yearning for the progeny of the Holy Prophet to take power. They realized that if the leadership went to the Ahlul-Bayt, who were its legitimate heir, the prestige of Islam would be enhanced and the Prophet's mission would be genuinely propagated. However, a group of the Abbasids secretly dedicated their lives to a campaign for seizing power from the hands of the Umayyads on the pretext that they were seizing it only to surrender it to the Banu Hashim. Actually, they were plotting for their own ends. The common people were thus deceived into supporting them and when these Abbasids did succeed in snatching the power from the Umayyads, they tuned against the Ahlu 'l-Bayt.

Religious Condition

The downfall of the Umayyads and the rise of the Abbasids constituted the two principal plots in the drama of Islamic history. This was a most chaotic and revolutionary period when the religious morals of Islam had gone down and the teachings of the Holy Prophet were being neglected, and a state of anarchy was rampant. It was amidst such deadly gloom that the virtuous personage of Imam Ja'far al-Sadiq stood like a beacon of light shedding its luster to illuminate the ocean of sinful darkness around. The world got inclined towards his virtuous and admirable personality. Abu Salamah al-Khallal also offered him the throne of the caliphate. But the Imam keeping up the characteristic tradition of his ancestors flatly declined to accept it, and preferred to content himself with his devotional pursuits and service to Islam. On account of his many debates with the priests of rival orders like Atheists, Christians, Jews, etc.

Teachings

The versatile genius of Imam Ja'far al-Sadiq in all branches of knowledge was acclaimed throughout the Islamic world, which attracted students from far-off places towards him till the strength of his disciples had reached four thousand. The scholars and experts in Divine Law have quoted many ahadith (traditions) from Imam Ja'far al-Sadiq. His disciples compiled hundred of books on various branches of science and arts. Other than fiqh (Islamic jurisprudence), hadith (tradition), tafsir (exegesis of the Holy Quran), etc., the Holy Imam also imparted mathematics and chemistry to some of his disciples. Jabir ibn Hayyan at.-Tusi, a famous scholar of mathematics, was one of the Imam's disciples who benefited from the Imam's knowledge and guidance and was able to write four hundred books on different subjects.

It is an undeniable historical truth that all the great scholars of Islam were indebted for their learning to the very presence of the Ahlu 'I-Bayt who were the fountain of knowledge and learning for all. Allamah ash-shibli writes in his book Siratu'n- Nu'man: "Abu Hanifah remained for a considerable period in the attendance of Imam Ja'far al-Sadiq, acquiring from him a great deal of precious research on fiqh and hadith. Both the sects - Shi'ah and Sunni - believe that the source of Abu Hanifah's knowledge was mostly derived from his association with Imam Ja'far al-Sadiq." The Imam devoted his whole life to the cause of religious preaching and propagation of the teachings of the Holy Prophet and never strove for power. Because of his great knowledge and fine teaching, the people gathered around him, giving devotion and respect that was his due. This excited the envy of the Abbasid ruler al-Mansur ad-Dawaniqi who fearing the popularity of the Imam, decided to do away with him.

Allamah Tabatabai writes:

Imam Ja'far ibn Mohammad, the son of the Fifth Imam, was born in 83/702. He died in 148/765 according to Shi'ite tradition, poisoned and martyred through the intrigue of the Abbasid caliph al-Mansur. After the death of his father he became Imam by Divine Command and decree of those who came before him. During the Imamate of the Sixth Imam greater possibilities and a more favourable climate existed for him to propagate religious teachings. This came about as a result of revolts in Islamic lands, especially the uprising of the Muswaddah to overthrow the Umayyad caliphate, and the bloody wars which finally led to the fall and extinction of the Umayyads. The greater opportunities for Shi'ite teachings were also a result of the favourable ground the Fifth Imam had prepared during the twenty years of his Imamate through the propagation of the true teachings of Islam and the sciences of the Household of the Prophet.

The Imam took advantage of the occasion to propagate the religious sciences until the very end of his Imamate, which was contemporary with the end of the Umayyad and beginning of the Abbasid caliphates. He instructed many scholars in different fields of the intellectual and transmitted sciences, such as Zurarah ibn A'yan, Mohammad ibn Muslim, Mu'minu 't-Taq, Hisham ibn al-Hakam, Aban ibn Taghlib, Hisham ibn Salim, Hurayz, Hisham al- Kalbi an-Nassabah and Jabir ibn Hayyan (the alchemist). Even some important Sunni scholars such as Sufyan ath-Thawri, Abu Hanifah, the founder of the Hanafi school of law, al-Qadi as-Sukuni, al-Qadi Abu 'I-Bakhtari, and others, had the honour of being his students. It is said that his classes and sessions of instructions produced four thousand scholars of hadith and other sciences.

The number of traditions preserved from the Fifth and Sixth Imams is more than all the hadith that have been recorded from the Prophet and the other ten Imams combined. But toward the end of his life the Imam was subjected to severe restrictions placed upon him by the Abbasid caliph al-Mansur, who ordered such torture and merciless killing of many of the descendants of the Prophet who were Shi'ite that his actions even surpassed the cruelty and heedlessness of the Umayyads. At his order they were arrested in groups, some thrown into deep and dark prisons and tortured until they died, while others were be- headed or buried alive or placed at the base of or between walls of buildings, and walls were constructed over them. Hisham, the Umayyad caliph, had ordered the Sixth Imam to be arrested and brought to Damascus.

Later, the Imam was arrested by as-Saffah, the Abbasid caliph, and brought to Iraq. Finally, al-Mansur had him arrested again and brought to Samarrah where he had the Imam kept under supervision, was in every way harsh and discourteous to him, and several times thought of killing him. Eventually the Imam was allowed to return to Medina where he spent the rest of his life in hiding, until he was poisoned and martyred through the intrigue of al-Mansur. Upon hearing the news of the Imam's martyrdom, al-Mansur wrote to the governor of Medina instructing him to go to the house of the Imam on the pretext of expressing his condolences to the family, to ask for the Imam's will and testament and read it. Whoever was chosen by the Imam as his inheritor and successor should be beheaded on the spot. Of course, the aim of al-Mansur was to put an end to the whole question of the Imamate and to Shi'ite aspirations. When the governor of Medina, following orders, read the last will and testament, he saw that the Imam had chosen four people rather than one to administer his last will and testament: the caliph him- self, the governor of Medina, Abdullah Aftah, the Imam's older son, and Musa, his younger son. In this way the plot of al-Mansur failed. (Shi'ite Islam)

Martyrdom

On 25th Shawwal 148 AH, the governor of Medina by the order of al-Mansur, got the Imam martyred through poison. The funeral prayer was conducted by his son Imam Musa al-Kazim, the Seventh Imam, and his body was laid to rest in the cemetery of Jannatu'l-Baqi'.

al-Imam al-Sadiq, peace be Upon him, said:
One who has these five characteristics is the choicest of men: one who feels joyous when he does something good; one who repents when he does something bad; one who is grateful when he receives something from Allah; one who patiently endures Allah's trials; one who forgives when he is done some injustice or wrong.

Closer to Allah: forgiving one who has wronged him; being generous to one who had deprived him; being kind to a kinsman who has not observed his rights of kinship.

The true believer does not transgress the limits of fairness in a fit of anger; he does not do anything unjustifiable for the sake of favour to some; neither does he take more than his due share, though he may have the power.

_______________________________________________

* A Brief History of The Fourteen Infallibles,p. 123-130)

Sayings of Imam Jafer al Sadiq (as) in urdu

Imam Jafar as Sadiq (as):The Founder of Chemistry By Tahirul Qadri (urdu)

Imam Jafar Sadiq's reliability among the Muslims

Imam Jafar Sadiq is a member of Ahlul Bayt (the Prophet (SAAW) family and offsprings), so his narrations are just as reliable, as the Prophet (SAAW), as according to the Quran and Hadiths:

Quran verse 33:33 mentions Allah has purified the Ahlul Bayt, and here Ahlul Bayt refers to the Prophet (SAAW) himself, Ali, Fatima, Hassan and Hussain (sahih muslim)

according to hadiths, the Prophet said:
I leave two things behind (after i pass away), one of them is greater then the other, the book of Allah (Quran) and my Ahlul Bayt, they will not seperate until the day of hawd (al kauthar, in the hereafter) (thirmidhi)

I leave two wiehty things behind (after i pass away), the book of Allah, and my Ahlul Bayt (usool kafi, sahih muslim)

and, another hadith, the Prophet (SAAW), said:
"Hussain is from me and i am from him, Hussain is the sibt amongst the asbat (meaning Imam Hussain's offsprings will be of great tribe and knowledge), and Imam Jafar Sadiq is part of the offsprings of Imam Hussain. (thirmidhi)

for this reason, Imam Jafar Sadiq narrations, are just as reliable as the Prophet (SAAW) narration himself.

Imam Jafar Sadiq's students
Imam Jafar Sadiq was the only member of the Ahlul Bayt who was a university teacher. This must be the reason why many hadiths were collected from him. Imam Jafar Sadiq had many great students both of the sunni and shia, and i believe even mutalizite. this a clear sign from all muslims today to collaborate together, and love one another as brothers, whether we are sunni, shia, wahabbi, mutazil, etc., we are all brothers in faith.
Majority of students reported atleast some hadith on the authority of Imam Jafar Sadiq. Some of Imam Jafar Sadiq students were:

from among his sunni students:

Abu Hanifa (the founder of the Hanafi school of thought. Abu Hanifa studied 2 years from Imam Jafar Sadiq, and made a statement that without the 2 years of study with Imam Jafar Sadiq, i would have been perished)
Malik ibn Anas (the founder of the Maliki school of thought)
Sufyan al Thawry (he had joined Zayd ibn Ali fight against the ummayah, and he was martyred in that battle)
Al Qattan (he was a great narrator or colletor of hadith)
Yahyah ibn Said al-Ansary (he was a supreme judge from the current Abbasid khilafah at that time, Al-Mansur)
etc.

from among his shia students:

Hafs ibn Salim (he had joined Zayd ibn Ali fight against the ummayah, and he was martyred in that battle)
Aban ibn Taghiub (he reported hadiths on the authority of Imam Mohammad Baqir and Imam Jafar Sadiq. both sunni and shia had agreed on the reliability on his hadith narrations)
Ishaq al-Sayrafy (he reported hadiths on the authority of Imam Jafar Sadiq and Imam Musa al-Kathim)
Al-Sikuny (he was a judge from Mosul, Iraq)
Jamil ibn Darraj (he was among the 6 reliable companions of Imam Jafar Sadiq)
Al-Harith ibn Al-Maghira al-Nasry (he was among the high ranking narrators of hadith)
etc.

Hadith or sayings mentioned from Imam Jafar Sadiq are:

Amru ibn al-Muqdam said: "When I came to him (Imam Jafar Sadiq) for the first time, Abu Abd Allah (Imam Jafar Sadiq) said to me, 'learn truthfulness before the speech'" (usool kafi)

"if a person gains knowledge and does not act upon it, it is just like a person has treasure and does not use it"

"knowledge is lock, and the key is the question"

"wisdom (hikma) is a person gaining knowledge and using it wisely and getting a deep understand of his religion"

fear and hope (of Allah)

"fear Allah as if you had seen him. If you do not see him, surely he see's you. If you think that he (Allah) does not see you, then you are a unbeliever" (usool kafi)

"whoever knows Allah fears him, whoever fears Allah abstains from life in this world"

"the believer is not believing unless he is afraid and hopeful, and he is not afraid and hopeful unless he put into practise what he is hopeful and afraid of"

"good opinion is that you must hope no one but Allah and that you fear nothing but your sin."

Piety and Devotion:

"The strongest thing Allah imposes on his creation is that they should remember Allah many times. I do not mean that they should say, Allah akber, subhanallah, la-illaha illallah, though these are parts of it, I mean they should remember Allah during the time of act. If the act leads to obedience, the person should do it. If the act leads to disobedience, the person should refrain from it."

"pious is one who refrains from what Allah has prohibited"

"...whoever saids there is no God but Allah, a tree is planted planted for him in the garden". A companion said to the Imam, "therefore our trees in the garden are many". Imam Jafar Sadiq replied, "however do not send fire for them to burm them" (meaning metaphorically don't let your sins override your remembrance of Allah, or else the hell fire can burn those trees in heaven)

Religious Devotion

Imam Jafar Sadiq said that his grandfather, the Prophet (SAAW) said:
"the person does not find the sweetness of belief till he is indifferent to him who controls pleasures in the world"

"it is forbidden for your hearts to know the sweetness of belief till they refrain from the wordly pleasure"

"If Allah wants to do good for a servant, he makes him refrain from the life in this world, makes him understand the religion, and makes him see its defects (of this world). and whoever is granted these things is granted the good of here and of the hereafter."

"refraining from the life of this world is the best method to seek the truth, and it is against the thing which is sought by the enemies of the truth, who wishes for it (wordly life), is there any patient, generous (one)? Indeed it (wordly life) is nothing but very few days". (from my understanding, the Imam means the one who intentially seeks the worldly pleasures till he dies, he cannot be compared with a momineen and mominat in regards to patient and generousity)

"whoever adopts religious devotion in this world, Allah will fix the wisdom in his heart and will make his tongue utter it, and will make him see the defects of life in this world, and Allah will take him to paradise"

"Indeed, the most knowledgeable of men is the most afraid of them of Allah, the most afraid of them is the most knowledgeable of them of him, and the most knowledgeable of him is the most devout of them" (bihar al anwar)

Life in this world

"verily, the parallel of life in this world is like the parallel of the water of the sea, whatever the thirsty drink of it, they increase in thirst till it kills them"

"indeed, the parallel of the life in this world is like the parallel of the silkworm-the more it wraps itself with silk, the more it will be difficult for it to go out till it dies of worry"

"indded, the parallel of the life in this world is like the parallel of the snake whose touching is smooth whilst the lethal poison is inside it, the wise man is careful of it..."

Imam Ali has also said:
"the life of this world is attractive from the outside, but destructive from the inside"

"I have regarded the rank of the life in this world as the rank of the dead animal. When i am forced to eat of it I eat. Indeed, Allah, the blessed and exalted, knows what the servants do and where they will return to..."

"whoever enters upon morning and evening and life in this world is his greatest intentions (starting the day to make intentions to sin), Allah will put poverty between his two eyes and scatter his affair, and he will not get anything of life in this world except that which has been allotted for him. And whoever enters upon morning and evening and the hereafter is his greatest intention (starting the day to do good deeds for Allah), Allah will be riches in his heart and gather his affair" (usool kafi)

"he whose longing is much for life in this world, his sorrow is more when he leaves it"

"he whose heart cleaves to the life in this world (suffers from) three qualities: unperishable worry, unobtainable hope, and inaccessible wish"

"what is the life in this world? and what could it be? is life in this world nothing but a meal you have eaten it? or a garment you have worn? or an animal you have ridden? the believer has no confidence in the life of this world and do not feel safe from the coming of the hereafter. The life of this world is transient, and the life in the hereafter is permanent. The people (who cling on) to this world are heedless....Then regard the life in this world as a (temporary) house you have lived in it, then you have left it (when we die for the hereafter)"

"By Allah, the obedients who do not commit even the little harm (little sins) have succeeded, to fear Allah is enough knowledge (in regards to taqwa) and self-conceit is enough ignorance." (bihar al anwar)

Injustice

"be careful not to do injustice to him who finds no helper against you except Allah" (usool kafi)

"whoever excuses an unjust person for his injustice, Allah empowers a person over him to do injustice to him, if he asks Allah, Allah does not answer him and does not reward him because of his injustice"

"whoever enters upon morning and does not intend to do injustice to anyone, Allah forgives him all his sins on that day unless he sheds blood or takes the prohibited money of the orphan"

"Indeed, whoever is successful through injustice does not get any good..."

"beware of injustice, for the dua of the wronged person ascends to the sky" (usool kafi)

The believer

"verily, knowledge is the friend of the believer, clemency is his minister, patience is the emir of his solders, fellowship is his brother, and kindness is his father" (usool kafi)

"the believe should have eight qualities:
1. (he should be) solemn during misfortunes
2. patient during tribulation
3. grateful during welfare
4. satisfied with what Allah has given him
5 and 6. (he should) not do injustice to the enemies, nor does he wrong friends
7 and 8. his body, because of him is tired, and people, because of him, are please"

"Postponing repentance is self-conceit, lengthening procrastination is perplexity, offering an excuse for Allah is ruin, persisting on the sin is safetly from Allah's plan. But none feels safe of Allah's plan except the people who shall perish"
"whoever fears Allah, Allah saves him (from adversities). Whoever thanks him, he increases him. And whoever grants him a loan, he will reward him."

"indeed the hypocrite is displaesed with what the believer is happy. The happy (person) takes a lesson from the sermon of religious devotion even if the sermon is offered to other than him"

"The believer has strength in religion, determination along with leniency, faith with conviction, eagerness in (seeking) knowledge, activity with guidance, obedience with righteousness, knowledge with clemency, courtest with fellowship, gererosity with rightness, moderation in riches, gracefullness in starvation, forgiveness with ability, obedience of Allah in his order, giving up the appetite, piety in the desire, eagerness in (waging) jihad, worship in devotion, endurance in hardship. He is dignified during calamities, patient in distress, and thankful during ease. He does not backbite (people), nor does he become proud, and nor does he abandon his blood relations. He is not feeble, nor is he rude, nor is he rough. His sight does not precedes him, not does his abdomen expose him, and nor does his private part overcomes him. He does not envies people, nor taunts (people), nor is taunted, and nor does he steal. He supports the victim of injustice, has mercy on the poor. His own self is in distress because of him, while people are in ease from him. He does not wish to go for the glory (and sins) of this world, nor does he become impatient because of its humiliation. For people there is purpose (which) makes him busy. No defects is seen in his judgement nor weakness is in his idea, and nor loss is in his religion. He guides him who seeks his advice, helps him who helps him, and abstains from indecency and ignorance." (usool kafi)

"The believer is not believing till he is perfect in mind. And he is not perfect in mind till he has ten traits. Good alone is expected from him, evil from him is not to be feared (meaning he stays away from evil). He regards much good of his own self as little, regards little good of others as much (wants to do alot of good for others), regards much evil of his own self as much, regards much evil of others as little (wants to avoid evil for others). He does not become fed up with needs (requested) from him and is not tired of seeking knowledhe all his lifetime. Humbleness is more disirable with him than glory, and poverty is more desirable with him than riches. Little food is enough for him. And when he meets someone, he says:'he is better and more devout than me'" (shaykh Tusi)

Imam Jafar Sadiq sermon on various matters

"If Allah has guarenteed livelihood, then why do you worry?
If livelihood is determined then why are you eager for it?
If the reward is from Allah, then why do (you) slacken?
If the recompense if from Allah, then why do you try to be miserly?
If the fire is the (decreed) punishment by Allah, then why do you disobey him?
If death is true, then why do rejoice?
If standing before Allah is true, then why do you cheat (people)?
If satan is an enemy, then why are (you) heedless?

If walking on the sirat (bridge which is thin as hair, sharp as knife and hot has fire) is true, then why do you incline to vanity?
If every thing is predenstined by Allah, then why do you feel sadness?
And if the life in this world is mortal, then why do you have confidence (proudness which allow does not like) in it?"

"you are (living) with taken souls and in counted days, death comes suddenly, whoever sows good, reaps happineess; whoever sows evil, reaps regret; the slow one of you does not precede his luck, the eager one does not obtain (anything) except that which has been predestined for him. Whomever is give good, Allah has given it to him. Whoever is saved from evil, Allah has saved him from it."

Imam Jafar Sadiq said to Abu Basir, "Do you not feel sadness? do not you worry? do not you feel pain?"
Abu Basir said, "Yes"
Imam Jafar Sadiq replied, "If you feel all these things, then remember death, your loneliness in your grave, the running of your eyes on your cheeks, the cutting of the members of your body, the eating of the ants from your flesh, your wearing out, and your departure from this world. All these things shall urge you to act and prevent you from cleaving to this life in this world"

"Whoever fears Allah, Allah saves him (from advertities). Whoever thanks him (Allah), he increases him. And whoever grants him a loan (spending in the way of Allah), he (Allah) will reward him."

"Postponing repentance is self-conceit, lengthening procrastination is perplexity, offering an excuse for Allah is ruin, persisting on the sin is safety from Allah's plan. But none feels safe of Allah's plan except the people who shall perish"
"Indeed, the hypocrite is displeased with what the believer is happy. The happy (person) takes a lesson from the sermon of religious devotion even if the sermon is offered to other than him."

His (Imam Jafar Sadiq) teaching for his students

"seek knowledge and with it adorn yourselves with clemency and respect"

"do not seek knowledge for three (things): for dissembling, for boasting, and for disputing. And do not seek it (knowledge) for three (things): for seeking ignorance, for abstaining from knowledge, and for feeling shame of people. And preserved knowledge is like the lamp" (usool kafi)

Imam Jafar Sadiq said to his students: "I like to see the young men of you following two states: either or scholar or a learner. If he does not do (these two states), then he wastes (his time); if he wastes (his time), he loses; and if he wastes, he commits a sin"

"seek knowledge even if you sacrafise your hearts and cover the depth of the sea."

"seek knowledge from the origin of knowledge. And beware of those who intrude upon knowledge because they prevent you from Allah"

Qur'anic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.

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