Ethics:

Ethics was not classified in the beginning. Rather, ethics were derived from the verses of the Holy Koran,(192) from the traditions of the Chief of the prophets and trustees of authority, and from their wise children, peace be on them. The Shi'a began writing books about ethics during the last years of the second century (A.H.). During those years, Isma'il b. Mahran b. Abu Nasir al- Suküny, a Companion of al- Rida's (peace be on him) and a reliable reporter, wrote a book about ethics. He has called the book 'Sifat Al- Mu'min wa Al- Fajir.'
In the third century (A.H.), great figures wrote books about ethics. Some of them were Abu Ja'far b. Mohammed b. Khalid al- Barquqy. He was among the reliable reporters. His father Mohammed was among the companions of al- Rida, peace be on him, and among his reliable reporters. The book of Abu Ja'far was one of the best books. He (Abu Ja'far) died in Qum in the year 273 or 280 (A.H.). And al- Hasan b. 'Ali b. Shu'ba has written a valuable book about ethics. He has called the book 'Tuhaf al 'Uqul'. The book has wise sayings, preachments, and ethics. Then writing about ethics spread. So, the reliable person in Islam al- Kulainy, may his grave be fragrant, spent many years writing a book about ethics. He has chosen the most correct traditions in this field. Finally, he was able to write the best book on ethics. He has called the book 'al- Kafi.' If you read this book, you will know the Islamic ethics, the knowledge of al- Sadiq and of ahl al Bayt in this field.
Also if you read this book carefully, you will know that it is the best reference for ethics after the Holy Book (Koran), and that it has the words of the very polite Prophet and the words of those who inherited all knowledge and virtues from him. You will know this truth when you read the chosen words of al- Sadiq, peace be on him, in this book.

Exegesis:

Also, there are several books about the verses of rules. The authors have commented on them using the traditions of ahl al Bayt. We can understand the knowledge of ahl al Bayt in the exegesis of the Koran when we read traditions such as: "I am going to leave among you al- thaqalayn, the Book of Allah and my family the members of my House. If you hold fast to them, you will never go astray after me, because they will not leave each other till they come to me at the hawd (the river in Paradise)". Al- Sadiq himself says: "By Allah, surely I know the Book of Allah from the beginning to the end as if it were on the palm of my hand, in it, there is the news of the sky and of the earth, the news of what had happened, and the news of what will happen, Allah, the Great and Almighty, said: in it (the Koran) "There is explanation for every thing."(193) Also, al- Sadiq said: "By Allah, we have all knowledge of the Book."(194)

Definitely, an expert in the Koran should be at every time as the tradition of al- thaqalayn denotes this truth. That is because the Koran is a silent Imam. It has clear and difficult verses, abstract and obvious verses, abrogating and abrogated verses, public and specific verses, unlimited and limited verses, and other verses which people cannot understand. Every Muslim sect claims that the Koran is the source of its beliefs and that it has understood its meanings and objectives. Also, every sect produces evidence for that. According to the claim of the followers of these sects, the Koran is the source of the differences among them. Then, who is the decisive arbitrator whose words are able to answer the claims of these sects? Worth mentioning, the tradition of al-thaqalayn has denoted that the scholars of the Koran were ahl al Bayt.

So, al- Sadiq, peace be on him, was the scholar of the Koran during his time. Besides, there is no person who claim that there was among ahl al Bayt more knowledgeable than al- Sadiq in the exegesis of the Koran and other sciences during his time.

Theology:

Theology means the science which studies the existence of Allah, His oneness, and His attributes, in addition to Prophethood, the Imamate, and the return. All these matters are studied through the rational proofs based on the correct logical rules. Theology does not mean the debate through which people have lost their way when they depend on some illogical ideas. Some people use such ideas to defeat their opponents when they debate with them. They do not depend on a firm proof nor do they take knowledge from its real origin.

Some traditions dispraise theologians. However, they do not mean them all. Rather, they mean those who learn debate for boasting and overcoming, do not learn knowledge from its original source, and paid no attention to the corrupt results of their debates. However, such traditions praise those who learn knowledge from its original source, build it on right foundations and strong pillars. Also the traditions describes them as the tongues and guides for the truth and the leaders and propagandists of belief.

Amir al- Mu'minin (Imam 'Ali), peace be on him, was the first to produce rational and material evidence for the existence of Allah. Those who ignored or were ignorant at the knowledge of Abu al- Hasan on Allah were about to doubt his orations about the above- mentioned matters, claiming that people at that time had no knowledge to prove such matters. But they forgot that Imam 'Ali learned his knowledge directly from the Prophet, may Allah bless him and his family, who said: "I am the city of knowledge and 'Ali is its gate."

The children of Imam 'Ali had the same degree of knowledge about the existence of Allah. So, they taught people what they wanted about the existence of Allah. That is because it is illogical for people to worship the Lord whom they do not know, obey the prophet whom they do not know, and follow the Imam whose position they do not understand deeply. So, to know Allah is the first and the best science. Al- Sadiq, peace be on him, said: "The best worship is to know Allah."(195) Hearing is not one of the rules and fundamentals adopted to know the existence of Allah. That is because the wise men say it is not right for people to copy others in the rational matters.

People may use Koranic verses and traditions as evidence for the existence of Allah. But such verses and traditions guide man to use his intellect or they indicate the instinct like this verse: "Is there doubt about Allah, the Maker of the heavens and the earth?" Such a verse does not force you to believe in the existence of Allah. Rather, it draws your attention to that through showing Allah's creatures like the sky and the earth.(196)

When the Prophet and his family produced evidence for these fundamentals, they urged man to adopt the judgment of intellect. Now listen to the following words of al- Sadiq ,peace be on him, in this respect: "Intellect is the guide of the believer. The pillar of man is intellect. He who does not think does not succeed."(197) If you read what al- Kazim, peace be on him, told Hisham b. al- Hakam about intellect and the wise, you will know that (ahl al Bayt ) knew the reality of intellect. So, they guided and urged men to make use of its light.(198)

Ahl al Bayt produced much evidence for these fundamentals (i.e. the existence of Allah, His Oneness, etc.). We may find such evidence in books like 'Nahj al Balagha' by Imam 'Ali, 'Al- Ihtijaj' by al- Tubrisy, 'Isul al- Kafi', 'Al- Tawhid' by al- Saduq, the first and the second volumes of 'al-Bihar', and so on.

The following are some brief proofs of al- Sadiq, peace be on him, on the above- mentioned fundamentals.

Existence and Oneness of Allah:

Al- Sadiq, peace be on him, had many proofs about the existence and oneness of Allah, the Exalted. Some of them are: Tawhid al- Mufaddal- It is a group of lessons. Al- Sadiq gave them to al- Mufaddal b. 'Amr al- Ju'fy al- Kufi, who was among the companions who had both action and knowledge. His (al- Sadiq's) message called al- Ihlija which al- Mufaddal reported, too. Al- Mufaddal learned Tawhid (the Oneness of Allah) from al- Sadiq orally and the message through writing. Though al- Tawhid and the message have no strong authority of al- Sadiq, their style indicates that. We can mention them both with brief comments, but we will exceed our drawn plan. Nevertheless, we will mention some of them lest this book should be empty of these precious masterpieces.

Tawhid al- Mufaddal:

In the Mosque of the Prophet, may Allah bless him and his family, al-Mufaddal heard b. Abu al- 'Awja' and his friend mentioning the Prophet, may Allah bless him and his family. They were astonished at his wisdom and high position. Then they mentioned the existence of Allah. Ibin Abu Al- 'Awja' refused it (Allah's existence) and claimed that things began through negligence. Their views annoyed al- Mufaddal. He was full of anger. So, he abused b. Abu al- Awja'. After a debate had happened between them, al- Mufaddl stood up and went to al- Sadiq, peace be on him. He was very sad. In the meantime he was thinking about such atheist ideas from which Islam suffered. When al- Sadiq, peace be on him, saw his sorrowful sight, he asked him about the matter. Al- Mufaddal told him about what he had heard from the atheists and about his debate with them. Then, al- Sadiq, peace be on him, said: "I will tell you something about the wisdom of the Maker, the Great and Exalted, in creating the universe, the beasts of prey, livestock, vermins, birds, every thing with soul of the animals, plants, fruitful and non- fruitful trees, seeds, eatable and uneatable greens, and all things from which people take a lesson, in which believers trust, and in which the atheists become confused, so come to me early in the morning tomorrow.

Indeed, al- Sadiq, peace be on him, told al- Mufaddal things which enlightened the proof, made the suspicion clear, and removed the doubt. He showed him words of his wonderful manners and excellent deeds, which perplexed the wise. And he revealed for him some of his hidden wise sayings of which the wise were not able to reveal.

Whenever I (the author) tried to choose some of his masterpieces, I was not able because I have found them all good. I was not able because I have found them in .the same color and fragrance. Therefore, I have mentioned the first part of every masterpiece. And these masterpieces are four. They are:

-1-

Mufaddal, take a lesson from the thing which regulate man during these various states. Then, do you think that these states happen through negligence? Do you not think that if blood does not flow through its body while it (the baby) is in the womb, it will fade and dry as plants do when they lose water? If labor does not annoys it when it becomes perfect, will not it stay in the womb just like the dead person in the ground? If milk does not suite it during its birth, will not it die of hunger or feeds on the food which does not suite it and its body does not grow due to it? If teeth do not come out in their limited time, will chewing food not be difficult for it? Or will it not go on suckling, so its body does not become strong and is not suitable for any work, then its mother is busy (suckling) it, paying no attention to other than it of the children? And if hair does not grow on his face in the limited time, will he not stay in the shape of boys and women, so you do not see his loftiness and gravity? So, who is this who takes care of it (the baby) and supplies it with all these needs? Surely, no one but He who creates it when it was nothing, then He (Allah) takes care of it (the baby) when it becomes a human being. Thus, if negligence creates such a regulation, then intention and estimation may lead to the error and impossibility because they are opposite to negligence. And these are horrible words whose owner is ignorant. That is because negligence does not create correctness and contradiction does not create orderliness. Allah is free from the things they ascribe to Him!" I (the author) say. Indeed, negligence always causes an error as we see with our own eyes. For example, do you think that the water will cover the plants when you direct it for them while you neglect to distribute it equally through the fields? Do you think that the plants will come out orderly when you sow the seeds disorderly? And do you think that you are able to make a chair without an order when you collect pieces of wood and join them with nails?

Then al- Sadiq, peace be on him, said: "If the baby was born with understanding and intellect, then he would deny the world at his birthday, and would be perplexed when he saw what he did not know, and come to him of which he did not see such as the different pictures of animals and birds in the world and the like which he saw an hour after an hour and a day after a day. We may liken such a baby to a person who is taken from one country to another while he is intelligent. The person becomes perplexed and is not read to learn the words and to accept literature as quickly as the person who is taken while he has no intellect. Then if the baby was born with intellect, he would find it defect when he saw himself carried, suckled wrapped with pieces of cloth, laid out in the cradle. That is because he is in need of all these things because of the softness and wetness of its body. Then he would find no sweetness and impression which the (normal) baby finds in the hearts. So, it (the baby) comes out to this world while it is stupid and heedless about the things which its family has. Thus, it meets the things with weak intellect and incomplete knowledge. Then it is still increasing its knowledge little by little, thing by thing, and condition by condition, till it gets used to things, practices them, and goes on them. So, it (the baby) comes out of the limit of scrutiny about them and the perplexity at them to the action and the movement to get its livelihood with its intelligence and power and to learning a lesson from them (things), obedience, inattention, heedlessness, and disobedience. Also, in this, there are other viewpoints: if the baby was born with perfect intellect and independent on its own self, then the object of the sweetness of the education of children would be futile, the parents would have no interest through educating the children, they would get no charity and kindness from the children due to their education for them. Then the children would not get used to their parents neither would the parents get used to their children because the children would be in no need of the education and care of the parents. So, they (the children) would separate themselves from them when they were born. For this reason, the man would not know his father and mother, and would not abstain from marrying his mother, his sister, and his blood relatives because he would not know them. Such a thing is ugly. And the more uglier thing than it is that when he is born too intelligent to see the forbidden part of her (mother). Consequently, how was everything of creation was established very accurately? And how is it empty of the small and the great error?"

I (the author) say. Some of this wonderful explanation of the Imam about the phases of the baby is enough, according to the judgment of intellect, to indicate that the baby has the Maker who creates it according to knowledge, wisdom, estimation, and arrangement.

Then al- Sadiq, peace be on him, mentioned the advantages of weeping of the baby. He mentioned that such weeping has the ability to dry the wetness of the brain and that such wetness causes dangers to the eyesight and the body.

Then al- Sadiq, peace be on him, mentioned the intimate parts. He denoted that they are suitable for each other. Then he mentioned the parts of the body. And indicated the reason why they were created in such a shape. From here, al- Mufaddal said to him: "My master, some people claim that all these things were created by nature." So, the Imam said to him: "Ask them about this nature: Is it a thing with knowledge and ability to create these things or not? If they claim that it has such knowledge and an ability, then what prevent them from proving the Creator? Because this is His attribute. And if they claim that it creates all these things without knowledge and purpose and its actions are correct and wise, then they should know that these actions belong to the Wise Creator and what they call nature is His Law which He has decided for all His creation.

I (the author) say: Consider carefully the words of the naturalists. They have adopted the same idea since the time of al- Sadiq, peace be on him, to the present day, as if they had not understood this decisive answer for their claims or they had ignored it to insist on stubbornness and unbelief.

Indeed, the Imam has limited nature between two ideas: either it has knowledge, wisdom, and ability or otherwise. If they admit the first idea, then this is what we prove for the Creator So, there is no difference between them and us except the name. And if they admit the second idea, then the acts of nature should be disorderly. there is no estimation and arrangement in them like the person who has no ability to understand, see and hear, but we feel that all things in this world are based on knowledge, wisdom, power, and arrangement. Therefore, these acts do not belong to blind, deaf nature, and nature is a thing other than Allah, the Knowing, the Almighty, and the Creator, Besides nature is Allah's Law in His creation, not an independent thing from the Creator of the universe.

Then the Imam, peace be on him, came back to his first speech. He spoke about the arrival of the food to the body and how the purified food moves from the stomach to the liver through thin veins which join them. They have been created like the refinery for food. Then the thin veins make the food blood. Then the blood circulates all around the body through the veins prepared for that. Then the Imam spoke about the distribution of the blood all over the body and about the waste materials as if the Imam were a peerless doctor in medicine and a skillful scientist who spent his life in surgery. Rather, through this explanation, the Imam has discovered the blood circulation which the Europeans claim that they have discovered. Indeed, the Imam discovered it before them in about twelve centuries.

Then the Imam spoke about the formation of the bodies and their growth phase by phase and about the qualities of man, which Allah has given for him to distinguish him from animals. Then he mentioned the senses which Allah has given for man and the advantages of their present shapes and their different functions. Then he spoke about the single and the double parts of the body and the reasons why Allah has created them in such shapes. Then the Imam spoke about the blessings- like food and water which He has created for man and about their various creation, so they do not resemble each other.

The Imam, peace be on him, went on speaking to the point: if you saw man's statue engraved in a wall and a person said to you: That statue over there has appeared automatically; no maker has made it, would you accept his viewpoint? So, why do you refuse his viewpoint-about this statue and accept it about the living man who speaks?"

I (the author) say: How strong this proof is! And how lofty this explanation is! And every wise person throughout centuries is about to say: The Imam gave this example for the people of his time and produced suitable evidence for it.

-2-

Then, on the second day, the Imam told Al- Mufaddal about the second part. It was about the creation of the animal. So, he, peace be on him, said: "We will start with the animal to know its formation as you have known the formation of those things before it. Think of the formation of the body of the animal and its present shape. It is not as solid as the stone. If it (the body) was solid, then it would not bend. Nor is it very soft. If it was so, then it would have no ability to bear (things). So, it was created from soft meat which has the ability to bend. There are solid bones among it. Nerves catch it. And veins tie it and bring it together. Then, there is the skin which covers all the body.

Like the bodies of the animals are these statues which are made of sticks, wrapped with pieces of cloth, tied with threads, then they are covered with gum. So, the-sticks represent the bones, the piece of cloth represent the meat, the threads represent the nerves and the veins, and the gum represents the skin. So, if it is possible for the moving animal to happen through negligence, without maker, too. As it is impossible for the statues to happen in such a way, therefore it is impossible for the animal to happen in such a way, too.

After this, think of the bodies of the animals. They were created as the bodies of men were created. They have meat, bones, and nerves. Also they have ears and eyes. They were created in such a way to help man get his needs from them. If they (the animals) were blind and deaf, the man would not avail himself from them, and they would not behave to achieve his aims. Then they (the animals) were deprived of intellect to obey man, (in other words) they obey him when he makes them very tired and carries a heavy load on them. If a person says: 'Man may have some slaves who obey him with severe tiredness; still they have intellect.' The answer is: Such a class of people is very few, and many people do not obey as the animals do when the latter carry loads, goods, and the like. Then if people carry out such work with their own selves, they will not be able to achieve their other work because they will be in need of my people to achieve the work of one camel or one mule. So, there will be no people to achieve other acts. In the meantime they will be very tired when they try to get their own living."

Then the Imam, peace be on him, mentioned the qualities of the three kinds of animal: Man, the carnivorous, and the herbivorous. Also he spoke about their organs.

The Imam tells you about the reason why the eyes are prominent in the face of the animal and why some mouths of them are spilt in the lower part and why their mouths were not created like the mouths of men, and so on.

The Imam guides you to the cleverness of some animals. For example, the ibex which eats snakes does not drink water because drinking water kills it. The Fox lies back and swells its abdomen when it becomes hungry to pretend that it is dead. When the prey- bird lands to eat the fox, the fox jumps and catches it, and the like. So, al- Sadiq, peace be on him, said: "Who has made this trick nature in this animal?" Then the Imam, peace be on him, mentioned various kinds of animal and their qualities to show the undeniable wisdom of the Creator.

-3-

Then, early in the morning, on the third day, al- Mufaddal came to al-Sadiq, peace be on him. Al- Sadiq said to him: "Mufaddal, I explained to you the creation of man, what Allah has regulated in him, the various phases of his life, and the lessons which maybe taken from his formation. Also I explained to you the formation of the animal. Now, I will tell you something about the sky, the sun, the moon, the stars, the orbit, night, day, warmth, coldness, the wind, rain, rocks, mountains, clay, stones, minerals, plants, date- palms, trees. Also I will explain to you the proofs about these creatures and the lessons which man takes from them.

Think of the color of the sky and the exact regulation in it. Indeed, this color is the most suitable of all colors in strengthening the sight. For this reason, the doctors have prescribed it for those whose sight has been harmed. The doctors advise such persons to look at the color of the sky frequently. Also the skilled doctors advise those whose Sight is weak to look for a long time at a green container full of water. So, think of the reason why Allah has given the sky such a color. Without doubt this color does not harm the eyes of men when they look at the sky for a long time. Thus, this color, which men have known through reason, careful consideration, and experiments, has indicated strong wisdom in creation to make believers take a lesson from it and to make unbelievers, may Allah destroy them; how they are turned away, think of it (the color of the sky).

Mufaddl, think of the rise and the set of the sun to cause day and night. If the sun did not rise, the regulation of all universe would be null, for people could not seek their livelihood and manage their affairs when the world is dark. Besides they would not feel the pleasure of life when they lose the pleasure of light and its essence. The objective of the sun rise is clear; it is in no need of wordiness. Mufaddal, consider carefully the advantage of the sun set. If the sun did not set down, people would have no calmness nor tranquillity, though they are in need of calmness and rest to make their bodies inactive, their senses silent, and to help the alimentary canal to revive to digest the food and to carry it to all parts of the body. Moreover, eagerness (for life in this world) would force them (people) to go on long working which double damages in their bodies. For there are many people, if it did not get dark, would have neither calmness nor rest because of eagerness for earning, collecting, and saving up. Besides the earth would become hot because of the permanent rise of the sun. Accordingly, all things on the earth, such as animals and plants, would not live due to the intense heat. So, Allah has regulated it (the sun) with His wisdom to rise for a time and to set for a time. It (the sun) is like the lamp which is raised for a time for the people of the house to fulfill their needs, then it is put out for the same time to be calm and to take a rest. So, though light and darkness are contradictory, they help each other to reform the world.

At the end of this meeting, al- Sadiq, peace be on him, said: 'Mufaddal, think of these drugs and their advantages which Allah has created to cure certain diseases. Some of them- like Shitrij- are applied on the joints to bring out their secretion. Some of them- like Aftimon- drains the bile. Some of them- like Skabinj- expel the wind. Some of them reduce swellings, and so on. Then who has put these advantages in these drugs? And who has called the attention of men to them?'

Also al- Sadiq said: 'Know that the rank of the thing is not according to its value. Rather they are two different values in two different markets. The cheap thing in the market of earning maybe expensive in the market of science. So, do not regard as little the lesson taken from the thing whose value is low. If chemists know what is in the human excrement, they will buy it for expensive prices.'"

-4-

Some ignorant men have advanced these calamities and catastrophes like the epidemic disease, mildew, cold, grasshoppers- which may occasionally occur as a pretext to deny creatures, regulation, and the Creator. To answer that, we may say: If there was no Creator and Regulator, then why would more and uglier things not occur? For example, the sky falls on the earth and the earth goes in vain. The sun never rises. Rivers and springs become so dry that there is no drop of water (to quench the thirst) of the lip. The winds become so calm that all things become hot and spoiled. And sea water flow over the earth.

Then, why are these calamities and catastrophes not last for ever and not spread all over the world? Why do they occur occasionally and do not take long before they are raised? Do you not see that the world is preserved and protected from these great events of which one is enough to destroy it thoroughly? The world is occasionally hit by these simple catastrophes to punish and to reform people. Then these catastrophes are raised from them when there is a despair of them. So, the occurrence of these catastrophes is a sermon for people and raising these catastrophes is mercy for them. The Mu'attila, like the Manicheanists, have criticized these calamities and catastrophes which hit people. They both say: If the world had a compassionate, merciful creator, these hateful things would not take place in it. Those who believe in this idea think that man should live in this world without any disturbance. If this idea was put into effect man would be so insolent and arrogant that no religion would reform him. For example those who live in luxury, greatness, and peace lead such a life. So, they forget that they are human beings or that they are creatures or that a harm or an adversary would befall them. Besides, they forget to have mercy upon the weak, to help the poor, to feel pity for the afflicted, to feel pity for the weak, and to have affection for the grieved. Accordingly, when the misfortunes hit such people, they learn a lesson from them and know much of their ignorance and heedlessness. Those .who dispraise these painful misfortunes are like the boys who dispraise the ugly, bitter drugs, who are angry when they are prevented from the harmful food, who hate education and work, who like to give all their time to playing and unemployment meanwhile they like to obtain every food and drink. They do not know the bad education and the bad habits that result from unemployment. They do not know the harmful diseases that result from the delicious food. Therefore, they are not reformed by education, nor are they cured by drugs, even if some misfortunes mix with that."

I (the author) say: Al- Sadiq, peace be on him, gave examples about the claims of the unbelievers concerning catastrophes and produced clear evidence for that. Then he explained Allah's regulation toward the claims of unbelievers. He said: "How has He (Allah) ordered the weak servant to recognize Him with gentle reason while He does not encompass him?"

He (al- Sadiq) answered: He (Allah) has ordered men to recognize Him with what they are able to do- it is to believe in Him, to put His orders into effect, and to refrain from what He has prohibited. In the meantime He has not ordered them to encompass His characteristics. He (Allah) is like the king who does not order his subjects to know whether he is long or short, and whether he is white or brown. However, he (the king) orders them to yield to his authority and to carry out his orders. Do you not think that the person who stops at the door of the king's house and says: show me your self; otherwise I will not hear your words, will expose himself to punishment? Also the person who does not believe in Allah unless he recognizes His characteristics shall subject himself to Allah's wrath.

I (the author) say: According to these wonderful explanations and plain proofs, al- Sadiq, peace be on him, finished his lessons which he taught to al- Mufaddal b. 'Amr. So, he (al- Sadiq), at the end of his speech, said: Mufaddal, learn what I have taught you, be among the grateful (to Allah), be among the praisers of His boons, and be among those who obey His friends. I. have explained to you some proofs concerning the creation and given you some examples about the accurate regulation and purpose. Then, consider them carefully and learn a lesson from them."

Al- Mufaddal said: "I left my master and I have learned what no one had learned before."

I (the author) say: It is incumbent on the masters of knowledge to make use of these great wise sayings as al- Mufaddal did. With these wise sayings, Abu Abd Allah (al- Sadiq) was able to explain the worldly wise secrets which men cannot understand.

These lessons have indicated the wisdom of Allah in His creation. Also they have indicated that al- Sadiq, peace be on him, was aquatinted with the philosophy of the creation. Rather, he was a scientist in the Divine philosophy, theology, medicine, chemistry, and agriculture. Besides he was the most knowledgeable of all men in that which is between the earth and the sky, and he was able to explain the wise secrets in that creation.

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