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ZIARATE

Imam Sadiq (pbuh) 

His name is Mubarak Ja'far bin Muhammad al-Sadiq (peace be upon him), and his famous nickname is "Abu Abdullah." He is also known by other titles, including Abu Ismail, Abu Musa, al-Fazl, al-Tahir, al-Qaim, al-Kamal, and al-Manji. His mother was Sayyidah Umm Farah bint Al Qasim bin Muhammad bin Abi Bakr bin Abi Qahafa. He was born in Madinah on April 24, 702 AD, corresponding to 17 Rabi al-Awwal 80 AH. The Holy Prophet (PBUH) foretold his arrival and gave him the title of Al-Sadiq. It is mentioned in the hadith that the Holy Prophet (peace be upon him) said, "When my son Ja'far bin Muhammad bin Ali bin Hussain bin Ali is born, he should be named al-Sadiq because his contemporaries, Ja'far al-Kadhab, will claim to be the Imam". His Imamate began, in apparent terms, in a period of 34 years following the martyrdom of his father, Hazrat Imam Muhammad al-Baqir. He married Sayyidah Fatima bint Al-Hussain Al-Athram bin Al-Hasan bin Ali Ibn Abi Talib (peace be upon him), and also had a wife named Sayyidah Hamida Al-Barberia, the mother of Hazrat Imam Musa al-Kazim (peace be upon him). He had seven sons and four daughters: Ismail (founder of the Ismaili sect), Abdullah, Musa al-Kazim, Ishaq, Muhammad, Ali (known as al-Arizi), and Abbas. His daughters included Fatima, Asma, Fatima Sughra, and Umm Farah (peace be upon them). Hazrat Imam Ja'far al-Sadiq (peace be upon him) expanded his teachings beyond religious sciences to include foundations in other fields such as mathematics, philosophy, astronomy, and chemistry. Among his famous students was the chemist Jabir ibn Hayyan, as well as notable scholars in other disciplines like Abu Hanifah al-Nu'man and Malik ibn Anas [2].​ Hazrat Imam Ja'far al-Sadiq (peace be upon him) was poisoned by order of Abi Jafar Mansoor, leading to his martyrdom. Hazrat Imam Sadiq, peace be upon him, the religious sciences, such as publication and dissemination, are limited to many sciences, for example mathematics, philosophy, astronomical sciences, or geological sciences. This is the reason behind the path of the Imams. Abu Hanifa Al-Numan or Malik bin Anas. Hazrat Imam Jaafar Sadiq, peace be upon him, as Abu Jaafar Mansour, the wisdom of this day, which prompted Imam, peace be upon him, to witness the reality of the world.

Life and Legacy of Hazrat Imam Jaafar Sadiq (Peace Be Upon Him)

This is the name of the blessed Jaafar bin Muhammad Al-Sadiq, peace be upon them. He is also known as "Abu Abdullah," and in some narrations, as Abu Ismail, Abu Musa, Al-Fadil, Al-Tahir, Al-Qaim, Al-Khidr, and the Hope or Salvation.

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His respected mother is Mrs. Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr bin Abi Qahfa.

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He was born in the enlightened city of Medina on April 24, 702 CE, corresponding to the 17th of Rabi’ al-Awwal, 80 AH. According to a hadith, the Messenger of God, may God’s prayers and peace be upon him and his family, came to the grave of Ja’far bin Muhammad bin Ali bin Hussein bin Ali, and when Al-Sadiq slept, he came to her. It is true that in the past Jaafar was a liar. The claim of the Imam of Karanji was false.

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Peace be upon him, may God’s prayers and peace be upon him. He asked, “May God’s peace and blessings be upon you.” His respected father, Hazrat Imam Muhammad Baqir, peace be upon him, said, “This is the beginning of my life.”

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The funeral of Fatima bint Al-Hussein Al-Athram bin Al-Hassan bin Ali Ibn Abi Talib, peace be upon them, may God’s prayers and peace be upon you, the honorable presence of Hamida Al-Barbariyah, Hazrat Imam Musa Kazem, peace be upon him, as his respected father. Ismail's wife is the mother of his children. The children are Ismail (whom the sect of Ismail say hi), Abdullah, Musa Al-Kadhim, Ishaq, Muhammad, Ali (Al-Ma’ruf Al-Aridi), or Abbas, the daughter of Fatima, Asmaa, Fatima Sughra, or Umm Farwa, may God’s peace and blessings be upon them.

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Hazrat Imam Sadiq, peace be upon him, excelled in religious sciences and disseminated many sciences, including mathematics, philosophy, astronomy, and geology. This is the reason behind the path of the Imams. Among his notable students were Abu Hanifa Al-Numan and Malik bin Anas.

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Hazrat Imam Jaafar Sadiq, peace be upon him, as Abu Jaafar Mansour, witnessed the wisdom of this day, which prompted the Imam, peace be upon him, to bear witness to the reality of the world.

Insights from Imam Jaafar al-Sadiq on the Mahdavian Doctrine

Imam Jaafar al-Sadiq (peace be upon him) provided profound insights and teachings regarding the Mahdavian doctrine, emphasizing the significance and reality of the Mahdi’s role in guiding the Islamic community. These teachings address various aspects of the Mahdi's occultation and his eventual reappearance.

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The Hidden Imam and His Benefit

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  1. Benefit from the Hidden Imam:

    • Narration: Suleiman asked Imam al-Sadiq (peace be upon him) how people benefit from the hidden, absent proof. Imam al-Sadiq replied, "Just as they benefit from the sun when the clouds cover it."

    • Source: Bahar Al-Anwar, vol. 52, p. 92

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The Necessity of Occultation

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  1. Reason for Occultation:

    • Narration: The Messenger of God (may God’s prayers and peace be upon him and his family) stated that the Mahdi must be absent because he fears being killed.

    • Source: Bahar Al-Anwar, vol. 52, p. 90

  2. Concealed Birth:

    • Narration: Imam al-Sadiq (peace be upon him) mentioned that the birth of the Mahdi would be hidden from creation to ensure that no one has a claim over him.

    • Source: Bahar Al-Anwar, vol. 52, p. 95

  3. Dual Occultations:

    • Narration: Imam al-Sadiq (peace be upon him) explained that the Mahdi will have two occultations: one long and one short. In the first, only a few Shiites will know his place, and in the second, only a select few among his followers in religion will be aware.

    • Source: Bahar Al-Anwar, vol. 52, p. 155

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The Challenges During Occultation

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  1. Firmness in Faith:

    • Narration: Yaman Al-Tamar reported that Imam al-Sadiq (peace be upon him) said the Mahdi would have an occultation during which those who cling to their religion will be like holding onto thorns.

    • Source: Usul Kafi, vol. 1, p. 335

  2. Supplication in Times of Doubt:

    • Narration: Imam al-Sadiq (peace be upon him) advised saying a specific supplication to seek guidance from God during times of doubt and confusion.

    • Source: Usul Kafi, vol. 1, p. 337

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Signs and Characteristics of the Reappearance

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  1. Enhanced Communication:

    • Narration: Imam al-Sadiq (peace be upon him) stated that when the Mahdi rises, God will enhance the hearing and sight of the Shiites so that there will be no barrier between them and the Mahdi.

    • Source: Rawda Kafi, p. 241

  2. Inevitable Signs:

    • Narration: Imam al-Sadiq (peace be upon him) indicated that the appearance of Al-Sufyani is inevitable and will occur in Rajab.

    • Source: Proof of Guidance, vol. 7, p. 340

  3. Prelude to Reappearance:

    • Narration: Imam al-Sadiq (peace be upon him) mentioned that before the rise of the Mahdi, the war of Qays would occur.

    • Source: Proof of Guidance, vol. 7, p. 428

  4. Global Declaration:

    • Narration: Imam al-Sadiq (peace be upon him) proclaimed that when the Mahdi rises, every land will witness the declaration that "there is no god but God and Muhammad is the Messenger of God."

    • Source: Bahar Al-Anwar, vol. 52, p. 340

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Conclusion

Imam Jaafar al-Sadiq’s teachings on the Mahdavian doctrine provide a comprehensive understanding of the significance, challenges, and ultimate victory associated with the Mahdi’s occultation and reappearance. These teachings reinforce the faith and resilience of believers, guiding them through periods of uncertainty and fortifying their connection with the divine.

The Teachings of Imam Ja'far al-Sadiq on Visiting Imam Husayn (Peace Be Upon Them)

Hazrat Imam Ja'far al-Sadiq (peace be upon him), a visitor to Imam Husayn (peace be upon him), emphasized the importance of this visitation. He called for specific supplications and narrations related to the visitation.

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Imam Ja'far al-Sadiq (peace be upon him) supplicated, saying:

  1. "Oh God, when your mercy came to Hazrat Aba Abdullah al-Husayn (peace be upon him), I longed for my soul to come to you. May my visitation be a means to draw closer to you" [1].

  2. "The mercy of God came to prostration to Hazrat Aba Abdullah al-Husayn (peace be upon him)" [2].

  3. "Verily, you have mercy on me and have mercy on me" [3].

  4. "Indeed, the hearts of righteousness have mercy, so the atmosphere of love is cherished" [4].

  5. "Oh God, our enemies blamed them for their departure, but that did not stop them from getting up and coming to us in disagreement with them. So have mercy on those faces changed by the sun, have mercy on those cheeks turned over the grave of Abu Abdullah (peace be upon him), and have mercy on those eyes whose tears flowed. Have mercy on us, and have mercy on those hearts that were frightened and burned for us, and have mercy on that cry that was ours. Oh God, I entrust those souls and those bodies to you until you quench them from the basin on the day of thirst" [5].

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Another narration of Imam Ali (peace be upon him) as mentioned by Imam Ja'far al-Sadiq (peace be upon him):

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"Oh God! May the body or soul (meaning the one perfect in the mentioned attributes) on the Day of Resurrection be quenched from the Kawthar Basin" [6].

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A hadith narrated from Imam Ja'far al-Sadiq (peace be upon him):

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"Oh God, I entrust those souls and those bodies to you until you quench them from the basin on the day of thirst" [7].

The Importance of Visiting Imam Husayn (Peace Be Upon Him)

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Imam Ja'far al-Sadiq (peace be upon him) narrated an incident involving a companion, Sadir, regarding the significance of visiting Imam Husayn (peace be upon him). When Sadir visited, Imam Ja'far al-Sadiq (peace be upon him) asked him if he had visited Imam Husayn (peace be upon him). Sadir inquired about the importance of such a visit, and Imam Ja'far al-Sadiq (peace be upon him) explained:

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"My son, peace be upon him, is the one who left my son's side. Hazrat Imam Husayn (peace be upon him) said: 'Peace be upon you, O Abu Abdullah.' May God's peace, mercy, and blessings be upon you. An act like visiting or performing Hajj and Umrah is highly rewarding. It is a deed that brings both spiritual and temporal rewards" [8].

The Movement of Muhammad bin Abdullah Al-Nafs Al-Zakiyya

The movement of Muhammad bin Abdullah Al-Nafs Al-Zakiyya is considered one of the most significant armed movements that arose in the Abbasid state. It garnered substantial support due to the slogans and goals it raised, leaving a lasting impact on Islamic history.

Any movement against the state must have a solid foundation to attract supporters. Therefore, it is crucial to address the prominent features of Muhammad bin Abdullah's movement, focusing on three main ideas: the Mahdist concept, the return of power to its legitimate owners, and justice in the equitable distribution of funds.

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First: Focus on the Mahdist Idea

Muhammad emphasized the Mahdist idea in his speeches, claiming he was the Mahdi and the savior from the injustice and oppression of the Abbasids. In one sermon, he stated: “You have no doubt that I am the Mahdi, and I am he” [1]. This idea played a crucial role in gathering supporters, as the Mahdi is believed to end injustice, achieve justice, spread goodness, and restore rights. The poor, needy, and oppressed found hope in Muhammad as their savior [2].

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Second: The Return of Power to Its Legitimate Owners

Historical sources indicate that Muhammad bin Abdullah led the resistance against the Abbasid rule due to the deviation of political authority and his demand to return rights to their rightful owners. In one of his sermons, he mentioned: “...And the people most deserving of carrying out this religion are the children of the first immigrants and the Ansar. May God console us. O God, they have permitted what is forbidden for you and forbidden what is permissible for you, and have believed whomever you have concealed and feared whom you have believed. O God, count them in number and kill them as they are scattered, and do not leave any of them…” [3].

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Third: Justice in the Fair Distribution of Funds

Establishing justice among the subjects was essential for the legitimacy of governance. Muhammad bin Abdullah focused on this principle, criticizing the Abbasid authority for violating the Qur’an and Sunnah. In one of his letters to Al-Mansur Al-Abbasi, he cited verses from Surah Al-Qasas (1-6) [4], and said: “But I came out to relieve the nation of your oppression, your rebellion, and your transgression” [5]. He urged for the fair distribution of money, addressing the needy: “You have a right with a man here - meaning Al-Mansour. If these people help me with it, I will take your rights and enrich you…” [6].

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Imam Ja'far al-Sadiq’s Position on the Movement

Imam Ja'far bin Muhammad al-Sadiq preferred to stay away from political life and not support any political movement, including the movement of Muhammad al-Nafs al-Zakiyya. He advised Abdullah Al-Muhad not to involve his son in politics due to the potential consequences of their actions. Imam al-Sadiq predicted the outcomes of political engagements, stating: “And this one will kill him at the Oil Stones, then his brother after him at the Tufaf, and the legs of his horse in the water” [7].

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With the failure of the movement, Imam al-Sadiq was saddened by the oppression of Muhammad bin Abdullah’s supporters and their imprisonment by Al-Mansour. He wrote a letter to Abdullah bin Al-Hassan, offering his condolences for the loss of his two sons: “In the name of God, the Most Gracious, the Most Merciful, to the righteous successors and the good offspring of my brother's son and his cousin, but after... I was alone in sadness, happiness, depression, and painful heartache without me. I was afflicted by that anxiety, worry, and the heat of calamity just as it had afflicted you, but I returned to what God Almighty has commanded the pious to do, of patience and good condolences, as He says to His Prophet, ‘So be patient for the judgment of your Lord. For you are in our eyes’” [8].

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References

  1. Abu Al-Faraj Ali Ibn Al-Hussein Al-Isfahani, The Taliban Fighter, edited by: Muhammad Hassan Ismail, (Beirut: Dar Al-Kutub Al-Ilmiyyah), p. 240; Saad Muhammad Hassan, The Mahdism in Islam from the Earliest Ages to Today, (Dar Al-Kutab Al-Arabi, 1953), p. 117.

  2. Yazid bin Muhammad Al-Azdi, History of Mosul, edited by: Ali Habiba, (Cairo, 1967), pp. 105-121.

  3. Muhammad bin Jarir al-Tabari, History of the Messengers and Kings, edited by: Muhammad Abu al-Fadl Ibrahim, (Cairo, Dar al-Ma’aref, 1966), p. 188.

  4. Surah Al-Qasas: Verse 1-6.

  5. Qawzi, The Political Position of the Alawites vis-à-vis the Abbasids, The Position as Reflected in the Letters Exchanged between An-Nafs al-Zakiyyah and Abu Jaafar al-Mansur (Baghdad: Al-Nahda Library, 1977), p. 750.

  6. Abi Al-Faraj Ali Ibn Al-Hussein Al-Isfahani, the previous source, p.

  7. Same source, p. 226.

  8. Muhammad Kadhim Al-Qazwini, Encyclopedia of Imam Al-Sadiq, (Qom: Vali Asr Foundation for Islamic Studies), vol. 3, p. 224.

Imam al-Sadiq’s (Peace Be Upon Him) Jihadist Philosophy and the Concept of Taqiyya

Imam al-Sadiq (peace be upon him) lived through a critical period in the history of the Islamic State, straddling the end of the Umayyad dynasty and the beginning of the Abbasid dynasty. His jihadist philosophy centered on the concept of piety (taqiyya) and secrecy, as he believed that military change alone was insufficient to bring about comprehensive state reform. Instead, he aimed to form a popular base for political action linked to secret work by preparing conscious and educated cadres who possessed wisdom, planning, and know-how. This approach was meant to avoid falling into the hands of leaders who cloaked their ambitions under the guise of jihad and supporting the People of the House (peace be upon them) to achieve their goals.

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The Abbasid State and the Practice of Taqiyya

The Abbasid state, like the Umayyad state before it, was characterized by oppression and tyranny. This necessitated the imams of Ahl al-Bayt and their followers to practice taqiyya to improve the situation of the Muslims by warding off harm and unifying their word. Imam al-Sadiq emphasized caution and commanded his followers to practice piety and secrecy to preserve lives and honor. He elevated taqiyya as a noble characteristic of believers, stating: “Nine-tenths of religion is in piety, and there is no religion for the one who has no piety” [1]. He further explained its importance and superiority over charity, zakat, and jihad: “There is no religion for the one who has no piety, and piety is as wide as the space between heaven and earth” [2]. He also said: “Whoever believes in God and the Last Day should not speak in a state of falsehood except with piety” [3].

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Imam al-Sadiq directed his followers to adhere to taqiyya, clarifying its Qur’anic concepts and emphasizing patience to obtain reward, as stated in the Qur'an: "They will spend" [4]. Here, good deeds are equated with piety, and bad deeds with broadcasting secrets [5]. Thus, it is necessary to repel bad deeds with good ones, as the Qur'an states: “Repel with that which is best. Then, behold, the one between whom and you is enmity is as if he were a close friend” [6].

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The Role of Taqiyya in Promoting Peaceful Coexistence

The concept of taqiyya extended to guiding individuals and groups toward peaceful coexistence, enabling Muslims to enter the hearts of other peoples, even those of different religions. Imam al-Sadiq instructed his followers to practice taqiyya, particularly when violence and injustice intensified, and direct communication was impossible. He emphasized that taqiyya was permissible in all situations forced upon individuals, saying: “Taqiyya is in everything, and everything to which the son of Adam is forced, God has made it permissible for him” [7].

 

Imam al-Sadiq promoted taqiyya not as a form of duality in opinion or thinking but as a means to reform society's basic structure amidst widespread injustice, political and intellectual terrorism, and the confiscation of freedoms and public opinion. Taqiyya became the only way to build a base for reforming the inner self and correcting intellectual paths to face harsh realities, especially under the Umayyad and Abbasid regimes. Imam al-Sadiq advised his followers: “Mix with them outwardly but differ inwardly if the matter is trivial” [10]. By "trivial," he meant actions inclined toward falsehood and sedition, as seen in unjust rulers. He urged piety until the appearance of the Qaim (may God hasten his appearance).

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Imam al-Sadiq’s Withdrawal from Politics

Imam al-Sadiq distanced himself from politics, which were marred by hypocrisy and careerism. He explained this concept to Sufyan al-Thawri, who asked about his isolation from the people. Imam al-Sadiq responded: “O Sufyan, time has corrupted, and the Brotherhood has changed, so I saw solitude calming the heart” [11]. His piety served as a means to avoid the people's ugly actions and to steer clear of their evils and reprehensible morals.

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Historical narratives reveal that Imam al-Sadiq’s future vision and understanding of rebellious social concepts mirrored the political situation. He refrained from leading or participating in political actions, as evident when he explained to a man from Khorasan why he avoided politics. Imam al-Sadiq said: “O son of the Messenger of God, you have compassion and mercy, and you are the people of the House of the Imamate. What prevents you from having a right to abstain from when you find one hundred thousand of your Shiites striking in front of you with the sword?” Imam al-Sadiq replied: “As for us, we do not go out at a time when we do not find five people supporting us. We know the time better” [12].

Thus, taqiyya was responsible for reforming the nation away from the ruling power's scrutiny. Imam al-Sadiq’s era marked the peak of taqiyya, demonstrated by his will to his son Imam al-Kadhim under strict circumstances. He wrote his will to several close individuals, stating: “O Children of Musa, do well, for he is the best of my son and of my successors after me, and he is the one who will stand in my place, and the proof is for God Almighty over all of His creation after me” [13].

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References

  1. Al-Kulayni, Usul al-Kafi, edited by: Ali Akbar al-Ghafari, (Tehran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 2, 245-246.

  2. Al-Tabarsi, Mishkat Al-Anwar, pp. 42-43; Mirza Hussein Al-Nouri, Mustadrak Al-Wasa’il and Summoner of Issues, edited by: Ahl al-Bayt Foundation for Heritage Revival, (Qom: 1991), vol. 12, p. 256.

  3. Surah Al-Qasas: Verse 54.

  4. Mirza Hussein Al-Nouri, previous source, p. 303.

  5. Surat Fussilat: Verse 34.

  6. Surah Fussilat: Verse 34.

  7. Abu Jaafar Ahmad bin Muhammad bin Khaled Al-Barqi, Al-Mahasin, edited by: Mahdi Al-Raja’i, (Qom: The International Council for the People of the House, 2011), vol. 1, p. 404.

  8. Abu al-Fadl Ali al-Tabarsi, The Mishkat al-Anwar fi Gharar al-Akhbar, edited by Mahdi Houshmand, (Qom: Dar al-Hadith, 1417), pp. 90-91.

  9. For more details, see: Nagham Hassan, The Political Positions of the Twelve Imams, (Al-Rafid Printing and Publishing, 2009), pp. 235-242.

  10. Al-Kulayni, previous source, vol. 9, p. 125.

  11. Labi al-Faraj Abd al-Rahman bin Ali bin Muhammad bin al-Jawzi, The Regulator in the History of Kings and Nations, edited by Muhammad Abd al-Qadir Atta and Mustafa Abd al-Qadir Atta, 1st edition, (Beirut: Dar al-Kutub al-Ilmiyyah, 1992), vol. 8, pp. 111-112.

  12. Abu Jaafar Muhammad bin Ali bin Shahr Ashub, Manaqib of the family of Abi Talib, edited by: Youssef Al-Buqa’i, (Beirut: Dar Al-Adwaa, 1991), p. 258.

  13. Abu Abdullah Muhammad bin Muhammad bin Al-Nu’man Al-Mufid, Al-Irshad fi Knowing God’s Proofs upon His Servants, edited by: Al-Bayt Foundation for the Revival of Heritage, (Beirut, 2008), vol. 2, p. 310.

Features of Imam Ja'far al-Sadiq's School (peace be upon him)

  • Strength of Knowledge: Strength in inference through the Quran, Sunnah, and intellect.

  • Confronting Deviations: Confronting deviations by establishing the principles of this school.

  • Open to All: The school is open to every student of knowledge.

  • Specializations: Specializing students in various fields of sciences.

  • Scientific Methods: Incorporating various fields in different sciences.

  • Documentation of Knowledge: Emphasizing the importance of documenting and writing down knowledge.

  • Educational Missions: Receiving students to learn from Imam al-Sadiq (peace be upon him).

  • Student Training: The importance of training students in spreading knowledge.

From the Commandments of Imam Ja'far al-Sadiq (peace be upon him)

Imam Ja'far al-Sadiq (peace be upon him) did not leave a path for advising except that he followed it, nor a way for guidance except that he took it. He has left for us (peace be upon him) commandments, of which the following are some.

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The saying of Imam Ja'far al-Sadiq (peace be upon him):

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"Whoever is given three things will not be denied three others: Whoever is given supplication will be given an answer; whoever is given gratitude will be given more; and whoever is given trust will be given sufficiency."

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The saying of Imam Ja'far al-Sadiq (peace be upon him):

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"When Allah wills good for one of you, He will prevent you from asking people. So, you should not ask from anyone except Allah. You should only hope for what is with Allah. When Allah knows that you have this trait in your heart, He will not ask for anything except that Allah will give it to you."

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The saying of Imam Ja'far al-Sadiq (peace be upon him):

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"As for Allah, you should be pious towards Him in secret and openly. Be vigilant in your piety towards Him and strive. Fear Allah as He should be feared. Follow the commandments of Allah and avoid what He forbids. Pray in your mosques, associate with your people, visit your sick, and attend their funerals. For when you do so, people will say: 'These are Ja'far's followers.' May Allah have mercy on anyone who revives our matter."

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The saying of Imam Ja'far al-Sadiq (peace be upon him):

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"If you mix with people, do not mix with anyone except those who make you better. If the servant is negligent in worship but has good character, Allah will raise him to the level of a fasting, praying person due to his good character."

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Imam Ja'far al-Sadiq (peace be upon him) said to Al-Mufaddal ibn Umar al-Ju'fi:

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"I advise you with some qualities that should be in every Shia. He asked: What are they, my master? He (peace be upon him) said: Fulfillment of trust to those who entrust you, and that you should be pleased for your brother with what you are pleased with for yourself. Know that the affairs have consequences, so be cautious. Beware of procrastination, for it is the cause of downfall. Today is for action, and tomorrow is not in your hands."

The Role of Imam Jaafar al-Sadiq in Consolidating the Mahdavian Doctrine

Introduction
The Mahdavian issue has garnered significant attention from researchers and thinkers, especially within the Islamic world. This focus has intensified due to various attempts by skeptics, both Muslim and non-Muslim, to undermine the credibility of the Mahdavian doctrine. Given this backdrop, it is essential to refute these doubts and emphasize the authenticity of the Mahdavian belief within the Shiite community. The Mahdavian doctrine is not merely a mental hypothesis or a psychological delusion but a reality tied to the existence of the Imam, whose connection extends to the divine through the Prophet Muhammad (may God bless him and his family).

Imam Jaafar al-Sadiq's Role in the Mahdavian Doctrine
Imam Jaafar al-Sadiq (peace be upon him) played a crucial role in consolidating the Mahdavian doctrine within the Islamic community. This research is divided into three main sections:
 

  1. The Role of Imam al-Sadiq in Introducing the Mahdavian Doctrine

  2. Imam al-Sadiq’s Efforts in Countering Suspicions About the Mahdavian Doctrine

  3. The Role of the Orator in Consolidating Doctrinal Thought in Society
     

1. Introducing the Mahdavian Doctrine
Emphasis on Unity in the Imamate: Imam al-Sadiq (peace be upon him) stressed the interconnectedness of the Mahdavian doctrine with the Imamate, asserting that the doctrine’s authenticity lies in its divine connection through the Prophet Muhammad and the successive Imams.
Introducing and Appointing Imam Mahdi: Imam al-Sadiq provided clear texts and teachings about Imam Mahdi (may God hasten his appearance), emphasizing his appointment by God and his role as the awaited savior.

Defining the Concept of Occultation and Reappearance: Imam al-Sadiq clarified the concept of the Imam's occultation, its duration, and the signs preceding the reappearance, urging believers to remain steadfast and not to doubt.

2. Countering Suspicions About the Mahdavian Doctrine

  • Long Life of Imam Mahdi: Imam al-Sadiq addressed doubts regarding the long life of Imam Mahdi by citing divine examples and scientific possibilities, affirming that a long life is within God's power.

  • Existence of Imam Mahdi: He countered claims about the death or non-existence of Imam Mahdi by providing evidence of divine legislation and prophetic traditions affirming his continuous existence.

  • Purpose and Benefit of Occultation: Imam al-Sadiq explained the wisdom behind the occultation of Imam Mahdi, comparing it to divine secrets that are revealed in due time, much like the actions of Al-Khidr with Prophet Moses.


3. The Role of the Orator in Consolidating Doctrinal Thought

  • Significance of Oratory: The orator plays a vital role in religious reform and awareness, using speeches to provide spiritual nourishment, clarify doctrinal issues, and educate the community on the Mahdavian doctrine.

 

  • Reviving Religious Thought: The orator helps preserve the teachings of Ahl al-Bayt (peace be upon them) by spreading their knowledge, highlighting their virtues, and strengthening the community’s faith in the Mahdavian doctrine.

 

  • Addressing Modern Challenges: The orator must skillfully handle contemporary issues, guiding the community through wisdom and patience, especially in the face of modern-day doubts and misconceptions.


Conclusion
Imam Jaafar al-Sadiq’s efforts in defending and consolidating the Mahdavian doctrine were instrumental in safeguarding Islamic beliefs against skepticism and misinformation. His teachings provided a foundation for understanding the Mahdavian doctrine, addressing doubts, and ensuring its continuity among Shiite believers. The role of orators in perpetuating these teachings remains crucial, as they help maintain the integrity of the faith and prepare the community for the awaited appearance of Imam Mahdi (may God hasten his return). Through this continuous effort, the Mahdavian doctrine remains a vibrant and integral part of Islamic belief, guiding the faithful towards a future of justice and peace.

Imam Ja'far al-Sadiq's (Peace Be Upon Him) Relationship with Muhammad bin Abdullah and His Claim to the Caliphate

The relationship between Imam Ja'far bin Muhammad al-Sadiq (peace be upon him) and Muhammad bin Abdullah regarding the claim to the caliphate is complex and multifaceted. Imam al-Sadiq's vision for the Imamate was distinguished by its emphasis on divine appreciation, linking it to infallibility and knowledge—qualities seen as divine gifts rather than acquired traits. In contrast, Muhammad bin Abdullah emphasized the worldly aspects of the Imamate through lineage, inheritance, and preference. While there are some references to divine discretion in Muhammad's texts, these do not hold priority in his political discourse [1].

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It is essential to differentiate between the political thesis presented by Imam al-Sadiq (peace be upon him) and the political circumstances that confronted him, forcing him to take appropriate actions. Imam al-Sadiq felt a deep sense of responsibility and could not ignore the disadvantages of the Abbasid rule. He had to consider the promise of Muhammad bin Abdullah to restore the caliphate and remove injustice [2].

This dynamic is reflected in the texts portraying Imam al-Sadiq’s position on the revolution led by the family of Abdullah ibn al-Hasan. Imam al-Sadiq explained the legal responsibility to stand against unjust rulers and the dangers associated with the Imamate of the Muslims and its legal conditions [3]. He adopted a middle position by moving to one of his estates far from the city, demonstrating his commitment to the principle of standing against an unjust sultan [4].

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Historical Controversy and Political Stance

A significant historical controversy surrounds the connection between Imam al-Sadiq and the revolutions led by their Hasani cousins. There is a narrative suggesting that Imam al-Sadiq adhered to a policy of peace and politeness [5]. Imam al-Sadiq faced serious doctrinal challenges during his era, coinciding with the emergence of various Islamic currents offering their interpretations of Islamic law. He sought to provide a corresponding interpretation based on the legacy of the Prophet (peace be upon him and his family). This challenge was a duty imposed by the nature of the Imamate vision and the necessity to preserve the rule initiated by his father, Imam Muhammad al-Baqir (peace be upon him) [6].

These challenges influenced the political decision-making of Imams Ja'far al-Sadiq and Musa al-Kadhim (peace be upon them), leading them to deal rationally and realistically with their era's circumstances. They employed Taqiyyah (dissimulation) as a legal cover, prioritizing the preservation of the loyal Shiite base over uncalculated political adventures.

​

The Revolutions of Muhammad bin Abdullah and Ibrahim bin Abdullah

Muhammad bin Abdullah al-Nafs al-Zakiyya declared himself the emir and Mahdi, but his rule lasted only about two months. His revolution in Medina faced a miserable failure due to inadequate resources for steadfastness. Musa ibn Issa, the commander of the Abbasid army sent by Abu Jaafar Al-Mansur, encountered significant resistance until the battle ended with Muhammad's death and many of his followers [7].

This quick victory bolstered Abu Jaafar Al-Mansur's position against the threat posed by Ibrahim bin Abdullah's revolution in Basra. It allowed the rapid deployment of Isa bin Musa's victorious army to Iraq to join forces with the Abbasid army against Ibrahim's revolution, the greatest threat to the Abbasid Caliphate [8]. The decisive Battle of Khamra ended with Ibrahim’s defeat and death, marking the rapid end of his revolution in 145 AH/763 AD [9].

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Some sources criticize Muhammad bin Abdullah and Ibrahim for their lack of military experience and adherence to piety and morals, attributing their defeat to these factors [10]. These narrations, though, are more explanatory than narrating the events and were mentioned later to explain the failure based on the piety and faith of Muhammad and Ibrahim.

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Impact of the Revolutions

Historical accounts indicate differences in Ibrahim’s army, particularly among the people of Kufa and the Zaidis, hindering his plans to surprise the Abbasid army [11]. The failure of the revolution was primarily due to the inequality of forces rather than military tactics. This failure marked the beginning of a new era of persecution, harassment, and imprisonment for the Taliban House and the general population of the city [13].

Abu Jaafar Al-Mansur’s harsh measures against the Alawites, before and after the revolution, would characterize future Abbasid politics towards the Alawite house [14]. Sanctions were imposed on the city, depriving it of Egypt’s wealth, and many people faced persecution and imprisonment [15]. This policy continued during Abu Jaafar al-Mansur’s rule (145-158 AH/763-775 AD) and became less tense with the advent of al-Mahdi (158-169 AH/775-785 AD) [16]. The revolutions of Muhammad bin Abdullah and his brother Ibrahim marked the end of the unity of the Hashemite House, leading to mutual suspicion and distrust between the Abbasids and the Talibis [17].

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The impact of the revolutions was severe, particularly on the Taliban family and the entire city. Harsh measures were taken against those who supported Muhammad Ibn Abdullah, leading to a difficult historical phase for the people of Medina and the family of Abu Talib, including Imam Ja'far al-Sadiq (peace be upon him). These measures also extended to Basra, the second stronghold of the Hasani revolution [18].

 

References

  1. Abu Al-Faraj Ali Ibn Al-Hussein Al-Isfahani, The Taliban Fighter, edited by: Muhammad Hassan Ismail, (Beirut: Dar Al-Kutub Al-Ilmiyyah), p. 240; Saad Muhammad Hassan, The Mahdism in Islam from the Earliest Ages to Today, (Dar Al-Kutab Al-Arabi, 1953), p. 117.

  2. Yazid bin Muhammad Al-Azdi, History of Mosul, edited by: Ali Habiba, (Cairo, 1967), pp. 105-121.

  3. Muhammad bin Jarir al-Tabari, History of the Messengers and Kings, edited by: Muhammad Abu al-Fadl Ibrahim, (Cairo, Dar al-Ma’aref, 1966), p. 188.

  4. Surah Al-Qasas: Verse 1-6.

  5. Qawzi, The Political Position of the Alawites vis-à-vis the Abbasids, The Position as Reflected in the Letters Exchanged between An-Nafs al-Zakiyyah and Abu Jaafar al-Mansur (Baghdad: Al-Nahda Library, 1977), p. 750.

  6. Abi Al-Faraj Ali Ibn Al-Hussein Al-Isfahani, the previous source, p. 226.

  7. Same source, p. 226.

  8. Muhammad Kadhim Al-Qazwini, Encyclopedia of Imam Al-Sadiq, (Qom: Vali Asr Foundation for Islamic Studies), vol. 3, p. 224.

  9. Abu Al-Faraj Ali Ibn Al-Hussein Al-Isfahani, The Taliban Fighter, edited by: Muhammad Hassan Ismail, (Beirut: Dar Al-Kutub Al-Ilmiyyah), p. 240.

  10. Yazid bin Muhammad Al-Azdi, History of Mosul, edited by: Ali Habiba, (Cairo, 1967), pp. 105-121.

  11. Muhammad bin Jarir al-Tabari, History of the Messengers and Kings, edited by: Muhammad Abu al-Fadl Ibrahim, (Cairo, Dar al-Ma’aref, 1966), p. 188.

  12. Qawzi, The Political Position of the Alawites vis-à-vis the Abbasids, The Position as Reflected in the Letters Exchanged between An-Nafs al-Zakiyyah and Abu Jaafar al-Mansur (Baghdad: Al-Nahda Library, 1977), p. 750.

  13. Abi Al-Faraj Ali Ibn Al-Hussein Al-Isfahani, the previous source, p. 226.

  14. Same source, p. 226.

  15. Muhammad Kadhim Al-Qazwini, Encyclopedia of Imam Al-Sadiq, (Qom: Vali Asr Foundation for Islamic Studies), vol. 3, p. 224.

  16. Same source, p. 224.

  17. Abu Al-Faraj Ali Ibn Al-Hussein Al-Isfahani, The Taliban Fighter, edited by: Muhammad Hassan Ismail, (Beirut: Dar Al-Kutub Al-Ilmiyyah), p. 240.

  18. Yazid bin Muhammad Al-Azdi, History of Mosul, edited by: Ali Habiba, (Cairo, 1967), pp. 105-121.

The Intellectual and Educational Legacy of Imam Jaafar Al-Sadiq (Peace Be Upon Him)

The infallible Imams from the people of the House of Prophethood, peace be upon them, began to suffer the most severe difficulties and obstacles in order to save Islam from confusion, turmoil, distortion, and distortion by the opportunists and careerists who worked to compose the hadith and put it to support some bankrupt people who had no precedent in faith. Their mission was to preserve the integrity of Islam, its radiance, and the clarity of its concepts, no matter what the cost, and the circumstances were sometimes difficult and sometimes relieved, and the moments of relief were the only field for disseminating their directives and disseminating their sacred teachings [1].

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Accordingly, the era of Jaafar bin Muhammad al-Sadiq, “peace be upon him,” was unique in all respects, as he lived through two authorities, the Umayyads and the Abbasids, who were in constant conflict. This resulted in a relatively broad detente, and both authorities were preoccupied with their affairs and their kingdom, avoiding insulting the Imam or preventing him from practicing his activity in calling for the truth and making people aware of it [2]. It can be said that during the period of the Umayyads, the Imam was wary of the Umayyad authority. Perhaps we can see this from Imam al-Sadiq’s address to Abu Laila and Sufyan about accepting Malik ibn Anas among his students, saying: “You both know that I do not tell him and the Umayyads in Medina very often. We hate being told about us...” [3]

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Imam Al-Sadiq began his intellectual revolution among Muslims in multiple and different ways according to the different mentality of the questioners and debaters. His hadiths spread enormously, and their narrators abounded in all classes of his Shiites and others, especially since hadith and narration became an independent science in its own right at that time. Abu Al-Abbas Ahmad ibn Uqdat al-Kufi wrote a unique book in which he collected four thousand men, mentioned their works, and then confirmed on the authority of Al-Hasan bin Ali Al-Washa’ in his saying: “I found in this mosque nine hundred sheikhs, each one of them saying: Ja’far bin Muhammad narrated to me” [4] [5].

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This revolution bore its fruits. The scientific movement began to flourish and grow, and the stagnation that had dominated the minds and thinking of most Muslims began to gradually disappear, all thanks to the movement sparked by Imam Jaafar bin Muhammad al-Sadiq, “peace be upon him.”

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The Abbasid state did not like this radiance in which Islamic principles began to appear, and the flexible thinking that entered the lives of Muslims. In addition to that, they rejected Imam Jaafar bin Muhammad Al-Sadiq, “peace be upon him,” to have this position and status in the souls of Muslims.

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As a result, the fabricators began to fabricate hadiths that were inconsistent with the principles of the Islamic faith and attribute them to Imam Jaafar bin Muhammad Al-Sadiq, which prompted the Imam, peace be upon him, to alert the sincere people who are trying to preserve the sanctity of this heritage, to the danger of these lies, to set for them a standard by which to measure what they take. On his authority, we may see that from Imam al-Sadiq’s commandment to Hisham bin al-Hakam, saying: “Do not accept any hadith from us except what agrees with the Qur’an and the Sunnah, or you find with it evidence from our previous hadiths. Al-Mughirah bin Sa’id, may God curse him, entered into the books of the companions of Abu’s hadiths that were not narrated. It is my father, so fear God and do not accept from us what contradicts the word of our Lord Almighty and the Sunnah of our Prophet, may God’s prayers and peace be upon him and his family. If we narrated it, we would say, ‘God Almighty said, and the Messenger of God said’” [6]. It appears from this that the problem that Imam Al-Sadiq was suffering from in particular is the problem of liars and deceitful people. He had no choice but to warn the sincere and Muslims against them, and to return them to the Book of God and the Sunnah of the Noble Prophet Muhammad, may God’s prayers and peace be upon him and his family, in every matter of the universe and life.

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Accordingly, we conclude from this that, in the thought of Imam Jaafar bin Muhammad al-Sadiq, “peace be upon him,” the Qur’an is considered the authentic and infallible rule from which every thought and legal ruling, in any Islamic concept, proceeds. Therefore, the Holy Qur’an is considered the final criterion for all that is narrated from the hadiths of the Noble Sunnah. It came on the authority of Imam al-Sadiq, on the authority of the most honorable Prophet, who said: “Indeed, upon every truth there is a truth, and upon every right thing there is a light. So whatever agrees with the Book of God, take it, and whatever contradicts the Book of God, leave it” [7]. Then Imam al-Sadiq, peace be upon him, said: “Everything is referred to the Book and the Sunnah, and every hadith that does not agree with the Book of God is an embellishment” [8]. He also said, “It is not authenticated against us except what agrees with the Book of God and the Sunnah of His Prophet” [9].

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In light of these hadiths, it is clear that the intellectual basis for judgment is the Holy Qur’an and the Sunnah of the Prophet, including all hadiths that contain some concepts and rulings. It is the line that protects Islamic concepts for us from the hadiths of extremism, disbelief, and deviation.

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As for the educational and social aspects that Imam al-Sadiq emphasized through his proposals, it is loving people and courting them. On the authority of Imam al-Sadiq, peace be upon him, he said: “Being courteous to people is a third of reason” [10]. The Imam, peace be upon him, wanted people to live within the society of the state. He said: “If you love a man, tell him that, for it proves the affection between you” [11].

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Imam Al-Sadiq, peace be upon him, presented his educational and psychological ideas in a realistic and applied manner. He did not confront an abuser with his faults, nor did he blame him for his sins, but rather he bestowed upon them his righteousness. It was narrated that he said: “If you hear of something about your brother that displeases you, do not be sad. If you are as the speaker says, then the punishment has been hastened, and if you are other than what he says, then it is a good deed that you did not do” [12].

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Just as Imam al-Sadiq stressed on being polite to the various members of society in all aspects of personality, from the priorities of work and effectiveness within their circles to their reform and upbringing, the narrations came to confirm this matter. On the authority of Imam al-Sadiq, he said: “The Messenger of God, may God’s prayers and peace be upon him and his family, said: My Lord commanded me to be kind to people just as He commanded me to do good obligations” [13].

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One of the ways to be polite is to avoid talking about matters that the person you are raising cannot understand and their minds cannot bear. Imam Al-Sadiq said: “May God have mercy on a servant who regurgitates people’s affection for us, so he tells them what they know and abandons what they deny” [14].

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Imam Al-Sadiq advised the bearers of his ideas to bear and be patient with the unjust rulers and their regimes, and warned them against disputing and quarreling with them. He advised them to be pious in speech when they sat with them and to beware of them when sitting with them and mingling with them. He made it clear to them that if they did not follow his approach, they would harm you and abuse you [15]. In one of the narrations attributed to Hisham Al-Kindi, Imam Al-Sadiq advised his companions to mix with people in a good manner and warned them not to do work that would be disgraced. He ordered them to pray in all the mosques of God, to visit their sick and check on them, and to attend their funerals. The Imam assured them of their commitment to piety. This is to preserve the unity of Islam in the society of the Arab Islamic State, to support the religion, and to uphold the word of Islam and Muslims against the infidels and hypocrites [16].

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We conclude from this that Imam al-Sadiq, peace be upon him, sought to remedy the corrupt social educational reality and the manifestations of intellectual and moral educational decadence that abound with it. The Imam provided many sources of thought and rare opportunities for the stability of the scientific and educational line. Imam al-Sadiq also prepared excellent educational cadres and provided them with educational foundations and rules. He sought to raise an original generation that could be relied upon to spread his ideas and propositions [17].

​

References

[1] Al-Numan Al-Qadi, Virtues and Mistakes, edited by: Majid Ahmed Al-Attiya, (Beirut: 2002), p. 339.
[2] Ahmed bin Muhammad al-Muqri, Flowers of Riyadh fi Akhbar Ayyad, edited by: Mustafa al-Saqqa and others, (Cairo, Press of the Committee for Authorship, Translation and Publishing, 1939), vol. 4, p. 327.
[3] The narrator goes to the Kufa Mosque.
[4] Al-Mufid, Al-Irshad fi Knowing God’s Proofs for His Servants, p. 179.
[5] Al-Tusi, Ikhtiyar Ma’rifat al-Rijal, edited by Mahdi al-Raja’i, (Qom: Al-Bayt Foundation for the Revival of Heritage, 1404), vol. 2, p. 489; Muhammad Baqir Al-Majlisi, Bihar Al-Anwar, (Beirut: Al-Wafa Printing Corporation, 1983), vol. 2, p. 250.
[6] Al-Kulayni, Al-Kafi, edited by: Abu Al-Hasan Al-Shaarani, (Qom: Dar Al-Kutub Al-Islamiyya Publications, 1968), vol. 1, p. 69.
[7] Al-Hurr Al-Amili, Wasa’il Al-Shi’a, edited by: Muhammad Al-Zazi, (Beirut: Jar Ihya Al-Arab Heritage, 1969), vol. 27, p. 111.
[8] For more details about this, see: Tafsir Al-Ayyashi, vol. 1, p. 9.
[9] Al-Kulayni, previous source, vol. 2, p. 643.
[10] Same source, p. 644.
[11] Hussein Al-Shakri, Encyclopedia of Al-Mustafa and his Family, (Qom: Sarah Press, 1417), vol. 5, pp. 97-103.
[12] Al-Kulayni, previous source, vol. 2, p. 117.
[13] Al-Saduq, Al-Amali, edited by: Department of Islamic Studies, (Qom, Jamat Al-Mudarrin Foundation, 1417), p. 159.
[14] Al-Kulayni, previous source, vol. 8, pp. 2-3.
[15] Muhammad Sadiq Al-Rouhani, Al-Sadiq’s Jurisprudence, (Qom: Scientific Press, 1991), vol. 11, p. 392.
[16] Ibid.
[17] Ibid.

Life and Legacy of Hazrat Imam Jaafar Sadiq (Peace Be Upon Him)

Early Life and Background

Lineage and Birth
Imam Jaafar Al-Sadiq is the sixth Imam from the People of the House, peace be upon them. He is Jaafar bin Imam Muhammad bin Imam Ali bin Imam Hussein bin Imam Ali bin Abi Talib, peace be upon him. His mother, Umm Farwa, was a virtuous and pure lady, recognized as one of the best women of her time, known for her piety, scholarship, and honor. Imam Jaafar Al-Sadiq was born in the year 83 AH and grew up under the care of his father and grandfather, Imam Ali bin Al-Hussein Zain Al-Abidin. He inherited their knowledge, jurisprudence, great morals, and enlightening wisdom. He assumed the imamate in the year 114 AH after the death of his father, and his period of imamate continued until the year 132 AH [1].
 
Intellectual and Educational Contributions
 
Educational Endeavors
The era of Imam Al-Sadiq was marked by the early Abbasid state, which was preoccupied with tracking down the remnants of the Umayyad state. This period allowed Imam Jaafar Al-Sadiq, peace be upon him, to spread various sciences and begin teaching his students. He taught thousands of students various disciplines, including jurisprudence, Quranic sciences, the wisdom of existence, medicine, chemistry, and debates [2].

Prominent Students
Many students became prominent under his tutelage, such as Yahya bin Saeed, Zurara bin Ayan, Jamil bin Darraj, Muhammad bin Muslim, Ishaq bin Ammar, Abu Basir, Abdullah Al-Halabi, Aban bin Taghlib, Al-Fudayl bin Yasar, Sufyan Al-Thawri, Abu Hanifa, Malik bin Anas, Muhammad bin Al-Hasan Al-Shaybani, Sufyan bin Uyaynah, Al-Mufaddal bin Omar (author of Tawhid Al-Mufaddal), Hisham bin Al-Hakam, and the great scholar Jabir bin Hayyan Al-Kufi, who excelled in chemistry [3].

Confrontation of Deviant Intellectual Currents
 
Combating Deviant Ideologies
Imam Al-Sadiq, peace be upon him, confronted various deviant intellectual currents, especially those with a religious depth, whether ideological or jurisprudential. He invalidated the opinions of theorists of these incorrect intellectual movements, establishing an integrated scientific university known as the University of Ahl al-Bayt, peace be upon them. This institution provided all necessary sciences and guaranteed proof of the invalidity of opposing ideas and opinions [4].
 
Recognition and Praise
His father, Imam Muhammad al-Baqir, peace be upon him, said about him, "This is the best of creation" [5]. His uncle, Zaid, the martyr, stated, "In every era, there is a man from among us, the People of the House, whom God uses as a proof against His creation, and the proof of our time is my nephew Jaafar" [6]. Malik bin Anas remarked, “No eye has seen, no ear has heard, nor has anyone ever come to the heart of anyone better in knowledge, worship, and piety than Ja’far bin Muhammad Al-Sadiq” [7].
 
Challenges and Persecution


Restrictions by Abbasid Authorities
After the authority of the Abbasid state was established, Al-Mansur Al-Dawaniqi began to restrict the Imam, monitoring all his movements. Despite his academic status and devotion to worship, Al-Mansur did not relent [15]. The Imam mourned himself and expressed his suffering due to the tribulations and pain inflicted upon him [16].
 

Martyrdom and Legacy


Martyrdom
Despite attempts by confidants to divert Al-Mansur’s suspicions, the ruler persisted in his intentions. Ultimately, the Imam was poisoned by Al-Mansur’s handler. The Imam suffered severe pain and died on the twenty-fifth of Shawwal [17]. He was buried in Al-Baqi’ Al-Gharqad next to his father and grandfather, spreading grief among his followers [18].
 

References:

  1. Al-Kafi, vol. 1, p. 307.

  2. Ibid.

  3. Tahdheeb al-Tahdheeb, vol. 2, p. 104.

  4. History of Al-Yaqubi, vol. 3, p. 17.

  5. Al-Jarh wal-Ta'deel, vol. 2, p. 487.

  6. Al-Thiqat, vol. 6, p. 131.

  7. Imam Al-Sadiq and the Four Doctrines, p. 158.

  8. Hilyat Al-Awliya’, p. 172.

  9. Al-Milal wal-Nihal, vol. 1, p. 147.

  10. Manaqib Abu Hanifa, vol. 1, p. 172.

  11. Safwat Safwa, p. 294.

  12. Yanabi’ al-Mawaddah, p. 380.

  13. Al-Kafi, vol. 8, p. 215; Rijal Al-Kashi, p. 365; Bihar Al-Anwar, vol. 47, p. 85.

  14. Muhaj al-Dawaat, p. 247.

  15. Muqtasib Al-Athar fi Al-Nasa on the Twelve Imams, by Al-Jawhari, p. 52.

  16. Ibid.

The Intellectual and Educational Legacy of Imam Jaafar Al-Sadiq (Peace Be Upon Him)

The Concept of Scientific Specialization
 
Divine Guidance on Knowledge
The Blessed and Most High said in His decisive and noble Book: "And above all those with knowledge is the Knower" (Quran 12:76). Scientific specialization has many important advantages and fruits in the advancement of science, the innovation of technology, and creativity in various scientific branches. When a student of knowledge studies all sciences without specializing in one, he often cannot master these sciences. Consequently, he cannot create, innovate, or develop anything new in the scientific arena.
 
Necessity of Focused Study
For instance, if a student studies medicine, engineering, mathematics, physics, and chemistry simultaneously, it is difficult for him to master these diverse sciences. However, if he specializes in medical science, he can master it. Specializing further in branches of one science, such as internal medicine or dermatology for medical students, or civil or electrical engineering for engineering students, leads to mastery and creativity in those fields. Thus, scientific specialization results in the mastery of science, creativity, and innovation, benefiting society in various aspects of life.
 
Imam Jaafar Al-Sadiq's Contributions to Scientific Specialization

Foundation of Specialization in Islam
Imam Jaafar bin Muhammad al-Sadiq, peace be upon him, was a pioneer in establishing and encouraging scientific specialization. He specialized his students in different sciences, setting an example for future generations. This initiative created a model of specialization in science, ensuring that individuals could build themselves, their families, and their society. Society benefits from this specialization as each profession supports the others: jurists need doctors, doctors need engineers, and engineers need teachers.
 
Holistic Approach to Education
Imam Jaafar bin Muhammad al-Sadiq, peace be upon him, encouraged specialization to meet the needs of human society at all levels. This approach brought students to the citadel of creativity and sparked innovation. He specialized in fields such as jurisprudence, principles, and the interpretation of the Holy Qur’an. His students included Yahya bin Saeed, Zurara bin Ayan, Jamil bin Darraj, Muhammad bin Muslim, Ishaq bin Ammar, Abu Basir, Abdullah Al-Halabi, Aban bin Taghlib, Al-Fudayl bin Yasar, Sufyan Al-Thawri, Abu Hanifa, Malik bin Anas, Muhammad bin Al-Hasan Al-Shaibani, and Sufyan bin Uyaynah.
 
Notable Students and Their Specializations

Wisdom of Existence: Al-Mufaddal bin Omar, who wrote the famous book "Tawhid Al-Mufaddal," dictated by Imam Al-Sadiq, peace be upon him.

Debates: Hisham ibn al-Hakam, known for his prominent debates and academic victories, especially his debate with the Mu’tazila leader Amr ibn Ubaid.

Chemistry: The great scientist Jabir bin Hayyan Al-Kufi, who excelled in chemistry. Despite the challenging political circumstances of his time, his contributions laid the foundation for future developments in the field.
 
Impact of Scientific Specialization

Legacy of Imam Jaafar Al-Sadiq
Imam Jaafar bin Muhammad al-Sadiq, peace be upon him, laid the first building block for scientific specialization, ensuring scientific progress, intellectual prosperity, and cultural development in various fields. His approach to specialization was responsible for building and integrating human capabilities, providing the requirements of life in all fields such as the medical, industrial, and economic sectors, thus building human life comprehensively.
 

References:

  1. Quran 12:76

  2. "The Virtues and Mistakes" by Al-Numan Al-Qadi, edited by Majid Ahmed Al-Attiya, Beirut: 2002, p. 339.

  3. "Flowers of Riyadh in Akhbar Ayyad" by Ahmed bin Muhammad al-Muqri, edited by Mustafa al-Saqqa and others, Cairo, Press of the Committee for Authorship, Translation and Publishing, 1939, vol. 4, p. 327.

  4. Al-Mufid, "Al-Irshad fi Knowing God’s Proofs for His Servants", p. 179.

  5. Al-Tusi, "Ikhtiyar Ma’rifat al-Rijal", edited by Mahdi al-Raja’i, Qom: Al-Bayt Foundation for the Revival of Heritage, 1404, vol. 2, p. 489; Muhammad Baqir Al-Majlisi, "Bihar Al-Anwar", Beirut: Al-Wafa Printing Corporation, 1983, vol. 2, p. 250.

  6. Al-Kulayni, "Al-Kafi", edited by Abu Al-Hasan Al-Shaarani, Qom: Dar Al-Kutub Al-Islamiyya Publications, 1968, vol. 1, p. 69.

  7. Al-Hurr Al-Amili, "Wasa’il Al-Shi’a", edited by Muhammad Al-Zazi, Beirut: Jar Ihya Al-Arab Heritage, 1969, vol. 27, p. 111.

  8. "Tafsir Al-Ayyashi", vol. 1, p. 9.

  9. Al-Kulayni, previous source, vol. 2, p. 643.

  10. Same source, p. 644.

  11. Hussein Al-Shakri, "Encyclopedia of Al-Mustafa and his Family", Qom: Sarah Press, 1417, vol. 5, pp. 97-103.

  12. Al-Kulayni, previous source, vol. 2, p. 117.

  13. Al-Saduq, "Al-Amali", edited by Department of Islamic Studies, Qom, Jamat Al-Mudarrin Foundation, 1417, p. 159.

  14. Al-Kulayni, previous source, vol. 8, pp. 2-3.

  15. Muhammad Sadiq Al-Rouhani, "Al-Sadiq’s Jurisprudence", Qom: Scientific Press, 1991, vol. 11, p. 392.

The Sixth Imam: Jaafar bin Muhammad Al-Sadiq (Peace Be Upon Him)

A Brief Biography
Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib, the sixth Imam of the People of the Pure House - peace be upon them - Abu Abdullah Al-Hashemi Al-Alawi, known as Al-Sadiq. His mother is Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr, and her mother is Asma bint Abdul Rahman bin Abi Bakr. Imam Al-Sadiq said about his mother: “My mother was one of those who believed, feared, and did good, and God loves those who do good” [1]. His birth, peace be upon him, in Medina was on the seventeenth of Rabi’ al-Awwal, in the year eighty AH, or eighty-three.

The Imam, peace be upon him, lived part of his life in the Umayyad era, enduring the fate of Islam and the calamities that befell the Muslims. He witnessed the tragedy of his uncle Zaid bin Ali Zain al-Abidin, who revolted against Hisham bin Abdul Malik and was killed. His grave was desecrated, and his pure body was crucified. He also saw the killing of his son Yahya bin Zaid. The Imam - peace be upon him - waited for opportunities to carry out his message and spread his knowledge. After the Umayyads tried to erase the traces of the Ahl al-Bayt and their jurisprudence, he rose - peace be upon him - with all his capabilities, to spread the hadiths of his grandfather - may God bless him and his family and grant them peace - and the knowledge of his fathers. Scholars and students of knowledge flocked to him until it reached the university that his father Al-Baqir - peace be upon him - had founded before him. It reached the height of its activity and prosperity during his time. Hadith scholars counted the names of his narrators, totaling more than four thousand men. Al-Hasan bin Ali Al-Washa mentioned that he saw nine hundred sheikhs [2].

The activity of the Imam - peace be upon him - was not limited to teaching Islamic jurisprudence and evidence of legislation. The era was characterized by the emergence of intellectual movements, the arrival of strange ideological opinions, and the entry of philosophy influenced by Indian and Greek thought. The Imam - peace be upon him - spoke about monotheism, justice, destiny, human will, and other things. He also discussed the nature of things, the properties of minerals, and the universe [3].

What Sunni Scholars and Notables Said About Imam Al-Sadiq (Peace Be Upon Him)

  1. Imam Abu Hanifa Al-Numan (d. 150 AH): “I have not seen anyone more knowledgeable than Jaafar bin Muhammad. When Al-Mansur Al-Hira presented him, he sent to me and said: O Abu Hanifa, the people have been tempted by Ja'far ibn Muhammad, so prepare for him these difficulties from your questions. I prepared forty questions for him. Then Abu Ja'far sent for me, so I came to him in Al-Hira, and Ja'far was sitting to his right. When I saw them, Ja'far admitted me with a level of prestige that Abu Ja'far had not. I greeted them, and Ja'far gave me permission to sit. Then Abu Hanifa said: O Abu Abdullah, do you know this? He said: Yes, this is Abu Hanifa. Then he said: O Abu Hanifa, bring some of your questions, and we will ask Abu Abdullah. I began to ask him, and he would say regarding each question: You say such-and-such about it, and the people of Medina say such-and-such, and we say such-and-such. Perhaps we followed, or perhaps the people of Medina followed, or perhaps they disagreed with all of us, until I asked forty questions. Then Abu Hanifa said: Have we not narrated that the most knowledgeable of people is the most knowledgeable of them in disagreement?” [4]
     

  2. Imam Malik bin Anas (d. 179 AH): “I used to see Jaafar bin Muhammad, and he used to joke and smile a lot. Whenever the Prophet, may God bless him and grant him peace, was mentioned in his presence, he would turn yellow, and I never saw him speak about the Messenger of God, may God bless him and grant him peace, except in a state of purity. I visited him for some time, and I only saw him with three characteristics: he was either praying, fasting, or reading the Qur’an. He did not speak about what did not concern him, and he was one of the scholars and servants who feared God Almighty” [5].
     

  3. Al-Hafiz Shams al-Din Muhammad bin Muhammad al-Jazari: “It is proven with us that both Imam Malik and Abu Hanifa, may God have mercy on them, accompanied Imam Abu Abdullah Jaafar bin Muhammad Al-Sadiq. Abu Hanifa said: I have not seen anyone more jurisprudential than him, and he gave me prestige to what Al-Mansour did not” [6].
     

  4. Al-Hafiz Ahmed bin Abdullah Al-Ajli (d. 261 AH): “Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib, may God be pleased with them all, had something that no one else had: five imams...” [7].
     

  5. Al-Hafiz Muhammad bin Idris, Abu Hatim Al-Razi (d. 277 AH): “Jaafar bin Muhammad is trustworthy and will not be asked about anything similar” [8].
     

  6. Al-Hafiz Ibn Hibban Al-Tamimi Al-Basti (d. 354 AH): “Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib, may God be pleased with them, his nickname is Abu Abdullah. He narrated on the authority of his father and was one of the leaders of the Ahl al-Bayt in jurisprudence, knowledge, and virtue. He narrated on the authority of Al-Thawri, Malik, Shu’bah, and Al-Nas” [9].
     

  7. Ahmad bin Ali bin Manjwayh Al-Asbahani (d. 428 AH): He said in (Rijal Muslim): “Ja’far bin Muhammad Al-Sadiq... and he was one of the leaders of the Ahl al-Bayt in jurisprudence, knowledge, and virtue” [10].
     

  8. Abu Naeem Al-Asbahani (d. 430 AH): He said when translating Imam Jaafar Al-Sadiq (peace be upon him): “The speaking Imam, the one with the previous leadership, Abu Abdullah Jaafar bin Muhammad Al-Sadiq, accepted worship and submission, and preferred isolation and humility. He forbade leadership and crowds” [11].
     

  9. Abu Al-Fath Muhammad bin Abdul Karim Al-Shahristani (d. 548 AH): “Jaafar bin Muhammad Al-Sadiq, he has abundant knowledge, perfect instruction in wisdom, asceticism in this world, and complete piety from desires. He resided in the city for a period of time, benefiting the Shiites who belonged to him, and imparting the secrets of science to his loyal followers. He then entered Iraq and resided there for a period. He was never exposed to the Imamate, and no one disputed the caliphate. Whoever drowned in the sea of ​​knowledge did not aspire to the bottom, and whoever rose to the pinnacle of truth had no fear of being degraded” [12].
     

  10. Jamal al-Din Abu al-Faraj Ibn al-Jawzi (d. 597 AH): “Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib, Abu Abdullah Jaafar al-Sadiq... He was a scholar, an ascetic, a worshipper” [13].
     

  11. Al-Sam’ani (d. 562 AH): “Al-Sadiq: with the opening of the Sad and the kasra of the two neglected letters, between them is the Alif and at the end of it is the Qaf. This word is a nickname for Ja’far Al-Sadiq, due to his honesty in his words” [14].
     

  12. Al-Fakhr Al-Razi (d. 604 AH): “And the third statement (Al-Kawthar) is his children. They said that because this Surah was revealed in response to those who criticized him, peace be upon him, for not having children. The meaning is that he gives him offspring who will remain over time. So look at how many members of the Prophet’s family were killed, and then the world is full of them. There was no one left of the Umayyads in this world who could be cared for. Then look at how many great scholars among them were like Al-Baqir, Al-Sadiq, Al-Kadhim, and Al-Rida” [15].
     

  13. Izz Al-Din, Ibn Al-Atheer Al-Jazari (d. 630 AH): “Al-Sadiq... This word is used for Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib, may God be pleased with them. He is known as Al-Sadiq for his honesty in words and actions. His virtues are well-known” [16].

  14. Muhammad bin Talha al-Shafi’i (d. 652 AH): “He is one of the greats and masters of the Ahl al-Bayt, peace be upon them, with vast knowledge, plentiful worship, continuous prayers, clear asceticism, and abundant recitation. He traces the meanings of the Qur’an and extracts gems. Seeing him reminds of the afterlife, listening to his words renounces this world, and following his guidance leads to Paradise. The light of his features testifies that he is a descendant of the Prophet, and the purity of his actions proves that he is one of the descendants of the Message” [17].
     

  15. Abu Zakaria Lannavi (d. 676 AH): He said in (Refining Names and Languages): “Imam Abu Abdullah Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib, may God be pleased with them, Al-Hashemi, Al-Madani Al-Sadiq... They agreed on his imamate, majesty, and sovereignty. Omar bin Abi Al-Miqdam said: If I looked at Jaafar bin Muhammad, I knew that he is from the lineage of the prophets” [18].

  16. Ibn Khallikan (d. 681 AH): “Abu Abdullah Jaafar Al-Sadiq bin Muhammad Al-Baqir bin Ali Zain Al-Abidin bin Al-Hussein bin Ali bin Abi Talib, may God be pleased with them all, is one of the twelve imams followed by the Imami doctrine. He was one of the leaders of the Ahl al-Bayt. He was nicknamed al-Sadiq because of his honesty in his words, and his virtue is too famous to be mentioned. He has a great deal of knowledge in the field of alchemy, rebuke, and omens. His student, Abu Musa Jabir ibn Hayyan al-Sufi al-Tarsusi, wrote a book containing a thousand pages with the five hundred letters of Ja’far al-Sadiq” [19].
     

  17. Shams al-Din al-Dhahabi (d. 748 AH): “Ja’far al-Sadiq bin Muhammad bin Ali bin the martyr Al-Hussein bin Ali bin Abi Talib Al-Hashimi, Imam Abu Abdullah Al-Alawi Al-Madani Al-Sadiq, is one of the eminent masters. Al-Shafi’i and Yahya bin Moin documented him. Abu Hanifa said: I have not seen someone more jurisprudential than Jaafar bin Muhammad, and Abu Hatim said: He is trustworthy, and he will not be asked about someone like him. Salih ibn Abi Al-Aswad said: I heard Jaafar ibn Muhammad say: (Ask me before you lose me, for no one will ever narrate to you the same as me.) Hayaj ibn Bastam said: Jaafar Al-Sadiq used to provide food until his family had nothing left. I [i.e. Al-Dhahabi] said: The virtues of this master are many” [20]. Al-Dhahabi said in (Siyar A'lam al-Nubala'): "Ja'far al-Sadiq: of great importance, one of the imams of knowledge. He was more deserving of authority than Abu Ja'far al-Mansur" [21].
     

The Imam's Relationship with the Rulers of His Time
It was mentioned that he - peace be upon him - faced many trials and tribulations during the days of Al-Mansur that he had not faced during the Umayyad era. Wherever he went, he saw scholars and students of knowledge crowding from all sides to his door in the city of the Messenger. He provided them with teachings and delivered some of his lessons and instructions, calling for truth, championing justice, supporting the oppressed, and avoiding the oppressors who dominated the nation. These aspects occupied the first place in his teachings and instructions.
Al-Mansour would invite him to meet whenever he went on Hajj, accusing him of having doubts and suspicions about the Imam's actions. He once invited him to Baghdad when he heard that he was collecting zakat from his Shiites and providing it to Ibrahim and Muhammad, the sons of Abdullah bin Al-Hassan, when they rebelled against him. Whenever he - peace be upon him - met Al-Mansour, he would speak the truth explicitly and implicitly. It was narrated that Al-Mansour summoned him to censure him for severing ties with him. He had visited Medina, and Imam Al-Sadiq had not entered upon him among the notables and nobles who had visited him. He said to him: Why did you not deceive us as people deceive us? The Imam, peace be upon him, answered him: “We have nothing to fear from the affairs of this world. And you do not care about the afterlife as we hope from you, nor are you in a blessing that we can congratulate you, nor in a curse that we should console you.” Al-Mansour said to him: “Accompany us to advise us.” The Imam replied to him by saying: “Whoever wants this world will not advise you, and whoever wants the afterlife will not accompany you” [22].

The Imam, peace be upon him, died during the time of Abu Jaafar Al-Mansur on the twenty-fifth of Shawwal, and it was said otherwise, in the year one hundred and forty-eight, and he was buried in Al-Baqi’. Abu Hurairah Al-Ajli said, when the mourners carried his funeral: "I say, as they departed with him, carrying him on the shoulders of those who carried him and his freed slave. Do you know what you are carrying to the grave? A large pile of dust from the head of Aliyah, towering. The day after those who searched for his shrine pushed him, dust, and it was above the intersections."

Sheikh Al-Tabarsi said: "He lived the prayers. May God grant him sixty-five years, including twelve years with his grandfather Zain al-Abidin, peace be upon him, and thirty-one years with his father al-Baqir, peace be upon him, and the duration of his Imamate was thirty-four years" [23].

References

  1. Al-Kafi Al-Kulayni / vol. 1 / p. 692 / Chapter on the birth of Imam Jaafar bin Muhammad, peace be upon them / vol. 1.

  2. Encyclopedia of the Companions of Jurists.

  3. Tahdheeb Al-Kamal - by Al-Mazzi / vol. 5 / p. 79.

  4. Tahdheeb Al-Tahdheeb - Ibn Hajar Al-Asqalani / vol. 2 / p. 70.

  5. Asna Al-Matalib fi the Virtues of our Master Ali bin Abi Talib / p. 55.

  6. Ma’rifat al-Thiqat / Part 1 / p. 270.

  7. Tadhkirat al-Haffadh - by Al-Dhahabi / vol. 1 / p. 166.

  8. Al-Thiqat / vol. 6 / p. 131.

  9. Rijal Muslim / vol. 1 / p. 120.

  10. Hilyat Al-Awliya: 3/176.

  11. Al-Milal wal-Nihal / Part 1 / p. 166.

  12. Al-Mutazim / vol. 8 / pp. 110-111.

  13. Al-Ansab / vol. 3 / p. 507.

  14. Tafsir al-Razi / vol. 17 / p. 241.

  15. Al-Lubab fi Tahdheeb Al-Ansab / vol. 2 / p. 3.

  16. Yanabi’ al-Mawaddah 380.

  17. Deaths of Notables / Part 1 / p. 307.

  18. Siyar A'lam al-Nubala' by Al-Dhahabi.

  19. Muqtasib Al-Athar fi Al-Nasa on the Twelve Imams, by Al-Jawhari.

  20. Encyclopedia of the Companions of Jurists.

  21. Tahdheeb Al-Kamal - by Al-Mazzi / vol. 5 / p. 79.

  22. Tahdheeb Al-Tahdheeb - Ibn Hajar Al-Asqalani / vol. 2 / p. 70.

  23. Al-Kafi 8 215, Rijal Al-Kashi 365 and Bihar Al-Anwar 47 85.

Imam Jaafar Al-Sadiq: His Approach, Thought, and Legacy

We are in the midst of commemorating the martyrdom of our master and lord, Imam Jaafar Al-Sadiq (peace be upon him). It is therefore fitting to reflect on his approach, thought, and behavior, as well as the grave stances he took through his dealings with the nation and his earnest endeavor to preserve Sharia law and save the believers from the maze of misguidance. By examining their narrations carefully, contemplating them, and understanding them, we gain valuable insights. As Abu Ja'far (peace be upon him) said: "O my son, know the positions of the Shiites to the extent of their narrations and knowledge, for Ma’ar is the knowledge of the narrations, and with knowledge of the narrations, the believer rises to the utmost level of faith. I looked in a book by Ali (peace be upon him) and found that the value of every person is the value of his knowledge. Indeed, God is Blessed and Almighty and will hold people accountable according to the measure of the intellects He has given them in the abode of this world" [1].

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It was narrated on the authority of Ali bin Abi Hamza, who said: "I had a friend from the elders of the Umayyads, and he said to me: Ask permission for me to come to Abu Abdullah (peace be upon him). So I asked permission. When he entered, he greeted him and sat down, then said: 'May I be your ransom, because I was in the court of these people and was afflicted with their worldly affairs.' He made a lot of money and I ignored his demands. Abu Abdullah (peace be upon him) said: 'Had the Umayyads not found someone who would write for them, collect spoils for them, fight on their behalf, and bear witness in large numbers, they would have robbed us of our rights. If the people had left them with what was in their hands, they would not have found anything except what fell into their hands.' Then the man said: 'May I be your ransom. Do I have a way out of it?' He (peace be upon him) said: 'If I told you, would you do it?' He said: 'I will.' He said: 'Get out of all that you have earned from their offices. Whoever you know, you will return his money to him, and whoever you do not know, you will give in charity, and I guarantee you a reward from God.' The man stared for a long time and said: 'I have done so, may I be your ransom.' The man returned to Kufa and did not leave anything on the face of the earth but gave it out, even his clothes. We divided his share, bought him clothes, and sent him money. A few months later, he fell ill, and we visited him. One day I entered upon him while he was ill. He opened his eyes and said: 'O Ali, be faithful to your friend.' Then he died. We took care of him, and I went to Abu Abdullah (peace be upon him). When he looked at me, he said: 'O Ali, be faithful to your friend.' I said: 'You have spoken the truth, may I be your ransom. This is what he said to me upon his death.'" [2].

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Key Lessons from Imam Jaafar Al-Sadiq's Teachings

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Avoiding Relationships with Unjust Rulers: It is not permissible to have a relationship with unjust rulers, as well as working with them and under their state. It was narrated on the authority of Ibn Abi Yafour who said: "I was with Abu Abdullah (peace be upon him) when a man from our companions entered and said to him, 'May I be made your ransom, it may have befallen the man among us distress or trouble, and he is called upon to build, or the river makes it difficult, or the stone is repaired, so what do you say about that?' Abu Abdullah (peace be upon him) said: 'I do not like to tie a knot for them or to cover them with a veil, not even with a pen. Indeed, on the Day of Resurrection, the helpers of the oppressors will be in a tent of fire until God judges between His servants'" [3]. In fact, the matter reached the point of prohibiting the building of even mosques for them. Yunus bin Ya’qub narrated that he said: "Abu Abdullah (peace be upon him) said to me: 'Do not help them build a mosque'" [4]. However, if it entails harm to oneself or to others, it is necessary to abandon it so that the person is not one of the sultans’ preachers or one of those who supports the oppressors. If the person fears for himself from the oppressors and cannot escape from working in their state, he can do this out of piety, provided that his work removes injustice and unfairness from the believers. Al-Sadiq (peace be upon him) said: "The expiation for the actions of the ruler is meeting the needs of the brothers" [5].

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Repentance and Returning to God: The narration indicates that the door to repentance, return, and walking on the path of righteousness is always open. By virtue of his presence in the creation of work in this world’s life, a person may fall into error and disobedience. However, it is crucial to turn from that mistake and not let despair possess him, believing that nothing will benefit him. The door to repentance and returning to God is open, and it is necessary to hurry and present someone to intercede for him in saving him from his sins before God. It is important to benefit from the solutions provided by divine scholars, may God have mercy on those who passed away, and protect the rest.

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Support for Oppressors: The Imam (peace be upon him) explained that if the people of falsehood do not find a helping hand, they will not be able to oppress the believers. Because of their inability to perform all tasks on their own, or because of their weakness and inability, or because they are shaken from falsehood due to the lack of support from supporters and those working with them, they are like someone who has no ability without a helper. A person must think about his afterlife and not sell his afterlife for the sake of someone else’s world, for this is what is truly deceived. As stated on the authority of the Messenger of God (may God’s prayers and peace be upon him and his family): "The worst of people is he who sells his hereafter for his worldly life, and the worst of that is he who sells his hereafter for someone else’s world" [6].

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Acceptance of Legal Ruling: The negligent person must accept the legal ruling issued against him because it contains his afterlife. There have been narrations that some of those who are held accountable in this worldly life will not be held accountable in the afterlife except for some sins that deserve eternity in Hell, such as premeditated murder. However, if someone repents sincerely, God will forgive him and change the bad into good. On the authority of Abu Basir, on the authority of Abu Abdullah (peace be upon him), he said: "I heard him say, 'God Almighty revealed to David the Prophet (peace be upon him): O David, if my believing servant commits a sin then comes back and repents from his sin and is ashamed of me when I mention it, I forgive him, and I make him forget the guardians, and I replace it with good deeds, and I do not care, and I am the Most Merciful of the merciful'" [7].

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Removing Forbidden Money: What a person obtains in terms of money, prizes, and gifts from the unjust ruler as a result of his assistance while he knows that it is forbidden in itself, he must remove it from his possession because it is forbidden money, in addition to not being entitled to it. He must compensate every harmed person who was harmed and whose money was confiscated while he was helping the oppressor. He cannot use the argument that the ruler took the money, as the ruler took it indirectly, and the usurper is the one who took it and has a guarantee. Hence, the Imam ordered him to give up the money.

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Price of Paradise: The narration indicated that Paradise has a high and precious price. This person was forced to atone for his sin by returning everything he had taken and given out of his money.

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Returning Injustices: The narration points to the necessity of returning injustices to their rightful owners. Whoever a person knows must be returned to him, unless returning him would cause greater harm, strife, and corruption, resulting in the destruction of the soul. It is handed over to the legitimate ruler under the heading of redressing grievances, as well as the ruling on someone he did not know. He then hands it over to the legitimate ruler if he requests that he hand it over to him or give it as charity on behalf of his companions.

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Purification Through Charity: After the man has purified himself of everything that restricted and polluted him, he should give what is good and pure in charity. This is as if he had tasted the pain of obedience just as he had tasted the sweetness of disobedience and the comfort of living in disobedience. He lived needy and poor until the end of his life, for humility in this worldly life is better than entering Hellfire in the hereafter.

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Testimony of Truth at Death: When death approached him, he testified truthfully that what Imam al-Sadiq (peace be upon him) had promised him, which was Paradise, had been fulfilled. He said: "O Ali, be faithful to your friend." This means that he had seen his place in Paradise. The Messenger of God (may God’s prayers and peace be upon him and his family) was asked how the believer is greeted upon death. He said: "The angel of death stands before the believer upon his death, like a humiliated servant before his master, so he and his companions stand up. He does not approach him until he initiates his submission and gives him good tidings of Paradise, or gives him good tidings of Paradise before death" [8].

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Knowledge of the Unseen: The Imam continued to speak to Ali bin Abi Hamzah, saying that he had fulfilled, may God’s peace be upon him, what he promised to that man, without Ali bin Abi Hamzah speaking a word. This is from the knowledge of the unseen that God has bestowed upon His saints (peace be upon them) by teaching it to them. The knowledge of the unseen is absolute and specific to God Almighty, and partial knowledge is taught to whom He wills from among His creation. It was narrated on the authority of Abu Basir, on the authority of Abu Jafar (peace be upon him), who said: "Indeed, God Almighty has two knowledges: knowledge that no one knows except Him, and He taught it to His angels and His apostles. There is knowledge that He did not teach to His angels and His apostles. We know the first and the second we do not know" [9]. On the authority of Imam Al-Kadhim (peace be upon him): When a man from the people of Persia asked him, "Do you know the unseen?" Abu Ja’far (peace be upon him) said: "Knowledge is expanded for us so we know, and it is withheld from us so we do not know" [10].

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Guidance from the Prophet and His Family: The Prophet Muhammad (may God’s prayers and peace be upon him and his family) and his honorable family (peace be upon them) are the teachers of guidance in which there is no distortion. They are the salvation of the nation and the ship of salvation in which whoever boards it is saved, and whoever stays behind it drowns and falls. It was narrated by Mawriq Al-Ajli: "I saw Abu Dharr holding the ring of the Kaaba’s door and saying: 'Whoever knows me, I am a grasshopper, otherwise I am Abu Dharr al-Ghaffari, quietly listening to the Messenger of God (may God’s prayers and peace be upon him and his family) who said: "The example of my family among you is like the ark of Noah. Whoever boards it is saved, and whoever is left behind by it drowns, and like the door of repentance, God removes sins through it" [11]. Therefore, the believer should limit his learning of the matters of his religion and world from the People of the House (peace be upon them), who are the door of knowledge and the source of wisdom. As it was mentioned in the will of the Commander of the Faithful (peace be upon him) to Kamil Ibn Ziyad Al-Nakha’i: "O Kumayl, the knowledge of the Messenger of God (may God’s prayers and peace be upon him and his family) is his manner, and I am his manner, and I will discipline the believer. O Kumayl, there is no knowledge that I do not reveal, and there is no secret that the Al-Qa’im (peace be upon him) does not seal. O Kumayl, the offspring of one another, and God is All-Hearing, All-Knowing. O Kumayl, do not take anything except from us and you will be from us" [12].

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Peace be upon you, my master and master, O Jaafar bin Muhammad Al-Sadiq, the day you were born, the day you were killed an oppressed man, a martyr, and the day you will be resurrected alive.

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References

  1. Sheikh Hadi Al-Najafi, Encyclopedia of Hadiths of Ahl al-Bayt (peace be upon them), vol. 3, p. 420.

  2. Sheikh Al-Kulayni, Al-Kafi, vol. 5, p. 106.

  3. Sheikh Al-Hurr Al-Ameli, Wasa’il Al-Shi’a, vol. 17, p. 179.

  4. Sheikh Al-Hurr Al-Ameli, Wasa’il Al-Shi’a, vol. 17, p. 180.

  5. Al-Sayyid Al-Buroujerdi, Jami’ Al-Hadith Al-Shi’a, vol. 22, p. 356.

  6. Sheikh Muhammad Al-Rishahri, Mizan Al-Hikma, vol. 2, p. 1420.

  7. Sheikh Al-Saduq, The Reward of Actions, p. 130.

  8. Sheikh Al-Saduq, Man La Yahdurah Al-Faqih, vol. 1, p. 135.

  9. Sheikh Al-Kulayni, Al-Kafi, vol. 1, p. 256.

  10. Sheikh Muhammad Al-Rishahri, Mizan Al-Hikma, vol. 3, p. 2326.

  11. Sheikh Al-Tusi, Al-Amali, p. 733.

  12. Muhammad Ibn Shu’bah Al-Harrani, Tuhaf Al-Uqul, p. 171.

The Example of Imam Jaafar Al-Sadiq (Peace Be Upon Him) in Labor and Self-Sufficiency

It was narrated on the authority of Abu Amr Al-Shaybani, who said: "I saw Abu Abdullah (peace be upon him) with a wipe in his hand and a thick garment on him, working on his wall, and sweat was dripping on his back. I said: 'May I be your ransom, give me your hand.' He said to me: 'I would like a man to be harmed by the heat of the sun in the pursuit of a living'" [1].

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We have several comments on this:

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Role Models of Hard Work: The Messenger of God (may God’s prayers and peace be upon him and his family) and the Imams of his descendants (peace be upon them) were not a burden on anyone; rather, they worked hard to earn a living for themselves, their honorable families, and those around them. The Prophet (may God’s prayers and peace be upon him and his family) worked in trade for the Quraysh in his youth. Lady Khadija (peace be upon her) saw his proficiency in trading and asked him to trade her money. Work and toil were the customs of the Prophets (peace be upon them), who engaged in various professions such as tailoring, carpentry, blacksmithing, and shepherding. Similarly, the family of the Prophet (may God’s prayers and peace be upon him and his family) worked on their property. Imam Al-Sadiq (peace be upon him) worked in his garden, setting an example for believers to encourage work and earning a living. As expressed in the science of principles, the Imam (peace be upon him) was in the process of encouraging the labor force, benefiting both the individual and society by providing necessary crafts and services. Imam Abu Abdullah al-Sadiq (peace be upon him) said: "You must improve wealth, for it stimulates the generous and dispenses with the mean" [2]. Furthermore, work provides reassurance to the individual. Masada bin Sadaqa narrated on the authority of Imam Al-Sadiq (peace be upon him): "Salman (may God be pleased with him) said: The soul may resent its owner if it does not have a livelihood to depend on. So, if it achieves its livelihood, it will be reassured" [3].

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Encouragement of Agriculture: Imam Al-Sadiq (peace be upon him) worked in agriculture, encouraging this vital sector. Agriculture was and still is essential for food sufficiency and independence. Yazid bin Harun Al-Wasiti asked Ja’far bin Muhammad (peace be upon them both) about the farmers. He said: "They are the growers of God’s treasures in His land, and there is nothing in good deeds more beloved to God than agriculture. God did not send a prophet except as a farmer, except Idris (peace be upon him), who was a tailor" [4]. Agriculture plays a crucial role in ensuring food security and supporting worship and obedience to God. The Messenger of God (may God’s prayers and peace be upon him and his family) said: "Bless the bread for us and do not differentiate between us and it. If it were not for the bread, we would not have prayed, nor fasted, nor offered" [5].

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Compassion and Loyalty to the Infallibles: The narration highlights the compassion and loyalty of followers towards the infallibles (peace be upon them). Seeing their imams working hard, followers naturally intended to help and lighten their burden. The Messenger of God (may God’s prayers and peace be upon him and his family) said: "The believer is for the believer like the structure, some parts of which support the others" [6]. Believers showed special care towards the head of faith and those who guided them.

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Work as a Religious Duty: From a Sharia perspective, work is a duty to prevent humiliation and need. It also wards off death by providing necessary sustenance. Work is desirable because it enables individuals to meet the needs of others. The Messenger of God (may God bless him and his family) said: "He who struggles hard for his family is like a fighter in the way of God" [7]. Work ensures that one is not a burden on others, aligning with the teachings of avoiding begging and dependency.

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Acceptance of Legal Ruling: If Imam al-Sadiq (peace be upon him) rejected a believer’s offer to help, it was to avoid future harm, prevent condescension, or ensure believers were not exploited. Some requests cannot be implemented, as stated by Imam Al-Kadhim (peace be upon him): "Whoever comes to his brother of a believer in need, it is only a mercy from God, Blessed and Most High, and he will direct it to him. If he does that, then he has connected him to our guardianship, and he is connected to the guardianship of God. If he averts him from his need while he is able to fulfill it, God will grant him courageous people from the fire that will devour him in his grave until the Day of Resurrection" [9].

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The Value of Hard Work: The Imam expressed his love for the harm that befalls a person for the sake of work. The harm is not one that leads to destruction but rather builds appreciation for the value of one's labor. Imam Ali (peace be upon him) narrated: "God Almighty revealed to David (peace be upon him): You would be the best servant if you did not eat from the treasury and do not work. There is something in your hand. David (peace be upon him) cried, so God Almighty made iron for him, and he used to make armor every day and sell it for a thousand dirhams" [10].

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The Blessings of Daylight for Work: Imam Al-Sadiq’s statement about being harmed by the sun’s heat emphasizes the benefit of working during daylight, which is active and productive. The Qur'an supports this: "And We made the day a livelihood" [11]; "And We made the sign of the day a sight that you may seek bounty from your Lord" [12]; "And He made the day a time for work" [13]. The night, designated for worship, is praised: "They recite the verses of God during the night and prostrate" [14]; "They did not rest during the night" [15]; "Stand up through the night except for a little while" [16]; "And at dawn, they seek forgiveness" [17].

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References:

  1. Sheikh Al-Kulayni, Al-Kafi, vol. 5, p. 76.

  2. Sheikh Al-Kulayni, Al-Kafi, vol. 5, p. 88.

  3. Sheikh Al-Kulayni, Al-Kafi, vol. 5, p. 89.

  4. Sheikh Al-Hurr Al-Amili, Wasa’il Al-Shi’a, vol. 17, p. 42.

  5. Allama Al-Majlisi, Bihar Al-Anwar, vol. 63, p. 270.

  6. Allama Al-Majlisi, Bihar Al-Anwar, vol. 58, p. 150.

  7. Allama Al-Majlisi, Bihar Al-Anwar, vol. 100, p. 13.

  8. Sheikh Al-Hurr Al-Amili, Wasa’il Al-Shi’a, vol. 6, p. 305.

  9. Sheikh Al-Kulayni, Al-Kafi, vol. 2, p. 196.

  10. Sheikh Muhammad al-Rishahri, Mizan al-Hikma, vol. 4, p. 3134.

  11. Surat Al-Naba’, verse: 11.

  12. Surah Al-Isra, verse: 12.

  13. Surah Al-Furqan, verse: 47.

  14. Surah Al Imran, verse: 113.

  15. Surat Al-Dhariyat, verse: 17.

  16. Surah Al-Muzzammil, verse: 2.

  17. Surat Al-Dhariyat, verse: 18.

Reflections on the Martyrdom of Imam Jaafar Ibn Muhammad al-Sadiq (Peace Be Upon Him)

May God reward us and you with the greatest reward in the painful memory of the martyrdom of our master and lord, Imam Jaafar Ibn Muhammad al-Sadiq (peace be upon him). In this realm of martyrdom, we strive to draw from their source and abundance by tracing their traces and their fragrant biography. It was narrated on the authority of Amr bin Numan al-Ja’fi, who said: "Abu Abd’s family belonged to God (peace be upon him) is a true friend who almost never leaves him when he goes to a place. While he was walking with him in shoes and with him a servant who had a companion walking behind them, he saw the man look for his servant three times but did not see him. When he looked the fourth time, he said: 'O son of the doer, where have you been?'

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He said: Then Abu Abdullah (peace be upon him) raised his hand and touched his forehead with it, then said: 'Glory be to God, his mother is slandering! I thought you had piety, but if you do not,' he said: 'May I be made your ransom, his mother is a polytheist Sindhi.' He said: 'Did you not know that every nation has a marriage? Step away from me.' He said: 'I did not see him walking with him until death separated them'" [1].

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Comments on the Story

 

Choosing Friends Carefully: The Imam (peace be upon him) highlights the necessity of thinking carefully about choosing friends. The People of the House (peace be upon them) do not take a friend unless he has special characteristics that suit them. The Holy Qur'an states: "Oh, my woe, I wish I had not taken so-and-so as a friend" [2]. Friendship has a significant influence on one's behavior and thoughts. Imam al-Sadiq (peace be upon him) said: "Friendship cannot exist except within its limits, so whoever has these limits or something thereof otherwise, do not attribute it to any kind of friendship. The first is that his secret and open actions towards you are the same. The second is that he sees your adornment as his adornment, and your bad as his bad. The third: that no guardianship or money overpowers you, and the fourth: that he does not withhold from you anything within his ability, and the fifth: - which is these qualities combined - that he does not spare you during calamities" [4].

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Understanding Friends' True Nature: Some might think the Imam did not know his friend's true nature. However, the Imam (peace be upon him) was fully aware and was commanded to be friendly and live with people according to what is apparent. He aimed to reform them as much as possible and would turn away when there was no benefit hoped for.

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Hidden Personalities Revealed: The story emphasizes that people may hide aspects of their personality, but life reveals their true nature. We should not exaggerate personalities beyond their true level, especially utilitarians and opportunists.

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  1. Two Golden Rules of Friendship:​

    • Monitor and be alert to a friend's actions, and separate from wrongdoers if they deviate from the true path.

  2. Do not hesitate to choose a friend and companion.

  3. Dealing with Deviations: The Imam's reaction to his friend's words shows that we should not be surprised by the actions of some who claim to be believers but deviate from the path. This includes those who stood against the infallibles or distorted the Prophet's words.

  4. Significance of Actions and Words: The Imam's strong disapproval of his friend's words indicates the importance of being responsible for our actions and words. Some actions and words may seem minor but are significant to God.

  5. Avoiding Flattery: The Imam (peace be upon him) denounced his friend's statement, showing that flattery is unacceptable, even towards close friends.

  6. Justifying Wrong Actions: Justifying wrong actions is dangerous and unacceptable. The Imam did not accept his friend's justification and made it clear that such actions are grave.

  7. Acceptable Excuses: Not all excuses are acceptable. The Imam did not accept his friend's excuse due to the severity of his words and actions.

  8. Peaceful Coexistence and Acceptance: The Imam emphasized the importance of peaceful coexistence and not declaring others infidels due to their religious and sectarian affiliation.

  9. Intensity of Monitoring: The story highlights the importance of being careful with our actions and words to maintain the company and support of the infallibles.

  10. Reviewing Our Actions: In the absence of our Imam, Hujjat al-Mahdi (may God hasten his honorable appearance), we should review our actions and words. Our deeds are presented to the Messenger of God and the Imams, and we should strive to act appropriately.

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References:

[1] Sheikh Al-Kulayni, Al-Kafi, vol. 2, p. 324.

[2] Surah Al-Furqan, verse: 28.

[3] Surah Ash-Shu’ara’, verses: 100, 101.

[4] Sheikh Muhammad Al-Rishahri, Mizan Al-Hikma, vol. 2, p. 1589.

[5] Surah Q, verse: 18.

[6] Sheikh Al-Saduq, Uyun Akhbar Al-Rida (peace be upon him), vol. 2, p. 272. [7] Surah Al-Tawbah, verse: 105.

[8] Al-Sayyid Al-Boroujerdi, Jami’ Al-Hadith Al-Shi’a, vol. 13, p. 301.

The approach to legislation according to Imam Al-Sadiq (peace be upon him)

The Qur’anic texts and the noble hadiths guarantee that there will be no disagreement in the nation if we adhere to them and act according to them. They constitute the primary rule of legislation, from which legal rulings are derived to regulate the life of the individual and society in all aspects of life, ensuring a stable life free from doubt, mistrust, rupture, dissolution, difference, disagreement, and sectarian conflict.

The Holy Qur’an includes in its legislation answers to everything related to humanity at all stages of life. It serves as the divine constitution on earth, with legislation not limited to a specific period or circumstance, unlike man-made laws influenced by whims, moods, and current circumstances. Instead, it addresses all matters and issues that a person might face in religious and worldly affairs, providing satisfactory answers either through the Qur’anic text itself or by referring to the Noble Sunnah. The Sunnah clarifies the specifics of rulings, obligations, and their details, completing the legislative framework.

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No one can claim that the Qur’an and the Sunnah do not address any matter or issue that humanity needs. The Holy Qur’an and the Sunnah challenge this claim with the Almighty’s saying: "We neglected nothing in the Book" [1]. Additionally, the Sunnah elucidates every issue that could arise in human life: "I spray the scratch" [2].

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Here the question arises: To whom do individuals and society turn after the cessation of revelation with the death of the Prophet (may God’s prayers and peace be upon him and his family) regarding new matters imposed by temporal developments?

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Those in Authority

The Holy Qur’an and the Noble Sunnah clarify to whom the nation should turn after its Prophet, as confirmed by historical and social traditions. This role, after the Prophet, is entrusted to “those in authority,” as stated in the Qur’an: "O you who have believed, obey God and obey the Messenger and those in authority among you" [3].

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This honorable verse links obedience to those in authority with obedience to God and His Messenger, granting them full powers after the Messenger. The nation is required to obey them in every command and prohibition, acting in accordance with their orders, especially in matters for which there is no legislative text indicating permissibility, prohibition, or obligation. This gives a secondary characteristic to the rulings established by the Qur’an and Sunnah.

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The Noble Qur’an and the Messenger (may God’s prayers and peace be upon him and his family) warned against disagreement in many verses and hadiths. This refutes the claim that the Messenger of God did not appoint a successor, suggesting that he would not leave the matter of leading the nation without planning for its future. Such a claim insults the Prophet and endangers the nation, giving opportunities to infidels and hypocrites to plot against Islam and fostering disagreement and conflict among Muslims.

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The Inevitability of Leadership

Establishing leadership after the Messenger requires the leader to be fully qualified to continue the message, protect it from dangers, repelling suspicions, and countering plots. The leader must possess the necessary intellectual, political, and social qualities. This was what the Prophet (may God’s prayers and peace be upon him and his family) intended, as he sought to protect the nation from conflict and dispersion. He instructed his companions: "Bring me a shoulder and an inkwell to write for you a letter that you will never go astray after me" [4].

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The logic of the message necessitates a doctrinal guardianship imposed by the Qur’an and Sunnah, preparing the nation intellectually and adhering to the Noble Sunnah as a complementary legislative source. It also emphasizes taking teachings and rulings only from the infallible, who follow the approach of the Qur’an and Sunnah.

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The Role of the Infallible Imams

The infallible Imams (peace be upon them) are legislators like the Prophet (may God’s prayers and peace be upon him and his family). They are not merely transmitters of news and hadiths like other narrators, whose transmissions may contain doubts and errors. As the Prophet said: "I am leaving among you the two weighty things, the Book of God and my family, my household. As long as you hold fast to them, you will never go astray after me" [5].

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This hadith is the second rule, after the Holy Qur’an, for adhering to the People of the House and taking from them. This is consistent with the nature of legislation, confirmed by many noble verses, hadiths, and their consistent opinions and agreements.

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Imam al-Sadiq (peace be upon him) said: "My hadith is the hadith of my father, and the hadith of my father is the hadith of my grandfather, and the hadith of my grandfather is the hadith of al-Hussein, and the hadith of al-Hussein is the hadith of al-Hasan, and the hadith of al-Hasan is the hadith of the Commander of the Faithful, and the hadith of the Commander of the Faithful is the hadith of the Messenger of God, and the hadith of the Messenger of God is the saying of God Almighty" [6].

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Agreement and Necessity of Infallibility

Comparing the noble verses and hadiths regarding the People of the House in the Holy Qur’an, we find conformity in the characteristics of the “those in authority” and the “caliphs” over the nation after the Messenger. The Qur’an and Sunnah both emphasize the necessity of infallibility for those in authority, as they must possess complete knowledge of all rulings. This is supported by the sayings of Imam al-Sadiq (peace be upon him) and other scholars [7].

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The Importance of Leadership

The role of those in authority in leading the nation according to the teachings of the Noble Messenger is crucial. The noble prophetic hadiths and respected narrations unanimously agree that those in authority stipulated in the Qur’an are the People of the House – the Twelve Imams – (peace be upon them). They are the natural extension of the Prophet Muhammad (may God bless him and his family) and the successors of God on earth.

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The Commander of the Faithful (peace be upon him) emphasized following the People of the House: "Beware of the people of your Prophet’s household, so adhere to their character and follow their path, for they will not lead you out of guidance, nor will they return you to ruin. If they start, then start, and if they get up, then get up. Do not go ahead of them, or you will go astray, and do not lag behind them, or you will perish."

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Knowledge and Guidance

There have been many narrations from the infallible Imams (peace be upon them) stating that God Almighty has bestowed upon them knowledge that no one else has been given. This includes their role as the safety of the people of the earth and their ability to guide and protect humanity.

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Imam al-Sadiq (peace be upon him) said: "We are the imams of the Muslims, God’s proofs over the worlds, the masters of the believers, the eminent leaders of the world, and the companions of the believers. We are the safety of the people of the earth just as the stars are a safety for the people of the sky. Through us, God restrains the sky from falling on the earth except with His permission, and through us, He restrains the earth from falling with its people. Through us, rain descends, mercy is spread, and the blessings of the earth are brought forth."

​

References

  1. Al-An'am 38

  2. Wasa’il Al-Shi’a by Al-Hurr Al-Amili, vol. 29, p. 356

  3. Women 59

  4. Sahih Muslim Hadith No. 2408, Musnad Ahmad 19265, Sahih Ibn Khuzaymah 2357, Al-Mu’jam Al-Kabir by Al-Tabarani, vol. 5, p. 183, Sharh Mushkil Al-Athar by Al-Tahawi 3464, Al-Sunnah by Ibn Abi Asim 1550

  5. Bihar Al-Anwar, vol. 2, p. 179, Al-Kafi, vol. 1, p. 53

  6. Bihar Al-Anwar, vol. 26, p. 138

  7. Baseer Al-Darajat by Al-Saffar, p. 143

The head of the Jafari school of thought, Hazrat ImamhonestPeace be upon him

His name is Mubarak Ja'far bin Muhammad al-Sadiq (peace be upon him), and his famous nickname is "Abu Abdullah." He is also known by other titles, including Abu Ismail, Abu Musa, al-Fazl, al-Tahir, al-Qaim, al-Kamal, and al-Manji.

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His mother was Sayyidah Umm Farah bint Al Qasim bin Muhammad bin Abi Bakr bin Abi Qahafa.

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He was born in Madinah on April 24, 702 AD, corresponding to 17 Rabi al-Awwal 80 AH. The Holy Prophet (PBUH) foretold his arrival and gave him the title of Al-Sadiq. It is mentioned in the hadith that the Holy Prophet (peace be upon him) said, "When my son Ja'far bin Muhammad bin Ali bin Hussain bin Ali is born, he should be named al-Sadiq because his contemporaries, Ja'far al-Kadhab, will claim to be the Imam" [1].

His Imamate began, in apparent terms, in a period of 34 years following the martyrdom of his father, Hazrat Imam Muhammad al-Baqir.

​

He married Sayyidah Fatima bint Al-Hussain Al-Athram bin Al-Hasan bin Ali Ibn Abi Talib (peace be upon him), and also had a wife named Sayyidah Hamida Al-Barberia, the mother of Hazrat Imam Musa al-Kazim (peace be upon him). He had seven sons and four daughters: Ismail (founder of the Ismaili sect), Abdullah, Musa al-Kazim, Ishaq, Muhammad, Ali (known as al-Arizi), and Abbas. His daughters included Fatima, Asma, Fatima Sughra, and Umm Farah (peace be upon them).

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Hazrat Imam Ja'far al-Sadiq (peace be upon him) expanded his teachings beyond religious sciences to include foundations in other fields such as mathematics, philosophy, astronomy, and chemistry. Among his famous students was the chemist Jabir ibn Hayyan, as well as notable scholars in other disciplines like Abu Hanifah al-Nu'man and Malik ibn Anas [2].

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Hazrat Imam Ja'far al-Sadiq (peace be upon him) was poisoned by order of Abi Jafar Mansoor, leading to his martyrdom.

The Contributions and Challenges of Imam Jaafar bin Muhammad al-Sadiq (Peace Be Upon Him)

The infallible Imams from the people of the House of Prophethood, peace be upon them, began to suffer the most severe difficulties and obstacles in order to save Islam from confusion, turmoil, distortion, and distortion by the opportunists and careerists who worked to compose the hadith and put it to support some bankrupt people who had no precedent in faith. Their mission was to preserve the integrity of Islam, its radiance, and the clarity of its concepts, no matter what the cost. The circumstances were sometimes difficult and sometimes relieved, and the moments of relief were the only field for disseminating their directives and sacred teachings.

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Accordingly, the era of Jaafar bin Muhammad al-Sadiq, peace be upon him, was unique in all respects, as he lived through two authorities, the Umayyads and the Abbasids, who were in constant conflict. This resulted in a relatively broad detente, and both authorities were preoccupied with their affairs and their kingdom, avoiding insulting the Imam or preventing him from practicing his activity in calling for peace, the truth, and making people aware of it [1]. It can be said that during the period of the Umayyads, the Imam was wary of the Umayyad authority. Perhaps we can see this from Imam al-Sadiq’s address to Abu Laila and Sufyan about accepting Malik ibn Anas among his students, saying: "You both know that I do not tell him and the Umayyads in Medina very often. We hate being told about us..." [2].

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Imam Al-Sadiq began his intellectual revolution among Muslims in multiple and different ways according to the different mentality of the questioners and debaters. His hadiths spread enormously, and their narrators abounded in all classes of his Shiites and others, especially since hadith and narration became an independent science in its own right at that time. Abu Al-Abbas Ahmad ibn Uqdat al-Kufi wrote a unique book in which he collected four thousand men, mentioned their works, and then confirmed on the authority of Al-Hasan bin Ali Al-Washa’ in his saying: "I found in this mosque [3] nine hundred sheikhs, each one of them saying: Ja’far bin Muhammad narrated to me" [4].

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This revolution bore its fruits. The scientific movement began to flourish and grow, and the stagnation that had dominated the minds and thinking of most Muslims began to gradually disappear, all thanks to the movement sparked by Imam Jaafar bin Muhammad al-Sadiq, peace be upon him.

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The Abbasid state did not like this radiance in which Islamic principles began to appear, and the flexible thinking that entered the lives of Muslims. In addition to that, they rejected Imam Jaafar bin Muhammad Al-Sadiq, peace be upon him, to have this position and status in the souls of Muslims.

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As a result, the fabricators began to fabricate hadiths that were inconsistent with the principles of the Islamic faith and attribute them to Imam Jaafar bin Muhammad Al-Sadiq, which prompted the Imam, peace be upon him, to alert the sincere people who are trying to preserve the sanctity of this heritage, to the danger of these lies, to set for them a standard by which to measure what they take. On his authority, we may see that from Imam al-Sadiq’s commandment to Hisham bin al-Hakam, saying: "Do not accept any hadith from us except what agrees with the Qur’an and the Sunnah, or you find with it evidence from our previous hadiths. Al-Mughirah bin Sa’id, may God curse him, entered into the books of the companions of Abu’s hadiths that were not narrated. It is my father, so fear God and do not accept from us what contradicts the word of our Lord Almighty and the Sunnah of our Prophet, may God’s prayers and peace be upon him and his family. If we narrated it, we would say, 'God Almighty said, and the Messenger of God said'" [5]. It appears from this that the problem that Imam Al-Sadiq was suffering from, peace be upon him, in particular is the problem of liars and deceitful people. He had no choice but to warn the sincere and Muslims against them, and to return them to the Book of God and the Sunnah of the Noble Prophet Muhammad, may God’s prayers and peace be upon him and his family, in every matter of the universe and life.

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Accordingly, we conclude from this that, in the thought of Imam Jaafar bin Muhammad al-Sadiq, peace be upon him, the Qur’an is considered the authentic and infallible rule from which every thought and legal ruling, in any Islamic concept, proceeds. Therefore, the Holy Qur’an is considered the final criterion for all that is narrated from the hadiths of the Noble Sunnah. It came on the authority of Imam al-Sadiq, on the authority of the most honorable Prophet, who said: "Indeed, upon every truth there is a truth, and upon every right thing there is a light. So whatever agrees with the Book of God, take it, and whatever contradicts the Book of God, leave it" [6]. Then Imam al-Sadiq, peace be upon him, said: "Everything is referred to the Book and the Sunnah, and every hadith that does not agree with the Book of God is an embellishment" [7]. He also said, "It is not authenticated against us except what agrees with the Book of God and the Sunnah of His Prophet" [8].

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In light of these hadiths, it is clear that the intellectual basis for judgment is the Holy Qur’an and the Sunnah of the Prophet, including all hadiths that contain some concepts and rulings. It is the line that protects Islamic concepts for us from the hadiths of extremism, disbelief, and deviation.

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As for the educational and social aspects that Imam al-Sadiq emphasized through his proposals, it is loving people and courting them. On the authority of Imam al-Sadiq, peace be upon him, he said: "Being courteous to people is a third of reason" [9], so the Imam, peace be upon him, wanted people to live within the society of the state. He said: "If you love a man, tell him that, for it proves the affection between you" [10].

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Imam Al-Sadiq, peace be upon him, presented his educational and psychological ideas in a realistic and applied manner. He did not confront an abuser with his faults, nor did he blame him for his sins, but rather he bestowed upon them his righteousness. It was narrated that he said: "If you hear of something about your brother that displeases you, do not be sad. If you are as the speaker says, then the punishment has been hastened, and if you are other than what he says, then it is a good deed that you did not do" [11].

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Just as Imam al-Sadiq stressed on being polite to the various members of society in all aspects of personality, from the priorities of work and effectiveness within their circles to their reform and upbringing, the narrations came to confirm this matter. On the authority of Imam al-Sadiq, he said: "The Messenger of God, may God’s prayers and peace be upon him and his family, said: My Lord commanded me to be kind to people just as He commanded me to do good" [12].

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One of the ways to be polite is to avoid talking about matters that the person you are raising cannot understand and their minds cannot bear. Imam Al-Sadiq said: "May God have mercy on a servant who regurgitates people’s affection for us, so he tells them what they know and abandons what they deny" [13].

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Imam Al-Sadiq advised the bearers of his ideas to bear and be patient with the unjust rulers and their regimes, and warned them against disputing and quarreling with them. He advised them to be pious in speech when they sat with them and to beware of them when sitting with them and mingling with them. He made it clear to them that if they did not follow his approach, they would harm you and abuse you [14]. In one of the narrations attributed to Hisham Al-Kindi, it states that Imam Al-Sadiq advised his companions to mix with people in a good manner and warned them not to do work that would be disgraced. He ordered them to pray in all the mosques of God, to visit their sick and check on them, and to attend their funerals. The Imam assured them of their commitment to piety. This was to preserve the unity of Islam in the society of the Arab Islamic State, to support the religion, and to uphold the word of Islam and Muslims against the infidels and hypocrites [15].

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We conclude from this that Imam al-Sadiq, peace be upon him, sought to remedy the corrupt social educational reality and the manifestations of intellectual and moral educational decadence that abound with it. The Imam provided many sources of thought and rare opportunities for the stability of the scientific and educational line. Imam al-Sadiq also prepared excellent educational cadres and provided them with educational foundations and rules, seeking to raise an original generation that could be relied upon to spread his ideas and propositions.

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​​

References

[1] Al-Numan Al-Qadi, Virtues and Mistakes, edited by: Majid Ahmed Al-Attiya, (Beirut: 2002), p. 339.

[2] Ahmed bin Muhammad al-Muqri, Flowers of Riyadh fi Akhbar Ayyad, edited by: Mustafa al-Saqqa and others, (Cairo, Press of the Committee for Authorship, Translation and Publishing, 1939), vol. 4, p. 327.

[3] The narrator goes to the Kufa Mosque.

[4] Al-Mufid, Al-Irshad fi Knowing God’s Proofs for His Servants, p. 179.

[5] Al-Tusi, Ikhtiyar Ma’rifat al-Rijal, edited by Mahdi al-Raja’i, (Qom: Al-Bayt Foundation for the Revival of Heritage, 1404), vol. 2, p. 489; Muhammad Baqir Al-Majlisi, Bihar Al-Anwar, (Beirut: Al-Wafa Printing Corporation, 1983), vol. 2, p. 250.

[6] Al-Kulayni, Al-Kafi, edited by: Abu Al-Hasan Al-Shaarani, (Qom: Dar Al-Kutub Al-Islamiyya Publications, 1968), vol. 1, p. 69.

[7] Al-Hurr Al-Amili, Wasa’il Al-Shi’a, edited by: Muhammad Al-Zazi, (Beirut: Jar Ihya Al-Arab Heritage, 1969), vol. 27, p. 111.

[8] For more details about this, see: Tafsir Al-Ayyashi, vol. 1, p. 9.

[9] Al-Kulayni, previous source, vol. 2, p. 643.

[10] Same source, p. 644.

[11] Hussein Al-Shakri, Encyclopedia of Al-Mustafa and his Family, (Qom: Sarah Press, 1417), vol. 5, pp. 97-103.

[12] Al-Kulayni, previous source, vol. 2, p. 117.

[13] Al-Saduq, Al-Amali, edited by: Department of Islamic Studies, (Qom, Jamat Al-Mudarrin Foundation, 1417), p. 159.

[14] Al-Kulayni, previous source, vol. 8, pp. 2-3.

[15] Muhammad Sadiq Al-Rouhani, Al-Sadiq’s Jurisprudence, (Qom: Scientific Press, 1991), vol. 11, p. 392.

The Intellectual and Educational Legacy of Imam Jaafar Al-Sadiq (Peace Be Upon Him)

The period during which Imam Jaafar al-Sadiq (peace be upon him) lived was one of the most intense and harsh periods in Islamic history. This era witnessed the transfer of power from the arrogant Umayyads to the tyrannical Abbasids, along with numerous strife, political movements, conflicts of desires, turmoil of ideas, the emergence of heresies and deviant trends, and widespread injustice, terrorism, and decadence.

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Struggles Against Oppression

Imam al-Sadiq (peace be upon him) endured significant injustice, persecution, and tyranny from both the Umayyad and Abbasid caliphs. His scientific, intellectual, and moral qualifications attracted attention and admiration, making him a source of concern for the arrogant rulers. He faced numerous problems and difficulties, including harm from sycophants, outlaws plotting against the family of Muhammad, and constant surveillance. During his time, he was the dean of the Prophet’s House, the master of the Hashemite lineage, and distinguished among the family of Muhammad.

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The Umayyad Period

Imam Jaafar bin Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib (peace be upon him) was born on the seventeenth of Rabi’ al-Awwal in the year 82 AH. He was raised by his grandfather, Imam Ali bin Al-Hussein (peace be upon him), and later by his father, Imam al-Baqir (peace be upon him). He grew up in the cradle of the message and in the land of revelation.

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Imam al-Sadiq (peace be upon him) lived through the caliphate of Abd al-Malik ibn Marwan and all subsequent Umayyad caliphs until the fall of their state in 132 AH. The Umayyads built their state on oppression and bloodshed, and the people of the House (peace be upon them) bore the largest share of this injustice. The Imam grew up in a society that communicated with the Ahl al-Bayt only through secrecy and caution due to intense surveillance by the Umayyad authority. Students of knowledge contacted the school of his father and grandfather with extreme caution, as the penalty for such contact was death or imprisonment.

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Political Turmoil and Persecution

Imam al-Sadiq (peace be upon him) and his family lived under constant surveillance and were exposed to accusations from sycophants. He witnessed the struggles of Shiite leaders and notables, including imprisonment and pursuit across the country. The Umayyad caliphs, especially Hisham ibn Abd al-Malik, imposed severe restrictions on the Alawites, leading to many revolts, such as the revolution of Zaid bin Ali (peace be upon him). Despite brutal suppression, people’s feelings leaned towards the family of Muhammad, resulting in secret meetings seeking to overthrow the oppressive authority.

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The Establishment of the Muhammadiyah School

Imam al-Sadiq (peace be upon him) recognized the distortion and violation affecting Islam and decided to open the Muhammadiyah school. This school aimed to guide people, speak the truth, and disseminate religious rulings and teachings. His house, likened to a university, attracted great scholars in hadith, interpretation, wisdom, and speech. Students from Kufa, Basra, Wasit, and Hijaz flocked to his school, where they absorbed his prophetic teachings.

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Contribution to Islamic Knowledge

Imam al-Sadiq (peace be upon him) founded the first schools of philosophy in Islam and his seminars attracted students of various sciences, including chemistry, astronomy, and mathematics. His efforts played a crucial role in the intellectual and political transformations of his time. Despite the oppressive Umayyad policies, his school remained the greatest religious, scientific, and intellectual university, producing eminent scholars and preachers.

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Scholarly Impact and Legacy

Historical sources highlight Imam al-Sadiq’s scholarly status and the widespread dissemination of his knowledge in Islamic countries. His name became synonymous with authenticity and knowledge. He remained the leader of his school during the Abbasid era, maintaining its independence and clarity of approach despite growing hostility. The Abbasid Caliph Al-Mansur eventually poisoned him, leading to his martyrdom in 148 AH.

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His Personality and Virtues

Imam al-Sadiq (peace be upon him) was the greatest personality of his time, known for his knowledge, worship, and piety. His approach taught the nation how to be reformers and independent with spiritual values. His unique personality earned praise even from his enemies. Al-Mansur, the Abbasid Caliph, and Abu Hanifa acknowledged his unparalleled jurisprudence. Contemporary writers like Dr. Ahmed Amin recognized him as a leading figure in Shiite legislation.

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The School of Imam al-Sadiq

The Imam al-Sadiq School was the largest Islamic university, producing scientific wealth, scholars, thinkers, philosophers, and senior scholars. This school maintained spiritual independence and resisted submission to authority. It became a target for oppressive rulers but continued its activities, benefiting both Imami and other schools of thought. Notable figures like Abu Hanifa and Malik bin Anas studied under him.

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Combating Deviant Doctrines

Imam al-Sadiq (peace be upon him) played a significant role in combating sweeping intellectual currents, atheistic tremors, and deviant doctrines. He engaged in debates with philosophers, theologians, and extremists, nullifying their corrupt statements and clarifying their crooked paths. His efforts preserved the Sharia from being erased from people’s minds.

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His Position on Authority

Imam al-Sadiq (peace be upon him) advocated for not contacting or pledging allegiance to oppressive authorities. He refused offers from Abu Salama al-Khallal and Abu Muslim Al-Khorasani, recognizing their insincerity. His sound approach and insightful criticism prevented him from becoming a tool for others.

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Summary of His Morals and Etiquette

Imam al-Sadiq (peace be upon him) exhibited virtuous morals and praiseworthy qualities inherited from his grandfather. He taught piety, diligence, maintaining family ties, honoring guests, and forgiving wrongdoers. His wise sayings and actions served as a model for his followers.

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Role Model and Legacy

Imam al-Sadiq (peace be upon him) was a role model in all aspects of life. He was an exemplary teacher, a working world leader, a politician who spoke the truth, a jurist who maintained integrity, and a person who aspired to perfection. His life and teachings continue to inspire and guide the Islamic nation.

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Conclusion

Imam al-Sadiq (peace be upon him) was a significant reformer who preserved the authenticity of Islamic thought and defended the nation. Despite facing political and intellectual challenges, he fortified Islam and founded a great school that spread Islamic sciences. His immortal positions and teachings continue to correct societal desires and heal the nation’s wounds.

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Key Characteristics and Contributions

  1. Prohibition of injustice and fighting oppressors.

  2. Emphasis on piety and avoidance of oppressors.

  3. Exposing the truth and revealing the reality of oppressors.

  4. Leading his imamate on principles of reform and independence.

  5. Refusing insincere calls that did not lead to reform.

  6. Directing the nation towards responsibility and correct Islamic systems.

  7. Spreading the spirit of Islam through great morals and qualities.

  8. Demonstrating sincerity, patience, wisdom, generosity, forbearance, and courage.

  9. Imam al-Sadiq (peace be upon him) was a unique personality in history, embodying the virtues of a nation that enjoined what was right and forbade what was wrong. His legacy remains a guiding light for the Islamic nation.

Imam al-Sadiq's Emphasis on Science and Knowledge

There is no doubt that Imam al-Sadiq’s interest in science and its people was not solely due to the importance of knowledge itself but also for the sake of serving the Islamic faith and confronting misguided sects and deviant intellectual movements. The era of Imam al-Sadiq (peace be upon him) witnessed many intellectual beginnings, with various groups using diverse mechanisms based on the cultural heritage of other nations and civilizations. This led to the proliferation of exaggerated sects and the activities of heretics and atheists.

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Intellectual and Cultural Continuity Amidst Political Turbulence

Despite the turbulent political circumstances and economic decline during that era, the intellectual and cultural aspects continued to thrive. Imam al-Sadiq adopted the pillars of his intellectual and political philosophy, leading a broad scientific institution that encompassed not only scientific and jurisprudential aspects but also political dimensions. The circumstances of his time contributed to the formation of this institution, which can be summarized as follows:

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Imam al-Sadiq's Contemporaneity with the Umayyad and Abbasid States

The Imam faced a significant crisis as the rulers of the Umayyad and Abbasid states worked to create a society that followed their example. They imposed methods of intellectual terrorism, oppression, and abuse, spreading fear to achieve their goals. The Imam played a tangible role in reducing the influence of this intellectual and social terrorism by resisting injustice and focusing on scientific and cultural life. His era is considered a period of intellectual and cultural breakthrough for the school of Ahl al-Bayt (peace be upon them), largely due to the weakness and collapse of Umayyad rule and the early instability of the Abbasid state. Thus, the Imam remained distant from direct political confrontation [1].

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Al-Jahiz praised the Imam's virtue and scientific status, acknowledging the significant impact of his knowledge: "Imam al-Sadiq (peace be upon him) exploded springs of knowledge and wisdom on earth and opened his scientific, intellectual, and cultural institution to achieve a very important goal: changing the societal mindset from political and military confrontations to peaceful confrontations. He aimed to replace the concept of using the sword and bloodshed to achieve goals with the establishment of dialogue and the sovereignty of reason as the primary language of understanding. He sought to create an integrated unity of society based on love, cooperation, solidarity, and self-reformation, awakening the conscience of both the individual and society, and rejecting rivalry and sterile debates. He stated: “Beware of quarreling in religion!.. for it distracts the heart from the remembrance of God Almighty, breeds hypocrisy, earns grudges, and permits lying” [3]. He also said: “Do not quarrel with people!.. For if people were able to love us, they would love us. Indeed, God took the covenant of our Shiites on the day He took the covenant of the prophets, so that no one will ever add to them, and no one will ever subtract from them” [4].

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Implicit Recognition of Political Reality

Imam al-Sadiq worked to clarify the concept of implicit recognition of the ruling political reality, which does not equate to legitimate recognition and approval of its rule. This approach was not a call for submission to authority but allowed citizens to perform their duties while maintaining dignity. He advised: “Do not humiliate your necks by abandoning obedience to your authority if it is just. So ask God to preserve him, and if he is unjust, then ask God to reform him, for your righteousness is in the righteousness of your authority, and a just authority is in the position of a merciful parent, so love for him what you love for yourselves, and hate for him what you hate for yourselves” [5]. He also mentioned: “The people are only in a truce. If this had been the case, this would have been the case” [6]. From this, it is clear that the public interest required maintaining calm and adhering to the rule of law to halt the spiral of political violence affecting the Islamic community. Therefore, the Imam recognized the legitimacy of resistance within a peaceful framework [7].

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Correcting Misconceptions About Authority

Imam al-Sadiq worked to correct misconceptions related to the legitimacy of working with the authority, emphasizing the importance of adhering to justice, preventing harm, and benevolence. He advised: “... It was incumbent on God Almighty to secure his magnificence on the Day of Resurrection and admit him to Paradise” [8].

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Confronting Misguided Philosophical Ideas

The ideas of misguided sects posed a significant threat to Islam and its religious and political entity. Imam al-Sadiq highlighted Islamic philosophical thought, exposing the falsity of these misguided ideas, such as those propagated by Abu al-Awja’, al-Daisani, and extremists who falsely claimed divine attributes. He prepared a conscious elite of scholars, including Hisham bin al-Hakam, Hisham bin Salem, al-Fadl bin Omar, Mu’min al-Taq, and Aban bin Taghlib, who excelled in theology, philosophy, and debate, defending the faith and monotheism against various sects [9]. Additionally, Jabir bin Hayyan's contributions to chemistry, and the works of Zurara, Muhammad bin Muslim, and Hamran bin Ayan in jurisprudence, interpretation, and hadith, were significant.

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Conclusion

Imam al-Sadiq's scientific movement carried profound political dimensions, contributing to the awareness and intellectual development of the Islamic community. His school of thought graduated many thinkers who played a vital role in distinguishing between just and unjust rulers and addressing the shortcomings of their governance. The Imam filled the intellectual vacuum of his time, providing a comprehensive defense strategy for the Islamic faith.

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References

  1. Nagham Hassan Al-Kinani, The Political Positions of the Twelve Nation, (Al-Najaf Al-Ashraf: Al-Rafid Press, 2009), p. 246.

  2. Abdel Halim Al-Jundi, Imam Al-Sadiq, peace be upon him, (Cairo: Dar Al-Maaref), p. 106.

  3. Al-Saduq, Al-Amani, (Beirut: Al-Alami Publications Foundation, 2009), p. 128.

  4. Ahmed bin Muhammad bin Khaled Al-Barqi, Al-Mahasin, edited by: Jalal al-Din al-Husseini, (Iran: Dar al-Kutub al-Islamiyyah, 123 AH), p. 134.

  5. Muhammad bin Al-Hasan Al-Hurr Al-Amili, Wasa’il Al-Shi’a, edited by the Al-Bayt Foundation, peace be upon them, for reviving heritage, (Qom: Al-Bayt Foundation, peace be upon them, for reviving heritage, 1414 AH), vol. 16, p. 220.

  6. Al-Kulayni, Usul al-Kafi, edited by: Ali Akbar al-Ghafari, (Iran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 2, p. 246.

  7. For more details, see: Nagham Hassan Al-Kinani, previous source, p. 246.

  8. Nagham Hassan Al-Kinani, previous source, p. 249.

  9. Asad Haider, Imam al-Sadiq and the Four Doctrines, (Beirut: Dar al-Kitab al-Islami Foundation), vol. 1, p. 78; Nagham Hassan Al-Kinani, previous, p. 246.

Imam al-Sadiq's Approach to Leadership and Taqiyya

Imam al-Sadiq, peace be upon him, lived through an important and sensitive stage in the history of the Islamic State, coinciding with the twilight of the Umayyad state and the dawn of the Abbasid state. The Imam’s philosophy of jihad was based on the concept of piety and secrecy, as he believed that military change alone was not sufficient to bring about comprehensive change in the state. Therefore, the Imam sought to form a popular base for political action, linked to secret work by preparing conscious and educated cadres who possessed wisdom, planning, and know-how to avoid engaging with and following leaders who covered themselves in the name of jihad and supporting the People of the House “peace be upon them” to achieve their goals.

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Commitment to Piety and Taqiyya

Given that the Abbasid state was no less oppressive, tyrannical, and repressive than the Umayyad state, it required the commitment of the Imams of Ahl al-Bayt and their followers to piety to improve the situation of the Muslims by warding off harm and unifying their word. Consequently, Imam al-Sadiq was very cautious, commanding his followers to practice piety and secrecy to preserve lives and honor. He elevated the status of piety, making it the noblest characteristic of believers, affirming this by saying: “Nine-tenths of religion is in piety, and there is no religion for the one who has no piety...” [1]. He also explained its importance and preference over charity, zakat, and jihad by saying: “There is no religion for the one who has no piety, and piety is as wide as the space between heaven and earth.” He also said: “Whoever believes in God and the Last Day should not speak in a state of falsehood except with piety” [2].

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Therefore, Imam al-Sadiq directed his followers to adhere to taqiyya, clarifying its Qur’anic concepts and its specificity concerning patience to obtain reward, as per the Almighty’s saying: “They will spend...” [3]. The return of good deeds here is piety, and bad deeds are broadcast [4], so it is necessary to repel bad deeds with good deeds, as stated in the Qur’an: “Repel with that which is best. Then, behold, the one between whom and you is enmity is as if he were a close friend” [5].

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Promoting Peaceful Coexistence

The concept of taqiyya, as emphasized by Imam al-Sadiq, was meant to promote the principle of peaceful coexistence, enabling Muslims to win the hearts of other peoples, even if they were contrary to their religion, as stated: “Then the one between whom and you there is enmity is as if he were a close friend” [6].

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Imam al-Sadiq instructed his followers to practice taqiyya in times of intensified violence and injustice when he could not communicate with them directly, considering it a means of defense required in necessities. He said: “Taqiyya is in everything, and everything to which the son of Adam is forced, God has made it permissible for him” [7]. He confirmed this by saying: “Whoever believes in God and the Last Day should not speak in a state of falsehood except with piety” [8].

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Taqiyya and Social Reform

The starting points and dimensions of taqiyya according to Imam al-Sadiq promoted the principle of peaceful coexistence. Taqiyya was essential for the continuation and permanence of the Imamate and for preserving the interest of Islam. If the departure of the Imam led to great strife that harmed society, patience with minor harm was preferred for the greater good. Taqiyya was not about duality of opinion and thinking but about reforming society's basic structure after the spread of injustice and intellectual terrorism.

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Imam al-Sadiq advised his followers: “Mix with them outwardly and differ from them inwardly if the command is childish” [10], urging piety and adherence until the appearance of the Qaim. His withdrawal from politics was due to the social structure's dissolution because of hypocrisy and careerists seeking proximity to power. Imam al-Sadiq explained this to Sufyan al-Thawri, saying: “O Sufyan, time has corrupted and the Brotherhood has changed, so I saw solitude calming the heart” [11].

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Future Vision and Avoidance of Political Action

Imam al-Sadiq's future vision and understanding of rebellious social concepts made him avoid any political action, whether leading or participating in a revolution. When asked by a man from Khorasan about his retirement from politics, he replied: “As for us, we do not go out at a time when we do not find five people supporting us. We know the time better” [12]. Taqiyya was thus responsible for reforming the nation away from the ruling power's eyes, and it can be said that the era of Imam al-Sadiq saw the peak of taqiyya.

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Imam al-Sadiq's will to his son Imam al-Kadhim under strict circumstances highlighted this approach: “O Children of Musa, do well, for he is the best of my son, and of my successors after me, and he is the one who will stand in my place, and the proof is for God Almighty over all of His creation after me” [13].

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References

  1. Al-Kulayni, Usul al-Kafi, edited by Ali Akbar al-Ghafari, (Tehran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 2, pp. 245-246.

  2. Al-Tabarsi, Mishkat Al-Anwar, pp. 42-43; Mirza Hussein Al-Nouri, Mustadrak Al-Wasa’il and Summoner of Issues, edited by Ahl al-Bayt Foundation for Heritage Revival, (Qom: 1991), vol. 12, p. 256.

  3. Surah Al-Qasas: Verse 54.

  4. Mirza Hussein Al-Nouri, previous source, p. 303.

  5. Surat Fussilat: Verse 34.

  6. Surah Fussilat: Verse 34.

  7. Abu Jaafar Ahmad bin Muhammad bin Khaled Al-Barqi, Al-Mahasin, edited by Mahdi Al-Raja’i, (Qom: The International Council for the People of the House, 2011), vol. 1, p. 404.

  8. Abu al-Fadl Ali al-Tabarsi, The Mishkat al-Anwar fi Gharar al-Akhbar, edited by Mahdi Houshmand, (Qom: Dar al-Hadith, 1417), pp. 90-91.

  9. For more details, see: Nagham Hassan, The Political Positions of the Twelve Imams, (Al-Rafid Printing and Publishing, 2009), pp. 235-242.

  10. Al-Kulayni, previous source, vol. 9, p. 125.

  11. Labi al-Faraj Abd al-Rahman bin Ali bin Muhammad bin al-Jawzi, The Regulator in the History of Kings and Nations, edited by Muhammad Abd al-Qadir Atta and Mustafa Abd al-Qadir Atta, 1st edition, (Beirut: Dar al-Kutub al-Ilmiyyah, 1992), vol. 8, pp. 111-112.

  12. Abu Jaafar Muhammad bin Ali bin Shahr Ashub, Manaqib of the family of Abi Talib, edited by Youssef Al-Buqa’i, (Beirut: Dar Al-Adwaa, 1991), p. 258.

  13. Abu Abdullah Muhammad bin Muhammad bin Al-Nu’man Al-Mufid, Al-Irshad fi Knowing God’s Proofs upon His Servants, edited by Al-Bayt Foundation for the Revival of Heritage, (Beirut, 2008), vol. 2, p. 310.

Imam al-Sadiq: His Life and Contributions

Imam al-Sadiq (peace be upon him) was a contemporary of ten Umayyad rulers, starting with Abd al-Malik ibn Marwan, during whose reign the Imam was born. The other Umayyad rulers he witnessed included al-Walid ibn Abd al-Malik, Salman ibn Abd al-Malik, Omar ibn Abd al-Aziz, Yazid bin Abdul Malik, Hisham bin Abdul Malik, Al-Walid bin Yazid, Yazid bin Al-Walid, Ibrahim bin Al-Walid, and Marwan Al-Himar. He also lived during the reigns of two Abbasid caliphs, Abu Abbas Al-Saffah and his brother Abu Jaafar Al-Mansur. The period of Imam al-Sadiq's imamate lasted thirty-four years, which he lived after his father, Imam al-Baqir (peace be upon him).

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Early Life and Upbringing

Al-Sadiq (peace be upon him) spent twelve years with his father and grandfather, and nineteen years with his father after his grandfather's death, and thirty-four years after his father's death. When he died, his age was sixty-five years.

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Suffering During the Umayyad Era

During the Umayyad era, the Imam (peace be upon him) witnessed the injustice, killing, displacement, imprisonment, and torture that the Umayyads practiced against their opponents, particularly the Alawites. Psychological torture was also prevalent, with governors gathering relatives of Imam Ali (peace be upon him) and imprisoning them near the pulpit on Fridays while the preacher insulted Imam Ali (peace be upon him). This practice continued until Omar bin Abdul Aziz banned it.

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Imam al-Sadiq (peace be upon him) witnessed the revolution of Zaid bin Ali in Kufa during Hisham bin Abdul Malik's rule, which led to severe persecution of the Alawites after Zaid's martyrdom.

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Transitional Era and Abbasid Reign

During the transitional era, Imam al-Sadiq (peace be upon him) saw the movements of Abu Salamah al-Khallal and Abu Muslim al-Khurasani and the overthrow of the Umayyad rule. His position towards this movement was one of rejection as he foresaw the consequences.

During the Abbasid era, the Imam was transported from Medina to the Hashemites and forced into house arrest in Kufa for a short period before being returned to Medina. Al-Saffah pretended to be loyal to the family of Ali (peace be upon them) to gain support for the revolution against the Umayyads but eventually imprisoned Imam al-Sadiq (peace be upon him) when his true intentions were revealed.

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Persecution by Al-Mansour

Al-Saffah's rule lasted about four years before Al-Mansour's reign, during which the situation for the Alawites worsened. They were taken, deported from Kufa, imprisoned in dark cells, and subjected to severe conditions leading to deaths. Al-Mansour even demolished the prison on the remaining prisoners.

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Imam al-Sadiq (peace be upon him) suffered significantly from Al-Mansour's oppression, surrounded by informants who falsely accused him, increasing Al-Mansour's rage against the Imam. An example of the injustice faced by the Imam was the killing of his servant, Al-Mu’alla bin Khanis, by Dawud bin Ali bin Abdullah bin Abbas, who also took his money.

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Expanding the Scientific Movement

Despite the harm and injustice he faced, Imam al-Sadiq (peace be upon him) led an intellectual and scientific movement, educating many Imami jurists and scholars from the four Islamic schools of thought, including Abu Hanifa, Malik bin Anas, Sufyan Al-Thawri, and others. His students excelled in various sciences such as jurisprudence, theology, interpretation, biography, linguistics, and strange sciences.

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Death and Legacy

Imam al-Sadiq (peace be upon him) died on the twenty-fifth of Shawwal in the year 148 AH and was buried in Al-Baqi next to his father and grandfather Al-Hasan (peace be upon them). It is narrated that he was poisoned, as mentioned in historical sources.

Imam al-Sadiq's intelligence and wisdom regarding the succession of Imam Musa al-Kadhim (peace be upon him) were evident in his strategic planning, ensuring the continuity of the Imamate despite the political pressures.

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References:

  1. Al-Kulayni, Usul al-Kafi, edited by Ali Akbar al-Ghafari, (Tehran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 2, pp. 245-246.

  2. Al-Tabarsi, Mishkat Al-Anwar, pp. 42-43; Mirza Hussein Al-Nouri, Mustadrak Al-Wasa’il and Summoner of Issues, edited by Ahl al-Bayt Foundation for Heritage Revival, (Qom: 1991), vol. 12, p. 256.

  3. Surah Al-Qasas: Verse 54.

  4. Mirza Hussein Al-Nouri, previous source, p. 303.

  5. Surat Fussilat: Verse 34.

  6. Surah Fussilat: Verse 34.

  7. Abu Jaafar Ahmad bin Muhammad bin Khaled Al-Barqi, Al-Mahasin, edited by Mahdi Al-Raja’i, (Qom: The International Council for the People of the House, 2011), vol. 1, p. 404.

  8. Abu al-Fadl Ali al-Tabarsi, The Mishkat al-Anwar fi Gharar al-Akhbar, edited by Mahdi Houshmand, (Qom: Dar al-Hadith, 1417), pp. 90-91.

  9. For more details, see: Nagham Hassan, The Political Positions of the Twelve Imams, (Al-Rafid Printing and Publishing, 2009), pp. 235-242.

  10. Al-Kulayni, previous source, vol. 9, p. 125.

  11. Labi al-Faraj Abd al-Rahman bin Ali bin Muhammad bin al-Jawzi, The Regulator in the History of Kings and Nations, edited by Muhammad Abd al-Qadir Atta and Mustafa Abd al-Qadir Atta, 1st edition, (Beirut: Dar al-Kutub al-Ilmiyyah, 1992), vol. 8, pp. 111-112.

  12. Abu Jaafar Muhammad bin Ali bin Shahr Ashub, Manaqib of the family of Abi Talib, edited by Youssef Al-Buqa’i, (Beirut: Dar Al-Adwaa, 1991), p. 258.

  13. Abu Abdullah Muhammad bin Muhammad bin Al-Nu’man Al-Mufid, Al-Irshad fi Knowing God’s Proofs upon His Servants, edited by Al-Bayt Foundation for the Revival of Heritage, (Beirut, 2008), vol. 2, p. 310.

The Correspondence Between Al-Mansur and Imam Al-Sadiq

Al-Majlisi narrated in "Bihar Al-Anwar" that Al-Mansur Al-Dawaniqi wrote to Imam Al-Sadiq (peace be upon him) a letter saying: "Why don’t you cheat us as others do?" The Imam replied: "We have nothing in this world to fear you for, and you have nothing in the Hereafter that we hope for. You do not have a blessing for which we can congratulate you, nor do you have a misfortune for which we can console you. So why should we deceive you?" Al-Mansur wrote again: "You will accompany us to advise us." The Imam replied: "Whoever wants this world will not advise you, and whoever wants the Hereafter will not accompany you" [1].

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These exchanges reveal the profound gap between the deviant line of authority and the pure principles upheld by Imam Al-Sadiq, representing true Islam. The Imam's responses highlight his detachment from worldly gains and his unwavering commitment to spiritual integrity.

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The Role of the Imams Against Oppression

Imam Al-Sadiq's role, like the roles of the twelve Imams, was to oppose and confront oppressive authorities while guiding the nation to adhere to Islamic principles. Their opposition was consistent despite different historical contexts and methods. Each Imam's stance, whether through direct confrontation or other forms of resistance, aimed to expose the deviation of the authorities from Islamic values [2].

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The Consistent Stance of the Imams

Imam Al-Sadiq (peace be upon him) continued the legacy of his predecessors in resisting oppressive regimes. His actions were part of a unified strategy to maintain the purity of Islamic teachings and to expose the illegitimacy of the ruling powers. The Imams’ resistance, whether through intellectual, spiritual, or political means, demonstrated a consistent commitment to justice and truth [3].

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Imam Al-Sadiq’s Refusal to Legitimize Al-Mansur

Al-Mansur sought to co-opt Imam Al-Sadiq to legitimize his corrupt government. However, the Imam refused to compromise his principles, demonstrating that true Islamic leadership could not be bought or manipulated. This stance was a continuation of the prophetic mission to fight injustice and corruption [4].

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The Independent School of Thought

Imam Al-Sadiq founded a school of thought that was independent of the political authorities. This school emphasized adherence to the Qur’an and the teachings of the Prophet, rejecting any form of cooperation with oppressive regimes. The Imam’s teachings underscored the importance of maintaining a clear separation from unjust rulers and emphasized the prohibition of relying on them [5].

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The Prohibition of Cooperation with Oppressors

Imam Al-Sadiq consistently warned against working with oppressive authorities, highlighting that such actions would lead to moral and spiritual corruption. He emphasized that working for tyrants would only strengthen their ability to oppress, and he urged his followers to avoid any form of cooperation with unjust rulers [6].

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Guiding the Misguided Back to the Right Path

Imam Al-Sadiq also sought to guide those who had fallen into the traps of working with oppressive regimes. He offered a path of repentance and purification, ensuring that those who sought redemption could find it through sincere efforts to abandon their unjust associations and return to a life of piety and righteousness [7].

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Conclusion

Imam Al-Sadiq (peace be upon him) was a beacon of truth and justice, steadfastly opposing oppressive authorities while guiding the Islamic community with wisdom and integrity. His life and teachings continue to inspire those who seek to uphold the principles of Islam in the face of tyranny and corruption.

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References

  1. Al-Majlisi, "Bihar Al-Anwar," vol. 47, p. 18.

  2. Al-Kulayni, "Usul al-Kafi," edited by Ali Akbar al-Ghafari, (Tehran: Dar al-Kutub al-Islamiyyah, 1363 AH), vol. 2, pp. 245-246.

  3. Al-Tabarsi, "Mishkat Al-Anwar," pp. 42-43; Mirza Hussein Al-Nouri, "Mustadrak Al-Wasa’il and Summoner of Issues," edited by Ahl al-Bayt Foundation for Heritage Revival, (Qom: 1991), vol. 12, p. 256.

  4. Surah Al-Qasas: Verse 54.

  5. Mirza Hussein Al-Nouri, previous source, p. 303.

  6. Surat Fussilat: Verse 34.

  7. Surah Fussilat: Verse 34.

  8. Abu Jaafar Ahmad bin Muhammad bin Khaled Al-Barqi, "Al-Mahasin," edited by Mahdi Al-Raja’i, (Qom: The International Council for the People of the House, 2011), vol. 1, p. 404.

  9. Abu al-Fadl Ali al-Tabarsi, "The Mishkat al-Anwar fi Gharar al-Akhbar," edited by Mahdi Houshmand, (Qom: Dar al-Hadith, 1417), pp. 90-91.

  10. For more details, see: Nagham Hassan, "The Political Positions of the Twelve Imams," (Al-Rafid Printing and Publishing, 2009), pp. 235-242.

  11. Al-Kulayni, previous source, vol. 9, p. 125.

Personal Identity of Imam al-Sadiq

Imam Al-Sadiq (peace be upon him), known as Abu Abdullah Jaafar bin Muhammad Al-Baqir bin Ali Zain Al-Abidin bin Al-Hussein, the martyr bin Ali bin Abi Talib, was the sixth Imam of the Imams of Ahl al-Bayt (peace be upon them). He was called Al-Sadiq for his honesty and virtue, which are too well-known to require mention. He was born on the seventeenth of Rabi’ al-Awwal, coinciding with the birthday of the Great Prophet Muhammad bin Abdullah (may God’s prayers and peace be upon him and his family), in the year 80 AH [1].

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His mother was Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr. He was a contemporary of five Umayyad kings, experiencing three years of the caliphate of Abd al-Malik ibn Marwan and the subsequent period until the fall of the Umayyad state in the year 132 AH. Imam Al-Sadiq (peace be upon him) faced oppression and was poisoned by Al-Mansur Al-Dawaniqi on the twenty-fifth of Shawwal in the year 148 AH, and was buried in Al-Baqi’ [2].

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The Dual Totalitarian Governments

Imam Al-Sadiq (peace be upon him) faced a series of unjust governments that can be described as dual totalitarian, combining religious and political tyranny to monopolize both religion and worldly affairs. His era extended from the last government of Abdul Malik bin Marwan to the middle of the government of Al-Mansur Al-Abbasi, spanning from 83 AH to 148 AH. During this period, he witnessed the most violent forms of Umayyad rule and a significant part of the Abbasid rule [3].

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The Scientific Movement Under Imam Al-Sadiq

Following the decline of the Umayyad state and the emergence of the Abbasid state, there was a period of intellectual freedom which led to a significant scientific and intellectual movement. This period allowed for the flourishing of various branches of knowledge, which had been suppressed under the Umayyad regime. The Abbasid state, though not supportive of such movements, could not effectively suppress them due to various factors [4].

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Factors Contributing to the Scientific Renaissance

  1. Prophetic Encouragement: The Prophet's encouragement of knowledge, learning, and reason significantly contributed to this intellectual renaissance. The environment was sectarian, but the emphasis on knowledge overcame these divides [5].

  2. Cultural Integration: The inclusion of various races with intellectual and scientific backgrounds, especially from regions like Mesopotamia and Syria, which were centers of civilization at the time [6].

  3. Unified Islamic Homeland: The concept of a unified Islamic homeland, which transcended geographical boundaries, allowed for a significant exchange of knowledge and ideas among different peoples [7].

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The Impact of Different Schools of Thought

A fierce ideological conflict emerged, manifesting in various schools of thought:

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  1. Qur’anic Interpretation: Schools dedicated to interpreting the Qur’an and teaching its correct recitation emerged, often tracing their knowledge back to the companions of the Prophet and ultimately to the Commander of the Faithful (peace be upon him) [8].

  2. Jurisprudence: Jurisprudential schools developed in response to the need for religious guidance, leading to significant centers of learning in cities like Kufa and Basra. Prominent figures like Abu Hanifa and Malik bin Anas studied under Imam Al-Sadiq (peace be upon him) [9].

  3. Theology: Theologians, or scholars of religious beliefs, engaged in discussions on the nature of God, prophecy, and various theological principles, often addressing controversial topics like predestination and free will [10].

  4. Heretics: The school of heretics, which denied the existence of God and divine religions, posed a significant threat. These individuals had considerable knowledge of contemporary languages and philosophies, and they utilized this knowledge to spread their doubts even within the holy cities of Mecca and Medina [11].

  5. Sufism: The ascetic Sufi movement also gained traction during this period, proposing an interpretation of Islam focused on asceticism and spiritual purification [12].

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The Imam's Intellectual and Scientific Engagement

Imam Al-Sadiq (peace be upon him) addressed these various intellectual currents with a paternal spirit, often developing programs through his students to counter these schools. He personally engaged in debates and discussions, refuting incorrect interpretations of the Qur’an and hadith, and establishing a robust jurisprudential school that clarified legal rulings and refuted alien opinions [13].

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Imam Al-Sadiq's Legacy

Imam Al-Sadiq's (peace be upon him) efforts resulted in the flourishing of scientific and intellectual activity that laid the groundwork for subsequent Islamic scholarship. His teachings influenced not only Shiite but also broader Islamic thought, providing a foundation for future generations of scholars.

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Conclusion

Imam Al-Sadiq (peace be upon him) remains a pivotal figure in Islamic history, whose intellectual contributions and unwavering commitment to truth and justice continue to inspire scholars and believers alike. His advice to Sufyan al-Thawri encapsulates his approach to knowledge and integrity: "Stopping at every suspicion is better than rushing into destruction, and abandoning a hadith that you did not narrate is better than narrating a hadith that you did not record" [14].

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References:

  1. Bihar Al-Anwar: Part 71, Al-Majlisi.

  2. Research on Boredoms and Bees: Part 6, Sheikh Jaafar Al-Subhani.

  3. History of the Caliphs, Jalal al-Din al-Suyuti.

  4. History of Al-Yaqubi, Part 3, Ahmed bin Abi Yaqoub.

  5. Biography of the Pure Imams, Murtada Al-Mutahhari, translated by Malik Wahbi.

  6. Deaths of Notables, Part 1, Ibn Khallikan.

  7. Imam al-Sadiq, His Methods and Landmarks of His Heritage, Muhammad Reda al-Shirazi.

  8. Research on Boredoms and Bees: Part 6, Sheikh Jaafar Al-Subhani.

  9. History of the Caliphs, Jalal al-Din al-Suyuti.

  10. History of Al-Yaqubi, Part 3, Ahmed bin Abi Yaqoub.

  11. Biography of the Pure Imams, Murtada Al-Mutahhari, translated by Malik Wahbi.

  12. Deaths of Notables, Part 1, Ibn Khallikan.

  13. Imam al-Sadiq, His Methods and Landmarks of His Heritage, Muhammad Reda al-Shirazi.

  14. Research on Boredoms and Bees: Part 6, Sheikh Jaafar Al-Subhani.

Scientific specialization and its establishment by Imam Jaafar bin Muhammad Al-Sadiq, peace be upon him

The Blessed and Most High said in His decisive and noble Book: "And above every possessor of knowledge is one [more] knowing" (Quran, 12:76). Scientific specialization has many important advantages and fruits in the advancement of science, innovation of technology, and creativity in various scientific branches. When a student of knowledge continues to study all the sciences and does not specialize in one type, he often cannot master these sciences, and consequently, he cannot create, innovate, or develop anything new in the scientific arena. For example, if a student studies medicine, engineering science, mathematics, physics, and chemistry at the same time, it is often difficult for him to master these various sciences. However, if he specializes in studying medical science, he can master that science.

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It is not enough to specialize only in a general type of science; further specialization in branches of one science is necessary. For instance, some medical students might specialize in internal medicine and others in dermatology. Similarly, some engineering students might specialize in civil engineering or electrical engineering. If they work hard, they will be able to master these scientific specializations and be creative. Therefore, scientific specialization results in the mastery of science, creativity, and scientific innovation, which benefits the entire human society in various aspects of life [1].

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Imam Jaafar al-Sadiq and Scientific Specialization

In Islam, Imam Jaafar bin Muhammad al-Sadiq (peace be upon him) was the one who established scientific specialization and encouraged it. He specialized his students in different sciences to provide future generations in various parts of the earth with a model of scientific specialization in its most beautiful forms. This initiative allowed individuals to build themselves, their families, and their societies. Society needs various specialists: the jurist needs the doctor, the doctor needs the engineer, and the engineer needs the teacher to educate his children. Thus, the scientific specialization that Imam Jaafar bin Muhammad al-Sadiq (peace be upon him) founded, encouraged, and urged, is responsible for fulfilling the needs of human society at all levels and in various fields of life. It brings students of science to the citadel of creativity and sparks innovation [2].

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Fields of Specialization

Jurisprudence and Quranic Interpretation

Imam al-Sadiq (peace be upon him) specialized in the fields of jurisprudence and its principles and the science of interpreting the Holy Qur’an. His students in this field included Yahya bin Saeed, Zurara bin Ayan, Jamil bin Darraj, Muhammad bin Muslim, Ishaq bin Ammar, Abu Basir, Abdullah Al-Halabi, Aban bin Taghlib, Al-Fudayl bin Yasar, Sufyan Al-Thawri, Abu Hanifa, Malik bin Anas, Muhammad bin Al-Hasan Al-Shaibani, and Sufyan bin Uyaynah [3].

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Wisdom of Existence

Some of his students specialized in the field of the wisdom of existence, such as Al-Mufaddal bin Omar, who wrote the famous book "Tawhid Al-Mufaddal," dictated by Imam al-Sadiq (peace be upon him) [4].

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Debates

Other students specialized in the field of debates, such as Hisham ibn al-Hakam, who excelled in debates and achieved many academic victories, especially his debate with the Mu’tazila leader Amr ibn Ubaid [5].

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Chemistry

Some students specialized in chemistry, like the great scientist Jabir bin Hayyan Al-Kufi. However, general circumstances and political situations did not favor the spread and development of this science during his time, unlike in modern times where this science has significantly developed [6].

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Conclusion

Scientific specialization, initiated by Imam Jaafar bin Muhammad al-Sadiq (peace be upon him), laid the first building block for future milestones in scientific progress, intellectual prosperity, and cultural development. This specialization is crucial for building and integrating human beings and providing life’s requirements in all fields, such as medicine, industry, and economics, to build human life [7].

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References:

  1. Bihar Al-Anwar: Part 71, Al-Majlisi.

  2. Research on Boredoms and Bees: Part 6, Sheikh Jaafar Al-Subhani.

  3. History of the Caliphs, Jalal al-Din al-Suyuti.

  4. History of Al-Yaqubi, Part 3, Ahmed bin Abi Yaqoub.

  5. Biography of the Pure Imams, Murtada Al-Mutahhari, translated by Malik Wahbi.

  6. Deaths of Notables, Part 1, Ibn Khallikan.

  7. Imam al-Sadiq, His Methods and Landmarks of His Heritage, Muhammad Reda al-Shirazi.

Imam Jaafar al-Sadiq: His Life and Legacy

Early Life and Background
Imam Jaafar bin Muhammad al-Sadiq (peace be upon him) is the sixth of the pure Imams from the infallible Ahl al-Bayt, whose succession was stipulated by the Messenger (may God’s prayers and peace be upon him and his family). He was born in the year 83 AH and grew up under the shadow of his grandfather, Zain al-Abidin, and his father, Muhammad al-Baqir (peace be upon them), from whom he acquired the sciences of Sharia and knowledge of Islam. With his pure fathers, he forms continuous circles of light, not separated by a stranger or the unknown, until they reach the Messenger of God (may God’s prayers and peace be upon him and his family); therefore, he draws from the source of revelation and the source of divine wisdom.

Under Umayyad Rule
Imam al-Sadiq (peace be upon him) lived through the Umayyad rule for nearly four decades and witnessed the injustice, terrorism, and cruelty that the Umayyads committed against the Islamic nation in general, and against the family of the Messenger (may God bless him and his family) and their Shiites in particular. It was natural - after the revolution of Imam Hussein (peace be upon him) - that the Ahl al-Bayt would be the vanguard and the leadership beloved by the Muslim masses. From here, the Abbasid factions began to move in the name of the Ahl al-Bayt and call for contentment from the family of Muhammad (may God bless him and his family), and the succession of Fatima’s descendants, the daughter of the Messenger of God (may God bless him and his family).

Transition to Abbasid Rule
When the Sultan of the Umayyads fell in the year 132 AH, the caliphate passed to the Abbasids. He lived through the rule of Abu Abbas al-Saffah and part of the rule of al-Mansur al-Dawaniqi for nearly ten years. Imam al-Sadiq (peace be upon him) was aware of their intentions, which were trying to exploit people’s emotions through the Ahl al-Bayt, peace be upon them. Therefore, Imam al-Sadiq (peace be upon him) withdrew from the open confrontation and was not deceived by the slogans that the Banu Abbas used to gain power after the fall of the Umayyads, despite their increased injustice, arrogance, and terrorism.

Focus on Building Islamic Nation
Imam al-Sadiq (peace be upon him) turned away from the open political conflict to building the Islamic nation scientifically, intellectually, ideologically, and morally. This approach guaranteed the integrity of the Islamic line in the long term, despite the continuing political and intellectual deviations within the Islamic community. He responded to the atheists on one hand and to the various Islamic sects such as the Mu’tazilites, the Ash’aris, the Kharijites, the Kaysanis, and the Zaidis on the other hand. He also sought to strengthen people’s souls to deter the oppressors and support revolts against them, such as the revolution of his uncle Zaid bin Ali bin Al-Hussein (peace be upon them).

Persecution and Martyrdom
Imam al-Sadiq (peace be upon him) was not spared from the ordeal of revolt against Abbasid oppression. Al-Mansour was haunted by fear of Imam al-Sadiq (peace be upon him) and imagined that he was the hand that moved every revolution against his rule, which led to his being summoned to Iraq on multiple occasions and subjected to harsh trials. Some sources even mentioned that Al-Mansur intended to kill him more than once, but God Almighty prevented him from doing so. Al-Mansour continued to harass him in every possible way until he finally poisoned him through one of his workers. When the Imam (peace be upon him) consumed the poison, his intestines were cut open, and he suffered severe pain, knowing that the end of his life was near.

Martyrdom
Imam al-Sadiq (peace be upon him) was martyred on the twenty-fifth of the month of Shawwal due to the poison he was given. May peace be upon him the day he was born, the day he was martyred, and the day he is resurrected alive.

References

  1. Al-Kafi, Vol. 1, p. 307.

  2. Previous source, p. 306.

  3. Tahdheeb al-Tahdheeb, Vol. 2, p. 104.

  4. History of Al-Yaqubi, Vol. 3, p. 17.

  5. Al-Jarh wal-Ta'deel, Vol. 2, p. 487.

  6. Al-Thiqat, Vol. 6, p. 131.

  7. Imam Al-Sadiq and the Four Doctrines, p. 158.

  8. Hilyat Al-Awliya’, p. 172.

  9. Al-Milal wal-Nihal, Vol. 1, p. 147.

  10. Manaqib Abu Hanifa, Vol. 1, p. 172; Al-Tuhfa Al-Twelver, Vol. 8.

  11. Safwat Safwa, p. 294.

  12. Yanabi’ al-Mawaddah, p. 380.

  13. Al-Kafi, Vol. 8, p. 215; Rijal Al-Kashi, p. 365; Bihar Al-Anwar, Vol. 47, p. 85.

  14. Muhaj al-Dawaat, p. 247.

  15. Muqtasib Al-Athar fi Al-Nasa on the Twelve Imams, p. 52.

The Breadth of His Knowledge

Imam Al-Sadiq (peace be upon him) divided the sciences with his insightful thought and precise insight, until he filled the world with his knowledge, and he said: “Ask me before you lose me, for no one will tell you anything like me after me.”[1]. No one said this word except his grandfather, Imam, Commander of the Faithful (peace be upon him).

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He (peace be upon him) gave a hadith in which he expressed the breadth of his knowledge, saying: “By God, I know the Book of God from beginning to end as if it were in my palm... [2].

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One of the manifestations of the breadth of his knowledge was that he drew from the sea of ​​his knowledge four thousand students who spread knowledge and culture throughout all Islamic cities and spread the features of religion and the provisions of Sharia[3].

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His Generosity

Imam Al-Sadiq (peace be upon him) was a generous person, one of the most generous people, and he used to give what he had to support the poor and the deprived. The narrators reported many signs of his generosity, among which were the following:

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  1. Ashja’ al-Sulami entered upon him and found him ill. Ashja’ hastened to ask about the reason for his illness, and he (peace be upon him) said: Ignore the illness, and mention what you came for, so he said: He removes the sickness from your body Just as he removed the humiliation of questioning from your neck. The Imam knew his need and said to his servant: What do you have? He said: Four hundred. So he ordered him to give it to him[4].

  2. Al-Mufaddal bin Rummanah, who was one of the trustworthy companions and narrators, entered upon him and complained to him about his poor condition and asked him to pray. So he (peace be upon him) said to his maid: Bring the bag with which we brought Abu Jaafar. She brought it to him, and he said to him: This is a bag in which there are four hundred dinars, so seek help from it. So he said Al-Mufaddal: No, by God, may I be made your ransom, I did not want this, but I wanted to pray, so he (peace be upon him) said: I will not stop praying for you[5].

  3. A poor man asked him and he gave him four hundred dirhams. The poor man took it and went away thankful. He (peace be upon him) said to his servant: Return it. The servant said: I was asked and I was given, so what comes after the giving? He (peace be upon him) said: The Messenger of God (may God’s prayers and peace be upon him and his family) said: “The best charity is that which preserves wealth,” and if we have not enriched him, then take this ring and give it to him, as I have given it ten thousand dirhams, and if he needs it, let him sell it for this value[6].

  4. One of the signs of his generosity, generosity, and love for righteousness is that he had an estate near the city called (Ra’in Ziyad), in which there were many palm trees. When the dates were ripe, he ordered the agents to make a notch in its walls, so that people could enter and eat from the dates[7].

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He would order a handful of dates to be given to the neighbors of the manor who were unable to come, such as the old, the old, and the sick, and whatever was left of them he would carry to the city, distributing most of it to the weak and deserving. The value of the dates produced by the manor was four thousand dinars, so he used to spend three thousand of them, and he had what remained for him[8].

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  1. One of the signs of his generosity is that he used to feed and clothe him until there was nothing left for his family of clothing or food[9].

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His Alms in Secret

As for giving alms in secret, it is one of the best and most beloved deeds for God because it is one of the pure deeds that is not tainted by any worldly purpose. It was recommended by the imams of Ahl al-Bayt (peace be upon them), and it was also a method for them, as each one of them was supporting a group of poor people and they did not have anything to do with it. They know him. Imam Al-Sadiq used to get up in the middle of the dark night and take a bag containing bread, meat, and money, carry it on his shoulder and take it to the poor people of the city and distribute it among them, and they did not know him, and they did not know him until he went to God Almighty, so they missed those prayers and knew that they were from him[10].

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Among his secret prayers was what was narrated by Ismail bin Jaber, saying: Abu Abdullah (peace be upon him) gave me fifty dinars in a bundle, and he said to me: Give it to someone from Banu Hashim, and do not let him know that I gave you something, so I came to him and gave it to him, and he said to me: Where is this from? So I told him that it was from a person whom he did not accept to know, and Al-Alawi said: This man keeps sending money like this every now and then, and we live with it until next time, but Jaafar does not receive a dirham for me despite his large amount of money[11].

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Honoring the Guests

One of the signs of his generosity and generosity was his love for the guests and his honor for them. He personally supervised the service of his guests, and he would bring them the most delicious, delicious, and plentiful food, and repeat to them the saying at the time of eating: “The one who loves us the most is the one who eats the most with us...”

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Every day, he ordered ten dozen pieces of food to be served, and he would have lunch on every twelve[12].

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His Humility

One of the manifestations of his great personality is his self-denial and his love of humility. He is the master of the Muslims and the imam of millions. Part of his humility was that he used to sit on mats[^13], and refused to sit on luxurious mattresses. He denounced and denounced the arrogant, and even once said to a man from one of the tribes: “Who is the master of this? Tribe? The man hastened to say: I, but the Imam (peace be upon him) denied that, and said to him: If I were their master, I would not have said: I...”[14].

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One of the examples of his humility and self-denial is that a black man was accompanying him, and he missed him and asked about him. Then a man quickly said, belittling those who asked about him: He is a Nabati... The Imam replied to him, saying: The basis of a man is his mind, his religion is sufficient for him, his generosity is his piety, and people are equal to Adam. ...

The man was ashamed[15].

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His High Morals

Imam Al-Sadiq (peace be upon him) had a great deal of high morals. He ruled hearts and attracted emotions with this noble phenomenon, which was an extension of the morals of his grandfather, the Messenger of God (may God’s prayers and peace be upon him and his family), who transcended all other prophets with his high morals.

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One of the Imam’s noble morals and his high self was that he was kind to everyone who harmed him. It was narrated that a man from Al-Hajjaj thought that his care had been lost, so he went out looking for him and saw Imam Al-Sadiq (peace be upon him) praying in the Prophet’s Mosque, so he became attached to him, but he did not know him, and he said to him: You took my care..?

The Imam said to him with compassion and kindness: What was wrong with him?

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He said: A thousand dinars, so the Imam gave him a thousand dinars, and the man went to his place and found his concern, so he returned to the Imam apologizing to him, and with him the money, but the Imam refused to accept it and said to him: Something came out of my hand and should not return to me, so the man was impressed and asked about him, and he was told: This is Jaafar Al-Sadiq. And the man began to say with admiration: No crime, this is an actor like him[16].

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It was the boundless honor of the Imam (peace be upon him) that prompted him to believe the man and pay him money.

He (peace be upon him) said: We are the people of the Household, and our chivalry is pardoning those who wronged us[17].

He overflowed with his good manners among the attendees of his gathering until a man from among the common people said: By God, I have never seen a gathering more noble than sitting with him[18].

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His Patience

Among the prominent qualities of the Imam (peace be upon him) was patience and lack of panic over the great trials and tribulations he faced, and one of the manifestations of his patience was that when his son Ismail, who had filled the eye with his etiquette, knowledge, and virtue, died, he (peace be upon him) called a group of his companions and served them a table on which he placed The finest foods and the most delicious colors. When they finished eating, some of his friends asked him, and he said to him: Sir, I do not see any traces of sadness on your son? He (peace be upon him) replied: “Why should I not be as you see, when the news of the most truthful person - meaning his grandfather, the Messenger of God (may God’s prayers and peace be upon him and his family) - came to his companions that I am dead and beware of you” [19].

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His Interest in Worship

As for the desire to worship and obey God Almighty, this is one of the most prominent characteristics of the Imam. He was one of the people who worshiped God in his time, and he was sincere in his obedience to God as the greatest of all sincerity. Here is a brief picture of his acts of worship:

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A - His Prayer: Prayer is one of the best and most important acts of worship in Islam, and Imam al-Sadiq (peace be upon him) praised it in many of

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