لطفا منتظر باشید ...
The sixth Imam, Ja’afar
Ibn Muhammad el-Sadiq(AS)
Upbringing
Revolution
Maltreatment of Imam Ja’afar Sadiq (AS)
Character and Virtues
Disseminating knowledge and learning
The 6th Imam, Ja’afar Ibn Muhammad el Sadiq(AS) was Born in Madinah on 17th Rabiul
Awwal 83 Hijiri (23.4.702 AD). Died in Madinah on 15th Shawwal, 148 Hijri (7.12.765 AD) at
the age of 63. Period of Imamat 34 years.
It is known from various history books and various sources of Hadith that when Imam
Sadiq was a young boy, he used to come to the schools and Madrasas founded by his father
the 5th Imam and instead of learning as many other youngsters and older pupil did, he used
to discuss serious matters of Fiqh and Jurisprudence with much older students of the
Madrasas. In one such discourses when he was only 11 years old, when he entered a class
room where pupils were discussing on the subject of astronomy, he pointed out to the
surprise of everyone except his own father, that the earth cannot be flat, because of the
way the sun rises in the East and sets in the west and day and night change in 24 hours,
it cannot be possible. In his opinion the earth must be round, otherwise this would not
have happened in such a precise manner. All the students were astonished but his father
smiled and said nothing.
The above story was mentioned in a book compiled by Five French scholars at Strasbourg
in France with the title,”The heart of the Sh ia Scholarship.” The book has been
translated in Persian and Urdu and it is now being translated in English with possible
references.
Up to the age of twelve years, Ja’afar (AS) was brought up under the guidance of
his grand father Imam Zainul Abedeen whose main concern was to worship his maker and
reflect on the tragic events of Kerbala and whose main avenue of teaching was through
supplications.
Twenty two years had lapsed since then, yet the remembrance of the tragedy of Kerbala
was still fresh in his memory. So, as soon as Imam Ja’afar (AS) gained understanding,
he was profoundly impressed by the continuous grief of his grandfather, so much so that he
felt as if he himself was present during that tragedy. He also contemplated on the
presence of his father Imam Baqir (AS), who was only three years old, at that tragic time.
Imam Sadiq(AS) considered it his duty to convene the recitation gatherings (Majalis) about
the sorrowful event of Kerbala.
He was twelve year old when his grandfather expired. Then up to the age of 31 he passed
his time under the guidance of his father Imam Baqir(AS). It was the time when Ummayad
politics was tottering and muslims were approaching Imam Baqir(AS) in thousands. Their
need for knowledge was fulfilled by the Imams of the Ahlulbayt.
In 114 Hijri(732 AD) Imam Baqir (AS) died, and the responsibilities of Imamat devolved
on the shoulders of Imam Ja’afar Sadiq. Hisham Ibn Abdul Malik was still ruling in
Damascus and political disturbances were afoot. The passion of taking revenge on Bani
Ummaya was strong and several descendants of Imam Ali(AS) were preparing themselves to
overthrow the regime. Most prominent among them was Zaid, the respected son of Imam Zainul
Abedeen (AS) His religious zeal and piety were known throughout Arabia. He was Hafiz of
the Qora'an and he had taken upon himself the stand of removing the tyranny of the
Ummayads.
This was a very precarious juncture for Imam Sadiq(AS) As regards the tyranny of the
Ummayads, he agreed with his uncle Zaid for whom he had a great deal of respect. But his
far sighted judgement as Imam could clearly see that Zaid’s rising against the well
organized Ummayad forces will be of no avail. He therefore advised him not to start this
venture. But Zaid was too far out in his zeal and he would not stop. Many thousands of
Iraqis had sworn their allegiance to Zaid and he was quite optimistic about his success.
He took his forces to Kufa, gave a great battle but was killed in the end. The Ummayads
were as brutal as ever. They hung the body of Zaid on the gates of the city of Kufa which
remained their as a reminder for several years. One year after Zaid’s death, his son
Yahya gained the same path and received the same fate. Imam Sadiq(AS) was aware of all
this but realized that this was not the time to take any such active part. His main
occupation was to spread the religious sciences of Ahlulbayt as much as possible while
time was on their side.
The last days of the Ummayads were ruffled by political disturbances. Changes in Gwere
many and Imam Sadiq (AS) witnessed the rise and fall of many kings. After Hisham, Walid,
then his son Yazid, then Ibrahim, then Merwan al-Himar came to the throne. The
capture of the latter terminated the monarchy of the tyrannical Ummayads.
During the last phase of the tottering Ummayad rule, the Abbasids were actively engaged
in their anti Ummayad activities. They took advantage of the situation and formed an
association with the slogan that “ Right to rule is for the family of the Holy
Prophet.” They pledged in one of their meetings in Madina in which Muhammad Nafse
Zakiya, the great grandson of Imam Hasan(AS) was present, that when the Ummayads state
topples, the Khilafat will be reverted to the Ahlulbayt. It is clear that to rule the
Islamic world was not the job of every Hashemite or Abbasid. It was the right of those
divinely appointed descendants of the Holy Prophet whom God had chosen to lead humanity.
But these high-thinking souls never wished to take undue advantage of the situation with
the aid of cunning tactics. In short, the Imams, the descendants of Ali (AS) never tried
to acquire power through political trickery. But the Abbasids no doubt took the
opportunity of the situation. Availing themselves of the silence shown by the Imams and of
the compassion people had for the Hashemites (the Abbasids too were Hashemites) they saw
their chances to rise to power. But when they established themselves on the throne, they
became the enemies of Ahlulbayt, in the same degree or more than that which had been
adopted by the heartless Ummayads.
One of the prominent agents of this revolution was Abu Salma al-Khallal who was
especially compassionate towards the Ahlulbayt. When he gained power in Iraq he wrote
letters to Imam Sadiq inviting him to accept and share the royal power. In political
struggles, such opportunities are considered golden, but the Imam who was an embodiment of
selflessness and self respect, declined the offer and remained devoted to his duties of
imparting knowledge. The supporters of the Abbasid cause and the followers of Abu Muslim
Khorasani then took the oath of allegiance at the hand of Abul Abbas as Saffah on 14th
Rabiusani 132 Hijri (30.11.749AD) he was acknowledged as the ruler and caliph of the
muslim world. In the year 136 Hijri Saffah died and his brother Abu Ja’afar Mansur
succeeded to the throne.
It has already been indicated that the Abbasids took advantage of the popularity of the
Ahlulbayt and had made their slogan to stand and protect the rights of Ahlulbayt. They
gathered the public around them on this pretext. But when they came to power and destroyed
the Ummayads, they turned against the Ahlulbayt, particularly the descendants of Imam
Hasan (AS). Abu Salama who was known for his love of the Ahlulbayt, was killed by Saffah.
Abu Muslim Khorasani whose armies marched into Iraq leading to the Abbasids gaining power
was also murdered by Mansur. He then turned all his tyranny against the descendants of
Imam Hasan.
Imam Jafar Sadiq (As) was watching all this with great sadness but was unable to do
anything about it. He expressed his sorrow for them in these words.
“The early Madinites (Ansars) had invited the Holy Prophet to Madinah under the
oath that they would protect him and his descendants just as they would protect their own
kith and kin. But today the descendants of those very Ansars act as silent onlookers and
none stands up to protect the Prophet’s offspring.”
Having said these words, the Imam returned to his house and fell ill, and was unable to
move for twenty days.
Among the prisoners of Mansur was also the aged Abdullah-e-Mahedh, the grandson of Imam
Hasan(AS). His son Muhammad Nafse Zakiyah rose against the oppressive regime and fell
fighting near Madinah in 142 Hijri. The head of the young warrior was sent to his aged
father in prison who died at the sight of this atrocious act. Another son Ibrahim rose in
Kufa and was killed in the year 143 Hijri. Many Sayyids, the descendants of Imam Hasan
were killed and many of them were buried alive as part of the building walls in the city
of Baghdad. Even today a wall exists on the northern side of the River Tigris near the
Jisre Atiq (the Old Bridge) with an inscription on the wall in Kufic script "In the
building material of this wall many descendants of Imam Hasan Ibn Ali were buried alive.
In spite of all these atrocities against the Descendents of Imam Hasan (AS), Imam Sadiq
(AS) went on silently propagating the teachings of Ahlulbayt. As a result, even those who
did not acknowledge him as an infallible Imam, nor knew his prestige or lineage, bowed
before his knowledge and prided in being counted among his students.
Mansur the Abbasid Caliph wanted to remove the esteem in which the Imam was held by the
people. He tried to bring scholars to compete with him but all of them proved incapable of
arguing and succeeding even with his own students. These so called Ulemas of the Durbar
all admitted that their counterparts had acquired the religious learning from the
descendants of the Prophet. The arrogant caliph ignored them and continued to undermine
the popularity and respect of the Imam by other means. Failing this he decided to harass,
arrest or to murder him. In every town and city hired agents were posted to monitor the
activities of the followers of the Imam. It was at this time that these followers were
given the name of Rafidhoon, i.e. the rejecters. It was Mansur who coined the word Ahlal
Sunna wal Jama’ah to promote a sect against the followers of Ahlulbayt (See Amir
Ali, the Spirit of Islam). Anyone who was found supporting the Imam would be arrested,
imprisoned or killed.
The Imam himself was summoned from Madinah to Baghdad, the newly founded Capital of the
Abbasid regime. Until then it was Kufa, when transferred from Damascus after the fall of
the Ummayads. Five times he was taken away from Madinah to Baghdad, questioned or harassed
in one way or the other. Mansur could never find sufficient grounds to order his
imprisonment or assassination. On the other hand the consequent stay of the Imam in Iraq
only expanded the circle of those who wanted to learn the teachings of Ahlulbayt from him.
Perceiving this, Mansur sent him back to Madinah. Even there, the Imam was not spared from
persecution and harassment.
Imam Sadiq (AS) was one of those infallible Nufus who were created by God to be models
of moral excellence. The character and conduct of all those sages in different stages of
their lives was the standard of excellence. The particular virtues of the Imam which were
recorded by the historians included hospitality, charity, the helping of the needy in
secrecy, the fair treatment of poor relatives, forgiveness, patience and fortitude.
Once a pilgrim visiting the Prophet’s Mosque in Madinah, fell asleep. On waking
up, he hurriedly searched his belongings and found his purse which contained One Thousand
Dinars was missing. Looking around he saw the Imam was praying in one corner of the
Mosque. He accused the Imam of having picked his purse. The Imam asked about its contents
and was told that it contained one thousand Dinars. The Imam then asked the man to follow
him to his house where he gave the man the same amount. When the stranger came back to the
mosque satisfied, once more he checked his property and found that his purse was intact in
another bundle. Greatly ashamed of his conduct, he came back to the Imam, apologised and
asked him to take his money back. Imam replied with these words, “We never take back
what we once give away, but if you feel guilty about it, give it to the poor of the
town. " The traveller gave all the money in Charity to the poor of Madinah.
During the days of scarcity, when people tried to hoard food and other goods, Imam
asked his household manager Trenchab, “ The price of corn is rising day by day. How
much corn is there in our warehouse," Trenchab replied that the Imam should not worry
as there was a large quantity of corn in store. The Imam replied, “ Give it away to
the poor and let us face the situation along with others.” Then he ordered that pure
white wheat flour should not be used in his kitchen, and should be mixed with equal
quantity’s of oat flour. “ We must share misfortune with the needy and the poor
as long as it takes."
His profound knowledge of religion and other sciences was famed throughout the entire
Islamic world. People came from distant regions to learn from him. The number of his
students reached over Four Thousand. Among them were scholars of Jurisprudence, Tafsir,
Haidth such as Imam Noman bin Thabit Abu Hanifa and Imam Mali Ibn Anas. Heads of other
religions also came there to discuss with the Imams students many matters of dispute and
on many occasions returned home embracing Islam. Sometimes he himself argued with the
opponents especially atheists. Apart from religious sciences, he used to teach to some
students mathematics, chemistry, medicine and astronomy. Jabir Ibn Hayyan, the famous
pioneer of physics, chemistry and mathematics, was his disciple who wrote about four
hundred treatises based on his mentor’s instructions. The jurists who learnt from him
and wrote several volumes of books on jurisprudence can be counted by the hundreds.
Perhaps the most interesting of all his pupils was Abu Hanifa who gave public lectures
at Kufa that attracted much attention. In giving decisions, he claimed the right to
exercise the privilege of deduction (Qiyas) and of using his own judgement (Ra’y) to
supplement the traditions and for this departure he was severely criticised by the
scholars in Makka and Madina. His decisions were on the point of law of Islam, however he
steadfastly refused to enter the service of the Government as judge. Thus it was as a
literary or academic jurist that he was able to carry on his work in Kufa under both the
Ummayads and the Abbasids. It is probable that he strongly sympathized with the Alids and
resented the way in which they had been set aside. Masudi mentions in his history that
once he had sent 10,000 Dinars to Zaid Ibn Ali to help him against the Ummayads.
One is surprised to observe that these two contemporary scholars were able to carry on
teaching in their respective cities, Abu Hanifa in Kufa and Imam Ja’afar Sadiq (AS)
in Madina. The two men were on friendly terms with each other and often Abu Hanifa
accepted the advice of his teacher Imam Ja’afar Sadiq (AS)
Ibn Khalikan relates a story about an anecdote that the Imam Ja’afar Sadiq (AS)
had with his contemporary jurist of Kufa. The Imam asked, “ What would you say is the
proper fine for one who breaks the front molars (Rubaiyat) of a deer”? Abu Hanifa
answered, O’son of the Apostle of God I do not know the answer. To this the Imam
replied, “ Can you then pretend to learning and scholarship when you do not know that
a deer has no front molars, but only the incisors" (Thanaya).
On another occasion, Abu Hanifa remarked that if the Imam did not teach three things he
would be able to accept him.
1. Good is from God and evil is from the deeds of men, “ whereas I say that men
have no choice but both good and evil are from God.
2. In the final judgement the devil suffers in the fire,” whereas I say that the
fire will not burn him, in so much as the same material will not injure itself (the Devil
being from fire) “
3. it is impossible to see God in this world or the next, whereas I say that anyone who
has existence may be seen, if not in this world, then in the next”. At this point
Shaikh Buhlul who was one of Imam’s companions, but pretended to be a simple minded
person, picked up a clod of earth and hit Abu Hanifa on the head, declaring as he made the
hasty exit, that all three points are refuted. Abu Hanifa made a complaint about him to
the caliph who called Buhlul before him and asked him, why did you throw the clod of earth
at Abu Hanifa. He answered, “I did not throw it”. Abu Hanifa protested,
“you did throw it” . But Buhlul replied, “ you yourself have maintained
that evil is from God that men have no choice, so why do you blame me? And you have also
said that the same material will not injure itself. The devil is from fire and fire of
hell would not hurt him. Accordingly you are from dust of the earth, tell me how it could
injure you? You have also claimed that you can see God as a proof of his existence. Show
me the pain you are complaining about that exists in your head ?"
Abu Hanifa had no answer to that and he eventually agreed to what Imam Ja’afar
Sadiq (AS) taught about these things.
Nevertheless Abu Hanifa was highly respected by those friends of Ahlulbayt for they
heartily endorsed a remark made by Abu Hanifa concerning Mansur and all such oppressors
whether of the Banu Umayya or Banu Abbas. Abu Hanifa eloquently declared that if such men
would build a Masjid and command him to the simple task of counting the bricks, he would
not do it, “for they are dissolute (Fasiq) and the dissolute are not worthy of the
authority of leadership (Majlisi,Tarikhul Aiemma). Ultimately Mansur heard this remark and
cast Abu Hanifa into prison where he remained until his death. Abu Hanifa’s remarks
were based on the Verse in the Qur'an (Surah II,V 118) where God said to Abraham,” I
am about to make thee an Imam to mankind”, and Abraham asked, “of my offspring
also”, but God answered, “My covenant embraceth not the idolaters”.
On the question of the freedom of will (Irada) which was much under discussion at the
time, the Imam taught, “that God has decreed some things for us and He has likewise
decreed some things through our agency, What He decreed for us or on our behalf He has
concealed from us, but what He has decreed through our agency He has revealed to us. We
are not concerned, therefore, so much with what he has decreed for us, as we are with what
he has decreed through our agency.”
As to the question of the power (Qadr) of directing one’s own actions, the Imam
took a middle position, which is neither compulsion (Jabr) nor committing (Tafviz) the
choice to ourselves. He was accustomed to say in prayer,”O’ God, thine is the
praise that I give thee, and to thee is the excuse if I sin against thee. There is no work
of merit on my own behalf, or on behalf of another, and in evil there is no excuse for me
or for another”.
Yakubi in his Tarikh remarks in regard to Imam Ja’afar Sadiq (AS) that , “it
was customary for scholars who related anything from him to say 'the learned one informed
us'.” When we recall that Malik ibn Anas (94-179) the author of Mawatta was a
contemporary of the Imam Ja’afar Sadiq (AS), at least a century before the time of
Bukhari and Muslim, it is significant to find that it is the Imam Ja’afar Sadiq(AS)
who is credited with stating what came to be regarded as the most
significant and important principle to observe in judging traditions: “What is in
agreement with the Book of God, accept it, and whatever is contrary, reject it”.
Yakubi also relates another saying of the Imam as follows;
"There are two friends, and whoever follows them will enter paradise”, Some
one asked, “ Who are they?” He said, “The acceptance of that which you
dislike when God likes it, and the rejection of that which you like when God dislikes
it.”
Masudi, the famous historian, wrote one of the most important sayings of Imam Sadiq
(AS) ascribed through Imam Ali (AS) who is said to have related that when God wished to
establish the creation, the atoms of creatures and the beginning of all created things, He
first made what he created in the form of small particles. This was before the earth and
the heavens were created. God existed alone in His authority and power. So He cast forth a
ray of light, a flame from His splendour and it was radiant. He scattered this light in
the midst of invisible atoms, which He then united in the form of our Prophet. God most
high then declared unto him,“you are the first of those who shall speak, the one with
power of choice and the one chosen. To you I have trusted my light and the treasure of my
guidance. For your sake I will form spacious channels, give free course to the waters, and
raise the heavens. For your sake I will give rewards and punishments, and assign men to
Paradise or to the Fire.I will appoint the people of your household (Ahlulbayt) for
guidance. I will bestow upon them the secrets of my knowledge. No truth will be hidden
from them and no mystery concealed. I will designate them as my proof to mankind, as those
who shall admonish men of my power and remind them of my Unity (Tawheed)”. “ The
light descended,” the Imam Ja’afar continued, “upon our most noble men, and
shown through our Imams, so that we are in fact the light of Heaven and of Earth. To us is
salvation committed, and from us are the secrets of science derived, for we are the
destination that all must strive to reach. Our Mehdi will be the final proof, the seal of
the Imams, the Deliverer of the Imamat, the Apex of the Light, and the Source of all good
work. Those who follow us will have our support in the hereafter.”
Imam died in the 10th year of the reign of Caliph Mansur, 148 Hijiri(765 AD). He had
worn a signet ring with the inscription,“ God is my master and my defence from His
creation.” He lived to be 65 years old. It is mentioned by historians that on
Caliph’s orders he was given poison in grapes which caused his death.
Imam Ja’afar Sadiq (AS) was buried in the cemetery of Baqee in Madina by the side
of his father Imam Muhammad Baqir (AS). Before the destruction of the Baqee cemetery by
the Wahabis, the inscription on the tomb said, “Here is the Tomb of Imam Ja’afar
Ibn Muhammad al Sadiq.”
