It is not preferable to take a distance from the phenomenon that is the subject of writing this time. This article is about the follower Imam, Sheikh Bani Hashem Abi Abdullah Jaafar al-Sadiq (d. 148 AH), and writing about the family of the Prophet, peace and blessings be upon him, It is important that you mix the approach with scientific integrity, and this is what we will try to adhere to in identifying this imam, which we will enter from multiple sections: The door of the 'Atra, as it is from the medium selected from the blessed prophetic lineage; And the door of knowledge, it is one of the pillars of the great scientific impulse in the history of Muslims. As a matter of reform, he is one of the founders of the stream of adulthood in dealing between power and society. As a matter of psychological sponsorship, it is a symbol of education, worship, and celibacy.

Moreover, this article tries to provide a contextual vision to understand the personality of this imam, meaning that he is trying to return him to his era and Egypt and the events that were taking place in them scrambling, generating attitudes that crystallize and prevail, in which this imam appears part of the general trend of the general head of the community of imams of the nation, even if it At the forefront and heart of that population; He - may God be pleased with him - used to breathe the air of his time (the era of the disciples) and reflect the personality of his place (the prophetic city), and if he has a particularity or uniqueness, then it is the uniqueness of the actor for his era belonging to him and influencing him.

Our concern is to gain an understanding of the Imam's logic, his way of thinking, and know the keys to his personality. Because we claim that this is the most valuable experience we can get after reading the lines of this article, which seeks to introduce Imam Jaafar al-Sadiq, and to draw the milestones of the general environment in which he grew up, and the most prominent effects on scientific life and his most famous positions in political events.

A good
plantation Jaafar Al-Sadiq grew up in a house of knowledge and wisdom. His father is Muhammad (known as 'Al-Baqir') bin Ali Zain Al-Abidin (d. 114 AH) bin Al-Hussein bin Ali bin Abi Talib (d. 40 AH), the great companion and the fourth adult caliph. Zain Al-Abidin (d. 95 AH) did not witness the battle of Karbala with his father Al-Hussein (d. 61 AH), "the martyr of Karbala" with the words of the Golden Imam (d. 748 AH), then he retired from politics after that and devoted himself to worship and knowledge, until he was called "the carpet" because of the large number of prostrations.

Zain Al-Abidin was acceptable among believers and a commoner because of his knowledge and virtue, as indicated by the story narrated by Ibn al-Jawzi al-Hanbali (d. 597 AH) in the 'regular', and he said: “Hisham bin Abdul-Malik Hajj (d. 125 AH) did not pass the caliphate yet. He reached the stone and received it, but he was not able to do it, so a pulpit was installed for him and he sat at him looking at the people, and Ali bin Al-Hussein came and went around the house. When he reached the stone, the people stepped up to him until he received it, so a man from the people of the Levant said: Who is this that the people have endowed with this prestige? Hisham said: I do not know him, fearing that the people of the Levant would want it, and al-Farazdaq (d. 114 AH) was present, and al-Farazdaq said: But I know him, and al-Shami said: Who is this, O Abu Firas ?, And he said:
This is what you know. And the forbidden is
this Ibn Khair, the servants of God, all of them ** This pure, pure and pure knowledge is
not your saying: Who is this? With his own ideals ** The Arabs know who denied and the Persians. ”

Despite his high status, socially and scientifically; Imam Zayn al-Abidin was known to be humble and reduced the wing to the general public, as the gold narrated - in 'History of Islam' - from Ja`far al-Sadiq that his grandfather Zayn al-Abidin "was if he walked on his mule in the railways (= roads) the city did not say to anyone: [Vinegar] the road, and it was He says, "The road is shared. I cannot leave anyone." Ali Zain Al-Abidin and his grandson Jaafar Al-Sadiq died at the age of fourteen, and then he is more likely to have received knowledge from him at this age.

Ja`far al-Sadiq is a branch of the mesotherapy of the prophethood of the blessed prophet, which grew a good plant in the garden of the righteous Abu Bakr (d.13 AH). His father, Muhammad al-Baqir, married the mother of Furwa bint al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq (al-Qasim died 107 AH), so Ja`far al-Sadiq was born to him. As Ibn al-Jawzi tells us in al-Muntazim. The sincere grandfather of his mother is al-Qasim bin Muhammad bin Abi Bakr al-Maadud, among the "seven city jurists" who had the orbit of knowledge and fatwas therein. Al-Qasim and Jaafar died at the age of twenty-eight, so there is no doubt that he was a disciple of him.

Al-Sadiq then combined the honor of the descended lineage on the side of Father Hafid Ali, and the lineage freed from the mother's side, Salila "Atiq" (Abu Bakr Al-Siddiq). On this auspicious meeting, al-Shahristani (d. 548 AH) says in 'Boredom and Bees' that Ja`far al-Sadiq: “From the side of the father is affiliated with the Prophet’s tree, and from the mother’s side belongs to Abu Bakr al-Siddiq… He has repudiated what was attributed to him [بعض] to some of the extremes and exonerated them ". And his maternal uncle is Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq (d. 126 AH). He is also - as described by al-Dhahabi in 'History of Islam' - one of the major jurists of the city.

Imamate mineral
Jaafar was the complicated meeting between those pure lineages, so he belonged to the first two men who believed in the message of his grandfather, the Prophet Muhammad, peace be upon him: Abu Bakr Al-Siddiq, and Ali bin Abi Talib. Al-Dhahabi was bestowed - in the "Walk of the Flags of the Nobles" - when he expressed this blessed genealogy meeting in the purest and most sincere terms; He said in Jafar that: “Ibn the martyr Abi Abdullah, the Prophet’s peace, may God bless him and grant him peace,” his tribe and his beloved Hussein bin Amir al-Mu'minin Abu al-Hasan Ali ibn Abi Talib…, Imam al-Sadiq Sheikh Bani Hashem, Abu Abdullah al-Qurashi al-Hashemi al-Nabawi al-Madani, one of the flags. And his mother: She is the mother of Farwa bint Al-Qasim bin Muhammad bin Abi Bakr Al-Taymi, and her mother: It is Asmaa bint Abdul-Rahman bin Abi Bakr, and for this [Jaafar Al-Sadiq] used to say: Abu Bakr Al-Siddiq gave birth to me twice !!

As for his father, he is Muhammad Al-Baqir, and Imam Ibn Katheer (d. 774 AH) translated it to him - in the beginning and the end. ". It was narrated from one of the companions, and a group of senior followers and others told him about it, and Imam Sufyan ibn Uyaynah (d. 198 AH) narrated on the authority of his Sheikh Jaafar Al-Sadiq saying in his father Al-Baqir: “My father told me and he was the best of Muhammad on the face of the earth!”

Al-Dhahabi ruled to al-Baqir that he was eligible to take the position of caliphate, a ruling that has significance from a salafi imam and a senior scholar expert in men who were wounded and modified like al-Dhahabi; He said in the "History of Islam": "And he was one of those who collected knowledge, jurisprudence, honor and religion, trust and trust, and was fit for caliphate." Al-Baqir and his son Jaafar died at the age of thirty-four, after taking jurisprudence and narration from him and he became one of the great scholars of his time.

As for Ja`far's uncle Zaid bin Ali Zain al-Abidin (d. 122 AH), he was a companion to him and close to him at the age of age, and likewise appealed to his elder brother after the death of their father Zain al-Abidin. The house is a house of knowledge and wisdom, and then it was self-evident that Jaafar was one of the imams of the followers and the established scholars, after he reached a large amount of knowledge and piety, until Al-Dhahabi said - in the "History of Islam" - about his eligibility for succession as he said about his father Al-Baqir: Many, and he was fit to succeed to assure him, his merits, his knowledge and his honor, may God be pleased with him. "

A new way of
discovery that Imam Ja`far - in the direction of what prevailed in his era of political confrontations that witnessed the end of the Umayyad state and the issuance of the Abbasid states - was characterized by a political position different from the political option that was prevalent at the time when the largest sector of scholars, represented by that school that took a distance from the armed conflict other than Calculated with the authority adopted by revolutionary teams decided to engage with the fait accompli, and sought radical change, no matter how different the capabilities and the balance of power between them and the authority. Thus, Al-Sadiq did not deviate from his political stance from the general approach of most of the city's contemporary people, so he rejected the revolution and the influence of the government on education to build a strong scientific school.

In order to understand the foundations of the political school of Al-Ruwiya, which characterized this broad Sunni trend to which Jaafar belonged; We extend the connection a little by the scene of the trauma after the martyrdom of Hussein bin Ali (d. 61 AH) in the famous incident in Karbala, which Muslims were afflicted with great sadness that prevailed in the great cities of Islam at that time (Mecca, Medina, Kufa and Basra), and fueled - with other factors - the fire of the revolution against the rule of the Umayyads So the people of Medina tried - and made them among the Companions and their sons - the deposition of Yazid ibn Muawiyah (d. 64 AH) in the year 63 AH, and their revolution in the free incident was aborted by the blood and violation of the sanctity of the Prophet.

Then, in the year 64 AH, the "Tawabeen Army" movement in Iraq was led by the great companion Suleiman Bin Sard Al-Khuzai (d. 65 AH), and one of its main demands was retribution for the blood of Hussein bin Ali; Then came the clash between the Umayyads and the great companions Abdullah bin Zubair, who ended his martyrdom in 73 AH after the siege of the Umayyad army led by Hajjaj bin Yusuf al-Thaqafi (d. 95 AH) of the Kaaba and struck it with a catapult. Then, in the year 81 AH, a “jurist revolution” who gave their leadership to the Umayyad military commander Abdel Rahman Bin Al-Ash'ath Al-Kindi (d. 84 AH), but they received a decisive defeat in the battle of Deer Skulls in the year 83 AH. Thus, all these revolutions failed to achieve their stated goals of returning the pledge of allegiance and Shura to the nation, the people of solution and the contract.

Therefore, this continuous repression and the continuous crushing of all opponents - since the martyrdom of Hussein - caused a broad scholarly position to emerge, and he viewed the political issue with caution and suspicion for fear of spilling more blood, and perhaps he also saw in the scientific lesson - an achievement and a connection - a progressive and progressive path instead of politics. , Especially if the bloodshed of Muslims is thought to have occurred without the necessary change being achieved. Also, this school turned around a major idea of ​​intent is "the unity of the Muslims", which is a good idea that the Prophet (PBUH) spoke about and predicted that the Muslims would obtain it at the hands of the tribe of Hassan bin Ali (d. 49 AH), which happened in what was called the "Year of the Community" in the year 41 AH .

A gradual reform.
Indeed, this school - to which a number of scholars of the Prophet's lineage belonged - extended and rooted until it overcame Islamic thought throughout the following centuries. Of course, there is a fine hair between submission to tyranny and adulthood in the face of it. Rationalization is based on preserving the values, the highest origins, and the integrity of the class, then resisting the injustice by building a conscious society capable of filtering it with minimal damage, and then Ja`far al-Sadiq, as the imam of the city’s prophetic imams, was not a supporter of the risky revolution, but at the same time he was not a supporter of the authority in absolute terms, but rather I accept teaching as a path to long-term political change. Al-Shahristani diagnosed this approach of Jaafar with an accurate, comprehensive statement, and said: “He [Jaafar] stayed in Medina for a period of benefit to the Shiites belonging to him .., then he entered Iraq and lived there for a period of time when he was the imamate of the cat, and we never contest anyone in the caliphate.”

Jaafar's position rejecting the revolutions - as a means of political change - was general, not selective, even if he called them from within the Hashemite House to which he belongs. Therefore, he refused to participate in the aborted revolution led by his uncle Zaid bin Ali Zain al-Abidin - to whom the Zaidi school of jurisprudence is attributed - in Kufa in the year 122 AH against the Umayyad caliph Hisham bin Abdul Malik (d. 125 AH).

Jaafar al-Sadiq also objected to engaging in a similar abortive revolution carried out by his cousin Muhammad bin Abdullah - nicknamed the "pure soul" - in Medina over the rule of al-Mansur al-Abbasi (d. 158 AH) year 145 AH, and may be among the reasons for this reservation on the eligibility of the leader of the revolution submitted to the caliphate ; When the children of Hashem met to hold the pledge of allegiance to the good soul, Al-Sadiq refused to attend the meeting, and he said, addressing the father of the good soul when he came, inviting him to attend the pledge of allegiance: “You are a sheikh, and if you want to pledge allegiance to you, as for your son, I swear by God and do not bid you.” Abu al-Faraj al-Isfahani (d. 356 AH) also tells us in the Talibin Fighter.

Al-Dhahabi says - in 'The History of Islam' - about Jaafar's position on the revolution of the 'smart soul' that he was discouraging it from everyone who wanted to join it from the people of his home and "he says to him: He and God is killed"! When the events of the revolution erupted, "Jaafar Al-Sadiq disappeared and went to his money in the branches (= a town that belonged to the city), retreating to sedition," even though he was "the master of the Alevis in his time"; According to the expression of Al-Dhahabi in his book 'Al-Ali Al-Ghaffar'. His position also contradicts "a large group of scholars and scholars" who participated in this revolution. According to al-Tabari (d. 310 AH) in its history.

As far as Jaafar was against the armed revolution; He was loathsome just to enter the sultans even if for their advice. It can be said that Jaafar’s fight against power stems from the bitter clash that took place between Muslims, and this stance affected the general trend of the nation, Sunnis and Shiites, after their distinct paths were formulated decades later.

Imam al-Shafi’i reported what indicates the relationship of the Ja`far al-Sadiq curriculum - one of the imams of the city - to what was seen by the great companion Abdullah bin Omar (d. 73 AH), who is considered the founder of the civil school with a peaceful stance in dealing with the authority; Al-Shafi’i said in his book “The Mother”: “The companions of the Prophet - may God’s prayers and peace be upon him - prayed behind those who did not praise his actions from the Sultan and others. Muslim (Ibn Khalid Al-Zanji, died 180 AH) told us about Ibn Jarij (T 151 AH) on the authority of Nafeh (T 117 AH) ) Abdullah bin Omar retired from Mina in fighting Ibn Al-Zubayr and Al-Hajjaj in Mina, and he prayed with Al-Hajjaj ..., he said (= Al-Shafi’i): Hatim told us about Jaafar [Al-Sadiq] bin Muhammad [Al-Baqir] from his father that Al-Hassan and Al-Hussein ... were praying behind Marwan ( Ibn al-Hakam (died 65 AH), he said, and he said: Were they not praying if they returned to their homes? And he said: No, by God, they did not exceed the imams ’prayer.

To the extent that Jaafar was against the armed revolution, He was loathsome just to enter the sultans even if for their advice. It can be said that Jaafar’s fight against power stems from the bitter clash that took place between Muslims, and this position affected the general trend of the nation, Sunnis and Shiites, after their distinct paths crystallized decades after the era of Jaafar Al-Sadiq, and that Ja’far’s strengthening of the authority of the jurists - as opposed to the authority of rulers - remained clear. To the reign of Imam al-Juwayni (d. 478 AH), which gave this trend a greater boost; Al-Dahabi narrates - in 'Al-Sir' - on the authority of Imam al-Sadiq, saying: "The jurists are the messengers of the Apostles, and if you see the jurists have leaned on the sultans, then understand them."

Therefore, we find that the peers of Jaafar and his students, and those affected by his position, have taken the same approach in relation to power. The position of Imam Abu Hanifa (d. 150 AH) - one of his father’s students, Muhammad al-Baqir - who refuses to assume the position of the judiciary for the Abbasids or taking any of the state’s gifts, is known. Then this trend was further strengthened until we found Imam al-Ghazali (d. 505 AH) criticizing the scholars ’visit to the palaces of the sultans. Most of them - in 'Reviving the Sciences of Religion' - said: “They emphasized the knowledge of fatwas, presented themselves to the governors, recognized them, asked for mandates and prayers from them, so the jurists, after they were wanted, demanded, and after they were proud of being away from the sultans, they were humiliated by accepting them.”

Decisiveness of extremism
We have seen in the march of Ja`far al-Sadiq that he was a man of knowledge, acclamation and reform, which contributed to making him a scientific reference in his era, as he explains his fight against extremism and deceit who accused them of putting the hadith on him and the scholars and imams of the Al-Bayt family in general; He used to say to his students and attendees of his science councils: “Do not accept a hadith for us except what the Qur’an and Sunnah have agreed upon”; He also narrated from him the Shiite scholar Abu al-Qasim al-Khoei (d. 1992 AD) in the dictionary of men of hadith.

Rather, the historian Ibn Khaldun (d. 808 AH) says - in his history of the 'lessons' - that some of these "highs have exceeded the limit of reason and faith in saying the deity of these imams ..., and Ali - may God be pleased with him - was burned by the fire in which he went to that of them; The wrath of Muhammad ibn al-Hanafiyyah (= Muhammad ibn Ali ibn Abi Talib, who died in the year 81 AH), al-Mukhtar ibn Abi Ubayd (al-Thaqafi, who died in the AH 67 AH), when he reported this to him about it, so he declared his curse and innocence from him; and so did Ja`far al-Sadiq - may God be pleased with him - whoever similarly reported this to him ".

Indeed, the Shiite sources themselves are antithetical by describing the intransigence that Imam Ja`far obtained from the extremes in the family of al-Bayt, and here we leave the accounts of the Sunnis and go to the sources considered by the Shiites to talk about the exhaustion that Al-Sadiq found from some of his followers. Because of his anger at the extremes, it was narrated about him - as in the book 'The Men of the Kishey' by the Shiite Kisheya scholar (d. 340 AH) - his saying: “By God, I have found no one obeying me and taking my saying only one man, may God have mercy on him: Abdullah bin Abi Yaafur (d. 131 AH)” .

And Abdullah bin Abi Ya`fur This was the head of moderation against the extremes, and his central saying was according to Al-Keshi: “The imams are righteous, pious scholars.” By this he means that the imams of the family of the household were religious scholars and ascetic pious, but they are not infallible. Jaafar also clashed with the Al-Khattabiyya sect, which is attributed to Abu al-Khattab Muhammad ibn Abi Zaynab al-Asadi (d. 138 AH) and claimed that the imams of the Al-Bayt family were "prophets", and some of them - as previously mentioned - even believed that the imams were "gods"; Al-Sadiq said: “He will be innocent to God who said we are prophets.” It is also narrated by Al-Keshi, whom we find Al-Hafiz Ibn Hajar (d. 852 AH), which is frequently reported in 'Lisan Al-Mizan'.

Imam Ja`far also realized that the extremes caused the separation of the one nation, because they lied to him and attacked some of the companions for allegedly loving the household, which drew his energy in responding to them; There have been many accounts that show respect for the companions of Jaafar as his father, Muhammad al-Baqir, did. Imam Ibn Al-Jawzi relates - in the 'regular' - on the authority of Imam Abu Hanifa that he met Imam Al-Baqir and asked him: “What do you say about Abu Bakr and Omar?” He said: “May God have mercy on Abu Bakr and Omar.”

Shiite reformers - even today - still draw from these accounts that express the moderate approach of the follower Imam Ja`far al-Sadiq; For example, Hajjah Islam classified Muhsin as the role of his book 'The Forgotten Reading' to revive the sayings of the imams and ancient Shi'i scholars, which reinforce moderation in the perception of the imams as just pious and righteous scholars. We find this moderate soul at a good number of references of contemporary Shiites, such as Ayatollah Hussein Montazeri (d. 2009), the scholar Hussein Fadlallah (d. 2010) and Ayatollah Yusuf Sanei.

Imam Ja`far also realized that the extremes caused the separation of the one nation, because they lied to him and attacked some of the companions for allegedly loving the household, which drew his energy in responding to them; There have been many accounts that show respect for the companions of Jaafar as his father, Muhammad al-Baqir, did. Imam Ibn Al-Jawzi relates - in 'Al-regular' - on the authority of Imam Abu Hanifa that he met Imam Al-Baqir and asked him: “What do you say about Abu Bakr and Omar?” He said: “May God have mercy on Abu Bakr and Omar,” I said (= Abu Hanifa): It is said to us in Iraq that you are to be discharged. From them, he said: “God forbid!” He who said this about me lied, or what you learned that Ali bin Abi Talib married his daughter, Umm Kulthum - who was from Fatima, daughter of the Messenger of God, peace be upon him and his family, peace - Omar bin Al-Khattab, and found her Khadija and found the Messenger of God, peace be upon him And his family ?!

Ibn al-Jawzi also narrated that Orwa bin Abdullah al-Kufi - a "trust" as Al-Hafiz Ibn Hajar said in 'Taqdeq al-Tahdheeb' - once asked his Sheikh Jaafar al-Sadiq about the ruling on decoration of swords; He said: "There is nothing wrong with him, Abu Bakr Al-Saddeeq got loose of his sword. He said [Orwa]: I said: And the friend says ?! He jumped and jumped and received the kiss, then he said: Yes, the friend, yes the friend, yes the friend. Whoever did not tell him the friend, God did not believe him By saying in this world or in the hereafter. Another saying of Ja`far, narrated by al-Dhahabi in the Biographies of the Flags of the Nobles, said: “I do not ask for the intercession of anything against me except when I hope for the intercession of Abi Bakr, the same, for he gave birth to me twice” !!

The bottom line here is that these accounts prove that Jaafar carried the concerns of religious and political reform. As for the religious, by excluding the extremes from the erosion of the sanctities of Sharia, and the politician by preserving the unity of the Muslims for fear of eradicating their affection, especially after the failure of the revolutions of his time. Therefore, he suffices to work on scientific, cultural, and zakat levels, as his student, Imam Malik bin Anas (d. 179 AH), tells us about what he says on the authority of Judge Ayad al-Maliki (d. 543 AH) - in 'Al-Shifa by defining the rights of the Mustafa' -: “I differed (= I came twice) To him (= Jafar al-Sadiq) at the time, I could only see it on three characteristics: either praying or silent, or he reads the Qur’an, and does not speak about what does not concern him, and he was among the scholars and servants who fear God.

Discipleship and sheikhdom
Jafar al-Sadiq was an imam of the imams of the Muslims who testified thanks to all of them, and who scrutinizes his narratives - that is, those who narrated about them and those who narrated about him - will find that he saw some of the companions and disciples of the followers, and took from the imams of the Prophet city, and met the scholars of Islam in his solution and his departure. In 'The Walk'; Al-Dhahabi says that al-Sadiq "saw some of the Companions, consider him to be seen: Anas bin Malik (d. 93 AH) and Sahel bin Saad (d. 91 AH). He spoke about: his father Abi Ja`far al-Baqir, Ubayd Allah ibn Abi Rafe ', and' Urwah ibn al-Zubayr (d. 94 AH), and Ata Ibn Abi Rabah (d. 114 AH) and his narration from him in 'Sahih (Muslim) (d. 261 AH)', and his grandfather Al-Qasim bin Muhammad, Nafeh Al-Omari (d. 117 AH), Muhammad ibn al-Mankdar (d. 130 AH), Al-Zuhri (d. 124 AH), and Muslim ibn Abi Mary, and others, and he is not abundant except for his father, and he was from the distinguished scholars of Medina.

Al-Dhahabi said: “It was from the scholars’ scholars ’’ that confirms what happened with us that Ja’far’s political and juristic approach was a practical application of the method that prevailed over his peers from the followers of the followers and the scholars of the city, which was formally established and elaborated after the incident of Al-Hurra in 63 AH. The year 145 AH - as it was previously said - is one of the scholars of the people of Medina who stands with him in his revolution.

As for those who narrated from Al-Sadiq, It comes - as Al-Dhahabi says - in the forefront of the great imams: Abu Hanifa, Malik bin Anas, Abdul-Malik bin Jarij (d. 151 AH), and his son Musa Al-Kazim (d. 183 AH), and Sufyan bin Ayyina, Yahya Al-Qattan (d. 198 AH), and others. And on the authority of Abu Hanifa’s discipline of al-Sadiq - they were born in one year and the date of their deaths was close! - Ibn Nasrallah al-Qurashi al-Hanafi (d. 775 AH) says - in 'The Luminous Gems in the Hanafi layers' - that he was asking and telling him, and he is a follower of the greatest of the household, It was narrated from his father Muhammad al-Baqir and others. The imams heard from him .. As well as Abu Hanifa ... so he will be from the peer narration "on the authority of some of them.

The transfer of juristic views of Ja`far al-Sadiq, the imams Abu Hanifa, Malik, al-Shafi’i, and other leading scholars, indicating that his narratives and sayings contributed to forming the scientific personality of the founders of the major juristic doctrines, like that of other senior imams of followers, as jurists throughout the ages continued to transmit fatwas in their books Jurisprudence

Among his adult students also: The Hadith Al-Thiqa Al-Dahhak bin Makhld Al-Basri (d. 212 AH), who says about him Yacout Al-Hamwi (d. 626 AH) in the “Glossary of Writers”: “Al-Hafez was the verbal grammatical proof, he was an imam in the hadith, he heard from Jaafar Al-Sadiq .., and he brought it out to him Al-Bukhari (d. 256 AH) in his Sahih, and they are unanimous in documenting it.

As for his jurisprudence; He transmitted his views of jurisprudence Imams Abu Hanifa and Malik and Shafi’i and other senior imams, which indicates that Jaafar's accounts and his sayings contributed to the formation of the scientific personality of the founders of major schools of jurisprudence, as is the case of other senior imams of followers. Thus the jurists relied on him a lot and transmitted his fatwas in their fiqh books. Abu Hanifa narrated a great deal about Ja`far and used his narrations to formulate his issues. It says in the book "Archeology" of Abu Yusef (d. 182 AH), which is the chief student of Abu Hanifa: "Yusuf told us about his father, on the authority of Abu Hanifa, on the authority of Ja`far [the sincere] bin Muhammad [Al-Baqir] on the authority of Saeed bin Jubair (d. 95 AH), on the authority of Ibn Omar .. He said: A man came to him and said: I spent all the rituals other than circumambulation in the house, then I fell into my family. He said: So spend what is left of you and shed blood, and you have to perform Hajj from someone who meets. "

And in that novel there are great indications; The most important of them is that Imam Ja`far was taken from Saeed bin Jabir and narrated from him, and the narration is based on Ibn Omar, and Ibn Omar is among the flags of the people of Medina, and likewise Saeed Bin Jabir and Jaafar. We do not forget that he also was a student of his grandfather to his mother Al-Qasim bin Muhammad bin Abi Bakr Al-Siddiq, who is one of the seven scholars of the city, as we mentioned, and the scholars of the family of Al-Bayt lived in the city, working in knowledge and worship. So we are in front of the jurists of the people of the city, it was not known for his exclusivity from the civil school.

There is another important glimpse of the scholar Muhammad Abu Zahra (d. 1974 AH) in his book 'Imam Ja`far' '. That is, that narration indicates that Al-Sadiq takes the fatwa of the Companion, because the narration is based on Abdullah bin Omar and he did not assign it to the Prophet (PBUH), because it is a fatwa in a place where there is no opinion in the field, and therefore it is likely that he heard it from the Prophet (PBUH), but does not direct it That's about being a companion fatwa. And the introduction of the companions ’fatwa is the subject of agreement among most jurists of the four imams and the jurists of Al-Amsar, and Ja`far’s narration here indicates that its jurisprudence converges with their jurisprudence in the reference.

A great celebration
for Imam Malik bin Anas; For Jaafar al-Sadiq was his sheikhs from the great scholars of the city that he disciples, and for this we find that in his two books Al-Muwatta ’al-Muwatta’ and the Fiqh of al-Mudawana, he transmits his views and narratives on the authority of his fathers from the household and other companions. In the two mentioned books we find a wide range of supports such as: On the authority of Malik on the authority of Ja`far [the sincere] bin Muhammad [Al-Baqir] bin Ali on the authority of his father, ”or“ on the authority of Malik on the authority of Ja`far bin Muhammad on the authority of his father. ”

Rather, Malacca was influenced by his Sheikh Jaafar Al-Sadiq in his reputation, his guidance, and the known reverence for the Sunnah and the greatness of the Prophet’s hadith in his scientific councils. Including what Ayyad narrates about him - in 'Al Shifa' - where he says: “If the Prophet, may God’s prayers and peace be upon him, mentioned his color change and bend until it becomes difficult for his sitting, he was told one day about that, and he said: If you saw what I saw, you would not have denied me what You see, I was .. I see Ja`far bin Muhammad - and he was very humorous and smiling - so if the Prophet, peace and blessings of God be upon him, was mentioned, his color would be yellow, and what I saw would happen about the Messenger of God, peace and blessings be upon him, except on purity.

Imam Al-Shafi’i narrates a lot - in his book 'The Mother' - on the authority of Imam Ja`far, through his sheikh Sufyan bin Uyaynah, who is one of Al-Sadiq’s great students. For example, it is reported from him in the chapter on 'Whoever forgets rinsing the mouth and inhaling the wash of impurity', saying: “Sufyan bin Ayaina told us about Ja`far [Al-Sadiq] bin Muhammad [Al-Baqir] from his father on the authority of Jaber bin Abdullah that the Prophet - may God bless him and grant him peace - was He swears three times in his head. On the issue of prayer time for travel; Al-Shafi’i narrates his chain of narration on the authority of Jaafar on the authority of his father on the authority of Jaber, and the like in the section 'Adhan and Iqamah to combine prayers and prayers'.

We also find the accounts of Ja`far with Imam Ahmad bin Hanbal (d. 241 AH) in al-Musnad, and in al-Sunan by both al-Tirmidhi (d. 279 e) and al-Nasa’i (d. 303 e), among others. Al-Tirmidhi when he transmits the opinions of jurists comes within the opinion of Ja`far al-Sadiq as one of the followers of the great imams, so he says, for example: “And working on this among most scholars among the companions of the Prophet, may God’s prayers and peace be upon him, and after them, and through him he says: Ja`far [Al-Sadiq] bin Muhammad [Al-Baqir], And Sufyan al-Thawri (d. 161 AH), Ibn al-Mubarak (d. 181 AH), al-Shafi’i, Ahmad, and Ishaq (Ibn Rahwayh, d. 238 AH), saw the head scan once. Al-Tirmidhi quotes his chain of transmission on the authority of Sufyan Ibn Uyaynah - who is one of the great imams of the hadith - as saying: "I asked Ja`far bin Muhammad about wiping the head. Is it permissible once? And he said: Yes, by God."

Indeed, we see Imam Ibn Taymiyyah (d. 728 AH) conveying some doctrinal views of Ja`far al-Sadiq and his father al-Baqir, as a preponderance of it for other views. Here he says in the Investigation of Purity from 'Majmoo' al-Fatwa ': “On the authority of Abu Ja`far al-Baqir and Nafi' Ma’la Ibn Umar that he [[was asked of whom]] his turban struck Paul Ba'ir, and they said: All of them are OK; and Ja`far al-Sadiq asked them, which is more like evidence”, meaning that this saying It is the closest validity of his approval of the forensic evidence.

On the issue of the difference of scholars regarding the ruling of 'divine divorce'; Ibn Taymiyyah states the opinion of Imam Ja`far among those who say - from the imams of the ancestor and doctrinal doctrines - that "it is forbidden and only one shot is required of it. This saying is transmitted from a group of predecessors and successors from the companions of the Messenger of God, peace be upon him .., which is the saying of many followers and who After them .., and this is narrated from Abu Jaafar Muhammad [Al-Baqir] .. and his son Jaafar [Al-Sadiq] .., which is the view of some of the companions of Abu Hanifa, Malik and Ahmed bin Hanbal. ”

The introduction of the narrators of Ja`far al-Sadiq was not confined to the four schools of thought. Rather, they transcended them to the doctrine of the people of al-Zahir, as he is the most famous spokesperson in their name, Imam Ibn Hazm al-Andalusi (d. 456 AH), which transmits his narration in the chapters of his book Al-Mahali, such as saying: “And by Sufyan bin Aynayah on the authority of Jaafar [Al-Sadiq] bin Muhammad [Al-Baqir] on the authority of His father said: He sickened (= sick) Uthman, who is in Mina, and he came to me and he was told: Pray to the people? He said: If you wish I prayed for you the prayer of the Messenger of God, peace and blessings of God be upon him, meaning two rak'ahs, they said: No, except the prayer of the Commander of the Faithful - meaning Uthman - four Osman refused.

Ruling
wisdom The wisdom was strewn from the tongue of Jaafar al-Sadiq, a ripe fruit of his asceticism, knowledge, and piety, so his wisdom and his eloquent commandments sprouted in the heart and clung to the conscience before it seemed to him in the prey. One of his commandments, which his son Musa Al-Kazim recommended, is the universal command that the Imam Al-Dhahabi documented in the 'Al-Sir'; It is his saying: "O my son! Whoever is persuaded by what was divided for him dispensed with, and from the extension of his eyes to what is in the hands of others, he died poor, and who did not accept what was divided for him, he accused God in his judgment, and from the smallest of the other's misleading, he exacerbated the slip of himself, and from his veil other than revealed And whoever enters the sword of the prostitute is killed with it, and whoever digs a well for his brother, God will put it in it, and from inside the fools it is despised, and from the mixture of scholars it has been decided, and whoever enters the entrances of misfortune is accused.
O my son! Do not disdain (= underestimate) men, and you will be visited and you will not enter O my son! Say the truth to you and you must consult among your relatives, be for the Qur’an next, and for peace to be fascinated, for the known commanding, and for the evil to be banished, and for those who cut you off at all, and for those who are silent about you as a beginner, and for those who ask you for giving, and for you and gossip, they sow shipment in the hearts And you are not exposed to the faults of the people, so it is the position of the one who is exposed to the faults of the people, such as the target. If you seek goodness, then you must with its minerals. The existence of minerals has minerals, and minerals have assets and assets have branches, and branches have fruit and do not bear fruit except with a branch, and no branch except with good origin and origin only with good metal. A rock whose waters do not explode, a tree whose leaves do not green, and a land whose grass does not appear.

And from his wisdom that does not come out except from the hearts of the great souls who refrain from the decoration of life and the pomp of life; His say, which urges the rejection of controversy and rivalry in religion, and what Al-Dhahabi mentioned among them - in 'The History of Islam' - he said: “Beware of you and rivalry in religion; it occupies the heart and inherits hypocrisy.” And he said: "No more is better than piety, and nothing is better than silence, no enemy is better than ignorance, and no disease is better than lying."

In the conclusion of this circumambulation in the life of Imam Ja`far al-Sadiq and its impact on the mental and educational life in Islam; The best thing to do with this article is the wisdom with which Imam Shihab al-Din al-Qarafi al-Maliki (d. 684 AH) concluded his great book on jurisprudence 'ammunition', which is: “On the authority of Ja`far al-Sadiq, may God be pleased with him (he said): Whatever is known is said, and not all What is said, its time is present, not everything that has attended its time is attended by its brothers, nor everything that its brothers attended attended its conditions, nor everything that attended its conditions the security of his bonds, so keep your tongue as you could, and peace "!!