It is not preferable to take a distance from the phenomenon that is being written this time;

This article is about the Tabi’i Imam, Sheikh Bani Hashim Abi Abdullah Jaafar al-Sadiq (d. 148 AH), and writing about the family of the Prophet, may God’s prayers and peace be upon him, it is important to mix the approach with scientific integrity, which is what we will try to adhere to in introducing this imam, which we will enter through multiple chapters: The door of the family, it is from the middle selected from the blessed Prophetic dynasty;

The door of knowledge, as it is one of the pillars of the great scientific impetus in the history of Muslims;

In the chapter on reform, he is one of the founders of the right-wing movement in dealing between the authority and society.

And the door of psychological recommendation, it is one of the symbols of education, worship and celibacy.

Moreover, this article attempts to present a contextual vision to understand the personality of this imam of knowledge, meaning that he is trying to bring him back to his era and his Egypt and the events that were taking place in them, generating situations that crystallize and prevail, in which this imam appears as part of the general trend of the mass of imams of the nation, although In the vanguard and in the heart of that crowd;

He - may God be pleased with him - was breathing the air of his time (the era of the followers) and reflecting the personality of his place (the Prophet's city), and if he had privacy or singularity, then he was the uniqueness of the representative of his era to which he belongs and influences him.

What concerns us is to reach an understanding of the imam’s logic and way of thinking and to know the keys to his personality;

Because we claim that this is the most precious experience that we can get after reading the lines of this article that seeks to introduce Imam Jaafar al-Sadiq, outline the general environment in which he grew up, and his most prominent influences in scientific life and his most famous stances on political events.

Jafar


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) Ibn al-Husayn Ibn Ali Ibn Abi Talib (d. 40 AH), the great companion and the fourth of the Rightly-Guided Caliphs.

Ali 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" in the phrase Imam al-Dhahabi (d. 748 AH), then he retired from politics after that and devoted himself to worship and science, until he was called "the carpet" for his frequent prostrations.

Zain al-Abidin had acceptance among believers and a reputation for his knowledge and virtue, as evidenced by the story narrated by Ibn al-Jawzi al-Hanbali (d. 597 AH) in al-Muntazim. He said: “The Hajj of Hisham bin Abd al-Malik (d. 125 AH) did not reach the caliphate yet, so he circumambulated the house and made an effort. To reach the stone and touch it, but he could not reach it, so a pulpit was set up for it and he sat on it looking at the people, so Ali bin Al-Hussein came and went around the house. Hisham said, “I don’t know


him ! And this

sanctuary


is the son of the best of all servants of God ** This is the pious, pure, pure knowledge,


and not your saying: Who is this?

Despite his lofty status socially and scientifically;

Imam Zain al-Abidin was known for his humility and lowering his wing to the common people. Al-Dhahabi narrates - in 'History of Islam' - on the authority of Jafar al-Sadiq that his grandfather Zain al-Abidin "when he walked on his mule on the roads of Medina, he did not say to anyone: [Leave] the way, and he was He says: The path is common, and it is not for me to turn anyone away from it.

Ali Zain al-Abidin and his grandson Jaafar al-Sadiq died at the age of fourteen, and therefore it is more likely that he received knowledge from him at this age.

Jaafar al-Sadiq is a branch of the blessed Prophethood that grew a beautiful plant in the fragrant garden of al-Siddiq Abi Bakr (d. 13 AH).

His father, Muhammad Al-Baqir, married Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr Al-Siddiq (Al-Qasim died 107 AH), and he was born to him by Ja`far Al-Sadiq;

As Ibn al-Jawzi tells us in al-Muntazim.

Al-Sadiq’s maternal grandfather is Al-Qasim bin Muhammad bin Abi Bakr, who is counted among the “seven jurists of Medina” who were in charge of knowledge and fatwas in it.

Al-Sadiq, therefore, combined the purified honor of lineage on the part of the father, the grandson of Ali, and the liberated lineage on the part of the mother, the descendant of “Atiq” (Abu Bakr Al-Siddiq).

And about this auspicious meeting, al-Shahristani (d. 548 AH) says in 'Al-Milal wa al-Nahl' that Ja'far al-Sadiq: "From the side of the father, he belongs to the Prophetic tree, and from the side of the mother belongs to Abu Bakr al-Siddiq... and he repudiated what he was ascribing [him] to some of the extremists, and he was acquitted of them. ".

And his uncle is Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq (d. 126 AH), and he is also - as al-Dhahabi describes him in 'History of Islam' - one of the great jurists of Medina.

The metal of an imamate


Jafar was the one who made the meeting between those pure lineages, so he belonged to the first two men who believed in the message of his grandfather, the Prophet Muhammad, may God’s prayers and peace be upon him: Abu Bakr Al-Siddiq and Ali bin Abi Talib.

Al-Dhahabi did well - in “Sir of the Nobles’ Flags” - when he expressed this blessed genealogical meeting in the purest and truest terms;

He said about Jaafar that he is: “The son of the martyr Abi Abdullah Rayhana of the Prophet - may God bless him and grant him peace - and his grandson and his beloved Al-Hussein bin Amir Al-Mu’minin Abi Al-Hassan Ali bin Abi Talib… the Imam Al-Sadiq, the Sheikh of Banu Hashim, Abu Abdullah Al-Qurashi Al-Hashimi Al-Alawi Al-Nabawi Al-Madani, is one of the prominent figures. His mother: Umm Farwa bint Al-Qasim bin Muhammad bin Abi Bakr Al-Taymi, and her mother: Asma bint Abdul-Rahman bin Abi Bakr, which is why [Jafar 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 for him - in 'The Beginning and the End' - saying: "Follow the greatness of fate, abundant in knowledge, one of the flags of this nation in knowledge, work, worship, lineage and honor..." ".

He narrated on the authority of more than one of the companions, and a group of senior followers and others narrated from him, and Imam Sufyan bin 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 Muhammadi on the face of the earth!”

Al-Dhahabi ruled on al-Baqir that he was qualified to assume the position of caliphate, a ruling that has significance from a Salafi imam and a great hadith expert on men, wounding and modifying like al-Dhahabi;

He said in 'History of Islam': "He was one of those who gathered knowledge, jurisprudence, honor and religion, trust and righteousness, and he was fit for the caliphate."

Al-Baqir and his son Jaafar died at the age of thirty-four, after he learned jurisprudence and narration from him and became one of the great scholars of his time.

As for Jafar's uncle, Zaid bin Ali Zain al-Abidin (d. 122 AH), he was a companion and close to him in age, and he was a student like him of his brother al-Baqir after the death of their father Zain al-Abidin.

The house is a house of knowledge and wisdom, and then it was obvious that Jafar was one of the imams of the followers and the well-established scholars, after he had reached a great amount of knowledge and piety, until Al-Dhahabi said - in “History of Islam” - about his eligibility for the caliphate as he said about his father Al-Baqir: “The virtues of Jafar Many, and he was fit for the caliphate because of his lordship, grace, knowledge and honor, may God be pleased with him.

A new


trend was not unique to Imam Jaafar - regarding the political tensions that prevailed in his era at the end of the Umayyad state and the beginning of the Abbasid states - with a political position different from the political choice that prevailed at the time for the largest sector of scholars, represented by that school that took a distance from the armed clash Calculated with the authority adopted by revolutionary groups that decided to clash with the de-facto authority, and sought for radical change regardless of the different capabilities and the imbalance of power between them and the authority.

Thus, al-Sadiq did not deviate from his political stance from the general curriculum of most of the city’s contemporaries, so he rejected the revolution and preferred to focus on education to build a sound scientific school.

In order to understand the foundations of the political school of vision that characterized this broad Sunni current to which Jaafar belonged;

We extend the link a little with the scene of shock after the martyrdom of Al-Hussein bin Ali (d. 61 AH) in the famous incident of Karbala, due to which Muslims were afflicted with great sadness that fell on the major cities of Islam at that time (Mecca, Medina, Kufa and Basra), and fueled - with other factors - the fire of revolution against the rule of the Umayyads The people of Medina - most of them were companions and their sons - tried to depose Yazid bin Muawiyah (d. 64 AH) in the year 63 AH, but their revolution aborted in the incident of Al-Harrah, with the blood it caused and the violation of the sanctity of the Prophet's city.

Then, in the year 64 AH, the "Repentant Army" movement in Iraq was led by the great companion Suleiman bin Surd Al-Khuza'i (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 companion Abdullah bin Al-Zubayr, which ended with his martyrdom in the year 73 AH after the Umayyad army, led by Al-Hajjaj bin Yusuf Al-Thaqafi (d. 95 AH) laid siege to the Kaaba and hit it with catapults. Then it broke out in the year 81 AH "the revolution of the jurists" who gave their leadership to the Umayyad military leader Abdul Rahman Ibn al-Ash`ath al-Kindi (d. 84 AH), but they received a decisive defeat in the battle of Deir al-Jajm in the year 83 AH.

Thus, all these revolutions failed to achieve their declared goals of restoring the pledge of allegiance and consultation to the nation and the people of solution and contract.

Therefore, this continuous suppression and crushing of all opponents - since the martyrdom of Hussein - has led to the crystallization of a broad scholarly position, which has come to view the political issue with caution and suspicion for fear of shedding more blood. Especially if it is thought most likely that harm will occur by shedding Muslim blood without achieving a change that necessitates that.

This school also turned around the idea of ​​a major purpose, which is the "unity of Muslims", which is a good idea that the Prophet (peace be upon him) spoke about and predicted that the Muslims would attain it at the hands of his grandson, Al-Hasan bin Ali (d. .

Gradual reform


In fact, this school - to which a number of scholars of the Prophetic line belonged - extended and took root until it dominated Islamic thought throughout the subsequent centuries.

Of course, there is a fine hair between acquiescing in tyranny and being rational in confronting it.

So, guidance is the starting point of preserving the highest values ​​and principles and the unity of the class, then resisting injustice by building a conscious society that is able to liquidate it with the least damage, and then Jaafar al-Sadiq - as an imam of the imams of the Prophet’s city - was not a supporter of the revolution at risk, and at the same time he was not a supporter of authority at all, but rather I accept teaching as a path to long-term political change.

Al-Shahristani characterized Jaafar’s approach with a precise and comprehensive statement, saying: “He [Jaafar] resided in Medina for a period of time benefiting the Shiites who belonged to him.. Then he entered Iraq and resided there for a period as long as he was never subjected to the imamate, and he never disputes the caliphate.”

Jaafar's position rejecting revolutions - as a way to political change - was general and not selective, even if its advocates came 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 Zaydi school of jurisprudence is attributed - in Kufa in the year 122 AH against the Umayyad Caliph Hisham bin Abdul Malik (d. 125 AH).

Likewise, Jaafar al-Sadiq opposed engaging in a similar aborted revolution carried out by his cousin Muhammad bin Abdullah - nicknamed 'the pure soul' - in Medina during the rule of al-Mansur al-Abbasid (d. ;

When the Banu Hashim gathered to hold the pledge of allegiance to the pure soul, Al-Sadiq refused to attend the meeting, and said to the father of the pure soul when he came to him inviting him to attend the pledge: “You are a sheikh, and if you wish, I pledge allegiance to you, and as for your son, by God, I do not pledge allegiance to him and leave you”;

As Abu al-Faraj al-Isfahani (d. 356 AH) tells us in 'Muqatil al-Talibeen'.

Al-Dhahabi says - in 'History of Islam' - about Jaafar's position on the 'pure soul' revolution that he was discouraging anyone who wanted to join it from among his family and "saying to him: By God, he is killed!"

And 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) isolated from sedition,” although he was then “the master of the Alawites in his time”;

According to Al-Dhahabi’s expression in his book “The Exaltation to the Most Merciful.”

His position also contradicts "a large group of jurists and scholars" who participated in this revolution.

According to al-Tabari (d. 310 AH) in his history.

As much as Jaafar was against the armed revolution;

He was reluctant to just enter the sultans, even for their advice.

It can be said that Jafar’s avoidance of power stems from the bitter clash that occurred between Muslims, and this position affected the general trend of the nation, Sunni and Shiite, after their distinct paths crystallized decades after his era.

Imam Al-Shafi’i has transmitted what indicates the relationship of the approach of Jaafar Al-Sadiq - one of the imams of Medina - to what the great companion Abdullah bin Omar (d. 73 AH), who is considered the founder of the civil school with a peaceful tendency in dealing with authority, saw it.

Al-Shafi’i said in his book ‘The Mother’: “And the companions of the Prophet - may God bless him and grant him peace - prayed behind those who do not praise the sultan and others. Muslim (bin Khalid al-Zanji, died 180 AH) told us on the authority of Ibn Jurayj (d. 151 AH) on the authority of Nafi’ (d. 117 AH). ) that Abdullah bin Omar retired from Mina in the fight against Ibn al-Zubayr and the pilgrims in Mina, and he prayed with the pilgrims... He (= al-Shafi’i) said: Hatim told us on the authority of Ja`far [al-Sadiq] ibn Muhammad [Al-Baqir] on the authority of his father that al-Hasan and al-Husayn..were praying behind Marwan ( Ibn Al-Hakam (died 65 AH), he said: Did they not pray when they returned to their homes? He said: No, by God, they did not add to the prayer of the imams.

As much as Jaafar was against the armed revolution;

He was reluctant to just enter the sultans, even for their advice.

It can be said that Jafar’s avoidance of authority stems from the bitter clash that occurred between Muslims, and this position affected the general trend of the nation, Sunni and Shiite after their distinct paths crystallized decades after the era of Ja’far al-Sadiq, and Jafar’s strengthening of the authority of the jurists - as opposed to the authority of the rulers - remained clear. To the era of Imam al-Juwayni (d. 478 AH), who gave this trend a greater impetus;

Al-Dhahabi narrates - in 'Sir' - on the authority of Imam al-Sadiq, who said: "The jurists are faithful to the messengers.

Therefore, we find that Jafar's peers and students and those affected by his position took the same approach in relation to authority;

The position of Imam Abu Hanifa (d. 150 AH) - one of the students of his father, Muhammad al-Baqir - who refuses to assume the judicial function of the Abbasids or to take 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 of his time going to the palaces of the sultans. He describes Most of them - in 'Reviving the Sciences of Religion' - said: "They became obsessed with the knowledge of fatwas, presented themselves to the rulers, got to know them, and asked for states and connections from them, so the jurists, after they were wanted, became seekers, and after they were proud by turning away from the sultans, humiliated by their turnout."

A resolution of exaggeration


. We have seen in the career of Jafar al-Sadiq that he was a man of knowledge, purification and reform, which contributed to making him a scientific reference in his time, and explains his fight against exaggerations and extremism, whom he accused of placing hadith on him and on the scholars and imams of the family of the house in general;

He used to say, addressing his students and going to his knowledge boards: “Do not accept any hadith from us unless it is in accordance with the Book and the Sunnah.”

As narrated by the Shiite scholar Abu al-Qasim al-Khoei (d. 1992 AD) in 'Dictionary of Men of Hadith'.

Rather, the historian Ibn Khaldun (d. 808 AH) says - in his history 'Lessons' - that some of these "extremists exceeded the limit of reason and faith in saying the divinity of these imams..., and Ali - may God be pleased with him - burned those who went to that among them; Muhammad ibn al-Hanafiya (= Muhammad ibn Ali ibn Abi Talib, who died 81 AH) al-Mukhtar ibn Abi Ubaid (al-Thaqafi, died 67 AH) was indignant when he heard something similar about him, so he declared his curse and his innocence, and so did Ja`far al-Sadiq - may God be pleased with him - with whom he heard something similar about him. ".

In fact, the Shiite sources themselves are overflowing with descriptions of the hardship that Imam Jaafar suffered from the extremists in the family of the house.

Because of his anger at the extremists, it was narrated from him - as in the book 'Rijal al-Kashi' by the Shiite scholar al-Kashi (d. 340 AH) - that he said: "By God, I have not found anyone who obeys me and takes my word except for one man, may God have mercy on him: Abdullah bin Abi Ya'fur (d. 131 AH)" .

And this Abdullah bin Abi Yafour was the head of moderation against extremism, and his central saying, according to Al-Kashshi: “The imams are righteous and pious scholars.”

By this he means that the imams of the Ahl al-Bayt were scholars in the religion and pious and ascetic, but they are not infallible.

Jaafar also clashed with the 'Al-Khattabiya' group, which is attributed to Abu Al-Khattab Muhammad bin Abi Zainab Al-Asadi (d. 138 AH), and it was claimed that the imams of the House of the Prophet are "prophets", but some of them - as previously mentioned - said that the imams are "gods";

Al-Sadiq said: "I am innocent before God of those who said, 'We are prophets'."

It is also narrated by Al-Kashshi, whom we find, Al-Hafiz Ibn Hajar (d. 852 AH), and it is narrated a lot from him in 'Lisan Al-Mizan'.

Imam Jaafar also realized that the extremists caused the division of the one nation, because of their lying to him and attacking some of the Companions for claiming their love for the Ahl al-Bayt, which mobilized his energy to respond to them;

There are many narrations that show Jaafar's reverence for the Companions, as did his father, Muhammad al-Baqir.

Imam Ibn al-Jawzi narrates - in al-Muntazim - 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.”

And the Shiite reformists - even today - are still drawing from these narrations that express the moderate approach of the Tabi'i Imam Jaafar al-Sadiq;

For example, Hojjat al-Islam Mohsen Kadior wrote his book 'The Forgotten Reading' to revive the sayings of the ancient imams and scholars of Shi'ism, which promote moderation in the view of imams as only pious and righteous scholars.

We find this moderate soul among a good number of contemporary Shiite references, such as Ayatollah Hussein Montazeri (d. 2009 CE), Allamah Hussein Fadlallah (d. 2010 CE) and Ayatollah Youssef Sanei.

Imam Jaafar also realized that the extremists caused the division of the one nation, because of their lying to him and attacking some of the Companions for claiming their love for the Ahl al-Bayt, which mobilized his energy to respond to them;

There are many narrations that show Jaafar's reverence for the Companions, as did his father, Muhammad al-Baqir.

Imam Ibn al-Jawzi narrates - in al-Muntazim - on the authority of Imam Abu Hanifa that he met Imam al-Baqir and asked him: “What do you say about Abu Bakr and Umar? From them, he said: God forbid! Whoever said this on my behalf lied, or did you know that Ali bin Abi Talib married his daughter Umm Kulthum - who is from Fatimah, the daughter of the Messenger of God, may God’s prayers and peace be upon him and his family - Omar bin Al-Khattab, and her grandmother Khadija and her grandfather, the Messenger of God, may God’s prayers and peace be upon him And peace be upon him?!”

Ibn al-Jawzi also narrated that Urwa bin Abdullah al-Kufi - who is “trustworthy” as Al-Hafiz Ibn Hajar said in “Taqreeb al-Tahdheeb” - once asked his sheikh Jaafar al-Sadiq about the ruling on decorating swords;

He said: “There is nothing wrong with him. Abu Bakr Al-Siddiq has shaped his sword. He [Urwah] said: I said: Do you say Al-Siddiq? So he leaped and faced the qiblah, then said: Yes the friend, yes the friend, yes the friend. Speech in this world nor in the hereafter.

And in another saying of Ja’far, narrated by al-Dhahabi in “Sir Al-Alam Al-Nubala”: “I do not hope for anything from Ali’s intercession except that I hope for the intercession of Abu Bakr like him, he gave birth to me twice!!”

In sum, here is that these narrations prove that Jafar carried the concern of religious and political reform;

As for the religious, it is by keeping the extremists away from the inviolability of the sanctities of Sharia, and as for the political, by preserving the unity of Muslims for fear of eradicating them, especially after the failure of the revolutions of his time.

Therefore, he contented himself with working on scientific, cultural and purported levels, as his student Imam Malik bin Anas (d. 179 AH) tells us by saying what Judge Iyad al-Maliki (d. 543 AH) narrated about him - in 'Al Shifa by Defining the Rights of the Mustafa' -: "I have differed (= I have come to him many times) To him (= Jaafar al-Sadiq) for a while, so I did not see him except on three characteristics: either he was praying, or he was silent, or he read the Qur’an, and he did not speak about what did not concern him, and he was one of the scholars and servants who fear God.

A disciple and


a sheikh Jafar al-Sadiq was an imam of the Muslim imams who witnessed his bounty all of them, and the one who scrutinizes his narrations - that is, of those who narrated from them and those who narrated from him - will find that he saw some of the companions and disciples of the followers, and took from the imams of the Prophet's city, and met the scholars of Islam in his solution and travels.

In 'Sir';

Al-Dhahabi says that Al-Sadiq "saw some companions, I think he saw: Anas bin Malik (died 93 AH) and Sahel bin Saad (died 91 AH). He narrated from: his father Abi Jaafar al-Baqir, Ubaid Allah bin Abi Rafi', Urwa bin Al-Zubayr (d. 94 AH), and Atta' Ibn Abi Rabah (d. 114 AH) and his narration from him in “[Sahih] Muslim (d. 261 AH).” His grandfather was Al-Qasim bin Muhammad, Nafi’ Al-Omari (d. 117 AH), Muhammad bin Al-Munkadir (d. 130 AH), Al-Zuhri (d. 124 AH), and Muslim bin Abi Maryam, and others. And he is not much except on the authority of his father, and he was one of the most prominent scholars of Medina.

Al-Dhahabi’s saying: “He was one of the great scholars of Madinah” confirms what has passed with us that Jafar’s political and jurisprudential approach was a practical application of the approach that prevailed over his peers from the Tabi’een imams and the scholars of Madinah, which was officially established and elaborated after the incident of Al-Hurra in the year 63 AH, so that Muhammad Al-Nafs Al-Zakiya did not find In the year 145 AH - as has been said previously - only a few of the scholars of the people of Madinah stand with him in his revolution.

As for those who narrated on the authority of al-Sadiq;

So comes - as Al-Dhahabi says - in their vanguard of the great imams: Abu Hanifa, Malik bin Anas, Abdul Malik bin Juraij (d. 151 AH), his son Musa Al-Kadhim (d. 183 AH), Sufyan bin Uyaynah, Yahya Al-Qattan (d. 198 AH), and others.

And about Abu Hanifa’s discipleship of Al-Sadiq - and they were both born in one year and the dates of their deaths were close! - Ibn Nasrallah Al-Qurashi Al-Hanafi (d. 775 AH) - in “The Shining Jewels in the Tabaqat Al-Hanafiyyah” - says that he “used to ask him and ask him, and he is my follower of the senior members of the household, He narrated on the authority of his father, Muhammad al-Baqir and others, and the eminent imams heard from him.. as well as Abu Hanifa.. so it is from the narration of the peers” from some of them.

The transmission of the jurisprudential opinions of Ja’far al-Sadiq, the imams Abu Hanifa, Malik, al-Shafi’i and other senior scholars, which indicates that his narrations and sayings contributed to the formation of the scientific personality of the founders of the major schools of jurisprudence, just like other senior imams of the followers, just as jurists throughout the ages continued to transmit his fatwas in their books. jurisprudence

Among his adult students also: the Muhaddith Al-Thiqa Al-Dahhak bin Makhlid Al-Basri (d. 212 AH), about whom Yaqut al-Hamawi (d. 626 AH) says about him in the “Mu’jam al-Adaba”: “Al-Hafiz, the grammatical and linguistic evidence, was an imam in hadith, he heard from Ja`far al-Sadiq.., and he brought it out to him.” Al-Bukhari (d. 256 AH) in his Sahih, and they were unanimously agreed to document it.”

As for his jurisprudence;

His jurisprudential views were transmitted by imams Abu Hanifa, Malik, al-Shafi’i and other senior imams, which indicates that Jafar’s narrations and sayings contributed to the formation of the scholarly personality of the founders of the major schools of jurisprudence, just like other senior followers of the imams.

Thus, the jurists relied on him a lot and quoted his fatwas in their jurisprudence books;

Abu Hanifa narrated a lot on the authority of Jaafar and inferred his narrations in formulating his issues;

It came in the book 'Athar' by Abu Youssef (d. 182 AH), who is the chief student of Abu Hanifa: .. He said: A man came to him and said: I have completed all the rituals apart from the circumambulation of the House, then I had intercourse with my family.

And in that narration there are great connotations;

The most important of them is that Imam Jaafar was taken from Saeed bin Jubayr and narrated from him, and the narration is based on Ibn Omar, and Ibn Omar is one of the prominent figures of the people of Medina, and the same is said by Saeed bin Jubayr and Jaafar.

And we should not forget that he was also a student of his maternal grandfather, Al-Qasim bin Muhammad bin Abi Bakr Al-Siddiq, who is one of the seven jurists of Medina, as we mentioned.

Therefore, we are in front of a jurist from among the jurists of the city, who was not known to separate from the Madinah school.

There is another important glimpse that the scholar Muhammad Abu Zahra (d. 1974 AH) turned to in his book 'Imam Jaafar';

And it is that this narration indicates that al-Sadiq takes the fatwa of the Companion, as the narration is based on Abdullah bin Umar and he did not attribute it to the Prophet (peace be upon him). It is a fatwa from a companion.

The adoption of the companion’s fatwa is agreed upon by most of the jurists of the four imams and jurists of the regions, and the narration of Jaafar here indicates that his jurisprudence converges with their jurisprudence in the reference.

A great celebration


for Imam Malik bin Anas;

Ja’far al-Sadiq and his sheikhs were among the great scholars of Medina whom he studied with, and therefore we find him narrating from him - in his hadith books ‘Al-Muwatta’ and jurisprudence ‘Al-Mudawwana’ - his opinions and narrations on the authority of his forefathers from the Ahl al-Bayt and other Companions. On the authority of Malik on the authority of Ja`far [Al-Sadiq] 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, Malik was influenced by his Sheikh Jaafar al-Sadiq in his charisma, his guidance, and what he was known to have in respect of the Sunnah and the glorification of the Prophet’s hadith in his scholarly gatherings.

And from that what Iyad narrated from him - in “Al Shifa” - where he says: “When Malik was mentioned to the Prophet, may God bless him and grant him peace, he would change his color and bend down so that it would be difficult for his companions. You see, I was.. I saw Ja`far bin Muhammad - and he used to joke a lot and smile - so when the Prophet, may God bless him and grant him peace, was mentioned to him, his color would turn yellow, and I did not see him narrate from the Messenger of God, may God bless him and grant him peace, except in a state of purity."

Imam al-Shafi’i narrates a lot - in his book “The Mother” - on the authority of Imam Jaafar through his sheikh, Sufyan bin Uyaynah, who is one of al-Sadiq’s great disciples.

For example, it is reported from him in the chapter 'Whoever forgets to rinse his mouth and nose while washing impurity', saying: "Sufyan bin Uyaynah told us on the authority of Jafar [Al-Sadiq] bin Muhammad [Al-Baqir] on the authority of his father on the authority of Jabir bin Abdullah that the Prophet - may God bless him and grant him peace - was scoop on his head from the impurity three times."

On the issue of the time of prayer while travelling;

Al-Shafi’i narrates with his chain of transmission on the authority of Jaafar, on the authority of his father, on the authority of Jaber, and similarly in the chapter on “Adhan and Iqamah for combining prayers and prayers.”

We also find the narrations of Jafar by Imam Ahmad bin Hanbal (d. 241 AH) in the 'Musnad', and in the 'Sunan' by Al-Tirmidhi (d. 279 AH) and An-Nasa'i (d. 303 AH) and others;

When al-Tirmidhi reports the opinions of the jurists, he includes the opinion of Jaafar al-Sadiq, as one of the great followed imams. He says, for example: “The work on this is according to most of the people of knowledge among the companions of the Prophet, may God bless him and grant him peace, and those who came after them. And Sufyan Al-Thawri (died 161 AH), Ibn Al-Mubarak (died 181 AH), Al-Shafi’i, Ahmed, and Ishaq (bin Rahwayh (died 238 AH), they saw wiping the head once.”

Al-Tirmidhi transmitted with his chain of transmission on the authority of Sufyan Ibn Uyaynah - who is one of the great imams of hadith - saying: “I asked Jaafar bin Muhammad about wiping the head once? Is it sufficient? He said: Yes, by God.”

Rather, we see Imam Ibn Taymiyyah (d. 728 AH) conveying some of the jurisprudential opinions of Ja`far al-Sadiq and his father al-Baqir, preferring them over other opinions;

Here he says in the Purity Investigations from 'Majmoo' al-Fatwa': "And on the authority of Abu Jaafar al-Baqir and Nafi', the mawla of Ibn Umar that he [was not asked about who] his turban hit a camel's urine and they said: All of them are OK, and Ja`far al-Sadiq asked them, and it is more like evidence." It is the closest validity to his approval of the legal evidence.

On the issue of the scholars’ disagreement regarding the ruling on ‘innovated divorce’;

Ibn Taymiyyah mentions the opinion of Imam Jaafar among those who said - among the imams of the predecessors and the schools of jurisprudence - that "it is forbidden and only one divorce is required of him. After them..., and this is narrated on the authority of Abu Jaafar Muhammad [Al-Baqir]... and his son Jaafar [Al-Sadiq]... and it is the saying of some of the companions of Abu Hanifa, Malik and Ahmed bin Hanbal."

The adoption of the narratives of Jaafar al-Sadiq was not limited to the four schools of thought;

Rather, he transgressed them to the doctrine of the people of the apparent, so here is the most famous spokesman for their name, Imam Ibn Hazm Al-Andalusi (d. 456 AH) transmits his narration in chapters from his book 'Al-Muhalla', such as saying: "And through Sufyan bin Uyaynah on the authority of Ja`far [Al-Sadiq] Ibn Muhammad [Al-Baqir] on the authority of His father said: Othman (= fell ill) while he was in Mina, so he came to me and it was said to him: Pray with the people? Othman refused.


حِكَم بليغة
كانت الحكمة تتناثر من لسان جعفر الصادق ثمرة يانعة لزهده وعلمه وورعه، فكانت حِكَمه ووصاياه البليغة تنبت في القلب وتلتصق بالوجدان قبل بُدوّها على الجوارح. ومن وصاياه التي وصّى بها ابنَه موسى الكاظم تلك الوصيةُ الجامعة التي وثـّـقها الإمام الذهبي في ‘السِّيَر‘؛ وهي قوله: "يا بني! من قنع بما قُسم له استغنى، ومن مدّ عينيه إلى ما في يد غيره مات فقيرا، ومن لم يَرض بما قُسم له اتّهم الله في قضائه، ومن استصغر زلة غيره استعظم زلة نفسه، ومن كشف حجاب غيره انكشفت عورته، ومن سلّ سيف البغي قـُتل به، ومن احتفر بئرا لأخيه أوقعه الله فيها، ومن داخل السفهاء حُقر، ومن خالط العلماء وُقِّر، ومن دخل مداخل السوء اتُّهِم.
يا بني! إياك أن تُزري (= تستخفّ) بالرجال فيُزرَى بك، وإياك والدخول فيما لا يعنيك فتذلّ لذلك. يا بني! قل الحق لك وعليك تستشار من بين أقربائك، كن للقرآن تاليا، وللسلام فاشيا، وللمعروف آمرا، وعن المنكر ناهيا، ولمن قطعك واصلا، ولمن سكت عنك مبتدئا، ولمن سألك مُعطِيا، وإياك والنميمةَ فإنها تزرع الشحناء في القلوب، وإياك والتعرضَ لعيوب الناس فمنزلة المتعرض لعيوب الناس كمنزلة الهدف، إذا طلبت الجود فعليك بمعادنه فإن للجود معادن، وللمعادن أصولا وللأصول فروعا، وللفروع ثمرا ولا يطيب ثمر إلا بفرع، ولا فرع إلا بأصل ولا أصل إلا بمعدن طيب، زرْ الأخيار ولا تزر الفجار فإنهم صخرة لا يتفجر ماؤها، وشجرة لا يخضرّ ورقها، وأرض لا يظهر عشبها".

ومن حكمه التي لا تخرج إلا من صدور كبار النفوس الذين يترفعون عن زخرف العيش وأبّهة الحياة؛ أقواله التي تحث على نبذ الجدل والخصومة في الدين، ومما أورده الذهبي منها -في ‘تاريخ الإسلام‘- قوله: "إياكم والخصومة في الدين؛ فإنها تشغل القلب وتورث النفاق". وقوله: "لا زاد أفضل من التقوى، ولا شيء أحسن من الصمت، ولا عدوّ أضل من الجهل، ولا داء أدوى من الكذب".

وفي خاتمة هذا التطواف في حياة الإمام جعفر الصادق وأثره في الحياة العقلية والتربوية في الإسلام؛ فإن خير ما ننهي به هذا المقال هو حكمته التي ختم بها الإمامُ شهاب الدين القرافي المالكي (ت 684هـ) كتابه العظيم في الفقه ‘الذخيرة‘، وهي: "عن جعفر الصادق رضي الله عنه (قال): ما كلُّ ما يُعلم يُقال، ولا كل ما يقال حَضَر أوانُه، ولا كل ما حضر أوانُه حضر إخوانُه، ولا كل ما حضر إخوانُه حضرتْ أحوالُه، ولا كل ما حضرت أحوالُه أُمِنَ عَوارُه؛ فحافظ لسانـَك ما استطعت، والسلام"!!