Imam Al‑Saadiq was conferred the Imamah at the age of 31
years. To review the educational endeavor, Al‑Saadiq went back in his memory and up to his present time. He was very pained, since Benu Umayya were
not only forcing people to condemn Imam Ali on the pulpits, but dealt in a ruthless manner with anyone who would be loyal to Ali or be in his favor. They
were to such an extent that scholars couldn't refer to Imam Ali by name, instead they referred to him as: Al‑Sheikh, (Manaaqib
Abu Hanifa, Al-Makki, Vol. 1, Page 171.) or as: Abu Zainab; (Al-Hasan
Al-Basri, by Ibn Jawzi, Page 7.) otherwise they would lose their livelihood or even
lives. But people were in a dilemma, on the one hand they were fully aware of the many Hadiths Prophet Muhammad (pbuh) said on behalf of Ali, the many Quranic
Ayahs on Ali's behalf, and the reverence held for him by the Sahaaba. (See
book #14 of the Series of Islamic Books for Beginners or similar one.). Yet, the cultivated persons observed that the ignorant (be they Benu Umayya or their patrons)
insisting on cursing and condemning Ali, the very man who was attested to by the Quran and Prophet Muhammad (pbuh). Such was the condition of the Ummah for
about 60 years.
But at the same time Imam Al‑Saadiq was aware
that people needed accurate guidance and schooling, to bring them back to authentic Islam. Circumstances dictated caution, wisdom, patience, and
perseverance. This approach would then, Imam Al‑Saadiq thought, lead to accelerated growth of the Institute of Ahlul Bayt and eventually lead to fertile
end‑result.
CIRCUMSTANCES:
At the time of his Imamah, Al‑Saadiq knew that
circumstances were cruel, the pressure unbearable, but it was a continuation of what his father, Al‑Baaqir, went through, and his grandfather, Zainul Abideen,
also went through. Imam Al‑Saadiq knew that his great grandfather, Al‑Husain, gave his life to save Islam, when the circumstances were at their worst.
But perhaps, Imam Al‑Saadiq thought, the times would ease off and the going would be relatively smooth so that the Islamic Institute of Ahlul Bayt would carry
its obligation toward Allah and the Ummah.
The Blueprint:
Imam Al‑Saadiq knew that the blueprint, design,
and the construction of the Institute of Ahlul Bayt was the brainchild of Imam Zainul Abideen. He also knew that the phase of confrontation against the
forces-of-disruption had been brilliantly carried out by Imams Ali, Al‑Hasan, and Al‑Husain. That confrontation dramatically exposed the bad nature of the
rulers whose aspiration was specifically to rule over the Ummah at whatever expense, even using the mantle of Islam.
Imam Al‑Saadiq knew that with the phase of
confrontation over, Zainul Abideen in a subtle, imperceptible manner had laid the design and the construction of the Institute of Ahlul Bayt as the next step
in order to affirm the footings of the authentic Islamic teachings. But the circumstances surrounding Zainul Abideen were so uncommonly cruel that he had to
resort to registering his teachings and communications in the form of, a) Du'aas, b) Munajaat, and c) the epistle of rights and obligations. Despite those
cruel circumstances, Imam Al‑Saadiq thought, Zainul Abideen was able to slowly invigorate the Institute of Ahlul Bayt as to produce more than 160 scholars.
Zainul Abideen had explained the blueprint to his grandson, Al‑Saadiq, and endowed him with an intensive education that could be used extensively,
circumstances permitting.
Imam Al‑Saadiq also reviewed the times of
Al‑Baaqir's Imamah, during which the ruthlessness of the ruling classes continued. He knew that a multitude of Ahlul Bayt's loyalists and adherents were
hunted, their property confiscated, and lives threatened at the slightest accusation or suspicion. He knew that times during Al‑Baaqir's Imamah were very
tough too, with the governor, Al‑Hajjaj, playing havoc with the loyalists (Imamah‑Asserters or Shi'a), as did other governors. The harassment was to such an
extreme that numerous people left their homes permanently, to go to Medina or as far away as Persia. Some who went to Medina would be delivered back to Al‑Hajjaj
by the governor of Medina. Imam Al‑Saadiq realized that despite such unbearable circumstances, his father Al‑Baaqir had continued the teaching and vigorous
tutoring, and the Islamic Institute grew steadily to graduate 300 scholars, who wrote 100 books.
Imam Al‑Saadiq had a tremendous task on his
hands. He had diligently worked with his father, Imam Al‑Baaqir, in the educational effort. The Institute of Ahlul Bayt was firmly established by the time of
Al‑Saadiq's Imamah, yet it could expand further if circumstances allowed. The scope and the volume of instructions had to sink deeply in the hearts of the
public,
generation after generation.
Within a few years of his Imamah, Al‑Saadiq saw
the right circumstances develop and he acted immediately. He sensed that Benu Umayya's rule was steadily weakening, therefore he patterned his strategy to fit
the situation in a perfect way. Over the years his strategy was exceedingly successful.
THE FATE OF BENU UMAYYA
A number of factors gathered insidiously to lead
to the weakening if not infirmity of Benu Umayya's rule, ending in its extinction. The debility of Benu Umayya took the better part of 15 years during which
Imam Al‑Saadiq was able to inject vigor and vitality in the Institute, and feed the people who hungered for authentic Islamic knowledge, without hindrance or
frustration. This led to the phenomenal growth of the Institute of Ahlul Bayt.
The following stand out as the major causes
leading to the eclipse of Benu Umayya:
The cruelty Benu Umayya manifested
toward Ahlul Bayt and their progeny.
The atrocities dealt to Imam Al‑Husain
in Karbala.
The harassment of Ahlul Bayt and their
loyalists, added to unkindly subjugation of civilian population.
The indirect but relentless
suppression of the freedom of thought of Ahlul Bayt.
Benu Umayya's duplicity of ruling as
Khalifas [A Khalifa is supposedly to represent the Prophet (pbuh)], but at the same time they repeatedly broke the Islamic injections. Benu Umayya had a
serious moral weakness, they were unworthy men religiously.
The reckless suppression of the
uprising against them by Zaid Ibn Ali in Iraq and the offensive way in which Benu Umayya treated his body after he died in battle.
The reckless suppression of the
uprising against them by Yahya, the son of Zaid Ibn Ali, in Persia and the offensive way in which Benu Umayya treated his body after he died in battle.
The racism Benu Umayya showed in favor
of Arabism, which Islam had abolished.
The levy of taxation (Jiziah and Ushr)
and the methods used, including among other things putting tribute on (taxation of) marriages, subpoenas, Nowrooz, blundering the outposts, and even
sometimes taxation of the monks (in Egypt). (Al-Jah'shiari. Also see The Ventures of Islam,
Marshall Hodgson, Vol. 1, Page 269.)
Benu Umayya's encouragement of
fabrication of the Hadiths and trying to distort the history of the events.
Benu Umayya had to erect garrisons in
numerous areas to control the resentful common man. People regarded these outposts as foreign.
Much of the public works were
concentrated in Syria at the neglect of other territories.
The bureaucracy of the monarchy and
its rule by the tip of the sword, in particular at the time of Al‑Hajjaj (ruled for twenty years).
The many weak rulers who were ever
interested in worldly pleasures.
The near bankruptcy of the treasury
because of the expense of the bureaucracy, and finally,
The in‑fight of Benu Umayya among
themselves, poisoning or killing many of their own Khalifas. (Murooj Al-Dhahab, Al-Mas'oodi,
Vol. 3, Page 232)
Because of the above the grip of Benu Umayya on the
Ummah became weak if not feeble. Ruling the Islamic world by the tip of the sword eventually proved ineffective. Benu Umayya had to cut down on payments to
their employees, and could no longer afford the secret service and undercover agents, this all provided the golden opportunity for Imam Al‑Saadiq to work
unhampered, freely and tirelessly, for the Institute of Ahlul Bayt causing it to expand and flourish.
This period witnessed a quest for Islamic
knowledge more than ever. It was a period of:
higher education and literacy,
writing books about various Islamic
subjects, and
inventiveness and growth of new ideas
and thinking, which were hotly discussed and disputed.
► The number of the people who converted to Islam was very large, and numerous Mawaali (converts to
Islam) had taken to Islamic studies and dissertation writing. Many of them proved brilliant, capable, and became highly learned men of letter. The Mawaali
were resentful of Benu Umayya ever since finding out that Benu Umayya were not ruling according to the Islamic Directives, but to some extent according to the
norms of pre‑Islamic times.
► The seekers of Islamic knowledge found a haven in Medina. Al‑Hijaz was the site and sphere of
learning, the site of knowledge as spearheaded by Zainul Abideen and headed now by Imam Al‑Saadiq. Since Al‑Saadiq was a charismatic speaker and had great
experience in the Institute during his father's time, he had an eager audience, seeking the knowledge from him, and he gave very freely from his fountain. He
refused none.
► Both friends and enemies knew Al‑Saadiq's integrity, and all were very aware of his piety and
righteous character. Beyond that people knew of the Golden Chain of Narration. The Golden Chain of Narration was so named because Imam Al‑Saadiq narrated
from his father, who narrated from his father back to Imam Ali who narrated directly from Prophet Muhammad (pbuh). Unlike others, undisputedly the Golden
Chain was held as the authentic unadulterated chain of narration.
► The reputation of the Institute as the correct core of Islamic knowledge had attracted an ever
increasing number of seekers of knowledge and had grown several folds. As the undercover agents of Benu Umayya had gradually vanished, the knowledge‑seekers
rushed in large numbers to Medina. They left family, homes, businesses, went through the hazards of travel to live in Medina for variable periods of time as
needed, just for the sake of learning firsthand in the Islamic Institute of Ahlul Bayt. Some stayed for two years such as Abu Hanifa, others stayed much
longer, others moved to Medina permanently.
► Often surrounded by students of different ages, many already scholars, Ja'far Al‑Saadiq was the
reliable fountain to their inquiries and questions. No matter what questions they asked, without hesitation Ja'far Al‑Saadiq answered eloquently and
unerringly, always giving the proper Islamic detail. He never got tired of their questioning, never said no, never absented himself; on the contrary, it was
all his to give.
► Intellectuals of various levels flocked to him, be it at Haj times or others. He was the repository
of Islamic knowledge (I’lm), the one sought after by the notables of Fiqh specialists, the forerunners of intellectuals, as well as the ordinary seeker of
knowledge.
► When it was Ramadhan or time for Haj people from far and diverse areas took advantage of their trip
to meet Imam Al‑Saadiq and participate in discussions, dialogues, and consultations.
► Imam Al‑Saadiq was often seen surrounded by large groups, bombarding him with numerous questions,
about Fiqh, Aqeeda, Tafseer, or other sciences. He was tireless in helping others, a serene man who made people feel at ease in his presence. After all, Imam
Al‑Saadiq was the representative of Prophet Muhammad (pbuh), the most knowledgeable, the most comprehensive, and the most righteous man.
► People were spellbound by the depth of Imam Al‑Saadiq's thinking, mesmerized by the way he analyzed
Fiqh problems to come out with good solutions. He uttered numerous Hadiths, in the thousands, quoting the Prophet (pbuh) very often and in every facet of
life. He talked much about Islamic ethics and mannerism, integrity, goodness of character, and acts of worship, among other things. No wonder people flocked
around him, taking advantage of a rare opportunity of his encyclopedic knowledge, freedom from surveillance due to the infirmity of Benu Umayya rule. His
genius showed!
During this period there was also a great deal of
confusing ideologies and innovative ideas springing up in various intellectual centers. This was true in Iraq (Kufa and Basrah), Syria, Persia, and Arabia
Proper. Some of this was for sensationalism or the desire to attract attention, or as some people rationalized the true belief made many people come out with
specific theories and suppositions. Among these were:
The Ghulaat
(Exaggerationists) who, as time passed, became divided into many subgroups. They produced confusion, were undermining the basics of Islamic
teachings, attributing Prophethood or exaggerated unacceptable claims to some. They also fabricated Hadiths. They gave sleepless nights to Imam Al‑Saadiq,
who fought them relentlessly through arguments and persistent effort to correct their erroneous claims. Thanks to Imam Al‑Saadiq's effort, fortunately the
Ghulaat were stopped and finally disappeared.
Khariji,
(Deviators) who had subdivided into about 20 subgroups, each claiming its accuracy, and forcing people to accept their doctrine or else face
destruction.
Murji'ah,
(See glossary) still strong but beginning to fade into oblivion.
Mu'tazila,
(See glossary) who separated from the Murji'ah, formed their own philosophy and path of innovative thinking,
Jabriah,
(Absolute Predestination believers) who were still strong at the time. Benu Umayya encouraged the Jabriah and clung to their ideology. Al‑Jabriah
provided Benu Umayya with an excuse for Benu Umayya's weird behavior. Imam Al‑Saadiq corrected them and frequently maintained the Islamic Directive that:
Neither Jabriah nor Qadariyah, but it is a matter in between. (Al-Saadiq
and the four Madh'habs, Asad Haidar, Vol. 3, Page 122.)
Qadariyah,
(Absolute Free‑will believers) who were the opposite of Jabriah), were rife at the time. Again, Imam Al‑Saadiq corrected them and frequently
maintained the Islamic Directive that: Neither Jabriah nor Qadariyah, but it is a matter in between.
The Zandeeqs,
(Agnostics) who began to appear as a new trend. Many of their leaders traveled to Medina to argue their points of view with Imam Al‑Saadiq, who
successfully convinced them of their wrong beliefs.
During this period there was a dire need for solid
rock reliable source to teach and explain to the Ummah what true Islam was and to clarify such confusion. That was the reason such an
unparalleled number of scholars left their homes and
families to be in Medina, to learn from the
As the Institute of Ahlul Bayt grew large so did
the number of its students. The Islamic Institute was like a university, but the dean, professor, the religions head, and the tutor were one, and that was
Imam Al‑Saadiq. He held the discussions at his home, where the students were not only his apprentices but also his guests. You can easily imagine, then, that
Imam Al‑Saadiq's house was perpetually busy with discussions and consultations, and the household was trained to give the best treatment to its guests.
Discussions were also held in the Masjid
Al‑Nabawi, the Grand Mosque of Medina. When it was Haj time, seekers of knowledge flocked around Al‑Saadiq in the Grand Mosque, within a short distance of the
Ka'ba, for discussions, questioning, and clarification of concepts and beliefs.
Over the years as many as 4,000 scholars
graduated at his hand, these were the scholars recorded by name. (Abu
Al‑Abbas Ibn Uq'dah. Also in Mu'tabar, by Najm Al-Deen. Also Al‑Mufeed. Al‑Tibrisi, in A'laam Al‑Wara, Section 3.)
There were a multitude of others who were not written about.
The scholars wrote books, taught others, traveled
all over the Islamic territories to spread the Hadiths and other Islamic information as quoted from Imam Al‑Saadiq. Such scholars were vitally instrumental in
counteracting the effect of the unreliable narrators and fabricators of the Hadith who were paid by Benu Umayya.
The scholars graduating from the Institute of
Ahlul Bayt were highly effective in spreading the reliable and correct version of Hadiths, Ah'kaam, and other sciences.
Students who attended the Institute of Ahlul Bayt
came in large numbers from Iraq (Kufa and Basrah) where the bubbling quest for Islamic science was very high. It is recorded that about 1,000 scholars came
from Iraq, becoming the basis of much Islamic sciences, and who wrote numerous books in diverse sciences. Even Syria, the heart of Benu Umayya, saw 10
scholars graduate at the hand of the Institute. From Khurasan of Persia a good many attended the Institute, despite the thousands of miles between the two
areas. The same was also true of Egypt and Yemen. (Al-Saadiq and
the four Madh'habs, Asad Haidar, Vol. 1, Page 315.)
As the Institute grew it developed branches in
other areas of the Islamic world such as Kufa, Mecca, and Qum. (Al-Saadiq
and the four Madh'habs, Asad Haidar, Vol. 1, Page 315.)
Al‑Saadiq would form groups to train in the art
of argument. Many of his brilliant students became famous, well known for the convincing way they presented their point of view. Well known among these are
Hisham, Al-Thauri, Ibn U'yainah, and Mu'min Al‑Taaq to name a few.
Disputations and arguments often arose between
the learned men representing the different spheres of thinking and Imam Al‑Saadiq himself. These representatives came from many countries to verify or make
clear their course of thought. Some did it to show off, especially the Atheists (Zandeeqs). (Example:
Ibn Muqaf'fa and Ibn Aw'jaa.) It is to the credit of Al‑Saadiq
and his scholarly students that they were quite successful in steering many of these errant people back to authentic Islam. (Seerah
of the twelve Imams, H.M. Al-Hassani, Vol. 2, Page 257.)
EDUCATIONAL WORK OF
AL-Saadiq
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See the progressive work throughout the life
time of Imam Al-Saadiq. The total number (4000) was quoted from Al-Mu'tabar by Ibn Uqdah, as quoted by Al-Saadiq and the four Madh'habs, by Asad Haidar.
EDUCATIONAL WORK OF ZAINUL ABIDEEN, AL-BAAQIR
AND AL-SAADIQ
Missing: Microsoft Office Web Components
This page requires the Microsoft Office Web Components.
See the comparative work of Imams Zainul
Abideen, Al-Baaqir and Al-Saadiq. This progressive work was despite the difficulties posed by the rulers of their times to them and their followers. The
total number was taken from the book: Al-Saadiq and the four Madh'habs, by Asad Haidar.
Many sciences were studied and discussed at the
Institute of Ahlul Bayt. Chief among them were the Holy Quran and its Tafseer which was dealt with in far greater detail than ever before. There were
in‑depth discussions of, a) the Ayahs of almost-similar meaning, b) abrogators, c) abrogated, d) the ones needing explanation, and e) the reason and occasion
of the revelation of the particular Ayah.
► Tafseer was foremost on the agenda. It is a vast subject, in need of
demanding intelligence from people unique in this field. Al‑Saadiq often said that Tafseer is known to Allah, the Prophet (pbuh), and Ulu Al‑Amr, meaning the
Imams who were exceptionally versed in the science of the Quran.
► Fiqh and Jurisprudence were high on the agenda, since there were
numerous problems that needed Fiqh solutions. This expanded the sciences of Fiqh and Jurisprudence helping to solve many problems not dealt with before.
► Hadith, the narration of which came to be called the Golden Chain of
Narration since it was the direct narration from one Imam to the other up to Prophet Muhammad (pbuh). Thousands of Hadiths were memorized and registered
dealing with numerous subjects, starting with the basics of faith, tenets, ethics, to theological matters. The Hadiths were categorized by many writers later
on, and the graduates of the Islamic Institute of Ahlul Bayt were quoted in later times in the Books of Sihaah Al‑Sittah.
► As to Philosophy, it is said that Imam Al‑Saadiq was one of the very
first who dealt with Islamic philosophy, long before anyone knew about the Greek philosophy. Some people regard Al‑Saadiq as the father of Islamic philosophy
or the one who established it. (Taareekh Al-Arab, Al-Hindi, Page 119.)
► Science of Kalaam, the art of theological logic was vastly expanded by
Imam Al‑Saadiq and his school. This dealt with the logistics of the theology and all its ramifications.
► Even Chemistry, which was almost nonexistent, was more or less initiated
by Imam Al‑Saadiq, and he participated with his student, Jabir Ibn Hayyan in that field. Later on Jabir Ibn Hayyan became world famous for his research and
discoveries. It is said even Algebra was initiated by Imam Al‑Saadiq in conjunction with Jabir Ibn Hayyan, a science that was named after Jabir. Jabir Ibn
Hayyan wrote numerous books, one of which contained 500 epistles of Imam Al‑Saadiq in 1,000 pages. (Al-A'laam,
Al-Zurgulli, Vol. 1, Page 186, as quoted in Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 1, Page 58.)
► The Sciences of Biology began to gain importance, and as connected to
the Creator, was often the subject of discussion. These sciences were in their infancy stage then, but they had their beginning at this time‑period.
► The study of Arabic Language, Grammar and related subjects had their
share of studies at this stage too. Added to this was the scholarly discussion of Arabic literature and poetry.
► As to discussing the Seerah of the Prophet (pbuh), Al‑Saadiq added a great deal of detail about the
Prophet's Sunnah and was always ready to answer any questions in that regard.
► Imam Al‑Saadiq also encouraged his students to write and author books for the benefit of others.
Knowing human nature, Imam Al‑Saadiq was afraid the enrollees of the Institute would soon forget, misquote, add to or subtract from what he said, therefore he
encouraged them to put things in writing right away. He himself did not have time to write, but his students turned fluent and prolific writers. (Seerah
of the twelve Imams, H.M. Al-Hassani, Vol. 2, Page 247.)
BOOKS WRITTEN
The recorded books written by the alumni of the
Institute were numerous, in the thousands, those that stand out were the 400 Usool. (Seerah
of the twelve Imams, H.M. Al-Hassani, Vol. 2, Page 247.) These were categorized books
about numerous subjects of Ah'kaam, basic beliefs, and manner of worship, among other subjects. They existed for many centuries and were quoted by many
scholars of various generations.
In addition to the above, books in Hadith, Islamic
philosophy, science of Al‑Kalaam, Tafseer, Literature, Ethics, etc. were sought after and often referred to by later scholars.
Even the famous book of Ibn Ishaaq about the
biography of Prophet Muhammad (pbuh) was written during Imam Al‑Saadiq's time. Ibn Ishaaq was one of the scholars who attended the Institute, a devotee of
Imam Al‑Saadiq.
As to Al‑Saadiq's renowned students, they were
extremely active authors who wrote numerous manuscripts about various Islamic subjects. To mention just a few, subjects dealt with were:
Meanings of the Quran,
Book of Readings,
400 books of Usool,
Classification of Fiqh,
Warfare,
Tradition of Prophet Muhammad (pbuh),
Jurisprudence,
Being a Judge,
Tafseer,
Al‑Tawhid,
Imamah,
Rebuttal of the Zandeeq
(Disbelievers),
Biography of the Prophet (pbuh),
Knowledge and Comprehension,
Science of Kalaam (Logic and
philosophy),
Rebuttal of Mu'tazila,
Moral purity, among many other
writings. (Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 2, Page
401.)
As Imam Al‑Saadiq was advising his son Al‑Kadhim
he was heard saying,
"O son! accept my advice and keep in mind what I say.
For, if you do, you will live in happiness, and die praiseworthy.
O son!
· The person who is satisfied with what Allah gives
him will become rich [figuratively], while the one who looks at what others possess will die poor [figuratively].
· The person who is not satisfied with what Allah
gives him is in effect questioning Allah's fairness.
· The person who considers his own sins as trivial,
tends to consider other people's sins as large.
O son!
· The person who unveils other people's plight
often ends up with his household's plight unveiled.
· The one who starts aggression will pay for the
consequence.
· The person who digs a pit for others [brothers]
will fall in it.
· The one who associates himself with the fools
will be degraded, while the one who accompanies the learned [scholars] will gain respect.
· The person who enters in the evil entries will
cultivate being accused.
O son!
· Do not ridicule people, lest you will be
ridiculed. Do not entreat in what does not concern you, lest you be humiliated.
· Tell the truth, be it for you or against you.
· Be a reader of the Book of Allah, a peace‑maker,
the one who enjoins the good and prohibits the evil, the one who contacts even those who had forsaken you, the one who initiates speech to the one who does not
speak to you. Keep away from slander, for it plants animosity in people's hearts. Stay away from exposing people's weaknesses, for the one who does that
becomes himself a target [for others].
THE FINAL YEARS
Imam A1‑Saadiq's lifetime was one of rigorous
hard work, heavy responsibility, busy schedule, and constant giving. His final years saw the fruit of his magnificent accomplishments but it also saw
sorrowful happenings. To review these years one will see the following:
EDUCATIONAL EFFORT:
A.
The Institute had grown remarkably and was the envy of the ruling class.
The Islamic Institute graduated 4,000 scholars.
Those attending consisted of:
a.
believers in the Imamah, meaning Shi'a or Imamah‑Asserters, that Imamah is part of the Islamic faith, without which the Islamic
faith is incomplete.
b.
non‑believers in Imamah as an essential part of the faith.
The scholars who wrote numerous books and epistles,
most important of which were the 400 Usool.
Directly or indirectly all heads of later schools of
thought in Islam attended the Institute for variable time‑periods. These consisted of:
a.
Hanafi, headed by Abu Hanifa, Al‑Na'maan.
b.
Maaliki, headed by Malik Ibn Anas.
c.
Shafi'i, headed by Ibn Idrees Al‑Shafi'i, whose outstanding teachers (Ibn U'yainah, Al‑Zuhri and others) were students of Al‑Saadiq.
d.
Hanbali, headed by Ahmad Ibn Hanbal, was tutored among others by Al‑Zuhri and Sufyan Ibn U'yainah, who were students of Al‑Saadiq.
Schools of thought that vanished afterwards could
also trace their path to Imam Al‑Saadiq's Institute. Many were renowned for up to two centuries.
Success in initiating many nascent sciences such as
Kalaam, Philosophy, Chemistry, and Biology.
B. Authentic
Islamic knowledge:
The charismatic Imam Al‑Saadiq succeeded
remarkably in counteracting the misinformation which crept in those fields and which were encouraged by Benu Umayya rulers to serve their interests.
C. Imam Al‑Saadiq was able to clarify an enormous amount of Fiqh problems:
The thousands of Hadiths
Al‑Saadiq narrated were quoted later in the books of Hadith of today. A large portion of the Sihaah Al‑Sittah were quotes from the students of Imam
Al‑Saadiq or their chain of narration. The main reason was because of the Golden Chain of Narration.
As Benu Abbas consolidated their rule, they began to
fear the influence of Imam Al‑Saadiq. They took him as a grave threat to their throne.
Informers were deployed, and Imam Al‑Saadiq was
called upon a few times to report to the Khalifa, to assure the Khalifa that there was no threat.
Even, in a move to find fault with him, Abu Hanifa
was asked by Khalifa Al‑Mansoor to quiz Imam Al‑Saadiq with 40 most complex Fiqh questions. The Khalifa's scheme failed because of Al‑Saadiq's powerful
unerring answers.
FAMILY:
Imam Al‑Saadiq's cousins and relatives (descendants
of Imam Al‑Hasan) were highly dissatisfied with Benu Abbas rule, taking them as usurpers. They were agitating for an uprising.
Being paranoid, Al‑Mansoor ordered more than 70
members of Al‑Hasan's lineage arrested in Medina, they were then moved to Iraq to be incarcerated in gloomy dungeons.
As they were arrested and marched through Medina
hand‑cuffed, Imam Al‑Saadiq could not but suffer so severely that he fell ill for one month. Imam Al‑Saadiq loved his family dearly. (These
were people held in high esteem if not veneration; they were the old, young, healthy and sick.)
The arrested ones were put in the gloomy dungeon
without any light to the degree that they could not tell time for Salat. When one of them died, the body was left to decay and rot, producing an unbearable
smell.
The remainder of the jailed ones were finally killed
by purposefully collapsing the jail's roof on them.
Imam Al‑Saadiq lived through the revolts his distant
cousins led against Al‑Mansoor, with the leaders of the revolts losing their lives in the effort. (They
were Muhammad, Al-Nafs Al-Zakiya and his brother Ibrahim.)
BAGHDAD:
Baghdad was built to become the new capital of the
Islamic world. It boasted wide streets, was in healthier surroundings and better suited than Kufa. Baghdad was on its way to becoming a center of
learning. The seat of government, the administration, the artisans, and all infrastructure came to be in Baghdad.
As the only superpower, the size of the Islamic world
stretched from Spain to India and Central Asia.
Kufa slowly lost its importance over a period of time
since Baghdad became the seat of government. It continued to be an intellectual center for sometime.
Medina was the hub of knowledge and the intellectual
center par excellence at the time. Al‑Masjid Al‑Nabawi was surrounded by houses of Benu Hashim, descendants of Ali, and often it was the seat for vigorous
Islamic activity.
JA'FAR AL‑SAADIQ DIES
After contributing so much to Islam under various
circumstances Imam Ja'far Al‑Saadiq died at the age of 65. His Imamah was for 34 years during which his genius was the fountainhead for much of the accurate
and correct Islamic information that continues up to the present time. (It
is reported that he was poisoned during the reign of Al-Mansoor, probably by orders of the paranoid Khalifa, Al‑Mansoor.)
Despite the upheavals and political confusion during his lifetime, Al‑Saadiq brilliantly delivered clear, precise, distinct, and authentic Islamic details.
The Islamic world owes him a great deal. His death was mourned by numerous people who held him in the highest regard as the Imam of the time, the
representative of Prophet Muhammad (pbuh) at the time.
Before his death Ja'far Al‑Saadiq designated his
son, Al‑Kadhim, as the subsequent Imam, and he gave him a will containing a treasure of wisdom, and handed him the books constituting the Corpus of Knowledge
which Imam Ali had written before.
Imam Al‑Kadhim performed the funeral rituals and
buried his father Ja'far Al‑Saadiq in Al‑Baqii, close by the burial site of Fatima, Imam Al‑Hasan, Imam Zainul Abideen and Imam Al‑Baaqir (may Allah be pleased
with them all).
► Behave well with your parents and your children will do the same to you.
► Allah loves those who do good and are merciful.
► The most exalted devotee is the person who is conscientious in his duties.
► The person who remains aloof from sinful deeds is pious.
► A prudent man delays action when the proposals are doubtful.
► The prime duty of a person is to shun evil completely.
► A greedy lover of life becomes abject and dejected at last.
► Many of the bounties of Allah come to men without any anticipation.
► Respect the sanctity of other women and people will respect that of your womenfolk.
► In this world two persons never get satisfied:
· a man greedy for knowledge, and
· a man greedy for honor.
► Love for others what you love for yourself.
► The pious ones will look forward to the day of judgment.
► You can be called humble when you initiate in saluting others.
► Riches if followed by arrogance get transformed into poverty.
► Allah loves moderation, and dislikes excess even in charity.
► Good deeds are registered in the book of the faithful (Mu'min) as long as he remains silent, but both
good and bad deeds are registered when he begins to speak.
► Mankind would be of little value were it not for those who possess knowledge and those who seek knowledge.
► A miser never gets satisfaction. Comforts remain away from him and he will not experience true joy.
► The best method to live in this world is to maintain one's respect without inspiring fear, give alms privately, and keep on
doing good without any selfish motive.
► For the faithful (Mu'min), this world is a prison, the grave is his castle, while paradise is his true place. As for the
disbeliever, this world is his paradise, the grave is his dungeon, and hell is his true place.
► Unless a man develops four traits his faith will not be complete: (i) good behavior, (ii) not to estimate one's self highly,
(iii) good speech, and (iv) using personal wealth for the benefit of others.
► Satisfaction with one's lot breeds contentment and peace of mind.
► The person who follows moderation never experiences want.
► Regularity in prayer is the purification of body and soul.
► Displeasure of parents wards off Allah's bounties.
► Doing good is the prime quality of a true religion.
► Never delay the repentance for the sins.
► The person who longs for the wealth of others will die in want.
► Immediate realization of desire is not possible.
► The person who remains content with the will of Allah is always happy.
► Do not be a party in the disputes of fools; otherwise you will lose your composure.
► Never go near troublesome waters lest you get involved.
► The person who visits places of ill‑repute will get a bad name for himself.
► It is good to seek advice of friends in times of confrontation with problems.
► Be glad when you do good to others and fear Allah when you commit any mistake; thank Allah when you donate something to
anyone and whenever somebody aggrieves you forgive Him.
► Hope for good from Allah and whatever he does consider it as his wisdom. He gives wings to even ants if he desires so.
► Recite the Quran and try to propagate Islam. Do good deeds and save yourself from evil.
► Give alms to the poor and live in harmony with your relatives.
► Be heedful of Allah, upright brothers, be kind for Allah's sake, contact each other, and be compassionate. Visit and be in
contact with each other.
► The believer is the one whose earning is unblemished and [wholesome], whose character is righteous, whose intention is sound,
who gives in charity, refrains himself from frivolous talk, does not harm others, and puts others above himself in [terms of] fairness.
► Stay away from contention, for it preoccupies the mind and leads to hypocrisy. The one who plants enmity will harvest its
consequences. The one who does not contain his anger does not contain his reason.
► The person who gives excuses to an oppressor for his oppression, Allah will cause someone to oppress that person, then if he
prays, his Du'aa will not be answered, nor will Allah reward him for being oppressed.
► The one who has reason, has a religion [Deen]. And he who has Deen [follows the religious life] will enter Paradise.
► The person who is free of three attributes gets three merits:
· The one who is free of evil, gets glory,
· The one who is free of arrogance, gets nobility, and
· The one who is free of avarice, gets honor.
► Three attributes bring about abhorrence: hypocrisy, vanity, and oppression.
► The blight of the Deen [religious life] lies in envy, vanity, and vainglory.
► Three types of people will have nothing but good lot:
· Those who prefer being silent [do not engage in frivolous talk],
· Those who avoid evil deeds, and
· Those who keep Allah in their minds very often.
► The person whose anger shows, his scheme shows. He whose vanity becomes strong, his determination becomes weak. The one who
has evaluated himself right [in terms of fairness] will accept a judgment [ruled in favor of] others.
► Do not consult the incompetent, nor seek a help from a liar, and don't trust a ruler's friendship: For, the liar makes you
believe that what is near is [in truth] far away. And the incompetent strives hard for you, but does not achieve what you want. As to the ruler, while you
trust in him the most, he dissociates himself from you.
► Some attributes of the unwise is to answer before he hears [what others have to say], to object before he understands [the
matter], and to judge what he does not know.
► Spend in charity [of what you possess] and be assured of a recompense. Know that the one who does not spend in the service
of Allah, shall be afflicted by spending in the disobedience of Allah; And that the one who does not serve the need of the Wali [devotee] of Allah, shall be
afflicted by serving the need of the enemy of Allah.
► No nation can be worthy of respect unless the rights of all of its citizens [the meek and the strong] are preserved.
► Woe to people who do not worship Allah by enjoining the good and prohibiting the evil.
► Refrain your soul from what harms it before it departs you, and strive in liberating it [from sin] as you strive in earning
your livelihood; for your soul is captive by your deeds.
► Lo! The one who contains his anger Allah will boost his glory in this life and the next life.
► The person who plants enmity will harvest what he plants.
► The believer is good at helping others, light of burden to others, good manager of his livelihood, and sees to it that he
won't get stung by a bad experience twice.
► Fear Allah as if you see Him. For, if you do not see Him, He certainly sees you. And if you think that He does not see you,
you will have disbelieved in Him. And if you know that He sees you, yet you commit disobedience, you will have disrespected His overseeing you.
