JA'FAR AL‑SAADIQ (a.s.)

(JA'FAR IBN MUHAMMAD)

AL-SAADIQ'S Specifics

 AL‑SAADIQ:  31‑65 yrs

AL‑SAADIQ REVIEWS HIS LIFE TIME   

     Imam Al‑Saadiq was 31 years old, and now that he was the Imam he wanted to review his life and the surrounding circumstances.  Imam Al‑Saadiq vividly remembered how he had been taught by his grandfather Zainul Abideen, and by his father, Al‑Baaqir.  The precious information was engraved in his mind.  He memorized the Holy Quran quite early in life, as well as being versed in the Tafseer, Hadith and Ah'kaam.  He remembered the myriad discussions in the discourses his father held, consisting of various sciences, be it at home or in the Masjid of the Prophet (pbuh). (When the discourses were held by Al-Baaqir, no one ever held discourses simultaneously;  all waited until Al-Baaqir concluded his discourses, for such was their reverence for him personally and for his knowledge.)  They were sweet memories, very sweet.

     Imam Al‑Saadiq reviewed the times he developed his own following during the reign of his father Imam Al‑Baaqir, and how his following had grown through the years.  It was very obvious the enormous need of the Muslims for the authentic Islamic information he and his father were giving, after all people won't take the trouble of leaving home and family and going through the expenses and danger of travel unless the quest of that particular knowledge was paramount in their minds.  Such cultivated people were after the firsthand knowledge of authentic Hadith, Tafseer, and the genuine Islamic Directives as Muhammad (pbuh) had taught them.  These people sarcastically looked down upon the Rulers of Benu Umayya (Khalifas), their patrons, beneficiaries, and supporters who were posing to know Islam, for people knew it was inaccurate and suffered from authenticity.

AL‑SAADIQ'S PERSON:   

     By the time Al‑Saadiq became the Imam he had several children.  His oldest boy Isma'eel, along with his brother Abdullah were deeply interested in Islam, but more so Isma'eel. (Both Isma'eel and Abdullah had a limp, probably the result of a congenital disease or a disease during childhood.  Abdullah was nicknamed Al-Af'tah due to his leg problem.)  Early on Isma'eel learned about numerous facets of Islam, he therefore held great promise.  Both children were close to their father Imam Al‑Saadiq, and grandfather Imam Al‑Baaqir whom they missed, now that he had recently died.

► Work:  Imam Al‑Saadiq used to love to work with his hands, just like his father Imam Al‑Baaqir and others of Ahlul Bayt including Imam Ali.  They all used to go to the farm or orchard and use the shovel and sweat it out.  They expressed their love for this kind of work and called it a noble form of worship (Ibadah).  This was also one of the means of their financial support.  As busy as they were in their teaching endeavor they found time to be in the field, to work and produce.

► As a Merchant:  Imam Al‑Saadiq used to deal as a merchant, selling and buying various goods.  He sent item‑laden caravans to Egypt, Iraq, and other areas, with guides (who also were men of learning) in charge, not only to sell the goods at reasonable prices, but also for the guides to teach Islam and spread its authentic knowledge.

     One time the guide of his caravan sold the merchandise at such a price as to double what it was worth, due to the great need for the items sold.  Upon learning of this deal Imam Al‑Saadiq became quite upset and refused to take the profits, instead he distributed all the money and proceeds to the poor.  Imam Al‑Saadiq said that such a deal was a form of gouging, and the profit would not be right or lawful from Shari'ah viewpoint.

► Manner of Dress:  Imam Al‑Saadiq used to dress in immaculate clothes.  His clothes used to be a high quality, giving him an eye‑catching appearance.  Yet underneath that he used to put on rough clothes.  When asked, Imam Al‑Saadiq said the outer clothes were in compliance with the times, but the underneath ones were for Allah (swt).

► Appearance:  Imam Al‑Saadiq had an appearance commanding reverence and high esteem.  He had a cheerful look, often smiling, giving a sense of comfort and ease to people in his company.  He was overflowing with warmth.

     When the names of Allah (swt) or Muhammad (pbuh) were mentioned, Al‑Saadiq's face used to change color immediately, possessed with awe of them. (Tawassul and Waseela, Ibn Taymiyah, quoting Al-Maaliki, (head of Maaliki school of thought), Page 52.)

► Discourse Capacity:  People held Al‑Saadiq in reverence and were spellbound by his discussions.  An example of this was when Khalifa Al‑Mansoor asked Abu Hanifa to quiz Imam Al‑Saadiq with forty of the most complex and difficult Fiqh intricacies.  Obliging to Al‑Mansoor's order, Abu Hanifa became mesmerized by Imam Al‑Saadiq's answers (Imam Al‑Saadiq was Abu Hanifa's teacher), acknowledging the incomparable faculty of the Imam in Islamic knowledge.

     Al‑Mansoor's aim was to take Imam Al‑Saadiq to task, a move to discredit him, but Al‑Mansoor's plan misfired, thus Al‑Mansoor failed in his attempt.

     At one time Khalifa Al‑Mansoor described Imam Al‑Saadiq saying, "Imam Al‑Saadiq is one of Ahlul Bayt whom Allah Almighty had distinguished above other people and made these Ahlul Bayt the beneficiaries of His Holy Quran." (Seerah of the twelve Imams, H.M. Al-Hassani, Vol. 2, Page 240.)

► The Crowds:  Imam Al‑Saadiq was usually surrounded by crowds of people, all seeking his knowledge.  He was actively contributing, tirelessly working, patiently explaining, and often recommending to his students to write what they hear to avoid misquoting him, adding or subtracting from what he says.

► Sciences:  At the times of Imam Al‑Saadiq the interest in the sciences of Islam, be it sciences of the Holy Quran, Hadith, Fiqh, or philosophy, were very keen.  People needed someone to accurately nourish them from his fountain of knowledge, and Imam Al‑Saadiq was ever ready to give it freely, reliably, unerringly, all for the sake of the Almighty.  Imam Al‑Saadiq's brilliant mind went into all forms of sciences of the time, and started new ones, even chemistry.

► Fiqh:  What is closely related to Imam Al‑Saadiq is the clarification, dissemination, and systematization of Fiqh, especially to his loyalists and adherents (Imamah‑Asserters or Shi'a).  Al‑Saadiq was an extremely perfectionist person, consistently after the truth and justice, as Islamic Directives dictated.  No problems seemed too big for him to solve.  He could see his way clearly, solving Fiqh intricacies in which scholars became baffled and lost.  He was the perfection of a man.

     Al‑Saadiq was: "Extremely liberal and rationalistic in his views; he was a scholar, a poet, and a philosopher, apparently well read in some of the foreign languages, knowledgeable about Christians, Jews, and Zoroastrians, with whom metaphysical disputations were frequent, he impressed a distinct philosophical character on the Medanese school". (The Spirit of Islam, Page 411.)

     Two of the founders of other schools of Fiqh, i.e., the Hanafi and Maaliki, had the privilege of directly acquiring knowledge from Imam Al‑Saadiq.  They were proud of their affiliation.  The teachers of the other two schools of thought, i.e., Shafi'i, and Hanbali were equally grateful to their affiliation with Al‑Saadiq by way of Al‑Zuhri who was a student of Imam Al‑Saadiq.

Ethics and Character:  Imam Al‑Saadiq was the most ethical person, one who scrupulously applied the Islamic ethical conduct.  He was the example for others to emulate.  Like his forefathers, Imam Al‑Saadiq was very righteous, a man of great virtue who emphasized piety and was its prototype and model.  It was good that during Al‑Saadiq's Imamah the rulers of Benu Umayya and their administration were ineffective and weak, because Al‑Saadiq was free to teach as he wished.  So he gave it every ounce of his energy, taking advantage of an opportunity he knew would not be repeated.

      Just like Prophet Muhammad (pbuh), Ja'far Al‑Saadiq's truthfulness was known wide and far, it was proverbial, hence the nickname of Al‑Saadiq, meaning the Truthful One.

     Al‑Saadiq was renowned for his nobility, virtue, rectitude, and integrity among other qualities.  He was hospitable and a very generous person, one who did not like to see discord between his loyalists.  If money matters were a cause Al‑Saadiq would give out of his own pocket just for the sake of creating friendship.

     At night Al‑Saadiq frequently distributed food and money to the poor, just as his grandfather Zainul Abideen had done.  Al‑Saadiq held the poor in good regard, and he gave in charity repeatedly.

► Focus:  Al‑Saadiq brought in focus numerous points Prophet Muhammad (pbuh) had previously put forth, particularly the ethical part and mannerism of Islam.  He stressed the perfection of character in his teachings.  Al‑Saadiq repeatedly reminded his students to incorporate goodness of character, based on piety (Taq'wa), in their behavior and everyday dealings.  It was to such an extent that some called his call as the revolution of ethical conduct.

► Urging:  Al‑Saadiq implored the adherents and loyalists to deal in commerce, manufacture, and science; more so to be as independent as possible, thus avoiding dealing with the government.  He implored them to excel in administration and management, and to be dynamic in all aspects of life.  Al‑Saadiq urged his adherents to be away from political scenes and to travel to far away areas and spread the teachings of Islam.  He even urged his own sons and relatives to go to remote areas where the local people would benefit the most from their teaching.

Malik Ibn Anas' Description:   

Malik Ibn Anas (the founder of the Maaliki school of thought) described Imam Al‑Saadiq as follows:

► Passive Resistance:  Al‑Saadiq recommended to his devotees not to deal with the contemporary government, since the government was invalid from Shari'ah viewpoint.  The ruler, Al‑Saadiq emphasized, should be knowledgeable, righteous, pious, and just.

     Imam Al‑Saadiq emphasized personal independence as much as practical.  He openly declared that people should keep in mind that the cooperation with any of the ruling tyrants, visiting their courts, or working for their administration would cause peril to Islam. (Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 5, Page 48.)

► Karbala:  Imam Al‑Saadiq's dedication to the tenets of Islam did not take him away from other Islamic obligations, after all he was the representative of Muhammad (pbuh) for the Ummah at that period of time.  He did not cry as Zainul Abideen had done, but he was fully conscious of the circumstances of Karbala, all the ramifications of the phenomenon, and its long‑term effect on saving Islam from misinterpretation and misrepresentation.  Imam Al‑Saadiq, therefore emphasized the magnitude and significance of Karbala, as his father and grandfather before him had.  He stressed on people to:

1. hold Majlis on the anniversary of Karbala,

2. visit the tomb of Imam Al‑Husain,

3. understand the endeavor of Imam Al‑Husain, and

4. understand and emulate the works of Imam Al‑Husain.

     It is said that he himself visited the tomb of Imams Ali and Al‑Husain, perhaps more than once.

► The Adherents:  Imam Al‑Saadiq often urged his loyalists, (the Shi'a or Imamah‑Asserters), to hold tight to the rope of Allah and the Quran, to be the example in piety, righteousness, and purity of heart.  He often asked his loyalists to conduct the Silent Da'wa.  When asked how this could be done without talking, Imam Al‑Saadiq said, "Da'wa by your deeds, the good deeds".

► Imamah:  Imam Al‑Saadiq emphasized the Imamah a great deal:  that the Imamah is a pillar of the Islamic faith, without which the faith is wanting if not fragmented.  The Imamah of Ahlul Bayt was explained frequently, though his position was precarious with the government which he called not valid from Shari'ah viewpoint.  Imam Al‑Saadiq often explained that the Imams were:

1. safeguarded by Allah from:  Sin,

2. safeguarded by Allah from:  Religious error, and

3. safeguarded by Allah from:  Forgetfulness;

and that the Holy Quran had purified Ahlul Bayt, that they were the men with authority over people, the true Khalifas, that they were the repository of Islamic knowledge.

PERSONALLY   

     It is very tiring for any person to look into the pressure of demands on Imam Al‑Saadiq.  One can imagine the following sequence almost every day:

1. observing Salat, including the Nafal (voluntary), many times in company of the enrollees of the Institute of Ahlul Bayt.  Imagine the time it took for each Salat.

2. the discourses and discussions, before and after Asr Salat, then Maghrib.  This would take its toll when it is conducted day in and day out.

3. the planning of and conducting the various endeavors to reach out to the common man at a time when illiteracy was still very prevalent.

4. the debate and reasoning with numerous people who came from distant areas for clarifications in matters of Faith, Fiqh, Tafseer, and Al‑Ah'kaam among others.

5. spending time with family and children.

6. pursuing his livelihood, including his working in the fields.

7. observing the various occasions with all the time‑consuming demands, be it Ramadhan, Haj every year, or travel even to Karbala and Najaf.

8. solving people's problems (social), since he was the reference (Marji').

9. managing matters of Zakat and Khums, to be fairly distributed among the disadvantaged.

10. dealing with the paranoid and suspicious authorities which assumed he would call for a revolt against them.  They:

11. called upon Al-Saadiq a few times to meet Al‑Mansoor the Khalifa to reassure him, and

12. detained many members of his uncle's (Al‑Hasan's) family then incarcerated them, and

13. Imam Al‑Saadiq went through this rigorous manner of life:

14. without any complaints.

15. without ever taking a vacation.

16. but instead, he was always delighted to give of his store of Islamic knowledge, free for the asking.

17. This was over a period of 34 years, day in and day out.

EARLY DAYS OF AL‑MANSOOR   

     Al‑Mansoor was one of Benu Abbas.  Long before becoming the ruler of the Islamic nation (Khalifa) Al‑Mansoor had been hunted by Benu Umayya due to his political activity against them.  He would wear special clothes to disguise himself in order to fool the agents of Benu Umayya.  He often posed as a bedouin dodging the pursuing Benu Umayya from one area to another.  Despite all this Al‑Mansoor made sure to attend the rounds of discussions of Imam Al‑Saadiq, to hear the Hadiths and discussions about various subjects, and to learn.  Al‑Mansoor greatly admired the limitless capacity of Imam Al‑Saadiq's knowledge.

     Years later Al‑Mansoor became the 2nd Khalifa from Benu Abbas.  It is said that he called upon Imam Al‑Saadiq a few times, either to learn, or to question him and to be reassured that Al‑Saadiq had no intention to call for a revolt against the regime, since Al‑Mansoor continued to be a suspicious (even paranoid) man.

THE UMMAH   

     The times of Imam Al‑Saadiq were unique; it was during the twilight of Benu Umayya then the dawn of Benu Abbas.  The Islamic nation was the only superpower of the world.  The Ummah stretched from Spain to certain parts of India, included all of North Africa, Syria Proper, Iraq, Persia, Arabia, Afghanistan, part of India, and Central Asia.

► The wealth and standard of living were much higher than in the past.  There was social well‑being, vigor, and vitality.  Islam was robust and shaping the nation beautifully, despite the political situation.  Iraq was called Al‑Sawaad, meaning the black soil, since not only its soil was very rich and highly productive, but also was crisscrossed by canals (the whole area).  Produce increased the revenue, Jiziah levied on the non‑Muslims, and the Kharaaj, brought enormous amount of money.  Yet, the government was huge, bureaucratic, in need of a tremendous amount of money to finance its various operation.

► Transportation was by animals, therefore news, commerce, and communications were at best slow.  Society was very mobile despite the difficulty and hazard of travel.

► The media consisted of writing by hand, then copying by hand too, therefore verbal means of communication was easier but highly inaccurate.  Literacy was becoming popular and illiteracy was slowly vanishing.  Schooling was more or less by tutoring or holding discourses and circle discussions.  This was done at home or in Mosques.

► To spread the authentic Islamic teachings was no easy matter.  That is why Ahlul Bayt and Imam Al‑Saadiq in particular thought the educational effort was of utmost and extreme importance.  Ahlul Bayt used every ounce of their energy to enlighten and educate the people as circumstances permitted, and Imam Al‑Saadiq was the forerunner.  Their purpose was two fold:

1. to enlighten the scholars into authentic Islam as Muhammad (pbuh) had taught it, and

2. counteract the erroneous and misleading information that crept into the general understanding of Muslims, which many times was encouraged by the rulers and their beneficiaries.

     This is the reason Imam Al‑Saadiq emphasized on his students to write down what they heard from him as soon as practical.  He was often afraid that they might unintentionally misquote him, add to or leave out a part of what they heard.  The matter was most serious since what he was teaching was knowledge pertaining to man's life in this world and the Hereafter, he was dealing with destiny of men.

THE GOLDEN CHAIN OF NARRATION   

     Thousands of Hadiths were narrated and quoted through Ja'far Al‑Saadiq.  He often said, "My Hadith is the Hadith of my father, and his is the Hadith of his father, up to Ali, who directly narrated the Hadith from Prophet Muhammad (pbuh)."   This is called the Golden Chain of Narration.

     These Hadiths were of immense importance, since they corrected the inaccuracies and set right the contaminations which had crept into this science. (Seerah of the twelve Imams, H.M. Al‑Hassani, Vol. 2, Page 196.)

AL‑SAADIQ GETS MARRIED AGAIN   

     Imam Al‑Saadiq got married to Hamidah Al-Maghribiyah, a pious woman, who was Andalusian (Spanish), or from North Africa. (Seerah of the twelve Imams, H.M. Al-Hassani, Vol. 2, Page 293.)  They had a few children afterwards, the most renowned of them was Musa Al‑Kadhim.  Musa Al‑Kadhim was brilliant and of exceptional qualities.  He became extremely interested in Imam Al‑Saadiq's teachings.  He grew up very pious, highly learned, and of exceptional capacity for patience.  At an early age, when Al‑Kadhim was a lad, he had a religious dialog with Abu Hanifa about Ah'kaam.  Abu Hanifa was duly impressed and spoke highly about the potential of Al‑Kadhim.

     Al‑Kadhim had an enormous capacity to absorb knowledge.  When that is combined with eagerness to learn, untiring effort to acquire the knowledge, the outcome would be a person of such magnitude as to be sought after by many people as a reference.  This was the case early on with Al‑Kadhim.  He was often involved in the intellectual discussions, the circles of debate, Hadith, and Tafseer, among others, even at an early age.  The degree of this participation accelerated during his adolescence and beyond.

ISMA'EEL DIES   

     Isma'eel, the first son of Al‑Saadiq was held in high regard by the people for his deep knowledge and piety.  He was widely regarded as the successor‑to‑be to his father.  Isma'eel was close to his father Al‑Saadiq, he was the one who managed the affairs and functions of the Institute.  It was sad news that Isma'eel suddenly became sick and died in his thirties.  Al‑Saadiq was very grieved, and during the funeral procession, Al‑Saadiq made sure to allow the people to see the deceased by stopping the funeral procession three times.  This he did so that none would later claim otherwise.  People's love for Isma'eel was so great, and the expectation of his becoming the Imam was so high that when he died, his father Al‑Saadiq wanted people to attest to the fact that he had died—thus there would be no claim otherwise.

THE LOYALISTS   

     By the time Al‑Saadiq reached his early sixties his son Al‑Kadhim was approaching his twenties.  Al‑Saadiq's following had increased and multiplied.  The Institute of Ahlul Bayt had produced a tremendous number of scholars who wrote numerous books, which were quoted by many other authorities.  Al‑Saadiq's following and devotees, (Imamah‑Asserters or Shi'a) were all over, local and far away.  His Institute and its sphere of influence was almost like a government inside a government, the Institute was the pride and the very reference of all seekers of knowledge, but the ruling class regarded it as a source of grave threat to their security and high status.  This was because the Institute treated them as illegal, i.e., not governing according to the Shari'ah.

     Since the loyalists (Shi'a or Imamah‑Asserters) were everywhere, the teachings of Al‑Saadiq were often the core of discussions at general meetings, private gatherings, Khutba of Jumu'ah Salat, or in tutoring.  These secondary and tertiary sources spread the teachings of Al‑Saadiq even further, for they taught in numerous new places, Iraq, Syria, Persia, Egypt, North Africa, and Yemen, stimulating the thoughts and inspiring discussions.  This multiplied the number of people seeking the truth, pure and unadulterated.