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Imam Ja'far b. Muhammad al-Sadiq (a): Difference between revisions
Imam Ja'far b. Muhammad al-Sadiq (a) (view source)
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== Scientific Movement == | == Scientific Movement == | ||
After the demise of [[the Prophet (s)]], whenever caliphs or [[companions of the Prophet (s)]] had a problem in [[fiqh]], they turned to [[Imam 'Ali (a)]] and he (a) solved their problems. When 'Ali (a) was martyred, enemies made the situation difficult for his friends and followers and made separations between them and people. On the other hand, those who had sold their religion in exchange for the worldly advantages invented [[hadith]]s for the pleasure of the rulers or their own benefits to the extent that distinguishing authentic hadiths from non-authentic ones became difficult for fiqh scholars. It can be said that since 40/660-61 up to the end of the first/seventh century, except for a few companions and followers, others were deprived of authentic fiqh of the progeny of the Prophet (s). At the time of [[Imam al-Baqir (a)]], a little freedom turned up and the years between [[114]]/732-33 until [[148]]/765-66 (the period of Imam al-Sadiq's (a) imamate) was the age of spreading the fiqh of [[Ahl al-Bayt (a)]] or in other words, the age of teaching and learning Ja'fari fiqh. During these years, [[Medina]] changed greatly.<ref> | After the demise of [[the Prophet (s)]], whenever caliphs or [[companions of the Prophet (s)]] had a problem in [[fiqh]], they turned to [[Imam 'Ali (a)]] and he (a) solved their problems. When 'Ali (a) was martyred, enemies made the situation difficult for his friends and followers and made separations between them and people. On the other hand, those who had sold their religion in exchange for the worldly advantages invented [[hadith]]s for the pleasure of the rulers or their own benefits to the extent that distinguishing authentic hadiths from non-authentic ones became difficult for fiqh scholars. It can be said that since 40/660-61 up to the end of the first/seventh century, except for a few companions and followers, others were deprived of authentic fiqh of the progeny of the Prophet (s). At the time of [[Imam al-Baqir (a)]], a little freedom turned up and the years between [[114]]/732-33 until [[148]]/765-66 (the period of Imam al-Sadiq's (a) imamate) was the age of spreading the fiqh of [[Ahl al-Bayt (a)]] or in other words, the age of teaching and learning Ja'fari fiqh. During these years, [[Medina]] changed greatly.<ref>Shahīdī, ''Zindigānī-yi imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p.60</ref> | ||
The period of Imam al-Sadiq's (a) [[imamate]] was contemporary with declination and then the fall of Umayyads' rule and while political freedom became available and grounds for religious uprisings and revolts against rulers were prepared, the freedom for scientific discussions in different fields was also brought up.<ref> | The period of Imam al-Sadiq's (a) [[imamate]] was contemporary with declination and then the fall of Umayyads' rule and while political freedom became available and grounds for religious uprisings and revolts against rulers were prepared, the freedom for scientific discussions in different fields was also brought up.<ref>Shahīdī, ''Zindigānī-yi imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p.47</ref> | ||
Narrations received from Imam al-Sadiq (a) are a diverse collection in different issues concerning [[fiqh]] and [[kalam]] and that is why [[Shi'a]] school is called [[Ja'fari school]]. The freedom found at the beginning of the third decade of the second/eighth century, helped people more freely turn to Imam al-Sadiq (a) and ask him about the solution of their problems in fiqh and other fields.<ref> | Narrations received from Imam al-Sadiq (a) are a diverse collection in different issues concerning [[fiqh]] and [[kalam]] and that is why [[Shi'a]] school is called [[Ja'fari school]]. The freedom found at the beginning of the third decade of the second/eighth century, helped people more freely turn to Imam al-Sadiq (a) and ask him about the solution of their problems in fiqh and other fields.<ref>Shahīdī, ''Zindigānī-yi imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p.61</ref> | ||
Scholars have not narrated from any other member of the [[Ahl al-Bayt (a)]] as much as they narrated from him and none of them had as many students as Imam al-Sadiq (a) had. People of hadiths have counted narrators of his hadiths as many as four thousand people.<ref> | Scholars have not narrated from any other member of the [[Ahl al-Bayt (a)]] as much as they narrated from him and none of them had as many students as Imam al-Sadiq (a) had. People of hadiths have counted narrators of his hadiths as many as four thousand people.<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 701.</ref> | ||
=== Fiqh === | === Fiqh === | ||
Al-Dhahabi quoted from [[Abu Hanifa]], "I never saw any scholar better in fiqh than Ja'far b. Muhammad (Imam al-Sadiq (a))."<ref>Dhahabi, ''Tadhkirat al-huffaz'', vol.1 p.166</ref> | Al-Dhahabi quoted from [[Abu Hanifa]], "I never saw any scholar better in fiqh than Ja'far b. Muhammad (Imam al-Sadiq (a))."<ref>Dhahabi, ''Tadhkirat al-huffaz'', vol.1 p.166</ref> | ||
[[Malik b. Anas]], the leader of one of the four [[Sunni]] schools said, "I never saw anyone better than him in knowledge and piety."<ref> | [[Malik b. Anas]], the leader of one of the four [[Sunni]] schools said, "I never saw anyone better than him in knowledge and piety."<ref>Shahīdī, ''Zindigānī-yi imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p. 60-61</ref> | ||
[[Zubayr Bakkar]] wrote, "Abu Hanifa had many meetings with Imam al-Sadiq (a). In one of these meetings, Imam (a) told him, 'Fear [[God]] and do not make deduction only based on analogy in religion since the first person who made such analogical deduction was [[Satan]]. God told him to prostrate before [[Adam]]. But 'Said He, 'What prevented you from prostrating, when I commanded you?' 'I am better than him,' he said. 'You created me from fire and You created him from clay.' (7:21)" Then, Imam (a) asked Abu Hanifa, "Which one is worse, killing an innocent or adultery?" He said, "Killing an innocent!" Imam (a) said, "Why is killing an innocent proved by testimony of two witnesses while adultery can be proved by testimony of four witnesses? How would you justify that make deduction only based on analogy?!" Then Imam (a) asked him, "Which one is more important to God, fasting or prayer?" Abu Hanifa said, "Prayer!" Imam (a) said, "Then, why is that when a woman comes to menstruation period in the middle of fasting she has to make it up on another day but she does not have to make it up for her prayer? …O servant of God, fear Him and do not make deduction only based on analogy!"<ref>Ibn Bakkar, ''al-Akhbar'', pp.76-77</ref> | [[Zubayr Bakkar]] wrote, "Abu Hanifa had many meetings with Imam al-Sadiq (a). In one of these meetings, Imam (a) told him, 'Fear [[God]] and do not make deduction only based on analogy in religion since the first person who made such analogical deduction was [[Satan]]. God told him to prostrate before [[Adam]]. But 'Said He, 'What prevented you from prostrating, when I commanded you?' 'I am better than him,' he said. 'You created me from fire and You created him from clay.' (7:21)" Then, Imam (a) asked Abu Hanifa, "Which one is worse, killing an innocent or adultery?" He said, "Killing an innocent!" Imam (a) said, "Why is killing an innocent proved by testimony of two witnesses while adultery can be proved by testimony of four witnesses? How would you justify that make deduction only based on analogy?!" Then Imam (a) asked him, "Which one is more important to God, fasting or prayer?" Abu Hanifa said, "Prayer!" Imam (a) said, "Then, why is that when a woman comes to menstruation period in the middle of fasting she has to make it up on another day but she does not have to make it up for her prayer? …O servant of God, fear Him and do not make deduction only based on analogy!"<ref>Ibn Bakkar, ''al-Akhbar'', pp.76-77</ref> | ||