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#6 Imam Sadiq (as) [OFFICIAL THREAD]

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Name - Ja'far

Title - As-Sadiq

Kunyat - Abu Abdullah

Born - Monday 17th of Rabi-ul-Awwal 83 A.H. in Medina

Father's Name - Muhammad ibn Ali

Mother's Name - Umme-e-Farwah

Died - At the age of 65 years, at Medina, on Monday, 15th Rajab 148 AH. Poisoned by Mansur Dawaneeqi the Abbasite

Buried - Jannat-ul-Baqi

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Source: http://www.almujtaba.com/article/html

Direct Link: http://www.almujtaba.com/article/html/modu...article&sid=100

At the age of 11, Imam Sadiq (a.s.) refuted the theory that the sun, moon and the planets rotated around the earth. He said that the sun, during its course round the earth, passes through the 12 constellations in one year and remains in each constellation for 30 days, so why does it then disappear from sight during the night. It should remain visible in each constellation for 30 days.

Ptolemy* theory said that the sun has two movements. One of its movements is that it crosses the sign of the zodiac and goes round the earth in one year and the other movement is that it goes round the earth in one night and one day, as a result of which we see it rise in the east and set in the west.

. Aristotle was a great thinker and philosopher. His books, Arganan and Physics, are the most precious literary treasures of mankind, but his theory that the earth is stationary and the sun and stars rotate around it, delayed the progress of the science of Astronomy and kept mankind in the darkness of ignorance for 1800 years.

The Imam remarked that those two movements were not compatible. When the sun had to pass through the sign of the zodiac in one year and stay in each constellation for 30 days how could it change its course and go round the earth in 24 hours?

He also announced that the earth rotated around its own axis. The great scholar Poincare who lived in the 20th century made fun of this theory. When such a scholar could refuse to believe this, how could people in the 1st and 2nd century of the Hijra believe in the theory of the Imam. The rotation of the earth on its own axis could be proved by observation only. When astronauts landed on the surface of the moon, and directed their telescope towards the earth they observed that it was rotating slowly on its axis.

Some people might say that it was only by guesswork that Imam Ja'far as-Sadiq (a.s.) said that the earth rotates on its own axis. Sometimes it happens that guesswork proves to be correct. But the question arises as to why no one else had guessed that for such a long time. This proves that he knew the laws of astro-physics which enabled him to make that discovery. If he had not known those laws, it would have been impossible for him to discover the rotation of the earth on its axis. This discovery could not have been accidental. One must know the cause to know its effect.

Tragically, for reasons stated above, the real credit of discovery of the movement of the earth round the sun was given to Copernicus who was an astronomer and mathematician, in the 15th Century. The theory of the earth rotation around its own axis went to Galileo who discovered the telescope.

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25th of Shawwal 1424 A.H. - Martyrdom of Imam Jafer Sadiq (a.s.) - the 6th Holy Imam.

Some other traditions state his date of martyrdom as 15th of Shawwal. There is an almost consensus of opinion that the martyrdom of Imam Jafer Sadiq(a.s.) was caused through poisoning by Mansoor Duwaniqi on 25th of Shawwal in 148 A.H. Imam(a.s.) was of 65 years of age – the longest among all masoomeen(a.s.) apart from Imam-e-Zamana(a.s.). He was buried in the cemetery of Baqi. An important quote of Imam(a.s.) just before his death was that “The shifaat of us - Ahl-e-Bati(a.s.) - can not reach those who consider Namaz as ordinary and light”. On this occassion of sorrow and grief in the household of the Prophet Mohammad(pbuh&hf), I wish to extend my condolences to the Prophet Mohammad(pbuh&hf), Imam-e-Zamana(a.s.), the Ahl-e-Bait(a.s.) and to all Momineen and Mominaat. 

To renew your allegiance to the Prophet Mohammad(pbuh&hf) and his Ahl-e-Bait(a.s.), please offer nazrana and offer special prayers and dues. In accordance with normal practice with the followers of Ahl-e-Bait(a.s.), please also recite the Ziarat of Imam-e-Jafer Sadiq(a.s.) which can be found at "Madina/Imam Jafer Sadiq(a.s.)/Ziarat" page at http://www.ziaraat.com. In addition, as instructed by Imam Ali Naqi(a.s.), recite the Ziarat-e-Jame'a as well which is located in the "Ziaraat Summary" section on the main page. A brief but comprehensive profile and life sketch of Imam Jafer Sadiq(a.s.) is available on the site http://www.ziaraat.com in the “Madina/Imam Jafar Sadiq(a.s.)/About” page.

Iltimas-e-Dua,

Syed Rizwan Raza Rizvi,

Webmaster, http://www.ziaraat.com

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The Knowledge of Imam Jafar ibn Mohammad as-Sadiq (as)

The Holy Imam openly criticized Ptolemic Theory at age eleven, which was the theory of the sun moving around the earth. He also firmly stated that the Earth rotates on its own axis.

Great scholars such as Galileo, Brache, & Kepler, who discovered the Laws of Planetary Motion failed to discover the theory of the earth rotating on its own axis. Poincare a great French mathematician who lived in the 20th century mocked this theory, he died in 1912. Today, it is common knowledge.

Imam proved that water, air and fire were not elements and that air is a mixture of many elements.

In the 18th century this was a revolutionary idea to say that air is not an element because scientists during the golden age of science" believed air was an element. Only after Lavoisier separated oxygen from the air and illustrated its role in breathing and combustion only then scientists accepted that air is not an element.

Imam said whatever is in the earth is also in the human body, but all the elements are not in the same proportion. Four elements are in very large quantities, eight elements in small quantities and eight elements in very minute quantities.

Twelve and a half centuries after his death and thousands of experiments made during a period of 150 years, his theory is confirmed today by science and there is no doubt in his accuracy. There are 102 elements in the earth and all of them are present in the body.

Imam said amid clusters of stars seen at night, some are so bight that our sun in comparison is trivial.

About 12 and half centuries after Imam's death his words were proved true. There are stars in the universe, which are billion times brighter than the sun called quasars. Their light is quadrillion times (10 thousand billion times) the light of the sun. First quasar was discovered in 1927. About 200 has been discovered so far.

Imam said that patients suffering from certain diseases emit special types of rays. If these rays fall on a healthy person they are sure to make him sick.

In Novosibirsk, Russia, the center of research for medicine, chemistry, and biology, conducted many experiments, they found that the cells of a sick person emit many kinds of rays and a healthy person can contract some diseases by it.

Imam said that humans were born to live long lives, but they shorten their lives themselves

It is found that most longevity depends on good hygiene and balanced diet (abstaining from excess eating & drinking).

Imam said old age is a chronic disease, incurable. Everyone suffers from it, some at an early age others at an advanced age. Those who obey the commands of Allah (swt) and abstain from things prescribed under Islamic code take a long time to age, but others get old soon.

Imam advised mothers they should put their newborns to sleep on their left side.

It is due to the waves produced by the heart.

Imam said we should not pollute the environment else it would become impossible to live on the planet.

Pollution was not a problem in his time. No factories existed until 18th century when England, France, & Germany started making iron and steel. Then chimneys of factory furnaces began emitting smoke 24 hrs a day.

The Imam said that light reflected from different objects comes to us, but only a part of the rays enter our eyes and He said light travels very fast.

The Theory of Light.

Imam was the first scholar in the world who separated Science and Philosophy.

Imam said everything except Allah has its opposite, but this does not result in a conflict, otherwise whole universe would be destroyed.

This is the theory of matter and anti-matter.

Imam said time is the distance between two known events. It has no independent existence. It is only we who feel it exist.

Imam said everything in the universe, even inanimate objects is always in motion, though it is not seen.

This theory which was unacceptable in his time, is an absolute scientific fact today.

Imam said that there are living beings in other worlds.

Imam started free discussion of religious matter. He blended science and religion together, and proved the principals of Shi'ism.

1000 years after the death of the Imam, European countries scientifically still remained ignorant and intolerant of free discussion in religion or science. In 1600 AD Bruno, an Italian priest, was burned alive for saying something, which had nothing to do with the doctrines of Catholicism, but was only a personal thought.

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Iran draped in black

Tehran, Dec 8 - Islamic Iran was draped in black Wednesday to mark the martyrdom anniversary of Imam Ja'far al-Sadeq (as) the sixth infallible successor of Prophet Mohammad (SAWA).

Reports from Tehran and other cities indicate that mourning ceremonies for the Imam who was a victim of food poisoning by the Abbassid caliph, Mansour al-Dawaniqi, were held in the Husseiniyehs, and the shrines of the descendants of the Prophet that dot Iran.

In holy Mashhad, the faithful thronged the shrine of the 8th infallible Imam to offer their respects to Imam Musa al-Reza (as) on the martyrdom of his grandfather in 148 A.H. (765 A.D.) in Medina.

Mourners also filled the shrine of the 8th Imam's sister, Hazrat Fatima al-Masouma (as) in the holy Qom on the sad occasion.

Preachers and Friday prayer leaders dwelt on the life and times of Imam Fa'far al-Sadeq, the moral and scientific aspects of his radiant personality, and his role in reviving the practicability of the sunnah of his great ancestor the Prophet which had be en repressed and distorted by the Omayyud usurpers.

The Imam, who witnessed one of the most crucial phases of Islamic history, saw power being passed from the Omayyuds to a new dynasty of oppressors, the Abbassids, after a series of bloody battles.

The sufferers in this power struggle were, of course, the Muslim masses whose beliefs were being tampered with and rent apart by pseudo jurists.

Aware of the sensitivity of the times, Imam Ja'far took up thet ask to save people from error and ignorance, and its height, his famous school in Medina contained 4,000 students.

He groomed several scholars and scientists of repute, who have left behind valuable works and are famous in Islamic history, among them the Father of Chemistry Jaber Ibn Hayyan (Gebr to medieval Europe).

The Abbassids, in view of their dubious claim to rule over the Muslims, were always apprehensive of the Prophet's direct descendant, and the first two caliphs, Abbas al-Saffah and Mansour, like their Omayyud predecessor Hisham, placed restrictions on Ima m Ha'far and even imprisoned him for brief periods.

The imam, however, continued his enlightening task of reviving the fiqh or jurisprudence of Prophet Mohammad (SAWA).

This is the reason the genuine Mohammadan Sunnah is also referred to at times as Ja'fari Fiqh, and unlike the other juri-consult schools, is opposed to qiyas or analogy, and stresses on ijtehad or rational approach to modern issues on the firm basis of t he Qur'an and the sunnah.

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Imam Sadiq's Message to His Adherents and Companions

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So, then, Ask Allah for good health. Adhere to courtesy, decorum, tranquility, and pudency, and promote yourselevs against what the virtuous ones among you promote themselves against.

Remark favorably on the wrong people: be steadfast against their oppression, beware of opposing them, and use taqiyyah of which Allah ordered you when you sit, associate, and discuss with them.

You have to sit, associate, and discuss with them, They will surely hurt you if they notice that you deny their beliefs. They will surely subjuagate you unless Allah protect you against them. Their hearts bear malice and hatred against you more than what they show. You have to associate with them.

The servant that Allah created as faithful believer will not die before he hates and goes away from evil. He whom Allah causes to hate and go away from evil will be saved from arrogance and pride. Hence, his mannerism and features will be well and his face will be smiling. He will acquire the decorum, tranquility, and reverence of Islam, keep himself away from matters that Allah forbids, and evade matters that enrage Allah.

Moreover, Allah will endow him with people's affection and courtesy and save him from boycotting people and engaging in disputations.

The servant that Allah created him as disbeliever will not die before he loves and favors evil. He whom Allah causes to love and favor evil will be arrogant and proud. Hence, he will be hard-hearted, vicious, rude-faced, famed of vulgarity, and shameless.

Allah will dishonor him as nothing will prevent him from committing the prohibited matters and the acts of disobedience to Allah. He will hate obedience to Allah and its people. Far away are the believers' manners from the disbelievers'. Ask Allah for good health and seek it from Him. All power and might belong to Allah.

Supplicate to Allah very frequently. He loves the servants who supplicate to Him. He promised them of response. On the Day of Resurrection, Allah will change the believers' supplications into deeds due to which their ranks of Paradise will be added. Refer to Allah very much in every hour of every day and nigh. He ordered to mention Him frequently and He will mention the believers who mention Him. Allah will remember graciously every believer who mentions Him.

Keep up the prayers in general and the middle prayer in specific, and stand up while offering prayers in obedience to Allah, as Allah ordered the faithful believers before you in His Book.

You should love the poor Muslims. He whoever debases and humbles them will deviate from Allah's religion and Allah will debase him. Our father the Prophet(S.A.W.) said; My Lord ordered me to love the poor Muslims."

You must know that Allah will throw hatred and belittlement upon him whoever humiliates any of the Muslims, so that people will hate him intensely. Fear Allah in regard to the poor Muslims; your brothers. It is obligatory upon you to love them since Allah ordered His Prophet(S.A.W.) to love them. He whoever dislikes those whom Allah ordered His Prophet(S.A.W.) to love to disobeying Allah and His messenger. He who disobeys Allah and His Messenger to death will be reckoned as one of those who returned into a rebel.

Beware of pride and arrogance, because arrogance is Allah's dress, and He will surely subdue and humiliate him whoever tries to take His dress.

Beware of oppressing each other, because this is not a character of the virtuous. Allah will make the results of any oppression against the originator of that oppression and will give His victory to the wronged party. He whom is given Allah's victory will surely overcome and prosper.

Beware of envying each other, because it is the origin of atheism.

Beware of standing against the wronged Muslim, because Allah will respond to him when he supplicates to him. Our father the Prophet (S.A.W.) said: The supplication of the wronged Muslim is responded."

Beware of desiring for anything that Allah forbids. Allah will deprive those who violate the prohibited matters of Paradise and its pleasures, delights, and everlasitng awards.

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Imam Jafar al-Sadiq's Attitude towards the Abbasid Caliphate

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It appears that the members of the `Abbasid family who became part of the revolutionary movement against the Umayyads adhered to the belief, in common with the various groups of the Shi'a, that the first lawful caliph after the Prophet was `Ali[143], and that the caliphate must belong to the People of the House (Ahl al-Bayt).

The `Abbdsids preached against the Umayyads by calling for reform and justice. They invited the people to rally around the most suitable person from the progeny of Muhammad (al-Da'wa li-l-Riďa min Al Muhammad). Many Shi’ite thought that this slogan referred only to the descendants of Imam `Ali. Thus they joined the `Abbasid movement[144].

Some of the Shi'a, such as Abu Salama al-Khallal, reached high rank in the `Abbasid movement without cognizing the fact that the `Abbasids were the founders of the movement, and they aimed to monopolize the caliphate for themselves. When the propagandists overthrew the Umayyads in 132/749, Abu Salama al-Khallal, having discovered the reality of the `Abbasid's goal, endeavoured to transfer the caliphate to the `Alids by corresponding with Imam Ja’far al-Sadiq, `Umar al-Ashraf and `Abd Allah al-Mahd, offering it to each of them, Imam Ja’far al-Sddiq rejected the offer bluntly by burning Abu Salama's letter, and he warned `Umar al-Ashraf and `Abd Allah al-Mahd against accepting it[145].

Al-Sadiq had already held a secret meeting with the leading personalities of the `Abbasid family, such as al-Saffah and al-Mansur at al-Abwa', near Medina, around the year 120/737, to discuss the situation of the People of the House (Ahl al-Bayt). At this meeting the attendants wanted to form an underground collusion to bring about the downfall of the Umayyads.

A proposal also was made to support the Hasanid claims put forward by `Abd Allah al-Mahd on behalf of his son Muhammad al-Nafs al-Zakiyya[146], but al-Sadiq refused to have anything to do with it. Although the `Abbasids present at this meeting made a nominal pledge to Muhammad al-Nafs al-Zakiyya, al-Sadiq seems to have been aware of the possibility that their involvement with the revolutionaries, particularly the Kaysaniyya or its Hashimiyya branch; would be successful and that they would replace the Umayyads. Also al-Sadiq knew he was the true divinely appointed Imam of the Muslims and he achieved the Imamate by the testament of his father, Imam al-Baqir. Thus people should rally around him to recover his right in the caliphate. Al-Sadiq's view did not please the `Abbasids, so, they carried out their underground activities against the Umayyads without his participation.

When the `Abbasids succeeded in seizing the reins of power in 132/749 they were naturally aware of the danger from their kinsmen, the `Alids, whose claims to succession would be greater than their own if `Ali's right to the caliphate were to be accepted by the general populace. As a result the `Alids now faced `Abbasid oppression more severe than that of the Umayyads[147].

The motives for this oppression seem to have been first of all doctrinal. The early members of the `Abbasid family, such as `Abd Allah b. `Abbas[148], had confirmed `Ali's right to the Imamate (the political and religious authority) by relating many traditions attributed to the Prophet supporting it. They had also supported `Ali against the first three Caliphs and participated in the Caliphate of `Ali, and they gave some support to his son al-Hasan.[149]

In the eyes of the `Alids by taking over the Caliphate the `Abbasids became usurpers of the political authority of the Imamate. Hence the `Abbasids became suspicious of the `Alid attitude toward their authority. Secondly there were economic motives for the `Abbasid oppression since Imam al-Sadiq continued to collect the khums secretly from his followers[150], an act which the `Abbasids considered as a preparatory step towards some conspiracy to overthrow them. These two factors obliged the `Abbasids to keep al-Sadiq in Medina and to hold his followers, especially in Iraq and later in Egypt, under close scrutiny as measures to ensure the security of the state.

Thus al-Sadiq maintained an externally quiescent policy towards the `Abbasids. Yet at the same time he spread traditions amongst the Shi’ite narrators of traditions stating that the Imamate was a prerogative bestowed by God upon one of the descendants of al-Husayn, who, before his death and at the Prophet's order, had transferred it to his successor by a clear stipulation (al-Nass al-Jali)[151].

Al-Sadiq held that it was not necessary for the divinely appointed Imam to rise in revolt immediately in order to recover his rights to political authority. He should be satisfied with the spiritual leadership and perform its duties until the time when the community is sufficiently aware of his right to political power. Then God will assist him in his quest[152].

In accordance with his quiescent policy al-Sadiq announced openly that al-Qa’im al-Mahdi and not himself would achieve political power[153].

Al-Sadiq's quiescent policy did not satisfy a considerable body of his adherents. Their political ambitions caused schism amongst the Imamites. The instigator of this political movement was called Abu al-Khattab. At first he was trusted by al-Sadiq and nominated as agent (wakil) of the Shi’ite group in Kufa. But al-Sadiq then repudiated and denounced him because of his extremist theological view[154], which he had endeavoured to enforce by militant means. It seems likely that Abu al-Khattab wanted to circumvent the influence and the interference of al-Sadiq by propounding his political and revolutionary ideas to al-Sadiq's son Isma'il, who was more inclined to such thoughts than his younger brother Musa. Thus Abu al-Khattab hoped to give his revolutionary ideas religious legitimacy under Isma`il's name.

Although the rebellion of Abu al-Khattab was easily subdued at Kufa, his failure and al-Sadiq's continued insistence on a quiescent policy forced Abu al-Khattab's followers to resort to underground activities under the leadership of Muhammad b. Isma`il. This event led the adherents of al-Sadiq to split into the Isma'ilis and the Musawiyya. After his death, they split into Musawiyya, who held the Imamate of Musa al-Kazim, al-Fatthiyya, who held the Imamate of the eldest son of al-Sadiq, Abd Allah al-Aftah; al-Muhammadiyya, who held the Imamate of Muhammad b. Ja`far al-Sadiq, the Waqifa, who thought that al-Sadiq had not died but was al-Qa’im al-Mahdi; and the two Isma`ili sects who held the Imamate of Isma'il and his son Muhammad respectively[155].

Notes:

[143] Ahmad b. Abi Ya`qub b. Widih al-Ya'qubi, Tarikh al-Ya`qubi (Najaf, 1964), III, 90; Ibn Khaldun, al-`Ibar wa-diwan al-Mubtada wa-l-Khabar (Cairo, 1867 70), III, 173, Tabari,III,33-4,37; al-Hilali, op.cit., 186.

[144] Ahmad Ibrahim al-Sharif, al-`Alan al-Islamif al-`Asral-`Abbasi (Cairo, 1967) 19-25; Watt, The Majesty that was Islam, 28-30, 95-8. According to al-Najashi, amongst the Imamites who participated in the 'Abbasid propaganda was Yaqlin b. Musa, who was their propagandist in Kufa; al-Najashi, 209.

[145] al-Jahshayari, Kitab al-Wuzara' wa-l-Kuttab (Cairo, 1938), 86; al-Ya`qubi, III, 89-90, 92; Tabari, III, 27, 34; Ibn al-Taqtaqa, al-Fakhri fi al-Adab al-Sultaniyya (Cairo, 1927), III, 2; Watt, The Formative Period of Islamic Thought (Edinburgh, 1973), 153-4.

[146] al-Masudi, Ithbat al-Wasiyya (Najaf, 1955), 181-2; Maqatil, 209; Omar, F., "Some Aspects of the `Abbasid-Husaynid relations during the early `Abbasid period (132-193/750-809)," Arabica, XXII, 171.

[147] Kashif al-Ghita', Asl al-Shi’a wa-isulaha (Qumm, 1391), 51; Ahmad Amin, Dhuha al-Islam (Cairo, 1956), III, 281-2; al-Isfahani, Kitab al-Aghani XI,300.

[148] `Abd Allah b. `Abbas b. `Abd al-Muttalib was one of the companions of the Prophet. He was born three years before the Prophet's emigration to Medina and in-the year 68/687 in Ta'if. He was famous in his deep knowledge about the interpretation of the Qur'an and the Prophetic tradition. Thus he acquired the title Hibru-l-Umma, the learned man of the nation. Ibn Hajar al-`Asqalam, al Isaba, II, 330-4.

[149] Muhammad Riďa al-Muzaffar, al-Saqifa (Najaf, 1965), 69-70. An example of the cooperation between the `Abbasids and `Ali during his regime: he appointed Quthum b. al-`Abbas as governor of Mecca and al-Ta'if, `Ubayd Allah b. `Abbas in Yemen and Bahrain and `Abd Allah b. 'Abbas in Basra. When `Ali died `Abd Allah b. `Abbas associated with al-Hasan as a leader in his army. Tabari, V, 64-5, 137, 141-3, 155, 158-9; al-Suyuti, Tarikh al-Khulafa'(Cairo, 1964), 205; al-QarashT, al-Imam al-Hasan (Najaf, 1973), 49-54.

[150]al-Kafi I, 203-4, 545-6, 516. Several sources report that the other Imams received the khums and voluntary gifts from their followers, some of whom were working in the `Abbasid offices, such as Hasan b. `Alya al-Asadi, who was the governor of Bahrain. According to another report, the ninth Imam, al- Jawad, ordered his followers to send him his share of the booty which they had seized from the Khurramiyya. al-Tusi, al-Istibsar (Tehran, 1970), II, 58, 60-2; Maqatil, 333.

[151]al-Kafi,I,279-81.

[152] Omar, op. cit., Arabica, XXII (1975),175-6.

[153] For a full account of al-Sadiq's statements concerning the future Mahdi see Kama’l, 333-59.

[154] Ikhtiyar, 290-3,321,323,326. For detail about Abu al-Khattab's activities see al Shibi, K. M., al-Sila bayn al-Tasawwuf wa-l-Tashayyu`, Baghdad, 1966, 141-6; Ivanow, The Alleged founder of lsma`ilism (Bombay, 1946), 113-51; B. Lewis, The origins of Isma’ilism (Cambridge, 1940). 32, 39, 66. B. Lewis, "Abu al Khattab', E. 12

[155]N. Firaq, 56-66, al-Shibi, op. cit, 206-31; C. Huart, "Isma’iliyya' E 12

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Imam Sadiq's Discussion with the Sufis

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Sufian At Thawri related: As I saw Abu-Abdillah[imam Sadiq](A.S.) putting dresses as white as eggs. I said: This is not your dress."

The Imam Sadiq(A.S.) answered: Listen to me carefully so that you will be benefited in this world as well as the life to come if you depart this life keeping the true Sunnah and right, not heresy.

I tell you that the Prophet(S.A.W.) was in time of famine and poverty. In times of affluence, the pious not the vicious, the believers not the hypocrites, and the Muslims not the atheists, will be the most meritorious in enjoying the pleasures. What have you denied, At Thawri?

By Allah I swear, despite what you see, no single morning or evening has come to me and found me leaving one of Allah' rights (that are incumbent upon me) without perfect fulfilment since I attained maturity.

After that, some people showing abstinence and calling people to be like them attended and said to the Imam(A.S.), 'Our acquaintance could not answer you because his evidences were not present.' 'Well,' said the Imam, 'submit your evidences.' 'Our evidences are from the Book of Allah,' said they.

'Adduce them, then. Truly, they should be the most followed and practiced.' said the Imam(A.S.).

sufism.jpg

They said, 'As He talks about the manners of some of the Prophet's companions, Allah the Blessed says: They give preference to them over themselves - even concerning the things that they themselves urgently need. (Holy Qur'an 59:9).

In another place in the Quran, Allah says: They feed the destitute, orphans, and captives for the love of Allah. (Holy Qur'an76:8) We suffice what these two evidences.'

He then turned to the group and said, 'You should tell me whether you have any knowledge of the distinction between the repealing and the repealed Verses of the Qur'an and the decisive and the allegorical ones, about which many people deviated and many others perished.' 'We have some knowledge,' answered they, 'We do not have thorough knowledge.'

So, 'said the Imam(A.S.): This is the very point of refuting your evidences. Naturally, you do not have thorough knowledge of the Sunnah, do you not? Regarding what you mentioned about Allah's telling us of the good manners of those people, this question is concerning a matter that was allowed for them. They were not forbidden from doing such thing. They will obtain their prizes from Allah.

After that, Allah the Glorified ordered to do the opposite of their deed. Hence, His order repealed their deed. Allah warned against following such deeds out of His mercy to the believers and so that they will not harm their dependants and themselves as long as there are, within their family members, the children, the juveniles, the senile men, and the old women. Those are too weak to tolearate hunger. They will surely perish if I, their breadwinner, give my only loaf of bread as alms and leave them starving.

In view of that, the Prophet(S.A.W.) said: The five dates, loaves of bread, dinars, or dirhams that are given as alms should be first provided to the parents, second to the dependants or oneself, third to the relatives and the faithful believing friends, fourth to poor neighbors, and fifth for Allah's sake, which is the less in rewarding."

The Prophet(S.A.W.) also said about that dead man of Ansar who manumitted all his five or six slaves while he left his children living in destitution:"Had that you informed me of this deed,I would not have let you bury him with the Muslims."

My father told me that the Prophet(S.A.W.) had said: Begin - in expenditure - with your dependants according to their degree of closeness to you."

In addition, the Book (of Allah) has also refuted your saying and warned against it. Allah, the Majestic the Wise, says: ... who in their spending are neither extravagant nor stingy but maintain moderation. (Holy Qur'an 25:67).

Have you not seen that Allah the Elevated disgrace the act of preferring others that you are appealing to, and describe those who prefer others to themselves as excessive. In more than one occasion, Allah says in the Quran: Allah does not love those who are excessive.(Holy Qur'an 6:141).

Allah warns against excessiveness and stinginess. He instructs to attain moderation. One should not give all what he has as alms and then pray to Allah to give him, because, in such cases, Allah will not respond to him.

This is proved through the hadith that is related to the Prophet(S.A.W.): "Certain categories of people of my umma will not be answered when they supplicate (to Allah): a man who curses his parents, a man who curses him who took his property without (formal) contract and witnesses, a man who curses his wife while he can divorce her, and a man who sits in his house and pray to Allah to give him sustenance and avoid going out for seeking earnings. For such a man, Allah, the Majestic the Powerful, says:

'O My servant, I have made it possible for you to take courses into seeking earnings, I have given you enough power, when I gave you sound organs, for roaming in lands (for working); therefore, you have no excuse to avoid seeking earnings and following my instructions, so that you will not be an additional burden on your folks. I may bestow upon you if I will and may deprive you if I will. Finally, you are not enjoying any obligation that is incumbent upon Me in this regard.'

Another category of people whose supplications are not answered is that man whom Allah had bestowed upon him with abundant sustenance, but he spent all of it as alms then he was praying to Allah to give him sustenance. For such a man, Allah says: 'I have given you abundant sustenance. You should have dealt with your wealth moderately as I ordered you to do. You should not have been so exaggerative after I warned you against exaggeration.'

The last category of people whose supplication is not answered is those who supplicate to Allah in a matter that results in disregard of relations."

After that, Allah instructed His Prophet(S.A.W.) how to spend as alms. The Prophet was not relieved as long as he was about to spend a whole night keeping an oke of gold in his house; therefore, he gave it as alms before morning. The next morning, a beggar came to him, but he did not have anything to give. The beggar then blamed him for so and he(S.A.W.) felt depressed, because he was so merciful and compassionate. Hence, Allah instructed His Prophet(S.A.W.) by saying: Do not be stingy nor over generous lest you become empty handed and bankrupt. (Holy Qur'an 17:29).

This means that people usually ask from you and would not excuse you (if you have nothing to give them). If you give all of that which you have under your hands, you will have nothing to give.

The previous were the sayings of the Prophet(S.A.W.) that are testified by the Book (of Allah) that is testified by its faithful people.

When he was asked to bequeath, Abu-Bakr, who was dying, said: I bequeath the one-fifth although it is too much. Allah has been pleased with the one-fifth." Hence, he - Abu-Bakr - bequeathed the one-fifth while Allah permits him to bequeath the one-third. He would have bequeathed the one-third if he had known it would be better for him.

Similar acts were opted by such vituous and abstinent men, such as Salman and Abu-Dharr (R.A.).

Salman used to devote his annuity from his share of the public treasures until he would receive his share of the coming year. Some asked him: "O Abu-Abdillah, you are known of such incomparable abstinence and you do not know whether you will die this year or not; however, you are devoting your annuity." He answered: Why do you not hope for me to live for another year while you anticipate my death? O ignorant people, you should have known that the soul will be slow in responding to its owner if he does not secure for it a source of revenue enough for achieving its living. If the soul feels that its living are secured, it will feel secure and tranquil."

Abu-Dharr had few she-camels and few ewes that he used to milk them and slaughter when his dependants craved for meat, guests visited him, or his neighbors suffered famine. In such cases, he used to distribute the meat among them equally and have a share for himself as same as theirs.

No one was more abstinent that those individuals about whom the Messenger of Allah(S.A.W.) said all these (splendid) words. Nevertheless, they did not reach a state in which they had not possessed anything at all while you are, now, instructing people to throw out their properties and possessions and prefer others to their dependants and themselves.

You, O group, should know also that I have heard my father relating on the authority of his fathers(A.S.) that the Prophet(S.A.W.) said: The strangest thing that I have ever seen is the faithful believer: if he is severed with saws, it will be for his good and if he is given that which ever is between the east and west in possession is for his good, too. Everything that Allah does to the faithful believer is for his good."

Now, will my explanations that I have previously submitted for you influence in your belief or should I provide more?

You should have known that Allah, the Majestic, imposed on every believer, in the beginning of Islam, to fight ten individual of the polytheists and ordered them not to turn the backs, for he whoever absconds should find himself a place in Hell. Afterwards, Allah changed this decision out of His mercy and imposed upon each believer to fight only two individuals of the polytheists. That was a sort of alleviation. Hence, ten was repealed by two.

Likewise, tell me whether it was unfair for the judges to impose on husbands to cover the needs of their wives, for some of them may claim that they are abstinent and having nothing in possession? If you say it is unfair for them, then you are imputing injustice to the people of Islam. If you claim that it was fair for them, then you are contradicting yourselves. What should you say about the judges who refuse the bequeathal of those who dedicate more than one-third of their properties to the poor?

Supposing that all people are as abstinent as you are and dispensing with the other's properties, to whom should the funds that are obligatorily defrayed as penances of breaking the oaths and vows and the alms of the zakat that is imposed upon those who possess (definite numbers of) camels, sheep, and cows as well as gold, silver, date-palm trees, raisins, and the others yields that are subjective to the zakat should be paid?

If your opinions are accurate, then it is inappropraite for anyone to have anything of the worldly affairs in possession even if he is in urgent need of that thing.

Very bad were your opinions to which you have called people out of your ignorance of the Book of Allah the Majestic and the traditions of the prophert(S.A.W.) as well as his hadiths that are testified by the Revealed Book. Similarly, very bad was your negligence of looking in the figurative questions of the Qu'ran, including the exegesis of the repealing and the repealed, the decisive and the allegorical, and the orders and the warnings of the Qur'an.

Tell about Solomon son of David the prophets (A.S.) when he asked Allah to grant him a kingdom that no one after him can have the like of it. Allah (glorified be His Name) gave him that kingdom. Nevertheless, Solomon (A.S.) was calling to the right and acting its deed. Beside, neither Allah nor did anyone of the believers criticized him for that kingdom. Before him, David the prophet (A.S.) had a great kingdom and power.

Joseph the prophet (A.S.) is another example. He said to the king of Egypt: "Put me in charge of the treasuries of the land. I know how to manage them. (Holy Qur'an 12:55) Hence, he was given the kingdom of the king and its surroundings to Yemen in responsiblility. All people were seeking provisions from his when they suffered famine. Nevertheless, he (A.S.) was calling to the right and acting his deeds. Besides, no one blamed him for such a kingdom.

After, O group, imitate the moralities that Allah the Majestic instructed for the believers, stop at the matters that Allah ordered or warned, neglect the affairs that you doubt and do not know, commend knowledge to its proper people so that you will be rewarded and excused by Allah, the Blessed the Elevated, and study the knowledge of the repealing, the repealed, the decisive, and the allegorical texts of the Qur'an in addition to the distinction between the questions that Allah made halal in the Qur'an from these that are haram. This will surely make you near to Allah and take you away from ignorance. Leave unenlightenment to its people, for the people of ignorance are too many while the people of knowledge are too little. Allah said: Over every knowledgeable person is one more knowing. (Holy Qur'an 12:76).

Reference:Tuhaf al-Uqool

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The Last Will of Imam Sadiq (A.S.)

Abu Basir narrates:

After the martyrdom of Imam Sadiq (A.S.) I went to his house to pay my condolences to his wife Hamidah. Upon seeing me, she began to weep and I wept as well.

Then she said Abu Basir! If you were here on the last moments of Imam Sadiq's (A.S.) life, you would have witnessed something extraordinary.

What is that? I asked.

She answered:

It was in the last moments of the Imam's life when he opened his blessed eyes and said:

Gather all of my family and relatives now and bring them to me!? Thus, we gathered every one of the relatives until no-one was left. He turned to them and said,

We will not intercede(1) for those who belittle(2) Salat(3).

(Bihal al-Anwar , vol. 6, p. 154 ,and vol. 4, p. 297)

1- Means Shafa'ah

2- Do not give much importance to

3- Saying Prayer

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Imam Jafar as-Sadiq's Attachment to the Holy Quran

www.imamreza.net

Imam Ja’ffar ibn Muhammad as-Sadiq (as) was once seen reciting verses from the Holy Quran during his prayer when suddenly he fell down unconscious. Later on, after he (as) regained his consciousness, somebody asked as to what had happened to him and the Imam (as) said,

“I was engrossed in recitation of the verses from the Holy Quran when suddenly I felt as though I was hearing them directly from the One who was revealing it (Allah)”. (Falaah al-Saail)

The Holy Quran consists of words of Allah (SWT). When we want Allah (SWT) to communicate to us, we must recite the Holy Quran. The learning point from the above incident is that we should strive to recite the Book of Allah with our minds and hearts focused in it such that we reach a stage whereby we feel that Allah (SWT) is personally talking to us.

Keeping the Holy Qur'an at Home

Imam as-Sadiq AS has been reported saying:

“It gives me great pleasure to see the Holy Quran in a house because through its blessings, Shaytan keeps away from it”. (Al-Kaafi)

Shaykh Ali Karimi states:

There is no doubt that Imam as-Sadiq AS used to be extremely pleased to see the Holy Quran in a house and he AS also used to stress on its importance. How disgraceful it is for those who claim to be the followers of this great Imam AS to have replaced the Book of Allah with instruments of entertainment in their houses. If with the blessings of Quran, Shaytan distances himself from a house then know that with presence of entertainment instruments (Aalaat al-Lahws), the house becomes the dwelling place of the accursed Shaytan. (Quran-o-‘Itrat)

Therefore a true Shia’h is one who keeps the Holy Quran in his house and derives benefits from its blessings, while at the same time takes utmost precaution in the possession of instruments, which pose serious threat to such blessings from being effective.

The Holy Quran should not only be kept in homes but Muslims must also recite them regularly. Abu Haroun Makfoof was a companion of Imam al-Baqir AS. In the days of Imam as-Sadiq AS, Abu Haroun’s landlord threw him out from his home on account of his affiliation with the Imam (as). Imam (as) told him:

“I have heard that you used to recite the Holy Quran extensively in that house. Know that in a house in which the Holy Quran is recited, a light (Noor) emanates from it and ascends towards the heavens because of which the house is considered the best of all (among the dwellers of the heavens)”. (Manaqib Aali Abi Talib)

Conviction in the Holy Qur'an

Ibn Abil-‘Awjaa, Abu Shakir al-Daisani Zindeeq, ‘Abdul-Malik Basri and Abu Muqaffa’ once met near the Holy Ka’bah and started ridiculing the pilgrims and the Holy Quran.

Ibn Abil-‘Awjaa said, “There is nothing special about this Book. Let us each take a quarter of it and make verses like it. Then let us agree to meet again at the same place during the Hajj season and see what each of us has accomplished. If we are able to produce a book like Quran then the prophethood of Muhammad (saww) will automatically be nullified and this is what we desire to see”.

In the following year, all four atheists met up at the same place during the Hajj season.

Ibn Abil-‘Awja shook his head sadly and said, “I hope you guys succeeded. I got stuck in this verse: “When they had despaired of (moving) him, they withdrew to confer privately”. (12:80) I cannot make out its depth”.

‘Abdul-Malik Basri said, “Since I departed from you, I have been wondering about this verse: “O mankind! Listen to a parable that is being drawn: Indeed those whom you invoke besides Allah will never create (even) a fly and even if they all rallied to do so! And if a fly should take away something from them, they cannot recover that from it. Feeble is the seeker and the sought!” (22:73) I have not bee n successful in creating a verse like this!”

Abu Shakir al-Daisani said, “I am stuck in this verse: “Had there been gods in them (heavens and earth) other than Allah, they would surely have fallen apart”. (21:22)

Finally Abu Muqaffa’ said, “This is definitely not an ordinary book. I have been reflecting on this verse: “Then it was said: ‘O earth, swallow your water! O sky, leave off!’ The waters receded; the edict was carried out, and it (Noah’s Ark) settled on (Mount) Judi. Then it was said, ‘Away with the wrongdoing lot’”. (11:44) I have still not understood its depth and have been unsuccessful to produce a similar verse”.

At that instant, Imam Ja’ffar as-Sadiq AS passed by and he (as) recited,

“Say: ‘Should all humans and jinn rally to bring the like of this Quran, they will not bring the like of it, even if they assisted one another’”. (17:88)

Hearing this from Imam AS, the four atheists started accusing each other and admitted that Imam Ja’ffar as-Sadiq (as) was indeed the truthful successor of Prophet Muhammad (saww). They also admitted their defeat in his presence. (Al-Ihtijaaj)

Guiding Others through the Holy Qur'an

It is related that:

Once Imam Ja’ffar as-Sadiq AS was in the market when he saw a man come to a bakery. The man diverted the attention of the baker, stole two loaves of bread and left the place. Imam AS followed the man in order to guide him.

The man then came to a person who was selling pomegranates. Once again he managed to divert the seller’s attention, stole two pomegranates and walked away. Imam AS was surprised by his action so he AS kept following him.

With two loaves of bread and two pomegranates in his hand, the man then to a sick and needy person and gave him away all that he had stolen. Imam AS stopped the man and informed him that he AS was witness to his actions and that he had to offer an explanation for the same.

The man asked, “Are you Ja’ffar ibn Muhammad?”

Imam AS replied, “Yes!”

So the man said, “It appears that you are ignorant about Quran”.

Imam (as) asked the man to tell him the verse of the Holy Quran, which he AS was ignorant about and this is what the man had to say:

Allah (SWT) says: “Whoever brings virtue shall receive ten times its like; but whoever brings vice shall not be requited except with its like, and they shall not be wronged”. (6:160) I first stole two loaves of bread so they were two evil deeds. I then stole two pomegranates so they too, were two evil deeds. All in all, I committed four evil deeds. Then I gave them (bread & pomegranates) in charity (alms), so I earned forty good deeds. If you subtract four evil deeds from the forty good deeds, I still remain with thirty six good deeds – so I am not a loser!”

When the Imam AS heard this, he AS realized that the man was misled. He AS said to him,

“May your mother loose you! Have you not read this verse: “Allah accepts only from the God wary”. (5:27)”.

What the Imam AS implied was that means do not justify the end. Allah (SWT) accepts only those deeds that are pure and performed in accordance with His commands. This is what Quran guides us to.

[Abu Baseer asked Imam Ja’ffar as-Sadiq AS to explain the verse, which reads: “O you who believe! Be wary of Allah with the wariness due to Him…” (3:102)

Imam AS said, “Allah must be obeyed and not disobeyed; He (SWT) should be remembered (at all times) and never forgotten; and one should always be grateful and not ungrateful to Him”.] (Bihar al-Anwaar

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Edited by Karbla2eeAlhwa

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Wise Sayings of Imam Jaffer Sadiq

*Knowledge is the comrade of the faithful believer, clemency is his supporter, patience is the commander of his army, lenience is his brother , and charity is his father.

*As for those who control themselves in rage, desire, fear, and lust, Allah will prevent Hell from burning their bodies.

*Personality (Piety) stands for that Allah should not see you in situations against which He warned, and miss you in situations of which He ordered.

*A believer is not perfectly virtuous unless he enjoys three characters: knowledgeability of the religious affairs, moderation in living, and steadfastness against misfortunes.

*The desire for the worldly pleasures causes grief and sadness. Abstinence from the worldly pleasures brings about the rest of both heart and body.

*There’s nothing like thanks in increasing the favorable matters and there is nothing like patience in decreasing the unfavorable matters.

Ref: Tuhaf al Uqoul, The Masterpieces of the Intellects; Maxims of Imam As-Sadiq (a) pp. 426-429

Jazakallah; a heartening read...

These quotes that people post sort of nag one to stop being lazy and propel oneself towards the awakening. Jazakallah once again. I love this one:

*The desire for the worldly pleasures causes grief and sadness. Abstinence from the worldly pleasures brings about the rest of both heart and body.

(salam)

There are worlds other than the one we live in and most of them are bigger than this one. And those worlds have two types of knowledge; one is similar to that existing in this world and the other is different and people of this world may not be able to comprehend it.

Superman in Islam, P:195

Fi-Amanillah

say what ?

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Debate With An Atheist

March 8, 2009 — moralsandethics Intellectual Accomplishments Of Imam Ja’far As-Sadiq (a.s)

The knowledgeable status of Imam Ja’far as-Sadiq (a.s) had earned such fame that people used to visit him from far-off places. He had many discussions and debates with unbelievers, polytheists, apostates and heretics. If all these were to be collected they would constitute a voluminous book. We shall mention some of them in the following pages.

Debate With An Atheist

Juad Ibne Dirham, a leader of atheist sect had kept some mud and water in a glass bottle. After some days worms grew in it and he claimed to be their creator. One day he came to Imam (a.s) and also claimed thus. Imam (a.s) said, “If you are their creator, tell us how many of them are male and how many female?” He said, “I don’t know.” Imam said, “If you can’t do that, command the worms going one way to crawl in the opposite direction.” He said, “I cannot do it.” Imam said, “All right, then tell us what is the weight of each of them?” He replied, “I do not know.” Imam said, “When neither you have any knowledge about them, nor any control over them, then how can you be their creator?”

Question Of Abu Shakir Disani

Abu Shakir Disani who denied the existence of God told Hisham, a companion of the Imam, “There is a verse in Quran that is according to our belief and which goes against your faith.” Hisham asked, “Which verse is that?” He replied,

And He it is Who is God in the heavens and God in the earth…( Surah Zukhruf 43:84)

This according to him clearly showed that there are different gods for the earth and the heavens. Since Hisham had not pondered on this verse, he remained silent. When he came to Medina, he mentioned it to Imam Ja’far as-Sadiq (a.s) who said, “If he says to you now, you ask him what his name is. He would tell you. Then ask him what his name is in Basra? He would mention the same name. At that time you tell him: Our God is also like that. He is God in the heavens and also God on the earth. He is God in the sea and on the land, in the plains and on the hill.” Hisham did as bidden. Abu Shakir said, “It is not your reply, it has come loaded on the camels from Hijaz.”

Another Debate With Abu Shakir

One day Abu Shakir came to the Imam and said, “Prove to me the existence of God.” Imam (a.s) told him to be seated. At that time a boy passed by holding a hen’s egg. Imam (a.s) called him, and taking the egg from him kept it on his palm. Then he told Abu Shakir, “See, it is such a strong fort that has no doors. On its outside is a hard skin and below it is a thin membrane, inside which flow two seas of gold and silver. But neither can the yellow mix with the white nor the white can merge with the yellow. Neither can a repairer enter it nor a destroyer comes out of it. No one can even know whether the newborn would be a male or a female. Then all of a sudden it cracks and a beautiful chick emerges from it. Can your reason agree that all this happened without a designer or a maker?” Hearing this Abu Shakir bowed down his head and said, “I repent for my beliefs today and accept the religion of Islam.”

Debate With An Egyptian Atheist

One day an atheist from Egypt came to Imam (a.s) who asked his name. “Abdul Malik,” replied he. Imam (a.s) asked what his agnomen was. “Abu Abdullah,” he replied.

Imam: The kingdom whose slave you are, is it from the kingdom of the heavens or from the kingdoms of the earth?

Atheist: I have never reflected on it.

Imam: Have you ever gone below the earth’s surface?

Atheist: No.

Imam: Do you know what is below it?

Atheist: I have no knowledge of it.

Imam: Have you ever ascended to the sky?

Atheist: No.

Imam: Do you know what exists there?

Atheist: No.

Imam: Have you visited east and west? Do you know what lies beyond the limits?

Atheist: No.

Imam: It is surprising that when you do not have any knowledge about the earth or the sky, the east or west, how can you deny the existence of God? How can an ignorant man make such a great claim? Just ponder upon it; the moon, the sun, the night and the day, which all move in a particular way, are they not helpless and captive in their orbits? If they had not been so, they would not have returned after passing away once. If they are not helpless, why is it not that sometimes there is night instead of day? Don’t you ever reflect on the earth and the sky that why the sky does not crash on the earth? Why the earth does not sink below itself? Who has made them stable? One who has done this is our and their absolute powerful God.” Hearing these words, he was astonished and at that very moment recited the dual testimony of Islamic faith and became a Muslim.

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Guest Anam Zehra Haider

(bismillah)(salam)

Nine steps from Imam Jaffer (as) to acheive MAARIFAT [iT REALLY WORKS!!!] besides, continue your 5 obligations. Also, recite dua e Maarifat (i'll scan and post it here inshaAllah) after fajr every morning. And continue IJTIHAD (struggle to make yourself better in religion):

Recite Bismillah before washing hands prior to a meal. Recite bismillah before starting a meal. Wash hands by licking your fingers first (of your right hand) after finishing a meal. THANK Allah FOR PROVIDING A FULLFILLING RIZK TO YOU ALWAYS!

  1. Eat when really hungry.
  2. Eat from legitimately earned food.
  3. Leave food one bite less then your apetite.
  4. If someone tells you of your or anyone else's bad habit, say nothing in return.
  5. If someone tells a bad habit which isn't in you, say to him/her, ''if you are correct and I have this bad habigt, then may Allah remove this bad habit from me and forgive me, and if you are putting false blame on me then may Allah forgive you.
  6. If someone shows his power upon you, make him/her realize that AlMighty Allah is the most powerful, and it is he who has given you negligible amount of his power. Hence fear Allah and when you return back to your Lord say to Him: Ya Allah he is unaware of your power, he doesn't recognize your mightiness please forgive him/her for his/her naiveness.
  7. When you do not know something do not be ignorant, ask those who know about the subject; do not hide or shy, it is not a trait of our believers.
  8. Run away from saying that I order you or from saying ''DO THIS'', like when you see a lion chasing you in a jungle. {Means refrain from ordering people around, and ask them humbly if they would be able to do you a favour, etc.}
  9. Think several times before acting on your own wisdom because most oftenly decisions based on self wisdom tend to fail - hence seek advice from experts.

Edited by Anam Zehra Haider

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(bismillah) (salam)

Jafar al-Sadiq in the Tarikh Baghdad:

A man asked him, “Why does the Quran, despite the coming of new and passing of

[old generations], only increase in its freshness?”

He (as) replied, “Because God did not make it for one specific time or one specific people, so it is new in every age, fresh for every people, until the Day of Judgment.”

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(bismillah) (salam)

"Imam as-Sadiq (as) was asked to describe death and he said, 'For the faithful death is sweeter than breeze that a faithful smells and refreshes with it and all fatigue and ends pain, and for the unbelievers it is like the stinging of snakes and scorpions or even bitterer.' It was said to him,

'Some people say that death is bitterer than sawing, cutting with scissors, stoning, and turning of millstones on the pupils of eyes

Imam as-Sadiq (a.s.) said, 'Yes, it is so for some unbelievers and sinners. Do you not see that some of them suffer these severities? What they will meet after that will be much more severe. It is the torment of the afterlife which will be much more severe than the torment in this life.' It was said to him, 'Then, why do we see some unbelievers die easily while talking and laughing, and some believers too, and we see some believers and unbelievers suffer much when dying?'

Imam As-Sadiq (a.s.) said, 'The easy death of a believer is an early reward for him, and when he suffers at death, he is purified from his sins in order to be pure and then to deserve the eternal reward in the afterlife. The easy death of some unbelievers is that they are given the reward of their good deeds in this world and in the afterworld they will have torment. And if some unbelievers suffer at death, it is the beginning of the torment of Allah on them. Allah is just and He does not wrong.

http://imamreza.net/eng/imamreza.php?id=9014

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(bismillah)

(salam)

Imam Ja’far as-Sadeq (as) has said:

“Consider your heart to be a kind friend and a dutiful son, and your knowledge a father whom you can follow, and yourself (nafs) an enemy that you fight and your wealth a destitute woman whom you would repel.”

al-Kafi,

Volume 2, page 329, number 7

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I thought it would be interesting to post what the Sunnis have collected from Ja`far as-Sadiq (as) in the Muwatta' (hadith book) of their imam Malik b. Anas. Malik's goal was to collect narrations from Medina. He lived at the same time and place of our master of hadith (as). Here's what I have found - I have bolded the ones that interested me the most:

-----------------

Yahya related to me from Malik from Jafar ibn Muhammad from his father that the Messenger of Allah, may Allah bless him and grant him peace, gave two khutbas on the day of jumua and sat down between them. (Book #5, Hadith #5.9.23)

Yahya related to me from Malik from Jafar ibn Muhammad from his father that the Messenger of Allah, may Allah bless him and grant him peace, was washed in a long shirt. (Book #16, Hadith #16.1.1)

Yahya related to me from Malik from Jafar ibn Muhammad ibn Ali from his father that Umar ibn al-Khattab mentioned the magians and said, "I do not know what to do about them." Abd ar-Rahman ibn Awf said, "I bear witness that I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Follow the same sunna with them that you follow with the people of the Book . ' " (Book #17, Hadith #17.24.43)

Yahya related to me from Malik, from Jafar ibn Muhammad, from his father, that al-Miqdad ibn al-Aswad once went to see AIi ibn Abi Talibat as-Suqya, where he was feeding some young camels of his with a mash of meal and leaves, and he said to him, "This man Uthman ibn Affan is telling people that they cannot do hajj and umra together." Al-Miqdad said, "Ali ibn Abi Talib went off with bits of meal and leaves on his forearms - and I shall never forget the sight of the meal and the leaves on his arms - and went to see Uthman ibn Affan and asked him, 'Are you saying then that people cannot do hajj and umra together?' Uthman replied, 'That is my opinion.' Whereupon AIi got angry and went out saying, 'I am at your service, O Allah, I am at your service for a hajj and an umra together.' " Malik said, "Our position (here in Madina) is that someone who does hajj and umra together should not remove any of his hair, nor should he come out of ihram in any way until he has sacrificed an animal, if he has one. He should come out of ihram at Mina, on the day of the sacrifice." (Book #20, Hadith #20.10.40)

Yahya related to me from Malik, from Jafar ibn Muhammad, from his father, that AIi ibn Abi Talib used to say the talbiya while on hajj until after noon on the day of Arafa, when he would stop doing so. Yahya said that Malik said, "This is what the people of knowledge in our city are still doing." (Book #20, Hadith #20.11.44)

Yahya related to me from Malik from Jafar ibn Muhammad from his father that Jabir ibn Abdullah said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, hastening from the Black Stone until he reached it again, three times." Malik said, "This is what is still done by the people of knowledge in our city." (Book #20, Hadith #20.32.108)

Yahya related to me from Malik from Jafar ibn Muhammad ibn AIi from his father that Jabir ibn Abdullah said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say as he left the mosque, intending to go to Safa, 'We begin with that with which Allah began,' and he began with Safa." (Book #20, Hadith #20.39.127)

Yahya related to me from Malik from Jafar ibn Muhammad from his father from Jabir ibn Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, walked when he came down from Safa and Marwa and then, when he reached the middle of the valley, he broke into a light run until he had left it. Malik said, about a man who, out of ignorance, did the say between Safa and Marwa before he had done tawaf of the House, "He should go back and do tawaf of the House and then do say between Safa and Marwa. If he does not learn about this until he has left Makka and is far away, he should return to Makka and do tawaf of the House and say between Safa and Marwa. If in the meantime he has had intercourse with a woman he should return, and do tawaf of the House and say between Safa and Marwa so that he completes what he owes of that umra. Then, after that, he has to do another umra and offer a sacrificial animal ." (Book #20, Hadith #20.40.132)

Yahya related to me from Malik from Jafar ibn Muhammad from his father that Ali ibn Abi Talib used to say, "The least difficult thing acceptable as a sacrificial animal is a sheep." (Book #20, Hadith #20.49.167)

Yahya related to me from Malik from Jafar ibn Muhammad from his father from Ali ibn Abi Talib that the Messenger of Allah, may Allah bless him and grant him peace, killed some of his sacrificial animals himself, and someone else killed the rest. (Book #20, Hadith #20.57.190)

Yahya related to me from Malik from Jafar ibn Muhammad that his father said, "Fatima, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, weighed the hair of Hasan, Husayn, Zaynab and Umm Kulthum, and gave away in sadaqa an equivalent weight of silver." (Book #26, Hadith #26.1.2)

Yahya related to me from Malik from Jafar ibn Muhammad from his father that Ali ibn Abi Talib said, "When a man takes a vow to abstain from intercourse, divorce does not occur immediately. If four months pass, he must declare his intent and either he is divorced or he revokes his vow . " Malik said, "That is what is done among us." (Book #29, Hadith #29.5.17)

Yahya said, "Malik said from Jafar ibn Muhammad from his father that the Messenger of Allah, may Allah bless him and grant him peace, pronounced judgement on the basis of an oath with one witness." (Book #36, Hadith #36.4.5)

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So the first thing I noticed is that every narration from the Imam (as) came out of the same chain - he narrates to Malik, who relates to Yahya. This gives me the impression that although Malik b. Anas attributed trustworthiness to the Imam, there was still some "distance" between the two. The Imam was someone that we know had many students and spoke publicly and privately to many different people. Most of the Shi`i narrators travelled from Iraq to Medina simply to see the Imam and narrate from him. This tells me that Malik b. Anas probably kept his distance from the followers of Ja`far, who may have been associated with Shi`i fiqh and theology which he may have believed did not represent Ja`far.

Another thing that is worthy of mention is who the Imam is narrating from. Below are the people he narrates from:

1. From Muhammad al-Baqir, narrating from the Prophet

2. From Muhammad al-Baqir, narrating from the Prophet

3. From Muhammad al-Baqir, talking about `Umar b. al-Khattab and `Abdul-Rahman b. `Awf

4. From Muhammad al-Baqir, from Miqdad b. al-Aswad, from `Ali

5. From Muhammad al-Baqir, narrating from Ali

6. From Muhammad al-Baqir, from Jabir b. `Abdullah, from the Prophet.

7. From Muhammad al-Baqir, from Jabir b. `Abdullah, from the Prophet.

8. From Muhammad al-Baqir, from Jabir b. `Abdullah, from the Prophet.

9. From Muhammad al-Baqir, narrating from Ali

10. From Muhammad al-Baqir, from Ali, from the Prophet

11. From Muhammad al-Baqir, narrating about the Prophet, Hasan, Husayn, Zaynab, Umm Kulthum.

12. From Muhammad al-Baqir, narrating from `Ali

13. From Muhammad al-Baqir, narrating from the Prophet

With the exception of `Umar and ibn `Awf, everyone Ja`far has narrated from/about is either (1) an infallible (the Prophet, Ali, al-Baqir), (2) a righteous companion in Shi`ism (Jabir, Miqdad), (3) a daughter of the Prophet (Zaynab, Umm Kulthum). These are all people that the Shi`a have especially favoured, and have a larger appreciation in Shi`i circles than in Sunni ones.

The one hadith that mentions `Umar and ibn `Awf, two people who aren't perceived as righteous in Shi`ism, simply puts a correct fiqh opinion in a historical context. `Umar admitted not knowing the fiqh regarding the Zoroastrians (which sounds very likely, as he was not a faqih) and ibn `Awf answers with the correct Shi`i position - equating the Zoroastrians with Ahl al-Dhimma. Ja`far could have used this historical anecdote to get his fiqh point across to the commoners of Medina. On the other hand, in the one hadith that mentions `Uthman b. `Affan, we see that Ali actually called him out on his poor fiqh opinion.

Something else I noticed is that Ja`far accepted the sayings of `Ali as hujja, as 1/4 of the ahadith he has narrated above go back to `Ali b. Abi Talib and not the Prophet directly. This is a phenomenon that can be found all over the Shi`i hadith corpus, as we believe that `Ali is as reliable as a source of religion as the Prophet, because their trustworthiness in religious matters is equal. Likewise, in all of the above traditions, the Imam relies on al-Baqir who does not rely on any transmitters before him.

Most of the ahadith above are related to Hajj particularly, and fiqh specifically, and I think they all coincide with Shi`i fiqh in general. That is to say, we believe in dividing the khutba into two, washing the dead and burying them in a garment, doing Hajj and `Umra together, rejection of the 3 talaq bid`a, etc.

Anyway, just thought someone here may find this interesting.

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Salaam Aleikum,

One question about Malik b. Anas, Did he accepted or believed that Imam Jafar Al-Sadiq (as) was the Six Imam of Ahlulbait (as) (or that he was among the member of Ahlulbait, where Prophet said he leaves Quran and Ahlulbait (as))?

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I think a standard Sunni would have just considered Ja`far as-Sadiq (as) to be a shaykh contributing to the formative scholars, among the Salaf, and a trustworthy narrator of ahadith. Sunnis don't accept Imamah, and since Ja`far (as) was not born at the time of the Prophet (pbuh) he is not far uplifted from an ordinary trustworthy person of that era. He's definitely not held as highly as their four shaykhs, Abu Hanifa, Malik b. Anas, Ahmad b. Hanbal and Muhammad al-Shafi`i. His presence in Sunni ahadith is interesting, as this thread is dedicated to, because the few mentions he received still tell a story.

Edited by Qa'im

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^ Brother, I know and it was very interesting to know about this, thank you for posting it!

I understand that standart Sunni will think like that, but do we have historical records of Malik ibn Anas about his own viewpoint about Imam Jafar Al-Sadiq (as) and did he consider him as an Imam? Were there even Sunni Scholars who accepted and witnessed that Imam Jafar al-Sadiq (as) was the Ahlulbait that Prophet mentioned in many hadiths?

Sorry for going off topic, this is my last post about my question.

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I'm not sure if Malik believed Ja`far (as) was more than a trustworthy shaykh. If he believed he was an Imam in the way Shi`as do, then he probably would have related many more ahadith than he did. The original post is only 13 ahadith, I think that's all he related - and most of them are on the same subject. Most of Mecca were not Shi`a, so the Imam was careful in not openly declaring his Imamate/Caliphate.

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Malik b. Anas said in تهذيب التهذيب :

إختلفت إليه زمانا فماكنت أراه إلا على ثلاثة خصال إما مصلي و إما صائم و إما يقرأ القرآن و ما رأيته يحدث إلا على طهارة

Malik used to see three habits in Ja`far: that he was either praying or fasting or reciting the Quran in purity.

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I think Muhammad al-Baqir (as) and Ja`far as-Sadiq (as) were important to early scholarship in general, and the Sunnis give the two a lot of lip service and hold them highly, but take away very little from them. Ja`far as-Sadiq (as) is the elephant in the room that they all acknowledge and trust, but want to look away from. The Baqirayn had a profound impact on Abu Hanifa and the Kufan school in general, as well as Sufi formative scholars, and as we see in the original post, Malik b. Anas deemed him trustworthy and took some of his ahadith (despite many being mursal).

The Sunnis knew Imam as-Sadiq (as) had Kitab `Ali (a fiqh book written by Ali b. Abi Talib (as)) but there is no record of them taking interest in it. The Imam also apparently taught many students openly, but none of his lectures and very few of his ahadith made it into Sunni books. Most of what they say regarding him is concerning his lineage to Abu Bakr (to deny his role in the Rafidha) and his sidq in general. But all we see is the very outer layer of a much deeper ocean of light.

And Bukhari did not accept any ahadith from Imam, which to me shows that there was a deliberate effort to ignore him. And from the few traditions above, we can begin to understand why: his ahadith were all on the authority of al-Baqir who usually quoted the Prophet or Ali, his ahadith do not always coincide with the fiqh of traditional Sunni schools, he took the ahadith of Ali as hujja, and he spoke critically of some companions. In my opinion, the Sunnis of his time did deem him trustworthy and good, and perhaps a possessor of some special knowledge inherited from his lineage, but deemed him "different" enough to keep some distance from him and his followers. Then, the later Sunnis by the time of the Abbasids, after seeing his role in Shi`ism, probably had to invent or locate his sayings that condemned the Rafidha - and all of these reports are weak in isnaad, and even if valid, can be related in taqiyya.

The fact that people like Abu Hanifa and `Abd al-Razzaq did not pursue Ja`far for his Kitab `Ali does boggle me. It's clear that he had a vital primary source from the Prophet's best companion (or, according to Sunnis, his third best companion, still) and I don't know why this wasn't used as the foundation for all Islamic fiqh. Another reason to be a proud of this madhhab.

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Hazrat Imam Jaffar Al-Sadiq (a.s) Said:

"Allah, the Most High, has been before anything existed. He created Five (5) ones from the Light of His Majesty and gave a name for each one of them from His revealed names; for He is Al-Hamid and He named (The Prophet) Mohammad; He is Al-Aala and He named Amir Al-Mo'mineen Ali and the Greatest Names are for Him so He derived Al-Hasan and Al-Hussein from them and He is the Originator so He derived for Fatima a name from His names. Therefore, when He created them, He let them be in the Covenant; hence, they are on the Right Side of the Throne."

Ref: Tafseer Forat p.56, Al-Bihar vol.37 p.62

Imam Jafar Al-Sadiq (A.S) said: "The world is the believer's jail, patience is his fortress, and Paradise is his abode. The world is the disbeliever's paradise, grave is his jail, and Hell is his abode.

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