Among the various aspects of the life of Imam Ja’far Al-Sadiq (AS), his scholarly approach holds great importance and requires special attention from his followers.

The text below is a summary of the book “The Life of Imam Al-Sadiq (AS)” written by Saeed Babai, which Shafaqna has selected and translated.

Emphasis on the Divine Origin of Imam’s Knowledge

This approach was of utmost importance to Imam Al-Sadiq (AS). After the Prophet’s (PBUH) passing, the esteemed scholarly status of the Ahlul-Bayt (AS) gradually faded from the public’s memory. The ruling authorities also worked to erase the Ahlul-Bayt’s (AS) scholarly status distinguishing them from other scholars, and aimed to establish the idea that the Ahlul-Bayt (AS), like other scholars, needed to attend the lessons of others and acquire scientific virtues through learning.

During Imam Al-Sadiq’s (AS) time, he faced this policy that the ruling authorities had been pursuing for a long time. The struggle against this ideological deviation was of utmost importance to Imam (AS); because he had focused his activities on knowledge, particularly Jurisprudence, and to fulfill this role, he first had to establish to others his unique position in the sciences. In reality, the most important task was for Imam (AS) to convince others of his self-sufficiency in Islamic knowledge and then consider other issues as secondary and derivative of this fundamental principle.

Sunni scholars believed that Imam Al-Sadiq (AS), like them, needed to attend the lessons of teachers and, in particular, to hear Hadiths from scholars, as the foundation of religious sciences in that era was considered to be the Hadiths of the Prophet (PBUH). In this context, one can refer to the following examples:

1) Yahya bin Sa’id is one of the most prominent Hadith scholars of the Sunni branch, whose opinions are often used as a criterion for authenticating or criticizing narrators in many Hadith sources and biographical books of the Sunni schools. [1] He heard some of Imam’s (AS) narrations.

Yahya bin Sa’id says: Ja’far bin Muhammad narrated a lengthy Hadith about Hajj to me, but I prefer the narrations that come through Mujalid and reach the Prophet Muhammad (PBUH). [2]

It becomes clear that first, Yahya bin Sa’id assumes that the narrations of Imam Al-Sadiq (AS) about the Prophet Muhammad (PBUH) require chains of transmission, and that Imam (AS) cannot narrate Hadiths without intermediaries from the Prophet Muhammad (PBUH). Secondly, he weakens the method of narration of Imam Sadiq (AS) and says that he prefers the way of Mujalid.

Dhahabi responds to Yahya bin Sa’id’s opinion by saying:

This opinion (weakening Imam Al-Sadiq (AS) and preferring Mujalid) is one of the gross mistakes of Yahya bin Sa’id, and all the scholars of Hadith agree that Ja’far is more trustworthy than Mujalid.[3]

He then cites the statements of other prominent Sunni scholars, such as Ishaq bin Hakeem, Shafi’i, Yahya bin Ma’in, Abu Hatam, and others, to support the authenticity of Imam Al-Sadiq (AS) and concludes:

Ja’far is trustworthy and truthful, and more trustworthy than Suhayl and Ibn Ishaq, but he is not like Shu’bah, rather he is on the same level as Ibn Abi Dhi’b and others. [4]

It is notable that Dhahabi’s defense of Imam Al-Sadiq (AS) and his views, which he quotes from other contemporaries of Imam (AS), all follow a general principle, which is the comparison of Imam (AS) with other narrators. They consider Yahya bin Sa’id’s statement to be a factual mistake, as he has erred in not authenticating Imam Sadiq (AS), whereas the very comparison itself is incorrect and the status of these individuals is much lower than having an opinion about the authentication of Imam (AS).

2) Hafs bin Ghiyath says: When I went to the Abadan, a group of Basrans gathered around me and, after asking for a Hadith, said: Do not narrate Hadith from three people: Ash’ath bin Abdul Malik; Amr bin Ubayd; Ja’far bin Muhammad. [5]

4) Salim bin Abi Hafsa visited Imam Al-Sadiq (AS) after the passing of Imam Baqir (AS) to offer condolences and expressed his opinion that Imam Baqir (AS) was a unique individual who narrated Hadiths without intermediaries from the Prophet Muhammad (PBUH), and after him, there is no one who can narrate Hadiths without intermediaries from the Prophet Muhammad (PBUH).

Imam Sadiq (AS) then narrated a Divine Hadith and attributed it to God. After hearing this Hadith, Salim bin Abi Hafsa left the presence of Imam (AS) and told his friends: “We used to consider Abu Ja’far great because he narrated Hadiths without intermediaries from the Prophet Muhammad (PBUH), but Abu Abdullah narrates Hadiths without intermediaries from God.” [6]

In this context, Imam Al-Sadiq (AS) considered his knowledge to be a divine inheritance that had been passed down to him through the Prophet Muhammad (PBUH) and his revered ancestors, and his scholarly character was far superior to that of some prominent scholars and jurists of his time, and could not be compared or measured by their standards.

There are various Hadiths from Imam Sadiq (AS) about the extent of his knowledge and its divine origin, and in addition, reason also indicates the necessity of the infallibility of Imam’s knowledge; because knowledge is of two types: divine and acquired. In acquired knowledge, error and truth are possible, and the Ijtihad method of scholars is different from one another. If Imam’s knowledge were acquired, it would also be subject to error, and since people follow the Imams, the Shari’ah would be flawed and imperfect. However, as God wants people to follow the true Shari’ah, it is necessary to convey it through individuals who are free from error and disagreement. [7]

There are various descriptions of Imam Sadiq’s knowledge as non-acquired:

1. a) Sometimes, he referred to himself as knowledgeable about the Book, and since the Holy Book encompasses all issues, his knowledge would be comprehensive and all-encompassing. [8]
2. b) Sometimes, Imam Al-Sadiq (AS) introduced himself as knowledgeable about God’s Greatest Name.
3. c) Sometimes, he said that due to his knowledge of the causes, he had knowledge of the effects.
4. d) Sometimes, he referred to the descent of angels and Gabriel upon himself.
5. e) Sometimes, he introduced himself as the inheritor of the knowledge of the prophets of God.
6. f) And sometimes, he introduced himself as the inheritor of the knowledge of the Prophet (PBUH).

Imam Sadiq (AS) placed great emphasis on this issue; because in that era, narrating from the Prophet Muhammad (PBUH) was considered a great virtue, and if someone had heard a Hadith directly from the Prophet Muhammad (PBUH) or one of his companions without intermediaries, this virtue would be doubled.

After the Prophet Muhammad’s (PBUH) passing, the Islamic community would seek Hadiths from any Companion or Follower who had met the Prophet Muhammad (PBUH) or his Companions, even if it was just for a month or less. However, they would ignore the Ahlul-Bayt (AS), who were the recipients of revelation. [9]

Imam Sadiq (AS) made great efforts to eliminate this incorrect belief from people’s minds. Therefore, he emphasized this issue and said in a Hadith:

“My Hadith is the Hadith of my father, and my father’s Hadith is the Hadith of his father, and my grandfather’s Hadith is the Hadith of Ali bin Abi Talib (AS), the Commander of the Faithful (AS), and the Hadith of Ali (AS) is the Hadith of the Prophet Muhammad (PBUH), and the Hadith of the Prophet Muhammad (PBUH) is the Word of God.” [10]

Imam Sadiq (AS) presented a general principle in this Hadith, which is that even if he did not explicitly mention the chain of transmission of his Hadith back to the Prophet Muhammad (PBUH), his Hadith would still be considered as the Hadith of the Prophet Muhammad (PBUH).

Some recent authors have attempted to introduce some of the Followers as Hadith masters of Imam Sadiq (AS), such as Nafi’, Ata’, Urwat bin Zubayr, and Zuhri.[11] Some have also said that Imam Sadiq (AS) participated in the lessons of ‘Akramah (103 AH) and Ata’ bin Abi Rabah (114 AH) and Abdullah bin Abi Rafi’.[12]

Abu Zuhra mentions Qasim bin Muhammad bin Munkadir – who was one of the seven jurists of Medina – as one of the Hadith masters of Imam Sadiq (PBUH). [13] However, in addition to Imam Al-Sadiq’s rejection of this assumption, historical sources do not confirm his presence in the hadith sessions of the mentioned masters, and Sunni sources also do not refer to this matter. [14]

Moreover, some of the mentioned masters, such as Muhammad bin Munkadir and Zuhri, have attended the sessions of Imam Baqir (AS) and heard hadiths from him. So, how is it possible for Imam Al-Sadiq (AS) not to learn from his noble father, who was the teacher of those two, and instead hear hadiths from his two students? [15]

Historical research shows that the notion that Imam Al-Sadiq (AS) heard hadiths from Zuhri, who was a companion of the Umayyads and served them, is an error; this is because one of Zuhri’s students was named Ja’far, and some people have mistakenly thought that the intended person was Imam Sadiq (AS). [16]

The claim that Imam Al-Sadiq (AS) heard hadiths from ‘Urwah bin Zubayr (92 AH) is also not consistent with reality; because ‘Urwah is known to be a fabricator of hadiths who had a close relationship with the Umayyads and Mu’awiya, and would often fabricate false hadiths to support them in times of need. [17]

Imam Al-Sadiq (AS) introduces himself as the inheritor of the Prophet’s (PBUH) knowledge: “It is strange that people say they have acquired all their knowledge from the Prophet and have been guided through him, but on the other hand, they believe that we, the Ahlul-Bayt of the Prophet (PBUH), have not acquired his knowledge and have not been guided. And yet, we are his family and descendants; revelation was sent down in our homes and then reached others. So it is impossible that we miss this excellence and others attain guidance.” [18]

Imam Al-Sadiq (AS) also explains the scholarly link of the Imams (peace be upon them) to the Prophet (PBUH) as follows: “Some people think they are scholars and have acquired all the knowledge that the Islamic Ummah needs from the Prophet, but in reality, they have not acquired all his knowledge. For they are unable to provide a correct answer to people who ask about the Halal and Haram of God, and they are ashamed of being known as ignorant and of being guided to the true mines of knowledge. Therefore, they resort to [personal] discretion and analogy in [understanding] the religion of God and fall into innovation. By God, their enmity and jealousy prevents them from seeking knowledge from us.” [19]

1. g) Sometimes Imam would emphasize the importance of knowledge gained from “the Jami’ah of Ali ibn Abi Talib” and “the Mushaf of Fatima (SA)”. [20]

Abu Shaybah says: I heard Imam Al-Sadiq (AS) say: “The knowledge of Ibn Shubrumah is misguided and wrecked in comparison to the Jami’ah that was recorded by the Prophet’s (PBUH) dictation and Ali’s handwriting. The Jami’ah has not left any room for other speakers; as it is a book that contains the knowledge of halal and haram. Indeed, fellows of analogy have followed knowledge through analogy. As a result, they have strayed further from the truth. Without a doubt, God’s religion cannot be established through analogy.”

As it is evident from the Hadith, Imam considers the knowledge of individuals like Ibn Shubrumah to be misguided and wrecked in comparison to the knowledge gained from the Jami’ah, and explains the Jami’ah as follows: It is a book dictated by the Prophet (PBUH) to Ali (AS), and Ali (AS) wrote it in his own handwriting. Then, he mentions analogy and considers it futile in God’s religion.

In another hadith, Imam Al-Sadiq (AS) mentions “the Mushaf of Fatima (SA)” and says: “There is no halal or haram in it, but rather knowledge of future events. ”[21]

The purpose Imam had in mind of the above hadiths was to make people aware that there is a fundamental difference between the knowledge of the Imams (AS) and the knowledge of others. The Imams (peace be upon them) are not in need of others’ knowledge, as they possess authentic and divine sources that are free from error and falsehood. As the Imam explicitly states in another Hadith. [22]

1. h) Imam Al-Sadiq (AS) also emphasizes the Imams’ independence from seeking knowledge from others, saying: In cases where the Imams ask people questions, it is for the purpose of providing a proof or rebuking an opponent. [23]

1. i) Sometimes Imam would highlight his own scholarly stature by mentioning his differences with other great scholars and experts:

“Before you lose me, ask me. Indeed, after me, no one like me will deliver [Hadith] to you.” [24]

Imam Sadiq (AS) often demonstrated his divine and prophetic knowledge to others by predicting future events, informing people of their past, and revealing other secrets. [25]

Note:

[1] Note: Dhahabi, Mizaan-al-Itidal, Beirut, Dar-al-Fikr, no date; Ibn Hajar Al-Asqalani, Tahdhib Al-Tahdhib, Hyderabad 1329 AH, Lisan al-Meezan and others.

[2] Dhahabi, Siyar A’lam al-Nubala, Beirut, Mu’assasat-al-Risalah, 1406 AH, Vol. 6, p. 256.

[3] Ibid.

[4] Ibid.

[5] Siyar A’lam al-Nubala, Vol. 6, p. 257.

[6] Hilyat al-Abrar, Vol. 2, p. 143.

[7] Muhammad Husayn Muzaffar, Imam Sadiq (peace be upon him), Vol. 1, p. 132.

[8] Ali bin Isa Araki, Kashf al-Ghummah fi Ma’rifat al-A’imma, Qom, Nashr-e Adab-e Hawza, 1364, Vol. 2, p. 430; Allamah Muhammad Baqir Majlisi, Bihar al-Anwar, Vol. 47, p. 35; Kulayni, Usul al-Kafi, Translated by Hassan Mustafavi, Tehran, Foundation of Martyrs, Vol. 1, p. 381.

[9] Bahuth fi al-Milal wa al-Nihal, vol. 1, p. 108.

[10] Muhammad bin Nu’man Mufid, Beirut, Mu’assasat al-A’lami, 1410 AH, Irshad, p. 274; Tabarsi, Al-‘Ilam bi-Manaqib al-Abrar, Islamic Bookstore, 1328 AH, p. 277; Hilyat al-Abrar, vol. 2, p. 143; Kashf al-Ghummah, vol. 2, p. 392. For more information on other detailed hadiths in this regard, see Biharul-Anwar, vol. 2, p. 240, and vol. 26, p. 158; Amali Mufid, p. 71.

[11] For further explanation, see Muhammad Abu Zuhra, Imam Sadiq (AS) and the Four Schools, Beirut, Dar al-Fikr al-‘Arabi, vol. 2, p. 26.

[12] Imam Sadiq (peace be upon him), p. 150.

[13] Ibid, p. 87.

[14] Imam Sadiq (AS) and the Four Schools, vol. 2, p. 26.

[15] Ibid.

[16] Ibid.

[17] Ibid, p. 27.

[18] Bihar al-Anwar, Vol. 26, p. 158.

[19] Ibid., Vol. 2, p. 207.

[20] Some Sunni scholars have also accepted knowledge gained through Jafr; for example, Abu Zuhra in his book Al-Imam al-Sadiq, p. 33.

[21] Ibid, p. 347.

[22] Ibid., p. 349; Bihar al-Anwar, Vol. 26, p. 44.

[23] Bihar al-Anwar, Vol. 2, p. 216.

[24] Ibid., Vol. 47, p. 33; Siyar A’lam al-Nubala, Vol. 6, p. 257.

[25] See: Dala’il al-Imama, p. 123; Al-I’tiqad, p. 272; Kashf al-Ghummah, Vol. 2, p. 402.

Part of article series: Scholarly life of Imam Al-Sadiq (AS)

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