Day: 19 October 2020

There is a hadith of the Holy Prophet Mumammad (saw) that when you travel, you should give charity (Sadaqah). So is it not better to give the money of Imam-e-Zaamin before you go on your journey rather than when you get back, so that it may reach the poor quicker.

It is said that the Sura Tawheed (Sura Ikhlas), if written and cut into two halves, one given to the traveller and the other left at his home, will always come together again and so ensure the safe journey of the traveller.

The king at the time of our 8th Imam, Imam Reda (as) was Mamoon Rashid son of Haroon Rashid. Mamoon Rashid had forced Imam Reda (as) to take the position of his heir apparent (i.e. Imam Reda (as) was supposed to take over as king after Mamoon Rashid); because he wanted to be accepted by the Shias. Although Imam Reda (as) did not want to take this position, Imam Reda (as) made full use of it to preach Islam openly. To show to the people how much he thought of Imam Reda (as), Mamoon Rashid changed the colour of his court from black to green [the colour of the Imam Reda (as)], Mamoon Rashid also had new coins made with Imam Reda’s (as) name on it.

Each Imam (as) is remembered for a specific thing: EX: 4th Imam, Imam Zainul Abideen (as) – In illness. 6th Imam, Imam Jafar Sadiq (as) – For sustenance. And in the same way our 8th Imam, Imam Reda (as) is called upon when someone is about to go on a journey.

The eight Imam, Imam Reda (as) is also called as Imam-e-Zaamin. When Muslims go on journeys they take with them something called Imam-e-Zaamin (another name for Imam Reda (as)) which is some money tied in a cloth. This tradition probably came from the time of Imam Reda (as) when people used to carry money with them especially because it had Holy Imam’s (as) name on it. As Mamoon Rashid, the Abbasid caliph the contemporary of Imam Reda (as), had coins minted with the name of Imam Reda (as) on them, it was very easy for the Muslims to carry the name of Imam Reda (as) with them, especially when they went on journeys.

Imam Reda (as) is also known as Imam-e-Zaamin (as). Zaamin means “The Guarantor”.

One day when Imam Reda (as) was on his historical journey from Madina to Marw (Khurasan), while in a jungle Imam Reda (as) came across a hunter who was about to kill a deer. The deer was trying to get away and when she saw Holy Imam Reda (as), she said something to him. Holy Imam Reda (as) asked the hunter to free the deer so that she could go and feed her little baby deers who were very hungry. Imam Reda (as) also told the hunter that once the deer had fed her babies she would come back. The hunter allowed the deer to go because Holy Imam Reda (as) had told him to, but he did not think the deer will come back. But Imam Reda (as) waited with the hunter until the deer returned with her young ones. The hunter was amazed on witnessing this miraculous event and he set the deer free as a mark of respect for Imam Reda (as). After this historical event Imam Reda (as) became famous as Imam-e-Zaamin (as).

The famous artist of the contemporary world, Ustad Mahmud Farshchiyan has depicted this historical event in this beautiful masterpiece iconograph entitled “Zaamin-e-Aahu” (The Guarantor of the Deer).

Emam Sadegh (as) once asked the students and companions who had gathered around him: “Who is a youth?”

A person answered, “Someone who is young in age.”

Emam Sadegh (as) said, “Despite the old age of the People of the Cave, on account of the faith which they possessed, Allah (SWT) has referred to them as ‘youths’. In verse 10 of the chapter al-Kahf (18) in Noble Qur’an, Allah (SWT) says: When the youths sought refuge in the cave. Emam Sadegh (as) then continued, “Whoever believes in Allah (SWT) and observes piety is a youth.”

Emam Sadegh (as) was asked the meaning of Piety, Emam Sadegh (as) Replied:

“Piety is that Allah (SWT) does not miss you in the place where He has commanded you to be, and does not see (find) you where He has forbidden you from.”

Piety and devotion of Emam Sadegh (as)

The piety and abstemiousness is the standard of the man’s value. Noble Qur’an considers all the people as equal, except for those who are decorated with the ornament of piety.

Most of the time Emam Sadegh (as) was clothed in a dress of coarse material or wool, due to which his body was in great discomfort. This woolen dress was also patched. One of his companions was disturbed on seeing him dressed thus. Emam Sadegh (as) said, “Remember, one who has no modesty, has no faith. One who also does not spend according to his income may be involved in financial hardships. One who does not wear old clothes, makes himself prone to pride.”

“When Emam Sadegh (as) went out of the house he used to put on new, clean, valuable and costly dress and climb up a horse. A group of ignorant people thought this act negated the piety and asceticism. Therefore, they would come and object and when they heard the response they would be ashamed.”

Narrator says, “One day I saw Emam Sadegh (as) sitting on bare floor. I said, ‘O son of the Messenger of Allah, where is that floor spread on which you used to sit?’ He said, ‘I saw a person shivering in cold and told him if that spread could save him from cold he may take it. He said it would, so I gave it to him?’ I said, ‘Master! Then for how long could you continue to sit on a bare floor?’ He said, ‘I would not mind even if I have to sit on it all life long. O man, Holy Prophet Muhammad (saw) often sat on the bare ground with his companions. Why are you surprised if I also sit in the same manner?'”

Malik bin Ans says, “Emam Sadegh (as) was always busy praying to God and considered to be one of the great ascetics and devoted ones.”

Abdul Ala says, on a hot day of summer I saw Emam Sadegh (as) on one of the roads of Madina while he was going for a job. I said, “May I lay my life for you, why have you put yourself into inconvenience in such a hot weather, with all the faith upon God and association with Holy Prophet Muhammad (saw)?” Emam Sadegh (as) said, “I have come out for the job and to earn my livelihood, so that I must not remain needy towards others.

Another one says, “I saw Emam Sadegh (as) wearing rough dress and he was working in a garden like an ordinary labor and perspiring all over.” I said to him “O son of the Messenger of Allah, allow me to work for you.” Emam Sadegh (as) said, “I love working for my livelihood and to taste the hardship of the burning heat of the sun like others.”

Imam Jafar Sadiq stood out among his peers for his great merits. He was the most celebrated personality of his time, the greatest in rank and the most illustrious in the eyes of both the non-Shia and the Shia Muslims. Upon his authority the religious sciences were transmitted and great travelers carried these with them to many nations and his wisdom and piety were known and respected in other lands.

The learned scholars have transmitted more traditions on the authority of Imam Jafar Sadiq than any other member of Ahl al-Bayt (pbut).

During the period of his Imamate, a more favorable climate existed for the propagation of this religious teaching. This was a result of revolts within the Islamic realm, in particular the uprising which was aimed at overthrowing the Umayyad Caliphs, and the bloody wars which finally led to the fall and extinction of the Umayyad dynasty.

The greater opportunities for the teaching of the Shia Muslim faith were also a result of the favourable groundwork that the fifth Imam, Muhammad al-Baqir, had prepared during the twenty years of his Imamate, through the propagation of the true teachings of Islam and Ahl al-Bayt (pbut).

The end of the Imamate of Imam Jafar Sadiq was coupled with the end of the Umayyad dynasty and the beginning of the Abbasid Caliphate. Emam Sadegh (as) instructed many scholars in different fields of intellectual and transmitted sciences (Maqul and Manqul), such as Zurarah and Jabir bin Hayyam the alchemist. Indeed, the first personage to give attention to chemistry was Imam Jafar Sadiq and it can be stated, without fear of contradiction, that he is the forerunner of chemistry.

The Greek texts on this area of science had not yet been translated into Arabic and the Muslims possessed no knowledge of this subject. It is the result of Imam Jafar Sadiq’s deep thinking that the developed the science of chemistry. The aforementioned Jabir bin Hayyam would visit Emam Sadegh (as) daily, only missing to see him on one occasion when Jabir was ill. The latter beseeched the Imam to pray for him via a written communication and Jabir was subsequently cured.

Emam Sadegh (as) spent his whole life in propagating the teachings of Holy Prophet Muhammad (saw) and never strove for power. His acclaim attracted the envy of the Abbasid ruler, Mansur Ad-Dawaniqi who, fearing the popularity of the Imam, decided to do away with him. Mansur ordered the torture and arrest of the descendents of Holy Prophet Muhammad (saw), many of whom were brutally murdered. Eventually he also succeeded in poisoning our 6th Emam Sadegh (as).

In the end let us heed to the following saying of Imam Jaf’ar Sadiq (as): “Either be a scholar, or try to seek knowledge or at least be a follower of the possessors of knowledge.”

The value of a school of thought can to a great extent be determined by viewing its students’ accomplishments. If a school of thought hands over well educated students to the society, then surely that school of thought has the ability to nourish the minds of its community.

 

Therefore, on the anniversary of the martyrdom of Imam Sadiq (pbuh) 25th Shawwal, we want to give a glimpse of the different aspects of his life, his characters and especially his knowledge by showing examples through his students.

 

Historians have estimated that nearly four thousand students have studied in the school of Imam Sadiq (pbuh). Great scholars graduated from his school of thought in different fields of Islamic studies such as jurisprudence (divine law), interpretation of Noble Qur’an and Hadith, history of religions, science of beliefs and several other sciences of that era.

 

Scent of a flower from the school of Imam Sadiq (pbuh)Gaining proficiency was highly regarded in the school of Imam Sadiq (pbuh). Some of his students and their specializations are as follows:

 

Hamran ibn Aa’yan – Science of Qur’anic recitation

Abaan ibn Taghlab – Arabic language

Zurarah – Jurisprudence

Mu’min Taaq – the Divine Word

Hamzah Tayyar – free-will and predestination

Hisham ibn Salim – Monotheism

Hisham ibn Hakam – Imamah

From amongst the students, Hisham ibn Hakam was one of the best students in the school of Imam Sadiq (pbuh). Even though Hisham was young, Imam Sadiq (pbuh) had great respect for him. Hisham had studied many religions and schools of thought but none of them convinced him except the school of Ahl al-Bayt (pbut) and Imam Sadiq (pbuh). Thus, Hisham excelled in the skills of logic, inductive reasoning and especially in debates. Many scholars thought of him as a great indisputable professor and were afraid to challenge him. Hisham had participated in many debates and discussions with people of diverse religions and beliefs. One of whom he had had a debate with about Christianity and the eternity of the hereafter, was Jathaliq Nasraani (the leader of Christians at that time).

 

To conclude, we will include one of the debates Hisham had with Dirar ibn Umar, a Sunni scholar, in regards to Imamah:

 

Hisham: Dirar! Is the criterion for qualifying someone for the position of Wilayah (Mastership) his outward or inward characteristics?

 

Dirar: His outward appearance, because no one can judge about a person’s internal thoughts, except by the help of revelation.

 

Hisham: Indeed you have spoken the truth. Now tell me who has defended and helped Holy Prophet Muhammad (saw) more? Ali or the first Caliph? Has Ali fought more in the battles against the enemies or the first Caliph?

 

Dirar: Of course Ali served Holy Prophet Muhammad (saw) more, yet Abu Bakr’s knowledge and certainty was more than Ali’s.

 

Hisham: Certainty is something that can be understood only through a person’s heart. And as you yourself mentioned, none can be aware of the inner thoughts through appearance. Thus, apparently you just proved that Ali is better for the position of Wilayah.

 

Dirar: Yes, apparently it is so.

 

Hisham: Are you aware of the following prophetic narration? Holy Prophet Muhammad (saw) said to Ali, “Your status with respect to mine is equivalent to the status of Haroun/Aaron with respect to Musa/Moses, except there will be no prophet after me.” (This is the Hadith of Manzilat which is an authentic Hadith and has been recorded in both Shia and Sunni sources)

 

Dirar: Yes.

 

Hisham: Do you think it is right for Holy Prophet Muhammad (saw) to say such a thing when that person does not have the true faith within him?

 

Dirar: No.

 

Hisham: Thus, it is clear that Ali ibn Abi Talib has the basis for Imamah, through both inward and outward appearances. However, in case of your leader, even his outward actions have not proven anything … and praise be to Allah!

 

Hisham was only one example of the graduates of Imam Sadiq’s (pbuh) excellent school of thought. Then how far is the horizon of the origin of this knowledge? Only Allah (SWT) knows!

As far as the knowledge of the Imams of Ahl al-Bayt (pbut) is concerned, it is sufficient to say that Imam Jafar as Sadiq (as) was the teacher of the two Sunni Imams, i.e., Imam Abu Hanifa (Numan ibn Thabit) and Imam Malik ibn Anas.

Imam Abu Hanifa sat in the company of Imam Jafar as Sadiq (as) for two years in Madina and learned a great deal from him, despite their disagreement after that time Abu Hanifa used to say: ‘Without those two years, Numan would have perished.’ Although Imam Abu Hanifa was 3 years older than Imam Jafar as Sadiq (as), he learned the various religious sciences in these two years. Malik ibn Anas also confessed straightforwardly that he had not met anyone learned in Islamic Jurisprudence better than Imam Jafar as Sadiq (as).

“Abu Hanifa al-Numan! People have become so infatuated with Imam Jafar as Sadiq (as) and placed him far too highly in their esteem. Therefore, I want you to prepare some very difficult questions which you will put to him in my presence and in front of other scholars.” These were the instructions given to Abu Hanifa al-Numan by Mansur Ad-Dawaniqi the second Abbasid Caliph.

Much as he loved Imam Jafar as Sadiq (as) and respected his scholarly achievement, Abu Hanifa al-Numan had no choice but to comply with Abbasid Caliph’s request. Therefore, he prepared 40 such questions and waited for a call from the Caliph, which soon arrived.

Imam Abu Hanifa went to Mansur Ad-Dawaniqi to find Imam Jafar as Sadiq (as) sitting with him as well as many other people. As he looked at Imam Jafar as Sadiq (as), he was in awe of him much more than of Abbasid Caliph.

Mansur Ad-Dawaniqi asked Abu Hanifa al-Numan to put his questions to Imam Jafar as Sadiq (as) and he did, one by one. Imam Jafar as Sadiq (as) answered all questions in detail. Needless to say, these were questions on issues subject to much controversy among scholars. Imam Jafar as Sadiq (as) said in his answer to each question, as reported by Abu Hanifa al-Numan: “You, i.e. the scholars of Iraq, say so and so, but the scholars of Madina say such and such, while our own view is the following. He may agree with us or with the scholars of Madina or may disagree with us all, elucidating his own opinion. None of the 40 questions represented any difficulty for him.”

Such was the standing of Imam Jafar as Sadiq (as) whom Abu Hanifa al-Numan describes as the ‘most learned scholar I have ever seen.’ This is in line with Abu Hanifa al-Numan’s criterion which states: “The most learned scholar is the one who knows best the differences among scholars.”

With the knowledge he had gained about Imam Jafar ibn Muhammad al-Sadiq’s (as) intelligence in all matters, at age 94 Unwaan Basri wished to acquire knowledge only from Imam Jafar al-Sadiq (as) who had entered Medina. But the surveillance the government had on Imam Jafar al-Sadiq (as), and Imam’s own overscheduled hours did not make it easy for Unwaan Basri to schedule with Imam Jafar al-Sadiq (as). Yet, his love and respect toward Imam Jafar al-Sadiq (as) had increased so much that he would not let the thought go easily. And thus he prayed and requested that Allah (SWT) provide him the opportunity to study under the Imam.

Eventually, he found the opportunity to go to the Imam’s house. He asked permission to enter. And when finally allowed he sat with Imam Jafar al-Sadiq (as) and awaited to taste a drop from the Imam’s sea of knowledge.

Imam Jafar al-Sadiq (as) said, ‘O Aba Abdellah (Nick name of Unwaan Basri)! Knowledge is not (just) about studying; rather it is a light, placed within the heart of someone whom Allah (SWT) wills to guide. Thus if you seek knowledge, you must first be a true servant and receive it by practicing what you learn. And ask Allah (SWT) for understanding so that you can comprehend.

Unwaan Basri asked, ‘O Aba Abdellah (Nick name of Imam)! What are the characteristics of a true servant of Allah (SWT)?

Imam Jafar al-Sadiq (as) answered, “Three things. The first is not to see that which Allah (SWT) gave him as solely his own, for servants are not the true owners; rather they see their wealth (as a blessing) from Allah (SWT). They use it only where Allah (SWT) has asked them to.”

The second characteristic is that a true servant does not do anything other than his duties and does not think about the results of his duties.

And the third is that a true servant spends all his time obeying the commands of Allah (SWT) and not doing that which Allah (SWT) has banned.

A true servant is one who does not view the wealth Allah (SWT) has given him as solely his. With this view in mind, it is thus easier for him to give what Allah (SWT) has given him in charity. When a true servant accomplishes his duties, tragedies he faces in life become much more bearable for him. A servant who has occupied himself with obeying Allah (SWT) will not have time to argue and show off his wealth to the people.

So whenever a servant acquires these three characteristics, the materialistic world, Satan and people become very small for him. He does not seek worldly things or pride for others. He does not have eagerness for worldly positions or luxurious life styles and thus, he does not waste his time with seeking these matters. This is the first level of piety and Allah (SWT) says, “As for that future Abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for the righteous.” (Noble Qur’an, 28:83)

Taking a look at our lives, have we prepared our hearts to openly receive the holy light of wisdom and knowledge? Are we about to acquire more knowledge by practicing what we know? Do we ask Allah (SWT) to give us more understanding and wisdom?

O Allah (SWT)! We seek your refuge from a life spent learning, but failing to practice it in obedience to You; and therefore failing to receive any of that light in our hearts.

One day, Imam Jafar ibn Muhammad al-Sadiq (as) was eating dates at his home in Kufa when one of his companions, Bashar bin al-Kari, approached him. After exchanging greetings, Imam Jafar al-Sadiq (as) invited Bashar to share the dates but Bashar refused Imam Jafar al-Sadiq’s (as) offer.

Surprised, Imam Jafar al-Sadiq (as) said to him: By my right over you, sit and eat. As Bashar ate. Imam Jafar al-Sadiq (as) noticed that he looked very sad and asked him the reason for this.

Bashar replied: While coming, I saw something that made me feel sad. I saw the Caliph’s soldiers beating a woman on her head as they dragged her to prison. She was crying out, ‘By Allah (SWT) and His Prophet Muhammad (saw), please help me!’ But no one dared to do so.

Imam Jafar al-Sadiq (as) asked Bashar why the woman was treated in that manner and he explained, the woman tripped on a stone and said ‘May Allah (SWT) curse your oppressors! O’ Fatima Zahra (sa).’ When the soldiers heard her, they began to hit her and then arrested her. When he heard this, Imam Jafar al-Sadiq (as) stopped eating and wept so bitterly that his beard became wet with tears. He turned to Bashar and said, “O Bashar”, let us go to Masjid Al-Sahla to pray to Allah (SWT) for the freedom of this woman.

While they went to Masjid Al-Sahla, Imam Jafar ibn Muhammad al-Sadiq (as) ordered some of his companions to keep watch at Caliph’s gate and bring any news of the woman.

When they reached Masjid Al-Sahla. Imam Jafer al-Sadiq (as) and Bashar offered two Rakaats for the sake of Allah (SWT). After they had completed their prayers, Imam Jafer al-Sadiq (as) raised his hands in Du’a (Supplication) to Allah (SWT) saying: “O’ Listener of supplications, O’ Lord, O’ Master, O’ Helper, I ask You by every name You have taught us and by those you have kept hidden, to send Your blessings upon Prophet Muhammad (saw) and his pure progeny to free this woman, O’ Lord,…”

After finishing his supplication, Imam Jafar al-Sadiq (as) said to Bashar: Let us go back, because the woman has been freed!

When they arrived home, one of his companions, who had been sent to keep watch, had come back with the good news that Caliph had set the woman free!

Caliph had also offered her 200 dirhams and although she was very poor and needed money, she had refused to take it. Imam Jafar al-Sadiq (as) was very pleased to hear this and he gave Bashar some money to take to the woman.

Bashar went to the woman’s house with the money and after giving it to her, he told her of Imam Jafar al-Sadiq’s (as) tears and du’a for her freedom. The woman took the money and cried, “Peace be upon you, O’ my Master and Lord, O’ son of Prophet Muhammad (saw).” She turned to Bashar and said, “Tell Imam Jafar al-Sadiq (as) to pray for the followers of Ahlul-Bayt (as). He is our Imam and we do not know anyone else, who would pray and supplicate to Allah (SWT) for us. We do not know anyone else, except him and his fathers, peace be upon them all!”

Once a Khorasani chief by the name of Sahl bin Hasan came to Imam Jafar ibn Muhammad al-Sadiq (as), and asked him why the Imam wasn’t fighting for his rights in spite of the truth being on his side when there were thousands of supporters ready to fight with him.

Imam Jafar ibn Muhammad al-Sadiq (as) with the intention of giving him a practical answer, asked him to sit down and wait. In the meantime, a servant of Imam Jafar al-Sadiq (as) came, and Imam Jafar ibn Muhammad al-Sadiq (as) asked her if she had kindled the fire. She replied, “Yes”.

Imam Jafar ibn Muhammad al-Sadiq (as) took Sahl bin Hasan with him and went to the fireplace. The fire was blazing red. Imam Jafar al-Sadiq (as) turned to Sahl bin Hasan and told him to jump into the fire. Sahl bin Hasan trembled and begged forgiveness from Imam Jafar al-Sadiq (as) and asked not to be burnt.

At this moment, Harun Al-Makki one of the sincere companions of the Imam (as) happened to arrive. Imam Jafar al-Sadiq (as) told Harun Al-Makki to jump into the fire, and Harun Al-Makki did this at once, without hesitating.

Imam Jafar al-Sadiq (as) then turned to Sahl bin Hasan and started to brief him about the circumstances prevailing in Khorasan, as if he had been there to witness the events taking place.

After a while, Imam Jafar al-Sadiq (as) asked Sahl bin Hasan to go check on Harun Al-Makki. Sahl bin Hasan saw Harun Al-Makki sitting cross legged in the fire safely. Imam Jafar al-Sadiq (as) then asked Sahl bin Hasan how many of his followers were like this man. Sahl bin Hasan replied, “none, master”, Imam Jafar al-Sadiq (as) then asked Harun Al-Makki to leave the fire and no burns were seen on him!

Imam Jafar al-Sadiq (as) then explained, “I shall not stage an uprising when I do not have even five sincere companions. (And do remember) we are very well aware as to when we should stage an uprising.”

Man’s turning to Allah (SWT) during times of calamities is a sign of our inclinations to Godliness. Man gets involved with his position and status so much that he forgets about Allah (SWT). He gets fully entangled in his sins and disobedience. Once a calamity befalls upon man, he suddenly remembers Allah (SWT) and turns to Him for help. Thus, we realize that this sense of Godliness is intrinsic in humans, but man’s involvement in worldly affairs results in his forgetting Allah (SWT).

There is a well-known tradition that states that a man went to see Imam Jafar ibn Muhammad al-Sadiq (as) and expressed his amazement about the recognition of Allah (SWT).

He said: “I have discussed this issue with many knowledgeable people, but they have not been able to help me.” Imam Jafar al-Sadiq (as) ended his amazement using his intrinsic human Godliness and asked him:

“Have you ever been aboard a ship?”

The man said: “Yes.”

Then Imam Jafar al-Sadiq (as) asked: “Have you ever been on a sinking ship, and reached out for a narrow piece of board to stay afloat?”

The man said: “Yes. I have.”

Then Imam Jafar al-Sadiq (as) said: “Then while you could not see any dry land or anyone there to save you, were you not really attracted to some power to rescue you?”

The man replied in the positive and was finally relieved of his amazement about Allah’s (SWT) recognition.”

As soon as Umme Hameeda the mother of Imam Musa Al-Kazim (as) saw Abu Baseer, who had come to pay his condolences for the death of her husband Imam al-Sadiq (as), she cried. Abu Baseer cried as well. When she was comforted, Umme Hameeda told him: “You were not present at the last moments of Imam Sadegh (as) to see what happened.”

Abu Baseer asked: “What happened?” She said: “It was the last moments of Imam al-Sadiq’s (as) life. He eyes were closed. All of a sudden he opened his eyes, and said: ‘gather all the family members now.’ It was strange that Imam Sadegh (as) had ordered as such in this last moment. So we put our efforts together, and gathered all relatives. All were ready to hear what Imam Sadegh (as) had to say. When Imam al-Sadiq (as) saw that every one was present, he told them: “Verily, our intercession (Shafaat) does not reach the one who takes (Namaz) prayers lightly”.

A man asked to the Imam Sadegh (as), “By which sign a person is determined to be a believer?” Imam al-Sadiq (as) replied, “By Submission to Allah (SWT) and satisfaction with the sad and happy events occurring to him.”