Alhassanain(p) Network for Heritage and Islamic Thought

IMAM AL-SADIQ

By: Shaykh Mohammed al-Husayn al-Muzaffar

Translator : Jasim al-Rasheed

Publisher: Ansariyan Publications - Qum

www.alhassanain.org/english

Title: IMAM AL-SADIQ

Writer: Shaykh Mohammed al-Husayn al-Muzaffar

Translator : Jasim al-Rasheed

Publisher: Ansariyan Publications - Qum

Printer: Sadar - Qum

First Edition: 1998 - 1418

ISBN: 964-438-011-8

ALL RIGHTS RECORDED AND RESERVED FOR THE PUBLISHER

Notice:

This work is published on behalf of www.alhassanain.org/english

The typing errors are n’t corrected.

TABLE OF CONTENTS

THE PUBLISHER. S WORD 10

DEDICATION 11

PREFACE 12

AHL AL. BAYT (THE MEMBERS OF THE HOUSE) 13

Who were Ahl at- Bayt? 13

THE OMAYYADS 16

Who were the Omayyads? 16

BANU AL- ‘ABAS (THE ABASIDS) 23

WHAT WAS THE CRIME OF AHL AL- BAYT? 27

THE RELIGIOUS SCHOOLS AND SECTS 33

The Origin of the Islamic Groupings: 33

1. The Murjeia: 33

2. The Mu’tazila 34

3. The ShI’a: 35

The Kayslnis: 36

The Zaydis: 38

The Batariya: 39

The Sulayminis: 40

The Jaruldiya: 40

The Salihiya: 41

The Ismâ’ilis: 41

The Imflmys: 42

4. The Kharijites: 45

The Extremists and Those who have disagreed with Islam on some Beliefs: 47

The Suspicions of Atheists: 48

THEM IMAMATE 49

WHO WAS AL-SADIQ? 53

THE PROTECTION (TAQIYAJHIDING ONE’S RELIGION IN TIMES OF DANGER) 58

Evidence for Taqiya: 58

The Beginning of Taqiya and its Justifications: 59

The Effect of the Taqiya on the Service of Religion: 62

AL- SADIQ AND THE ADVERSITIES 64

AL-SADIQ'S ATTITUDES WITH AL-Mansur AND HIS GOVERNORS 78

AL-SADIQ IN IRAQ 84

HIS SCIENTIFIC LIFE 89

His knowledge was Inspiration: 89

His Scientific School: 91

His Teaching for His Students: 92

The Tradition: 94

Islamic Jurisprudence: 95

Ethics: 96

Exegesis: 97

Theology: 97

Existence and Oneness of Allah: 98

TawbTd al- Mufaddat: 99

-1- 99

-2- 103

-3- 104

-4- 105

Al- IhIKlja (myrobalan): 107

His Brief Proofs on the Existence and Oneness of Allah: 109

Negation of Body: 110

The Qualities of Occurrence: 112

Eyes Attain Him not: 113

Medicine: 115

Al- Jafr (Divination): 115

Chemistry and Jibir bin Hayyan: 116

Other Sciences: 117

HOW DID AL- SADIQ BECOME A SCHOOL? 119

HIS DEBATES 122

His Debates on Oneness of Allah (al- Tawhid): 122

The Outstanding Merit of the Prophet, may Allah bless him and his family: 126

Treating the Women with Justice: 126

The Mu’tazelites during the Nomination of Mohammed: 127

His Debates on Religious Devotion: 129

His Debate on Truthfulness: 130

HIS LIFE AND HIS GOOD MANNERS 132

Prelude: 132

His Social Mannera: 132

His Liberality: 133

His Secret Gifts: 134

His CIemency 135

His Kindness: 136

His Patience: 136

His Prestige: 137

His worship: 137

His Bravery: 138

His Religious Devotion: 138

HIS MIRACULOUS ACTS 139

What is the Miracle? 139

His Accepted Supplications: 141

His Prediction on the Events: 142

His Psychological Analyses: 142

HIS CHOSEN WORDS 144

1-HIS ORATIONS 144

The second Oration: 146

2- HIS SERMONS 148

Belief in Allah: 148

Fear and Hope: 148

Piety and Devotion: 150

Religious Devotion: 151

Life in this world: 153

Hypocrisy: 156

Injustice: 157

The Believer: 158

His Sermons on Various Matters: 160

3- HIS COMMANDMENTS 162

His Commandment to His Son al- Kftzim: 162

His Commandments to His Companions: 162

His Commandments to Abd Allah Bin Jundub: 164

His Commandments to Abd Allah al- Najâshi in the Same Letter: 166

Some of Ills Commandments to His Shi’a: 169

His Commandments to Mu’min al- Tlq: 170

His Commandments to al- Mufaddal Bin ‘Amr: 171

His Commandments to al- Ma’aIlâ Bin Khanis: 171

His Commandments tQ Sufyan al- Thawri: 171

His Commandments to ‘Inwin al- : 172

Some of His valuable Commandments: 174

Social Relations: 175

Hastening toward Good Things: 175

Studying Religious Jurisprudence: 175

Gratefulness of Boons: 176

Good Friendship: 176

Friendship during Travel: 177

Good Neighborhood: 177

Accepting Advice: 178

Consultation: 178

Making Many Brothers: 179

Forgiving Brothers: 179

The Rights of Brothers: 180

Helping the Brothers: 180

Treating the Brothers Kindly: 181

Truthful Talk and Giving the Trust: 181

4- HIS SAYINGS 183

HIS BIRTH AND HIS DEATH 197

His Birth: 197

His Death: 197

During Death: 197

After Death: 198

His Kunya and His Surname: 198

His Characteristics: 199

His Visitation: 199

HIS CHILDREN 201

Isma’i1: 201

Abd Allah al- Aftah: 204

Ishaq: 206

Mohammed: 206

‘Ali: 208

Al- Abbas: 210

Müsa al- Kizim, peace be on him: 210

HIS NARRATORS 211

The Sunni Great Figures: 211

Abu HanTfa: 211

Mlhik Bin Anas: 211

Sufyin al- Thawry: 212

Sufyin Bin ‘Uyayna: 212

Yahya Bin Sa’id al- Ansiry: 212

Ibm Jarih: 212

Al- Qattin: 213

Mohammed Bin Ishaq: 213

Shu’ba Bin al- Hajjaj: 213

Ayyub al- Sijstany: 213

THE SHI’ITE FAMOUS RELIABLE NARRATORS OF AL- SADIQ 214

Aban Bin Taghlub: 214

Aban Bin ‘Uthman: 214

Ishiq al- Sayrafy: 215

Al- Sikflny: 215

Isma’il al- Sayrafy: 215

Band al- ‘Ajaly: 215

Bakir Bin A’yun: 216

Abu Hamza al- Thumaly: 216

Jabir al- Ju’fy: 216

Jamil Bin Darrftj: 217

Al- Hirith Bin al- MaghYra al- Nasry: 217

Hariz: 218

Hafs Bin Silim: 218

Hafs Bin Ghayyath al- Qidy: 218

Hammad Bin ‘Uthman: 219

Hammad Bin ‘Isa: 219

Hamran Bin A’yun: 219

Hamaz Bin al- Tayylr: 220

Dawud Bin Farqad: 221

Dawud al- Raqqy: 221

Zrarara: 222

Zayd al- Shahhim: 223

Zayd al- Shahid: 223

Sadir al- Sayrafy: 224

Al- A’mash: 224

Sami’a: 224

Safwan al- Jammil: 224

Abid al- Rahman Bin al- Hajjaj: 225

Abid al- Salam Bin Shim: 225

Abid al- SaIim Bin Abid al- Rahmin: 225

Abid Allah Bin Abu Ya’fur: 225

Abid Allah Bin Baktr: 226

Abid Allah Bin Sanin: 226

Abid Allah Bin Shank: 226

Abid Allah Bin Maskan: 227

Abid Allah al- Najashy: 227

Abid Allah al- Kahili: 227

Abid al- Malik Bin A’yun: 227

‘Ubayd Bin Zarira: 228

‘Ubayd Allah al- Halabi: 228

Al- ‘Ala’ Bin Raz?n: 228

‘Ali Bin Yaqttn: 228

Ammar al- Dihny: 230

Ammar al- Sibity: 231

‘Amru Bin Abu al- MuqdLn: 231

Ibin Abu Nasr al- Sukuni: 231

‘Amr Bin Udayna: 231

‘Amr Bin Hanzalah: 232

‘Amr b. ‘Ali b. al- Husayn: 232

Al- FadTl Bin Yasir: 232

Abu Basir: 232

Mu’min al- Taq: 233

Mohammed Bin Muslim: 233

Murazim: 234

Masma’ Kardin: 234

Mu’awiya Bin ‘Ammfr: 234

Ma’ruf Bin Kharbtidh: 234

Al- Mu’alla Bin KhanTs: 235

Al- Mufaddal Bin ‘Amr: 235

Maysar Bin Abd al- ‘Aziz: 236

Hishm Bin al- Hakam: 236

Hishim Bin Salim: 237

Yunus Bin Ya’qub: 237

HIS RELEASED SERVANTS 239

1. Al- Mu’alla Bin Khanis: 239

2. Mu’attib: 239

3. Muslim: 239

4. Mnsadif: 239

5. Sa’id al- Rumi: 240

6. Sabah: 240

7. Tihar: 240

8. Abbas Bin Zayd: 240

9. Al- Fudayl: 241

10. Al- Maghira: 241

11. Musa: 241

12. Nasr Bin Sa’id: 241

13. Salima: 241

TO THE GENTLE READER 243

ENDNOTES 244

AHL AL. BAYT (THE MEMBERS OF THE HOUSE) 244

THE OMAYYADS 244

WHAT WAS THE CRIME OF AHL AL- BAYT? 244

THE RELIGIOUS SCHOOLS AND SECTS 245

THEM IMAMATE 245

WHO WAS AL-SADIQ? 245

THE PROTECTION (TAQIYAJHIDING ONE’S RELIGION IN TIMES OF DANGER) 247

AL- SADIQ AND THE ADVERSITIES 247

AL-SADIQ'S ATTITUDES WITH AL-Mansur AND HIS GOVERNORS 249

AL-SADIQ IN IRAQ 249

HIS SCIENTIFIC LIFE 249

HOW DID AL- SADIQ BECOME A SCHOOL? 251

HIS DEBATES 251

HIS LIFE AND HIS GOOD MANNERS 251

HIS MIRACULOUS ACTS 252

HIS CHOSEN WORDS 252

2- HIS SERMONS 253

3- HIS COMMANDMENTS 254

4- HIS SAYINGS 255

HIS BIRTH AND HIS DEATH 257

HIS CHILDREN 257

HIS NARRATORS 258

THE SHI’ITE FAMOUS RELIABLE NARRATORS OF AL- SADIQ 258

HIS RELEASED SERVANTS 258

THE PUBLISHER. S WORD

Gentle reader,

This book, between your hands, is among the masterpieces of the late shaykh Mohammed Husayn al- Muzaffar. The Shaykh was a prominent scholar with outstanding merits. He rendered great services to the Muslim world. Among them is this book he has written on Imam al- Sadiq, peace be on him, to show his uniqe qualities.

The book, written in Arabic, was published several times by the Theological School in Najaf. Then it has been published by the Theological School in Qum.

Because of the historical importance of the book, we have decided to publish it in English to avail Muslims all over the world. Besides we have shortened some of its subject so as not to be boring.

So, gentle reader, read the book carefully and send us your viewpoints and suggestions to put them into effect, for as they say:. Many heads are better than one.. Thank you.

DEDICATION

My master Abfl Abd Allah: I raise these brief pages with both my hands to dedicate them to your exalted holiness. I am sure that I am not among those who match these high ascents, or whose goods are sold in such an expensive market, but 1 am cleaving to the handle of this pure progeny, holding fast to this Blessed Tree, and hoping very much to be among those lucky ones who serve them. This book, which is between my hands, is the result of my collecting, writing, and commenting-and the value of each person is what he does well-then if there is a good feature in it, it is from you and to you; if there is a slip in it, it is from my disobedient pen. Still you are the best in forgiving short comings. My hope is that you will be kind enough to buy these goods from your follower. Its price is your acceptance. How high this price is!

Your servant,

Mohammed al- Husayn aI- Muzaffar

PREFACE

As understanding the life of this lmam needs studying the affairs of the Omayyad and the Abbasid dynasties when Abü Abd Allah, peace be on him, lived, the attitude of these two powers towards the members of the House (ahl al- Bayt), the number of ahl at Bayt, the religious sects and schools during his lifetime, and the opinions of people about the lmamate, it is necessary for us to mention these subjects in the preface, because through them we are able to understand his political, scientific and social life, and the reason for which he published sciences and knowledge, he summoned Muslims to adopt ethics and merits, and urged them to spread virtues secretly and keep their attribution to (ahl al - Bayt) secret. Also he prevented his followers from showing their support for them and going frequently to them openly. This is what we call dissimulation (taqiyah).

So, through this preface, the reader is aware of the lifetime of this lmani before he studies its details.

IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL

All praise is due to Allah, the Lord of the Worlds. The Beneficent, the Merciful. Master of the Day of Judgment. Thee do we serve and Thee do we beseech for help. Keep us on the right path. The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray. Surely Allah and His angels bless the Prophet; O you who believe! Call for (Divine) blessings on him and salute him with a (becoming) Salutation. peace be upon Al Yasin.

In The Name Of Allah, Most Gracious, Most Merciful

Praise be to Allah, the lord of the Worlds. Peace and blessings be upon our master Mohammed and his Household.

The rank and position of fmam Aba Abd Allah Ja. far b. Mohammed al-Sâdiq, peace and blessings be upon him, is not hidden. All Muslims, the pioneers of science, and the like, know that he was the torch of guidance and the lamp of the religion that spread during his lifetime and whose lights radiated all over the world. In the meantime the transmitters of traditions, the representatives of the science of Hadith (tradition), and the theologians of Shi. a and non- Shi. a graduated from his schools. As we are not able to know every thing about this great Islamic figure, then we will take a glance at his lifetime.

For this reason, the Foundation has printed the book of the scholar, the researcher Shaykh Mohammed al- Husayn Muzaffar, because he has briefly studied many achievements of Imam al- Sâdiq, peace be on him, such as his scientific schools, his debates, his sermons, his sayings, and those who have narrated ahadeeth on his authority from among Shiaas and non-Sha. as.

We implore Allah, the Exalted, to grant us success to publish Islamic books and offer them to the pioneers of knowledge and the theological schools, verily He is the Lord of success.

AHL AL. BAYT (THE MEMBERS OF THE HOUSE)

Who were Ahl at- Bayt?

The Holy Book tells us about the Words of Allah, the Great and Almighty, concerning them:. Allah only desires to keep away uncleanness from you, O members of the House! and to purify you a (thorough purification)..[1] a It is a virtue for them. No one of all people has this virtue.

There is no dignity more precious than keeping away uncleanness from them and purifying them from all defects, that is the purifying which the Most kind (Allah) likes for them with His care, and it is not limited to a certain uncleanness or from a certain thing. So, it implies general purifying from every defect and sin.

From this holy verse, we conclude the infallibility of the members of the Prophetic House (. aM al Bayt,), because every sin is uncleanness and committing sins does not agfee with their keeping away from them and their purification from them, so, they are, according to this verse purified from uncleanness and sins. Is infallibility a thing behind this?

Yes, all importance is in the concerned persons with this virtue which no one of the community had, except them.

Does this virtue concern those who were in the House when the above-mentioned Holy Verse came down or does it concern every one who belonged to the most purified Prophet because of a certain affinity or ancestry? If the second question is accepted, then the reality opposes it, because some of the Prophet. s wives disobeyed him, and no uncleanness is greater than this disobedience. So, certainly his wives are not concerned with this virtue. Also some of those who belonged to the Prophet because of ancestry committed grave sins and crimes, and it is not right that Allah, the Almighty, wants to do a thing by the creation will,[2] but the thing does not happen. As it is impossible that Allah wants to create a thing and the thing does not happen, so all the Prophet. s wives and all the Hashimites are not included in the foregoing verse, because the women and the Hashimites might con-unit what conflicts with purification, besides no one has said that all his wives and all the Hashimites were infallible.

And if the intended meaning in the verse was the legal will, then no sense would the will of purification concerning the members of the House (ahl al Bayt) have because Allah, the Exalted, wants it from all people.

As the verse concerns the outstanding merit of Ahl al Bayt, it indicates that the creation will is confined to them. Then the legislation will is related to the acts of creatures, while the verse concerns the act of Allah. Therefore, if the verse was related to the legislation will, He (Allah) would say:. Go and purify yourself..

So, there is no doubt that the concerned persons in the verse are those who have been mentioned in the first question, namely the intended meaning of the verse refers to certain people, and they were those who were in the House of our master Mohammed, may Allah bless him and his family, where he covered them and himself with his cloak (kisa. ). So, the verse was sent down to them and concerning them. They were Ali, Fatima, and their sons, peace be on them. Moreover the correct traditions of the two parties (ShVa and Sunna) affirm that.

And if there was no religious text that denotes that the verse concerns them (ahl al Bayt), ththeir behavior would be the greatest evidence for the relation between them and the verse, because their actions and sayings force us to admit their honesty.

This plain truth has been well known for the clear- headed persons since the revelation of this clear verse till today. They certainly know that the members of the House (ahl al Bayt) were the people of the cloak (kisa. ), who had countless noble qualities of which were purification from defects and taking away uncleanness and sins.

Yes, maybe, some of the Hashimites made use of the general sense of the word (ahl al Bayt) to achieve their aims and to reach the throne, so all the Hashimites used this verse to convince people to follow them.

Also the word Shi. ism. (tashayy. ) maybe used to refer to Ali and (the members of the) House (ahl al Bayt) in the general sense, not the members of the cloak (kisa. ) and the lmams from the sons of al- Husayn, peace be on them, but the persons whom the floods of the rabble do not deviate them from the truth. People knew that Shi. ism (tashayy. ) was limited to those certain lmams when silence spread over them after the first one- third of the Abbasid dynasty when the revolts of the Alawids were over.

Our evidence is that the Abbasid were able to destroy the Marwani dynasty and to take the reins of government by using the words (ahl al Bayt). The Abbasid used these words to make the hearts of ShT. a incline to them and to make them a bridge to build an entity for their authority and to destroy the entity of the Omayyad dynasty that resisted the members of the House (ahl al Bayt) and their followers throughout its. days and colored the surface of the ground with their shed blood.

Thus the Abbasids achieved their ambition through the members of the and their the followers House (. ahl al Bayt,l. They used them both as a bridge to achieve their goals. Generally speaking they made use of all parties: the Abbasid, the Talibis, the Alawids, the Ja. farids, the Aqilis, the Hassanis, and Husaynis.

Then every Hashimite used the same manner to summon people to support his rising. For example, Abd Allah b. Mu. awiya b. Abd Allah b. Ja. far revolted against Abu Muslim in Kufa then in Persia because they had the followers of the members of the House (ahl al Bag), but Abu Muslim was able to kill Abd Allah when his followers abandoned him. Besides Zaid and his son, and the two brothers Mohammed and Ibrahim rose to take the authority from the enemies of the members of the House (ahl al Bayt).

After that, people realized that the Abbasids did not belong to the members of the House (ahl al Bayt) because they pulled out the sword of aggression against the members of the House (ahl al Bayt), who were the kinship of the Prophet, may Allah bless him and his family. Moreover, people knew that the Abbasids wanted to achieve their aims when they summoned them to overthrow the Omayyad dynasty under the pretext of avenging the blood of those who were killed in (the Battle of) al- Taf and the crucifixion of Kanasah and Jawzjan and the like. That was because the Abbasids had built their authority on the skulls of those who loved the members of the House (ahl al Bayt). In other words, they showed the spite of their chests and their evil inner most thoughts to ward ahl aI Bayt and their followers. Besides, Mohammed and lbrahim disappeared when al-Safah took the reins of government because they were aware of his intentions toward the close relatives of the Prophet.

There are many proofs for their pressure against the members of the House (ahl al Bayt). Inside this book you will read convincing proofs.