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There is no wonder when knowledge is better than worship a hundred fold because the worshipper is righteous on the way of salvation. He has saved himself only. But the scholar is the reformer who is able to take great worlds out of the darkness of misguidance. Also he himself is righteous. He has opened his eyes for his way. And he has seen the way through opening his eyes.
There is no virtue like knowledge in reforming people, availing them, and remaining in existence forever. That is because worship, bravery, generosity, and the like, avail people as long as their owner exists in this world. When he dies he will have nothing except the good speech, while the advantage of the scientists remains as long as his science remains.
The Sunna has praised science and scientists very much. Also in the Koran, there are many verses which laud science and scientists This is a clear matter, so there is no need to produce quotation or evidence for it.
Yes, the importance of this praise concerns religious knowledge and scholars or it concerns every science and every scholar. I think that this praise concerns religious knowledge and scholars. That is because the Prophetic traditions have denoted that. It is enough to mention the following Words of Allah, the Exalted, from the book: "Those of His servants only who are possessed of knowledge fear Allah."(159) Besides, perhaps, this praise does not concern non- religious scholars because they do not fear Allah and some of them do not believe in the Existence of Allah and His Oneness.
Religious scholars are worthy of this praise because they spare no effort to do good for men. Everywhere and every time, they are guides and savers.
Religious knowledge is obtained through two ways. They are: inspiration and acquisition.
Acquisition may lead the scholar to error or correctness. So, the error of the scholar lead all the world to the error because people follow the scholar in Commandments, the lawful, and the unlawful, while Allah, the Great and Almighty, wants people to act according to His Law and Commandments. Therefore, the scholar should be infallible to lead men to Allah's Law and Commandments. And that does not happen except when the knowledge of the scholar is inspiration or revelation.
From here, the knowledge of the prophets and their trustees of authority should be inspiration to protect them and their nations from committing errors.
Allah, the Exalted, has revealed one law, not many laws, one commandment for every matter, not many commandments. And He appointed one guide for nations in every time, not many guides. But, today, for every nation, there are many laws, not one law; many legislators, not one legislator. We find many commandments for every matter, not one commandment. In every time, there are many guides not one guide. They oppose each other, hate each other, accuse each other of unbelief, and deny each other. This is not what the greatest reformer, Allah's Apostle (may Allah bless him and his family), has brought and wanted for his nation. Then, there is no wonder when intellect judges that it is incumbent on Allah, the Exalted, to appoint, in every time, the most knowledgeable one to lead people to the law as it has been revealed and teach them the commandments as they have revealed. That is not appropriate for anyone but 'Ali and his sons. These are their scientific sayings. Then read them to find guidance through their light. If we had no tradition except the following traditions of the Prophet, may Allah bless him and his family,: "I am the city of knowledge and 'Ali is its gate."(160) "I am going to leave among you the thaqalayn (the two weighty and most valuable things): the Book of Allah and my family, the members of my House."(161), they would be enough for ahl al Bayt to be the most knowledgeable ones in the Islamic Law and the Book because they learned knowledge from its origin and took it from its spring. And if they learned their knowledge through acquisition, then the Prophet would not have made them the scholars of the Book forever. And what distinguished them from men if they had shared the same degree of knowledge with them.
What attracts attention is that people always need their knowledge. Whenever people refer to them for a certain matter they get its answer quickly while ahl al Bayt never needed the knowledge of people.
We do not want you to feel this truth with the reports only but also with acts, because acts are very important for you to understand the reality. Now consider carefully the knowledge of ahl al Bayt through these acts: Imam al- Jawad became Imam while he was seven years of age. He assumed the Imamate and did as his fathers did such as teaching and guidance. The scholars learned from him. For example, 'Ali b. Ja'far, the Shaykh of the Alawids stood up and kissed the hand of al- Jawad when he came to him and prepared his slippers when he wanted to go out. He (' Ali b. Ja'far) was asked about the Imam after al- Rida, peace be on him, he said: "His son Abu Ja'far." So, it was said to him: "You are an old man, you have a high social rank, and your father was Ja'far b. Mohammed; nevertheless you say these words concerning this boy!." He said: "I do not see you but a Satan." Then he took his beard and said: "My power is useless because Allah has seen him worthy of that (the Imammate) and has not seen this white hair worthy of it."(162) Worth mentioning, 'Ali b. Ja'far was the brother of al-Kazim, peace be on him, and al- Kazim was the grandfather of al- Jawad. In other words, there was a great difference in age among them. Moreover, 'Ali learned from his father al- Sadiq, his brother al- Kazim, and his nephew al-Rida. Therefore, if they (ahl al Bayt) got there knowledge through acquisition, then 'Ali would be the more knowledgeable than they. And if the Imamate was achieved according to age, then 'Ali was the oldest of all 'Alawids.
Besides, al- Jawad parted his father when he (his father) traveled to Khurasan. And al- Jawad was five years old then. So, if ahl al- Bayt got their knowledge through teaching and educating, then who taught al- Jawad to get that very high position after his father? And why the teacher or the educator not be the owner of the position?
Al- Jawad died while he was twenty- five years old. And you know that the person who has such an age does not get anything of knowledge even if he spends all this age in seeking it. So, how could al- Jawad become the scholar of the nation and its leader, the teacher of the teachers and their educator? Furthermore, the Shi'a and their scholars had consulted him since the death of his father al- Rida, peace be on him.
The same state happened to his son 'Ali al- Hady, peace be on him. Al-Jawad died while his son al- Hady was six or eight years old. So, who taught him and made him occupy that high social position? How did the scholars and the Shi'a consult him during that age. Does the person who has such an age do things well if he gets his knowledge through acquisition?
Like the other Imams, al- Sadiq did not get his knowledge through acquisition. He did not learn from men or their schools. And if that happened, then from whom did he learn and under whom did he study? History does not tell us that the Imams studied under certain persons even during their childhood. No one has mentioned that they entered schools during their childhood like other children. Consequently, the Imam inherited knowledge from his father from his grandfather from the Prophet from Gibril from Allah, the Exalted. We will discuss al- Sadiq's scientific achievements, his teaching for his students, and the like.
The way of learning from al- Sadiq and discussing for evidence was not as the way we find today in the Islamic theological centers. Rather, his students, except some of them, believed in his Imamate. As we have mentioned earlier, the Imamis believe that the knowledge of the Imam did not depend on the idea and ijtihad (capability for issuing a verdict according to Islamic Law). So, the Imam was asked about the reference. Rather, his knowledge was inherited and divine. Yes, he was sometimes asked about the reason for the rule. Such questions were asked for learning and advantage, not for discussion.
The non- Imamis learned from al- Sadiq because they believed in his greatness, his excellency, and his Imamate.(163) They regarded their learning from him as a virtue.(164)
Ibin Abu al- Hadid attributed the knowledge of the four juristic doctrines to him.(165)
The questioner came to al- Sadiq to ask him about the difficult matters he met. Most of al- Sadiq's students brought sheets of paper and ink pots to write what al- Sadiq dictated to them to report it carefully.
If you want to know the degree of al- Sadiq's knowledge, then think about the great number of those who learned from him. Their number was over four thousand students. Why did they all reported from al- Sadiq and did not report from other than him though there were many scholars during his time?
Imam al- Sadiq, from whose school that great number graduated, did not teach those sciences for reputation and boasting and honor.
In the mean time, his students learned those sciences to serve religion and the Islamic Law. Whoever broke these aims, al- Sadiq dismissed him from his school.
His Teaching for His Students:
Al- Sadiq had many teachings, lessons, and advice. We will devote special chapters for them. The following are teachings, lessons, and advice for the students of knowledge.
Amru b. al- Muqdam(166) said: "When I came to him for the first time, Abu Abd Allah peace be on him, said to me: "Learn truthfulness before the speech."(167) I (the author) say. How valuable this advice is!
He (al- Sadiq) advised his followers to adopt truthfulness and to pay the trust. These things are important for the person to live happily in this world, to be rich and famous. And people will trust him and accept him for judgment among them.
As for seeking knowledge, al- Sadiq has many directions. He, peace be on him, sometimes said: "I like to see the young men of you following two states: either a scholar or a learner. If he does not do (these two states), then he wastes (his time); if he wastes, he loses; and if he wastes, he commits a sin."(168) And he sometimes said: "Seek knowledge and with it adorn yourselves with clemency and respect."(169) Al- Sadiq not only urged his students to seek knowledge, but also urged them to adopt clemency and gravity." Concerning humbleness, he, peace be on him, said: "Be humble for him whom you teach knowledge, be humble for him from whom you seek knowledge, do not be haughty scholars, so, your falsehood removes your right."(170)
I (the author) say: How exact this advice is! And how high for teaching it is! That is because knowledge does not avail its owner nor people unless it is accompanied by humbleness, whether the person who has knowledge is a teacher or a learner. And men abandon the haughty person, then haughtiness removes his right.
Advising those who seek knowledge, al- Sadiq, peace be on him, said: "And do not seek knowledge for three (things): for dissembling, for boasting, and for disputing. And do not seek it (knowledge) for three (things): for seeking ignorance, for abstaining from knowledge, and for feeling shame of people. And preserved knowledge is like the lamp."(171)
I (the author) say: Indeed, al- Sadiq, peace be on him, wanted seeking knowledge for knowledge and for advantage of the nation. If the person seeks knowledge for hypocrisy or boasting or argument, he will not avail himself nor people. Rather, he will harm himself and people. And if the person leaves knowledge for ignorance and abstaining from knowledge, he will show his foolishness. Also there is no need in shamefulness which leads you to the vice and prevents you from getting the virtue. And people do not avail themselves with knowledge unless it is spread.
Because knowledge is very dear, al- Sadiq urged people to seek it at any cost. In this respect, he said: "Seek knowledge even if you sacrifice your hearts and cover the depth of the sea."
As knowledge maybe taken from various people, so al- Sadiq prevented his students from taking it from inappropriate people. He, peace be on him, said: "Seek knowledge from the origin of knowledge. And beware of those who intrude upon knowledge because they prevent you from Allah."
I (the author) say: We see with our own eyes that the learner adopts the thoughts of his teacher. So, if the teacher is deviated from what is right, surely he will mislead his student. And if the teacher is righteous, he will lead his student to righteousness. That is because the student imitates his teacher by nature.
Al- Sadiq not only urged his students to seek knowledge, rather he wanted them to apply it, peace be on him said: "Learn whatever you want of knowledge, indeed Allah does not avail you with knowledge unless you apply it, because the concern of scholars is to protect (knowledge) while the concern of the foolish is to report (it)"(172) Also he said: "The knowledge which is not put into practice is like the treasure from which (nothing) is spent. (The person) makes himself tired through collecting it (the treasure) while he does not avail himself of it."(173) He said: "The person who knows good but does not apply it is like the lamp which gives light for people while it burns itself."(174)
He (al- Sadiq) said: "If the scholar does not put his knowledge into practice, his preachment slips from the heart as rain slips from the rock."(175)
Al- Sadiq showed his students how to memorize what they learned. He, peace be on him, said: "Write (what you learn) down because you do not memorize (it) unless you write (it) down."(176)
Some of what he said to al- Mufaddal b. 'Amr is: "Write and spread your knowledge among your brothers. If you are about to die, let your children inherit your books because the time of commotion will come, when they will not like to be with anything except their books."(177)
He said: "Keep your books because you will be in need of them." Al- Sadiq, peace be on him, did not want the virtue of knowledge for the people of his time only. Rather, he wanted it for every generation and time. Also he advised his students to add all virtues to knowledge. You will know this through his commandments. Also you will know this through his following words: "If the man of you becomes pious in his religion, becomes truthful in his speech, pays the trust, behaves in a good manner towards people, it will be said that such a person is Ja'fari. Such qualities of his please me; otherwise displeases me. And it will be said that these are Ja'far's manners."(178)
Indeed, al- Sadiq, his grandfathers, and his children did their best to urge the Muslim community to adopt virtues and to prevent them it from practicing vices with various means. But people refused to follow the righteous way.
Al- Sadiq urged Muslims to take care of scholars and have pity on them. So, he, peace be on him said: "Surely, I have mercy on three (persons) and people should have mercy on them: the dear (person) whom abasement has hit, the rich (person) whom need has hit, and the scholar whom his people and the ignorant have scorned."(179)
Al- Sadiq, peace be on him, said: "Three (persons) complain to Allah, the Great and Almighty. the empty mosque where its people do not pray, the scholar among the ignorant, and the hanging Koran on which dust has fallen, and which no one reads."(180)
Ishaq b. 'Ammar al- Sayrafy(181) said: "I said to al- Sadiq, peace be on him: What about standing up for the man?' He, peace be on him, said: 'It is reprehensible except for the man in the religion.' And he, peace be on him, said: 'Whoever respects a Muslim juriseprudent, Allah will be pleased with him on the Day of Judgment. And whoever insults a Muslim juriseprudent, Allah will be angry with him on the Day of Judgment."(182)
Over four thousand persons reported traditions from al- Sadiq, peace be on him. Writing down (traditions) was before him and it (writing down) became very much during his time. And the traditions which were reported on his authority were about all sciences.
The Shi'a learned traditions from al- Sadiq as those who learned them from the Chief of the prophets, may Allah bless him and his family. That is because the Shi'a thought that al- Sadiq did not create those traditions. Rather, the Prophet had said them. For this reason, the Shi'a learned them from him without any doubt or objection. Also, they asked him about every thing which they needed. So, his reported traditions have every thing.
If the reporters were over four thousand persons, then what would be the number of the traditions? The biographers have mentioned that Aban b.
Taghlub reported thirty thousand traditions from him, Mohammed b. Muslim reported sixteen thousand traditions from him, and thirty thousand traditions from al- Baqir, and Jabir al- Ju'fy reported a lot of traditions from al- Sadiq. Then can you count the traditions reported on his authority? Many of these traditions have been lost, and some of them have been neglected. Still, the traditions which were reported on the authority of al-Sadiq are very many.
From the four books Al- Kafi, Man La Yahdarahu Al- Faqih, Al-Tahdhib, and Al- Istibsar, I have collected a part of those traditions which have been reported on the authority of al- Sadiq, his grandfathers, and his children. These traditions are about ethics, manners, and rules only. Then Mulla Muhsin al- Fayd al- Kashany(183) has collected them in the book Al-Kafi.
Al- Hur al- 'Amily(184) found other suitable books for Islamic rules. He has added their contents to those of the four books mentioned- above. So, he has written his book called 'Tafsil Wasai'l Al- Shi'a'. So, he has reported eighty tradition books from al- Sadiq with out means and seventy tradition books with means.
Finally, al- 'Allama (the scholar) al- Nury Mirza Husayn(185) studied many books. He found them good for issuing Islamic rules. So, he has written his book called Mustadrak Al- Wasa'il.
The above- mentioned books have been specialized to Islamic rules. Ethics and manners have not been collected in the four books except al-Kafi. Most traditions which have been mentioned in these books are on the authority of al- Sadiq, peace be on him. And if you want to count the books on the traditions on the authority of al- Sadiq, his grandfathers, and his children, you will be tired of counting. For example, Shaykh al- Saduq Mohammed b. 'Ali b. Babawayh has written tens of books which contain the traditions of ahl al Bayt.
What al- Majlisy has collected in his book Bihar Al- Anwar denotes the plentiful traditions of Ahl al Bayt.
Although this book has strong and weak traditions as the other big books have, you will find their plenty when you read some volumes of it.(186) It is strange that this comprehensive book does not have all the traditions of ahl al- Bayt So, the great scholar Mirza Mohammed al- Tehrani collected many traditions of ahl al- Bayt in his book called 'Mustdrak al-Bihar'.
Al- Sadiq, peace be on him, encouraged his companions to report the tradition. In this connection he said to Mu'aawiya b. Wahab,(187) the reporter of the tradition: "Whoever is knowledgeable in the religion is better than a thousand worshippers who have neither knowledge nor a report."
I (the author) say: I do not think that you are astonished at this preference because Allah, the Exalted, wants His servants to avail each other and reform each other. The worshipper is righteous. And the knowledgeable traditionalist is a righteous reformer.
Fiqh (Islamic jurisprudence) is the knowledge of the branch rules beginning from tahara (ritual purity) to diya (blood money). These rules are taken from the four proofs. The most important one of these four proofs is the Sunna. The Sunna simply means the traditions of the Prophet and of the members of his House. Of course, this is a Shi'te definition for the Sunna. So, the Shi'te juristic books are taken from these four proofs. Al-Sadiq had more traditions than the members of the House. So, his traditions helped the Muslim scholars to conclude most of the Islamic rules.
Not only the Shi'te jurisprudence depended on al- Sadiq, but also many Sunni jurisprudence, who lived during his time, learned jurisprudence from him. Some of them were Malik, Abu Hanifa, the two Sufyanis, Ayyub, and so on. Besides, in his book 'Sharh Nahjul Balagha, vol. 1, p. 6, b. Abu al-Hadeed has attributed the jurisprudence of the four doctrines to al- Sadiq. And in his book 'Mukhtasar Al- Tuhfa Al- Ithna 'Ashariya, p.8, al- Alusy says: "And this is Abu Hanifa, who was among the Sunnis, boasted and said with the most eloquent tongue: 'Were it not for the two years, al-Nu'man (Abu Hanifa) would have perished.' He meant the two years which he (Abu- Hanifa) spent to learn jurisprudence from Imam Ja'far al- Sadiq, peace be on him."
For this reason, it was natural for Abu Abd Allah, peace be on him, to be the unique jurisprudence in Islam. Many reports and reporters justify his much jurisprudence. And whoever studies carefully the tradition books will know al- Sadiq's many traditions and reporters. Many jurisprudence lived during al- Sadiq's time. But their reporters were very few. And no one of them reached al- Sadiq's knowledge and jurisprudence. So, al- Sadiq was ready to answer any question.
Fiqh (jurisprudence) is the general system for men. Without it, religion is not known. From here, al- Sadiq ordered his followers to understand religion deeply. He, peace be on him, said: "The tradition about the lawful and the unlawful which you learn from a truthful person is better than this world and the gold and the silver where in."
Also, al- Sadiq, peace be on him, said: "Seeking your life in this world should not busy you from seeking your religion. That is because the person who seeks life in this world may achieve it or it may escape him. So, he will be perished by what has escaped him of it (life)."
To urge his companions to understand religion carefully, al- Sadiq said: "Would that the whips were over the heads of my companions to understand the lawful and the unlawful deeply!"
Also, al- Sadiq, peace be on him, said: "Understand religion deeply. That is because whoever does not understand it deeply then is I'rabi (nomad)."(188)
He (al- Sadiq) was asked about the word hikma (wisdom) in the following words of Allah, the Exalted, "And whoever is granted wisdom, he indeed is given a great good."(189) So, al- Sadiq said: "Indeed wisdom is knowledge and understanding religion deeply."(190)
Al- Sadiq thought that the jurisprudent was the person who understood the tradition deeply. So, he, peace be on him, said: "Know the position of our Shi'a (followers) through their good reports from us because we do not regard the jurisprudent of them as a jurisprudent unless he becomes a traditionalist."(191)
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