4. It resorts to the Judgment of Reason
The Ima`mi jurists, unlike the jurists of the other Islamic doctrines, have regarded reason as one of the four fundamentals (necessary for) concluding religious precepts. They have glorified it to the extent that they have regarded it as Allah's inward messenger, among the things with which (Allah), the Merciful is
worshipped, and through steadfastness is obtained. It is natural (for jurists) to resort to the judgment of reason when they have no tradition concerning the problem. Indeed reason occupies a large area in the science of fundamentals on which Ijtiha`d depends. Moslem jurists rely on this science to conclude religious opinions. In the light of the judgment of reason they have decided that the premise of the obligation is obligatory, and that the order to carry out a certain thing calls for forbidding the opposite thing. They have decided that the absolute conjecture is a proof according to the judgment (of reason), not according to the discovery. When they face two opposite traditions, they resort to the judgment of reason. When reason confirms one of them, they adopt it. Moreover, reason decides other problems. This urges us to boast of the vitality and originality of Ima`mi jurisprudence.
With this we end our talk about the characteristics of Ima`mi jurisprudence.
____________
1. Al-Wihda al-Islamiya, p. 99
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Jurisprudential Problems
I cannot mention all the jurisprudential problems reported on the authority of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him. Surely, that needs writing a vast jurist encyclopedia. That is because all the chapters and researches of jurisprudence have been narrated on his authority. However, I will mention a brief study on some of the problems which have been reported on his authority. They are as follows:
The Rules of Fighting in Islam
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, talked about the rules of fighting in Islam when one of his followers asked him about the battles of Ima`m 'Ali, the Commander of the Faithful, peace be on him. So, he said to him:
Allah sent Mohammed, may Allah bless him and his family, with five swords: three of them will not be sheathed till war comes to an end. War will not come to an end till the sun rises in the West. When the sun rises in the West, all the people will be believers on that day. Then such belief will not avail the person who had not believed (in Allah) before or had not done good with his belief. The forbidden sword, and the sheathed sword whose drawing is for other than us, and whose belongs to us.
As for the three unsheathed swords, they are: the first sword is against the Arab polytheists. Allah, the Great and Almighty, said:' So, when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush.
1 'However, if they repent and keep up prayer and pay the poor-rate, then they are your brethren in religion.
2 Nothing is accepted from these people except killing or embracing Islam. Their properties are regarded as war booty, and their families are taken as prisoners. Allah's Apostle, may Allah bless him and his family, practiced that when he took them as prisoners, forgave
____________
1. Koran, al-Touba, 5.
2. Ibid, 11.
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them, and accepted ransom from them.
The second sword is against the non-Moslem subjects. Allah, the Glorified, said: 'And you speak to men good words.
1This verse was revealed concerning the non-Moslem subjects. However, this verse was abrogated by these words of Allah: 'Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Apostle have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the jizya (tax) in acknowledgment of superiority and they are in a state of subjection.'
2 Nothing is accepted from the non-Moslem subjects who live in the land of Islam
except jizya or being killed. Moreover, their property is regarded as war booty, and their families are taken as prisoners. However, when they accept to pay jizya (tax), then it is forbidden for us to take them as prisoners and to regard their property as war booty. Furthermore, it is lawful for us to marry from their women. It is lawful for us to take as prisoners those who are at the war-area and to regard their properties as war booty. It is unlawful for us to marry from their women. Nothing is accepted from them except adopting Islam and
paying jizya or killing.
"The third sword is against non-Arab polytheists such as the Turkish, the Daylam, and the Khazar. Allah, the Great and Almighty, said: 'So, when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates.'
3
As for His words: 'And afterwards either set them free.' He means after taking them as prisoners. 'Or let them ransom (themselves).' He means the ransom between them and the people of Islam. Nothing is accepted from these people except killing or entering Islam.
As for the forbidden sword, it is the sword against the people
____________
1. Koran, al-Baqara, 83.
2. Koran, al-Touba, 30.
3. Koran, Mohammed, 4.
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of aggression and interpretation. Allah said:' And if two parties of the believers quarrel, then make peace between them. However, if one of them aggresses against the other, then fight that which has aggressed until it returns to Allah's command.
1 When this verse was revealed, Allah's Apostle, may Allah bless him and his family, said:' Indeed one of you will fight on (the basis of) interpretation as I fight (on the basis) of revelation.' So, the Prophet, may Allah bless him and his family, was asked: 'Who is he?' Thus, he said: 'The one who mended the sandals (i. e. , the Commander of the Faithful).' 'Amma`r b. Ya`sir said: 'I fought beside Allah's Apostle, may Allah bless him and his family. I carried this standard three times.
2 This is the fourth time. By Allah, if they fought against us and reached al-Sa'afa`t at Hajr
3 we would know that we were right and they were wrong.' The Commander of the Faithful, peace be on him, treated them in this manner as Allah's Apostle, may Allah bless him and his family, treated the people of Mecca. That was on the day when he conquered Mecca. Indeed he did not take their families as prisoners. Then he (Allah's Apostle) said: 'Whoever closes his door is safe. Whoever lays down his weapons is safe. Such said the Commander of the Faithful, peace be on him, at the Battle of Basrah. He commanded his fighters, saying: 'Do not take their children as prisoners. Do not kill the wounded. Do not chase those who escape. Who closes his door and lays down his weapons is safe.
And the sheathed sword: As for the sheathed sword, it is the sword through which the punishment is inflicted (for wrongdoing). Allah, the Great and Almighty, said: 'The soul for the soul and the eye
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1. Koran, al-Hujueat, 4.
2. The great Companion ( of the Prophet), 'Ammar b. Yasir, carried the standard during three ( battles).
They were the Battle of Badr, the Battle of Uhud, and the Battle of Hunayn. Abu Sufyan, the leader of the Ummayyads, headed those battles.
3. Hajr is a town in the Yemen. It is also the name of all the land of Bahrain.
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for the eye.'
1The blood heirs draw this sword, and we decide its rule.
"Allah sent Mohammed, may Allah bless him and his family, to carry these swords. So, whoever denies them or one of them, denies what Allah, the Blessed and Exalted, has revealed to His
Apostle, Mohammed.
2
Wiping the two Light Leather Boots (khuffayn) with Water
The jurists of the Moslem doctrines have permitted the two light leather boots (khuffayn) to be wiped with water during performing the ablution. They have not considered the touching of the hand on the outward part of the two feet.
3 As for the Ima`ms of the members of the House (ahl al-Bayt), peace be on them, they considered the wiping and did not permit other than it. Al-Rabi` said: "I asked Abu` Isha`q about the wiping. So, he said: 'I saw the people wipe (the two light leather boots) with water. Then I met a Hashmite called Mohammed b. 'Ali b. al-Husayn. I had never seen a man like him. Thus, I asked him about wiping (the two light leather boots) with water. He prevented me from that, and then he said: 'The Commander of the Faithful, peace be on him, had not wiped (the two light leatherboots) with water. He said: 'The Book had come before
wiping the two light leather boots (with water).'
4
The great Book has proved touching the outward of the two feet. Allah, the Most High, said: "O You who believe, when you rise up to prayer, wash your faces and your hands as far as the elbows, and rub your heads and your feet to the ankles."The verse clearly denotes the opinion of the members of the House (ahl al-Bayt), peace be on them.
____________
1. Koran, al-Ma'ida, 47.
2. Tuhaf al'Uqul, p.. 288-290.
3. Al-Khilaf, vol. 1, p. 18.
4. Roudat al-Wa'izin, p. 243.
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Touching the Vestibule of the Vulva does not invalidate Wudu'
Al-Sha`fi'i believed that touching the vestibule of the vulva was among the things that invalidated
wudu'. In that he cleaved to what had been reported on the authority of b. 'Umar, Sa'd b. Abu` Waqa`s, Abu` Hurayra, 'A'isha, and Sa'id b. al-Musayyab, who said: "Touching the vestibule of vulva is among the things that invalidate
wudu'."As for Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, and all the Ima`ms of the members of the House (ahl al-Bayt), peace be on them, did not believe in that. Zara`ra reported on the authority of Abu` Ja'far (al-Ba`qir), peace be on him, who said: "Neither the kiss nor touching the woman's body nor touching the vestibule of the vulva invalidates
wudu'.
1Besides invalidating ritual purity requests a proof.
Raising the Voice during the quiet Prayer
The Jurists of the Moslem doctrines believed that raising the voice intentionally during the quiet prayer or lowering it during the loud prayer was not among the things that invalidated the prayer. As for the jurists of the doctrine of the members of the House (ahl al-Bayt), peace be on them, they believe that it is among the things that invalidate the prayer. Zara`ra reported on the authority of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, when he was asked about the man who performed the quiet prayers loudly and the loud prayer quietly. Thus, he, peace be on him, said: "If he did that intentionally, then he invalidated his prayer. So, he must repeat it. If he did that when he was forgetful or heedless or did not know (that), then nothing was
against him. Thus, his prayer was perfect.
2
Asking Allah to bless Mohammed and his Family in Tashahhud
Most Moslem jurists believe that it is obligatory to ask Allah to
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1. Al-Khilaf, vo. 1, p. 23.
2. Ibid, p. 130.
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bless the Prophet, may Allah bless him and his family, in tashahhud (i. e. , I bear witness that there is no god apart from Allah, Who is unique and without partners. I also bear witness that Mohammed is His servant and His
Apostle. O Allah, bless Mohammed and his family.) Ja`bir al-Ju'fi reported on the authority of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, who said: "Allah's Apostle, may Allah bless him and his family, said: 'He who performs a prayer and does not ask Allah to bless me and my family, his prayer is not accepted from him.
1
These are some of the jurisprudential problems which Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, stated. Most chapters of jurisprudence in the fundamentals and branches were taken from him, as we have already mentioned.
Science of Fundamentals
Among the sciences which Ima`m al-Ba`qir, peace be on him, split open was the science of fundamentals ('Ilm al-Usu`l). It is among the greatest Islamic sciences after jurisprudence. That is because Ijtiha`d (concluding religious opinions) depends on it. The mujtahid (one who is capable of concluding religious opinions) is unable to have the talent of Ijtiha`d without studying the chapters of this science.
2
The researchers and the scholars have unanimously agreed that Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, was the first to establish this science. Sayyid Hasan al-Sadr said: "Ima`m Abu` Ja'far, Mohammed b. 'Ali al-Ba`qir, peace be on him, was the first to open the chapters of this science and to split open its problems. Then his son Abu` 'Abd Allah, peace be on him, came after him to continue it. Then they dictated its rules and problems to a group of their students. Then the later generations regulated its chapters in books such as Usu`l Al al-Rasu`l, al-Fusu`l al-Muhima fi Usu`l al-A'imma, and al-Usu`l al-Asilah. The reliable narrators reported all these chapters on the authority of the members of the House (ahl al-Bayt), peace be on them."
3
____________
1. Ibid, p. 131.
2. Kifayat al-Usul.
3. Al-Shi'a wa Funun al-Islam, p. 95.
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The following are some of the fundamentals which Ima`m Abu` Ja'far al-Ba`qir, peace be on him, established or reported on the authority of his pure grandfathers, and to which Moslem jurists resort to give religious opinions when they find no tradition concerning the legal precept. Though most of them are jurisprudential rules, the scholars of these fundamentals have mentioned them in detail in the science of fundamentals ('Ilm al-Usu`l). However, we will mention them here.
Presumption of Continuity (Istisha`b)
It is one of the four fundamentals to which the doubter resorts during an action. The reason for his doubt is either that the text (tradition) does not exist or the text is general or the texts (traditions) are contradictory. The texts are invalid when they are equal, namely they are not superior to each other. Presumption of continuity happens when conviction precedes doubt. The Ima`m, peace be on him, said that
presumption of continuity was evidence. That was when he was asked about the doubts in the prayer. Some jurisprudence encyclopedias have mentioned these problems. Among them is Wasa`'il al-Shi'a.
The Rule of Passing (Qa'idat al-Tajawiz)
This rule means that the doubt occurs in the subsequent act.
1For example, the person may doubt his recitation after he has bowed down. Concerning this rule, many traditions were narrated on the authority of Ima`m al-Ba`qir, peace be on him, and his son Ima`m al-Sa`diq, peace be on him. They denote that the person should pay no attention to this doubt and to go on with his praying.
The Rule of Finishing (Qa``'idat al-Fara`gh)
This rule means that the act is correct at the time of doubt.
2
____________
1. Hada'iq al-Usul, vol.2, p. 547.
2. Ibid.
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This rule was reported on the authority of Mohammed b. Moslem on the authority of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, who said: "If you doubt all that which you have already completed, then let it as it is.
1 A true tradition which Mohammed b. Moslem reported on the authority of al-Ba`qir, peace be on him, also proved that. In this tradition it has been mentioned: "If doubt occurs after the time of the prayer has passed, one should ignore the doubt and not repeat (the prayer)
2 In the light of this reliable true tradition, the Ima`mi Shi'ites have given a religious opinion. This religious opinion says that one should pay no attention to the doubt that occurs in the acts of the prayer which he has completed.
The Rule of Removing Harm
Among the important rules in Islamic law is the rule of removing harm. Shaykh al-Ansa`ri said: "It means removing the legal precept that leads to harm. "The jurists have mentioned many legal precepts regarding this rule. Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, underlined this rule when he, peace be on him, said to Zara`ra: "Samra b. Jundub had a date-palm in the house of a man from the Ansa`r. The man's house was
facing the gate of the garden. Samra entered the man's house without permission. Thus, the man spoke to Samra to ask his permission before entering. However, Samra refused that. So, the man came to the Prophet, may Allah bless
him and his family, and told him about that. Then Allah's Apostle, may Allah bless him and his family, sent for Samra and ordered him to ask the man's permission. However, Samra refused that. So, the Prophet, may Allah bless him and his family, asked him to sell the date-palm at a good price. Still, Samra refused to sell it. Then Allah's Apostle, may Allah bless
____________
1. Mustamsak al-'Irwat al-Withqa, vol. 7, p. 350.
2. Ibid, p. 349.
3. Sammra b. Jundub, the lying companion, ws among Mu'awiya's hirelings. He helped him to spread oppression and terrorism. Zyyad b. Abih appointed him governor over Basrah. He killed many innocent people. The historians said that he killed eight thousand people. In al-Tabari, Tarikh, vol. 6, p. 632, Aba Sawar, al-Adawi said: Sammra killed in the early morning forty-seven men from my people. They were from those who collected the Koran. "We have talked in detail about his crimes in our book ' Hayat al-Imam al-Hasan, vol. 2, p. 186-191.
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him and his family, said to him: 'You shall have a date-palm in the garden.' Nevertheless, Samra refused that. So, Allah's Apostle, may Allah bless him and his family, said to the (Ansa`ri) man: 'Go and uproot the date-palm and throw it at him
1 for there is no harm.
2 The fundamentalists have mentioned the meaning of this rule and explained its words and the precepts that result from it.
The Remedy of Contradiction
Many contradictory traditions on the same matter have been reported on the authority of the Ima`ms of the members of the House (ahl al-Bayt), peace be on them. It was impossible for them to say such
contradictory traditions. There are two reasons for this contradiction. The first is that they said such contradictory traditions for precautionary dissimulation (taqiya). For the tyrants of that time spared no effort to oppress the pure Ima`ms. They punished them and their followers severely. They ordered their spies to keep an eye on them to prevent them from contacting people. Thus, the pure Ima`ms led a critical life. They were questioned about a certain problem. However, they doubted the questioner. Meanwhile they were afraid of those who attended their assembly. So, they gave religious opinions according to the opinion of the people to avoid punishment. We will talk in detail about this matter in the chapters that follow. The other reason for this contradiction is that one of the two traditions was fabricated and attributed to them. Noteworthy, many traditions were fabricated during those times. We will mention that when we talk about the problems of the time of the Ima`m. It was difficult for the pious narrators to distinguish the true traditions from the fabricated
____________
1. Al-Hadhdha' reported on the authority of Imam Abu Ja'far, peace be upon him, who said:' Sammra, I do not see you but harmful. Go, so-andso. Uproot it and throw it at his face'
2. Idah al-Kifaya, vol. 3, p. 439.
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ones. They went to Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, and asked him about that. So, he, peace be on him, offered remedies for that. Among them are the following:
1. Publicity (al-Shu`hra`)
By publicity we mean the narration not the religious opinion. If one of the two contradictory traditions is famous among the narrators, then it should be put into effect. As for the irregular rare tradition, it should be ignored. The Ima`m, peace be on him, said to Zara`ra: "O Zara`ra, put into practice the tradition that is famous among your companions. Leave the irregular rare one.
1 This means that one should leave the irregular, rare tradition, and should rely on the tradition that is famous among the reporters.
2. The Tradition should be harmonious with the Book and the Sunna
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, suggested a second way to know the contradictory traditions. This way is that one should compare the two contradictory traditions with the Book and the sunna (the Prophet's practices). If one of the two contradictory traditions is harmonious with the Book and the sunna, then one should put it into effect and leave the other. Al-Ba`qir, peace be on him, said to one of his companions: "Do not believe (the traditions) which are reported on our authority except those that are in harmony with Allah's Book and the sunna of His Apostle.
3. Preferring the Tradition through the Qualities of Narrators
The third way to know the authentic tradition is that one should check the narrators qualities such as trust and justice. Thus, the narration of the qualified narrator should be put into effect. Ima`m Abu`
Ja'far (al-Ba`qir), peace be on him, said to Zara`ra: Put into effect the narration of the narrator who is more just and reliable with you than the other.
____________
1. Abi Jumhur al-Ihsa'i, Ghawali al-Li'am.
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This narration denotes that the truthfulness and justice of the reporter is among the necessary ways to check the two contradictory raditions. With this we end our talk about the fundamental rules which Ima`m al-Ba`qir, peace be on him, explained during his researches and lectures.
Economic Researches
Ima`m al-Ba`qir, peace be on him, presented during his lectures and his behavior the most important economic research. The following are some of them:
1. The Necessity of Improving Livelihood
Ima`m al-Ba`qir, peace be on him, urged the Moslem community to strive hard to seek a livelihood. Thus, man is able to afford his family a luxurious life. Meanwhile he is able to avoid poverty and unhappiness. In this connection, the Ima`m, peace be on him, said: "Whoever strives hard to seek livelihood, becomes tranquil, his provision becomes light, and his family leads a life of ease and comfort.
He, peace be on him, said: "Through wide morals livelihood is good.
Indeed, if man strives hard to seek livelihood, he is able to secure an economic life full of welfare, blessings, tranquillity, and stability.
2. Warning from Laziness
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, warned the Moslems community from laziness. That is because laziness paralyzes economic life, freezes man's abilities, and spreads corruption in the earth. He, peace be on him, said: "Laziness damages the religion and the world.
1
Laziness damages the religion, for it prevents man from mentioning the Lord's name and His obligations and His duties.
____________
1. Tuhaf al-'Uqul.
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Rather, the lazy person neglects religious obligations. So, which harm is greater than this harm? Laziness damages the world, for the lazy person always inclines to inactivity and wishes for a miserable life full of needs and poverty. He does not enter the fields of work that secure for him welfare and happiness.
Ima`m al-Ba`qir, peace be on him, warned one of his children from laziness. He said to him: "Beware of laziness and boredom, for they are the key for all evil things. Whoever is lazy, does not carry out a right (work). Whoever is tired, is impatient toward a right (work).
1
Surely, Islam wants man to work, produce, respect people's rights, associate with them, and perform the obligations imposed on him.However, when the person is afflicted by the disease of laziness, he neglects Allah's and people's rights.
3. Al-Ba`qir detested those who left Work
Ima`m Abu` Ja'far al-Ba`qir, peace be on him, detested those who left work. He thought that leaving work would weaken production, increase unemployed, and spread economic crises in the country. He, peace be on him, said: "I hate the jobless person who lies on his back and says: O Allah, give me. He asks Allah to do him a favor, while the small ant comes out of its society to seek its livelihood.
2
4. Work is Obedience to Allah
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, thought that work was obedience to Allah. So, he himself cultivated his own land. Mohammed b. al-Munzir said: "I went out to one of the suburbs of Medina. There I met Abu` Ja'far (al-Ba`qir) Mohammed b. 'Ali, peace be on him. He was a well-built man and he leaning on two servant boys. Either they were black slaves of his or they were retainers of his. So, I said to myself: Glory belongs to Allah. Here is a venerable leader (shaykh) of Quraysh out at this time and in these conditions seeking worldly (advantage). I must warn him. So, I approached him and greeted him. He returned my greeting with anger. The sweat was
____________
1. Ibid.
2. Al-'Amal wa Huqquq al-'Amil fi al-Islam, p. 139.
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pouring down him. I said to him: May Allah make you righteous, does a venerable leader of Quraysh go out at
this hour for worldly (advantage)? What would you do if death came upon you at this hour?
However, the Ima`m answered him with Islamic words: "Let death come upon me when I am obedient to Allah, the great and Almighty. I work to prevent my soul and my family from you and the people. I fear death when it comes upon me and I am disobedient to Allah.
So, Mohammed felt shame. He was unable to answer the Ima`m. Thus, he said to him: "You are right. May Allah have mercy on you. I wanted to warn you, but you have warned me.
Indeed work is obedience to Allah, as the Ima`m said. For work prevents the soul and the family from asking people for alms.
With this we end our talk about the economic researches which the Ima`m, peace be on him, did. We also end our talk about the sciences which he presented in his research during his lectures.
Knowledge and Scholars
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, talked very much about the importance of knowledge. He urged Moslems to seek knowledge, for it is the first pillar on which the lives of nations and peoples depend. He, peace be on him, praised the virtue of scholars, for they are the source of culture and guidance for the community. The following are some of what has been reported on his authority in this respect:
1. The Virtue of Knowledge
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, glorified knowledge. He summoned Moslems to cling to it. He urged them to seek it. He lauded those who sought it. He said: "Learn, for learning is protection. Seeking knowledge is worship, studying it is glorification (of Allah), looking for it is jihad, teaching it (to others) is alms, and giving it to those who are appropriate for it is proximity (to Allah). Knowledge is the signpost of the garden. It is an intimate in
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lonesomeness, a companion in exile, a friend in estrangement, a guide to ease, a help against affliction, adornment with friends, and a weapon against enemies. By it Allah promotes some people to make them Ima`ms (leaders) for good. So, (people) follow their example and report their works. All wet and dry things, the whales and vermin of the see, and the animals and livestock of the land ask (Allah) to bless them.
1
No words glorify knowledge, praise scholars, and embrace its fruits and advantages as these golden words do. Thus, they are worthy of writing in the institutes and universities of knowledge.
2. The Virtue of the Scholar
Ima`m al-Ba`qir, peace be on him, lauded the virtue of the scholar. He explained his social rank, and the plentiful reward which Allah has prepared for him. The following are some of the sayings which have been reported on his authority:
A. He, peace be on him, said: "The scholar of whose knowledge (people) make use is
better than seventy thousand worshipers.
2
B. He, peace be on him, said: "Whoever teaches a door of guidance, will have the same reward of those who put it into practice. Nothing of the rewards of those (who put guidance into practice) will be decreased. Whoever teaches a door of error, will have the same burdens of those who put in into effect. Nothing of the burdens of those (who put error into effect) will be decreased.
3
C. He, peace be on him, said: "The servant who goes early in the morning to seek knowledge goes into mercy thoroughly.
4
3. Associating with Scholars and the Pious
Ima`m al-Ba`qir, peace be on him, urged Moslems to associate with scholars and the pious to make use of their guidance and behavior. He, peace be on him, said: "Indeed association with him
____________
1. Ibn Hamadun, al-Tadhkira, p. 26.
2. Jami' Bayan al-Ilm wa Fadlah, vol. 1, p. 32.
3. Usul al-Kafi, vol. 1, p. 34.
4. Nasikj al-Tawarikh, vol. 2, p. 205.
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whom I trust is more reliable with me than a year's work.
1
4. Discussing Knowledge
Ima`m al-Ba`qir, peace be on him, summoned Moslems to discuss knowledge with each other, for that opens new doors to knowledge and science. He, peace be on him, said: "Discussing knowledge is studying, and
studying is a good prayer.
2
5. Rules for the Student
Ima`m al-Ba`qir, peace be on him, suggested wonderful rules for the student. He, peace be on him, said: "When you sit with a scholar, then listen to him more than speaking to him. Learn good listening as you learn good speech. Do not interrupt (the scholar) while he is busy talking.
3
6. Proclaiming Knowledge
Ima`m al-Ba`qir, peace be on him, summoned scholars to proclaim and spread knowledge. So, no one will be ignorant. He, peace be on him, said: "The zakat (alms) of knowledge is that you teach it to the servants of Allah.
4 He, peace be on him, also said: "Whoever learns knowledge will have the same
reward of him who teaches it, and will be better than him. Learn knowledge from scholars. Then teach it to your brothers as the scholars have taught it to you.
5
7. The Ima`m urged Moslems to learn
Ima`m al-Ba`qir, peace be on him, urged Moslems to learn (knowledge) and to ask scholars about it. He, peace be on him, said: "Knowledge is a treasure and the key is the question. Then, may Allah have mercy on you, ask (scholars). Indeed four persons will be
____________
1. Usul al-Kafi, vol. 1, p. 34.
2. Ibid, p. 41.
3. Nasikh al-Tawarikh, vol. 2, p. 205.
4. Usul al-Kafi, vol. 1, p. 41.
5. Nasikh al-Tawarikh, vol. 2, p. 205.
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rewarded out of knowledge: the questioner, the speaker, the listener, and the one who loves them.
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8. Understanding the Religion
Ima`m al-Ba`qir, peace be on him, summoned Moslems to understand deeply the religion and to know the lawful and the unlawful. He, peace be on him, said: "All perfection is in understanding deeply the religion, patience towards misfortune, and taking livelihood into account.
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Surely, understanding the religion deeply maintains man's balance and behavior. It prevents man from committing ugly things. In the mean time it prevents him from deviating from the religion.
9. Putting Knowledge into effect
Ima`m al-Ba`qir, peace be on him, urged scholars to put their knowledge into practice. He, peace be on him, said: "When you hear knowledge, then put it into effect. Let your hearts be wide. For the person
with the heart that does not encompass his abundant knowledge makes Satan powerful over him. If Satan disputed with you, then dispute with him through what you know. Surely, the deception of Satan is weak."Ibn Abu` Layla asked him: "What is the thing which we know?"So, he, peace be on him, replied: "Dispute with Satan through the manifest strength of Allah, the Great and Almighty.
10. Action coupled with knowing Allah is accepted
Knowing Allah is a condition in accepting an act. So, the one who acts and does not know Allah nor does he know the duty which he performs, then his action is useless. Ima`m al-Ba`qir, peace be on him, said:
"No act is accepted except through knowing (Allah). No
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1. Al-Khisal, p. 223.
2. Usul al-Kafi, vol. 1, p. 32.
3. Ibid, p. 45.
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knowledge (of Allah) is accepted except through an act. Whoever knows (Allah) his knowledge leads him to the act. He who does not know (Allah), his action is invalid.
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11. The Ima`m dispraised Boasting of Seeking Knowledge.
Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, dispraised those who boasted of seeking knowledge. He urged the scholars to do their best to seek nearness to Allah and to wish for the hereafter through seeking knowledge. He, peace be on him, said: "He who seeks knowledge to vie with the scholars for glory or to dispute with the foolish or to know the prominent figures, then he shall occupy his place in the Fire. Indeed leadership is inappropriate for anyone except those who are appropriate for it.
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Surely, these corrupt ambitions invalidate the reward which Allah has prepared for the religious scholar, who is the propagator of Allah in the earth. Therefore, if the religious scholar wants success in this world and happiness in the next world, then he should seek knowledge to please Allah.
12. Giving Religious Opinions without Knowledge
Several traditions on giving religious opinions without knowledge were reported on the authority of Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, for such opinions mislead people. The following are some of them:
A. Ima`m al-Ba`qir, peace be on him, said: "Whoever gives people religious opinions without having knowledge and guidance, the angels of the Merciful (Allah) and the angels of torment will curse him, and he will shoulder the sins of those who put his religious opinions into effect.
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1. Tuhaf al-'Uqul, p. 294.
2. Usul al-Kafi, vol. 1, p. 47.
3. Ibid, p. 42.
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B. He, peace be on him, said: "Say what you know. When you do not know, say: Allah knows best. If the person singles out a verse from the Koran (to misinterpret it), he falls down as far as the sky is from the earth.
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C. Zara`ra asked Ima`m Abu` Ja'far (al-Ba`qir), peace be on him: "What is Allah's right against the servants?"The Ima`m, peace be on him, replied: "They should say what they know and refrain from saying what they do not know.
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D. He, peace be on him, said: "If the scholar is asked about a certain thing and he does not know that thing, he should say: Allah knows more. Other than the scholar has no right to say that.
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13. The Qualities of the Scholar
In many of his traditions, Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, talked about the qualities of scholars. The following are some of them:
A. He, peace be on him, said: "The servant who envies those who are superior to him and scorns those who are inferior to him is not a scholar.
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Indeed the servant is a scholar when his soul is free from envy, which is among the greatest psychological catastrophes. It is envy that throws people into the tribulation, for it brings about misfortunes. However, the servant is not a scholar when he scorns those who are inferior to him. This
means that he does not make use of knowledge, which summons him to respect people and treat them with high morals. Surely, the Prophet, may Allah bless him, was sent to complete high moral standards. So, when the scholar follows bad manners, he deviates from the laws and morals of the Prophet, may Allah bless him and his family.
B. He, peace be on him, said: "The true jurist is he who
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1. Ibid.
2. Ibid.
3. Tuhaf al-'Uqul, p. 297.
4. Ibid, p. 294.
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renounces this world, wishes for the hereafter, and cleaves to the sunna (practices) of the Prophet, may Allah bless him and his family.
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C. He, peace be on him, said: "If you see the scholar love the rich, then he loves (the life in) the world. If you see him associate with the Sultan (ruler) without a necessity, then he is a thief.
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When the scholar loves the rich, he wishes for their properties and to make use of them. This is not among the morals of the scholars whom Allah has commanded to wish for what He has, not for what the others have. As for association with the Sultan without a necessity, it proves that the scholar is not true and that he is a thief, as the Ima`m said. Mahmu`d al-Warraq satirized the religious scholars who made friends with
the Sultan, saying:
They rode their horses and went in groups to the Caliph's house.
They arrived there in the early morning and stayed till evening to obtain high ranks.
When they got the nice condition they requested,
(When) the Caliph became glad with what the leaf contained,
(When) they harmed those who were inferior to them through oppression and violent conduct,
they broke the Caliph's promise through the
oppression of fearful ways.
They sold truthfulness for treason and bought carrion for safety.
They hoard fat and weakened those absurd deposits.
The graves of the people became narrow. And their high palaces became wide.
From the possessors of politeness,knowledge, and wise opinions
to the analogy of Abu` Hanifa are in agreement on the gathering of the tradition.
When the fascinating world charms a person, the person does
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1. Usul al-Kafi, vol. 1, p. 70.
2. Abi Zahra, al-Imam al-Sadiq, p. 24.
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not make use of knowledge.
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He forgets Allah and takes shelter in the world through weak means.
Abu` al-'Atahiya also satirized them:
They looked for the vanities of the world
and forgot the grandson of the Prophet.
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With this we end our talk about the traditions reported on the authority of the Ima`m, peace be on him. They concern the virtue of knowledge. They praise scholars. Moreover, they are about the high moral standards which scholars should follow to be an example to the community.
