If we refer to the study circle of Imam Ja’far al-Sadiq (peace be upon him) as a university, we would not be exaggerating or stating anything far from the truth. This university left a vast scientific legacy and trained many scholars, producing some of the most prominent thinkers and distinguished scholars.
The great institution of the Ja’fari school directed the community toward discovering principles of deduction, critiquing Hadith, and striving for the compilation and categorization of religious rulings. Despite efforts to hinder its spread and fame, this school became a center for intellectual debate among scholars and students alike.
The teachings of Imam Ja’far al-Sadiq (peace be upon him) spread widely to the point that even travelers transmitted his Hadiths. His views were discussed in all scientific centers of the Islamic world, and scholars frequently cited his opinions in their arguments.
Sheikh al-Mufid states: “Narrators from various sects, with differing opinions, who are considered reliable, have transmitted Hadiths from Imam Ja’far al-Sadiq (peace be upon him), and they number four thousand”[1]rtyr al-Shahid al-Awwal also reports that[2]: “Four hundred writers have produced four hundred books about the answers Imam Ja’far al-Sadiq (peace be upon him) gave to questions. Four thousand narrators and students of Imam Ja’far al-Sadiq (peace be upon him), from Iraq, Syria, and Hijaz, have been counted” .
Amongrators, there are some who later became leaders of various Islamic schools of thought, such as:
Abu Hanifa (Nu’man ibn Thabit), the founder of the Hanafi school. It is famous that he said: “No one has ever been more knowledgeable than Ja’far ibn Muhammad; he is the most learned person in the Islamic community” . He had occasions with Imam Ja’far al-Sadiq (peace be upon him) in Medina and Kufa but spent two continuous years in Medina, benefiting greatly from the Imam’s knowledge. He said: “If it weren’t for those two years in which I benefited from Ja’far’s knowledge, I would have been lost” .[3][4]
Malik ibn Anas, r of the Maliki school. He had a close relationship with Imam Ja’far al-Sadiq (peace be upon him) and transmitted Hadiths from him. It is reported that he said: “I have never seen anyone more knowledgeable, virtuous, or pious than Ja’far ibn Muhammad” .[5]
Sufyan al-Thawri, a promih scholar and one of the most renowned religious leaders. He founded a school that lasted until the fourth century. Sufyan narrated many Hadiths from Imam Ja’far al-Sadiq (peace be upon him), including many of his manners, ethics, and teachings.
In addition to these narrators, there were many others who were associated with the Ja’fari school, learned from it, and transmitted its Hadiths .[6]
As for the disseminators of Imam Ja’far ajurisprudence and his close companions, many notable individuals are mentioned. They became active in social and political life, confronting atheists, heretics, and people with corrupt beliefs and engaging in debates with them. They also stood up to the oppressors and criticized them.
The most famous of these individuals include: Aban ibn Taghlib, Mu’min al-Taq, Hisham ibn Hakam, Zarara ibn A’yan, Ali ibn Yaqtin, Ammar al-Dahni, Amr ibn Hanthala, Fudayl ibn Yasar, Abu Basir, Muhammad ibn Muslim, Muawiya ibn Ammar, Mufaddal ibn Umar, Hisham ibn Salim, and others.
The study circle of Imam Ja’far al-Sadiq (peace be upon him) had distinctive characteristics, such as spiritual independence, refusal to compromise with the ruling government, preventing rulers from interfering in its affairs, and generally cutting off the hands of the authorities from leading and organizing the internal activities of this institution. This is why the rulers of the time could never use this school for their own specific interests or force it to cooperate with governmental matters.
In this regard, the oppressive caliph Mansur (the Abbasid tyrant) tried with all his might to gain Imam Ja’far al-Sadiq’s cooperation, but he failed. The Imam severed his ties with him and advised his companions to do the same.
For example, Mansur sent a message to Imam Ja’far al-Sadiq (peace be upon him), asking: “Why don’t you come to us like others?” He assumed that by the Imam’s response, his request would be granted, as he was the ruler of the time with power and authority. But Imam Ja’far al-Sadiq (peace be upon him) replied: “We have nothing in this world that would make us fear you, nor do we have any hope in the hereafter that we would seek from you. You are not in a state of prosperity that warrants congratulations, nor is your government a misfortune that warrants condolences. So why should we visit?”[7]
This response was very difficult for Mansur to accept, but he was aware of the Imam’s position and his sincerity in speech. He chose another path to try to bring the Imam closer. It was hard for him to see Imam Ja’far al-Sadiq (peace be upon him) sitting in his corner, refusing to engage with him from a position of superiority. Therefore, he sent a message saying: “Accept our company so you can guide us.” Imam Ja’far al-Sadiq (peace be upon him) knew his true intentions and replied: “The one who seeks the world will not accept to advise you, and the one who seeks the hereafter will not sit with you” .
Due to these unique characteristics, the Ja’fari sable to maintain its spiritual independence and gain immense fame, leaving behind a great legacy of knowledge.
Thus, this school never ceased its struggle against the oppressors. On the contrary, its conflicts and animosities with them increased, which made it dangerous for that university. However, despite all the efforts made by the oppressors to destroy it, and despite the unimaginable pain and suffering they inflicted, the Ja’fari school has remained strong and resilient, and the immortality and transformation of Islamic civilization owe much to it.
(Taken from the book Imam Ja’far al-Sadiq (peace be upon him) and the Four Sunni Schools of Thought, by the late “Asad Haidar” .)[8]
Footnotes:
[1] Irshad, Vol. 2, p. 179
[2] *Al, p. 6
[3] Al-Jami’ Asanid Abu Hanifa, Vol. 2, p. 222
[4] Al-Tuhfa al-‘Ithni Ashariyya, p. 8
[5] Tahdhib al-Tahdhib, Vol. 2, p. 104
[6] For example, among the Sunni scholars, Ibn Hajar mentions these narrators in his three books Tahdhib al-Tahdhib, Lisan al-Mizan, and Taqreeb al-Tahdhib. Al-Dhahabi mentions them in Mizan al-I’tidal and Tadhkirat al-Huffaz, al-Jazari in Al-Khulasah, Ibn Abi Hatim in Al-Jarh wa al-Ta’dil, and others.
[7] Kashf al-Ghummah, Vol. 2, p. 208
[8] The text is taken from the translated version of the aforementioned book by Mr. Hassan Yousefi.