36 replies to this topic

[swords_of_sunnah]

In the name of Allah most gracious most merciful, Firstly allow me to say That I'm pretty busy and I cannot do this man Justice no matter how long this post is... Since I've recently heard many people talked about The Imam or mentioned him and others asked questions about him then I decided to post the following from lectures which I've heard... Since I didn't have much time to write this down There may be mistakes in Grammar and I never put a huge effort in the translations as some of you can tell But the texts and their explanations are pretty clear. I would also like for people to add things from what they've read so that we can enrich this thread. The texts quoted are authentic and agreed upon by the scholars of mainstream Muslims, I didn't quote from the "twelver" books simply because they are unauthentic from the perspective of mainstream Muslims and that is an issue which we might discuss later on in this thread. Now I'll be posting more information and Hadiths but as time permits Nchallah.



Ja’afar el Sadik RAA


Imam Ja’afar el Sadik RAA Son of Imam Mohammad el Baqir RAA Son of Imam Ali Zain’ul Abedeen RAA Son of Imam Hussein RAA son of Imam Ali Ibn abi Talib RAA Al Qurashi Al Hashimi the cousin of the prophet Mohammad Ibn Abdullah PBUH.
His Mother is Umm Farwah daughter of Al Qassim Bin Mohammad the Granddaughter of Abu Bakr al Siddik RAA. The Wife of Mohammad el Baqir was the daughter of Al Qassim (Ja’afar’s grandfather from his mother’s side) who was brought up by The Mother of believers Aisha RAA , Umm Farwa’s mother was Asma’a bint AbdulRahman bint Abi Bakr el Sideek RAA.
For this reason Al Imam al Sadek RAA says in his famous hadith in both Sunni and Shiite books:

ولدني أبو بكر مرتين


“I was born twice from Abu Bakr”. Because his mother’s mother and his mother’s father both are from the lineage of Abu Bakr al Sideek RAA.
Imam Ja’afar was born in the year 80 hijri according to most authentic narrations and died in 148 hijri. He lived part of his life during the Umawi State (Ended in 132 hijri) and the second part during the Abbasi state. He lived in the same period as Malik Bin Anas and Abu Hanifah el nu’amani amongst other scholars. Imam Mohammad Abu Zuhrah wrote a book about Ja’afar el Sadik and in it he states:

الإمام الصادق قد أجمع كل العلماء على فضله و إن غالى الكثيرون بمحبته فلم يكن العكس, لم يغالي أحد في عداوته بل لم يعاده أحد لأنه نور صطع فمن الناس من استضاء بنوره لسلامة بصره و منهم من لم يتعود بصره على الضوء الشديد فغالى و لم يحسن التقدير رضي الله عنه إنه من الصديقين الأبرار

“The Imam al Sadik had a great mark in Islam by the consensus of all Scholars although some people have loved him with ghulu(extreme Love leading to deviance) but it was never the opposite as no one hated him with ghulu in fact no one ever hated him, He was a Bright light so some people made use of this light to strengthen their Vision and faith and others who weren’t used to this strong light have deviated with ghulu. May Allah be pleased with him he was from the Pious Siddiqeen.”
From Ja’afar’s culture arose two groups, one is the Imami Ithna Ashari and the other is Al Shia al Ismailiyah. Thus this man had an effect on the Islamic teams and sects as well as Islamic history.
In the book Tahtheeb el Asma’a “تهذيب الأسماء واللغات” part 1 page 155 for Al Imam el Nawawi we read

“اتفقوا على إمامته و جلالته”

“They (Muslim Scholars) have agreed on his Imamah and greatness”.
Imam Malik States the condition of Ja’afar in his book Tahtheeb el Tahtheeb “تهذيب التهذيب”
Part 2 page 98:

إختلفت إليه زمانا فماكنت أراه إلا على ثلاثة خصال إما مصلي و إما صائم و إما يقرأ القرآن و ما رأيته يحدث إلا على طهارة

Meaning: Imam Malik used to see three Habits in Imam Ja’afar That he was either praying or fasting or reciting the quran in purity.
Sheikh al Albani says in “Al Silsilah al Sahihah” “السلسلة الصحيحة” Part 4 page 651:

الإمام الصادق فقيه و هو ثقة من رجال مسلم

Meaning: Al Imam el Sadik is a Faqih and is Trustworthy from Rijal Muslim.
Ibn Taymiyah Says in “Al Minhaj”:

فإن جعفر بن محمد من أئمة الدين باتفاق أهل السنة

Meaning: Ja’afar Ibn Mohammad Is an Imam of Islam by Consensus of Scholars of Ahel al Sunnah.

Ibn Habban says in “Tahtheeb el Tahtheeb” part2 page88:

كان من سادات أهل البيت فقها و علما و فضلا


Meaning: He was amongst the biggest Sayyeds of ahlulbayt in Fiqh, knowledge and merit.
Abu Hatam al Razi Says:

فقال أبو حاتم الرازي : " ثقة ، لا يسأل عن مثله "

Meaning: Trustworthy without a Doubt.
Scholars such as Al Shafi’i , Yahya Ibn Mou’een, Abu Zur’ah and Ibn Adih all describe Imam Ja’afar el Sadik as “Trustworthy” when it comes to narrations in fact the Hadith in Sahih Muslim about Hajj is narrated from Ja’afar el Sadik. As for The Hadiths Narrated by Ja’afar in the books of Ahlul Sunnah and Mainstream Muslims They are 2032 Hadiths.
Ibn Taymiyah Says In “Minhaj’ul Sunnah” Part 2 Page 123:

جعفر الصادق رضي الله عنه من خيار أهل العلم و الدين...كذب عليه أكثر مما كذب على من قبله

Meaning: Imam Ja’afar el Sadik RAA Is Amongst the best in Knowledge and piety…They have attributed more lies to him than they’ve done to those before him.
Abu Abdul Rahman Al Sulami Says in “Haqai’iq el Tafseer” “حقائق التفسير” That they have attributed so many lies to him but Allah elevates him above this.
During the time of Ja’afar el Sadik writing books wasn’t very common thus we see Many many books that’ve have been falsely attributed to The Imam Such as “Rasael ikhwan el safa”, “Ilm Al Bitakah”, “Al Jadawel”, “Tafseer el Quran”, “kira’at’ul Quran fil Manam”, “Al Ru’ud wal buruk”, “Kaws Kuzah” amongst others but the Imam did write many Letters and many Hadiths by him were later gathered by scholars.
We find this in the biggest Shiite book “Al Kafi”:

عن محمد بن الحسين بن ابي خالد قلت لابي جعفر الثاني :جعلت فداك ان مشايخنا روو عن ابي جعفر وبي عبد الله وكانت التقية شديدة فكتموا كتبهم ولم تروى عنهم فلما ماتو صارت كتبهم الينا قال حدثو بها ولا حرج
الكافي1\53
From Mohammad Ibn el Hussein Ibn Abi Khaled I said to Abi Ja’afar el Thani: “Our scholars have narrated from Abi Ja’afar and abi Abdullah but there was extreme Taqiyyah at the time, So they sealed and hid their books and it was not revealed to the public and when they died we acquired those books. He told them: Narrate from them they are correct.
Here we see that there were no Isnads for the twelvers they just found a couple of books and attributed them to the imams.
In Fact the twelvers say that 70% of their Madhab is narrated from Ja’afar el Sadik which is pretty interesting if you ask me because their grand Ayatullah el Khoe’I mentions that there are 35 books in al Kafi in part 2 of his book (Mu’ujam el Rijal) while Al Kirki “الكركي” who died in the 11th century says In his book “Rawdat el Jannat/ روضات الجنات” Part 6 page 114 that it was 50 books Also Al Tusi (died in 5th century) says That it contains 30 books Which is written in his book “Al Fahras” page 165.
As for the scholars of Ja’afar el Sadik the Imam el Thahabi mentions in “Tathkirat’ul Huffaz” “تذكرة الحفاظ”:
Al Qassim Ibn Mohammad Ibn Abi Bakr, Mohammad el Baqir, Ali Zain’ul Abedeen, Ubayd’ul Allah Ibn Abi Rafi’I, Urwa Ibn el Zubair (One of the seven Fuqaha of Medina), Nafi’i “نافع” and Ata’a “عطاء” .
Many Zaidi Shiite Narrations Also mention the influence of Ja’far’s uncle Zaid Ibn Ali RAA on him.
Now some may Claim that The Imam Only took his knowledge from his father and grandfather however this Hadith which is found in twelver Shiite books such as “Al Kafi” is Weak according to their Scholar Al Majlisi who said “ضعيف على المشهور” in his book “Bihar el anwar/بحار الأنوار” and in “Mira’at el ukool/مرآة العقول” He also mentioned it from another Isnad in al Bihar and said it was Weak/ضعيف And then it was mentioned from a third Isnad and Al Kisshi(الكشي) said about the Narrators “Liars/كذابون مكذبون” .
But as they say in their own book:

روى الكشي في رجالاته عن الإمام جعفر الصادق عليه السلام أنه قال: ما أنزل الله من آية في المنافقين إلا وهي فيمن ينتحل التشيع
رجال الكشي ص 254
Al Kisshi Narrated in his book of Rijal from Ja’afar el Sadik RAA that he said: “Allah did not reveal a verse about Nifaq/Munafiqoon unless it was aimed at those who claim to be The Shiites” (Rijal el Kisshi P 254).
Imam Abu Zuhrah says in his book: The scholars of different Madhabs have never agreed on anything more than they’ve agreed on the Merit and Knowledge of Ja’afar.

فأئمة السنة الذين عاصروه تلقوا عنه و أخذ عنه مالك و طبقة مالك كسفيان ابن عيينة و سفيان الثوري و غيرهم كثير و أخذ عنه أبو حنيفة مع تقاربهما فالسن و اعتبره أعلم الناس لأنه أعلم الناس باختلاف الناس و قد تلقى عليه رواية الحديث طائفة كبيرة من التابعين منهم يحيى ابن سعيد الأنصاري و أيوب السختياني و إبان إبن تغلب و أبو عمرو ابن العلاء و غيرهم من أئمة التابعين في الفقه و الحديث و ذلك فوق الذين روو عنه من تابعين التابعين و من جاء بعدهم... و لم يكن علمه مقصورا على الحديث و فقه الإسلام بل كان يدرس علم الكلام و المعتزلة يعتبرونه من أئمتهم و من نهجوا مناهجهم في فهم العقائد على ضوء العقل و له معهم مناظرات قيمة قد نذكر بعضها عند الكلام في علمه رضي الله عنه ... قد درس علم الكون و نقل عنه جابر ابن حيان تلميذه رسائل قد أشار إليه إبن خلكان في وصايات الأعيان و هكذا درس كل العلوم التي كانت شائعة في عصره... و فوق هذه العلوم قد كان الإمام الصادق على علم بالأخلاق و ما يؤدي إلى فسادها و قد أوتي هذا العلم بإشراق روحه و لكثرة تجاربه و لإلتزامه جادة الحق مع اضطراب الدنيا في عهده
Meaning: “The Imams of ahel al Sunnah who lived at his time took knowledge from him, Imam Malik and Sufian ibn A’ayiinah and Sufian el Thawri and many others took from his knowledge. Abu Hanifah (Died 150 hijri) took from his knowledge although they were close in age and he considered him the most knowledgeable of people because he knew most about the differences of the people. A big group of the Tabe’een(Followers) took from him the narration of Hadith such as Yahya ibn Saeed el Ansari, Ayyub el Sukhtiyani, Ibban ibn taghleb, Abu Amr ibn el Ala’a and many others from the Imams of Fiqh and hadith amongst the followers As well as the followers of the followers who narrated from him… His knowledge wasn’t limited on Hadith and Islamic fiqh but he also studied the science of words so the Mu’utazilah considered him one their Imams because they understood the doctrines according to “Aql” but he had many important debates with them that we might mention later on… He studied the science of the universe and his student Jaber bin Hayyan took from him what he wrote concerning this as mentioned by Ibn Khalkan in “Wasiyat el A’ayan” “وصايات الأعيان” and thus he studied all the popular sciences of his time… On top of those Al Imam al Sadik was knowledgeable in “Akhlak” (Ethics/Morals) and what may corrupt them, he received all this knowledge because of the decency of his soul and his vast experience and his honesty although he lived in an era of chaos.”
As we see above Imam Ja’afar el Sadik’s RAA knowledge has been absorbed by the Ummah’s Scholars of the time and it was not lost completely as some may claim.

Salam,

[swords_of_sunnah]

Salam Aleykum,

Imam's Stance regarding Amir el Mumineen Abu Bakr RAA.

جعفر بن محمد الملقب بالصادق قال : ولدني أبوبكر مرتين وسمى
ابنته بعائشة .
راجع كتاب ( كشف الغمة ) 2 / 373 .
و أيضاَ كشف الغمة الجزء الثاني صفحة 161
" عمدة الطالب في أنساب آل أبى طالب " ص 195

Imam Ja'afar Said "I Was Born twice of abu Bakr then he named his daughter Aisha" [ Umdat el Talib fi Ansab Aal Abi Talib P195, Kashf el ghummah 2/372 & 2/161]

محمد بن فضيل عن سالم بن أبي حفصة قال: سألت أبا جعفر وابنه جعفرا عن أبي بكر وعمر فقالا: "يا سالم، تولهما، وابرأ من عدوهما، فإنهما كانا إمامي هدى" ثم قال جعفر:"يا سالم، أيسب الرجل جده؟ أبو بكر جدي، لا نالتني شفاعة محمد يوم القيامة إن لم أكن أتولاهما وأبرأ من عدوهما".هكذا جاء في السير (6/258) وتهذيب الكمال (5/80).

Mohammad Bin Faysal From Salem Ibn Abi Hafsah He said:" i Asked Abu Ja'afar and his son Ja'afar about Abu Bakr and Umar And they said:O' Salem Be their Tawalahuma(Be their friend, follower, Lover) and disassociate yourself from thier enemies For they were Imams of guidance Then Ja'afar said: O'Salem would a Man Insult his Grandfather? Abu Bakr is my grandfather and May the Intercession of Mohammad Not reach me on the day of judgement if I were to hate them and not disassociate myself from their enemies" (Al Sayr 6/258 & Tahtheeb el Kamal 5/80).

وقال حفص بن غياث سمعت جعفر بن محمد يقول:"ما أرجو من شفاعة علي شيئا إلا وأنا أرجو من شفاعة أبي بكر مثله لقد ولدني مرتين". تهذيب الكمال (5/82).

Hafs bin Ghayyath Said: I heard Ja'afar bin Mohammad Say: I do not need an intercession(On the day of judgement) from Ali unless I want one from Abu Bakr like it for I was born of him twice. [Tahtheeb el Kamal 5/82]

قال الذهبي:وأمه -أي جعفر الصادق- هي أم فروة بنت القاسم بن محمد بن أبي بكر التيمي، وأمها هي أسماء بنت عبد الرحمن بن أبي بكر، ولهذا كان يقول "ولدني أبو بكر الصديق مرتين". سير أعلام النبلاء (6/255) وتهذيب الكمال (5/82).

Imam al Thahabi Said: and his Mother (Al Sadik) Is Umm Farwah bint al Qassim Bin Mohammad bin Abu Bakr and her mother is Asma'a Bint Abdul rahman Bin Abi Bakr And for this he said "I was born twice of Abu Bakr". [Sirat A'alam el Nubala'a 6/255, Tahtheeb el Kamal 5/82].

وساق الذهبي إسناده إلى الإمام الدارقطني ومنه إلى عبد الجبار بن العباس الهمذاني أن جعفر بن محمد أتاهم وهم يريدون أن يرتحلوا من المدينة فقال: إنكم إن شاء الله من صالحي أهل مصركم فابلغوهم عني: "من زعم أني إمام معصوم مفترض الطاعة فأنا منه بريء، ومن زعم أني أبرأ من أبي بكر وعمر فأنا منه بريء". تهذيب الكمال (5/82)وهذه الأقوال في تهذيب الكمال رواها المزي بأسانيده وعنه أخذ الذهبي.

These Sayings From Tahtheeb el Kamal Narrated by Al Mezzi with its Isnad and Al Thahabi took from it: "Ja'afar el Sadik came to them when they were leaving Medinah and told them: You are Inshallah From amongst the best of people from your country So tell them That I said: He who claims that I'm an infallible Imam Who Must be obeyed Then I disassociate myself from him and he who claims That I disassociate myself from Abu Bakr and Umar Then I disassociate myself from him." [Tahtheeb el Kamal 5/82].

وبه عن الدارقطني حدثنا إسماعيل الصفار حدثنا أبو يحيى جعفر بن محمد الرازي حدثنا علي بن محمد الطنافسي حدثنا حنان بن سدير سمعت جعفر بن محمد وسئل عن أبي بكر وعمر فقال: "إنك تسألني عن رجلين قد أكلا من ثمار الجنة"

From it by Al DarQutni Narrated Ismail el Saffar Narrated Abu Yahya Ja'afar Bin Mohammad Al Razi Narrated Ali Bin Mohammad Al Tanafsi Narrated Hanan Sdir: I heard Ja'afar Bin Mohammad and he was asked about Umar and Abu Bakr He said:"You Ask me of two Men who ate from the fruits of heaven".

وبه حدثنا الحسين بن إسماعيل حدثنا محمود بن خداش حدثنا أسباط بن محمد حدثنا عمرو بن قيس الملائي سمعت جعفر بن محمد يقول: "برئ الله ممن تبرأ من أبي بكر وعمر"
قال الذهبي رحمه الله معقبا على هذا الأثر:
"قلت هذا القول متواتر عن جعفر الصادق، وأشهد بالله إنه لبار في قوله، غير منافق لأحد، فقبح الله الرافضة"

From It Narrated Hussein Ibn Ismail Narrated Mahmood Bin Khadshan Narrated Asbat Bin Mohammad Narrated Amr Bin Qays Al Mala'ee I heard Ja'afar bin Mohammad Say:" May Allah Disassociate himself from those who Disassociate themselves from abu Bakr and Umar.
Al Thahabi Said:"This Hadith is Moutawatir From Ja'afar el Sadik and I swear to Allah he is honest in what he says And Not Doing Nifaq(Taqiyyah as shiites claim), May Allah increase the Rafidhah in ugliness."

عن علي بن الجعد عن زهير بن معاوية قال: قال أبي لجعفر بن محمد:إن لي جارا يزعم أنك تبرأ من أبي بكر وعمر، فقال جعفر:" برىء الله من جارك، والله إني لأرجو أن ينفعني الله بقرابتي من أبي بكر، ولقد اشتكيت شكاية فأوصيت إلى خالي عبد الرحمن بن القاسم"

From Ali Ibn Al Ju'ud from Zuhair ibn Muawiyah Said:"My Father Told Ja'afar Bin Mohammad: I have a neighbor who Claims you disassociate yourself from Umar and Abu Bakr So Ja'afar Said:May Allah Disassociate himself from your neighbor, By Allah I seek that Allah will give me benefit from my closeness to Abu Bakr And I Complained of this to my uncle Abdul Rahman Bin Qassim".

قال ابن عيينة: حدثونا عن جعفر بن محمد ولم أسمعه منه، قال: "كان آل أبي بكر يدعون على عهد رسول الله صلى الله عليه وسلم آل رسول الله - صلى الله عليه وسلم - ، وروى ابن أبي عمر العدني وغيره عن جعفر بن محمد عن أبيه نحو ذلك.

Ibn Ayyinah Said: They Told us from Ja'afar Bin Mohammad but I never heard it from him That He said:"The Aal of Abu Bakr during the time of Rassul Allah were Called the Aal of Rassul Allah - And Ibn Abi Umar el Adni Narrated along with others From Ja'afar's Father This same thing".

As You see the Imam was a follower of Unity and of love and A Hater of Fitnah and Disunity and Hatred and Insults:

ومن أقوال الإمام الصادق في هذا ، مارواه الذهبي بسنده إلى عنبسة الخثعمي - وكان من الأخيار - سمعت جعفر بن محمد ، يقول : إياكم والخصومة في الدين ، فإنها تشغل القلب ، وتورث النفاق

From his Sayings Is What Al Imam al Thahabi With its Isnad from Insibah el khusa'ami That He said: I heard Ja'afar Bin Mohammad Say: I Warn you from Enimity/Rivalry In Religion For it inflames the heart and inherits Nifaq(People start lying).

BTW don't mention this to any shiite but Omar Ibn al Khattab had a Sister called Fatima Bint'ul Khattab And Abu Bakr's great Granddaughter was Also called Fatima(a.k.a Umm Farwa and Al Sadik's mother).


For those who know Arabic The Link below is for a Debate between Ja'afar el Sadik and a Shiite Rafidhi were the Imam Convinces the Rafidhi to leave his hatred for Abu Bakr and to stop disassociating himself from the three Caliphs, There are two copies of this Debate the first one is in Turkey in the Khizanat'ul Shahid Ali Basha in Istanbul under the collection 2764 which contains many letters in Hadith it is the 11th letter, Second Copy is that Of Zahiriyah under collection number 111 and it is the 19th letter there, The Link:
http://islamicweb.co...ia/debate_3.htm

[swords_of_sunnah]

A question to brothers esp brother farid and efendi:

We find in the above post that several scholars considered Imam jafar sadiq(ra) as trustworthy when narrating ahadees:

But on other hand we find that some scholars weakened imam jafar sadiq(ra) in hadees transmission.

Quote

imam Dhahabi in his famed work Meezan al-Eitidal, Volume 1 No. 1519 records the view of Imam Malik about Imam Jafar Sadiq [as] in this manner:

"Musa'ab ibn Abdullah said: 'Malik would not narrate from Jafar until he linked it with those narrators who are high, then he would put his (Jafar's) narration after it"

which means Malik did not trust Imam Jafar Sadiq's narration unless someone else narrated the same!

Imam Bukhari had doubts on the veracity of Imam Jafar Sadiq [as]. Ibn Tamiyah records in Minhaj al-Sunnah, Volume 7 page 390:

قد استراب البخاري في بعض حديثه لما بلغه عن يحيى بن سعيد القطان فيه كلام فلم يخرج له

Bukhari had doubts over him (Jafar) due to the criticism levelled at him (Jafar) by Yahya bin Saeed al-Qattan"

So how is this to be reconciled?

p.s though weakening imam jafar sadiq(ra) doesnt reduce his status of being great Imam, similar like that of Imam abu hanifah(ra) who too was weakened by hadeeth scholars yet he was considered great imam.

[Farid]

First of all, jazakum Allah khairan for you efforts akhi.

One of my hadith teachers not too long ago taught us that he was never weakened by Al-Bukhari, but he was kept out of the Saheeh because Al-Bukhari could reach hadiths through a shorter chain. However, I do believe that this criticism by Yahya bin Sa'eed was more of a reason for him not including Ja'afar. I think it is hard to swallow that Imam Malik didn't accept his hadith, because Malik generally doesn't include weak narrators in his Muwatta, and he quotes Ja'afar quite a few times. It seems as though the tawtheeq for Ja'afar in general has surpassed the weakening towards him. Even the statements criticizing his dhabt aren't really all that aggressive. The tawtheeq provided by Abu Hatim is great evidence for his status and even if we look through Al-Kamil bin Ibn Adi, we won't find any really strange narrations by Ja'afar, which is why he was considered to be a thiqa by the author.

Perhaps he is closer to Hammad bin Salama, who was also not included in Saheeh Al-Bukhari, than Abu Hanifa.

[Farid]

The following are tawtheeqaat by early scholars for Ja'afar bin Mohammed:

و قال أحمد بن سلمة النيسابورى ، عن إسحاق بن راهويه ، قلت للشافعى : كيف جعفر ابن محمد عندك ؟ فقال : ثقة ـ فى مناظرة جرت بينهما ـ .

Al-Shafi'ee considered him to be a thiqa.

و قال عباس الدورى ، و عثمان بن سعيد الدارمى ، و أبو بكر بن أبى خيثمة ،
و أحمد بن سعد بن أبى مريم ، عن يحيى بن معين : ثقة .

Four of Ibn Ma'een's students quoted his tawtheeq.

و قال عبد الرحمن بن أبى حاتم : سمعت أبا زرعة و سئل عن جعفر بن محمد عن ابيه ، و سهيل عن أبيه ، و العلاء عن أبيه : أيها أصح ؟ قال : لا يقرن جعفر إلى هؤلاء ، و قال : سمعت أبى يقول : جعفر بن محمد ثقة ، لا يسأل عن مثله .

Ibn Abi Hatim quotes the tawtheeq of Abu Zur'ah and Abu Hatim.

و قال الساجى : كان صدوقا مأمونا ، إذا حدث عنه الثقات فحديثه مستقيم .

Al-Saaji makes tawtheeq of him.

و قال النسائى فى " الجرح و التعديل " : ثقة .

Al-Nasa'ee considered him to be a thiqa.

و ذكره ابن حبان فى " الثقات " ، و قال : كان من سادات أهل البيت فقها و علما
و فضلا ، يحتج بحديثه من غير رواية أولاده عنه ، و قد اعتبرت حديث الثقات عنه ، فرأيت أحاديث مستقيمة ليس فيها شىء يخالف حديث الأثبات ، و من المحال أن يلصق به ما جناه غيره .

Ibn Hibban considered him to be a thiqa, and believed that his hadiths were upright, except for the hadiths that are narrated through some of his weak descendants.

وجعفر من ثقات الناس كما قال يحيى بن معين

Ibn Adi stook with Yahya bin Ma'een's opinion that he is a thiqa.


All of these can be found in Tahtheebul Tahtheeb and Al-Kamil by Ibn Adi.

[junoon26]

tawtheeq means?

[Farid]

It means strengthening.(i.e. to strengthen the status of a narrator)

Edited by Farid, 27 April 2011 - 10:23 AM.

[swords_of_sunnah]

junoon26, on 27 April 2011 - 10:15 AM, said:

tawtheeq means?

i think it means worthiness

[junoon26]

[junoon26]

are we have any scholars who have grade him(r.a) not thiqa or below thiqa.....and what is the personal opinion of imam dahabi about imam jafar sadiq(r.a)....

Edited by junoon26, 27 April 2011 - 10:36 AM.

[Farid]

Al-Thahabi saw him as a thiqa and included him in a book called "Man Takalam feeh wahuwa Muwathaq aw Salihul Hadith". (Rough translation: Those that were spoken about (negatively) but are considered trustworthy or acceptable in hadith).

[swords_of_sunnah]

It has been narrated that [the Prophet's great-great-great grandson Ja`far al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-`Abidin ibn Husayn ibn Fatimah bint Rasulillah] was on his death bed and some people from Kufa [a city in `Iraq] entered upon him. They pleaded him to tell them of someone they could go to after he passed away for learning about the din. He then said, "Stick to the opinions of the people of Madinah for that city forces out its bad folk [and only good people remain] as the bellows expel the impurities from iron. And follow the tracks of those early Muslims who have already passed. Right now, I am the most knowledgeable of you and I follow [the way of the Prophet] and do not engage in blameworthy innovations. After me, follow the opinions of the people of Hijaz. Follow the fortunate blessed helper of Islam, the one who clings to the tracks of the Messenger of Allah (May Allah bless him and give him peace). I tested him and found him to be an excellent scholar of Jurisprudence. He is not subject to his whims and desires … If you follow him, you will obtain your due portion of Islam. If you go against him, you will become misguided and ruined … He studied [under me for a period of time] and took from me what he needed … I have pointed you to a man who is trustworthy … " The people said, "[We are still not sure
whom you mean.] Please clarify." Ja`far al-Sadiq answered, "He is Malik ibn Anas. Follow the opinions of Malik [after me]."20

[MK: volume 1: introduction page 10: line(s) 21-29: {Ibn Rushd's introduction to his Muqaddamah}]

[Ali Shah Hussain]

Brother SOS.
May Allah have mighty mercy on Imam Jaffar Sadik in abundance.

[swords_of_sunnah]

Salamalaikum can any of the brothers like Farid, efendi, mufti etc post any sort of Tawtheeq and praises mentioned by scholars of Ahlesunnah for these Imam from Ahlebayt.

8- ‘Ali ibn Moosa al-Kaadim (148-203 AH) whom they call al-Rida (Reza)

9- Muhammad al-Jawaad ibn ‘Ali al-Rida’ (195-220 AH) whom they call al-Taqiy

10- ‘Ali al-Haadi ibn Muhammad al-Jawaad (212-254 AH) whom they call al-Naqiy

11- al-Hasan al-‘Askari ibn ‘Ali al-Haadi (232-260) whom they call al-Zakiy<br style="mso-special-character:line-break"> <br style="mso-special-character:line-break">

[MohammadMufti]

swords_of_sunnah, on 22 June 2011 - 09:16 PM, said:

Salamalaikum can any of the brothers like Farid, efendi, mufti etc post any sort of Tawtheeq and praises mentioned by scholars of Ahlesunnah for these Imam from Ahlebayt.

8- ‘Ali ibn Moosa al-Kaadim (148-203 AH) whom they call al-Rida (Reza)

9- Muhammad al-Jawaad ibn ‘Ali al-Rida’ (195-220 AH) whom they call al-Taqiy

10- ‘Ali al-Haadi ibn Muhammad al-Jawaad (212-254 AH) whom they call al-Naqiy

11- al-Hasan al-‘Askari ibn ‘Ali al-Haadi (232-260) whom they call al-Zakiy<br style="mso-special-character:line-break"> <br style="mso-special-character:line-break">

I did some cursory research on this a long long time ago. I never posted much about it because of the controversial nature of the topic. Frankly, I found nothing significant or positive with regards to them. And I've found negative reports about al Hadi (I believe) from Zaydiya. Ultimately, they were clearly not sources of religion as brothers who held onto these men (because of their presence in chains of tasawuff) were unable to bring their names in any authenticated (or even unauthentic) chains of narration for any hadeeeth/khabr in our books. Maybe others can help you out on this one.

Edited by MohammadMufti, 23 June 2011 - 12:14 PM.

[Ali Shah Hussain]

MohammadMufti, on 23 June 2011 - 12:12 PM, said:

swords_of_sunnah, on 22 June 2011 - 09:16 PM, said:

Salamalaikum can any of the brothers like Farid, efendi, mufti etc post any sort of Tawtheeq and praises mentioned by scholars of Ahlesunnah for these Imam from Ahlebayt.

8- ‘Ali ibn Moosa al-Kaadim (148-203 AH) whom they call al-Rida (Reza)

9- Muhammad al-Jawaad ibn ‘Ali al-Rida’ (195-220 AH) whom they call al-Taqiy

10- ‘Ali al-Haadi ibn Muhammad al-Jawaad (212-254 AH) whom they call al-Naqiy

11- al-Hasan al-‘Askari ibn ‘Ali al-Haadi (232-260) whom they call al-Zakiy<br style="mso-special-character:line-break"> <br style="mso-special-character:line-break">

I did some cursory research on this a long long time ago. I never posted much about it because of the controversial nature of the topic. Frankly, I found nothing significant or positive with regards to them. And I've found negative reports about al Hadi (I believe) from Zaydiya. Ultimately, they were clearly not sources of religion as brothers who held onto these men (because of their presence in chains of tasawuff) were unable to bring their names in any authenticated (or even unauthentic) chains of narration for any hadeeeth/khabr in our books. Maybe others can help you out on this one.

I agree with brother Mufti.
I have heard a lecture of Dr Zakir Naik where he said that all 11 Imams from Ahlelbayt are among Salaf-e-Salahain.They are the  righteous Imams of Muslims as well.
Zaydis and Islamlis Shia doesn't have any good view on them,we can understand their stance since every sect of Shia claims their set of Imams are right and rest are deviant.Allahumdallah we Ahlel Sunnah are free from such disrespect to any Imam from Hassan(r.a) or Hussain(r.a) descendants.

Imam ibne Tammiya(r.a) has said about them .... ‘Ali ibn Moosa al-Rida, Muhammad ibn ‘Ali ibn Moosa al-Jawaad, ‘Ali ibn Muhammad ibn ‘Ali al-‘Askari, and al-Hasan ibn ‘Ali ibn Muhammad al-‘Askari. Concerning them, Shaykh al-Islam (Ibn Taymiyah) said: They did not show a great deal of knowledge such that the ummah might benefit from them, nor did they have any authority by means of which they could help the ummah. Rather they were like any other Haashimis, they occupy a respected position, and they have sufficient knowledge of what which is needed by them and expected of people like them; it is a type is knowledge that is widely available to ordinary Muslims.  But the type of knowledge that is exclusive to the scholars was not present in their case. Therefore seeks of knowledge did not receive from them what they received from the other 4(Ali bin hussain,Baqar,Jafar,Musa).Had they had that which was useful to seekers of knowledge, they would have sought it from them, as seekers of knowledge are well aware of where to go for knowledge.  Minhaaj al-Sunnah (6/387).

[omarashidwani]

swords_of_sunnah, on 22 June 2011 - 09:16 PM, said:

Salamalaikum can any of the brothers like Farid, efendi, mufti etc post any sort of Tawtheeq and praises mentioned by scholars of Ahlesunnah for these Imam from Ahlebayt.

8- ‘Ali ibn Moosa al-Kaadim (148-203 AH) whom they call al-Rida (Reza)

9- Muhammad al-Jawaad ibn ‘Ali al-Rida’ (195-220 AH) whom they call al-Taqiy

10- ‘Ali al-Haadi ibn Muhammad al-Jawaad (212-254 AH) whom they call al-Naqiy

11- al-Hasan al-‘Askari ibn ‘Ali al-Haadi (232-260) whom they call al-Zakiy<br style="mso-special-character:line-break"> <br style="mso-special-character:line-break">

check jami's shahadatul nabuwah, sibt ibn jauzi's tadhkiratul khwas, idrees bhojani's khandaan nabuwah

[swords_of_sunnah]

omarashidwani, on 26 June 2011 - 04:21 AM, said:

swords_of_sunnah, on 22 June 2011 - 09:16 PM, said:

Salamalaikum can any of the brothers like Farid, efendi, mufti etc post any sort of Tawtheeq and praises mentioned by scholars of Ahlesunnah for these Imam from Ahlebayt.

8- ‘Ali ibn Moosa al-Kaadim (148-203 AH) whom they call al-Rida (Reza)

9- Muhammad al-Jawaad ibn ‘Ali al-Rida’ (195-220 AH) whom they call al-Taqiy

10- ‘Ali al-Haadi ibn Muhammad al-Jawaad (212-254 AH) whom they call al-Naqiy

11- al-Hasan al-‘Askari ibn ‘Ali al-Haadi (232-260) whom they call al-Zakiy<br style="mso-special-character:line-break"> <br style="mso-special-character:line-break">

check jami's shahadatul nabuwah, sibt ibn jauzi's tadhkiratul khwas, idrees bhojani's khandaan nabuwah

No need to check your(shia books), because sibt ibn jawzi was an undercover shia as stated by imam dhahabi. So please stop quoting shia text and i know you are obssesed of quoting those, because you have no ground to stand infront of AHlesunnah without relying on such stuff...

[omarashidwani]

Muslim bin Hajjaj in his Sahih, Volume VII, page 122; Abu Dawud in his Sahih; Tirmidhi in his Sunan, Part 2, page 307; Nisa'i in his Khasa'is, page 30; Imam Ahmad Bin Hanbal in his Musnad, Volume III, page 14-17, Volume IV, page 26 and 59, and Volume V, page 182 and 189, Hakim in Mustadrak, Volume III, page 109 and 148; Hafiz Abu Nu'aim Isfahani in his Hilyatu'l-Auliya, Volume I, page 355; Sibt Ibn Jauzi in his Tadhkira, page 182; Ibn Athir Jazari in his Usudu'l-Ghaiba, Volume II, page 12 and Volume III, page 147; Hamidi in Jama' Baina's-Sahihain; Razin in his Jama' Baina's-Siha-e-Sitta; Tibrani in his Ta'rikh-e-Kabir; Dhahabi in his Talkhis-e-Mustadrak; Ibn Abd Rabbih in his Iqdu'l-Farid; Muhammad bin Talha Shafi'i in is Matalibu's-Su'ul; Khatib Khawarizmi in Manaqib; Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter page 18, 25, 29, 30, 31, 32, 32, 34, 95, 115, 126, 199 and 230, with slight narrations in words; ir Seyyed Ali Hamadani in the second Mawadda of his Mawaddatu'l-Qurba; Ibn Abi'l-Hadid in Sharh Nahju'l-Balagha; Shablanji in Nuru'l-Absar, page 99; Nuru'd-Din bin Sabbagh Maliki in Fusulu'l Muhimma, page 25; Hamwaini in Fara'idu's-Simtain; Imam Tha'labi in Tafsir Kashfu'l-Bayan; Sam'ani and Ibn Maghazili Shafi'i in Manaqib; Muhammad bin Yusuf Ganji Shafi'i in Kifayatu'l-Talib, Chapter I, in the account of the authenticity of the sermon of Ghadir Khum and also in Chapter 62, page 130; Muhammad bin Sa'ad Katib in Tabaqa, Volume 4, page 8; Fakhru'd-Din Razi in Tafsir Kabir, Volume 3, under the verse of Etesam, page 18; Ibn Kathir Damishqi in Tafsir, Volume 4, under the verse of Mawadda, page 113, Ibn Hajar Makki in Sawa'iq-e-Muhriqa; pages 75, 87, 90, 99 and 136 with variations of words.

Quote

Admin's Note:
omarashidwani, first of all I am extremely very sorry to edit this post. Actually I was trying to reply but mistakenly hit the Edit button, instead of Reply button. So your post got edited rather replied. For that I am sorry again, I apologize.

P.S: You may post your remaining text if you like so please.

Edited by Jhangvi, 01 July 2011 - 05:34 PM.
Mistakenly edited the post instead of replying

[Jhangvi]

omarashidwani, on 01 July 2011 - 07:12 AM, said:

Muslim bin Hajjaj in his Sahih, Volume VII, page 122; Abu Dawud in his Sahih; Tirmidhi in his Sunan, Part 2, page 307; Nisa'i in his Khasa'is, page 30; Imam Ahmad Bin Hanbal in his Musnad, Volume III, page 14-17, Volume IV, page 26 and 59, and Volume V, page 182 and 189, Hakim in Mustadrak, Volume III, page 109 and 148; Hafiz Abu Nu'aim Isfahani in his Hilyatu'l-Auliya, Volume I, page 355; Sibt Ibn Jauzi in his Tadhkira, page 182; Ibn Athir Jazari in his Usudu'l-Ghaiba, Volume II, page 12 and Volume III, page 147; Hamidi in Jama' Baina's-Sahihain; Razin in his Jama' Baina's-Siha-e-Sitta; Tibrani in his Ta'rikh-e-Kabir; Dhahabi in his Talkhis-e-Mustadrak; Ibn Abd Rabbih in his Iqdu'l-Farid; Muhammad bin Talha Shafi'i in is Matalibu's-Su'ul; Khatib Khawarizmi in Manaqib; Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter page 18, 25, 29, 30, 31, 32, 32, 34, 95, 115, 126, 199 and 230, with slight narrations in words; ir Seyyed Ali Hamadani in the second Mawadda of his Mawaddatu'l-Qurba; Ibn Abi'l-Hadid in Sharh Nahju'l-Balagha; Shablanji in Nuru'l-Absar, page 99; Nuru'd-Din bin Sabbagh Maliki in Fusulu'l Muhimma, page 25; Hamwaini in Fara'idu's-Simtain; Imam Tha'labi in Tafsir Kashfu'l-Bayan; Sam'ani and Ibn Maghazili Shafi'i in Manaqib; Muhammad bin Yusuf Ganji Shafi'i in Kifayatu'l-Talib, Chapter I, in the account of the authenticity of the sermon of Ghadir Khum and also in Chapter 62, page 130; Muhammad bin Sa'ad Katib in Tabaqa, Volume 4, page 8; Fakhru'd-Din Razi in Tafsir Kabir, Volume 3, under the verse of Etesam, page 18; Ibn Kathir Damishqi in Tafsir, Volume 4, under the verse of Mawadda, page 113, Ibn Hajar Makki in Sawa'iq-e-Muhriqa; pages 75, 87, 90, 99 and 136 with variations of words.

For Allah's sake, stop quoting craps from Shia websites. Stop giving logics based on Rafidah texts!

Ref: Text Copied from Rafidah website (Peshawar Nights)
http://www.al-islam....shawar/3.5.html