{"id":18340,"date":"2025-04-24T17:17:52","date_gmt":"2025-04-24T16:17:52","guid":{"rendered":"http:\/\/shiastudies.com\/en\/?p=18340"},"modified":"2025-04-24T17:17:52","modified_gmt":"2025-04-24T16:17:52","slug":"scholarly-life-imam-sadiq","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/18340\/scholarly-life-imam-sadiq\/","title":{"rendered":"Scholarly Life of Imam Sadiq (AS)"},"content":{"rendered":"
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Among the various facets of Imam Ja\u2019far Al-Sadiq\u2019s (AS) life, his scholarly approach stands out as paramount and demands special attention from his followers. The following text provides a summary of the book \u201cThe Life of Imam Sadiq (AS),\u201d authored by Saeed Babai and selected and translated by Shafaqna.<\/em><\/p>\n

The scholarly life of Imam Al-Sadiq (AS) emerges as the most significant aspect of his biography. This eminent Imam placed tremendous emphasis on elucidating and disseminating religious sciences. His motivation stemmed from the imperative to clarify the truth of religion and cleanse it from the gradual encroachments of innovations and deviations that plagued the Islamic Shari\u2019ah.<\/p>\n

A study into Islamic creeds and sects, alongside their historical evolution, reveals that pivotal theological and ideological movements\u2014such as the Murji\u2019ah, Qadariyah, Jabriyah, and Mu\u2019tazilah\u2014emerged during Imam Al-Sadiq\u2019s (AS) era. Additionally, the foundational pillars of the four Sunni schools of thought were laid during this epoch.<\/p>\n

Beyond these, the Kharijites, Zanadiqah, Jews, and Christians also wielded influence in both scholarly and political domains during Imam Sadiq\u2019s (AS) lifetime. His interactions with these groups were characterized by propriety and tact.<\/p>\n

General Outlines of Imam Sadiq\u2019s (AS) Scholarly Life:<\/strong><\/h4>\n

Imam Al-Sadiq (AS) assumed a preeminent role in elucidating Islamic sciences, spanning Hadith, Jurisprudence, Theology, Exegesis, and more. In this realm, which constituted the focal point of his endeavors owing to prevailing social and political circumstances, he adhered to specific principles and pursued a distinctive policy in conducting his scholarly and cultural pursuits. These principles and policies may be categorized as follows:<\/p>\n

    \n
  1. Principles Exclusive to Shia Muslims<\/strong>: Imam Al-Sadiq (AS) imparted criteria to his companions for resolving conflicting reports, stressing the necessity of prioritizing one over the other. Moreover, he directed his followers to certain select companions for guidance.<\/li>\n
  2. Guidelines Addressing the Sunni Community<\/strong>: Notably, Imam Sadiq (AS) underscored the divine origin of his knowledge and its continuity with that of his predecessors and the Prophet Muhammad (PBUH), thereby asserting his independence from contemporary scholars\u2019 influence.<\/li>\n
  3. General Guidelines<\/strong>: These were issued in a non-specific manner, encompassing both Shia-Sunni communities. For instance, he emphasized the documentation of Hadiths and knowledge.<\/li>\n<\/ol>\n

    Emphasis on the Divine Origin of Imam\u2019s (AS) Knowledge<\/strong><\/h3>\n

    This approach was of utmost importance to Imam Al-Sadiq (AS). After the Prophet\u2019s (PBUH) passing, the esteemed scholarly status of the Ahlul-Bayt (AS) gradually faded from the public\u2019s memory. The ruling authorities also worked to erase the Ahlul-Bayt\u2019s (AS) scholarly status distinguishing them from other scholars, and aimed to establish the idea that the Ahlul-Bayt (AS), like other scholars, needed to attend the lessons of others and acquire scientific virtues through learning.<\/p>\n

    During Imam Sadiq\u2019s (AS) time, he faced this policy that the ruling authorities had been pursuing for a long time. The struggle against this ideological deviation was of utmost importance to Imam (AS); because he had focused his activities on knowledge, particularly Jurisprudence, and to fulfill this role, he first had to establish to others his unique position in the sciences. In reality, the most important task was for Imam (AS) to convince others of his self-sufficiency in Islamic knowledge and then consider other issues as secondary and derivative of this fundamental principle.<\/p>\n

    Sunni scholars believed that Imam (AS), like them, needed to attend the lessons of teachers and, in particular, to hear Hadiths from scholars, as the foundation of religious sciences in that era was considered to be the Hadiths of the Prophet (PBUH). In this context, one can refer to the following examples:<\/p>\n

    1) Yahya bin Sa\u2019id is one of the most prominent Hadith scholars of the Sunni branch, whose opinions are often used as a criterion for authenticating or criticizing narrators in many Hadith sources and biographical books of the Sunni schools. [1] He heard some of Imam\u2019s (AS) narrations.<\/p>\n

    Yahya bin Sa\u2019id says: Ja\u2019far bin Muhammad narrated a lengthy Hadith about Hajj to me, but I prefer the narrations that come through Mujalid and reach the Prophet Muhammad (PBUH). [2]<\/p>\n

    It becomes clear that first, Yahya bin Sa\u2019id assumes that the narrations of Imam Al-Sadiq (AS) about the Prophet Muhammad (PBUH) require chains of transmission, and that Imam (AS) cannot narrate Hadiths without intermediaries from the Prophet Muhammad (PBUH). Secondly, he weakens the method of narration of Imam Sadiq (AS) and says that he prefers the way of Mujalid.<\/p>\n

    Dhahabi responds to Yahya bin Sa\u2019id\u2019s opinion by saying: This opinion (weakening Imam Sadiq (AS) and preferring Mujalid) is one of the gross mistakes of Yahya bin Sa\u2019id, and all the scholars of Hadith agree that Ja\u2019far is more trustworthy than Mujalid. [3]<\/p>\n

    He then cites the statements of other prominent Sunni scholars, such as Ishaq bin Hakeem, Shafi\u2019i, Yahya bin Ma\u2019in, Abu Hatam, and others, to support the authenticity of Imam Sadiq (AS) and concludes:<\/p>\n

    Ja\u2019far is trustworthy and truthful, and more trustworthy than Suhayl and Ibn Ishaq, but he is not like Shu\u2019bah, rather he is on the same level as Ibn Abi Dhi\u2019b and others. [4]<\/p>\n

    It is notable that Dhahabi\u2019s defense of Imam Sadiq (AS) and his views, which he quotes from other contemporaries of Imam (AS), all follow a general principle, which is the comparison of Imam (AS) with other narrators. They consider Yahya bin Sa\u2019id\u2019s statement to be a factual mistake, as he has erred in not authenticating Imam (AS), whereas the very comparison itself is incorrect and the status of these individuals is much lower than having an opinion about the authentication of Imam (AS).<\/p>\n

    2) Hafs bin Ghiyath says: When I went to Abadan, a group of Basrans gathered around me and, after asking for a Hadith, said: Do not narrate Hadith from three people: Ash\u2019ath bin Abdul Malik; Amr bin Ubayd; Ja\u2019far bin Muhammad. [5]<\/p>\n

    4) Salim bin Abi Hafsa visited Imam Sadiq (AS) after the passing of Imam Baqir (AS) to offer condolences and expressed his opinion that Imam Baqir (AS) was a unique individual who narrated Hadiths without intermediaries from the Prophet Muhammad (PBUH), and after him, there is no one who can narrate Hadiths without intermediaries from the Prophet Muhammad (PBUH).<\/p>\n

    Imam Sadiq (AS) then narrated a Divine Hadith and attributed it to God. After hearing this Hadith, Salim bin Abi Hafsa left the presence of Imam (AS) and told his friends: \u201cWe used to consider Abu Ja\u2019far great because he narrated Hadiths without intermediaries from the Prophet Muhammad (PBUH), but Abu Abdullah narrates Hadiths without intermediaries from God.\u201d [6]<\/p>\n

    In this context, Imam Sadiq (AS) considered his knowledge to be a divine inheritance that had been passed down to him through the Prophet Muhammad (PBUH) and his revered ancestors, and his scholarly character was far superior to that of some prominent scholars and jurists of his time, and could not be compared or measured by their standards.<\/p>\n

    There are various Hadiths from Imam Sadiq (AS) about the extent of his knowledge and its divine origin, and in addition, reason also indicates the necessity of the infallibility of Imam\u2019s knowledge; because knowledge is of two types: divine and acquired. In acquired knowledge, error and truth are possible, and the\u00a0Ijtihad<\/em>\u00a0method of scholars is different from one another.<\/p>\n

    If Imam\u2019s (AS) knowledge were acquired, it would also be subject to error, and since people follow the Imams (AS), the Shari\u2019ah would be flawed and imperfect. However, as God wants people to follow the true Shari\u2019ah, it is necessary to convey it through individuals who are free from error and disagreement. [7]<\/p>\n

    There are various descriptions of Imam Sadiq\u2019s (AS) knowledge as non-acquired:<\/h4>\n

    1. Sometimes, he referred to himself as knowledgeable about the Book, and since the Holy Book encompasses all issues, his knowledge would be comprehensive and all-encompassing. [8]<\/p>\n

      \n
    1. Sometimes, Imam Al-Sadiq (AS) introduced himself as knowledgeable about God\u2019s Greatest Name.<\/li>\n
    2. Sometimes, he said that due to his knowledge of the causes, he had knowledge of the effects.<\/li>\n
    3. Sometimes, he referred to the descent of angels and Gabriel (AS) upon himself.<\/li>\n
    4. Sometimes, he introduced himself as the inheritor of the knowledge of the prophets of God.<\/li>\n
    5. And sometimes, he introduced himself as the inheritor of the knowledge of the Prophet (PBUH).<\/li>\n<\/ol>\n

      Imam Sadiq (AS) placed great emphasis on this issue; because in that era, narrating from the Prophet Muhammad (PBUH) was considered a great virtue, and if someone had heard a Hadith directly from the Prophet Muhammad (PBUH) or one of his companions without intermediaries, this virtue would be doubled.<\/p>\n

      After the Prophet Muhammad\u2019s (PBUH) passing, the Islamic community would seek Hadiths from any Companion or Follower who had met the Prophet Muhammad (PBUH) or his Companions, even if it was just for a month or less. However, they would ignore the Ahlul-Bayt (AS), who were the recipients of revelation. [9]<\/p>\n

      Imam Sadiq (AS) made great efforts to eliminate this incorrect belief from people\u2019s minds. Therefore, he emphasized this issue and said in a Hadith: \u201cMy Hadith is the Hadith of my father, and my father\u2019s Hadith is the Hadith of his father, and my grandfather\u2019s Hadith is the Hadith of Ali bin Abi Talib (AS), the Commander of the Faithful (AS), and the Hadith of Ali (AS) is the Hadith of the Prophet Muhammad (PBUH), and the Hadith of the Prophet Muhammad (PBUH) is the Word of God.\u201d [10]<\/p>\n

      Imam Sadiq (AS) presented a general principle in this Hadith, which is that even if he did not explicitly mention the chain of transmission of his Hadith back to the Prophet Muhammad (PBUH), his Hadith would still be considered as the Hadith of the Prophet Muhammad (PBUH).<\/p>\n

      Some recent authors have attempted to introduce some of the Followers as Hadith masters of Imam Sadiq (AS), such as Nafi\u2019, Ata\u2019, Urwat bin Zubayr, and Zuhri. [11] Some have also said that Imam Sadiq (AS) participated in the lessons of \u2018Akramah (103 AH) and Ata\u2019 bin Abi Rabah (114 AH) and Abdullah bin Abi Rafi\u2019.[12]<\/p>\n

      Abu Zuhra mentions Qasim bin Muhammad bin Munkadir \u2013 who was one of the seven jurists of Medina \u2013 as one of the Hadith masters of Imam Sadiq (PBUH). [13] However, in addition to Imam\u2019s (AS) rejection of this assumption, historical sources do not confirm his presence in the Hadith sessions of the mentioned masters, and Sunni sources also do not refer to this matter. [14]<\/p>\n

      Moreover, some of the mentioned masters, such as Muhammad bin Munkadir and Zuhri, have attended the sessions of Imam Baqir (AS) and heard hadiths from him. So, how is it possible for Imam Sadiq (AS) not to learn from his noble father, who was the teacher of those two, and instead hear hadiths from his two students? [15]<\/p>\n

      Historical research shows that the notion that Imam Sadiq (AS) heard hadiths from Zuhri, who was a companion of the Umayyads and served them, is an error; this is because one of Zuhri\u2019s students was named Ja\u2019far, and some people have mistakenly thought that the intended person was Imam Sadiq (AS). [16]<\/p>\n

      The claim that Imam Sadiq (AS) heard hadiths from \u2018Urwah bin Zubayr (92 AH) is also not consistent with reality; because \u2018Urwah is known to be a fabricator of hadiths who had a close relationship with the Umayyads and Mu\u2019awiya, and would often fabricate false hadiths to support them in times of need. [17]<\/p>\n

      Imam Sadiq (AS) introduces himself as the inheritor of the Prophet\u2019s (PBUH) knowledge: \u201cIt is strange that people say they have acquired all their knowledge from the Prophet and have been guided through him, but on the other hand, they believe that we, the Ahlul-Bayt (AS) of the Prophet (PBUH), have not acquired his knowledge and have not been guided. And yet, we are his family and descendants; revelation was sent down in our homes and then reached others. So it is impossible that we miss this excellence and others attain guidance.\u201d [18]<\/p>\n

      Imam Sadiq (AS) also explains the scholarly link of the Imams (peace be upon them) to the Prophet (PBUH) as follows: \u201cSome people think they are scholars and have acquired all the knowledge that the Islamic Ummah needs from the Prophet, but in reality, they have not acquired all his knowledge. For they are unable to provide a correct answer to people who ask about the Halal and Haram of God, and they are ashamed of being known as ignorant and of being guided to the true mines of knowledge.<\/p>\n

      Therefore, they resort to [personal] discretion and analogy in [understanding] the religion of God and fall into innovation. By God, their enmity and jealousy prevents them from seeking knowledge from us.\u201d [19]<\/p>\n

        \n
      1. Sometimes Imam would emphasize the importance of knowledge gained from \u201cthe\u00a0Jami\u2019ah<\/em>\u00a0of Ali ibn Abi Talib (AS)\u201d and \u201cthe\u00a0Mushaf<\/em>\u00a0of Fatimah (SA)\u201d. [20]<\/li>\n<\/ol>\n

        Abu Shaybah says: I heard Imam Al-Sadiq (AS) say: \u201cThe knowledge of Ibn Shubrumah is misguided and wrecked in comparison to the\u00a0Jami\u2019ah<\/em>\u00a0that was recorded by the Prophet\u2019s (PBUH) dictation and Ali\u2019s handwriting. The\u00a0Jami\u2019ah<\/em>\u00a0has not left any room for other speakers; as it is a book that contains the knowledge of halal and haram. Indeed, fellows of analogy have followed knowledge through analogy. As a result, they have strayed further from the truth. Without a doubt, God\u2019s religion cannot be established through analogy.\u201d<\/p>\n

        As it is evident from the Hadith, Imam (AS) considers the knowledge of individuals like Ibn Shubrumah to be misguided and wrecked in comparison to the knowledge gained from the\u00a0Jami\u2019ah<\/em>, and explains the\u00a0Jami\u2019ah<\/em>\u00a0as follows: It is a book dictated by the Prophet (PBUH) to Ali (AS), and Ali (AS) wrote it in his own handwriting. Then, he mentions analogy and considers it futile in God\u2019s religion.<\/p>\n

        In another hadith, Imam Sadiq (AS) mentions \u201cthe\u00a0Mushaf<\/em>\u00a0of Fatimah (SA)\u201d and says: \u201cThere is no halal or haram in it, but rather knowledge of future events. \u201d[21]<\/p>\n

        The purpose Imam had in mind of the above hadiths was to make people aware that there is a fundamental difference between the knowledge of the Imams (AS) and the knowledge of others. The Imams (AS) are not in need of others\u2019 knowledge, as they possess authentic and divine sources that are free from error and falsehood. As the Imam (AS) explicitly states in another Hadith. [22]<\/p>\n

          \n
        1. Imam Al-Sadiq (AS) also emphasizes the Imams\u2019 independence from seeking knowledge from others, saying: In cases where the Imams ask people questions, it is for the purpose of providing a proof or rebuking an opponent. [23]<\/li>\n
        2. Sometimes Imam (AS) would highlight his own scholarly stature by mentioning his differences with other great scholars and experts: \u201cBefore you lose me, ask me. Indeed, after me, no one like me will deliver [Hadith] to you.\u201d [24]<\/li>\n<\/ol>\n

          Imam Sadiq (AS) often demonstrated his divine and prophetic knowledge to others by predicting future events, informing people of their past, and revealing other secrets. [25]<\/p>\n

          Leadership for the Majority of the People<\/strong><\/h3>\n

          Imam Sadiq (AS) did not act in a way that would make him the leader of a specific sect, and other groups and sects would not pay attention to him. His association with the Prophet (PBUH), his vast knowledge, good morals, and many other factors reinforced his reputation as a religious leader who was a reference for all groups and sects. The following narrations are mentioned in this regard:<\/p>\n

            \n
          1. It is mentioned in many narrations that Imam Al-Sadiq (AS) would sit in a specific place during the Hajj season and the general public would come to him to ask him about their various problems. The grandeur of this scene was so great that Ibn Abi Al-\u2018Aujaa\u2019 and some other Zindiqs who were jealous of the Imam\u2019s popularity became upset and tried to disperse the people from around him; however, they were unsuccessful. [26]<\/li>\n
          2. Zakariya bin Ibrahim says: I was a Christian who converted to Islam and then went to Hajj, where I met Abu Abd Allah (AS) and saw him sitting in Mina, surrounded by people who were listening to his responses to their questions. [27]<\/li>\n
          3. A person from the majority says: I would attend the gatherings of Imam (AS). I swear by God, I had never seen a gathering more magnificent and lively than his. [28]<\/li>\n
          4. It is mentioned that some companions would see a large number of people gathered in Imam\u2019s home, with hardly any space left for others. [29]<\/li>\n
          5. When Imam Sadiq (AS) traveled to Iraq, he would be warmly received. Some of Imam\u2019s (AS) companions have narrated that when they tried to reach him in Hira, they would be unable to do so due to the large crowd for three days, and it would take them four days to finally reach him. [30] Additionally, when Imam visited Medina, scholars and prominent figures from the Sunni community would accompany and escort him. [31]<\/li>\n
          6. \u00a0The number of people who would visit Imam (AS) and their connection with him was so great that Mansur became concerned about the people\u2019s devotion to him and asked Abu Hanifa to engage in a debate with Imam to defeat him and reduce his prestige in the eyes of the people. However, this debate only served to further highlight Imam\u2019s exceptional scholarly stature. [32]<\/li>\n<\/ol>\n

            Prevention from\u00a0Qiyas\u00a0<\/em>(Analogy)<\/strong><\/h3>\n

            During the time of Imam Sadiq (AS), due to the dominance of the Abbasid caliphs and the flourishing of Sunni sects, the use of analogy in jurisprudential argument spread widely, and a school of thought known as the \u201cRa\u2019y wa Qiyas\u201d (discretion and analogy) emerged in opposition to the \u201cSunnah\u201d (tradition) school. Imam Al-Sadiq (peace be upon him) confronted this excessive rationalism in the best and most complete way possible. Abu Hanifah, the most prominent figure of the\u00a0Ra\u2019y wa Qiyas<\/em>\u00a0school, is the subject of many hadiths that criticize analogy.<\/p>\n

            Application of Common Scholarly Methods<\/strong><\/h3>\n

            The application of common methods among scholars and prominent figures of the time is another principle that governed Imam Sadiq\u2019s (AS) scholarly approach. It is clear that in every era, the general attitude of scholars, research possibilities, and many other factors that influence scholarly inquiry would require a specific approach that most scholars of the time adhere to.<\/p>\n

            In the era of Imam Sadiq (AS), debate was a proper approach for discussing theological issues, to the extent that some have referred to that age as the \u201cAge of Debate\u201d. Many debates on various topics between Imam Sadiq (AS) and his companions, as well as with their opponents, have been recorded in hadith sources. [33]<\/p>\n

            Hasan bin Ziyad says: Someone asked Abu Hanifa, \u201cWho is the most knowledgeable person you have seen?\u201d Abu Hanifa replied: \u201cJa\u2019far bin Muhammad, because one day Mansur came to me and said, \u2018The people have become fond of him, prepare your difficult questions and engage in a debate with him.\u2019 When the debate was set up and I saw Ja\u2019far bin Muhammad, Mansur pointed to me and said, \u2018This is Abu Hanifa.\u2019 He replied: \u2018Yes, I know him.\u2019 Mansur then turned to me and said, \u2018Present your questions to Abu Abd Allah.\u2019<\/p>\n

            I presented each of the questions I had prepared, and he responded by saying: \u2018Your opinion is such, the people of Medina say such, and we say such.\u2019 In some cases, his opinion was in agreement with ours, in some cases it was in agreement with the people of Medina, and in some cases it was opposed to both. He responded to all the forty questions in this manner and did not leave any unanswered. Is there anyone who is more aware of the differences between them than the most knowledgeable people?\u2019\u201d [34]<\/p>\n

            There are many detailed debates between Imam Al-Sadiq (AS) or his companions with people from the majority and the minority recorded in hadith sources. [35]<\/p>\n

            The Imam\u2019s (AS) Supervision Over the Debates of His Companions<\/strong><\/h3>\n

            Imam Sadiq (AS) would review the debates of his companions with others, approving or correcting them, as debates were a scholarly approach of his time, and it was necessary for Shia Muslims to be proficient in debates against others.<\/p>\n

              \n
            1. Mansur bin Hazim narrates a detailed account of how he presented his own debate text to Imam (AS) and the Imam (AS) approved it at the end. [36]<\/li>\n
            2. Ismail bin Abd al-Khaliq says: One night, I was with Imam Sadiq (AS) when Ahwal entered and expressed his worries. The Imam (AS) conversed with him and reassured him. Then, he asked Ahwal how he conducted his debates with the people. After Ahwal replied, the Imam (AS) himself taught him the art of debate and how to present his points. [37]<\/li>\n
            3. \u00a0Hamza and Muhammad, the sons of Hamran, narrate that they were present with a group of Imam\u2019s (AS) companions and engaged in a debate in his presence. Hamran said: I had decided not to speak in a gathering where you are present, but the Imam gave me permission to speak. Hamran then began to speak and explained his beliefs. [38]<\/li>\n<\/ol>\n

              When Imam Al-Sadiq (AS) found a debate between one of his companions and a Sunni scholar to be suitable and well-reasoned, he would try to make the other companions familiar with it, so they could apply it in similar situations. An example of this approach is the case of Hisham bin Hakam. Hisham, one of the strongest debaters among Imam\u2019s (AS) companions, had a precise and logical debate with Amr bin Ubayd, a prominent Mu\u2019tazilite scholar in Basra. Imam (AS) liked the debate and asked Hisham to share the details with the other companions.<\/p>\n

              Yunus bin Ya\u2019qub says: I was sitting with Hamran bin A\u2019yun, Muhammad bin Nu\u2019man, Hisham bin Salim, and other companions of Imam Sadiq (AS), including Hisham bin Hakam. Imam (AS) turned to Hisham, who was young, and said: \u201cHisham, don\u2019t you think you should tell me how you debated with Amr bin Ubayd?\u201d Hisham replied: \u201cI\u2019m ashamed to share it in your presence.\u201d Imam (AS) said: \u201cWhenever I command you to do something, you must do it.\u201d Hisham said: \u201cI learned that Amr bin Ubayd would sit in the Mosque of Basra and hold gatherings with the people.<\/p>\n

              One day, I went to the Mosque and saw Amr bin Ubayd surrounded by a large crowd, discussing his views with them. I pushed the people aside and approached Amr bin Ubayd. Then, I said: \u2018\u2019O\u2019 wise man, I\u2019m a stranger. Do you allow me to ask you a question?\u2019 Amr bin Ubayd replied: \u2018Yes, ask me anything.\u2019 I asked, \u2018Do you see?\u2019 Amr bin Ubayd was surprised by this question and said: \u2018You can see that I have eyes, what kind of question is this?\u2019\u2019 I said: \u2018It\u2019s a question that I have.\u2019 Amr bin Ubayd said: \u2018Now that you\u2019ve asked, ask whatever you want, no matter how foolish it may be.\u2019<\/p>\n

              I continued to ask Amr bin Ubayd questions and then asked about the heart. Amr bin Ubayd replied that the heart harmonizes the members. I then said to Amr bin Ubayd, \u2018O Abu Marwan (an epithet for Amr bin Ubayd), God did not create your limbs and organs without a guide that harmonizes them. How can He leave people in confusion, doubt, and disagreement, and not provide an Imam and leader to guide them and resolve their differences?\u2019<\/p>\n

              Amr bin Ubayd was speechless and said: \u2018You are Hisham bin Hakam.\u2019 Then, he sat me down aside himself and did not speak to me until I left.\u201d Imam Sadiq (AS) was pleased with these words and said: \u201cHisham, from whom did you learn these words?\u201d I replied: \u201cFrom you.\u201d Imam (AS) said: \u201cI swear by God that these words are mentioned in the scriptures of Abraham (AS) and Moses (AS).\u201d [39]<\/p>\n

              The Emphasis of Imam Sadiq (AS) on the Specialization of His Companions<\/strong><\/h3>\n

              Another principle emphasized by Imam Sadiq (AS) was the specialization of his companions in various branches of knowledge. From the biographies of his companions, it becomes clear that each one had a stronger expertise in a particular field, and Imam (AS) would delegate debates and questions related to each field to the specialist in that field.<\/p>\n

              Hisham bin Salim says: We were with Imam Sadiq (AS) when a Syrian man asked permission to enter and was ordered to sit down. Imam (AS) asked him: \u201cWhat brings you here?\u201d The man replied: \u201cI\u2019ve heard that you are a scholar who answers all questions. That\u2019s why I\u2019ve come to debate with you.\u201d Then, Imam (AS) asked him about the topic of the debate and delegated each topic to one of his students. In the field of Quranic inquiries and recitation, he referred him to Hamran. In [Arabic] literature (or grammar), he instructed Aban bin Taghlib to debate with him.<\/p>\n

              In jurisprudence, he ordered Zurarah to debate with him. In theology, he asked Mu\u2019min Taq to respond to him. He also instructed him to seek the opinion of Tayyar in matters of free will, debate with Hisham bin Salim in monotheism, and debate with Hisham bin Hakam on the topic of Imamate. Until Imam (AS) laughed so hard that his teeth were visible. The Syrian man said: \u201cIt seems you want to show me that such people exist among your Shias.\u201d<\/p>\n

              Imam Sadiq (AS) replied: \u201cYes, they do.\u201d Then, Imam (AS) praised each of his companions and said: \u201cO\u2019 Syrian man! Indeed, God has mixed truth and falsehood together, and He sent the prophets to separate them. If it were not as such, there would be no need for them.\u201d The Syrian man said: \u201cBy God, whoever sits with you will be saved.\u201d \u201dImam (AS) nodded in agreement, pointing to the gathering of Jabra\u2019il (AS), Mika\u2019il (AS), and \u2018Israfil (AS) with the Prophet (PBUH), who would receive news from heaven. Then, the Syrian man asked Imam (AS) to accept him as one of his Shias and to teach him. Imam Al-Sadiq (AS) accepted and instructed Hisham to teach him. [40]<\/p>\n

              Note:<\/strong><\/h4>\n

              [1] Note: Dhahabi, Mizaan-al-Itidal, Beirut, Dar-al-Fikr, no date; Ibn Hajar Al-Asqalani, Tahdhib Al-Tahdhib, Hyderabad 1329 AH, Lisan al-Meezan and others.<\/p>\n

              [2] Dhahabi, Siyar A\u2019lam al-Nubala, Beirut, Mu\u2019assasat-al-Risalah, 1406 AH, Vol. 6, p. 256.<\/p>\n

              [3] Ibid.<\/p>\n

              [4] Ibid.<\/p>\n

              [5] Siyar A\u2019lam al-Nubala, Vol. 6, p. 257.<\/p>\n

              [6] Hilyat al-Abrar, Vol. 2, p. 143.<\/p>\n

              [7] Muhammad Husayn Muzaffar, Imam Sadiq (peace be upon him), Vol. 1, p. 132.<\/p>\n

              [8] Ali bin Isa Araki, Kashf al-Ghummah fi Ma\u2019rifat al-A\u2019imma, Qom, Nashr-e Adab-e Hawza, 1364, Vol. 2, p. 430; Allamah Muhammad Baqir Majlisi, Bihar al-Anwar, Vol. 47, p. 35; Kulayni, Usul al-Kafi, Translated by Hassan Mustafavi, Tehran, Foundation of Martyrs, Vol. 1, p. 381.<\/p>\n

              [9] Bahuth fi al-Milal wa al-Nihal, vol. 1, p. 108.<\/p>\n

              [10] Muhammad bin Nu\u2019man Mufid, Beirut, Mu\u2019assasat al-A\u2019lami, 1410 AH, Irshad, p. 274; Tabarsi, Al-\u2018Ilam bi-Manaqib al-Abrar, Islamic Bookstore, 1328 AH, p. 277; Hilyat al-Abrar, vol. 2, p. 143; Kashf al-Ghummah, vol. 2, p. 392. For more information on other detailed hadiths in this regard, see Biharul-Anwar, vol. 2, p. 240, and vol. 26, p. 158; Amali Mufid, p. 71.<\/p>\n

              [11] For further explanation, see Muhammad Abu Zuhra, Imam Sadiq (AS) and the Four Schools, Beirut, Dar al-Fikr al-\u2018Arabi, vol. 2, p. 26.<\/p>\n

              [12] Imam Sadiq (peace be upon him), p. 150.<\/p>\n

              [13] Ibid, p. 87.<\/p>\n

              [14] Imam Sadiq (AS) and the Four Schools, vol. 2, p. 26.<\/p>\n

              [15] Ibid.<\/p>\n

              [16] Ibid.<\/p>\n

              [17] Ibid, p. 27.<\/p>\n

              [18] Bihar al-Anwar, Vol. 26, p. 158.<\/p>\n

              [19] Ibid., Vol. 2, p. 207.<\/p>\n

              [20] Some Sunni scholars have also accepted knowledge gained through\u00a0Jafr<\/em>; for example, Abu Zuhra in his book\u00a0Al-Imam al-Sadiq<\/em>, p. 33.<\/p>\n

              [21] Ibid, p. 347.<\/p>\n

              [22] Ibid., p. 349; Bihar al-Anwar, Vol. 26, p. 44.<\/p>\n

              [23] Bihar al-Anwar, Vol. 2, p. 216.<\/p>\n

              [24] Ibid., Vol. 47, p. 33; Siyar A\u2019lam al-Nubala, Vol. 6, p. 257.<\/p>\n

              [25] See: Dala\u2019il al-Imama, p. 123; Al-I\u2019tiqad, p. 272; Kashf al-Ghummah, Vol. 2, p. 402.<\/p>\n

              [26] See: Al-I\u2019tiqad, p. 281; Al-Risalah, p. 300; Abd Al-Muttalib bin Muhammad Al-A\u2019raj, Kanz Al-Fawa\u2019id, p. 220; Biharul-Anwar, Vol. 3, p. 33 and Vol. 10, p. 209.<\/p>\n

              [27] Al-Hiliya Al-Abrar, Vol. 2, p. 145.<\/p>\n

              [28] Ibid.<\/p>\n

              [29] Biharul-Anwar, Vol. 52, p. 360; Dala\u2019il al-Imamah, p. 137; Muhammad Baqir Dehdashti, Al-Dam\u2019ah Al-Sakibah, Vol. 6, p. 391.<\/p>\n

              [30] Al-Dam\u2019ah Al-Sakibah, Vol. 6, p. 374; Abd Al-Karim bin Tawus, Farhat Al-Gharra, p. 41.<\/p>\n

              [31] Biharul-Anwar, Vol. 47, p. 139.<\/p>\n

              [32] Ibid, p. 217.<\/p>\n

              [33] See: Al-Imam Al-Sadiq (AS) and the Four Madhahib, Vol. 2, p. 88.<\/p>\n

              [34] Bihar al-Anwar, vol. 47, p. 217; Manaqib, vol. 3, p. 387; Siyar A\u2019lam al-Nubala, vol. 6, p. 257.<\/p>\n

              [35] Kashf Al-Ghummah, vol. 2, p. 396; Irshad, p. 278; A\u2019lam al-Wara, p. 273; Ahmad bin Ali, Ihtijaj, p. 198; Translation of Al-Kafi, vol. 1, p. 240; Biharul-Anwar, vol. 23, p. 9 and vol. 10, p. 230 and vol. 47, p. 400, etc.<\/p>\n

              [36] Al-Kafi, vol. 1, pp. 237-267.<\/p>\n

              [37] Sheikh Tusi, Ikhtiyar Ma\u2019rifat-al-Rijal, Qom, Al-Bayt Institute, 1404 AH, vol. 2, p. 422.<\/p>\n

              [38] Muhammad bin Ali, Saduq, Ma\u2019ani-al-Akhbar, p. 212; Bihar al-Anwar, vol. 66, p. 3.<\/p>\n

              [39] Usul Al-Kafi, vol. 1, p. 238.<\/p>\n

              Part of article series:\u00a0Scholarly life of Imam Al-Sadiq (AS)<\/a><\/em><\/p>\n

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