Six Timeless Advices of Imam Jafar al Sadiq and Their Impact

The Wishes of Sayyidunā Abū Bakr al-Ṣiddīq رَضِىَ اللّٰهُ عَـنْهُ

Every human being has certain wishes and desires in their life—some are fulfilled, and some remain unfulfilled. Some wishes are major and others minor; some relate to religion, faith, and society, while others pertain to one's own self and family. Sayyidunā Abū Bakr al-Ṣiddīq رَضِىَ اللّٰهُ عَـنْهُ witnessed the fulfillment of many significant wishes during his lifetime, such as consolidating the system of the Caliphate, protecting the borders of the Islamic state, compiling the various Sūrahs (chapters) and Āyāt (verses) into a single volume, raising the banner of Jihād against the apostates, and keeping the Muslims united and free from division.

Here are more wishes of Sayyidunā Abū Bakr al-Ṣiddīq رَضِىَ اللّٰهُ عَـنْهُ:

A Yearning for the Blessed Vision of the noble Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم

Once, Sayyidunā Abū Bakrرَضِىَ اللّٰهُ عَـنْهُ stated in the presence of the Merciful Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم: “I have three desires: (1) to remain seated in your noble presence; (2) to keep reciting ṣalāt upon you; and (3) to spend my wealth upon you.”[1]

The Desire to See the Gate of Paradise

On one occasion, the beloved Prophetصَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: “Sayyidunā Jibrīl عَـلَيْـهِ الـسَّـلاَم came to me, took my hand, and showed me the gate of Paradise through which my Ummah will enter.”

Sayyidunā Abū Bakrرَضِىَ اللّٰهُ عَـنْهُ  said: “O Messenger of Allah! I wish that I had been with you [at that time] so that I could have seen it.”

The noble Prophetصَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied: “O Abū Bakr! Listen carefully! The first person from my Ummah to enter Paradise will be you.”[2]

The Wish to Suffer Every Hardship First

When Sayyidunā Abū Bakr رَضِىَ اللّٰهُ عَـنْهُ was going towards the Cave of Thawr with the Greatest and Final Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم, he would walk ahead of the beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم for a while and then behind him for a while. He صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم asked: “Why are you walking ahead for a while and behind for a while?”

He replied: “When I remember that some people are searching for you, I walk behind you. Then, when I fear an ambush, I start walking ahead [so that no one can cause you any discomfort].”

The beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم asked: “If any calamity were to strike, would you like it to afflict you instead of me?”

He responded: “Yes! By Allah, my desire is that whenever calamity strikes, it should befall me and not reach you!”[3]

The Aspiration to Receive the Supplication of the noble Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم

During the Battle of Tabūk in the 9th year of the Hijrah, a Companion, Sayyidunā Dhū al-Bijādayn رَضِىَ اللّٰهُ عَـنْهُ, was martyred. The beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم descended into his grave and instructed Sayyidunā Abū Bakr al-Ṣiddīq and Sayyidunā ꜤUmar b. al-Khaṭṭāb رَضِیَ اللّٰهُ عَنْهُمَا: “Help to lower your brother [Sayyidunā Dhū al-Bijādayn رَضِىَ اللهُ عَـنْهُ] down towards me." (Both of them supported the blessed body of Sayyidunā Dhū al-Bijādayn رَضِىَ اللهُ عَـنْهُ and lowered it). Then, the noble Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم placed his body in the grave with his own blessed hands and prayed to the Generous Lord: “O Allah! I am pleased with him, so You also be pleased with him.” Hearing these supplicatory words, a desire awoke in the heart of Sayyidunā Abū Bakr al-Ṣiddīq رَضِىَ اللّٰهُ عَـنْهُ: “I wish I were in the place of the person in the grave!”[4]

The Wish Not to Become the Caliph

When Sayyidunā Abū Bakr رَضِىَ اللّٰهُ عَـنْهُ was selected as the Caliph, he delivered an excellent address and said: “O people! You have obliged me to follow the [specific governmental] way of the beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم [by entrusting the affairs of the state to me], though Allah protected His Prophet from sins through revelation (and I am merely an ordinary human being). By Allah, I wished that you people would have taken this responsibility upon yourselves [and excused me].”[5]

A Desire Full of the Fear of Allah Almighty

Once, Sayyidunā Abū Bakr رَضِىَ اللّٰهُ عَـنْهُ saw a sparrow and expressed his wish: “O sparrow! How fortunate you are! You eat from the fruits and fly among the trees. There is no reckoning upon you and no torment. By Allah, I wish that I were a ram that my family would fatten. Then, when I became fully plump, they would slaughter me. Then they would roast a portion of my meat [and eat it] and dry another portion, making it into dried pieces of meat, and then continue to eat me.”[6]

The Wish to See his Daughter Prosperous

At the time of his passing, Sayyidunā Abū Bakr رَضِىَ اللّٰهُ عَـنْهُ sat up, recited the declaration of faith, and said to Sayyidah ꜤĀ’ishah al-Ṣiddīqah رَضِىَ اللّٰهُ عَـنْها: “O my dear daughter! My wish was that you should be prosperous after me. So, I had gifted you a garden that yielded twenty wasq (a measure of volume) of dates from my property. By Allah! I wished that you would have accepted it. If you had kept it, it would have been yours [but you did not accept it]. Therefore, it is now the property of the heirs.”[7]

The Desire to Pass Away on the Blessed Day of Monday

Sayyidunā Abū Bakrرَضِىَ اللّٰهُ عَـنْهُ  departed this world on the 22^nd of Jumādā al-Ākhirah, 13 AH. According to one narration, when the time of his passing approached, he asked his family: “Which day is it today?”

They replied: “It is Monday.”

He asked: “On which day did the beloved Prophet of Allahصَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم pass away?”

They replied: “Monday.”

He said: “I wish to depart from the world by tonight [so that the day of my passing aligns with the day of the passing of the beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم].” Subsequently, the following night had not passed when Sayyidunā Abū Bakr al-Ṣiddīq رَضِىَ اللّٰهُ عَـنْهُ passed away, and he was laid to rest before dawn.[8]

Six Pieces of Advice from Imām JaꜤfar al-Ṣādiq رَحْمَةُ اللهِ عَلَيْه and Their Social Impact

The 15th of Rajab al-Murajjab reminds us of a great personality who possessed numerous sublime qualities, including: worship, spiritual struggle, piety, asceticism, righteousness, gentleness, compassion, forbearance, fear of Allah Almighty, knowledge, and practice. This great personality is the shining lamp of the Prophetic family, the family of Sayyidunā Abū Bakr رَضِىَ اللّٰهُ عَـنْهُ, and the family of Sayyidunā ꜤAlī al-Murtaḍā رَضِىَ اللّٰهُ عَـنْهُ. This noble figure is Sayyidunā Imām JaꜤfar al-Ṣādiq رَحْمَةُ الـلّٰـهِ عَـلَيْه.

Sayyidunā Imām JaꜤfar al-Ṣādiq رَحْمَةُ الـلّٰـهِ عَـلَيْه was born in Madinah al-Munawwarah on Monday, the 17^th of RabīꜤ al-Awwal, 83 AH. His teknonym was Abū ꜤAbdullāh and Abū IsmāꜤīl, while his titles were al-Ṣādiq (the Truthful), al-Fāḍil (the Virtuous), and al-Ṭāhir (the Pure). He is the eldest son of Imām Muḥammad Bāqir رَحْمَةُ الـلّٰـهِ عَـلَيْه, who was the son of Imām Zayn al-ꜤĀbidīn. Moreover, his esteemed mother was Sayyidatunā Umm Farwah, who was the granddaughter of the Commander of the Faithful, Sayyidunā Abū Bakr al-Ṣiddīq رَضِىَ اللّٰهُ عَـنْهُ.[1]

Thus, his lineage connects to the Commander of the Faithful, Sayyidunā Abū Bakrرَضِىَ اللّٰهُ عَـنْهُ from his mother’s side, and to Sayyidunā ꜤAlī رَضِىَ اللّٰهُ عَـنْهُ from his father’s side. In other words, he is "Ṣiddīqī" from his mother's side and "ꜤAlawī and Fāṭimī" from his father's side.[2]

Dear Islamic brothers! Sayyidunā Imām JaꜤfar al-Ṣādiq رَحْمَةُ الـلّٰـهِ عَـلَيْه possessed immense knowledge and virtue. His sayings and counsels are guiding lights for us even today. On one occasion, he imparted six truly great pieces of advice to his beloved son, Imām Mūsā al-Kāẓim رَحْمَةُ الـلّٰـهِ عَـلَيْه, saying: "Accept my advice and remember my words. If you remember them, your life will be good, and your death will be enviable."

These six pieces of advice from Imām JaꜤfar al-Ṣādiq رَحْمَةُ الـلّٰـهِ عَـلَيْه are not merely a means of personal rectification, but a framework for a complete social revolution. These counsels illuminate every corner of human life and show a clear path to the building of an ideal Islamic society. When an individual or a society acts upon these principles, not only does their own life improve, but everything around them is also filled with purity and blessing.

First Counsel (Who is Rich?)

“O my son! The rich person is he who remains content with the Divine Distribution (of sustenance), and he who keeps looking at the wealth of others dies in a state of poverty. One who is not content with the Divine Distribution is, in effect, accusing Allah Almighty of fault in His decree. One who considers his own mistake small will deem the mistake of another to be great, and one who considers the mistake of another to be small will deem his own mistake to be great.”

Dear Islamic brothers, when a person learns to be content with the Divine Distribution, a unique sense of tranquillity and serenity is born within him. This not only refines his own personality but also influences the entire society. A content person never casts his gaze on the wealth and property of others, thereby inevitably reducing crimes like theft, robbery, bribery, and dishonesty in society. This spirit also eliminates class conflict, because when everyone is content with their share, the poor do not envy the rich, and the rich do not look down on the poor.

Morally, contentment makes a person constantly grateful. Such a person thanks Allah Almighty in every state and never complains. He observes patience even in difficult times, and the effect of contentment is clearly visible in his acts of worship too, because when the love of material wealth is absent from the heart, the risk of hypocrisy in worship is reduced, and one performs worship purely for the sake of Allah Almighty.

Second Counsel (The Company of Scholars is a Source of Honour)

"O my son! He who unveils the faults of others will have his own faults exposed. He who raises the sword of rebellion will be slain by that very sword. He who digs a pit for someone else will fall into it himself. The one who sits in the company of the foolish becomes insignificant and humiliated, whereas the one who adopts the company of the scholars gains honour, and the one who goes to a place of evil will be blamed [with false accusations]."

Dear Islamic brothers, it is difficult to measure how elevated a society can become by adopting the company of scholars and avoiding backbiting. When people sit in the gatherings of the scholars, the light of knowledge and wisdom spreads in their hearts and minds. This scholarly environment benefits the whole society because those with knowledge guide others to the right path. Additionally, when people refrain from backbiting each other, an atmosphere of trust and love is created in society. The conflicts and disorder caused by tale-telling and backbiting are eliminated.

This advice has a profound impact on a person’s character. When a person adopts the habit of concealing the faults of others, good assumptions develop in his heart, and he looks at everyone from a positive perspective. The company of scholars brings humility and modesty because sitting with the knowledgeable, rather than the ignorant, makes one aware of one's own lack of knowledge. Guarding the tongue enhances the purity of the heart, and this also has a positive effect on acts of worship.

Third Counsel (Avoiding Vain Talk)

“O my son! Avoid finding faults in people, otherwise people will find faults in you, and avoid vain talk, otherwise your honour will diminish because of it.”

Dear Islamic brothers, avoiding vain talk appears to be a minor matter, but its effects are extremely widespread. Socially, when people avoid meaningless chatter, a great deal of valuable time is saved, which can be utilised for productive tasks. In this way, a culture of purposeful and meaningful conversation develops in society. People who speak less are more respected in society because when they do speak, people listen seriously. This habit creates an environment of seriousness and moderation in the community.

In terms of moral benefits, abstaining from vain talk leads to self-control. When a person controls his tongue, controlling other carnal desires also becomes easier. A person who speaks less is also protected from lying, because he speaks after careful thought. This habit cultivates wisdom, and the person acquires the skill of saying the right thing at the right time. In terms of acts of worship, avoiding vain talk frees up time for the remembrance of Allah Almighty, and moments of silence can be used for the recitation of the noble Quran.

Fourth Counsel (Always Speak the Truth)

“O son! Speak only the truth, whether it is for your benefit or against you, because you will face condemnation primarily from your friends.”

Dear Islamic brothers, the habit of always speaking the truth can elevate any society to the heights of glory. When people speak the truth regardless of their own gain or loss, justice and fairness are established in society. Oppression comes to an end, and the oppressed receive justice. The habit of truthfulness automatically eliminates corruption, as these evils cannot thrive without lies and deceit. Truthful people are completely trusted by society and become worthy of leadership positions.

Truthfulness produces immense courage in a person’s character. When a person speaks the truth without caring about the consequences, it is the highest display of his courage and character. The habit of truthfulness completely protects a person from lying and instils within him the spirit of self-accountability. He is constantly taking account of his carnal-self (nafs). The effect of this on acts of worship is that a person who speaks the truth always strives to please Allah Almighty, not people. Thus, his worship becomes sincere, and the supplications of truthful people are quickly accepted.

Fifth Counsel (The Cause of Malice and Hatred)

“O my son! Keep reciting the noble Quran, spread the greeting of salam, enjoin the good and forbid the evil; connect with the one who severs ties with you; initiate conversation with the one who does not speak to you; grant to the one who asks from you; avoid tale-telling, for it creates malice in hearts; and do not pursue the faults of people, for this is tantamount to making yourself a target [of condemnation and blame].”

Dear Islamic brothers, this counsel presents a comprehensive framework for social responsibility. When people consider enjoining the good and forbidding the evil as their duty, goodness prevails in society, and evil is suppressed. The spirit of reconnecting with those who sever ties creates an atmosphere of love and tolerance in society. Spreading salam increases mutual respect and affection. All these habits together lay the foundation for a civilised and peaceful society.

Morally, this advice fosters the spirit of well-wishing in a person. He wishes well for others and strives for their benefit. Doing good in return for evil is the highest display of patience and forbearance. The habit of giving to those who ask develops generosity, which is an attribute beloved to Allah Almighty. Regarding acts of worship, the counsel to constantly recite the noble Quran leads to spiritual progress, and enjoining the good is itself an act of worship for which one receives reward.

Sixth Counsel (Avoiding the Company of the Disobedient)

"O my son! If you wish to meet [people], meet the virtuous ones, and do not meet the disobedient, for the disobedient are like a rock from which no water flows, like a tree that is neither green nor flourishing, and like land upon which no grass grows."[3]

Dear Islamic brothers, adopting the company of good people and avoiding bad people is a decisive turning point in any person’s life. Socially, the company of virtuous people affects the entire environment and brings about the dominance of goodness. By staying with good people, good habits are naturally transferred, and this effect of imitation benefits whole generations. By avoiding bad people, the risk of becoming involved in wrongdoings is reduced, and the crime rate in society decreases.

In terms of moral improvement, the company of virtuous people refines a person's character. It motivates one to do good deeds, and one naturally develops a dislike for evils. When a person sees people who are better than himself, a desire to improve himself arises. The effect of good company is also clearly visible in acts of worship, as seeing virtuous people increases the eagerness for worship and encourages the acquisition of religious knowledge.

Dear Islamic brothers, these six pieces of advice together present a complete system for human life. At the individual level, they refine the personality and cultivate moral perfections. At the collective level, they establish peace and tranquillity in society, increase mutual love and trust, and lay the foundation for an ideal Islamic society.

May Allah Almighty grant us the ability to act upon these counsels.

اٰمِیْنْ بِجَاہِ خاتَمِ النَّبِیّٖن صلَّی اللہُ عَلَیْہ ِوَاٰلِہٖ وَسَلَّمَ