Fabricated Stories Have Been Ascribed To Imam Jafar-e-Sadiq (asws),

Several fabricated stories have been ascribed to Imam Jafar-e-Sadiq(asws), i.e.,
‘Principles of Fiqh’ were developed by him, an Islamic institution, equivalent to the
level of a university, was managed by Imam(asws), which offered teachings facilities for
nearly six thousand students, learning various subjects, i.e., theology, Ilm-ul-Rijal,
jurisprudence, philosophy. It has also been said that even a new Muslim sect ‘Fiqh-e-Jafarriya’ was named for the followers of Ahlul Bait(asws).

We will try to clarify some of these unfounded allegations, which would suggest that Imam Jafar-e-Sadiq(asws) had adopted a different approach to that of his predecessors or successors. It is often said that Imam Jafar-e-Sadiq(asws) had a relatively peaceful time and significantly more resources were available to him to fulfill what other Imams(asws) were not permitted to enjoy. If we accept this then questions will be raised as to why Amir-ul-Mu'minin (asws),
who was in power for nearly four years, did not open a school of ‘Fiqh’ or why any
other infallible Imam(asws), who came after Imam Sadiq(asws), did not reinstate such a
school or even endorsed the validity of ‘Fiqh’ schools? As we shall see later, Imam
Jafar-e-Sadiq(asws) taught the same disciplines of knowledge, as were taught by the
other Infallible Imams(asws). However, historical facts were bended by those Shia
scholars who wanted to enjoy the same degree of freedom as was practised by their Sunni counterparts, under the banner of ‘Ijtihad’ (jurisprudence). Their wish, together with the tyrant rulers’ support led to the formation of ‘Fiqh Jafarriya’, mainly prompted by the political manoeuvring of the religion, on the similar basis as it was done during the time of first three Muslim caliphs A well known modern historian Moojan Momen writes: ‘Nadir sent a peace offer to the Turks which included the proposal that Iranians, having given up Shiism, should be accepted as a fifth school of Sunni Law under the name of Jaafri. Then after suppressing several revolts, Nadir pursued a further campaign against Turkey in an effort to force upon the Sultan his plan for recognising the Jafari School within the fold of Sunni Islam. Although the Turks were defeated, Nadir’s object was not gained’.(An Introduction to Shiite Islam, Moojan Momen, pp. 125-126.)
Another independent European historian, Hainz Halm writes in his book:
Nadir,who had initially emerged as the agent of the Safavid dynasty, had himself crowned Shah in 1736. In his dealings with feudal lords of the Turkoman tribes which supported him he had already made known his intention to destroy Shiite and predominance in Iran. As he envisaged it, the Shia should take its place alongside the four Sunnis legal schools as a fifth ‘Jafari’ school,it, the Shia should take its place alongside the four Sunnis legal schools as a fifth ‘Jafari’ school, so named after the sixth Imam Jafar al-Sadiq(asws) whose importance was thus lowered to the same rank as that of the founders of the other schools of law – Abu Hanifa, al-Shafii et. The Shiite ‘ulama’ themselves, with their legal formalisation of the Shia, had contributed quite substantially to this development.(Shiism, Heins Halm, Columbia University Press, New York, 2nd Edition, 2004, pp. 94)

The concept of ‘Fiqh-e-Jafaria’, therefore, has merely been a politically
motivated school of thought, which was later embraced by the ‘Usooli’ school of
thought, formulated during the Grand Occultation of Imam-e-Zaman(asws). The main
motive has been to establish, similar to four Sunnis schools of thought, a fifth one.
Imam Jafar-e-Sadiq(asws) had always rejected and denounced the principles of
‘Fiqh; which were observed by Sunni Imams, for example, once Imam Sadiq(asws) said to
one of his disciples: "May Allah(azwj)‘s curse be upon Abu Hanifah who used to say, "Ali said so and so, in this matter, therefore, I say so and so”, as if his judgement is better than the words of Ali(asws)’’. Once Imam Jafar-e-Sadiq(asws) told directly to Abu Hanifa: Do not make use of analogy in Deen, the first who practised it was Iblis(la), who compare fire with dust, he, however, should have compared the ‘Divine Light’ in Adam(asws) with fire with dust, he, however, should have compared the ‘Divine Light’ in Adam(asws) with the inferior light of fire.
In the beginning, some of the followers of Ahlul Bait(asws) tried to adopt these
principles of ‘Fiqh’ but Masomeen(asws) strongly discouraged him, for example, when one of disciples of Imam Musa-e-Kazim(asws) tried to make use of Qias but Imam(asws) did not allow him. However, after the Grand Occultation, gradually a branch of twelve Imami Shias (Usoolis) started to modify and adopt Sunni’s principles of ‘Fiqh’. In an ironical statement, Shayk al-Muzffar, writes: ‘Not only the Shiite jurisprudence depended on al-Sadiq(asws), but also many Sunnis jurists, who lived during that time, learned jurisprudence from him, i.e., Malik, Abu Hanifa’.Imam Jafar-e-Sadiq(asws) had already clarified the meanings of ‘Fiqh’
(jurisprudence) as the one who is the narrator of Holy Traditions. Mohammed through a chain of narrators from Imam Al-Sadiq(asws): “You should recognise our Shias’ virtues from their narration of ‘Ahadith’ from us. We don't consider a ‘faqhi’ (scholar)’ until he narrates our Traditions. I asked: Is a momin a ‘Mohadith’ traditionalist (Akhbari)? Imam(asws) replied: One who understands our traditions is a ‘Mohadith’ traditionalist (Akhbari).

Sudeer reports, once I met Imam Mohmmed Baqir(asws) in Kaabah, Imam(asws) held
my arm and took me in front of Kaabah and said: “O Sudeer! People have been asked to come to these stones, after finishing circumambulation around these stone they should turn to us and give proof of their adherence to our  Wilayat. As Allah(azwj)
Says:“But, without doubt, I am (also) the One who forgives again and again, to those who repent, believe, and do right, who,- in fine, are ready to receive true guidance."(Q 20:82):
Imam(asws) pointed to his chest and said: “Our Wilayat and submission”. And then
said: “O Sudeer! Shall I show you who are the ‘ones’ who stop people from adopting
the ‘True Religion’ of Allah? Imam(asws), then pointed out towards Abu Hanifa and
Sufyaan Syrian, who were present in front of us. Imam(asws) said: “Look these are the ‘ones’ who stop people from the religion of Allah(azwj), as these people have neither any guidance from Allah(azwj), nor a proof from the Holy Book, their minds are corrupt. If these types of people would stay at home, the general public would wonder around (in the research of religion) and after failing to find anyone who would narrate only with reference to Allah(azwj) and His Prophet(saww), they would definitely turn to us and we would tell them the true News ‘Akhbar’, which we have heard from the Prophet(saww) and Allah(azwj).



Finally, Imam Jafar-e-Sadiq(asws), himself disapproved emulating others and
asked us to learn religion from the holy Quran and the Sunnah (traditions), e.g.,
Imam(asws) says: If someone takes up religion (of Mohammed(asws) and Alay
Mohammed(asws)) from another person (Taqleed) then his religion remains infirm and is easily taken away by others (preachers) but if he takes it from 'Quran and Sunnah',then opposition may be able to tremble mountains but wont touch his faith... Wassalaam!