The Imam passed away in the year 148 A.H, leaving the mantle of Imamah for his son, Imam Musa b. Ja’far (a.s).

However, Imam al-Sadiq’s (a.s) legacy was not merely confined to the field of pioneering the religious sciences. Rather, under his period of Imamate, the natural sciences also flourished. Men like Jabir b. Hayyan, who was known for his skills in sciences such as chemistry, would carry the name of their teacher Imam al-Sadiq (a.s) into the world of the natural sciences as well as other fields of human learning.

During this period, the teachings of original Islam as taught by the Ahlulbayt spead extensively, and under the guidance of Imam al-Sadiq (a.s) numerous students were produced who could debate and overcome the scholars of other schools of thought in Islam. These scholars included men such as Hisham b. Hakam, Hisham b. Salim al-Jawaliqi, Zurarah b. ‘Ayun and others.

The Imam was recognised for being the most astute and knowledgeable of his father’s children. Much like his father, he benefitted significantly from the changing times which allowed him to spread the teachings of Islam openly. It is believed that thousands of students of Hadith (Prophetic sayings) would gather around Imam al-Sadiq (a.s) in the Holy City of Madinah and learn directly from him.

The sixth Imam Ja’far b. Muhammad al-Sadiq (a.s), who is often remembered as the pioneer of the Madhhab (hence the oft-used term “Ja’fari”), was born in the Holy City of Madinah in the Year 83 A.H (702 A.D) to his father, the fifth Imam Muhammad al-Baqir (a.s) and his mother, Umm Farwa b. Qasim b. Muhammad b. Abi Bakr.

The Imam passed away in the year 148 A.H, leaving the mantle of Imamah to his son, Imam Musa b. Ja’far (a.s).

Imam al-Sadiq’s (a.s) legacy was his contribution to the religious sciences. His Imamate also extended to the study of the natural sciences, which flourished under his leadership. Men like Jabir b. Hayyan, who was known for his skills in sciences such as chemistry, would carry the name of their teacher Imam al-Sadiq (a.s) into the world of the natural sciences as well as other fields of human learning.

During the lifetime of Imam al-Sadiq, a rival threat appeared in the form of Zaydism, which held that Zayd b. ‘Ali, the son of the fourth Imam ‘Ali al-Sajjad (a.s) and brother of the 5 th Imam, Imam al-Baqir (a.s) should have been the Imam of the time. However according to most narratives, Zayd b. ‘Ali never actually claimed the Imamate for himself and rather used it as leverage to lead a political uprising. The claim that he was the rightful 6 th Imam never came directly from him, but was attributed to him by his followers at a later date.

On analysis of the texts in which Imam Ja’far (a.s) would engage with others who held different views, it becomes clear that the Imam lived at a time of relative freedom. He had the ability to discuss freely with a range of different groups including atheists (reflected in the text Tawhid al-Mufaddal for example). This was characteristic of the period of Abbassid rule in which the Caliphs purposely allowed free debates about theological issues to divert attention from political debates.

On numerous occasions scholars would approach the Imam and request to debate him in which case the Imam would direct the scholars to instead debate his students. After being overcome by the Imam’s students in debates, these scholars would immediately concede the superior value of the teachings of Imam Ja’far al-Sadiq (a.s).

During this period, the teachings of the Original Islam as taught by the Ahlulbayt, spread vastly and under the guidance of Imam al-Sadiq (a.s) numerous students were produced who could debate and overcome the scholars of other schools of Islam. These scholars included men such as:

The Imam was recognised as being the most astute and knowledgeable of his father’s children. Much like his father, he benefitted significantly from the changing times which allowed him to spread the teachings of Islam openly. It is believed that thousands of students of Hadith (Prophetic sayings) would gather around Imam al-Sadiq (a.s) in the Holy City of Madinah and learn directly from him.

The sixth Imam Ja’far b. Muhammad al-Sadiq (a.s), who is often remembered as the pioneer of the Madhhab (hence the oft-used term “Ja’fari”) was born in the Holy City of Madinah in the Year 83 A.H (702 A.D) to his father, the fifth Imam Muhammad al-Baqir (a.s) and his mother, Umm Farwa b. Qasim b. Muhammad b. Abi Bakr.

The sixth Imam of the twelve infallible Imams designated by Allah to successively guide the Ummah, following the death of the Prophet Muhammad (s.a.w), was the son of the fifth Imam, Ja’far ibn Muhammad al-Sadiq (a.s).

This period of history was less politically volatile, which meant that he was able to openly teach Islamic sciences to a wider audience without fear of persecution. Imam Ja’far al-Sadiq (a.s) was able to pick up where his father and predecessor left off, further developing the study of the Islamic sciences. For this reason the school of jurisprudence, adhered to by followers of the Ahlulbayt, is often referred to as “The Ja’fari School.”

Any observer who picks up the narrations (ahadith) of the Holy Imams will find that the vast majority of the narrations were narrated from Ja’far al-Sadiq (referred to as Abi Abdullah), which demonstrates the great blessing the community experienced during the Imamate of Imam Ja’far al-Sadiq (a.s).

Family Life

Imam Ja’far al-Sadiq (a.s) was born in the year 83 A.H in the month al-Rabi al-Awwal. He was born in the Holy City of the Prophet Muhammad (s.a.w), Madinah. His father was the great scholar Imam Muhammad al-Baqir (a.s), the fifth of the Imams, and his mother was an honorable woman by the name Umm Farwa.

Within his lifetime the Imam had a total of ten children, seven sons and three daughters.

His sons were:

Imam Musa al-Kadhim, Isma’il, Abdullah, Muhammad, Ishaq, ‘Ali and ‘Abbas.

His daughters were:

Asma, Fatima and Umm Farwa.

Imam Ja’far al-Sadiq (a.s) was the inheritor and successor of the Imamate of his father Muhammad Ibn ‘Ali al-Baqir (a.s).

As Shaykh Mufid aptly summarizes in his work "al-Irshad":

“He stood out among their group for his great merit. He was the most celebrated, the greatest in rank and the most illustrious of them in the eyes of both the non-Shi’a and the Shi’a”

The evidence given in regard to the explicit manifest designation of Imam Ja’far al-Sadiq (a.s) by his father Muhammad ibn ‘Ali al-Baqir (a.s) are in abundance. Several of the narrations pertaining to occasions on which the designation was made explicit by Imam al-Baqir (a.s) in front of numerous other individuals shall be mentioned.

Accession to the Imamate

There is considerable evidence of the transfer of the Imamate from father to son.

Muhammad b. Abi ‘Umayr transmits from Hisham b. Salim al-Jawaliqi on the authority of Imam al-Sadiq (a.s) who narrates:

When my father was near to death, he said: “Ja’far, I give testamentary enjoinment to you to treat my followers well.”

Imam Ja’far al-Sadiq (a.s) responded “May I be your ransom, by Allah, I will make them know their religion so well, that any man amongst them in the community will not have to ask anyone for advice”.

Aban b. Uthman transmits on the authority of Abu al-Sabbah al-Kinani who reports:

Abu Ja’far Muhammad ibn‘Ali looked towards his son Abu Abdullah Ja’far and said (to us): “Do you see that man? He is one of those whom Allah, the mighty and high had said:

“We wish to grant a favour to those who had been humiliated in the land and we will make them Imams and inheritors”(Qur’an: 28:5)

Hisham b. Salim al-Jawaliqi transmits on the authority of Jabir b. Yazid al Ju’fi:

Abu Jafar Muhammad, peace be on him, was asked about the one who would take charge (al-qa'im) (of the Imamate) after him. He tapped Abu Abd Allah Ja’far, peace be on him, with his hand and said: "By God, this is the man among the family of Muhammad, peace be on them, who will take charge (al-qa'im) (the station of Imamate)."

‘Ali b. al-Hakam transmits on the authority of Tahir, a follower of Abu Ja’far Muhammad, peace be on him, who said:

I was with Abu Ja’far (Muhammad al-Baqir), peace be on him, when Ja’far peace be on him approached, Abu Ja'far, peace be on him, and said, “Here is the best of creatures.”

Such reports which have been collected by previous scholars such as Shaykh al-Mufid in his work “al-Irshad” are said to be Mutawatir (multiple attestations to a point in which certainty is reached) in delineating the explicit open-designation and appointment of Imam Ja’far (a.s) by his predecessor and father Imam Muhammad al-Baqir (a.s).

Many Scholars also point out that unlike previous Imams who lived in times where very little documentation was needed to prove Imamate, al-Sadiq’s extensive documentation was further proof that he was indeed the rightful Imam.

Imam Ja’far al-Sadiq’s (a.s) Teachings

Like all his predecessors, the Imam possessed the inherited knowledge and wisdom of the Prophets, but because Imam Ja’far al-Sadiq (a.s) lived during an era in which political power was about to be seized from the Umayads by the ‘Abbasids, he was more able to share that knowledge with others.

This meant that he was blessed with the ability to openly preach and was able to hold classes for 400 of the greatest scholars of the time. He was able to freely teach about the religious sciences, as well as sciences in general. In the natural sciences for example, the most famous of Imam Ja’far al-Sadiq's (a.s) students is without any shadow of doubt, the renowned figure known as “Jabir ibn Hayyan” (known as Geber in the west) whose works in the field of the natural sciences became an area of interest for academics all over the world. Jabir also praises Imam Ja’far al-Sadiq (a.s) as the source of his knowledge.

Like the Imams and the Prophet prior to him, Imam Ja’far al-Sadiq (a.s) also had a select elite of companions to whom the secrets of the religion and the realities of the universe were taught. Each companion was trained in specific areas of discourse and whenever an opponent would come to challenge Imam Ja’far al-Sadiq (a.s), they would first be answered by his students.Only if they couldn’t answer the question would Imam Ja’far al-Sadiq (a.s) personally step in.

Individuals like Hisham b. al-Hakam, Hisham b. Salim al-Jawaliqi, Yunus b. Abd al-Rahman, Zurarah b. ‘Ayun, Humranibn ‘Ayun and Mo’min al-Taq were all groomed by al-Baqir and Imam Ja’far al-Sadiq (a.s) and their talents cultivated until they became the sharpest scholars of their time. In the books of hadith, one can find numerous debates and discussions in which these individuals would overcome opponents of the Imams and convert them to their way of thinking.

The Miracles Performed by Imam Ja’far al-Sadiq (a.s)

Like the office of Prophethood, Imams also are bestowed with miracles in order to fulfill their role as the proofs of Allah (s.w.t) on the earth. Imam al-Sadiq (a.s) is no exception to this rule and in fact numerous supernatural events are associated with the biography of Imam al-Sadiq (a.s) which would demonstrate the power of prayer Imam al-Sadiq (a.s) contained.

In one such example, a companion of the sixth Imam namely “Mu’alla b. Khunays” was brutally murdered by another individual by the name of Dawud b ‘Ali b Abd Allah b. Abbas. Not only did Dawud kill Mu’alla, he took his property afterwards and demonstrated very little remorse or sorrow for what he had done. The Imam is reported to have come to him (Dawud) and said:

“You have killed my retainer and taken his property.” Continuing, the Imam rebuked the man and said to him: “Do you know a man may continue to sleep when he has lost a child, but he can never sleep when he is at war. I shall pray to Allah against you”

Dawud retorted by questioning the Imam in a mocking manner: “Do you threaten us with your prayer.”

The Imam left Dawud and returned to his house where it is said that the Imam spoke against this individual in his private prayer. Within an hour of Imam Ja’far al-Sadiq's (a.s) prayer, voices were heard from outside announcing that Dawud was dead.

Another incident in which the Imam’s knowledge of the secrets of prayer was demonstrated can be seen in an incident in which the Caliph al-Mansur (a tyrant who was in power during Imam al-Sadiq’s (a.s) life), had the Imam brought before him and stated:

“May Allah kill me if I don’t kill you! You attempted to harm my authority and are seeking treachery against me.”

It is important to point out that the Imams were neither for nor against the government and knew nothing of the alleged plot against Caliph al-Mansur.

Imam Ja’far al-Sadiq (a.s) responded to the allegations that he was behind the plot by saying: “By Allah, I am not!”

The Imam informed al-Mansur that whoever had accused him of masterminding the plot was a liar and though the claims were false, even if they’d been true then the Caliph should act like his ancestors (the Prophets) and forgive. He appealed to the Caliph stating: “Your lineage goes back to them” and appealed that by default, the Caliph should act as graciously as the Prophets did when others wronged them.

Al-Mansur acknowledged this and informed Imam Ja’far al-Sadiq (a.s) that a man had been making the false claims on his behalf. The Imam suggested that this slanderer should be brought before the Caliph. After the slanderer was brought to the court of the Caliph, the Caliph asked the slanderer if it was true that he had heard these calls of public opposition from Imam Ja’far al-Sadiq (a.s), to which he replied that he had.

Upon hearing the slanderer’s claims, Imam Ja’far al-Sadiq (a.s) demanded that this slanderer swear that he was telling the truth, to which the slanderer swore he was being truthful.

Imam Ja’far al-Sadiq (a.s) requested that he swear using the formula “May I be outside God’s power and strength and may I seek refuge in my own power and strength (if I lied that) Ja’far did such and such.”

Immediately after reciting this formula, the slanderer’s leg became struck and the Caliph recognising God’s chastisement over this slander, ordered for him to be dragged out by this leg.

Imam Ja’far al-Sadiq (a.s) was asked as to why he didn’t merely have the slanderer swear by Allah, to which he replied that he was worried the man would praise God and thus Allah may show mercy to him and delay the chastisement. The Imam instead wished for his immediate chastisement to be made before the people. This is a poignant example which showed the Imam’s ability to call upon the divine chastisement for those who had wronged him and his companions.

Power struggles during Imam al-Sadiq’s (a.s) lifetime

During his lifetime, Imam Ja’far al-Sadiq (a.s) endured the tyrannical rule of five Caliphs, three of whom were: Yazid ibn al-Walid, Walid ibn Yazid and Marwan al-Himar. These three ruled during the last days of the Umayad dynasty while the other two,al-Saffah and al-Mansur al-Dawaniqi were Abbasid caliphs.

According to the majority of accounts, the Imam was poisoned by the Abbassid tyrant, al-Mansur al-Dawaniqi in the year 148 A.H. He was subsequently buried in the Holy City of Madinah in the Baqi’i cemetery next to his father, grandfather and his great grand-father’s brother.

The Imam’s successor was his son Musa ibn Ja’far, although sadly after the death of Imam al-Sadiq (a.s), some of the sixth Imam’s followers were confused by Abbasid propaganda and chose not to follow the designated seventh Imam.

Several false claimants came forward and claimed positions belonging to divinely designated Imams.

Imam al-Sadiq (a.s) however, left behind a great legacy and is indeed celebrated by both his followers and the followers of other schools of thought in Islam. It is recognised that two of the scholars who founded Sunni schools of Jurisprudence namely “Abu Hanifa” and “Malik Ibn Anas” were students of the Imam and his father Muhammad al-Baqir (a.s), and owed much to the two Imams. Imam al-Sadiq’s (a.s) legacy is so unique that it is obvious from the books of narrations that more hadiths were attributed to Imam al-Sadiq (a.s) than all other Imams combined.

Separately, “The School of Jurisprudence” is often referred to as the “Ja’fari School of Jurisprudence,” recognising the great scholarly endeavors of the Imam.

Bibliography and Further Reading