Muḥammad al-Bāqir (5th Imam) and Ja`far ibn Muḥammad al-Ṣādiq (6th Imam)

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Ja`far al-Ṣadiq
جعفر الصادق  (Arabic)
6th Imam of Twelver and 5th Imam of IsmailiShia
Jafar Sadik Name in Arabic.gif
Ja`far ibn Muḥammad al-Ṣādiq with Islamic calligraphy
Bornc. 23 April 702 CE[1]
(17 Rabi' al-awwal 83 AH)
Medina, Umayyad Empire
Diedc. 7 December 765 (aged 63)
(15 Shawwal 148 AH)
Medina, Umayyad Empire
Cause of death
Death by poisoning
Resting place
Jannatul Baqi, Saudi Arabia
24°28′1″N 39°36′50.21″E
Other namesJa'far ibn Muḥammad ibn `Ali
Ethnicity`Arab (Quraysh)
Title
Term733 – 765 CE
PredecessorMuhammad al-Baqir
Successordisputed
Twelvers — Musa al-Kadhim
Isma‘ilis — Isma‘il ibn Ja‘far
Aftahis — Abdullah al-Aftah
ReligionIslam
Spouse(s)
Fatima bint al-Hussain'l-Athram
Hamīdah al-Barbariyyah[3][4]
Children
ParentsMuhammad al-Baqir
Farwah bint al-Qasim
Muhammad Salat.svg The Fourteen Infallible Rashidun Caliph Ali ibn Abi Talib - علي بن أبي طالب.svg
Muhammad Salat.svg The Twenty-One Imams of
The Tayyibi-Ismāʿīlīs Rashidun Caliph Ali ibn Abi Talib - علي بن أبي طالب.svg
Muhammad Salat.svg Nizārī-Ismāʿīlī Imams Rashidun Caliph Ali ibn Abi Talib - علي بن أبي طالب.svg
Muhammad al-Baqir
5th Imam of Twelver and 4th Imam of IsmailiShia
Baghi tomb.jpg
The historical tomb of Al-Baqi' was destroyed in 1925. Imam Muhammad al-Baqir is one of four Shiite Imams buried here.
Native nameمحمد بن علي الباقر  (Arabic)
Bornc. 676 CE[1]
(1 Rajab 57 AH AH)
Medina, Umayyad Empire
Diedc. 31 January 733 (aged 57)
(7 Dhul Hijja 114 AH)
Medina, Umayyad Empire
Cause of death
Death by poisoning
Resting place
Jannatul Baqi, Saudi Arabia
24°28′1″N 39°36′50.21″E
Other namesMuhammad ibn ‘Alī ibn Husayn
Ethnicity`Arab (Quraysh)
Title
Term712 – 733 CE
PredecessorAli ibn Husayn
SuccessorJa'far al-Sadiq
ReligionIslam
Spouse(s)Farwah bint al-Qasim
Umm Hakīm bint Usayd ibn al-Mughīrā al-Thaqafī
Children
Parents`Ali ibn Husayn
Fatimah bint Hasan
Muhammad Salat.svg The Fourteen Infallible Rashidun Caliph Ali ibn Abi Talib - علي بن أبي طالب.svg
Muhammad Salat.svg The Twenty-One Imams of
The Tayyibi-Ismāʿīlīs Rashidun Caliph Ali ibn Abi Talib - علي بن أبي طالب.svg
Muhammad Salat.svg Nizārī-Ismāʿīlī Imams Rashidun Caliph Ali ibn Abi Talib - علي بن أبي طالب.svg
Muḥammad al-Bāqir (Arabic: محمد الباقر ‎) (676-733 AD),[3] also called abu Ja'far was Known as al-Baqir (the one who splits open knowledge). His full name was Muhammad bin 'Ali bin al-Husayn bin Ali bin Abi Talib and was the fifth Shiite Imam after his father zayn al-Abidin and before his son Ja'far al-Sadiq. He was the first Imam for whom the birth of Hasan ibn Ali and Husayn ibn Ali, the grandsons of Muhammadcame together. Many traditions and abundant knowledge were reported on his authority. He is revered by Shiite Muslims for his religious leadership and highly respected by Sunni Muslims for his knowledge and Islamic scholarship as a leading jurist of Medina.[5][6]

Al-Baqir had a prominent lineage in that both his paternal and maternal grandfathers, Hasan ibn Ali and Husayn ibn Ali, were Muhammad's grandsons. His mother, Fatima Umm Abd Allah, was a daughter of al-Hasan the son of Ali. He was born in Medina, around 56/676 whenMuawiyah I was trying to make safe the pledge of allegiance for his son Yazid I. While he was still a child, his family was troubled by thetragedy of Karbala, and he would have been three or four years old when his grandfather Husayn was killed. According to Ya'qubi, al-Baqir was in fact present at Karbala. In his youth he witnessed the struggle for power among the Umayyads, Abd Allah ibn al-Zubayr and different Shiite parties, while at the same time he saw that his father remained aloof from political activity.[7][8]

Al-Baqir[edit]

Al-Baqir is a reduced form of al-Baqir al-'ilm, which means he who splits open knowledge. Muhammad al-Baqir is said therefor to have been famous for his heritage of knowledge. According to Ibn Khallikan, he received the nickname al-Baqir (the Ample) due to the "ample fund of knowledge" he collected. However, Ya'qubi believed that he was called al-Baqir because he "split open knowledge", meaning he examined its depths.[a][8] For the Shiites, however, Baqir al-'ilm was not an ordinary title, for they believe it was given to him by Muhammad. According to al-Kulayni, Jabir ibn Abd Allah, the only living companion of Muhammad used to sit in the mosque and call out: Ya baqir al-ilm, Ya baqir al-ilm. Medinans thought that Jabir was insane; however, he assured them that he had heard from Muhammad who said: "O Jabir! You will meet a man from my family who will have the same name and the same characteristics as mine. He will split open knowledge extensively."[7] As for how Jabir ibn Abd Allah met Muhammad al-Baqir, al-Kulayni relates that once while al-Jabir was passing a Quran school which al-Baqir attended as a child, he saw that the Imam was still a child and examined him to see if he has the features he had heard from Muhammad. Then Jabir explained: "Characteristics of the Messenger of Allah; by Him in whose hands is my soul, O boy, what is your name".[7] When Muhammad answered that he was Muhammad ibn Ali ibn al-Husayn, Jabir "approached him, kissed his head and swore by his father and mother that Muhammad had recited greeting upon him."[7][8]

Imamah[edit]

During the Imamah of Muhammad al-Baqir, due to the oppressive manner of the Umayyads, riots broke out everywhere in the Islamic world. As well, there were disagreements among the Umayyad party itself which kept them occupied among themselves so that they left members of the household undisturbed for some time. On the other hand, the tyranny placed on the members of household in the Battle of Karbalahad drawn many people to the Imams. These conditions had permitted people, particularly the Shiite, to travel to Medina in large groups and to go into the Imam's presence freely. The possibilities of spreading Islam, which had not existed for the previous Imams, was thus available to the fifth Imam. Numerous traditions related about the Imam and the numerous scholars who were trained under him obviously show this. [b][6]

Division[edit]

After the death of Ali ibn Husayn Zayn al-Abidin, the fourth Imam, the majority of the Shiites agreed upon his son al-Baqir as the next Imam, while a minority favored another son of the fourth Imam, Zayd ibn Ali, and became known as Zaidiyyah. According to Ibn Khallikan,[c] Zaid, the brother of Muhammad al-Baqir, called for people on his own behalf to back his cause. Al-Masudi, however, says that he first asked the advice of Muhammad al-Baqir who advised him not to rely on the people of Kufa, explaining how they had previously behaved toward the members of household. Zaid, however, did not listened to his brother's advice and led the people of Kufa in a useless riot. Al-Shahrastani[d]states that a dispute had arisen between Muhammad al-Baqir and Zaid because Zaid had been following the lessons of the Mu'tazilite, Wasil ibn Ata. Zaid had also announced that the position of an Imam was conditional on his appearing publicly to claim his rights.In response Muhammad al-Baqir said to Zaid, "Your faith then is merely in your father, as such, for according to your theory he was not an Imam, for he certainly never came forth to assert his claims."[6][8]

Under the Umayyad Rulers[edit]

Despite his not being involved in political activitis, the Umayyad rulers harassed Muhammad al-Baqir. For they knew that a large number ofShia individuals and deputations, which were coming from Kufa to Medina, had no other intent but to attend al-Baqir's teaching and to ask him specific questions;[9] among which was the question of who had the right to rule.[10] Moreover, the uprising of his brother Zayd ibn Ali and his other relatives made them distrust him.
it is related that once Hisham ibn Abd al-Malik the caliph made a pilgrimage to Mecca where Imam Mohammed al-Baqir and his son ImamJa'far al-Sadiq were also present. There was a gathering where imam Baqir delivered a sermon saying: "We are the favorite and chosen servants of God, and His vicegerents on the face of the earth. One who obeys us is successful and one who opposes would be evil and wretched."[5] Someone conveyed these statements to Hisham. When he returned to his court in Syria, he wrote to his Governor of Medinainstructing him to send Imam al-Baqir and his son Jafar al-Sadiq to Damascus. When they arrived, to humiliate them he kept them waiting for three days without allowing people to meet them. On the fourth day he called them to his court where he was practicing archery with his officials.[5]

Works[edit]

Ma'athiru'l-Baqir[edit]

In Ma'athiru'l-Baqir the Imam discussed many topics from the nature of the soul, and the qualities of the Ulama to the attributes of God and the divine nature explaining that it was not possible for men to understand it. To illustrate; one day a man asked him: "Should I think of anything (to understand Allah)?" The Imam replied: "Yes, but you have to imagine a thing which the mind cannot contain and which is without limit. He is unlike whatever comes into your mind. Nothing resembles Him nor can any thought reach Him."[5] It is also among his saying that: "Talk about the creation of Allah, but do not talk about Allah Himself, for that increases the owner of the talk nothing except perplexity."[5] He defines a Rasul as a prophet who both hears the voice of the angel of revelation and sees the angel in a bodily form or in a dream. As for Nabi, he says, it is a prophet who hears the voice of the angel, but does not see him; and 'the Imam's condition, he says, is like that of the Nabi. [e] The Imam was frequently referred to explain particular teachings concerning the Imamate, which is also explained in Ma'athiru'l-Baqir, a summery of which is translated into English in Canon Sell's Ithna ʻAsharíyya or The Twelve Shiʻah Imams. [f][5][8][11]

Umm al-Kitab[edit]

Umm al-Kitab or The Archetype of the Book is in the form of a discussion between the Imam and three of his companions. It resembles the Gospel of the Infancy, and shows howImamology is similar to gnostic Christology. Among major ideas of this work are the numinous science of letters. The central motif of the work is the psychological-philosophical explanation of spiritual symbols, and the believers are instructed to involve themselves in acts of self purification and renovation. A large number of colors are presented to symbolize different theories and the consistent levels of consciousness that one must recognize in himself.[12]

Tafsir al-Baqir[edit]

Tafsir al-baqir or Tafsir Abul Jaroud is al-Baqir's exegesis of the Quran. Ibn al-Nadim remarked on this book in his work Kitab al-Fihrist when he named the books written on the exegesis of the Quran. He says:Abul Jaroud Ziyad ibn Abi Ziyad, the head of the Jarudiyya, reported the book of al-Baqir. According to Sayyd Hasan al-Sadr "A group of the reliable Shiites reported the book from him(Abul Jaroud) from the days of his righteousness", among them was Abu Basïr Yahya b. al-Qasim al-Asadi. Ali b. Ibrahï~m b. Hashim al-Qummi has also mentioned it in his book al-Tafsïr on the authority of Abu Basïr.[5]

Selected Sayings[edit]

  • "The virtue of knowledge is more lovable with Allah than the virtue of worship."[5]
  • "The believer does not spend an expense more lovable with Allah than saying the truth during consent and anger."[5]
  • "Two kinds of my community have no share in Islam. (They are): the extremists and the fatalists."[5]
  • "Whoever has three qualities or one of them will be in the shade of the throne of Allah: He should treat people with justice. He should do no thing till he knows that (his deed) pleases Allah or angers Him. He should find no fault with his Muslim brother till he frees himself from that fault. For when he frees it from a fault, he finds another fault in it. It is enough for the person that his soul diverts him from the people."[5]
  • "I admonish you regarding five things; if you are wronged, do not commit wrongdoing to others, if you are betrayed, do not betray anyone, if you are called a liar, do not be furious, if you are praised, do not be jubilant, if you are criticized do not fret and think of what is said in criticism, if you find in yourself what is criticised about you, then you are falling down in the eyes of God; when you are furious about the truth, it is much greater calamity then your falling down in the eyes of the people. And if you are opposite of what is said (in criticism) about you, then it is a merit you acquired without having to tire yourself in obtaining it".[5]

Death[edit]

Imam's desecrated grave at Al-Baqi'in Saudi Arabia
There are doubts about both the reason and the time of the death of the fifth Imam. According to some accounts he was poisoned by the nephew ofHisham, Ibrahim ibn Walid ibn Abdallah, however, according to ordinary account, another Zaid, Imam's cousin (the son of al-Hasan) disputed with the Imam over the question of his lagacy, however they agreed that they should go to the judge. When the judge gave his decision against Zaid, he referred the case to the Caliph Hisham. Provoked by Zaid's false complaint, Hisham sent a present to the Governor of Medina, with instructing him to obtain the Imam's heritage (or the document) and send it to him. It is said that the Imam was ready for such an emergency for he gave the Governor a box containing fake documents. However, when the Caliph received the box, he showed it to Zaid and Zaid recognized that it was spurious. According to the Shiite account, the Caliph gave Zaid a saddle treated with poison, and Zaid arranged matters so that it be given to the Imam, who used it and died from the effects of the poison. He was laid to rest underneath the same dome in Jannatul Baqee where Imam Hasan ibn Ali and Imam Zayn al-Abidin were buried.[6][8]

See also[edit]


Ja`far ibn Muḥammad al-Ṣādiq (Arabic: جعفر بن محمد الصادق‎) (702–765 C.E. or 17th Rabī‘ al-Awwal 83 AH – 15th Shawwāl 148 AH) was a descendant of Ali from his father's side and a descendant of Abu bakr from his mother's side and was himself a prominent Muslim jurist. He is revered as an imam by the adherents of Shi'a Islam and Alevism and as a renowned Islamic scholar and personality by Sunni Muslims. The Shi'a Muslims consider him to be the Sixth Imam or leader and spiritual successor to Muhammad.[5] Sunni sources claim that doctrines such as the Imamate were formulated many years after al-Sadiq and wrongly ascribed to him.[6] The internal dispute over who was to succeed Ja'far as imam led to schism within Shi'a Islam.[5] Al-Sadiq was celebrated among his brothers and peers and stood out among them for his great personal merits.[7] He is highly respected by both Sunni and Shi'a Muslims for his great Islamic scholarship, pious character, and academic contributions.
Shi'a Islamic fiqh, Ja'fari jurisprudence is named after him. The books on Ja'fari jurisprudence were later written by Muhammad ibn Ya'qub al-Kulayni (864- 941), Ibn Babawayh (923-991), and Nasir al-Din al-Tusi (1201-1274).
As well as being considered an imam of the Shi'a, he is revered by the Naqshbandi Sunni Sufi chain.[8]
He was a polymath: an astronomer, imam, Islamic scholar, Islamic theologian, writer, philosopher, physician, physicist and scientist.[9] He is also reported to be the teacher of the famous chemist, Jābir ibn Hayyān (Geber).[10][11]

Birth and family life[edit]

Ja'far al-Sadiq was born in Medina on 24 April 702 AD (17 Rabi' al-Awwal, 83 AH), to Muhammad al-Baqir (son of Zayn al-‘Ābdīn, son ofHusayn son of Ali) and Umm Farwah (daughter of Al-Qasim son of Muhammad, whose father was Abu Bakr, but was adopted and raised by the family of Ali). Muhammad ibn Abi Bakr..[12][13]
Ja'far ibn Muhammad has three titles; they are as-Sadiq, al-Fadil, and at-Tahir.[2]
Ja'far al-Sadiq was 34 years old when his father was poisoned, upon which, according to Shi'a tradition, he was chosen by Allah as the Imam.

Lineage[edit]

Marriage and offspring[edit]

Ja'far married Fatima Al-Hasan, a descendant of Hasan ibn Ali, with whom he had sons, Isma'il ibn Jafar (the Ismaili sixth Imām) andAbdullah al-Aftah.
Following his wife's death, Al-Sadiq purchased a slave named Hamidah Khātūn (Arabic: حميدة خاتون‎), freed her, trained her as an Islamic scholar, and then married her. She bore Musa al-Kadhim (the seventh Twelver Imam) and Muhammad al-Dibaj and was revered by the Shī‘ah, especially by women, for her wisdom. She was known as Hamidah the Pure. Imam Ja'far al-Sadiq used to send women to learn the tenets of Islam from her, and used to remark about her, "Hamidah is pure from every impurity like the ingot of pure gold."[14]

Scholarly attainments[edit]

As a child, Ja'far Al-Sadiq studied under his grandfather, Zayn al-Abidin. After his grandfather's death, he studied under and accompanied his father, Muhammad al-Baqir, until Muhammad al-Baqir died in 733.
Ja'far Al-Sadiq became well versed in Islamic sciences, including Qur'an and Hadith. In addition to his knowledge of Islamic sciences, Ja'far Al-Sadiq was also an adept in natural sciences, mathematics, philosophy, astronomy, anatomy, alchemy and other subjects.
The foremost Islamic alchemist, Abu Musa Jabir ibn Hayyan, known in Europe as Geber, was Ja'far Al-Sadiq's most prominent student. Ja'far Al-Sadiq was known for his liberal views on learning, and was keen to have discourse with Scholars of other views.
In the books actually written by these original jurists and scholars, there are very few theological and judicial differences between them. Imam Ahmad rejected the writing down and codifying of the religious rulings he gave. They knew that they might have fallen into error in some of their judgements and stated this clearly. They never introduced their rulings by saying, "Here, this judgement is the judgement of God and His prophet." [15] Jafar al-Sadiq himself however, published several books, most notably Islamic Law: According to Ja`fari School of Jurisprudence
Ja'far Al-Sadiq is also cited in a wide range of historical sources, including al-Tabari, al-Yaqubi and Al-Masudi. Al-Dhahabi recognizes his contribution to Sunni tradition and Isma’ili scholars such as Qadi al-Nu'man[16] recorded his traditions in their work.[17]
  • Scholars believed to have learned extensively from Ja'far Al-Sadiq:
  1. Jābir ibn Hayyān – known in Europe as Geber, a great alchemist.[18]
  2. Musa al-Kadhim – his son, the seventh Shi’ah Imam according to the Twelvers
  3. Isma'il ibn Jafar – his son, the sixth Ismaili Imam according to the Ismailis.
  4. Ali al-Uraidhi ibn Ja'far al-Sadiq- his youngest son.
  5. Mufadhal ibn Amr- his Gate keeper and a prominent student.
  6. Abū Ḥanīfa - founder of Sunnî Ḥanafî school of thought.[6][19][20]
  7. Malik ibn Anas – founder of the Sunnî Maliki school of thought.[6][19][21]

Under the Umayyad rulers[edit]

The historical tomb of Al-Baqi' has been destroyed in 1926. Ja'far al-Sadiq was one of four shia Imams buried here.
Ja'far Al-Sadiq lived in violent times.[22] Ja'far Al-Sadiq was considered by many Shia (follower) of 'Ali ibn Abi Talib to be the sixth Shi'a imam, however, the Shi'ahs were considered heretics and rebels by the Umayyad caliphs. Many of Ja'far Al-Sadiq's relatives had died at the hands of the Umayyad.
After Hussein ibn Ali was betrayed, the people of Kufa called Zayd ibn Ali the grandson of Husayns over to Kufa. Zaydis believe that on the last hour of Zayd ibn Ali, Zayd ibn Ali was also betrayed by the people in Kufa who said to him: "May God have mercy on you! What do you have to say on the matter of Abu Bakr and Umar ibn al-Khattab?" Zayd ibn Ali said, "I have not heard anyone in my family renouncing them both nor saying anything but good about them...when they were entrusted with government they behaved justly with the people and acted according to the Qur'an and the Sunnah"[23][24][25][26]
Ja'far Al-Sadiq did not participate, but many of his kinsmen, including his uncle, were killed, and others were punished by the Umayyad caliph.[citation needed] There were other rebellions during these last years of the Umayyad, before the Abbasids succeeded in grasping the caliphateand establishing the Abbasid dynasty in 750 CE, when Ja'far Al-Sadiq was 48 years old.[citation needed]
Muhammad al-Baqir and his son, Jaffar al-Sadiq, explicitly rejected the idea of armed rebellion.[27] Many rebel factions tried to convince Ja'far al-Sadiq to support their claims. Ja'far Al-Sadiq evaded their requests without explicitly advancing his own claims. Al-Sadiq declared that even though he, as the designated imam, was the true leader of the ummah, he would not press his claim to the caliphate.[28] He is said to burned their letters (letters promising him the caliphate) commenting, "This man is not from me and cannot give me what is in the province of Allah". Ja'far Al-Sadiq's prudent silence on his true views is said to have established Taqiyya as a Shi'a doctrine. Taqiyya says that it is acceptable to hide one's true opinions if by revealing them, one put oneself or others in danger.[22]

Under the Abbasid rulers[edit]

The new Abbasid rulers, who had risen to power on the basis of their claim to descent from Muhammad's uncle ‘Abbas ibn ‘Abd al-Muttalib, were extremely suspicious of Ja'far al-Sadiq, whom many considered to have a better claim to the caliphate. Many followers of Zayd ibn Ali were ready to listen to al-Sadiq after being prosecuted ruthlessly by the Abbasids.[28] Al-Sadiq was watched closely and, occasionally, imprisoned to cut his ties with his followers.[22][28] Ja'far endured the persecution patiently and continued his study and writing wherever he found himself.
He died on 8 December 765. He was poisoned by Al-Mansur.[22] He is buried in Medina, in the famous Jannatul Baqee' cemetery.

Succession[edit]

After Ja'far al-Sadiq's death during the reign of the ‘Abbāsids, various Shī‘ī groups organised in secret opposition to their rule. Among them were the supporters of the proto-Ismā‘īlī community, of whom the most prominent group were called the "Mubārakiyyah".
There are hadīth which state that Ismā‘īl ibn Ja‘far "al-Mubārak"[citation needed] would be heir to the Imamate, as well as those that state Musa al-Kadhim[4][29] was to be the heir. However, Ismā‘īl predeceased his father.
Some of the Shī‘ah claimed Ismā‘īl had not died, but rather gone into hiding, but the proto-Ismā‘īlī group accepted his death and therefore that his eldest son, Muḥammad ibn Ismā‘īl, was now Imām. Muḥammad remained in contact with this "Mubārakiyyah" group, most of whom resided in Kūfah.

In contrast, Twelvers don't believe that Isma'il ibn Jafar was ever given the nass ("designation of the Imamate"),[30][31] but they acknowledge that this was the popular belief among the people at the time.[32] Both Shaykh Tusi[30] and Shaykh al-Sadūq[31] did not believe that the divine designation was changed (called Bada'), arguing that if matters as important as Imāmate were subject to change, then the fundamentals of belief should also be subject to change. Thus Twelvers accept that Mūsá al-Kāżim was the only son who was ever designated for Imāmate.
This is the initial point of divergence between the proto-Twelvers and the proto-Ismā‘īlī. This disagreement over the proper heir to Ja‘far has been a point of contention between the two groups ever since. The split among the Mubārakiyyah came with Muḥammad's death. The majority of the group denied his death; they recognised him as the Mahdi. The minority believed in his death and would eventually emerge in later times as the Fāṭimid Ismā‘īlī, ancestors to all modern groups.
Another Shia branch that emerged around the figure of Ja'far al-Sadiq was the Tawussite Shia. Following the death of al-Sadiq, the Tawussite's denied that he died and instead believed in his Mahdism.
Another Shia branch claimed that upon the death of Ja‘far al-Sadiq the Imamat was recognized in his eldest son, Abdullah al-Aftah, who won the support of a majority of Imami Shi‘is. He claimed his father issued a second nomination and his adherents were able to produced at least one hadith to that effect. This branch was known as the Fathites. Abdullah managed to hold together the Imami community developed by his father and grandfather but his efforts were short-lived, he passed away months after acceding to office. The Imami Shi‘as fragmented into six communities after Abdullah's death, each following a son of Ja‘far—the proto-Twelvers, for example, followed Musa al-Kadhim, Isma‘il's half-brother. There is little evidence of them surviving beyond al-Aftah’s death, since he is commonly believed to have left no descendants.[33]

Isma‘ili view[edit]

However, before Abdullah, Ja‘far had nominated his second eldest son, Isma‘il, to receive the Imamat but by most accounts Isma‘il pre-deceased his father. Nonetheless, Isma‘il's legacy would not follow his personage into obscurity due to a few important factors: The first being that during the crisis following Ja‘far's death a group of Imami Shi‘a supported Isma‘il's eldest son—Ja‘far's eldest grandson—Muhammad, as rightful successor to the Imamat; in their view the nomination of Isma‘il further descended through his progeny either by inheritance or by nomination from Ja‘far al-Sadiq himself. The second factor concerns the circumstances surrounding Isma‘il's death. Isma‘ili tradition relates that Isma‘il survived his father by many years and lived clandestinely in or around Salamiyah, Syria—which would become the center of Isma‘ili authority.
In either case it must be noted Isma‘ili tradition relates that Abdullah and Isma‘il were twins or otherwise similar in appearance, and therefore were probably close in age and shared many of the same characteristics. Given this, it is possible that in order to subvert the newly installed Abbasid authority the Imami Shi‘i establishment devised a stratagem and withdrew from public observance, perhaps making use of the brothers' similarities to avoid detection. Isma‘il is known to have participated in at least one anti-Abbasid plot and this fact may have contributed to the way in which events transpired after Ja‘far's death. In the aftermath of Ja‘far al-Sadiq's passing the untimely death of his heir-apparent, Abdullah, seems to have occurred at a rather convenient time, either at the behest of the Abbasids or as part of the stratagem devised by the established Shi‘i order.
No matter the circumstances of succession the Isma‘ili tradition traces the Imamat through Muhammad ibn Isma‘il's descendants, and they regard him as their seventh Imam, Isma‘il the sixth, and Ja‘far the fifth.

Bahá’í view[edit]

Bahá’ís believe that the sixth Imám Abú-‘Abdi’lláh Ja'far-i-Sádiq (the Veridical) foreshadowed a new religious law and a new revelation, when he said that the Mihdí “will perform that whichMuḥammad, the Messenger of God, hath performed, and will demolish whatever hath been before Him even as the Messenger of God hath demolished the ways of those that preceded Him.” (Kitáb-i-Íqán)

Timeline[edit]

Ja'far al-Sadiq
of the Ahl al-Bayt
Clan of the Quraysh
Born: 17 Rabī‘ al-Awwal 83 AH ≈ 24 April 702 CE Died: 15th Shawwāl 148 AH ≈ 8 December 765 CE
Shia Islam titles
Preceded by
Muhammad al-Baqir		6th Imam of Twelver and 5th Imam of IsmailiShia
743–765		Succeeded by
Musa al-Kadhim
Twelver successor
Succeeded by
Isma'il ibn Jafar
Ismaili successor
Succeeded by
Abdullah al-Aftah
Fathite successor

Early Islam scholars[edit]

See also[edit]

References[edit]

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Further reading[edit]

  • Muhammed Al-Husain Al-Mudaffar, Imam Ja'far al-Sadiq.
  • Sayyid Mahdi as-Sadr, THE AHLUL-BAYT Ethical Role-Models.
  • Mohammad Hussein il Adeeb, The Brief History of the Fourteen Infallibales.
  • Fahd, Toufic (1968), "Ğa'far aṣ-Ṣâdiq et la Tradition Scientifique Arabe [Ja'far aṣ-Ṣâdiq and the Arabic Scientific Tradition]", in Fahd, Toufic, Le Shî'isme Imâmite. Colloque de Strasbourg (6–9 mai 1968) (in French), Paris: Presses Universitaires de France, pp. 131–142

External links[edit]

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